A sermon preached at Yorke before the right Honorable, Henrie Earle of Huntington, Lorde President of her Maiesties councell established in the north, and other noble men, and gentle men, at a general communion there, the 23. of September in the eightienth yeare of her Maiesties raigne: by Mathewe Hutton Deane of Yorke.
Ierem. 6.16. State super vias, & videte & interrogate de semitis antiquis, quae sit via bona? & ambulate in ea: & inuenietis refrigerium animabus vestris.
Jeremiah 6.16. State super Ways, & Videte & interrogate the semitis antiquis, Quae sit via Bona? & ambulate in ea: & inuenietis refrigerium Spirits vestris.
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IN the time of the Prophet Ieremie, there was greate contention amonge the preachers of the woorde, the true teachers of the people of God, and the false Prophets.
IN the time of the Prophet Ieremie, there was great contention among the Preachers of the word, the true Teachers of the people of God, and the false prophets.
The one cried the traditiōs of thelders, the traditiōs of the fathers, the other answered, that they worshipped God in vaine, teaching for doctrine the ••ceptes of men.
The one cried the traditions of thelders, the traditions of the Father's, the other answered, that they worshipped God in vain, teaching for Doctrine the ••ceptes of men.
In this cōtentious tim• there were manie (especiallie of the su• … est sort, that doubted whom to beleeue, • … hō to mistrust, which way to auoid, & w••h to walke in.
In this contentious tim• there were many (especially of the su• … est sort, that doubted whom to believe, • … hon to mistrust, which Way to avoid, & w••h to walk in.
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State super • … s, & videte, &c. Stand vpō the waies & •nsider, &c. In which wordes, he wille• … ē not to be carelesse in things touching • … ir saluation,
State super • … s, & Videte, etc. Stand upon the ways & •nsider, etc. In which words, he wille• … ē not to be careless in things touching • … ir salvation,
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Secondlie by a briefe discourse, through the chiefest pointes of religion, I will declare, that that olde way is the best, wherein our Fathers walked by the commaundement of almightie God:
Secondly by a brief discourse, through the chiefest points of Religion, I will declare, that that old Way is the best, wherein our Father's walked by the Commandment of almighty God:
but vigilant, and painefull to finde out, and to know the truth. He telleth vs where to seke, among the Olde wayes. Loe, Antiquitie is one noate, or marke of Veritie. Vincentius Lirinensis saith:
but vigilant, and painful to find out, and to know the truth. He Telleth us where to seek, among the Old ways. Lo, Antiquity is one noate, or mark of Verity. Vincentius Lirinensis Says:
there bee three especiall markes or badges, to know which is true Doctrine in the Church, Antiquitie, Vniuersalitie, and Consent. And surely where these three cōcurre in the church, there is no doubt but there is the truth, there is the Good way, wherin we shold walke.
there be three especial marks or badges, to know which is true Doctrine in the Church, Antiquity, Universality, and Consent. And surely where these three concur in the Church, there is no doubt but there is the truth, there is the Good Way, wherein we should walk.
But because truth dwelleth as a stranger heere on earth, and hath more enimies then friendes, shee findeth not so much curtesie amongest men, to bee suffered to weare all wayes all these three badges:
But Because truth dwells as a stranger Here on earth, and hath more enemies then Friends, she finds not so much courtesy amongst men, to be suffered to wear all ways all these three badges:
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The wicked doctrine of Arrius had once almost infected all Christendome: Constantius the Emperour was an Arrian: Liberius Bishop of Rome an Arrian for a time,
The wicked Doctrine of Arius had once almost infected all Christendom: Constantius the Emperor was an Arrian: Liberius Bishop of Rome an Arrian for a time,
For in religion, the first and oldest is the best. The doctrine of the Church is older than anie Idolatrie or superstition of the Gentiles, the Gospel was preached in Paradise by God himselfe.
For in Religion, the First and oldest is the best. The Doctrine of the Church is older than any Idolatry or Superstition of the Gentiles, the Gospel was preached in Paradise by God himself.
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The seede of the woman shall breake the Serpentes heade, The writing of Moses older than anie writing of the Gentiles, The doctrine of the Apostles, older than Poperie, or anie other heresie.
The seed of the woman shall break the Serpents head, The writing of Moses older than any writing of the Gentiles, The Doctrine of the Apostles, older than Popery, or any other heresy.
Tertullian against Praxeas, saith, Quod peraequè aduersus omnes haereses preiudicatum sit, id esse verum quodcunque primum id esse adulterum quodcunque posterius.
Tertullian against Praxeas, Says, Quod peraequè Adversus omnes Heresies preiudicatum sit, id esse verum quodcunque primum id esse adulterum quodcunque Posterior.
Truth it is that Basilius saith to Amphilochius cap. 29. Persuasiua sunt quodammodo vetera dogmata, velut in antiquitate canicie quadam reuerendum quiddam habentia.
