A treatise conteyning the true catholike and apostolike faith of the holy sacrifice and sacrament ordeyned by Christ at his last Supper vvith a declaration of the Berengarian heresie renewed in our age: and an answere to certain sermons made by M. Robert Bruce minister of Edinburgh concerning this matter. By VVilliam Reynolde priest.
This is proued partly by graunt of the aduersaries, who confesse Christ in that supper to haue made his new testament, partly by particular examining the nature of a testament,
This is proved partly by grant of the Adversaries, who confess christ in that supper to have made his new Testament, partly by particular examining the nature of a Testament,
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& withall reiect the whole primitiue Church of Christians, as also the auncient synagogue of the lewes, both which church & s•nagogue confessed the same;
& withal reject the Whole primitive Church of Christians, as also the ancient synagogue of the lewes, both which Church & s•nagogue confessed the same;
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Berengarius the first notorious father of the sacramētarie heresie, conuinced by learning, & condemned in sundrie Councels gathered out of al Christendom, abiured his owne wicked invention & died penitent therefore:
Berengarius the First notorious father of the sacramentary heresy, convinced by learning, & condemned in sundry Counsels gathered out of all Christendom, abjured his own wicked invention & died penitent Therefore:
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from whose time to this age the Catholike faith hath bene clearly acknowledged and mainteyned by al Christians both in the Latin Church, & also in the Greeke.
from whose time to this age the Catholic faith hath be clearly acknowledged and maintained by all Christians both in the Latin Church, & also in the Greek.
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And the summe of this chapiter touching the principal contents thereof is concluded with the authoritie of Erasmus, a man much extolled by the aduersaries. THE FIRST CHAPITER.
And the sum of this chapter touching the principal contents thereof is concluded with the Authority of Erasmus, a man much extolled by the Adversaries. THE FIRST CHAPITER.
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BEFORE I come to examine the particular points of error & false doctrine contayned in these sermons, I thinke it convenient first in a chapter or two to declare the true Catholike faith concerning this sacrament as it hath alwaies bene receaued and acknowledged in the church of Christ;
BEFORE I come to examine the particular points of error & false Doctrine contained in these Sermons, I think it convenient First in a chapter or two to declare the true Catholic faith Concerning this sacrament as it hath always be received and acknowledged in the Church of christ;
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and withal historically to note, when, an in what sort the Zuinglian heresie, that I 〈 … 〉 which at this present bea•eth greatest sway among the Protestants of England & Scotland (for the Protestant cōgregations & preachers of Germanie from the beginning of this schisme in Martin Luthers time vntil this present day, condemne it for heresie no lesse then do the Catholiks) at some tymes endeuored to put forth it self;
and withal historically to note, when, an in what sort the Zuinglian heresy, that I 〈 … 〉 which At this present bea•eth greatest sway among the Protestants of England & Scotland (for the Protestant congregations & Preachers of Germany from the beginning of this Schism in Martin Luthers time until this present day, condemn it for heresy no less then do the Catholics) At Some times endeavoured to put forth it self;
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wherein faith decayng, & Christian beleefe being in many men for many points measured by carnal reason, vpon such ground ether of prophane infidelitie,
wherein faith decayng, & Christian belief being in many men for many points measured by carnal reason, upon such ground either of profane infidelity,
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in his last supper for a perpetual memorie of that high and infinite sacrifice offered on the crosse, which was the persite & absolute redemptiō, and consummation of al, the ful price and raunsom for al sinnes done or to be done from the first creation of the world vntil the last ending of the same:
in his last supper for a perpetual memory of that high and infinite sacrifice offered on the cross, which was the persite & absolute redemption, and consummation of all, the full price and ransom for all Sins done or to be done from the First creation of the world until the last ending of the same:
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to continue I say a perpetual memorie of that bluddy sacrifice, to ordeine the true vvorship of god in the nevv lavv or testament (which worship in euerie law consisteth principally of sacrifice) to leaue his people a peculier meane, whereby that infinite vertue & grace procured by the sacrifice on the crosse might be in particular diuided & applied to them:
to continue I say a perpetual memory of that bloody sacrifice, to ordain the true worship of god in the new law or Testament (which worship in every law Consisteth principally of sacrifice) to leave his people a peculiar mean, whereby that infinite virtue & grace procured by the sacrifice on the cross might be in particular divided & applied to them:
a sacrifice, for that it is offered to the honor of god for the benefite of christian people in cōmemoration of Christ his sacrifice, once done and now past;
a sacrifice, for that it is offered to the honour of god for the benefit of christian people in commemoration of christ his sacrifice, once done and now past;
as al the old sacrifices of the law of nature & Moses were offered for the benefite of that people in prefiguration of the same sacrifice of Christ then to come:
as all the old Sacrifices of the law of nature & Moses were offered for the benefit of that people in prefiguration of the same sacrifice of christ then to come:
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This to be the true sense & meaning of our Sauiour in this institution, and that principally & especially concerning the sacrifice (for the sacrament is more euident, & confessed by the more learned of our aduersaries,
This to be the true sense & meaning of our Saviour in this Institution, and that principally & especially Concerning the sacrifice (for the sacrament is more evident, & confessed by the more learned of our Adversaries,
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& it shal be proued plainly hereafter, is sufficiently expressed in the wordes of our Sauiour, vvhich according to the recital of al the Evangelists & S. Paul ▪ yeld plainly this sense.
& it shall be proved plainly hereafter, is sufficiently expressed in the words of our Saviour, which according to the recital of all the Evangelists & S. Paul ▪ yield plainly this sense.
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For when Christ nameth his body broken or geuen for vs ▪ which is al one as if he termed it sacrificed for vs ) his blud of the new testament shed there in the supper mystically for vs, for remission of synnes, these words as truly import a sacrifice ▪ as any words which the holie scripture vseth to expresse the sacrifice of Christ on the crosse:
For when christ names his body broken or given for us ▪ which is all one as if he termed it sacrificed for us) his blood of the new Testament shed there in the supper mystically for us, for remission of Sins, these words as truly import a sacrifice ▪ as any words which the holy scripture uses to express the sacrifice of christ on the cross:
And so this word being by S. Pa•le incuitably verified of Christs body in the sacramēt, draweth by like necessitie al the rest, both touching the body and blud therevnto:
And so this word being by S. Pa•le incuitably verified of Christ body in the sacrament, draws by like necessity all the rest, both touching the body and blood thereunto:
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although al the rest are also most truly spokē of the same body of Christ as geuen for vs on the crosse, which no ways impayreth but rather much strēgtheneth the veritie & real presence of the same body in the sacrament.
although all the rest Are also most truly spoken of the same body of christ as given for us on the cross, which no ways impaireth but rather much strengtheneth the verity & real presence of the same body in the sacrament.
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VVhich sense is yet more clearly & necessarely confirmed, if we cōferre these words of Christ vsed in delyuering the chalice of the new law with the vvords of Moses vsed in sprinkling the blud of gotes & calues, which was appointed by gods ordinance to ratifie & establish the covenant betwene god and his people the synagoge of the Iewes in the old lavv.
Which sense is yet more clearly & necessarily confirmed, if we confer these words of christ used in delivering the chalice of the new law with the words of Moses used in sprinkling the blood of Goats & calves, which was appointed by God's Ordinance to ratify & establish the Covenant between god and his people the synagogue of the Iewes in the old law.
For as then Moses gathering that blud in to some standing peece or cup sprinkled the people therevvith, saying ▪ This is the blud of this (old) testament, which god hath made with you:
For as then Moses gathering that blood in to Some standing piece or cup sprinkled the people therewith, saying ▪ This is the blood of this (old) Testament, which god hath made with you:
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This is the blud of the new testament as that vvas of the old, & this here conteyned in the chalice, is the selfe same, which is to be shed for yow, as that was sprinkled vpon the Iewes.
This is the blood of the new Testament as that was of the old, & this Here contained in the chalice, is the self same, which is to be shed for you, as that was sprinkled upon the Iewes.
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VVhere S. Luke referring these later vvords, shed for yow, to that vvhich vvas conteyned in the chalice, me•utably convinceth that vvhich was in the chalice, to haue bene the very real blud of Christ ▪ as truly as that vvas his real blud which the next day vvas shed on the crosse:
Where S. Lycia referring these later words, shed for you, to that which was contained in the chalice, me•utably Convinces that which was in the chalice, to have be the very real blood of christ ▪ as truly as that was his real blood which the next day was shed on the cross:
& as truly as that was real blud, with vvhich the people vvere sprinkled in the old testamēt, in steed of vvhich blud this is succeded, the truth in place of the figure:
& as truly as that was real blood, with which the people were sprinkled in the old Testament, in steed of which blood this is succeeded, the truth in place of the figure:
as witnesseth S. Leo, S. Austin, S. Chrysostom, & other most auncient fathers. All vvhich proue not only the real presence of Christs most pretious body & blud,
as Witnesseth S. Leo, S. Austin, S. Chrysostom, & other most ancient Father's. All which prove not only the real presence of Christ most precious body & blood,
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¶ My intent is not to make any long discourses of this matter, vvhich hath bene so learnedly treated dy diuers excellent men of our Iland within our memorie, that I gladly confesse my selfe vnable to adde any thing to their labours.
¶ My intent is not to make any long discourses of this matter, which hath be so learnedly treated die diverse excellent men of our Island within our memory, that I gladly confess my self unable to add any thing to their labours.
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Yet because this point of Christs testament is the ground of al, and for denying the real presence of Christs blud in the sacramēt, the Lutheran Protestants thē selues charge the Caluinists with quit disanulling & making voyd the testament of our Sauiour, I thinke it good to make some more stay herein & better examine the circumstance of this testament,
Yet Because this point of Christ Testament is the ground of all, and for denying the real presence of Christ blood in the sacrament, the Lutheran Protestants them selves charge the Calvinists with quit Disannulling & making void the Testament of our Saviour, I think it good to make Some more stay herein & better examine the circumstance of this Testament,
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yet as nigh as I can eu•ing no new questions, but resting on such certayn verities, as are confessed by the aduersaries them selues, & cleare by plaine scripture:
yet as High as I can eu•ing no new questions, but resting on such certain verities, as Are confessed by the Adversaries them selves, & clear by plain scripture:
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VVhereby they signifie this to be the sacrament of the new testament in respect of the old the Paschal sacrament, which Christ finished in this his last supper,
Whereby they signify this to be the sacrament of the new Testament in respect of the old the Paschal sacrament, which christ finished in this his last supper,
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In vvhich fevv vvords he noteth tvvo things very important concerning the truth whereof I here entreate, both deliuered in the scriptures, both vrged by the Catholikes, both cōfessed not onely by the Lutherans,
In which few words he notes tvvo things very important Concerning the truth whereof I Here entreat, both Delivered in the Scriptures, both urged by the Catholics, both confessed not only by the Lutherans,
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To the making of a testamēt, & that it be auayleable, is required, first the free libertie & power of the testator, that he be as his owne commaundement.
To the making of a Testament, & that it be available, is required, First the free liberty & power of the testator, that he be as his own Commandment.
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God his father willed him to make a testament, & sent him in to the world to that end, that by his death he should confirme this new testament, which he had promised.
God his father willed him to make a Testament, & sent him in to the world to that end, that by his death he should confirm this new Testament, which he had promised.
So that which Christ gaue in his testament, was geuen only of grace & fauour. 4. In a testamēt it is required, that certain executors of the testament be assigned.
So that which christ gave in his Testament, was given only of grace & favour. 4. In a Testament it is required, that certain Executors of the Testament be assigned.
Those Christ made his Apostles, to whom he cōmitted that office that they by evangelizing, should ministerially dispense the grace of this testament. 5. Finally, to the confirmation & ratification of a testament is required the death of the testator.
Those christ made his Apostles, to whom he committed that office that they by evangelizing, should ministerially dispense the grace of this Testament. 5. Finally, to the confirmation & ratification of a Testament is required the death of the testator.
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So Christ the next day after this testament was made, died on the crosse, & there by his death & blud, ratified, confirmed, & eternally established it.
So christ the next day After this Testament was made, died on the cross, & there by his death & blood, ratified, confirmed, & eternally established it.
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First, because our Sauiour Christ according to the report of al the Euangelists in precise termes so avoucheth, This (in the cup or chalice) is my blud of the new testament.
First, Because our Saviour christ according to the report of all the Evangelists in precise terms so avoucheth, This (in the cup or chalice) is my blood of the new Testament.
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Briefly vvhereas in that figuratiue sacrifice, whereof this is the accomplishmēt, & perfect on 3. things are specified by the holy ghost, 1. the publication of the law or testament to the people, 2. the offering of the sacrifice whereof the blud vvas taken, 3. the eating of the sacrifice, sprinkling of the people vvith the blud, and vsing of those words:
Briefly whereas in that figurative sacrifice, whereof this is the accomplishment, & perfect on 3. things Are specified by the holy ghost, 1. the publication of the law or Testament to the people, 2. the offering of the sacrifice whereof the blood was taken, 3. the eating of the sacrifice, sprinkling of the people with the blood, and using of those words:
A new commaundement geue I to yow, that yow loue one an other, as I haue loued yow: promiseth the holy ghost to remayne vvith them and his church for euer;
A new Commandment give I to you, that you love one an other, as I have loved you: promises the holy ghost to remain with them and his Church for ever;
iterateth that commaundement of mutual loue & charitie, as the summe of his new law & perfection thereof, which was to be wrought in the hartes of his Christiās by the holy ghost then promised, vvho also vvas euer to assist them, to teach them, to leade them & the vvhole Church for euer in to al truth, & so fu•th:
iterateth that Commandment of mutual love & charity, as the sum of his new law & perfection thereof, which was to be wrought in the hearts of his Christiās by the holy ghost then promised, who also was ever to assist them, to teach them, to lead them & the Whole Church for ever in to all truth, & so fu•th:
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vvhereas thus in 5. vvhole chapiters having expressed his new wil & testament ▪ & such graces as apperteyne therevnto, he in fine for correspondence of the third, biddeth the executors of his testament to eate his body and drinke his blud vvith those same so pregnant, so vrgent vvords;
whereas thus in 5. Whole Chapiters having expressed his new will & Testament ▪ & such graces as appertain thereunto, he in fine for correspondence of the third, bids the Executors of his Testament to eat his body and drink his blood with those same so pregnant, so urgent words;
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hovv can it othervvise be chosen, but for ansvvering of the second part, as that body and blud of beastes there vvas first offered to god in sacrifice,
how can it otherwise be chosen, but for answering of the second part, as that body and blood of beasts there was First offered to god in sacrifice,
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so this body and blud here must be offered in like sort, to fulfill and accomplish that figure? So that it suffiseth not to say, the blud of Christ vvas shed on the crosse vvhere he dyed,
so this body and blood Here must be offered in like sort, to fulfil and accomplish that figure? So that it Suffices not to say, the blood of christ was shed on the cross where he died,
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and the Apostle proueth (for testamentum in mortuis confirmatur, a testament taketh his absolute and ful perfection, strength and ratification by the death of the testator) but vve say further, that to make and perfite the testament as it vvas at the last supper ▪ blud also vvas by gods order requisite;
and the Apostle Proves (for testamentum in mortuis confirmatur, a Testament Takes his absolute and full perfection, strength and ratification by the death of the testator) but we say further, that to make and perfect the Testament as it was At the last supper ▪ blood also was by God's order requisite;
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For the present, the only authoritie of Gregorious Nyssenus brother to S. Basil the great may serue, vvho vvriteth very plainly, that our Sauiour after a secret and most diuine maner of sacrifice preuented the iudgement and violence of the Iewes,
For the present, the only Authority of Gregorious Nyssenus brother to S. Basil the great may serve, who writes very plainly, that our Saviour After a secret and most divine manner of sacrifice prevented the judgement and violence of the Iewes,
Christ therefore who gaue to his Disciples his body to be eaten, euidently declareth, that the oblation or immolation of that lamb was now past and performed.
christ Therefore who gave to his Disciples his body to be eaten, evidently Declareth, that the oblation or immolation of that lamb was now past and performed.
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Christ preuenting the sacrifice of his body vpon the crosse in violent maner sacrificed him selfe in the supper of his Apostles which thing they know, who vnderstand the vertue of these mysteries.
christ preventing the sacrifice of his body upon the cross in violent manner sacrificed him self in the supper of his Apostles which thing they know, who understand the virtue of these Mysteres.
¶ To this argument ▪ the other mysterie of the paschal lambe which Christ also finished in his last supper, substituting or placing this sacrament of his body and blud in steed thereof, as Musculus truly auoucheth, yeldeth great force.
¶ To this argument ▪ the other mystery of the paschal lamb which christ also finished in his last supper, substituting or placing this sacrament of his body and blood in steed thereof, as Musculus truly avoucheth, yieldeth great force.
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This I take to be the meaning of Christ in these words, that as Moses the mediator of the old testament Exod. 12. toke order about that paschal lamb, instituted of it a solemne yerely memorial before it was sacrificed, that by the blud thereof •e might turne away the Angel, which killed al the first borne,
This I take to be the meaning of christ in these words, that as Moses the Mediator of the old Testament Exod 12. took order about that paschal lamb, instituted of it a solemn yearly memorial before it was sacrificed, that by the blood thereof •e might turn away the Angel, which killed all the First born,
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in like maner Christ meaning now to make an end of the old testament, and to begin the new, ordeyned this sacrament of the new & true paschal, I meane of his owne body and blud,
in like manner christ meaning now to make an end of the old Testament, and to begin the new, ordained this sacrament of the new & true paschal, I mean of his own body and blood,
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and withall ordeyneth a sacrament consisting of two parts, which should correspond to the sacrament of the old Pasch, which also consisted of two parts.
and withal ordaineth a sacrament consisting of two parts, which should correspond to the sacrament of the old Pasch, which also consisted of two parts.
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In that figuratiue Pasch was sacramental meate & drinke, so is it here etc. Briefly (for I wil not stand vpon euerie his particular circumstance) his conclusion is that the plaine text, and order vsed by Christ declareth sufficiently, that Christs mystical supper succeded in place of the old pasch, which was a sacrament of the old law. So here we see accorded;
In that figurative Pasch was sacramental meat & drink, so is it Here etc Briefly (for I will not stand upon every his particular circumstance) his conclusion is that the plain text, and order used by christ Declareth sufficiently, that Christ mystical supper succeeded in place of the old pasch, which was a sacrament of the old law. So Here we see accorded;
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that the plaine te•t of scripture, and Christs owne doing proue, the paschal lamb to haue bene a prefiguration of this sacrament instituted by Christ at his last supper, vvhich (as before is confessed) was ordeyned by Christ to succede in place of that paschal lamb.
that the plain te•t of scripture, and Christ own doing prove, the paschal lamb to have be a prefiguration of this sacrament instituted by christ At his last supper, which (as before is confessed) was ordained by christ to succeed in place of that paschal lamb.
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That lamb was first offered as a sacrifice, & then eaten as a sacrament, as the viage-prouision for pilgremes and trauailers ▪ for which cause they who did eate it, were then attired like trauailers with their loynes girded, shoes on their feete, staues in their hands,
That lamb was First offered as a sacrifice, & then eaten as a sacrament, as the viage-prouision for pilgremes and travellers ▪ for which cause they who did eat it, were then attired like travellers with their loins girded, shoes on their feet, staves in their hands,
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So this (to omitte the sacrifice first due to god) is imparted to Christians as their proper viage prouision, their viaticum, by which they are strengthened & comforted in this vale of miserie and peregrination, wherein they trauaile towards heauen their eternal country and promised land.
So this (to omit the sacrifice First endue to god) is imparted to Christians as their proper voyage provision, their viaticum, by which they Are strengthened & comforted in this vale of misery and peregrination, wherein they travail towards heaven their Eternal country and promised land.
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so this to only Christians, baptised, of pure life and conscience, for vvhich cause S. Paule willeth euery one to proue and t•ie him selfe before he presume to this table.
so this to only Christians, baptised, of pure life and conscience, for which cause S. Paul wills every one to prove and t•ie him self before he presume to this table.
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so Christ vvilled his Christians to do this in memorie of his passiō & death for euer vntil his second aduent. VVhere as this then so exact a prefiguration of the Christian Eucharist,
so christ willed his Christians to do this in memory of his passion & death for ever until his second advent. Where as this then so exact a prefiguration of the Christian Eucharist,
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if the principal part and ceremonie most touching the honour of God, were omitted? And how is it credible that our Sauiour, who so diligently obserued euery lesser resemblance, should neglect & omitte that which was most notable & important? VVherefore as the Protestāts them selues confesse one part, videlicet the sacrament of Christs body to haue bene foresignified in the pa•chal lamb,
if the principal part and ceremony most touching the honour of God, were omitted? And how is it credible that our Saviour, who so diligently observed every lesser resemblance, should neglect & omit that which was most notable & important? Wherefore as the Protestants them selves confess one part, videlicet the sacrament of Christ body to have be foresignified in the pa•chal lamb,
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so we must dravv them one foote farther, and adde vpon like ground & vvarrant, that that sacrifice of the lamb foresignified also our Eucharistical sacrifice:
so we must draw them one foot farther, and add upon like ground & warrant, that that sacrifice of the lamb foresignified also our Eucharistical sacrifice:
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VVhich conclusion the same comparison of the scriptures inferreth, the office of Christs priesthod and fulfilling of the lavv enforceth, the Apostle acknovvledgeth,
Which conclusion the same comparison of the Scriptures infers, the office of Christ priesthood and fulfilling of the law enforceth, the Apostle acknowledgeth,
and the church of Christ from the beginning hath euermore beleeued, as vve learne by Tertullian lib 4. contra Marcionem, S. Cyprian de Caena Domini, S. Ambrose in Luc. 2. S. Nazianzen oratio. 2. de pascha.
and the Church of christ from the beginning hath evermore believed, as we Learn by Tertullian lib 4. contra Marcionem, S. Cyprian de Cena Domini, S. Ambrose in Luke 2. S. Nazianzen oratio. 2. de pascha.
one sacrifice passeth into an other, one blud excludeth & endeth the other, & the legal ceremonie while it is changed, is fulfilled. Hesichius more shortly:
one sacrifice passes into an other, one blood excludeth & Endeth the other, & the Legal ceremony while it is changed, is fulfilled. Hesychius more shortly:
but in euery seueral howse one, yet now thorow al churches idem in mysterio panis & vini reficit immolatus, vi•ificat creditus, consecrātes sanctifica• consecratus Haec agni caro, hic sanguis est. One & the selfe same lambe in the mysterie of bread & wine being sacrificed doth refresh vs al, being beleeued reviueth vs al,
but in every several house one, yet now thorough all Churches idem in Mysterio Paris & Wine reficit Immolatus, vi•ificat creditus, consecrantes sanctifica• consecratus Haec agni Caro, hic sanguis est. One & the self same lamb in the mystery of bred & wine being sacrificed does refresh us all, being believed reviveth us all,
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Thus these two parcels being true, & manifest, and for such graunted by our aduersaties, the one, that Christ in his last supper made the new testament:
Thus these two parcels being true, & manifest, and for such granted by our adversities, the one, that christ in his last supper made the new Testament:
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these two being examined & conferred according to the sense of euidēt scripture, and consent of the primitiue church, manifestly establish a true sacrifice and real presence of Christs body & blud, in this sacrament of the new law & testament.
these two being examined & conferred according to the sense of evident scripture, and consent of the primitive Church, manifestly establish a true sacrifice and real presence of Christ body & blood, in this sacrament of the new law & Testament.
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but he graunted, & as occasion of mentioning the same vvas offered, committed also to vvriting, that the sacrifice of Melchisedech foreshevved Christs sacrifice in his last supper;
but he granted, & as occasion of mentioning the same was offered, committed also to writing, that the sacrifice of Melchizedek foreshowed Christ sacrifice in his last supper;
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Of vvhich number, Andreas Fric•is sometime secretarie to the king of Pole, and (for a noble man) as learned as any that hath vvriten for the sacramentarie gospel:
Of which number, Andrew Fric•is sometime secretary to the King of Pole, and (for a noble man) as learned as any that hath written for the sacramentary gospel:
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Christ ▪ saith •• ▪ as a feas•maker distributed to his gheasts bread & wine, •e fulfilled the office of Melchisedech the priest of the most high god, him selfe a most true priest.
christ ▪ Says •• ▪ as a feas•maker distributed to his gheasts bred & wine, •e fulfilled the office of Melchizedek the priest of the most high god, him self a most true priest.
In which application, this man much abuseth him self ▪ in that he maketh Melchisedech a priest in offering bread & wine to Abraham his inferior (whereas sacrifice is an office or dutie appointed to testifie the obedience of an inferior to the superior,
In which application, this man much abuseth him self ▪ in that he makes Melchizedek a priest in offering bred & wine to Abraham his inferior (whereas sacrifice is an office or duty appointed to testify the Obedience of an inferior to the superior,
And much more theologically S. Cyprian expresseth this figure, whē he writeth that Christ in his last supper as the priest of the hiest god, offered sacrifice (not to Abraham) but to god his father;
And much more theologically S. Cyprian Expresses this figure, when he Writeth that christ in his last supper as the priest of the highest god, offered sacrifice (not to Abraham) but to god his father;
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And thus he being the fulnes & plenitude of all, accomplished & performed the veritie of that figuratiue sacrifice, which was foreshewed in the bread and wine offered by Melchisedech.
And thus he being the fullness & plenitude of all, accomplished & performed the verity of that figurative sacrifice, which was foreshowed in the bred and wine offered by Melchizedek.
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This is the right application of that sacrifice offered to god by Melchisedech, & that this should so be practised in the new testament, Theodorus Bibliander a famous man among the Sacramentaries testifieth to haue bene the general beleefe of al the auncient Hebrewes. His words are:
This is the right application of that sacrifice offered to god by Melchizedek, & that this should so be practised in the new Testament, Theodorus Bibliander a famous man among the Sacramentaries Testifieth to have be the general belief of all the ancient Hebrews. His words Are:
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Est apud Hebraeos veteres dogma receptissimum &c. It is among the auncient Hebrewes a doctrine most generally receyued, that at the comming of the Messias, al legal sacrifices shal haue an end,
Est apud Hebraeos veteres dogma receptissimum etc. It is among the ancient Hebrews a Doctrine most generally received, that At the coming of the Messias, all Legal Sacrifices shall have an end,
& that shal be done in bread & wine ▪ as Melchisedech king of Salem & priest of the hiest god in the time of Abraham brought forth bread & wine in sacrifice.
& that shall be done in bred & wine ▪ as Melchizedek King of Salem & priest of the highest god in the time of Abraham brought forth bred & wine in sacrifice.
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VVhereof the Christian learned reader desirous of the truth, may see a verie good treatise out of sundrie the old & most famous Rabbins before Christ, gathered together by Petrus Galatinus in his tenth booke De arcanis Catholicae veritatis: where he verie wel declareth the three special points here mentioned by S. Cyprian and Bibliander, 1. that in place of al the auncient legal sacrifices should succede in the new testamēt an eucharistical sacrifice in bread & wine: 2. that that bread & wine should be the true flesh & blud of the Messias & 3. that in such sacrifice should consist the priesthod according to the order of Melchisedech.
Whereof the Christian learned reader desirous of the truth, may see a very good treatise out of sundry the old & most famous Rabbis before christ, gathered together by Peter Galatinus in his tenth book De Arcanis Catholic veritatis: where he very well Declareth the three special points Here mentioned by S. Cyprian and Bibliander, 1. that in place of all the ancient Legal Sacrifices should succeed in the new Testament an eucharistical sacrifice in bred & wine: 2. that that bred & wine should be the true Flesh & blood of the Messias & 3. that in such sacrifice should consist the priesthood according to the order of Melchizedek.
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Al which might easelie & plainely inough be deduced out of the scriptures (for if Melchisedech so offered in prefiguration of Christ, Christ must needes likewise so offer to fulfil that figure:
All which might Easily & plainly enough be deduced out of the Scriptures (for if Melchizedek so offered in prefiguration of christ, christ must needs likewise so offer to fulfil that figure:
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which being neuer by Christ accōplished but at his last supper, most sure & certain it is that there he offered after the order of Melchisedech) were it not that the Protestants, especially the Sacramentaries, herein, cheifly in the first original & ground of all the rest, that is in the sacrifice of Melchisedech mētioned in Genesis, shew them selues incredible wranglers & Sophisters in cauilling vpon the Hebrew letter, without al reason & ground, heretikes beyond measure in trusting to them selues alone,
which being never by christ accomplished but At his last supper, most sure & certain it is that there he offered After the order of Melchizedek) were it not that the Protestants, especially the Sacramentaries, herein, chiefly in the First original & ground of all the rest, that is in the sacrifice of Melchizedek mentioned in Genesis, show them selves incredible wranglers & Sophisters in cavilling upon the Hebrew Letter, without all reason & ground, Heretics beyond measure in trusting to them selves alone,
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Amongst which heretikes the chief both Caluin & Zuingli ▪ very saucely & impudētly shame not to say, that in this matter al the auncient fathers & writers wrote & spake without iudgement, more vainl• then vanitie it self,
among which Heretics the chief both Calvin & Zuingli ▪ very saucily & impudently shame not to say, that in this matter all the ancient Father's & writers wrote & spoke without judgement, more vainl• then vanity it self,
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Although our English doctor, doctor Iewel whose Theologie consisted vpon words & phrases, haue a farther shift peculier to him selfe beyond al other, vz.
Although our English Doctor, Doctor Jewel whose Theology consisted upon words & phrases, have a farther shift peculiar to him self beyond all other, Vz.
that the Hebrew word vsed by Moyses is doubtful, & signifieth as wel a prince as a priest, & therefore nether priesthod nor sacrifice could necessarily be inferred thereof.
that the Hebrew word used by Moses is doubtful, & signifies as well a Prince as a priest, & Therefore neither priesthood nor sacrifice could necessarily be inferred thereof.
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VVhich is a right way to checke & reproue both the prophet Dauid, & Apostle Paule, who long sithence determined the Hebrew word to one certain signification, which I suppose they knew somwhat better then M. Iewel did.
Which is a right Way to check & reprove both the Prophet David, & Apostle Paul, who long since determined the Hebrew word to one certain signification, which I suppose they knew somewhat better then M. Jewel did.
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then I thinke needeful to spend, for that it is somwhat obscure & subtile & dependeth vpon gramatical cauils of the Hebrew tōge I wil here omit, especially for that otherwise sufficient seemeth to haue bene said of the words of Christs supper;
then I think needful to spend, for that it is somewhat Obscure & subtle & dependeth upon Grammatical cavils of the Hebrew tongue I will Here omit, especially for that otherwise sufficient seems to have be said of the words of Christ supper;
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which are also so very manifest & euident of them selues, that the more learned gospellers from the first original of this new gospel, haue stood in defence of the real presence,
which Are also so very manifest & evident of them selves, that the more learned Evangelists from the First original of this new gospel, have stood in defence of the real presence,
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if yet first I shal note in a word or two, that Christs speach vttered in the institution of this sacrament, cary such weight to induce & establish a sactifice, that so much in part is confessed,
if yet First I shall note in a word or two, that Christ speech uttered in the Institution of this sacrament, carry such weight to induce & establish a sactifice, that so much in part is confessed,
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& graunted by Ihon Caluin him selfe, who in his cōmentarie vpon the words of the Apostle S. Paule, Corpus quod pro vobis frangitur, The body, which is broken for yow, writeth thus:
& granted by John Calvin him self, who in his commentary upon the words of the Apostle S. Paul, Corpus quod Pro vobis frangitur, The body, which is broken for you, Writeth thus:
For Christ geueth vs not his body sleightly, or without any condition adioyned, but he geueth it as sacrificed for vs. VVhere ore the first part of this sentence declareth that the body of Christ is deliuered or exhibited to vs:
For christ Giveth us not his body slightly, or without any condition adjoined, but he Giveth it as sacrificed for us Where over the First part of this sentence Declareth that the body of christ is Delivered or exhibited to us:
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& the benefit of his sacrificess applied to vs. VVhich words how soeuer he vnderstand them, signifie wel & truly, that Christ in that his last supper, deliuered his blessed body to his disciples,
& the benefit of his sacrificess applied to us Which words how soever he understand them, signify well & truly, that christ in that his last supper, Delivered his blessed body to his Disciples,
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but as offered to god, & sacrificed for vs, & to the end, that by that cōmemoratiue sacrifice, the fruite of Christs redemption procured vniuersally to al mankind by his death on the crosse, might be really & effectually applied to al faithfull Christians, members of Christs catholike church who haue cōmunication in that sacrifice.
but as offered to god, & sacrificed for us, & to the end, that by that commemorative sacrifice, the fruit of Christ redemption procured universally to all mankind by his death on the cross, might be really & effectually applied to all faithful Christians, members of Christ catholic Church who have communication in that sacrifice.
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And therefore Erasmus translateth it according to the proper signification of the Greeke word, sacrificantibus illis domino: while they were doing sacrifice to our lord.
And Therefore Erasmus Translate it according to the proper signification of the Greek word, sacrificantibus illis domino: while they were doing sacrifice to our lord.
sure it is, al the old fathers & Apostolike men, from thence & in that sense, called the christian sacrifice or masse, the Liturgie, as the Liturgie or masse of S. Iames, the Liturgie or masse of S. Basil, the Liturgie or masse of S. Chrysost. as also Erasmus doth interprete it:
sure it is, all the old Father's & Apostolic men, from thence & in that sense, called the christian sacrifice or mass, the Liturgy, as the Liturgy or mass of S. James, the Liturgy or mass of S. Basil, the Liturgy or mass of S. Chrysostom as also Erasmus does interpret it:
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VVhich Apostle also mentioneth this the Church sacrifice, when as writing to the christians of Corinth, he dehorteth them from cōmunicating with the Gentiles in their idolatrous sacrifices by an argument taken from the nature of al sacrifices,
Which Apostle also mentioneth this the Church sacrifice, when as writing to the Christians of Corinth, he dehorteth them from communicating with the Gentiles in their idolatrous Sacrifices by an argument taken from the nature of all Sacrifices,
Then how straunge a thing is it, that yow who partake of the table & sacrifice of Christ, who there cōmunicate & receiue his pretious body and blud (for the chalice there blessed, is the cōmunication of his blud, the bread there broken is the participation of his body) should also be partakers of the table & sacrifice of deuils.
Then how strange a thing is it, that you who partake of the table & sacrifice of christ, who there communicate & receive his precious body and blood (for the chalice there blessed, is the communication of his blood, the bred there broken is the participation of his body) should also be partakers of the table & sacrifice of Devils.
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In which argument, albeit the Apostle being brief, and writing to Christians, whom he accounteth skilful & wei instructed in this thing, by mentioning litle, signifieth more,
In which argument, albeit the Apostle being brief, and writing to Christians, whom he accounteth skilful & Way instructed in this thing, by mentioning little, signifies more,
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& therefore could not haue any part or cōmunion in the worship of the true god ▪ which was performed by the dreadful sacritice of Christs body & blud among Christians.
& Therefore could not have any part or communion in the worship of the true god ▪ which was performed by the dreadful sacritice of Christ body & blood among Christians.
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VVhich triple sacrifice, that of the Gentils to the deuil, & these two of the Iewes & Christians to the true god, S. Chrysostom ve•v we observeth, writing vpon the same place. His words are:
Which triple sacrifice, that of the Gentiles to the Devil, & these two of the Iewes & Christians to the true god, S. Chrysostom ve•v we observeth, writing upon the same place. His words Are:
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And this to be the true sense of the place, Vib. Regius ioynt-Apostle with M. Luther in preaching this new gospel (& whom the Protestants of Germanie acknowlege & cal a perfite & absolute Diuine, of infinite learning, the Evangelist & cheef Superintendent of the churthes of Christ in the Duchie of Luneburge, as Luther was in the Duchie of Saxonie) plainely graunteth.
And this to be the true sense of the place, Vib Regius ioynt-Apostle with M. Luther in preaching this new gospel (& whom the Protestants of Germany acknowledge & call a perfect & absolute Divine, of infinite learning, the Evangelist & chief Superintendent of the churthes of christ in the Duchy of Luneburg, as Luther was in the Duchy of Saxony) plainly granteth.
Many there are (saith he) which thinke a sacrifice to be proued by the Apostle 1. Cor. 10. where he dehorteth from the societie of such as sacrifice to idols, by arguments taken from the faith of the sacrifice vsed by the Iewes & Gentils.
Many there Are (Says he) which think a sacrifice to be proved by the Apostle 1. Cor. 10. where he dehorteth from the society of such as sacrifice to Idols, by Arguments taken from the faith of the sacrifice used by the Iewes & Gentiles.
& his comparison so to stand, that by it is gathered Christians in the Lords supper to haue a certaine peculiar sacrifice, whereby they are made partakers of our lord,
& his comparison so to stand, that by it is gathered Christians in the lords supper to have a certain peculiar sacrifice, whereby they Are made partakers of our lord,
VVhich if it be so, me seemeth it may be answered, that in the supper of Christians are the body & blud of Christ, which are a holy sacrifice, but cōmemoratiue:
Which if it be so, me seems it may be answered, that in the supper of Christians Are the body & blood of christ, which Are a holy sacrifice, but commemorative:
& truly expresseth the verie condition, efficacie & nature of that sacrifice, offered on the crosse, with which being one in substance it differeth only in maner of offering & generalitie of redemption.
& truly Expresses the very condition, efficacy & nature of that sacrifice, offered on the cross, with which being one in substance it differeth only in manner of offering & generality of redemption.
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And as Christs transfiguration on the holy mount before his passion, vvas the best & most persite sigure, examplar & representation of that eternal glorie, which the same person of Christ vvas to enioye in heauen after his resurrection & ascension:
And as Christ transfiguration on the holy mount before his passion, was the best & most persite sigure, exemplar & representation of that Eternal glory, which the same person of christ was to enjoy in heaven After his resurrection & Ascension:
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or done in cōmemoration of Christ, more then the real presence is disproued & reiected, because that also in the Lutheran religion must needs be done in cōmemoration:
or done in commemoration of christ, more then the real presence is disproved & rejected, Because that also in the Lutheran Religion must needs be done in commemoration:
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So that out of these vvords of the Apostle is confirmed the mistical sacrifice, & that it vvas vsually frequented in the first Apostolical church, vvhich rec a•ed directly from Christ and his Apostles the order & administration thereof.
So that out of these words of the Apostle is confirmed the mystical sacrifice, & that it was usually frequented in the First Apostolical Church, which rec a•ed directly from christ and his Apostles the order & administration thereof.
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¶ This sincere & sound beleefe concerning both sacrifice & sacrament, continued in the catholike church for the first thousand yeres, almost vvithout contradiction of any man or sect vvorth the naming.
¶ This sincere & found belief Concerning both sacrifice & sacrament, continued in the catholic Church for the First thousand Years, almost without contradiction of any man or sect worth the naming.
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Only as our Sauiour him self in the ve•ie beginning vvhen he first prom•se• that the bread which he would geue, should be the same flesh, which he was to geue for the life of the world, signified obscurely that Iudas the traytour & certaine other for want of faith vvere scandalized at his vvords, & rep•ne• at them:
Only as our Saviour him self in the ve•ie beginning when he First prom•se• that the bred which he would give, should be the same Flesh, which he was to give for the life of the world, signified obscurely that Iudas the traitor & certain other for want of faith were scandalized At his words, & rep•ne• At them:
so a fevv veres after, it may be gathered that some there vvere of Iudas folovvers, vvho likevvise denyed the truth of this heauenly mistery, vvhereof S. Ignatius scholer to the postles vvriteth thus as his vvords are recorded by Theodoretus:
so a few veres After, it may be gathered that Some there were of Iudas folovvers, who likewise denied the truth of this heavenly mystery, whereof S. Ignatius scholar to the postles writes thus as his words Are recorded by Theodoretus:
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〈 … 〉 for that they acknowledge not the Eucharist to be the flesh of our Sauiour Christ Iesu, the selfe same flesh that suffred for our sinne• & which the father of his merciful goodnes raised from death.
〈 … 〉 for that they acknowledge not the Eucharist to be the Flesh of our Saviour christ Iesu, the self same Flesh that suffered for our sinne• & which the father of his merciful Goodness raised from death.
VVhereof (being a thing at large treated & proued in sundry bookes both latin and english set forth of late) I vvil bring only thre or fovver testimonies, but the same most auncient.
Whereof (being a thing At large treated & proved in sundry books both latin and english Set forth of late) I will bring only Three or fovver testimonies, but the same most ancient.
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I haue no liking in yow, saith our lord almightie, nether wil I take sacrifice of your hand (o ye Iewes) because from the rising of the Sunne to the going doune of the same, my name is glorified among the Gentils,
I have no liking in you, Says our lord almighty, neither will I take sacrifice of your hand (oh you Iewes) Because from the rising of the Sun to the going down of the same, my name is glorified among the Gentiles,
The same argument and dedustion I haue noted before out of S. Cyprian• First, that Christ our lord and god him selfe was high priest of god the father,
The same argument and dedustion I have noted before out of S. Cyprian• First, that christ our lord and god him self was high priest of god the father,
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and about a hundreth yeres after that of Nice, vvas the first general Councel of Ephesus, in vvhich the bishops there assembled thus vtter their faith, that is, the faith of the vniuersal catholike church in this matter.
and about a Hundredth Years After that of Nicaenae, was the First general Council of Ephesus, in which the Bishops there assembled thus utter their faith, that is, the faith of the universal catholic Church in this matter.
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but lifting vp our mynde• let vs by faith vnderstand, that on that holy table is placed the lamb of god which taketh away the sinnes of the world, who there is without effusion of blud sacrificed by the priests;
but lifting up our mynde• let us by faith understand, that on that holy table is placed the lamb of god which Takes away the Sins of the world, who there is without effusion of blood sacrificed by the Priests;
and that we truly receiue his preticus body and blud, beleeuing these to be the pledges of our resurrection. The vvords of the other general Councel of Ephesus are to the same effect, thus:
and that we truly receive his preticus body and blood, believing these to be the pledges of our resurrection. The words of the other general Council of Ephesus Are to the same Effect, thus:
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VVe confessing the death of Christ according to his flesh, his resurrection and ascension into heauen, confesse withal and celebrate in the church the holy li•e••uing and vnbluddy sacrifice, beleeuing that which is set before vs, not to be the body of a common man like to vs, as nether is that pretious blud;
We confessing the death of christ according to his Flesh, his resurrection and Ascension into heaven, confess withal and celebrate in the Church the holy li•e••uing and unbloody sacrifice, believing that which is Set before us, not to be the body of a Common man like to us, as neither is that precious blood;
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For because it is made the proper flesh of the word for this reason it is lifegeuing, according to that our Sauiour him selfe •aith; As my liuing father hath sent me,
For Because it is made the proper Flesh of the word for this reason it is lifegeuing, according to that our Saviour him self •aith; As my living father hath sent me,
so vniuersally knovven & beleeued, that as vvriteth S. Leo in Italie, & S. Augustin in Africa, very children vvere taught to acknovvledge the true flesh and blud of Christ to be offered in the sacrifice of the masse.
so universally known & believed, that as writes S. Leo in Italy, & S. Augustin in Africa, very children were taught to acknowledge the true Flesh and blood of christ to be offered in the sacrifice of the mass.
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For of him Illyricus vvith his bretherne say, that he hath in that his litle booke, semina transubstantiationis, the seedes & original ground of transubstantiation.
For of him Illyricus with his brethren say, that he hath in that his little book, semina transubstantiationis, the seeds & original ground of transubstantiation.
But vvhat soeuer his priuate opinion vvere, his publike speaches and vvriting •ounded so•il in the eares of the Catholiks of that age, that Paschasius an Abbat in France made a verie learned booke in refutation of him.
But what soever his private opinion were, his public Speeches and writing •ounded so•il in the ears of the Catholics of that age, that Paschasius an Abbot in France made a very learned book in refutation of him.
And al vvriters vvho about that age vvrote of this mysterie, vsed more expresly to den•e the sacrament to be a signe, trope, figure, image, symbole &c. in such sort as vvhereby the veritie of the real presence might be excluded:
And all writers who about that age wrote of this mystery, used more expressly to den•e the sacrament to be a Signen, trope, figure, image, symbol etc. in such sort as whereby the verity of the real presence might be excluded:
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as appeareth in the seuenth general Councel, in Alcuinus scholemaister to Charles the great, in Raba••• archbishop of Ments lib. de diuinis officijs. Theophilact.
as appears in the Seventh general Council, in Alcuin Schoolmaster to Charles the great, in Raba••• archbishop of Ments lib. de Diuinis Offices. Theophilact.
in Canonem missae, Fulbertus bisshop of Chartres in epistola ad Adelman. episcopum in lib. Paschasij. Stephanus bishop in high Bu•gundie, Tom. 4. biblioth•cae Sanctorum patr•m:
in Canonem missae, Fulbertus bishop of Chartres in Epistle ad Adelman. Bishop in lib. Paschasij. Stephanus bishop in high Bu•gundie, Tom. 4. biblioth•cae Sanctorum patr•m:
¶ For after Bertram ▪ the next that appeared in fauour of this heresie, vvas Berengarius, vvho put forth him self a little after the yere of our lord 1000. vvhen (as S. Ihon vvriteth in his Apocalyps) the deuil was let lose to trouble the church.
¶ For After Bertram ▪ the next that appeared in favour of this heresy, was Berengarius, who put forth him self a little After the year of our lord 1000. when (as S. John writes in his Apocalypse) the Devil was let loose to trouble the Church.
This man (as vvitnesseth our martyrmaker M. Fox, like to those first heretiks in the Apostles tymes toke away the veritie of the body & blud of Christ) from the sacrament. For vvhich cause he cōmendeth him as a singular instrument whom the holy ghost raised vp in the church to ouerthrow great errors.
This man (as Witnesseth our Martyrmaker M. Fox, like to those First Heretics in the Apostles times took away the verity of the body & blood of christ) from the sacrament. For which cause he commends him as a singular Instrument whom the holy ghost raised up in the Church to overthrow great errors.
& countenanced it with more credit & assistance of many vnstable sowles and sinful persons, (as is noted by the godly and learned writer• of that tyme) vvhich only kind of men ioyned them selues to him,
& countenanced it with more credit & assistance of many unstable Souls and sinful Persons, (as is noted by the godly and learned writer• of that time) which only kind of men joined them selves to him,
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and that because his doctrine seemed to yeld them some quietnes & securitie in their sinne, from vvhich they vvere much withdravven by a reuerend feare and dread vvhich they had of Christs presence in the sacrament, to the receauing vvhereof they vvere by order of the church at certaine times induced But as the heresie of this man spread farther,
and that Because his Doctrine seemed to yield them Some quietness & security in their sin, from which they were much withdrawn by a reverend Fear and dread which they had of Christ presence in the sacrament, to the receiving whereof they were by order of the Church At certain times induced But as the heresy of this man spread farther,
so the church vsed more diligence in repressing the same, by sundry publike disputations had vvith the same Berengarius, by a number of most excellent vvriters against him, among vvhom Lanf•ancus archbishop of Canterbury in England, Guitmundus bisshop of Auersa in the kingdom of Naples, Algerus a monke in Fraunce in that verie time excelled:
so the Church used more diligence in repressing the same, by sundry public disputations had with the same Berengarius, by a number of most excellent writers against him, among whom Lanf•ancus archbishop of Canterbury in England, Guitmundus bishop of Auersa in the Kingdom of Naples, Algerus a monk in France in that very time excelled:
& the supreme pastors of the church assembled sundry great synodes & meetings of byshops and other doctors to discusse that opinion & instruct those that erred after him:
& the supreme Pastors of the Church assembled sundry great synods & meetings of Bishops and other Doctors to discuss that opinion & instruct those that erred After him:
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first at Tours in Fraunce, next at Vercellis in Italie, then againe at Tours, vvhere Berengari { us } him selfe being manifestly conuicted, 〈 … 〉 a solemne oth neuer to maintaine his former heresie.
First At Tours in France, next At Vercelli in Italy, then again At Tours, where Berengari { us } him self being manifestly convicted, 〈 … 〉 a solemn oath never to maintain his former heresy.
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VVhich oth vvhen as yet he performed not, but returned to his former filth an other Councel vvas gathered in Rome of 113. bishops, in vvhich he againe vvas confuted,
Which oath when as yet he performed not, but returned to his former filth an other Council was gathered in Room of 113. Bishops, in which he again was confuted,
But not persisting in his faith and oth geuen, after certaine yeres he vvas againe persvvaded to come to Rome there to defend his opinion by such learning as he could, in a great synod of bishops gathered for that purpose:
But not persisting in his faith and oath given, After certain Years he was again persuaded to come to Room there to defend his opinion by such learning as he could, in a great synod of Bishops gathered for that purpose:
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by scriptures, by fathers, by Councels, by vniuersal and vncontrolled tradition, and vniforme consent of al Christians and christian churches that euer vvere since Christ, be being then an old man,
by Scriptures, by Father's, by Counsels, by universal and uncontrolled tradition, and uniform consent of all Christians and christian Churches that ever were since christ, be being then an old man,
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& hauing some more feeling & feare of death, of hel, of his ovvne damnation then before, acknovvledged his impietie, requested pardon of the supreme Pastor and other bishops there present,
& having Some more feeling & Fear of death, of hell, of his own damnation then before, acknowledged his impiety, requested pardon of the supreme Pastor and other Bishops there present,
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Ego Berengarius corde credo & ore confiteor &c. I Berengarius beleeue in hart & confesse with mouth, that the bread and wine is conuerted into the true propre,
Ego Berengarius cord credo & over confiteor etc. I Berengarius believe in heart & confess with Mouth, that the bred and wine is converted into the true proper,
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And aftervvards being at the point of death, vvhich befel on the day of the Epiphanie (vvhich is as much to say as the Apparition ) of our Sauiour, remembring by his hererical preaching what numbers of poore ignorant sovvles he had seduced, vvith great sorovv and repentance he vttered these vvords:
And afterwards being At the point of death, which befell on the day of the Epiphany (which is as much to say as the Apparition) of our Saviour, remembering by his hererical preaching what numbers of poor ignorant Souls he had seduced, with great sorrow and Repentance he uttered these words:
as vvere in Berengarius tyme, yet scarce any one age hath missed some notorious heretike, vvho among other heynous he resies, hath vpholden also the heresie of Berēgarius.
as were in Berengarius time, yet scarce any one age hath missed Some notorious heretic, who among other heinous he resies, hath upholden also the heresy of Berēgarius.
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As on the other side, there hath not vvanted great Clerks and Saints of excellent holynes & learning, vvho haue maynteined the Catholike and Apostolike faith deliuered to them from their fathers.
As on the other side, there hath not wanted great Clerks and Saints of excellent holiness & learning, who have maintained the Catholic and Apostolic faith Delivered to them from their Father's.
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Such vvere in the age of Berengarius, besides those before named, Adelman•us bishop of Brixen, Hugo bishop of Langres, Iuo bishop of Chartres, Hildebertus first bishop of Mantes,
Such were in the age of Berengarius, beside those before nam, Adelman•us bishop of Brixen, Hugo bishop of Langres, Iuo bishop of Chartres, Hildebert First bishop of Mantes,
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After solovved S. Bernard, Petrus Clumacensis, Petrus Lombardus, Hugo & Richardus de S. Victore, Euthymius, S. Thomas, S. Bonauenture, the general Councel of Laterane vnder Innocentius, in vvhich vvere present as vvitnesseth M. Fox, 61. Archbishops & Primates, 400. Bishops, 800. other men of great learning:
After solovved S. Bernard, Peter Clumacensis, Peter Lombardus, Hugo & Richardus de S. Victore, Euthymius, S. Thomas, S. Bonaventure, the general Council of Lateran under Innocentius, in which were present as Witnesseth M. Fox, 61. Archbishop's & Primates, 400. Bishops, 800. other men of great learning:
an other general Councel holden at Vienna, item a third general Councel holden at Florence: (besides that of Constance) vvherein the Greeke church and Latin professed their consent and vniforme faith touching the veritie of this diuine sacrifice and sacrament;
an other general Council held At Vienna, item a third general Council held At Florence: (beside that of Constance) wherein the Greek Church and Latin professed their consent and uniform faith touching the verity of this divine sacrifice and sacrament;
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as likevvise of late they haue testified the same in their ansvvere to the Protestāts of Germanie, vvho sued to enter in to some communion vvith them against the Romaine church.
as likewise of late they have testified the same in their answer to the Protestants of Germany, who sued to enter in to Some communion with them against the Roman Church.
As for example, to begin vvith Beregau { us } him selfe, vvhen he maynteined this sacramentarie heresie, he & his partakers denyed withal the grace of baptisme, denyed that men cōmitting mortal sinne cou'd euer obtayne pardon therefore Besides this, he was an enemie to mariage,
As for Exampl, to begin with Beregau { us } him self, when he maintained this sacramentary heresy, he & his partakers denied withal the grace of Baptism, denied that men committing Mortal sin could ever obtain pardon Therefore Beside this, he was an enemy to marriage,
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Berengarium a Concilio Romano non iniuste condemnatum arbitror &c. I (saith he) am of opinion, that Berengarius was iustly condemned by the Councel holden at Rome.
Berengarium a Concilio Romano non injust condemnatum arbitror etc. I (Says he) am of opinion, that Berengarius was justly condemned by the Council held At Room.
& in the verie matter of the Eucharist, he seemeth ho•ely to haue set him selfe a worke rather desirous of victorie and vaine glorie, the• of opening the truth.
& in the very matter of the Eucharist, he seems ho•ely to have Set him self a work rather desirous of victory and vain glory, the• of opening the truth.
as M. Fox hath done the English (the like vvhereof euerie sect, especially the Lutherans and Anabaptists haue done for the Martirs of their peculiar Gospels) this Crispinus of Geneua in his Martyrologe acknovvledgeth them for bretherne of his congregation;
as M. Fox hath done the English (the like whereof every sect, especially the Lutherans and Anabaptists have done for the Martyrs of their peculiar Gospels) this Crispinus of Geneva in his Martyrology acknowledgeth them for brethren of his congregation;
And vvhat men vvere they? In matter of the Sacrament, so far forth as now it is ministred in the church (for in an other point they differed) they vvere of Berengarius faith, beleeuing that the body of Christ was present there no otherwise then it was in any other bread.
And what men were they? In matter of the Sacrament, so Far forth as now it is ministered in the Church (for in an other point they differed) they were of Berengarius faith, believing that the body of christ was present there not otherwise then it was in any other bred.
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VVithal they denyed prayer for the dead and Purgatorie, defaced Images, & brake downe crosses. And thus far they joyne vvith French, English, & Scottish gospellers;
Withal they denied prayer for the dead and Purgatory, defaced Images, & brake down Crosses. And thus Far they join with French, English, & Scottish Evangelists;
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as likevvise in much sacrilegious spoile of churches, ouerthrovving of altars, calling in the Mores and Mahometans of Africa to assist them against the Christians.
as likewise in much sacrilegious spoil of Churches, overthrowing of Altars, calling in the Mores and Mahometans of Africa to assist them against the Christians.
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and that god created some things, and the deuil other some. 2. VVith the Sadduces they denyed the resurrectiō, beleeuing the sowle to dye with the body, neuer to returne againe.
and that god created Some things, and the Devil other Some. 2. With the Sadducees they denied the resurrection, believing the soul to die with the body, never to return again.
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These vvith some fevv other of like qualitie vvere the faith of the Albigenses, in defence whereof there vvere ouethrovven & slaine in one battaile a 100. thousand, in an other 70. thousand:
These with Some few other of like quality were the faith of the Albigenses, in defence whereof there were ouethrovven & slain in one battle a 100. thousand, in an other 70. thousand:
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At the same time rose Almaricus, vvhom M. Fox in his martyrologe calleth a worthy learned man, and of a simple doctor maketh a great bishop ▪ as though he had bene some Archp•otestant.
At the same time rose Almaricus, whom M. Fox in his martyrology calls a worthy learned man, and of a simple Doctor makes a great bishop ▪ as though he had be Some Archp•otestant.
This man in his opinion against altars, images, and especially the Sacrament, vvherein he acknovvledged vvith the forenamed Albigenses the body of Christ to be no otherwise,
This man in his opinion against Altars, Images, and especially the Sacrament, wherein he acknowledged with the forenamed Albigenses the body of christ to be no otherwise,
as for that he denyed 1. the resurrection of our 〈 ◊ 〉. 2. he denye• both heauen & he•, •aing that vvho so had in him the knowledge of god, he had in him heauen:
as for that he denied 1. the resurrection of our 〈 ◊ 〉. 2. he denye• both heaven & he•, •aing that who so had in him the knowledge of god, he had in him heaven:
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& for vvhich cause belike our great prelate M. Ievvel, against M. Fox & Crispine the martyr-makers, refuseth both Almaticus and the Albigenses as no •ight gospellers, saying plainly:
& for which cause belike our great prelate M. Jewel, against M. Fox & Crispin the martyr-makers, Refuseth both Almaticus and the Albigenses as no •ight Evangelists, saying plainly:
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¶ Finally our countreman Ihon VViclef, albeit he by the more part of Protestant vvriters be accompted for a perfect Protestant, vvhom M. Fox calleth the valiant Champion of the truth, & no lesse famous Diuine, of whom he vvriteth, that vvhen al the vvorld vvas in most desperate and vile estate,
¶ Finally our countreman John VViclef, albeit he by the more part of Protestant writers be accounted for a perfect Protestant, whom M. Fox calls the valiant Champion of the truth, & no less famous Divine, of whom he writes, that when all the world was in most desperate and vile estate,
yet this notwithstanding, that he vvas both a vile heretike, & as a most pernicious flatterer & parasite, applied his vvhole learning & gospellizing to please the humors of certaine noble men his favourers, vvhich gaped for the spoile of the church;
yet this notwithstanding, that he was both a vile heretic, & as a most pernicious flatterer & parasite, applied his Whole learning & gospellizing to please the humours of certain noble men his favourers, which gaped for the spoil of the Church;
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For to let passe other heresies against god him self recorded by Catholikes, and to make stay vpon a fevv of the articles, vvhich as most plausible M. Fox reciteth;
For to let pass other heresies against god him self recorded by Catholics, and to make stay upon a few of the Articles, which as most plausible M. Fox reciteth;
as I graunt that he ioyneth vvith them in many, namely in that he taught vvith M. Fox, the sacraments to haue bene instituted by Christ only for memorials & that Christ is not in the Sacrament truly & really;
as I grant that he Joineth with them in many, namely in that he taught with M. Fox, the Sacraments to have be instituted by christ only for memorials & that christ is not in the Sacrament truly & really;
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or to the kings Councel is thereby him selfe a traitor to the king and the realme. 2. Th•t temporal lords may according to their owne wil and discretion, take away the temporal goods from the church men,
or to the Kings Council is thereby him self a traitor to the King and the realm. 2. Th•t temporal Lords may according to their own will and discretion, take away the temporal goods from the Church men,
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Do not these articles ••evv manifestly, that his gospel (•or so M. Fox vvil needs haue it) tended only to spoyle the church & clergy, to spite his aduersaries, & to gratifie the temporaltie;
Do not these Articles ••evv manifestly, that his gospel (•or so M. Fox will needs have it) tended only to spoil the Church & Clergy, to spite his Adversaries, & to gratify the temporalty;
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Beza, the vvhole consistorie and church of Geneua detest & condemne as prophane and Antichristian the first article of suspēding the right of excōmunicatiō vpon the vvil of the temporal magistiate? Do the Ministers approue the second and third, that the Lords temporal & parishioners may take avvay at their discretion their liuings, rents, services & tithes,
Beza, the Whole consistory and Church of Geneva detest & condemn as profane and Antichristian the First article of suspending the right of excommunication upon the will of the temporal magistiate? Do the Ministers approve the second and third, that the lords temporal & parishioners may take away At their discretion their livings, rends, services & Tithes,
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& geue to them as almes, hovv much, vvhen, & in vvhat sort they please? Do they beleeue, that it is against the vvord of god, that ministers & bishops enioy ecclesiastical liuings? Or make they voyd al their baptilmes & suppers,
& give to them as alms, how much, when, & in what sort they please? Do they believe, that it is against the word of god, that Ministers & Bishops enjoy ecclesiastical livings? Or make they void all their baptilmes & suppers,
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and deserueth hel syer eternally ▪ I omit other things specified by M. Fox, vvhich in my opinion should quit exclude VViclef from being a gospeller (saue that euerie heresie scemeth sufficient to make a gospelle•) some vvhereof are good & Catholike, some most vvicked & Satanical:
and deserves hell syer eternally ▪ I omit other things specified by M. Fox, which in my opinion should quit exclude VViclef from being a gospeler (save that every heresy scemeth sufficient to make a gospelle•) Some whereof Are good & Catholic, Some most wicked & Satanical:
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but for a conclusion let this suffise, that VViclef no lesse then Berengarius (saue that VViclef dyed an heretike, tvvise or thrise relapsed & periured) recanted al his gospelling noueltie, at the lest thrise, as M. Fox signifieth.
but for a conclusion let this suffice, that VViclef no less then Berengarius (save that VViclef died an heretic, twice or thrice relapsed & perjured) recanted all his Gospel in novelty, At the lest thrice, as M. Fox signifies.
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And now againe •s before also, I do reuoke and make retractation, most humbly submitting my self vnder the correction of our holy mother the church &c. the yere 1377. After vvhich time he made yet againe an other reuocation, the yere 138•. as in the same author appeareth.
And now again •s before also, I do revoke and make retractation, most humbly submitting my self under the correction of our holy mother the Church etc. the year 1377. After which time he made yet again an other revocation, the year 138•. as in the same author appears.
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Albeit al this notvvithstanding, M. Fox reciteth as a verie great argument of the gospel, that VViclefs sect increased priuily, and daily grew to greater force:
Albeit all this notwithstanding, M. Fox reciteth as a very great argument of the gospel, that VViclefs sect increased privily, and daily grew to greater force:
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and in part •auntingly noted by M. Fox, vvho vvriteth that king Henry •. decreed most cruel punishement against such as should hereafter solow VViclef• doctrine, against whom he held a Parlament at Le•ester:
and in part •auntingly noted by M. Fox, who writes that King Henry •. decreed most cruel punishment against such as should hereafter solow VViclef• Doctrine, against whom he held a Parliament At Le•ester:
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But to returne to my purpose of VViclef and to end his storie, although most Protestant vvriters (as I haue said) recken him for one of their chief & most reuerend Apostles,
But to return to my purpose of VViclef and to end his story, although most Protestant writers (as I have said) reckon him for one of their chief & most reverend Apostles,
namely M. Fox vvho plac•th him in redd letters, first in his Calender, Ihon wiclef, preacher, martyr (though he dyed in his bed searce an honest man) yet some other Protestāt vvriters there are of a more sincere & vpright iudgement, vvho for the reasons abo•e noted, recken him (as he deserued) in the number of ranke heretikes.
namely M. Fox who plac•th him in red letters, First in his Calendar, John Wiclef, preacher, martyr (though he died in his Bed searce an honest man) yet Some other Protestant writers there Are of a more sincere & upright judgement, who for the Reasons abo•e noted, reckon him (as he deserved) in the number of rank Heretics.
Amongest vvhom Ioachimus Vadianus of Zurich a right Zuinglian, vvriteth of him, that albeit he saw somwhat in matter of the gospel yet in nounull•s foe le lap•us est, in sundry points of religion he vvas fowly ouerseen,
Amongst whom Joachim Vadianus of Zurich a right Zuinglian, writes of him, that albeit he saw somewhat in matter of the gospel yet in nounull•s foe le lap•us est, in sundry points of Religion he was foully overseen,
And Pantaleon a sacramentarie likevvise, in his Chronologie accounteth him for an heretike, as he doth also his scholer Ihon Husse though canonized by M Fox for a martir, as likevvise he is in the Scottish Calender, of vvhom he saith further,
And Pantaleon a sacramentary likewise, in his Chronology accounteth him for an heretic, as he does also his scholar John Husse though canonized by M Fox for a Martyr's, as likewise he is in the Scottish Calendar, of whom he Says further,
& that by vvarrant of that great Apostle Martin Luther, that quibusdam bonis multa pestifera admiscuit, amongest a few good things he mingled a number of wicked & pestiferous.
& that by warrant of that great Apostle Martin Luther, that Some bonis Multa Pestifera admiscuit, amongst a few good things he mingled a number of wicked & pestiferous.
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¶ Out of al vvhich, before I conclude this chapiter, one general & infallible rule I vvil sett dovvne cōmonly geuen by al Diuines to proue any sect or opinion heretical: and the rule is;
¶ Out of all which, before I conclude this chapter, one general & infallible Rule I will Set down commonly given by all Divines to prove any sect or opinion heretical: and the Rule is;
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This proposition is iustified by the vniuersal tenor and drift of the vvhole testament old & nevv, in al places vvhere it entreateth of the Catholike church of the nevv Testament:
This proposition is justified by the universal tenor and drift of the Whole Testament old & new, in all places where it entreateth of the Catholic Church of the new Testament:
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God shal be therein a perpetual teacher: God shal make vvith that church such an eternal couenant, that the truth once deliuered to it, shal be continued from one to an other, from seed to seed, from generation to generation for euer so long as the vvorld endureth:
God shall be therein a perpetual teacher: God shall make with that Church such an Eternal Covenant, that the truth once Delivered to it, shall be continued from one to an other, from seed to seed, from generation to generation for ever so long as the world Endureth:
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god shal set vpon the vvals of this church, right, true vigilant pastors and vvatchmen. which neuer at any time day nor night shal cease from preaching the truth. Thus the prophetes foretold.
god shall Set upon the walls of this Church, right, true vigilant Pastors and watchmen. which never At any time day nor night shall cease from preaching the truth. Thus the Prophets foretold.
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For performance of vvhich Christ promised to be vvith them for euer, al daies vntil the end of the world. He promised them the holy ghost, the spirit of truth, to abide with them and their successors, for euer to teach them and leade them in to al truth:
For performance of which christ promised to be with them for ever, all days until the end of the world. He promised them the holy ghost, the Spirit of truth, to abide with them and their Successors, for ever to teach them and lead them in to all truth:
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& finally for this purpose, before his departure out of this vvorld, he placed in his church, Apostles, prophetes, pastors & doctors, to rule, gouerne, maynteine & preserue in truth that his church (so dearly purchased vvith his blud) vntil his second comming to iudgement.
& finally for this purpose, before his departure out of this world, he placed in his Church, Apostles, Prophets, Pastors & Doctors, to Rule, govern, maintain & preserve in truth that his Church (so dearly purchased with his blood) until his second coming to judgement.
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But the doctrine of Berēgarius vvas nevv and strange to Christian people, and condemned generally by al Bishops and Pastors then liuing in vnitie of Christs church ouer the vvhole face of Christendome.
But the Doctrine of Berēgarius was new and strange to Christian people, and condemned generally by all Bishops and Pastors then living in unity of Christ Church over the Whole face of Christendom.
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& as the Histories record, Berengario, illiu• temporis Theologi bellum omnes indixere. The Diuines of that time euery one, bad warre and defiance to Berengarius,
& as the Histories record, Berengario, illiu• Temporis Theologians bellum omnes indixere. The Divines of that time every one, bad war and defiance to Berengarius,
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so soone as be durst publish his new opinion of the Eucharist. Here of the conclusion folovveth plaine, and most assured, that Berengarius opinion vvas heretical:
so soon as be durst publish his new opinion of the Eucharist. Here of the conclusion Followeth plain, and most assured, that Berengarius opinion was heretical:
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& therefore the contrary, that is, the Catholike opinion, vvhich holdeth against Berengarius, is the true doctrine of Christ and his Apostles, deliuered by thē to the church,
& Therefore the contrary, that is, the Catholic opinion, which holds against Berengarius, is the true Doctrine of christ and his Apostles, Delivered by them to the Church,
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VVherefore to end the argument of this chapiter, & vvithal to stoppe the vvrangling of certain English Diuines, vvho more like Grammarians and sophisters,
Wherefore to end the argument of this chapter, & withal to stop the wrangling of certain English Divines, who more like Grammarians and sophisters,
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then vvise or learned men, very childishly thinke to auoid vvhat so euer is alleaged for Christs presence in the Sacrament, by con•erring together certaine vvords and phrases, by vvhich kind of Diuinitie they may (and some of their brethern do) inferre Christs presence on the crosse to be tropical and figuratiue no lesse then in the sacrament:
then wise or learned men, very childishly think to avoid what so ever is alleged for Christ presence in the Sacrament, by con•erring together certain words and phrases, by which kind of Divinity they may (and Some of their brother do) infer Christ presence on the cross to be tropical and figurative no less then in the sacrament:
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to proue I say, that the church and al auncient fathers according to the scriptures, vvrote and meant as I haue before declared, I vvil shut vp this matter vvith Erasmus vvords, vvherein also I vvil comprise the summe in a maner of al that hitherto hath bene declared;
to prove I say, that the Church and all ancient Father's according to the Scriptures, wrote and meant as I have before declared, I will shut up this matter with Erasmus words, wherein also I will comprise the sum in a manner of all that hitherto hath be declared;
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with whom the Catholike writers (D. Allen Cardinal, D. Harding, D. Sanders, D. Stapleton &c. vvhom he termeth the yonge Lou•nian Clergy) may not wel compare in the profound knowledge of the Doctors without blushing.
with whom the Catholic writers (D. Allen Cardinal, D. Harding, D. Sanders, D. Stapleton etc. whom he termeth the young Lou•nian Clergy) may not well compare in the profound knowledge of the Doctors without blushing.
& that he vvold rather susteine al miserie, then to defile his conscience vvith so fowle a sinne, & therein depart out of this life, the reasons of this his constant persuasion thus he yeldeth:
& that he vvold rather sustain all misery, then to defile his conscience with so fowl a sin, & therein depart out of this life, the Reasons of this his constant persuasion thus he yieldeth:
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& for that, this thing so wonderful wel agreeth with the infinite loue of God towards mankind, that whom he redeemed with the body and blud of his sonne, those after an inexplicable maner he should also feed with the body & blud of the same his sonne, and by this secrete presence of him, at is were with a sure pawne or pledge comfort them vntil he shal returne manifest and glorious in the sight of al. Thus for the scriptures, the gospels and S. Paule,
& for that, this thing so wondered well agreeth with the infinite love of God towards mankind, that whom he redeemed with the body and blood of his son, those After an inexplicable manner he should also feed with the body & blood of the same his son, and by this secret presence of him, At is were with a sure pawn or pledge Comfort them until he shall return manifest and glorious in the sighed of all Thus for the Scriptures, the gospels and S. Paul,
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vvhich vvas to him, as he vvriteth, an vnmoueable foundation to ground vpon. Novv for the auncient fathers & Councels of the church, thus he procedeth:
which was to him, as he writes, an Unmovable Foundation to ground upon. Now for the ancient Father's & Counsels of the Church, thus he Proceedeth:
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whereas besides it is most evidently proued, that the auncient writers, vnto whom not without cause the church yeldeth so great credit, beleeued with one consent, that in the Eucharist is the true substance of Christs body & blud:
whereas beside it is most evidently proved, that the ancient writers, unto whom not without cause the Church yieldeth so great credit, believed with one consent, that in the Eucharist is the true substance of Christ body & blood:
Thus Erasmus, a man of profound knowledge in the auncient Doctors, vvith vvhom if the yonge Doctors of the Catholike Clergie may not wel compare without blushing, much lesse may the yonge scholers & preachers of the Scottish and English congregations, vvho for sound learning,
Thus Erasmus, a man of profound knowledge in the ancient Doctors, with whom if the young Doctors of the Catholic Clergy may not well compare without blushing, much less may the young Scholars & Preachers of the Scottish and English congregations, who for found learning,
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And therefore being content, that on both sides such great & peerles authoritie be geuen to Erasm { us } as M. Ievvel chalengeth for him, thereof I cōclude, that the auncient fathers, according to the plaine scriptures, alvvaies thought and taught, that in the holy Eucharist is the substance of Christs body and blud & that a Christian man vvere better to suffer any torment,
And Therefore being content, that on both sides such great & peerless Authority be given to Erasmus { us } as M. Jewel challenges for him, thereof I conclude, that the ancient Father's, according to the plain Scriptures, always Thought and taught, that in the holy Eucharist is the substance of Christ body and blood & that a Christian man were better to suffer any torment,
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And vvith Erasmus I vvish, and our Lord of his mercy graunt, that those of our poore Iland both English and Scottish, who haue folowed Berengarius in his impudent error (for so Erasmus termeth it) may also folo• him in his repentance & execration of the same impudent error, whereunto Erasmus persuadeth them.
And with Erasmus I wish, and our Lord of his mercy grant, that those of our poor Island both English and Scottish, who have followed Berengarius in his impudent error (for so Erasmus termeth it) may also folo• him in his Repentance & execration of the same impudent error, whereunto Erasmus Persuadeth them.
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but differing in particular interpretation of Christs words touching the institution of the sacrament. Diuers other interpretations of Christs words one against an other:
but differing in particular Interpretation of Christ words touching the Institution of the sacrament. Diverse other interpretations of Christ words one against an other:
As the auncient fathers both Greeke and Latine in the primitiue church, attribute the real presence of Christ in the sacrament, to the vertue & force of Christs words vsed in the consecration:
As the ancient Father's both Greek and Latin in the primitive Church, attribute the real presence of christ in the sacrament, to the virtue & force of Christ words used in the consecration:
so the Sacramentaries by a contrarie opiniō account such consecration magical, and therefore remoue the words of Christ, teaching their Sacrament to be made as wel without them, as with them.
so the Sacramentaries by a contrary opinion account such consecration magical, and Therefore remove the words of christ, teaching their Sacrament to be made as well without them, as with them.
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as wel as in bread and wyne. VVhereof is inferred (& that according to the Protestant doctrine) that 2. or 3. Euangelical gossips meeting together to refresh them selues,
as well as in bred and wine. Whereof is inferred (& that according to the Protestant Doctrine) that 2. or 3. Evangelical gossips meeting together to refresh them selves,
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HAuing novv declared the truth of the Catholike beleef touching the blessed sacrament, & hovv the faith thereof vvas continued from the first primitiue church of Christ and his Apostles (vvith very smale gainsaying in the first thousand yeres,
Having now declared the truth of the Catholic belief touching the blessed sacrament, & how the faith thereof was continued from the First primitive Church of christ and his Apostles (with very small gainsaying in the First thousand Years,
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& somvvhat more in the next 500) vntil the time of our fathers, vvherein Luther & certaine other vvith him began that vvhich novv is called the Gospel by the Protestants,
& somewhat more in the next 500) until the time of our Father's, wherein Luther & certain other with him began that which now is called the Gospel by the Protestants,
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¶ The original, hereof is to be referred to Luther him self, no• only in general for that he brake al order & discipline of the church, refusing the obedience, vvhich by Christs ovvne precise ordinance vvas due vnto it,
¶ The original, hereof is to be referred to Luther him self, no• only in general for that he brake all order & discipline of the Church, refusing the Obedience, which by Christ own precise Ordinance was due unto it,
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& disputing, to interpret the scripture as ech man listed, vvithout regard to antiquitie, vniuersalitie, consent of al Christendom besides, of al fathers, Bishops & auncient Councels (vvhich example and behauiour vvas in general the cause and founteyne of al heresie, Apostasie and Atheisme, vvhich from such contempt & self liking arrogancie must needs arise,
& disputing, to interpret the scripture as each man listed, without regard to antiquity, universality, consent of all Christendom beside, of all Father's, Bishops & ancient Counsels (which Exampl and behaviour was in general the cause and fountain of all heresy, Apostasy and Atheism, which from such contempt & self liking arrogancy must needs arise,
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partly because by his doctrine he abolished that vvhich in this dreadful mysterie is principal, that is to say, the sacrifice and vvorship due to god performed therein, vvhich is euer most necessary in euery religion,
partly Because by his Doctrine he abolished that which in this dreadful mystery is principal, that is to say, the sacrifice and worship due to god performed therein, which is ever most necessary in every Religion,
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and by vvanting vvhereof, the prophetes, Apostles, and holy Doctors vse to describe and expresse a godles and irreligious, a prophane, Atheistical or Antichristian state of people:
and by wanting whereof, the Prophets, Apostles, and holy Doctors use to describe and express a godless and irreligious, a profane, Atheistical or Antichristian state of people:
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partly because he protested, that him self vvas maruelous desirous to haue also denied the real presence (thereby the more to spite and greene the Pope) if so be he could vvith any probabilitie, ether haue framed the vvords of Christ spoken at his last supper, to that part also of the Berengarian heresie;
partly Because he protested, that him self was marvelous desirous to have also denied the real presence (thereby the more to spite and green the Pope) if so be he could with any probability, either have framed the words of christ spoken At his last supper, to that part also of the Berengarian heresy;
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or haue induced his ovvne conscience, to thinke such a symbolical presence and real absence of Christs flesh from the sacramēt, euer to haue bene entended by Christ:
or have induced his own conscience, to think such a symbolical presence and real absence of Christ Flesh from the sacrament, ever to have be intended by christ:
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Lutherus Ecclesiastes & euangelista VVittembergensis, Christianis Argentinae &c. Hoc diffiteri nec possum, nec volo &c. Luther the preacher and Euangelist of VVittemberg to the Christians of Strasou g.
Lutherus Ecclesiastes & Evangelist VVittembergensis, Christianis Argentinae etc. Hoc diffiteri nec possum, nec volo etc. Luther the preacher and Evangelist of VVittemberg to the Christians of Strasou g.
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Thus much I nether can, nor wil denie, that if Carolostadius, or any other man fiue yeres ago could haue perswaded me, that in the sacrament was nothing els but bread and wine (without Christs real presence) he truly had bound me vnto him;
Thus much I neither can, nor will deny, that if Carolostadius, or any other man fiue Years ago could have persuaded me, that in the sacrament was nothing Else but bred and wine (without Christ real presence) he truly had bound me unto him;
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For in examining and debating that matter I tooke maruelous paynes, and streyned euery veyne of body and sowle to haue ridde and dispatched my self thereof because I saw ful wel, that thereby I might haue done notable harme and damage to the Papacy.
For in examining and debating that matter I took marvelous pains, and strained every vein of body and soul to have rid and dispatched my self thereof Because I saw full well, that thereby I might have done notable harm and damage to the Papacy.
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shevving him selfs as forvvard to haue abolished in like maner the sacrament (vvhich except it haue the true presence of Christ, is no sacrament of his institution,
showing him selfs as forward to have abolished in like manner the sacrament (which except it have the true presence of christ, is no sacrament of his Institution,
& consequently no sacrament a•al) saue that the vvords, vvhereby Christ ordeyned the same, stoode against him so strong and pregnant, that he could deuise no shift to auoyd them.
& consequently no sacrament a•al) save that the words, whereby christ ordained the same, stood against him so strong and pregnant, that he could devise no shift to avoid them.
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VVhich conclusion and confession of Luther, albeit to mer of reason & conscience it should more haue confirmed & established the truth of Christs real presence in the sacrament, seing Christs vvords vvere so strong and mightie, that they compelled & enforced as it vvere against his vvil, this mortal enemy of Christs church to graunt that, vvhich othervvise he most gladly vvold haue denyed:
Which conclusion and Confessi of Luther, albeit to mere of reason & conscience it should more have confirmed & established the truth of Christ real presence in the sacrament, sing Christ words were so strong and mighty, that they compelled & Enforced as it were against his will, this Mortal enemy of Christ Church to grant that, which otherwise he most gladly vvold have denied:
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¶ For vvhich cause, Carolostadius a companion then of Luther, & Archdeacon of VVittemberg (of vvhich citie Luther calleth him self preacher & Euangelist ) folovving Luthers example of framing the sense of scripture after his ovvne priuate spirite:
¶ For which cause, Carolostadius a Companion then of Luther, & Archdeacon of VVittemberg (of which City Luther calls him self preacher & Evangelist) following Luthers Exampl of framing the sense of scripture After his own private Spirit:
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and considering better Luthers ground & rule of interpretation (vvhich vvas so to interprete, as he might most endamage the Papacie & church Catholike) vvent a litle farther,
and considering better Luthers ground & Rule of Interpretation (which was so to interpret, as he might most endamage the Papacy & Church Catholic) went a little farther,
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and deuised a vvay, hovv to defeate those vvords vttered by our Sauiour, vvhich so hampered & entangled Luther, that he could no vvay rid him self from the power & manifest clearnes of them.
and devised a Way, how to defeat those words uttered by our Saviour, which so hampered & entangled Luther, that he could no Way rid him self from the power & manifest clearness of them.
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VVhich reason as it somevvhat maketh for Carolostadi { us } bad conceyte, so it quit ouerthrovveth the common and general exposition of al other Sacramentaries:
Which reason as it somewhat makes for Carolostadi { us } bad conceit, so it quit Overthroweth the Common and general exposition of all other Sacramentaries:
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VVhich as it is most false, so Carolostadius their great father and patriarch refelleth it by Christs manifest vvords, vvhich possibly can not admit such construction, as Carolostadius truly teacheth them;
Which as it is most false, so Carolostadius their great father and patriarch refelleth it by Christ manifest words, which possibly can not admit such construction, as Carolostadius truly Teaches them;
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For the present, it may suffise vs, that vve knovv Carolostadius sentence and peruersion of Christs vvords, vvhich consisted in this, that he chaunged and altered the first syllable, hoc, This, in to Hic, here. Hoc est corpus meum. Here is my body:
For the present, it may suffice us, that we know Carolostadius sentence and perversion of Christ words, which consisted in this, that he changed and altered the First syllable, hoc, This, in to Hic, Here. Hoc est corpus meum. Here is my body:
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or as Sleidan the Protestant Historiographer reporteth the matter, his interpretation vvas, Hic sedet corpus meum. Here sitteth my body. Certain bretherne (saith Musculus, meaning Carolosiadius vvith his sectaries) refer the particle NONLATINALPHABET, This, not to the bread,
or as Sleidan the Protestant Historiographer Reporteth the matter, his Interpretation was, Hic sedet corpus meum. Here Sitteth my body. Certain brethren (Says Musculus, meaning Caroliadius with his sectaries) refer the particle, This, not to the bred,
but to the very body of Christ, as though turning his finger to him self, Christ had sayd, This body which here yow see before yow, shal be geuen for yow.
but to the very body of christ, as though turning his finger to him self, christ had said, This body which Here you see before you, shall be given for you.
for that this man is the very roote & founder of it in this our age, to describe briefly out of autentical and assured vvitnesses, such as the Protestants can no vvay refuse, vvhat maner of man this Carolostadius vvas:
for that this man is the very root & founder of it in this our age, to describe briefly out of authentical and assured Witnesses, such as the Protestants can no Way refuse, what manner of man this Carolostadius was:
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a rude sauage man, without wit, without learning, without common sense, who for ought we could perceiue, neuer so much as vnderstood any office of ciuil humanitie so far of is it that euer any token or signe of the spirite of god appeared in him. Thus Melancthon.
a rude savage man, without wit, without learning, without Common sense, who for ought we could perceive, never so much as understood any office of civil humanity so Far of is it that ever any token or Signen of the Spirit of god appeared in him. Thus Melanchthon.
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Luthet in the second part of his booke contra caelestes prophetas, against the heauenly prophetes, & Martinus Kemnitius in his booke de caens Domini, vvith diuets others, testifie of him, that he vvas instructed by the deuil,
Luthet in the second part of his book contra caelestes Prophets, against the heavenly Prophets, & Martinus Kemnitius in his book de caens Domini, with divets Others, testify of him, that he was instructed by the Devil,
and that him self vvas vvont to bost among his frends & scholers, that there came to him a straunge man, vvho taught him hovv to interprete the vvords of the supper, This is my body, & especially that first syllable, This. This master, Carolostadius supposed to be a prophete sent from heauen:
and that him self was wont to boast among his Friends & Scholars, that there Come to him a strange man, who taught him how to interpret the words of the supper, This is my body, & especially that First syllable, This. This master, Carolostadius supposed to be a Prophet sent from heaven:
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So that Alberus a great doctor among the Protestants, in his booke against the Carolostadiās vvriteth expresly, that the deuil dwelt in him corporally: yea that he vvas possessed with many legions of deuils.
So that Alberus a great Doctor among the Protestants, in his book against the Carolostadians writes expressly, that the Devil dwelled in him corporally: yea that he was possessed with many legions of Devils.
and an Apostata, vvho not condemning the exposition of Carolostadius, liked yet better of his ovvne conceite (as al heretiks do) vvhich vvas, to applie Christs words to the sacrament,
and an Apostata, who not condemning the exposition of Carolostadius, liked yet better of his own conceit (as all Heretics do) which was, to apply Christ words to the sacrament,
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but to expound the second particle (Est, is) by the vvord significat, doth signifie: so that the meaning of Christs vvords according to him is, This is my body, that is to say this being mere bread doth signifie my body. And this, Zuinglius supposed to be the true sense and meaning of the holy ghost,
but to expound the second particle (Est, is) by the word significat, does signify: so that the meaning of Christ words according to him is, This is my body, that is to say this being mere bred does signify my body. And this, Zwingli supposed to be the true sense and meaning of the holy ghost,
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& vsually arresteth him selfe vpon that significatiue exposition of the second vvord, is, as Carolostadius preferred the turning avvay of the first vvord This: and therefore in diuers vvorks & treatises heapeth vp together a number of places, vvhere the vvorde, est, must needs stand for significat: and finally this interpretation he accompteth so sure and sound,
& usually arresteth him self upon that significative exposition of the second word, is, as Carolostadius preferred the turning away of the First word This: and Therefore in diverse works & treatises heapeth up together a number of places, where the word, est, must needs stand for significat: and finally this Interpretation he accompteth so sure and found,
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Hovvbeit these tvvo Commentaries thus made vpon Christs vvords, that of Carolostadius, and this of Zuinglius, Luther vvho wrote many books against them both) comparing together:
Howbeit these tvvo Commentaries thus made upon Christ words, that of Carolostadius, and this of Zwingli, Luther who wrote many books against them both) comparing together:
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If (quoth he) I should geue sentence in the question betwene Carolostadius and Zuinglius, I wold boldly pronounce, that Carolostadius exposition were the more probable for their heresie then this other of Zuinglius.
If (quoth he) I should give sentence in the question between Carolostadius and Zwingli, I would boldly pronounce, that Carolostadius exposition were the more probable for their heresy then this other of Zwingli.
And yet (vvhich stil is to be marked) thus did Oecolāpadius, not disprouing that of Carolostadius, no more then did Zuinglius, but preferring his owne:
And yet (which still is to be marked) thus did Oecolāpadius, not disproving that of Carolostadius, no more then did Zwingli, but preferring his own:
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VVhereof thus vvriteth Balthasar Pacimōtanus head of the Anabaptists, in his letters to Oecolampadius. I am very glad to vnderstand, that yow dislike not Carolostadius bookes of the sacrament.
Whereof thus writes Balthasar Pacimōtanus head of the Anabaptists, in his letters to Oecolampadius. I am very glad to understand, that you dislike not Carolostadius books of the sacrament.
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vvhose seueral corruptions & manglings Luther in one place reciteth & refuteth to the number of six, one vvhereof (to vse Luthers vvords set as it were on the racke,
whose several corruptions & manglings Luther in one place reciteth & refuteth to the number of six, one whereof (to use Luthers words Set as it were on the rack,
& cleane inuerted & turned vpside downe the whole text, transposing the first word (This) from his first place to the last, thus expounding the sentence, Take and eate my body, That which shal be deliuered for yow, is this.
& clean inverted & turned upside down the Whole text, transposing the First word (This) from his First place to the last, thus expounding the sentence, Take and eat my body, That which shall be Delivered for you, is this.
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An exposition much like to that vvhich Musculus mentioneth geuen by certain his bretherne in these vvords, Corpus meum quod pro vobis dabitur, in ordine rerum spiritualium est hoc, &c. my body which shal be geuē for yow, in order of spiritual things, is this, to vvit, a mysterie of spiritual foode, this bread of life.
an exposition much like to that which Musculus mentioneth given by certain his brethren in these words, Corpus meum quod Pro vobis dabitur, in Order rerum Spiritual est hoc, etc. my body which shall be given for you, in order of spiritual things, is this, to wit, a mystery of spiritual food, this bred of life.
After this and certain other of like qualitie r•hersed by Luther, he addeth, that besides those six, vt septenarius numerus compleatur, sunt qui dicunt non esse articulos fidei &c. to fil vp the number of seuen, other there are which say, this is no article of faith,
After this and certain other of like quality r•hersed by Luther, he adds, that beside those six, vt septenarius Numerus compleatur, sunt qui dicunt non esse articulos fidei etc. to fill up the number of seuen, other there Are which say, this is no article of faith,
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but vvith great facilitie (as he thinketh) econcileth and iustifieth al as very good & Euangelical, specially that of Carolostadius, vvhom the Sacramentaries acknovvledge for one of their first & principal Doctors.
but with great facility (as he Thinketh) econcileth and Justifieth all as very good & Evangelical, specially that of Carolostadius, whom the Sacramentaries acknowledge for one of their First & principal Doctors.
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One thinketh there is an Apostrophe & turning away of the word Hoc, This. An other maketh NONLATINALPHABET of it, that is, thinketh that to be put in the first place, which should be in the last.
One Thinketh there is an Apostrophe & turning away of the word Hoc, This. an other makes of it, that is, Thinketh that to be put in the First place, which should be in the last.
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as they novv are commonly called, or Caluinists, or Zuinglians, or Berengariās (for these vvords must I needs vse, not only to expresse the difference betvvene them & the Catholikes,
as they now Are commonly called, or Calvinists, or Zwinglians, or Berengarians (for these words must I needs use, not only to express the difference between them & the Catholics,
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The rule is, that any sectarie if he so vvrite, or preach, or beleeue in this matter, that he gainsay the Catholike faith & deny the real presence of Christ, he is a true gospeller of the Sacramentarie side,
The Rule is, that any sectary if he so write, or preach, or believe in this matter, that he gainsay the Catholic faith & deny the real presence of christ, he is a true gospeler of the Sacramentary side,
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& hath the right sense of their gospelling faith, vvhich laboureth only or principally to abolish that former Catholike faith of Christs real presence,
& hath the right sense of their Gospel in faith, which Laboureth only or principally to Abolah that former Catholic faith of Christ real presence,
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they entend the ouerthrovv and destruction of the Catholike faith of Christs presence, and labour to bring in the Zuinglian absence, vvhich is the matter that these men principally desire.
they intend the overthrow and destruction of the Catholic faith of Christ presence, and labour to bring in the Zuinglian absence, which is the matter that these men principally desire.
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VVhereof him selfe yeldeth a number of examples vvorth the noting, of vvhich many are gathered together out of diuers his books, by loachimus VVestphalus a great gospeller but of an other stampe.
Whereof him self yieldeth a number of Examples worth the noting, of which many Are gathered together out of diverse his books, by loachimus VVestphalus a great gospeler but of an other stamp.
Zuinglius in his second treatise of the supper of the Lord, saith that in these words, This is my body, the word (body) must be taken for the passion & death, which Christ susteyned in his body.
Zwingli in his second treatise of the supper of the Lord, Says that in these words, This is my body, the word (body) must be taken for the passion & death, which christ sustained in his body.
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VVestphalus in the place before noted, alleageth one more exposition, taken not from Zuinglius, but Ioan. a Lasco ▪ whom our late king Edward the sixt created Superintendent of the congregation of straungers in London.
VVestphalus in the place before noted, allegeth one more exposition, taken not from Zwingli, but Ioan. a Lasco ▪ whom our late King Edward the sixt created Superintendent of the congregation of Strangers in London.
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Albeit Caluin in his cōmentarie vpon the first epistle to the Corinthians putteth it out of doubt, that THIS, HOC in Christs supper pointeth the bread,
Albeit Calvin in his commentary upon the First epistle to the Corinthians putteth it out of doubt, that THIS, HOC in Christ supper pointeth the bred,
This glose of his reuerend brother, that HOC doth not demonstrate bread, but the external action of the supper, Caluin honoreth as an Oracle from heauen.
This gloze of his reverend brother, that HOC does not demonstrate bred, but the external actium of the supper, Calvin Honoureth as an Oracle from heaven.
VVhere by the vvay VVestphalus geueth vs a good example, hovv much vve may esteeme the conference of places of scripture and interpretation there after, made by the Zuinglians and Sacramentaries.
Where by the Way VVestphalus Giveth us a good Exampl, how much we may esteem the conference of places of scripture and Interpretation there After, made by the Zwinglians and Sacramentaries.
For (saith he) let this stand for good, that the first particle HOC, this, according to Calui• ▪ & Ioannes a Lasco signifieth the external action. Next, vve must by like reason confesse, that Est, doth stand for Significat, vvhich Zuingli { us } proueth by a number of textes of scripture,
For (Says he) let this stand for good, that the First particle HOC, this, according to Calui• ▪ & Ioannes a Lasco signifies the external actium. Next, we must by like reason confess, that Est, does stand for Significat, which Zuingli { us } Proves by a number of texts of scripture,
as before hath bene shevved, and is after likevvise proued by M. B. Thirdly, vve may not deny to Occolampadius like grace, vvho saith that scripture & al Antiquitie expounded the vvord Body, corpus, by a figure or signe of the body. Let vs now in fine conioyne al together,
as before hath be showed, and is After likewise proved by M. B. Thirdly, we may not deny to Oecolampadius like grace, who Says that scripture & all Antiquity expounded the word Body, corpus, by a figure or Signen of the body. Let us now in fine conjoin all together,
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This forme, ceremonie, or action of the supper signifieth a figure of Christs body.. And if Christs body stand for the Church, as the same Zuinglius sometimes affirmeth,
This Form, ceremony, or actium of the supper signifies a figure of Christ body.. And if Christ body stand for the Church, as the same Zwingli sometime Affirmeth,
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first, that from the sacrament, Christs body is quit remoued, and no maner of Christs presence least there at al, more then in any other common action, place, or assembly of Christians.
