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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	mountain_n	spirit_n	worship_v	2,218	5	9.6432	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07763	Fovvre bookes, of the institution, vse and doctrine of the holy sacrament of the Eucharist in the old Church As likevvise, hovv, vvhen, and by what degrees the masse is brought in, in place thereof. By my Lord Philip of Mornai, Lord of Plessis-Marli; councellor to the King in his councell of estate, captaine of fiftie men at armes in the Kings paie, gouernour of his towne and castle of Samur, ouerseer of his house and crowne of Nauarre.; De l'institution, usage, et doctrine du sainct sacrement de l'Eucharistie, en l'eglise ancienne. English	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; R.S., l. 1600.	1600 (1600)	STC 18142; ESTC S115135	928,225	532

Testament wherein there remaineth not anie more question of shadowes and figures and wherein if it bee nothing but a sillie sleight representation if it be nothing but an intricate and infolded thing if it bee not altogether plaine and cleare assuredlie wee may bee bolde to say and that without any doubt that it is but an humaine inuention yea and therefore that it is not there to bee found at all CHAP. III. That the pretended propitiatorie sacrifice of the Masse hath no foundation in the newe Testament OVr aduersaries say Our Lord saide to the woman of Samaria The howre is come that you shall not worship the Father anie more Iohn 4. either in this mountaine or in Ierusalem but the true worshippers shal worshippe in spirite and truth And what proue they from thence To adore say they is to sacrifice but if they said that it were to serue God they said somewhat to the purpose But yet what followeth of this Certainelie that the seruing of God shall not bee any more tyed to one place but spread all ouer the worlde according to the saying of Malachie And as assuredlie that in steade of the more carnall manner of seruice wherewith he was serued vnder the law hee shall hereafter bee spirituallie serued and in a worde that after the materiall sacrifices as saye the Fathers the spirituall sacrifices shall succeede Saint Augustine sayeth Doest thou seeke for anie holy place August in Iohan t. 15. make thy selfe in thine inwarde partes a Temple vnto God for the Temple of God is holie and that are you Wouldest thou pray in a Temple Pray within thy selfe c. chaunging all this outward and materiall seruice into an inwarde and spiritual Cyrill Cyrill in Ioan. l. 2. c. 93. He signifieth and setteth forth the time of his comming which chaungeth the figures of the lawe into truth the shadowes into a spirituall seruice according to the doctrine of the Gospell c. And Origen in like manner Chrysost aduers Iud. hom 2. Chrysostome sayeth That is there shall bee no more Sacrifices nor Priesthoode neyther yet kingdome in Iudea that so they may bee wayned from the receiued custome of the necessitie of worshipping in one certaine place and to bring them to a kinde of seruice that is more spirituall and full of Maiestie Idem de cruce de spiritu hom 3. in hom veniet hora c. In like manner expounding this place in an Homilie for the purpose hee coulde not finde anie Sacrifice but that of prayer grounded vppon the doctrine of veritie neither anie worde tending that waye Cardinall Caietan in the same sence In spirite that is to saye not in the Mountaine not at Ierusalem not in anie one certaine place nor with a temporall seruice but with an inwarde and spirituall c. And in faith that is in knowledge c. Ferus likewise In spirite in asmuch as they shall haue receiued the spirite of adoption crying in him Abba Father In truth in asmuch as they shall call vppon him in his Sonne which is Truth it selfe Offering sayeth hee afterwarde no more anie quicke or liue creatures but their owne bodies in Sacrifice a holie oblation and offering and not the Sacrifice of the Masse But how will they possibly now frame themselues to make their conclusions from this place God shall bee adored and serued in spirite no more in one place but euerie where no more in the sacrificing of beastes but in the sacrificing of our selues Therefore the Masse is a sacrifice propitiatorie for the sinnes of men therefore the Masse must bee saide euerie where c. But they come nearer vnto the point and giue an instance from the institution of the holy supper and this is also our proper part and possession It is said Luke 22. 