Truth it is that Basil Says to Amphilochius cap. 29. Persuasiua sunt quodammodo Veteran dogmata, velut in antiquitate canicie Quadam reuerendum Quiddam habentia.
and the Towneclarke of Ephesus alledge not onely vniuersalitie, but also antiquitie for their goddesse Diana. And Lactantius in his booke De iustitia sayth:
and the Town clerk of Ephesus allege not only universality, but also antiquity for their goddess Diana. And Lactantius in his book De iustitia say:
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And Symmachus that famous Senator, but sworne enimie to Christes religion, writeth thus, (as Prudentius saith Lib. 2.) Si longa aetas authoritatem religionibus faciat, seruanda est tot saeculis fides,
And Symmachus that famous Senator, but sworn enemy to Christ's Religion, Writeth thus, (as Prudentius Says Lib. 2.) Si Longam Aetas authoritatem religionibus Faciat, seruanda est tot saeculis fides,
Therefore if our fathers erre, wee may not folow them, neither is euerie olde way good, but that onely, wherein our fathers haue walked by the commaundement of God,
Therefore if our Father's err, we may not follow them, neither is every old Way good, but that only, wherein our Father's have walked by the Commandment of God,
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Stand vpon the wayes: that is, vpon the Prophets: they be the wayes, that will bring vs to Christ, who is the way, the truth and life, And Tertull against Marcian sayth:
Stand upon the ways: that is, upon the prophets: they be the ways, that will bring us to christ, who is the Way, the truth and life, And Tertul against Marcian say:
It is plaine, that that is the truest, which is first, that firste which was from the beginning, that from the beginning, which was deliuered by the Apostles.
It is plain, that that is the Truest, which is First, that First which was from the beginning, that from the beginning, which was Delivered by the Apostles.
Against which way no Custome though it be neuer so old, may preuaile. Christ said that he was Trueth, & did not say that he was Custome. Cyprian, Epist. ad Pompeium.
Against which Way no Custom though it be never so old, may prevail. christ said that he was Truth, & did not say that he was Custom. Cyprian, Epistle and Pompeius.
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The scripture teacheth that we are conceiued in sinne, borne in sinne, brought vp and nousied in sinne, by nature the children of wrath, death & damnation, bondmen & slaues vnto Sathan.
The scripture Teaches that we Are conceived in sin, born in sin, brought up and nousied in sin, by nature the children of wrath, death & damnation, bondmen & slaves unto Sathan.
The olde way and onely true way to be deliuered from death, and to bee receiued into Gods fauour againe, is by our Lord and sauiour Iesus Christ: Who alone is the seede of the Woman, that broake the Serpentes heade:
The old Way and only true Way to be Delivered from death, and to be received into God's favour again, is by our Lord and Saviour Iesus christ: Who alone is the seed of the Woman, that broke the Serpents head:
and can not doe, by reason of the corruption of our fleshe) but also in the same nature, did most obedientlie suffer most cruell death vppon the crosse, to that end, that if we effectuallie beleeue in him, his punishment should stande in steede of our punishment, his righteousnesse, in liew of our righteousnesse in the sight of God.
and can not do, by reason of the corruption of our Flesh) but also in the same nature, did most obediently suffer most cruel death upon the cross, to that end, that if we effectually believe in him, his punishment should stand in steed of our punishment, his righteousness, in lieu of our righteousness in the sighed of God.
Wee are iustified freely by his grace, through the redemption that is in Christ Iesus, whom GOD hath set forth, to bee a reconciliation through faith in his blood.
we Are justified freely by his grace, through the redemption that is in christ Iesus, whom GOD hath Set forth, to be a reconciliation through faith in his blood.
By which places and such like, it appeareth plainly, that the efficient causes, the fountaine and welspring of our iustification, is the loue & mercie of almightie God:
By which places and such like, it appears plainly, that the efficient Causes, the fountain and wellspring of our justification, is the love & mercy of almighty God:
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The fruites of the spirite woorking in vs, and the true effectes of a iustifying faith, are vertuous and charitable deedes. Of which Saint Augustine saith: Sequuntur iustificatum, non praecedunt iustificandum.
The fruits of the Spirit working in us, and the true effects of a justifying faith, Are virtuous and charitable Deeds. Of which Saint Augustine Says: Sequuntur iustificatum, non praecedunt iustificandum.
it followeth, that that is an erronious and lately founde out way of the Papistes, which attribute some parte of our saluation, to our owne worthines, to the merits of Saintes, to the woorkes of supererogation, to the sufferinges of Martyrs laide vppe in the Popes treasure house.
it follows, that that is an erroneous and lately found out Way of the Papists, which attribute Some part of our salvation, to our own worthiness, to the merits of Saints, to the works of supererogation, to the sufferings of Martyrs laid up in the Popes treasure house.
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Saint Augustine: tract in Iohann. 84. Etsi fratres pro fratribus moriamur, tamen in fraternorum peccatorum remissionem nullius sanguis Martyris funditur.
Saint Augustine: tract in John. 84. Though Brothers Pro fratribus moriamur, tamen in fraternorum peccatorum remissionem Nullius sanguis Martyrs funditur.
Let vs therefore follow the counsel of the Prophet Ieremy, Stand vpon the wayes and consider. &c. It is an old way shewed vnto vs by GOD him selfe, that all men ought to read and learne the Scriptures.
Let us Therefore follow the counsel of the Prophet Ieremy, Stand upon the ways and Consider. etc. It is an old Way showed unto us by GOD him self, that all men ought to read and Learn the Scriptures.
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Audite obsecro seculares omnes, comparate vobis Biblia, animae pharmaca. &c. And he imputeth the cause of all euill, to the ignoraunce of the scriptures.
Audite Obsecro Seculares omnes, comparate vobis Bible, Spirits Pharmaca. etc. And he imputeth the cause of all evil, to the ignorance of the Scriptures.
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Let vs therefore folowe the Counsell of the Prophete, Stand vpon the wayes and consider. &c. It is an old way, wherein Gods children haue walked, to beleeue that al things needefull to saluation, are conteined in the worde of God.