First, that from the sacrament, Christ body is quit removed, and no manner of Christ presence lest there At all, more then in any other Common actium, place, or assembly of Christians.
Next, that concerning any vvorke, effect, vertue or operation vvrought in the elements of bread and vvine by force of Christs vvords, there is nothing done at al. Only in the mynd and vnderstanding of the còmunicants,
Next, that Concerning any work, Effect, virtue or operation wrought in the elements of bred and wine by force of Christ words, there is nothing done At all Only in the mind and understanding of the còmunicants,
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For they cōming to receiue, some perchance remember Christ, other geue thanks for his death, other thinke vpon his Deitie, other vpon the church his mystical body,
For they coming to receive, Some perchance Remember christ, other give thanks for his death, other think upon his Deity, other upon the Church his mystical body,
or as euery man by some fore-conceiued opinion directeth him self, and so the bread becōmeth to them a symbole, a memorie, a signe, a thankes-geuing &c. according as euerie man is affected.
or as every man by Some foreconceived opinion directeth him self, and so the bred becomes to them a symbol, a memory, a Signen, a thanksgiving etc. according as every man is affected.
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¶ For this the discrete reader, vvho coveteth to knovv truly the opinion of our aduersaries (whereof in a maner al dependeth) must diligently note & remember, that as the auncient Primitiue church & bishops thereof, which in most plaine and sincere maner confesse the real presence of Christs body and blud in the Sacament;
¶ For this the discrete reader, who coveteth to know truly the opinion of our Adversaries (whereof in a manner all dependeth) must diligently note & Remember, that as the ancient Primitive Church & Bishops thereof, which in most plain and sincere manner confess the real presence of Christ body and blood in the Sacrament;
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S. Ambrose in a long chapiter by many examples proueth this force and povver of Christs vvord to conuerte the elements of bread and vvine in to his body and blud. His vvords are:
S. Ambrose in a long chapter by many Examples Proves this force and power of Christ word to convert the elements of bred and wine in to his body and blood. His words Are:
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but that which benediction hath consecrated? And after a number of examples taken out of the old Testament, wherein the nature of things hath bene altered, of Aarons rod turned in to a serpent, of the riuers of Aegipt turned in to blud, of the red sea diuided,
but that which benediction hath consecrated? And After a number of Examples taken out of the old Testament, wherein the nature of things hath be altered, of Aaron's rod turned in to a serpent, of the Rivers of Egypt turned in to blood, of the read sea divided,
of these he in•erreth If then the blessing or prayer made by man were able to chaunge nature, what shal we say of the Diuine consecration, where the very words (not of man but) of Christ our lord and Sauiour do worke? For the Sacrament, which thou receiuest, is made by the word of Christ.
of these he in•erreth If then the blessing or prayer made by man were able to change nature, what shall we say of the Divine consecration, where the very words (not of man but) of christ our lord and Saviour do work? For the Sacrament, which thou receivest, is made by the word of christ.
And if Elias speach were of such force, that it caused fier to come from heauen ▪ shal not Christs speach be of suficient force to alter the nature of these elements, bread and wine? Thou hast read in the works of al the world, He spake the word, and they were made:
And if Elias speech were of such force, that it caused fire to come from heaven ▪ shall not Christ speech be of sufficient force to altar the nature of these elements, bred and wine? Thou hast read in the works of all the world, He spoke the word, and they were made:
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Then the word of Christ which was able to make somwhat of nothing, can it not change that which already is and hath an essence, in to that which it is not? &c. And this self same reason taken from the creation, he vseth in an other place.
Then the word of christ which was able to make somewhat of nothing, can it not change that which already is and hath an essence, in to that which it is not? etc. And this self same reason taken from the creation, he uses in an other place.
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And in this sort he continueth a verie long & pithi• disputation grounded vpon manifold scriptures, to proue the infinite povver of Christs vvord in consecration of the blessed Sacrament; vvhereof this is his conclusion.
And in this sort he Continueth a very long & pithi• disputation grounded upon manifold Scriptures, to prove the infinite power of Christ word in consecration of the blessed Sacrament; whereof this is his conclusion.
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Thinkest thow we know not the vertue or force of the mystical benediction to worke the real presence of Christ with vs? VVhere he vseth many of the examples brought by S. Ambrose,
Thinkest thou we know not the virtue or force of the mystical benediction to work the real presence of christ with us? Where he uses many of the Examples brought by S. Ambrose,
namely that of Moses rod, of the riuers of Aegipt made blud, of passing the red sea, to proue that we should make no doubt touching the veritie of this misterie,
namely that of Moses rod, of the Rivers of Egypt made blood, of passing the read sea, to prove that we should make no doubt touching the verity of this mystery,
To like effect and purpose notable are the words of Eusebius Emissenus, or (as some suppose) of Faustus bishop of Rhegium (touching my purpose it is not material whether,
To like Effect and purpose notable Are the words of Eusebius Emissenus, or (as Some suppose) of Faustus bishop of Rhegium (touching my purpose it is not material whither,
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And what meruaile is it, if be that with a word could create, can now alter the things which he hath created? Nay it seemeth a lesser miracle if that which he is confessed to haue made of nothing ▪ the same now being made he chaunge in to a better substance.
And what marvel is it, if be that with a word could create, can now altar the things which he hath created? Nay it seems a lesser miracle if that which he is confessed to have made of nothing ▪ the same now being made he change in to a better substance.
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And what may be hard for him to do, to whom it was easie by the commaundement of his wil, to make al things both visible and invisible? These few in steed of a number may serue to declare what saith the auncient church and fathers had of the strength and efficacie of Christs words in the blessed Sacrament.
And what may be hard for him to do, to whom it was easy by the Commandment of his will, to make all things both visible and invisible? These few in steed of a number may serve to declare what Says the ancient Church and Father's had of the strength and efficacy of Christ words in the blessed Sacrament.
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Controuersia qu•e nobis cum Luthero est in hoc versatur &c. The controuersie betwene vs & Luther resteth in this point, that we on our side can neuer graunt, that Christs words in the supper should be pronounced to this end ▪ as though any thing were wrought by vertue of them.
Controversy qu•e nobis cum Luther est in hoc versatur etc. The controversy between us & Luther rests in this point, that we on our side can never grant, that Christ words in the supper should be pronounced to this end ▪ as though any thing were wrought by virtue of them.
as perhaps in the old Testament, when the Paschal lamb was eaten, in the time thereof the Iewes might reade the 12. chapiter of Exodus (and yet that also he greatly liketh not,
as perhaps in the old Testament, when the Paschal lamb was eaten, in the time thereof the Iewes might read the 12. chapter of Exodus (and yet that also he greatly liketh not,
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and holdeth it not so conuenient, but admitteth it no wares necessarie) yet hovv so euer that be, very couragiously he assureth his reader, that Luther can neuer yeld any sound reasō or authori tie, that commaundeth the words of the institution to be read in ministring the supper.
and holds it not so convenient, but admitteth it no wares necessary) yet how so ever that be, very courageously he assureth his reader, that Luther can never yield any found reason or authori tie, that commandeth the words of the Institution to be read in ministering the supper.
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Non damno vsitatam baptizandi formulam in nomine patris &c. I condemne not the vsual forme of baptising in the name of the father, of the sonne, and of the holy gost:
Non Damno vsitatam baptizandi formulam in nomine patris etc. I condemn not the usual Form of Baptizing in the name of the father, of the son, and of the holy ghost:
yet in the meane season I nether may nor wil omit to speake the truth, which is this, that Christ appointed not in these words a forme of baptisme, which we should vse, at the Diuines hitherto haue falsely taught.
yet in the mean season I neither may nor will omit to speak the truth, which is this, that christ appointed not in these words a Form of Baptism, which we should use, At the Divines hitherto have falsely taught.
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And the meaning of these words is not, as if Christ wold haue said, VVhen yow baptise any, pronounce these 3 names ouer them but rather he warneth, that such as were strangers from god and true religion, them should the Apostles bring to the true god, dedicating & binding them to his seruice by some external signe.
And the meaning of these words is not, as if christ would have said, When you baptise any, pronounce these 3 names over them but rather he warneth, that such as were Strangers from god and true Religion, them should the Apostles bring to the true god, dedicating & binding them to his service by Some external Signen.
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And in the gospel when Christ instituted the supper, he commaunded n•t to rehearse or pronounce any thing, by vertue whereof the elements might be chaunged or the things signified brough• downe from heauen, and ioyned, to the symboles.
And in the gospel when christ instituted the supper, he commanded n•t to rehearse or pronounce any thing, by virtue whereof the elements might be changed or the things signified brough• down from heaven, and joined, to the symbols.
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Next, it may be obserued, vvhether Brentius the Lutheran had not lust occasion to vvrite of Bullinger & his companions as by vvitnesse of Bullinger him self he doth:
Next, it may be observed, whether Brent the Lutheran had not lust occasion to write of Bullinger & his Sodales as by witness of Bullinger him self he does:
and Eusebius Emissenus, as vve may farther perceiue an infinite difference betvvene that antiquitie & this noueltie, that faith & this infidelitie, that sacrifice and sacrament of Christ,
and Eusebius Emissenus, as we may farther perceive an infinite difference between that antiquity & this novelty, that faith & this infidelity, that sacrifice and sacrament of christ,
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so if vve proceed on a litle farther to the practise and administration of this nevv deuised Communion, vve shal yet somvvhat more throughly see in to the essence thereof,
so if we proceed on a little farther to the practice and administration of this new devised Communion, we shall yet somewhat more thoroughly see in to the essence thereof,
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hovv the Protestants vse to administer this their supper vvithout superstition, and most nighly to this order prescribed by Carolostadius, Zuinglius, Bullinger,
how the Protestants use to administer this their supper without Superstition, and most nighly to this order prescribed by Carolostadius, Zwingli, Bullinger,
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among other things vvriteth, that the Caluinists or sacramentaries do so ha•e the words of Christs Institution, that they can not abide ether to see or to heare them, & therefore administer their supper vvithout them.
among other things writes, that the Calvinists or Sacramentaries do so ha•e the words of Christ Institution, that they can not abide either to see or to hear them, & Therefore administer their supper without them.
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VVhich maner of administratio Caluin in his ansvvere iustifieth, & is (as al men may perceiue) very conformable to the assertio•s of Zuinglius, of Bullinger, of Oecolampadi { us }, & those other before rehearsed.
Which manner of administratio Calvin in his answer Justifieth, & is (as all men may perceive) very conformable to the assertio•s of Zwingli, of Bullinger, of Oecolampadi { us }, & those other before rehearsed.
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and Caluin in his booke against them, vvhere he seuerally reciteth their errors and refuteth them, confesseth that in the receiuing and administration of the supper they say nothing which we graunt not vnto them,
and Calvin in his book against them, where he severally reciteth their errors and refuteth them, Confesses that in the receiving and administration of the supper they say nothing which we grant not unto them,
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Novv that the Anabaptists vsually leaue out the vvords of Christs institution, it is no lesse notorious to any man that knovveth their •aith, gospel, and Communions:
Now that the Anabaptists usually leave out the words of Christ Institution, it is no less notorious to any man that Knoweth their •aith, gospel, and Communions:
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whereof their practise in Munster the chief citie of VVestphalia where they began their kingdome the yere 1534 may se••e for a sufficient proofe. One day (as Sleidan rehea•seth the storie) the king cōmaunded the brethern to meete in a certen place.
whereof their practice in Munster the chief City of VVestphalia where they began their Kingdom the year 1534 may se••e for a sufficient proof. One day (as Sleidan rehea•seth the story) the King commanded the brother to meet in a certain place.
M. Fox our English Martyr-maker writing the storie of Anne Askew, Iohn Lassels, & others in the end of king Henry the 8. his reigne, setteth downe a long epistle writen by the said Lassels, in which is conteyned their faith of the sacrament, which faith also M. Fox seemeth wel to approue,
M. Fox our English Martyrmaker writing the story of Anne Askew, John Lassels, & Others in the end of King Henry the 8. his Reign, sets down a long epistle written by the said Lassels, in which is contained their faith of the sacrament, which faith also M. Fox seems well to approve,
By which discourse it appeareth that they acknowledge, first, the words of Christs supper to be spoken of Christs natural presence and body, which they say is so playne, that no man is able to deny it.
By which discourse it appears that they acknowledge, First, the words of Christ supper to be spoken of Christ natural presence and body, which they say is so plain, that no man is able to deny it.
For he taught directly, that only once, to wit in the last supper which Christ made with his Apostles, was his body truly geuen vnder the forme of bread,
For he taught directly, that only once, to wit in the last supper which christ made with his Apostles, was his body truly given under the Form of bred,
VVhereas then these gospellers wil haue the words of Christs institution quit remoued from the administration of the supper, some perhaps would gladly know in what sort they would haue it ministred.
Whereas then these Evangelists will have the words of Christ Institution quit removed from the administration of the supper, Some perhaps would gladly know in what sort they would have it ministered.
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as these men forsooth haue taken it euen at Christs owne hands; and that is, that 3. or 4. of the bretherne go together, take bread, blesse it, and geue it one to an other, without vsing any farther ceremonie,
as these men forsooth have taken it even At Christ own hands; and that is, that 3. or 4. of the brethren go together, take bred, bless it, and give it one to an other, without using any farther ceremony,
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A second, how it wil stand with the sinceritie of their gospel to blesse the bread, which blessing they so generally detest, the English and Scottish cōmunion bookes refuse, & a late English Doctor in a large treatise hath condemned, as superstitious, wicked, & magical:
A second, how it will stand with the sincerity of their gospel to bless the bred, which blessing they so generally detest, the English and Scottish communion books refuse, & a late English Doctor in a large treatise hath condemned, as superstitious, wicked, & magical:
as here these martyrs tel vs. Thirdly, which perhaps is greatest of al, how they can frame their cōmunion by this paterne, where is no mention of drinke.
as Here these Martyrs tell us Thirdly, which perhaps is greatest of all, how they can frame their communion by this pattern, where is no mention of drink.
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And very probable coniecture there is, that Christ vsed none, for that (as here the storie is rehearsed) after Christ had deliuered them the bread, their eyes were opened, & Christ forthwith vanished out of their sight.
And very probable conjecture there is, that christ used none, for that (as Here the story is rehearsed) After christ had Delivered them the bred, their eyes were opened, & christ forthwith vanished out of their sighed.
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& an act of hospitalitie; then foloweth it, that the paterne whereby they frame out their communion, teacheth them a cōmunion of such common bread as is vsed at euerie hosterie, at euerie Inne and ale-house,
& an act of hospitality; then Followeth it, that the pattern whereby they frame out their communion, Teaches them a communion of such Common bred as is used At every hostelry, At every Inn and alehouse,
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They continued in the Apostles doctrine & felowship, in breaking of bread and prayer, & they did breake bread in euerie howse &c. By al which, he laboreth to perswade, that the Institution of Christ,
They continued in the Apostles Doctrine & fellowship, in breaking of bred and prayer, & they did break bred in every house etc. By all which, he Laboureth to persuade, that the Institution of christ,
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VVhich if he do, and withal tel & pronounce to the cōmunicants the Lords death, he maketh vnto them a persite and absolute supper, according as these men haue receiued it at the Lords owne hands.
Which if he do, and withal tell & pronounce to the communicants the lords death, he makes unto them a persite and absolute supper, according as these men have received it At the lords own hands.
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VVhen the day of execution came, the keeper of the castle and his seruants ready to go to breakfast, asked George whether it would please him to take part with them.
When the day of execution Come, the keeper of the castle and his Servants ready to go to breakfast, asked George whither it would please him to take part with them.
In the meane season the table was couered, & bread being set on George began to entreate shortly & plainely of Christs supper, his paynes and death, about halfe an hower.
In the mean season the table was covered, & bred being Set on George began to entreat shortly & plainly of Christ supper, his pains and death, about half an hour.
Then he exhorted them especially to mutual loue, & that they wold become perfite members of Christ, who continually prayeth to his father for vs that our sacrifice may with him be auayleable to life euerlasting.
Then he exhorted them especially to mutual love, & that they would become perfect members of christ, who continually Prayeth to his father for us that our sacrifice may with him be available to life everlasting.
VVhich seemeth generally to be the forme of the cōmunion among the Zuinglians in Suizzerland. For as Zuinglius him selfe, and Bullinger his successor rehearse the maner of it:
Which seems generally to be the Form of the communion among the Zwinglians in Switzerland. For as Zwingli him self, and Bullinger his successor rehearse the manner of it:
And Musculus earnestly disputing against S. Chrysostom, for that he attributed great force to the words of Christ, by vvhich there is made in the Sacrament a sanctification & alteration far surpassing the power of man (as S. Chrysostom thought) among other things thus reproueth him:
And Musculus earnestly disputing against S. Chrysostom, for that he attributed great force to the words of christ, by which there is made in the Sacrament a sanctification & alteration Far surpassing the power of man (as S. Chrysostom Thought) among other things thus Reproveth him:
It is not needful that Christ should now againe sanctifie by a second repetition that which once for al he hath sanctified by the deed & word of his Institution.
It is not needful that christ should now again sanctify by a second repetition that which once for all he hath sanctified by the deed & word of his Institution.
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if the brethern diuide bread & drinke amōng them selues in memory of Christ, without any nevv mentioning of his institution, vvhich being once done by him selfe, serueth for al, without any more a do or new repetition of the same.
if the brother divide bred & drink amonng them selves in memory of christ, without any new mentioning of his Institution, which being once done by him self, serveth for all, without any more a doe or new repetition of the same.
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¶ Here before I end this chapiter, I thinke it good to informe the reader of the resolution of the church of Geneua about the matter of this Sacrament;
¶ Here before I end this chapter, I think it good to inform the reader of the resolution of the Church of Geneva about the matter of this Sacrament;
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there the Lords supper is orderly ministred, if in steed of bread and wine, that be taken which supplieth the place of bread & wine, ether by common vse, or at such tymes.
there the lords supper is orderly ministered, if in steed of bred and wine, that be taken which supplieth the place of bred & wine, either by Common use, or At such times.
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As in like m••ner, if water be wanting, & yet the baptizing of some child may not wel be differred with edification, I truly wold baptise with any other liquor, as wel as with water.
As in like m••ner, if water be wanting, & yet the baptizing of Some child may not well be differed with edification, I truly would baptise with any other liquour, as well as with water.
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whereas in this cōmunion which here I note, is both the matter and also the forme of a Protestant supper, who can deny but it is a ve••e complete & perfite cōmunion? And that not only if a man vse stockfish,
whereas in this communion which Here I note, is both the matter and also the Form of a Protestant supper, who can deny but it is a ve••e complete & perfect communion? And that not only if a man use stockfish,
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So that we now draw somwhat nigh to the perfectiō & essēt al forme of that which ou• gospellers cal the supper of the Lord, which we see may be had at euery breakefast, at euery dinner,
So that we now draw somewhat High to the perfection & essent all Form of that which ou• Evangelists call the supper of the Lord, which we see may be had At every breakfast, At every dinner,
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& supper, & beuer, where there is bread & beere, or cheese & water, o• flesh and wine, or any such •. things, which nourish our bodies as bread & wine do, though not in so large maner:
& supper, & Beaver, where there is bred & beer, or cheese & water, o• Flesh and wine, or any such •. things, which nourish our bodies as bred & wine do, though not in so large manner:
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whie is not this as true a Protestant cōmunion, as any yet mentioned? Here is the matter of the cōmunion, that is, some foode that nourisheth the body:
why is not this as true a Protestant communion, as any yet mentioned? Here is the matter of the communion, that is, Some food that Nourishes the body:
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Among whom very few there are, who haue written, especially bookes of cōmon places, but they discourse at large, wemen no lesse then men to be priests of the new testament,
Among whom very few there Are, who have written, especially books of Common places, but they discourse At large, women no less then men to be Priests of the new Testament,
Certainly Luther hath made long treatises & heapeth tegether a number of allegations out of the holy scriptures, to proue al that are baptized, wemen no lesse then men to be priests,
Certainly Luther hath made long treatises & heapeth tegether a number of allegations out of the holy Scriptures, to prove all that Are baptised, women no less then men to be Priests,
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In the second Tome of his works he particularly rehearseth al ecclesiastical functions, & proueth as wel as he can, that the execution of them al, is a like common to al that are baptized.
In the second Tome of his works he particularly rehearseth all ecclesiastical functions, & Proves as well as he can, that the execution of them all, is a like Common to all that Are baptised.
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& drink that wine Ergo what so euer was there bestowed, was bestowed on al. Nether can the Papists oppose any thing against this, besides their Fathers Councels & custome This also is witnessed by S. Paule, who 1. Cor. 11. repeating this applieth it to al the Corinthians, making them al as him self was that is to say, consecrators &c. Forthwith after a few words he concludeth:
& drink that wine Ergo what so ever was there bestowed, was bestowed on all Neither can the Papists oppose any thing against this, beside their Father's Counsels & custom This also is witnessed by S. Paul, who 1. Cor. 11. repeating this Applieth it to all the Corinthians, making them all as him self was that is to say, consecrators etc. Forthwith After a few words he Concludeth:
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Igitur si quod maius est, collatum est omnibus, etiam mulieribus &c. If then that which is greater be geuen indifferently to al, men and women, I meane the word and baptisme;
Igitur si quod May est, collatum est omnibus, etiam mulieribus etc. If then that which is greater be given indifferently to all, men and women, I mean the word and Baptism;
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VVhen the office of teaching the word is graunted to any, together therewith al that is vsed in the church, is graunted I meane to baptise, to consecrate, to bynd, to lose, to pray, to iudge.
When the office of teaching the word is granted to any, together therewith all that is used in the Church, is granted I mean to baptise, to consecrate, to bind, to loose, to pray, to judge.
For the office of preaching the gospel is the chief, & a very Apostolical office, which geueth the foundation to al other offices, which al are built thereon.
For the office of preaching the gospel is the chief, & a very Apostolical office, which Giveth the Foundation to all other Offices, which all Are built thereon.
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yet that nether men nor wemen vse this right of theirs, but where there is want of better ministers, & then also, that they do it with modestie. To which purpose & clearing of his assertion he maketh an obiection to himself in an other booke thus:
yet that neither men nor women use this right of theirs, but where there is want of better Ministers, & then also, that they do it with modesty. To which purpose & clearing of his assertion he makes an objection to himself in an other book thus:
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Order therefore & honestie requireth, that men speaking, wemen should hold their peace. But where men speake not, there it is necessarie, that wemen speake.
Order Therefore & honesty requires, that men speaking, women should hold their peace. But where men speak not, there it is necessary, that women speak.
By al which we see, that the word of god forbiddeth not wemen to prophecie (that is in the new gospel to preach, no not amongst men, much lesse amongst wemen) which is the highest office,
By all which we see, that the word of god forbiddeth not women to prophecy (that is in the new gospel to preach, no not among men, much less among women) which is the highest office,
I pray yow what more vehemency vseth S. Paule in forbidding wemen to preach, then in forbidding them to vncouer their heads? And yet yow know in the best reformed churches of al Germanie, al the maydes be barehedded, which the preachers & learned men make no great accompt of.
I pray you what more vehemency uses S. Paul in forbidding women to preach, then in forbidding them to uncover their Heads? And yet you know in the best reformed Churches of all Germany, all the maids be bareheaded, which the Preachers & learned men make no great account of.
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& may wel be suffered, no lesse then it is that maydes go with their heads vncouered, which S. Paule forbiddeth with like vehemencie as he doth their preaching,
& may well be suffered, no less then it is that maids go with their Heads uncovered, which S. Paul forbiddeth with like vehemency as he does their preaching,
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It were very easie to proue this by a number of other Protestant writers & authorities, especially English, where a womā being supreme head of the church, from whence al ecclesiastical power & authoritie is deriued to bishops and ministers, who hauing in her (as writeth my I. Archbishop of Canterbury) the supreme gouernemēt in al causes,
It were very easy to prove this by a number of other Protestant writers & authorities, especially English, where a woman being supreme head of the Church, from whence all ecclesiastical power & Authority is derived to Bishops and Ministers, who having in her (as Writeth my I. Archbishop of Canterbury) the supreme government in all Causes,
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what reasonable man can deny or doubt, but that a woman, in whom is the fulnes of al ecclesiastical gouernement, may geue vnto a woman some inferior peece thereof, no lesse then she geueth the excercise of many parts vnto the Archbishop, who receiueth al his order & power from her.
what reasonable man can deny or doubt, but that a woman, in whom is the fullness of all ecclesiastical government, may give unto a woman Some inferior piece thereof, no less then she Giveth the Exercise of many parts unto the Archbishop, who receiveth all his order & power from her.
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And whereas king Harry imparted the exercise of his like supreme ecclesiastical regiment to my L. Crumwel Erle of Essex his subhead in the church of England,
And whereas King Harry imparted the exercise of his like supreme ecclesiastical regiment to my L. Crumwel Earl of Essex his subhead in the Church of England,
so the Quene a woman may geue vnto my Lady of Essex or any other, al her iurisdiction ecclesiastical: especially for that it is by supreme authoritie so precisely defined, that the Quene may assigne, name, and authorise whom so euer she shal thinke meete and conuenient,
so the Queen a woman may give unto my Lady of Essex or any other, all her jurisdiction ecclesiastical: especially for that it is by supreme Authority so precisely defined, that the Queen may assign, name, and authorise whom so ever she shall think meet and convenient,
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and for such & so long time, such persons being naturally borne subiect (as Ladies & vvemen are) to vse and execute vnder her, al maner of iurisdiction spiritual or ecclesiastical.
and for such & so long time, such Persons being naturally born Subject (as Ladies & women Are) to use and execute under her, all manner of jurisdiction spiritual or ecclesiastical.
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then not only mans lavv, but also gods (as Luther and the English doctors haue before taught) iustifieth such wemens both preaching, & al other ministring.
then not only men law, but also God's (as Luther and the English Doctors have before taught) Justifieth such women's both preaching, & all other ministering.
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For if they may haue the greater authoritie to preach (and yet to be supreme head of the church is much more) then al inferior offices belonging to the edification of the church, a• baptizing, ministring the cōmunion, binding, losing, calling Synodes &c. may much more be exercised by them,
For if they may have the greater Authority to preach (and yet to be supreme head of the Church is much more) then all inferior Offices belonging to the edification of the Church, a• baptizing, ministering the communion, binding, losing, calling Synods etc. may much more be exercised by them,
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VVho by authoritie of S. Fabianus an auncient Pope and Martyr 1400 yeres sithence, and also of S. Bernard, vvil needs proue against D. Harding, that in the Primitiue church, wemen no lesse then men made the sacrifice of the altar,
Who by Authority of S. Fabianus an ancient Pope and Martyr 1400 Years since, and also of S. Bernard, will needs prove against D. Harding, that in the Primitive Church, women no less then men made the sacrifice of the altar,
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VVherefore to returne to our matter of making vp an euangelical communion, hereof it appeareth I suppose sufficiently, that 3. or 4. Euangelical gossips meeting together,
Wherefore to return to our matter of making up an Evangelical communion, hereof it appears I suppose sufficiently, that 3. or 4. Evangelical gossips meeting together,
and eating and drinking in such •o•t, as hath bene said, make a very true, real, perfect and absolute cōmunion touching al substance required by the Protestant doctrine.
and eating and drinking in such •o•t, as hath be said, make a very true, real, perfect and absolute communion touching all substance required by the Protestant Doctrine.
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And therefore I vvish them selues to iudge, vvhether Martin Luther that reuerend Father (as M. Fox calleth him) vnderstanding throughly their meaning and sense, had not some cause to say, that Christ had bene very vnwise he vseth a more vvicked terme, vvhich I vvil nor English) to haue instituted a peculier supper:
And Therefore I wish them selves to judge, whether Martin Luther that reverend Father (as M. Fox calls him) understanding thoroughly their meaning and sense, had not Some cause to say, that christ had be very unwise he uses a more wicked term, which I will nor English) to have instituted a peculiar supper:
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as any are practised in the most solemne meeting of the bretherne in any congregation through out al Scotland, England, Zurike, yea or Geneua it selfe;
as any Are practised in the most solemn meeting of the brethren in any congregation through out all Scotland, England, Zurich, yea or Geneva it self;
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and by 5. diuers crafty special degrees, besides a sixt more general, against the words and sentences before cited, induceth his Sacramentarie heresie.
and by 5. diverse crafty special Degrees, beside a sixt more general, against the words and sentences before cited, induceth his Sacramentary heresy.
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The first is, that he denieth to the supper Christs body and blud, & in steed thereof putteth some real vertue deriued from his body and blud by the holy ghost, which serueth as a canduit-pipe to that effect:
The First is, that he Denieth to the supper Christ body and blood, & in steed thereof putteth Some real virtue derived from his body and blood by the holy ghost, which serveth as a canduit-pipe to that Effect:
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A third degree is, that Caluin and the Caluinists teach, not only that Christs body and blud is better receiued cut of the supper then in the supper, better by a sermon or reading the scripture then by their Sacramental bread and wine,
A third degree is, that Calvin and the Calvinists teach, not only that Christ body and blood is better received Cut of the supper then in the supper, better by a sermon or reading the scripture then by their Sacramental bred and wine,
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VVhereof because it would f•low, that their supper were altogether superfluous, they vsed a new point of doctrine, that the Sacramental bread and wine serued for seales,
Whereof Because it would f•low, that their supper were altogether superfluous, they used a new point of Doctrine, that the Sacramental bred and wine served for Seals,
And this is the true conclusion of the Sacramentarie doctrine generally, to make no more of the Sacrament then a mere rude picture or signe of Christs body and blud absent, voyd of al grace and vertue.
And this is the true conclusion of the Sacramentary Doctrine generally, to make no more of the Sacrament then a mere rude picture or Signen of Christ body and blood absent, void of all grace and virtue.
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Besides the former points, Caluin & the Caluinists the more to disgrace the Sacraments of baptisme & the supper, cōpare them and make them no better then the Iewish ceremonies.
Beside the former points, Calvin & the Calvinists the more to disgrace the Sacraments of Baptism & the supper, compare them and make them no better then the Jewish ceremonies.
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VVhich doctrine besides that it is most directly opposite to Caluins first preaching, wherein •e so highly magnifieth the supper, is also a• directly opposite to the whole course of the new testament, which euery where denyeth al grace to the Sacraments of Moyses law,
Which Doctrine beside that it is most directly opposite to Calvin's First preaching, wherein •e so highly magnifieth the supper, is also a• directly opposite to the Whole course of the new Testament, which every where denyeth all grace to the Sacraments of Moses law,
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and attributeth al grace to the Sacraments of Christ: gospel: and the contrarie doctrine vnworthely confoundeth the gospel of Christ with the law of Moyses.
and attributeth all grace to the Sacraments of christ: gospel: and the contrary Doctrine unworthily confoundeth the gospel of christ with the law of Moses.
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and against Caluin and Beza it is by plaine demonstration out of their owne doctrine and writings proued, that their supper is nothing better then a mere graceles Iewish supper or ceremonie.
and against Calvin and Beza it is by plain demonstration out of their own Doctrine and writings proved, that their supper is nothing better then a mere graceless Jewish supper or ceremony.
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Answere made to Caluin, who with other Protestant writers, match the Christian Sacrament• with the Iewish, vpon a falsified sentence of S. Paule. The definition of Caluins supper.
Answer made to Calvin, who with other Protestant writers, match the Christian Sacrament• with the Jewish, upon a falsified sentence of S. Paul. The definition of Caluins supper.
as in sundry their bookes, Apologies, and Commentaries is manifest. VVhere vnto I answere: that true it is, some such places in some of their writers are sound;
as in sundry their books, Apologies, and Commentaries is manifest. Where unto I answer: that true it is, Some such places in Some of their writers Are found;
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and therefore the Lutheran churches of the Counts of Mansfeld in Germanie, in the Confession of their faith, put a great difference betwene the old Sacramentaries & the new, saying, that the old Sacramentaries, that is, the Carolostadians, the Zuinglians, the Anabaptists,
and Therefore the Lutheran Churches of the Counts of Mansfeld in Germany, in the Confessi of their faith, put a great difference between the old Sacramentaries & the new, saying, that the old Sacramentaries, that is, the Carolostadians, the Zwinglians, the Anabaptists,
and with straunge affectation of high speach may make vnlearned and vnstable sowles beleeue, that he hath a wonderful deepe fetch in this case aboue the rest of common ministers & writers, whom M. B. in these sermons much foloweth:
and with strange affectation of high speech may make unlearned and unstable Souls believe, that he hath a wondered deep fetch in this case above the rest of Common Ministers & writers, whom M. B. in these Sermons much Followeth:
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For let vs by articles consider, how he runneth vp and downe, praiseth & dispraiseth, maketh and marieth it at one time mounteth alost & flieth in the ayer like a bird, straight waies creepeth on the ground like a beast:
For let us by Articles Consider, how he Runneth up and down, Praiseth & dispraiseth, makes and Marrieth it At one time mounts alost & flies in the air like a bird, straight ways creeps on the ground like a beast:
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& he thereby refresh vs with the eating of his flesh and drinking of his blud. And although it may seeme vncredible, that in so great distance of places (as is heauen from earth) he should passe downe to vs, and become our food;
& he thereby refresh us with the eating of his Flesh and drinking of his blood. And although it may seem uncredible, that in so great distance of places (as is heaven from earth) he should pass down to us, and become our food;
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VVhat Lutheran wold require more then here Caluin cōfesseth? Or what more pregnant and effectual words can be desired to declare the veritie of Christs real presence, not in figure, trope,
What Lutheran would require more then Here Calvin Confesses? Or what more pregnant and effectual words can be desired to declare the verity of Christ real presence, not in figure, trope,
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or signification, which wit and reason can castly comprehend, but truly & verely, so as Christ, I say Christs body and blud, notwithstanding so great distance of place, as is betwene the highest heauen & this low vale, is here truly deliuered by the inexplicable force and strength of the holy ghost, which only is able to worke such a miraculous coniunction. Againe.
or signification, which wit and reason can castly comprehend, but truly & verily, so as christ, I say Christ body and blood, notwithstanding so great distance of place, as is between the highest heaven & this low vale, is Here truly Delivered by the inexplicable force and strength of the holy ghost, which only is able to work such a miraculous conjunction. Again.
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& to speake the truth, I rather find it by experience, then vnderstand it. Therefore the truth of god, wherein I may safely rest, here I embrace without scruple.
& to speak the truth, I rather find it by experience, then understand it. Therefore the truth of god, wherein I may safely rest, Here I embrace without scruple.
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And that his meaning is Christs true body to be not sig••at•uely or tropically but most really and truly present vvith the bread, he expresseth in his litle booke De caena domini by an apt similitude:
And that his meaning is Christ true body to be not sig••at•uely or tropically but most really and truly present with the bred, he Expresses in his little book De Cena domini by an apt similitude:
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Yet because he wel knew that vision to be ro emptie figure, but a most sure signe of be •resence of the holy ghost, •e doubteth not to affirme that •e saw him,
Yet Because he well knew that vision to be ro empty figure, but a most sure Signen of be •resence of the holy ghost, •e doubteth not to affirm that •e saw him,
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but also present or offer it vnto vs. This is a plain declaration, that novv Caluin vvil not separate Christs body from the Sacrament as far as heauen is from earth,
but also present or offer it unto us This is a plain declaration, that now Calvin will not separate Christ body from the Sacrament as Far as heaven is from earth,
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In the e few words who so perceiveth not many miracles to be •onte••ed is more then a dolt These words and other to the same effect are common with •aluin,
In the e few words who so perceives not many Miracles to be •onte••ed is more then a dolt These words and other to the same Effect Are Common with •aluin,
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VVhere the signe is, there also the thing signified thereby, is truly deliuered Nether must we suppose the signe to be desti•u•e of the truth signified,
Where the Signen is, there also the thing signified thereby, is truly Delivered Neither must we suppose the Signen to be desti•u•e of the truth signified,
except we wil make god a de•e•uer ▪ •or true it is, and we must needs confesse, that the sacrament compriseth the visible signe whereunto is ioyned the thing signified, which is the veritie of the same.
except we will make god a de•e•uer ▪ •or true it is, and we must needs confess, that the sacrament compriseth the visible Signen whereunto is joined the thing signified, which is the verity of the same.
In which kind of veyne and maner of writing he runneth on so lustely, that in his last Admonition to Ioachimus VVestphalus, the principal minister & preacher of Hamburg, he boldly auoucheth his doctrine in this point to agree with the Lutheran Confessiō of •uspurge, & also with Melanchthon penman thereof.
In which kind of vein and manner of writing he Runneth on so lustily, that in his last Admonition to Joachim VVestphalus, the principal minister & preacher of Hamburg, he boldly avoucheth his Doctrine in this point to agree with the Lutheran Confessi of •uspurge, & also with Melanchthon penman thereof.
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and the I egates of the 4. Sacramentarie Imperial cities then present, were en •o•ced to make and put vp to the Emperour Charles a separate Confession of their •aith,
and the I egates of the 4. Sacramentary Imperial cities then present, were en •o•ced to make and put up to the Emperor Charles a separate Confessi of their •aith,
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because the Lutherā then called Protestant-princes and Cities, for this special opinion, reiected them ▪ & wold in no wise admit them to •oyne with them in that Confession of th•i•s commonly called Confessio Au•ust ina. As also the next yere after,
Because the Lutheran then called Protestant-princes and Cities, for this special opinion, rejected them ▪ & would in no wise admit them to •oyne with them in that Confessi of th•i•s commonly called Confessio Au•ust In. As also the next year After,
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when certaine cities of the Suizzers, which were then sacramētaries ▪ sued to the Protestants of Germanie to be receiued in to league with them, which for some respect the Germanes much desired:
when certain cities of the Suizzers, which were then Sacramentaries ▪ sued to the Protestants of Germany to be received in to league with them, which for Some respect the Germane much desired:
yet in •i•e the matter being thoroughly debated ▪ the Duke of Saxonie chief of the Confession of Auspurg, made them answere, that for so much as they folowed an other doctrine concerning the Lords supper, it was not lawful to enter any league with them.
yet in •i•e the matter being thoroughly debated ▪ the Duke of Saxony chief of the Confessi of Ausburg, made them answer, that for so much as they followed an other Doctrine Concerning the lords supper, it was not lawful to enter any league with them.
yet he could not so ••ch regard that, lest gods heauy hand should fal vpon him, • the scripture witnesseth it hath fallen on others who to for••••• them silues, haue vsed the ayd and succour of such heretikes as they were.
yet he could not so ••ch regard that, lest God's heavy hand should fall upon him, • the scripture Witnesseth it hath fallen on Others who to for••••• them silves, have used the aid and succour of such Heretics as they were.
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and acknowlegeth Christ truly and really present in the sacrament, in such sort and sense ▪ as the Confession of Augusta and Protestant princes of that Confession did.
and acknowledgeth christ truly and really present in the sacrament, in such sort and sense ▪ as the Confessi of Augusta and Protestant Princes of that Confessi did.
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•e seemeth to reiect the doctrine of Zuinglius, & to beleeue, that the very body & blud of Christ is truly present and geuen in the supper with the bread and wine.
•e seems to reject the Doctrine of Zwingli, & to believe, that the very body & blood of christ is truly present and given in the supper with the bred and wine.
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and vseth this crastie ••ueyance of darke & obscu•e speaches only to abuse his readers & deceiue them more perniciousty, of which speaches hauing recited a nūber ▪ he thus concludeth of them:
and uses this crastie ••ueyance of dark & obscu•e Speeches only to abuse his Readers & deceive them more perniciousty, of which Speeches having recited a number ▪ he thus Concludeth of them:
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Hinc •uilibet fit manifestum (saith he) Caluinum haerere in eodem caeno &c. By vew & consideration of ••ese places, euerie man may see, that Caluin sticketh in the same mire, in which Zuinglius and other sacramentaries haue walowed,
Hinc •uilibet fit Manifest (Says he) Caluinum haerere in Eodem caeno etc. By view & consideration of ••ese places, every man may see, that Calvin sticketh in the same mire, in which Zwingli and other Sacramentaries have wallowed,
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The first is, by remouing away the true and real flesh of our Sauiour, & in place thereof allowing vs a true & real qualitie and vertue thereof, to be sent downe & imparted to vs from Christ in heauen, by a new kynd of conduit pipe which he hath inuented.
The First is, by removing away the true and real Flesh of our Saviour, & in place thereof allowing us a true & real quality and virtue thereof, to be sent down & imparted to us from christ in heaven, by a new kind of conduit pipe which he hath invented.
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when belike he was of that opinion, he teacheth that the flesh of Christ is the conduit — pipe, which traduceth and powreth vpon vs life, which is intrinsecally resident in the diuine nature, the founteyne of life.
when belike he was of that opinion, he Teaches that the Flesh of christ is the conduit — pipe, which traduceth and poureth upon us life, which is intrinsically resident in the divine nature, the fountain of life.
Ioan. 1. 4. but in his Harmonie, as also in his Institutions, when belike he thought that opinion somwhat to true and to much sauouring of a real presence (for if the flesh of Christ were the conduit pipe,
Ioan. 1. 4. but in his Harmony, as also in his Institutions, when belike he Thought that opinion somewhat to true and to much savouring of a real presence (for if the Flesh of christ were the conduit pipe,
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vnto which it approcheth nothing nigh) he resolueth othervvise, that the holy spirite is the conduitpipe, and the flesh of Christ geueth life vnto vs for that the holy spirite causeth to flow downe,
unto which it Approaches nothing High) he resolveth otherwise, that the holy Spirit is the Conduit pipe, and the Flesh of christ Giveth life unto us for that the holy Spirit Causes to flow down,
yet in fine he seemeth to choose rather this later sense, & so not novv ioyning the flesh and blud of Christ vvith the signe, by the omnipotent power of god, but separating the one from the other as far as heauen is from earth, of Christs body communicated to vs in the supper, thus he vvriteth.
yet in fine he seems to choose rather this later sense, & so not now joining the Flesh and blood of christ with the Signen, by the omnipotent power of god, but separating the one from the other as Far as heaven is from earth, of Christ body communicated to us in the supper, thus he writes.
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so to declare his meaning, that his meaning cleane ouerthroweth his words, whereof he pretendeth to geue vs the meaning? For how match those words immediatly going before with this meaning:
so to declare his meaning, that his meaning clean Overthroweth his words, whereof he pretendeth to give us the meaning? For how match those words immediately going before with this meaning:
a substance, or (which is al one) no substance, but an accident, a qualitie? Doth not the scripture most euidently according to cōmon sense and reason, distinguish betwene Christ or the body of Christ,
a substance, or (which is all one) no substance, but an accident, a quality? Does not the scripture most evidently according to Common sense and reason, distinguish between christ or the body of christ,
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And yet forsooth is it al one, to say, the body of Christ, or a vertue issuing from his body? Or doth this man that thus speaketh in these most serious and diuine matters, care vvhat he speaketh? In the same place ▪ going about as it were to moderate his former plaine spea••es, he repeateth that we receiue Christ remayning in heauen.
And yet forsooth is it all one, to say, the body of christ, or a virtue issuing from his body? Or does this man that thus speaks in these most serious and divine matters, care what he speaks? In the same place ▪ going about as it were to moderate his former plain spea••es, he repeateth that we receive christ remaining in heaven.
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but we receiue him though so far distant from vs as heauē is, for that he causeth from heauen to descend on vs presently and truly the vertue of his flesh.
but we receive him though so Far distant from us as heaven is, for that he Causes from heaven to descend on us presently and truly the virtue of his Flesh.
Al vvhich in his Institutions he expresseth more plainly by the similitude of the Sunne, (a similitude very familiar with Peter Martyr and others) that as the Sunne with his beames shining ouer the earth, doth after a sort communicate his substance with it to the engendring, cherishing & refreshing of the fruits thereof:
All which in his Institutions he Expresses more plainly by the similitude of the Sun, (a similitude very familiar with Peter Martyr and Others) that as the Sun with his beams shining over the earth, does After a sort communicate his substance with it to the engendering, cherishing & refreshing of the fruits thereof:
There, vve had in the mysteries of bread and vvine Christ truly deliuered, I meane (quoth Caluin) his true body and blud, which veritie is truly conioyned with the symbole:
There, we had in the Mysteres of bred and wine christ truly Delivered, I mean (quoth Calvin) his true body and blood, which verity is truly conjoined with the symbol:
or receiuing on ours, and in steed thereof placeth an irradiation or illumination as from the sunne, by vvhich a certain grace and vertue out of Christs flesh,
or receiving on ours, and in steed thereof places an irradiation or illumination as from the sun, by which a certain grace and virtue out of Christ Flesh,
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There the matter vvas so incredible, so mystical, so miraculous, & far exceding al capacitie of man, that Caluin him selfe so sing lar a prophete and instrument of the holy ghost (as his scholers terme him) could nether comprehend it by his wit,
There the matter was so incredible, so mystical, so miraculous, & Far exceeding all capacity of man, that Calvin him self so sing lar a Prophet and Instrument of the holy ghost (as his Scholars term him) could neither comprehend it by his wit,
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For vvhat plain & rural Caluinist can not comprehend this? But the manifold & manifest contradictions of Caluin to him selfe in this article vvil yet appeare more sensibly if vve continue to declare, by vvhat other degrees he falleth from his first high and diuine description of Christs real presence in the supper, to a plain Zuinglian and Carolostadian absence from the saine.
For what plain & rural Calvinist can not comprehend this? But the manifold & manifest contradictions of Calvin to him self in this article will yet appear more sensibly if we continue to declare, by what other Degrees he falls from his First high and divine description of Christ real presence in the supper, to a plain Zuinglian and Carolostadian absence from the sane.
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Let this stand for the first, vvhere in steede of a true and real presence of Christs body and blud deliuered vs vvith the figure or sacrament, vve haue not the true body,
Let this stand for the First, where in steed of a true and real presence of Christ body and blood Delivered us with the figure or sacrament, we have not the true body,
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as is the body and sovvle of Cicero, and his vvit or learning, as is Caluins person and his heretical Institutions ▪ S. Peters coate and his shadovv, a good feast and the smel thereof.
as is the body and soul of Cicero, and his wit or learning, as is Caluins person and his heretical Institutions ▪ S. Peter's coat and his shadow, a good feast and the Smell thereof.
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For then, al such deriuing of vertue by his conduit-pipe from the flesh of Christ, is no othervvise deriued in the supper, then in any other good action of praying or preaching,
For then, all such deriving of virtue by his Conduit pipe from the Flesh of christ, is not otherwise derived in the supper, then in any other good actium of praying or preaching,
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vvhen so euer a Christiā man stedfastly beleeueth in Christ. So he vvriteth more commonly, and that according to the vulgar maner of al sacramentaries; as for example:
when so ever a Christian man steadfastly Believeth in christ. So he writes more commonly, and that according to the Vulgar manner of all Sacramentaries; as for Exampl:
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and any other time, place, or action, when so euer we beleeue in like sort. Nether if al the eating consist in beleeuing that Christ is dead for our redemption,
and any other time, place, or actium, when so ever we believe in like sort. Neither if all the eating consist in believing that christ is dead for our redemption,
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when we eate the Protestant supper, then when we eate our owne dinner, in case we beleeue Christ to be our redeemer & iustifier, which is the whole & only way to eate Christ,
when we eat the Protestant supper, then when we eat our own dinner, in case we believe christ to be our redeemer & justifier, which is the Whole & only Way to eat christ,
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or then we at our dynner, but our faith being as good as his, we spiritually and effectually and (touching al deriuation of vertue from his flesh ) as profitably eate Christ ▪ if so be at least we beleeue his death & resurrection as fully and sufficiently as doth the Protestant, which is easie to do.
or then we At our dinner, but our faith being as good as his, we spiritually and effectually and (touching all derivation of virtue from his Flesh) as profitably eat christ ▪ if so be At least we believe his death & resurrection as Fully and sufficiently as does the Protestant, which is easy to do.
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for so much as the supper conteyneth nothing singular aboue vsual Christian beleefe: and then doubtles no more real vertue is traduced from Christs flesh vnto vs supping,
for so much as the supper Containeth nothing singular above usual Christian belief: and then doubtless no more real virtue is traduced from Christ Flesh unto us supping,
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Al which beleeving Christ to haue dyed for their redemption, and risen for their iustification as wel as doth a Caluinist (and so beleeue they or else they are no Christians) eate Christ as truly,
All which believing christ to have died for their redemption, and risen for their justification as well as does a Calvinist (and so believe they or Else they Are not Christians) eat christ as truly,
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as when Caluin writeth, that we haue perpetually a spiritual and ordinarie communication & eating of the flesh of Christ out of the supper (as wel as in the supper) & this eating is wrought only by faith.
as when Calvin Writeth, that we have perpetually a spiritual and ordinary communication & eating of the Flesh of christ out of the supper (as well as in the supper) & this eating is wrought only by faith.
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As when Beza with a whole troupe of ministers defineth in the synode of Rochel, that albeit the upper be particularly appoynted for our mystical & piritual communication of Christ, •et Christ is receiued as fully cum omnibus suis don•s, •tiam in simplici verbo, with al his gifts & blessings,
As when Beza with a Whole troop of Ministers defineth in the Synod of Rochel, that albeit the upper be particularly appointed for our mystical & piritual communication of christ, •et christ is received as Fully cum omnibus suis don•s, •tiam in Simple verbo, with all his Gifts & blessings,
As when our English Iewel a true disciple of Caluin & Zuinglius writeth, that Christ 6. Ioan. speaketh of the spiritual eating by faith, by which his very flesh & very blud in deed & verily is eaten & drunken.
As when our English Jewel a true disciple of Calvin & Zwingli Writeth, that christ 6. Ioan. speaks of the spiritual eating by faith, by which his very Flesh & very blood in deed & verily is eaten & drunken.
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In which sentēces Iohn Caluin, Beza with his Synodical ministers and M. Iewel teach according to the true opinion of al Caluinists and Zuinglians, that in the supper, Christs flesh or presence is no otherwise,
In which sentences John Calvin, Beza with his Synodical Ministers and M. Jewel teach according to the true opinion of all Calvinists and Zwinglians, that in the supper, Christ Flesh or presence is not otherwise,
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VVhich as Caluin truly accompteth among Christians to be very ordinarie because it is nothing els but to beleeue •o it is so far from re•uiring any miraculous descent of Christ to vs, that according to Caluin & his folowers, vve rather vvorke the miracle in ascending vp in to heauen to Christ.
Which as Calvin truly accompteth among Christians to be very ordinary Because it is nothing Else but to believe •o it is so Far from re•uiring any miraculous descent of christ to us, that according to Calvin & his followers, we rather work the miracle in ascending up in to heaven to christ.
albeit Caluin after his maner affecting an obscuritie in vttering his mynd (partly for that he vvould seeme to attribute much to the Sacrament because of the great force of Christs vvords and al the auncient church;
albeit Calvin After his manner affecting an obscurity in uttering his mind (partly for that he would seem to attribute much to the Sacrament Because of the great force of Christ words and all the ancient Church;
yet his doctrine in most places agreing with them, maketh no difference at al betwene eating of Christs flesh in the supper and out of the supper acknowlegeth no other eating but spiritually by only faith, of vvhich spiritual eating the Sacramental bread (as he writeth) in the supper, is a figure, a seale & confirmation. And he is greatly deceiued (saith Caluin, what so euer magnificence and statelines in words I vse) who supposeth, that in the Sacrament anything is bestowed on him more,
yet his Doctrine in most places agreeing with them, makes no difference At all between eating of Christ Flesh in the supper and out of the supper acknowledgeth no other eating but spiritually by only faith, of which spiritual eating the Sacramental bred (as he Writeth) in the supper, is a figure, a seal & confirmation. And he is greatly deceived (Says Calvin, what so ever magnificence and stateliness in words I use) who Supposeth, that in the Sacrament anything is bestowed on him more,
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I adde withal, that touching the deliuery & obteyning of Christs body & blud, if ye respect the thing & substance it self, we haue it no more by the sacraments, then by words.
I add withal, that touching the delivery & obtaining of Christ body & blood, if you respect the thing & substance it self, we have it no more by the Sacraments, then by words.
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Fixum maneat, non alias esse sacramentorum partes quam verbi Dei &c. Let this stand for a sure ground, that there is no other office or action of the Sacramēts (baptisme & the supper) then is of the word of god, vz.
Fixum Maneat, non alias esse Sacramentorum parts quam verbi Dei etc. Let this stand for a sure ground, that there is no other office or actium of the Sacraments (Baptism & the supper) then is of the word of god, Vz.
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That which Christ promised in the sixt of S. Iohn (where according to these mēs cōmentaries he spake only of spiritual eating his flesh by faith) that he performed in the last supper: but not only there.
That which christ promised in the sixt of S. John (where according to these men's commentaries he spoke only of spiritual eating his Flesh by faith) that he performed in the last supper: but not only there.
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because it may serue for a farther points and fuller declaration of that which I haue in hand ▪ and whereof I shal haue cause to entreate more hereafter.
Because it may serve for a farther points and fuller declaration of that which I have in hand ▪ and whereof I shall have cause to entreat more hereafter.
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¶ VVhich phrase, maner of speaking and discourse of Caluin and Peter Mart•r i• we note exactly, we s•al perceiue, that it conteineth one other degree to remoue yet farther away from the supper, al cōmunicatiō of Christs flesh and blud,
¶ Which phrase, manner of speaking and discourse of Calvin and Peter Mart•r i• we note exactly, we s•al perceive, that it Containeth one other degree to remove yet farther away from the supper, all communication of Christ Flesh and blood,
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and herein ▪ in this 〈 … 〉 consisteth truly the essence of Cal•ins supper ▪ and not in eating the flesh of Christ and drinking his blud so much as spiritually.
and herein ▪ in this 〈 … 〉 Consisteth truly the essence of Cal•ins supper ▪ and not in eating the Flesh of christ and drinking his blood so much as spiritually.
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or meane thereof, othervvise then for that it stirreth vp ou• •••• mynds, and geueth vs occasion to beleeue in Christ, by vvhich beleef only and no 〈 … 〉 Christ is eaten.
or mean thereof, otherwise then for that it stirs up ou• •••• minds, and Giveth us occasion to believe in christ, by which belief only and no 〈 … 〉 christ is eaten.
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or talking vvith a good zealous brother or sister, a mans faith be better moued (then by receiuing the supper) to beleeue, that Christ died & rose again (whereof many zealous Protestants much doubt,
or talking with a good zealous brother or sister, a men faith be better moved (then by receiving the supper) to believe, that christ died & rose again (whereof many zealous Protestants much doubt,
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& to reforme their •aith herein, haue need of better helpes then is yelded to them by breaking of bread & drinking of wine) which thing may be very common, and is very probably supposed:
& to reform their •aith herein, have need of better helps then is yielded to them by breaking of bred & drinking of wine) which thing may be very Common, and is very probably supposed:
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For so the word & preaching serueth much better, as Peter Martyr also conuinced by manifest reason and sequele of the Caluinian doctrine confesseth. For being thus vrged.
For so the word & preaching serveth much better, as Peter Martyr also convinced by manifest reason and sequel of the Calvinian Doctrine Confesses. For being thus urged.
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Neque vereor dicere multo etiam ma•is &c. And I feare not to affirme, that wecome to the receiuing of Christs body much more by words then by sacraments.
Neque Vereor dicere Much etiam ma•is etc. And I Fear not to affirm, that wecome to the receiving of Christ body much more by words then by Sacraments.
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then this later dumb ceremony ▪ vvhich may haue tvventie other significations ▪ as vvel as Christs passion, death and resurrection, and our i•sti•ication;
then this later dumb ceremony ▪ which may have tvventie other significations ▪ as well as Christ passion, death and resurrection, and our i•sti•ication;
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hereof Luthers obiection against this Caluinian supper, albeit it vvere very rude and rustical, yet lacked it not altogether ground, that Christ had smale occasion to institute such a supper, vvhereof al the Christian world is ful.
hereof Luthers objection against this Calvinian supper, albeit it were very rude and rustical, yet lacked it not altogether ground, that christ had small occasion to institute such a supper, whereof all the Christian world is full.
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& night also, if he vvake, and thinke vpon the passion and death of Christ. VVhich obiectiō of Luther, because it is though grosse and blunt, yet sure & euident;
& night also, if he wake, and think upon the passion and death of christ. Which objection of Luther, Because it is though gross and blunt, yet sure & evident;
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but of Caluins polishing and persiting, should not be altogether voyd of some vse, this vvas deuised, that it should serve for a seale to confirme the ministers preaching and the brethrens receiuing, vvho ether before the supper,
but of Caluins polishing and persiting, should not be altogether void of Some use, this was devised, that it should serve for a seal to confirm the Ministers preaching and the Brothers' receiving, who either before the supper,
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or in the supper, according as their mynd vvas thinking of Christ, hauing eaten him by faith and cogitation spiritually, aftervvards resorting together to their supper, there receiue the seales of bread and vvine,
or in the supper, according as their mind was thinking of christ, having eaten him by faith and cogitation spiritually, afterwards resorting together to their supper, there receive the Seals of bred and wine,
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and vvhich Caluin most accompteth of, & therefore geuing the definition of a Sacrament as it is common to the tvvo, Baptisme and the Supper, vvhich only he admitteth for sacraments, maketh the very essence & nature of them to consist in this sealing.
and which Calvin most accompteth of, & Therefore giving the definition of a Sacrament as it is Common to the tvvo, Baptism and the Supper, which only he admitteth for Sacraments, makes the very essence & nature of them to consist in this sealing.
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A Sacrament (saith he) is an external signe, whereby the Lord sealeth to our consciences the promises of his beneuolence, thereby to proppe vp our weake faith.
A Sacrament (Says he) is an external Signen, whereby the Lord Sealeth to our Consciences the promises of his benevolence, thereby to prop up our weak faith.
as that baptisme sealeth to vs remission of sinnes and election to life eternal, the supper sealeth to vs the manducation of Christs body and blud, which by faith we haue receiued.
as that Baptism Sealeth to us remission of Sins and election to life Eternal, the supper Sealeth to us the manducation of Christ body and blood, which by faith we have received.
But (saith Caluin) a• in publike grauntes, the seales which are set to the writings and instruments, are of them selues nothing (for if nothing were written, the putting to of the seale were of no effect) but when the writing is made & graunted,
But (Says Calvin) a• in public grants, the Seals which Are Set to the writings and Instruments, Are of them selves nothing (for if nothing were written, the putting to of the seal were of no Effect) but when the writing is made & granted,
and as among the auncient Greekes & Romanes their leagues and treaties of peace were confirmed by killing a sow, which sow so killed had bene to no purpose, had not the words & couenants of the treatie bene accorded before ▪ for many a sow is killed, which signifieth no such mysterie:
and as among the ancient Greeks & Romans their leagues and treaties of peace were confirmed by killing a sow, which sow so killed had be to no purpose, had not the words & Covenants of the treaty be accorded before ▪ for many a sow is killed, which signifies no such mystery:
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So then now we are come so far of from our first diuine opinion of the Sacrament, that no maner cōmunication of Christs flesh is properly attributed vnto it:
So then now we Are come so Far of from our First divine opinion of the Sacrament, that no manner communication of Christ Flesh is properly attributed unto it:
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the private cōtracts betwene men in buying, selling, borowing ▪ &c. is ascribed to the snaking of hāds which only succedeth in co〈 … 〉mation of bargains promised,
the private contracts between men in buying, selling, borrowing ▪ etc. is ascribed to the snaking of hands which only succeedeth in co〈 … 〉mation of bargains promised,
as the sacramēt of the supper, succedeth for a scale & cotirmation of the body of Christ, which the Protestat hauing eaten before, •or a pledge & •atification thereof aftervvards cateth & d••keth this symbolical bread & vvine.
as the sacrament of the supper, succeedeth for a scale & cotirmation of the body of christ, which the Protestat having eaten before, •or a pledge & •atification thereof afterwards cateth & d••keth this symbolical bred & wine.
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For besides some other absurdities against this s•aling inuented by him vvithout any vvariant or probable pr•t• vt of scripture (as shal be shevved here after) this •• one sound argument to breake al these seales,
For beside Some other absurdities against this s•aling invented by him without any vvariant or probable pr•t• vt of scripture (as shall be showed Here After) this •• one found argument to break all these Seals,
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For seing as Caluin testifieth sure it is, that many vvhich come to the Lords tables, haue no participation of the flesh and blud of Christ, they •eede not on lam spiritually,
For sing as Calvin Testifieth sure it is, that many which come to the lords tables, have no participation of the Flesh and blood of christ, they •eede not on lamb spiritually,
and yet this notvvithstanding the minister geueth indifferently to al, these seales, vvhich confirme & assure to them al, that they haue receiued Christ maruelous effectually;
and yet this notwithstanding the minister Giveth indifferently to all, these Seals, which confirm & assure to them all, that they have received christ marvelous effectually;
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hovv ca•t be auoyded, but the minister lyeth dovvne •ight, vvhen in fact he thus informeth the communicants? as also he plaieth the traytour against god:
how ca•t be avoided, but the minister lies down •ight, when in fact he thus Informeth the communicants? as also he playeth the traitor against god:
that is to say, he testifieth by deliuering this symbolical or scaling bread and vvine that god highly fauoureth and loueth such a protestant vvhom yet in veritie god hateth and purposeth eternally to damne.
that is to say, he Testifieth by delivering this symbolical or scaling bred and wine that god highly favours and loves such a protestant whom yet in verity god hates and Purposes eternally to damn.
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Only somvvhat to mend the matter & to proppe vp his poore Supper, that it be not altogether void and ridiculous, he continually runneth on •atther and saither,
Only somewhat to mend the matter & to prop up his poor Supper, that it be not altogether void and ridiculous, he continually Runneth on •atther and saither,
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Si quid boni nobis per sacramenta confertur &c. If a• good be bessowed on vs by the sacraments, that is not wrought by the proper vertue of the sacraments, no not if ye ioyne to them the promise of god, with which they are adorned.
Si quid boni nobis per Sacraments confertur etc. If a• good be bessowed on us by the Sacraments, that is not wrought by the proper virtue of the Sacraments, no not if you join to them the promise of god, with which they Are adorned.
As for the signes (saith Beza after Caluin) there is in them no other force or uertue ▪ but so far forth, a• by those external obiects of bread and wine our internal senses are moued.
As for the Signs (Says Beza After Calvin) there is in them no other force or virtue ▪ but so Far forth, a• by those external objects of bred and wine our internal Senses Are moved.
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In which words both the master and the chol•r, both Caluin & Beza, the church of Geneua as also Zurick remoue al maner vertue of grace and sanctification from the sacraments,
In which words both the master and the chol•r, both Calvin & Beza, the Church of Geneva as also Zurich remove all manner virtue of grace and sanctification from the Sacraments,
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so that if we were of good memorie to remember Christs death vvithout this breaking of bread and drinking of vvine in the supper, by his iudgement the Supper might be spared wel mough. Vpon Christs words;
so that if we were of good memory to Remember Christ death without this breaking of bred and drinking of wine in the supper, by his judgement the Supper might be spared well mough. Upon Christ words;
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For if otherwise we were myndful inough of Christ, death this helpe were superfluous. And this is common to al sacraments ▪ for they are helpes of our infirmitie.
For if otherwise we were myndful enough of christ, death this help were superfluous. And this is Common to all Sacraments ▪ for they Are helps of our infirmity.
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or in some places a vvaze of stravv to signifie vvhere is good ale, or (as Zuingli { us } vsing more Capitaynelyke and honorable comparison to the honour of his mysteries) as a noble mans armes or princes scutchion signifieth the noble mā or prince to vvhō it apperteineth.
or in Some places a vvaze of straw to signify where is good ale, or (as Zuingli { us } using more Capitaynelyke and honourable comparison to the honour of his Mysteres) as a noble men arms or Princes scutcheon signifies the noble man or Prince to vvhon it appertaineth.
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For so vvriteth he, See and marke wel: this is the acramental presence of Christs body in the supper as Charles the Emperour or the king of France is said to be in the kingdome of Naples,
For so writes he, See and mark well: this is the acramental presence of Christ body in the supper as Charles the Emperor or the King of France is said to be in the Kingdom of Naples,
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The selfe same in sundry other places he expresseth by many like similitudes, some times calling them tesseras militares soldyars markes; at an other tyme comparing them to a white crosse, or rod, vvhereby the buizzer soldyar and the Burgundian are distinguished, vvhich is his more vsual comparison.
The self same in sundry other places he Expresses by many like Similitudes, Some times calling them tesseras militares soldyars marks; At an other time comparing them to a white cross, or rod, whereby the buizzer soldyar and the Burgundian Are distinguished, which is his more usual comparison.
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For although some Lutherans not so conuersant in Caluins hipocritical stile, vvhereby he vseth to set a graue & solemne countenance on the matter, vvhich othervvise is light and apish, make so great a difference betvvene the old & nevv Sacramentaries, as before hath bene touched,
For although Some Lutherans not so conversant in Calvin's Hypocritical style, whereby he uses to Set a graven & solemn countenance on the matter, which otherwise is Light and apish, make so great a difference between the old & new Sacramentaries, as before hath be touched,
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as though Carolostadius, Zuinglius, and other of that reuerend antiquitie thought one vvay; and Caluin and the later heretikes of this nevv creation vvere of an other beleefe:
as though Carolostadius, Zwingli, and other of that reverend antiquity Thought one Way; and Calvin and the later Heretics of this new creation were of an other belief:
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yet in truth if vve desire to heare and haue his plaine and simple explication, such as his folovvers must be lead by, he then ansvvereth and so Beza in his behalfe protesteth, that he esteemeth of the supper no othervvise,
yet in truth if we desire to hear and have his plain and simple explication, such as his folovvers must be led by, he then Answers and so Beza in his behalf protesteth, that he esteems of the supper no otherwise,
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And therefore to such Lutherans, and other Ad•ersaries who obiected that Caluin a late vpstart, in this matter varyed from those more auncient Euangelists; Beza vvith great stomacke replieth:
And Therefore to such Lutherans, and other Ad•ersaries who objected that Calvin a late upstarted, in this matter varied from those more ancient Evangelists; Beza with great stomach Replieth:
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D•co impudentes esse calumniatores, qui &c. I say, they are very impudent slaunderers that imagin there was euer any cōtrarietie betwene those most excellent men, Zuinglius, Oec•lampadius and Caluin in their doctrine concerning the sacraments.
D•co impudentes esse calumniatores, qui etc. I say, they Are very impudent slanderers that imagine there was ever any contrariety between those most excellent men, Zwingli, Oec•lampadius and Calvin in their Doctrine Concerning the Sacraments.
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an obscure and slender image of Christs death pas•ed (vvhich in bread and vvine is but poorely represented) it foloweth ▪ that not only the true and real presence of Christs body as in the first place ▪ nor only a real vertue deriued and flowing from the flesh of Christ as in the second;
an Obscure and slender image of Christ death pas•ed (which in bred and wine is but poorly represented) it Followeth ▪ that not only the true and real presence of Christ body as in the First place ▪ nor only a real virtue derived and flowing from the Flesh of christ as in the second;
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to wit, that the Protestants and Caluin especially, make them euen & leuel vvith the sacraments of Moyses law ▪ attributing no more to our Eucharist then to the Iewish calues or sheep ▪ or lāb,
to wit, that the Protestants and Calvin especially, make them even & level with the Sacraments of Moses law ▪ attributing no more to our Eucharist then to the Jewish calves or sheep ▪ or lamb,
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But to omit this, in that the Sacramentaries, & namely Caluin make no difference touching vertue and grace, betvvene the sacraments of Christs gospel, and Moses lavv;
But to omit this, in that the Sacramentaries, & namely Calvin make no difference touching virtue and grace, between the Sacraments of Christ gospel, and Moses law;
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For in the sacraments of the old lavv, nether he, nor any of his vvil graunt I suppose, that ether Christs body & blud vvas truly & really ioyned vvith the signe,
For in the Sacraments of the old law, neither he, nor any of his will grant I suppose, that either Christ body & blood was truly & really joined with the Signen,
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vvhat vertue and grace they gaue by then ovvner at •re, in that they vvere, and ours are ▪ sacraments ordeyned by god, se•nestred from al forain and external consideration.
what virtue and grace they gave by then owner At •re, in that they were, and ours Are ▪ Sacraments ordained by god, se•nestred from all foreign and external consideration.
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For the Apostle Pau•e speaketh no more divinely of the one, then of the other whereis •e teacheth that our fathers of the old law d•d eate the some spiritual meate that we do, 1. Cor. 10. v. 3. &c. And to the end no man (vnder the gospel) should prefer him self as though he had some priuilege, the Apostle preuenteth this obiection, making them altogether like to vs. And especially he sheweth this equalitie in the sacraments.
For the Apostle Pau•e speaks no more divinely of the one, then of the other whereis •e Teaches that our Father's of the old law d•d eat the Some spiritual meat that we do, 1. Cor. 10. v. 3. etc. And to the end no man (under the gospel) should prefer him self as though he had Some privilege, the Apostle preventeth this objection, making them altogether like to us And especially he shows this equality in the Sacraments.
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VVherefore al what soeuer we haue now geuen vs in our sacraments, the same the Iewe• of old receiued in theirs ▪ that is, Christ with his spiritual riches.
Wherefore all what soever we have now given us in our Sacraments, the same the Iewe• of old received in theirs ▪ that is, christ with his spiritual riches.
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Circumcision geuen to Abraham, the Iewish purifications and washings, the sacrifices, and such other rites of Moses law, were then the Iewes sacraments, in place whereof haue succeded in the gospel, baptisme and the supper.
Circumcision given to Abraham, the Jewish purifications and washings, the Sacrifices, and such other Rites of Moses law, were then the Iewes Sacraments, in place whereof have succeeded in the gospel, Baptism and the supper.
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or rather as images to represent him and make him knowen &c. The only difference betwene them, is this, that the Iewish figured Christ as yet to come, ours notifie him already come and exhibited.
or rather as Images to represent him and make him known etc. The only difference between them, is this, that the Jewish figured christ as yet to come, ours notify him already come and exhibited.
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The like he hath in many other places, and it is the general sense & commentarie of al or most Caluinists & sacramentaries writing vpon the first epistle to the Corinthians ▪ cap. 10. VVhich equalitie Musculus very exactly & better to the vnderstanding of the reader, explicateth in particular •unning thorough al cases and points, wherein these sacraments may be compared one to the other:
The like he hath in many other places, and it is the general sense & commentary of all or most Calvinists & Sacramentaries writing upon the First epistle to the Corinthians ▪ cap. 10. Which equality Musculus very exactly & better to the understanding of the reader, explicateth in particular •unning through all cases and points, wherein these Sacraments may be compared one to the other:
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the summe of whose comparison in his owne words is this. 1. If we regard that which is more principal in the sacramental signes of the old and new testament ▪ so there is no difference betwene them: one and the selfe same god, Christ Iesus the mediator of grace, was author of both.
the sum of whose comparison in his own words is this. 1. If we regard that which is more principal in the sacramental Signs of the old and new Testament ▪ so there is no difference between them: one and the self same god, christ Iesus the Mediator of grace, was author of both.
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4. Touching the thing signified, it was al one in both ▪ Circumcision was a sacrament of our nature to be regenerate and purified in Christ, so is baptisme.
4. Touching the thing signified, it was all one in both ▪ Circumcision was a sacrament of our nature to be regenerate and purified in christ, so is Baptism.
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whether in this also, those sacramēts were match vvith ours, vvhich equality the whole course of scripture ▪ and state of the old and new testament seemeth to improue.
whither in this also, those Sacraments were match with ours, which equality the Whole course of scripture ▪ and state of the old and new Testament seems to improve.
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I confesse that the auncient fathers (he might and should haue added, and with them the Apostles and namely S. Paul, as out of him shal hereafter •e declared) in this point attribute more to our sacraments,
I confess that the ancient Father's (he might and should have added, and with them the Apostles and namely S. Paul, as out of him shall hereafter •e declared) in this point attribute more to our Sacraments,
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and lacke faith ▪ (where in he grossely belieth the auncient fathers, as also al other Catholiks) but this is an error vtterly to be reiected of al faythful.
and lack faith ▪ (where in he grossly belieth the ancient Father's, as also all other Catholics) but this is an error utterly to be rejected of all faithful.
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For it fighteth directly with the doctrine of iustifying faith which is so necessarily required, is that without it, the sacramēts are not only vnprofitable to the receiuers, but also hurtful.
For it fights directly with the Doctrine of justifying faith which is so necessarily required, is that without it, the Sacraments Are not only unprofitable to the Receivers, but also hurtful.
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In that they are memorials, so in the mynds of the faithful renew they the benefites of heauenly grace, no lesse in the old testamēt, then in the new.
In that they Are memorials, so in the minds of the faithful renew they the benefits of heavenly grace, no less in the old Testament, then in the new.
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If besides this we attribute any force to our sacraments, that they worke grace, iustice, health in those that vse them, we geue to them that which only is the worke of the holy ghost.
If beside this we attribute any force to our Sacraments, that they work grace, Justice, health in those that use them, we give to them that which only is the work of the holy ghost.
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For our sacraments wash from synnes, iustifie and sanctifie no otherwise then those did of the old testament &c. and therefore in this respect we ought to put no difference betwene them.
For our Sacraments wash from Sins, justify and sanctify no otherwise then those did of the old Testament etc. and Therefore in this respect we ought to put no difference between them.
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73. that the sacramēts (Iewish & Christian) were not al one: because other are the sacramēts which geue health or saluatiō, other that promise a sauiour.
73. that the Sacraments (Jewish & Christian) were not all one: Because other Are the Sacraments which give health or salvation, other that promise a Saviour.
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This is very a•surdi• spoken &c. VVherefore this being put dovvne as a •a•e ground that the sacraments of Moyses and Christ, of the law and the Gospel, agreed & were al one, sauing that they pointed to Christ as afterwards to be incarnate ▪ ou•s point to him as being novv incarnate already;
This is very a•surdi• spoken etc. Wherefore this being put down as a •a•e ground that the Sacraments of Moses and christ, of the law and the Gospel, agreed & were all one, Saving that they pointed to christ as afterwards to be incarnate ▪ ou•s point to him as being now incarnate already;
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hereof the reader meanely skilled in diuinitie ether Catholike of Protestant may quickly gather & conclude, that al these first thetorical gloses of Caluin touching the vvonderful, supernatural incomprehensible.
hereof the reader meanly skilled in divinity either Catholic of Protestant may quickly gather & conclude, that all these First thetorical gloss of Calvin touching the wondered, supernatural incomprehensible.
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& inexplicable vvorthines of the Eucharist, of Christs flesh truly ioyned with the bread, of his blud truly and really deliuered vvith the cuppe beyond al reason and capacitie of man by the only omnipotent operation of the holy ghost &c:
& inexplicable worthiness of the Eucharist, of Christ Flesh truly joined with the bred, of his blood truly and really Delivered with the cup beyond all reason and capacity of man by the only omnipotent operation of the holy ghost etc.:
For both Protestant must graunt, and Catholike doth con•e••e and the scripture convinceth, that Christ vvas in no such vvise conioyned vvith the bread or vvine,
For both Protestant must grant, and Catholic does con•e••e and the scripture Convinces, that christ was in no such wise conjoined with the bred or wine,
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For is there any Christian, yea Caluinist or Anabaptist, so meanely instructed in Christian saith, that vvhen the Ievves did eate some such bread or a peece of calues flesh, vvil say that vnder those signes of bread or calues flesh, was deliuered to the Iewes the body and blud of Christ:
For is there any Christian, yea Calvinist or Anabaptist, so meanly instructed in Christian Says, that when the Jewish did eat Some such bred or a piece of calves Flesh, will say that under those Signs of bred or calves Flesh, was Delivered to the Iewes the body and blood of christ:
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that the veritie of Christs flesh was conioyned with those signes? that Christ truly gaue them his flesh & blud to the end they might grow in to one body with him? that Christ descended vnto them a• wel by the external signe a• by the spirite:
that the verity of Christ Flesh was conjoined with those Signs? that christ truly gave them his Flesh & blood to the end they might grow in to one body with him? that christ descended unto them a• well by the external Signen a• by the Spirit:
that his flesh did penetrate vnto them which thing albeit it seeme vncrelib•e in s• grea• distance of pla•es (as is heauen from earth, especially Christ being then not incarnate,
that his Flesh did penetrate unto them which thing albeit it seem vncrelib•e in s• grea• distance of pla•es (as is heaven from earth, especially christ being then not incarnate,
and so hauing nether flesh nor blud nether in heauen nor earth• yet by the holy ghost & omnipotent power of god, this was truly done, this flesh and •l•d was truly and •e•ly exhibited,
and so having neither Flesh nor blood neither in heaven nor earth• yet by the holy ghost & omnipotent power of god, this was truly done, this Flesh and •l•d was truly and •e•ly exhibited,
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as truly and really as the holy ghost vvas in the do eat Christs baptisme. VVhich thing although our mynd and reason can not comprehend vet let our faith beleeue.
as truly and really as the holy ghost was in the do eat Christ Baptism. Which thing although our mind and reason can not comprehend vet let our faith believe.
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vvere he not, if not in vvit a very dolt & asse, yet surely in diuinitie a very simple one, vvho vvould attribute such miraculous excellencie to the ceremonies of Moses lavv, vvhich them selues notvvithstanding al their hyperbol cal & l•ing florishes, meane not to be true no not in the gospel? And vvhat so euer they meane, the vniuersal scope and drift of scripture denieth & refuteth it in the old lavv most effectually?
were he not, if not in wit a very dolt & Ass, yet surely in divinity a very simple one, who would attribute such miraculous excellency to the ceremonies of Moses law, which them selves notwithstanding all their hyperbol call & l•ing flourishes, mean not to be true no not in the gospel? And what so ever they mean, the universal scope and drift of scripture Denieth & refuteth it in the old law most effectually?
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and by vsing them were kept in an obedience and orderly subiection and expectation of a Sauiour to come, by such obedience & faith pleased god ▪ and were therefore rewarded at his hands:
and by using them were kept in an Obedience and orderly subjection and expectation of a Saviour to come, by such Obedience & faith pleased god ▪ and were Therefore rewarded At his hands:
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yet that those ceremonies and sacraments velded them any such grace as is here declared (much lesse the participation of Christs true flesh & blud which is the supreme & soueraine grace of al that euer was or euer shal be in this world ▪ the old testamēt it self and also the new in many places denyeth, especially the Apostle S. Paule in whole chapirers of his epistle to the Hebrewes:
yet that those ceremonies and Sacraments velded them any such grace as is Here declared (much less the participation of Christ true Flesh & blood which is the supreme & sovereign grace of all that ever was or ever shall be in this world ▪ the old Testament it self and also the new in many places denyeth, especially the Apostle S. Paul in Whole chapirers of his epistle to the Hebrews:
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when he saith, that circumcision, the principal sacrament of the law, was nothing, of no effect to conferre grace and that Abraham him self vnto whom singularly circumcision was a s•••e of the iustice of faith, was not yet iustified in circumcision nor by circumcision but otherwise:
when he Says, that circumcision, the principal sacrament of the law, was nothing, of no Effect to confer grace and that Abraham him self unto whom singularly circumcision was a s•••e of the Justice of faith, was not yet justified in circumcision nor by circumcision but otherwise:
when he disputeth, that no worke, no ceremonie, no sacrament of the l•• was 〈 ◊ 〉 to iustification, but only the faith and grace exhibited in the new testament:
when he disputeth, that no work, no ceremony, no sacrament of the l•• was 〈 ◊ 〉 to justification, but only the faith and grace exhibited in the new Testament:
when he calleth al those Iudaical sacraments infirma et egena elementa, weake and poore elements, or as the English bibles translate it, weake and beggerly ordinances: when he teacheth, the vvhole lavv,
when he calls all those Judaical Sacraments infirma et Egena Elementa, weak and poor elements, or as the English Bibles translate it, weak and beggarly ordinances: when he Teaches, the Whole law,
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briefly when he teacheth the law to haue had a shadow of good things to come, not the very image of them, much lesse the body which is geuen by Christ in the nevv testament;
briefly when he Teaches the law to have had a shadow of good things to come, not the very image of them, much less the body which is given by christ in the new Testament;
as before according to Caluins first preaching the same is conioyned vvith the sacraments of the nevv lavv? If vnder those elements of bread and wine as novv in the supper, the body and blud of Christ, were not only figured, but also truly deliuered;
as before according to Calvin's First preaching the same is conjoined with the Sacraments of the new law? If under those elements of bred and wine as now in the supper, the body and blood of christ, were not only figured, but also truly Delivered;
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if vvhen they vvere eaten of the Ievves, by the omnipotencie of god and miraculous operation of his holy spirite, Christ Iesus, I meane (as Calvin teacheth me) the flesh & blud of Christ, yea the very substance thereof, as Beza also with the consent of a whole Caluinian Synode speaketh, were receiued vvithal;
if when they were eaten of the Jewish, by the omnipotency of god and miraculous operation of his holy Spirit, christ Iesus, I mean (as calvin Teaches me) the Flesh & blood of christ, yea the very substance thereof, as Beza also with the consent of a Whole Calvinian Synod speaks, were received withal;
an vnfit instrument to publish Christs name before nations and Princes of the vvorld, vvho of Christs diuine person, of his pretious flesh and blud, the price & ra•••om of the world,
an unfit Instrument to publish Christ name before Nations and Princes of the world, who of Christ divine person, of his precious Flesh and blood, the price & ra•••om of the world,
Paule was •••nom any such beggerly, or rather beastly & ethnical •og 〈 ◊ 〉 the Calum••, who in this dete••able & • a• p••mous con•cite •oloweth Cal•in, know that t• h•m S. Paule speaketh,
Paul was •••nom any such beggarly, or rather beastly & ethnical •og 〈 ◊ 〉 the Calum••, who in this dete••able & • a• p••mous con•cite •oloweth Cal•in, know that t• h•m S. Paul speaks,
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and so hath done contumel•e to the sp rite of grace, & beyond al measure abased most vily and contemptuously the diuine state and maiestie of the new testament!
and so hath done contumel•e to the Spa rite of grace, & beyond all measure abased most vily and contemptuously the divine state and majesty of the new Testament!
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Let the discreete reader know that against this Iudaisme, the Christians euer from the beg•nning of Christianitie, haue had touching their sacraments, a more excellent faith and diuine perswasion;
Let the discreet reader know that against this Judaism, the Christians ever from the beg•nning of Christianity, have had touching their Sacraments, a more excellent faith and divine persuasion;
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as who vpon warrant of Christs words, haue euer beleeued that in the one sacrament was deliuered the body and blud of Christ, the same in veritie and truth of substance that was sacrificed on the cros•e,
as who upon warrant of Christ words, have ever believed that in the one sacrament was Delivered the body and blood of christ, the same in verity and truth of substance that was sacrificed on the cros•e,
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For proofe whereof, when Christ was baptized, the heauens opened, and the holy ghost descended, to signifie that by baptisme the way to heauen (shut before) is made open to is,
For proof whereof, when christ was baptised, the heavens opened, and the holy ghost descended, to signify that by Baptism the Way to heaven (shut before) is made open to is,
And to testifie that a••u••dly, and that in baptisme Christians are made partakers of the holy ghost, in the begin •••g of the church, the holy ghost ••sibly deseended,
And to testify that a••u••dly, and that in Baptism Christians Are made partakers of the holy ghost, in the begin •••g of the Church, the holy ghost ••sibly descended,
yet the baptisme of Christ, brought with it the holy ghost, it gaue remission of synne•: and therefore to there that were otherwi•e faithful & beleeuing, be•• ••s their faith and beleef, baptisme was ne•e••a•• for remission of their s•nnes & eternal life.
yet the Baptism of christ, brought with it the holy ghost, it gave remission of synne•: and Therefore to there that were otherwi•e faithful & believing, be•• ••s their faith and belief, Baptism was ne•e••a•• for remission of their s•nnes & Eternal life.
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By i•, & the word of, life we a••cle •n•ed from synne and siued, as 〈 … 〉 & ••uly as Ne• and his •a•••l•e was sau•• by the Arke and water supporting it in the time of the vniuersal deluge.
By i•, & the word of, life we a••cle •n•ed from sin and siued, as 〈 … 〉 & ••uly as Ne• and his •a•••l•e was sau•• by the Ark and water supporting it in the time of the universal deluge.
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and with this audacitie may be shifted of ▪ or els to expound al these te•ts so, that nothing be leaft singular to the new testament aboue the old, this is plainly to disgrace and deface Christ with his new testament.
and with this audacity may be shifted of ▪ or Else to expound all these te•ts so, that nothing be leaft singular to the new Testament above the old, this is plainly to disgrace and deface christ with his new Testament.
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This is to match Moyses with Christ, the servāt with his ma•ster & quit to destroy this new testamēt, whose essence cō•isteth in this & differeth from that,
This is to match Moses with christ, the servant with his ma•ster & quit to destroy this new Testament, whose essence con•isteth in this & differeth from that,
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occasionally encreased & heaped synne vpon synne, & by no meanes of the lavy deliuered men from the burden of synne ▪ and therefore is called a Testamēt in the letter which killeth, not in the spirite which geueth ••fe:
occasionally increased & heaped sin upon sin, & by no means of the lavy Delivered men from the burden of sin ▪ and Therefore is called a Testament in the Letter which kills, not in the Spirit which Giveth ••fe:
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the ministerie ▪ of death & damnation, because for the •••son a sore said, it was a greater cause of death & dam••ion: where as this, is the law of freedom & l•l ertie, especialy for that it setteth men free from their sinnes, & hath old na••e meanes to abolish sinnes when they are committed,
the Ministry ▪ of death & damnation, Because for the •••son a soar said, it was a greater cause of death & dam••ion: where as this, is the law of freedom & l•l ertie, especially for that it sets men free from their Sins, & hath old na••e means to Abolah Sins when they Are committed,
and therefore is called a nevv Testament in the spirite which geueth life not in the letter which killeth, the ministerie of the Spirite and iustice, because it maketh men iust & holy by conferring grace in her sacrifice and sacraments,
and Therefore is called a new Testament in the Spirit which Giveth life not in the Letter which kills, the Ministry of the Spirit and Justice, Because it makes men just & holy by conferring grace in her sacrifice and Sacraments,
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vvhereas in those other of the lavv, was nothing els but a perpetual commemeratiō of synne once committed, without forgeuing, putting away or abolishing the same.
whereas in those other of the law, was nothing Else but a perpetual commemeration of sin once committed, without forgiving, putting away or abolishing the same.
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Al which difference the Apostle sammatilie compriseth, when as comparing these two Testaments together, he cōcludeth, that the nevv Testament standeth, and is grounded on better promises then the old;
All which difference the Apostle sammatilie compriseth, when as comparing these two Testaments together, he Concludeth, that the new Testament Stands, and is grounded on better promises then the old;
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In the new testament, I wil geue my lawes into theirs mynds, and in their hart wil I write them, and not in tables of stone as before, and I wil be mercyful to their iniquities;
In the new Testament, I will give my laws into theirs minds, and in their heart will I write them, and not in tables of stone as before, and I will be merciful to their iniquities;
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It is recorded by good historiographers, that Berengarius was thought to haue bene instructed in this point of his insideliti•, •y a certain Iew: and that al his argument;
It is recorded by good historiographers, that Berengarius was Thought to have be instructed in this point of his insideliti•, •y a certain Iew: and that all his argument;
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vvhich he made against the truth of Christs presence in the sacrament, vvere borowed and taken from Iosephus Albo a Iew, a capital enemie of Christian name and religion. For that Iew, chap. 2•. of his 3 oration which he wrote concerning the points of Moyses law, v••ere•h the self same arguments against the Eucharist, which afterwards, Berengarius & his sectaries cast forth:
which he made against the truth of Christ presence in the sacrament, were borrowed and taken from Iosephus Albo a Iew, a capital enemy of Christian name and Religion. For that Iew, chap. 2•. of his 3 oration which he wrote Concerning the points of Moses law, v••ere•h the self same Arguments against the Eucharist, which afterwards, Berengarius & his sectaries cast forth:
us the Ievv, telleth that among the Iewes it vvas a custome yerely vvhen they did •ate their paschal lamb, vvithal to ioyne a ceremonial eating of bread,
us the Jew, Telleth that among the Iewes it was a custom yearly when they did •ate their paschal lamb, withal to join a ceremonial eating of bred,
Then sitting stil, in like order he drinketh, and saith the ordinarie grace &c. This Ievvish ceremonie I make choise of to compare vvith the Caluinian Supper, principally for that both in matter and forme,
Then sitting still, in like order he Drinketh, and Says the ordinary grace etc. This Jewish ceremony I make choice of to compare with the Calvinian Supper, principally for that both in matter and Form,
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but partly also, that vvithal I may shevv to the reader the incredible •rovvardnes and peruersitie of Caluin and Beza, vvho vvhen they haue equalled al sacraments and ceremonies of the lavv vvith those of the gospel,
but partly also, that withal I may show to the reader the incredible •rovvardnes and perversity of Calvin and Beza, who when they have equaled all Sacraments and ceremonies of the law with those of the gospel,
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yet forsooth for honour of their ovvne inuention, can not abide to haue their peeuish supper called a Ievvish ceremouie, or cōpared vvith any such: vvherea• Caluin sto•meth maruelously:
yet forsooth for honour of their own invention, can not abide to have their peevish supper called a Jewish ceremouie, or compared with any such: vvherea• Calvin sto•meth marvelously:
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& Beza in the place before quoted, vvhē he hath likened the one to the other very diligently, in fine as though he bare some special reuerence to his ovvne supper, addeth by vvay of correction, Longe •amen aliter iudicandum est de hac sancta & solemni &c. yet must we iudge f•• other wise of this holy and solemne institution of the supper (as it is set forth by Ihon Caluin and the church of Geneua) whereby we are put in possession of Christ,
& Beza in the place before quoted, when he hath likened the one to the other very diligently, in fine as though he bore Some special Reverence to his own supper, adds by Way of correction, Long •amen aliter iudicandum est de hac sancta & solemni etc. yet must we judge f•• other wise of this holy and solemn Institution of the supper (as it is Set forth by John Calvin and the Church of Geneva) whereby we Are put in possession of christ,
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novv for sooth can in no case abide, that we should say their tropical bread is nothing better then those figuratiue and tropical breads of proposition,
now for sooth can in no case abide, that we should say their tropical bred is nothing better then those figurative and tropical breads of proposition,
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or those cakes, or vnleauened bread eatē with their paschal lamb? VVhat straunge logike? what mad Theologie is this? Are al and euerie Iewish sacrament a• good,
or those cakes, or unleavened bred eaten with their paschal lamb? What strange logic? what mad Theology is this? are all and every Jewish sacrament a• good,
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as any of the gospel, and is this one not so? Is the rule true in al vniuersally (which al conteynes yet but two) & is it false in this particular, which is one of the tvvo? For by the vvay to stop the cauilling of some ignorant minister,
as any of the gospel, and is this one not so? Is the Rule true in all universally (which all contains yet but two) & is it false in this particular, which is one of the tvvo? For by the Way to stop the cavilling of Some ignorant minister,
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and withal to reforme Caluins and Bezaes wrong iudgement, vvho terme this, mans inuention (as though in that respect theirs vvere any better) it is to be noted, that Emanuel Tremellius the Ievv,
and withal to reform Calvin's and Beza's wrong judgement, who term this, men invention (as though in that respect theirs were any better) it is to be noted, that Emmanuel Tremellius the Jew,
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of vvhich tvvo, the one signifieth obscurely, and the other vvriteth plainly, in a treatise vvhich he maketh hereof, that it vvas a most auncient custome deliuered by the ••terpreters of the law, amongest whom Esdras was chief,
of which tvvo, the one signifies obscurely, and the other writes plainly, in a treatise which he makes hereof, that it was a most ancient custom Delivered by the ••terpreters of the law, amongst whom Ezra was chief,
After, he declareth hovv the good men (vvho is the minister) taking out the bread, which he had layd vp in a secret place, distributeth it, and euery man ea•eth his porti••, very religiously with maruelous care taking heed that no part thereof fal on the ground,
After, he Declareth how the good men (who is the minister) taking out the bred, which he had laid up in a secret place, distributeth it, and every man ea•eth his porti••, very religiously with marvelous care taking heed that no part thereof fall on the ground,
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Finally this bread they name aphiki•o•: or as Vrbanus Regius (the coapostle vvith Luther in Germanie, vvho also calleth this ritum antiquissi••m, a most auncient ceremonie of the Ievves) in his booke against Eccius vvil rather haue it, aphigman; & they suppose the Messias to be signified thereby whose cōming should be secre:
Finally this bred they name aphiki•o•: or as Urban Regius (the coapostle with Luther in Germany, who also calls this Ritum antiquissi••m, a most ancient ceremony of the Jewish) in his book against Eccius will rather have it, aphigman; & they suppose the Messias to be signified thereby whose coming should be secre:
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This Ievvish communion and supper I vvold gladly learne of Calvin or any Caluinist, vvhy & vvherein it is inferior to their supper and communiō? Remoue from thence the vvords of our Sauiour, remoue al vertue and sanctification, let the bread be only symbolical and tokening bread;
This Jewish communion and supper I vvold gladly Learn of calvin or any Calvinist, why & wherein it is inferior to their supper and communion? Remove from thence the words of our Saviour, remove all virtue and sanctification, let the bred be only symbolical and tokening bred;
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For that (saith Caluin if this ceremonie were then in vse among the Iewe, Christ so solowed the accustomed maner, that yet he lead the myndes of his disciple;
For that (Says Calvin if this ceremony were then in use among the Iewe, christ so solowed the accustomed manner, that yet he led the minds of his disciple;
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that bread vvas deputed to signifie the Messias, and so it did as effectually as any bread vsed on the table or communion of Calniu. Here is bread broken: so vvas it there.
that bred was deputed to signify the Messias, and so it did as effectually as any bred used on the table or communion of Calniu. Here is bred broken: so was it there.