1. Cor. 11. Doe this in remembrance of mee and to doe in the scripture signifieth sometimes to sacrifice Therefore the matter here in hand must needes bee a sacrifice And our Lord had taken the bread and the cup and had saide This is my bodie This is my blood therefore he did sacrifice vnder the kindes of bread and wine his body and his blood vnto God his Father and by vertue of these wordes iuioyneth all succeeding Priestes to doe the like a worlde of errors cauillations and false surmises in a verie few wordes And the long time since they were confuted and ouerthrowne in all these their argumentes might haue bin sufficient to haue caused them to cease from the vsing of thē any more Facere in Latine signifieth to sacrifice but by an abridging of the language to doe some holie thing but that this is more vsuall in the writinges and workes of Poets then of Orators and that seldome not often and onely then when the mater in question doth manifestlie appeare to be about a sacrifice as I say may euidentlie bee seene needeth not to be gessed at And here therefore we stand vppon the quite contrarie As that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is neuer vsed to sacrifice as far off is faire in the French tongue but the Euangelists and Apostles writ in Greeke So that the controuersie here is about an ordinarie or common and not anie picked or vnwonted phrase the contention is not euidentlie and manifestlie of a sacrifice for it is so farre from apparatiues as that the sharpest sighted Fathers did know nothing therof And further the Hebrew word Asa and how much more the Greeke doth neuer signifie to sacrifice but when a sacrifice or oblation doth follow it as facere haedum agnū c. or facere haedo agno c. to offer a kyd a lambe c. their interlineall Glose is not acquainted with this subtill shift Hoc facite that is saith it At oft as you shal eate this bread and drinke this cup shew forth the death of the Lord vntill his comming But let vs admit that it is so Hoc facite sacrifice this what shall we make then of it To sacrifice the bodie of Christ But Christ saith Which is giuen for you and to giue is not to sacrifice Wherefore it is not the same action which Christ performed for a man to sacrifice if Christ did not sacrifice And afterwarde Which is giuen that is which is now at this present instant giuen and deliuered vp to bee crucified for vs. The olde translation approued by the Councell of Trent hath translated it Dabitur and not Datur referring the same to his suffering vpon the Crosse and not to the holy supper Chrysostome and Origen Dabitur effundetur which shal be giuen which shall bee shedde and offered vppe And Chrysostome addeth the reason how that for the comforte of his Disciples our Lord taught them that his passion was the mysterie of the saluation of mankind the Masse also enemie vnto it selfe in this point hath read it so Let vs say then that these wordes Hoc facite haue relation to the institution of

from the Gospel the same is not ioyned to the Church for this is all one saith he after the maner whereby Antichrist was brought in vnder the name of Christ by counterfetting things likely thereby subtilly to frustrate the truth where as it had behooued him to haue returned to the originall of truth haue hasted back to the spring-head to see at what place the pipes conueying the water vnto vs were broken by this meanes to haue lent his eare vnto the doctrine of the heauenly Master For saith Nazianzene vnto the Arrians The church is not defined by multitude if they haue the people we haue the faith if they haue the golde and siluer we haue the true doctrine succession must be valued by pietie and not by Sea or seate Who so retaineth the same doctrine of faith hee possesseth the same Sea as he that retaineth the contrarie in the same Sea is to be helde as an enemy Because saith Saint Chrysostome The Church consisteth not in walles but in faith so that where faith is there the Church is where faith is not there the Church is not This is the true Ierusalem whose foundations are placed vpon the mountaines of the Scriptures As also saith he he goeth not out from the Church that goeth out from the bodie but rather he that forsaketh the spirit the foundation of the ecclesiasticall truth We then saith he are gone out from them in respect of the place but they frō vs in respect of faith we haue left with them the foundations of the walles but they haue left with vs the foundations of the Scriptures Saint Ambrose Christ alone is he whom no man ought to forsake or change away to whom it is by good right said Lord to whom shall we go thou hast the wordes of life It is then giuen vs in charge aboue all things to seeke out the faith of the Church in which if Christ dwell howe that then wee must make choise thereof namely for our habitation but if wee finde therein either an vnfaithfull people or an hereticall teacher that spoileth the dwelling such Synagogue is to be auoided And if to be briefe a Church forsake the faith it behooueth vs to forsake and abandon it c. And he yeeldeth a reason Christ saith he is the rocke Petra non Petrus S. Ambr. l. 1 de paenit c. 9. the foundation of the Church that is faith if thou be in the rocke thou art also in the church But to the end we may not take one rocke for another Know saith he that they which haue not Peters faith can neither haue Peters portion and inheritance Saint Ierome expounding the Creede He hath not said