Let us Therefore follow the Counsel of the Prophet, Stand upon the ways and Consider. etc. It is an old Way, wherein God's children have walked, to believe that all things needful to salvation, Are contained in the word of God.
All is not written that Christe did, but so much as the writers thought sufficiēt, as wel to manners, as to doctrine. Saint Aug. de doctrina Christiana.
All is not written that Christ did, but so much as the writers Thought sufficient, as well to manners, as to Doctrine. Saint Aug. de Doctrina Christian.
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is sinne, if faith come by hearing, hearing by the worde of God, whatsoeuer is brought in beside the worde of God, is not of faith, and therefore sinne.
is sin, if faith come by hearing, hearing by the word of God, whatsoever is brought in beside the word of God, is not of faith, and Therefore sin.
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and consider, to inquire of the olde waies, which is the best, &c. It is an old way shewed vnto vs by God him selfe, that the Ministers of Gods word may please him in the holy state of Matrimonie, instituted in Paradise by almightie God himselfe, the first Priest that coupled man and wife togeather in holy Wedlocke, honoured by our Sauiour Christ in Cana of Galilie, not onely with his blessed presence,
and Consider, to inquire of the old ways, which is the best, etc. It is an old Way showed unto us by God him self, that the Ministers of God's word may please him in the holy state of Matrimony, instituted in Paradise by almighty God himself, the First Priest that coupled man and wife together in holy Wedlock, honoured by our Saviour christ in Cana of Galilee, not only with his blessed presence,
S. Paule saith, Marriage is honorable among all men, and the bed vndefiled, and they that haue not the gift to liue continently, are coūselled to marrie.
S. Paul Says, Marriage is honourable among all men, and the Bed undefiled, and they that have not the gift to live continently, Are counseled to marry.
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Ignatius Scholar to Saint Iohn the Euangelist, in his Epistle to the Philadelphians, desireth of almightie God, to be receiued in the kingdome of Christ,
Ignatius Scholar to Saint John the Evangelist, in his Epistle to the Philadelphians, Desires of almighty God, to be received in the Kingdom of christ,
Chrisostome also vpō the Epistle to Titus, saith, That matrimonie is so precious a thing, that therewith a man may be exalted to the high seate of a Bishop.
Chrysostom also upon the Epistle to Titus, Says, That matrimony is so precious a thing, that therewith a man may be exalted to the high seat of a Bishop.
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Gregorius Nazianz, in monodia in Basilii vitam, saith, That. S. Basils father being a married Bishop, was nothing hindred thereby from doing his office.
Gregorius Nazianz, in monodia in Basilii vitam, Says, That. S. Basils father being a married Bishop, was nothing hindered thereby from doing his office.
The same Gregorius also in the funerals of his father, sayth, That he beeing a married Bishoppe, was much holpen in his office by the wisdom & diligēce of his wife, Gregories mother.
The same Gregorius also in the funerals of his father, say, That he being a married Bishop, was much helped in his office by the Wisdom & diligence of his wife, Gregories mother.
For truely if the Apostles, after their calling, shoulde haue cast of their wiues, they should haue doone contrarie to the Canons, that are called canones Apostolorum (of which the Papistes make great account.) The sixth canon is this:
For truly if the Apostles, After their calling, should have cast of their wives, they should have done contrary to the Canonas, that Are called Canonas Apostolorum (of which the Papists make great account.) The sixth canon is this:
And the Councell holden at Gangra in Paphlagonia, about the yeare of our Lorde 324. dooth accurse them, that thinke a married Priest, by reason of his marriage, may not offer,
And the Council held At Gangra in Paphlagonia, about the year of our Lord 324. doth accurse them, that think a married Priest, by reason of his marriage, may not offer,
The generall Councell also at Nicea in the yeare 318. dooth allowe the opinion of Paphnutius: That it is Chastity for one to keepe companie with his owne wife.
The general Council also At Nicea in the year 318. doth allow the opinion of Paphnutius: That it is Chastity for one to keep company with his own wife.
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Multi saluarentur in sacerdotio coniugato, qui sterili in presbiteratu damnantur. Manie Priestes might bee saued in matrimonie, which beeing vnmarried, are condemned.
Multi saluarentur in Sacerdotal coniugato, qui sterili in presbiteratu damnantur. Many Priests might be saved in matrimony, which being unmarried, Are condemned.
But let vs stand vppon the wayes and consider, inquire of the olde waies, which is the best. &c. It is an old way shewed vnto vs by God himself, to direct al our praiers vnto God:
But let us stand upon the ways and Consider, inquire of the old ways, which is the best. etc. It is an old Way showed unto us by God himself, to Direct all our Prayers unto God:
Our father &c: He willeth them, To aske in his name, and it shalbe graunted them S. Paule. 1. Tim. 2. That there is one mediatour betweene God and vs. 1. Iohn. 2. If any man sinne (saith he) we haue an aduocate with the father Iesus Christ the righteous, and he is the propitiation for our sinnes.
Our father etc.: He wills them, To ask in his name, and it shall granted them S. Paul. 1. Tim. 2. That there is one Mediator between God and us 1. John. 2. If any man sin (Says he) we have an advocate with the father Iesus christ the righteous, and he is the propitiation for our Sins.
The Angell Apoc. 19. refused to bee woorshipped of his felowe seruaunt. Augustine de vera religione, cap. 55. saith, Honoramus Angelos charitate, non seruitute.