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as Bibliander telleth vs. Brieflly let an indifferent Caluinist examine this rite diligently, and point by point compare it according to the true rules of Caluins discipline vvith Caluins supper and he shal not possibly find any reason, degree, article,
as Bibliander Telleth us Briefly let an indifferent Calvinist examine this rite diligently, and point by point compare it according to the true rules of Caluins discipline with Caluins supper and he shall not possibly find any reason, degree, article,
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or any circumstance, vvhy this Ievvish cōmunion is not equal to the communion of Caluin, saue that as Caluin teacheth, this bread figured Christ to come aftervvards, his bread figureth the same Christ come already.
or any circumstance, why this Jewish communion is not equal to the communion of Calvin, save that as Calvin Teaches, this bred figured christ to come afterwards, his bred Figured the same christ come already.
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no more then it maketh a difference in the singer of an horologe, that at one time it shevveth the •ovvre of 12. in the night, anon after it shevveth the same hovvre of 12. in the day:
no more then it makes a difference in the singer of an horologe, that At one time it Showeth the •ovvre of 12. in the night, anon After it Showeth the same hour of 12. in the day:
That therefore both Christians and Iewes may clearly see, that the self same mysterie and sacrament was hid in the paschal supper of the •l• church •••e Iewes,
That Therefore both Christians and Iewes may clearly see, that the self same mystery and sacrament was hid in the paschal supper of the •l• Church •••e Iewes,
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Musculus in his common places vvriteth expressely, Christ •ra•••eth no new matter, but things v••••l and vulgar in that paschal •erer••e he a•pled to a sacrament of the new •est •ment.
Musculus in his Common places writes expressly, christ •ra•••eth no new matter, but things v••••l and Vulgar in that paschal •erer••e he a•pled to a sacrament of the new •est •ment.
VVherefore he •••e vn•eauened bread, the bread of the I wish p•••, and the 〈 ◊ 〉 also thereof, both which the Iewes v••d n•their solemne paschal ceremonie.
Wherefore he •••e vn•eauened bred, the bred of thee I wish p•••, and the 〈 ◊ 〉 also thereof, both which the Iewes v••d n•their solemn paschal ceremony.
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And this bread and drink without any consecration, or sanctification, or alteration other then vvas vse• among the Ievves (saue only that it should ▪ e••e for a signe of a thing novv passed,
And this bred and drink without any consecration, or sanctification, or alteration other then was vse• among the Jewish (save only that it should ▪ e••e for a Signen of a thing now passed,
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or reading a chapiter of some good booke, after to take a••a• that also & make the supper to serue only for a seale and testimonie, that vve haue receiued Christ by faith;
or reading a chapter of Some good book, After to take a••a• that also & make the supper to serve only for a seal and testimony, that we have received christ by faith;
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and finally a mere ••vvi•h ceremonie causing vs to remember the Messias •ovv fistene hundred yeres since incarnate •• the Ievves communion put them in mind of the same Messias who was to be incarnate many yeres after:
and finally a mere ••vvi•h ceremony causing us to Remember the Messias •ovv fistene hundred Years since incarnate •• the Jewish communion put them in mind of the same Messias who was to be incarnate many Years After:
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it besides, specially and principally we haue a singular rega• 〈 ◊ 〉 vvith the Scholemen & Catholikes we imagine not any secrete vertue to be hid or annexed to this 〈 … 〉 bread, no more then vvas in that brea• of the Ievves,
it beside, specially and principally we have a singular rega• 〈 ◊ 〉 with the Schoolmen & Catholics we imagine not any secret virtue to be hid or annexed to this 〈 … 〉 bred, no more then was in that brea• of the Jewish,
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And to this very conclusion, as the vvhole doctrine of Cal•m and the right sacramentaties tendeth so Z〈 … 〉us Prince of the sacramentaries (vvhich excellent mans doctrine vvas ever agreable to Caluins concerning the sacraments ) expresseth the same in most plain and •lat termes.
And to this very conclusion, as the Whole Doctrine of Cal•m and the right sacramentaties tendeth so Z〈 … 〉us Prince of the Sacramentaries (which excellent men Doctrine was ever agreeable to Caluins Concerning the Sacraments) Expresses the same in most plain and •lat terms.
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For speaking of the first sacrament of baptisme, vvhich •e cal••t• the chief and principal signe of the new testament, VVha• is •aith he• the condition and vertue thereof Iohn declareth Matth. 3. I baptise yow in water to repentance.
For speaking of the First sacrament of Baptism, which •e cal••t• the chief and principal Signen of the new Testament, VVha• is •aith he• the condition and virtue thereof John Declareth Matthew 3. I baptise you in water to Repentance.
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For what let was there, but that they might haue repented as wel without baptisme? Therefore baptisme is only a ceremonie and signe &c. And in the next lea•e:
For what let was there, but that they might have repented as well without Baptism? Therefore Baptism is only a ceremony and Signen etc. And in the next lea•e:
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The baptisme of the Apostles was al one with that of Iohn. For they also as wel as Ihon, gaue nothing els•bu• the external signe of baptisme. •uapropter illorum quoque baptismis:
The Baptism of the Apostles was all one with that of John. For they also as well as John, gave nothing els•bu• the external Signen of Baptism. •uapropter Illorum quoque baptismis:
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non •• u•fuit quam signa• pur•dā initta e & extern• •remonia. VVherefore their baptisme also wa• nothing els, but a certain entring signe and external ceremonie. And a litle after:
non •• u•fuit quam signa• pur•dan initta e & extern• •remonia. Wherefore their Baptism also wa• nothing Else, but a certain entering Signen and external ceremony. And a little After:
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So baptisme maketh not men the sonnes of god ▪ but these which before were the sonnes of god, receiue by baptisme a testimonie, a signe or badge thereof & the like i• d•ne in •he supper of Christ.
So Baptism makes not men the Sons of god ▪ but these which before were the Sons of god, receive by Baptism a testimony, a Signen or badge thereof & the like i• d•ne in •he supper of christ.
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Yea this he reckeneth for so su•e a principle that of the two, he thinketh the sacramēts of Christs gospel more voyd of al spiritual grace and vertue to sanctifie then those of the old lavv. For so he disputeth:
Yea this he Reckoneth for so su•e a principle that of the two, he Thinketh the Sacraments of Christ gospel more void of all spiritual grace and virtue to sanctify then those of the old law. For so he disputeth:
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I• in the old Testament, the carnal and external sacrament could not bring any puritie or cleanesse to sin•ul and de•iled consciences ▪ how much lesse can such sacraments do v• any like profite in Christ in the new testament, where only the spirite geueth life, and worketh al?
I• in the old Testament, the carnal and external sacrament could not bring any purity or cleanesse to sin•ul and de•iled Consciences ▪ how much less can such Sacraments do v• any like profit in christ in the new Testament, where only the Spirit Giveth life, and works all?
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¶ Against al which if perhaps the good reader thinke that in Bezaes words before cited there is some secrete force and pith to aduaunce his supper aboue those other;
¶ Against all which if perhaps the good reader think that in Beza's words before cited there is Some secret force and pith to advance his supper above those other;
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because his •upper he termeth a solemne & holy institution whereby we are put in possession of Christ, or els in Caluins obiection taken from the Apostle:
Because his •upper he termeth a solemn & holy Institution whereby we Are put in possession of christ, or Else in Caluins objection taken from the Apostle:
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let the reader be warned ▪ that this of Beza is nothing els, but a solemne kind o• lying & hipocritical feyning, vsual to him & the rest of his bretherne as before bath bene sayd.
let the reader be warned ▪ that this of Beza is nothing Else, but a solemn kind o• lying & Hypocritical feigning, usual to him & the rest of his brethren as before bath be said.
For expounding that word of S. Paule where he calleth circumcision signaculum iustitiae, Beza falleth out in to a wondering & exclamatiō, Quid magnificentius de vllo sacramento dici possit ▪ VVhat can be spoken more highly or amply of any sacrament what so euer ether old or new!
For expounding that word of S. Paul where he calls circumcision signaculum iustitiae, Beza falls out in to a wondering & exclamation, Quid magnificentius de vllo sacramento dici possit ▪ What can be spoken more highly or amply of any sacrament what so ever either old or new!
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but also to s•ale the iustice of faith, by which we are put in possession of Christ him selfe, quatenus s•ilicet spiritus sanctu• reipsa id intu••rae••a•, quod externa c•remonia praelicationi verbi coniuncta oculis repraesentat:
but also to s•ale the Justice of faith, by which we Are put in possession of christ him self, quatenus s•ilicet spiritus sanctu• Reipsa id intu••rae••a•, quod External c•remonia praelicationi verbi Coniuncta oculis Represents:
I meane so far forth, as the holy ghost ••th performe that within, which the external ceremonie ioyned to the preaching, outwardly representeth to the eyes.
I mean so Far forth, as the holy ghost ••th perform that within, which the external ceremony joined to the preaching, outwardly Representeth to the eyes.
This is the precise and true forme by which he meaneth that we are put in possession of Christ by his holy and solemne supper; for that by the breaking of bread and preaching of the minister, our external senses (if we wel attēd the breaking and preaching are moued and consequently by meanes thereof, our faith and mynd erected to beleeue,
This is the precise and true Form by which he means that we Are put in possession of christ by his holy and solemn supper; for that by the breaking of bred and preaching of the minister, our external Senses (if we well attend the breaking and preaching Are moved and consequently by means thereof, our faith and mind erected to believe,
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& so the holy ghost working in our harts, we possesse Christ, which possession (as he graunteth) was in like sort and as largely geuen in the Iewish sacraments, as in the Christian.
& so the holy ghost working in our hearts, we possess christ, which possession (as he granteth) was in like sort and as largely given in the Jewish Sacraments, as in the Christian.
As for the obiection taken from the Apostle, & vsed by Caluin, Beza, Martyr Musculus, and lightly euerie other sacramentarie, that the Iewish Manna, vvater out of the rocke:
As for the objection taken from the Apostle, & used by Calvin, Beza, Martyr Musculus, and lightly every other sacramentary, that the Jewish Manna, water out of the rock:
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The Apostle saith not that the Ievves had the self same spiritual foode which Christians ba••, as though he compared Ievves and Christians together but that the Ievves amonge them selues good & bad, iust and vniust, receiued those benefites there mentioned.
The Apostle Says not that the Jewish had the self same spiritual food which Christians ba••, as though he compared Jewish and Christians together but that the Jewish among them selves good & bad, just and unjust, received those benefits there mentioned.
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For the Ievves al alike, passed the redde sea• they vvere al directed alike by the cloud, they al alike did eate of Manna, vvherein the evil men had as great preeminence as the good;
For the Jewish all alike, passed the red sea• they were all directed alike by the cloud, they all alike did eat of Manna, wherein the evil men had as great preeminence as the good;
These vvere temporal benefites bestowed vpon the Iewes, which in no place of the Scripture haue annexed vnto them spiritual grace or remission of sinnes,
These were temporal benefits bestowed upon the Iewes, which in no place of the Scripture have annexed unto them spiritual grace or remission of Sins,
as haue the Christian sacraments wherevnto they are impiously opposed. And therefore S. Basil with great zeale mue•gheth against them which make such odious comparison,
as have the Christian Sacraments whereunto they Are impiously opposed. And Therefore S. Basil with great zeal mue•gheth against them which make such odious comparison,
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For (saith he) what remission of sinnes, what regeneration or renouation of life was geuen by the sea? what spiritual gift was geuē by Moyses? what mortificatiō of sinne was wrought by his ceremonies or sacraments? As for the vvord ( spiritual ) applied by S. Paule to Manna & the vvater, he calleth it spiritual, partly because it proceeded from a spiritual, diuine,
For (Says he) what remission of Sins, what regeneration or renovation of life was given by the sea? what spiritual gift was given by Moses? what mortification of sin was wrought by his ceremonies or Sacraments? As for the word (spiritual) applied by S. Paul to Manna & the water, he calls it spiritual, partly Because it proceeded from a spiritual, divine,
For, that of it self it vvas not ordeyned for a spiritual foode but for a corporal, the very text proueth (which assigneth the vse of it to al indifferently, no lesse to euil men,
For, that of it self it was not ordained for a spiritual food but for a corporal, the very text Proves (which assigneth the use of it to all indifferently, no less to evil men,
And thus do the auncient fathers agreably to Christs words ▪ expound it, acknovvleging it for his proper and peculiar vse to haue bene an earthly foode;
And thus do the ancient Father's agreeably to Christ words ▪ expound it, acknovvleging it for his proper and peculiar use to have be an earthly food;
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though besides it vvere a signe a figure, an image, a shadovv and signification of Christ the spiritual Manna and heauenly bread, vvhich in deed came from heauen:
though beside it were a Signen a figure, an image, a shadow and signification of christ the spiritual Manna and heavenly bred, which in deed Come from heaven:
in vvhich first vvord of the definition of our sacraments (for every sacrament is a signe ) that Manna and water of the rocke agree with our sacraments;
in which First word of the definition of our Sacraments (for every sacrament is a Signen) that Manna and water of the rock agree with our Sacraments;
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And now if it shal please the reader to conferre these last 6. rules or obseruatons gathered out of the doctrine of Caluin and the Caluinists with that his first magnifiing of Christs real presence in the Sacrament of the Supper;
And now if it shall please the reader to confer these last 6. rules or obseruatons gathered out of the Doctrine of Calvin and the Calvinists with that his First magnifiing of Christ real presence in the Sacrament of the Supper;
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he shal very easely discouer him to be a vvicked hipocrite, and also find everie parcel & point of that whole paragraph gainsayd and refuted by ech one of these 6. obseruations ensuing:
he shall very Easily discover him to be a wicked hypocrite, and also find every parcel & point of that Whole paragraph gainsaid and refuted by each one of these 6. observations ensuing:
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as may be gathered out of the vvritings of such vvethercockes; vvho according to the Apostles vvords, are tossed vp and dovvne vvith everie nevv conceite,
as may be gathered out of the writings of such vvethercockes; who according to the Apostles words, Are tossed up and down with every new conceit,
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instituted for this only purpose, to put vs in remembrance of Christ, in no respect or comparison, better then the significatiue bread or sheeps flesh vsed by the Iewes in their Paschal suppers.
instituted for this only purpose, to put us in remembrance of christ, in no respect or comparison, better then the significative bred or Sheep Flesh used by the Iewes in their Paschal suppers.
not only for that the Ievvish had their Institution from god and his holy prophets, vvhereas this supper proceedeth directly from the deuil & his Ministers;
not only for that the Jewish had their Institution from god and his holy Prophets, whereas this supper Proceedeth directly from the Devil & his Ministers;
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& 〈 … 〉iy to quicken ou• •aith and excite our mynds to the consideration of Christ & his death, that •g•e hath in it so much the more singularly and in a more high and excellent degree, the nature of a sacrament.
& 〈 … 〉iy to quicken ou• •aith and excite our minds to the consideration of christ & his death, that •g•e hath in it so much the more singularly and in a more high and excellent degree, the nature of a sacrament.
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Againe, an other sa•••mental signification, and the same very principal 〈 … 〉 they in this, that as the bread and wine nourisheth our bodies corporally,
Again, an other sa•••mental signification, and the same very principal 〈 … 〉 they in this, that as the bred and wine Nourishes our bodies corporally,
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P. Martyr vvriting vpon the same place of the Apostle, gathereth out of A••n •••a & other Rabbines, certaine miraculous qualities & proprieties apperteyning to that sacrament of Manna, vvhereof I vvil note some fevv, 〈 … 〉ing vvithal the present comparison vvhich I ••ue in hand.
P. Martyr writing upon the same place of the Apostle, gathereth out of A••n •••a & other Rabbis, certain miraculous qualities & proprieties aPPERTAINING to that sacrament of Manna, whereof I will note Some few, 〈 … 〉ing withal the present comparison which I ••ue in hand.
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So Christ also had a celestial and diuine nature as god, and as ma• framed to him els a body of his mother a virgin without the seed of man by the diuine operation of the holy ghost.
So christ also had a celestial and divine nature as god, and as ma• framed to him Else a body of his mother a Virgae without the seed of man by the divine operation of the holy ghost.
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In respect of vvhich his d••ine and celestial incarnation, for that in this sort he tooke flesh, the Apostle Paule opposeth him to the terrestrial and earthly Adam. & termeth him the second Adam celestial and heauenly from heauen, and his body a spiritual body, vvhose generation of a virgin quis enarrabit, who is able to declare• saith the prophete I say.
In respect of which his d••ine and celestial incarnation, for that in this sort he took Flesh, the Apostle Paul Opposeth him to the terrestrial and earthly Adam. & termeth him the second Adam celestial and heavenly from heaven, and his body a spiritual body, whose generation of a Virgae quis enarrabit, who is able to declare• Says the Prophet I say.
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Al this being signified by the Ievvish Manna miraculously coming from heaven, no one iote is signified by the bread of this nevv Genenian Supper, but the contrarie;
All this being signified by the Jewish Manna miraculously coming from heaven, no one jot is signified by the bred of this new Genenian Supper, but the contrary;
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by mans labour and toyle, not by any miraculous operation, and therefore more fitly leadeth the cōmunicants to thinke that Christ vvas begotten as other men are, ba•ely and carnally according to the old her••s•e of the 〈 … 〉tes,
by men labour and toil, not by any miraculous operation, and Therefore more fitly leads the communicants to think that christ was begotten as other men Are, ba•ely and carnally according to the old her••s•e of the 〈 … 〉tes,
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yet in special from vvhat li•e, in vvhat ma••••e, by vvhat meanes, vvhat per•on he should be th• was vnknowen to them, and therefore they •y Christ the Me•st•• vvhen he shal come n• man sh•l know whence he is.
yet in special from what li•e, in what ma••••e, by what means, what per•on he should be th• was unknown to them, and Therefore they •y christ the Me•st•• when he shall come n• man sh•l know whence he is.
〈 … 〉, as the •evves vvondered at Manna for the st•a••ge effects thereof, vvhereof one vvas, that he vvho gathered most, had no more then •e t••• gathered le•••,
〈 … 〉, as the •evves wondered At Manna for the st•a••ge effects thereof, whereof one was, that he who gathered most, had no more then •e t••• gathered le•••,
& contra• vv•se he vvho gathered le•t, vvas as abundaantly satisfied as he that gathered most (vvhich is also d••••ly ful••led in the blessed Sacrament) so Christ did shevv •orth many vvenderful effects & miraculous vvorks,
& contra• vv•se he who gathered le•t, was as abundaantly satisfied as he that gathered most (which is also d••••ly ful••led in the blessed Sacrament) so christ did show •orth many vvenderful effects & miraculous works,
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Al vvhich being so aptly represented by Manna vvhat one title or point of like signification is found in this bakerly Communion of the Calu•••is, vvhere at none of the bretherne them selues vvonder & say;
All which being so aptly represented by Manna what one title or point of like signification is found in this bakerly Communion of the Calu•••is, where At none of the brethren them selves wonder & say;
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and euery tankardbearer and good wife can as wel minister such a Communion of breaking bread and drinking wine with thankes-geuing in memorie of Christ, by vertue of their vocation,
and every tankardbearer and good wife can as well minister such a Communion of breaking bred and drinking wine with thanksgiving in memory of christ, by virtue of their vocation,
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here is no admiration, no wondering at it, & therefore nothing cōparable is it to that Iewish bread for representing Christ most glorious and wonderful in al his doings from his first conception to the last howre of his being here in earth and ascension to heauen. 4. 5. Manna nourished abundantly, it had diuers very sweet and wonderful kinds of tast, sua•es et admirandos sapores;
Here is no admiration, no wondering At it, & Therefore nothing comparable is it to that Jewish bred for representing christ most glorious and wondered in all his doings from his First conception to the last hour of his being Here in earth and Ascension to heaven. 4. 5. Manna nourished abundantly, it had diverse very sweet and wondered Kinds of taste, sua•es et admirandos Sapores;
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to signifie, that Christ should suffise to nourish al the world, and that the fruition of him was most ioyful and delectable, of whom it is written, Tast and see how sweet the Lord is.
to signify, that christ should suffice to nourish all the world, and that the fruition of him was most joyful and delectable, of whom it is written, Taste and see how sweet the Lord is.
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This Geneua bread nourisheth no more then other doth, it hath no better tast then other bread (if it haue so good) & so in this it nothing figureth Christ,
This Geneva bred Nourishes no more then other does, it hath no better taste then other bred (if it have so good) & so in this it nothing Figured christ,
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like to the Iewes Manna. 6. Finally, omitting a number, and euery one very sufficient to preferre that sacrament of the Iewes before this of the Caluinists, that Manna of the Ievves was very white, & the scripture specially mentioneth that colour not without misterie;
like to the Iewes Manna. 6. Finally, omitting a number, and every one very sufficient to prefer that sacrament of the Iewes before this of the Calvinists, that Manna of the Jewish was very white, & the scripture specially mentioneth that colour not without mystery;
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This puritie can not be signified by the Caluinian bread, which as by the English order should be taken of such common bread as men vse ordinarily at their tables, so my self and diuers other haue some times seene it so browne,
This purity can not be signified by the Calvinian bred, which as by the English order should be taken of such Common bred as men use ordinarily At their tables, so my self and diverse other have Some times seen it so brown,
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or rather blacke, that as Clebitius the chief Zuinglian minister of Heidelberge writeth of Heshusius their Lutheran Superintendent, that when the siluer pixes there were molten & made away, he caused others to be made of vvood,
or rather black, that as Clebitius the chief Zuinglian minister of Heidelberg Writeth of Heshusius their Lutheran Superintendent, that when the silver Pixes there were melted & made away, he caused Others to be made of wood,
lavv and the nevv, and remouing al grace and vertue (as do the Caluinists) proper to the new aboue the old, most cleare and sensibly apparant it is, that amongst other, that sacrament of the old lavv far surpassed this of the nevv,
law and the new, and removing all grace and virtue (as doe the Calvinists) proper to the new above the old, most clear and sensibly apparent it is, that among other, that sacrament of the old law Far surpassed this of the new,
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because (as P. Martyr vvriteth) that sacrament had such a number of properties, by which it did very aptly designe to vs and represent the thing signified, that is Christ IESVS (by vvhich signification these men define their sacraments) vvhereof this Caluinian sacrament hath scarce any one:
Because (as P. Martyr writes) that sacrament had such a number of properties, by which it did very aptly Design to us and represent the thing signified, that is christ JESUS (by which signification these men define their Sacraments) whereof this Calvinian sacrament hath scarce any one:
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and for very many of these properties, it rather conteyneth a contrarie and false signification, and consequently leadeth the cōmunicants to a vvrong, false,
and for very many of these properties, it rather Containeth a contrary and false signification, and consequently leads the communicants to a wrong, false,
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A man might adde to the premisses for a surcharge, and the same more general, that this doctrine of our adversaries quit abolisheth and taketh avvay al sacraments of the nevv testament.
A man might add to the premises for a surcharge, and the same more general, that this Doctrine of our Adversaries quit abolisheth and Takes away all Sacraments of the new Testament.
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For vvhereas the Catholiks confesse, & some Protestants also, (namely Philip Melanethon and Martinus Kemnitius, vvho hath vvritten most exactly of the sacraments) that to the nature and definition of a sacrament of the gospel, is necessarily required that it be,
For whereas the Catholics confess, & Some Protestants also, (namely Philip Melanchthon and Martinus Kemnitius, who hath written most exactly of the Sacraments) that to the nature and definition of a sacrament of the gospel, is necessarily required that it be,
For according to these men, as Christ borowed his baptisme thence, so did he this supper or sacramental bread, which being in vse & practise among the Iewes, Christ him self tooke from them,
For according to these men, as christ borrowed his Baptism thence, so did he this supper or sacramental bred, which being in use & practise among the Iewes, christ him self took from them,
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If we regard the paschal supper of the Iewes, and the gospelling supper of the Caluinists as they are signes of grace, so is that Iewish supper a more noble signe,
If we regard the paschal supper of the Iewes, and the Gospel in supper of the Calvinists as they Are Signs of grace, so is that Jewish supper a more noble Signen,
If we weigh them by their external shape and similitude as they figure & represent the things signified, so there is no comparison betwene this and that,
If we weigh them by their external shape and similitude as they figure & represent the things signified, so there is no comparison between this and that,
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because the paschal lamb and blud thereof was a more liuely representation & figure of Christ the immaculate lamb, by whose blud we were to be redeemed, then is the Caluinian bread and wine. VVherefore if touching any other matter there can be put no difference betvvene the one and the other, as them selues confesse:
Because the paschal lamb and blood thereof was a more lively representation & figure of christ the immaculate lamb, by whose blood we were to be redeemed, then is the Calvinian bred and wine. Wherefore if touching any other matter there can be put no difference between the one and the other, as them selves confess:
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and then in these so many points, manifest reason taken from the very nature and intrinsecal proprietie of the sacraments according to their owne de•cription, convinceth the Iewish so far to excel theirs;
and then in these so many points, manifest reason taken from the very nature and intrinsical propriety of the Sacraments according to their own de•cription, Convinces the Jewish so Far to excel theirs;
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and came into the vvorld, so to alter the lavv, the sacraments & ceremonies thereof, that he vvould make exchaunge for the vvorse? That he vvould abrogate and take avvay sacraments more liuely, more beneficial, more effectual and gracious;
and Come into the world, so to altar the law, the Sacraments & ceremonies thereof, that he would make exchange for the Worse? That he would abrogate and take away Sacraments more lively, more beneficial, more effectual and gracious;
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and substitute in place thereof, sacraments more dead, more fruitles ▪ more vn•to itable, yea altogether vveake, impotent and graceles? If this be not only vnprobable,
and substitute in place thereof, Sacraments more dead, more fruitless ▪ more vn•to itable, yea altogether weak, impotent and graceless? If this be not only unprobable,
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yet vpon that word once attributed peculiarly to circumcision in Abraham, the Caluinists frame their definition of a sacramēt, that it is a seale to confirme gods promises.
yet upon that word once attributed peculiarly to circumcision in Abraham, the Calvinists frame their definition of a sacrament, that it is a seal to confirm God's promises.
VVhich definition is improued by manifest demonstration, that the sacraments haue no such office to confirme •r seale gods promise, •ether in respect of the promise it self,
Which definition is improved by manifest demonstration, that the Sacraments have no such office to confirm •r seal God's promise, •ether in respect of the promise it self,
So that the Caluinists haue smale cause to glorie of this their inuention as they do. CHAP. 4. HAuing made declaration, first, what is ▪ & alwayes hath bone the Catholike, vniuersal, constant and true belee• concerning the Sacramēt of Christs body:
So that the Calvinists have small cause to glory of this their invention as they do. CHAP. 4. Having made declaration, First, what is ▪ & always hath bone the Catholic, universal, constant and true belee• Concerning the Sacrament of Christ body:
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next, what is the particular, variable and vncertaine opinion of the Protestants, that kynd of Protestants I meane, vvhich for distinction sake from Lutherā Protestants of Germany, the vvorld first termed Carolostadians or Sacramentaries; afterwards Zuinglians or Caluinists, I come now to examine these Sermons:
next, what is the particular, variable and uncertain opinion of the Protestants, that kind of Protestants I mean, which for distinction sake from Lutherā Protestants of Germany, the world First termed Carolostadians or Sacramentaries; afterwards Zuinglians or Calvinists, I come now to examine these Sermons:
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many heresies there are, and the same very sovvle & grosse (especially in the last 2. Sermons) touching iustification, faith good works and securitie in sinne, which for that they are not incident to this argument, I s•al shortly dispatch in a fevv lines.
many heresies there Are, and the same very soul & gross (especially in the last 2. Sermons) touching justification, faith good works and security in sin, which for that they Are not incident to this argument, I s•al shortly dispatch in a few lines.
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Most of the stuffe of these Sermōs is dravven out of Caluin, vvhom this man chiefly folovveth (as lightly doth al the Scottish and for a great part the English ministerie) both in forme of doctrine,
Most of the stuff of these Sermons is drawn out of Calvin, whom this man chiefly Followeth (as lightly does all the Scottish and for a great part the English Ministry) both in Form of Doctrine,
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but neuer proued, nor any authoritie almost of scripture, gospel, prophet, reason Theological, or any sufficient ground brought for confirmation of things most doubtful and resting in cōtrouersie;
but never proved, nor any Authority almost of scripture, gospel, Prophet, reason Theological, or any sufficient ground brought for confirmation of things most doubtful and resting in controversy;
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& much inueigheth against men, who not content to cal it a holy seale ▪ which is the Apostles word, who cals it so Rom. 4. 11. would needs go about to be wiser then god;
& much inveigheth against men, who not content to call it a holy seal ▪ which is the Apostles word, who calls it so Rom. 4. 11. would needs go about to be Wiser then god;
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In which vvords & discourse, to omit some other things very wel worth the noting, a lesson the reader may learne much better then that vvhich M. B. geueth him:
In which words & discourse, to omit Some other things very well worth the noting, a Lesson the reader may Learn much better then that which M. B. Giveth him:
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but let them stoupe, and keep the names, which god hath geuen to this sacrament. and yet forsooth both him self in these self same Sermons, continually euery where:
but let them stoop, and keep the names, which god hath given to this sacrament. and yet forsooth both him self in these self same Sermons, continually every where:
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forgetting their owne lessō that al flesh should stoupe, and vse such names of signes and seales as god had geven, in steed thereof wil needs vse the name of sacrament, inuēted by the wit of man which is mere folly (and then they not very vvise that vse it) & by so doing, maynteine this contention and digladiation, these great stormes, tragedies and debates, which is the part of vvicked men and ministers of sedition.
forgetting their own Lesson that all Flesh should stoop, and use such names of Signs and Seals as god had given, in steed thereof will needs use the name of sacrament, invented by the wit of man which is mere folly (and then they not very wise that use it) & by so doing, maintain this contention and digladiation, these great storms, tragedies and debates, which is the part of wicked men and Ministers of sedition.
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vvhy refuse yovv god and folovv man? VVhy in euery leafe of these your Sermons, is there set forth in great capital letters this vvicked word Sacramēt, inuented by man,
why refuse Yow god and follow man? Why in every leaf of these your Sermons, is there Set forth in great capital letters this wicked word Sacrament, invented by man,
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& not rather the vvord Signe or Seale appoynted by god? As yovv haue altered the Masse in to the Communion, Bisshop in to superintendent, priest in to minister, church in to congregation &c. so why in like maner chaunge yovv not sacraments in to signes and seales? and then inscribe these your sermons, Sermons not vpon the sacraments, but vpon the signes and seales? But this fault vvere lesse and more pardonable,
& not rather the word Signen or Seal appointed by god? As Yow have altered the Mass in to the Communion, Bishop in to superintendent, priest in to minister, Church in to congregation etc. so why in like manner change Yow not Sacraments in to Signs and Seals? and then inscribe these your Sermons, Sermons not upon the Sacraments, but upon the Signs and Seals? But this fault were less and more pardonable,
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because the word being in deed ambiguous, ministreth them more occasion to multiplie words, to shuffle from one sense to an other, to abuse their simple auditors,
Because the word being in deed ambiguous, Ministereth them more occasion to multiply words, to shuffle from one sense to an other, to abuse their simple Auditors,
Ioachimus VVestphalus the Lutheran, in his last ansvvere to Caluin vvriteth, that Carolostadius (the first father of the sacramentaries in our daies) in his disputations and bookes of the supper of the lord, vtterly reiected the word sacrament,
Joachim VVestphalus the Lutheran, in his last answer to Calvin writes, that Carolostadius (the First father of the Sacramentaries in our days) in his disputations and books of the supper of the lord, utterly rejected the word sacrament,
If a man marke him, he shal fynd, that euer he maketh his retreat to this one word (sacrament) and as a sure bu•kler he euer opposeth a sacramental maner of speech,
If a man mark him, he shall find, that ever he makes his retreat to this one word (sacrament) and as a sure bu•kler he ever Opposeth a sacramental manner of speech,
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And this one vvord he not only vseth and vrgeth continually, (vvhich in him is a great fault) but also maketh it to signifie vvhat him self best pleaseth, vvhich is intolerable.
And this one word he not only uses and urges continually, (which in him is a great fault) but also makes it to signify what him self best Pleases, which is intolerable.
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nor so careles of their faith, and saluation, as that they can or wil hazard their cause vpon a word obscure, ambiguous &c. & withal stand to rules deduced thence at the pleasure of the Zuinglians. VVol•.
nor so careless of their faith, and salvation, as that they can or will hazard their cause upon a word Obscure, ambiguous etc. & withal stand to rules deduced thence At the pleasure of the Zwinglians. VVol•.
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Musculus in his common places, vvhere he entreateth of the sacraments, because he refu•eth that name and calleth them ( sacramental ) signes, for his defence in so doing, that good men be not offended, very religiously layeth for his discharge ••o principal doctors, Luther and Melanethon, of vvhich Luther writeth thus ▪ If we wil speake as the scripture teacheth vs, then haue we but one sacrament (Christ) and three sacramental signes, the supper, baptisme, and penance. Melanothon thus:
Musculus in his Common places, where he entreateth of the Sacraments, Because he refu•eth that name and calls them (sacramental) Signs, for his defence in so doing, that good men be not offended, very religiously Layeth for his discharge ••o principal Doctors, Luther and Melanchthon, of which Luther Writeth thus ▪ If we will speak as the scripture Teaches us, then have we but one sacrament (christ) and three sacramental Signs, the supper, Baptism, and penance. Melanchthon thus:
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and so these fignes are called sacramental, because they vvere ordeyned by him, & signifie him vvho is the sacrament: as also a chapiter of S. Matthevv,
and so these fignes Are called sacramental, Because they were ordained by him, & signify him who is the sacrament: as also a chapter of S. Matthevv,
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or S. Paul may be called a sacramētal chapiter, because it entreateth of Christ the only sacrament: in which sense al figutes & sacrifices & many chapiters of the old testament were likevvise sacramental figures & chapiters.
or S. Paul may be called a sacramental chapter, Because it entreateth of christ the only sacrament: in which sense all figutes & Sacrifices & many Chapiters of the old Testament were likewise sacramental figures & Chapiters.
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VVhereas then the scripture calleth not the supper by the name sacramēt, but applieth this word only to Christ, is it not straunge, that the same mā ▪ almost in the same place, debating this very question (of Christs presence in the supper) betvvene his felovves the Zuinglians, the Lutherans & the Catholikes,
Whereas then the scripture calls not the supper by the name sacrament, but Applieth this word only to christ, is it not strange, that the same man ▪ almost in the same place, debating this very question (of Christ presence in the supper) between his Fellows the Zwinglians, the Lutherans & the Catholics,
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vvhē as he should speake most plainly, most distinctly ▪ & intelligibly, vvould yet •un, against his ovvne knovvlege and conscience to cover him self, to obscure,
when as he should speak most plainly, most distinctly ▪ & intelligibly, would yet •un, against his own knowledge and conscience to cover him self, to Obscure,
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and confound, and trouble both the matter vvhereof he treateth, and his auditors or readers, by such ambiguous and darke vvords, vvhich him self vvith such religiō disliketh ▪ and condemneth,
and confound, and trouble both the matter whereof he Treateth, and his Auditors or Readers, by such ambiguous and dark words, which him self with such Religion disliketh ▪ and Condemneth,
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placeth the entier summe & substance of his resolution vpon this terme sacrament & sacramētal. For pretending great reuetence to the vvords of Christ ▪ & protesting that his desire is most religiously to hold fast the words of Christ,
places the entire sum & substance of his resolution upon this term sacrament & sacramental. For pretending great reuetence to the words of christ ▪ & protesting that his desire is most religiously to hold fast the words of christ,
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and if I should thinke as they do, haec cogitatio me ab ipso NONLATINALPHABET abduceret such thinking would withdraw me from folowing the plaine and precise letter.
and if I should think as they do, haec cogitatio me ab ipso abduceret such thinking would withdraw me from following the plain and precise Letter.
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After this, & much more to like effect, in fine coming to his ovvne exposition, Let is now consider (saith this doctor) how bread may be the true body of Christ, that same which was delivered for vs on the crosse,
After this, & much more to like Effect, in fine coming to his own exposition, Let is now Consider (Says this Doctor) how bred may be the true body of christ, that same which was Delivered for us on the cross,
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& yet as verely bread, as it was before the communion &c. VVhere by the vvay the reader may see the vvicked and feared conscience of these prophane heretikes, vvhom not vvithout great reason S. Paule te•meth damned in their owne iudgement, vvho feyning a great regard and religious dread to depart from Christs words, in the self same instant ▪ pervert his words most malitiously.
& yet as verily bred, as it was before the communion etc. Where by the Way the reader may see the wicked and feared conscience of these profane Heretics, whom not without great reason S. Paul te•meth damned in their own judgement, who feigning a great regard and religious dread to depart from Christ words, in the self same instant ▪ pervert his words most maliciously.
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For vvhere sayd Christ euer ▪ This bread is my body? o• ▪ This wine is my blud? what Apostle doth witnes•e it ▪ what Euāgela• recordeth it? Certainly Christ neuer s•ake 〈 … 〉 contrativvise by his divine wisedome so tempered his words:
For where said christ ever ▪ This bred is my body? o• ▪ This wine is my blood? what Apostle does witnes•e it ▪ what Euāgela• recordeth it? Certainly christ never s•ake 〈 … 〉 contrativvise by his divine Wisdom so tempered his words:
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that it is not possible to frame that proposition of them, which in al the Euangelists are vttered so, that the very construction of them both in greeke & latin vtterly refuseth that sense.
that it is not possible to frame that proposition of them, which in all the Evangelists Are uttered so, that the very construction of them both in greek & latin utterly Refuseth that sense.
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For euen so in al the Euangelists the article ( this ) is so placed and circumscribed by our sauiour, that it can not stand for bread and wine, being of pla•ne contrarie gender:
For even so in all the Evangelists the article (this) is so placed and circumscribed by our Saviour, that it can not stand for bred and wine, being of pla•ne contrary gender:
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and Christs vvords This is my body, plainly and literally (vvhich this man vvith counterfeit grauitie seemeth to seeke after) can haue no other sense in the Euangelists,
and Christ words This is my body, plainly and literally (which this man with counterfeit gravity seems to seek After) can have no other sense in the Evangelists,
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although it be not the vvord of Christ, that word which originally made the sacrament: vvhat interpretation yeldeth this doctor to make good literally this proposition, as he geueth it:
although it be not the word of christ, that word which originally made the sacrament: what Interpretation yieldeth this Doctor to make good literally this proposition, as he Giveth it:
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Forsooth he keepeth a long disputation to proue, that the bread is not the body personally not naturally; yea Luther him self that man of blessed memorie denieth it. VVel, vvhat then? Nether can it be really the body. I graunt.
Forsooth he Keepeth a long disputation to prove, that the bred is not the body personally not naturally; yea Luther him self that man of blessed memory Denieth it. Well, what then? Neither can it be really the body. I grant.
the truth of Christs word enforcing vs thereunt ▪ VVherefore some other way is to be found In gods name ▪ Others wil haue the bread to be the body spiritually, others 〈 … 〉;
the truth of Christ word enforcing us thereunt ▪ Wherefore Some other Way is to be found In God's name ▪ Others will have the bred to be the body spiritually, Others 〈 … 〉;
restat post baec omnia, vt dicamus panem esse corpus domini sacramentaliter, it resteth after al these, that we say, the bread is the body of Christ sacramentally.
restat post baec omnia, vt Dicamus Bread esse corpus domini sacramentaliter, it rests After all these, that we say, the bred is the body of christ sacramentally.
and Luther (vvho for this heretical exposition perpetually to his dying day abhorred Musculus and his Sectaries as damnable heretikes) after he hath rehearsed certeine wa•es,
and Luther (who for this heretical exposition perpetually to his dying day abhorred Musculus and his Sectaries as damnable Heretics) After he hath rehearsed certain wa•es,
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Si enim panis est sacramentum corporis Christi, relinqu••ur sacramentalem esse locutionem &c. For if the bread be a sacrament of Christs body, it remayneth that the speech be sacramental,
Si enim Paris est sacramentum corporis Christ, relinqu••ur sacramentalem esse locutionem etc. For if the bred be a sacrament of Christ body, it remaineth that the speech be sacramental,
and nether can nor doth meane othervvise as al his bookes shevv, then did Zuinglius, that the bread of their Supper is Christs body signifi••tiuely, or as in a signe, because it is the signe thereof.
and neither can nor does mean otherwise as all his books show, then did Zwingli, that the bred of their Supper is Christ body signifi••tiuely, or as in a Signen, Because it is the Signen thereof.
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because it vvas then odious in the cares of most Christians ▪ even of many Protestants, vvho had some more reuerend opinion of the Sacrament then Zuingl•us after his plaine & blunt maner vttered;
Because it was then odious in the Cares of most Christians ▪ even of many Protestants, who had Some more reverend opinion of the Sacrament then Zuingl•us After his plain & blunt manner uttered;
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and ambitiously to inculcate this vvord sacrament and sacramenta•; and reiect the vvord signe & signification ▪ albeit him selfe before had approved this later,
and ambitiously to inculcate this word sacrament and sacramenta•; and reject the word Signen & signification ▪ albeit him self before had approved this later,
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and disproved the former, as proper to Christ. And the only reason, vvhy he thus preseneth and rather liketh to vse sacrament, sacramental, and sacramentally ▪ then signe figure, or significatiuely, is because the vvord sacrament and sacramental derived thence, is ambiguous, general,
and disproved the former, as proper to christ. And the only reason, why he thus preseneth and rather liketh to use sacrament, sacramental, and sacramentally ▪ then Signen figure, or significatively, is Because the word sacrament and sacramental derived thence, is ambiguous, general,
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To the Zuinglian ▪ Calvinist, or Anabaptist, and namely to Musculus, •t signifieth only the external signe of bread separated from the vvord of god and from the body of Christ, and from al grace.
To the Zuinglian ▪ Calvinist, or Anabaptist, and namely to Musculus, •t signifies only the external Signen of bred separated from the word of god and from the body of christ, and from all grace.
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For so testifieth Clebitius some time cheif minister of the Calvinists in Heidelberge, alleaging for him self his maister a publike reader there, vvhom he •••neth a singular o••a•e•• of that Vniuersitie;
For so Testifieth Clebitius Some time chief minister of the Calvinists in Heidelberg, alleging for him self his master a public reader there, whom he •••neth a singular o••a•e•• of that university;
who (saith he) by good reason proved that the word (Sacrament and Sacramen•ally) were not to be vsed in treating of the Eucharist, because of their divers and doubtful signification.
who (Says he) by good reason proved that the word (Sacrament and Sacramen•ally) were not to be used in treating of the Eucharist, Because of their diverse and doubtful signification.
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they acknovvledge it to be ambiguous & doubtful, they protest to reverence the vvords of Christ, the true sease vvhereof they solemnly protest to geue to their scholers:
they acknowledge it to be ambiguous & doubtful, they protest to Reverence the words of christ, the true seize whereof they solemnly protest to give to their Scholars:
and in •ine after al these preambles, like most detestable hipocrites, mockers of god & man, they make their resolutiō vpon the same vvord Sacrament, vvhich they haue so improved, vvhich they can not be ignorant, that to Luther is as much as bread and the real body of Christ present vvith the bread:
and in •ine After all these preambles, like most detestable Hypocrites, mockers of god & man, they make their resolution upon the same word Sacrament, which they have so improved, which they can not be ignorant, that to Luther is as much as bred and the real body of christ present with the bred:
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But generally to the Zuinglians and Calvinists and this self same expositor, is nothing but bread vvith a tropical signification of the body of Christ, vvhich in truth and really they account no more ioyned vnto it,
But generally to the Zwinglians and Calvinists and this self same expositor, is nothing but bred with a tropical signification of the body of christ, which in truth and really they account no more joined unto it,
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forgetting that it was inuented by the wit of man, which is mere folly: forgetting that it was and is the cause of much strife, cōtention & digladiatiō:
forgetting that it was invented by the wit of man, which is mere folly: forgetting that it was and is the cause of much strife, contention & digladiation:
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but should stoupe, & keepe the names appointed by god, him self vvil novv pr•sume to be wiser then god, and leauing the names which gods vvisdome appointed,
but should stoop, & keep the names appointed by god, him self will now pr•sume to be Wiser then god, and leaving the names which God's Wisdom appointed,
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and resting vpon the vvord which mans folly inuēted, teacheth his auditors to beleeue sacramental coniunctions: & vvhere as he should be plain and preach to vs that Christs body being as far from vs as heauen is from earth, is conioyned with the bread and vvine in the supper,
and resting upon the word which men folly invented, Teaches his Auditors to believe sacramental Conjunctions: & where as he should be plain and preach to us that Christ body being as Far from us as heaven is from earth, is conjoined with the bred and wine in the supper,
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as vvith a signe significatiuely, o• as vvith a figure sign•atiuely, or as vvith a rude image imaginarily, he stil doth inculcate his sacramental coniunction, & that Christs body is in the sacrament, & conioyned therewith sacramentally, and vve can haue no other coniunction then the nature of a sacrament wil suffer.
as with a Signen significatively, o• as with a figure sign•atiuely, or as with a rude image imaginarily, he still does inculcate his sacramental conjunction, & that Christ body is in the sacrament, & conjoined therewith sacramentally, and we can have no other conjunction then the nature of a sacrament will suffer.
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so these men very shamefully abuse such speeches (as I haue said) to blind the eyes and vnderstanding of the poore sovvles that trust them, & others that reade them:
so these men very shamefully abuse such Speeches (as I have said) to blind the eyes and understanding of the poor Souls that trust them, & Others that read them:
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For the present, the Christian• reader careful of his salvation, is to be warned, that he haue diligent regard to these mens words and maner of speeches;
For the present, the Christian• reader careful of his salvation, is to be warned, that he have diligent regard to these men's words and manner of Speeches;
in like maner these impoisoners of mens sovvles, because their heresies proposed in their ovvne rude termes, vvould not so soone be swalovved of their hearers;
in like manner these impoisoners of men's Souls, Because their heresies proposed in their own rude terms, would not so soon be swalovved of their hearers;
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VVhereas yet M. Ievvel, as likevvise his interpreter meaneth, that Christs body by the bread & vvine of their vvorshipful Supper, is communicated to vs and received in to our bodies,
Whereas yet M. Jewel, as likewise his interpreter means, that Christ body by the bred & wine of their worshipful Supper, is communicated to us and received in to our bodies,
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nether in deede, •or substantially, nor naturally, nor really; but only figuratiuely, & by imagination: for that forsooth by their broken bread, our mynd is moved to remember Christ crucified;
neither in deed, •or substantially, nor naturally, nor really; but only figuratively, & by imagination: for that forsooth by their broken bred, our mind is moved to Remember christ Crucified;
and so, as the church of Zurick declareth the matter in their Confession, albeit the thing signified be corporally absent, ye• a faithful imagination and sure faith renewéth or remembreth that worke once done.
and so, as the Church of Zurich Declareth the matter in their Confessi, albeit the thing signified be corporally absent, ye• a faithful imagination and sure faith renewéth or Remember that work once done.
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¶ Let vs novv returne to M. B. vvho having disliked and condemned the vvord Sacrament, because it is not in scripture, preferreth the vvord seales and signes, for that so the Apostle calleth them.
¶ Let us now return to M. B. who having disliked and condemned the word Sacrament, Because it is not in scripture, preferreth the word Seals and Signs, for that so the Apostle calls them.
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And therefore except the Scottish Seignone haue some secret Apoc•phal Epistles and chapiters of the Apostle, I verely beleeue, that he findeth no one place or sentence in the Apostle Paule,
And Therefore except the Scottish Seignone have Some secret Apoc•phal Epistles and Chapiters of the Apostle, I verily believe, that he finds no one place or sentence in the Apostle Paul,
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or any Apostle, vvhere the sacraments of baptisme or the supper are called signes and seales. No •aith M. B ▪ Looke in the Apostle to the Romanes. chap. 4. v. 11. & there shal yovv find both signe and seale. True it is:
or any Apostle, where the Sacraments of Baptism or the supper Are called Signs and Seals. No •aith M. B ▪ Look in the Apostle to the Romans. chap. 4. v. 11. & there shall Yow find both Signen and seal. True it is:
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vvhere he vvriteth, that Abraham by his good and fruitful faith being iustified before •e was circu•cised, afterward received the signe of circumcision a seale of the iustice of faith, which he had being yet vncircumcised, that he should be the father of them tha• beleeue &c. And vvhat maketh this for the sacrament of the Supper ▪ vvhat to our purpose here? Certainly as much as circumcision resembleth the supper.
where he writes, that Abraham by his good and fruitful faith being justified before •e was circu•cised, afterwards received the Signen of circumcision a seal of the Justice of faith, which he had being yet uncircumcised, that he should be the father of them tha• believe etc. And what makes this for the sacrament of the Supper ▪ what to our purpose Here? Certainly as much as circumcision resembles the supper.
For first, it vv•l not folovv in any reason ether humane or divine, that vvhich is spoken of one particular, streight vvays to be extended to al. The argument on the contra•ie side is good, from al to some, or any one.
For First, it vv•l not follow in any reason either humane or divine, that which is spoken of one particular, straight ways to be extended to all The argument on the contra•ie side is good, from all to Some, or any one.
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or drunke of the vvater issuing out of the rocke (vvhich the Protestants make as good sacraments as are the Christian) should haue bene iustified (vvhich i• flat against the Apostle) and should from god him self, haue received the seale and testification, that they vvere iust before him.
or drunk of the water issuing out of the rock (which the Protestants make as good Sacraments as Are the Christian) should have be justified (which i• flat against the Apostle) and should from god him self, have received the seal and testification, that they were just before him.
yet this signe can be no such seale to al others, except they haue the like warrant and testimonie of their iustice from god out of his word, as Abraham had:
yet this Signen can be no such seal to all Others, except they have the like warrant and testimony of their Justice from god out of his word, as Abraham had:
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as vvitnesseth S. Paule, •• fiere• pater multarum gentium, that he should become the father of many nations, both of Ievves & Gentilessuch as beleeved.
as Witnesseth S. Paul, •• fiere• pater multarum gentium, that he should become the father of many Nations, both of Jewish & Gentilessuch as believed.
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For as before his circumcision he vvas iustified by his faith, to testifie that the Gentiles might be iustified ▪ if they beleeved and did as he did) vvithout circumcision:
For as before his circumcision he was justified by his faith, to testify that the Gentiles might be justified ▪ if they believed and did as he did) without circumcision:
And as to him his circumcision vvas a seale of his iustice by •aith, so vvas it also a seale & assurance, that he should be the father of many natiōs vvhich beleeved, vvere they circumcised or no.
And as to him his circumcision was a seal of his Justice by •aith, so was it also a seal & assurance, that he should be the father of many Nations which believed, were they circumcised or no.
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as Beza also in part confesseth ( pec•liari ratione hoc convenit Abrahamo, cui vni dictum est, in •ebenedi•entur omnes gentes: this saith Beza, agreeth to Abraham after a verie special and peculiar sort,
as Beza also in part Confesses (pec•liari ratione hoc convenit Abrahamo, cui vni dictum est, in •ebenedi•entur omnes gentes: this Says Beza, agreeth to Abraham After a very special and peculiar sort,
vnto whom only it was said, in thee shal al nations be blessed) M. B. must learne as the la•v and common reason teacheth him, that priuilegia paucorum non faciunt legem communem:
unto whom only it was said, in thee shall all Nations be blessed) M. B. must Learn as the la•v and Common reason Teaches him, that priuilegia Paucorum non faciunt legem communem:
The priuileges of a few (much lesse of one) make no common'law for al. And therefore al sacraments can not be called seales, although the sacrament of circumcision was so to Abraham.
The privileges of a few (much less of one) make no common'law for all And Therefore all Sacraments can not be called Seals, although the sacrament of circumcision was so to Abraham.
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or as S. Chrysostoni interpreteth, it vvas a kind of bond and obligation, vvhich God took• of Abraham, to bynd him and his posteritie the more deeply to gods service (for as vvhen vve distrust mens vvords, vve take some pledge of them,
or as S. Chrysostoni interpreteth, it was a kind of bound and obligation, which God took• of Abraham, to bind him and his posterity the more deeply to God's service (for as when we distrust men's words, we take Some pledge of them,
so god knovving the inconstancie of mens mynds, vvould haue this signe and assurance from them saith S. Chrysostom) or (as some other vvil) a signe and seale to put men in memorie of their dutie to god;
so god knowing the inconstancy of men's minds, would have this Signen and assurance from them Says S. Chrysostom) or (as Some other will) a Signen and seal to put men in memory of their duty to god;
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Finally of this place amongst other, let the Christian reader stil n••• the frowardnes of our ad•ersaries ▪ vvho in al the nevv Testament having this only t••t, vvhere a sacrament of the old lavv is called a seale ▪ and that peculiarly in one man, vpon that one place being so doubtful (& in deed not applicable to other sacraments) wil needs reproue the vsual speech of the church, vvhich though not found in scripture as they suppose,
Finally of this place among other, let the Christian reader still n••• the forwardness of our ad•ersaries ▪ who in all the new Testament having this only t••t, where a sacrament of the old law is called a seal ▪ and that peculiarly in one man, upon that one place being so doubtful (& in deed not applicable to other Sacraments) will needs reprove the usual speech of the Church, which though not found in scripture as they suppose,
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For so M. B. confesseth as a thing certain and out of question, that the Latin Theologes, who were most auncient, did interprete the Greeke word 〈 ◊ 〉 by the word, sacrament,
For so M. B. Confesses as a thing certain and out of question, that the Latin Theologians, who were most ancient, did interpret the Greek word 〈 ◊ 〉 by the word, sacrament,
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Vpon this so vveake and pitiful a foundation, that is, vpon this one vvord of seales, once vsed by the Apostle, in one only place, applied to one only man by special privilege, never attributed to baptisme, never to the supper;
Upon this so weak and pitiful a Foundation, that is, upon this one word of Seals, once used by the Apostle, in one only place, applied to one only man by special privilege, never attributed to Baptism, never to the supper;
VVhich therefore if in this discourse I refute vvith any contemptible words or comparisons, let the Reader vvel vnderstand me, that In ever intend any such vvord or comparison against any sacrament of the church of Christ, mentioned in the gospel,
Which Therefore if in this discourse I refute with any contemptible words or comparisons, let the Reader well understand me, that In ever intend any such word or comparison against any sacrament of the Church of christ, mentioned in the gospel,
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vvhich hovv soeuer he terme by the honorable name of the church sacraments, as likevvise he & every other heretike calleth his proper devised heresie by the name of Christs gospel,
which how soever he term by the honourable name of the Church Sacraments, as likewise he & every other heretic calls his proper devised heresy by the name of Christ gospel,
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And for distinction sake, and to separate their toyes from the true sacraments, I vvil so far as commodiously I can, cal them by the names, vvhich M. B. and the Sacramentaries better allovv, that is, signes and seales, & not sacraments, vvhich is the churches word,
And for distinction sake, and to separate their toys from the true Sacraments, I will so Far as commodiously I can, call them by the names, which M. B. and the Sacramentaries better allow, that is, Signs and Seals, & not Sacraments, which is the Churches word,
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By the word, I meane the word preached. For the word preached distinctly, and al the parts of it opened vp, must go before the hanging to of the sacrament:
By the word, I mean the word preached. For the word preached distinctly, and all the parts of it opened up, must go before the hanging to of the sacrament:
For is there any true Christian, a Christian I say, rightly brought vp in the faith of Christ, that beleeveth in one god almighty, maker of heauen and earth, a god vvhom every peece and parcel of his faith teacheth to be most iust, most potent, most true,
For is there any true Christian, a Christian I say, rightly brought up in the faith of christ, that Believeth in one god almighty, maker of heaven and earth, a god whom every piece and parcel of his faith Teaches to be most just, most potent, most true,
& first disciples, & Martyrs of the Primitiue church replenished vvith the holy ghost, vvho being most assured of every vvord and sillable, that Christ had taught them, vpon confidence and warrant of such invincible and vnmoveable faith ventered them selues in a thousand dangers and perils of death, perils on the land, perils on the sea, perils among Iewes, perils among Gentiles &c. vvho 300. yeres space together suffered al kind of prisons, of miseries, of banishments, of torments, of rackings, of fier, of being torne in peeces, cast to beasts, devoured of Lyons &c. of vvhom it is vvritten, that some thus vvished and prayed:
& First Disciples, & Martyrs of the Primitive Church replenished with the holy ghost, who being most assured of every word and Syllable, that christ had taught them, upon confidence and warrant of such invincible and Unmovable faith ventured them selves in a thousand dangers and perils of death, perils on the land, perils on the sea, perils among Iewes, perils among Gentiles etc. who 300. Years Molle together suffered all kind of prisons, of misery's, of banishments, of torments, of rackings, of fire, of being torn in Pieces, cast to beasts, devoured of Lyons etc. of whom it is written, that Some thus wished and prayed:
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Come fier, come gallowes, come wild and savage beasts, breaking of my bones, renting in sunder of my quarters, come on me al the torments of the devil,
Come fire, come gallows, come wild and savage beasts, breaking of my bones, renting in sunder of my quarters, come on me all the torments of the Devil,
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vvhen they resorted to the sacrament, resorted they for this end, that vvhereas othervvise they mistrusted god, by receiuing these seales of bread and vvine, they might confirme their faith towards him, vvhich vvas alredy a thousand tymes better confirmed,
when they resorted to the sacrament, resorted they for this end, that whereas otherwise they Mistrusted god, by receiving these Seals of bred and wine, they might confirm their faith towards him, which was already a thousand times better confirmed,
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then it could be by any such vveake seales? Doubtles as Calvin saith of them, that they are signes & memorials, to helpe weake memories, & if a mā were otherwise myndful inough of Christs death, this helpe (of the supper) were superfluous: so vpon this his reason and ground may vve confidētly say in this place, that howsoever they are helpes for weake Christians vvho mistrust god;
then it could be by any such weak Seals? Doubtless as calvin Says of them, that they Are Signs & memorials, to help weak memories, & if a man were otherwise myndful enough of Christ death, this help (of the supper) were superfluous: so upon this his reason and ground may we confidently say in this place, that howsoever they Are helps for weak Christians who mistrust god;
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doubtles to these Apostles and Apostolical men ful of the holy ghost; to these Martyrs and Confessors, these seales were altogether superfluous, and served to no purpose,
doubtless to these Apostles and Apostolical men full of the holy ghost; to these Martyrs and Confessors, these Seals were altogether superfluous, and served to no purpose,
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and the perfection thereof, panem caeli, celestial and heavenly bread, and therefore most convenient for divine and heavenly persons, such as the best men are.
and the perfection thereof, Bread Heaven, celestial and heavenly bred, and Therefore most convenient for divine and heavenly Persons, such as the best men Are.
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It calleth it for like reason bread of Angels, or as the Protestants cōmonly translate it, panē fortium; or as their translation printed in London anno 1572. with the Q. Priuilege hath, panem magnificorum, the bread of heroical & glorious men, strong in faith, and radicated therein.
It calls it for like reason bred of Angels, or as the Protestants commonly translate it, panē fortium; or as their Translation printed in London Anno 1572. with the Q. Privilege hath, Bread magnificorum, the bred of heroical & glorious men, strong in faith, and radicated therein.
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Some vveake brother there is, who beleeving al this nevv gospel (which consisteth more of infidelitie then faith) beleeveth not yet the first article of his Creede, that God is omnipotent,
some weak brother there is, who believing all this new gospel (which Consisteth more of infidelity then faith) Believeth not yet the First article of his Creed, that God is omnipotent,
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And that this supposition be not counted fond or slanderous (to omit M. B. who thus preacheth hereafter) I produce a man of an indifferent good faith (as the Sacramentaries measure faith) P. Martyr the lose Monke, one of our first Apostles in Oxford, who vvriteth in sundry places most expresly, Dei potentia fieri non potest, vt humanum corpus codem tempore sit in multis locis &c. Gods power is not of sufficient abilitie to make, that the body of a man be at one time in divers places.
And that this supposition be not counted found or slanderous (to omit M. B. who thus Preacheth hereafter) I produce a man of an indifferent good faith (as the Sacramentaries measure faith) P. Martyr the loose Monk, one of our First Apostles in Oxford, who writes in sundry places most expressly, Dei potentia fieri non potest, vt humanum corpus codem tempore sit in multis locis etc. God's power is not of sufficient ability to make, that the body of a man be At one time in diverse places.
Quapropter ipse quoque ingen•e fat•or &c. VVherefore I my self also confesse frankly (saith he) that a few yeres sithence I being deceived with this error, thought it better to differ the baptisme of yong children,
Quapropter ipse quoque ingen•e fat•or etc. Wherefore I my self also confess frankly (Says he) that a few Years since I being deceived with this error, Thought it better to differ the Baptism of young children,
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nether had he any other vvay to shake of that Anabaptistical heresie, but first of al to leaue and forsake that vvicked opinion vvhich here M. B. so seriously teacheth:
neither had he any other Way to shake of that Anabaptistical heresy, but First of all to leave and forsake that wicked opinion which Here M. B. so seriously Teaches:
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vvhich so long as he holdeth, so long can he not blame men, if they suspect him to be an Anabaptist, vvhose heresie doth so directly folovv of this his doctrine.
which so long as he holds, so long can he not blame men, if they suspect him to be an Anabaptist, whose heresy does so directly follow of this his Doctrine.
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nether in respect of the vvord it self, nor of strong Christians, nor of vveake nor of yong infants, to vvhom principally these seales of baptisme and the supper apperteyne:
neither in respect of the word it self, nor of strong Christians, nor of weak nor of young Infants, to whom principally these Seals of Baptism and the supper appertain:
hovv can they in any sort be applied to confirme the word preached? It remayneth only to say, that they confirme the vvord to the hearers in respect of the minister;
how can they in any sort be applied to confirm the word preached? It remaineth only to say, that they confirm the word to the hearers in respect of the minister;
and teach any doctrine of their nevv gospel, speake any truth, as the holy ghost assureth vs of al heretikes and nevv preachers vvhich lacke lavvful vocation, both in the old testament and the nevv;
and teach any Doctrine of their new gospel, speak any truth, as the holy ghost assureth us of all Heretics and new Preachers which lack lawful vocation, both in the old Testament and the new;
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For the promise, vvhich these men vrge, He that eateth my flesh, shal liue for euer: He that beleeueth & is baptized, shal be saued, being taken of Christians for the vvord of god, is forthvvith to them, sure, certaine and manifest, vvhereof they neuer doubt.
For the promise, which these men urge, He that Eateth my Flesh, shall live for ever: He that Believeth & is baptised, shall be saved, being taken of Christians for the word of god, is forthwith to them, sure, certain and manifest, whereof they never doubt.
or this, that such eaters and drinkers eate spiritually Christs flesh, and thereby shal haue eternal life? Certainly if the minister out of the vvord did not tel them so much before, the bread and vvine vvould neuer confirme,
or this, that such eaters and drinkers eat spiritually Christ Flesh, and thereby shall have Eternal life? Certainly if the minister out of the word did not tell them so much before, the bred and wine would never confirm,
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and vvithout a scale the vvord and vvriting is of no great force or value in lavv to make a bond and obligation, the seale geuing al strength & force thereto: here it is cleane contrarie.
and without a scale the word and writing is of no great force or valve in law to make a bound and obligation, the seal giving all strength & force thereto: Here it is clean contrary.
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here can be no vse of any such seales, as is amōg men, because no such seale can add any more authoritie or certaintie to his vvord, as it doth to ours.
Here can be no use of any such Seals, as is among men, Because no such seal can add any more Authority or certainty to his word, as it does to ours.
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as vvhere the Euangelist saith, that vvhen Christ was ascended, his Apostles preached euery vvhere, our lord working with them, and confirming their dostrine and preaching, with signes and miracles, of vvhich kynd of confirmation, the storie of the Acts of the Apostles is ful.
as where the Evangelist Says, that when christ was ascended, his Apostles preached every where, our lord working with them, and confirming their Doctrine and preaching, with Signs and Miracles, of which kind of confirmation, the story of the Acts of the Apostles is full.
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And this is a far different kind of seales from the sacraments, vvhereof vve here entreat, vvhich neuer any learned father or vvriter called seale in the Protestant sense.
And this is a Far different kind of Seals from the Sacraments, whereof we Here entreat, which never any learned father or writer called seal in the Protestant sense.
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or because they conteyne in them a secret holy thing (that is inuisible grace) in vvhich sense the booke of the Apocalyps is said to be signed vvith 7. seales,
or Because they contain in them a secret holy thing (that is invisible grace) in which sense the book of the Apocalypse is said to be signed with 7. Seals,
in vvhich sense S. Cornelius an auncient Pope and martyr, and after him S. Leo the Great, calle the sacrament of confirmation a seale. The vvords of the first are:
in which sense S. Cornelius an ancient Pope and martyr, and After him S. Leo the Great, call the sacrament of confirmation a seal. The words of the First Are:
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VVhereas Nouatus the heretike was only baptised, but afterward tooke not such other things, as by order of the church he ought; neque Domini sigillo ab Episcopo obsignatus suit,
Whereas Nouatus the heretic was only baptised, but afterwards took not such other things, as by order of the Church he ought; neque Domini Sigillo ab Bishop obsignatus suit,
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nether was signed with the seale of our lord by the bisshop in the sacrament of confirmation, how (I pray •ow) receiued he the holy ghost to strengthen him in his Christian saith S. Leo in his. 4. Sermon de natiuitate Domini:
neither was signed with the seal of our lord by the bishop in the sacrament of confirmation, how (I pray •ow) received he the holy ghost to strengthen him in his Christian Says S. Leo in his. 4. Sermon de natiuitate Domini:
Stand fast in that faith, in which after yow were baptised by water & the holy ghost, yow receiued the Chrisme of saluation, the seale or pledge of eternal life.
Stand fast in that faith, in which After you were baptised by water & the holy ghost, you received the Chrism of salvation, the seal or pledge of Eternal life.
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and not only so, but also wicked, impious, heretical, & Anabaptistical, as hath bene shevved, neuer taught by the holy scriptures of god, by any Apostle, Evangelist, auncient father or Councel:
and not only so, but also wicked, impious, heretical, & Anabaptistical, as hath be showed, never taught by the holy Scriptures of god, by any Apostle, Evangelist, ancient father or Council:
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vvhich being so necessarie for the church as these men make it (for it conteyneth the true faith of the sacraments) vvhereas Origen, S. Cypriā, S. Austin S. Ambrose. S. Leo.
which being so necessary for the Church as these men make it (for it Containeth the true faith of the Sacraments) whereas Origen, S. Cyprian, S. Austin S. Ambrose. S. Leo.
but from the enemy of mankind, from Satā the aduersarie of Christ, into vvhom such detestable Apostataes of so sovvle and filthy life serued for fit instrumentes;
but from the enemy of mankind, from Satā the adversary of christ, into whom such detestable Apostates of so soul and filthy life served for fit Instruments;
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It • is compared particularly with Christs institution, and plainly shewed, that the Scottish supper lacketh 5. or 6. essential points vsed by Christ (whose chalice was mingled with wine & water) for want whereof, especially the words of Christs Institution, which are cleane omitted, that communion is no more to be accompted Christs supper,
It • is compared particularly with Christ Institution, and plainly showed, that the Scottish supper lacketh 5. or 6. essential points used by christ (whose chalice was mingled with wine & water) for want whereof, especially the words of Christ Institution, which Are clean omitted, that communion is no more to be accounted Christ supper,
These vvords might seeme to proceede from M. B. somvvhat vnconsideratly, vpon to much zeale, vvere it not that afterwards he in precise & exact maner repeateth them again & again.
These words might seem to proceed from M. B. somewhat unconsiderately, upon to much zeal, were it not that afterwards he in precise & exact manner repeateth them again & again.
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For (saith he) Christs institution mon be kept: looke what he said, looke what he did, lo••• what he commaunded to do, al that mon be said, done, & obered.
For (Says he) Christ Institution mon be kept: look what he said, look what he did, lo••• what he commanded to do, all that mon be said, done, & obered.
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For first, concerning the bread and wine, which (rightly) he maketh most essential, vve haue shevved before, that those ministers haue taken to them selues authoritie to dispense there vvith,
For First, Concerning the bred and wine, which (rightly) he makes most essential, we have showed before, that those Ministers have taken to them selves Authority to dispense there with,
as that first of al, after the eating of the paschal lāb, which vvent immediatly before the institution of this holy sacrament, Christ rising from that supper,
as that First of all, After the eating of the paschal lamb, which went immediately before the Institution of this holy sacrament, christ rising from that supper,
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For hauing taken his garments, and being set dovvne at the table with them, he said •• them: know yow what I haue done to yow? yow cal me maister and Lord;
For having taken his garments, and being Set down At the table with them, he said •• them: know you what I have done to you? you call me master and Lord;
but ye peruert the whole action, it folovveth that the Scottish ministers, vvho of al this vvhich Christ spake and did, practise not so much as one iote, but leaue out euery iote, omit euery part and parcel more and lesse, peruert the whole action of Christ, deface his institution & so haue a communion not of Christs Institution be• of their ovvne inuention.
but you pervert the Whole actium, it Followeth that the Scottish Ministers, who of all this which christ spoke and did, practise not so much as one jot, but leave out every jot, omit every part and parcel more and less, pervert the Whole actium of christ, deface his Institution & so have a communion not of Christ Institution be• of their own invention.
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no more then the bread and wine of the supper vvhich by these mens doctrine signifieth their perpetual nourishement vvhich they haue from Christs flesh and blud continually;
no more then the bred and wine of the supper which by these men's Doctrine signifies their perpetual nourishment which they have from Christ Flesh and blood continually;
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quitteth and setteth them free from receiuing their Supper (as is the Scottish order) once a ••neth. And lest of al can M. B. thus argue, who accompteth al that Christ did, al that he spike in the whole action, 〈 … 〉 be so essential, that it must necessarily be done, as doubtles Caluin did not.
quitteth and sets them free from receiving their Supper (as is the Scottish order) once a ••neth. And lest of all can M. B. thus argue, who accompteth all that christ did, all that he spike in the Whole actium, 〈 … 〉 be so essential, that it must necessarily be done, as doubtless Calvin did not.
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For of the first he writeth, that Sainct Basil reporteth an Ecclesiastical decree or Canon, that at the receiuing of the holy communion there ought to be 12. persons at the lest, and neuer vnder.
For of the First he Writeth, that Saint Basil Reporteth an Ecclesiastical Decree or Canon, that At the receiving of the holy communion there ought to be 12. Persons At the lest, and never under.
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Of the second, in the same place he saith, that it appeareth by S. Austin, and certain old Canons, that in the primitiue church the Communion some times was ministred after supper:
Of the second, in the same place he Says, that it appears by S. Austin, and certain old Canonas, that in the primitive Church the Communion Some times was ministered After supper:
And in this, folovveth M. B. and his Scottish ministerie the example of Christ? Do they as he did? minister they their communion not in the morning, but at night;
And in this, Followeth M. B. and his Scottish Ministry the Exampl of christ? Do they as he did? minister they their communion not in the morning, but At night;
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Only I find in their cōmunion, special and precise order taken, that the minister si•t at the table, & that every man and woman in like wise take their place (to sitte) as occasion best serveth. This one circumstance among so many,
Only I find in their communion, special and precise order taken, that the minister si•t At the table, & that every man and woman in like wise take their place (to sit) as occasion best serves. This one circumstance among so many,
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Let vs then proceed in examining Christs institution, and conferring it with the Scottish supper, that so we may see how wel it observeth that which M. B. him self accounteth in it so necessary and essential.
Let us then proceed in examining Christ Institution, and conferring it with the Scottish supper, that so we may see how well it observeth that which M. B. him self accounteth in it so necessary and essential.
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¶ But because I may perhaps misse in vrging Christs Institution, as by an erroneous iudgement (for that I am not of their spirite) supposing that to apperteyne to the institution which is nothing s•:
¶ But Because I may perhaps miss in urging Christ Institution, as by an erroneous judgement (for that I am not of their Spirit) supposing that to appertain to the Institution which is nothing s•:
and this our English Superintendent goeth as far wide, for that commonly by a froward and perverse iudgement he taketh together he careth not what, rather telling what other men say,
and this our English Superintendent Goes as Far wide, for that commonly by a froward and perverse judgement he Takes together he Careth not what, rather telling what other men say,
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and that more to trouble his adversarie, then to iustifie his owne cause (for nether did him self minister his communion at night (notwithstanding S. Austin and those certaine old Canons ) nether had he present at his communion 12 persons at the lest, and never vnder (albeit S. Basil report an ecclesiastical decree or Canon so requiring, except he lye,
and that more to trouble his adversary, then to justify his own cause (for neither did him self minister his communion At night (notwithstanding S. Austin and those certain old Canonas) neither had he present At his communion 12 Persons At the lest, and never under (albeit S. Basil report an ecclesiastical Decree or Canon so requiring, except he lie,
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as in deed he doth) & our English communion booke approveth it for a very lavvful & sufficient communion where there be 4. or 3. yea somtime the minister vvith one alone sufficeth) to avoid al quarelling & partial dealing, I vvil take the parcels of Christs institution out of one, vvho seemeth most of others to agree vvith the Scottish religion & vvith M. B. very order & division, making this as it vvere a preface & entrance to his explication.
as in deed he does) & our English communion book approveth it for a very lawful & sufficient communion where there be 4. or 3. yea sometime the minister with one alone Suffices) to avoid all quarrelling & partial dealing, I will take the parcels of Christ Institution out of one, who seems most of Others to agree with the Scottish Religion & with M. B. very order & division, making this as it were a preface & Entrance to his explication.
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2. He gaue thankes vnto his father. 3. He brake the bread. 4. He gaue the same to his disciples, which were with him at the Supper, 5. He likewise tooke into his hands the cup of wine.
2. He gave thanks unto his father. 3. He brake the bred. 4. He gave the same to his Disciples, which were with him At the Supper, 5. He likewise took into his hands the cup of wine.
but the tenor of the words which be addeth in way of exposition, admonished them sufficiently, that this doing of his was not to be accōpted among things vsual and ordinarie, but that it conteyned the order and institution of a sacrament.
but the tenor of the words which be adds in Way of exposition, admonished them sufficiently, that this doing of his was not to be accounted among things usual and ordinary, but that it contained the order and Institution of a sacrament.
VVhereby that maner of mingling the vvine became so vniversal in al cases whether divine or humane, that as Musculus graunteth, the Hebrew word which signifieth to mingle, is vsed also,
Whereby that manner of mingling the wine became so universal in all cases whither divine or humane, that as Musculus granteth, the Hebrew word which signifies to mingle, is used also,
And yet this may farther be added, somwhat more strongly to confirme Musculus iudgement, that in the special figuratiue cup of the legal sacrifice foreshewing this of Christ, there was water mingled with the blud of the sacrifice (and therefore more then probable it is that Christ made correspondence therevnto) as we find recorded by S. Paule:
And yet this may farther be added, somewhat more strongly to confirm Musculus judgement, that in the special figurative cup of the Legal sacrifice foreshowing this of christ, there was water mingled with the blood of the sacrifice (and Therefore more then probable it is that christ made correspondence thereunto) as we find recorded by S. Paul:
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VVhich thing albeit he did commonly, yet in this present case doutles he did it with singular zeale, according as S. Luke witnesseth ca. 22. VVith great desire haue I desired to eate this Pasch with yow before I suffer.
Which thing albeit he did commonly, yet in this present case doubtless he did it with singular zeal, according as S. Lycia Witnesseth circa 22. With great desire have I desired to eat this Pasch with you before I suffer.
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That which Musculus mentioneth of thankes-geving to god, & omitteth al other blessing of the bread or vvine, vve must a litle supplie out of other men of as good credit and authoritie as Musculus.
That which Musculus mentioneth of thanksgiving to god, & omitteth all other blessing of the bred or wine, we must a little supplie out of other men of as good credit and Authority as Musculus.
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For that Christ not only gaue thankes to his father, but also blessed and sanctified the elements of bread and vvine, it is plaine by the storie of the gospel.
For that christ not only gave thanks to his father, but also blessed and sanctified the elements of bred and wine, it is plain by the story of the gospel.
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VVhich is so cleare and manis••, that Beza expounding that vvord in S. Paule, The cup of blessing which we blesse, though in other places he avoid such blessing,
Which is so clear and manis••, that Beza expounding that word in S. Paul, The cup of blessing which we bless, though in other places he avoid such blessing,
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Puto NONLATINALPHABET idem hic declarare atque in insinitis locis veteris testamenti NONLATINALPHABET, id est NONLATINALPHABET, seu consecrare & sanctificate.
Puto idem hic declarare atque in insinitis locis veteris Testamenti, id est, seu Consecrate & sanctificate.
VVhich thing besides those innumerable places of the old testament iustifying this interpretation, he approveth by many of the nevv, namely Matth. ca. 5. 44. ca. 25. 34. Luc. 9. 16. Matth. 26. 26. vvhere that vvord, blessing, is vsed in like construction & signification, & importeth as much as sanctifiyng & consecrating, & is referred to the bread vvhich Christ tooke in his hāds,
Which thing beside those innumerable places of the old Testament justifying this Interpretation, he approveth by many of the new, namely Matthew circa 5. 44. circa 25. 34. Luke 9. 16. Matthew 26. 26. where that word, blessing, is used in like construction & signification, & imports as much as sanctifying & consecrating, & is referred to the bred which christ took in his hands,
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Hoc facite do this, saith, that their sense and meaning is, Take ye bread, blesse it (and not only thanke God) breake it, and geue it in my remembrance.
Hoc Facite do this, Says, that their sense and meaning is, Take you bred, bless it (and not only thank God) break it, and give it in my remembrance.
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VVith Beza and M. Ievvel herein agreeth Iohn Caluin, and vvithal refelleth both Erasmus and al other, vvho in this place expound blessing by thankes-geving; and to blesse, make nothing els,
With Beza and M. Jewel herein agreeth John Calvin, and withal refelleth both Erasmus and all other, who in this place expound blessing by thanksgiving; and to bless, make nothing Else,
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but to geue thankes. VVhich three so singular doctors, especially armed with innumerable places of scripture both in the old testament & nevv, may suffice against Musculus & M. B. also.
but to give thanks. Which three so singular Doctors, especially armed with innumerable places of scripture both in the old Testament & new, may suffice against Musculus & M. B. also.
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Against Musculus, for that he finding the vvord to blesse & to geue thankes vsed by the Evangelists in some places to one effect, thereof concludeth •ondly and directly against the scripture in other places innumerable, that to blesse in this place of consecrating the sacrament is nothing els, but to geue thankes, to praise and glorifie god, & that Christ vsed no other blessing then geving thankes and that blessing he referred not to the bread, but to his father.
Against Musculus, for that he finding the word to bless & to give thanks used by the Evangelists in Some places to one Effect, thereof Concludeth •ondly and directly against the scripture in other places innumerable, that to bless in this place of consecrating the sacrament is nothing Else, but to give thanks, to praise and Glorify god, & that christ used no other blessing then giving thanks and that blessing he referred not to the bred, but to his father.
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Against M. B. for that albeit he confesse in word blessing to signifie sanctification and consecration of the elements and not only praysing of god, or geving him thankes:
Against M. B. for that albeit he confess in word blessing to signify sanctification and consecration of the elements and not only praising of god, or giving him thanks:
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yet after his maner in the same place contradicting him self, he telleth vs, that to blesse and geue thankes haue al one signification: and in a solemne marginal note adviseth his reader, that the word blessing and thankes-geving, are vsed indifferently,
yet After his manner in the same place contradicting him self, he Telleth us, that to bless and give thanks have all one signification: and in a solemn marginal note adviseth his reader, that the word blessing and thanksgiving, Are used indifferently,
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And wil M. B. say that Christ there gaue thankes to the fishes, and here to the bread? that the words are indifferent, and one expresseth the other? But much more by argument he laboureth to disproue al blessing of the elements, vvhich in vvords he approveth.
And will M. B. say that christ there gave thanks to the Fish, and Here to the bred? that the words Are indifferent, and one Expresses the other? But much more by argument he Laboureth to disprove all blessing of the elements, which in words he approveth.
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to proue, that never god nor man blessed, that is, wrought any good effect, or prayed for any good effect to insensible creatures, and therefore nether did Christ.
to prove, that never god nor man blessed, that is, wrought any good Effect, or prayed for any good Effect to insensible creatures, and Therefore neither did christ.
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And God him self from the begining thus blessed insensible creatures, and not only the sonnes of men, but also the sonnes of beasts (if so I may vse the vvord) •ovvles of the ayer, fishes of the sea,
And God him self from the beginning thus blessed insensible creatures, and not only the Sons of men, but also the Sons of beasts (if so I may use the word) •ovvles of the air, Fish of the sea,
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because vve are taught so to beleeue both by the plain vvords of the Evangelists, by S. Paule, by consent of al fathers, o• al auncient I ••u•gies or so•mes of Masse in al churches of Christendome (vvhereof some example shal be geuen hereafter,
Because we Are taught so to believe both by the plain words of the Evangelists, by S. Paul, by consent of all Father's, o• all ancient I ••u•gies or so•mes of Mass in all Churches of Christendom (whereof Some Exampl shall be given hereafter,
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and consequently M. B. in th•• point vv•o against al scripture wil haue blessing of these elements to be al one vvith geuing thanks to God. VVherefore according to this most sufficient authoritie,
and consequently M. B. in th•• point vv•o against all scripture will have blessing of these elements to be all one with giving thanks to God. Wherefore according to this most sufficient Authority,
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as agreeth to the institutiō of the mystical Supper. After al vvhich, finally for declaration, that they might vnderstand vvhat he meant by the premisses, he addeth, This is my body, which is geuen and broken for yow. Do this in commemoration of me. Again.
as agreeth to the Institution of the mystical Supper. After all which, finally for declaration, that they might understand what he meant by the premises, he adds, This is my body, which is given and broken for you. Do this in commemoration of me. Again.
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This is the summe of that which Christ did, & vvhich he spake about the sacrament, vvhich (as the same author vvitnesseth) Christ first of al did in the eyes of his disciples, both that they afterwards should do the same them selues, and also deliuer the same order to his church.
This is the sum of that which christ did, & which he spoke about the sacrament, which (as the same author Witnesseth) christ First of all did in the eyes of his Disciples, both that they afterwards should do the same them selves, and also deliver the same order to his Church.
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that if any one, yea any iote be omitted, the whole Supper is marred, and peruerted, let vs conserre these doings of Christ vvith the Scottish Supper ministred after their order, vvhich is this.
that if any one, yea any jot be omitted, the Whole Supper is marred, and perverted, let us conserre these doings of christ with the Scottish Supper ministered After their order, which is this.
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Commonly once in a moneth, the minister vvhen the supper is to be ministred, first of al out of the pulpit reherseth briefly to the people a peece of the 11. chapiter of S. Paule touching the Institution of this sacrament.
Commonly once in a Monn, the minister when the supper is to be ministered, First of all out of the pulpit rehearseth briefly to the people a piece of the 11. chapter of S. Paul touching the Institution of this sacrament.
Afterwards he maketh some Sermon against ether the Pope and Catholike religion (vvhich is their common argument) or in praise of their owne, which is more seldom:
Afterwards he makes Some Sermon against either the Pope and Catholic Religion (which is their Common argument) or in praise of their own, which is more seldom:
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The Sermon or exhortation ended, the minister cometh downe from the pulpit, and sitteth at the table (now beginneth the communion) euery man and woman likewise taking their place, as occasion best serueth.
The Sermon or exhortation ended, the minister comes down from the pulpit, and Sitteth At the table (now begins the communion) every man and woman likewise taking their place, as occasion best serveth.
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The thankes-geuing set downe for a paterne for al ministers to folow, as in sevv vvords it rendereth thanks to God for his benefites of creation, sanctification and redemptiō by Christ (as is ordinarie in many good prayers) so it maketh no mention of the Supper or any thing vvhich Christ spake or did therein, saue that in one place they mention a table and remembrance of Christs death in these vvords:
The thanksgiving Set down for a pattern for all Ministers to follow, as in sevv words it rendereth thanks to God for his benefits of creation, sanctification and redemption by christ (as is ordinary in many good Prayers) so it makes no mention of the Supper or any thing which christ spoke or did therein, save that in one place they mention a table and remembrance of Christ death in these words:
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Although we be sinners, neuertheles at the commaundemēt of Iesus Christ our lord, we present our selues to this his table, (which he hath left to be vsed in remembrance of his death vntil his coming again) to declare and witnesse before the world, that by him alone we haue receiued libertie and life &c. and that by him alone we are possessed in our spiritual kingdom to eate and drinke at his table, with whom we haue our conuersation presently in heauen.
Although we be Sinners, nevertheless At the Commandment of Iesus christ our lord, we present our selves to this his table, (which he hath left to be used in remembrance of his death until his coming again) to declare and witness before the world, that by him alone we have received liberty and life etc. and that by him alone we Are possessed in our spiritual Kingdom to eat and drink At his table, with whom we have our Conversation presently in heaven.
Immediatly after this thankes-geuing, the minist•r breaketh the bread, and deliuereth i• to the poeple, who distribute and diuide the same amonge them selues, according to our Sauiour Christ, commaundement.
Immediately After this thanksgiving, the minist•r breaks the bred, and Delivereth i• to the people, who distribute and divide the same among them selves, according to our Saviour christ, Commandment.
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For that during the time of eating and drinking, some place of the scripture concerning Christs death, is read, this is a sequele and fashion folowing after,
For that during the time of eating and drinking, Some place of the scripture Concerning Christ death, is read, this is a sequel and fashion following After,
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Let vs novv seuerally confer Christs supper vvith this communion, and consider how many, & the same most substantial and essential points after their ovvne graunt vsed there, are wanting here.
Let us now severally confer Christ supper with this communion, and Consider how many, & the same most substantial and essential points After their own grant used there, Are wanting Here.
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Here is no such matter, but a confuse thankes-geuing vvithout relation to ether, and vvhich conteyneth a blessing, sanctification, or consecration of nether.
Here is no such matter, but a confuse thanksgiving without Relation to either, and which Containeth a blessing, sanctification, or consecration of neither.
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Here the minister loth belike to take so much paynes, leaueth that office to the people to distribute and diuide the bread amonge them selues (as though al grace came to them, from them selues vvithout Christ and his spirite, of vvhom they had no need) and vvithal he maketh a grosse lye vpon Christ (which may stand for a fourth difference betvvene their Communion and Christs Supper) that Christ commaunded them so to do.
Here the minister loath belike to take so much pains, Leaveth that office to the people to distribute and divide the bred among them selves (as though all grace Come to them, from them selves without christ and his Spirit, of whom they had no need) and withal he makes a gross lie upon christ (which may stand for a fourth difference between their Communion and Christ Supper) that christ commanded them so to do.
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nor wine mingled with vvater, but only the cup or chalice, in every place vvhich vndoubtedly speaketh of the Sacrament (for the place of S. Matthevv, vvhom S. Marke foloweth, vvhere is mentioned the fruite of the vine, is doubtful,
nor wine mingled with water, but only the cup or chalice, in every place which undoubtedly speaks of the Sacrament (for the place of S. Matthevv, whom S. Mark Followeth, where is mentioned the fruit of the vine, is doubtful,
albeit being exactly cōferred vvith S. Luke, and the Ievves maner of eating their Paschal lamb, it seemeth most probably to apperteyne not to the cup of Christs Supper,
albeit being exactly conferred with S. Lycia, and the Jewish manner of eating their Paschal lamb, it seems most probably to appertain not to the cup of Christ Supper,
& being applied to the supper of Christ, though it include the one, it excludeth not the other) & then lay vnto the Gospel being indifferent, the general maner of the country, of the lavv, of the Iewish Synagoge, of the sacrifices, especially of that singular sacrifice which most expressely foreshevved this, al making for the mixtion of vvater vvith it,
& being applied to the supper of christ, though it include the one, it excludeth not the other) & then lay unto the Gospel being indifferent, the general manner of the country, of the law, of the Jewish Synagogue, of the Sacrifices, especially of that singular sacrifice which most expressly foreshowed this, all making for the mixtion of water with it,
& the vniversal consent of the Christian church, and al antiquitie besides; he should not deny, but Christ•o tempered the chalice vvhereof he made the sacrament.
& the universal consent of the Christian Church, and all antiquity beside; he should not deny, but Christ•o tempered the chalice whereof he made the sacrament.
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Likewise after supper Christ tooke the chalice, & mingling it with wine and water, geuing thankes, sanctifying and blessing it, gaue it to vs his disciples &c. So writeth the most auncict Christian doctor S. Clemēt a man of the Apostolical age, mentioned & commended by S. Paule.
Likewise After supper christ took the chalice, & mingling it with wine and water, giving thanks, sanctifying and blessing it, gave it to us his Disciples etc. So Writeth the most auncict Christian Doctor S. Clemēt a man of the Apostolical age, mentioned & commended by S. Paul.
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S. Ireneus nameth it temperamentum calicis, & calicem mistum the chalice mingled or tempered. S. Cyprian a number of times epaeteth that Christ so deliuered, that Christ offered his chalice mingled with wine & water.
S. Irenaeus names it temperamentum Calicis, & calicem mistum the chalice mingled or tempered. S. Cyprian a number of times epaeteth that christ so Delivered, that christ offered his chalice mingled with wine & water.
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And finally to omit al other (because it is a thing vvel knovven, that the vvhole primitiue church consenteth herein) so vvitnesseth the 6. Councel of Constantinople,
And finally to omit all other (Because it is a thing well known, that the Whole primitive Church consenteth herein) so Witnesseth the 6. Council of Constantinople,
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For S. Iames the brother of Christ and first bishop of Ierusalem, likewise S. Basil that most glorious archbisshop of Caesarea, having put in writing this mystical sacrifice, declare that the holy chalice should haue in it water & wine.
For S. James the brother of christ and First bishop of Ierusalem, likewise S. Basil that most glorious archbishop of Caesarea, having put in writing this mystical sacrifice, declare that the holy chalice should have in it water & wine.
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And the fathers of the Councel of Carthage (in vvhich Councel vvas S. Austin) plainly and precisely decree, that in the sacrament of Christs body and blud, nothing be offered more,
And the Father's of the Council of Carthage (in which Council was S. Austin) plainly and precisely Decree, that in the sacrament of Christ body and blood, nothing be offered more,
then Christ him self delivered, that is to say, bread, and wine mingled with water. Out of al vvhich, the fathers of this Councel of Constantinople conclude:
then christ him self Delivered, that is to say, bred, and wine mingled with water. Out of all which, the Father's of this Council of Constantinople conclude:
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If therefore any bishop or priest folow not this order delivered by the Apostles, but offer the immaculate sacrifice, not mingling water with wine (in the chalice) let him be deposed from his office.
If Therefore any bishop or priest follow not this order Delivered by the Apostles, but offer the immaculate sacrifice, not mingling water with wine (in the chalice) let him be deposed from his office.