I beleeue in the holie catholike church but I beleeue the holie church The holie church is that which keepeth the faith of Christ in the integritie and soundnesse thereof It consisteth not of walles but vpon the veritie of doctrine VVhere faith is there is it also and there it was at such time as heretikes possessed all these churches In Psal 133. VVouldst thou enter into this church and that by the right way In Psal 5. It is the reading of the Scriptures Do thou O Lord so lay out and fit my way as that I may not fall or take offence in these Scriptures seeing that by them I desire to enter into thy church Yea saith he these Scriptures they are the kingdome of God himselfe In S. Mat c. 21. And when it is said that the Lord hath translated the kingdom of heauen from the Iewes vnto vs it is as much as to say that he hath taken the Scriptures from them to giue them vnto vs. In them saith Saint Augustine we finde Christ in them wee are to seeke and search for the Church in them and by them it is shewed vnto vs. Aug de vnit Eccles And let vs not once imagine that we haue and hold the church because we are in that wherein Ambrosius or Optatus haue beene before vs no nor yet because there are miracles wrought therein for euen our Lord himselfe woulde that his disciples should be confirmed by the Scriptures more then by any other meanes and of that nature are the titles precepts and foundations of our cause Cont. Petil. l. 3. c. 6. in Psalm 69. If then saith he there be any question either of Christ or of the church or of any thing whatsoeuer that belongeth either to life or faith cursed bee hee that goeth out of the Scriptures To the ende that thou maist not be deceiued and that no man may cause thee to take him for Christ that is not Christ that for the church which should not be the church hearken vnto the voice of the shepheard he hath shewed himselfe vnto thee he hath shewed thee the church In Ioh. ser 131 My sheepe heare my voyce c. The church is the house of God but it is not God wee beleeue the church but we beleeue not in the church It is the mother In Epist Ioh. tract 3. In Psal 103. Obpubilatur Epist 48. S●rm 237. de Temp. ad Lucernam Ber. in conuer S. Paul ser 1. but the two testaments are her teates from them we must sucke the milke of all the mysteries of our saluation The Bishops may erre there haue beene of them authours both of schismes and heresies The church in like maner is sometimes eclipsed and marred with wet and tempestuous weather The surest course is to make the Scriptures our looking-glasse as also for vs to walke in the torch-light of the scriptures O Lord our good God said Saint Bernard such as seeme to holde the Primacie in the church I● Cant. ser 76 are the formost most forward to persecute thee It is not inough for such as should be our guard and watchmen to giue ouer their care of protection and vigilancie except they further worke our spoile At the least saith he elsewhere let him abound in his sense vnderstanding that will Epist 77. but as for vs I could wish that they would let vs abound in the sense of the Scriptures In the meane time Durand appellat mensuram fidei in prefat Sentent Thomas regulam intel ectus in ● ad Tim. cap. 6 lect 1. Scot. mensur Theol. in l. 1. Sent. q. 1 Gerson regulā fid de cōmunic sub vtraque against these Scriptures the law of the Church the measure of faith the rule and bridle of all maner of vnderstanding I speake according to the Schoolemen themselues Thomas Durand Scotus Gerson c. These miserable Doctors and teachers either of this world or of the Prince of this world enemies of the true light children of darknesse seeing they please themselues so greatly therein doe not cease to furnish vs with appeales being imployed euer and anon more in making of such then of any other bookes So that if we had nothing else against them but that we might iustly suspect

of such as they did represent to such as could not reade that that was the occasion wherefore thou didst breake them And therefore vppon condition that they will containe themselues within the bonds for which they were admitted and receiued that thou art content to suffer them to enioy them And to be briefe if any man will make any those hinder not but if they beginne or offer to worship any then looke about thee and suffer it not in any case Now I could haue wished that as Gregory said to him Teach them by the scriptures that they must not worship them for it is written c. that he also had added yea but they ought not to haue them for instruction for so also it is written c. But the mischiefe is Ierem. 10 Abacuc 2 that the good man found the cleane contrarie in the scripture In Ieremie Ierem. 