The Angel Apocalypse 19. refused to be worshipped of his fellow servant. Augustine de vera Religion, cap. 55. Says, Honoramus Angels charitate, non servitute.
etsi pulcherrima est Maria, et virgo, et honorata, non tamen ad adorationem nobis data, sed ipsa adorans eum, qui ex ipsa carne genitus est. Gen. 3.2.
Though Pulcherrima est Maria, et virgo, et honorata, non tamen ad adorationem nobis data, sed ipsa adorans Eum, qui ex ipsa Carnem Genitus est. Gen. 3.2.
But it is a way found out of verie late tyme, to turne all the Psalmes of Dauid into praiers to the virgin Marie, and to turne and chaunge Dominus into Domina, the Lorde into our Ladye as Bonauentura, a schooleman of great estimation among the Papists, hath doone. As for example:
But it is a Way found out of very late time, to turn all the Psalms of David into Prayers to the Virgae marry, and to turn and change Dominus into Domina, the Lord into our Lady as Bonaventure, a schoolman of great estimation among the Papists, hath done. As for Exampl:
Heare me when I call, O God of my righteousnes, &c. Bonauentura sayth, Cum inuocarem exaudiuisti me domina, et e sublimi solio tuo mei dignata es recordari.
Hear me when I call, Oh God of my righteousness, etc. Bonaventure say, Cum inuocarem exaudiuisti me domina, et e sublimi Solar tuo mei dignata es recordari.
The Lord said vnto my Lord, sit thou on my right hand, vntill I make thine enemies thy footestoole Bonauentura saith, The Lord said vnto our Lady, O my mother, sit on my right hand, &c. And not onely the Psalmes of Dauid turneth he thus,
The Lord said unto my Lord, fit thou on my right hand, until I make thine enemies thy footstool Bonaventure Says, The Lord said unto our Lady, Oh my mother, fit on my right hand, etc. And not only the Psalms of David turns he thus,
And yet notwithstanding these blasphemies, Pope Sixtus the fourth of that name, did canonize this Franciscane Frier for a Saint, in the yeare of our Lord 1482. But this is a new way, and a great way about, to turne our praiers from God most mercifull, most mightie, most able to helpe vs, and most willing to heare our praiers,
And yet notwithstanding these Blasphemies, Pope Sixtus the fourth of that name, did canonise this Franciscan Frier for a Saint, in the year of our Lord 1482. But this is a new Way, and a great Way about, to turn our Prayers from God most merciful, most mighty, most able to help us, and most willing to hear our Prayers,
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and to poure them out, not onely vnto the dead, (who whether they heare vs or no, we can not tell) but also to stockes and stones, which haue eyes and see not, eares,
and to pour them out, not only unto the dead, (who whither they hear us or not, we can not tell) but also to stocks and stones, which have eyes and see not, ears,
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These thinges (saith he) were naked at the beginning, and all was handled simplie and plainely, Peter when he had recited the institution, saide the Lordes prayer. Loe:
These things (Says he) were naked At the beginning, and all was handled simply and plainly, Peter when he had recited the Institution, said the lords prayer. Lo:
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That which Platina speaketh of Saint Peter, the same doth Gregorie affirme was the vsuall masse of al the Apostles, lib. 7. in his Epistle to Iohn Bishoppe of Syracusa. But afterwarde this Simplicity by little & little, began so to offende the successours of the Apostles, that in continuance of time al was turned vpside downe, the substaunce taken away, and the name loste.
That which Platina speaks of Saint Peter, the same does Gregory affirm was the usual mass of all the Apostles, lib. 7. in his Epistle to John Bishop of Syracuse. But afterward this Simplicity by little & little, began so to offend the Successors of the Apostles, that in Continuance of time all was turned upside down, the substance taken away, and the name lost.
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The Lordes supper, the body and bloode of Christe, the bread and the cuppe of the Lorde, the Lordes table, the participation of the body and blood of Christ.
The lords supper, the body and blood of Christ, the bred and the cup of the Lord, the lords table, the participation of the body and blood of christ.
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Iustinus Martyr and Irenaeus call it Eucharistia, thankesgeuing. It was named also Synaxis, by reason of the assembling togeather of the faithfull, to receiue it.
Justinus Martyr and Irnaeus call it Eucharistia, thanksgiving. It was nam also Synaxis, by reason of the assembling together of the faithful, to receive it.
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But some had rather haue it deriued of Nasas, whiche is to lift vp: and Nes, in Hebrew signifieth a standard or banner. For this they thinke doeth agree very well vnto their Masse, wherein they lifte vp Christe (as they say) in forme of breade, to be woorshipped of the people,
But Some had rather have it derived of Nasas, which is to lift up: and Nes, in Hebrew signifies a standard or banner. For this they think doth agree very well unto their Mass, wherein they lift up Christ (as they say) in Form of bread, to be worshipped of the people,
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But I merueile, why they are so fond, to thinke, that this place maketh anie thing for their Masse, seyng that that Missah, which the Iewes offered vp in the feast of Pentecost, was not Christs bodie, (which then was vnborne) but certaine loafes of breade made of their newe corne, whereof some were leueined,
But I marvel, why they Are so found, to think, that this place makes any thing for their Mass, sing that that Missah, which the Iewes offered up in the feast of Pentecost, was not Christ body, (which then was unborn) but certain loaves of bread made of their new corn, whereof Some were leueined,
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Leueined bread, vsed in the Iewes Missah, sith they will needes borrowe their masse, from the Missah of the Iewes? The thing of it selfe (I graunt,) is indifferent whether wee vse Leauened or vnleauened bread, at the Lordes table.