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This general, or rather vniversal consent & custom of al Christendome, coming thus directly from the Apostles, might suffise to overpeise for our side, especially the vvord of the Gospel being indifferent,
This general, or rather universal consent & custom of all Christendom, coming thus directly from the Apostles, might suffice to overpeise for our side, especially the word of the Gospel being indifferent,
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But the last, and the same most pregnant, & principal of al, that vvhich geueth light to al the precedent actions of Christ, the vvords vvhich Christ adioyned to declare and expresse the meaning of the •est;
But the last, and the same most pregnant, & principal of all, that which Giveth Light to all the precedent actions of christ, the words which christ adjoined to declare and express the meaning of the •est;
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the vvords vvhich (as Musculus truly auoucheth) Christ by his diuine wisedome ioyned to his doing, and so bound the one with the other, that his disciples might see in his doing,
the words which (as Musculus truly avoucheth) christ by his divine Wisdom joined to his doing, and so bound the one with the other, that his Disciples might see in his doing,
and heare in his speaking that whereby they might be instructed in this sacrament, and thereby al occasion cut of from mans rasbnes to inuent any new thing,
and hear in his speaking that whereby they might be instructed in this sacrament, and thereby all occasion Cut of from men rasbnes to invent any new thing,
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these vvords so diuine, so mystical, and effectual, vvhere are they? Hovv chaunceth it, that they appeare no vvhere? Are Christs vvords not vvorth the rehersing:
these words so divine, so mystical, and effectual, where Are they? How chanceth it, that they appear no where? are Christ words not worth the rehearsing:
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vvhy disioyne yow most sacrilegiously, that vvhich he conioyned? VVhy separate yovv and pul a sunder that vvhich Christ bound and coupled together? After these precedent signes and actions,
why disjoin you most sacrilegiously, that which he conjoined? Why separate Yow and pull a sunder that which christ bound and coupled together? After these precedent Signs and actions,
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This cup is my blud of the new testament, which is shed for yow to remission of sinnes? VVhy is this inexplicable benefite omitted, vvhich vvas principally intended,
This cup is my blood of the new Testament, which is shed for you to remission of Sins? Why is this inexplicable benefit omitted, which was principally intended,
& by al the Evangelists so specially remēbred? If you list not to reherse them vvith the opinion of Catholikes or Papists (as yovv cal true Christians) as though there vvere some force, vertue, effect and operation in them, vvhich vvas the faith of al the auncient and primitiue church, as hath bene shevved:
& by all the Evangelists so specially remembered? If you list not to rehearse them with the opinion of Catholics or Papists (as Yow call true Christians) as though there were Some force, virtue, Effect and operation in them, which was the faith of all the ancient and primitive Church, as hath be showed:
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yet at lest reherse them historically by vvay of narration (as is the guise of the English comunion) for that in the storie of the gospel so they stand,
yet At lest rehearse them historically by Way of narration (as is the guise of the English communion) for that in the story of the gospel so they stand,
But vvhat maketh that to your Communion? vvhat maketh the ministers talking out of the pulpit before the Sermon, to his communion vvhich he ministreth sitting at the table, long after the Sermon is ended? VVhat if the minister before he came to the church read the vvhole chapiter in his ovvne hovvse? vvhat if over night? Christs order is that they should be vsed & ioyned vvith those other doings and actions in the administration of his supper.
But what makes that to your Communion? what makes the Ministers talking out of the pulpit before the Sermon, to his communion which he Ministereth sitting At the table, long After the Sermon is ended? What if the minister before he Come to the Church read the Whole chapter in his own house? what if over night? Christ order is that they should be used & joined with those other doings and actions in the administration of his supper.
but for ought els that should separate Christs table from your prophane table, Christs spiritual supper, from your fleshly and belly supper, yow do nothing at al in such order as Christ required,
but for ought Else that should separate Christ table from your profane table, Christ spiritual supper, from your fleshly and belly supper, you do nothing At all in such order as christ required,
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I say cleane remouing away, because that forerunning talke out of the pulpit, being separated frō the communion by so long tract of time and interposing of a Sermon, can be no more accompted any parcel of the communion,
I say clean removing away, Because that forerunning talk out of the pulpit, being separated from the communion by so long tract of time and interposing of a Sermon, can be no more accounted any parcel of the communion,
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then the words of baptisme vttered at eight of the clocke, are to be esteemed a part of baptising or sprinkling of the vvater, which ensueth 2. howres after.
then the words of Baptism uttered At eight of the clock, Are to be esteemed a part of Baptizing or sprinkling of the water, which ensueth 2. hours After.
how iust occasion the Caluinists geue to their bretherne the Lutherans, to write of them, that they hate the •ords of Christs institution, that they can not abide nether •o set,
how just occasion the Calvinists give to their brethren the Lutherans, to write of them, that they hate the •ords of Christ Institution, that they can not abide neither •o Set,
nor to heare them, & therefore administer their supper vvithout them, that not without good reason Luther wrote of them, that when they are enforced to talke of this matter,
nor to hear them, & Therefore administer their supper without them, that not without good reason Luther wrote of them, that when they Are Enforced to talk of this matter,
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and examine the words of Christ, they make such a do, before they can be brought vnto it, they vse such a number of preambles, such vaunts and bragger;
and examine the words of christ, they make such a do, before they can be brought unto it, they use such a number of preambles, such vaunts and bragger;
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where, in the beginning of their Communion, in the margent, very curiously they note Matth. 26. Marc. 14. Luc. 22. 1. Cor. 11. In the end, they again daube the margent vvith printing the same quotations of Matthew, Marke, Luke, Paule;
where, in the beginning of their Communion, in the margin, very curiously they note Matthew 26. Marc. 14. Luke 22. 1. Cor. 11. In the end, they again daub the margin with printing the same quotations of Matthew, Mark, Luke, Paul;
For if the missing of any ceremonie, any thing or iote that Christ did suffice to take from it al nature of a sacramēt, & leaue it common and vulgar bread, as M. B. peremptorily affirmeth:
For if the missing of any ceremony, any thing or jot that christ did suffice to take from it all nature of a sacrament, & leave it Common and Vulgar bred, as M. B. peremptorily Affirmeth:
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yea vvhereas the very principal of Christs ordinance and institution is left out among so many other things vvhich Christ did which Christ spake, & which Christ required to be sp•k•• & done;
yea whereas the very principal of Christ Ordinance and Institution is left out among so many other things which christ did which christ spoke, & which christ required to be sp•k•• & done;
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& Anabaptistical, many degrees worse then the Iewish paschal supper, or any Christian & good mans dinner or breakefast (as Luther also truly vvriteth) in which, bread is taken as wel as in their communion;
& Anabaptistical, many Degrees Worse then the Jewish paschal supper, or any Christian & good men dinner or breakfast (as Luther also truly writes) in which, bred is taken as well as in their communion;
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and finally what so euer is good and religious in their communion (if any such thing be there) is found as truly and plentifully in such a dinner, as in that their Supper.
and finally what so ever is good and religious in their communion (if any such thing be there) is found as truly and plentifully in such a dinner, as in that their Supper.
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VVhereas their Supper is besides desiled and polluted with schisme and heresier vvith deuelish contempt of Christs church, of omitting, altering, mangling and peruerting Christs owne doing, of corrupting his holy sacrament:
Whereas their Supper is beside defiled and polluted with Schism and heresier with devilish contempt of Christ Church, of omitting, altering, mangling and perverting Christ own doing, of corrupting his holy sacrament:
Especially for that he requireth true and real ioyning of Christs body to ours by the sacrament, that so our bodyes may be made partakers of life immortal and resurrection, which is the doctrine of the auncient fathers,
Especially for that he requires true and real joining of Christ body to ours by the sacrament, that so our bodies may be made partakers of life immortal and resurrection, which is the Doctrine of the ancient Father's,
For in deed such grace & vertue haue sacraments of the nevv Testamēt (namely and especially these two principal, baptisme & the Supper, vvhich as yet the Protestants accept for sacramēts) that they are signes exhibiting & conser•ing,
For in deed such grace & virtue have Sacraments of the new Testament (namely and especially these two principal, Baptism & the Supper, which as yet the Protestants accept for Sacraments) that they Are Signs exhibiting & conser•ing,
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Al which being true, M. B. proceedeth very vvel against such Zuinglians & Calvinists, as make the sacramēt only a figure representing or signifying a thing absent.
All which being true, M. B. Proceedeth very well against such Zwinglians & Calvinists, as make the sacrament only a figure representing or signifying a thing absent.
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and Catholikely describeth the nature of these sacramental signes; so he can geue vs as true and sincere a description of the things signified vvhich by these signes are delivered.
and Catholicly Describeth the nature of these sacramental Signs; so he can give us as true and sincere a description of the things signified which by these Signs Are Delivered.
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and not Christs true real substance, he setteth dovvne in plain and sincere maner, that the things signified & received by the bread & wyne are not the benefits of Christ,
and not Christ true real substance, he sets down in plain and sincere manner, that the things signified & received by the bred & wine Are not the benefits of christ,
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the substance with the vertues, giftes & graces that flow from the substance: whole Christ god & man without separation of his natures, are the things signified.
the substance with the Virtues, Gifts & graces that flow from the substance: Whole christ god & man without separation of his nature's, Are the things signified.
And is it true then, that with the sacramental signes is truly ioyned (not only in figure) vvhole Christ god and man? yea his very substance? Is this the special reason, why the sacrament is called a signe,
And is it true then, that with the sacramental Signs is truly joined (not only in figure) Whole christ god and man? yea his very substance? Is this the special reason, why the sacrament is called a Signen,
so s•ore as the signe is delivered to the mouth? To vvhat end should this be? and what need is there of such miraculous con•unetion? vvhereas othervvise if Christs body be as far distāt from our bodies,
so s•ore as the Signen is Delivered to the Mouth? To what end should this be? and what need is there of such miraculous con•unetion? whereas otherwise if Christ body be as Far distant from our bodies,
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vvhereas the sovvle is a spirite, and Christs flesh and blud things corporal, hovv can these corporal things vvorke any benefite to that vvhich is altogether spiritual? If they do not,
whereas the soul is a Spirit, and Christ Flesh and blood things corporal, how can these corporal things work any benefit to that which is altogether spiritual? If they do not,
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vvhy then are they conioyned vvith the signes, by vvhich coiunction there cometh no good at al? To the first M. B. ansvvereth, and yeldeth great reason hereof:
why then Are they conjoined with the Signs, by which coiunction there comes no good At all? To the First M. B. Answers, and yieldeth great reason hereof:
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To the end (saith he) that this sacrament may nourish thee to life everlasting, thou must get in it thy whole Sauiour, whole Christ god & man, with his whole graces and benefites, without separation of his substance from his graces,
To the end (Says he) that this sacrament may nourish thee to life everlasting, thou must get in it thy Whole Saviour, Whole christ god & man, with his Whole graces and benefits, without separation of his substance from his graces,
as it was in the womb of the virgin, yet in the supper it is called spiritual, a spiritual thing, spiritual foode, in respect of the spiritual end, where vnto it serues to my body and sowle:
as it was in the womb of the Virgae, yet in the supper it is called spiritual, a spiritual thing, spiritual food, in respect of the spiritual end, where unto it serves to my body and soul:
and also for that the flesh of Christ which is geven in the sacrament, is rece••ed by a spiritual and secrete maner, which is not seene to the eies of men.
and also for that the Flesh of christ which is given in the sacrament, is rece••ed by a spiritual and secret manner, which is not seen to the eyes of men.
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¶ Here I haue to desyre the Christian reader, that he marke vvel and carye avvay these good instructions in this place geven him by M. B. First, that in the sacrament, the signe hath the thing signified, truly conioyned vvith it,
¶ Here I have to desire the Christian reader, that he mark well and carry away these good instructions in this place given him by M. B. First, that in the sacrament, the Signen hath the thing signified, truly conjoined with it,
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and therefore the true & natural substance of Christs body & blud being the thing signified, is also truly conioyned with the signe and therefore present where the signe is,
and Therefore the true & natural substance of Christ body & blood being the thing signified, is also truly conjoined with the Signen and Therefore present where the Signen is,
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But who ever would vnderstand that coniunction, his mynd must be enlightened with an heavenly eye to see this mystical and secrete coniunction, that is betwixt the sonne of God and vs in the sacrament.
But who ever would understand that conjunction, his mind must be enlightened with an heavenly eye to see this mystical and secret conjunction, that is betwixt the son of God and us in the sacrament.
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as likewise the very body and flesh of Christ, vvhich is exhibited and ministred to vs in the sacrament and vvith the sacrament, is called spiritual, both because of the spiritual life and spiritual end of life everlasting and immortalitie, where vnto it nourisheth our body and sowle, as also because it is received by a secret and spiritual maner not apparant to the eye of man:
as likewise the very body and Flesh of christ, which is exhibited and ministered to us in the sacrament and with the sacrament, is called spiritual, both Because of the spiritual life and spiritual end of life everlasting and immortality, where unto it Nourishes our body and soul, as also Because it is received by a secret and spiritual manner not apparent to the eye of man:
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yet therefore we must not deny, nor doubt, but that the true flesh and blud, the true substance of Christ god and man is there geven vs in the sacrament.
yet Therefore we must not deny, nor doubt, but that the true Flesh and blood, the true substance of christ god and man is there given us in the sacrament.
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to nourish vs both in sowle & body, not to a temporal life, but to a spiritual and heavenly life, to nourish I say body and sowle to a heauenly, celestial and spiritual end, that is to life eternal, to eternal ioy and resur•ection,
to nourish us both in soul & body, not to a temporal life, but to a spiritual and heavenly life, to nourish I say body and soul to a heavenly, celestial and spiritual end, that is to life Eternal, to Eternal joy and resur•ection,
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as Christ him self declareth, this is a w•ightie motiue besides al the premisses, to establish a true, real & corporal presence of Christ in the sacrament, which also M. B. very wel declareth thus.
as christ him self Declareth, this is a w•ightie motive beside all the premises, to establish a true, real & corporal presence of christ in the sacrament, which also M. B. very well Declareth thus.
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if it be not applied? So it is not enough to see Christ (in heaven by faith) but he must be geven vs, o• els he can not work health and salvation in vs &c. VVhich similitude ioyned to two other going before in this sermon,
if it be not applied? So it is not enough to see christ (in heaven by faith) but he must be given us, o• Else he can not work health and salvation in us etc. Which similitude joined to two other going before in this sermon,
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in like maner, if vve vvil haue benefite by Christs flesh & blud, if we vvil cure our spiritual diseases, purific our sovvle, comfort both body and sovvle,
in like manner, if we will have benefit by Christ Flesh & blood, if we will cure our spiritual diseases, purific our soul, Comfort both body and soul,
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and make them capable of resurrection and immortal life, vve must not thinke it sufficient to regard him by faith in heauen, having besides, meanes to receiue him really in earth.
and make them capable of resurrection and immortal life, we must not think it sufficient to regard him by faith in heaven, having beside, means to receive him really in earth.
& made that a potent instrument to deliuer and exhibite his divine body vnto vs, as the Apothecaries box doth deliuer and exhibite vs the composition or medicine;
& made that a potent Instrument to deliver and exhibit his divine body unto us, as the Apothecaries box does deliver and exhibit us the composition or medicine;
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Thus M. B. And to this very end & purpose did the most auncient fathers applie these and the like similitudes, shevving most excellently that as in humanitie many good thing;
Thus M. B. And to this very end & purpose did the most ancient Father's apply these and the like Similitudes, showing most excellently that as in humanity many good thing;
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as faith, hope, charitie, patience &c. many also, as consession of Christs name, suffering of afflictions, almes geving, fasting, praying, baptisme, confirmation &c. vvere wrought by the body to the beautifying and more sanctification of the sowle.
as faith, hope, charity, patience etc. many also, as Confessi of Christ name, suffering of afflictions, alms giving, fasting, praying, Baptism, confirmation etc. were wrought by the body to the beautifying and more sanctification of the soul.
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though they be buried in the earth and resolued into dust, yet shal rise in their time, the word of god (that is Christ) geving them resurrection to the glory of god the father. Again:
though they be buried in the earth and resolved into dust, yet shall rise in their time, the word of god (that is christ) giving them resurrection to the glory of god the father. Again:
which is nourished to eternal life by the body & blud of Christ? VVhich is the argument also of Tertullian in his booke de resurrectione carnis. Gregotius Nyssenus brother to S. Basil the great, disputeth altogether in like so•me.
which is nourished to Eternal life by the body & blood of christ? Which is the argument also of Tertullian in his book the resurrection carnis. Gregotius Nyssenus brother to S. Basil the great, disputeth altogether in like so•me.
even so the immortal body of Christ entring into our body, altereth & chaungeth it. And as a poison mingled with that which is wholesom, marreth and corrupteth it:
even so the immortal body of christ entering into our body, altereth & changeth it. And as a poison mingled with that which is wholesome, marreth and corrupteth it:
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The body of Christ is ioyned to the bodies of the faithful, to the end that by such a contunction with an immortal body, man also maybe made partaker of immortalitie.
The body of christ is joined to the bodies of the faithful, to the end that by such a contunction with an immortal body, man also maybe made partaker of immortality.
For this cause the auncient and general Councel of Nice calleth the sacrament a pledge or symbole of our resurrection: S. Athanasius, a defence and preservatiue to the resurrection of eternal life:
For this cause the ancient and general Council of Nicaenae calls the sacrament a pledge or symbol of our resurrection: S. Athanasius, a defence and preservative to the resurrection of Eternal life:
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And when Christ saith, I wil raise him vp, he meaneth, Corpus meum quod comedetur, my body which shal be eaten (in the Sacrament) shal raise him Al which sayings of Christ and those blessed Martyrs and byshops, the reader must not so interpret (as our adversaries cavil most peevishly) as though we or they taught, that no man could be saved,
And when christ Says, I will raise him up, he means, Corpus meum quod comedetur, my body which shall be eaten (in the Sacrament) shall raise him All which sayings of christ and those blessed Martyrs and Bishops, the reader must not so interpret (as our Adversaries cavil most peevishly) as though we or they taught, that no man could be saved,
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But as our Sauiour and al the church maketh marryrdom a soveraine and principal meane to attaine eternal life, not excluding for al that other good vertues,
But as our Saviour and all the Church makes marryrdom a sovereign and principal mean to attain Eternal life, not excluding for all that other good Virtues,
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as preaching, praying, fasting, almes geving &c. and on the contrary, by like assured ground of Christ and al scripture, heresie and infidelitie is the high and brode way to hel,
as preaching, praying, fasting, alms giving etc. and on the contrary, by like assured ground of christ and all scripture, heresy and infidelity is the high and broad Way to hell,
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in like maner this communication of Christs immortal and glorious body in the sacrament, is a special grace and singular prerogatiue in the nevv testament, whereby our bodies & sovvles are set in possession of life eternal,
in like manner this communication of Christ immortal and glorious body in the sacrament, is a special grace and singular prerogative in the new Testament, whereby our bodies & Souls Are Set in possession of life Eternal,
p-acp j n1 d n1 pp-f npg1 j cc j n1 p-acp dt n1, vbz dt j n1 cc j n1 p-acp dt j n1, c-crq po12 n2 cc n2 vbr vvn p-acp n1 pp-f n1 j,
nor to Manna, not to the Iewes bread, not to reading the scripture, not to preaching, not to beleeving that Christ dyed and rose again for our iustification (in al vvhich yet we being faithful men eate the flesh of Christ spiritually and also drinke his blud) but only to the eating of this dreadful mysterie;
nor to Manna, not to the Iewes bred, not to reading the scripture, not to preaching, not to believing that christ died and rose again for our justification (in all which yet we being faithful men eat the Flesh of christ spiritually and also drink his blood) but only to the eating of this dreadful mystery;
ccx p-acp n1, xx p-acp dt np2 n1, xx p-acp vvg dt n1, xx p-acp vvg, xx p-acp vvg cst np1 vvd cc vvd av p-acp po12 n1 (p-acp d r-crq av pns12 vbg j n2 vvi dt n1 pp-f np1 av-j cc av vvi po31 n1) p-acp j p-acp dt n-vvg pp-f d j n1;
& the auncient fathers, martyrs, bysshops, and Councels in thus expounding; vnderstood Christs body to be truly, really, and in deed receiyed in this Sacrament;
& the ancient Father's, Martyrs, Bishops, and Counsels in thus expounding; understood Christ body to be truly, really, and in deed receiyed in this Sacrament;
cc dt j-jn n2, n2, n2, cc n2 p-acp av vvg; vvd npg1 n1 pc-acp vbi av-j, av-j, cc p-acp n1 vvn p-acp d n1;
M. B. hereticalls in words magnifieth the sacrament, whereas in truth he most abaseth it ▪ making Christs body to be ioyned therewith as s•enderly as with any creature in the world;
M. B. hereticalls in words magnifieth the sacrament, whereas in truth he most abaseth it ▪ making Christ body to be joined therewith as s•enderly as with any creature in the world;
THat M. B. were of the self same iudgement with those auncient fathers touching Christs real presence in the sacramēt, I should gather out of these his words novv r•h•arsed,
THat M. B. were of the self same judgement with those ancient Father's touching Christ real presence in the sacrament, I should gather out of these his words now r•h•arsed,
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nether could a man make any doubt thereof, were it not that he being an heretike, the nature of heresie maketh vs suspect that he speaketh not plainly, roundly,
neither could a man make any doubt thereof, were it not that he being an heretic, the nature of heresy makes us suspect that he speaks not plainly, roundly,
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And our Sauiour teacheth that the maner of heretikes is to cloth them selues, with sheepes clothing, to pretēd simplicitie, to speake Catholikely, to couer and colour their impietie with the phrase, words,
And our Saviour Teaches that the manner of Heretics is to cloth them selves, with Sheep clothing, to pretend simplicity, to speak Catholicly, to cover and colour their impiety with the phrase, words,
& speech of the church, of Catholikes & Catholike pastors: whereas inwardly they are rauening wolues, they meane dānably, they meane as heretikes & Apostataes,
& speech of the Church, of Catholics & Catholic Pastors: whereas inwardly they Are ravening wolves, they mean damnably, they mean as Heretics & Apostates,
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and as S. Peter teacheth, they being lying masters, first vvorke their owne destruction, after by seyned & counterfeit words make marchandize of other men, seeking to draw them also to like damnation:
and as S. Peter Teaches, they being lying Masters, First work their own destruction, After by seined & counterfeit words make merchandise of other men, seeking to draw them also to like damnation:
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Ye may perceiue also by your outward senses, that the holy of Christ and the signes are not conioyned corporally ▪ Their bodies touch not one the other.
You may perceive also by your outward Senses, that the holy of christ and the Signs Are not conjoined corporally ▪ Their bodies touch not one the other.
pn22 vmb vvi av p-acp po22 j n2, cst dt j pp-f np1 cc dt n2 vbr xx vvn av-j ▪ po32 n2 vvb xx pi dt n-jn.
VVe can craue no other coniunction then may stand and agree with the nature of a sacrament, • therefore here is no other then a sacramental coniunction. I graunt:
We can crave no other conjunction then may stand and agree with the nature of a sacrament, • Therefore Here is no other then a sacramental conjunction. I grant:
pns12 vmb vvi dx j-jn n1 av vmb vvi cc vvi p-acp dt n1 pp-f dt n1, • av av vbz dx n-jn cs dt j n1. pns11 vvb:
But what meane yow by a sacramental coniunction? any thing els besides a tropical, figuratiue, or significatiue representation? speake plainly, that the reader may know where to fynd yow;
But what mean you by a sacramental conjunction? any thing Else beside a tropical, figurative, or significative representation? speak plainly, that the reader may know where to find you;
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but only a relation, and a relation voluntarie depending as al vvords do, be they visible or audible, vpon the vvil of man (who hath authoritie to alter and chaunge them) and therefore ioynes things absent no more then the power of man is able to ioyne them, which is nothing at al. For let vs a litle better examine and consider these words,
but only a Relation, and a Relation voluntary depending as all words do, be they visible or audible, upon the will of man (who hath Authority to altar and change them) and Therefore joins things absent no more then the power of man is able to join them, which is nothing At all For let us a little better examine and Consider these words,
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& M. B. after againe precisely, diligently, and at large repeateth them as very important and excellent wel describing the coniunction of Christs body with their signe.
& M. B. After again precisely, diligently, and At large repeateth them as very important and excellent well describing the conjunction of Christ body with their Signen.
cc n1 np1 p-acp av av-j, av-j, cc p-acp j vvz pno32 a-acp av j cc j av vvg dt n1 pp-f npg1 n1 p-acp po32 n1.
Euen (saith he) as when we heare named Paris, France, Calecut, the king, north, south, things past and done in the beginning of the vvorld, things to come & to be done in the end of the vvorld;
Even (Says he) as when we hear nam paris, France, Calicut, the King, north, south, things past and done in the beginning of the world, things to come & to be done in the end of the world;
such vvords cause mē if they marke them wel, to conceiue and in mynd to imagine the thing signified, which could not be except there were a coniunction betwene the word and the thing signified:
such words cause men if they mark them well, to conceive and in mind to imagine the thing signified, which could not be except there were a conjunction between the word and the thing signified:
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For as vve reade of Iulianus the Apostata, that being once among his cōiurers, who had raised vp the deuil, he suddenly affrighted by the sight remembred god,
For as we read of Iulianus the Apostata, that being once among his conjurers, who had raised up the Devil, he suddenly affrighted by the sighed remembered god,
and consequently according to this mans preaching & doctrine doubtles these are conioyned one with an other, the deuil is conioyned vvith God, hel vvith heauē, sicknes vvith helth, black is conioyned vvith vvhite, Catholike doctrine vvith heresie, and vvit vvith folie:
and consequently according to this men preaching & Doctrine doubtless these Are conjoined one with an other, the Devil is conjoined with God, hell with heaven, sickness with health, black is conjoined with white, Catholic Doctrine with heresy, and wit with folly:
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and euen such is the coniunction of their signe or supper vvith Christs body. VVhich hovv vvorthy a coniunction it is, and fit for a sacramental signe of Geneua, or rather of Gehenna;
and even such is the conjunction of their Signen or supper with Christ body. Which how worthy a conjunction it is, and fit for a sacramental Signen of Geneva, or rather of Gehenna;
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For as before hath bene said, vvords spoken in some certain language, as Scottish or English (vvhich clause M. B. addeth for good reason) signifie one thing by the consent of that nation,
For as before hath be said, words spoken in Some certain language, as Scottish or English (which clause M. B. adds for good reason) signify one thing by the consent of that Nation,
For that signifieth not any certain thing by consent of any one nation, but his signification dependeth of the ministers sermon, vvithout vvhich it is nought els but common bread. For so M. B. teacheth.
For that signifies not any certain thing by consent of any one Nation, but his signification dependeth of the Ministers sermon, without which it is nought Else but Common bred. For so M. B. Teaches.
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Mary after the sermon, it putteth yovv in remembrance of Christ, and then lo vvhen then minister hath preached and opened al the parts, Christ shal come to our mind, not by vertue of the bread,
Mary After the sermon, it putteth Yow in remembrance of christ, and then lo when then minister hath preached and opened all the parts, christ shall come to our mind, not by virtue of the bred,
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So that if the Minister make his sermon (as cōmonly) against the Pope & Catholikes, that they in executing heretikes, Anabaptists, Zuinglians, Trinitarians,
So that if the Minister make his sermon (as commonly) against the Pope & Catholics, that they in executing Heretics, Anabaptists, Zwinglians, Trinitarians,
& such other Gospellers, haue powred out the blud of the Lords martyrs, thē the wine wil as aptly make the Communicants remember such martyrs blud.
& such other Evangelists, have poured out the blood of the lords Martyrs, them the wine will as aptly make the Communicants Remember such Martyrs blood.
cc d j-jn n2, vhb vvn av dt n1 pp-f dt n2 n2, pno32 dt n1 vmb a-acp av-j vvi dt n2 vvb d ng1 n1.
If a Catholike in mynd, though schismatike in external behauiour, or some Lutheran be present vvho thinks vvith Luther & the Lutherans, that al such creatures are martyrs of the Deuil;
If a Catholic in mind, though schismatic in external behaviour, or Some Lutheran be present who thinks with Luther & the Lutherans, that all such creatures Are Martyrs of the devil;
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and so furth a number of such significations, and as proper, apt & conuenient one as the other must needs rise, according to the difference of ministers sermons, of mens conceites and fantalies.
and so forth a number of such significations, and as proper, apt & convenient one as the other must needs rise, according to the difference of Ministers Sermons, of men's conceits and fantalies.
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So that betvvene the bread and vvine, and Christs body and blud; there is no such coniunction, as is betvvene vvords signifying & the things signifyed:
So that between the bred and wine, and Christ body and blood; there is no such conjunction, as is between words signifying & the things signified:
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And this I proue by M. B. his owne words, & preferre a picture before his bread & vvine by the same reason, by vvhich he goeth about to proue the contrarie.
And this I prove by M. B. his own words, & prefer a picture before his bred & wine by the same reason, by which he Goes about to prove the contrary.
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Is it true? Hath a picture such force and vertue to cavse vs at the sight thereof to remember the thing represented? Ergo a picture is a far better sacrament then is your bread and vvine in the supper.
Is it true? Hath a picture such force and virtue to cause us At the sighed thereof to Remember the thing represented? Ergo a picture is a Far better sacrament then is your bred and wine in the supper.
vbz pn31 j? vhz dt n1 d n1 cc n1 pc-acp vvi pno12 p-acp dt n1 av pc-acp vvi dt n1 vvn? fw-la dt n1 vbz dt av-j jc n1 av vbz po22 n1 cc n1 p-acp dt n1.
For a picture (let it be for example sake the picture of Christ crucified) at the first sight of it, bringeth to the memorie of a Christian, the death & passion of Christ;
For a picture (let it be for Exampl sake the picture of christ Crucified) At the First sighed of it, brings to the memory of a Christian, the death & passion of christ;
So then the bread and vvine can not signifie thus much, but there is required vvithal a preaching and opening of the parts of the sacrament. But a faire and vvel made picture, vvithout preaching or so much a do, forthvvith at the first sight thereof vvil bring the passion of Christ to my mynd ▪ Again, vvhat man endued vvith common reason and wit, wil not graunt, that a picture vvhich signifieth naturally;
So then the bred and wine can not signify thus much, but there is required withal a preaching and opening of the parts of the sacrament. But a fair and well made picture, without preaching or so much a do, forthwith At the First sighed thereof will bring the passion of christ to my mind ▪ Again, what man endued with Common reason and wit, will not grant, that a picture which signifies naturally;
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being vsed vvith some forme of religion in a temple, as among the Caluinists, may signifie honour done to Bacchus and Ceres as in time of the old Paganes:
being used with Some Form of Religion in a temple, as among the Calvinists, may signify honour done to Bacchus and Ceres as in time of the old Pagans:
Again, vvhereas the bread and vvine doth signifie as these men appoint it in special, only by reason of the preaching annexed and opening vp the parts of the sacrament, seeing this signification and declaration hath bene made fully, perfitely,
Again, whereas the bred and wine does signify as these men appoint it in special, only by reason of the preaching annexed and opening up the parts of the sacrament, seeing this signification and declaration hath be made Fully, perfectly,
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and absolutely by the preaching and opening vp the parts of the sacrament; vvho can deny, but it is mere superstuous to adde the breaking of the bread,
and absolutely by the preaching and opening up the parts of the sacrament; who can deny, but it is mere superstuous to add the breaking of the bred,
and drinking of vvine? an obscure, darke, & secret figure, after a cleere, manifest and publike declaration? This is in deed vvhen the Sunne shineth, to light a candle;
and drinking of wine? an Obscure, dark, & secret figure, After a clear, manifest and public declaration? This is in deed when the Sun shines, to Light a candle;
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hovv they overthrevv churches, monasteries, tovvres & castels, burnt vvhole cities, made desolate most faire & florishing Prouinces, in fine after a long sermō or oratiō to such effect, should before his audience pul out of his bosome a sticke, or a peece of paper;
how they overthrew Churches, monasteries, towers & Castles, burned Whole cities, made desolate most fair & flourishing Provinces, in fine After a long sermon or oration to such Effect, should before his audience pull out of his bosom a stick, or a piece of paper;
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The first part of the coniunction standes in a relation, which rises vpon a certain similitude, likenes, proportion and analogie, which is between the one & the other.
The First part of the conjunction Stands in a Relation, which rises upon a certain similitude, likeness, proportion and analogy, which is between the one & the other.
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For looke how able the bread is to nurish the body to this life earthly and temporal, the flesh of Christ signified by the bread is as able to nurish both body and sowle to life euerlasting.
For look how able the bred is to nourish the body to this life earthly and temporal, the Flesh of christ signified by the bred is as able to nourish both body and soul to life everlasting.
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For this signification and relation the bread and vvine haue ether by the sermon preached, or vvithout the sermon, being cōsidered in them selues apart in their owne nature. If the first;
For this signification and Relation the bred and wine have either by the sermon preached, or without the sermon, being considered in them selves apart in their own nature. If the First;
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For that euery creature natural or artificial (much more liuing, much more reasonable, & yet much more spiritual and Angelical) in some good sort resembleth and shevveth furth the grace, goodnes, povver & maiesty of God his creator.
For that every creature natural or artificial (much more living, much more reasonable, & yet much more spiritual and Angelical) in Some good sort resembles and Showeth forth the grace, Goodness, power & majesty of God his creator.
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Such coniunction as here is spoken of, there is betvvene God or Christ and a cap, a govvne or coate, a svvord, a dish, any beast, much more my man, &c. For as a cap keepeth the head from rayne and fovvle vvether,
Such conjunction as Here is spoken of, there is between God or christ and a cap, a gown or coat, a sword, a dish, any beast, much more my man, etc. For as a cap Keepeth the head from rain and foul wether,
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Much more such similitudes may be sound in beasts, in vvhich (as al Diuines cōfesse) there is vestigium dei, a more lively footestep and marke of God.
Much more such Similitudes may be found in beasts, in which (as all Divines confess) there is vestigium dei, a more lively footstep and mark of God.
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For vvhich cause especially and particularly, for that I say, they in some special maner represented & figured the Messias to come, our blessed Sauiour:
For which cause especially and particularly, for that I say, they in Some special manner represented & figured the Messias to come, our blessed Saviour:
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or Arrius or Iohn Knox, vvho being created to the image and similitude of God, haue a thousand times more likenes, resemblāce proportion and analogie to God and Christ,
or Arius or John Knox, who being created to the image and similitude of God, have a thousand times more likeness, resemblance proportion and analogy to God and christ,
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The second point of the coniunction standes in a continual and mu••d cōcurring of the one with the other, in such sort, that the signe and the thing signified are offered both together at one time, and in one action:
The second point of the conjunction Stands in a continual and mu••d concurring of the one with the other, in such sort, that the Signen and the thing signified Are offered both together At one time, and in one actium:
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Looke •ow † bissie the minister is in breaking that bread, in powring out that wine, in geuing that bread & wine to thee: as bissie is Christ in breaking † his owne body to thee & in geuing thee the iuyce of his owne body after a spiritual & inuisible maner.
Look •ow † bissie the minister is in breaking that bred, in Pouring out that wine, in giving that bred & wine to thee: as bissie is christ in breaking † his own body to thee & in giving thee the juice of his own body After a spiritual & invisible manner.
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These words may seeme to make some coniunction betvvene the bread in their Supper and Christs body but being truly vvayghed according to these mens doctrine, they conteyne nothing but a mockerie and coosinage of the poore people, besides much vvickednes, prophane conceits,
These words may seem to make Some conjunction between the bred in their Supper and Christ body but being truly vvayghed according to these men's Doctrine, they contain nothing but a mockery and coosinage of the poor people, beside much wickedness, profane conceits,
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what a prophanitie is it and irreligious impietie, to flame Christ in heauen by their ministers paltring in earth? and to tel the communicants, that he doth there in his body,
what a profanity is it and irreligious impiety, to flame christ in heaven by their Ministers paltering in earth? and to tell the communicants, that he does there in his body,
and to wil them especially to consider and thinke when they are a• the table & in sight of that Action, that looke what thow leest the minister doing outwardly, what euer it be (a large worde) Christ is as bissie doing al those things spiritually to thy sowle:
and to will them especially to Consider and think when they Are a• the table & in sighed of that Actium, that look what thou least the minister doing outwardly, what ever it be (a large word) christ is as bissie doing all those things spiritually to thy soul:
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VVhy sir? As yovv breake your bread in your Supper, doth Christ so breake his body in heauen? As the minister povvreth out the vvine, doth Christ so povvre out and communicate his blud,
Why sir? As Yow break your bred in your Supper, does christ so break his body in heaven? As the minister poureth out the wine, does christ so power out and communicate his blood,
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though after an inuisible and spiritual maner, yet truly as yovv haue told vs sundry times? And doth not Christ communicate his body & blud ioyntly & vvholy,
though After an invisible and spiritual manner, yet truly as Yow have told us sundry times? And does not christ communicate his body & blood jointly & wholly,
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as your minister is in earth? VVhat a vile resemblance and comparison is this, to make the rude people imagin, that Christ is not in heauen, glorious, immortal,
as your minister is in earth? What a vile resemblance and comparison is this, to make the rude people imagine, that christ is not in heaven, glorious, immortal,
& impassible, but after an earthly maner working, labouring, toyling, & bissying him self to ansvvere your Ministers breaking of bread, povvring out vvine, dealing & diuiding it in earth? True it is, Christ in heauen doth ratifie & concurre vvith the doings of his officers and servants in earth,
& impassable, but After an earthly manner working, labouring, toiling, & bissying him self to answer your Ministers breaking of bred, Pouring out wine, dealing & dividing it in earth? True it is, christ in heaven does ratify & concur with the doings of his Officers and Servants in earth,
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For hovv so euer they instrumentally do their parts, Christ is he qui baptizat in spiritu, that baptizeth & doth al the rest in the holy ghost, & by authoritie, as S. Iohn saith.
For how so ever they instrumentally do their parts, christ is he qui baptizat in spiritu, that baptizeth & does all the rest in the holy ghost, & by Authority, as S. John Says.
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nor yet humanitie, but litle differing frō plain scurrilitie ▪ especially to men that know hovv bissilie and troublesomly oft tymes yovv minister your comunions.
nor yet humanity, but little differing from plain scurrility ▪ especially to men that know how bissilie and troublesomely oft times Yow minister your comunions.
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VVhereof Clebitius a prelate of your order brawling with his cominister Heshusius about this ministring, geueth vs some tast, amongest a number of other faults charging him vvith these:
Whereof Clebitius a prelate of your order brawling with his cominister Heshusius about this ministering, Giveth us Some taste, amongst a number of other Faults charging him with these:
Diddest rot their in making ministers allow a publike communiō of one only person, & that before the whole congregation? Did dest not thow commaund me superstitiously to number the breads of the Eucharist? VVhen the Communion vvas ended, and the Cōmunicants had drunke their parts, didst not thow forbid me to powre backe again in to the tankard, the wine that remained? VVhen the breads appointed for the Eucharist were spent and new were to be taken,
Didst rot their in making Ministers allow a public communion of one only person, & that before the Whole congregation? Did dest not thou command me superstitiously to number the breads of the Eucharist? When the Communion was ended, and the Communicants had drunk their parts, didst not thou forbid me to pour back again in to the tankard, the wine that remained? When the breads appointed for the Eucharist were spent and new were to be taken,
and deliuered out, didst not thow repeate againe the institution of Christ, and that in solemne musike? VVhen as in the congregation• would not willingly permit to thee the administration of the cuppe, didst not thow commaund thy colleag, that in the face of the congregation he should take the cup from me by force ▪ And for that cause did not I hold it fast,
and Delivered out, didst not thou repeat again the Institution of christ, and that in solemn music? When as in the congregation• would not willingly permit to thee the administration of the cup, didst not thou command thy colleag, that in the face of the congregation he should take the cup from me by force ▪ And for that cause did not I hold it fast,
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¶ Again hovv chaunceth it, that yovv forget so soone the forme of ministring your Communion, vvhere it is precisely noted, that the people, & not the minister, distribute and diuide the bread among themselues:
¶ Again how chanceth it, that Yow forget so soon the Form of ministering your Communion, where it is precisely noted, that the people, & not the minister, distribute and divide the bred among themselves:
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Thirdly, which is the chief, I maruel you perceiue not your owne vvrong and false application of your communicating vvhen yovv so expresse eating of Christs flesh and drinking his blud, by the ministers action & deliuering the bread,
Thirdly, which is the chief, I marvel you perceive not your own wrong and false application of your communicating when Yow so express eating of Christ Flesh and drinking his blood, by the Ministers actium & delivering the bred,
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when as yow make such a ioynt-offering and concurrence as here yovv describe that the signe and thing signified are offered both together one time, and in one action;
when as you make such a ioynt-offering and concurrence as Here Yow describe that the Signen and thing signified Are offered both together one time, and in one actium;
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& say other where, that so 〈 ◊ 〉 is the body & blud of Christ conioyned with that bread 〈 … 〉 wine, that as soone as thou receiuest that bread in to thy mouth (if thow be a faithful man or woman) so soone thow receiuest the body of Christ in to thy sowle, & that by faith.
& say other where, that so 〈 ◊ 〉 is the body & blood of christ conjoined with that bred 〈 … 〉 wine, that as soon as thou receivest that bred in to thy Mouth (if thou be a faithful man or woman) so soon thou receivest the body of christ in to thy soul, & that by faith.
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Know yow not that this doctrine is refuted by every Sacramētarie Protestant (I suppose) that ever wrote of the sacraments? VVho is there among them al that ever wrote a booke of common places,
Know you not that this Doctrine is refuted by every Sacramentary Protestant (I suppose) that ever wrote of the Sacraments? Who is there among them all that ever wrote a book of Common places,
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Reade vvith a litle more diligence Calvins Institutions, & whereas yovv vvil haue the body and blud of Christ truly conioyned with your bread and vvine,
Reade with a little more diligence Calvins Institutions, & whereas Yow will have the body and blood of christ truly conjoined with your bred and wine,
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Reade his commentaries vpon S. Paule to the Ephesians, and yovv shal see him most strongly (after the principles of your gospel) to beate dovvne al this ioynt offering and ioynt receiving.
Read his commentaries upon S. Paul to the Ephesians, and Yow shall see him most strongly (After the principles of your gospel) to beat down all this joint offering and joint receiving.
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Reade Zuinglius, and he vvil teach yovv, that herein yovv erre notably. Some there are (saith Zuinglius) which suppose the sacraments to be such signes,
Read Zwingli, and he will teach Yow, that herein Yow err notably. some there Are (Says Zwingli) which suppose the Sacraments to be such Signs,
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VVhen Christians are baptized (saith Musculus) the things signified by the external sacrament are wrought in the elect as pleased the spirite of Christ, ether before,
When Christians Are baptised (Says Musculus) the things signified by the external sacrament Are wrought in the elect as pleased the Spirit of christ, either before,
And therefore let no man thinke, that the spirite is so tyed to the external sacrament, that he worketh spiritually and effectually ether in the harts of al that be baptized,
And Therefore let no man think, that the Spirit is so tied to the external sacrament, that he works spiritually and effectually either in the hearts of all that be baptised,
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He is a mad man, that so thinketh &c. And it is very absurd to tye the operation of the holy ghost which is most free, to the external act of baptisme.
He is a mad man, that so Thinketh etc. And it is very absurd to tie the operation of the holy ghost which is most free, to the external act of Baptism.
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Reade Bullinger, and he vvil teach yovv, that faithful Christians do not then first receiue gods grace and beauenly gifts when they receiue the sacramental signes.
Read Bullinger, and he will teach Yow, that faithful Christians do not then First receive God's grace and beauenly Gifts when they receive the sacramental Signs.
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after at leasure they take the signes &c. So when we baptise children, we protest clearely, that we do not then first in baptisme geue them the grace of god which before they wanted;
After At leisure they take the Signs etc. So when we baptise children, we protest clearly, that we do not then First in Baptism give them the grace of god which before they wanted;
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Finally, reade Peter Martyr, Bucer, Beza, Occolampadius, any Zuinghan, Caluinist, or Anabaptist, and yovv shal find them to reproue this your opinion as Papistical.
Finally, read Peter Martyr, Bucer, Beza, Oecolampadius, any Zuinghan, Calvinist, or Anabaptist, and Yow shall find them to reprove this your opinion as Papistical.
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And vvhat need I to obiect particular doctors, vvhereas the vniuersal scope and preaching of al Caluinists and Caluinisme, is plaine contrarie? So soone (saith this man) as thow receiuest the bread into thy mouth,
And what need I to Object particular Doctors, whereas the universal scope and preaching of all Calvinists and Calvinism, is plain contrary? So soon (Says this man) as thou receivest the bred into thy Mouth,
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So soone say yovv, and no sooner? not before? VVhen at your supper there be 2 or 3. hundred, doth not the last mā •ate Christ by faith, before his turne come to receiue the bread into his mouth? Al the time of the Sermon, al the time of the thankes geuing al the time of the communiō when he seeth the bread br•ker, and wine powred cut and he by occasion thereof thinketh on Christs passion, doth he not spiritually by faith eate Christ? Do not yovv defend this to be the proper spiritual eating of your supper ▪ It is evident, and manifestly declared before.
So soon say Yow, and no sooner? not before? When At your supper there be 2 or 3. hundred, does not the last man •ate christ by faith, before his turn come to receive the bred into his Mouth? All the time of the Sermon, all the time of the thanks giving all the time of the communion when he sees the bred br•ker, and wine poured Cut and he by occasion thereof Thinketh on Christ passion, does he not spiritually by faith eat christ? Do not Yow defend this to be the proper spiritual eating of your supper ▪ It is evident, and manifestly declared before.
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so soone thow receiuest Christs body by faith, whereas it is receiued as wel before, as wel after, and no more nor no sooner vvith that bread, then vvithout it.
so soon thou receivest Christ body by faith, whereas it is received as well before, as well After, and no more nor no sooner with that bred, then without it.
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for that (as aftervvards yovv say) that signe wakeneth al the outward senses, and putteth vs in remembrance of Christs body and blud, vvhich is the only coniunction that yovv or your maisters can stand to.
for that (as afterwards Yow say) that Signen wakeneth all the outward Senses, and putteth us in remembrance of Christ body and blood, which is the only conjunction that Yow or your masters can stand to.
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the nature of the bread being al one, and Christian men having euer s•ue faith (as vve must presuppose) vvhich is nothing bettered by the breaking of the bread in one place more then in an other.
the nature of the bred being all one, and Christian men having ever s•ue faith (as we must presuppose) which is nothing bettered by the breaking of the bred in one place more then in an other.
or vvoorke or play, geue thankes to god for al things in the name of Christ Iesus, and so questionles haue a faith, by vvhich only and no other vvaies Christ is eaten in the communion,
or work or play, give thanks to god for all things in the name of christ Iesus, and so questionless have a faith, by which only and no other ways christ is eaten in the communion,
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as M. B. teacheth, and is the vniuersal doctrine of the sacramentaries and Caluinists, hereof it folovveth cleerly and plainly, that the second part of his coniunction of Christ with the sacramental bread, al this ioynt offering & ioynt receiving, al this concurrence, this secret and mystical coniunction (for by these many vvords & laborious affectatiō of divers phrases he wovld make his auditory imagine some great matter in their bread & vvine) is as vvel & truly found & performed vvhē Christiā mē together eate any kind of meate, or drinke any kind of. drinke.
as M. B. Teaches, and is the universal Doctrine of the Sacramentaries and Calvinists, hereof it Followeth clearly and plainly, that the second part of his conjunction of christ with the sacramental bred, all this joint offering & joint receiving, all this concurrence, this secret and mystical conjunction (for by these many words & laborious affectation of diverse phrases he would make his auditory imagine Some great matter in their bred & wine) is as well & truly found & performed when Christian men together eat any kind of meat, or drink any kind of. drink.
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yea better a great deale, vvhen vve fast and eate nothing? For the eating of Christ by faith, vvhich only they acknovvledge, and the same no lesse out of the supper then in it, is,
yea better a great deal, when we fast and eat nothing? For the eating of christ by faith, which only they acknowledge, and the same no less out of the supper then in it, is,
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vvhen vve absteyne from breakefast, dinner and supper, then vvhen vve supper as also by considering any creature of God vve haue cause to thinke of Christ, that is,
when we abstain from breakfast, dinner and supper, then when we supper as also by considering any creature of God we have cause to think of christ, that is,
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and Christ is as truly offered to his sovvle, and there is the very self same ioynt. offering, and ioynt-receiuing, and concurrence, and secret mystical coniunction, vvith,
and christ is as truly offered to his soul, and there is the very self same joint. offering, and ioynt-receiuing, and concurrence, and secret mystical conjunction, with,
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& euery one of these creatures as much wakeneth the outward senses (vvherein cōsisteth the vertue & efficacie of their signe) as doth the bread and vvine in their Scottish or Geneuian supper,
& every one of these creatures as much wakeneth the outward Senses (wherein Consisteth the virtue & efficacy of their Signen) as does the bred and wine in their Scottish or Genevian supper,
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and bargaine or contract betvvene them made before, vvherevnto being drawen in to an autentical forme and instrument, the seale is ioyned for confirmation and ratification of such antecedent contract:
and bargain or contract between them made before, whereunto being drawn in to an authentical Form and Instrument, the seal is joined for confirmation and ratification of such antecedent contract:
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euen so these men in their communion hauing first seene the bread broken, whereby their sight informed did conuoy to the mynd the remembrance of Christ, vvhich is the eating of his flesh:
even so these men in their communion having First seen the bred broken, whereby their sighed informed did convoy to the mind the remembrance of christ, which is the eating of his Flesh:
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or hauing heard the word preached distinctly, and al the parts opened, vvhich also is eating of Christ by faith, thereafter receiue the sacramental bread and wine,
or having herd the word preached distinctly, and all the parts opened, which also is eating of christ by faith, thereafter receive the sacramental bred and wine,
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nether the ioyning of god or Christ to vs. For who so euer is not ioyned to god before be receiue the sacraments, he eateth and drinketh his •••• iudgment.
neither the joining of god or christ to us For who so ever is not joined to god before be receive the Sacraments, he Eateth and Drinketh his •••• judgement.
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whereof forth with I shal entreate. One thing first of al the reader may note, that whereas this man so magnifieth the worke of our renovation from the state of sinne to gods grace,
whereof forth with I shall entreat. One thing First of all the reader may note, that whereas this man so magnifieth the work of our renovation from the state of sin to God's grace,
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and yet in fine, to procure and worke our second creation ten thousand times greater then our first creation, assigneth for the meane, such a graceles bit of bread;
and yet in fine, to procure and work our second creation ten thousand times greater then our First creation, assigneth for the mean, such a graceless bit of bred;
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The third assertion, that Christs body is not promised, nor geuē to be receiued corporally, is likewise refuted by plain scriptures, which teach a real and corporal eating, and not only by faith.
The third assertion, that Christ body is not promised, nor given to be received corporally, is likewise refuted by plain Scriptures, which teach a real and corporal eating, and not only by faith.
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whereof he geueth in this place a faire example, to the manifest abasing of the Scottish Communion. CHAP. 8. ANd yet as though hetherto he had not sufficiently against his former words, disgraced & abased his poore tropical bread, he goeth much farther:
whereof he Giveth in this place a fair Exampl, to the manifest abasing of the Scottish Communion. CHAP. 8. ANd yet as though hitherto he had not sufficiently against his former words, disgraced & abased his poor tropical bred, he Goes much farther:
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For vvhich, as hetherto he hath alleaged no one text or syllable of scripture, to proue I meane the thing in questiō betvvene him and the Catholiks touching this sacrament (for impertinently one or tvvo places he hath quoted otherwise) so here he somvvhat more dravveth from it al estimation due to a sacrament of Christ and his church:
For which, as hitherto he hath alleged no one text or syllable of scripture, to prove I mean the thing in question between him and the Catholics touching this sacrament (for impertinently one or tvvo places he hath quoted otherwise) so Here he somewhat more draweth from it all estimation due to a sacrament of christ and his Church:
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VVhether the signe and thing signified be deliuered to the communicants by one man or no? He ansvvereth No. Next, VVhether the signe and thing signified be deliuered to them in one action? He answereth No. Thirdly, VVhether it be geuen to one instrument? The ansvvere is No. Fourthly, VVhether the signe and thing signified be offered & receiued after one maner? The answere likevvise is No. Al th•se he vvilleth his auditors to marke diligently, & then (saith he) litle difficultie shal •e find i• the sacrament ▪ vvhich I confesse.
Whether the Signen and thing signified be Delivered to the communicants by one man or no? He Answers No. Next, Whether the Signen and thing signified be Delivered to them in one actium? He Answers No. Thirdly, Whether it be given to one Instrument? The answer is No. Fourthly, Whether the Signen and thing signified be offered & received After one manner? The answer likewise is No. All th•se he willeth his Auditors to mark diligently, & then (Says he) little difficulty shall •e find i• the sacrament ▪ which I confess.
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For al these negative ansvveres standing for true, there is no more difficultie in their sacrament then in any other mo•sel of bread or meate, vvhich vve eate euery day.
For all these negative answers standing for true, there is no more difficulty in their sacrament then in any other mo•sel of bred or meat, which we eat every day.
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But that the Christian reader be not deceiued, and thinke likevvise of the sacraments of Christs church in that respect I wil severally shevv the vanitie and falsitie of them, especially the first three;
But that the Christian reader be not deceived, and think likewise of the Sacraments of Christ Church in that respect I will severally show the vanity and falsity of them, especially the First three;
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yet is it but weake anb slender in the catholike church, where the veritie of the sacraments is not tried by the clearenes of the eye sight (for so sometimes the ministers dog that standeth by him, seeth perhaps more in the sacrament then he:
yet is it but weak anb slender in the catholic Church, where the verity of the Sacraments is not tried by the clearness of the eye sighed (for so sometime the Ministers dog that Stands by him, sees perhaps more in the sacrament then he:
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& yong men that haue good eyes, more then old, whose eye sight is dim, & therefore need spectacles) but by Christs ordinance & the cleare•es of faith.
& young men that have good eyes, more then old, whose eye sighed is dim, & Therefore need spectacles) but by Christ Ordinance & the cleare•es of faith.
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For why? •f any man in the world had power to geue Christs body and •lud, no question that man should haue power to clense the hart and conscience (for the blud of Christ hath that power with it) and consequently should haue power to forgeue sinnes.
For why? •f any man in the world had power to give Christ body and •lud, no question that man should have power to cleanse the heart and conscience (for the blood of christ hath that power with it) and consequently should have power to forgive Sins.
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For the second part of that coniunction he there made to consist in a continual & m•••al concurring of the one with the other in such sort, that the signe and thing signified were both offred together,
For the second part of that conjunction he there made to consist in a continual & m•••al concurring of the one with the other in such sort, that the Signen and thing signified were both offered together,
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& receiued together at ••• time and in one action &c. And immediatly after: The second point of this coniunction stands in a ioynt-offering and ioynt-receiuing:
& received together At ••• time and in one actium etc. And immediately After: The second point of this conjunction Stands in a ioynt-offering and ioynt-receiuing:
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and this I cal a concurrence. Here he affirmeth the quit contrarie, and in precise termes de••ieth the si•ne and thing signified to be deliuered in one action:
and this I call a concurrence. Here he Affirmeth the quit contrary, and in precise terms de••ieth the si•ne and thing signified to be Delivered in one actium:
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& most directly reiecteth al such ioynt-offering and ioynt-receiving and concurrence, and teacheth that Christ dispenseth the thing signified, that is, his body and blud not to whom the minister geveth the sacrament, not when he ministreth the communion,
& most directly rejects all such ioynt-offering and ioynt-receiving and concurrence, and Teaches that christ dispenseth the thing signified, that is, his body and blood not to whom the minister Giveth the sacrament, not when he Ministereth the communion,
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but to whom in respect of the persons, and when in respect of the time be pleases. The very like wherof he writeth afterward concerning the sacrament of baptisme, that the minister washeth the child in water and baptizeth externally:
but to whom in respect of the Persons, and when in respect of the time be Pleases. The very like whereof he Writeth afterwards Concerning the sacrament of Baptism, that the minister washes the child in water and baptizeth externally:
Graunting the sequele of the first proposition, how proveth he the second that only God forgeveth sinnes, and not man? By Iohn Baptist, Matth. 3. 11. For Says he not; the ministerie that I •••e, is of the element? I am commaunded to minister the element of water only:
Granting the sequel of the First proposition, how Proves he the second that only God forgiveth Sins, and not man? By John Baptist, Matthew 3. 11. For Says he not; the Ministry that I •••e, is of the element? I am commanded to minister the element of water only:
If ▪ man haue power to clense the •art by remitting of sinnes, he hath or may haue power also to geue Christs body, the thing signified in the sacrament.
If ▪ man have power to cleanse the •art by remitting of Sins, he hath or may have power also to give Christ body, the thing signified in the sacrament.
And here I vvish againe the reader to marke the rude ignorance, and grosse barbarousnes, vvherevnto this Calvinisme grovveth, vvho recken that for a straunge absurditie,
And Here I wish again the reader to mark the rude ignorance, and gross barbarousness, whereunto this Calvinism groweth, who reckon that for a strange absurdity,
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1. cap. 17. Tom. 10. Hom ▪ 23. et 50. cap. 10. 11. Hieron. in Ecclesiast. ca. 10. et in Matth. cap. 16. Ambros. in psal. 38. Chrylostom. de sacerdotio, lib. 3. Athanafius Sermo. in illud:
1. cap. 17. Tom. 10. Hom ▪ 23. et 50. cap. 10. 11. Hieron. in Ecclesiatest. circa 10. et in Matthew cap. 16. Ambos in Psalm. 38. Chrylostom. de Sacerdotal, lib. 3. Athanasius Sermon. in illud:
I•e in vicum qui contra vos est, in fine. Basil. in regulis brevioribus, reg. 229. Hilarius in Matth. ca. 18. Pa•ianus •ar•inon. in Par•n••• ad paenitentiam.
I•e in Vicum qui contra vos est, in fine. Basil. in regulis brevioribus, reg. 229. Hilary in Matthew circa 18. Pa•ianus •ar•inon. in Par•n••• ad paenitentiam.
& in part I yeld vnto him in such sort •• S. Ambrose doth to the Novatians, heretikes of his time, who in this matter were iust of M. B. his opinion and for defence of it, argued much like as M. B. do•• and therefore he may be contented with that answere which S. Ambrose so long since allowed to his betters and elders.
& in part I yield unto him in such sort •• S. Ambrose does to the Novatians, Heretics of his time, who in this matter were just of M. B. his opinion and for defence of it, argued much like as M. B. do•• and Therefore he may be contented with that answer which S. Ambrose so long since allowed to his betters and Elders.
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For that, the holy ghosts resident in the church to the end, that by the ministerie of priests he may remit sinnes to Christians being penitent, according to the articles of our Creede.
For that, the holy Ghosts resident in the Church to the end, that by the Ministry of Priests he may remit Sins to Christians being penitent, according to the Articles of our Creed.
And alter it seeme absurd and vnpossible to M. B. yet it is not abs•• (saith the auncient learned archbishop S. Cyril) that they forgeue sinnes, which haue the holy ghost.
And altar it seem absurd and unpossible to M. B. yet it is not abs•• (Says the ancient learned archbishop S. Cyril) that they forgive Sins, which have the holy ghost.
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Against which, whereas M. B. seemeth to stand by challenging this preeminence to the Diuie maiestie, who only forgeueth sinnes; he must learne, t•• as ••is conceit is stale and Iewish,
Against which, whereas M. B. seems to stand by challenging this preeminence to the Diuie majesty, who only forgiveth Sins; he must Learn, t•• as ••is conceit is stale and Jewish,
and perhaps proceedeth from some counterfeit hypocrisie which pretēde• great iealousie of Gods honour, where it is lest meet so our Sauiour hauing of old detected this hypocrisie • error in the Iewes, I could wish, that M. B. would be• disciple of Christ and his church, rather then of those other Christs adversaries & crucisiers.
and perhaps Proceedeth from Some counterfeit hypocrisy which pretende• great jealousy of God's honour, where it is lest meet so our Saviour having of old detected this hypocrisy • error in the Iewes, I could wish, that M. B. would be• disciple of christ and his Church, rather then of those other Christ Adversaries & crucisiers.
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VVhy presume yow to deliuer and clense any from the fowle and stinking service of the devil? Cur baptizatis, si per honimem peccata dimitti non licet? VVhy baptize yow,
Why presume you to deliver and cleanse any from the fowl and stinking service of the Devil? Cur baptizatis, si per honimem Peccata dimitti non licet? Why baptise you,
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and so vvithout question not being of force to remit sinne, he draweth his argument to proue, that the ministerie & baptisme of Christs gospel can not remit sinne.
and so without question not being of force to remit sin, he draws his argument to prove, that the Ministry & Baptism of Christ gospel can not remit sin.
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VVherefore if he wil proue, that the ministerie of the nevv testament consisteth only in the external element, let him shevv it in some one sacrament of this state,
Wherefore if he will prove, that the Ministry of the new Testament Consisteth only in the external element, let him show it in Some one sacrament of this state,
as Origen. in epist. ad Romanos ca. 6. Athanas. quaest. 133. ad Antioch. Basil. lib. 1. de Baptismo. ca. 2. Nazianz. orat. 39. in lumina. S. Chrysest. h•m.
as Origen. in Epistle. ad Romanos circa 6. Athanasius Question. 133. and Antioch. Basil. lib. 1. de Baptismo. circa 2. Nazianz Orat. 39. in lumina. S. Chrysostom. h•m.
2. in Ioan. ca. 57. where he of purpose handeleth this matter, & saith, that the holy ghost foresaw, that afterwards would rise ignorant felowes, who would not distinguish Christs baptisme from Iohns;
2. in Ioan. circa 57. where he of purpose handleth this matter, & Says, that the holy ghost foresaw, that afterwards would rise ignorant Fellows, who would not distinguish Christ Baptism from Iohns;
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48 prope finem & 163. Enchirid. ca. 19. & 49. Lib. 2. contra literas Pe•iliani, ca. 37. & lib. 3. ca 76. lib. 4. de baptis. cōtra Donatist. ca. 26. lib. 5. cap. 9. 10. 11. 12. 14. 15. de vnico baptismo ca. 7. de vnit•r ecclesiae ca. 18. Of which two fathers, S. Hierom earnestly reproveth them, vvho vvith M. B. and the Caluinists thinke that Christs baptisme & Iohns was al one,
48 Prope finem & 163. Enchiridion circa 19. & 49. Lib. 2. contra literas Pe•iliani, circa 37. & lib. 3. circa 76. lib. 4. de Baptism. cōtra Donatist. circa 26. lib. 5. cap. 9. 10. 11. 12. 14. 15. de vnico Baptismo circa 7. de vnit•r ecclesiae circa 18. Of which two Father's, S. Hieronymus earnestly Reproveth them, who with M. B. and the Calvinists think that Christ Baptism & Iohns was all one,
And what need I to alleage auncient fathers to this purpose, vvhereas Caluin confesseth it as a cleere and knowen case, that they in deed thus taught & much laboured to distinguish the baptisme of Christ and Iohn:
And what need I to allege ancient Father's to this purpose, whereas Calvin Confesses it as a clear and known case, that they in deed thus taught & much laboured to distinguish the Baptism of christ and John:
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in which we find the ministerie of Christs baptisme to haue bene done not in water only, but in water and the spirit, or (as it is expressed sometimes) in fier and the spirit, that is, in the spirite of god, who as he descended visibly vpon the Apostles in forme of fier in the day of Pentecost:
in which we find the Ministry of Christ Baptism to have be done not in water only, but in water and the Spirit, or (as it is expressed sometime) in fire and the Spirit, that is, in the Spirit of god, who as he descended visibly upon the Apostles in Form of fire in the day of Pentecost:
so oft times visibly in the primitiue church he powred his grace on the nevv Christians, especially vvhen they received the sacrament of baptisme & confirmation;
so oft times visibly in the primitive Church he poured his grace on the new Christians, especially when they received the sacrament of Baptism & confirmation;
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so betvvene his ministerie and baptisme, vvhich was in water, & that vvhich Christ vvas to ordeyne in water and the spirite; as it is noted in euery of the Euangelists,
so between his Ministry and Baptism, which was in water, & that which christ was to ordain in water and the Spirit; as it is noted in every of the Evangelists,
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¶ And novv this blocke being remoued, which lay so in M. B. his way, that he could not allovv a man to deliuer Christs body & blud, no more then a mā could geue remission of sinnes;
¶ And now this block being removed, which lay so in M. B. his Way, that he could not allow a man to deliver Christ body & blood, no more then a man could give remission of Sins;
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And alb eit his answere be, that there are twa propiners, twa perons which offer and geue the sacrament, Christ and the minister, of which twa, the minister geueth the signe, Christ the thing signified• the minister the earthly matter, that is bread, Christ the heauenly matter, that is, his body:
And alb eit his answer be, that there Are twa propiners, twa perons which offer and give the sacrament, christ and the minister, of which twa, the minister Giveth the Signen, christ the thing signified• the minister the earthly matter, that is bred, christ the heavenly matter, that is, his body:
so that by this description, their cōmunion so far furth as by their ministers it is geuen, is nothing els but an earthly signe, a cōmon peece of bread not worth a straa;
so that by this description, their communion so Far forth as by their Ministers it is given, is nothing Else but an earthly Signen, a Common piece of bred not worth a straa;
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The church taking her sacrament directly & simply from Christ, can make no difference betwene this ministerie & that of Christs, this offering and that;
The Church taking her sacrament directly & simply from christ, can make no difference between this Ministry & that of Christ, this offering and that;
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And therefore although their eye sight tel them cleerly, that then minister geues them nothing but bread and drinke, the earthly signe not worth a straa;
And Therefore although their eye sighed tell them clearly, that then minister gives them nothing but bred and drink, the earthly Signen not worth a straa;
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a signe bare and barren without the thing signified, yet faith telleth vs ▪ that the minister of the church geueth to the Catholike cōmunicant altogether as much as Christ gaue to his Apostles ▪ that was, beside the signe, the thing signified, his diuine and most pretious body, vvhich there in a sacrament,
a Signen bore and barren without the thing signified, yet faith Telleth us ▪ that the minister of the Church Giveth to the Catholic communicant altogether as much as christ gave to his Apostles ▪ that was, beside the Signen, the thing signified, his divine and most precious body, which there in a sacrament,
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and after in sight of Iewes and Gentils was offered to God for vs. And thus S. Chrysostom many hundred yeres since, taught vs to answere M. B. his question.
and After in sighed of Iewes and Gentiles was offered to God for us And thus S. Chrysostom many hundred Years since, taught us to answer M. B. his question.
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If any man suppose that this our (sacrament & sacrifice) hath lesse then that (as M. B. doth, making so much difference betwene them, almost as is betwene heauen & hel •he is ignorant, and knoweth not that it is Christ, who now also is present,
If any man suppose that this our (sacrament & sacrifice) hath less then that (as M. B. does, making so much difference between them, almost as is between heaven & hell •he is ignorant, and Knoweth not that it is christ, who now also is present,
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yet for the readers better information, I must tel him somwhat more at large, that the signe, and the thing signified is by the same Minister of the church, at one and in the same action & moment, exhibited and offered.
yet for the Readers better information, I must tell him somewhat more At large, that the Signen, and the thing signified is by the same Minister of the Church, At one and in the same actium & moment, exhibited and offered.
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that vvhich the king doth by such a iudge and deputie, or this noble man or iudge doth by the kings warrant and authoritie, is not in ciuil vvisedome and truth to be accompted tvvo several actions, but one:
that which the King does by such a judge and deputy, or this noble man or judge does by the Kings warrant and Authority, is not in civil Wisdom and truth to be accounted tvvo several actions, but one:
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¶ As for the third resolution, vvhere it is avouched by him, that the thing signified is neuer offered to the mouth of the body: the blud of Christ, the flesh of Christ, whole Christ is not offered nor in the word,
¶ As for the third resolution, where it is avouched by him, that the thing signified is never offered to the Mouth of the body: the blood of christ, the Flesh of christ, Whole christ is not offered nor in the word,
I aske him only this question, vvhether S. Matth. Gosp. • Marks Gospel, S. Luke & S. Iohns Gospel vvith S. Paules epistles be any part of his bible? If they be,
I ask him only this question, whether S. Matthew Gospel. • Marks Gospel, S. Luke & S. Iohns Gospel with S. Paul's Epistles be any part of his Bible? If they be,
vvhen thus he performed that vvhich he promised in the sixt of S. Iohn, The bread which I wil geue, to eate, is my flesh, the same flesh which I wil geue, that is, vvhich I vvil offer in sacrifice for the life and salvation of the world: vvhen after this promise & this performance thus mentioned by al the Euangelists, the Christians vvere taught to beleeue as a thing most plaine & cleere, that in the dreadful sacrifice the bread which vvas there broken, vvas the communication of Christs body, according to Christs ovvne expresse vvord:
when thus he performed that which he promised in the sixt of S. John, The bred which I will give, to eat, is my Flesh, the same Flesh which I will give, that is, which I will offer in sacrifice for the life and salvation of the world: when After this promise & this performance thus mentioned by all the Evangelists, the Christians were taught to believe as a thing most plain & clear, that in the dreadful sacrifice the bred which was there broken, was the communication of Christ body, according to Christ own express word:
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let him self I say ansvvere him self, vvhether in these so manifest and euident speeches the body and flesh of Christ be not offered to the mouth of Christian men? For the other part vvhich M. B ▪ mentioneth, the blud of Christ; when of that, Christ reaching the chalice to his Apostles said to them ▪ drinke ye al of this:
let him self I say answer him self, whether in these so manifest and evident Speeches the body and Flesh of christ be not offered to the Mouth of Christian men? For the other part which M. B ▪ mentioneth, the blood of christ; when of that, christ reaching the chalice to his Apostles said to them ▪ drink you all of this:
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when the first Christians were likevvise instructed in particular of this, to beleeue vvithout al question of casting doubt, that the cup or chalice of benediction, which by the priests ministerie was blessed in the church, was the communication of Christs blud:
when the First Christians were likewise instructed in particular of this, to believe without all question of casting doubt, that the cup or chalice of benediction, which by the Priests Ministry was blessed in the Church, was the communication of Christ blood:
do not these speeches declare, that the body and blud of Christ is offered to the mouth of Christians? Or when Christ bad his disciples to take and eate that body:
do not these Speeches declare, that the body and blood of christ is offered to the Mouth of Christians? Or when christ bade his Disciples to take and eat that body:
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in the chalice to drinke that blud of the new testament, meant he ▪ that they should eate and drinke only by faith? Do his words import, not that they should eate with their mouth but only vvith their eyes and eares, which only two instruments M. B. allovveth for eating Christs body by faith, the eare serving for conueyance of the audible word preached to our sovvle;
in the chalice to drink that blood of the new Testament, meant he ▪ that they should eat and drink only by faith? Do his words import, not that they should eat with their Mouth but only with their eyes and ears, which only two Instruments M. B. alloweth for eating Christ body by faith, the ear serving for conveyance of the audible word preached to our soul;
& the eye for conveyance of the visible word, that is, the bread vvhen it is broken in their Communion, by vvhich tvvo meanes only we eate Christ spiritually by faith as he teacheth vs? If he thus say,
& the eye for conveyance of the visible word, that is, the bred when it is broken in their Communion, by which tvvo means only we eat christ spiritually by faith as he Teaches us? If he thus say,
For that as Christ deliuered th•m his chalice, and bad them drinke it so S. Marke testifieth, that they al dranke of it, vvhich drinking could no more be done vvithout their mouth, vvith their only eyes and •ares, then with their heeles.
For that as christ Delivered th•m his chalice, and bade them drink it so S. Mark Testifieth, that they all drank of it, which drinking could no more be done without their Mouth, with their only eyes and •ares, then with their heals.
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And therefore to ioyne & •un on vvith M. B. a litle, vvhereas he denieth that there is in the Bible any receiuing of Christ but by faith, vvhereas he biddes vs find that in any part of the bible, & he is then content to turne Christ ouer to vs; vve accept his offer.
And Therefore to join & •un on with M. B. a little, whereas he Denieth that there is in the bible any receiving of christ but by faith, whereas he bids us find that in any part of the Bible, & he is then content to turn christ over to us; we accept his offer.
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And if he can so interprete these places of the Euangelists (vvhose vvritings are part of the Bible) that lie dravv them al •o a mere spiritual eating by only faith vvithout corporal and real communion, as the church teacheth;
And if he can so interpret these places of the Evangelists (whose writings Are part of the bible) that lie draw them all •o a mere spiritual eating by only faith without corporal and real communion, as the Church Teaches;
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¶ And yet, that I make not my self to sure of my vvin•ing before hand I must needs acknovvlege, that M. B. already geueth a s••ewd presumptiō, that he vvil vvring Christs words after a very straunge fashion,
¶ And yet, that I make not my self to sure of my vvin•ing before hand I must needs acknowledge, that M. B. already Giveth a s••ewd presumption, that he will wring Christ words After a very strange fashion,
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For besides that he is of one spirite vvith them that haue already geven vs vvonderful constructions of these fevv vvords ▪ This is my body, vvhich body Christ vvilled his disciples to receiue and ea•e;
For beside that he is of one Spirit with them that have already given us wondered constructions of these few words ▪ This is my body, which body christ willed his Disciples to receive and ea•e;
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as that by it (according to 〈 ◊ 〉) Christ meant his passion and death, or els he meant faith, or his deitie, or a memorie, or at lest a thankes geuing, or l•st of al the church• or if al this serue not, he meant thereby an action, as Ioannes a Lasco rather thin••eth,
as that by it (according to 〈 ◊ 〉) christ meant his passion and death, or Else he meant faith, or his deity, or a memory, or At lest a thanks giving, or l•st of all the church• or if all this serve not, he meant thereby an actium, as Ioannes a Lasco rather thin••eth,
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for ••oubtles vve can not take and eate nether Christs passion and d•••h nor faith, nor yet his deitie ▪ nor a memorie, no• a thankesgeuing nor the church (vvhether Zuingli ▪ meane 〈 ◊ 〉 vvals and stones of the church or the people) no• a• action but after a mere spiritual or rather spiritish ma•••:
for ••oubtles we can not take and eat neither Christ passion and d•••h nor faith, nor yet his deity ▪ nor a memory, no• a thanksgiving nor the Church (whether Zuingli ▪ mean 〈 ◊ 〉 walls and stones of the Church or the people) no• a• actium but After a mere spiritual or rather spiritish ma•••:
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or, take eate: here is a promise, which is delivered for yow. And if he thus meane, then in deed he is far from any corporal eating. And if he meane otherwise:
or, take eat: Here is a promise, which is Delivered for you. And if he thus mean, then in deed he is Far from any corporal eating. And if he mean otherwise:
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and immediatly adioyneth the promise, I wil heare thee. If now any man would bost of this promise, That God vvil heare him, and not performe the commaundement annexed, To cal vpon god, might be not be counted a mad soole? Euen so here, this promise, This is my body, is made and geuen to them, who obserue that which Christ commaunded.
and immediately adjoineth the promise, I will hear thee. If now any man would boast of this promise, That God will hear him, and not perform the Commandment annexed, To call upon god, might be not be counted a mad fool? Eve so Here, this promise, This is my body, is made and given to them, who observe that which christ commanded.
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Out of which this we may and must directly gather, that if, This is my body, be a promise depending of that condition and commaunde, Take eate, which goeth before,
Out of which this we may and must directly gather, that if, This is my body, be a promise depending of that condition and command, Take eat, which Goes before,
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if these vvords ▪ This is my body, be a promise depending vpon that commaund, Take, eate: then by like assured consequence and conclusion when so euer Christian men take and eate, especially if they doe it in remembrance of Christ (vvhich albeit it be not in the commaund,
if these words ▪ This is my body, be a promise depending upon that command, Take, eat: then by like assured consequence and conclusion when so ever Christian men take and eat, especially if they do it in remembrance of christ (which albeit it be not in the command,
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For like as he is a mad foole in Caluins iudgement vvho thinketh he can enioye the promise of Christs body, except he first obey the commaund of taking and eating ▪ so if a man first obey and execute the commaund, that is to take and eate, if after any vvould deny him the promise,
For like as he is a mad fool in Caluins judgement who Thinketh he can enjoy the promise of Christ body, except he First obey the command of taking and eating ▪ so if a man First obey and execute the command, that is to take and eat, if After any would deny him the promise,
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surely he must by Calvins ovvne iudgement and conclusion litle differ from a mad foole, yea an Apostata and plaine enemie of God, vvho could so foolishly and madly, and Apostatically, make God false in performing his promise.
surely he must by Calvins own judgement and conclusion little differ from a mad fool, yea an Apostata and plain enemy of God, who could so foolishly and madly, and Apostatically, make God false in performing his promise.
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And therefore it must needs be inferred, that in every breakefast, every dinner, every beuer, every supper, every banquet, feast and collation, Christian men receiue the body of Christ as truly and really,
And Therefore it must needs be inferred, that in every breakfast, every dinner, every Beaver, every supper, every banquet, feast and collation, Christian men receive the body of christ as truly and really,
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VVhich, as for myne owne part I nothing doubt to be true, so yet that these mens Theologie and preaching should tend to the same end, should inferre the same conclusion;
Which, as for mine own part I nothing doubt to be true, so yet that these men's Theology and preaching should tend to the same end, should infer the same conclusion;
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as in these two last chapters appeareth, this might seeme incredible, were it not, that herein also as in the rest, he resembleth his maister Caluin, who vsed the same maner and veyne.
as in these two last Chapters appears, this might seem incredible, were it not, that herein also as in the rest, he resembles his master Calvin, who used the same manner and vein.
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and (vvhich is the principal) God vvho suffereth not his people to be tempted aboue their abilitie, causeth these false teachers, among many foolish, absurd, counterfeite and affected figures of their lying Theologie, vvhereby they circumvent vnskilful persons,
and (which is the principal) God who suffers not his people to be tempted above their ability, Causes these false Teachers, among many foolish, absurd, counterfeit and affected figures of their lying Theology, whereby they circumvent unskilful Persons,
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so can they not this principal & divine sacramēt, whereby the redemption vvrought on the crosse, is more vniversally and plentifully then by other sacraments, deriued to the benefite and salvation of Christians.
so can they not this principal & divine sacrament, whereby the redemption wrought on the cross, is more universally and plentifully then by other Sacraments, derived to the benefit and salvation of Christians.
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VVithal it is shewed probably, what was the first original cause of this fond doctrine of the Protestants, which maketh the sacraments, seales to confirme Gods word and promises. CHAP. 9. THE variable maner of M. B. his preaching & writing in these his Sermons, declareth him to be in the number of such persons, whom for their inconstancie and mobilitie the wise man in holy scripture compareth to the Moone, the prophete to the Sea, which is neuer in one stay.
Withal it is showed probably, what was the First original cause of this found Doctrine of the Protestants, which makes the Sacraments, Seals to confirm God's word and promises. CHAP. 9. THE variable manner of M. B. his preaching & writing in these his Sermons, Declareth him to be in the number of such Persons, whom for their inconstancy and mobility the wise man in holy scripture compareth to the Moon, the Prophet to the Sea, which is never in one stay.
By and by he falleth to the wane, to the low water marke, that Christs body is no more ioyned with the signe, then it is with any word vttered by any man:
By and by he falls to the wane, to the low water mark, that Christ body is no more joined with the Signen, then it is with any word uttered by any man:
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And because those his manifold contemptuous speeches and comparisons vsed against their Signe, to any wise auditor gaue sufficient cause to deeme it nought worth and altogether superfluous:
And Because those his manifold contemptuous Speeches and comparisons used against their Signen, to any wise auditor gave sufficient cause to deem it nought worth and altogether superfluous:
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especially if to his discourse a man ioyne the common & vulgar practise of the Protestants, who presuming of their daylie & howerly eating Christ by faith, sometimes in ten yeares together care not to receiue him in the Supper:
especially if to his discourse a man join the Common & Vulgar practice of the Protestants, who presuming of their daily & hourly eating christ by faith, sometime in ten Years together care not to receive him in the Supper:
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and the true issue of their doctrine is such, that the spiritual commoditie, which the communicant hath by eating that bread, considered in it self, is in deed not vvorth the labour for a man to go to the church to receiue it,
and the true issue of their Doctrine is such, that the spiritual commodity, which the communicant hath by eating that bred, considered in it self, is in deed not worth the labour for a man to go to the Church to receive it,
VVhat neede is there that these sacraments and seales should be annexed to the word? VVherefore are they annexed? Seing we get no more in the sacrament th•• in the word,
What need is there that these Sacraments and Seals should be annexed to the word? Wherefore Are they annexed? Sing we get no more in the sacrament th•• in the word,
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only to compare and match it vvith the vvord of god, but also to preferre and aduaunce it so much aboue the vvord of god, that it putteth the bretherne in fuller, better, more ample and sure possession of Christ, then doth the word of god, it can not be denyed,
only to compare and match it with the word of god, but also to prefer and advance it so much above the word of god, that it putteth the brethren in fuller, better, more ample and sure possession of christ, then does the word of god, it can not be denied,
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al is counterfeit, and being a litle examined, falleth out to be like to the apples growing by the lake of Sodome, vvhich make to the eye of the passinger an apparance of fayer greene fruit but vvhen he cometh to handle and tast them, they •esolve in to dust & asnes.
all is counterfeit, and being a little examined, falls out to be like to the Apples growing by the lake of Sodom, which make to the eye of the Passenger an appearance of fair green fruit but when he comes to handle and taste them, they •esolve in to dust & asnes.
vvhich being a litle considered, prooueth nothing but emptie •vords vvithout substance, mere forgerie and hipocrisie •vithout al plaine meaning and honestie.
which being a little considered, proveth nothing but empty •vords without substance, mere forgery and hypocrisy •vithout all plain meaning and honesty.
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VVhich being al your ovvne doctrine, hovv can yovv explicate to the intelligence of any man, that vve better grip, possesse and eate Christ in bread and vvine,
Which being all your own Doctrine, how can Yow explicate to the intelligence of any man, that we better grip, possess and eat christ in bred and wine,
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In like sort, Christ dwelleth in our harts by faith, & his vvord assureth vs after these mens doctrine, that so often as vve trust to be saued by his passion, vve eate his flesh and drinke his blud,
In like sort, christ dwells in our hearts by faith, & his word assureth us After these men's Doctrine, that so often as we trust to be saved by his passion, we eat his Flesh and drink his blood,
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hovv can this possession be better any vvaies, because vve see bread broken before our eyes? Again, let him remember the resolution of his principal Doctors, vvho haue taught vs the cleane contrarie to that he preacheth here, vz:
how can this possession be better any ways, Because we see bred broken before our eyes? Again, let him Remember the resolution of his principal Doctors, who have taught us the clean contrary to that he Preacheth Here, Vz:
Let him remember his ovvne preaching in this same Sermon, where he hath so diligently told vs that Christ is delivered and receiued in the bread no othervvise then in the vvord.
Let him Remember his own preaching in this same Sermon, where he hath so diligently told us that christ is Delivered and received in the bred no otherwise then in the word.
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Let him remember that P. Mattyr goeth one step farther, assuring vs that Christ is better received and possessed by the word then by their signes o• bread and vvine:
Let him Remember that P. Martyr Goes one step farther, assuring us that christ is better received and possessed by the word then by their Signs o• bred and wine:
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& so the possessing of Christ more or lesse, better or worse, in greater degree or smaler, is to be measured by our faith only ▪ if he vvil say, that vve possesse Christ better by their signe of bread then by the word, he must consequently say, that such bread more then the vvord stirreth vp our faith tovvards Christ, by which faith only vve possesse and take hold of him.
& so the possessing of christ more or less, better or Worse, in greater degree or smaller, is to be measured by our faith only ▪ if he will say, that we possess christ better by their Signen of bred then by the word, he must consequently say, that such bred more then the word stirs up our faith towards christ, by which faith only we possess and take hold of him.
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And vvhat man of common reason and vnderstanding vvil not be asnamed to say, that he is more moved to beleeue Christs death & resurrection by seeing a peece of bread broken, vvhich is a dumb and dead ceremonie,
And what man of Common reason and understanding will not be asnamed to say, that he is more moved to believe Christ death & resurrection by seeing a piece of bred broken, which is a dumb and dead ceremony,
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then vvhen he heareth the same plainly and cleerly preached out of the holy Euangelists, out of the vvord of god? vvhich (as S. Paule calleth it) is the power of god working saluation to al that beleeue? vvhich vvord is lively, and forcible,
then when he hears the same plainly and clearly preached out of the holy Evangelists, out of the word of god? which (as S. Paul calls it) is the power of god working salvation to all that believe? which word is lively, and forcible,
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& dead element more then this diuine creature, so lively, and forcible, and persing, as here by S. Paule it is described? If (to folovv M. B. ovvne reason & comparison) the bread vvithout the vvord be nothing but a common peece of bread, and the word serues as it •ere a sowle to quicken the whole action, without vvhich the bread is nothing els but a dead element: hovv can a common peece of bread broken by the minister though neuer so artificially geue vs a better holdfast, a better grip, a more ample possession of Christ, thē the vvord of Christ vvhich is omnipotent and able to vvorke al? and vvhich without diminution of his ovvne life imparteth to the bread al the life vvhich it hath? Is bread the dead elemēt more effectual then the vvord, vvhich is the sovvle, that putteth life in to that dead element? Can the body separated from the sovvle,
& dead element more then this divine creature, so lively, and forcible, and piercing, as Here by S. Paul it is described? If (to follow M. B. own reason & comparison) the bred without the word be nothing but a Common piece of bred, and the word serves as it •ere a soul to quicken the Whole actium, without which the bred is nothing Else but a dead element: how can a Common piece of bred broken by the minister though never so artificially give us a better holdfast, a better grip, a more ample possession of christ, them the word of christ which is omnipotent and able to work all? and which without diminution of his own life imparts to the bred all the life which it hath? Is bred the dead element more effectual then the word, which is the soul, that putteth life in to that dead element? Can the body separated from the soul,
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and vvithout vvhich, the body remayneth as voyd of al life and spirite, as doth any stocke or stone? Novv surely this is a••ry dead imagination, not to be conceiued of a man that hath life,
and without which, the body remaineth as void of all life and Spirit, as does any stock or stone? Now surely this is a••ry dead imagination, not to be conceived of a man that hath life,
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I omit, that Caluin, P. Martyr, and Zuinglius commonly vvrite, that never vvas there nor is there any sacrament, which exhibited or deliuered to vs Christ:
I omit, that Calvin, P. Martyr, and Zwingli commonly write, that never was there nor is there any sacrament, which exhibited or Delivered to us christ:
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VVherefore M. B. perceiuing belike of him self, that t••• his riddle or oracle, of possessing Christ better by 〈 ◊ 〉 signe of bread & drinke (by vvhich vve possesse him 〈 ◊ 〉 thing at al•then by the word (which vvorketh some possessiō of Christ vvithin vs) could very hardly sinke in •• the minds of his auditorie:
Wherefore M. B. perceiving belike of him self, that t••• his riddle or oracle, of possessing christ better by 〈 ◊ 〉 Signen of bred & drink (by which we possess him 〈 ◊ 〉 thing At al•then by the word (which worketh Some possession of christ within us) could very hardly sink in •• the minds of his auditory:
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Only thus much wil I vvarne the reader, that this nevv found doctrine of seales to confirme gods vvord and promises, vvhich these extraordinarie ministers so much inculcate, never before heard of in the vvord of god of the old testament or nevv, never in the Gospels,
Only thus much will I warn the reader, that this new found Doctrine of Seals to confirm God's word and promises, which these extraordinary Ministers so much inculcate, never before herd of in the word of god of the old Testament or new, never in the Gospels,
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For first, it is a very bad and miserable faith (to say no more) that fully, perfitly, absolutely, beleeueth not God vpon his only vvord, that vvord vvhich he knoweth questionles to be gods, and to proceed from him.
For First, it is a very bad and miserable faith (to say no more) that Fully, perfectly, absolutely, Believeth not God upon his only word, that word which he Knoweth questionless to be God's, and to proceed from him.
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Again, it is as vveake & miserable a faith ▪ & (to speake plainly) litle differing from vvitles foly and infidelitie, vvhich casting any doubt of the vvord vvhich he acknovvlegeth to be gods, is any vvhit, any iote confirmed therein,
Again, it is as weak & miserable a faith ▪ & (to speak plainly) little differing from vvitles folly and infidelity, which casting any doubt of the word which he acknowledgeth to be God's, is any whit, any jot confirmed therein,
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euen so these seales hauing al their strength, grace, & authoritie from the ministers sermon, vvhich geueth life & sowle to them, may be applied by the minister to signifie, that is, to seale things as contrary,
even so these Seals having all their strength, grace, & Authority from the Ministers sermon, which Giveth life & soul to them, may be applied by the minister to signify, that is, to seal things as contrary,
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and manifest reason drawen thence, ioyned with the authoritie of the English congregation, which in this part of faith reproveth the Scottish ministerie, as plainly Anabaptistical.
and manifest reason drawn thence, joined with the Authority of the English congregation, which in this part of faith Reproveth the Scottish Ministry, as plainly Anabaptistical.
as is declared by 4. sensible demonstrations. 5, It is the high way to abolish al vse both of Sermons and also of Sacraments. CHAP. 10. HAving hetherto spoken of the general consideration of the elements ( saith M. B.) it restes, that we say somwhat concerning the word which I cal the other part of the sacrament.
as is declared by 4. sensible demonstrations. 5, It is the high Way to Abolah all use both of Sermons and also of Sacraments. CHAP. 10. HAving hitherto spoken of the general consideration of the elements (Says M. B.) it rests, that we say somewhat Concerning the word which I call the other part of the sacrament.
Many times the Protestant vvriters vvil beare vs in hand, that the auncient fathers, vvhē they speake of Consec•ation, meane thereby nothing els but the application of the bread & vvine from prophane vse to holy, from serving cōmon tables, to •••• the table of the Lord.
Many times the Protestant writers will bear us in hand, that the ancient Father's, when they speak of Consec•ation, mean thereby nothing Else but the application of the bred & wine from profane use to holy, from serving Common tables, to •••• the table of the Lord.
and there remaine vpon the table, & al the bretherne and sisters attend ▪ ready to receiue it in memorie of the Lords death (vvhich is from prophane vse to apply it to maruelous holy) yet notvvithstanding stil it remaineth cōmon bread, cōmon wine, a dead elemēt, vvithout life & sowle, like a dead carcas.
and there remain upon the table, & all the brethren and Sisters attend ▪ ready to receive it in memory of the lords death (which is from profane use to apply it to marvelous holy) yet notwithstanding still it remains Common bred, Common wine, a dead element, without life & soul, like a dead carcase.
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after their praiers ether priuate or publike, purpose farther to consecrate this common bread by rehearsing al the words of Christ, ether after S. Ma•thevv, S. Marke. S. Luke, or S. Paule; al this vvorketh nothing:
After their Prayers either private or public, purpose farther to consecrate this Common bred by rehearsing all the words of christ, either After S. Ma•thevv, S. Mark. S. Lycia, or S. Paul; all this worketh nothing:
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thus to recite Christs vvords is magical inchauntment: and it is grosse beastlines & doltishnes to suppose, that they are of any effect to vvorke any thing, say Caluin and Zuingli { us }.
thus to recite Christ words is magical enchantment: and it is gross beastliness & doltishness to suppose, that they Are of any Effect to work any thing, say Calvin and Zuingli { us }.
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or in some such other argument, vvhich is the cōmon subiect of their sermōs (for fevv ministers folovv M. B. order of preaching prescribed here) then forsooth the whole action is quickened, then the bread and vvine receiue life and sowle, and from common bread become sacramental bread, significatiue bread, sealing bread, vvhereby it is sealed and confirmed to al the bretherne and sisterne, that they haue spiritually eaten the flesh of Christ by faith.
or in Some such other argument, which is the Common Subject of their Sermons (for few Ministers follow M. B. order of preaching prescribed Here) then forsooth the Whole actium is quickened, then the bred and wine receive life and soul, and from Common bred become sacramental bred, significative bred, sealing bred, whereby it is sealed and confirmed to all the brethren and sisterne, that they have spiritually eaten the Flesh of christ by faith.
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and so magnifie their ovvne? And where find they in any part of the scripture old or nevv, that a Sermon is required as a necessarie part of the sacrament? VVhat Apostle or Euangelist vvriteth so? vvhat Doctor or Councel euer so expounded the scripture,
and so magnify their own? And where find they in any part of the scripture old or new, that a Sermon is required as a necessary part of the sacrament? What Apostle or Evangelist writes so? what Doctor or Council ever so expounded the scripture,
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when first of al he instituted this sacrament, which before we haue in particular declared; and that according to the iudgement of a learned and siue Caluinist.
when First of all he instituted this sacrament, which before we have in particular declared; and that according to the judgement of a learned and siue Calvinist.
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Nether in the text of the Evangel, no• yet in the exposition of this Euangelist, is any such preaching mentioned, much lesse is it made a necessarie part of the sacrament, vvhereon the life of it dependeth.
Neither in the text of the Evangel, no• yet in the exposition of this Evangelist, is any such preaching mentioned, much less is it made a necessary part of the sacrament, whereon the life of it dependeth.
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For to vvhom wil they preach there? To vvhose vse frame they their sermon? To the infants? or to the people present if any be? If to the infant, this in deed were very magical not preaching,
For to whom will they preach there? To whose use frame they their sermon? To the Infants? or to the people present if any be? If to the infant, this in deed were very magical not preaching,
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and also of these sermons, we must somvvhat more exactly sift and search the true meaning of this word preached, which is of so great authoritie and operation in geving life and spirite to the Scottish and Geneua sacraments, otherwise very dead and deadly.
and also of these Sermons, we must somewhat more exactly sift and search the true meaning of this word preached, which is of so great Authority and operation in giving life and Spirit to the Scottish and Geneva Sacraments, otherwise very dead and deadly.