10 Abacuc ● That the wood is a doctrine of vanitie In Abacuck That molten images are nothing els but the tellers of lies So that this Bb. though caried away with the waue of time and the multitude of people is one who speaketh all one with a certaine Councell which was held in the same age If thou canst without the people their making of any stirre or talke about it Concil Carthag 4. beat downe the Altars which haue beene erected to any other end then to be memorials of the Martyrs but let them alone tolerate them if they begin to stir And who hath not any other reasons then those of the Pagans euen the very same which the heathen Philosophers did vse to alleadge against Serenus for the supporting of these relikes of Paganisme Which saith Athanasius when they perceiued themselues pressed hard by the Christians in the matter of their images answered Athanas contr Gent. that they were visible signes to know the nature of the inuisible God and that they are as bookes vnto the ignorant by which they come to the vnderstanding of celestiall things But Athanasius and Eusebius do scoffe at these answers And hereupon also S. Augustine hath told vs That those are subiect and apt to learne lies who seeke for Christ Iesus his Apostles in the paintings of wals not in the scriptures Within a short time after Pope Boniface the same who aduanced Phocas the parricide to the Empire for images had exceeding great need of the patrons and protectors opened the temple of all the Gods that were at Rome called Pantheon by the licentious libertie and free permission which he gaue to euerie man to deuise and do therein and in stead of the images of all the Gods Sigibert Plat. Blond l. 9 Dec. 1. he placed therein the image of the virgin Mary and of the saints as likewise at the same time there were set vp in the Chappell of Laterane the images of Phocas and Leontia his wife because he had graunted the Pope the supremacy and supreme authoritie ouer all other Bbs. Afterward about the yeare 700. it was ordained by the sixt generall Councell Synod 6. c. 82. Constant 3. Gregor Cedren in hist that whereas it had beene the custome to picture represent our Lord vnder the similitude of a lambe he should frō thence forward be pictured in the similitude of a man seeing that the truth was come in place had abolished shadowes for thus it saith To the end we may be put in mind of his conuersation in the flesh of his passion death in them of our redemption And all this while no one word of the adoring and worshipping of them howsoeuer Gratian do most falsely cite bring this Synode for the adoration of images Gratian. de consecrat D. 3. c. venerabilis Zonara tom 3 taking in stead therof a canō of the second councel of Nice which began Venerabilis as Zonora● doth teach vs that Polydor who had not as yet seen the canons of this councel alleageth at the sight of the country that the worshipping of the images of the Saints was resolued vpon Now at this time fell in the great strife and contentions which happened about this worship and adoration Wars falling out about images or to speake more properly the warres of images or rather of the Empires vnder the colour of images This sixt general councell had condemned the heresie of the Monothelites that is their heresie who acknowledged but one will in Christ namely a diuine will And Constantinus Pogonatus had caused to be painted in the porch of S. Sophies temple in Constantinople the images of all the fathers which had beene present at that councel But Philippicus holding the foresaid heresie cōming to bee Emperor caused such images to be taken away Pope Constantine in despight caused them to be painted in S. Peters porch not those onely which had beene at the sixt generall councell but all the fathers which had beene at the 6. general councels Wherefore now the question of images which had beene but as an accessorie becōmeth chiefe principall especially after the Synode held in the time of Constantinus Copronymus Bedo l. 2. Paulus Diacon l. 6. c. 11. wherin all the decrees of the sixt generall Synode were approued that especially against the Monothelites saue only that therein images were condemned for which alone the strife contention continued the controuersie of the Monothelites lying extinct and buried Then Constantine the Pope called a councell at Rome Lib. Pontisic Plat. where he caused it first to be affirmed and decreed that images ought to be honoured and excommunicated the Emperor Philippicus c. And it is no maruell seeing he also was the first which would haue his feet kissed in the citie of Nicomedia by the Emperor Iustinian And from that time forward the cruell wars for images betwixt the East and West the Greek and the Latine church the Emperors and the Popes entred and set in footing Philippicus is driuē out of his kingdome by Arthemius and Arthemius by Theodosius who hauing need of the Pope his fauour for the installing of him ordained that images should be restored But this man dying about the end of the yeare Leo the third called Isauricus succeeding him tooke vpon him the hearing of this matter Anno 730. Sigibert Paul Diacon l. 21. together with his diuines and to that end assembled a Councell at Constantinople all things being reasoned and debated by the scriptures the worshipping of images making of praier vnto them was therein condemned the Archb. Germanus who defended thē deposed the idols broken the painted pictures defaced blotted out a cōmandement and iniunction from the Emperor Bonfin l. 8. dec 1. Anton. Arch. Florent 1. 14. c. 1. S. 1. Canon Perlatum D. 3. de consecr that the determination and sentence of this councel shold be obaied Gregory the 2. to the contrary taketh this occasion to strengthen himself make his part strong in