Leueined bred, used in the Iewes Missah, sith they will needs borrow their mass, from the Missah of the Iewes? The thing of it self (I grant,) is indifferent whither we use Leavened or unleavened bred, At the lords table.
And in this opinion is Polidorus Virgilius, Beatus Rhenanus, Michael Ritius, Isydorus, Ispalensis and Rahbanus. Michaell Ritius lib. 2. Of his storie of the French kings, sayth, Antiquitus in vano deorum superstitione, peracta re diuina, conuersus ad plebēsacerdos aiebat NONLATINALPHABET. 1. populis missio, quo verbo potestatem faciebat abeundi volentibus.
And in this opinion is Polidorus Virgil, Beatus Rhenanus, Michael Ritius, Isidore, Ispalensis and Rahbanus. Michael Ritius lib. 2. Of his story of the French Kings, say, Anciently in vano Gods Superstition, Peracta re Divine, conuersus ad plebēsacerdos aiebat. 1. populis Dismissal, quo verbo potestatem faciebat abeundi volentibus.
In the time of the olde superstition of the Gentiles, the sacrifice being offered, the Priest turning himself vnto the people said, NONLATINALPHABET 1. Populis missio, the people may depart.
In the time of the old Superstition of the Gentiles, the sacrifice being offered, the Priest turning himself unto the people said, 1. Populis Dismissal, the people may depart.
The same custome is obserued amongest vs Christians, that after the sacrifice offered, the minister shall say, Ite missa est. That is to say: Goe, ye may departe.
The same custom is observed amongst us Christians, that After the sacrifice offered, the minister shall say, Item missa est. That is to say: Go, you may depart.
For Missa was vsed for missio: as in Tertulli. Cyp. and Optatus often wee reade, remissa peccatorum, for remissio. It appeareth also, that the whole action of the Lords supper was deuided into two parts.
For Missa was used for Dismissal: as in Tertullian. Cyprus and Optatus often we read, Remission peccatorum, for Remission. It appears also, that the Whole actium of the lords supper was divided into two parts.
and the Priest readie to goe to the Lordes supper, then the Deacon cried, Ite missa est. At which woordes all departed, sauing the faithfull communicantes.
and the Priest ready to go to the lords supper, then the Deacon cried, Item missa est. At which words all departed, Saving the faithful communicantes.
Then after the communion was done, the Deacon cried once againe, Ite missa est. By which woordes he gaue them leaue to depart, which had receiued the Lordes supper.
Then After the communion was done, the Deacon cried once again, Item missa est. By which words he gave them leave to depart, which had received the lords supper.
Of this wee reade in Saint Ambrose, in an Epistle to Marcellina. When the Cathecumeni were sent away, word came to me (sayth he) that the souldiars were in armure.
Of this we read in Saint Ambrose, in an Epistle to Marcellina. When the Catechumen were sent away, word Come to me (say he) that the Soldiers were in armure.
and the woorde whereby they were dismissed, and the woorde (whiche some, desirous to bee gone, did long for to heare, of all other woordes,) was made so familiar vnto the people, that the whole action by them was called Missa. And after the learned also vsed the same woorde.
and the word whereby they were dismissed, and the word (which Some, desirous to be gone, did long for to hear, of all other words,) was made so familiar unto the people, that the Whole actium by them was called Missa. And After the learned also used the same word.
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This I take to bee the true interpretation and occasion of vsinge this woorde Missa. For the interpretation, that Pope Innocentius maketh, is altogether foolishe.
This I take to be the true Interpretation and occasion of using this word Missa. For the Interpretation, that Pope Innocentius makes, is altogether foolish.
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then from vs to the father, by oblation, &c. Loe, he maketh a tenise ball of Christes blessed bodie, in one day to bee tossed from heauen to earth, from earth to heauen aboue tenne thousand times.
then from us to the father, by oblation, etc. Lo, he makes a tenise ball of Christ's blessed body, in one day to be tossed from heaven to earth, from earth to heaven above tenne thousand times.
Is the masse so old in deede? And did Saint Ambrose say masse? Yea surely, S. Ambrose saide masse, he confesseth it himselfe, it can not bee denied, his owne bookes are extant.
Is the mass so old in deed? And did Saint Ambrose say mass? Yea surely, S. Ambrose said mass, he Confesses it himself, it can not be denied, his own books Are extant.
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Celestinus made that part, that is called Introitus, the beginning of the masse, about the yeare of the Lord 430. Gregorie the firste made manie prayers in the masse,
Celestinus made that part, that is called Introitus, the beginning of the mass, about the year of the Lord 430. Gregory the First made many Prayers in the mass,
and appointed Kyreeleson to bee nine times repeated, about the yeare of our Lorde 590. Gelasius appointed Graduale to bee sounge, about the yeare of our Lorde 500. Pelagius, the commemoration of the dead, Anno Domini 560. Eutichianus is saide to haue made the Offertorie, almost three hundred yeares after Christe.
and appointed Kyreeleson to be nine times repeated, about the year of our Lord 590. Gelasius appointed Gradual to be sounge, about the year of our Lord 500. Pelagius, the commemoration of the dead, Anno Domini 560. Eutychian is said to have made the Offertory, almost three hundred Years After Christ.
The same Innocentius the thirde is he, which in the yeare of our Lorde 1215. concluded in a Councell at Laterane, that by the woordes of consecration, the breade and wine were chaunged and transubstantiat into the bodie and blood of our Sauiour Christ.
The same Innocentius the Third is he, which in the year of our Lord 1215. concluded in a Council At Lateran, that by the words of consecration, the bread and wine were changed and transubstantiate into the body and blood of our Saviour christ.