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VVherefore I desire a litle more particularly to be resolued and ansvvered, vvhat word preached this is, whereof dependeth the life and sovvle of their sacrament? Hath euery sermon this grace? Doth every idle preaching of a minister geue life and sowle to the sacrament,
Wherefore I desire a little more particularly to be resolved and answered, what word preached this is, whereof dependeth the life and soul of their sacrament? Hath every sermon this grace? Does every idle preaching of a minister give life and soul to the sacrament,
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and with common bread make such a wonderful coniunction of Christs body, as M. B. telleth vs? VVhat if out of the pulpit he tel a tale of Robin hood and litle Ihon? VVhat if he do nought els,
and with Common bred make such a wondered conjunction of Christ body, as M. B. Telleth us? What if out of the pulpit he tell a tale of Robin hood and little John? What if he do nought Else,
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but inveigh against the Pope, the Cardinals, Purgatorie, praying to Saints, & so forth? VVhat if he fal in commendation (a common argument among the ministers) of love matters and chamber-worke;
but inveigh against the Pope, the Cardinals, Purgatory, praying to Saints, & so forth? What if he fall in commendation (a Common argument among the Ministers) of love matters and chamber-worke;
VVhat if the Minister make his sermon of the creation of the vvorld, of the fal of Adam of the patriarchs mariages, of the deluge, of the childrē of Israels captivitie, of the old law? VVhat if he talke of the nevv testament, of persecutions, of S. Paules vocation, his coming to Rome, his trauailes there to plant the gospel? VVhat if he exhort the people (vvhich yet I suppose is a rare argument in the ministerie) to chastitie, to almes, to fasting, to praier,
What if the Minister make his sermon of the creation of the world, of the fall of Adam of the Patriarchs marriages, of the deluge, of the children of Israel's captivity, of the old law? What if he talk of the new Testament, of persecutions, of S. Paul's vocation, his coming to Room, his travails there to plant the gospel? What if he exhort the people (which yet I suppose is a rare argument in the Ministry) to chastity, to alms, to fasting, to prayer,
and such other good vertues, vvithout any relation o• explication of the Supper of Christ? Nether is this the vvord, vvhich geueth life to the sacraments.
and such other good Virtues, without any Relation o• explication of the Supper of christ? Neither is this the word, which Giveth life to the Sacraments.
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And according to Caluin, when we heare mētion made of the sacramētal word (which ioyned to the signe maketh it a sacramēt) we must thereby vnderstand the promise, which being preached by the minister with a cleare voyce, may guide and leade the people thether, where the signe tendeth and directeth vs:
And according to Calvin, when we hear mention made of the sacramental word (which joined to the Signen makes it a sacrament) we must thereby understand the promise, which being preached by the minister with a clear voice, may guide and lead the people thither, where the Signen tendeth and directeth us:
that is, as before M. B. hath declared it, how able the bread is to nurish the body to life earthly and temporal ▪ so able is the flesh of Christ signified by the bread to nurish both body and sowle to life everlasting.
that is, as before M. B. hath declared it, how able the bred is to nourish the body to life earthly and temporal ▪ so able is the Flesh of christ signified by the bred to nourish both body and soul to life everlasting.
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VVel, no• ▪ vve knovv, vvhat kind of vvord it is, vvhich thus geueth life and sovvle to their sacrament, vve shal be better able to iudge vvhat maner of thing the Scottish & Geneva sacramēt is.
Well, no• ▪ we know, what kind of word it is, which thus Giveth life and soul to their sacrament, we shall be better able to judge what manner of thing the Scottish & Geneva sacrament is.
For it is man•est by the gospel, that the sacrament of Christ had •• such life and sowle. For, 1. nether did Christ make a Serm• 2. nether did he vvith a cleare voyce proclame and denounce, vvherevnto the signe did leade & direct the•• 3. nether taught he his disciples, that as the bread & vv••• nourished their bodies to life temporal,
For it is man•est by the gospel, that the sacrament of christ had •• such life and soul. For, 1. neither did christ make a Serm• 2. neither did he with a clear voice proclaim and denounce, whereunto the Signen did lead & Direct the•• 3. neither taught he his Disciples, that as the bred & vv••• nourished their bodies to life temporal,
so his flesh 〈 ◊ 〉 able to nourish both body and sovvle to life euerlastin• 4. nether declared he vvhat vvas the Ministers pa•• 〈 ◊ 〉 dutye, 5. nor yet vvhat vvas the peoples: 6. he made 〈 ◊ 〉 mention hovv the one should deliuer the bread and vvine 7. nor hovv reuerently the other should receiue it:
so his Flesh 〈 ◊ 〉 able to nourish both body and soul to life euerlastin• 4. neither declared he what was the Ministers pa•• 〈 ◊ 〉 duty, 5. nor yet what was the peoples: 6. he made 〈 ◊ 〉 mention how the one should deliver the bred and wine 7. nor how reverently the other should receive it:
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VVherefore by these so many essential parts required to their Scottish or Geneua signe, and not vsed or practised by Christ in his sacrament, vve may assuredly conclude, that Christs sacrament and their signe are of cleane different natures.
Wherefore by these so many essential parts required to their Scottish or Geneva Signen, and not used or practised by christ in his sacrament, we may assuredly conclude, that Christ sacrament and their Signen Are of clean different nature's.
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yet for the better iustification of that vvhich I haue said, I vvil produce for me against M. B. & the Scottish ministrie, the authoritie of my lord Archbisshop of Canterbury and our English Congregations, vvho condēne this opinion of mere Anabaptisme,
yet for the better justification of that which I have said, I will produce for me against M. B. & the Scottish Ministry, the Authority of my lord Archbishop of Canterbury and our English Congregations, who condemn this opinion of mere Anabaptism,
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And vvhereas this notvvithstanding the Puritanes proceed, & say vvith M. B. that the life of the sacraments depen deth of the preaching of the word, this as a fowle error and most vntrue, he refuteth somewhat more at large with very good reasons:
And whereas this notwithstanding the Puritanes proceed, & say with M. B. that the life of the Sacraments depen death of the preaching of the word, this as a fowl error and most untrue, he refuteth somewhat more At large with very good Reasons:
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and plain blanks. VVhich doctrine savoureth very strongly of Anabaptisme, and depriueth those of the effects and fruits of the sacraments, which haue bene partakers of them without the word preached, when they were ministred:
and plain blanks. Which Doctrine savoureth very strongly of Anabaptism, and depriveth those of the effects and fruits of the Sacraments, which have be partakers of them without the word preached, when they were ministered:
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then can it not be effectual, and regenerate those that were therewith baptized, and therefore it must of necessitie be iterated, that it may be livelie.
then can it not be effectual, and regenerate those that were therewith baptised, and Therefore it must of necessity be iterated, that it may be lively.
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and such baptisme lacking the life of a sermon, is not able to geue life or regeneration to others, more then a dead man is able to geue life or generation to any) and al baptismes heretofore practised in the catholike church and most Protestant churches, are no baptismes,
and such Baptism lacking the life of a sermon, is not able to give life or regeneration to Others, more then a dead man is able to give life or generation to any) and all baptisms heretofore practised in the catholic Church and most Protestant Churches, Are no baptisms,
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VVhich is one invincible argument for the Anabaptists concerning al Christians of times past. Now let vs heare an other for those that come hereafter.
Which is one invincible argument for the Anabaptists Concerning all Christians of times passed. Now let us hear an other for those that come hereafter.
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For if the preaching of the word be so necessarily adioyned to the administration of the sacraments, it is in respect of those that are to receiue the sacraments. And then must it needs folow, that the sacraments may be ministred to those only, which are able to heare the word, whereby infants are secluded from baptism• And in deed this is one of the strongest arguments, that the Anabaptists haue.
For if the preaching of the word be so necessarily adjoined to the administration of the Sacraments, it is in respect of those that Are to receive the Sacraments. And then must it needs follow, that the Sacraments may be ministered to those only, which Are able to hear the word, whereby Infants Are secluded from baptism• And in deed this is one of the Strongest Arguments, that the Anabaptists have.
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but we must expect with the Anabaptists, vntil they come to yeres of discretion, that then they hearing the minister preach, may haue the right sacrament endued with life and sowle and perfite essence, which now for want of such preaching, is to them mere water without the spirite, a dead body without life or sowle, and (as our Puritanes speake, iust according to Caluin & M. B.) nothing but seales without writing and plain blanks.
but we must expect with the Anabaptists, until they come to Years of discretion, that then they hearing the minister preach, may have the right sacrament endued with life and soul and perfect essence, which now for want of such preaching, is to them mere water without the Spirit, a dead body without life or soul, and (as our Puritanes speak, just according to Calvin & M. B.) nothing but Seals without writing and plain blanks.
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The summe of Zuinglius allegation, and my L. application is, that the word preached is not the life and perfection of the sacrament, but that the sacraments are perfite without it,
The sum of Zwingli allegation, and my L. application is, that the word preached is not the life and perfection of the sacrament, but that the Sacraments Are perfect without it,
Vnto whose reasons, one more I wil adde, which M. B. his preaching before, and the general doctrine of the sacramentaries yeldeth against this toy, or rather madnes.
Unto whose Reasons, one more I will add, which M. B. his preaching before, and the general Doctrine of the Sacramentaries yieldeth against this toy, or rather madness.
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It is agreed among them very generally, that the baptisme of S. Iohn was the self same, that Christ & his Apostles after deliuered to the church & we now enioy.
It is agreed among them very generally, that the Baptism of S. John was the self same, that christ & his Apostles After Delivered to the Church & we now enjoy.
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let vs consider the forme, that is, the life and sovvle, the word preached, without vvhich, baptisme is nothing but water, as their other signe of the supper conteyneth nothing but cōmon bread. VVhen S. Iohn ministred baptisme to Christ, did he preach the word,
let us Consider the Form, that is, the life and soul, the word preached, without which, Baptism is nothing but water, as their other Signen of the supper Containeth nothing but Common bred. When S. John ministered Baptism to christ, did he preach the word,
as here vve haue it defined? did he with a cleere voyce denounce and proclame to Christ al the parts of baptisme? Did he tel Christ vvhat was his owne part and dutie, as likevvise what was Christs part & dutie? How Christ ought to come & receiue the baptisme? and so furth,
as Here we have it defined? did he with a clear voice denounce and proclaim to christ all the parts of Baptism? Did he tell christ what was his own part and duty, as likewise what was Christ part & duty? How christ ought to come & receive the Baptism? and so forth,
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and say that S. Iohn vsed in his sacrament such a word, such preaching and opening al parts of the sacrament, this affirmation in the iudgement of sober men wil conuince him not so much of folie,
and say that S. John used in his sacrament such a word, such preaching and opening all parts of the sacrament, this affirmation in the judgement of Sobrium men will convince him not so much of folly,
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in al these churches the sacraments are dead things, the communion bread is nought els but common bread, the vvater of baptisme is cōmon prophane vvater,
in all these Churches the Sacraments Are dead things, the communion bred is nought Else but Common bred, the water of Baptism is Common profane water,
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And that the reader thinke not my asseveratiō bold or straunge, vvhere I say, that in England in many churches are so fevv Sermons, let him vnderstand, that albeit there be in deed order prescribed, that in euery parish church there should be 4. sermōs in the yere, euery quarter one, (vvhereas in the yere there are baptismes and communions perhaps 2. or 3. hundred) yet this is soil obserued, that notvvithstanding such order takē, the Cābridge doctors them selues testifie, that they know parishes not far from Cambridge so principal an Vniuersitie for preachers, where one of these sermons was not in 4. yeres together:
And that the reader think not my asseveration bold or strange, where I say, that in England in many Churches Are so few Sermons, let him understand, that albeit there be in deed order prescribed, that in every parish Church there should be 4. Sermons in the year, every quarter one, (whereas in the year there Are baptisms and communions perhaps 2. or 3. hundred) yet this is soil observed, that notwithstanding such order taken, the Cābridge Doctors them selves testify, that they know Parishes not Far from Cambridge so principal an university for Preachers, where one of these Sermons was not in 4. Years together:
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which if it be so, so nere to Cambridge (say they) what is to be thought of other places of the realme? And els where the same parties affirme, that in most churches of England, there is none that ether can or wil preach:
which if it be so, so never to Cambridge (say they) what is to be Thought of other places of the realm? And Else where the same parties affirm, that in most Churches of England, there is none that either can or will preach:
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For this must be obserued by the vvay, that such reading of Homilies in the church, is not (according to this definition, not these mens opinion) preaching of the word with a cleere voyce; no more (say they) then a mens pen or hand is his tongue and voyce:
For this must be observed by the Way, that such reading of Homilies in the Church, is not (according to this definition, not these men's opinion) preaching of the word with a clear voice; no more (say they) then a men's pen or hand is his tongue and voice:
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Next (to omit Homilies & come to sermons) whereas this vvord is appointed by Caluin to be preached after one certaine forme, vz, that the minister preach the promise, and leade the people thether where the signe directeth, how many thousand ministers faile in preaching this promise? who doubtles in al the Gospels, where after the Protestant-Theologie mention is made of the sacrament can not possibly find any such promise as Caluin surmiseth,
Next (to omit Homilies & come to Sermons) whereas this word is appointed by Calvin to be preached After one certain Form, Vz, that the minister preach the promise, and lead the people thither where the Signen directeth, how many thousand Ministers fail in preaching this promise? who doubtless in all the Gospels, where After the Protestant-Theologie mention is made of the sacrament can not possibly find any such promise as Calvin surmiseth,
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And if in Christs words vvhere he instituteth this sacramēt, there be no promise, hovv then shal the minister preach with a lowd & cleer voyce vpō this promise which is not? If to helpe forward the matter, we shal take M. B. his expositiō, that the minister must tel the people, whereto the signe tendeth and directeth them, that is, looke how able the bread is to nurish them corporally,
And if in Christ words where he instituteth this sacrament, there be no promise, how then shall the minister preach with a loud & clear voice upon this promise which is not? If to help forward the matter, we shall take M. B. his exposition, that the minister must tell the people, whereto the Signen tendeth and directeth them, that is, look how able the bred is to nourish them corporally,
and therefore a Minister is iniuried, and it is against his profession, out of the pulpit, vvhence the only vvord of the Lord should sound, to preach such inventions of men.
and Therefore a Minister is injuried, and it is against his profession, out of the pulpit, whence the only word of the Lord should found, to preach such Inventions of men.
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Next, vvho can doubt but thus to prescribe one certain rule as necessarily to be obserued, is the right vvay quit to disanul as many mo thousand• of their baptismes & communions.
Next, who can doubt but thus to prescribe one certain Rule as necessarily to be observed, is the right Way quit to disannul as many more thousand• of their baptisms & communions.
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For vvho can imagin, that the vnruly ministers folovv any one certain rule? Or vvho knovveth not that it is in a maner against their professiō, to admit any such vn•••i•ie? And yet this very order, intended (I suppose) by Caluin,
For who can imagine, that the unruly Ministers follow any one certain Rule? Or who Knoweth not that it is in a manner against their profession, to admit any such vn•••i•ie? And yet this very order, intended (I suppose) by Calvin,
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assuredly this vvord bringing vvith it this determination, and so separating and abstracting the bread from al other things, is most necessary, most essential.
assuredly this word bringing with it this determination, and so separating and abstracting the bred from all other things, is most necessary, most essential.
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For as a peece of wax, vvhich is to receiue the kings seale or image, is indifferent before the stāpe, to receiue the image of a serpent, of a dog, of a tree, of any living creature man or beast,
For as a piece of wax, which is to receive the Kings seal or image, is indifferent before the stamp, to receive the image of a serpent, of a dog, of a tree, of any living creature man or beast,
so the flesh of Christ feedeth both body and sovvleto life eternal &c. •ow this word putteth a certain print, a certain image, a certain stamp & signe on the bread, vvhereby it receiveth this one sacramental significatiō.
so the Flesh of christ feeds both body and sovvleto life Eternal etc. •ow this word putteth a certain print, a certain image, a certain stamp & Signen on the bred, whereby it receives this one sacramental signification.
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VVhich being so, thereof I conclude plainly & directly, that thorough out al Scotland and England are very fevv true communions, very fevv sacraments of Christs body.
Which being so, thereof I conclude plainly & directly, that through out all Scotland and England Are very few true communions, very few Sacraments of Christ body.
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or els of very conscience, because he is no Calvinist, but a mere Zuinglian, vvho defineth the sacramēt to be nothing but a badge, a token, a memorial,
or Else of very conscience, Because he is no Calvinist, but a mere Zuinglian, who defineth the sacrament to be nothing but a badge, a token, a memorial,
although he preach the vvord, yet he preacheth not that word, vvhich should quicken and geue life to this action, he preacheth not that word, vnto which this seale is to be appended for confirmation.
although he preach the word, yet he Preacheth not that word, which should quicken and give life to this actium, he Preacheth not that word, unto which this seal is to be appended for confirmation.
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Much more may I conclude, that al English ministers, if they be not Puritanes, but folow their Archbisshop my lord of Canterbury, vvho condemneth for Anabaptistical no lesse then Zuinglius (though for an other reason) this opiniō of geving life to the sacraments by preaching the vvord;
Much more may I conclude, that all English Ministers, if they be not Puritanes, but follow their Archbishop my lord of Canterbury, who Condemneth for Anabaptistical no less then Zwingli (though for an other reason) this opinion of giving life to the Sacraments by preaching the word;
•l they can never possibly haue any right communion, any right sacrament: they can haue nothing but commō bread, but a dead element, because they admit not,
•l they can never possibly have any right communion, any right sacrament: they can have nothing but Common bred, but a dead element, Because they admit not,
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I conclude thirdly, that if a Scottish & perfit Calvinian minister make the sermon, except he humble him self to preach not only this former word of the promise invēted by Calvin,
I conclude Thirdly, that if a Scottish & perfect Calvinian minister make the sermon, except he humble him self to preach not only this former word of the promise invented by calvin,
but also besides, with a cleer voyce, preach distinctly, & open al the parts of the sacramēt, which thing here M. B. in general requireth & in special reherseth & explicareth;
but also beside, with a clear voice, preach distinctly, & open all the parts of the sacrament, which thing Here M. B. in general requires & in special rehearseth & explicareth;
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or a fevv, but that al parts of the sacrament and sacramētal receiving be opened & declared, vz. 1. that a lawful minister, 2. vvith a cleere voyce, 3. in a familiar & homely language, 4. publikely proclame and denounce, 5. the b•il parts of the Supper or Cōmuniō. 6. what is the peoples part.
or a few, but that all parts of the sacrament and sacramental receiving be opened & declared, Vz. 1. that a lawful minister, 2. with a clear voice, 3. in a familiar & homely language, 4. publicly proclaim and denounce, 5. the b•il parts of the Supper or Communion. 6. what is the peoples part.
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7. what is his owne part. 8. how he ought to deliuer that bread and wine. 9. how the people ought to receive it. 10. how they ought to receiue the body and blud of Christ signified by it.
7. what is his own part. 8. how he ought to deliver that bred and wine. 9. how the people ought to receive it. 10. how they ought to receive the body and blood of christ signified by it.
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Besides al vvhich he must also speake 12. what soever Christ spake in that whole action of his supper, without omitting any one iote. Al this is comprised in the name of the VVord, & al this must be preached by the minister before it can be a sacramētal signe or supper,
Beside all which he must also speak 12. what soever christ spoke in that Whole actium of his supper, without omitting any one jot. All this is comprised in the name of the Word, & all this must be preached by the minister before it can be a sacramental Signen or supper,
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as in man or beast, the losse of any one essential part as hart lungs &c. bringeth certain death to al. So then if the minister do not in particular prosecute ech one of these parts in his sermon if he folovv not precisely and religiously this M. B. his appointment:
as in man or beast, the loss of any one essential part as heart lungs etc. brings certain death to all So then if the minister do not in particular prosecute each one of these parts in his sermon if he follow not precisely and religiously this M. B. his appointment:
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and perhaps inveigh against this formal prescription of M. B. for that the spirite of the Lord in them is not to be bridled by men, that they know their dutie herein,
and perhaps inveigh against this formal prescription of M. B. for that the Spirit of the Lord in them is not to be bridled by men, that they know their duty herein,
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And so there was never a communion ministred according to the Scottish communion booke since these ministers got rule in Scotland, which had ought in it besides common bread: because (to passe ouer the former 11. points prescribed by M. B. of which very probable it is, that in most Cōmunions many of them were omitted) 12. by very order of their communion booke some words which Christ spake (& in deed were most importāt concerning the sacrament) are purposely least out.
And so there was never a communion ministered according to the Scottish communion book since these Ministers god Rule in Scotland, which had ought in it beside Common bred: Because (to pass over the former 11. points prescribed by M. B. of which very probable it is, that in most Communions many of them were omitted) 12. by very order of their communion book Some words which christ spoke (& in deed were most important Concerning the sacrament) Are purposely lest out.
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Fourthly I conclude, that in most of the Caluinian Communions, the communicants do more commonly according to their ovvne doctrine, eate the flesh of their lavvful Superiors, to vvhom God hath subiected them,
Fourthly I conclude, that in most of the Calvinian Communions, the communicants do more commonly according to their own Doctrine, eat the Flesh of their lawful Superiors, to whom God hath subjected them,
when after such raylings and slaunders they eate their tropical bread and vvine, they eate as truly (to speake the lest) the flesh of Popes, bishops, Catholike Princes and people,
when After such railings and slanders they eat their tropical bred and wine, they eat as truly (to speak the lest) the Flesh of Popes, Bishops, Catholic Princes and people,
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but spitefully, not by right faith, but by grosse and froward infidelitie and detraction teare, rent, pul in peeces & spil•as at an other more sober sermon (if any such be) it signifieth the flesh & blud of Christ.
but spitefully, not by right faith, but by gross and froward infidelity and detraction tear, rend, pull in Pieces & spil•as At an other more Sobrium sermon (if any such be) it signifies the Flesh & blood of christ.
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And the bread and vvine being appended afterward, serue as aptly in the one sermon, time &, place, to seale and confirme the malicious and slaunderous eating of the flesh of Bishops and Christian people,
And the bred and wine being appended afterwards, serve as aptly in the one sermon, time &, place, to seal and confirm the malicious and slanderous eating of the Flesh of Bishops and Christian people,
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For let vs suppose, vvhich may be very easely, that halfe a dosen Euangelical bretherne knovv as vvel as the minister, vvhereto the signe of bread and vvine is referred, that the one signifieth Christs flesh, the other his blud:
For let us suppose, which may be very Easily, that half a dosen Evangelical brethren know as well as the minister, whereto the Signen of bred and wine is referred, that the one signifies Christ Flesh, the other his blood:
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and perhaps this, or by hearing it so oft told them out of pulpits; without any •ers sermon, haue it stil fresh, and deepely imprinted in their memorie.
and perhaps this, or by hearing it so oft told them out of pulpits; without any •ers sermon, have it still fresh, and deeply imprinted in their memory.
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and so not to be neglected for regard of other ignorant men, yet hereof it folovved that the vvord preached after your owne fashion often tymes geveth not life to the action;
and so not to be neglected for regard of other ignorant men, yet hereof it followed that the word preached After your own fashion often times Giveth not life to the actium;
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Al vvhich (saith he) must be done in a familiar language, that the people may vnderstand; that vnderstanding they may beleeve; that beleeving they may applie Christ to them, which is to eate him by faith. Then,
All which (Says he) must be done in a familiar language, that the people may understand; that understanding they may believe; that believing they may apply christ to them, which is to eat him by faith. Then,
what necessitie is there of the vvord and preaching at al, vvhich serveth only for novices or infidels, to make them vnderstand and beleeve in Christ, and not for faithful,
what necessity is there of the word and preaching At all, which serves only for Novices or Infidels, to make them understand and believe in christ, and not for faithful,
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VVhich defects being not in these communicants of whom I speake (for I hope al Caluinists be not in so short space of a few yeres, by the preaching of the word become plain infidels,
Which defects being not in these communicants of whom I speak (for I hope all Calvinists be not in so short Molle of a few Years, by the preaching of the word become plain Infidels,
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vvhen that effect is present before hand, to the vvorking vvhereof the preaching serveth? VVhat needeth a candle vvhen the Sunne shineth? VVhat foly it is to vvater a vvel grovven tree, vvhich hauing deepe roote in the earth is able to nourish it self? VVhat nurse vseth to feed the child ▪ vvhich is 10. or 12. yeres old,
when that Effect is present before hand, to the working whereof the preaching serves? What needs a candle when the Sun shines? What folly it is to water a well grown tree, which having deep root in the earth is able to nourish it self? What nurse uses to feed the child ▪ which is 10. or 12. Years old,
if they vnderstand Christ, and believe in him by vertue of old sermons, vvhich they haue heard of this matter before, vvhat needeth this Battologie? this idle repetition of one and the self same thing, this casting of vvater in to the sea, this bringing of a sevv sticks in to the maine vvood? This is the islue of this nevv devised vvord, to induce contempt & neglect of both vvord & sacramēt,
if they understand christ, and believe in him by virtue of old Sermons, which they have herd of this matter before, what needs this Battology? this idle repetition of one and the self same thing, this casting of water in to the sea, this bringing of a sevv sticks in to the main wood? This is the islue of this new devised word, to induce contempt & neglect of both word & sacrament,
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VVhich thing as before • haue shevved by other arguments of theirs, so here the very vvord (whereof they vaunt most and glorie in) ten deth to the same scope, & induceth the same conclusion.
Which thing as before • have showed by other Arguments of theirs, so Here the very word (whereof they vaunt most and glory in) ten death to the same scope, & induceth the same conclusion.
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For it can not be denied, but according to this theologie and explication of the vvord, 3. or 4. such brethern as I require, vvithout preaching of the vvord, at any commō table, at any common breakfast, haue a communion, a sacramental signe and seale,
For it can not be denied, but according to this theology and explication of the word, 3. or 4. such brother as I require, without preaching of the word, At any Common table, At any Common breakfast, have a communion, a sacramental Signen and seal,
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if partly to avoid superstitiō, partly to correct their ovvne error, principally for truthes sake, they vvould from hence forth cal their cōmumons rather breakefasts then Suppers.
if partly to avoid Superstition, partly to correct their own error, principally for truths sake, they would from hence forth call their commumons rather breakfasts then Suppers.
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theirs receiving al life, sovvle, perfection and integritie from the ministers cleere voyce and sermon, or the receivers faith, whereas Christs sacrament receiued his integritie and perfection other ways & not by such meanes.
theirs receiving all life, soul, perfection and integrity from the Ministers clear voice and sermon, or the Receivers faith, whereas Christ sacrament received his integrity and perfection other ways & not by such means.
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as hath bene now declared, and the learned reader shal doubtles find most true, if he examine the communions and suppers vsed in England, France, Geneua, Zurick, Zuizzerlād &c. by this vvord here appointed as necessarie to separate their sacramental supper from vulgar & prophane.
as hath be now declared, and the learned reader shall doubtless find most true, if he examine the communions and suppers used in England, France, Geneva, Zurich, Zuizzerlād etc. by this word Here appointed as necessary to separate their sacramental supper from Vulgar & profane.
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vvhen as them selues conclude and proue, that it is nothing but a common peece of bread, an earthly creature, voyd of al grace and spirite, a dead element, not worth • straa, fitter for Pagans then Christians, more meet for dogs then men?
when as them selves conclude and prove, that it is nothing but a Common piece of bred, an earthly creature, void of all grace and Spirit, a dead element, not worth • straa, fitter for Pagans then Christians, more meet for Dogs then men?
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M. B. contradictions. The Scottish Supper is no sacrament of Christ. The Argument. M. B. very notably contradicteth him self in this first ser•••• touching the lords Supper,
M. B. contradictions. The Scottish Supper is no sacrament of christ. The Argument. M. B. very notably Contradicteth him self in this First ser•••• touching the Lords Supper,
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so here by a brief repetition of sundry things wanting in the material part (which things M. B. consesseth to be of the substance of the sacrament) it is manifestly concluded, that their supper is no sacrament of Christs institution, in respect of the matter, no lesse then of the forme. CHP. 11.
so Here by a brief repetition of sundry things wanting in the material part (which things M. B. confesseth to be of the substance of the sacrament) it is manifestly concluded, that their supper is no sacrament of Christ Institution, in respect of the matter, no less then of the Form. CHAP. 11.
And thus much concerning the word, the formal part of the sacrament, by vvhich as the more principal vve see proved, that their Scottish Supper is no sacrament of Christ.
And thus much Concerning the word, the formal part of the sacrament, by which as the more principal we see proved, that their Scottish Supper is no sacrament of christ.
Novv for a conclusion of this first Sermon, I vvil gather & proue as much by the other part, vvhich is the matter of the supper according to M. B. his ovvne division:
Now for a conclusion of this First Sermon, I will gather & prove as much by the other part, which is the matter of the supper according to M. B. his own division:
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out of both vvhich, the Christian reader shal be able to gather a most strong and sure resolution, that it possibly can not be any sacrament, vvhich saulteth both in the one part,
out of both which, the Christian reader shall be able to gather a most strong and sure resolution, that it possibly can not be any sacrament, which saulteth both in the one part,
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and in the other, vvhich nether hath right matter, nor right forme. Only first of al, I vvil in fevv vvords put the reader in remembrance of M. B. notorious contradictions vsed in this short sermon, vvhich I vvisn the rather to be marked, partly for that they shew this man to be a right scholer of Iohn Caluin, whom he so narowly folovveth ▪ evē in this blind kind of vvriting and preaching:
and in the other, which neither hath right matter, nor right Form. Only First of all, I will in few words put the reader in remembrance of M. B. notorious contradictions used in this short sermon, which I vvisn the rather to be marked, partly for that they show this man to be a right scholar of John Calvin, whom he so narrowly Followeth ▪ even in this blind kind of writing and preaching:
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an ambitious affectation vvith high, ample, and maiestical vvords to vvin some good opinion to their single bread and drinke among their simple auditors, vvhom by such glorious speach,
an ambitious affectation with high, ample, and majestical words to win Some good opinion to their single bred and drink among their simple Auditors, whom by such glorious speech,
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Againe, the bread and wine truly and really deliver the substance of Christ vnto vs ▪ For except first we receiue the substance, we can haue no participation of the fruit and merits.
Again, the bred and wine truly and really deliver the substance of christ unto us ▪ For except First we receive the substance, we can have no participation of the fruit and merits.
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For as M. B. hath diligently told vs before, so as though it vvere a principal high matter, he in the same termes repeateth it tvvise or thrise in the next sermō, that looke what sort of coniunctiō is betwixt the word and the thing signified by the word, that sort of coniunction is betwixt the sacrament,
For as M. B. hath diligently told us before, so as though it were a principal high matter, he in the same terms repeateth it twice or thrice in the next sermon, that look what sort of conjunction is betwixt the word and the thing signified by the word, that sort of conjunction is betwixt the sacrament,
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and yet it is as vulgar and ordinarie, as the coniunction of words with the things vvhich they signifie, which is the most vsual and base coniunction in the world:
and yet it is as Vulgar and ordinary, as the conjunction of words with the things which they signify, which is the most usual and base conjunction in the world:
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no more then is an ivy bush to signifie vvine, a vvad of stravv to signifie beere or ale, a lyon or flovver de lyce to signifie the king of Scots and king of France:
no more then is an ivy bush to signify wine, a vvad of straw to signify beer or ale, a Lion or flower the lice to signify the King of Scots and King of France:
And therefore by this plaine and evident deduction, the sacrament geueth the Caluinists no better grip, no fuller possessiō of Christ ▪ then it doth of the Deuil.
And Therefore by this plain and evident deduction, the sacrament Giveth the Calvinists no better grip, no fuller possession of christ ▪ then it does of the devil.
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And if they confes•e, that they possesse Christ no better by the vvorde of God (M. B. saith, not so wel ) as I vvil not stand much against them herein,
And if they confes•e, that they possess christ no better by the word of God (M. B. Says, not so well) as I will not stand much against them herein,
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so long as they talke of them selues, so if it were applied and spoken of true Christians, the sentence were not so false and contradictorie to true Theologie,
so long as they talk of them selves, so if it were applied and spoken of true Christians, the sentence were not so false and contradictory to true Theology,
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Once again. One point of •h•s coniunction betwene Christs body and the sacrament standes in a continual and mutual concurrence of the one with the other, that the signe and thing signified are offered both together, at one time, and in one action;
Once again. One point of •h•s conjunction between Christ body and the sacrament Stands in a continual and mutual concurrence of the one with the other, that the Signen and thing signified Are offered both together, At one time, and in one actium;
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Nay properly and plainly to speake, the sacrament is not ordeyned for any such ioynt-offering or ioynt-receiving, or cōcurrence, but only to be a seale and confirme the eating of Christ,
Nay properly and plainly to speak, the sacrament is not ordained for any such ioynt-offering or ioynt-receiving, or concurrence, but only to be a seal and confirm the eating of christ,
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and my mind is only by a few examples to direct the reader to conferre and marke the rest by him self, to which end these fevv may serue for a sufficient introduction) if it please the reader diligently to marke and pervse these 2. or. 3. chapiters, he shal find a number of such ether most sensible contradictions,
and my mind is only by a few Examples to Direct the reader to confer and mark the rest by him self, to which end these few may serve for a sufficient introduction) if it please the reader diligently to mark and peruse these 2. or. 3. Chapiters, he shall find a number of such either most sensible contradictions,
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VVherein yet I must craue pardon of the reader, if I keepe not an exact distinction betvvene al material & formal parts required to these mens sacramental signe:
Wherein yet I must crave pardon of the reader, if I keep not an exact distinction between all material & formal parts required to these men's sacramental Signen:
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so M. B. ioyning Christs vvords sometimes vvith the ministers sermon, & making them part of the forme, at other times placing them among the elemental, ceremonial,
so M. B. joining Christ words sometime with the Ministers sermon, & making them part of the Form, At other times placing them among the elemental, ceremonial,
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This being true, that euery ceremonie that Christ did, euery word that Christ spake, every action of his vvas so essential, that no iote thereof may be omitted,
This being true, that every ceremony that christ did, every word that christ spoke, every actium of his was so essential, that no jot thereof may be omitted,
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First, because Christ before the delivering of his sacrament, vsed a ceremonie signifying the lovvlines of hart, the puritie and cleanes of conscience required in them, vvhich come to receiue the sacrament.
First, Because christ before the delivering of his sacrament, used a ceremony signifying the loveliness of heart, the purity and cleans of conscience required in them, which come to receive the sacrament.
If yow know these things, yow shal be blessed, if yow also do them. Here is one ceremonie which Christ did, & many wordes which he spake at the Institutiō of the sacramēt.
If you know these things, you shall be blessed, if you also do them. Here is one ceremony which christ did, & many words which he spoke At the Institution of the sacrament.
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ergo they omit somvvhat, vvhich Christ did and spake. Al vvhose doings and speeches being essential, so essential, that in omitting any one, ye tyne and destroy the sacrament, hereof it folovveth, that their Scottish Supper is no Sacrament of Christ.
ergo they omit somewhat, which christ did and spoke. All whose doings and Speeches being essential, so essential, that in omitting any one, you tyne and destroy the sacrament, hereof it Followeth, that their Scottish Supper is no Sacrament of christ.
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except him self gaue it. In the Scottish supper, the minister breaketh not the bread to everie communicant, he delivereth it not with his owne hand, as Christ did,
except him self gave it. In the Scottish supper, the minister breaks not the bred to every communicant, he Delivereth it not with his own hand, as christ did,
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finally for declaration that they might vnderstād where vnto al the premisses tended, he spake these words which were most essential and concerned the substance of the sacrament:
finally for declaration that they might understand where unto all the premises tended, he spoke these words which were most essential and concerned the substance of the sacrament:
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To M. B. his supposed reply, that the vvords of Christ are not omitted, for that before the sermon, the minister historically out of the pulpit mentioneth Christs institution;
To M. B. his supposed reply, that the words of christ Are not omitted, for that before the sermon, the minister historically out of the pulpit mentioneth Christ Institution;
they cleane contrary, first of al reherse those vvords out of the pulpit, vvhere there is no bread high them, much lesse haue they the bread in their hands as Christ had.
they clean contrary, First of all rehearse those words out of the pulpit, where there is no bred high them, much less have they the bred in their hands as christ had.
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& if the minister speake the words at one hovvre, & lay on vvater the next vvithout the vvords, he tyneth and destroyeth the essential forme of baptisme,
& if the minister speak the words At one hour, & lay on water the next without the words, he tyneth and Destroyeth the essential Form of Baptism,
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And if novv according to M. B. his resolution a man leaving out the least ceremonie vsed by Christ in his supper, perverteth the whole institution and marreth the sacrament, so as it becommeth no sacrament: vvhat horrible prophaners, perverters and destroyers of gods sacraments are these, vvho leaue out so many,
And if now according to M. B. his resolution a man leaving out the least ceremony used by christ in his supper, perverteth the Whole Institution and marreth the sacrament, so as it becomes no sacrament: what horrible profaners, perverters and destroyers of God's Sacraments Are these, who leave out so many,
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and those not the least, but the greatest & vveightiest ceremonies? And if they haue no sacrament, vvho lacke in the administratiō, any signe elemental or ceremonial, any material part, because they be al substātial;
and those not the least, but the greatest & vveightiest ceremonies? And if they have no sacrament, who lack in the administration, any Signen elemental or ceremonial, any material part, Because they be all substantial;
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so these arguments and reasons geven & published by them selues suffise to proue as much, to proue their communion a schismatical communion, cleane divided from Christs communion:
so these Arguments and Reasons given & published by them selves suffice to prove as much, to prove their communion a Schismatical communion, clean divided from Christ communion:
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Yea many times spiritually sprites of hel doubtles counterfeit Saints and Angels, and many apes or munkeys sensibly counterfeit the actions of men vvith more likelihood, colour and probabilitie,
Yea many times spiritually sprites of hell doubtless counterfeit Saints and Angels, and many Apes or monkeys sensibly counterfeit the actions of men with more likelihood, colour and probability,
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But most commonly it was named the sacrifice of Christs body, and as a true and real sacrifice was offered vnto God in the church, euer since Christs time and first institution of it.
But most commonly it was nam the sacrifice of Christ body, and as a true and real sacrifice was offered unto God in the Church, ever since Christ time and First Institution of it.
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M. B. argument made to the contrarie answered. CHAP. 12 Many of the things, which M. B. handleth in these later Sermons, or (as he calleth them) lessons and exercises, are by him particularly vttered and entreated of (so far furth as concerneth the Sacrament) in the first sermon or lesson:
M. B. argument made to the contrary answered. CHAP. 12 Many of the things, which M. B. handleth in these later Sermons, or (as he calls them) Lessons and exercises, Are by him particularly uttered and entreated of (so Far forth as concerns the Sacrament) in the First sermon or Lesson:
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wherein he speaketh some truth, which therefore I gladly embrace, as that it is called in the booke of god, The body and blud of Christ (and never the figure, trope, signe or seale of that body and blud) and therefore belike that being the proper name, conteyneth also in proprietie of speech what it is.
wherein he speaks Some truth, which Therefore I gladly embrace, as that it is called in the book of god, The body and blood of christ (and never the figure, trope, Signen or seal of that body and blood) and Therefore belike that being the proper name, Containeth also in propriety of speech what it is.
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for which cause, and also in regard of the time, when Christ first instituted it, some auncient fathers sometimes inscribe their treatises of the Sacrament, De caena domini: yet that the booke of god, that is, the bible and scriptures of god geue not this appellation to it, it is plain inough by that place of S. Paule, where only in al the scriptures of god that word is vsed.
for which cause, and also in regard of the time, when christ First instituted it, Some ancient Father's sometime inscribe their treatises of the Sacrament, De Cena domini: yet that the book of god, that is, the Bible and Scriptures of god give not this appellation to it, it is plain enough by that place of S. Paul, where only in all the Scriptures of god that word is used.
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For S. Paule mentioning that at these suppers of our lord, some devoured al and had to much, some could get nothing and rose a hungred, some were drunke &c. declareth thereby, that this place can not directly be vnderstood of Christs sacrament;
For S. Paul mentioning that At these suppers of our lord, Some devoured all and had to much, Some could get nothing and rose a hungered, Some were drunk etc. Declareth thereby, that this place can not directly be understood of Christ sacrament;
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except M. B. be of the opinion with some Puritans, whom my self haue heard vpon this place to argue, that at their Lords supper there should be not only bread and drinke,
except M. B. be of the opinion with Some Puritans, whom my self have herd upon this place to argue, that At their lords supper there should be not only bred and drink,
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But the common opinion of learned men is otherwise, that this place meaneth the church-feasts of old time termed NONLATINALPHABET, which were called dominicae caen•, our lords feasts or suppers, because they were kept at night in churches, which were in the primitive church,
But the Common opinion of learned men is otherwise, that this place means the church-feasts of old time termed, which were called Dominicae caen•, our Lords feasts or suppers, Because they were kept At night in Churches, which were in the primitive Church,
and also after, called Dominicae, NONLATINALPHABET, our lords howses (whence I suppose our name kirke cometh) to vvhich feasts the rich sort contributed liberally for the benefite and relief of the poore.
and also After, called Dominicae,, our Lords houses (whence I suppose our name kirk comes) to which feasts the rich sort contributed liberally for the benefit and relief of the poor.
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This supper (saith S. Chrysostom) might rather be called humaine, then divine, potius humana quam dominica, rather private then publike, of private miserie rather then publike charitie,
This supper (Says S. Chrysostom) might rather be called human, then divine, potius Humana quam dominica, rather private then public, of private misery rather then public charity,
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But Dominica caena, the supper of our Lord, vvho is charitie it self, the supper of charitie should be common to al. In an other place he called this supper cōmune praudiū, a cōmon feast.
But Dominica Cena, the supper of our Lord, who is charity it self, the supper of charity should be Common to all In an other place he called this supper commune praudiū, a Common feast.
For examining the coherence of the Apostles vvords, he obiecteth to him self, hovv, to vvhat purpose the Apostle bringeth in the storie of Christs Institution of the b.
For examining the coherence of the Apostles words, he Objecteth to him self, how, to what purpose the Apostle brings in the story of Christ Institution of the b.
that he brought in the storie of Christs sacrament for examples sake, docens eos facere communes mensas in ecclesi•s, ad sacram illam mensam respicientes, teaching that it vvel became them to make their church feasts common to the poore, by regarde and consideration of Christs holy table;
that he brought in the story of Christ sacrament for Examples sake, Teaching eos facere communes mensas in ecclesi•s, ad Sacrament Illam Mensam respicientes, teaching that it well became them to make their Church feasts Common to the poor, by regard and consideration of Christ holy table;
that seing he vvithout respect or choise, or such distinguishing betwene rich & poore, indifferētly gaue to al, his ovvne most pictious body aud blud, it might wel become them vvith like equalitie and indifferency •o cōmunicate their earthly and fleshly bankets.
that sing he without respect or choice, or such distinguishing between rich & poor, indifferently gave to all, his own most pictious body and blood, it might well become them with like equality and indifferency •o communicate their earthly and fleshly banquets.
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For Calvin graunteth, that as among the Iewes and also Gentils, it was a custome to accompanie their sacrifices made in the honour of god with frindly banquets amōg themselues, so the first Christians brought the same fashion of banquetting in to the church,
For calvin granteth, that as among the Iewes and also Gentiles, it was a custom to accompany their Sacrifices made in the honour of god with friendly banquets among themselves, so the First Christians brought the same fashion of banqueting in to the Church,
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among vvhich feastes that the supper of the lord vvas also ministred, it may appeare (saith Beza) by S. Paule 1 Cor. 11. where he goeth al out to correct that custom, which was many ways corrupted.
among which feasts that the supper of the lord was also ministered, it may appear (Says Beza) by S. Paul 1 Cor. 11. where he Goes all out to correct that custom, which was many ways corrupted.
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VVhich being so, that S. Paule here goeth about to correct that abuse, then must needs those vvords vvhich go before the institution of Christ (beginning after versu. 23) be vnderstood of such church feasts so abused,
Which being so, that S. Paul Here Goes about to correct that abuse, then must needs those words which go before the Institution of christ (beginning After versu. 23) be understood of such Church feasts so abused,
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and then dominicae caena can not apperteyne to the sacrament, vvhich after is brought in thereby to correct that custom and abuse of our Lords supper, vvhich is expressed before as sovvly corrupted.
and then Dominicae Cena can not appertain to the sacrament, which After is brought in thereby to correct that custom and abuse of our lords supper, which is expressed before as sovvly corrupted.
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And the vvords of them selues if they be taken as S. Paule vvrote them & the old Translation expresseth them (and not as they are peruerted in the Geneva translation) and examined vvith indifferent iudgement, can beare no other sense.
And the words of them selves if they be taken as S. Paul wrote them & the old translation Expresses them (and not as they Are perverted in the Geneva Translation) and examined with indifferent judgement, can bear no other sense.
for that every one preventeth and falleth to his owne private supper, and one is a hungred, another is drunke, can haue no other proper & natural resolution then this:
for that every one preventeth and falls to his own private supper, and one is a hungered, Another is drunk, can have no other proper & natural resolution then this:
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vvhen yow meete together, that vvhich yovv eate, is not that publike ecclesiastical & brotherly supper of charitie, of god, of Christ and his church, vvhich should be common to al the societie of Christians,
when you meet together, that which Yow eat, is not that public ecclesiastical & brotherly supper of charity, of god, of christ and his Church, which should be Common to all the society of Christians,
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an other hath nothing, one hath to much and is drunke vvith abundance, vvhen many other poore Christians stand by & get never a morsel of bread, or draught of drinke.
an other hath nothing, one hath to much and is drunk with abundance, when many other poor Christians stand by & get never a morsel of bred, or draught of drink.
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For as the lordes supper, so the Communion, in the scripture never signifieth (as Beza also noteth) communion in the sacrament, but in civil offices of loue and charitie, in imparting our goods and substance,
For as the Lords supper, so the Communion, in the scripture never signifies (as Beza also notes) communion in the sacrament, but in civil Offices of love and charity, in imparting our goods and substance,
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& so is it takē Rom. 1• 26. 2. Cor. 9. 13. Hebr. 13. 16. Pro sacris vero mysterijs, nusqua• legi in novo testamento absolute positum hoc nomen (Cōmunionis. (But ••ne ver read in the new testament, that the word (Cōmunion) put absolutely signified the holy mysteries, saith Beza.
& so is it taken Rom. 1• 26. 2. Cor. 9. 13. Hebrew 13. 16. Pro sacris vero mysterijs, nusqua• Legi in novo Testament absolute positum hoc Nome (Cōmunionis. (But ••ne for read in the new Testament, that the word (Communion) put absolutely signified the holy Mysteres, Says Beza.
But vvhereas M. B. after Caluin, argueth from that vvord, that because it is a table, not an altar, therefore vve should sit at it, & not stand; we should take and receiue, not offer and propine, these arguments are such, as become ministers to make.
But whereas M. B. After Calvin, argue from that word, that Because it is a table, not an altar, Therefore we should fit At it, & not stand; we should take and receive, not offer and propine, these Arguments Are such, as become Ministers to make.
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For first of al, the vvord (table) in the scripture is indifferent for a table & an altar as appeareth continually in the old testament, in description of the tabernacle first, and Salomous temple after:
For First of all, the word (table) in the scripture is indifferent for a table & an altar as appears continually in the old Testament, in description of the tabernacle First, and Solomon temple After:
vvhere there vvere tables, mensae, not for the priests and their vvives to sit at, but for the priests alone to stand at, & to do things apperteyning to sacrifice.
where there were tables, mensae, not for the Priests and their wives to fit At, but for the Priests alone to stand At, & to do things aPPERTAINING to sacrifice.
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And the prophete Malachie in one verse, both according to the Hebrevv, Greeke, and Latin, calleth it mensam Domini, & also altare Domini, the table of god, and the altar of god, signifying an altar or place to offer sacrifice on, by ether vvord indifferently.
And the Prophet Malachi in one verse, both according to the Hebrew, Greek, and Latin, calls it Mensam Domini, & also altar Domini, the table of god, and the altar of god, signifying an altar or place to offer sacrifice on, by either word indifferently.
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Edwards time, & this present time translate, ye haue set vp an altar vnto the false goddesse, the vvord ( Mensa ) according to the most common vse of al languages,
Edwards time, & this present time translate, you have Set up an altar unto the false goddess, the word (Mensa) according to the most Common use of all languages,
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and al Ecclesiastical and holy vvriters, bearing equally both senses: & most assured it is, that it signifieth so in that place of S. Paule, as hath bene proued.
and all Ecclesiastical and holy writers, bearing equally both Senses: & most assured it is, that it signifies so in that place of S. Paul, as hath bene proved.
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and our common Masse-booke, vvithout any such imaginarie scruple of sitting, name the place of our Christian sacrifice, at some times an altar, at some other times a table: albeit for ech name the church can yelde a more special and seueral reason;
and our Common Mass-book, without any such imaginary scruple of sitting, name the place of our Christian sacrifice, At Some times an altar, At Some other times a table: albeit for each name the Church can yield a more special and several reason;
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Mensa quam sacerdos noui testamenti exhibet de corpore & sanguine suo &c. The table which our sauiour the high priest of the new testament prouideth of his body and blud, is that sacrifice which hath succeded in place of al sacrifices, which in the old testament were offered in shadow and figure of this to come:
Mensa quam sacerdos noui Testamenti exhibet de corpore & sanguine Sue etc. The table which our Saviour the high priest of the new Testament Provideth of his body and blood, is that sacrifice which hath succeeded in place of all Sacrifices, which in the old Testament were offered in shadow and figure of this to come:
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& then delivered to the communicants. VVhere vve see S. Austin, an other maner of Theologe then M. B. not to oppose an altar and a table, offering and receiuing, as though one destroyed the other:
& then Delivered to the communicants. Where we see S. Austin, an other manner of Theologian then M. B. not to oppose an altar and a table, offering and receiving, as though one destroyed the other:
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but to couple and conioyne them as coherent one to the other, declaring plainly, that in the church Catholike there is an altar for the honour of god, there is also a table for the commoditie and consolation of Christians,
but to couple and conjoin them as coherent one to the other, declaring plainly, that in the Church Catholic there is an altar for the honour of god, there is also a table for the commodity and consolation of Christians,
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And that from the Apostolical age & vsage the first primitiue Christians evermore vsed altars to sacrifice on, vve find recorded by the most auncient Christian vvriters, vvhose monumēts are yet extant,
And that from the Apostolical age & usage the First primitive Christians evermore used Altars to sacrifice on, we find recorded by the most ancient Christian writers, whose monuments Are yet extant,
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as Eusebius, Optatus, S. Hierom, S. Ambrose, S. Gregorie Nazianzene, S. Chrysostom, S. Austin, by al vvhich it is most cleere that then altars vvere every vvhere buylt in Christian churches to this very vse of offering sacrifice to God.
as Eusebius, Optatus, S. Hieronymus, S. Ambrose, S. Gregory Nazianzene, S. Chrysostom, S. Austin, by all which it is most clear that then Altars were every where built in Christian Churches to this very use of offering sacrifice to God.
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So that M. B. collection, from a table to inferre denyal of sacrifice, to improue standing and iustifie sitting, is very vveake (to say the least) & prophane;
So that M. B. collection, from a table to infer denial of sacrifice, to improve standing and justify sitting, is very weak (to say the least) & profane;
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as vvhich proceedeth from one, vvho seemeth to measure and define the table of gods church, by the order vvhich him self, his vvife and domesticals vse at their ovvne table:
as which Proceedeth from one, who seems to measure and define the table of God's Church, by the order which him self, his wife and domesticals use At their own table:
& besides it conteyneth a certaine scorne and disgrace of the English Comunion, in which although they haue nought els but a bourd or table as it is there called;
& beside it Containeth a certain scorn and disgrace of the English Communion, in which although they have nought Else but a board or table as it is there called;
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To speake a litle of these 4. names, although the sacrifice be a publike action, yet vvhere the fathers vsed to cal it so as by a particular name, is hard to find.
To speak a little of these 4. names, although the sacrifice be a public actium, yet where the Father's used to call it so as by a particular name, is hard to find.
for that many vnchristened vvere publikely admitted to catechismes & preachings, vvhich vvere carefully excluded frō being present at the celebration of the sacrifice or sacrament, both in the Greeke & also Latin church.
for that many unchristened were publicly admitted to catechisms & preachings, which were carefully excluded from being present At the celebration of the sacrifice or sacrament, both in the Greek & also Latin Church.
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And therefore this name is il applied by M. B. In deed the Greekes called it NONLATINALPHABET vvhich vvord among prophane vvritiers signifying any publike ministerie or office, by the Apostles and aunciēt fathers vvas restreyned to the publike Christian sacrifice, that is, to the masse,
And Therefore this name is ill applied by M. B. In deed the Greeks called it which word among profane vvritiers signifying any public Ministry or office, by the Apostles and ancient Father's was restrained to the public Christian sacrifice, that is, to the mass,
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vvhen as in the meane season, al those forenamed sacraments, and other functions, vvere publike actions, and yet not liturgies. The terme, banquet of loue, is somvvhat more straunge,
when as in the mean season, all those forenamed Sacraments, and other functions, were public actions, and yet not liturgies. The term, banquet of love, is somewhat more strange,
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as likevvise it is a banquet of faith, of peace of mildnes, of patience, of modestie, of sobrietie, of chastitie, of al vertues, vvhich gods holy spirite especially by meanes of this blessed sacrifice vvorketh in the receivers.
as likewise it is a banquet of faith, of peace of mildness, of patience, of modesty, of sobriety, of chastity, of all Virtues, which God's holy Spirit especially by means of this blessed sacrifice worketh in the Receivers.
And I suppose M. B. by his banquet of love (so to speake like a Protestant) or rather after the old fashion, the banquet of charitie, meaneth the church feastes called charities, NONLATINALPHABET whereof I haue spoken before.
And I suppose M. B. by his banquet of love (so to speak like a Protestant) or rather After the old fashion, the banquet of charity, means the Church feasts called charities, whereof I have spoken before.
not as the Zuinglian Protestants would perswade the simple, as though it were nothing but a verbal thankes-geuing to the Lord for Christs passion & resurrection, vvith a remembrance thereof by eating bread, and drinking vvine or beere:
not as the Zuinglian Protestants would persuade the simple, as though it were nothing but a verbal thanksgiving to the Lord for Christ passion & resurrection, with a remembrance thereof by eating bred, and drinking wine or beer:
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but they called it so, for that in the church sacrifice, principally & most effectually thankes are gevē to god for his infinite benefites, according as S. Austin vvriteth:
but they called it so, for that in the Church sacrifice, principally & most effectually thanks Are given to god for his infinite benefits, according as S. Austin writes:
al which the faithful know how it is performed in the sacrifice of the church, of which (church sacrifice) al the sacrifices of the old testamēt were shadowes.
all which the faithful know how it is performed in the sacrifice of the Church, of which (Church sacrifice) all the Sacrifices of the old Testament were shadows.
¶ VVhere M. B. saith, that the name Masse came in vvhen the sacrament began to be perverted, the Latin kirk to decay, & the Romane kirk to fal, by this vve learne vvhen according to M. B. censure the Romane church fel.
¶ Where M. B. Says, that the name Mass Come in when the sacrament began to be perverted, the Latin kirk to decay, & the Roman kirk to fall, by this we Learn when according to M. B. censure the Roman Church fell.
some 300. yeres, some 400. some 500. And thus far our English Ievvel extended the puritie & florishing estate of the Latine, especially the Romane church:
Some 300. Years, Some 400. Some 500. And thus Far our English Jewel extended the purity & flourishing estate of the Latin, especially the Roman Church:
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and after Christs passion divers of the Apostles there suffered persecution for Christs gospel: so after that the Emperors became Christians, the Gospel there florished most.
and After Christ passion diverse of the Apostles there suffered persecution for Christ gospel: so After that the Emperor's became Christians, the Gospel there flourished most.
as for diuers other reasons, so also for the puritie of religion, which was there preserued a long time (600. yeres after Christ) without spot. For which puritie and constancie in the same, that church was most famous aboue al others,
as for diverse other Reasons, so also for the purity of Religion, which was there preserved a long time (600. Years After christ) without spot. For which purity and constancy in the same, that Church was most famous above all Others,
the fathers tooke this for a principle and sure ground, able to overthrovv al errors, vvhich nevvly sprong vp, that they gainsayd the truth vvhich had bene constantly preserued and maynteined by common consent from the time of the Apostles.
the Father's took this for a principle and sure ground, able to overthrow all errors, which newly sprung up, that they gainsaid the truth which had be constantly preserved and maintained by Common consent from the time of the Apostles.
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VVhich iudgement of Calvin and those other learned Zuinglians I note, to control M. B. rash sentence in deputing the fal and decay of the Romane church to that time,
Which judgement of calvin and those other learned Zwinglians I note, to control M. B. rash sentence in deputing the fall and decay of the Roman Church to that time,
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S. Ambrose in Milan testifieth of him self, that he said Masse, missam facere caepi. Ambros. lib. 5. epist. 33. •. Leo maketh mention of the same, epist. 81. ad Dioscorum, & 88. ad Episcopos Germaniae & Galliae.
S. Ambrose in Milan Testifieth of him self, that he said Mass, Mass facere caepi. Ambos lib. 5. Epistle. 33. •. Leo makes mention of the same, Epistle. 81. and Dioscorum, & 88. and Episcopos Germaniae & Galliae.
cap. 5. 6. 11. lib. 11. ca. 15. Yea some bishops & martyrs of the Romane see, far more aunciēt then any of these vvriters, vse the vvord, (though seeldō) as appeareth by S. Damasus in Pontificali, in Alexandro 1. & by Papirius Massonus de Episcop. vrbis, lib. 1. fol. 11. in Pio. 1. As for Councels, in sundry very auncient,
cap. 5. 6. 11. lib. 11. circa 15. Yea Some Bishops & Martyrs of the Roman see, Far more ancient then any of these writers, use the word, (though seldom) as appears by S. Damasus in Pontifical, in Alexander 1. & by Papirius Massonus de Bishop. Urbis, lib. 1. fol. 11. in Pious 1. As for Counsels, in sundry very ancient,
12. both the masse is plainly named, and the distinction of masses vsed in the primitiue church is described, the one called missa catechumenorum, the other missa fidelium, the masse of learners or novices in the faith, to vvhich al indifferently vvere admitted, Heretikes, Iewes, Paganes:
12. both the mass is plainly nam, and the distinction of masses used in the primitive Church is described, the one called missa Catechumenorum, the other missa Fidelium, the mass of learners or Novices in the faith, to which all indifferently were admitted, Heretics, Iewes, Pagans:
nay vvhen according to Calvin, and those other famous Superintendents, the church of Rome was most pure, and had altered nothing of the doctrine received from the Apostles, but for her constancie in reteyning the •a•e, might serue for a Standard and light to al other churches of Christendome.
nay when according to calvin, and those other famous Superintendents, the Church of Rome was most pure, and had altered nothing of the Doctrine received from the Apostles, but for her constancy in retaining the •a•e, might serve for a Standard and Light to all other Churches of Christendom.
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For if in collecting the 4. names vvhich out of the aūcient fathers he attributeth to the sacrament, he had faithfully told his auditorie vvhat he had found, he could not haue so blindly stumbled,
For if in collecting the 4. names which out of the ancient Father's he attributeth to the sacrament, he had faithfully told his auditory what he had found, he could not have so blindly stumbled,
vvhereas the more auncient fathers cal the sacrament a true sacrifice, some hundreds of yeres before the decaying and falling time of the church vvhich he signifieth, that is,
whereas the more ancient Father's call the sacrament a true sacrifice, Some hundreds of Years before the decaying and falling time of the Church which he signifies, that is,
and caled it stil sacrifice both in preaching & vvriting, ten, yea tvventie times for one, more oft then Masse. And therefore to make the name Masse any occasion of the sacrifice, vvhich name and beleef of sacrifice vvas vniversal, at lest 200. or 300. yeres before the name of Masse grevv in vse, is as poore and peevish a devise,
and called it still sacrifice both in preaching & writing, ten, yea tvventie times for one, more oft then Mass. And Therefore to make the name Mass any occasion of the sacrifice, which name and belief of sacrifice was universal, At lest 200. or 300. Years before the name of Mass grew in use, is as poor and peevish a devise,
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S. Cyprian, vvhich vvere 200. yeres before S. Ambrose, S. Austin, and S. Leo, vve find in a number of places mentioned no lesse the sacrifice then the sacrament of the Eucharist,
S. Cyprian, which were 200. Years before S. Ambrose, S. Austin, and S. Leo, we find in a number of places mentioned no less the sacrifice then the sacrament of the Eucharist,
And vvhere M. B. found the sacrament called a banquet of loue, or a publike action (if ever he found it) he might haue found it a hundred times more commonly called a sacrifice, if his eyes or vvil had bene as indifferent to haue seene and marked the one as the other.
And where M. B. found the sacrament called a banquet of love, or a public actium (if ever he found it) he might have found it a hundred times more commonly called a sacrifice, if his eyes or will had be as indifferent to have seen and marked the one as the other.
Dionysius Areopagita, the healthful sacrifice, offered by a priest according to Christs ordinance: Tertullian, the sacrifice which only men offer & no wemen:
Dionysius Areopagite, the healthful sacrifice, offered by a priest according to Christ Ordinance: Tertullian, the sacrifice which only men offer & no women:
S. Hippolit { us } martyr who lived in Tertullians time, the pretious body & blud of Christ, which sacrifice bishops purely offered to God, & vvhich sacrifice should be taken away and suppressed by Antichrist:
S. Hippolytus { us } martyr who lived in Tertullia's time, the precious body & blood of christ, which sacrifice Bishops purely offered to God, & which sacrifice should be taken away and suppressed by Antichrist:
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Finally, the most auncient & Apostolical Councel of Nice, the sacrifice & host which taketh away the sinnes of the world, offered to god by priests, who only, and not deacons, haue power to offer the same.
Finally, the most ancient & Apostolical Council of Nicaenae, the sacrifice & host which Takes away the Sins of the world, offered to god by Priests, who only, and not Deacons, have power to offer the same.
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Now, if from these, vvho al lived before S. Ambrose & S. Austin vve shold shew the like of the doctors & writers of that age, it were easie to fil a booke vvith most cleer testimonies proving this vndoubted veritie.
Now, if from these, who all lived before S. Ambrose & S. Austin we should show the like of the Doctors & writers of that age, it were easy to fill a book with most clear testimonies proving this undoubted verity.
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The general councel of Ephesus calleth it, the holy, lyfe-geving, and vnbluddy sacrifice. The great general councel of Chalcedon of 630. bisshops, the vnbluddy host offered in the church, the vnbluddy and dreadful sacrifice.
The general council of Ephesus calls it, the holy, lyfegeving, and unbloody sacrifice. The great general council of Chalcedon of 630. Bishops, the unbloody host offered in the Church, the unbloody and dreadful sacrifice.
136. Eusebius Caesariensis, the ful, most holy, & dreadful sacrifice, the pure host sacrificed after a new fashion according to the order of the new testament. Euseb. lib.
136. Eusebius Caesariensis, the full, most holy, & dreadful sacrifice, the pure host sacrificed After a new fashion according to the order of the new Testament. Eusebius lib.
De spiritu & litera ca. 11. Contra Cresconium lib. 1. ca. 25. The sacrifice which Christ ordeyned of his owne body and blud according to the order of Melchisedech.
De spiritu & Letter circa 11. Contra Krisios lib. 1. circa 25. The sacrifice which christ ordained of his own body and blood according to the order of Melchizedek.
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Tom. 2. epist. 49. quasti•. 3. and vvhich hath succeded and vvas appointed by Christ in steed of those auncient legal and Iudaical sacrifices. De Civitate dei lib.
Tom. 2. Epistle. 49. quasti•. 3. and which hath succeeded and was appointed by christ in steed of those ancient Legal and Judaical Sacrifices. De Civitate dei lib.
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For thus much Calvin him self graunteth ▪ and vnto al these and such like authorities of the most auncient, pure and primitiue church he maketh this rude & blunt ansvvere:
For thus much calvin him self granteth ▪ and unto all these and such like authorities of the most ancient, pure and primitive Church he makes this rude & blunt answer:
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And in his Institutions he confesseth, that the very maner of ministring the supper as it vvas vsed by the auncient fathers, had nescio quam faciem renovatae immolationis, I knowe not what forme and fashion of a sacrifice reiterated.
And in his Institutions he Confesses, that the very manner of ministering the supper as it was used by the ancient Father's, had nescio quam Face renovatae immolationis, I know not what Form and fashion of a sacrifice reiterated.
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for that in their very behaviour and church maner, they expressed a certaine forme of sacrifice, vsing almost the very same ceremonies, which were vsed in the old testament.
for that in their very behaviour and Church manner, they expressed a certain Form of sacrifice, using almost the very same ceremonies, which were used in the old Testament.
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yet this maketh a plaine demonstration, that the auncient fathers never doubted of a true & real sacrifice, vvhich they vttered in most plaine & significant termes,
yet this makes a plain demonstration, that the ancient Father's never doubted of a true & real sacrifice, which they uttered in most plain & significant terms,
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vvhen it began to be called masse: vvhereas it vvas called & vsed as a sacrifice both among the Greekes (vvho vntil this day never called it masse) and also among the Latins,
when it began to be called mass: whereas it was called & used as a sacrifice both among the Greeks (who until this day never called it mass) and also among the Latins,
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And therefore whereas M. B. maketh it idolatrie to vse the sacramēt as a sacrifice, he thereby very heretically condemneth as idolatrous, the first, the most auncient and Apostolike primitiue church,
And Therefore whereas M. B. makes it idolatry to use the sacrament as a sacrifice, he thereby very heretically Condemneth as idolatrous, the First, the most ancient and Apostolic primitive Church,
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If M. B. thinke any great force to be in these his words, that vvhereas vve should take the sacrament from the hands of Christ, we contrariwise offer it to him, which Luther counteth vnansvvereable;
If M. B. think any great force to be in these his words, that whereas we should take the sacrament from the hands of christ, we contrariwise offer it to him, which Luther counteth vnansvvereable;
vve must offer to him nothing at al, not the sacrifice of thankes-geuing, not of praise, not of an humble spirite, not of speaking a good vvord, or thinking a good thought:
we must offer to him nothing At all, not the sacrifice of thanksgiving, not of praise, not of an humble Spirit, not of speaking a good word, or thinking a good Thought:
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and then doubtles the English communion is very idolatrous, in vvhich the minister in the behalfe of al the bretherne doth offer and present vnto the lord, him self, his and their sowles and bodies, to be a reasonable, holy and lively sacrifice, which can no ways stand for Evangelical Theologie,
and then doubtless the English communion is very idolatrous, in which the minister in the behalf of all the brethren does offer and present unto the lord, him self, his and their Souls and bodies, to be a reasonable, holy and lively sacrifice, which can no ways stand for Evangelical Theology,
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this is no idolatrie on the churches part, but rather atheisme, & impietie, & blockishnes on the heretikes part, to suppose that that vvhich vve take from the hand of God in Christ, may not be geuē to god againe;
this is no idolatry on the Churches part, but rather atheism, & impiety, & blockishness on the Heretics part, to suppose that that which we take from the hand of God in christ, may not be given to god again;
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seing that vvhich vve receiued from god in our first creation, that is, tight and povver over al beastes and creatures of the earth, vvas yet rendered backe to god in sacrifice, in the vvhole course of the old testament, both in the lavv of nature,
sing that which we received from god in our First creation, that is, tied and power over all beasts and creatures of the earth, was yet rendered back to god in sacrifice, in the Whole course of the old Testament, both in the law of nature,
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The Scottish •• Geneus signe signifieth vnperfitly such nurriture, & the scripture yeldeth many other signes as good and effectual to signifie, as that: and therefore as good sacraments.
The Scottish •• Genesis Signen signifies unperfectly such nurriture, & the scripture yieldeth many other Signs as good and effectual to signify, as that: and Therefore as good Sacraments.
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His resolution, how long the holines (such as it is) of their communion bread, endureth. CHAP. 13. This hetherto conteyning those few appellations of the sacrament, M. B. calleth the first head general of this his second sermō.
His resolution, how long the holiness (such as it is) of their communion bred, Endureth. CHAP. 13. This hitherto containing those few appellations of the sacrament, M. B. calls the First head general of this his second sermon.
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This sacrament was instituted in the signes of bread and wine, and was appointed chiefly for this end, to represent our spiritual nurriture, the ful and perfit nurriture of our sowle.
This sacrament was instituted in the Signs of bred and wine, and was appointed chiefly for this end, to represent our spiritual nurriture, the full and perfect nurriture of our soul.
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The second end, wherefore this sacramēt was instituted is, that to the world & to the princes of the world who are enemies of our profession, we might testifie our religion & maner of worshipping god:
The second end, Wherefore this sacrament was instituted is, that to the world & to the Princes of the world who Are enemies of our profession, we might testify our Religion & manner of worshipping god:
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god of his infinite mercy hath set vp this sacrament as a signe on a high hil, to cal them again, that haue run shamefully away. The fourth and last end, is that we might render him thankes for his benefites.
god of his infinite mercy hath Set up this sacrament as a Signen on a high hill, to call them again, that have run shamefully away. The fourth and last end, is that we might render him thanks for his benefits.
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And therefore both among the faithful & faithles, Iewes and Pagans, as likevvise Ievves and Christians, the sacraments are some signes of mutual love and benevolence,
And Therefore both among the faithful & faithless, Iewes and Pagans, as likewise Jewish and Christians, the Sacraments Are Some Signs of mutual love and benevolence,
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whereof more shal be said when I come to talke of the first and principal end. The Ievves for that they vvere circumcised, loved doubtles one an other the better,
whereof more shall be said when I come to talk of the First and principal end. The Jewish for that they were circumcised, loved doubtless one an other the better,
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The like is to be said of that other part, vz, This sacramēt was instituted to the end that to the princes of the world ▪ who are enemies of our religiō;
The like is to be said of that other part, Vz, This sacrament was instituted to the end that to the Princes of the world ▪ who Are enemies of our Religion;
amongest which that of S. Iames the most auncient, hath this precise rule, when after certain general prayers they approched to the celebration of this dreadful mysterie, Nullus Catechumenorum &c. let none of the learners or novices in Christian faith, let none of them which are yet vnbaptized (to which number the other Apostles adioyned, by witnesse of S. Clement nullu• infidelis, nullus haretic•s:
amongst which that of S. James the most ancient, hath this precise Rule, when After certain general Prayers they approached to the celebration of this dreadful mystery, Nullus Catechumenorum etc. let none of the learners or Novices in Christian faith, let none of them which Are yet unbaptized (to which number the other Apostles adjoined, by witness of S. Clement nullu• Infidels, nullus haretic•s:
yet so long as Pagans lived among Christians, stil to conceale the knowlege of this sacrament from the eye and vnderstanding of the enemies of Christs religion? which they did so diligently and so generally;
yet so long as Pagans lived among Christians, still to conceal the knowledge of this sacrament from the eye and understanding of the enemies of Christ Religion? which they did so diligently and so generally;
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that in S. Athanasius, it is obiected as a great impietie and straunge act to his adversaries the Arrians, that they talked of such matters in the audience of infidels. For thus he chargeth them.
that in S. Athanasius, it is objected as a great impiety and strange act to his Adversaries the Arians, that they talked of such matters in the audience of Infidels. For thus he charges them.
Thorough the iniquitie of these Arrians, inquirie and examination was made of church matters, of the chalice and table of our lord, in the presence of the civil governour and his troupe of soldiars, in the audience of Iewes a•d Pagans;
through the iniquity of these Arians, inquiry and examination was made of Church matters, of the chalice and table of our lord, in the presence of the civil governor and his troop of Soldiers, in the audience of Iewes a•d Pagans;
and (that worse is) of Pagans and Iewes, to make disputes of the body and blud of Christ? Did these blessed saints thinke one end of this sacrament to be, that they might openly testifie their religion and maner of worshipping to the Infidels enemies of Christ, vvho would not speake of their maner of worshipping, of this sacrament, of the chalice, of the altar, in the hearing of infidels and enemies of Christ? And this same closenes we find cōtinually in the fathers writings;
and (that Worse is) of Pagans and Iewes, to make disputes of the body and blood of christ? Did these blessed Saints think one end of this sacrament to be, that they might openly testify their Religion and manner of worshipping to the Infidels enemies of christ, who would not speak of their manner of worshipping, of this sacrament, of the chalice, of the altar, in the hearing of Infidels and enemies of christ? And this same closeness we find continually in the Father's writings;
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in such sort, that cōmonly when they wrote & preached, they vsed secret speaches, as it were watch words to signifie their meaning, to the end they might conceale this sacrament from Pagans & infidels,
in such sort, that commonly when they wrote & preached, they used secret Speeches, as it were watch words to signify their meaning, to the end they might conceal this sacrament from Pagans & Infidels,
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For doubtles if they had, the first primitiue Christians & most constant mattyrs in the citie of Rome vvould never have sought out those cryp•a, those hid secret g•ottes & vaultes vnder the earth, those desert & solitarie places:
For doubtless if they had, the First primitive Christians & most constant mattyrs in the City of Rome would never have sought out those cryp•a, those hid secret g•ottes & vaults under the earth, those desert & solitary places:
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they vvould never so studiously have mett in the nights, in out-corners, far of from the sight, concourse & presence of the Pagans ▪ notwithstanding never so many proclamations made by the persecuting Emperours.
they would never so studiously have met in the nights, in out-corners, Far of from the sighed, concourse & presence of the Pagans ▪ notwithstanding never so many Proclamations made by the persecuting emperors.
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And as in the temple of Salomon and places of most resort, in synagoges, and publike consistories they preached Christ in the face of Christs enemies, and enemies of Christian profession;
And as in the temple of Solomon and places of most resort, in Synagogues, and public consistories they preached christ in the face of Christ enemies, and enemies of Christian profession;
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¶ His third end is true, if it vvere spoken and applied to Christs holy sacrament: but being applied to the Scottish signe or Geneuian seale, is very fond and ridiculous:
¶ His third end is true, if it were spoken and applied to Christ holy sacrament: but being applied to the Scottish Signen or Genevian seal, is very found and ridiculous:
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vvhich because it dependeth on the first end, vvhich is the principal, therefore by shewing the vanitie of the first I shal consequently vvith one labour declare the baldnes of the third.
which Because it dependeth on the First end, which is the principal, Therefore by showing the vanity of the First I shall consequently with one labour declare the baldness of the third.
And therefore as before, so here & every vvhere perpetually, let the reader marke, hovv these men having of them selues invented & coyned vs a definition of sacraments,
And Therefore as before, so Here & every where perpetually, let the reader mark, how these men having of them selves invented & coined us a definition of Sacraments,
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For in vvhat chapter of al the gospel, or al S. Paules epistles, find they that this sacrament vvas chiefly instituted to represent, to signifie, to figure our spiritual nurriture? being in deed instituted for this end, to nourish, to feed,
For in what chapter of all the gospel, or all S. Paul's Epistles, find they that this sacrament was chiefly instituted to represent, to signify, to figure our spiritual nurriture? being in deed instituted for this end, to nourish, to feed,
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For this signification not only addeth nothing to these sacraments above the Ievvish, but also it addeth to them nothing aboue the force and abilitie of man:
For this signification not only adds nothing to these Sacraments above the Jewish, but also it adds to them nothing above the force and ability of man:
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Therefore that they might represent a persit nurriture, Christ hath geuen vs both bread and wine (for the persit nurriture corporal stands in meate and drinke) to represent the ful and persit nurriture of the fowle.
Therefore that they might represent a perfect nurriture, christ hath given us both bred and wine (for the perfect nurriture corporal Stands in meat and drink) to represent the full and perfect nurriture of the fowl.
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therefore where this significati• is reteyned, there is the substance of the sacramenn sufficiently cōserved, as our M. Iewel also expresly affirmeth.
Therefore where this significati• is retained, there is the substance of the sacramenn sufficiently conserved, as our M. Jewel also expressly Affirmeth.
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And n•w to come to M. B. Theologie, who vpon this simple g〈 … 〉 bulldeth his sacramēt, what if a man deny al his ground both in the one signe & in the other? what if a mā deny, that as Christs blud washeth away the spots & staynes of sinne,
And n•w to come to M. B. Theology, who upon this simple g〈 … 〉 bulldeth his sacrament, what if a man deny all his ground both in the one Signen & in the other? what if a man deny, that as Christ blood washes away the spots & stains of sin,
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so this is best represented by bread and wine? For touching both the one and the other, both washing and feeding, not only his laundresse or wife if she be demaunded the question (and wemen having by the gospel such power and sway geven to them in ecclesiastical matters as hath bene declared, doubtles their sentence in such cases is greatly to be esteemed) wil answere in both negatively, that nether only water washeth and clenseth best;
so this is best represented by bred and wine? For touching both the one and the other, both washing and feeding, not only his laundress or wife if she be demanded the question (and women having by the gospel such power and sway given to them in ecclesiastical matters as hath bene declared, doubtless their sentence in such cases is greatly to be esteemed) will answer in both negatively, that neither only water washes and Cleanseth best;
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nor only bread and drinke, be it wine or ale, is ful and persit nurriture: but also reason, common experience, and the scripture it selfe wil iustifie this their negatiue.
nor only bred and drink, be it wine or ale, is full and perfect nurriture: but also reason, Common experience, and the scripture it self will justify this their negative.
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or (after Malachie) the fullers herbe, yet thow art stil vncle••e. VVhich Nitre, as likewise many other natural liquours or herbes, to be of greater power to scoure out spots and steynes then is running water, daily practise & philosophie teacheth vs. And on the other part, the cōmon diet thorough out Scotland and England, assureth vs the contrarie of that M. B. so confidently affirmeth:
or (After Malachi) the Fullers herb, yet thou art still vncle••e. Which Nitre, as likewise many other natural Liquors or herbs, to be of greater power to scour out spots and steynes then is running water, daily practice & philosophy Teaches us And on the other part, the Common diet through out Scotland and England, assureth us the contrary of that M. B. so confidently Affirmeth:
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In the first age before the deluge, when men lived 700. 800. yea 900. yeres, they had persite & ful nurriture; yet never knew what wine meant, & perhaps nether bread.
In the First age before the deluge, when men lived 700. 800. yea 900. Years, they had persite & full nurriture; yet never knew what wine meant, & perhaps neither bred.
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For albeit the scripture vse once that vvord bread in our vulgar translations, yet it is wel knowen to al vvhich knovv ought, that the hebrew word (especially in that place) signifieth any food in general vvhereby man liveth ▪ as vvel herbes, rootes, apples,
For albeit the scripture use once that word bred in our Vulgar Translations, yet it is well known to all which know ought, that the hebrew word (especially in that place) signifies any food in general whereby man lives ▪ as well herbs, roots, Apples,
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Antonie & S. Paule the first Eremites, of vvhich the one lived 105 ▪ the other 113. yere) haue perpetually absteyned from vvine? yet vvanted not for al that, ful & perfite nurriture,
Antonius & S. Paul the First Eremites, of which the one lived 105 ▪ the other 113. year) have perpetually abstained from wine? yet wanted not for all that, full & perfect nurriture,
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generally it nameth a land not abounding vvith bread and wine, but vvith milke and hony, as appeareth in the old testament every vvhere. Sometime it mentioneth bread alone:
generally it names a land not abounding with bred and wine, but with milk and honey, as appears in the old Testament every where. Sometime it mentioneth bred alone:
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sometime vvith bread ioyneth not wine, but water, & that vvas to thovvsands as ful and perfite nurriture as vvine, from vvhich among the Ievves, many for very religion absteyned,
sometime with bred Joineth not wine, but water, & that was to thovvsands as full and perfect nurriture as wine, from which among the Jewish, many for very Religion abstained,
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and other such commodities no lesse then by the premisses, vvhich therefore God in like sort gave to the hand of man, saying, al birdes of the ayer, al fishes of the sea, al beasts of the earth shal be to yow for food and nurriture.
and other such commodities no less then by the premises, which Therefore God in like sort gave to the hand of man, saying, all Birds of the air, all Fish of the sea, all beasts of the earth shall be to you for food and nurriture.
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If he speake (as he seemeth) after the vulgar sense of men, namely of our countrymen in Scotland & England, vvhere bread signifieth one special and particular kind of food, and vvine an other:
If he speak (as he seems) After the Vulgar sense of men, namely of our countrymen in Scotland & England, where bred signifies one special and particular kind of food, and wine an other:
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and sanctification, vvhereof this significative qualitie dependeth, as an accident of the substance, as an accessorie of the principal, this argument be vveake & concludeth nothing:
and sanctification, whereof this significative quality dependeth, as an accident of the substance, as an accessory of the principal, this argument be weak & Concludeth nothing:
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yet against them who make not any spiritual effect and operation, but such tropical figuring and representation, the chief effect, and substance of the sacrament, the argument standeth strong & forcible, sufficient to destroy the vvhole entier sacrament,
yet against them who make not any spiritual Effect and operation, but such tropical figuring and representation, the chief Effect, and substance of the sacrament, the argument Stands strong & forcible, sufficient to destroy the Whole entire sacrament,
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and so if to bread & vvine we ioyne a good peece of mutton & a fat capon (vvhich questionles nourisheth better then bread & vvine alone) this because it nourisheth the body best, shal be fittest to signifie,
and so if to bred & wine we join a good piece of mutton & a fat capon (which questionless Nourishes better then bred & wine alone) this Because it Nourishes the body best, shall be Fittest to signify,
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if it be true, as vvith M. B. our English Iewel vvriteth, that the substance of the sacrament i• to shew vs, that like as material bread feedeth our body,
if it be true, as with M. B. our English Jewel writes, that the substance of the sacrament i• to show us, that like as material bred feeds our body,
so the body of Christ crucified, eaten by faith feedeth the sowle then that vvhich in this kind excelleth, the same is most significatiue, most sacramental:
so the body of christ Crucified, eaten by faith feeds the soul then that which in this kind excels, the same is most significative, most sacramental:
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And thus in fine vve shal proceed to take our sacraments from the kitchin, or from Galen and Hippocrates rules of fatting the body, not from Christs gospel & his Apostles order of feeding the sovvle.
And thus in fine we shall proceed to take our Sacraments from the kitchen, or from Galen and Hippocrates rules of fatting the body, not from Christ gospel & his Apostles order of feeding the soul.
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to every banqueting dish, every good restoratiue, every good vvine, beere, ale, or vvhat so ever is nutritiue, this signification? and say to her ghests, that as this capon, this venisō nourisheth your body,
to every banqueting dish, every good restorative, every good wine, beer, ale, or what so ever is nutritive, this signification? and say to her guests, that as this capon, this venison Nourishes your body,
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VVhich being so, that truly such meate nourisheth the body as vvel as bread & wine, it consequently may represent the nurriture of the sovvle as vvel as the bread and vvine, vvhich is, to be as good a sacrament as is their bread & vvine.
Which being so, that truly such meat Nourishes the body as well as bred & wine, it consequently may represent the nurriture of the soul as well as the bred and wine, which is, to be as good a sacrament as is their bred & wine.
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& so that is holy bread, it is holy wine, a holy signe & seale, for that it signifieth by Christs institution: I ansvvere first, that it is more agreable to the Protestant doctrine that Christ instituted it not,
& so that is holy bred, it is holy wine, a holy Signen & seal, for that it signifies by Christ Institution: I answer First, that it is more agreeable to the Protestant Doctrine that christ instituted it not,
but left it as he found it a mere Ievvish ceremonie, vvith this only difference which the course of time gaue vnto it, that it should thence forvvard signifie a thing past,
but left it as he found it a mere Jewish ceremony, with this only difference which the course of time gave unto it, that it should thence forward signify a thing past,
so yet betvvene this signe of Christs institution (if it haue no more then this) and that other, there is no difference at al. For herein standeth the point of this controversie, vvhich the reader is to marke diligently, not vvhat Christ is being compared vvith man,
so yet between this Signen of Christ Institution (if it have no more then this) and that other, there is no difference At all For herein Stands the point of this controversy, which the reader is to mark diligently, not what christ is being compared with man,
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And herein I say is no difference at al, but that admitting for sufficient his definition, that this sacrament i• no other thing but the image of our spiritual nurriture, god testifying how our sowles are fed and nurrished to life everlasting by the image of a corporal nurriture, this standing for true;
And herein I say is no difference At all, but that admitting for sufficient his definition, that this sacrament i• no other thing but the image of our spiritual nurriture, god testifying how our Souls Are fed and nurrished to life everlasting by the image of a corporal nurriture, this standing for true;
And herein Christs divine name & person addeth no maner excellencie or prerogatiue. For as in the old testament vvhen god spake and said. There is but one god:
And herein Christ divine name & person adds no manner excellency or prerogative. For as in the old Testament when god spoke and said. There is but one god:
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if aftervvards Moses or any good man, Apostle or disciple of Christ spake the same, there vvas no difference in the nature or signification of the vvords,
if afterwards Moses or any good man, Apostle or disciple of christ spoke the same, there was no difference in the nature or signification of the words,
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or cal the people together, other silver trompets of like fashion would haue had the like povver vvhen he extraordinarily gaue Isaac to Abraham, Samson to Man•e, Samuel to Elcana, these 3. children borne into the vvorld,
or call the people together, other silver trumpets of like fashion would have had the like power when he extraordinarily gave Isaac to Abraham, samson to Man•e, Samuel to Elkanah, these 3. children born into the world,
& after grovving to mans estate, had no part of humane nature differing or aboue any other •. children, as Ruben, Simeon, & Leui in ordinatie sort begotten by their father Iacob:
& After growing to men estate, had no part of humane nature differing or above any other •. children, as Reuben, Simeon, & Levi in ordinatie sort begotten by their father Iacob:
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the tvvelue stones vvhich by his order vvere erected vvhen they passed Iordan in memorie of their miraculous passage, signified the same no othervvise then any other 12. stones taken out of that riuer vvould haue done:
the tvvelue stones which by his order were erected when they passed Iordan in memory of their miraculous passage, signified the same not otherwise then any other 12. stones taken out of that river would have done:
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& that the sacrament is nothing els but an image of spiritual nurriture, I vvould yeld and confesse, that vvhen they geve licence to minister the sacrament in good drinke and fish,
& that the sacrament is nothing Else but an image of spiritual nurriture, I would yield and confess, that when they give licence to minister the sacrament in good drink and Fish,
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or flesh, vvhich nurrishing corporally is apt to signifie our nurrishment spiritually, they had erected as good a sacramēt as that other of bread and vvine.
or Flesh, which nurrishing corporally is apt to signify our nourishment spiritually, they had erected as good a sacrament as that other of bred and wine.
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As if a ring of fortie shillings be geuen vs by a meane man, and a• other of like value geuen by the king, vve prefer that of the kings, for honor of the person.
As if a ring of fortie shillings be given us by a mean man, and a• other of like valve given by the King, we prefer that of the Kings, for honour of the person.
And therefore to conclude this, I say, that if the principal and chief matter of the Scottish sacrament stand in signification only of such spiritual nurriture,
And Therefore to conclude this, I say, that if the principal and chief matter of the Scottish sacrament stand in signification only of such spiritual nurriture,
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As for that other end which resteth, I meane, that it serveth for our special comfort and consolation, and that God of his infinite mercy hath set it vp as a signe on a high hil to cal men to him &c. this is nothing but a ridiculous ostentation of great mightie words in a matter of nothing.
As for that other end which rests, I mean, that it serves for our special Comfort and consolation, and that God of his infinite mercy hath Set it up as a Signen on a high hill to call men to him etc. this is nothing but a ridiculous ostentation of great mighty words in a matter of nothing.
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this is far from geving any special comfort or consolation: which in his highest perfectio hath nothing in it but a signification of good nurriture, in which kind, a good capon comforteth much better.
this is Far from giving any special Comfort or consolation: which in his highest Perfection hath nothing in it but a signification of good nurriture, in which kind, a good capon comforts much better.
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which I therefore omit, referring the reader to the first sermon, where is drawē together the sūme of that which here ensueth. One part there is, which albeit it be handled there,
which I Therefore omit, referring the reader to the First sermon, where is drawn together the sum of that which Here ensueth. One part there is, which albeit it be handled there,
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yet because it serveth wel to explicate that which I haue here declared, that every bread and meate vsed in a common hosterie by a Christian host or hostesse, is as good a sacrament as that which the Scottish minister delivereth in the congregatiō;
yet Because it serves well to explicate that which I have Here declared, that every bred and meat used in a Common hostelry by a Christian host or hostess, is as good a sacrament as that which the Scottish minister Delivereth in the congregation;
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Take heed to this coniunction betwene the word and the thing signified, & ye shal get the nature of the coniunction and coupling of the signe with the thing signified in the sacrament.
Take heed to this conjunction between the word and the thing signified, & you shall get the nature of the conjunction and coupling of the Signen with the thing signified in the sacrament.
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For looke what sort of coniunction is betwixt the word, and the thing signified by the word, that same sort of coniunction is betwene the sacrament and the thing signified by the sacrament.
For look what sort of conjunction is betwixt the word, and the thing signified by the word, that same sort of conjunction is between the sacrament and the thing signified by the sacrament.
As for example (saith •e) speake I of the king, who is now a good peece distant from vs (I pray god saue him) ye wil not so soone heare the word, ••• the king comes to your mind.
As for Exampl (Says •e) speak I of the King, who is now a good piece distant from us (I pray god save him) you will not so soon hear the word, ••• the King comes to your mind.
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For when we see the bread broken in 3. or 4. peeces, we may thinke that Christs body was so broken on the crosse, vvhich is impietie, & agaynst the gospel.
For when we see the bred broken in 3. or 4. Pieces, we may think that Christ body was so broken on the cross, which is impiety, & against the gospel.
VVel, then ye see that the bread can not signifie as the vvord doth, that is to say, it can haue no such coniunction vvith the thing signified, as the vvord hath;
Well, then you see that the bred can not signify as the word does, that is to say, it can have no such conjunction with the thing signified, as the word hath;
if they be Christian men, and haue heard a litle such talke as here hath passed betvvene M. B. and me, so soone as they see that bread and beef set on the table by the hostesse, incōtinent the body of Christ comes to their mind:
if they be Christian men, and have herd a little such talk as Here hath passed between M. B. and me, so soon as they see that bred and beef Set on the table by the hostess, incontinent the body of christ comes to their mind:
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And even to this dinner may as fitly be applied M B. his resolution vvhich he maketh touching the continuance of holynes in the bread of their supper. For he proposeth this doubt:
And even to this dinner may as fitly be applied M B. his resolution which he makes touching the Continuance of holiness in the bred of their supper. For he Proposeth this doubt:
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so soone as the service of the table & that action (to 〈 … 〉 M. B. his vvords) endeth, and the hostesse hath taken 〈 … 〉 the cloth, al the holynes is ended:
so soon as the service of the table & that actium (to 〈 … 〉 M. B. his words) Endeth, and the hostess hath taken 〈 … 〉 the cloth, all the holiness is ended:
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The primitiue church thought otherwise touching conti〈 … 〉 of vertue and grace in the sacrament being reserved after 〈 … 〉 Masse or Sacrifice was ended,
The primitive Church Thought otherwise touching conti〈 … 〉 of virtue and grace in the sacrament being reserved After 〈 … 〉 Mass or Sacrifice was ended,
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They are pla〈 … 〉 answered, and his opinion therein condemned and refuted by his owne Evangelical bretherne. CHAP. 14. ALbeit M. B. resolution made in the last chapter be admitted for true:
They Are pla〈 … 〉 answered, and his opinion therein condemned and refuted by his own Evangelical brethren. CHAP. 14. ALbeit M. B. resolution made in the last chapter be admitted for true:
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And therefore vvhat hast so ever the minister maketh home, to see his vvise, or to his ovvne dinner and table service, and for such cause maketh perhaps quicke dispatch of the table service in the church;
And Therefore what hast so ever the minister makes home, to see his wise, or to his own dinner and table service, and for such cause makes perhaps quick dispatch of the table service in the Church;
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& primitiue church, of Christ, thought as the Catholiks do touching cōtinuance of holines in the sacrament against M. B. & therefore belike had such opinion of the real presence thereof, as the Catholikes haue.
& primitive Church, of christ, Thought as the Catholics do touching Continuance of holiness in the sacrament against M. B. & Therefore belike had such opinion of the real presence thereof, as the Catholics have.
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That the primitiue church thought as vve do, and condemned M. B. for the first, it is knovven and proved by a number of plain testimonies taken out of the most auncient vvriters.
That the primitive Church Thought as we do, and condemned M. B. for the First, it is known and proved by a number of plain testimonies taken out of the most ancient writers.
5. de l••sis &c. By al vvhich it is evident, that after the solemne sacrifice and participation of the sacrament in the church, the same vvas privately sent to those that vvere absent or reserved & communicated by several persons in private hovvses, in the first and most pure age of Christs church:
5. de l••sis etc. By all which it is evident, that After the solemn sacrifice and participation of the sacrament in the Church, the same was privately sent to those that were absent or reserved & communicated by several Persons in private houses, in the First and most pure age of Christ Church:
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and the grace or holines of the sacrament not vvithstanding vvas beleeved to continue stil, and the sacrament stil to remaine a ful & perfit sacrament.
and the grace or holiness of the sacrament not withstanding was believed to continue still, and the sacrament still to remain a full & perfect sacrament.