Idols which they haue learned of their Fathers That wee must cleaue and sticke to God as hee is manifested vnto vs in his Scriptures August l. 3. de doctrin Christ Idem de locu ad Genes As for that which is obiected of the Cherubins they answere it by S. Augustine That there is a commaundement from God for the making of them and that it is the taking of the signes for the thinges To the annointing of the pillar of stone by Iacob they likewise answere from the said S. Augustine That Iacob did it to signifie a mysterte in the annointing of this stone and not for to honour the pillar of stone Comming in the end to that point as to affirme That when there had neuer been anie Images in the Church that then faith hope and charitie were no whit in worse plight and that when they are in the same for monuments and remembrances simplie that then the same vertues are not thereby embased or made worse But that they may not be forced vpon them who would not haue them nor permitted them in any wise who would haue them to worship them in any maner or sort whether it be by praying vnto them kissing them or gilding them and much lesse in offering vnto them c. Now this booke is sent vnto Pope Eugenius the second by the foresaide Emperours by the hands and mediation of the Bbs. Ieremy and Ionas that they may impart the same vnto him being therewithall inioyned to beseech him in their names that he would examine it throughlie and shew himself willing and forward to satisfie the consciences of the Emperours of the East as also that hee would vouchsafe to send his Legates together with the saide two Bishoppes vnto them with whome they shall also finde for the same purpose at the place of taking shippe Halitgarius and Amalarius in the behalfe of the Synode for the better yeelding of an answere and reason of the resolution and iudgement which they embraced and approued therein And it is to be marked that in the letters which they writ vnto Ieremie and Ionas containing their aduise how to demeane themselues they writte vnto them that they should intreate the Pope kindlie and rather to incline to yeeld and giue place then to dispute and argue the matter for feare say they of incensing the Romish obstinacre pertinaciam Romanam whereby hee might take such an opinion as from which he would neuer be remoued This was in the yeare 825. Anno 825. Of the Crosse As concerning the Crosse we haue seene what the olde Writers haue taught againe it is verie certaine that those ages were far off from that which is practised at this daye For the Synode of Francford speaketh of the Crosse after the maner of S. Paule and of the purer antiquitie vnderstanding by the same the whole mysterie of our redemption accomplished vpon the Crosse as likewise the afflictions which happen continuallie amongst the members of Christ In this sence S. Paule sayeth That he gloryeth in the crosse and woulde haue that Iesus Christ should be crucified daylie before our eyes that is that wee shoulde euerie howre remember the sham full and ignominious death which he hath suffered for vs by dying for our sinnes Chrysost ho. 1. 2 de Cruce Homil. de Cruce latrone de Cruce Dominica and so seeke for our life in him In the same sence Chrysostome sayeth The Cross is vnto vs the cause of all blessednes the hope of the Christians the resurrection of the dead and the ouer throw of the Diuell But of what Crosse doth hee speake assuredlie of the same whereof hee had spoken before To day he did hang vpon the Crosse that is of the death and passion of our Lord That Crosse saieth hee which he hath not left here vpon earth but carried vppe to heauen that is which hee hath ouercome by his resurrection which he hath garnished and cloathed with all manner of glorie that Crosse which wee must beare Not by laying sayeth hee a peece of wood vpon our shoulders but by preparing and making our selues readie to shed our blood at all occasions for his glorie c. And S. Augustine in like manner All the sacraments are perfected by the Crosse S. August For what are the sacraments both of the olde and of the new law but dumbe signes without this Crosse Likewise Honorius Bishoppe of Autun Honor August in Cemma Animae Nowise man worshippeth the Crosse but rather Christ that was crucified thereon c. notwithstanding that he liued in the midst of grosse and palpaple darkenes But what Communion or Fellowshippe is there betwixt the Crosse thus taken and vnderstood and these two crosse peeces of wood wherto