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Which ground being suerly laide, they would not stay there, but builded vp still the tower of Babel. For his successour Honorius the thirde, about the yeare of our Lorde GOD, 1218. appointed the Sacrament to bee lift vp ouer the Priestes head,
Which ground being surely laid, they would not stay there, but built up still the tower of Babel. For his successor Honorius the Third, about the year of our Lord GOD, 1218. appointed the Sacrament to be lift up over the Priests head,
Vrbanus the fourth in the yeare of our Lord GOD, 1262. did institute that great solemne and principall feast, called Corpus Christi day, wherein the Sacrament shoulde bee carried about in processions in a monstrant made for that purpose, that the people might see it thoroughe the glasse.
Urban the fourth in the year of our Lord GOD, 1262. did institute that great solemn and principal feast, called Corpus Christ day, wherein the Sacrament should be carried about in procession in a monstrant made for that purpose, that the people might see it thorough the glass.
For the verie masse booke it selfe saith, that it came downe from heauen, and was sent to Pope Boniface lying sicke vppon his bedde, by the Archangell Raphaell with this message from GOD, that whosoeuer, being sicke of whatsoeuer sicknesse, should cause the said masse to bee saide for him fyue times, he should recouer his health:
For the very mass book it self Says, that it Come down from heaven, and was sent to Pope Boniface lying sick upon his Bed, by the Archangel Raphael with this message from GOD, that whosoever, being sick of whatsoever sickness, should cause the said mass to be said for him fyue times, he should recover his health:
This is sett foorth in print in the masse booke it selfe, which was printed at Paris in the yeare of our Lorde, one thousand fiue hundred and sixteene.
This is Set forth in print in the mass book it self, which was printed At paris in the year of our Lord, one thousand fiue hundred and sixteene.
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Shall wee thinke that either Christ, or his Apostles, or Saint Ambrose, or anie auncient father, did euer say anie of these masses, which either were clouted vp by so manie Popes,
Shall we think that either christ, or his Apostles, or Saint Ambrose, or any ancient father, did ever say any of these masses, which either were clouted up by so many Popes,
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so manie yeares after Christ, or sodenlie at once inuented to mainteine and increase superstition and idolatrie? Is it not good counsell, that the Prophet Ieremie giueth vs in this place, To stand vppon the wayes,
so many Years After christ, or sodenlie At once invented to maintain and increase Superstition and idolatry? Is it not good counsel, that the Prophet Ieremie gives us in this place, To stand upon the ways,
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But the chiefest pointes of the Popish masse (as transubstantiation, the deniall of one part of the Sacrament to the lay people, sacrifice propitiatorie for the quicke and the deade,
But the chiefest points of the Popish mass (as transubstantiation, the denial of one part of the Sacrament to the lay people, sacrifice propitiatory for the quick and the dead,
Take, eate, this is my bodie, which is giuen for you, did once imagine of transubstantiation? They had bene brought vp in the Lawe of God from their infancie, which was openly reade in their synagogues euerie Sabbaoth day.
Take, eat, this is my body, which is given for you, did once imagine of transubstantiation? They had be brought up in the Law of God from their infancy, which was openly read in their Synagogues every Sabbaoth day.
Gen. 17. The Pashall lambe, a Sacrament of the passing ouer of the Angell, and is called the Passouer. Exod. 12. The Rocke which did yeeld abundaunce of water to the children of Israell in the wildernesse, Exo. 17. was a Sacrament of Christe the true Rocke, and is called Christe.
Gen. 17. The Pashall lamb, a Sacrament of the passing over of the Angel, and is called the Passover. Exod 12. The Rock which did yield abundance of water to the children of Israel in the Wilderness, Exo. 17. was a Sacrament of Christ the true Rock, and is called Christ.
1. Cor. 10. Baptisme is the Sacrament of our seconde birth: and is called, The Lauer of regeneration: Titus. 3. Saint Cyprian de vnctione chrismatis sayth:
1. Cor. 10. Baptism is the Sacrament of our seconde birth: and is called, The Laver of regeneration: Titus. 3. Saint Cyprian de unction Chrism say:
And Epist. 23. to Bonifacius he saith. Nisi sacramenta similitudinem quandam haberent earum rerum quarum sunt Sacramenta, omnino Sacramenta non essent.
And Epistle 23. to Boniface he Says. Nisi Sacraments similitudinem quandam haberent earum rerum Whom sunt Sacraments, Omnino Sacraments non essent.
sicut ergo secundum quendam modum Sacramentum corporis Christi, corpus Christi est, Sacramentum sanguinis Christi, sanguis Christi est: ita Sacramentum fidei fides est.
sicut ergo secundum quendam modum Sacramentum corporis Christ, corpus Christ est, Sacramentum Blood Christ, sanguis Christ est: ita Sacramentum fidei fides est.
And Tertul. against the Iewes, Lactantius also Lib. 4. and Hyerome vppon the 11. Chap. of Ieremie, to the same effect doe vnderstande these woordes: Mittamus lignum in panem eius.
And Tertulian against the Iewes, Lactantius also Lib. 4. and Jerome upon the 11. Chap. of Ieremie, to the same Effect do understand these words: Send lignum in Bread eius.
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which indeed are the wordes of the Iewes, that conspire against the Prophet Ieremie, and take counsell to mingle poinsonfull wood into his meate, to destroy him.
which indeed Are the words of the Iewes, that conspire against the Prophet Ieremie, and take counsel to mingle poinsonfull wood into his meat, to destroy him.