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VVhich custom aftervvards was in like maner reteyned, vvith ••probation of the most learned fathers, as appeareth by the practise of the church many vvayes:
Which custom afterwards was in like manner retained, with ••probation of the most learned Father's, as appears by the practice of the Church many ways:
de Gorgonia sor〈 … 〉 and others, vvith vvhose authorities though cleer a〈 … 〉 manifest for this purpose, I vvil not charge this place because I vvil not stand long on that, vvhich is but b〈 … 〉ly resolved by M. B. Yet for example,
de Gorgonia sor〈 … 〉 and Others, with whose authorities though clear a〈 … 〉 manifest for this purpose, I will not charge this place Because I will not stand long on that, which is but b〈 … 〉ly resolved by M. B. Yet for Exampl,
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& assurance to hi• that such vvas the faith and practise of that most aun•en• and Apostolike church, I vvil vvrite dovvne the •••fession of a learned Calvinist, our first false Apostle 〈 … 〉 Oxford, touching this matter ▪ Bishop Gardiner obi••••th to Peter Martyr, that S. Cyril bishop of Alexandria acknovvledged,
& assurance to hi• that such was the faith and practice of that most aun•en• and Apostolic Church, I will write down the •••fession of a learned Calvinist, our First false Apostle 〈 … 〉 Oxford, touching this matter ▪ Bishop Gardiner obi••••th to Peter Martyr, that S. Cyril bishop of Alexandria acknowledged,
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first, the true presence of Christ in the sacrament, & thereon inferred, that the sacrament being reserved after the communion in the church vvas ended, remained stil a sacrament indued vvith Christs presence,
First, the true presence of christ in the sacrament, & thereon inferred, that the sacrament being reserved After the communion in the Church was ended, remained still a sacrament endued with Christ presence,
Cast no doubt whether that which I affirme of Christs real presence in the sacramēt be true, whereas Christ him self speaketh very plainly This is my body:
Cast no doubt whither that which I affirm of Christ real presence in the sacrament be true, whereas christ him self speaks very plainly This is my body:
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Insaniunt ergo qui dicunt mysticam benedictionem a sanctificatione cessare &c. Therefore they are mad men out of their wits, who say (as M. B. doth) that the mystical blessing (that is the sacrament) leeseth his sanctification, or is vnavailable to sanctifie, if any portion of it remayne vntil the day after. For Christs holy body is nothing chaunged thereby,
Insaniunt ergo qui dicunt mysticam benedictionem a sanctification cessare etc. Therefore they Are mad men out of their wits, who say (as M. B. does) that the mystical blessing (that is the sacrament) leeseth his sanctification, or is unavailable to sanctify, if any portion of it remain until the day After. For Christ holy body is nothing changed thereby,
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For better vnderstanding of vvhich place, that may be noted by the vvay, vvhich I find in OEcolampadius concerning the cause vvhy S. Cyril vvrote thus. The cause vvas as OEcolamp.
For better understanding of which place, that may be noted by the Way, which I find in Oecolampadius Concerning the cause why S. Cyril wrote thus. The cause was as Oecolamp.
For certaine grosse heretikes named Anthropomorphitae, thought the contrarie, and were iust of M. B. & the Calvinists opinion, whom S. Cyril reproveth. And here vpon in his epistle to Calosirius bishop of Arsinoe in Aegipt, writeth as before is cited.
For certain gross Heretics nam Anthropomorphites, Thought the contrary, and were just of M. B. & the Calvinists opinion, whom S. Cyril Reproveth. And Here upon in his epistle to Calosirius bishop of Arsinoe in Egypt, Writeth as before is cited.
This custom all •i• it was somwhat superstitious, yet Cyril and other fathers approved it. For even streightwayes from the Apostles time, men began to degenerate from the old simplicitie of worshipping god.
This custom all •i• it was somewhat superstitious, yet Cyril and other Father's approved it. For even straightways from the Apostles time, men began to degenerate from the old simplicity of worshipping god.
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Here is a plain confession, that in the most auncient church (for Tertullian and S. Cyprian are of the most auncient) it was received and approved as a veritie, that the holynes of the sacrament continued somwhat l•nger then the time of the table service• and therefore that M. B. is much deceived vvhen he resolveth the contratie.
Here is a plain Confessi, that in the most ancient Church (for Tertullian and S. Cyprian Are of the most ancient) it was received and approved as a verity, that the holiness of the sacrament continued somewhat l•nger then the time of the table service• and Therefore that M. B. is much deceived when he resolves the contratie.
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¶ •ut against this •aith of the Primitiue church, and namely against sending or ministring the sacrament to private persons, M. B. hath certaine obiections, which •e seemeth to account of as very strong,
¶ •ut against this •aith of the Primitive Church, and namely against sending or ministering the sacrament to private Persons, M. B. hath certain objections, which •e seems to account of as very strong,
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The second is (for they are al of one qualitie and forme, & therefore they shal iun al together ▪ This sacrament me• be publikely ministred ▪ why? Because Christ IESVS, who is the thing signified in the sacrament, perteynes not to any man alone,
The second is (for they Are all of one quality and Form, & Therefore they shall jun all together ▪ This sacrament me• be publicly ministered ▪ why? Because christ JESUS, who is the thing signified in the sacrament, perteynes not to any man alone,
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which reasons a man of common iudgment and sense might suppose to haue bene vttered in mocke•ic and derision of these mens learning and Theologie, were it not that M. B. doth preach them to his audience so formally,
which Reasons a man of Common judgement and sense might suppose to have be uttered in mocke•ic and derision of these men's learning and Theology, were it not that M. B. does preach them to his audience so formally,
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For to begin with the last, what prophane blindnes, & witles impietie is it to say, that we may not make a private thankes geving for a publike benefite, in which vve privately haue as great an interest as any? Is it against the preaching and teaching of the Scottish ministrie,
For to begin with the last, what profane blindness, & witless impiety is it to say, that we may not make a private thanks giving for a public benefit, in which we privately have as great an Interest as any? Is it against the preaching and teaching of the Scottish Ministry,
for the brethrene privately in their chambers, at morning or evening, to geue god thankes for the publike benefites vvhich they receiue ether spititual or temporal? for their creation,
for the brethren privately in their chambers, At morning or evening, to give god thanks for the public benefits which they receive either Spiritual or temporal? for their creation,
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vvhy baptise they any one severally, seing Christ signified by that sacrament is a common thing, and the same thing vvhich is signifyed by the bread and drinke of their supper? VVhy say they ever in private the Lords prayer, seing god is a common thing, not private,
why baptise they any one severally, sing christ signified by that sacrament is a Common thing, and the same thing which is signified by the bred and drink of their supper? Why say they ever in private the lords prayer, sing god is a Common thing, not private,
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and the very first vvord is not my father, but our father? VVhy doth M. B. severally enioy the light of the sunne, the benefite of the ayer, vvater, land &c. vvhich be al publike and general benefites, not restrayned or limited to him,
and the very First word is not my father, but our father? Why does M. B. severally enjoy the Light of the sun, the benefit of the air, water, land etc. which be all public and general benefits, not restrained or limited to him,
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or to any one in particular? Are these men (Christian reader) in their right vvits, vvho vvith such mad & braynsick devises dare oppose them selues to the most auncient, pure, Apostolike church? the Catholike church of al times & ages? But S. Paule calleth the Sacrament a Communion or C•munication of Christs body. True.
or to any one in particular? are these men (Christian reader) in their right wits, who with such mad & brainsick devises Dare oppose them selves to the most ancient, pure, Apostolic Church? the Catholic Church of all times & ages? But S. Paul calls the Sacrament a Communion or C•munication of Christ body. True.
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as one alone may cōmunicate & receiue remissiō of his sinnes in the sacramēt of baptisme? By what reason or shew of reason doth the cōmunicatiō of Christ embarre any private man from the sacrament ▪ May a private man evermore,
as one alone may communicate & receive remission of his Sins in the sacrament of Baptism? By what reason or show of reason does the communication of christ embar any private man from the sacrament ▪ May a private man evermore,
and may he not at the ministers hand priuatly receiue bread and wine, vvhich is by many degrees the lesse? May he commendably enioy the principal, the body,
and may he not At the Ministers hand privately receive bred and wine, which is by many Degrees the less? May he commendably enjoy the principal, the body,
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and vvithout baptisme be partakers of the thing signified by baptisme, why should they be debarred from the signe? If already they pessesse the veritie,
and without Baptism be partakers of the thing signified by Baptism, why should they be debarred from the Signen? If already they pessesse the verity,
why should they be kept from the figure? And hovv rashly is it auouched by him, that this seale man be ministred publikely; otherwise it is no sacrament:
why should they be kept from the figure? And how rashly is it avouched by him, that this seal man be ministered publicly; otherwise it is no sacrament:
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otherwise ye •••• the communion: vvhereas the next reformed congregatiō of his Genevian bretherne preach and practise the contrarie? Knovveth he not the maner of the English Church? is not there allovved communion of the sicke in their private hovvses? Is it not there expreslely declared & defined against his definition, that in the time of plague, sweate, or such other contagious sicknesses, the minister alone may communicate with the sicke person? Do the English ministers tyne & destroy the sacrament,
otherwise you •••• the communion: whereas the next reformed congregation of his Genevian brethren preach and practise the contrary? Knoweth he not the manner of the English Church? is not there allowed communion of the sick in their private houses? Is it not there expressly declared & defined against his definition, that in the time of plague, sweat, or such other contagious Sicknesses, the minister alone may communicate with the sick person? Do the English Ministers tyne & destroy the sacrament,
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for that they minister the seale not publikely in the cōgregation, in a societie of faithful ••• privatly in a chamber to one alone vvhere to such societie of the faithful bretherne is assembled? •••s i• M. B. & Iohn Calvins vvisdom & Theologie, vvherein they resemble one the other very aptly:
for that they minister the seal not publicly in the congregation, in a society of faithful ••• privately in a chamber to one alone where to such society of the faithful brethren is assembled? •••s i• M. B. & John Calvins Wisdom & Theology, wherein they resemble one the other very aptly:
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For even vpon these most vvitles and childish sophismes, did Calvin condemne in the Lutherans, such private receiving and ministration of the sacramēt,
For even upon these most vvitles and childish sophisms, did calvin condemn in the Lutherans, such private receiving and ministration of the sacrament,
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The summe & effect of vhich, in his ovvne vvords I vvil briefly comprehend, because they serve also against a number of our English preachings & pamphlets,
The sum & Effect of vhich, in his own words I will briefly comprehend, Because they serve also against a number of our English preachings & pamphlets,
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Yow (Calvinists) are they, who make such a law at your pleasure. Christ never forbad, that a few, three, two, or one, should participate this helthful foode.
You (Calvinists) Are they, who make such a law At your pleasure. christ never forbade, that a few, three, two, or one, should participate this healthful food.
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He promised to be present in the middest of two or three gathered together in his name, signifying that the church was where two or three godly disciples were.
He promised to be present in the midst of two or three gathered together in his name, signifying that the Church was where two or three godly Disciples were.
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that it is a common supper and banquet, and therefore not to be received privatly, this learned Protestant vpon that they ground maketh an argument cleane contrarie.
that it is a Common supper and banquet, and Therefore not to be received privately, this learned Protestant upon that they ground makes an argument clean contrary.
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Quid audio? c•n• non erit? contra communicationis &c. VVhat say yow? shal it not be accompted a supper? Is it against the nature of a supper, of a communion,
Quid audio? c•n• non erit? contra communicationis etc. What say you? shall it not be accounted a supper? Is it against the nature of a supper, of a communion,
or communication, if one alone, or with a few, be refreshed at i•? CHRIST mercifully ordeyned his supper to refresh hungry sowles. He ordeined a communion.
or communication, if one alone, or with a few, be refreshed At i•? CHRIST mercifully ordained his supper to refresh hungry Souls. He ordained a communion.
And vvhereas Calvin, (as also many Calvinists) much presse the vvord Communion, as though it required a number present in one place one at an others elbow to receiue together, he ansvvereth this erroneous conceit very vvel:
And whereas calvin, (as also many Calvinists) much press the word Communion, as though it required a number present in one place one At an Others elbow to receive together, he Answers this erroneous conceit very well:
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that albeit one man at home receiue the sacrament privately, yet he communicateth with many in that holy supper, from whom he is separated in place, not in faith, not in right,
that albeit one man At home receive the sacrament privately, yet he Communicateth with many in that holy supper, from whom he is separated in place, not in faith, not in right,
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VVhich is as much to say, as that such a man better observeth that vvhich in this communion is principal, vvho communicating vvith other Christians in faith, in spirite, in charitie and ecclesiastical coniunction,
Which is as much to say, as that such a man better observeth that which in this communion is principal, who communicating with other Christians in faith, in Spirit, in charity and ecclesiastical conjunction,
then the Calvinists, vvho being divided and distracted both among them selues, & from other Christians touthing al spiritual communion or communication;
then the Calvinists, who being divided and distracted both among them selves, & from other Christians touthing all spiritual communion or communication;
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If yow allow to private men the audible word, why should yow deny them the visible word ▪ Yow count it lawful with the word of god privately to comfort the stike, to strengthen their minds with promises of grace, of remission of sinne and salvation purchased by Christ.
If you allow to private men the audible word, why should you deny them the visible word ▪ You count it lawful with the word of god privately to Comfort the stike, to strengthen their minds with promises of grace, of remission of sin and salvation purchased by christ.
VVhy then may we not comfort the weake (though several and alone) by geving to them the sacrament of Christs body and blud? This is of it self a most sufficient and firme demonstration against M. B. And his vvhole doctrine and preaching so many times repeated, that the sacrament is a seale hunge to the evidence of Gods word &c. proveth invincibly (if there be any coherence in these mens doctrine) that vvhere the word, that is, the euidence goeth before, there the seale may folovv after:
Why then may we not Comfort the weak (though several and alone) by giving to them the sacrament of Christ body and blood? This is of it self a most sufficient and firm demonstration against M. B. And his Whole Doctrine and preaching so many times repeated, that the sacrament is a seal hunge to the evidence of God's word etc. Proves invincibly (if there be any coherence in these men's Doctrine) that where the word, that is, the evidence Goes before, there the seal may follow After:
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vvhere the minister may preach the covenant of mercy and grace, there this signe confirming and ratifying such covenant, may be annexed and appēded as M. B. speaketh.
where the minister may preach the Covenant of mercy and grace, there this Signen confirming and ratifying such Covenant, may be annexed and appended as M. B. speaks.
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VVhy then should we be so preposterous and cruel, as to deny in like case the most effectual medicine of Christs body and blud? S. Austin was of an other iudgement, lib.
Why then should we be so preposterous and cruel, as to deny in like case the most effectual medicine of Christ body and blood? S. Austin was of an other judgement, lib.
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for that it is a most wholesom vyage provision. VVhereby appeareth, that the auncient bishops condemned not pri•ate communions. The like witnesseth Euseb. histor. Eccles. lib.
for that it is a most wholesome voyage provision. Whereby appears, that the ancient Bishops condemned not pri•ate communions. The like Witnesseth Eusebius History. Eccles. lib.
Audis Calvine, Dionysium iam olim sic iudicasse &c. Hearest thow (frind Calvin, that Dionysius of old iudged, that the sicke were defrauded of a great benefite by those who denyed them the communion of the Eucharist? And thereof he concludeth, that it is not the •il of God (as Calvin and M. B. say) but a policie of the devil to deny the communion priv•tly, which is ordeyned by Christ to strengthen the faith of every privat man,
Audis Calvin, Dionysium iam Once sic iudicasse etc. Hearst thou (friend calvin, that Dionysius of old judged, that the sick were defrauded of a great benefit by those who denied them the communion of the Eucharist? And thereof he Concludeth, that it is not the •il of God (as calvin and M. B. say) but a policy of the Devil to deny the communion priv•tly, which is ordained by christ to strengthen the faith of every private man,
Thus then by this Protestants doctrine, confirmed by so many textes of scripture, so many good reasons, vvith approbatiō of the primitive church, one man alone may as vvel receive the sacrament,
Thus then by this Protestants Doctrine, confirmed by so many texts of scripture, so many good Reasons, with approbation of the primitive Church, one man alone may as well receive the sacrament,
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the second, that the same sacramēt may be communicated to one man alone, M. B. is controlled by manifest reason, by plaine and manifold scripture, by the auncient fathers and primitive Catholike church,
the second, that the same sacrament may be communicated to one man alone, M. B. is controlled by manifest reason, by plain and manifold scripture, by the ancient Father's and primitive Catholic Church,
Only in excuse of them it may be answered, that those auncient fathers S. Dionysius, S. Austin, S. Cyprian, Tertullian, &c. speake of sacrament, vvhich according to Christs vvord hath in it Christs body;
Only in excuse of them it may be answered, that those ancient Father's S. Dionysius, S. Austin, S. Cyprian, Tertullian, etc. speak of sacrament, which according to Christ word hath in it Christ body;
And therefore the fathers speach, that the sacrament continueth vvith his grace & sanctification after the communion or sacrifice ▪ and may be ministred to any Christian privatly ▪ is true as the fathers meant of the Christian sacrament:
And Therefore the Father's speech, that the sacrament Continueth with his grace & sanctification After the communion or sacrifice ▪ and may be ministered to any Christian privately ▪ is true as the Father's meant of the Christian sacrament:
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And their doctrine of special faith (the very roote of dissolute life) plainely & directly concludeth against M. B. that in their supper the worst Calvinists receiue Christ as wel as the best. CHAP. 15. THe next matter not handled before, is a couple of arguments vvhich M. B. obiecteth as in the behalf of Catholikes for the real presence. The first is this.
And their Doctrine of special faith (the very root of dissolute life) plainly & directly Concludeth against M. B. that in their supper the worst Calvinists receive christ as well as the best. CHAP. 15. THe next matter not handled before, is a couple of Arguments which M. B. Objecteth as in the behalf of Catholics for the real presence. The First is this.
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The Apostle saith, He that eates of this bread vnworthely, is guiltie of the body and blud of Christ. There i• their ground. VVhereof they frame this argument.
The Apostle Says, He that eats of this bred unworthily, is guilty of the body and blood of christ. There i• their ground. Whereof they frame this argument.
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For where findeth he in the text (except it be a false corrupted text) that such men eate that bread, and drinke that wine vnvvorthely ▪ Certainely, not in any text of S. Paule.
For where finds he in the text (except it be a false corrupted text) that such men eat that bred, and drink that wine unworthily ▪ Certainly, not in any text of S. Paul.
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VVhere find ye, that evil men eate bread & drinke wine? VVhat godles dealing is this, to wil your auditour to take heed to the text, & then your self to abuse the holy scripture, to corrupt the text,
Where find you, that evil men eat bred & drink wine? What godless dealing is this, to will your auditor to take heed to the text, & then your self to abuse the holy scripture, to corrupt the text,
& coosen your auditor or reader most, vvhen most yow pretend honestie & simplicitie, & vvil him to take heed to the text? And let not the reader suppose, that the corruption is smale, or of no great moment.
& Cousin your auditor or reader most, when most you pretend honesty & simplicity, & will him to take heed to the text? And let not the reader suppose, that the corruption is small, or of no great moment.
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and in the Gospels oft times, & in one chapter of S. Iohn a dosō times at lest is called bread, vvhich bread our saviour him self assureth vs to be his flesh, which was to be geven for the life and salvation of the world.
and in the Gospels oft times, & in one chapter of S. John a Doson times At lest is called bred, which bred our Saviour him self assureth us to be his Flesh, which was to be given for the life and salvation of the world.
In naming the cup, or that cup, vvhich is Christs owne vvord, and vvhich vvord being common to any thing conteyned in the cup, be it the blud of the new testament, which was shed for vs, be it wine, be it water, be it ale,
In naming the cup, or that cup, which is Christ own word, and which word being Common to any thing contained in the cup, be it the blood of the new Testament, which was shed for us, be it wine, be it water, be it ale,
or beer, or any maner drinke (to al vvhich the vvord cup may vvel agree) our saviour restreyneth to the blud of the new testament shed for remission of sinnes, and so restreyneth, that it can not be referred to wine, or any other thing;
or beer, or any manner drink (to all which the word cup may well agree) our Saviour restreyneth to the blood of the new Testament shed for remission of Sins, and so restreyneth, that it can not be referred to wine, or any other thing;
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Against vvhich, M. B. telling vs, that the Apostle saith, such evil men eate that bread and drinke that wine, most vvickedly by thrusting in his wine, redueeth the vvord bread to a vulgar base signification;
Against which, M. B. telling us, that the Apostle Says, such evil men eat that bred and drink that wine, most wickedly by thrusting in his wine, redueeth the word bred to a Vulgar base signification;
vvhereas the vvord bread being in scripture common to al foode vvhereby man liveth, and the vvord cuppe being in his kind as large and general, doth not signifie,
whereas the word bred being in scripture Common to all food whereby man lives, and the word cup being in his kind as large and general, does not signify,
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and so a man may be guilty of Christs body and blud, vvhich yet is not eaten o• drunken ether corporally or spiritually, vvhich is a plaine case (for Pagans and persecutors are guilty of Christian blud, vvhich vniustly they shed,
and so a man may be guilty of Christ body and blood, which yet is not eaten o• drunken either corporally or spiritually, which is a plain case (for Pagans and persecutors Are guilty of Christian blood, which unjustly they shed,
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For they do receiue & eate it, but vnworthely. S. Paule maketh their sinne to be, that they make no differēce betwene the body & blud of our lord & other meates & therefore are giltie of that body and blud, vvhich they so desp•se.
For they do receive & eat it, but unworthily. S. Paul makes their sin to be, that they make no difference between the body & blood of our lord & other Meats & Therefore Are guilty of that body and blood, which they so desp•se.
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vvhich is ••• against S. Paules cōpatison, vvhich standeth in this, that as those men came to other tables, to those ecclesiastical feasts of charitie & there did eate & drinke vvithout any pr•c•dent〈 … 〉al of them selves or examination of their consciences;
which is ••• against S. Paul's compatison, which Stands in this, that as those men Come to other tables, to those ecclesiastical feasts of charity & there did eat & drink without any pr•c•dent〈 … 〉al of them selves or examination of their Consciences;
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and this body and blud of our saviour, both vvhich they received, but alike, and vvith like honor and reverence, vvherein they sinned and dishonored Christ, whose body they discerned not, and therefore received it vnworthely.
and this body and blood of our Saviour, both which they received, but alike, and with like honour and Reverence, wherein they sinned and dishonoured christ, whose body they discerned not, and Therefore received it unworthily.
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so was it the body of our lord, and the blud of our lord, no lesse vnto them, of whom the Apostle said, he that eateth vnworthely, eateth his owne iudgement.
so was it the body of our lord, and the blood of our lord, no less unto them, of whom the Apostle said, he that Eateth unworthily, Eateth his own judgement.
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what shal I speake (saith he) of the very body and blud of our lord the only sacrifice of our salvation? Of which albeit our lord him self say, that it geveth life;
what shall I speak (Says he) of the very body and blood of our lord the only sacrifice of our salvation? Of which albeit our lord him self say, that it Giveth life;
even that to be pernicious to them which vse it no• wel, when he saith, who soever shal eate that bread and drinke that chalice (not vvine) of our lord vnworthely, he shal be gilty of our lords body and blud? In vvhich place,
even that to be pernicious to them which use it no• well, when he Says, who soever shall eat that bred and drink that chalice (not wine) of our lord unworthily, he shall be guilty of our Lords body and blood? In which place,
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vvhereas •e nameth it ipsum corpus & sanguinem Domini, the very body and blud of our Lord, and the only sacrifice of our salvation, •e most certainly noteth not bread and vvine, but an other thing;
whereas •e names it ipsum corpus & sanguinem Domini, the very body and blood of our Lord, and the only sacrifice of our salvation, •e most Certainly notes not bred and wine, but an other thing;
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So in his epistles he vvriteth, that our Lord suffered Iudas that traytour among his innocent disciples to receiue that which th• faithful know our raunsom or redemption:
So in his Epistles he writes, that our Lord suffered Iudas that traitor among his innocent Disciples to receive that which th• faithful know our ransom or redemption:
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and prove that Iudas vvith the other disciples, received the same body which was delivered for vs the same blud which was shed for vs according to the plain text of al the Evangelists.
and prove that Iudas with the other Disciples, received the same body which was Delivered for us the same blood which was shed for us according to the plain text of all the Evangelists.
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S. Ambros. and Theodoret. expounding this place ▪ of vvhich the later, vpon those very words, vvhereon M. B. maketh his cavilling, he shal be gilty of our lords body and blud, vvriteth expressely thus:
S. Ambos and Theodoret expounding this place ▪ of which the later, upon those very words, whereon M. B. makes his caviling, he shall be guilty of our Lords body and blood, writes expressly thus:
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and many other publicanes, Iewes, & Gentiles other did or might have done, and in the sacrament many evil Christians continually do) is quit opposite to the Apostles scope and discourse in this place:
and many other Publicans, Iewes, & Gentiles other did or might have done, and in the sacrament many evil Christians continually do) is quit opposite to the Apostles scope and discourse in this place:
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For albeit sometimes some fathers, and namely S. Austin in one or two places vvhich Calvin citeth, deny to the vvicked rem sacramenti, the thing of the sacrament;
For albeit sometime Some Father's, and namely S. Austin in one or two places which calvin citeth, deny to the wicked remembering Sacrament, the thing of the sacrament;
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but the iustifying grace, the fruit and commoditie thereof, the vertue and sanctification, vvhich by Gods ordināce redoūdeth thence to al worthy receivers.
but the justifying grace, the fruit and commodity thereof, the virtue and sanctification, which by God's Ordinance redoundeth thence to all worthy Receivers.
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Nether doth it greatly helpe M. B. that he laboureth to approve his saying by the example of wordly princes, who wil not suffer their maiestie to be interessed in the smallest thing. But if thow disdainfully vse their seale, which is but wax,
Neither does it greatly help M. B. that he Laboureth to approve his saying by the Exampl of wordly Princes, who will not suffer their majesty to be interested in the Smallest thing. But if thou disdainfully use their seal, which is but wax,
and therefore if M. B. vvould speake to the purpose, and applie his talke to the subiect here handled, he should take such examples for the one side, vvherein is like coniunction of things signified vvith the signe,
and Therefore if M. B. would speak to the purpose, and apply his talk to the Subject Here handled, he should take such Examples for the one side, wherein is like conjunction of things signified with the Signen,
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is he gilty of the body of the blud, of the death of Christ ▪ If he looke vpon a picture of Christ not reverently, vvhich (as hath bene proved) offereth Christ spiritually to the sowle better then any bread and vvine ministred at the best communion, vvhere soever they breake theyr bread most bissilie; if vvith the external sight of the picture he internally receive not Christ, is he giltie of so great sacrilege,
is he guilty of the body of the blood, of the death of christ ▪ If he look upon a picture of christ not reverently, which (as hath be proved) Offereth christ spiritually to the soul better then any bred and wine ministered At the best communion, where soever they break their bred most bissilie; if with the external sighed of the picture he internally receive not christ, is he guilty of so great sacrilege,
as is their signes and seales of bread and vvine, and represent Christ as perfitly, and offer him to the faith, mind, and remembrance of every Christian as presently.
as is their Signs and Seals of bred and wine, and represent christ as perfectly, and offer him to the faith, mind, and remembrance of every Christian as presently.
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And albeit oftentymes Christian m•n in deed offend in not taking and vsing such occasions to remember Christ (and so by faith to eate Christ) as God offereth them;
And albeit oftentimes Christian m•n in deed offend in not taking and using such occasions to Remember christ (and so by faith to eat christ) as God Offereth them;
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For the thing signified •ay be geven to al, that is, offered to al, and yet not received of al. A man vvould thinke, that when he thus beginneth vvith what if, this vvere but a florish before hand, being in deed al his answere, vz, that the wicked get the body and blud of Christ offered to them conioyntly with the word and sacraments;
For the thing signified •ay be given to all, that is, offered to all, and yet not received of all A man would think, that when he thus begins with what if, this were but a flourish before hand, being in deed all his answer, Vz, that the wicked get the body and blood of christ offered to them conjointly with the word and Sacraments;
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how can it be truly said, that the vvicked receive the vvhole entier sacrament, vvho receive the one only more base and corruptible part? For vvhereas M. B. maketh his foolish and childish evasion in saying, To the vvicked is geuen, that is to say, is offered, this is to play the boy in matters most grave and serious.
how can it be truly said, that the wicked receive the Whole entire sacrament, who receive the one only more base and corruptible part? For whereas M. B. makes his foolish and childish evasion in saying, To the wicked is given, that is to say, is offered, this is to play the boy in matters most grave and serious.
VVherefore vvho so receiveth bread alone, receiveth the sacrament no more, then he hath a howse, vvho hath the only vvalles vvithout ether foundatiō or roose:
Wherefore who so receives bred alone, receives the sacrament no more, then he hath a house, who hath the only walls without either Foundation or roose:
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if a men wil speake of these matters exactly, he must say, that the wicked receive not the whole sacramēt, but one only part, that is the bread. And a litle after:
if a men will speak of these matters exactly, he must say, that the wicked receive not the Whole sacrament, but one only part, that is the bred. And a little After:
¶ VVhich albeit it be the general doctrine of the Calvinists (for the Lutherans are contrary to them in this, no lesse then are the Catholiks) yet somwhat other to helpe this poore beggerly bread of theirs;
¶ Which albeit it be the general Doctrine of the Calvinists (for the Lutherans Are contrary to them in this, no less then Are the Catholics) yet somewhat other to help this poor beggarly bred of theirs;
or to shew the vanitie and inconstancie of their doctrine, I vvel briefly by their owne Theologie prove that the evil Protestants (except they be plaine Apostataes and Atheists as many are) receive not only the bread,
or to show the vanity and inconstancy of their Doctrine, I well briefly by their own Theology prove that the evil Protestants (except they be plain Apostates and Atheists as many Are) receive not only the bred,
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and therefore that al his talke against S. Paules vvords, is mere s•ivolous cavilling vvithout any ground of learning, not only Catholike, but also Scottish or Genevical.
and Therefore that all his talk against S. Paul's words, is mere s•ivolous caviling without any ground of learning, not only Catholic, but also Scottish or Genevical.
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For vvhat is there that ba••eth a common Protestant, though in life he be never so bad and impure, from receiving by faith the body of Christ as vvel as the minister? He eateth the bread as vvel as the minister ▪ there is the body of the sacrament.
For what is there that ba••eth a Common Protestant, though in life he be never so bad and impure, from receiving by faith the body of christ as well as the minister? He Eateth the bred as well as the minister ▪ there is the body of the sacrament.
and entier signe, vvhereas he receiveth that vvhich hath both matter & forme, both body and sowle? If M. B. reply, that he lacketh faith, vvhich is most necessarie:
and entire Signen, whereas he receives that which hath both matter & Form, both body and soul? If M. B. reply, that he lacketh faith, which is most necessary:
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I say further, that such a Calvinist, be he vvicked in the highest degree, so that he be not an Apostata, hath faith good inough to receive besides the bread, the thing signified, that is Christs body.
I say further, that such a Calvinist, be he wicked in the highest degree, so that he be not an Apostata, hath faith good enough to receive beside the bred, the thing signified, that is Christ body.
and after seeth the bread and vvine, conceive thus much as vvel as the most honest man in the congregation? For let M. B. marke vvel, vvhat it is to eate Christ spiritually in their sacrament? By his ovvne definition,
and After sees the bred and wine, conceive thus much as well as the most honest man in the congregation? For let M. B. mark well, what it is to eat christ spiritually in their sacrament? By his own definition,
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and the cōmon consent of his maisters, this eating hath no relation or dependence of charitie, of honestie, of vertue, of good life ▪ but only of faith.
and the Common consent of his masters, this eating hath no Relation or dependence of charity, of honesty, of virtue, of good life ▪ but only of faith.
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For I presuppose him to be no apostata (though I graunt him to be an heretike) and therefore he doubtles hath this mouth of his sawle, and therefore eates Christ,
For I presuppose him to be no apostata (though I grant him to be an heretic) and Therefore he doubtless hath this Mouth of his sawle, and Therefore eats christ,
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He also performeth it now, so often as we truly beleeve, that he hath dyed for vs. VVhat need I repeat• that vvhich is most evident, that the vvicked have this faith of beleeving Christs death, & therefore ea•e spiritually the flesh of Christ.
He also Performeth it now, so often as we truly believe, that he hath died for us What need I repeat• that which is most evident, that the wicked have this faith of believing Christ death, & Therefore ea•e spiritually the Flesh of christ.
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Calvin goeth one point further, requiring that they beleeve Christ not only to have died (vvhich only M. B. and Peter Martyr v•ge) but also that he beleeve Christ to have risen again.
calvin Goes one point further, requiring that they believe christ not only to have died (which only M. B. and Peter Martyr v•ge) but also that he believe christ to have risen again.
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nor able to make so great a Theologe; except every •inker and cobler that beleeves his Creed, be among the Protestants a great Theologe, because perhaps most of their chief Ministers and preachers beleeve not so much.
nor able to make so great a Theologian; except every •inker and cobbler that believes his Creed, be among the Protestants a great Theologian, Because perhaps most of their chief Ministers and Preachers believe not so much.
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Christ him self, his body and blud can not be geuen or applied to thee, seing that looke how great distance is betwixt heaven and earth ▪ as great distance is there betwene the body of Christ, and thy body or sowle:
christ him self, his body and blood can not be given or applied to thee, sing that look how great distance is betwixt heaven and earth ▪ as great distance is there between the body of christ, and thy body or soul:
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even so touching Christs death & passion, that is now long sithence past ▪ and as the Apostle teacheth, he being risen from death dieth no more, but liveth at the right hand of God •••nally and how then appl•e yow his death and passion to •••• sowle ▪ Thus;
even so touching Christ death & passion, that is now long since past ▪ and as the Apostle Teaches, he being risen from death Dieth no more, but lives At the right hand of God •••nally and how then appl•e you his death and passion to •••• soul ▪ Thus;
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and vvhich 〈 ◊ 〉 learned ▪ maketh vs great and profound Theologes. The eating of the sawle is no other thing but ••e applying of Christ to the sawle, that is, to beleeve, that he hath shed his blud for me, that he hath purchased remission of sinnes for me.
and which 〈 ◊ 〉 learned ▪ makes us great and profound Theologians. The eating of the sawle is no other thing but ••e applying of christ to the sawle, that is, to believe, that he hath shed his blood for me, that he hath purchased remission of Sins for me.
first in calling to remembrance Christs death and passion, how he dyed for vs. The second point of this spiritual eating stands in this, that I and every one of yow beleeve firmely that he died for me in particular, that his blud was shed on the crosse for a ful remission and redemption of me and my sinnes.
First in calling to remembrance Christ death and passion, how he died for us The second point of this spiritual eating Stands in this, that I and every one of you believe firmly that he died for me in particular, that his blood was shed on the cross for a full remission and redemption of me and my Sins.
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VVel then now vve know a thorough & per•ite definition and explication of this spiritual eating and drinking, to vvit, that every man in particular is bound to beleeve, that Christ died for him (for so I interpret M. B. his meaning,
Well then now we know a thorough & per•ite definition and explication of this spiritual eating and drinking, to wit, that every man in particular is bound to believe, that christ died for him (for so I interpret M. B. his meaning,
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as his vvords sound) to conclude my purpose I say, vvhat Protestant, if he be a Christian, doth not thus applie Christ vnto him self, doth not thus eate the body of Christ,
as his words found) to conclude my purpose I say, what Protestant, if he be a Christian, does not thus apply christ unto him self, does not thus eat the body of christ,
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For no man can have the name of a Christian ••cept he beleeve the death of Christ, vvhich vvas suffered according to Christs owne teaching & his Apostles, both for the sinnes of every particular Christian,
For no man can have the name of a Christian ••cept he believe the death of christ, which was suffered according to Christ own teaching & his Apostles, both for the Sins of every particular Christian,
and mockerie of the vvorld? vvho keepe such a do, & make such a sturre about the application and coniunction vvhich they have vvith CHRIST in their supper,
and mockery of the world? who keep such a do, & make such a stir about the application and conjunction which they have with CHRIST in their supper,
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It so far surpasseth the coniunction and possession vvhich vve have of Christ by his vvord, that vvhereas in the word we get but a litle grip of Christ,
It so Far Surpasses the conjunction and possession which we have of christ by his word, that whereas in the word we get but a little grip of christ,
and yet in fine, vvhen they come to the issue of their apis• doctrine, and are driven to expresse plainly vvhat they meane by this their spiritual eating, they can make no other thing of it,
and yet in fine, when they come to the issue of their apis• Doctrine, and Are driven to express plainly what they mean by this their spiritual eating, they can make no other thing of it,
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and vvithout having vvhich, and in that maner eating Christ, they are no Christians at al? And vvhich eating is so far of from being peculiar to the supper, that perpetually in al suppers and dinners, al Christians do thus eate Christ (for every Christian ever at al 〈 … 〉, beleeveth that Christ died for him, for remission of his sinnes, or els he is a Ievv,
and without having which, and in that manner eating christ, they Are not Christians At all? And which eating is so Far of from being peculiar to the supper, that perpetually in all suppers and dinners, all Christians do thus eat christ (for every Christian ever At all 〈 … 〉, Believeth that christ died for him, for remission of his Sins, or Else he is a Jew,
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as S. Peter long ago prophecied of them, superba vanitatis loquentes, by speaking proud vaine words, vvithout pith or substance, leade their miserable disciples to hel,
as S. Peter long ago prophesied of them, superba vanitatis Loquentes, by speaking proud vain words, without pith or substance, lead their miserable Disciples to hell,
¶ And thus much may serve for a ful ansvvere to M. B. in this place and here vvould I end this argument, vvere it not that yet there remayneth one farther shift, vvhich albeit M. B. touch but obscurely here,
¶ And thus much may serve for a full answer to M. B. in this place and Here would I end this argument, were it not that yet there remaineth one farther shift, which albeit M. B. touch but obscurely Here,
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VVhat mysterie is this? or vvhat can they vnderstand by their faith more then other men, more then hath bene said alredy? M. Fox declaring the very first original of their Gospel in Martin Luther, expresseth it thus.
What mystery is this? or what can they understand by their faith more then other men, more then hath be said already? M. Fox declaring the very First original of their Gospel in Martin Luther, Expresses it thus.
Though Laurenti•• Valla and Erasmus had somwhat broken the vvay before Martin Luther came &c. yet Luther gave the stroke and pluck• dovvne the foundation of errour;
Though Laurenti•• Valla and Erasmus had somewhat broken the Way before Martin Luther Come etc. yet Luther gave the stroke and pluck• down the Foundation of error;
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This is the testimonie that the holy ghost geveth thee in thy hart, saying, Thy sinnes are forgeven thee and this is the faith by which we are iustified ▪ and the same is the right faith, by vvhich the Protestants peculiarly above al other Christians old or new, eate the flesh of Christ For albe it Catholikes have the sacramēts of Christ more in number and more effectual for grace and spiritual operation then have the Protestants:
This is the testimony that the holy ghost Giveth thee in thy heart, saying, Thy Sins Are forgiven thee and this is the faith by which we Are justified ▪ and the same is the right faith, by which the Protestants peculiarly above all other Christians old or new, eat the Flesh of christ For albe it Catholics have the Sacraments of christ more in number and more effectual for grace and spiritual operation then have the Protestants:
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and they are learned by the evident vvord of God, that the sacraments as instruments ordeyned by Christ, infallibly bring vvith them remission of sinnes, or other iustifying grace;
and they Are learned by the evident word of God, that the Sacraments as Instruments ordained by christ, infallibly bring with them remission of Sins, or other justifying grace;
and so by reason of our owne imperfection and indisposition, the sacraments some times vvorke not in vs that good ▪ vvhich otherwise by Christs institution they could and assuredly vvould:
and so by reason of our own imperfection and indisposition, the Sacraments Some times work not in us that good ▪ which otherwise by Christ Institution they could and assuredly would:
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vvho be they never so great sinners and blasphemers, yet by vertue of their faith are ever so sure as possibly may be, that their sinnes are not imputed to them,
who be they never so great Sinners and blasphemers, yet by virtue of their faith Are ever so sure as possibly may be, that their Sins Are not imputed to them,
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For (saith Calvin) the very definition of the Protestant faith it a sure and certaine knowledge of Gods benevolence towards vs. And he is not to be accompted a faithful (Protestant) except he be thoroughly persuaded, that God is to him a loving and merciful father:
For (Says calvin) the very definition of the Protestant faith it a sure and certain knowledge of God's benevolence towards us And he is not to be accounted a faithful (Protestant) except he be thoroughly persuaded, that God is to him a loving and merciful father:
And as Bucer (vvhom for honors sake Calvin vsed to terme his Master ) our first Apostle of this new Gospel in Cambridge, in the disputation of Ratisbon (after published by him self) expresseth it:
And as Bucer (whom for honours sake calvin used to term his Master) our First Apostle of this new Gospel in Cambridge, in the disputation of Regensburg (After published by him self) Expresses it:
VVe professe (•aith Bucer, Brentius, Georgius Maior, vvith other Lutheran Divines, disputers against the Catholikes in that conference) that he is not to be taken for a Christian man, who beleeveth not with the same certitude or assurance of faith, both that Christ our lord is the sonne of God,
We profess (•aith Bucer, Brent, George Maior, with other Lutheran Divines, disputers against the Catholics in that conference) that he is not to be taken for a Christian man, who Believeth not with the same certitude or assurance of faith, both that christ our lord is the son of God,
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This is that vvhich M. B. meaneth, vvhen he saith, that the applying of Christ ▪ & eating of Christ by faith, is to beleeue, that he hath shed his blud for me, that he hath purchased remission of sinnes to me.
This is that which M. B. means, when he Says, that the applying of christ ▪ & eating of christ by faith, is to believe, that he hath shed his blood for me, that he hath purchased remission of Sins to me.
VVhich iustification and remission of sinnes being in particular beleeved of the Protestant in such sort as is any article of his •aith, thereby geveth a spiritual manducation to him, vvhich the Catholike hath not.
Which justification and remission of Sins being in particular believed of the Protestant in such sort as is any article of his •aith, thereby Giveth a spiritual manducation to him, which the Catholic hath not.
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This faith (•aith he) workes a wonderful assurance and persuasion, that God loves me, that he wil saue me, that me•••, life & saluation at perteynes to me.
This faith (•aith he) works a wondered assurance and persuasion, that God loves me, that he will save me, that me•••, life & salvation At perteynes to me.
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This particular application, is 〈 … 〉 difference, the chief marke and note, whereby our ••ith who are iustified in the blud of Christ, is discerned 〈 … 〉 faith of the Papists.
This particular application, is 〈 … 〉 difference, the chief mark and note, whereby our ••ith who Are justified in the blood of christ, is discerned 〈 … 〉 faith of the Papists.
VV••, now that at last vv• know exactly, vvhat faith it is, vvhich geveth the Protestants so deep holdfast in their spiritual mā•ucatiō let vs retou••• to our principal purpose.
VV••, now that At last vv• know exactly, what faith it is, which Giveth the Protestants so deep holdfast in their spiritual man•ucation let us retou••• to our principal purpose.
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And as by this vvhich hath bene said of this special Protestant faith, I confesse M. B. hath a sufficient ground to chalenge such kind of eating (by this faith I meane) to him self and his companions Protestants,
And as by this which hath be said of this special Protestant faith, I confess M. B. hath a sufficient ground to challenge such kind of eating (by this faith I mean) to him self and his Sodales Protestants,
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For among the Protestants the most detestable and most blasphemous heretikes have this assurance of their iustification and remission of sinnes no lesse then M. B. or Iohn Calvin,
For among the Protestants the most detestable and most blasphemous Heretics have this assurance of their justification and remission of Sins no less then M. B. or John calvin,
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or Luther him self, vvho by the helpe of an old man whose name Luther expresseth not, saith M. Fox, (but belike it vvas the same man, vvho in an other forme frequēted Carolostad• { us },
or Luther him self, who by the help of an old man whose name Luther Expresses not, Says M. Fox, (but belike it was the same man, who in an other Form frequented Carolostad• { us },
& instructed him) first of al invēted this special iustifying faith. For as after Luther al Lutherans have it most assuredly, and after Zuinglius al Zuinglians, and after Cal•in al Calvinists:
& instructed him) First of all invented this special justifying faith. For as After Luther all Lutherans have it most assuredly, and After Zwingli all Zwinglians, and After Cal•in all Calvinists:
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so the Anabaptists more then any of those former sects, and Libertines & Familie of love, by vvord and deed, by life and death, most confidently chalenge to them selves this assurance, that they in Christ have remission of their sinnes, that Christ died for them, that he shed his blud for them, that they are spiritually vnited to Christ, they are inwardly so fed by him,
so the Anabaptists more then any of those former Sects, and Libertines & Family of love, by word and deed, by life and death, most confidently challenge to them selves this assurance, that they in christ have remission of their Sins, that christ died for them, that he shed his blood for them, that they Are spiritually united to christ, they Are inwardly so fed by him,
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and maydens, long sithence in Bohemia, and of late in Holland, at none dayes in the sight of thousands, vvould vvalke naked thorough the streetes preaching the vvord of the Lord:
and maidens, long since in Bohemia, and of late in Holland, At none days in the sighed of thousands, would walk naked through the streets preaching the word of the Lord:
and thus not by vvords, as M. B. doth, but by deeds and facts, by patient suffering of death, approved they their confidence and assurance of such special faith,
and thus not by words, as M. B. does, but by Deeds and facts, by patient suffering of death, approved they their confidence and assurance of such special faith,
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and vvhose martyrs though in shew marvelous holy, and in number never so many, he accounteth and calleth martyres diaboli, the devils martyrs, (by vvhich name likewise the Lutherans cal the martyrs of Calvins sect) have this sure faith, that Christ dyed for them in special,
and whose Martyrs though in show marvelous holy, and in number never so many, he accounteth and calls Martyrs Diaboli, the Devils Martyrs, (by which name likewise the Lutherans call the Martyrs of Calvins sect) have this sure faith, that christ died for them in special,
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though evil livers, vvho much more certainly have this faith, and therefore much more spiritually eate Christ? If an heretike can have a constant persuasion in the death of Christ, and then al goes wel, and he therefore truly receives Christ by faith according to M. B. definition,
though evil livers, who much more Certainly have this faith, and Therefore much more spiritually eat christ? If an heretic can have a constant persuasion in the death of christ, and then all Goes well, and he Therefore truly receives christ by faith according to M. B. definition,
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how much more may a vvicked Calvinist, vvhom M. B. accounteth no heretike, reteyne this constant persuasion? Hath an Anabaptist a •••th of the sowle, apt for such receiving,
how much more may a wicked Calvinist, whom M. B. accounteth no heretic, retain this constant persuasion? Hath an Anabaptist a •••th of the soul, apt for such receiving,
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And vvhat need I to rest & exemplifie this by Libertines or Anabaptists, vvhereas the best & surest ground to refute M. B. in this point, is the general doctrine of Calvin and Calvinists,
And what need I to rest & exemplify this by Libertines or Anabaptists, whereas the best & Surest ground to refute M. B. in this point, is the general Doctrine of calvin and Calvinists,
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For as M. B. is sure, that he is iustified, he is elect he is saved, he hath this special faith vvhich applieth Christ to him so properly and peculiarly ▪ as though no man had interest in Christ but him self alone;
For as M. B. is sure, that he is justified, he is elect he is saved, he hath this special faith which Applieth christ to him so properly and peculiarly ▪ as though no man had Interest in christ but him self alone;
nor never can possibly depart from them commit thy sinnes never so greavous and horible. Thus teacheth Beza in the Confession of his Christian Geneva faith most plainly.
nor never can possibly depart from them commit thy Sins never so greavous and horrible. Thus Teaches Beza in the Confessi of his Christian Geneva faith most plainly.
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This Calvin in his Institutions laboureth to prove very earnestly and diligently. This M. B. out of Calvin and Beza preacheth very directly, and expressely;
This calvin in his Institutions Laboureth to prove very earnestly and diligently. This M. B. out of calvin and Beza Preacheth very directly, and expressly;
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For conformation of my argument howsoever 〈 … 〉 bodies •e 〈 … 〉 •o al dissolution, •et after our effectual calling within our sewles, supp••e the fier be covered with •shes yet it it •ier;
For conformation of my argument howsoever 〈 … 〉 bodies •e 〈 … 〉 •o all dissolution, •et After our effectual calling within our sewles, supp••e the fire be covered with •shes yet it it •ier;
an adulterer, a robber of churches, a sinke of iniquitie (as many such iustified and elect Calvinists are) vvhereas I say, al that notwithstanding he is not forsaken of the spirit of God, nor deprived of this special and singular faith, vvhich M. B. so oft hath told vs, is the only mouth of the sowle, the only meane to eate and f••d o• Christ:
an adulterer, a robber of Churches, a sink of iniquity (as many such justified and elect Calvinists Are) whereas I say, all that notwithstanding he is not forsaken of the Spirit of God, nor deprived of this special and singular faith, which M. B. so oft hath told us, is the only Mouth of the soul, the only mean to eat and f••d o• christ:
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vvhereas he alloweth, and that infallibly to the most detestable men, the spirit of God and this special faith, this month of the sowle, by vvhich most truly, effectually,
whereas he alloweth, and that infallibly to the most detestable men, the Spirit of God and this special faith, this Monn of the soul, by which most truly, effectually,
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and doctrine of Iohn Calvin and his Geneva church, and conferre it diligently vvith his other fansie of evil men not receiving Christs body in their signe ▪ & he shal find this opinion to be altogether false, vnprobable,
and Doctrine of John calvin and his Geneva Church, and confer it diligently with his other fancy of evil men not receiving Christ body in their Signen ▪ & he shall find this opinion to be altogether false, unprobable,
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And doubtles besides this special point of Calvinisme, vvhich is so pregnant and direct to prove against M. B ▪ the general sway of their doctrine, induceth the same;
And doubtless beside this special point of Calvinism, which is so pregnant and Direct to prove against M. B ▪ the general sway of their Doctrine, induceth the same;
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vvhen men in life are become most beastly and vitious, then to make them most vaunting and glorious for this ••stant persuasion, that by only faith in Christ they are saved and iustified:
when men in life Are become most beastly and vicious, then to make them most vaunting and glorious for this ••stant persuasion, that by only faith in christ they Are saved and justified:
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as our first English Apostles and martyrs taught and •ealed vvith their blud, wh•• we labour in good workes to come to heaven, we do shame to Christs blud.
as our First English Apostles and Martyrs taught and •ealed with their blood, wh•• we labour in good works to come to heaven, we do shame to Christ blood.
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For having that particular persuasion, vvhereof is spoken, if we beleeve that God hath promised vs everlasting life, it is impossible that we should perish.
For having that particular persuasion, whereof is spoken, if we believe that God hath promised us everlasting life, it is impossible that we should perish.
and that it seeme vnpossible for vs to be saved &c. This is the very pith & substance of the Lutheran, Zuinglian, Calvinian, English and Scottish Theologie touching only faith,
and that it seem unpossible for us to be saved etc. This is the very pith & substance of the Lutheran, Zuinglian, Calvinian, English and Scottish Theology touching only faith,
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And therefore vvhereas M. B. saith, that such bad Protestants lacke a mouth of the sowle, that is, lacke a constant per〈 … 〉 in Christs death, vvhereby Christ is eatē:
And Therefore whereas M. B. Says, that such bad Protestants lack a Mouth of the soul, that is, lack a constant per〈 … 〉 in Christ death, whereby christ is eaten:
he speaketh l〈 … 〉 man that lacketh a face, that lacketh a forhead, or 〈 … 〉 that lacketh vvit, that lacketh knowledge, that hath no skil in his owne Theologie, in his owne religiō, which by plaine & manifest reason and proofe,
he speaks l〈 … 〉 man that lacketh a face, that lacketh a forehead, or 〈 … 〉 that lacketh wit, that lacketh knowledge, that hath no skill in his own Theology, in his own Religion, which by plain & manifest reason and proof,
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The rest of this Sermon, vvhich is principally in cōmending and magnifying the vertue of faith, that by faith vve have an interest, title and right in Christ, by faith we possesse Christ:
The rest of this Sermon, which is principally in commending and magnifying the virtue of faith, that by faith we have an Interest, title and right in christ, by faith we possess christ:
It is no ladder reaching to heaven, no cord that goes thether, but it is a steep breakeneck downefal, sending to hel•a rope or cable of pride ▪ by vvhich as the first Apostata Angels vvere pulled downe from heaven to hel,
It is no ladder reaching to heaven, no cord that Goes thither, but it is a steep breakeneck downefal, sending to hel•a rope or cable of pride ▪ by which as the First Apostata Angels were pulled down from heaven to hell,
and there tied vp in eternal darknes, so by the same pride, arrogancie, & presumption (albeit these men baptise it by the name of faith ) al prowd schismatiks and heretikes, Apostataes from Christs Catholike church, despisers of that their mother,
and there tied up in Eternal darkness, so by the same pride, arrogancy, & presumption (albeit these men baptise it by the name of faith) all proud Schismatics and Heretics, Apostates from Christ Catholic Church, despisers of that their mother,
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M. B. guilefully magnifieth the spiritual manducation by faith, to exclude the spiritual manducation ioyned with corporal manducation in the sacrament.
M. B. guilefully magnifieth the spiritual manducation by faith, to exclude the spiritual manducation joined with corporal manducation in the sacrament.
HEnce forward the principal argument concerning the sacramēt, newly entreated of (for here is much tedious repetition of old things, of the vvord sacrament, vvhat word is necessarily required to make the sacrament, the doctrine of seales, and confirmation of mens right and title by seales &c. vvhich being already drawen in to their several places,
HEnce forward the principal argument Concerning the sacrament, newly entreated of (for Here is much tedious repetition of old things, of the word sacrament, what word is necessarily required to make the sacrament, the Doctrine of Seals, and confirmation of men's right and title by Seals etc. which being already drawn in to their several places,
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that this is wrought by the power and vertue of the holy spirite, as the Apostle saith 1. Cor 12. 13. that al faithful men and women are baptized in •ne body of Christ, that is, are conioyned and fastned with Christ by the moyen of one spirite &c. that faith is a spiritual thing:
that this is wrought by the power and virtue of the holy Spirit, as the Apostle Says 1. Cor 12. 13. that all faithful men and women Are baptised in •ne body of christ, that is, Are conjoined and fastened with christ by the moyen of one Spirit etc. that faith is a spiritual thing:
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that we ••• Christ spiritually by remembring his bitter death and pa〈 … 〉, &c. These and a number such other sentences, in which he spendeth many pages of this sermon, are in them selves good, true, Christian, and Catholike.
that we ••• christ spiritually by remembering his bitter death and pa〈 … 〉, etc. These and a number such other sentences, in which he spendeth many pages of this sermon, Are in them selves good, true, Christian, and Catholic.
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in one vvord, he plaieth the very heretike, vvho ether thinketh him self, or would his audience to thinke, that one part of Catholike faith gaynsaith an other;
in one word, he playeth the very heretic, who either Thinketh him self, or would his audience to think, that one part of Catholic faith gaynsaith an other;
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that the spirite of God vniting Christians vvith Christ their head spiritually, excludeth al corporal participatiō, which most of al, confirmeth & increaseth that spiritual cōiunction:
that the Spirit of God uniting Christians with christ their head spiritually, excludeth all corporal participation, which most of all, confirmeth & increases that spiritual conjunction:
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that spiritual eating by faith or remembring Christs death & passion, is an enemy & opposite to the real coniunction of his body, vvhich Christ him self appointed for that special end amonges other, that it might strēghthen our faith & spiritual māducation both in the sacrament & out of the sacrament,
that spiritual eating by faith or remembering Christ death & passion, is an enemy & opposite to the real conjunction of his body, which christ him self appointed for that special end among other, that it might strengthen our faith & spiritual manducation both in the sacrament & out of the sacrament,
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then by al the bread broken, and al the ••nkardes of wine, that are in a vvhole yere filled out and emp•ied by the bretherne and sisterne in al the suppers & communions of Scotland and England.
then by all the bred broken, and all the ••nkardes of wine, that Are in a Whole year filled out and emp•ied by the brethren and sisterne in all the suppers & communions of Scotland and England.
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vvhich albeit it be none of ours, if it be taken generally, as though al manducation of Christ out of the sacrament vvere imaginarie or fantastical, which is wicked to speake or think;
which albeit it be none of ours, if it be taken generally, as though all manducation of christ out of the sacrament were imaginary or fantastical, which is wicked to speak or think;
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every man that ha•• a litle skil in his Christian Catechisme, knoweth that among the 3. Theological vertues, hope is a iewel of the sowle as wel as faith;
every man that ha•• a little skill in his Christian Catechism, Knoweth that among the 3. Theological Virtues, hope is a jewel of the soul as well as faith;
And by this firme hope, vvhich the Apostle significantly calleth the confidence and glory of hope (not of •aith) they patiently expect and attend that which yet they see not.
And by this firm hope, which the Apostle significantly calls the confidence and glory of hope (not of •aith) they patiently expect and attend that which yet they see not.
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vvhether we make so light account of the Protestant •aith, that vvhich was invented by Luther vvith the help of his old man, after received by Zuinglius and set forth by Iohn Calvin;
whether we make so Light account of the Protestant •aith, that which was invented by Luther with the help of his old man, After received by Zwingli and Set forth by John calvin;
And what can yow say to the contrarie, or reprove vs for thus thinking, and thus saying? Mary say yow, the Apostle describing it, Hebr. 11. 1. cals it a substance and a substantial ground.
And what can you say to the contrary, or reprove us for thus thinking, and thus saying? Mary say you, the Apostle describing it, Hebrew 11. 1. calls it a substance and a substantial ground.
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he cals it an evidency & demonstration in the same definition. Hereof M. B. concludeth: See how plat contrarie the Apostle and they are ••• the nature of faith.
he calls it an evidency & demonstration in the same definition. Hereof M. B. Concludeth: See how plate contrary the Apostle and they Are ••• the nature of faith.
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If a man should aske yow, in vvhat Apostle yow find this definition of •aith, I suppose your answere would be, in the Apostle S. Paule, vvhom by the name of the Apostle we commonly meane,
If a man should ask you, in what Apostle you find this definition of •aith, I suppose your answer would be, in the Apostle S. Paul, whom by the name of the Apostle we commonly mean,
then by the vvay yow may note and hate the rashnes of your felow-ministers of England, vvho in their late editions of the new testament, have taken away S. Faule, or the Apostles name from that epistle.
then by the Way you may note and hate the rashness of your felow-ministers of England, who in their late editions of the new Testament, have taken away S. Faule, or the Apostles name from that epistle.
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Yow may note and condemne the wickednes and impietie of Beza, vvho in Calvins life making a register of Calvins Comments vpon the new Testament, •aith that he hath written Vpon the Actes of the Apostles.
You may note and condemn the wickedness and impiety of Beza, who in Calvins life making a register of Calvins Comments upon the new Testament, •aith that he hath written Upon the Acts of the Apostles.
an evidence and demonstration, for evidence and demonstration is against the nature of faith) of things which appeare not, no• are comprehended by reason,
an evidence and demonstration, for evidence and demonstration is against the nature of faith) of things which appear not, no• Are comprehended by reason,
and by the same, make out vnderstanding to geve firme assent and beleefe vnto it, how so ever humaine reason or argument suggest the contrarie. As for example:
and by the same, make out understanding to give firm assent and belief unto it, how so ever human reason or argument suggest the contrary. As for Exampl:
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in the Catholike Church vpon Christs vvord, assuring, that in the sacrament is his true natural body, the same vvhich was delivered & crucified for vs:
in the Catholic Church upon Christ word, assuring, that in the sacrament is his true natural body, the same which was Delivered & Crucified for us:
vpon vvhich promise and word of God they so rested, that they hoped against hop. For which cause of one man even dead by common estimation, there rose thousands in multitude like the sand of the sea.
upon which promise and word of God they so rested, that they hoped against hop. For which cause of one man even dead by Common estimation, there rose thousands in multitude like the sand of the sea.
This faith vvas the right cause, why Abraham at Gods vvord was fully resolved to have offered in sacrifice his only begotten sonne Isaac, in vvhom the promise of such infinite posteritie and the Messias to come was made.
This faith was the right cause, why Abraham At God's word was Fully resolved to have offered in sacrifice his only begotten son Isaac, in whom the promise of such infinite posterity and the Messias to come was made.
And though he could not see by ordinarie reason or discourse, how the performance of that promise could stand vvith the death of that his only sonne, in whose life and by whose life the promise was to be fulfilled;
And though he could not see by ordinary reason or discourse, how the performance of that promise could stand with the death of that his only son, in whose life and by whose life the promise was to be fulfilled;
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yet thorough this substantial ground of •aith he persuaded him self, that albeit he could not reconcile those two points which seemed to him contrarie,
yet through this substantial ground of •aith he persuaded him self, that albeit he could not reconcile those two points which seemed to him contrary,
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but among thē al, what one place is there, where faith signifieth, that every particular man is bound thus to beleeve? that such beleef is necessarie as an article of his Creed, vvithout vvhich he can not be iustified,
but among them all, what one place is there, where faith signifies, that every particular man is bound thus to believe? that such belief is necessary as an article of his Creed, without which he can not be justified,
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If there be no such place, as questiōles there is none, and this kind of faith being but lately inuented by Luther and his old man, and never heard of before (and lest of al among the Apostles) therefore can not be mentioned in any part of the Apostles vvritings;
If there be no such place, as questionless there is none, and this kind of faith being but lately invented by Luther and his old man, and never herd of before (and lest of all among the Apostles) Therefore can not be mentioned in any part of the Apostles writings;
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as it is to applie the Euāgelists words spokē of Simon Peter prince of the Apostles, to Simon Mag prince of al heretikes ▪ or to interprete of Beelzebub the god of Accaron, the duties, honors,
as it is to apply the Euamgelists words spoken of Simon Peter Prince of the Apostles, to Simon Mag Prince of all Heretics ▪ or to interpret of Beelzebub the god of Accaron, the duties, honours,
And this place which M. B. mētioneth, is so far of frō approving that Lutherish faith or presumption, that it cleane overthroweth and destroyeth it, not only in the iudgement and verdite of a Catholike man,
And this place which M. B. mentioneth, is so Far of from approving that Lutherish faith or presumption, that it clean Overthroweth and Destroyeth it, not only in the judgement and verdite of a Catholic man,
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106. 4. VVhereas then no kind of Protestaut remaineth in the Catholike Church, but is departed thence vnto several & particular congregations, some after Luther, some after Calvin, some after Rotman, & some after other Sectmasters:
106. 4. Whereas then no kind of Protestant remains in the Catholic Church, but is departed thence unto several & particular congregations, Some After Luther, Some After calvin, Some After Rotman, & Some After other Sectmasters:
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and authoritie of scriptures) it is very salse and vnpossible, that any Protestant remayning in his sect, should have remission of his sinnes, and be iustified.
and Authority of Scriptures) it is very salse and unpossible, that any Protestant remaining in his sect, should have remission of his Sins, and be justified.
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For albeit Luther the first father and inuentor of this faith reckeneth it perhaps as sure as any article of his faith, that he and al his scholers the Lutherans have remission of their sinnes:
For albeit Luther the First father and inventor of this faith Reckoneth it perhaps as sure as any article of his faith, that he and all his Scholars the Lutherans have remission of their Sins:
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yet he beleeveth not so, nor can beleeue so of Zuinglius and the Zuinglians, nor yet of Calvin and the Calvinists, al vvhich hea• •ounteth for de••stable heretikes,
yet he Believeth not so, nor can believe so of Zwingli and the Zwinglians, nor yet of calvin and the Calvinists, all which hea• •ounteth for de••stable Heretics,
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VVherefore this special faith and persuasion being common to every sect of Protestants, Trinitarians, Arrians, Anabaptists, Zuinglians, especially to the Lutherans, who vvere first possessed of it:
Wherefore this special faith and persuasion being Common to every sect of Protestants, Trinitarians, Arians, Anabaptists, Zwinglians, especially to the Lutherans, who were First possessed of it:
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vvhereas yet M. B. if he folow Calvin, must needs graunt, that these sectaries divided from his Calviniā church, notwithstāding their special faith have not remissiō of their sinnes, are not iustified, are not elect:
whereas yet M. B. if he follow calvin, must needs grant, that these sectaries divided from his Calvinian Church, notwithstanding their special faith have not remission of their Sins, Are not justified, Are not elect:
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hereof he may learne most certainly, that this false faith conteyning certain and manifest falsitie, is not the faith which S. Paule calleth a substance or substancial ground, as which hath in deed no substance,
hereof he may Learn most Certainly, that this false faith containing certain and manifest falsity, is not the faith which S. Paul calls a substance or substantial ground, as which hath in deed no substance,
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& by which al alike have remission of their sinnes in particular, one as much as an other, that is, never a vvhit at al. And therefore if the chief & principal eating of Christs flesh & drinking his blud, stand in this special faith, • he telleth vs,
& by which all alike have remission of their Sins in particular, one as much as an other, that is, never a whit At all And Therefore if the chief & principal eating of Christ Flesh & drinking his blood, stand in this special faith, • he Telleth us,
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For he so runneth on in extolling his spiritual dealing with Christ by this wicked presumptuous, faith (so to cal it) that he vvholy overthroweth the mysterie of Christ• incarnation,
For he so Runneth on in extolling his spiritual dealing with christ by this wicked presumptuous, faith (so to call it) that he wholly Overthroweth the mystery of Christ• incarnation,
The carnal band, whether it be the band of blud running thorough a race, or the catrnal tuitchin• of flesh with flesh, that carnal band was never esteemed of Christ in the time be ••• conversant here in earth, he made nothing of that band.
The carnal band, whither it be the band of blood running through a raze, or the catrnal tuitchin• of Flesh with Flesh, that carnal band was never esteemed of christ in the time be ••• conversant Here in earth, he made nothing of that band.
VVhat vvicked speech is this? Doth God by the very singer of nature, (besides his writte• vvo•d, vvherein we are willed to honor our father and mother) imprint in the hart of every good child, a reverence, honor, regard and estimation of his parents;
What wicked speech is this? Does God by the very singer of nature, (beside his writte• vvo•d, wherein we Are willed to honour our father and mother) imprint in the heart of every good child, a Reverence, honour, regard and estimation of his Parents;
and had our Sauiour Christ Iesus no reverence of that carnal band, vvhich him self specially commended • VVhat scripture reacheth thus ▪ VVhere learneth M. B. this doctrine? Doubtles no vvhere.
and had our Saviour christ Iesus no Reverence of that carnal band, which him self specially commended • What scripture reaches thus ▪ Where learneth M. B. this Doctrine? Doubtless no where.
For albeit in the gospel, whe• some malitiously went about to interrupt Christs preaching by mentioning his mother and bretherne, he preferred the doing of his office,
For albeit in the gospel, whe• Some maliciously went about to interrupt Christ preaching by mentioning his mother and brethren, he preferred the doing of his office,
and service of his father, and preaching of his vvord, and saving of sowles, before carnal kinred then importunely and to evil purpose obiected, shewing that we should ever preser•e gods service before humain respect;
and service of his father, and preaching of his word, and Saving of Souls, before carnal kindred then importunely and to evil purpose objected, showing that we should ever preser•e God's service before humain respect;
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and divine, spiritual, and heavenly blessings before vvordly and fleshly curtesie or civilities yet to inferre thereof that Christ esteemed not the carnal band, that he reverenced not carnal coniunction, that ••• maner •e denied that band, this is a vvicked illation out of Christs vvord:
and divine, spiritual, and heavenly blessings before wordly and fleshly courtesy or civilities yet to infer thereof that christ esteemed not the carnal band, that he reverenced not carnal conjunction, that ••• manner •e denied that band, this is a wicked illation out of Christ word:
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and as wel might he have inferred vvith Marcion and Manicheus out of this same place, that Christ was not carnally borne of the virgin his mother, but phantastically;
and as well might he have inferred with Marcion and Manicheus out of this same place, that christ was not carnally born of the Virgae his mother, but fantastically;
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But simply and rudely to disgrace and disanul the one, as though it vvere of no moment or commendation in the scriptures, this is vvicked, heretical, & inexcusable.
But simply and rudely to disgrace and disannul the one, as though it were of no moment or commendation in the Scriptures, this is wicked, heretical, & inexcusable.
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Before he tooke flesh of his mother, he replenished her vvith al grace, and made her blessed among al women, vvith this prerogative, that al Christian nations and generations vvhich vvere to be borne.
Before he took Flesh of his mother, he replenished her with all grace, and made her blessed among all women, with this prerogative, that all Christian Nations and generations which were to be born.
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beh•ld thow shal• conceive in thy wo••• and beare a sonne, accounting this verie conception and childbearing a great grace, here vvas some reverence and regard of carnal band.
beh•ld thou shal• conceive in thy wo••• and bear a son, accounting this very conception and childbearing a great grace, Here was Some Reverence and regard of carnal band.
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Cursed is he shal esteeme•• & ••••reth not his father & mother, vve may assure our selves, that this is a cursed collection, whereby this propnane minister gathereth out of Christs vvords, that he honored not, no• reverenced, not esteemed his mother or the carnal band vvhich he had with her:
Cursed is he shall esteeme•• & ••••reth not his father & mother, we may assure our selves, that this is a cursed collection, whereby this propnane minister gathereth out of Christ words, that he honoured not, no• reverenced, not esteemed his mother or the carnal band which he had with her:
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Saith not Christ him self Ihon 6. to draw them from that finister confidence, that they had in his flesh only, My flesh profiteth nothing, it is only the spirite that quickens? In these few vvords M. B. sheweth 2. or 3. very heretical trickes.
Says not christ him self John 6. to draw them from that finister confidence, that they had in his Flesh only, My Flesh profiteth nothing, it is only the Spirit that quickens? In these few words M. B. shows 2. or 3. very heretical tricks.
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First, in perverting the sense of this question like a Capernaite or Nestorian, and drawing it to the flesh only: as though vve reasoned of Christs flesh only to be geven in vulgar and grosse maner, as the Capernaites imagined;
First, in perverting the sense of this question like a Capernaite or Nestorian, and drawing it to the Flesh only: as though we reasoned of Christ Flesh only to be given in Vulgar and gross manner, as the Capernaum imagined;
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Next, he plaieth an heretical part, in geving to Christs words vvhat interpretation and meaning him self pleaseth, expounding that of Christs only flesh, vvhich the very drift & circumstance of the place proveth not to be meant of Christs flesh,
Next, he playeth an heretical part, in giving to Christ words what Interpretation and meaning him self Pleases, expounding that of Christ only Flesh, which the very drift & circumstance of the place Proves not to be meant of Christ Flesh,
Theophilact, and others, of vvhich S. Chrysostom (to alleage one in steed of many) as it vvere of purpose writing against M. B. The flesh profiteth nothing (saith he) Christ speaketh not this of his flesh. Absit.
Theophilact, and Others, of which S. Chrysostom (to allege one in steed of many) as it were of purpose writing against M. B. The Flesh profiteth nothing (Says he) christ speaks not this of his Flesh. Absit.
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flesh & fleshlynes here is spoken of them, vvho make doubt & move questiō, Quomodo possit carnem su on nobis dare mand•candam, Ho• Christ cangeve vs his flesh to eate• But Christ• words are spirite and life, that is, are spiritual, conteining no carnali ie or natural consequence in the maner of geving his flesh:
Flesh & fleshlynes Here is spoken of them, who make doubt & move question, Quomodo possit Carnem sum on nobis Dare mand•candam, Ho• christ cangeve us his Flesh to eate• But Christ• words Are Spirit and life, that is, Are spiritual, containing no carnali ie or natural consequence in the manner of giving his Flesh:
but are free from al earthly necissitie, and the lawes of this life, as declaring the true geving and receiving of his flesh to be after a divine, mystical. & supernatural vvay.
but Are free from all earthly necissitie, and the laws of this life, as declaring the true giving and receiving of his Flesh to be After a divine, mystical. & supernatural Way.
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It is the spirite only that quickens, and my flesh profiteth nothing. But vvhere hath Christ these words? VVhere maketh Christ any such opposition betwene his flesh and the spirite? VVhere saith he, that it is the spirit only that quickens? VVhat impudent sawcines & vvickednes is this, to thrust in of your owne this particle only, and to ioyne it to the spirite, thereby to take from Christs flesh al force and vertue of quickening, vvhich Christ in this same chapter ascribeth to his f•esh most expressely? Again.
It is the Spirit only that quickens, and my Flesh profiteth nothing. But where hath christ these words? Where makes christ any such opposition between his Flesh and the Spirit? Where Says he, that it is the Spirit only that quickens? What impudent sawcines & wickedness is this, to thrust in of your own this particle only, and to join it to the Spirit, thereby to take from Christ Flesh all force and virtue of quickening, which christ in this same chapter ascribeth to his f•esh most expressly? Again.
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VVhere saith Christ my f•e•• profiteth nothing? vvhat a vvicked, and execrable, and double iniquitie is this? First to say, that Christs flesh is vnprosirable ▪ and then to father this blasphemous •• truth vpon Christ him self? Saith not Christ him ••• again and again the cleane contrarie? Saith he not a the chapiter by yow noted:
Where Says christ my f•e•• profiteth nothing? what a wicked, and execrable, and double iniquity is this? First to say, that Christ Flesh is vnprosirable ▪ and then to father this blasphemous •• truth upon christ him self? Says not christ him ••• again and again the clean contrary? Says he not a the chapter by you noted:
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He that eateth my flesh, and drinketh my blud, ha•bl• everlasting, and I wil raise him vp in ▪ the last day? Are •• these Christs owne vvords, my flesh is meate in deed, •• my blud is drinke in deed.
He that Eateth my Flesh, and Drinketh my blood, ha•bl• everlasting, and I will raise him up in ▪ the last day? are •• these Christ own words, my Flesh is meat in deed, •• my blood is drink in deed.
and if to have life everlasting to be raised that life in the last day ▪ if to abide in Christ, and Christ •• abide in vs, be some profite, and al this Christ him •• ascribeth directly to his flesh, which is the chief and principal instrument conioyned vvith the diuinitie vvhereby God vvorketh these effects:
and if to have life everlasting to be raised that life in the last day ▪ if to abide in christ, and christ •• abide in us, be Some profit, and all this christ him •• ascribeth directly to his Flesh, which is the chief and principal Instrument conjoined with the divinity whereby God worketh these effects:
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vvhat Iewish impudencie • infidelitie is it to say, that Christs flesh profiteth nothing which flesh geveth life to the whole world? Doubtles •• Christs flesh had profited nothing.
what Jewish impudency • infidelity is it to say, that Christ Flesh profiteth nothing which Flesh Giveth life to the Whole world? Doubtless •• Christ Flesh had profited nothing.
and in the body of his flesh • as the Apostle speaketh •••ght reconcile man to God, and by the some 〈 … 〉 ouen for vs the vvay to heaven. And therefore M. •. denying Christs flesh to be profitable, vvere as good• ••• vvith our Familianes, that Christ never came in 〈 ◊ 〉 but only in spirite and mystically:
and in the body of his Flesh • as the Apostle speaks •••ght reconcile man to God, and by the Some 〈 … 〉 oven for us the Way to heaven. And Therefore M. •. denying Christ Flesh to be profitable, were as good• ••• with our Familianes, that christ never Come in 〈 ◊ 〉 but only in Spirit and mystically:
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and so al Christi〈 … 〉 may say to him and of him, vvith S. Iohn, that he in not confessing that Christ came in slesh (vvhich by plaine consequence he flatly denieth) is ro• of God but of the devil, he is a very sedu•er, and an Antichrist.
and so all Christi〈 … 〉 may say to him and of him, with S. John, that he in not confessing that christ Come in slesh (which by plain consequence he flatly Denieth) is ro• of God but of the Devil, he is a very sedu•er, and an Antichrist.
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And wherefore should it? H•th he not appointed bread & wine for the nurriture of thy body? and may not they cōtent •ow? Are they not sufficient to •u•rish ye• to this earthly & temporal life? God •ath appointed Christ to be deliuered to the inward m•uth of the sowle.
And Wherefore should it? H•th he not appointed bred & wine for the nurriture of thy body? and may not they content •ow? are they not sufficient to •u•rish ye• to this earthly & temporal life? God •ath appointed christ to be Delivered to the inward m•uth of the soul.
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vvhy not the body? or •ow is Christ potent to profite the one, and impotent to benefit the other? Nay if it profite nothing, how can it be beneficial ether to body or sowle? Next, the reader may marke how directly his vvords tend to denial of the rosurrectiō of our bodies, which in deed is an opinion already much spread among these bretherne;
why not the body? or •ow is christ potent to profit the one, and impotent to benefit the other? Nay if it profit nothing, how can it be beneficial either to body or soul? Next, the reader may mark how directly his words tend to denial of the rosurrection of our bodies, which in deed is an opinion already much spread among these brethren;
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For as though there vvere no difference betwene the body of a man and of a beast, both vvhich once dying should lie & rotte eternally, vvhat need Christs flesh (saith he) for the nurriture of our body? May not bread and wine, and flesh & fish,
For as though there were no difference between the body of a man and of a beast, both which once dying should lie & rotten eternally, what need Christ Flesh (Says he) for the nurriture of our body? May not bred and wine, and Flesh & Fish,
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VVhich seing Christ promised, and promised that to that end he vvould geve his owne body the bread of life, vve therefore in respect hereof contemne this Geneva bakers bread and tapsters vvine,
Which sing christ promised, and promised that to that end he would give his own body the bred of life, we Therefore in respect hereof contemn this Geneva bakers bred and Tapsters wine,
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like Cerdon, like a number of his felow ministers and Gospellers of this age, vvho vpon pretence of the immortalitie of the sowle, deny the immortalitie & resurrection of the body ▪ both vvhich our faviour by imparting his pretious body to both, nurrisheth to life immortal:
like Cerdon, like a number of his fellow Ministers and Evangelists of this age, who upon pretence of the immortality of the soul, deny the immortality & resurrection of the body ▪ both which our faviour by imparting his precious body to both, nurrisheth to life immortal:
and these vvicked and prophane Sadduces by denving that grace vnto the one, take from it so great a help and instrument of eternitie & immortalitie, vvhich in time also they vvil doubtles deny and take from the other.
and these wicked and profane Sadducees by denving that grace unto the one, take from it so great a help and Instrument of eternity & immortality, which in time also they will doubtless deny and take from the other.
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Hereof hath bene spoken before, vvhere vvas shewed, that the auncient fathers drevv from this cōmunication of Christs body vvith our body, a very common and very effectual argument to prove the resurrection and immortalitie of our bodies.
Hereof hath be spoken before, where was showed, that the ancient Father's drew from this communication of Christ body with our body, a very Common and very effectual argument to prove the resurrection and immortality of our bodies.
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& the Catholike fathers, S. Ireneus, S. Gregorius Nyssenus, Tertullian, S. Hilarie, and others argued against them out of this Catholike veritie, that our bodies being made partakers of Christs body in this B. sacrament, vvere thereby assured of resurrection & life eternal:
& the Catholic Father's, S. Irenaeus, S. Gregorius Nyssenus, Tertullian, S. Hillary, and Others argued against them out of this Catholic verity, that our bodies being made partakers of Christ body in this B. sacrament, were thereby assured of resurrection & life Eternal:
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so in our daies not only Catholike vvriters & bisshops, but even Luther also & the Lutherans accuse and condemne the Calvinists and Sacramentarie• as gilty of those damnable heresies,
so in our days not only Catholic writers & Bishops, but even Luther also & the Lutherans accuse and condemn the Calvinists and Sacramentarie• as guilty of those damnable heresies,
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VVhen as Zuinglius had reproved Luther for vvriting, that Christs body catē corporally nurrisheth and preserveth our bodies to the resurrection, Luther at large defending this proposition both by the authoritie of Christ and of the auncient fathers, in fine concludeth thus:
When as Zwingli had reproved Luther for writing, that Christ body Caten corporally nurrisheth and Preserveth our bodies to the resurrection, Luther At large defending this proposition both by the Authority of christ and of the ancient Father's, in fine Concludeth thus:
According to the old fathers, our bodies are nurrished with Christs body and blud to the end our faith and hope may rest vpon a more sound foundation, that our body naturally receiving the sacrament of Christs body, shal also in the resurrection become incorruptible and immortal.
According to the old Father's, our bodies Are nurrished with Christ body and blood to the end our faith and hope may rest upon a more found Foundation, that our body naturally receiving the sacrament of Christ body, shall also in the resurrection become incorruptible and immortal.
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And as it is croni•led by those that vvere present eye-vvitnesses, Richerus (vvhom Calvin sent from Geneva as an Apostle to preach his gospel in the nevv France ioyning to America) among his Calvinists there, preached the eating of Christs body to be peculiar and proper to the sowle, as here M. B. teacheth,
And as it is croni•led by those that were present Eyewitnesses, Richerus (whom calvin sent from Geneva as an Apostle to preach his gospel in the new France joining to America) among his Calvinists there, preached the eating of Christ body to be peculiar and proper to the soul, as Here M. B. Teaches,
Briefly, one Pappus a Lutheran Doctor of Strasburg, a dosen yeres since vvriting against Sturmius a Caluinist, Rhetorike reader in the same citie, rehearsing in fine the Caluinists Creed vvith this preface, I wil (saith he) frind Starmius, •• cite to thee the Creed of these Calvinists whom thow dost defend, not as they protest openly in wordes,
Briefly, one Pappus a Lutheran Doctor of Strasbourg, a dosen Years since writing against Sturmius a Calvinist, Rhetoric reader in the same City, rehearsing in fine the Calvinists Creed with this preface, I will (Says he) friend Starmius, •• Cite to thee the Creed of these Calvinists whom thou dost defend, not as they protest openly in words,
but as their mind is and intention which also they vtter in their writing, and •• not able to conceale in their familiar talke And beginning vvith Credo in Deum patrem multipotentem &c. I beleev is God the father, who can do many things &c. vvhen he cometh to this article of the resurrection, thus he vttereth it:
but as their mind is and intention which also they utter in their writing, and •• not able to conceal in their familiar talk And beginning with Credo in God patrem multipotentem etc. I believe is God the father, who can do many things etc. when he comes to this article of the resurrection, thus he uttereth it:
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For thow hast taught in thy Rhetorike, that al such Rhetorical exclamations and amplifications are nothing but repetatio pri•cipi•, id•e repeating of that which is in question, words and wind without matter Ostēde si po•es.
For thou hast taught in thy Rhetoric, that all such Rhetorical exclamations and amplifications Are nothing but repetatio pri•cipi•, id•e repeating of that which is in question, words and wind without matter Ostēde si po•es.
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& si bonus es, quicquam i• isto abominando & blasph•mo S•mbolo falso imputari ijs •••ū •u causam NONLATINALPHABET defendendā suscepisti: shew me if thow be able,
& si bonus es, quicquam i• isto abominando & blasph•mo S•mbolo False imputari ijs •••ū •u Causam defendendan suscepisti: show me if thou be able,
and if thow be a honest man, anything in t•• abominable and blasphemous Creed, which is falsely attributed to these (Calvinists) who•e cause thow a wicked r•etor ci•• hast taken vpon thee to defend.
and if thou be a honest man, anything in t•• abominable and blasphemous Creed, which is falsely attributed to these (Calvinists) who•e cause thou a wicked r•etor ci•• hast taken upon thee to defend.
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¶ One more collection (and this shal be the last) to like effect as the former that is to disgrace al corporal communication vvith Christ, he maketh in these vvordes:
¶ One more collection (and this shall be the last) to like Effect as the former that is to disgrace all corporal communication with christ, he makes in these words:
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So it is, that never no m•n was better for carnal tuitching i• Christ. As the woman troubled with the bluddy issue, vpon th•• persua••on that Christ may cure both body and sowle, she co•es to him, and as the text sais, she preases through the multitude til she come to him:
So it is, that never no m•n was better for carnal tuitching i• christ. As the woman troubled with the bloody issue, upon th•• persua••on that christ may cure both body and soul, she co•es to him, and as the text Says, she preases through the multitude till she come to him:
in case the Papistes would ascribe the vertue which came out of him to her carnal tuitching (O how careful this man is to vvithdraw al vertue from the flesh of Christ and real tuitching thereof) but it is said, she tuitched only the hem of his garment,
in case the Papists would ascribe the virtue which Come out of him to her carnal tuitching (Oh how careful this man is to withdraw all virtue from the Flesh of christ and real tuitching thereof) but it is said, she tuitched only the hem of his garment,
Christ coming in to the vvorld and preaching amonge the Iewes for this end, that he might plant his faith amongest them, ever vrged them to this faith, required of them this faith, vvithout this faith seeldom did any miracles,
christ coming in to the world and preaching among the Iewes for this end, that he might plant his faith amongst them, ever urged them to this faith, required of them this faith, without this faith seldom did any Miracles,
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For this reason Christ so commenly required faith, as being a qualitie necessarie to make men capable of his grace and benediction other temporal or spiritual.
For this reason christ so commonly required faith, as being a quality necessary to make men capable of his grace and benediction other temporal or spiritual.
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F•• that by the vvay let the reader marke, that the faith here, and in like places cōmended, is not the Catholike faith of Christians, vvhich vve vniversally professe in Christs Church, much lesse the Protestant faith,
F•• that by the Way let the reader mark, that the faith Here, and in like places commended, is not the Catholic faith of Christians, which we universally profess in Christ Church, much less the Protestant faith,
And thus Christ him self describeth this faith in diuers places, namely and most expressely in S. Matth. VVhere two blind men crying on him to have their sight, Christ called them vnto him and said to them:
And thus christ him self Describeth this faith in diverse places, namely and most expressly in S. Matthew Where two blind men crying on him to have their sighed, christ called them unto him and said to them:
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and that even in such places, vvhere this faith & persuasion is most highly commended. VVhereof this verie storie mentioned by M. B. is a plain demonstration.
and that even in such places, where this faith & persuasion is most highly commended. Whereof this very story mentioned by M. B. is a plain demonstration.
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for that before she touched his garment vvith her hand, she touched Christ by faith, that is, she had ful confidence & assurance, that he vvas able to cure her,
for that before she touched his garment with her hand, she touched christ by faith, that is, she had full confidence & assurance, that he was able to cure her,
whereas after the touching vvhen Christ called her, she came trembling, & vvith great scare sel downe at his feet, vvhich is cleane contrarie to the Protestants secure cōfidence and courageous persuasion.
whereas After the touching when christ called her, she Come trembling, & with great scare sell down At his feet, which is clean contrary to the Protestants secure confidence and courageous persuasion.
so long as she touched him by faith only, though it vvere never so strong. But so soone as she had ioyned thereto corporal touching, forthwith her disease left her.
so long as she touched him by faith only, though it were never so strong. But so soon as she had joined thereto corporal touching, forthwith her disease left her.
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And vvhereas M. B. like a right scholer of Calvin, that is like a right Saracene rather then a Christian, carefully sorevvameth his reader against the Papists, that this vvoman touched only the hemme of Christs garment, not his flesh, or any part of his holy person, left the Papists should ascribe this vertue to the carnal tuitching, if he had but one dram of like honestie and faith,
And whereas M. B. like a right scholar of calvin, that is like a right Saracen rather then a Christian, carefully sorevvameth his reader against the Papists, that this woman touched only the hem of Christ garment, not his Flesh, or any part of his holy person, left the Papists should ascribe this virtue to the carnal tuitching, if he had but one dram of like honesty and faith,
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So that she vvith the Papists vvould much more ascribe this, or a greater matter •o his carnal tuitching, that is to the tuitching of his holy person, vvho vvas persuaded that it vvould serve hertu•ne,
So that she with the Papists would much more ascribe this, or a greater matter •o his carnal tuitching, that is to the tuitching of his holy person, who was persuaded that it would serve hertu•ne,
And whereas our saviour by that tuitching did immediatly •u•e her, he thereby declared, that to receive him not only spiritually as she after a sort did,
And whereas our Saviour by that tuitching did immediately •u•e her, he thereby declared, that to receive him not only spiritually as she After a sort did,
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but also corporally, must needs conteyne great and vncredible benefite, vvhen as the only tuitching of the hemme of his coate or gowne was so beneficial.
but also corporally, must needs contain great and uncredible benefit, when as the only tuitching of the hem of his coat or gown was so beneficial.
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but only then vvhen besides, other they tuitched Christ, or Christ them actually and corporally. VVhich thing the Euangelists against such prophane and Antichristian collectors do precisely note:
but only then when beside, other they tuitched christ, or christ them actually and corporally. Which thing the Evangelists against such profane and Antichristian collectors do precisely note:
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& although the multitude rebuked them for their crying and importunitie, they for al that held not their peace, lu• cryed so much the more, Lord have mercy vpon vs, sonne of Dauid: here vvas tuitching by faith.
& although the multitude rebuked them for their crying and importunity, they for all that held not their peace, lu• cried so much the more, Lord have mercy upon us, son of David: Here was tuitching by faith.
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Yet remained they blind notwithstāding, vntil our saviour vvith his hand tuitched their eyes, and then immediatly they saw. And so vvas it in the other storie of the 〈 … 〉 men rehearsed before.
Yet remained they blind notwithstanding, until our Saviour with his hand tuitched their eyes, and then immediately they saw. And so was it in the other story of the 〈 … 〉 men rehearsed before.
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And vvhether she had or no, the man deaf and dumb could not have faith (for faith comes by hearing ) and yet Christs carnal tuitching of him vvas profitable to him:
And whether she had or not, the man deaf and dumb could not have faith (for faith comes by hearing) and yet Christ carnal tuitching of him was profitable to him:
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for that Christ by tuitching his tonge and eares, opened his eares, and losed the strings of his tonge, so as he both heard vvel and spake vvel, vvhich vvas some profit.
for that christ by tuitching his tongue and ears, opened his ears, and losed the strings of his tongue, so as he both herd well and spoke well, which was Some profit.
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yet it is ve•y vnlike he had any, vvhen he caried the lanteine to help them and to shew them their vvay that apprehended Christ and after crucified him.
yet it is ve•y unlike he had any, when he carried the lanteine to help them and to show them their Way that apprehended christ and After Crucified him.
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although he vvanted fait•, this ••nal tuitching of Christ vvas som what profitable: except M. B. count it not vnprofitable, for a man to leesets eares.
although he wanted fait•, this ••nal tuitching of christ was Some what profitable: except M. B. count it not unprofitable, for a man to leesets ears.
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And therefore to coclude this against M. B. vvhatsoever the corporal tuitching of Christ is now, or hereafter shal be, vvhereof he pronounceth so cōsidently;
And Therefore to coclude this against M. B. whatsoever the corporal tuitching of christ is now, or hereafter shall be, whereof he pronounceth so confidently;
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& incomparably more may it availe them ▪ that having faith and so receiving him spiritually, corporally also receive him in the dreadful mysterie. And so •. Chrysostom & S. Cyril applie these stories mentioned here out of the Gospels:
& incomparably more may it avail them ▪ that having faith and so receiving him spiritually, corporally also receive him in the dreadful mystery. And so •. Chrysostom & S. Cyril apply these stories mentioned Here out of the Gospels:
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modo non vt〈 … 〉 q•i •arnem illam & gust••• & marcicamus• If then by his 〈 … 〉 vitching, things perished •e restored 〈 … 〉 〈 … 〉 who 〈 … 〉 〈 … 〉 al〈 … 〉e who lost and •a•e that ••me ••e•• 〈 … 〉 〈 … 〉 〈 … 〉 wil reforme to immortalitie, those that are made ••••a•er• of him.
modo non vt〈 … 〉 q•i •arnem Illam & gust••• & marcicamus• If then by his 〈 … 〉 vitching, things perished •e restored 〈 … 〉 〈 … 〉 who 〈 … 〉 〈 … 〉 al〈 … 〉e who lost and •a•e that ••me ••e•• 〈 … 〉 〈 … 〉 〈 … 〉 will reform to immortality, those that Are made ••••a•er• of him.
Aseuenth fowle vntruth (accompanied with many folowers) touching the words of Consecration which he accounteth magical, is answered and refu•ed most plainly by himself.
Aseuenth fowl untruth (accompanied with many followers) touching the words of Consecration which he accounteth magical, is answered and refu•ed most plainly by himself.
Christ is really present in heaven, and in the sacrament at once. CHAP. 17. HEnce forward M. B. falleth in hand vvith comparing together the Scottish communion, and the masse:
christ is really present in heaven, and in the sacrament At once. CHAP. 17. HEnce forward M. B. falls in hand with comparing together the Scottish communion, and the mass:
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but in declaratiō thereof, povvreth out such grosse vntruiths ▪ and ignorant assertions, as the vvorst minister in Scotland perhaps vvould be ashamed of.
but in declaration thereof, poureth out such gross vntruiths ▪ and ignorant assertions, as the worst minister in Scotland perhaps would be ashamed of.
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although for the consecration of one part •• the sacrament four• or fiue vvords serve• for evident its that Christ him self vsed no m•re) and f•r consecrati•• of the other part vve vse above tvvises. vvordes tvvisere.
although for the consecration of one part •• the sacrament four• or fiue words serve• for evident its that christ him self used no m•re) and f•r consecrati•• of the other part we use above tvvises. words tvvisere.
much lesse altereth the m••nine, vvhich vve co•n• so necessarie and essential, that • any alteration be made thereof, it is no sacrament, nether in baptisme. nor yet in the Eucharist.
much less altereth the m••nine, which we co•n• so necessary and essential, that • any alteration be made thereof, it is no sacrament, neither in Baptism. nor yet in the Eucharist.
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Next because •s audience should thinke he hath some skil in the Ma••, he pre•endeth artificially to divide the masse (vvhi•h •t cal the suppe• saith he;
Next Because •s audience should think he hath Some skill in the Ma••, he pre•endeth artificially to divide the mass (vvhi•h •t call the suppe• Says he;
vvhich might be n•ted for an ret•uth by the vvay ▪ for although in a good sense the sacrament may be termed the supter of our Lord, yet vve vse not that maner of speach;
which might be n•ted for an ret•uth by the Way ▪ for although in a good sense the sacrament may be termed the supter of our Lord, yet we use not that manner of speech;
and vve cal it no more a supper then a dinner ) in to su•st•mid thines and accidental. Among the substantial, there must be a Priest, that is such a •re (after this mans construction) a takes v•on him •e off•ce of our mediator Christ Iesus •o i•ercede betwixt God and men: vvhich is an vntruth ioyned vvith ignorance.
and we call it no more a supper then a dinner) in to su•st•mid thines and accidental. Among the substantial, there must be a Priest, that is such a •re (After this men construction) a Takes v•on him •e off•ce of our Mediator christ Iesus •o i•ercede betwixt God and men: which is an untruth joined with ignorance.