Ionas doth applie the former benefits blessings or with this doctrine of Pope Adrian That when we see the Crosse we must say vnto it We worship the Crosse and we worship the Speare c. And therefore the foresaid Claudius Bishoppe of Turin and brought vp from his childhoode vnder Charles the Great Adrian in Ep. ad Constan Iren. reasoned verie well to the purpose and doubtles like vnto himselfe both for his stile and intention saying If we must worship the Crosse because that our Lord sufferd his death and passion vpon such a peece of wood then let vs worship all virgins because hee was borne of a virgin let vs also worship the maunger and swathing cloutes because hee lay therein because he was wrapped therein thornes reedes and speares for such were instruments vsed about him in his passion Asses for Jesus entred into Ierusalem sitting vpon an Asse c. But so the truth is that our Lord hath commaunded vs to beare and not to worshippe the Crosse c. And I doe not as yet see that Ionas hath deuised or found out anie thing to aunswere him withall As for the second Councell of Nice as it was in all mens sight ill begunne so it contented not the consciences of the Grecians in anie respect at all For Constantine as he grew out of his minoritie and came to age and his libertie did repeale difanull the same The Emperour Michaell did set it vppe again and persecuted the gainsayers The Emperour Leo the fourth an Armenian encouraged by the Monkes of Greece which cried out that to worshippe Images was idolatrie did pull them downe againe Michael le Begue and Theophilus his sonne Zona tom 3. did chastise and correct such as did maintaine them Theodore his wife came by his death to the Regencie and being perswaded by other Monkes did reestablish them with great seueritie Her sonne Michael Bardus being come to full age did destroy and ouerturne them againe Likewise Zonara the great patron and maintainer of Images doth tell vs that he made the Pope his Legate to consent and agree thereunto Insomuch as that pope Adrian obtained of Basill the successor of this Bardus that there shoulde a Councell

goest about to worship them then it is that the good Angell is displeased with thee c. And in an other place That which the greatest of the Angels doth worship Colere Idem de Vera relig c. 55. tom 10. the same is that which is to bee worshipped of the most base and meanest of all men for because of fayling toworship it the nature of men is become the last and worst For the Angels are not become either wise and vnderstanding or true and iust by any other then man but euen from one and the same wisedome and from that one and the same immutable veritie Euen the truth and wisedome of God of the same substance with the Father which hath thought good to take vpon him the nature of man to teach vs thereby that man hath no other to worship and adore then him which is adored and worshipped by euerie creature indewed with vnderstanding and reason Seruitute And le● vs know and belieue that the good Angels are also of the same mind that wee should worship with them one and the same God and therefore we doe honour them with brotherly loue but not with diuine worship or seruice neither doe we build any Churches vnto them and that because that Religon doth bind and restraine vs to the one onely Almightie God c. And thus you may see one of the foundations of Inuocation irrecouerably vndermined by this that we are not to adore any but the one only God that the Angels and Saints take it for offered iniurie when we doe otherwise That Inuocation hath an interest in Adoration as apart thereof c. And now behold here an other Idem in Psal 29. That there is not any mediatour but one onely that this one onely God will not bee called vpon and praied vnto but by this mediator If thou consider saith he the Diuinitie of our Lord Jesus Christ wee find not in it either matter place or affection for praier For in the beginning was the word c. But hearken to that which followeth after The word became flesh thou hast herein a Maiestie wherunto to pray and an humanitie that praieth for thee For this was spoken by the Apostle and that after the resurrection Who sitteth saith hee at the right hand of God and maketh intercession for vs. In as much as he hath vouchsafed to be a mediatour betwixt God and men And what is this God The Father the Sonne and the holy Ghost And what are men Sinners wicked and vngodly mortall Betwixt this Trinitie and the iniquitie and infirmitie of men was a mediatour made euen a man But it may be that this man is not placed ordained al alone for the executing of this charge office Non est quo eas nisi ad me Non est qua cas nisi per me In Iohan. tract 22. Idem de Relig. Serm. 55. tract 10. Praeteripsum Idem in Psal 109. but heare yet further Behold what thy Sauiour saith vnto thee Thou hast not whether else to goe besides me thou hast not whereby to goe thither but by me Walke by Christ so thou commest to God thou goest by him thou