But because the conspiracies against Gods Prophetes, were figures of that wicked conspiracie of the Iewes against our Sauior Christ, these fathers whom I haue rehearsed, applie that sentence vnto Christe:
But Because the conspiracies against God's prophets, were figures of that wicked Conspiracy of the Iewes against our Saviour christ, these Father's whom I have rehearsed, apply that sentence unto Christ:
Theodoretus likewise, to proue that his naturall bloude is called wine, doeth alledge the woords of Iacob, Gene. 49. Who speaking of Christ, that was to bee borne of the tribe of Iuda, saith, Lauabit in vino stolam suam,
Theodoretus likewise, to prove that his natural blood is called wine, doth allege the words of Iacob, Gene. 49. Who speaking of christ, that was to be born of the tribe of Iuda, Says, Lavabit in vino Stolam suam,
This prophesie, sayth Theodoretus was fulfilled, when our sauiour Christ the true vine, did sheade for vs his most precious bloude vppon the crosse, which bloude issuing and descending aboundantly out of his precious woundes his handes and side, did washe his bodie, whiche was as it were the mantell and vesture of his godheade,
This prophesy, say Theodoretus was fulfilled, when our Saviour christ the true vine, did sheade for us his most precious blood upon the cross, which blood issuing and descending abundantly out of his precious wounds his hands and side, did wash his body, which was as it were the mantel and vesture of his godhead,
Neither ought it (saith he) seeme straunge vnto vs, that his bloude shoulde bee called wine, because Christe sayth of himselfe: Ego sum vitis vera. I am the true vine.
Neither ought it (Says he) seem strange unto us, that his blood should be called wine, Because Christ say of himself: Ego sum vitis vera. I am the true vine.
Qui quod natura corpus est, triticum & panem appellauit, & vitem rursus seipsum nominauit, is symbola & signa quae videntur appellatione corporis & sanguinis honorauit, non naturam quidem mutans, sed naturae gratiam adiiciens.
Qui quod Nature corpus est, triticum & Bread appellauit, & vitem Rursus seipsum nominauit, is Symbols & Signs Quae videntur appellation corporis & Blood honorauit, non naturam quidem mutans, sed naturae gratiam adiiciens.
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He that called his naturall bodie wheate, Iohn. 12. and breade, Iohn. 6. and himselfe a vine, Iohn. 15. he gaue this honour to the signes, and symbols which are seene, that he called them, by the name of his bodie,
He that called his natural body wheat, John. 12. and bread, John. 6. and himself a vine, John. 15. he gave this honour to the Signs, and symbols which Are seen, that he called them, by the name of his body,
Signa mystica post sanctificationē non recedunt sua natura, manent enim in priori substantia, figura, & forma, &c. The mysticall signes doe not depart after consecration out of their nature,
Signs Mystica post sanctificationē non recedunt sua Nature, manent enim in priori Substance, figura, & forma, etc. The mystical Signs do not depart After consecration out of their nature,
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But the Papistes haue found a new way, that the wordes of consecration being pronounced, the bread & wine are transubstantiat into the reall bodie and blood of Christ.
But the Papists have found a new Way, that the words of consecration being pronounced, the bred & wine Are transubstantiate into the real body and blood of christ.
<2^PAGES^MISSING> yea into Christe himselfe, yea into God him selfe, per concomitantiam. For so we reade in the Legend of Saintes, added vnto Lombardica historia. There are in God three kindes of power, magna, maior, maxima. As for example.
<2^PAGES^MISSING> yea into Christ himself, yea into God him self, per concomitantiam. For so we read in the Legend of Saints, added unto Lombardica History. There Are in God three Kinds of power, Magna, maior, maxima. As for Exampl.
And this power is giuen neither to Angell nor Archangell, but to the holy Priestes. What is blasphemie, if this be not blasphemie? Surely I cannot tell.
And this power is given neither to Angel nor Archangel, but to the holy Priests. What is blasphemy, if this be not blasphemy? Surely I cannot tell.
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And shall a sinfull miserable Popish Priest, in a corner take vppon him to make the maker of all? Let vs therefore giue eare vnto the Prophets counsell.
And shall a sinful miserable Popish Priest, in a corner take upon him to make the maker of all? Let us Therefore give ear unto the prophets counsel.
And surelie, it was neuer taken to be heresie, to keepe Christes holy institution, before the Councel at Constantia in the yeare of our Lord 1417. Let vs therfore stand vpon the wayes, and consider, aske of the olde wayes. &c.
And surely, it was never taken to be heresy, to keep Christ's holy Institution, before the Council At Constantia in the year of our Lord 1417. Let us Therefore stand upon the ways, and Consider, ask of the old ways. etc.
For repetition is an argument of imperfection Heb. 10. Moreouer whereas there are foure thinges to be considered in Sacrifices (as Saint Augustine saith) Quis? Quid? Cui? pro Quibus? Who dooth offer? What dooth he offer? To whom? And for whom? Who dooth offer? A Prieste:
For repetition is an argument of imperfection Hebrew 10. Moreover whereas there Are foure things to be considered in Sacrifices (as Saint Augustine Says) Quis? Quid? Cui? Pro Quibus? Who doth offer? What doth he offer? To whom? And for whom? Who doth offer? A Priest:
For whom dooth he offer? for men that are sinners. In all others these foure thinges are distinct one from an other: First the Priest: Secondly the Sacrifice:
For whom doth he offer? for men that Are Sinners. In all Others these foure things Are distinct one from an other: First the Priest: Secondly the Sacrifice:
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Augustine also in the 20. booke against Faustus sayeth, That the Iewes before Christes comming, in offering vp the sacrifices appointed in the law, did promise and prophesie of Christes oblation vppon the crosse.