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except he thinke that every priest suff•reth dea•• for the sin••• of the vvorld ▪ & by h•• blu• recon••le•• •od to m•n, and pa•••e•h al ••i••• in •e•ven a•d 〈 … 〉.
except he think that every priest suff•reth dea•• for the sin••• of the world ▪ & by h•• blu• recon••le•• •od to m•n, and pa•••e•h all ••i••• in •e•ven a•d 〈 … 〉.
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A great absirditie but proceeding of ignorance, he obie••eth, ••at to he ul storce •• themasse is required, that the priest •ff•r the body and blud of Christ.
A great absirditie but proceeding of ignorance, he obie••eth, ••at to he ul storce •• themasse is required, that the priest •ff•r the body and blood of christ.
or to say, vve can not offer to God that vvhich we receive of him. By vvhich vvise reason they in their supper can not offer them selves to him in a spiritual sacrifice, no nor offer to him so much as the sacrifice of thankesoeving, or praise, vvhich vet they tel vs they do stil. But hereof hath bene spokē alredy, to vvhich place I remit the reader.
or to say, we can not offer to God that which we receive of him. By which wise reason they in their supper can not offer them selves to him in a spiritual sacrifice, no nor offer to him so much as the sacrifice of thankesoeving, or praise, which vet they tell us they do stil. But hereof hath be spoken already, to which place I remit the reader.
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as truly, as the ministers power geven him by the Superintendent (as in England) or by the assembly of ministers and Elders (as in Scotland) is iustified by hauing a faire long beard,
as truly, as the Ministers power given him by the Superintendent (as in England) or by the assembly of Ministers and Elders (as in Scotland) is justified by having a fair long beard,
Albeit he may take that to him self, vvhich is an vntruth ioyned vvith ignorance ▪ and I thinke not avouched by any of the more learned Calvinists ▪ that sorsooth vve make two things necessa•i• to the acti•n, without which the action can not be.
Albeit he may take that to him self, which is an untruth joined with ignorance ▪ and I think not avouched by any of the more learned Calvinists ▪ that sorsooth we make two things necessa•i• to the acti•n, without which the actium can not be.
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For if he vnderstood vvhat is meant by the action in the masse, he should find, that vvithout the lords praier (if by it he meane the P•••r noster ) the action m• le; and t•erof •re that he falsely and ignorantly couple•h together as things of like necessitie, the wordes of the I•stitu•ion, and the Lordes pra••r. Touching the forme of consecration, so far as I vnderstand of it (saith he) it standes in these 5. wordes, Hoc est enim corp•• •eum,
For if he understood what is meant by the actium in the mass, he should find, that without the Lords prayer (if by it he mean the P•••r Noster) the actium m• le; and t•erof •re that he falsely and ignorantly couple•h together as things of like necessity, the words of the I•stitu•ion, and the lords pra••r. Touching the Form of consecration, so Far as I understand of it (Says he) it Stands in these 5. words, Hoc est enim corp•• •eum,
Here is again vntruth vpō vntruth, only somwhat excusable for that he pleadeth ignorance, adioyning to his assertion, so far as I vnderstād, vvhich is almost as litle as nothing.
Here is again untruth upon untruth, only somewhat excusable for that he pleads ignorance, adjoining to his assertion, so Far as I understand, which is almost as little as nothing.
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so novv in the Greeke vvhere the vvordes are vttered alovvd, as vvel as in the Latin church, vvhere they are pronounced othervvise, the effect of consecratiō folovveth in both alike.
so now in the Greek where the words Are uttered aloud, as well as in the Latin Church, where they Are pronounced otherwise, the Effect of consecration Followeth in both alike.
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And that at this present, the same order stil continueth in the East churches, it is testified by Bessarion Patriarch of Constantinople in his booke of the sacrament, &c. The priest (saith he) pronounceth the words of consecration with a lowd voyce, iuxta orient •is Ecclesiae ritū, according to the maner of the East church:
And that At this present, the same order still Continueth in the East Churches, it is testified by Bessarion Patriarch of Constantinople in his book of the sacrament, etc. The priest (Says he) pronounceth the words of consecration with a loud voice, Next orient •is Ecclesiae ritū, according to the manner of the East Church:
as being takē out of the Liturgie or Masse called VNIVERSALIS CANON vsed vniuersally by al Christians in a maner over al Africa, especially in the most large and ample kingdoms of Aethiopia:
as being taken out of the Liturgy or Mass called UNIVERSALIS CANON used universally by all Christians in a manner over all Africa, especially in the most large and ample kingdoms of Ethiopia:
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but it vvould harme, hinder, and discover perhaps many faithles, godles, and Christles Calvinists, vvho now sometimes like hipocrites are present at the church sacrifice,
but it would harm, hinder, and discover perhaps many faithless, godless, and Christless Calvinists, who now sometime like Hypocrites Are present At the Church sacrifice,
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It is a fowle vntruth to say, that vve cal whispering that vvhich they cal sanctifying. It is a fowle vntruth to s•, that without whispering vve account the vvords of Christ to lacke their force.
It is a fowl untruth to say, that we call whispering that which they call sanctifying. It is a fowl untruth to s•, that without whispering we account the words of christ to lack their force.
And vvhen he calleth consecration incantation, that is an vntruth S••••ical & blasphemous, because it reacheth not only to a• the auncient primiti•e church,
And when he calls consecration incantation, that is an untruth S••••ical & blasphemous, Because it reaches not only to a• the ancient primiti•e Church,
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and Africa vsed vniversally vvithout control, vntil these vvicked and prophane mockers of Christ and al religion, set a vvorke by Satan, brake lose in to the vvorld.
and Africa used universally without control, until these wicked and profane mockers of christ and all Religion, Set a work by Satan, brake loose in to the world.
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Besides al vvhich falsitie, impietie, heresie, blasphemie, and ignorance • true religion, this man seemeth to be ignorant of common learning and philosophie,
Beside all which falsity, impiety, heresy, blasphemy, and ignorance • true Religion, this man seems to be ignorant of Common learning and philosophy,
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vvhere as such inchanters and impostors play their parts no more by whispering, then by speaking vvith a cleare voyce, as M. B. byndeth his ministers to speake vvhen they eate their supper.
where as such enchanters and impostors play their parts no more by whispering, then by speaking with a clear voice, as M. B. bindeth his Ministers to speak when they eat their supper.
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¶ The seuenth vntruth, vvith vvhich I vvil end (•o• if I vvould note al, I should be to tedious, euery sentence almost conteyning nought els but such grosse and palpable falsities and the same accompanied vvith a number of folowers, is vvhere he preacheth thus.
¶ The Seventh untruth, with which I will end (•o• if I would note all, I should be to tedious, every sentence almost containing nought Else but such gross and palpable falsities and the same accompanied with a number of followers, is where he Preacheth thus.
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After the words of consecration are this way whispered, they pres•p•••• such a hid and monstruous vertue to be inclosed in the sillables (one blasphemous vntruth) that the vertue and power which flowes from the words, (there is two) are able to chase away wholy the substance of bread (there is a third) and that the power which flowes from these words, is able to rug & pul downe the flesh and blud of Christ that sits at the right hand of his father (there is 4. at lest.) This ministerlike kind of speech, that is to say, this vvitles and frantike kind of railing,
After the words of consecration Are this Way whispered, they pres•p•••• such a hid and monstruous virtue to be enclosed in the syllables (one blasphemous untruth) that the virtue and power which flows from the words, (there is two) Are able to chase away wholly the substance of bred (there is a third) and that the power which flows from these words, is able to rug & pull down the Flesh and blood of christ that sits At the right hand of his father (there is 4. At lest.) This ministerlike kind of speech, that is to say, this vvitles and frantic kind of railing,
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and flow from the words, he continueth and thus repeateth, to make good his former raylative speech of incantation, against vvhich he disputeth very gravelie;
and flow from the words, he Continueth and thus repeateth, to make good his former raylative speech of incantation, against which he disputeth very gravely;
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ergo &c. Doubtles a profound argumēt, vvhich if M. B. could have vsed vvel towards Iohn Knox (that famous & incestuous adulterer, and Apostata, M. B. his predecessor,
ergo etc. Doubtless a profound argument, which if M. B. could have used well towards John Knox (that famous & incestuous adulterer, and Apostata, M. B. his predecessor,
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& the chief Scottish Apostle of this age) & the Scottish ministers vvhich now rule, he might perhaps have much refrayned and vvithdrawen both him & them from their vsual magicke & familiar coniuratiō of spirites.
& the chief Scottish Apostle of this age) & the Scottish Ministers which now Rule, he might perhaps have much refrained and vvithdrawen both him & them from their usual magic & familiar conjuration of spirits.
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and of the Scottish ministers it is publikely witnessed by one vvho speaketh of his certaine knowlege, that no other science (and so belike not the Iustitutions of Iohn Calvin nor yet the vvord of the Lord) is more ordinarle and 〈 … 〉liar there, or more diligently studied,
and of the Scottish Ministers it is publicly witnessed by one who speaks of his certain knowledge, that no other science (and so belike not the Iustitutions of John calvin nor yet the word of the Lord) is more ordinarle and 〈 … 〉liar there, or more diligently studied,
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As for the 〈 … 〉liks, any creature that is not bereft of common 〈 … 〉 may soone perceive, that this point of incancatiō, •pos• pose any vertue or power to lye inclosed in the sillables, no more toucheth them then the man in the moone.
As for the 〈 … 〉liks, any creature that is not bereft of Common 〈 … 〉 may soon perceive, that this point of incancation, •pos• pose any virtue or power to lie enclosed in the syllables, no more touches them then the man in the moon.
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if he be not lawfully called in the church of Christ to the office of priesthod, the words and sillables pronounced by any such, haue no more vertue and power,
if he be not lawfully called in the Church of christ to the office of priesthood, the words and syllables pronounced by any such, have no more virtue and power,
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Mary vvhen a lawful priest or bisshop pronounceth them as the substitute of Christ, to that end and vvith that intention and meaning to do as Christ appointed:
Mary when a lawful priest or bishop pronounceth them as the substitute of christ, to that end and with that intention and meaning to do as christ appointed:
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now in this case, that these vvords or any other of like effect & substance have power & vertue to vvorke that vvhich Christ ordeyned to be wroug•• by them ▪ vvhat should I go about to prove,
now in this case, that these words or any other of like Effect & substance have power & virtue to work that which christ ordained to be wroug•• by them ▪ what should I go about to prove,
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vvhereas M. B. him self in the next page immediatly confesseth it! For I vvil not trouble the reader vvith any distinctions vsual in Catholike vvriters:
whereas M. B. him self in the next page immediately Confesses it! For I will not trouble the reader with any Distinctions usual in Catholic writers:
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But we say there is a power conioyned with the word (and vve say no more) but al power is resident in the eternal word, whereof tobe 〈 ◊ 〉 mention in the first of his Euangel.
But we say there is a power conjoined with the word (and we say no more) but all power is resident in the Eternal word, whereof tobe 〈 ◊ 〉 mention in the First of his Evangel.
Let that stand for 〈 ◊ 〉 that yet yow remēber your owne words in your first sermon, that as the Euangel is a mighty and p•tent instrument to our everlasting saluation; so the sacrament is a potent instrument appointed by God to deliver and exhibite to vt the thing signified, that is Christ Iesus.
Let that stand for 〈 ◊ 〉 that yet you Remember your own words in your First sermon, that as the Evangel is a mighty and p•tent Instrument to our everlasting salvation; so the sacrament is a potent Instrument appointed by God to deliver and exhibit to vt the thing signified, that is christ Iesus.
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but it is only in Christ Iesus, vvhich no vvise man denieth, so long as yow speake of this vertue, to vvit, such and in such sort as it is resident in our Saviour, the fonteine, origin & author of al grace and vertue both in vvord and sacrament:
but it is only in christ Iesus, which no wise man Denieth, so long as you speak of this virtue, to wit, such and in such sort as it is resident in our Saviour, the fonteine, origin & author of all grace and virtue both in word and sacrament:
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so yet if yow consider the vvord and sacrament as mighty and potent instruments ordeyned by Christ instrumentally to deliver vs Christ, yow must allow vnto them some drams,
so yet if you Consider the word and sacrament as mighty and potent Instruments ordained by christ instrumentally to deliver us christ, you must allow unto them Some drams,
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and he workes by his owne word vttered by a lawful priest as in the Catholike church, not by the sermon of a seditious minister, vvhose sermon can not be called the owne word of Christ. And thus much for that.
and he works by his own word uttered by a lawful priest as in the Catholic Church, not by the sermon of a seditious minister, whose sermon can not be called the own word of christ. And thus much for that.
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If he vtter them in sadnes, they are to grosse and sensible falsities, and cary their refutation vvith them as proceding from shameful & intolerable ignorāce of the Catholike faith, vvhich he goeth about to refute.
If he utter them in sadness, they Are to gross and sensible falsities, and carry their refutation with them as proceeding from shameful & intolerable ignorance of the Catholic faith, which he Goes about to refute.
Only against this light, scurtile, & ethnical kind of talking, vvhich in deed vvere fitter for a Pag•• then a Christian, as Luther also affirmeth of such vvritings preachings, and •aylings of the Zuinglians;
Only against this Light, scurtile, & ethnical kind of talking, which in deed were fitter for a Pag•• then a Christian, as Luther also Affirmeth of such writings preachings, and •aylings of the Zwinglians;
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I vvil oppose the grave and reverend authoritie of S. Chrysostom, vvho preached to the old Christians of Constantinople touching Christs real presence at one and the same time in the sacrament & in heauen at the right hand of his father,
I will oppose the grave and reverend Authority of S. Chrysostom, who preached to the old Christians of Constantinople touching Christ real presence At one and the same time in the sacrament & in heaven At the right hand of his father,
after an other maner of sort and gravitie, then doth M. B to his new formed Christians and Gospellers of Edinburgh O miracle (saith S. Chrysostom) O the great goodnes of God! Christ who sitteth above with his father:
After an other manner of sort and gravity, then does M. B to his new formed Christians and Evangelists of Edinburgh Oh miracle (Says S. Chrysostom) Oh the great Goodness of God! christ who Sitteth above with his father:
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Phisical arguments taken from the proprieties of an humain• body (wherein M. B. committeth many faults) and commēded with certain places of S. Austin, are refelled:
Physical Arguments taken from the proprieties of an humain• body (wherein M. B. Committeth many Faults) and commended with certain places of S. Austin, Are refelled:
Christs words Luke 24. 39. where to his disciples he proveth the truth of his body by seeing and feeling, make nothing against his presence in the sacrament.
Christ words Lycia 24. 39. where to his Disciples he Proves the truth of his body by seeing and feeling, make nothing against his presence in the sacrament.
as also his former obiection taken from S. Peters words. Other sacramentarie arguments more probable taken from Christs leaving the world and departing hence, answered. CHAP. 18.
as also his former objection taken from S. Peter's words. Other sacramentary Arguments more probable taken from Christ leaving the world and departing hence, answered. CHAP. 18.
albeit in the beginning vvhen Zuinglius and Carolosladius (with their familia•s) inuented them; to simple & vvauering people they might perhaps seeme somwhat.
albeit in the beginning when Zwingli and Carolosadius (with their familia•s) invented them; to simple & wavering people they might perhaps seem somewhat.
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Since vvhich time they have bene much more tossed to and fro, especially by Martyr and Bullinger against Brentius, by Beza in his dialoges against Heshusius,
Since which time they have be much more tossed to and from, especially by Martyr and Bullinger against Brent, by Beza in his dialogues against Heshusius,
from vvhence M. B. seemeth to have taken them, and therefore from the adversarie part, that is VVestphal { us }, vvil I also take my answere as heretofore,
from whence M. B. seems to have taken them, and Therefore from the adversary part, that is VVestphal { us }, will I also take my answer as heretofore,
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And albeit these later sacramentaries, Beza, Calvin, Bullinger, Martyr, have set some new florish and varnish on them, vvhereby they seeme more gay and flesh in the eye,
And albeit these later Sacramentaries, Beza, calvin, Bullinger, Martyr, have Set Some new flourish and varnish on them, whereby they seem more gay and Flesh in the eye,
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as vvhen they vvere first by Carolostadius and Zuinglius obiected against Luther, as the replies of the adversatie Protestants, Brentius, Heshusius, Illyricus and VVestphalus have made manifest. Three general hea•• he makes of his arguments, by which he vvil disprove Christs true presence in the sacrament.
as when they were First by Carolostadius and Zwingli objected against Luther, as the replies of the adversatie Protestants, Brent, Heshusius, Illyricus and VVestphalus have made manifest. Three general hea•• he makes of his Arguments, by which he will disprove Christ true presence in the sacrament.
This is M. B. his first general principle and ground, vvherein are conteyned al his first kind of arguments, in number 3. of vvhich one is here proposed already.
This is M. B. his First general principle and ground, wherein Are contained all his First kind of Arguments, in number 3. of which one is Here proposed already.
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Euery humaine body must have these in separable qualities, he argueth, 1. that Christs body must be in a certain place. 2. that it must be finit and circumscribed, which as he vseth it, is al one vvith the former,
Every human body must have these in separable qualities, he argue, 1. that Christ body must be in a certain place. 2. that it must be finit and circumscribed, which as he uses it, is all one with the former,
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so yet they are no more necessarie to the body of man, then it is to the same body of man to eate, to drinke, to take rest, to sleepe, to encrease, to decrease, to tend to corruption, to take the nature and frame of his body from a father and mother.
so yet they Are no more necessary to the body of man, then it is to the same body of man to eat, to drink, to take rest, to sleep, to increase, to decrease, to tend to corruption, to take the nature and frame of his body from a father and mother.
and by humane reason and vvit assigned to humane bodies according to the drift of humane reason, of the course of nature and this vvorld, those 3. properties vvhich M. B. noteth;
and by humane reason and wit assigned to humane bodies according to the drift of humane reason, of the course of nature and this world, those 3. properties which M. B. notes;
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And if by these properties as necessarie to humane bodies, or more, then those of M. B. vve may not measure the divine and glorious body of our Saviour now sitting at the right hand of his father in heaven (for there it nether eateth,
And if by these properties as necessary to humane bodies, or more, then those of M. B. we may not measure the divine and glorious body of our Saviour now sitting At the right hand of his father in heaven (for there it neither Eateth,
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nor drinketh, nor sleepeth, nor encreaseth, nor decreaseth, nor tendeth to corruption, nor vvhen it vvas framed in this vvorld, toke it any part frō a father, vvhich no humane perfit body euer vvanted) much lesse may vve subiect that body to those other philosophical qualities.
nor Drinketh, nor Sleepeth, nor increases, nor decreaseth, nor tendeth to corruption, nor when it was framed in this world, took it any part from a father, which no humane perfect body ever wanted) much less may we Subject that body to those other philosophical qualities.
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vvhereas if he vvil credit Plato and Cicero, and some other both auncient and late vvriters, he shal fynd, that one Gyges of Lydia in Asia Minor, lived there a long time,
whereas if he will credit Plato and Cicero, and Some other both ancient and late writers, he shall find, that one Gyges of Lydia in Asia Minor, lived there a long time,
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and perfect magicians, and naturalists can do perhaps as great a vvonder as this) so hereof may be conceived, that vvise and sober men thought not that to be a matter so vnpossible,
and perfect magicians, and naturalists can do perhaps as great a wonder as this) so hereof may be conceived, that wise and Sobrium men Thought not that to be a matter so unpossible,
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••w prove •ow this necessitie to folow the body of Christ by any Theological argument? Reade Austin (say yow) writing to Dardanus and speaking of the same body of Christ. Take away a certain rome from the bodies,
••w prove •ow this necessity to follow the body of christ by any Theological argument? Read Austin (say you) writing to Dardanus and speaking of the same body of christ. Take away a certain room from the bodies,
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This is al that M. B. alleageth out of Theologie for proof of his first principle: vvhich albeit most sufficiently may be answered with one vvord, that none of these places touch the purpose:
This is all that M. B. allegeth out of Theology for proof of his First principle: which albeit most sufficiently may be answered with one word, that none of these places touch the purpose:
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according to the rules of natural creation and proprietie, not of Christs vvil and omnipotencie; yet because there is somvvhat more to be considered in these places:
according to the rules of natural creation and propriety, not of Christ will and omnipotency; yet Because there is somewhat more to be considered in these places:
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and the sacramentaries, vvho vsually care not for a thousand Austins, nor a thousand Cyprians, vvhen they make against them, here make much of one Austin, vvhen he seemeth to speake for them:
and the Sacramentaries, who usually care not for a thousand Austins, nor a thousand Cyprians, when they make against them, Here make much of one Austin, when he seems to speak for them:
The place of S. Austin to Dardanus, I expound by very many plaine places of S. Austin, wherein he declareth, that the body and blud of Christ are geven and received in the sacramēt.
The place of S. Austin to Dardanus, I expound by very many plain places of S. Austin, wherein he Declareth, that the body and blood of christ Are given and received in the sacrament.
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Before me, even thus wrote that most famous ma• Philip Melancthon, in one litle booke geving thrise warning to the reader, that Austin in that 30. treatise vpon S. Ithe (where he saith, the body of our Lord may be in one place, corpus Domini in vno loco esse potest) maketh no mention of the Lordes Supper.
Before me, even thus wrote that most famous ma• Philip Melanchthon, in one little book giving thrice warning to the reader, that Austin in that 30. treatise upon S. Ithe (where he Says, the body of our Lord may be in one place, corpus Domini in vno loco esse potest) makes no mention of the lords Supper.
M. B. for his better aduauntage maketh S. Austin to say, that Christ it only in heaven, and that, according to the nature of a true body, as though otherwise it vvere no true body:
M. B. for his better advantage makes S. Austin to say, that christ it only in heaven, and that, according to the nature of a true body, as though otherwise it were no true body:
he saith further, that he can never be persutded, that Austin in that place here cited meant so to tye Christ to one place, that he could not be in another;
he Says further, that he can never be persutded, that Austin in that place Here cited meant so to tie christ to one place, that he could not be in Another;
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albeit the right answere be short & plaine, that these words must needs be vnderstood in respect of the substance only, not of other properties and qualities (for here he did •a•e, drinke, sleepe,
albeit the right answer be short & plain, that these words must needs be understood in respect of the substance only, not of other properties and qualities (for Here he did •a•e, drink, sleep,
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as in heauen he doth not) yet VVestphalus enlargeth it som what, and iustifieth it by the vvords of S. Austin in the same place and sentence next eusuing,
as in heaven he does not) yet VVestphalus enlarges it Some what, and Justifieth it by the words of S. Austin in the same place and sentence next eusuing,
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and therefore telleth Calvin, as I do M. B. that these words are nothing against vs. For we teach not that Christ is in the Eucharist visibly and localy, of which forme S. Austin speaketh,
and Therefore Telleth calvin, as I do M. B. that these words Are nothing against us For we teach not that christ is in the Eucharist visibly and locally, of which Form S. Austin speaks,
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And S. Austin him self interpreteth that particle of similitude, sie, so, of the substance and forme of Christ; affirming that the same Christ which then ascended i• to heauen, shal in the end of the world come to iudge in visible forme.
And S. Austin him self interpreteth that particle of similitude, sie, so, of the substance and Form of christ; affirming that the same christ which then ascended i• to heaven, shall in the end of the world come to judge in visible Form.
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and S. Austin never speaketh otherwise ▪ if we take his sentence according to the general tenor & forme of his writings ▪ agreably also to Christs owne words, as this Protestant truly testifieth,
and S. Austin never speaks otherwise ▪ if we take his sentence according to the general tenor & Form of his writings ▪ agreeably also to Christ own words, as this Protestant truly Testifieth,
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and not by peeces, and quillets, and snatches, as do the sacrameutaries, & therein so filthely and shamefully (as Luther writeth) m••gle him for defense of their venemous heresie, as nothing c•• be more:
and not by Pieces, and quillets, and snatches, as do the sacrameutaries, & therein so filthily and shamefully (as Luther Writeth) m••gle him for defence of their venomous heresy, as nothing c•• be more:
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but that he can be no vvhere els, how is this proued by these words, save only in the blind and reprobate sense of a sacramentarie, who evermore stumbleth vpon this condusion, that vvhen Christ is said to be in oue place, he can not be in an other:
but that he can be no where Else, how is this proved by these words, save only in the blind and Reprobate sense of a sacramentary, who evermore stumbleth upon this condusion, that when christ is said to be in oue place, he can not be in an other:
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And vvhat if I deny, that S. Peter ever spake these vvords, ot S. Luke ever wrote them? but that they are vvords spo•en and writen by M. B. or some fan••ical brother of his sect.
And what if I deny, that S. Peter ever spoke these words, It S. Lycia ever wrote them? but that they Are words spo•en and written by M. B. or Some fan••ical brother of his sect.
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In the English Testament auto•ized in the English Church vnder king Edwarde, S. Peters words are these ▪ Iesus Christ: which must receive he•ven vntil the time that al things be restored.
In the English Testament auto•ized in the English Church under King Edward, S. Peter's words Are these ▪ Iesus christ: which must receive he•ven until the time that all things be restored.
In the Testament printed vvith special privilege, and appointed to be read in the churches in the beginning of the Queenes M. that now reigneth, it is even so, Christ Iesus: which must receive heaven vntil the tyme that al things be restored.
In the Testament printed with special privilege, and appointed to be read in the Churches in the beginning of the Queens M. that now Reigneth, it is even so, christ Iesus: which must receive heaven until the time that all things be restored.
For so your self describe & define your certaine place. And if yow vvil take the paynes to reade the glose of M. Flacius Illy•icus (vvho for advauncing this new gospel hath vv••tren as much as lightly any Protestant of this age) vpon this place, he vvil tel yow that the vvordes and sense vvhich yow and Beza geve, are quit opposite and contrarie to S. Peters meaning.
For so your self describe & define your certain place. And if you will take the pains to read the gloze of M. Flacius Illy•icus (who for advancing this new gospel hath vv••tren as much as lightly any Protestant of this age) upon this place, he will tell you that the words and sense which you and Beza give, Are quit opposite and contrary to S. Peter's meaning.
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So that this place of the Acts, being in deed not so much taken o•• of the Acts of the Apostles, as out of the acts and co•••ptions of Theodore Beza an Apostata,
So that this place of the Acts, being in deed not so much taken o•• of the Acts of the Apostles, as out of the acts and co•••ptions of Theodore Beza an Apostata,
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This proposition I prove by Christs owne words Luc. 24. 39. VVhere to prove the veritie of his body he vseth this argument taken from these two qualities, visible and palpable: as if he would say;
This proposition I prove by Christ own words Luke 24. 39. Where to prove the verity of his body he uses this argument taken from these two qualities, visible and palpable: as if he would say;
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& therefore this vvas a very sufficient probation, able to put the Apostles out of doubt, that he had a true body, and a true bodie it vvas, vvhich he shewed them.
& Therefore this was a very sufficient probation, able to put the Apostles out of doubt, that he had a true body, and a true body it was, which he showed them.
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This argument is good, taken from 2. qualities of a right heretike to be a Minister, and to preach heresie. But yet if M. B. vvil turne it to the negative,
This argument is good, taken from 2. qualities of a right heretic to be a Minister, and to preach heresy. But yet if M. B. will turn it to the negative,
¶ His second mayne principle, by vvhich he doth refute Christs presence in the sacrament, is ▪ for that it repug•es directly against the articles of our beleef.
¶ His second main principle, by which he does refute Christ presence in the sacrament, is ▪ for that it repug•es directly against the Articles of our belief.
How so? For in our beleef vve professe that Christ ascended out of this earth into heauen, where he fits at the right hand of the father, whence he shal come in the last day to iudge the world.
How so? For in our belief we profess that christ ascended out of this earth into heaven, where he fits At the right hand of the father, whence he shall come in the last day to judge the world.
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But how repug•es this directly to the presence of Christ in the sacrament? For that here we see, that Christ hath ••eeted his dwelling which he had among vs here in the 〈 ◊ 〉.
But how repug•es this directly to the presence of christ in the sacrament? For that Here we see, that christ hath ••eeted his Dwelling which he had among us Here in the 〈 ◊ 〉.
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vvhat is the argument taken from any of these parcels, vvhich is able so directly to overthrow an other article of Christian faith (the true presence of Christ in the sacrament) though not specially expressed in the Creed ▪ yet in the new Testament expressed more specially,
what is the argument taken from any of these parcels, which is able so directly to overthrow an other article of Christian faith (the true presence of christ in the sacrament) though not specially expressed in the Creed ▪ yet in the new Testament expressed more specially,
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but in effect and substance are the self same vvith the vvords of the Acts: and therefore M. B. might have spared this, but that he loveth to multiplie vvords,
but in Effect and substance Are the self same with the words of the Acts: and Therefore M. B. might have spared this, but that he loves to multiply words,
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and differeth nothing at al from his first sort of argument ▪ and both first and second is founded nether vpon any place of scripture, as hath bene declared, no• article of beleef, as shal now appeare,
and differeth nothing At all from his First sort of argument ▪ and both First and second is founded neither upon any place of scripture, as hath be declared, no• article of belief, as shall now appear,
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nor any authoritie of the church, or general Councel, yea or consent of the Protestants ▪ but only vpon a fantasie of Zuinglius and Carolostadius and their sectaries framed to them selves, that Christs body being in heauen, can not possibly be in the sacrament,
nor any Authority of the Church, or general Council, yea or consent of the Protestants ▪ but only upon a fantasy of Zwingli and Carolostadius and their sectaries framed to them selves, that Christ body being in heaven, can not possibly be in the sacrament,
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As for this article of our beleef of Christs ascension, and sitting at the right hand of god his father, it is so far from disprouing the real presence in the sacramēt, that it much more establisheth it to any Christian, yea to many Protestants.
As for this article of our belief of Christ Ascension, and sitting At the right hand of god his father, it is so Far from disproving the real presence in the sacrament, that it much more Establisheth it to any Christian, yea to many Protestants.
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And th•• M. B. and those of his sect thinke otherwise, it procedeth only hence (as writeth Luther answering this argument in Zuinglius and Occolampadius) for that they •a•e a folish and childish imagination of Christ sitting at his fathers right hand:
And th•• M. B. and those of his sect think otherwise, it Proceedeth only hence (as Writeth Luther answering this argument in Zwingli and Oecolampadius) for that they •a•e a foolish and childish imagination of christ sitting At his Father's right hand:
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as though hard by God his fathers throne, Chr••• sat in a golden chayre with a goodly crowne on his •ead &c. For (saith Luther) vnles they thought thus ignorantly and childishly of Gods right hand, they would neuer herevpon d••y the body of Christ to be present in the supper.
as though hard by God his Father's throne, Chr••• sat in a golden chair with a goodly crown on his •ead etc. For (Says Luther) unless they Thought thus ignorantly and childishly of God's right hand, they would never hereupon d••y the body of christ to be present in the supper.
VVe see then what is the meaning of these words ▪ to wit, that al creatures both celestial & terrestrial ho•o• his diuine maiestie, are gouerned by his hand, obey his wil,
We see then what is the meaning of these words ▪ to wit, that all creatures both celestial & terrestrial ho•o• his divine majesty, Are governed by his hand, obey his will,
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& are subiect to his power ▪ And the Apostles have no other meaning, when they make so common mention hereof ▪ then that al things are at his commaundement.
& Are Subject to his power ▪ And the Apostles have no other meaning, when they make so Common mention hereof ▪ then that all things Are At his Commandment.
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how M. B. vvhile he laboureth to multiplie his arguments, and disgrace the Catholike faith, as contrary both to scripture, and the articles of our beleef;
how M. B. while he Laboureth to multiply his Arguments, and disgrace the Catholic faith, as contrary both to scripture, and the Articles of our belief;
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but rather establisheth and confirmeth it? Let the reader take once againe a revew of that former text ▪ Act. 3. 21. vvhich (as he saith) proveth most evidently Christ to be locally so bound to one place in heaven ▪ that he can not be present in the sacrament.
but rather Establisheth and confirmeth it? Let the reader take once again a review of that former text ▪ Act. 3. 21. which (as he Says) Proves most evidently christ to be locally so bound to one place in heaven ▪ that he can not be present in the sacrament.
For if vve shal geve credit to Calvin (vvho in this •ase deserveth more credit then M. B. both for the rare qualities and singular excellencie of the man,
For if we shall give credit to calvin (who in this •ase deserveth more credit then M. B. both for the rare qualities and singular excellency of the man,
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as also for that he iustifieth his exposition by many places of scripture, al truly alleaged, against M. B. his one corrupted & falsified peece of a sentence, expounded by no authoritie besides his owne) those words of S. Peter, vvhich M. B. so •oast•th of, have no other meaning and sense,
as also for that he Justifieth his exposition by many places of scripture, all truly alleged, against M. B. his one corrupted & falsified piece of a sentence, expounded by no Authority beside his own) those words of S. Peter, which M. B. so •oast•th of, have no other meaning and sense,
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¶ The vanitie and peevishnes of vvhich ignorant sophistrie, more fit for some rude cobler or taylour then such a minister as is M. B. Calvin knowing right wel ▪ in his later writings, ether not at al,
¶ The vanity and peevishness of which ignorant sophistry, more fit for Some rude cobbler or tailor then such a minister as is M. B. calvin knowing right well ▪ in his later writings, either not At all,
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but rested cheeflly vpon such texts of scripture (vvhich in deed vvere a litle more to the purpose) as declare Christs absence from the world and leauing it,
but rested cheeflly upon such texts of scripture (which in deed were a little more to the purpose) as declare Christ absence from the world and leaving it,
But Christ in the same places and cls vvhere maketh his meaning plain inough, vvhen he declareth, that by the world he meaneth the state, condition, qualitie and conuersation vsual in this vvorld:
But christ in the same places and cls where makes his meaning plain enough, when he Declareth, that by the world he means the state, condition, quality and Conversation usual in this world:
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and so nether such places albeit they carie some more face and probabilitie then this article of Christs sitting at his fathers right hand, any wh•• impayre the Catholike faith touching this sacrament.
and so neither such places albeit they carry Some more face and probability then this article of Christ sitting At his Father's right hand, any wh•• impair the Catholic faith touching this sacrament.
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For how could he leaue the church, who promised to be present with the faithful for ever? Therefore the meaning of these and such like places is, that Christ is not so in the world,
For how could he leave the Church, who promised to be present with the faithful for ever? Therefore the meaning of these and such like places is, that christ is not so in the world,
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and as they desired to have Christ always present in the external conuersatiō of this life Visibly as then he conuerseth not with vs, he eateth not, he drinketh not, he sleepeth not, he needeth not to be enterteyned in our howse or table,
and as they desired to have christ always present in the external Conversation of this life Visibly as then he Converseth not with us, he Eateth not, he Drinketh not, he Sleepeth not, he needs not to be entertained in our house or table,
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In this sense the Apostle Paule saith that he knoweth no man, no not Christ, according to the flesh. But these places and al other of like effect, conclude no more then we graunt, that Christ is not in the Eucharist after a wordly maner, according to philosophical and earthly properties of a body,
In this sense the Apostle Paul Says that he Knoweth not man, no not christ, according to the Flesh. But these places and all other of like Effect, conclude no more then we grant, that christ is not in the Eucharist After a wordly manner, according to philosophical and earthly properties of a body,
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& how therefore such speech is vnderstood mystically & spiritually, yet without hindering the real presence, but rather confirming it. CHAP. 19. THE arguments proposed in the last chapter, are M. B. his principal argumēts, which as very principal have bene heretofore pressed againe and againe by the greater Rabbines of the sacramētarie synagoge:
& how Therefore such speech is understood mystically & spiritually, yet without hindering the real presence, but rather confirming it. CHAP. 19. THE Arguments proposed in the last chapter, Are M. B. his principal Arguments, which as very principal have be heretofore pressed again and again by the greater Rabbis of the sacramentary synagogue:
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and because they seeme consonant to humane reason, and are beautified vvith the name of one auncient father of greatest estimation, may seeme to cary some credit;
and Because they seem consonant to humane reason, and Are beautified with the name of one ancient father of greatest estimation, may seem to carry Some credit;
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as the body of Christ doth spiritually. But the accidents cannot nurrish vscorporally. This argument is false in even• part and parcel, and flat repugnant to the last.
as the body of christ does spiritually. But the accidents cannot nurrish vscorporally. This argument is false in even• part and parcel, and flat repugnant to the last.
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For〈 … 〉 Christs corporal presence can not worke any spiritual effect, vvhat need vve to have bread to signifie that? And if Christs body being present can not nurrish spiritually, much lesse can it absent,
For〈 … 〉 Christ corporal presence can not work any spiritual Effect, what need we to have bred to signify that? And if Christ body being present can not nurrish spiritually, much less can it absent,
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Secondarily, the signe in the sacrament vvhich he and his felowes most vrge, vvhich is to moue the external senses, more properly is found in the external accidents then the internal substance, vvhich no man can see,
Secondarily, the Signen in the sacrament which he and his Fellows most urge, which is to move the external Senses, more properly is found in the external accidents then the internal substance, which no man can see,
Thirdly I demaund, vvhere findeth M. B. in al the Euangelists, in S. Paule, in Christs words, that this sacrament vvas appointed to signifie spiritual nurriture? vvhich vvas in deed appointed to nurrish spiritually to life eternal.
Thirdly I demand, where finds M. B. in all the Evangelists, in S. Paul, in Christ words, that this sacrament was appointed to signify spiritual nurriture? which was in deed appointed to nurrish spiritually to life Eternal.
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Again, it is false that the accidents in the sacrament do not nurrish ▪ and true it is, that even in ordinarie food, meat and drinke doth nurrish by reason and meane of the accidents.
Again, it is false that the accidents in the sacrament do not nurrish ▪ and true it is, that even in ordinary food, meat and drink does nurrish by reason and mean of the accidents.
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so the same fathers tel vs, and so doth S. Paule him self, though not so plainly, that the sacramental bread signifieth our mystical vnion and coniunction one vvith an other.
so the same Father's tell us, and so does S. Paul him self, though not so plainly, that the sacramental bred signifies our mystical Union and conjunction one with an other.
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vvhich is also the similitude of S. Cyprian, and very largely prosecuted in the English and Scottish communion, vvhere thus the brothers and sisters singe.
which is also the similitude of S. Cyprian, and very largely prosecuted in the English and Scottish communion, where thus the Brother's and Sisters sing.
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And as the mil vvith violence did teare it out so smale &c. And as the ouen vvith fier hote did close it vp in heate &c. So vvas the Lord in his ripe age cut downe by cruel death.
And as the mil with violence did tear it out so small etc. And as the oven with fire hight did close it up in heat etc. So was the Lord in his ripe age Cut down by cruel death.
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As many grapes make but one wine, So should vve be but one In faith and loue &c. These significations and more be in the sacramental bread and vvine of the English and Scottish Communion.
As many grapes make but one wine, So should we be but one In faith and love etc. These significations and more be in the sacramental bred and wine of the English and Scottish Communion.
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And yet as I suppose nether the English not the Scottish ministers thinke it necessarie, that vvhen they minister the communion, there be present in the congregation, reaping,
And yet as I suppose neither the English not the Scottish Ministers think it necessary, that when they minister the communion, there be present in the congregation, reaping,
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or in the bread, many wheat cornes, to signifie the vnitie of the lord with the congregation, as also the vnitie of the bretherne and sisterne one vvith an other in faith and love: but it is counted sufficient, that to the matter of the sacrament these things vvere requisite,
or in the bred, many wheat corns, to signify the unity of the lord with the congregation, as also the unity of the brethren and sisterne one with an other in faith and love: but it is counted sufficient, that to the matter of the sacrament these things were requisite,
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If he thus thinke and answere (as he must of necessitie) then he answereth him self, that it suffiseth this sacrament in the Catholike church to be made of bread and vvine, vvhich signifie spiritual nurriture,
If he thus think and answer (as he must of necessity) then he Answers him self, that it Suffices this sacrament in the Catholic Church to be made of bred and wine, which signify spiritual nurriture,
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For vvhereas this man argueth, that vve haue no sacrament, because we want a signe, if the substance of the bread be chaunged, although that notwithstanding vve reteyne al properties, qualities, effects and operations of bread:
For whereas this man argue, that we have no sacrament, Because we want a Signen, if the substance of the bred be changed, although that notwithstanding we retain all properties, qualities, effects and operations of bred:
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And vvhereas against that opinion or licentious dispensation, there vvas obiected (belike by some minister of M. B. his conceite) this argument vvhich here he opposeth:
And whereas against that opinion or licentious Dispensation, there was objected (belike by Some minister of M. B. his conceit) this argument which Here he Opposeth:
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yet nether is it so precisely to be vrged, but that it may suffise vs to testifie that coniunction and faith by like signes in general, by other meate and drinke.
yet neither is it so precisely to be urged, but that it may suffice us to testify that conjunction and faith by like Signs in general, by other meat and drink.
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M. B. his reason proceedeth of smal vvit in denying vs a sacrament, vvho reteyne the formet & al necessarie properties of bread, su•ficiēt fully to signifie:
M. B. his reason Proceedeth of small wit in denying us a sacrament, who retain the formet & all necessary properties of bred, su•ficient Fully to signify:
although according to Christs expresse vvord, vve beleeve the substance of bread to be changed in to the substance of a more celestial and divine bread vvhich came from heauen.
although according to Christ express word, we believe the substance of bred to be changed in to the substance of a more celestial and divine bred which Come from heaven.
Thirdly (saith M. B.) if there were such a wonderful thing as they speake of, in this sacrament, there would haue bene plaine mention made of it in the scripture.
Thirdly (Says M. B.) if there were such a wondered thing as they speak of, in this sacrament, there would have be plain mention made of it in the scripture.
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VVhat playner mention can yow require, then This is my body, the self same which shal be deliuered for yow? This is my blud of the new testament, the same which shal be shed for the remission of sinnes, for the redemption of the world.
What plainer mention can you require, then This is my body, the self same which shall be Delivered for you? This is my blood of the new Testament, the same which shall be shed for the remission of Sins, for the redemption of the world.
Fourthly, he much troubleth him self to find the veritie of this proposition, This bread is my body, vvhether it be true before the words spoken, or after &c. I answere,
Fourthly, he much Troubles him self to find the verity of this proposition, This bred is my body, whether it be true before the words spoken, or After etc. I answer,
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except he & his vvil take vpon them to make vs a new Grammar, a new Latin and Greeke language (vvhich they may better do and vvith more reason then make vs a new faith, new sacraments, new Theologie as they have done) he shal not find in al the testament ▪ that •••• Christ said, This bread is my body: This wine is my blud.
except he & his will take upon them to make us a new Grammar, a new Latin and Greek language (which they may better doe and with more reason then make us a new faith, new Sacraments, new Theology as they have done) he shall not find in all the Testament ▪ that •••• christ said, This bred is my body: This wine is my blood.
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and with gladnes to locke vp in perpetual memorie, that the flesh of our Lord was crucified and wounded for vs. For otherwise (as the same Austin makes mention) it were more horrible to eate the flesh of Christ really, then to murther him;
and with gladness to lock up in perpetual memory, that the Flesh of our Lord was Crucified and wounded for us For otherwise (as the same Austin makes mention) it were more horrible to eat the Flesh of christ really, then to murder him;
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Only this may be added to the first, that vvhen S. Austin saith, that to eate Christs flesh is to cōmunicate with Christs sufferings and to locke vp in perpetual memorie, that Christs flesh was crucisied and wounded for vs, he meaneth no other thing then S. Paule doth,
Only this may be added to the First, that when S. Austin Says, that to eat Christ Flesh is to communicate with Christ sufferings and to lock up in perpetual memory, that Christ Flesh was Crucified and wounded for us, he means no other thing then S. Paul does,
And that S. Austin thus meant, and never meant by locking vp Christs death in perpetual memorie, to shut out this real sacrifice and sacrament, vvhich most directly and perfitly continueth that death and bluddy sacrifice in perpetual memorie, let S. Austin him self be iudge in a number af other places, vvhereof some heretofore have bene, other hereafter shal be cited.
And that S. Austin thus meant, and never meant by locking up Christ death in perpetual memory, to shut out this real sacrifice and sacrament, which most directly and perfectly Continueth that death and bloody sacrifice in perpetual memory, let S. Austin him self be judge in a number of other places, whereof Some heretofore have be, other hereafter shall be cited.
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Peracti eiusdem sacrificij memoriam celebrant sacrosanct• oblatione & participatione corporis & sanguinis &c. This S. Austin thought the best vvay to locke vp Christs sacrifice and death in perpetual memorie.
Peracti eiusdem sacrificij memoriam celebrant sacrosanct• oblation & participation corporis & Blood etc. This S. Austin Thought the best Way to lock up Christ sacrifice and death in perpetual memory.
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And this perpetual memorie of that bluddy sacrifice standeth wel, and is best preserved by the churches mystical sacrifice and real presence of Christ therein according to S. Austins teaching,
And this perpetual memory of that bloody sacrifice Stands well, and is best preserved by the Churches mystical sacrifice and real presence of christ therein according to S. Austins teaching,
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For so according to vulgar speech and the proper vse of eating and drinking, to •ate Christs divine flesh and drinke his blud, vvere horrible impietie. But to •ate Christs flesh,
For so according to Vulgar speech and the proper use of eating and drinking, to •ate Christ divine Flesh and drink his blood, were horrible impiety. But to •ate Christ Flesh,
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& so likewise for these thowsand yeres at lest, (al vvhich tyme he wil graun• • suppose that the real presence hath bene beleeved) there have bene in Christian realmes, men and vvomen of as tender stomakes as is him self or his vvise ether, vvho yet had never any horror in eating sacramentally the true body of our saviour,
& so likewise for these thowsand Years At lest, (all which time he will graun• • suppose that the real presence hath be believed) there have be in Christian Realms, men and women of as tender stomachs as is him self or his wise either, who yet had never any horror in eating sacramentally the true body of our Saviour,
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God yelding to our infirmitie, converteth the bread and wine in to the veritie of his owne body and blud, vvhich yet reteyne stil the forme of bread and vvine.
God yielding to our infirmity, Converts the bred and wine in to the verity of his own body and blood, which yet retain still the Form of bred and wine.
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Thus it is done by Christs merciful dispensation saith S. Ambrose, ne horror cruoris sit. Christ condescending to our infirmitie (saith Theophilact) turneth the bread and wine, in to his owne body and blud:
Thus it is done by Christ merciful Dispensation Says S. Ambrose, ne horror cruoris sit. christ condescending to our infirmity (Says Theophilact) turns the bred and wine, in to his own body and blood:
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but yet reteyneth the forme of bread and wine stil. And thus much doth S. Austin him self signifie in the place corruptly cited by M. B. For thus stand S. Austins vvords.
but yet retaineth the Form of bred and wine stil. And thus much does S. Austin him self signify in the place corruptly cited by M. B. For thus stand S. Austins words.
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albeit it may seeme (to prophane men, in vvhich number M. B. putteth him self by this very obiection) a more lothsome or horrible thing to •ate mans flesh then to kil a man,
albeit it may seem (to profane men, in which number M. B. putteth him self by this very objection) a more loathsome or horrible thing to •ate men Flesh then to kill a man,
In vvhich vvords S. Austin no vvayes improveth the real communicating of CHRISTS flesh, but in plaine termes avoweth it, confessing that we receive it both vvith hart and mouth, both spiritually & corporally.
In which words S. Austin no ways improveth the real communicating of CHRIST Flesh, but in plain terms avoweth it, confessing that we receive it both with heart and Mouth, both spiritually & corporally.
And albeit this seeme absurd to grosse fleshly ministers, and brutish Capharnaites, vvho vvhen they heare vs speake of eating Christs flesh, conceive streight vvay that vve eate it as the Anthropophagi and Canibals •ate mans flesh:
And albeit this seem absurd to gross fleshly Ministers, and brutish Capharnaum, who when they hear us speak of eating Christ Flesh, conceive straight Way that we eat it as the Anthropophagi and Cannibals •ate men Flesh:
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yet because Christ hath a divine, secret, hid, and spiritual vvay to cōmunicate it, other then such earthly gospellers & flesh-wormes can imagin, vvhereby truly and really,
yet Because christ hath a divine, secret, hid, and spiritual Way to communicate it, other then such earthly Evangelists & fleshworms can imagine, whereby truly and really,
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VVhere, vvithal M. B. may remember him sel• answered even by S. Austin (whom he so busely allegeth against the Catholike faith) for one false assertiō vvhich he so confidently avouched, vz, that the body of Christ was never promised to be received corporally,
Where, withal M. B. may Remember him sel• answered even by S. Austin (whom he so busily allegeth against the Catholic faith) for one false assertion which he so confidently avouched, Vz, that the body of christ was never promised to be received corporally,
or as he expresseth it, vvas never promised to our mouth. For by this very place vvhich him self so much esteemeth, it is plain, that Christians then beleeved, that they received Christs body not only by faith in their hart,
or as he Expresses it, was never promised to our Mouth. For by this very place which him self so much esteems, it is plain, that Christians then believed, that they received Christ body not only by faith in their heart,
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but also etternally by their mouth. As also in other places he saith that it was ordeined by the holy ghost, that the body of our lord should be received in the mouth of a Christian man before any other meates:
but also Eternally by their Mouth. As also in other places he Says that it was ordained by the holy ghost, that the body of our lord should be received in the Mouth of a Christian man before any other Meats:
Vt corpus dominicū intraret in os Christiani &c. that Christiā mē should receiue with their mouth that blud with which they were redeemed, the same which issued •orth of Christs •ide:
Vt corpus dominicū intraret in os Christians etc. that Christian men should receive with their Mouth that blood with which they were redeemed, the same which issued •orth of Christ •ide:
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So that it appeares that of very malice to the end only they may gainstād the truth, they wil not acknowlege this (hoc est corpus meū) to be a sacramētal speech.
So that it appears that of very malice to the end only they may gainstand the truth, they will not acknowledge this (hoc est corpus meū) to be a sacramental speech.
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And here to the vntruths afore told ye adde one other, that vve acknowlege not this speach of Christ ( hoc est corpus meum ) to be a sacramental speech. For so vve acknowlege it now,
And Here to the untruths afore told you add one other, that we acknowledge not this speech of christ (hoc est corpus meum) to be a sacramental speech. For so we acknowledge it now,
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then as I vvish the reader stil to remember your double dealing & iugling, vvho as ashamed of your owne doctrine stil hide and cover your self vvith this ambiguo•s phrase, vvhich in the beginning,
then as I wish the reader still to Remember your double dealing & juggling, who as ashamed of your own Doctrine still hide and cover your self with this ambiguo•s phrase, which in the beginning,
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Al these speeches are sacramental (that is figurative and tropical) & receiues a kind of interpretation ▪ yet they malitiously deny it in these words Hoc est corpus meā, which they are compelled to graunt in the rest:
All these Speeches Are sacramental (that is figurative and tropical) & receives a kind of Interpretation ▪ yet they maliciously deny it in these words Hoc est corpus meā, which they Are compelled to grant in the rest:
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For if yow can prove these words of Christ to be taken tropically, then yow directly refel that vvhich the Catholikes beleeve, both in general touching the sacrament,
For if you can prove these words of christ to be taken tropically, then you directly refel that which the Catholics believe, both in general touching the sacrament,
And first of al I must tel yow, that vvhere yow say these speeches vvhich here yow recite, are of like sort vvith that of Christ, this is one grosse falsitie to begin vvithal.
And First of all I must tell you, that where you say these Speeches which Here you recite, Are of like sort with that of christ, this is one gross falsity to begin withal.
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circumcision is the covenant: a lamb is the passeover: the cup, that is (as yow meane it) the material c•p, vvhich Christ held in his hand, is Christs blud: the same cup is the new testamēt: the rock, that is a hard stone is Christ: in al these propositions, one divers and cleane different nature is attributed to an other, vvhich if vve take literally,
circumcision is the Covenant: a lamb is the passover: the cup, that is (as you mean it) the material c•p, which christ held in his hand, is Christ blood: the same cup is the new Testament: the rock, that is a hard stone is christ: in all these propositions, one diverse and clean different nature is attributed to an other, which if we take literally,
for so could it not be a material cup, vvhose nature, substance & essence is so cleane different ▪ that vvho so saith, this is blud, he denieth it to be gold or silver,
for so could it not be a material cup, whose nature, substance & essence is so clean different ▪ that who so Says, this is blood, he Denieth it to be gold or silver,
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And therefore al such parabolical speaches, vvhereof the scripture is ful (and M. B. might have found many more as good as these) by the very force of the vvords,
And Therefore all such parabolical Speeches, whereof the scripture is full (and M. B. might have found many more as good as these) by the very force of the words,
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And ha• not we thinke him worthy of credite that he •••u•geth wine in to his blud, cum ipse t•m asseuer•••r diuerit, when as he so •r•cisely and peremptorily hath said, that it is his blu• ▪ As likewise when he hath pronounced of that bread (being consecrate) This is my body, who can ever doubt of it? So that these speaches be of like sort, This vvate• turned and altered, is vvine:
And ha• not we think him worthy of credit that he •••u•geth wine in to his blood, cum ipse t•m asseuer•••r diuerit, when as he so •r•cisely and peremptorily hath said, that it is his blu• ▪ As likewise when he hath pronounced of that bred (being consecrate) This is my body, who can ever doubt of it? So that these Speeches be of like sort, This vvate• turned and altered, is wine:
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¶ Now if from this general vve shal descend to particulars, and examine every one of these examples a part, vve shal much more discouer the povertie of this minister,
¶ Now if from this general we shall descend to particulars, and examine every one of these Examples a part, we shall much more discover the poverty of this minister,
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In the same chapiter Christ vttereth his death and suffering by a parabolical phrase of drinking his cup (vvhich is the only cup mentioned there) but this is nothing to the purpose.
In the same chapter christ uttereth his death and suffering by a parabolical phrase of drinking his cup (which is the only cup mentioned there) but this is nothing to the purpose.
For S. Matthews vvords, NONLATINALPHABET, Hic est sanguis meus, This is my blud, in the second place, can no more import the material cup to be called blud,
For S. Matthews words,, Hic est sanguis meus, This is my blood, in the second place, can no more import the material cup to be called blood,
For in vvhat sense can he make the cup to signifie the new testamēt ▪ VVhat resemblance or representation is there betwene the one & the other? Therefore questionles by the cup S. Luke meaneth not the material cup,
For in what sense can he make the cup to signify the new Testament ▪ What resemblance or representation is there between the one & the other? Therefore questionless by the cup S. Lycia means not the material cup,
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but a figure so vulgar, vsual and common to al tongues and nations, vulgata & trita omnibus linguis consuetudire loquendi, as Beza also confesseth, that it litle differeth from a very proper and literal speech.
but a figure so Vulgar, usual and Common to all tongues and Nations, vulgata & Trita omnibus linguis consuetudire loquendi, as Beza also Confesses, that it little differeth from a very proper and literal speech.
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This cōteyned in the chalice, that is, This blud of Christ is the new testament. And now vvhat figure findeth he here to serue his turne? That the cup is placed for the thing conteyned in the cup? This is nothing to his purpose.
This contained in the chalice, that is, This blood of christ is the new Testament. And now what figure finds he Here to serve his turn? That the cup is placed for the thing contained in the cup? This is nothing to his purpose.
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That the cup, vz, Christs blud conteyned in the cup, is the new testament, is this his figurative and tropical speech? VVil he thus expound it, that the blud of Christ figureth, signifieth ▪ or representeth the new testamēt? This in deed he must say.
That the cup, Vz, Christ blood contained in the cup, is the new Testament, is this his figurative and tropical speech? VVil he thus expound it, that the blood of christ Figured, signifies ▪ or Representeth the new Testament? This in deed he must say.
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But the blud of Christ is more truly and properly, & after a more divine sort called the new testament, ether for that it is the special and principal legacie and gift bestowed on vs by Christ in his new testament:
But the blood of christ is more truly and properly, & After a more divine sort called the new Testament, either for that it is the special and principal legacy and gift bestowed on us by christ in his new Testament:
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And therefore to say, This is the new testament, that is, This signifieth or figureth the new testament, is to make the blud of Christ no better then the blud of a beast:
And Therefore to say, This is the new Testament, that is, This signifies or Figured the new Testament, is to make the blood of christ no better then the blood of a beast:
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except he alleage as plaine & sufficient authoritie to make those vvords of Christ (This is my body) tropical, vvherevnto he reserreth al these his examples.
except he allege as plain & sufficient Authority to make those words of christ (This is my body) tropical, whereunto he reserreth all these his Examples.
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as vvhen he is called a lyon, a lamb ▪ a doore, a vine, &c. But vvhere he saith, that vve are specially compelled here to graunt his sacramental, that is, his tropical and significative speech more then in the rest,
as when he is called a Lion, a lamb ▪ a door, a vine, etc. But where he Says, that we Are specially compelled Here to grant his sacramental, that is, his tropical and significative speech more then in the rest,
That rocke which folowed the Hebrewes in the desert, vvhich guided, directed and susteined them, can not probably be expounded of a material rocke (although some of the Hebrew Rabbines have such an imagination) but of the spiritual rocke, vvhich spiritual rocke did not signifie Christ, but vvas Christ.
That rock which followed the Hebrews in the desert, which guided, directed and sustained them, can not probably be expounded of a material rock (although Some of the Hebrew Rabbis have such an imagination) but of the spiritual rock, which spiritual rock did not signify christ, but was christ.
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VVhich literal and historical sense must first be resolved vpon, before he can so specially presse and beare vs downe vvith his spiritual sense and figuring.
Which literal and historical sense must First be resolved upon, before he can so specially press and bear us down with his spiritual sense and figuring.
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Howbeit in the same place vvithin ten lines after, considering better the Apostles vvorde that this rocke f•lowed them thorough the desert (vvhich can not be expounded of a material stone) he goeth an other vvay to vvorke (and so doth Beza after him) and t•keth it for a thing euident and notorious; that by the vvord ro•ke is vnderstood the course of the water, which never forsooke that people so long as they vvere in the vvilderne• ▪ vvhich is a notorius lye,
Howbeit in the same place within ten lines After, considering better the Apostles word that this rock f•lowed them through the desert (which can not be expounded of a material stone) he Goes an other Way to work (and so does Beza After him) and t•keth it for a thing evident and notorious; that by the word ro•ke is understood the course of the water, which never forsook that people so long as they were in the vvilderne• ▪ which is a notorious lie,
And therefore VVestphalus iustly nameth Calvin a most vain pratler, for that in his last booke against him, he vseth this so false an exposition, vvhich also P. Martyr though a Caluinist and a great frind of Calvin, disproueth and condemneth.
And Therefore VVestphalus justly names calvin a most vain prattler, for that in his last book against him, he uses this so false an exposition, which also P. Martyr though a Calvinist and a great friend of calvin, disproveth and Condemneth.
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VVhat vvil M. B. conclude hereof? Ergo in Christs vvords vve must vse like figurative and tropical exposition? and they do malitiously vvho deny it? Is this his argument? Hath he thus learned to assault his aduersaries? Then let him geve vs leave to make the like argument thus ▪ The name of ministers in the scripture signifieth ministers of the deuil,
What will M. B. conclude hereof? Ergo in Christ words we must use like figurative and tropical exposition? and they do maliciously who deny it? Is this his argument? Hath he thus learned to assault his Adversaries? Then let him give us leave to make the like argument thus ▪ The name of Ministers in the scripture signifies Ministers of the Devil,
For so the vvord minister signifieth in S. Paule, 2. Corinth. 11. 15. in S. Iohn, ca. 18. v. 12. 18. 22. ca. 19. 6. in S. Mark. 14. 54. 65. and S. Matth. 26. 58. Ergo vvhen M. B. speaketh of the minister, vvho breaking bread and dividing vvine in the Scottish congregation;
For so the word minister signifies in S. Paul, 2. Corinth. 11. 15. in S. John, circa 18. v. 12. 18. 22. circa 19. 6. in S. Mark. 14. 54. 65. and S. Matthew 26. 58. Ergo when M. B. speaks of the minister, who breaking bred and dividing wine in the Scottish congregation;
& it is of verie malice, & for mere contradictiō, to the end only that they may gainstand the truth, if M. B. & his felow-ministers deny this consequent:
& it is of very malice, & for mere contradiction, to the end only that they may gainstand the truth, if M. B. & his felow-ministers deny this consequent:
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especially vvhereas they are compelled to graūt this to be the significatiō of the vvord minister, not in one only place of S. Paule, 2. Cor. 11. (vvhereas vvith one only place of his 5. M. B. can necessarily by his owne iudgement charge vs) but in every one of 5. places & more to quoted here.
especially whereas they Are compelled to grant this to be the signification of the word minister, not in one only place of S. Paul, 2. Cor. 11. (whereas with one only place of his 5. M. B. can necessarily by his own judgement charge us) but in every one of 5. places & more to quoted Here.
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for that in divers other places, the terme minister (though never in such sense as the vvord is vsed in the Scottish and English cōgregations, that is,
for that in diverse other places, the term minister (though never in such sense as the word is used in the Scottish and English congregations, that is,
Zuinglius vvriteth of him self, that vvhen he laboured to plant his Zuinglian heresie (that vvhich M. B. defendeth) in Zurich ▪ and to that end disputed as M. B. doth, that est, is, in Christs vvords This is my body, must needs stād for significat, doth signifie, vvhich he vvent about to prove by M. B. his argument,
Zwingli writes of him self, that when he laboured to plant his Zuinglian heresy (that which M. B. defendeth) in Zurich ▪ and to that end disputed as M. B. does, that est, is, in Christ words This is my body, must needs stand for significat, does signify, which he went about to prove by M. B. his argument,
At midnight, as he vvas last a sleep, there came to him a helper, a pion•pter (vvhether he vvere a Saint or a devil, black or white, vvhen he wrote the storie, he remembred not) vvho thus spake to him:
At midnight, as he was last a sleep, there Come to him a helper, a pion•pter (whether he were a Saint or a Devil, black or white, when he wrote the story, he remembered not) who thus spoke to him:
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Protinus ••perge•••, • lecto exili•, lo••m circun•sticio &c. Forthwith I a• •••d ••• of my sleep ▪ I leapt out of my bed, I looked out the place, I •isputed thereof according to my abilitie before al the multitude,
Immediately ••perge•••, • lecto exili•, lo••m circun•sticio etc. Forthwith I a• •••d ••• of my sleep ▪ I leapt out of my Bed, I looked out the place, I •isputed thereof according to my ability before all the multitude,
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and that sati•fied them al. Albeit the vani•ie of Zuinglius argum•t suggested by this sprite of darknes, drawe •••m this one place, may easely appeare by that vvhich hath bene said (for if siem the sense of a vvord so vsed in • or 6. places vve can not necessarily conclude the like sense in a seuenth place, much lesse can vve conclude so from the sense of a vvord in one only place) yet because this special place suggested by such a night-doctor, vvas so ioyfully accepted by this patriarch of the Sacramentarie heresie:
and that sati•fied them all Albeit the vani•ie of Zwingli argum•t suggested by this sprite of darkness, draw •••m this one place, may Easily appear by that which hath be said (for if siem the sense of a word so used in • or 6. places we can not necessarily conclude the like sense in a Seventh place, much less can we conclude so from the sense of a word in one only place) yet Because this special place suggested by such a night-doctor, was so joyfully accepted by this patriarch of the Sacramentary heresy:
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and by this place especially, the citie of Zurick (vvhich first of al, long before Geneva, openly received and professed this heresie) vvas confirmed therein:
and by this place especially, the City of Zurich (which First of all, long before Geneva, openly received and professed this heresy) was confirmed therein:
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Luther answereth it many vvays. 2. •• 3. of vvhich I vvil briefly note, that if one serue not for this so doughly an ob•ection, vvhich M. B. so much accounteth of an other may.
Luther Answers it many ways. 2. •• 3. of which I will briefly note, that if one serve not for this so doughly an ob•ection, which M. B. so much accounteth of an other may.
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And therefore now he must take a new labour to prove this interpretation of this place in Moyse, no lesse then before he was required to prove his like inter•retatiō of the words of the Supper.
And Therefore now he must take a new labour to prove this Interpretation of this place in Moyse, no less then before he was required to prove his like inter•retation of the words of the Supper.
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vvhen it cometh from the mouth or pen of that reverend father, •• at man of God, that fist Evangelis•, sent from God to illuminate the whole world, as our English congregation profes•eth, I vvil note it also. This it is.
when it comes from the Mouth or pen of that reverend father, •• At man of God, that fist Evangelis•, sent from God to illuminate the Whole world, as our English congregation profes•eth, I will note it also. This it is.
And I wil vndertake to prove that Sara or Lia the great mother of many children (mat•ia•cha) rema•ned stil a virgin after her child bearing. VVhich I prove thus.
And I will undertake to prove that Sarah or Lia the great mother of many children (mat•ia•cha) rema•ned still a Virgae After her child bearing. Which I prove thus.
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Then doubtles Pilate was an Apostle to. &c. If any •il answere me, that I must prove by plaine scripture the virginitie of Sara, and Apostleship of Pilate,
Then doubtless Pilate was an Apostle to. etc. If any •il answer me, that I must prove by plain scripture the virginity of Sarah, and Apostleship of Pilate,
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is not Zuinglius as wel bound to prove th•• in the wordes of the Supper, est, is as much as, significat? Finally, the sense of the place alleged he geveth thus:
is not Zwingli as well bound to prove th•• in the words of the Supper, est, is as much as, significat? Finally, the sense of the place alleged he Giveth thus:
VVhen Moyses saith, Eate hastely, for it is Phase, the lords passeouer, Zuinglius (nor M. B.) can never prove that Moyses in that place meaneth the lamb to be the passeouer.
When Moses Says, Eat hastily, for it is Phase, the Lords passover, Zwingli (nor M. B.) can never prove that Moses in that place means the lamb to be the passover.
In the end of vvhich discourse after he hath constantly assured vs, that the Sacramentaries can never iustifie their tropical exposition of Christs vvords by any •ound argument,
In the end of which discourse After he hath constantly assured us, that the Sacramentaries can never justify their tropical exposition of Christ words by any •ound argument,
but bald devises and monstruous dreames of doting men, he vvith indignation breaketh out and exclameth against the devil, vvho in the night time vvith so light a toy could seduce Zuinglius and his folowers of Zurick,
but bald devises and monstruous dreams of doting men, he with Indignation breaks out and exclaimeth against the Devil, who in the night time with so Light a toy could seduce Zwingli and his followers of Zurich,
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M. B. shameful and true contradiction to him self about the article of Christs presence: That Christ can, and can not make his body really present in the Sacrament.
M. B. shameful and true contradiction to him self about the article of Christ presence: That christ can, and can not make his body really present in the Sacrament.
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Now when they (Papists) are dung out of this •ortresse (that Christs vvords are to be taken properly, from vvhence M. B. thinketh he hath dung vs by such sweete and mightie argumēts as now vve have heard) they flie (saith he) to Gods omnipotencie, and say;
Now when they (Papists) Are dung out of this •ortresse (that Christ words Are to be taken properly, from whence M. B. Thinketh he hath dung us by such sweet and mighty Arguments as now we have herd) they fly (Says he) to God's omnipotency, and say;
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vvhich prove as vvel, every rakehel heretike to be as good as the best Catholike, every Turke as good as any Christian, black vvhite, durt gold, fish flesh,
which prove as well, every rakehel heretic to be as good as the best Catholic, every Turk as good as any Christian, black white, dirt gold, Fish Flesh,
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nor yet plainly graunting that God can do it but by a thoritie as it vvere of the Scottish 〈 … 〉 vvhich, commaundeth in matters Ecclesiastical god is in manerly and reverent termes charged not to vvil it.
nor yet plainly granting that God can do it but by a thoritie as it were of the Scottish 〈 … 〉 which, commandeth in matters Ecclesiastical god is in mannerly and reverend terms charged not to will it.
and that so Turkishly & absurdely, as vvithal he overthroweth the vvhole body of scripture, from the beginning of Genesis to the end of the Reuclation.
and that so Turkishly & absurdly, as withal he Overthroweth the Whole body of scripture, from the beginning of Genesis to the end of the Reuclation.
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Secondly, he may not wil some things by reason of a presupponed condition: as such things, whereof he hath concluded the contrarie before: of which sort this is.
Secondly, he may not will Some things by reason of a presupponed condition: as such things, whereof he hath concluded the contrary before: of which sort this is.
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and therefore be comprehended and circumscribed within one proper place, therefore God may not wil the contrarie now, and consequently can not make it vvithout quantitie, vvithout place, vvithout circumscription;
and Therefore be comprehended and circumscribed within one proper place, Therefore God may not will the contrary now, and consequently can not make it without quantity, without place, without circumscription;
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And to wil these things which are plaine cōtradicēt in them selues god may not, no more then it is possible for him to wil a lye. Here is the conclusion:
And to will these things which Are plain contradicent in them selves god may not, no more then it is possible for him to will a lie. Here is the conclusion:
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This is his conclusion, which if vve let to rest for a vvhile, and examine the ground thereof, a man shal quickly see, that it is the very foundation of al Atheisme and Barbarisme.
This is his conclusion, which if we let to rest for a while, and examine the ground thereof, a man shall quickly see, that it is the very Foundation of all Atheism and Barbarism.
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vvhereas he hath thus concluded the vvater to be liquid or fluent, the fier to be hote and burne, the S〈 … 〉 to move perpetually and geve light, creatures vvhich vve eate or vse, in eating or vsing to consume and diminish, vvaters not to flow out of thy and hard rocks and flints,
whereas he hath thus concluded the water to be liquid or fluent, the fire to be hight and burn, the S〈 … 〉 to move perpetually and give Light, creatures which we eat or use, in eating or using to consume and diminish, waters not to flow out of thy and hard Rocks and flints,
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the fier in the fornace of Nabuchodonosor, vvhich so furiously burnt the Chaldeans, could not be to Daniel and his 3. felowes (according to the English translations) as a cold wyel blowing, so that one heare of their head vvas not burne the Sunne in the element at Iosuas commaundement did not stand stil,
the fire in the furnace of Nebuchadnezzar, which so furiously burned the Chaldeans, could not be to daniel and his 3. Fellows (according to the English Translations) as a cold wyel blowing, so that one hear of their head was not burn the Sun in the element At Joshua Commandment did not stand still,
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it could not possibly be, that a hard rocke in the vvildernes should yeld such abundāce of vvater ▪ as satisfied many hundred thousands, that Balaams asse spake &c. For these be such things, whereof God hath concluded the contrarie before in his general creation, determining and binding them to other certain natural conditions and qualities as he hath the body of man to be visible, local,
it could not possibly be, that a hard rock in the Wilderness should yield such abundance of water ▪ as satisfied many hundred thousands, that Balaams Ass spoke etc. For these be such things, whereof God hath concluded the contrary before in his general creation, determining and binding them to other certain natural conditions and qualities as he hath the body of man to be visible, local,
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And therefore God may no more wil these things which are plain contradicent in them selues (one as much as the other) then it is possible for him to wil a lye:
And Therefore God may no more will these things which Are plain contradicent in them selves (one as much as the other) then it is possible for him to will a lie:
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VVhat shal I speake of the new Testament, vvhere this appeareth infinitely more? VVhere every one of Christ & his Apostles miracles, are things done against the general order, condition and qualitie, vvhich God hath limited to his creatures.
What shall I speak of the new Testament, where this appears infinitely more? Where every one of christ & his Apostles Miracles, Are things done against the general order, condition and quality, which God hath limited to his creatures.
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Let the Christian reader carie away this only, that this Satanical rule, so vile and horrible, that a Turke vvould never have put it downe, quit destroyeth the two very foūdations, heads and principal articles of the new Testament, the incarnation of Christ,
Let the Christian reader carry away this only, that this Satanical Rule, so vile and horrible, that a Turk would never have put it down, quit Destroyeth the two very foundations, Heads and principal Articles of the new Testament, the incarnation of christ,
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For that every man consisting of body and sowle, should to his humane nature have ioyned a particular, a singular or individual subsistence, vvhich Theologie calleth a persone or personalitie, is far more necessarie, more nigh, more intrinsecal,
For that every man consisting of body and soul, should to his humane nature have joined a particular, a singular or Individu subsistence, which Theology calls a person or personality, is Far more necessary, more High, more intrinsical,
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Againe, that one & the self same man, vvho died & vvas resolved in to ashes 100. or 1000. yeres since, shal in the end of the vvorld returne & receive his perfect body & the self same in nūber vvhich he had ▪ is an other maner difficultie and impossibilitie,
Again, that one & the self same man, who died & was resolved in to Ashes 100. or 1000. Years since, shall in the end of the world return & receive his perfect body & the self same in number which he had ▪ is an other manner difficulty and impossibility,
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VVherefore M. B. with his cōministers in denying to gods omnipotēcie that vvhich is the lesser, that God can make a body without place & circumscription;
Wherefore M. B. with his comministers in denying to God's omnipotency that which is the lesser, that God can make a body without place & circumscription;
Their other example is, Christs entring the doores being closed and shut, But (saith he) what appearance of contradiction hath it? I graunt it hath none:
Their other Exampl is, Christ entering the doors being closed and shut, But (Says he) what appearance of contradiction hath it? I grant it hath none:
but sufficient argument it conteyneth to disprove al that yow have said hether to for binding Christ necessarily to a certain place, vvithout which in your Theologie, his body is no body.
but sufficient argument it Containeth to disprove all that you have said hither to for binding christ necessarily to a certain place, without which in your Theology, his body is no body.
For albeit your grave Theologes being much vexed vvith this place, inue•t a number of pretie quiddities to •lude it, some, that Christ knocked first at the doore as Peter did,
For albeit your grave Theologians being much vexed with this place, inue•t a number of pretty quiddities to •lude it, Some, that christ knocked First At the door as Peter did,
and then one opening the doore to him he entred, as al men commonly do, others that vvithout knocking he opened the doore of him self by his divine power; others, that he came in by the window, or chimney tunnel, or top of the howse; others, that the vvords of the Evangelists signifie no miracle or miraculous entrance in Christ al al,
and then one opening the door to him he entered, as all men commonly do, Others that without knocking he opened the door of him self by his divine power; Others, that he Come in by the window, or chimney tunnel, or top of the house; Others, that the words of the Evangelists signify no miracle or miraculous Entrance in christ all all,
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others, that the vvords note only the tyme of the day, vvhich vvas towards night, at vvhat time men vse commonly to shut their doores (vvhich exposition once my self heard geuē by a † great Superintendent in England) these and many mo such prety conceites,
Others, that the words note only the time of the day, which was towards night, At what time men use commonly to shut their doors (which exposition once my self herd given by a † great Superintendent in England) these and many more such pretty conceits,
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yet that Christ entred thorough the doores shut, vve prove both by the plaine vvordes of the Evangelists in 2. several places, by the circumstance of the storie,
yet that christ entered through the doors shut, we prove both by the plain words of the Evangelists in 2. several places, by the circumstance of the story,
and the doore being fast shut, Christs body could not come thorough it, and they both (the doore and Christs body) could not be in one place, and so forth;
and the door being fast shut, Christ body could not come through it, and they both (the door and Christ body) could not be in one place, and so forth;
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S. Iustin the martyr proposing this questiō of Christs entrance, answereth it thus. As he walked vpon the sea, not by changing his body in to a spirite,
S. Justin the martyr proposing this question of Christ Entrance, Answers it thus. As he walked upon the sea, not by changing his body in to a Spirit,
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but by his divine power ▪ so by the same divine power he rose one of the grave the grave remaining covered with a great stone and so he entred to his disciples the gates being shut. He addeth.
but by his divine power ▪ so by the same divine power he rose one of the grave the grave remaining covered with a great stone and so he entered to his Disciples the gates being shut. He adds.
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that Christ vvith his true ▪ natural, organical body passed thorough the doores ▪ as being not bound to the necessitie of a place, shal the reader find in S. Chrysostom and Thophilacte vvriting vpon this text:
that christ with his true ▪ natural, organical body passed through the doors ▪ as being not bound to the necessity of a place, shall the reader find in S. Chrysostom and Thophilacte writing upon this text:
S. Hierom. ad Pamm•chium de erroribus Ioannis Hierosolymit ini, & contra Iovini•nū ca. 21. in S. Leo epist. 10. ad Fl•rianū, cap. 5. in S. Gregorie homil. 26. in Euangelia: in Hildefonsus Sermo ▪ de partur. B. Marie.
S. Hieronymus and Pamm•chium de erroribus John Jerusalem ini, & contra Iovini•nū circa 21. in S. Leo Epistle. 10. and Fl•rianū, cap. 5. in S. Gregory Homily. 26. in Evangelia: in Hildephonsus Sermon ▪ de partur. B. Marry.
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if they had bene of their irreligion, because herevpon the Marcionites, Valentinians, and such other Protestants or heretikes argued that Christs body vvas fantastical,
if they had be of their irreligion, Because hereupon the Marcionites, Valentinians, and such other Protestants or Heretics argued that Christ body was fantastical,
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yet because the Catholike & vniuersal faith vvas then as now, that Christ entred thorough the doores shut, they confessing that truth, defended vvithal, that notwithstanding such supernatural and miraculous entrance, Christs body became not a spirite,
yet Because the Catholic & universal faith was then as now, that christ entered through the doors shut, they confessing that truth, defended withal, that notwithstanding such supernatural and miraculous Entrance, Christ body became not a Spirit,
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Thus speake and vvrite they to the confusion of Calvin & his adherents, vvho vvith those old damnable heretikes Marcion and Valentinus, say that the Catholikes affirming (vvith the Euangelists and al the auncient fathers and primitive church) Christ to have entred thorough the doores shut, there by make his body like to a spirite, infinit, &c. vvhereof as the one is true & most sure, that Christ thus entring was not locally bounded & circumscribed:
Thus speak and write they to the confusion of calvin & his adherents, who with those old damnable Heretics Marcion and Valentinus, say that the Catholics affirming (with the Evangelists and all the ancient Father's and primitive Church) christ to have entered through the doors shut, there by make his body like to a Spirit, infinite, etc. whereof as the one is true & most sure, that christ thus entering was not locally bounded & circumscribed:
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¶ M. B. his last example vvhich vve (as he saith) alleage to prove that God can vvorke a contradiction, is Nabuchodonosort ovē: vvhereto he answereth:
¶ M. B. his last Exampl which we (as he Says) allege to prove that God can work a contradiction, is Nabuchodonosort oven: whereto he Answers:
Secondarily, because yow consider not that this exāple is altogether like to that which yow obiect of Christs body circūscribed, & not circūscribed.
Secondarily, Because you Consider not that this Exampl is altogether like to that which you Object of Christ body circumscribed, & not circumscribed.
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Thirdly, because yow forget your owne former resolution that God can not do any thing, vvhereof he hath by a presupponed condition concluded the contrarie before in the first origin and creation:
Thirdly, Because you forget your own former resolution that God can not do any thing, whereof he hath by a presupponed condition concluded the contrary before in the First origin and creation:
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and yet be vvithout circumscriptiō of place, which is evidētly refuted by this miracle. VVhich blasphemous and damnable assertion taketh cleane away Christs incarnation;
and yet be without circumscription of place, which is evidently refuted by this miracle. Which blasphemous and damnable assertion Takes clean away Christ incarnation;
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is directly opposite to Christs pure nativitie of his mother, she remayning stil a virgin: is directly opposite to Christs resurrection, and his entrance to his disciples.
is directly opposite to Christ pure Nativity of his mother, she remaining still a Virgae: is directly opposite to Christ resurrection, and his Entrance to his Disciples.
¶ Now vvhereas after al this long idle and heretical talke vttered by this man, it appeareth he is ignorar• vvhat a true contradiction is, vvhich the Protestant vvriters (lying after their maner) say vve maynteyne be teaching that Christs body is at one tyme in heaven and in every altar vvhere the priest offereth the sacrifice:
¶ Now whereas After all this long idle and heretical talk uttered by this man, it appears he is ignorar• what a true contradiction is, which the Protestant writers (lying After their manner) say we maintain be teaching that Christ body is At one time in heaven and in every altar where the priest Offereth the sacrifice:
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he may vnderstand, that a right contradiction such as here is spoken of, requireth the negation of the self same thing •• one and the same precise respect,
he may understand, that a right contradiction such as Here is spoken of, requires the negation of the self same thing •• one and the same precise respect,
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as to say that one m•• is learned and vnlearned, false and not false but true, ric• and not rich but poore, in one particular respect, relatiō and consideration.
as to say that one m•• is learned and unlearned, false and not false but true, ric• and not rich but poor, in one particular respect, Relation and consideration.
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For otherwise ▪ a man may say of M. B. that he is learned and vnlearned, true and false, rich and poore, vvithout any contradiction or gainsaying of him self,
For otherwise ▪ a man may say of M. B. that he is learned and unlearned, true and false, rich and poor, without any contradiction or gainsaying of him self,
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And therefore to draw this to some conclusion, albeit Christs body be at one tyme visible and not visible, local and not local, compast and not compast, as yow say,
And Therefore to draw this to Some conclusion, albeit Christ body be At one time visible and not visible, local and not local, compassed and not compassed, as you say,
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But he real presence of Christs body in the sacrament implies a contradiction, making the body of Christ visible and invisible, local & not local at one tyme.
But he real presence of Christ body in the sacrament Implies a contradiction, making the body of christ visible and invisible, local & not local At one time.
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it is a flat contradictiō, it is vnpossible to be true, and (as before he hath told vs) God can no more wil this, nor do this, then he can lye, be changed, decay, and become corruptible.
it is a flat contradiction, it is unpossible to be true, and (as before he hath told us) God can no more will this, nor do this, then he can lie, be changed, decay, and become corruptible.
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and so geve a great signe that yow have a very vveake memory, vvho much need a better ( for mendacem oportet esse memore•, suppose v. e last of al say thus:
and so give a great Signen that you have a very weak memory, who much need a better (for mendacem oportet esse memore•, suppose v. e last of all say thus:
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God can no more make Christs body present in the sacrament, then he can lye, then he can be chaunged: it is vnpossible; it implies a contradiction. Again, for the other side:
God can no more make Christ body present in the sacrament, then he can lie, then he can be changed: it is unpossible; it Implies a contradiction. Again, for the other side:
vvhich contradiction vvhen he findeth in vs, in the Catholike vvriters touching this sacrament, then let him hardly cry out, that they persist in their opinion of very malice, for mere cōtradiction, to the end only they may gainstand the truth found out of late by these Apostataes, vvhereof no one agreeth vvith an other,
which contradiction when he finds in us, in the Catholic writers touching this sacrament, then let him hardly cry out, that they persist in their opinion of very malice, for mere contradiction, to the end only they may gainstand the truth found out of late by these Apostates, whereof no one agreeth with an other,
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But in the meane time it is far more apparant, that these vvords touch M. B. and his companions, vvho against the faith of al Christendom, against the first article of their Creed, against al divine & humane learning, malitiously gainstand the truth, deny that to Gods omnipotency, being enforced so to do by the very drift of their vvicked, spritish, and Satanical doctrine;
But in the mean time it is Far more apparent, that these words touch M. B. and his Sodales, who against the faith of all Christendom, against the First article of their Creed, against all divine & humane learning, maliciously gainstand the truth, deny that to God's omnipotency, being Enforced so to do by the very drift of their wicked, spritish, and Satanical Doctrine;
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vvhich them selves again graunt to Gods omnipotencie, being driven so to cōfesse (as may be thought) by the very instinct, vvorke and operation of nature and natural reason:
which them selves again grant to God's omnipotency, being driven so to confess (as may be Thought) by the very instinct, work and operation of nature and natural reason:
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vvhich in that it acknowlegeth a God, acknowlegeth him to be omnipotent, even in that vvhich these mens brutish and sensles, Theologie (if so I may cal it) taketh avvay and vvithdraweth from him.
which in that it acknowledgeth a God, acknowledgeth him to be omnipotent, even in that which these men's brutish and senseless, Theology (if so I may call it) Takes away and vvithdraweth from him.
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For if Christs most evident and pregnant vvords set downe in the Euangelists and S. Paule, This is my body, the same which shal be offered and delivered for yow: This is my blud which shal be shed for remission of your sinnes:
For if Christ most evident and pregnant words Set down in the Evangelists and S. Paul, This is my body, the same which shall be offered and Delivered for you: This is my blood which shall be shed for remission of your Sins:
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if the sense and meaning of these vvords testified by the practise of al Christian people that ever lived since Christs time in al places of the vvorld, in Europe, Asie, and Africa:
if the sense and meaning of these words testified by the practice of all Christian people that ever lived since Christ time in all places of the world, in Europe, Asie, and Africa:
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if in this miserable haruest of heretical corruption, the authoritie of the most learned, the most earnest and principal Gospellers, vvho vpon the invincible clearnes and force of Christs vvords vvere in a maner against their vvils compelled to mainteyne the real presence of Christ in the sacrament, may serue to prove vvhat Christs meaning vvas;
if in this miserable harvest of heretical corruption, the Authority of the most learned, the most earnest and principal Evangelists, who upon the invincible clearness and force of Christ words were in a manner against their vvils compelled to maintain the real presence of christ in the sacrament, may serve to prove what Christ meaning was;
he so commonly gainsayeth him self, and runneth vp & downe, backward and forward, and forgetteth in one leafe, vvhat he vvrote in the next before. Two points yet remayne in this Sermon, vvhich I vvil shortly dispatch,
he so commonly gainsayeth him self, and Runneth up & down, backward and forward, and forgetteth in one leaf, what he wrote in the next before. Two points yet remain in this Sermon, which I will shortly dispatch,
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VVhen (saith M. B.) they are dung ••• of this (that Christ by his omnipotencie can make his body present, from vvhence he hath dunged vs out by graunting and confessing it him self) they make their la•• refuge (and yet vve vvere at our last refuge before, vvhere our last refuge vvas Christs omnipotencie) to say that Christs body is exemed from phisical rules.
When (Says M. B.) they Are dung ••• of this (that christ by his omnipotency can make his body present, from whence he hath dunged us out by granting and confessing it him self) they make their la•• refuge (and yet we were At our last refuge before, where our last refuge was Christ omnipotency) to say that Christ body is exemed from physical rules.
For by & by h• inferreth, that if ye exeme Christs body from the law of phisicke, which is the law of nature, ye shal exeme it from the law of God and if we deny the one, the law of nature in Christs actions, vve must also deny the other, that is the law of God. This he vrgeth;
For by & by h• infers, that if you exeme Christ body from the law of physic, which is the law of nature, you shall exeme it from the law of God and if we deny the one, the law of nature in Christ actions, we must also deny the other, that is the law of God. This he urges;
this he maketh his conclusion and resolution, that if vve exeme Christ from the rules of phisick, we peruert both true Theologie and physick, both Gods law and the law of nature:
this he makes his conclusion and resolution, that if we exeme christ from the rules of physic, we pervert both true Theology and physic, both God's law and the law of nature:
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vvhich how true it is, I referre the reader to that vvhich hath bene said already of Christs divine person, incarnation, nativitie, resurrection, entrance to his disciples ianuis clausis, and the general resurrection:
which how true it is, I refer the reader to that which hath be said already of Christ divine person, incarnation, Nativity, resurrection, Entrance to his Disciples ianuis clausis, and the general resurrection:
But to make an end with yow, we shal answere to your last subterfuge. So yet here is an other last subterfuge. And vvhat is this? That Christs body is glorified: & that this glorification geveth it supernatural preeminence &c. VVel, suppose that this be our last refuge or subterfuge, to rest vpon the glorification of Christs body:
But to make an end with you, we shall answer to your last subterfuge. So yet Here is an other last subterfuge. And what is this? That Christ body is glorified: & that this glorification Giveth it supernatural preeminence etc. Well, suppose that this be our last refuge or subterfuge, to rest upon the glorification of Christ body:
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and consequently in his natural dimensions, nor yet in any other essential propertie, therefore the glorification of Christs body exemes it not from the rules of Phisick.
and consequently in his natural dimensions, nor yet in any other essential property, Therefore the glorification of Christ body exemes it not from the rules of Physic.
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or els he is a great friend of physick, vvho so tediously beateth vpon the rules of phisicke ▪ in the supreme points of Theologie, vvhere physicke had no more to do, thē hath surge•ie, law, or Geometrie.
or Else he is a great friend of physic, who so tediously beats upon the rules of physic ▪ in the supreme points of Theology, where physic had no more to do, them hath surge•ie, law, or Geometry.
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as it is needles paynes to shape them new answeres ▪ Brentius for this kind of disputing, accounteth the Zuinglians litle better then Ethniks and Pagans.
as it is needles pains to shape them new answers ▪ Brent for this kind of disputing, accounteth the Zwinglians little better then Ethnics and Pagans.
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Luther for the same cause, at large, partly in •est, partly in earnest so revileth & refuteth Zuinglius and Occolampadius, as is vvonderful. In •ine he thus concludeth.
Luther for the same cause, At large, partly in •est, partly in earnest so revileth & refuteth Zwingli and Oecolampadius, as is wondered. In •ine he thus Concludeth.
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To the first taken from philosophie and phisicke, vvherein Calvin varied and stammered even as M. B. doth, sometimes denying that he vvould bynd Christ to philosophical or phisical rules:
To the First taken from philosophy and physic, wherein calvin varied and stammered even as M. B. does, sometime denying that he would bind christ to philosophical or physical rules:
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and yet by and by taking his argument thence, to shut Christ out of the sacrament, he answereth in these vvords ▪ Th•• Geometrical argument borowed from E•clide, that Christs body •• circumscribed,
and yet by and by taking his argument thence, to shut christ out of the sacrament, he Answers in these words ▪ Th•• Geometrical argument borrowed from E•clide, that Christ body •• circumscribed,
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and therefore ••• be at once but in one place, and so not in the Eucharist, is the very piller and foundation of the sacramentary learning. Th•• sus••yneth:
and Therefore ••• be At once but in one place, and so not in the Eucharist, is the very pillar and Foundation of the sacramentary learning. Th•• sus••yneth:
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and they can not defend them •elves ▪ Take from the Zuinglians their philosophical reas•ns ▪ quantulum remanebi• de magnis volumin•b•• omnium Sacramentariorum? How smale a portion 〈 … 〉 remay•e of the huge volumes of al the Sacramentaries? VVhich is to say in few vvords:
and they can not defend them •elves ▪ Take from the Zwinglians their philosophical reas•ns ▪ quantulum remanebi• de magnis volumin•b•• omnium Sacramentarians? How small a portion 〈 … 〉 remay•e of the huge volumes of all the Sacramentaries? Which is to say in few words:
VVhereas Calvin and his Sectaries so much brag of humane reason and phisical arguments taken from the phisical proprieties of humane bodies and preferre such reasoning before faith ▪ and shufle philosophie with Theologie: and to establish their absence of Christs body from the sacrament, rather leane to the persuasible reasons of philosophie,
Whereas calvin and his Sectaries so much brag of humane reason and physical Arguments taken from the physical proprieties of humane bodies and prefer such reasoning before faith ▪ and shuffle philosophie with Theology: and to establish their absence of Christ body from the sacrament, rather lean to the persuasible Reasons of philosophy,
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then to arguments deduced from holy scripture, let vs (saith this Protestant) on the contrarie side magnifie faith and attribute least of al to such phisical speculations.
then to Arguments deduced from holy scripture, let us (Says this Protestant) on the contrary side magnify faith and attribute least of all to such physical speculations.
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For the simplicitie of faith it is, which Christ commendeth vvhen he saith, To yow it is geven to know the mysteries of Gods kingdom. Thow O father hast hid these things from the wise,
For the simplicity of faith it is, which christ commends when he Says, To you it is given to know the Mysteres of God's Kingdom. Thou Oh father hast hid these things from the wise,
and only faith comprehendeth them, which are far beyond and without the reach and capacitie of reason? Here is an other answere, grounded vpon right Christianitie and Theologie,
and only faith comprehendeth them, which Are Far beyond and without the reach and capacity of reason? Here is an other answer, grounded upon right Christianity and Theology,
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And by the vvay, vvhereas Calvin faltring in his speech like one vncertaine vvhereon to rest, said he did not so much vrge his philosophical arguments,
And by the Way, whereas calvin faltering in his speech like one uncertain whereon to rest, said he did not so much urge his philosophical Arguments,
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yet can any man deny but they drew their arguments from the dregs of philosophie? The Anabaptists in like •o•t against Christs incarnation of his mother a virgin •uddle vp many places of scripture:
yet can any man deny but they drew their Arguments from the dregs of philosophy? The Anabaptists in like •o•t against Christ incarnation of his mother a Virgae •uddle up many places of scripture:
yet shal •• graunt that they fetch their doting opinion from the oracles of holy scripture and not from the ayde of prophane philosophi• And thus much for M. B his phisicke or philosophie.
yet shall •• grant that they fetch their doting opinion from the oracles of holy scripture and not from the aid of profane philosophi• And thus much for M. B his physic or philosophy.