goest to him Seeke not wherby thou maiest come to him otherwise then by him He was made the way by which thou hast to come I say not vnto thee seeke the way he that is the way is come vnto thee arise walke walk by good manners walke on foote Whosoeuer runneth out of this way the more hee runneth the more he wādreth because that he draweth the more backward out of his way And for as much as praier is the meane by which man approcheth vnto God he explaneth himself the more carfully Ther is not saith he any righteous praier but by Christ Again that praier that is not made by Christ is sin Let his praier saith he be turned into sin And wherefore Because it was not made by the mediatour of God men Iesus Christ the man What then the Saints Martyrs Apostls angels cannot they be mediators cannot they be our aduocates Let vs heare him Idem●ontra Parmen l. 2. c. 8 S. Iohn saith not saith he you haue an Aduocate as seperating himselfe from amongst sinners as though forsooth hee had had no more need of the propitiation which is made by the Mediator sitting at the right hand of the father making intercession for vs for then he had spoken arrogantly and falsely And if he had said you haue me for a mediator with the father I obtaine pardon for your sinne as Parmenian who set the Bishop in the place of the mediator betwixt the people and God it had beene yet worse Exoro Who would haue taken him for an Apostle of Christ Yea who wold not on the contrarie haue taken him for Antichrist To the end therfore that Christians may keepe the vnitie of the spirit in al their praiers let thē be assuredly perswaded of one onely mediatour For Christians doe recommend one an other in their praiers but he alone is the true mediator which maketh intercession for all and for whome no man praieth So Paul though a principall member vnder the head but yet notwithstanding a member recommendeth himselfe to the praiers of the faithfull he maketh not himselfe any mediatour betwixt the people and God but he praieth that all the members of the body of Christ would praie for him c. For if Paul were a mediatour then all his fellow Apostles should be so likewise Non constaret ei ratio Idem in 1. Ep. Ioh. And if that there should be any mediatour then Paul himselfe should misse in his accompt when as hee saith one God one mediatour of God and of men c. In an other place We haue an aduocate c. Behold and marke Iohn the same that dranke vpon the Lords breast c. He saith not you haue but we haue and he saith not you haue me for an aduocate but you haue Christ. And he chused rather said hee to put himselfe in the number of the sinners that he might haue Christ an aduocate then to set himselfe downe for the aduocate in the place of Christ and to be found condemned amongst the proud and arrogant He that hath held this hath not spotted himselfe with heresie hath not fallen into schisme For hence it is that schismes arise when men say we are iust and righteous we sanctifie the vncleane we iustifie the wicked we praie we obtaine c. And the Saints then saith hee doe they not pray for vs And the Bishops doe not they pray for the people Read but the Scriptures and you shall see that the Bishops doe recommend themselues vnto the people The Apostle saith praying alwaies for vs the Apostle for the people the people for the Apostle you for vs wee for you all the members one for another the head for all c. And then the Saints liuing and not the dead for

to this idol Magnificet animatua Demmum let thy soule therefore saith he praise the Lord c. Because thine eies haue seene thy saluation which we that is to say the Pope haue prepared before the face of thy people c. By the same meanes he sendeth vnto her Quaternum in in quo officium continetur a scedule or booke of the office which some hold to haue beene composed by Thomas Aquinas a great defender of this new opinion to haue had giuen vnto him therefore for a gift from the Pope a Doue of siluer whereupon it commeth that being painted he is alwaies set forth with the picture of a Doue at his right shoulder And namely he turneth the hymne Pange lingua gloriosi which Fortunatus had framed about the yeare 600. vpon the passion of our Sauiour to the honor of this feast But because as saith the Glose of Decretals In Decret de reliquils ve nerat Sanct. vbi Gloss Clem. l. 3. Pomerius De reliquiis veneratione sanctorum that this constitution was not receiued in euerie place about the yeare 1311. that is to say some 50. yeares after Clement the fift ordained in a Councell holden at Vienna that it should be obserued of all And about the yeare 1360. beganne the Processions and Tabernacles at Pauie the patterne whereof was recommended to all Christendome For in deed in that of Clements there was not as yet any mention made of bringing it forth in procession and offering of it in the streetes to worship for in it there are onely these words That this feast was ordained for the preparing of euery one to the better