Augustine also in the 20. book against Faustus Saith, That the Iewes before Christ's coming, in offering up the Sacrifices appointed in the law, did promise and prophesy of Christ's oblation upon the cross.
though not after the manner of quantitie, and reallie offer him vp to the father. Brulifer saith, Quem totus mundus capere non potest, noster captiuus est:
though not After the manner of quantity, and really offer him up to the father. Brulifer Says, Whom totus World capere non potest, Noster Captive est:
This and such like blasphemies, wherin they giue to creatures the honour due to GOD, they call Spirituall daliance. But it is indeede more than daliance:
This and such like Blasphemies, wherein they give to creatures the honour due to GOD, they call Spiritual dalliance. But it is indeed more than dalliance:
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for it is plaine Spirituall fornication. Therefore let vs followe the Prophets Counsel. Stand vppon the waies and cōsider, aske of the old waies, which is best. &c. Last of all, Christe did not institute a priuate Masse, but a Communion:
for it is plain Spiritual fornication. Therefore let us follow the prophets Counsel. Stand upon the ways and Consider, ask of the old ways, which is best. etc. Last of all, Christ did not institute a private Mass, but a Communion:
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In the Church of Corinthus and in all Churches many hundred yeares after Christe, it was the action of the whole Churche, wherein many eating of one breade, shoulde bee made one mysticall bodie.
In the Church of Corinthus and in all Churches many hundred Years After Christ, it was the actium of the Whole Church, wherein many eating of one bread, should be made one mystical body.
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It appeareth by Iustinus Martyr, in his Apologie to the Emperour Antonius for the Christians, Cyprian, Ambrose, and the Liturgies that goe abroade in the name of Iames, of Basil of Chrisostome, and the oldest writers, that when the Lordes Supper was ministred, there was some parcell of scripture read, a Sermon made vnto the people, a collection for the poore:
It appears by Justinus Martyr, in his Apology to the Emperor Antonius for the Christians, Cyprian, Ambrose, and the Liturgies that go abroad in the name of James, of Basil of Chrysostom, and the oldest writers, that when the lords Supper was ministered, there was Some parcel of scripture read, a Sermon made unto the people, a collection for the poor:
But now in Poperie, without preaching, without teaching, without sense and vnderstanding, in a tongue that the Prieste himselfe vnderstandeth not, in a corner without Communicantes, one eateth and drinketh all.
But now in Popery, without preaching, without teaching, without sense and understanding, in a tongue that the Priest himself understandeth not, in a corner without Communicantes, one Eateth and Drinketh all.
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and Commons of this Realme, that they, geuing good eare vnto the Prophet Ieremies Counsell in this place, haue stoode vpon the Wayes, & considered, haue asked of the olde wayes, which is the best? and haue restored vnto vs, the olde, auncient, Catholike,
and Commons of this Realm, that they, giving good ear unto the Prophet Jeremiahs Counsel in this place, have stood upon the Ways, & considered, have asked of the old ways, which is the best? and have restored unto us, the old, ancient, Catholic,
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and haue deliuered vnto vs, not an halfe or mangled Supper, but the whole Supper, not a superstitious and idolatrous ceremonie, to transubstantiate the holy signes into Christes naturall bodie and blood,
and have Delivered unto us, not an half or mangled Supper, but the Whole Supper, not a superstitious and idolatrous ceremony, to transubstantiate the holy Signs into Christ's natural body and blood,
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but an holy Sacrament instituted by Christe, wherein we feede on Christe, we eate his bodie, wee drinke his blood sacramentally, spiritually, effectually,
but an holy Sacrament instituted by Christ, wherein we feed on Christ, we eat his body, we drink his blood sacramentally, spiritually, effectually,
Not a propitiatorie sacrifice for the quicke and the dead, (that greate grounde of Popishe Purgatorie) but a liuely memorie and representation of Christes death, vntill his comming.
Not a propitiatory sacrifice for the quick and the dead, (that great ground of Popish Purgatory) but a lively memory and representation of Christ's death, until his coming.
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and graunt, that as shee cannot bee spoyled of this marke of Antiquitie, so it woulde please him euen for his Christes sake, that shee may finde suche fauour among men in earth, that shee may weare openly the other two badges, I meane Consent and Vniuersalitie. God blesse the Queenes maiestie, Queene Elizabeth, with many and prosperous yeares, conuerte or confounde all her enimies,
and grant, that as she cannot be spoiled of this mark of Antiquity, so it would please him even for his Christ's sake, that she may find such favour among men in earth, that she may wear openly the other two badges, I mean Consent and Universality. God bless the Queens majesty, Queen Elizabeth, with many and prosperous Years, convert or confound all her enemies,
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and giue all vs grace, that bee here gathered togeather for this holy purpose, that wee, bearing a feruent loue, towardes almightie GOD, a dutifull obedience towardes her Maiestie,
and give all us grace, that be Here gathered together for this holy purpose, that we, bearing a fervent love, towards almighty GOD, a dutiful Obedience towards her Majesty,
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To whom with the Father and the holy Ghoste, three persons & one true and euerliuing God, be all honour praise dominion and power for euer and euer. Amen
To whom with the Father and the holy Ghost, three Persons & one true and everliving God, be all honour praise dominion and power for ever and ever. Amen
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