receiuing of him c. In like manner there is euery where mention made of two kinds But in despight that Berengarius who had striuen against and beaten downe transubstantiation was Deane of S. Maurice of Angiers hee was recommended vnto this same Cittie that he might in most singular and solemne sort celebrate this festiuall day And hence sprung the originall of the solemnities of Angiers more execrable cursed and in derision of our Lord then it was euer in any other place Since Pope Martin the fift and Pope Eugenius the fourth after the yeare 1400. redoubled the pardons againe so far forth as that those of the day of the Octaues calculated and reckned by Pomerius doe amount to fortie foure thousande daies of true pardon and that as well on his part and behalfe that looketh on as on his behalfe that communicateth And this is the goodly diuinitie of Popes vpon the holy Supper of our Lord. The pompe of Rome L. 3. Ceremon eccles Romā Let vs adde hereunto the pompe of Rome for it is yet come in of a later time after the other In the middest of the same a little before the Pope there is ledde a white ambling gelding which beareth the pretended Sacrament shut vp close and fast in a boxe This ambling gelding hath a little bell of a verie good sound hanging at his necke a sumpter-cloth is spread ouer it Lib. Pontifica lis sect 1. 2 5. 12. l. 1. 3. de offic sacrist wrought with the Popes armes twelue lustie cutters or ruffians walking before c. Sometimes also if the Pope go into the fieldes they send it with traine and baggage And hee that is desirous to know yet further let him reade the Pontificall bookes wherein they intreate of Processions through the Cittie of the Pope or of the Emperour his coronation But this is a thing for vs to marke and proue namely what agreement there is betwixt these inuentions and deuises of Popes and the institution of our Lord Take eate do this in remembrance of me c. As also what meanes there are for them to excuse this idolatrie There can no excuse be made for their idolatrie Summ. Angel Euchar. c 26. according to their owne Maximes They hold that If the Priest haue not had an intent and purpose actuall as some say habituall as others to consecrate that then he doth not consecrate That likewise if he had not any further purpose then to consecrate halfe a bread that then the other halfe is common breade Those then that worship if he haue not had any purpose to consecrate what do they worship but the creature And with what faith seeing when as he hath had a purpose they are not able to sound the truth and find it out Thom. Salisburiens de art predican c. 25. Wherefore it will behoue men to haue recourse to Thomas Salisburiensis his consideration as To worship vpon condition that euerie dutie and thing required to the action be well and truely done c. They hold also That the intent of him that consecrateth is not sufficient if his also that did institute the same doe not concurre Bonau in Còpend sacr theol l. 6. rub 11. that is to say that the Priest haue an intent saith Bonauenture if he worke not according to the institution of Christ To worship then in a priuate Masse is it not idolatrie seeing that Hugo of S. Victor Gabriel Biell and Gerardus Lorichius their great Maisters of transubstantiation doe openly hold and maintaine That the priuate Masse wherein there is not made any remembrance or publike Communion is against the institution of Christ And further seeing there is such an infinite number of cases such as are verie ordinarie Thom. p. 3 q 13. Ioh. de Burgo Pupilla c. 3. Gerson contr Florent Extr. de celeb Miss and notwithstanding not perceiued of those that are present wherein the priest doth not consecrate at all As If hee forget to put wine into the cuppe if the bread be made of any other then wheate flower if there be more water then wine if the wine be eager and sharpe if of seuen leaues moe or lesse he did thinke but of sixe if he haue omitted but one worde Of those wordes say I once againe whereupon they are not agreed amongst themselues c. who shall assure their faith that are present thereat of the consecration and by consequent warrant their consciences against idolatrie How that many notable personages of this time haue beene ashamed of the doctrine Pic. Mirand in Thesi● secund Thom. Scot Idem in Apo in disput de Euch. Now it is verie certaine that manie in these our daies and times haue beene ashamed of this doctrine Iohannes Picus Counte of Mirandula durst dispute publikely at Rome against transubstantiation And his Theses are That the true bodie of Christ is locally in heauen and sacramentallie at the Altar That these wordes also Hoc est corpus meum doe not consecrate if the former be not expressed that is Pridié quàm pateretur c. That is to say that the institution lyeth not in certaine wordes but in the institution of Christ That the foure words tenentur materialiter non significatiuè Likewise he deliuereth a particular manner of eating the flesh