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especially for that he concludeth by conference of S. Paule in an other place, that Christs body can not have such prerogative more then the glorified bodies of other Saints,
especially for that he Concludeth by conference of S. Paul in an other place, that Christ body can not have such prerogative more then the glorified bodies of other Saints,
That Catholikes put not the glorification of Christs body to be the only cause, vvhy Christs body is in the sacrament (for so the blessed virgin his mothers body should be there also, vvhich we beleeve to be in heaven most glorious & glorified:
That Catholics put not the glorification of Christ body to be the only cause, why Christ body is in the sacrament (for so the blessed Virgae his mother's body should be there also, which we believe to be in heaven most glorious & glorified:
though he gave it after an immortal and impassible maner:) only Catholiks shew by the supernatural excellences of a glorified body that Christs body is not subiect to the base rules of this corruptible life, of humane reason,
though he gave it After an immortal and impassable manner:) only Catholics show by the supernatural excellences of a glorified body that Christ body is not Subject to the base rules of this corruptible life, of humane reason,
and phisical prescription &c. yet for brevities sake, I vvil content myself vvith that one plain answere vvhich is made to Calvin obiecting the same argument, vvhich is this.
and physical prescription etc. yet for brevities sake, I will content myself with that one plain answer which is made to calvin objecting the same argument, which is this.
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This argument taken from the qualities of a glorified body in Christ and vs, proveth nothing lesse then that Christs body can not be geuen in many places.
This argument taken from the qualities of a glorified body in christ and us, Proves nothing less then that Christ body can not be given in many places.
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Likewise this prerogative of glorie agreeth to his flesh that whereas it is geven for foode of life to the members of his church which are dispersed over the whole world he is present in many places, which glorie our flesh lacketh.
Likewise this prerogative of glory agreeth to his Flesh that whereas it is given for food of life to the members of his Church which Are dispersed over the Whole world he is present in many places, which glory our Flesh lacketh.
Once had it may be lost. Scripture abused to prove contrarie assertions. His more general contradictorie preaching concerning preparation for receiving the sacrament.
Once had it may be lost. Scripture abused to prove contrary assertions. His more general contradictory preaching Concerning preparation for receiving the sacrament.
but be saued i••allibly, whatsoeuer their life be. CHAP. 22. ANd thus much concerning the veritie and substance of the sacrament, vvhich is the principal subiect of the first •. sermons.
but be saved i••allibly, whatsoever their life be. CHAP. 22. ANd thus much Concerning the verity and substance of the sacrament, which is the principal Subject of the First •. Sermons.
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& vvhile he pretendeth to f•ame in his auditory vpright cōscience & sincere life, that they may vvorthely receyue the sacramēt, he setteth them in the broad vvay to al iniquitie, al losenes of life, & presumptuous cōtinuance therein.
& while he pretendeth to f•ame in his auditory upright conscience & sincere life, that they may worthily receive the sacrament, he sets them in the broad Way to all iniquity, all looseness of life, & presumptuous Continuance therein.
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And hereof it foloweth, that good men in vvhom God dwelleth, are voyd of grosse and mortal sinnes, vvhich sever from God, and vvith vvhich so long as a man remayneth desiled,
And hereof it Followeth, that good men in whom God dwells, Are void of gross and Mortal Sins, which sever from God, and with which so long as a man remaineth defiled,
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If the righteous and iust man vvhen he studieth to do best, sinneth, and that grossely: if every •owre of the day he commit so many grosse and mortal sinnes as these vvords import (for in these mens divinitie al sinnes are mortal, none venial) & every mortal sinne sever a man from God,
If the righteous and just man when he studieth to do best, Sinneth, and that grossly: if every •owre of the day he commit so many gross and Mortal Sins as these words import (for in these men's divinity all Sins Are Mortal, none venial) & every Mortal sin sever a man from God,
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and that continually, so many hundred tymes in the day, is doubtles wicked, vniust, and vnrighteous: for that so perpetually he transgresseth the law of God, the true and infallible square of iustice and iniustice,
and that continually, so many hundred times in the day, is doubtless wicked, unjust, and unrighteous: for that so perpetually he Transgresseth the law of God, the true and infallible square of Justice and injustice,
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This is good, if he meant of the right faith, and stayd here, and proceeded no farther to exclude al other graces of God and his holy spirite. But he addeth:
This is good, if he meant of the right faith, and stayed Here, and proceeded no farther to exclude all other graces of God and his holy Spirit. But he adds:
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as by vvhich only instrument according to the scriptures, the redemption wrought by Christ is applied vnto our sowles And thus the Protestants teach commonly,
as by which only Instrument according to the Scriptures, the redemption wrought by christ is applied unto our Souls And thus the Protestants teach commonly,
and attributing it altogether to love and charitie. For thus he preacheth. In corporal foode we have two sorts of apprehensions, one by the eye: the other by the taist.
and attributing it altogether to love and charity. For thus he Preacheth. In corporal food we have two sorts of apprehensions, one by the eye: the other by the taist.
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And looke in what place thy hand and thy mouth, the taist and the stomake serves to thy body, in the same rome serves thy hart and affection to thy sowle.
And look in what place thy hand and thy Mouth, the taist and the stomach serves to thy body, in the same room serves thy heart and affection to thy soul.
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This is true doctrine, and this directly ouerthroweth the former, that faith is the only instrument of applying Christ to vs, that only faith iustifieth vs, and cleanseth the sowle.
This is true Doctrine, and this directly Overthroweth the former, that faith is the only Instrument of applying christ to us, that only faith Justifieth us, and Cleanseth the soul.
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Folowing the opinion of Iohn Calvin and the Lutherans before noted touching Christian faith, that it is a sure and infallible persuasion of Gods beneuolence towards vs, he exhorteth his auditors to hold fast such persuasiō, in these vvords:
Following the opinion of John calvin and the Lutherans before noted touching Christian faith, that it is a sure and infallible persuasion of God's benevolence towards us, he exhorteth his Auditors to hold fast such persuasion, in these words:
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nor hinder not thy persuasion. For if thow doubt, or in any wise diminish thy persuasiō thow dost diminish the health of thy sowle, thow leesest thy faith,
nor hinder not thy persuasion. For if thou doubt, or in any wise diminish thy persuasion thou dost diminish the health of thy soul, thou leesest thy faith,
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Hereof vve may gather, that after this doctrine, the best Christian and most faithful is he, vvhich hath the greatest confidence in gods fauour and mercy, and feareth lest his iudgements.
Hereof we may gather, that After this Doctrine, the best Christian and most faithful is he, which hath the greatest confidence in God's favour and mercy, and fears lest his Judgments.
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vvhich besides that it preseneth a number of desperat ruffians, execrable miscreants and heretikes before meeke harted and humble spirited saintes, vpon vvhom the holy ghost specially rest••h can hardly stād vvith that him self after preacheth, that the dearest seruants of God are cast in to terrible doubtings & wōderful pits of desperatiō.
which beside that it preseneth a number of desperate ruffians, execrable miscreants and Heretics before meek hearted and humble spirited Saints, upon whom the holy ghost specially rest••h can hardly stand with that him self After Preacheth, that the dearest Servants of God Are cast in to terrible doubtings & wondered pits of desperation.
For this is as much to say, as that the most faithful seruants of God are most faithles, the best are vvorst, his dearest are to him most odious and hateful as they vvho vvant a right faith and confidence in him, vvhereon intierly dependeth the health of their sowle, their quietnes of conscience and peace with God.
For this is as much to say, as that the most faithful Servants of God Are most faithless, the best Are worst, his dearest Are to him most odious and hateful as they who want a right faith and confidence in him, whereon entirely dependeth the health of their soul, their quietness of conscience and peace with God.
as vvhom they must attend for not only a mercyful father ▪ but also a iust iudge, one that iudgeth every man not according to this solifidian persuasion and presumption,
as whom they must attend for not only a merciful father ▪ but also a just judge, one that Judgeth every man not according to this solifidian persuasion and presumption,
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And yet this preaching vvere more tolerable, if he spared our Saviour him self, and set not him farther out of Gods fauour (as these men measure it according to this their presumptuous confidence) then the vvorst servant of God that ever vvas.
And yet this preaching were more tolerable, if he spared our Saviour him self, and Set not him farther out of God's favour (as these men measure it according to this their presumptuous confidence) then the worst servant of God that ever was.
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VVhere attributing to Christ the ful measure of that, vvhereof he alloweth to his seruants but a portion, vvhom yet he draweth to the very brinke of desteration, he manifestly teacheth, that Christ despayred fully and absolutely:
Where attributing to christ the full measure of that, whereof he alloweth to his Servants but a portion, whom yet he draws to the very brink of desteration, he manifestly Teaches, that christ despaired Fully and absolutely:
vne voix de desespoir luy est eschappee, in his french Harmonic vpon the Gospel) and the gehennical church of Geneva, in vvhose Catechisme Christ is subiected to the same torment of conscience and paynes of hel,
vne voix de desespoir luy est eschappee, in his french Harmonic upon the Gospel) and the gehennical Church of Geneva, in whose Catechism christ is subjected to the same torment of conscience and pains of hell,
saue that Christ susteyned that for a tyme, only a day or two, in the yard & on the crosse [ saith M. B. ] vvhich they must endure continually. VVhich doctrine invented or published by Calvin and Beza, taught in the Geneva Catechisme,
save that christ sustained that for a time, only a day or two, in the yard & on the cross [ Says M. B. ] which they must endure continually. Which Doctrine invented or published by calvin and Beza, taught in the Geneva Catechism,
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and here briefly vttered by M. B. besides that it taketh away one article of our faith (Christs descent in to hel) in effect marreth and destroyeth al articles of our Christian Creed,
and Here briefly uttered by M. B. beside that it Takes away one article of our faith (Christ descent in to hell) in Effect marreth and Destroyeth all Articles of our Christian Creed,
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& Christ of al gods seruants that ever vvere, vvas farthest from this measure, as being plunged in desperation in ful measure; then vvas Christ farthest of all other from being at peace vvith god:
& christ of all God's Servants that ever were, was farthest from this measure, as being plunged in desperation in full measure; then was christ farthest of all other from being At peace with god:
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and therefore was most vnfit to be a peace-maker for others, & to reconcile man to God, pacifying things in heaven and earth, vvhereas him self vvas not at peace vvith God,
and Therefore was most unfit to be a peacemaker for Others, & to reconcile man to God, pacifying things in heaven and earth, whereas him self was not At peace with God,
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and baptizeth by the name of their iustifying faith, dependes vpon the quiet state of a good conscience. This quiet state is troubled by nothing in the world but by sinne.
and baptizeth by the name of their justifying faith, depends upon the quiet state of a good conscience. This quiet state is troubled by nothing in the world but by sin.
thy conuersatiō man of necessitie be changed with thy hart, and be holy, honest & godly as thy hart is. VVe must love our neighbour, els we can not love God.
thy Conversation man of necessity be changed with thy heart, and be holy, honest & godly as thy heart is. We must love our neighbour, Else we can not love God.
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and except thow glorifie God by thy deeds, and make thy life holy to testifie thy holy faith, al is but vayne, al is but mere hipocrisie &c. If thy conversation be good, it is a sure token, that thow (hast a true faith and) art one with God.
and except thou Glorify God by thy Deeds, and make thy life holy to testify thy holy faith, all is but vain, all is but mere hypocrisy etc. If thy Conversation be good, it is a sure token, that thou (hast a true faith and) art one with God.
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true and lively faith is not in thee. Al vvhich and much more of like effect, in fine he plainly referreth to this conclusiō. So this ground holds fast.
true and lively faith is not in thee. All which and much more of like Effect, in fine he plainly Refers to this conclusion. So this ground holds fast.
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& sure reason, certain experience, and manifest scripture telleth vs, that to to many there are, vvho in the depth of their iniquitie say, The mercy of the lord is great, he wil be merciful to my sinnes be they never so many:
& sure reason, certain experience, and manifest scripture Telleth us, that to to many there Are, who in the depth of their iniquity say, The mercy of the lord is great, he will be merciful to my Sins be they never so many:
Vpon vvhich gradatiō he inveigheth against certain great men, whose oppressions of the poore, whose deadly feids with their owne companions would not burst out in so high a measure,
Upon which gradation he inveigheth against certain great men, whose oppressions of the poor, whose deadly feids with their own Sodales would not burst out in so high a measure,
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Out of al vvhich vve may & must conclude (and so M. B. him self teacheth vs) that faith in these men may be easely lost, vvhich being altogether fastned and tyed to good conscience,
Out of all which we may & must conclude (and so M. B. him self Teaches us) that faith in these men may be Easily lost, which being altogether fastened and tied to good conscience,
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But how matcheth this vvith his former preaching, that the best and most sincere Christians fal every day seuen tymes, yea seuenty times seuē tymes, and that in to grosse sinnes? Is not this as much as if he said ▪ that the best Christians every howre of the day become infidels,
But how Matches this with his former preaching, that the best and most sincere Christians fall every day seuen times, yea seuenty times seuē times, and that in to gross Sins? Is not this as much as if he said ▪ that the best Christians every hour of the day become Infidels,
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and al those offences, grosse, deadly, and damnable, after the Calvinists Theologie? Much more this doctrine repugneth to that vvhich Calvin, Beza, the vvhole church of Geneva,
and all those offences, gross, deadly, and damnable, After the Calvinists Theology? Much more this Doctrine repugneth to that which calvin, Beza, the Whole Church of Geneva,
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How oppo•ite and most evidently repugnant is this to the former preaching? If saith vvhere ever it be, be never idle but perpetually working wel by love and charitie, how saith he that they haue faith vvhich oppresse the poore, keep deadly feid, and so forth, vvhich are no vvorkes of Christian charitie,
How oppo•ite and most evidently repugnant is this to the former preaching? If Says where ever it be, be never idle but perpetually working well by love and charity, how Says he that they have faith which oppress the poor, keep deadly feid, and so forth, which Are no works of Christian charity,
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how saith he, that it is lost by evil life, and that God spoiles them of faith & hope of mercy vvhich commit such mortal sinnes? But a most vvicked, barbarous,
how Says he, that it is lost by evil life, and that God spoils them of faith & hope of mercy which commit such Mortal Sins? But a most wicked, barbarous,
& sensibly false paradox it is, to say that faith once had can not be lost, the contrary vvhereof vve see by lamentable experience of thowsands, vvho depart daily not only from Catholike faith to heretike,
& sensibly false paradox it is, to say that faith once had can not be lost, the contrary whereof we see by lamentable experience of thowsands, who depart daily not only from Catholic faith to heretic,
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& in heresie from one to an other, from Lutheran to Zuinglian or Calvinian, from Caluinian to Anabaptistical, from that to Triuitarian, Antitrinitarian, &c. but also from the general name and pretence of Christian faith to plain Apostasie, to Iudaisine, to Maho••ctisine, to Atheisme, VVith professors of vvhich gospel, as by vvitnesse of my L• of Canterburie, the English church is vvel replenished:
& in heresy from one to an other, from Lutheran to Zuinglian or Calvinian, from Calvinian to Anabaptistical, from that to Triuitarian, Antitrinitarian, etc. but also from the general name and pretence of Christian faith to plain Apostasy, to Iudaisine, to Maho••ctisine, to Atheism, With professors of which gospel, as by witness of my L• of Canterbury, the English Church is well replenished:
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Alas, we are come to sic a loath, disdain, & of•asting of this heavenly food (he meaneth Gods vvord) in this country, that where men in the beginning would have gane.
Alas, we Are come to sic a loath, disdain, & of•asting of this heavenly food (he means God's word) in this country, that where men in the beginning would have gane.
nor perhaps of Scotland, there the faith among the brethe••e, not only may, but also must of necessitie decay, vvhich vvithout this kind of preaching can not possibly continue? And if there be no such preaching preaching I meane by pastors lawfully sent (as in truth there is no•e nether in England nor yet in Scotland amongest al the ministers,
nor perhaps of Scotland, there the faith among the brethe••e, not only may, but also must of necessity decay, which without this kind of preaching can not possibly continue? And if there be no such preaching preaching I mean by Pastors lawfully sent (as in truth there is no•e neither in England nor yet in Scotland amongst all the Ministers,
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as of the English ministerie is best proved by the Puritanes, by Ca•twight, by Calvin ▪ by Beza, by Knox by the Scottish communion booke and election of ministers appointed there:
as of the English Ministry is best proved by the Puritanes, by Ca•twight, by calvin ▪ by Beza, by Knox by the Scottish communion book and election of Ministers appointed there:
and the first original and foundation of this new Scottish kirk in our age, layd by that seditions and infamous man Iohn Knox & his comparteners in despite and against the vvil of both magistrates,
and the First original and Foundation of this new Scottish kirk in our age, laid by that seditions and infamous man John Knox & his compartners in despite and against the will of both Magistrates,
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as vvel temporal as spiritual, that I mention not Catholike vvriters, vvho have made demonstration of this, against both Scottish and English in sundry writings) how can there be remayning any faith among them, vvhere is no orderly preaching of the vvord by any such lawful pastor orderly sent, vvho is so necesiarie to preserve this faith? And how plentifully is this most barbarous fansie refelled in the holy scripture by a nūber of examples, facts,
as well temporal as spiritual, that I mention not Catholic writers, who have made demonstration of this, against both Scottish and English in sundry writings) how can there be remaining any faith among them, where is no orderly preaching of the word by any such lawful pastor orderly sent, who is so necesiarie to preserve this faith? And how plentifully is this most barbarous fancy refelled in the holy scripture by a number of Examples, facts,
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and ended in the flesh; vvhere is declared that some vvho vvere sanctified by the blud of the new testament, afterwards despised & trode vnder their feete the sonne of God, & the same blud by which they had bene sanctified:
and ended in the Flesh; where is declared that Some who were sanctified by the blood of the new Testament, afterwards despised & trodden under their feet the son of God, & the same blood by which they had be sanctified:
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vvhere the Evangelist vvriteth plainly, and our Saviour him self teacheth vs, that some there are vvho gladly receiue the word of God and beleeue for a tyme, but vvhen trial and persecution cometh,
where the Evangelist writes plainly, and our Saviour him self Teaches us, that Some there Are who gladly receive the word of God and believe for a time, but when trial and persecution comes,
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And to vvhat purpose is it, that the Apostles exhort Christians to stand fast in their faith, that S. Paule threatningly vvarneth some Christians to become humble and thinke lowly of them selves:
And to what purpose is it, that the Apostles exhort Christians to stand fast in their faith, that S. Paul threateningly warneth Some Christians to become humble and think lowly of them selves:
If it vvere then an article of faith, that faith once had can never be lost, that God vvil never take faith from them, on vvhom he hath once bestowed it, vvhat vvit or vvisdom vvere there in these ether exhortations or threats? As much as if M. B. should exhort his ministers to continue men, & not become vvemen:
If it were then an article of faith, that faith once had can never be lost, that God will never take faith from them, on whom he hath once bestowed it, what wit or Wisdom were there in these either exhortations or Treats? As much as if M. B. should exhort his Ministers to continue men, & not become women:
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or threaten them that except they stood fast in their new gospel, they should never be able to passe from Scotland to Denmark ether on foote or horseback,
or threaten them that except they stood fast in their new gospel, they should never be able to pass from Scotland to Denmark either on foot or horseback,
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And as foolish and impious is Calvins answere to these and the like places, that the Apostles, Evangelists, Christ, and al scripture speake vnproperly:
And as foolish and impious is Calvins answer to these and the like places, that the Apostles, Evangelists, christ, and all scripture speak unproperly:
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And vvhat can be devised more pregnant and forcible against this, then that vvhich the Apostle Paule vvriteth to the Hebrews? that some vvho vvere endued vvith faith,
And what can be devised more pregnant and forcible against this, then that which the Apostle Paul writes to the Hebrews? that Some who were endued with faith,
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and that in the most high and excellent degree, vvho vvere once illuminated & after their illumination had tasted the heavenly gift, were made partakers of the holy ghost, had moreouer tasted the good word of God,
and that in the most high and excellent degree, who were once illuminated & After their illumination had tasted the heavenly gift, were made partakers of the holy ghost, had moreover tasted the good word of God,
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and powers of the world to come, vvhich is to yeld them al the prerogatiues and tastings of Gods grace, vvhich M. B. somtime talketh of and chalengeth to his elect:
and Powers of the world to come, which is to yield them all the prerogatives and tastings of God's grace, which M. B. sometime talketh of and challenges to his elect:
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If true faith once had can never be lost, vvhat commentarie vvil M. B. make of these vvords? I omit to produce fathers of the primitive Church, of vvhom no one from the first to the last ever dreamed of this Caluiniā frensie.
If true faith once had can never be lost, what commentary will M. B. make of these words? I omit to produce Father's of the primitive Church, of whom no one from the First to the last ever dreamed of this Calvinian frenzy.
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Yet if M. B. have mind to see this in them refelled generally by scripture, let him reade S. Austin (vvho most of al other vvas by reason of the heresies of his tyme concerning grace, exercised in this kind of argumēt) & he shal find inough to satis••e a reasonable man.
Yet if M. B. have mind to see this in them refelled generally by scripture, let him read S. Austin (who most of all other was by reason of the heresies of his time Concerning grace, exercised in this kind of argument) & he shall find enough to satis••e a reasonable man.
reward for vvhich in this life vve labour, and is proper to the next, and by gods ordinance appointed for the blessed sowles and angels confirmed in grace:
reward for which in this life we labour, and is proper to the next, and by God's Ordinance appointed for the blessed Souls and Angels confirmed in grace:
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that is in one vvord, to make men beleeve they are already sure of heaven and salvation, vvho by this very presumptiō are in the broad and most certain vvay to hel and eternal damnation.
that is in one word, to make men believe they Are already sure of heaven and salvation, who by this very presumption Are in the broad and most certain Way to hell and Eternal damnation.
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But because if I should proceed in this sort vvith the rest of these two last sermons, I perceive I should fal in to that tedious prolivitie, vvhich I most covet to avoid, I vvil therefore only vvrite downe shortly M. B. his straūge assertions concerning faith and vvorks;
But Because if I should proceed in this sort with the rest of these two last Sermons, I perceive I should fall in to that tedious prolivitie, which I most covet to avoid, I will Therefore only write down shortly M. B. his strange assertions Concerning faith and works;
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even as the meate vvhich vve eate & tast better nurrisheth our body then that vve only feed our eye vvithal. III. VVhere the conversation is not holy, let men speake what they wil: there the h•r• is defiled, there this true and liuely faith hes no place. Contra.
even as the meat which we eat & taste better nurrisheth our body then that we only feed our eye withal. III. Where the Conversation is not holy, let men speak what they will: there the h•r• is defiled, there this true and lively faith hes no place. Contra.
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Be our conuersation never so vvicked, howsoeuer ••• bodies be losed to al dissolution, faith ever remaineth, the fier of true faith is never put out, suppose it be covered. IIII. The gift of faith where ever it be, & in what hart soeuer, is never idle, but perpetually working:
Be our Conversation never so wicked, howsoever ••• bodies be losed to all dissolution, faith ever remains, the fire of true faith is never put out, suppose it be covered. IIII. The gift of faith where ever it be, & in what heart soever, is never idle, but perpetually working:
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In some of our great men, their oppressions of the poore, their deadly feids with their owne companions burst out in sick an high measure as shew that they advise not wel with their consciences, wherein depends faith.
In Some of our great men, their oppressions of the poor, their deadly feids with their own Sodales burst out in sick an high measure as show that they Advice not well with their Consciences, wherein depends faith.
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murther and adulterie as Dauid did, they never leese the spirite of God. So then God dwelleth in them, notwithstanding their continual sinnes. VI. A Christian man living dissolutely in sinne, can not have faith and confidence in the mercy of God.
murder and adultery as David did, they never lose the Spirit of God. So then God dwells in them, notwithstanding their continual Sins. VI. A Christian man living dissolutely in sin, can not have faith and confidence in the mercy of God.
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For how may be have faith in the mercy of God, whose conscience witnesseth to him daily, that for his manifold sinnes Gods wrath is kindled against him? A hurt conscience man ever doubt:
For how may be have faith in the mercy of God, whose conscience Witnesseth to him daily, that for his manifold Sins God's wrath is kindled against him? A hurt conscience man ever doubt:
For els he hath not faith, that being by M. B. & Calvin defined, a stark and strong persuasion in Gods mercy. VII. It is true and certain that the spoonkes of faith, which are kindled in the har• by the spirit of God, certain it is they may be smored for a long tyme:
For Else he hath not faith, that being by M. B. & calvin defined, a stark and strong persuasion in God's mercy. VII. It is true and certain that the spoonkes of faith, which Are kindled in the har• by the Spirit of God, certain it is they may be smored for a long time:
The effects of a lively faith wil be so interrupted, thy lusts and affection, wil so preuail for a long time that in the mynd and hart and conscience of him, who hath so oppressed & smored his faith, it wil come to passe that in his owne iudgement he wil think him self an outcast and reprobate. Contra.
The effects of a lively faith will be so interrupted, thy Lustiest and affection, will so prevail for a long time that in the mind and heart and conscience of him, who hath so oppressed & smored his faith, it will come to pass that in his own judgement he will think him self an outcast and Reprobate. Contra.
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The spirit of God in mās hart can not be idle, but the spoonkes in the meane tyme that the body is cast lose to dissolutions, these spoonkes are accusing thy dissolutions:
The Spirit of God in men heart can not be idle, but the spoonkes in the mean time that the body is cast loose to dissolutions, these spoonkes Are accusing thy dissolutions:
he sawle to vtter these words ains in 24. howres: Alas I offend God &c. Then a man that feeles these motions ever once in 24. howres (vvhich is no very long tyme ) yea seeles them vvorking a continual remorse (vvhich is a great deale shorter) and is a right Protestant endued vvith the faith here declared (proper to the elect) how vile soever his life be, can never thinke him self a reprobate, •eeling in his hart once in 24. howres, yea feeling continually these spoonkes of faith, and motions of the holy spirit, vvhich assure him the contrarie. VIII.
he sawle to utter these words ains in 24. hours: Alas I offend God etc. Then a man that feels these motions ever once in 24. hours (which is no very long time) yea seels them working a continual remorse (which is a great deal shorter) and is a right Protestant endued with the faith Here declared (proper to the elect) how vile soever his life be, can never think him self a Reprobate, •eeling in his heart once in 24. hours, yea feeling continually these spoonkes of faith, and motions of the holy Spirit, which assure him the contrary. VIII.
The children of God (such as right Caluinists are know assuredly by faith, that they are the elect of God And this is the difference betwene the Catholike or Papist,
The children of God (such as right Calvinists Are know assuredly by faith, that they Are the elect of God And this is the difference between the Catholic or Papist,
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The miserable men contents them with a general faith, that leanes only on the truth of God (vvhereas the Calvinists have a special faith, which leanes vpon the lying fansie of man whereby I know that the promises of God are true.
The miserable men contents them with a general faith, that leans only on the truth of God (whereas the Calvinists have a special faith, which leans upon the lying fancy of man whereby I know that the promises of God Are true.
And this particular application is the specifike difference, the chief marke and proper note, whereby our faith is discerned from al the pretended faiths of al the sects of the world.
And this particular application is the specifike difference, the chief mark and proper note, whereby our faith is discerned from all the pretended faiths of all the Sects of the world.
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And this is the specifike difference betwene them and al other, not only Catholiks but even Protestants, Lutherans, Zuinglians, Anabaptists, Trinitarians, Parlament Protestāts or Princifidia•s of England &c. that al and singular Calvinists (after the Scottish order) and vvith them perhaps out English Puritans, know most certainly even by faith, that they be elect,
And this is the specifike difference between them and all other, not only Catholics but even Protestants, Lutherans, Zwinglians, Anabaptists, Trinitarians, Parliament Protestants or Princifidia•s of England etc. that all and singular Calvinists (After the Scottish order) and with them perhaps out English Puritans, know most Certainly even by faith, that they be elect,
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There is ••• a sinne which we cōmit, but it banishes light, and casts a slough ouer the eye of our faith, whereby we doubt and stammer in our sight &c. It comes to passe that in our owne iudgement we thinke our selves of casts and reprobats.
There is ••• a sin which we commit, but it Banishes Light, and Cast a slough over the eye of our faith, whereby we doubt and stammer in our sighed etc. It comes to pass that in our own judgement we think our selves of Cast and Reprobates.
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For so offending we can not have a starke persuasion that God wil be merciful to vs. Ergo the elect know not by faith, that they are of the number of Gods chosen.
For so offending we can not have a stark persuasion that God will be merciful to us Ergo the elect know not by faith, that they Are of the number of God's chosen.
VVhich doubting, yea wonderful and marvelous doubting, so far forth that in their iudgement they thinke the contrarie, they thinke them selves reprobates, seing it oft tymes chaunceth to the best ▪ Protestants,
Which doubting, yea wondered and marvelous doubting, so Far forth that in their judgement they think the contrary, they think them selves Reprobates, sing it oft times chanceth to the best ▪ Protestants,
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hereof this specifike differēce betwene them & al others, is made a very general cōmuniō to them vvith al other sectaries, and they left no surer of their saluation,
hereof this specifike difference between them & all Others, is made a very general communion to them with all other sectaries, and they left no Surer of their salvation,
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Nay farther, vvhereas the Scottish Protestants have such terrible doubtings of their election and saluation as here M. B. confesseth, vvhich the Lutherans and Anabaptists have not,
Nay farther, whereas the Scottish Protestants have such terrible doubtings of their election and salvation as Here M. B. Confesses, which the Lutherans and Anabaptists have not,
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and that it discerneth the faith of those Lutherans and Anabaptists from the faith of al sects in the world, be they Calvinists Scottish, Genevian, Puritan or other, rather then of M. B. and the Scottish Calvinists, vvho of their election and saluation doubt so terribly, as in deed they have iust cause. IX.
and that it discerneth the faith of those Lutherans and Anabaptists from the faith of all Sects in the world, be they Calvinists Scottish, Genevian, Puritan or other, rather then of M. B. and the Scottish Calvinists, who of their election and salvation doubt so terribly, as in deed they have just cause. IX.
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for that the Apostle (if vve beleeve M. B. expositiō, or if it be credible that S. Paule ever dreamed of this Lutheran devise) cals it a substantial ground,
for that the Apostle (if we believe M. B. exposition, or if it be credible that S. Paul ever dreamed of this Lutheran devise) calls it a substantial ground,
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If then your faith man be, and wil be stil doubting, stammering, vvauering, and vncertain; then is not your faith, such a faith as the Apostle describes:
If then your faith man be, and will be still doubting, stammering, wavering, and uncertain; then is not your faith, such a faith as the Apostle describes:
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it is no substantial ground, no evidence or demonstration: and it vvas no offence of the Catholikes, to cal it an vncertain opiniō fleeting in the brayne, vvhich now your self confesse to be the very nature of your Genevian faith, saying that ever it hes be, it wil be, and man be doubting.
it is no substantial ground, no evidence or demonstration: and it was no offence of the Catholics, to call it an uncertain opinion fleeting in the brain, which now your self confess to be the very nature of your Genevian faith, saying that ever it hes be, it will be, and man be doubting.
as likewise al that are not dissemblers, but speake as they meane, and meane as they speake, without question have faith vvrought in them by the holy spirit.
as likewise all that Are not dissemblers, but speak as they mean, and mean as they speak, without question have faith wrought in them by the holy Spirit.
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Sixtly ▪ ye men also try whether ye be in love & charitie with your neighbour. Loue is the only marke whereby the children of Christ and members of his body are knowen from the rest of the world.
Sixty ▪ you men also try whither you be in love & charity with your neighbour. Love is the only mark whereby the children of christ and members of his body Are known from the rest of the world.
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and can not abide to heare of any merite in Christians or Christ him selfe) vvhich beleeve that Christ by his passiō merited our redemption, sanctification, and salvation, have faith.
and can not abide to hear of any merit in Christians or christ him self) which believe that christ by his passion merited our redemption, sanctification, and salvation, have faith.
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The whole weight (saith he) of our trial stands chiefly vpon this point, to see whether we be in faith or n•t, to examine whether Christ dwels in vs by faith or not.
The Whole weight (Says he) of our trial Stands chiefly upon this point, to see whither we be in faith or n•t, to examine whither christ dwells in us by faith or not.
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For vvhich trial and examination he geveth vs so many sure, certain, & doubtles markes, markes vvhereby without question vve may know vvhere this faith is found:
For which trial and examination he Giveth us so many sure, certain, & doubtless marks, marks whereby without question we may know where this faith is found:
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though once in ten yeare, honest conversation, plain dealing, love of our neighbour (to vvhich by like right and reason he may adde al other civil & moral vertues) beleef in Christs death and passion.
though once in ten year, honest Conversation, plain dealing, love of our neighbour (to which by like right and reason he may add all other civil & moral Virtues) belief in Christ death and passion.
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VVhere these markes be found, he putteth it for sure and certaine, vvithout doubt and question, that al such men have the right, true, & iustifying faith.
Where these marks be found, he putteth it for sure and certain, without doubt and question, that all such men have the right, true, & justifying faith.
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And these few so palpable contradictions found in so smale a compasse, may suffice to declare vvith vvhat substance of diuinitie and constancie of doctrine these men feed their miserable auditors.
And these few so palpable contradictions found in so small a compass, may suffice to declare with what substance of divinity and constancy of Doctrine these men feed their miserable Auditors.
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as a beggers cloke of divers peeces and colours) especially if I should compare them also vvith his former sermons: as for example: in his third sermon;
as a beggars cloak of diverse Pieces and colours) especially if I should compare them also with his former Sermons: as for Exampl: in his third sermon;
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as by which vve best of al grip Christ and applie him to our sowles, better then by faith &c. These and many more must be omitted, both for brevities sake,
as by which we best of all grip christ and apply him to our Souls, better then by faith etc. These and many more must be omitted, both for brevities sake,
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and also because in this and such like it may be answered in his behalf, that to require of him or any other of his profession, to make their doctrine ech part agreable to other in places so far distant, is vnreasonable and against the tenor and qualitie of their gospel, vvhich euermore varieth and altereth.
and also Because in this and such like it may be answered in his behalf, that to require of him or any other of his profession, to make their Doctrine each part agreeable to other in places so Far distant, is unreasonable and against the tenor and quality of their gospel, which evermore varieth and altereth.
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VVhich libertie also M. B. closely insinuateth and chalengeth to him self in these Sermons, vvilling his auditors in the second of them, to take this for the present, vntil he have more insight in these matters:
Which liberty also M. B. closely insinuates and challenges to him self in these Sermons, willing his Auditors in the second of them, to take this for the present, until he have more insight in these matters:
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I omit also, vvhich yet is very markable, and diligently to be noted, that for al these blind contrarie assertions he stil alleageth scripture as vvel for one part as the other.
I omit also, which yet is very markable, and diligently to be noted, that for all these blind contrary assertions he still allegeth scripture as well for one part as the other.
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For vvhich text (refeiring it to faith as he doth) that we always are in doubt of our faith or any part thereof, vve may looke for it in the Apostle til our eyes be out, and never find it.
For which text (refeiring it to faith as he does) that we always Are in doubt of our faith or any part thereof, we may look for it in the Apostle till our eyes be out, and never find it.
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They covet to be taken for doctors of the law, and preachers of the gospel, vvhereas they vnderstand nether what things they speake, nor whereof they affirme.
They covet to be taken for Doctors of the law, and Preachers of the gospel, whereas they understand neither what things they speak, nor whereof they affirm.
For what is his discourse in these 2. Sermons touching preparation? Forsooth that to the vvorthy receiving of the Lords supper, is required preparation, vvhich conteynes many parts, that the communicant have true faith in Christ, love God, love his neighbour, pray, be merciful, bring forth good fruits, glorisie God in vvord and deed, be sorie for sinne cōmitted •heretofore,
For what is his discourse in these 2. Sermons touching preparation? Forsooth that to the worthy receiving of the lords supper, is required preparation, which contains many parts, that the communicant have true faith in christ, love God, love his neighbour, pray, be merciful, bring forth good fruits, glorisie God in word and deed, be sorry for sin committed •heretofore,
& diligently eschew it for the tyme to come, hate sinne and also have sorow for it. For it is not inough to hate it, if thow lament not the committing of it,
& diligently eschew it for the time to come, hate sin and also have sorrow for it. For it is not enough to hate it, if thou lament not the committing of it,
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(vvherein he speaketh like a Papist or Catholike not like a Gospelling Protestant, this being flat against the common vvriting of his maisters, Luther, Calvin, Musculus, Melanchton, Beza &c. yea against his owne Scottish communion booke.
(wherein he speaks like a Papist or Catholic not like a Gospel in Protestant, this being flat against the Common writing of his masters, Luther, calvin, Musculus, Melanchthon, Beza etc. yea against his own Scottish communion book.
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For it was one of Luthers capital articles condemned by the Romane See, and after stubbornely mainteined by him and his sectaries as an article most true, Christian, and godly, plane & manifeste Christianissimus, that such contrition and lamenting for sinne,
For it was one of Luthers capital Articles condemned by the Roman See, and After stubbornly maintained by him and his sectaries as an article most true, Christian, and godly, plane & manifest Christianissimus, that such contrition and lamenting for sin,
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and the Scottish communion booke speaking of this verie point, saith that the Lord requireth no other worthines on our part, lut that we vrfaynedly ackowlege our naughtines and imperfection) briefly and in summe, the person that vvould vvorthely receive the supper, must trie his conscience in these 2. points;
and the Scottish communion book speaking of this very point, Says that the Lord requires no other worthiness on our part, Lut that we vrfaynedly ackowlege our naughtiness and imperfection) briefly and in sum, the person that would worthily receive the supper, must try his conscience in these 2. points;
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and to make others suppose that he hath a verie divine and high opinion of their supper, to the receiving vvhereof such great preparation is required But vvilt thow see good reader al this overthrowen in one sentence? Marke his first proposition, in the first page of these last Sermons, wherein he avoweth preparation to be always at al times as wel necessarie for hearing the siwple word, as for receiving the visible sacrament:
and to make Others suppose that he hath a very divine and high opinion of their supper, to the receiving whereof such great preparation is required But wilt thou see good reader all this overthrown in one sentence? Mark his First proposition, in the First page of these last Sermons, wherein he avoweth preparation to be always At all times as well necessary for hearing the siwple word, as for receiving the visible sacrament:
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The Apostle in the words that we have read, 1. Cor. 11. v. 28. gives his commaund, that we should not come to the table of the Lord, we should not come to the hearing of the word rashly, but with reverence:
The Apostle in the words that we have read, 1. Cor. 11. v. 28. gives his command, that we should not come to the table of the Lord, we should not come to the hearing of the word rashly, but with Reverence:
as for receiving the sacrament? To le• rest for a vvhile the grosse absurditie and vile consequence vvhich dependeth hereon, l•• vs first learne vvhere yow find this kind of Theologie? Yow answere:
as for receiving the sacrament? To le• rest for a while the gross absurdity and vile consequence which dependeth hereon, l•• us First Learn where you find this kind of Theology? You answer:
and not only that, but also geves his admonition and commaund, that we should not come to the table of the lord, we should not come to the hearing of the word rashly ▪ but with reverence &c. Let vs consider the text in the Apostle.
and not only that, but also gives his admonition and command, that we should not come to the table of the lord, we should not come to the hearing of the word rashly ▪ but with Reverence etc. Let us Consider the text in the Apostle.
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VVhere find yow here, that a man must come vvith such reverence, as yow tel vs of, to heare the word? Yea vvhere find yow the vvord mentioned at al, ether in that verse,
Where find you Here, that a man must come with such Reverence, as you tell us of, to hear the word? Yea where find you the word mentioned At all, either in that verse,
& then to father it on the blessed Apostle, and namely in this place vvhere it is most repugnant to the vvhole drift of the Apostles atgumēt? VVhat one, I vvil not say of the Apostles,
& then to father it on the blessed Apostle, and namely in this place where it is most repugnant to the Whole drift of the Apostles atgument? What one, I will not say of the Apostles,
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or sense of Christianitie, ever wrote or affirmed, that Gods vvord could not be heard fruitfully but of such men as vvere first indued with the love of god, and then vvith the love of their neighbour, in and for god, and had such other vertuous dispositions,
or sense of Christianity, ever wrote or affirmed, that God's word could not be herd fruitfully but of such men as were First endued with the love of god, and then with the love of their neighbour, in and for god, and had such other virtuous dispositions,
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as here yow require in your communicants? Doth not the vvhole course and scope of the new testament shew infinit dissimilitude betwene the vvord of God,
as Here you require in your communicants? Does not the Whole course and scope of the new Testament show infinite dissimilitude between the word of God,
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and this sacrament of God in this respect? & vvithal resel this your to grosse folie? VVhereas the sacrament in the verie place by yow read to your auditors (if ye read truly) is peculiarly appointed for the good and holy, those that have tried and examined vvel them selves:
and this sacrament of God in this respect? & withal resel this your too gross folly? Whereas the sacrament in the very place by you read to your Auditors (if you read truly) is peculiarly appointed for the good and holy, those that have tried and examined well them selves:
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to illuminate the faithles, as to continue the light kindled in the faithful? Do not the vvritings and preachings of Christ and his Apostles confirme this • Preached they not alike to Iew & Gentil, to Idolaters, to Pagans, to sacrilegious persons of al sorts, blind for their faith,
to illuminate the faithless, as to continue the Light kindled in the faithful? Do not the writings and preachings of christ and his Apostles confirm this • Preached they not alike to Iew & Gentil, to Idolaters, to Pagans, to sacrilegious Persons of all sorts, blind for their faith,
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and abominable for their life, vvhereof many knew not God, much lesse loved him, and so could not love their neighbour for him? And yet this preaching doubtles vvas vvithout al sinne, ether in the Apostles vvho thus preached indifferently to al,
and abominable for their life, whereof many knew not God, much less loved him, and so could not love their neighbour for him? And yet this preaching doubtless was without all sin, either in the Apostles who thus preached indifferently to all,
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In the first primitiue church, vvhich vvas immediatly planted by the Apostles, preaching of the vvord vvas stil publike & vniversal to Heathen no lesse them Christi• ▪ & after,
In the First primitive Church, which was immediately planted by the Apostles, preaching of the word was still public & universal to Heathen no less them Christi• ▪ & After,
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for the space of 400. yeres the same maner of preaching the vvord continued, vvith expresse order taken by the church, by hundreds of bis•hops in very general Synodes, that nether Pagan nor Iew, nor heretike, should be excluded from the presence and communication thereof, from hearing the word of god;
for the Molle of 400. Years the same manner of preaching the word continued, with express order taken by the Church, by hundreds of bis•hops in very general Synods, that neither Pagan nor Iew, nor heretic, should be excluded from the presence and communication thereof, from hearing the word of god;
it being most cleare and certain, that Christ, his Apostles, al auncient Bisshops, vvithout any sinne or offence of any part ether of the preacher or of the heater, preached the vvord to Ievves, Gentils, idolaters, vsurers ▪ adulterers, publicans, men and vvomen living in al sinne of body and sowle ▪ hereof the deduction is manifest, that by like reason the sacrament vvithout sinne of ether part, may be delivered and received of Iewes, of Gentils, of Idolaters, of adulterers, of vsurers, of slannderers, of men never so sinful and vvicked.
it being most clear and certain, that christ, his Apostles, all ancient Bishops, without any sin or offence of any part either of the preacher or of the heater, preached the word to Jewish, Gentiles, Idolaters, usurers ▪ Adulterers, Publicans, men and women living in all sin of body and soul ▪ hereof the deduction is manifest, that by like reason the sacrament without sin of either part, may be Delivered and received of Iewes, of Gentiles, of Idolaters, of Adulterers, of usurers, of slannderers, of men never so sinful and wicked.
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VVith vvhich qualities albeit perhaps the elect bretherne of Calvins institution be commonly indued, vvho vsually as M. B. vvitnesseth, fal in to such grosse sinnes not only seven times but even seventie times seven times, that is almost five hundred times every day;
With which qualities albeit perhaps the elect brethren of Calvins Institution be commonly endued, who usually as M. B. Witnesseth, fall in to such gross Sins not only seven times but even seventie times seven times, that is almost five hundred times every day;
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Now to end this matter, let vs consider one other like general example, vvherein he vniversally both gainsaieth him self, marreth al his deuout preaching,
Now to end this matter, let us Consider one other like general Exampl, wherein he universally both gainsaieth him self, marreth all his devout preaching,
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Towards the end of his secōd sermō, thus he armeth them against al tentatiōs and teacheth them how they shal find repose in their conscience, be their sinnes never so great, their contempt of God and despising of his commaundements never so notorious and horrible,
Towards the end of his secōd sermon, thus he armeth them against all tentations and Teaches them how they shall find repose in their conscience, be their Sins never so great, their contempt of God and despising of his Commandments never so notorious and horrible,
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if ever thow felt the love and favour of god in thy hart &c. Remember on this, and repose thy assurance on this, that as he loved thee ains, he wil love the ay,
if ever thou felt the love and favour of god in thy heart etc. remember on this, and repose thy assurance on this, that as he loved thee ains, he will love the ay,
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And looke what gift or grace, or what taist of the power of the world to come, that euer the lord gave to his creatures in this life, to that same degree of mercy he shal restore his creature,
And look what gift or grace, or what taist of the power of the world to come, that ever the lord gave to his creatures in this life, to that same degree of mercy he shall restore his creature,
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This lesson he vvilleth his audience to locke vp in their harts & remember on it faithfully, as a most vvorthy comfort and me •icament for their conscience.
This Lesson he willeth his audience to lock up in their hearts & Remember on it faithfully, as a most worthy Comfort and me •icament for their conscience.
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I vvil not spend time in re•uting this strau•ge doctrine, nether how it contrarieth the scripture of the Apostles and Euangelists in a number of places. And yet I may no:
I will not spend time in re•uting this strau•ge Doctrine, neither how it contrarieth the scripture of the Apostles and Evangelists in a number of places. And yet I may no:
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but also in the very forme of vvords and maner of phrase, most vvickedly, yea like a flat Apostata & enemy of the Apostles & al Apostolical doctrine, he directly opposeth him self to the Apostle.
but also in the very Form of words and manner of phrase, most wickedly, yea like a flat Apostata & enemy of the Apostles & all Apostolical Doctrine, he directly Opposeth him self to the Apostle.
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For vvhereas S. Paule saith, that such Christians ▪ as have once bene made partakers of gods graces and gifts ▪ and have taisted the word of god and power of the world •• come, vvhen such men become Apostataes,
For whereas S. Paul Says, that such Christians ▪ as have once be made partakers of God's graces and Gifts ▪ and have taisted the word of god and power of the world •• come, when such men become Apostates,
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or taisted the power of the world to come, fal they never so desperatly, in to vvhat dissolution of body and sowle soeuer, most certain and sure it is, that before their death they shal recover & be restored to the same grace & degree of mercy againe.
or taisted the power of the world to come, fall they never so desperately, in to what dissolution of body and soul soever, most certain and sure it is, that before their death they shall recover & be restored to the same grace & degree of mercy again.
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Yea vvhich is far more vvonderful, and far more opposite to S. Paule, he assureth vs that such bad Christians can never fal to such Apostasie as S. Paule speaketh of, they can never vtterly leese faith, never leese the spirite:
Yea which is Far more wondered, and Far more opposite to S. Paul, he assureth us that such bad Christians can never fall to such Apostasy as S. Paul speaks of, they can never utterly lose faith, never lose the Spirit:
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And this being spoken by the vvay, returne vve vnto our former lesson, vvhich he vvilled vs to lock vp in our harts as a most worthy comfort, and let vs consider vvhether it be not such a rule of desperate losenes and al iniquitie,
And this being spoken by the Way, return we unto our former Lesson, which he willed us to lock up in our hearts as a most worthy Comfort, and let us Consider whether it be not such a Rule of desperate looseness and all iniquity,
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if he be, or some times vvas no hipocrite, but spake as he meant: if in hart he be, or have bene pitifully affected towards the afflicted: if he love his neighbour: if his conversation be honest:
if he be, or Some times was no hypocrite, but spoke as he meant: if in heart he be, or have be pitifully affected towards the afflicted: if he love his neighbour: if his Conversation be honest:
if he can be content to forgeue iniuries, or at any time have bene thus qualified &c. al and every of these be sure and certain arguments of a right faith,
if he can be content to forgive injuries, or At any time have be thus qualified etc. all and every of these be sure and certain Arguments of a right faith,
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Now for other Protestants, such as dare not venture so far vpon on•y faith, but thinke charitie necessarie also, such as are the civil Lutherans, Adiaphorists, Melancthonists,
Now for other Protestants, such as Dare not venture so Far upon on•y faith, but think charity necessary also, such as Are the civil Lutherans, Adiaphorists, Melancthonists,
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to set them to helward after the rest, he geveth like assurance, that if since they vvere borne, they euer felt in their harts any grace of God, any love, any charitie, any such operation of his holy spirite:
to Set them to hellward After the rest, he Giveth like assurance, that if since they were born, they ever felt in their hearts any grace of God, any love, any charity, any such operation of his holy Spirit:
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VVhich good & vvholesome evangelical doctrine, because vve are vvilled to lock vp in our harts and remember it faithfully, I vvil for my better memorie bring it to a sillogisme, of vvhich let this stand for the first or maior proposition:
Which good & wholesome Evangelical Doctrine, Because we Are willed to lock up in our hearts and Remember it faithfully, I will for my better memory bring it to a syllogism, of which let this stand for the First or mayor proposition:
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VVhat soeuer man God ever loued and indued vvith faith at any time in al his life, that man is elect: him god wil love perpetually, and so he is sure of heaven,
What soever man God ever loved and endued with faith At any time in all his life, that man is elect: him god will love perpetually, and so he is sure of heaven,
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or patient, mild, modest, continent, chast, or vvise and prudent, or valiant, or fearing God, yea or had •t any time but one good thought (vvhich doubtles doth proceed from God,
or patient, mild, modest, continent, chaste, or wise and prudent, or valiant, or fearing God, yea or had •t any time but one good Thought (which doubtless does proceed from God,
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This proposition is also at large, and in very plaine termes avowed by M. B. Hereof it folovveth, that every man vvho once in 40. yeres hath felt any good motion in any of these graces or the like,
This proposition is also At large, and in very plain terms avowed by M. B. Hereof it Followeth, that every man who once in 40. Years hath felt any good motion in any of these graces or the like,
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but some times in his life hath some one or other of these good motions? Some of vvhich, the very light of nature and natural conscience stirreth vp in al men at one time or other.
but Some times in his life hath Some one or other of these good motions? some of which, the very Light of nature and natural conscience stirs up in all men At one time or other.
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that vve should not play the hipocrites, but speake as vve meane ▪ vve should live honestly, succour the afflicted, &c. For neglect vvhereof, our conscience condemneth vs before the iudgement seate of God,
that we should not play the Hypocrites, but speak as we mean ▪ we should live honestly, succour the afflicted, etc. For neglect whereof, our conscience Condemneth us before the judgement seat of God,
And therefore vvhereas M. B. against al reason, against •l Theologie, against the Apostle, and al Apostles and Euangelists of Christ that ever vvere, telleth his auditors,
And Therefore whereas M. B. against all reason, against •l Theology, against the Apostle, and all Apostles and Evangelists of christ that ever were, Telleth his Auditors,
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vvhat one of his auditors or disciples is so simple, but he can deduce one farther conclusion out of these premisses, that he may live how he vvil, he may do vvhat he please:
what one of his Auditors or Disciples is so simple, but he can deduce one farther conclusion out of these premises, that he may live how he will, he may do what he please:
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he may freely folow the lusts of his flesh in al catnalitie and sensualitie, having assurance before hand from this preacher, that he shal never be damned for it:
he may freely follow the Lustiest of his Flesh in all catnalitie and sensuality, having assurance before hand from this preacher, that he shall never be damned for it:
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& this is not to preach God, but Epicure, not Christ, but Antichrist, not civil and moral honestie as becometh an honest civil man, much lesse as becometh an Euangelist and preacher of Christian pietie and religion.
& this is not to preach God, but Epicure, not christ, but Antichrist, not civil and moral honesty as Becometh an honest civil man, much less as Becometh an Evangelist and preacher of Christian piety and Religion.
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and briefly in ••eed of making preparation to the vvorthy receiuing of their lords supper (except Satan be their lord) this is to prepare men to celebrate the Supper and feasts of Bacchus and Venus, of Lupercalia and Bacchanalia, to set a man headlong in to al filthines & villanie, al dissolution both bodily and ghostly.
and briefly in ••eed of making preparation to the worthy receiving of their Lords supper (except Satan be their lord) this is to prepare men to celebrate the Supper and feasts of Bacchus and Venus, of Lupercalia and Bacchanalia, to Set a man headlong in to all filthiness & villainy, all dissolution both bodily and ghostly.
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The conclusion, conteyning certaine general reasons vvhy the Calvinian Gospel novv preached in Scotland can not be accounted the Gospel of Christ. The Argument.
The conclusion, containing certain general Reasons why the Calvinian Gospel now preached in Scotland can not be accounted the Gospel of christ. The Argument.
The conclusion drawen out of the precedent discourse & preaching of M. B. sheweth that whereas al religion, especially Christian cōsisteth principally of two partes, 1. faith towards God, 2. honest, & charitable behavicur towards men:
The conclusion drawn out of the precedent discourse & preaching of M. B. shows that whereas all Religion, especially Christian Consisteth principally of two parts, 1. faith towards God, 2. honest, & charitable behavicur towards men:
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both these the Calvinists vtterly destroy by their preaching of only and special faith: and therefore their gospel hath no shew or face of any religion.
both these the Calvinists utterly destroy by their preaching of only and special faith: and Therefore their gospel hath no show or face of any Religion.
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and hopest to have part vvith Christ thy Saviour in heaven, and to avoid eternal torment vvth Luciser and the damned in hel, consider vvith thy self advisedly,
and hopest to have part with christ thy Saviour in heaven, and to avoid Eternal torment vvth Lucifer and the damned in hell, Consider with thy self advisedly,
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as the vveight of the case requireth, vvhether in cōmon sense and probabilitie, in reason humane or divine, the vvay to attayne the one and avoid the other be this vvhich these late ragged and scattered Apostataes (divided against them selves & al Christendome besides) Luther and Zvinglius, Caluin & Beza, vvhom M. B. more exactly foloweth, have of late inveted;
as the weight of the case requires, whether in Common sense and probability, in reason humane or divine, the Way to attain the one and avoid the other be this which these late ragged and scattered Apostates (divided against them selves & all Christendom beside) Luther and Zvinglius, Calvin & Beza, whom M. B. more exactly Followeth, have of late inveted;
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or rather that vvhich al thy forefathers for these 13. or 14. hundred yeres, in vnitie vvith them selves and al other Christian provinces and countries ouer the vvhole vvorld, have taught by vvord and vvorke:
or rather that which all thy Forefathers for these 13. or 14. hundred Years, in unity with them selves and all other Christian Provinces and countries over the Whole world, have taught by word and work:
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Cōsider vvith thy self, omitting al other inferior and secondarie controuersies (vvith vvhich the Christian vvorld is now by these new Evangelists so pestered) that the nature of every religion in general (much more the Christian, vvhich only in truth and by vvay of excellency is called religion ) is built vpon 2. vniversal pillers, faith and charitie, to beleeve vvel,
Cōsider with thy self, omitting all other inferior and secondary controversies (with which the Christian world is now by these new Evangelists so pestered) that the nature of every Religion in general (much more the Christian, which only in truth and by Way of excellency is called Religion) is built upon 2. universal pillars, faith and charity, to believe well,
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if not, to thy information by bookes or other better learned, how our Catholike religion hath evermore framed her childrē to both these, to right faith and godly charitable life, vvhereof the daily discipline and practise of the church is the best proofe:
if not, to thy information by books or other better learned, how our Catholic Religion hath evermore framed her children to both these, to right faith and godly charitable life, whereof the daily discipline and practice of the Church is the best proof:
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and the very face of our realmes Scotland and England adorned vvith such a number of goodly hospitals, of colleges, of monasteries, built first to the honor of God, next to the benefit of the realme, of the poore, of impotent, of orphans, of al sorts of men in the realme, ech in their degree and order, ruinated now by these caterpillers and false ministers, yeldeth abundant confirmation:
and the very face of our Realms Scotland and England adorned with such a number of goodly hospitals, of Colleges, of monasteries, built First to the honour of God, next to the benefit of the realm, of the poor, of impotent, of orphans, of all sorts of men in the realm, each in their degree and order, ruinated now by these caterpillars and false Ministers, yieldeth abundant confirmation:
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For demonstration vvhereof, I vvil not trouble thee vvith any new discourse, but only 〈 ◊ 〉 vpon that vvhich touching ether of these hath bene said already in the last chapter,
For demonstration whereof, I will not trouble thee with any new discourse, but only 〈 ◊ 〉 upon that which touching either of these hath be said already in the last chapter,
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vvhat man vvil take needles toyle to procure by painful and vnprofitable vvorks that vvhereof he is sure already? VVhere it is preached for right Euangelical, that a man once endued vvith faith, is afterwards by no sinne, by no filthines of life, never vtterly forsaken of Gods holy spirite (a most filthie and blasphemous doctrine) is never out of Gods love & favour ( for whom God •ins loued, he loueth perpetually ) wil scholers thus instructed stand in feare and horrour of sinne, vvith vvhich they may satisfie their carnal delites,
what man will take needles toil to procure by painful and unprofitable works that whereof he is sure already? Where it is preached for right Evangelical, that a man once endued with faith, is afterwards by no sin, by no filthiness of life, never utterly forsaken of God's holy Spirit (a most filthy and blasphemous Doctrine) is never out of God's love & favour (for whom God •ins loved, he loves perpetually) will Scholars thus instructed stand in Fear and horror of sin, with which they may satisfy their carnal delights,
& yet hold fast stil Gods favour to, and remayne indued vvith his holy spirite? VVhere only faith is commended as sufficient to instification, vvere it not madnes to suppose, that the vulgar multitude vvil do vvorks of supererogation? vvil by superfluous and vnnecessarie vvorks do shame to the blud of Christ? vvil do that, vvhich no v•ayes profi•eth them• vvithout vvhich they are assured of heav•,
& yet hold fast still God's favour to, and remain endued with his holy Spirit? Where only faith is commended as sufficient to Justification, were it not madness to suppose, that the Vulgar multitude will do works of supererogation? will by superfluous and unnecessary works do shame to the blood of christ? will do that, which no v•ayes profi•eth them• without which they Are assured of heav•,
yet they are persuaded, that such works though never so many & never so excellent, are nothing regarded before God ▪ but rather in them they offend his divine maiestie, against whom they sinne,
yet they Are persuaded, that such works though never so many & never so excellent, Are nothing regarded before God ▪ but rather in them they offend his divine majesty, against whom they sin,
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who is so blunt and blind as not to see that infinit presumption to commit sinne, infinite securitie to wallow and tumble in sinne, perpetual neglect to leave sinne or satisfie for sinne, must necessarily ensue of such meret•icious doctrine, more fit for a common bordel then for an honest howse:
who is so blunt and blind as not to see that infinite presumption to commit sin, infinite security to wallow and tumble in sin, perpetual neglect to leave sin or satisfy for sin, must necessarily ensue of such meret•icious Doctrine, more fit for a Common bordel then for an honest house:
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as being the ground and foundation of al good works) this faith is so wasted by these mens new gospellizing, that scarce any peece of it remayneth •ound in his integritie.
as being the ground and Foundation of all good works) this faith is so wasted by these men's new gospellizing, that scarce any piece of it remaineth •ound in his integrity.
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For let vs put for true that one article, which being by Luther and Calvin, by Lutherans and Calvinists advaunced as the hart and life of thei• Gospel;
For let us put for true that one article, which being by Luther and calvin, by Lutherans and Calvinists advanced as the heart and life of thei• Gospel;
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that he with his bretherne by meanes of their firme & fast pe•suasion (which is their definition of faith) have their sinnes certainly remitted •o• •em they are in the number of Gods elect, and stil endued vvith his spirite.
that he with his brethren by means of their firm & fast pe•suasion (which is their definition of faith) have their Sins Certainly remitted •o• •em they Are in the number of God's elect, and still endued with his Spirit.
This one opinion, vvhat a garboile, what a spoile and vvast maketh it in Christian religion? For first, to many heretikes and schismatikes out of the church, not only Catholike, but also Calvinian;
This one opinion, what a garboil, what a spoil and waste makes it in Christian Religion? For First, to many Heretics and Schismatics out of the Church, not only Catholic, but also Calvinian;
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to Lutherans, Zuinglians, Anabaptists, Trinitarians, Suenkfeldiās, Memnonists &c. al and singular endued vvith this persuasion or presumption, no lesse then are the Caluinists;
to Lutherans, Zwinglians, Anabaptists, Trinitarians, Suenkfeldians, Memnonists etc. all and singular endued with this persuasion or presumption, no less then Are the Calvinists;
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to these and a number of like, it geueth remission of sinnes & eternal life: vvhich is against the articles of our C•eed, and general principles of Christianitie.
to these and a number of like, it Giveth remission of Sins & Eternal life: which is against the Articles of our C•eed, and general principles of Christianity.
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though never so grosse and damnable vvhich they howrely commit, vvithout help of the Apostles; & open heaven gates to them selves vvhether S. Peter vvil or no.
though never so gross and damnable which they howrely commit, without help of the Apostles; & open heaven gates to them selves whether S. Peter will or no.
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and two only remayning in name, baptisme and the Eucharist, to vvhat purpose serve they? Are they not in like sort made altogether voyde and frustrate by this solifidian persuasion? For, doth baptisme remit sinnes, vvhich is his office ▪ Nothing lesse.
and two only remaining in name, Baptism and the Eucharist, to what purpose serve they? are they not in like sort made altogether void and frustrate by this solifidian persuasion? For, does Baptism remit Sins, which is his office ▪ Nothing less.
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The Eucharist doth it give vnto Christians the communion of Christs body and blud? No. VVe eate that only by this appprehension, by this solifidian conceit and persuasiō:
The Eucharist does it give unto Christians the communion of Christ body and blood? No. We eat that only by this appprehension, by this solifidian conceit and persuasion:
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besides vvhich, the sacram•nt yeldeth nothing but the communion of a bit of bread, and a sip of vvine or ale: twentie of vvhich communions altogether as good & spiritual a mā may buy in the market for 2, or 3. half pence.
beside which, the sacram•nt yieldeth nothing but the communion of a bit of bred, and a sip of wine or ale: twentie of which communions altogether as good & spiritual a man may buy in the market for 2, or 3. half pence.
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But the scripture every vvhere teacheth men to pray to God continually night and day ▪ to geve almes, to vvatch, to fast, to do al good vvorkes that they may purchase more grace of God,
But the scripture every where Teaches men to pray to God continually night and day ▪ to give alms, to watch, to fast, to do all good works that they may purchase more grace of God,
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& therefore to pray for that, of vvhich by faith they are assured already, is like as if vve should pray for the incarnation of Christ, vvhich is already past & accomplished.
& Therefore to pray for that, of which by faith they Are assured already, is like as if we should pray for the incarnation of christ, which is already past & accomplished.
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Besides that it is against the doctrine of their gospel, to thinke, that ether Gods ▪ favour and grace dependeth on mans vvorks (vvhich are never good,
Beside that it is against the Doctrine of their gospel, to think, that either God's ▪ favour and grace dependeth on men works (which Are never good,
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but alvvaies sinful and impu•e) or that works cā any way better or make more perfit and absolute remission of sinnes, vvhich is altogether annexed and fastned only to a strong persuasion and constant faith.
but always sinful and impu•e) or that works can any Way better or make more perfect and absolute remission of Sins, which is altogether annexed and fastened only to a strong persuasion and constant faith.
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but loveth him perpetually, and therefore before hand hath set him free and secure from al daunger of hel, hath geven him a sure placard and vvarrant of his saluation? For these and a number of like absurdities both against faith and good life, issuing out of this Lutheran and Caluinian doctrine, Melancthon that peerles and imcomparable ma• and most florishing in al kind of vertue and learning (as the Protestants account him) a chief author of this new gospel;
but loves him perpetually, and Therefore before hand hath Set him free and secure from all danger of hell, hath given him a sure placard and warrant of his salvation? For these and a number of like absurdities both against faith and good life, issuing out of this Lutheran and Calvinian Doctrine, Melanchthon that peerless and imcomparable ma• and most flourishing in all kind of virtue and learning (as the Protestants account him) a chief author of this new gospel;
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& refuting it in sundry his vvritings by a number of places and examples of scripture, calleth it an horrible error of the Anabaptistical sect• a S•oical and exe•rable disputation: Stoica est & execrand• disputatio:
& refuting it in sundry his writings by a number of places and Examples of scripture, calls it an horrible error of the Anabaptistical sect• a S•oical and exe•rable disputation: Stoica est & execrand• disputatio:
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he nameth it furorem Antinomorum, • ••rious opinion of the Antinomians (a sect of Protestants vvho reiected & contemned the law) by vvhich the vvhole law of God is made frustrate.
he names it furorem Antinomorum, • ••rious opinion of the Antinomians (a sect of Protestants who rejected & contemned the law) by which the Whole law of God is made frustrate.
Finally he cōdēneth it as a most filthy heresie, & repugnāt to the whole body of scripture frō the very beginning (for beginning at Adam & Eva who had the spirit of God & lost it by sinne, he runneth thorough al the old & new testam•t,
Finally he Condemneth it as a most filthy heresy, & repugnant to the Whole body of scripture from the very beginning (for beginning At Adam & Eve who had the Spirit of God & lost it by sin, he Runneth through all the old & new testam•t,
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Thus it sensibly may appeare, that this doctrine of M. B. of Calvin & the Calvinists, is the very bane & poison as before of good life, so here of true faith;
Thus it sensibly may appear, that this Doctrine of M. B. of calvin & the Calvinists, is the very bane & poison as before of good life, so Here of true faith;
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but according as he draweth it frō Calvin & the Caluiniā schole) disanulleth his in carnati•, denyeth any ▪ benefite to have come thereby, denieth the omnipotencie of god, most Antichristianly disproveth al miracles vvrought by God in the old or new Testamēt ▪ & by in•vitable cōsequēce destroyeth the faith of Christs pure nativitie,
but according as he draws it from calvin & the Calvinian school) disannulleth his in carnati•, denyeth any ▪ benefit to have come thereby, Denieth the omnipotency of god, most Antichristianly disproveth all Miracles wrought by God in the old or new Testament ▪ & by in•vitable consequence Destroyeth the faith of Christ pure Nativity,
as being in their new Theologie vnpossible, beyond gods reach and abilitie: vnpossible I say for him in al his maiestie and omnipotencie to effect & performe.
as being in their new Theology unpossible, beyond God's reach and ability: unpossible I say for him in all his majesty and omnipotency to Effect & perform.
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but he may and ought iustly to stand in horror of such a Gospel and such Gospellers, vvho by so plaine and evident cōclusion pul from him al forme and shew of old Christianitie,
but he may and ought justly to stand in horror of such a Gospel and such Evangelists, who by so plain and evident conclusion pull from him all Form and show of old Christianity,
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or Turkish Alcoran, I meane such a gulf of Paganisme and infidelitie, as hath lesse resemblance and affinitie vvith the old auncient Catholike Christian and Apostolike faith,
or Turkish Alcorani, I mean such a gulf of Paganism and infidelity, as hath less resemblance and affinity with the old ancient Catholic Christian and Apostolic faith,
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Certainly as for that former Calvinian article of faith in the elect never lost, and the holy ghost never departing from them in al their sinnes, Melancthon vvith many Lutheran Gospellers cōdemneth the Calvinian Gospel of extreme impietie, as hath bene said:
Certainly as for that former Calvinian article of faith in the elect never lost, and the holy ghost never departing from them in all their Sins, Melanchthon with many Lutheran Evangelists Condemneth the Calvinian Gospel of extreme impiety, as hath be said:
so two or three of these other articles defended likewise by the Calvinists and M. B. seeme to other Protestant preachers and vvriters so grosse and inexcusable, that Lucas Osiander (sonne to Andreas Osiander the first Protestant-Apostle of Prussia) in his answere to Sturmius the Caluinist, alleageth them for great reasons vvhy every Christian ought to abhorre the Zuinglian doctrine,
so two or three of these other Articles defended likewise by the Calvinists and M. B. seem to other Protestant Preachers and writers so gross and inexcusable, that Lucas Osiander (son to Andrew Osiander the First Protestant-Apostle of Prussia) in his answer to Sturmius the Calvinist, allegeth them for great Reasons why every Christian ought to abhor the Zuinglian Doctrine,
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Nos Zuinglianū dogma merito damnamus &c. VVe Protestants of the Germane faith & profession iustly condemne the Zuinglian religion, for that it erreth in maximis rebus ad verae religionis conseruationē & aeternā Ecclesiae salutē pertinentibus;
Nos Zuinglianū dogma merito Damnamus etc. We Protestants of the Germane faith & profession justly condemn the Zuinglian Religion, for that it erreth in maximis rebus ad Verae Religion conseruationē & aeternā Ecclesiae salutē pertinentibus;
And forthwith, amonge most vveightie errors of the Sacramētaries, he reckeneth these. 1. The Zuinglian or Caluinian doctrine gainsayeth the words of Christs testament. For whereas Christ saith expresly, This is my body, This is my blud:
And forthwith, among most weighty errors of the Sacramentaries, he Reckoneth these. 1. The Zuinglian or Calvinian Doctrine gainsayeth the words of Christ Testament. For whereas christ Says expressly, This is my body, This is my blood:
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For these vvicked assertions, or rather horrible blasphemies (for so he termeth them) this famous Gospeller together vvith a number of Protestant congregations and pastors ioyning vvith him, al endued vvith the right Protestant faith,
For these wicked assertions, or rather horrible Blasphemies (for so he termeth them) this famous Gospeler together with a number of Protestant congregations and Pastors joining with him, all endued with the right Protestant faith,
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and therefore elect as vvel as M. B. and so as sure of Gods favour and assistance of the holy spirit as he, do vvil & coüseil al men to detest the Calvinian sect,
and Therefore elect as well as M. B. and so as sure of God's favour and assistance of the holy Spirit as he, do will & coüseil all men to detest the Calvinian sect,
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And if thus they iudge and persuade in respect of 3. or 4. articles (maynteyned also in these Sermons by M. B.) how much more ought vve to detest the same Calvinian doctrine, being able to lay to these few, many other as wicked and execrable:
And if thus they judge and persuade in respect of 3. or 4. Articles (maintained also in these Sermons by M. B.) how much more ought we to detest the same Calvinian Doctrine, being able to lay to these few, many other as wicked and execrable:
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so many, as that vve can make manifest demonstratiō, that a man embracing Caluinisme, renounceth in a maner the vvhole body of Christian faith, the intier symbole or Creed of the Apostles;
so many, as that we can make manifest demonstration, that a man embracing Calvinism, Renounceth in a manner the Whole body of Christian faith, the intier symbol or Creed of the Apostles;
nor generally any peece of scripture old or new, as hath heretofore bene noted incidently, and shal hereafter vpon more occasion be layd open and confirmed more abundantly.
nor generally any piece of scripture old or new, as hath heretofore be noted incidently, and shall hereafter upon more occasion be laid open and confirmed more abundantly.
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If Protestants vpon so good grounds abhorre Caluinisme, as a poison of Christian faith: can Catholikes be blamed if they folow the conseil of Protestants, and vpon the same,
If Protestants upon so good grounds abhor Calvinism, as a poison of Christian faith: can Catholics be blamed if they follow the conseil of Protestants, and upon the same,
and other as substantial grounds, detest Caluinisme, from vvhich their owne bretherne so earnestly dissuade? If Luther that man of God and first father of this Gospel, canonized for a Confessor in the English and Scottish Kalenders,
and other as substantial grounds, detest Calvinism, from which their own brethren so earnestly dissuade? If Luther that man of God and First father of this Gospel, canonized for a Confessor in the English and Scottish Calendars,
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or burnt to death a hundred seueral times, then to agree in that one article of the sacrament with Zuinglius, Oecolampadius, and others of that miserable and fanatical sect, (so he speaketh) if Philip Melancthon (* that peerles ▪ man) be of the same iudgement and geve the same counseil:
or burned to death a hundred several times, then to agree in that one article of the sacrament with Zwingli, Oecolampadius, and Others of that miserable and fanatical sect, (so he speaks) if Philip Melanchthon (* that peerless ▪ man) be of the same judgement and give the same counsel:
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how much more ought vve folowing herein not only Luther, not only Melancthon, not only Osiander, not only such a number of gospelling Doctors & congregatiōs;
how much more ought we following herein not only Luther, not only Melanchthon, not only Osiander, not only such a number of Gospel in Doctors & congregations;
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but vvhich is a thousand tymes more, folowing the true sense of the holy scripture, the Apostolike and Catholike Church, folowing the direction of Gods holy spirite infallibly resident therein,
but which is a thousand times more, following the true sense of the holy scripture, the Apostolic and Catholic Church, following the direction of God's holy Spirit infallibly resident therein,
so presently it much sheweth forth our miserie, our infelicitie and turpitude to the vvorld, that the Zuinglian or Calvinian gospel vvhich vve folow, hath so smale shew of truth, of religion, of coherence in itself:
so presently it much shows forth our misery, our infelicity and turpitude to the world, that the Zuinglian or Calvinian gospel which we follow, hath so small show of truth, of Religion, of coherence in itself:
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And such vvere many of the old heretikes, as the Manichees, the Apostolikes, the Tatians or Encratitae, the Messalians or Euchitae, the Novatians, & some other:
And such were many of the old Heretics, as the manichees, the Apostolics, the tatian or Encratites, the Messalians or Euchitae, the Novatians, & Some other:
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vvho for rare severitie, vvhich appeared in their living, for their long prayer, for their maruelous fasting, great abstinence, and chastitie, seemed to excell.
who for rare severity, which appeared in their living, for their long prayer, for their marvelous fasting, great abstinence, and chastity, seemed to excel.
so their preaching had much shew of holynes, of cōsent vvith religion in general, and Christs gospel in special, vvhich every vvhere commendeth such holy actions,
so their preaching had much show of holiness, of consent with Religion in general, and Christ gospel in special, which every where commends such holy actions,
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And much it vvas not to be vvondered if false Apostles covered vvith such sheepes clothing, adorned vvith such cōmendable vertues, good in them selves,
And much it was not to be wondered if false Apostles covered with such Sheep clothing, adorned with such commendable Virtues, good in them selves,
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it vvas (I say) no marueil, if such false maisters vvere folowed and honored by many vnstable Christians, especially of the simpler sort, vvho are vsually moved vvith such rare vvorkes,
it was (I say) no marueil, if such false masters were followed and honoured by many unstable Christians, especially of the simpler sort, who Are usually moved with such rare works,
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and can not easely distinguish betwene pure colours and counterfeit, sincere pietie and dissembled hipocrisie, betwene puritie of faith in right religion,
and can not Easily distinguish between pure colours and counterfeit, sincere piety and dissembled hypocrisy, between purity of faith in right Religion,
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But vvhat one such probable or affected marke, vvhat figure or imitation of such sheepes clothing findest thow in this Calvinisme? If thow looke in it for articles of faith, thow findest in effect, none.
But what one such probable or affected mark, what figure or imitation of such Sheep clothing Findest thou in this Calvinism? If thou look in it for Articles of faith, thou Findest in Effect, none.
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as partly thow maist see by vew and experience of our Iland at home, so more evidently •brode in those partes of Fraunce, of Savoy, of Flandres and Germanie, vvhere Calvinists have vsurped rule,
as partly thou Mayest see by view and experience of our Island At home, so more evidently •brode in those parts of France, of Savoy, of Flanders and Germany, where Calvinists have usurped Rule,
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there hath bene made much more vvast and desolation of al such Christian monuments (I speake of certain knowlege) then in Hungarie, in Greece, in Iurie, in Constantinople it self, vvhere the great Turke vvith his Alcoran, vvith his Bassa•s and Ianissaires commaundeth.
there hath be made much more waste and desolation of all such Christian monuments (I speak of certain knowledge) then in Hungary, in Greece, in Jury, in Constantinople it self, where the great Turk with his Alcorani, with his Bassa•s and Janissaries commandeth.
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they vvere men notoriously knowen for so filthy and abominable livers, as the earth never sustayned vvorse, set a vvorke by the devil, instructed by the devil, very familiar vvith the devil in their life,
they were men notoriously known for so filthy and abominable livers, as the earth never sustained Worse, Set a work by the Devil, instructed by the Devil, very familiar with the Devil in their life,
If thow respect their maner of preaching, it is so vnioynted, so thwart and contradictorie to it self, that one thing they preach to thee for the gospel out of the pulpit,
If thou respect their manner of preaching, it is so unjointed, so thwart and contradictory to it self, that one thing they preach to thee for the gospel out of the pulpit,
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and vniforme consent of al fathers, tymes, and ages, to these scattered sects and Apostataes? And not content therewith, beleeveth them in such heretical impieties,
and uniform consent of all Father's, times, and ages, to these scattered Sects and Apostates? And not content therewith, Believeth them in such heretical impieties,
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then to communicate vvith the Calvinists and Zuinglians, or to be of their opinion? If Calvin be such a prophet of God as Beza and the Calvinists vvil make vs suppose;
then to communicate with the Calvinists and Zwinglians, or to be of their opinion? If calvin be such a Prophet of God as Beza and the Calvinists will make us suppose;
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vvhy beleeve vve not Calvin so many vvayes and so effectually persuading vs Christs real presence in the Sacrament? If M. B. be a true preacher of the vvord;
why believe we not calvin so many ways and so effectually persuading us Christ real presence in the Sacrament? If M. B. be a true preacher of the word;
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vvhy credite vve not M. B. vvhen as folowing so precisely the steps of Calvin, he vvith so many good vvords & apt similitudes avovveth in like maner the real presence? vvhen against their solisidian iustice he teacheth that love & charitie applieth Christ to vs, that is to say, iustifieth vs as vvel, yea better then faith:
why credit we not M. B. when as following so precisely the steps of calvin, he with so many good words & apt Similitudes avovveth in like manner the real presence? when against their Solisidian Justice he Teaches that love & charity Applieth christ to us, that is to say, Justifieth us as well, yea better then faith:
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& discredite them in these? If reply be made, that because they be contradictorie, it is vnpossible to folow them in both, is not this very reply a most sufficient and abundant cause cleane to shake them of? to esteeme them for men vnsetled in any one faith,
& discredit them in these? If reply be made, that Because they be contradictory, it is unpossible to follow them in both, is not this very reply a most sufficient and abundant cause clean to shake them of? to esteem them for men unsettled in any one faith,
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And vvhat miserie is it, vvhat grief of hart to a Christian of any zeale, to see men vvhom God hath abundantly blessed vvith so rare gifts of nature both in body & mynd,
And what misery is it, what grief of heart to a Christian of any zeal, to see men whom God hath abundantly blessed with so rare Gifts of nature both in body & mind,
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or preaching, in a maner vvith one breath, at one time and place, informe them vvith such contradictorie instructions ▪ S. Greg•••• that glorious Saint & bishop of Rome,
or preaching, in a manner with one breath, At one time and place, inform them with such contradictory instructions ▪ S. Greg•••• that glorious Saint & bishop of Room,
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vvhen he saw in Rome certain of our countrymen (of Yorkeshire or the bisshoprick of Du••hā) vewing their comely countenāce & good proportion of body,
when he saw in Room certain of our countrymen (of Yorkshire or the bishopric of Du••hā) viewing their comely countenance & good proportion of body,
But how much more pitiful & lamentable is the case now, that the same people indued by Gods prouidence with those gifts as largely as euer heretofore, hauing by meanes of that blessed Pope or other Apostolical bisshops bene established & rooted in the Christiā faith 1400. yeres continually,
But how much more pitiful & lamentable is the case now, that the same people endued by God's providence with those Gifts as largely as ever heretofore, having by means of that blessed Pope or other Apostolical Bishops be established & rooted in the Christian faith 1400. Years continually,
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as the Scottish, or almost a thousand as the English, should vpon I know not vvhat weake pretence, vpon friuolous & light persuasion, vpon the word of ministers most vnstable, ignorāt,
as the Scottish, or almost a thousand as the English, should upon I know not what weak pretence, upon frivolous & Light persuasion, upon the word of Ministers most unstable, ignorant,
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& vngrounded, fal frō the Christian faith to an heresie so wicked & sowle as is the Caluinian or Zuinglian, cōdemned not only by al Christendō besides,
& ungrounded, fall from the Christian faith to an heresy so wicked & soul as is the Calvinian or Zuinglian, condemned not only by all Christendō beside,
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& spoiling of constant Catholikes (the chief Theological argument, vvhich for many veres hath bene vsed there) for only religion, though they cal it treason, maketh thousands doubtles of civil & honest natured men for sauing of their lives, libertie,
& spoiling of constant Catholics (the chief Theological argument, which for many veres hath be used there) for only Religion, though they call it treason, makes thousands doubtless of civil & honest natured men for Saving of their lives, liberty,
and goods, to them, their vviues & posteritie, to frequent the Protestant churches, vvhose harts yet can not possibly be induced by such bluddy and butcherly argument to beleeve that their priuate Parlament religion is the publike faith of Christ & his Apostles:
and goods, to them, their wives & posterity, to frequent the Protestant Churches, whose hearts yet can not possibly be induced by such bloody and butcherly argument to believe that their private Parliament Religion is the public faith of christ & his Apostles:
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And vvhat ma•ueil is it if the youth and noble men be thus affected (n•ther of vvhich ever perhaps liked your gospel, the one because even by moral vvisedome and humaine discourse they see it to be nothing els but a vvild irreligious heresie:
And what ma•ueil is it if the youth and noble men be thus affected (n•ther of which ever perhaps liked your gospel, the one Because even by moral Wisdom and human discourse they see it to be nothing Else but a wild irreligious heresy:
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the other because being free from grosse sinne & iniquitie, gods merciful hand vvithholdeth them from crediting such infidelitie, in to which blindnes he cōmonly permitteth men to fal for punishment of sinne and naughtie life) vvhereas the hote and zealous bretherne them selues, vvho vvere the first stickle•s and earnest promote•s thereof ▪ are now so far altered, that they also make as light account of it,
the other Because being free from gross sin & iniquity, God's merciful hand vvithholdeth them from crediting such infidelity, in to which blindness he commonly permitteth men to fall for punishment of sin and naughty life) whereas the hight and zealous brethren them selves, who were the First stickle•s and earnest promote•s thereof ▪ Are now so Far altered, that they also make as Light account of it,
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VVhen Carolostadius first began it, and had made a treatise or two in defense of his opinion, the bretherne vvere so feruent in setting it forward, that (as vvriteth Zuinglius) they came flocking in great numbers to Basile, vvhere his bookes vvere printed,
When Carolostadius First began it, and had made a treatise or two in defence of his opinion, the brethren were so fervent in setting it forward, that (as writes Zwingli) they Come flocking in great numbers to Basil, where his books were printed,
& carying them avvay on their shoulders, dispersed them, yea filled vvith them, almost everie citie, towne, village and hamlet, non modo vrbes, oppida & pagos, verum etiam villas ferme omnes oppleusrūt;
& carrying them away on their shoulders, dispersed them, yea filled with them, almost every City, town, village and hamlet, non modo Cities, Towns & pagos, verum etiam villas ferme omnes oppleusrunt;
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and vvere so earnest in setting vp that opinion, that (as Vrbanus Regius a principal new Euangelist complaineth) they accompted him not a right Christian (though otherwise a right Protestant) that vvas not a Carolostadian:
and were so earnest in setting up that opinion, that (as Urban Regius a principal new Evangelist Complaineth) they accounted him not a right Christian (though otherwise a right Protestant) that was not a Carolostadian:
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& forthwith, al or the greatest number (as Zuinglius him self vvriteth) euen of those qui vehementer •rant Carolostadiani, who of late were marvelous eager Carolostadians, forsooke Carolostadius,
& forthwith, all or the greatest number (as Zwingli him self writes) even of those qui Forcefully •rant Carolostadiani, who of late were marvelous eager Carolostadians, forsook Carolostadius,
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After, how Zuinglius vvas put out of countenance by Calvin, and at this present how Clauin is in Germanie disgraced by the Anabaptists, in England by the Puritanes, and Martinistes and bretherne of love, & other fresh •ects, vvhich bud vp every day,
After, how Zwingli was put out of countenance by calvin, and At this present how Clavin is in Germany disgraced by the Anabaptists, in England by the Puritanes, and Martinistes and brethren of love, & other fresh •ects, which bud up every day,
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and vvhat is the reason hereof, but because this Gospel, be • of Carolosiadius, or Zuinglius, or Caluin, or Puritans, or Anabaptisis, or Familie of love, is a Gospel of mē, a Gospel devised by light braynes, vvhich go about to pervert the true and Apostolike Gospel.
and what is the reason hereof, but Because this Gospel, be • of Caroliadius, or Zwingli, or Calvin, or Puritans, or Anabaptisis, or Family of love, is a Gospel of men, a Gospel devised by Light brains, which go about to pervert the true and Apostolic Gospel.
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but it is the vvord of a few light, lecherous, & infamous Apostataes, inuented by them selves (vvith assistance of the devil) to serve their owne vvanton lustes and appetites:
but it is the word of a few Light, lecherous, & infamous Apostates, invented by them selves (with assistance of the Devil) to serve their own wanton lusts and appetites:
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& for this reason, hauing his ground and foundatiō vpon the fansie of such men, can not have other constācie then haue the first founders & coyners of it.
& for this reason, having his ground and Foundation upon the fancy of such men, can not have other constancy then have the First founders & coiners of it.
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As the author of it vvas god, and the preachers thereof being principally twelve, though diuided and scattered throughout the vvhole vvorld, vvere always guided by the same God vvhich is one and indivisible;
As the author of it was god, and the Preachers thereof being principally twelve, though divided and scattered throughout the Whole world, were always guided by the same God which is one and indivisible;
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so the Gospel vvhich these many preachers sowed, vvas one and the same in al quarters & corners of the vvorld, in Iurie, in Asia, in Grece, in Macedonia, in Italie, in Africa, in Spaine, in France,
so the Gospel which these many Preachers sowed, was one and the same in all quarters & corners of the world, in Jury, in Asia, in Grece, in Macedonia, in Italy, in Africa, in Spain, in France,
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or at the most two, Luther and Zuinglius, as our English in their Apologie like better (although some loyne a third) yet vvithin a short time, in some one prouince, hath multiplied in to not only twelve different & contrary gospels,
or At the most two, Luther and Zwingli, as our English in their Apology like better (although Some Loyne a third) yet within a short time, in Some one province, hath multiplied in to not only twelve different & contrary gospels,
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but more then twelue tymes twelve, as by faithful calculation of learned men is •ccorded, and by plain reason and historical demonstration may be proved.
but more then twelue times twelve, as by faithful calculation of learned men is •ccorded, and by plain reason and historical demonstration may be proved.
Christ in that his Church ordeyned a peculiar vvorship of God his father consisting in sacrifice, according as god had taught al nations ether by the very law of nature vvritten in their harts,
christ in that his Church ordained a peculiar worship of God his father consisting in sacrifice, according as god had taught all Nations either by the very law of nature written in their hearts,
In this, there is no vvorshipping or acknowleging of one God by sacrifice, but a prophane contempt of al such vvorship, vvherein this new congregation is far more irreligious and godles,
In this, there is no worshipping or acknowledging of one God by sacrifice, but a profane contempt of all such worship, wherein this new congregation is Far more irreligious and godless,
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but in effect made no iote better then the old Iewish vvasihings, rites and ceremonies: that is, are not reteyned and •o•dē at al for sacraments of the new law.
but in Effect made no jot better then the old Jewish vvasihings, Rites and ceremonies: that is, Are not retained and •o•den At all for Sacraments of the new law.
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In that, Christ appointed ordinarie meanes, vvhereby his people falling, might procure remission of their sinne, vvhich in this new congregation is counted a matter straunge and vnpossible:
In that, christ appointed ordinary means, whereby his people falling, might procure remission of their sin, which in this new congregation is counted a matter strange and unpossible:
as though they had never heard of Christ the sonne of man in earth •orgeuing sinnes to men, and imparting the same puissance to his Apostles and disciples vvhom he made gouernors of his church.
as though they had never herd of christ the son of man in earth •orgeuing Sins to men, and imparting the same puissance to his Apostles and Disciples whom he made Governors of his Church.
Briefly to that, the Apostles committed & left a short epitome of Christian saith to be particularly beleeved in euery parcel and sillable of al Christians, as most sure and infallible:
Briefly to that, the Apostles committed & left a short epitome of Christian Says to be particularly believed in every parcel and Syllable of all Christians, as most sure and infallible:
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I omit a number of fowle cankered heresies cōdemned vvith the authors by that primitive Church of Christ, vvhich now are embraced and extolled as Gospellike by these new Euangelical bretherne.
I omit a number of fowl cankered heresies condemned with the Authors by that primitive Church of christ, which now Are embraced and extolled as Gospel-like by these new Evangelical brethren.
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and discordant opinions of men, & betake him self to the one only Apostolike & Catholike Church and faith of Christ Iesu, vvho is God blessed for ever. Laus Deo.
and discordant opinions of men, & betake him self to the one only Apostolic & Catholic Church and faith of christ Iesu, who is God blessed for ever. Laus God
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Luther Tom. 7 defensio verso •um cana, sol. ••3. ad•• racite ac lenit•r gress•• figunt, ••si super •vi• ambula•ent. ac si diabolus •ll•• a ••rgo in ••ar•t.
Luther Tom. 7 Defense verso •um cana, sol. ••3. ad•• racite ac lenit•r gress•• figunt, ••si super •vi• ambula•ent. ac si diabolus •ll•• a ••rgo in ••ar•t.
Before, pa. 22 Athanas. in tractat. super illa verba. Q•• unque dixent verbū contra &c. Optat. lib. 6. contra Ta•m. Hilar. lib. •. de Trinitate. Ioan. 6.
Before, Paul. 22 Athanasius in Tractate. super illa verba. Q•• unque dixent verbū contra etc. Optat lib. 6. contra Ta•m. Hilar. lib. •. de Trinitate. Ioan. 6.
VVigandus d• bo••s et mal• Germania. mal. 6. Vide Surium in Chronico. Anno. 1566 Arch. Hamiltō in Demonstrat. Calviniara Confusio. lib. 2. ca. • ••.
VVigandus d• bo••s et mal• Germania. Malachi. 6. Vide Zurich in Chronico. Anno 1566 Arch. Hamiltō in Demonstrate. Calviniara Confusion. lib. 2. circa • ••.
Martial in •• epistola ad Bur••gal. ca. 3. Dionys. Ecclesiast. Hierare. ca 3. Origen in Leo•••c. homil. 4 Tertull. lib. de pamtentia. Cyprian lib. • epist. •.
Martial in •• Epistle ad Bur••gal. circa 3. Dionys Ecclesiatest. Hierare. circa 3. Origen in Leo•••c. Homily. 4 Tertul lib. de pamtentia. Cyprian lib. • Epistle. •.
Sic in visibilt forma. Ib•. S. Austin fo•••ly corrupted by the Cavinists. Luther Tom. 7. Definsio Verbo•um Cana &c. fol. 405. Pro sua vene••ta har •.
Sic in visibilt forma. Ib•. S. Austin fo•••ly corrupted by the Calvinists. Luther Tom. 7. Definsio Verbo•um Cana etc. fol. 405. Pro sua vene••ta Harry •.
Idem Institutio. lib. 4. ca. 17. num. 29. et in Harmonia. Luc. •4. v. 36. Martyr. in dialog. de loco corporis Christi sol. 94. 95 〈 ◊ 〉 in narrations do ecclesia Belgica dispersa. pa 185. 186. † Horne of 〈 ◊ 〉.
Idem Institution. lib. 4. circa 17. num. 29. et in Harmonia. Luke •4. v. 36. Martyr. in dialogue. de loco corporis Christ sol. 94. 95 〈 ◊ 〉 in narrations do Church Belgica dispersa. Paul 185. 186. † Horn of 〈 ◊ 〉.
Cyril in Ioan. lib. ••. ca. 53 Ibid. ca. •9. † Mi•a•ulosu• per ianuas ••au•as ingressus. Aug. Ser. de Tempore •56. 15•. 260. in •oā ▪ •ract. 121. De Agone Christia. cap •1. in epist •. ad Volus. & de cru••. Dei. lib. 22. ca. •. H••artus lib. •. de Trini••••.
Cyril in Ioan. lib. ••. circa 53 Ibid circa •9. † Mi•a•ulosu• per januas ••au•as ingressus. Aug. Ser. de Tempore •56. 15•. 260. in •oan ▪ •ract. 121. De Ago Christian. cap •1. in Epistle •. ad Volus. & the cru••. Dei. lib. 22. circa •. H••artus lib. •. de Trini••••.
Prateolus •• •nit•• Elench• Alphab. anto anno• 24. s•ctas enumerat plusquam 170. G•nebrardus a••quot post ann•s in Chronol. initi• lib. 4. pa 526. dicit esse plus quam 2••. Spong•e in defens. pat. Societ. impressa •n•olstad. anno 1591. dicit excreuisse ad numerū fere •50. pag. 100. Bedinus in Methode historiarum, cap. 5. dicit Sectas Ge••••• ••• p••• innumerabil••.
Prateolus •• •nit•• Elench• Alphab. Anto anno• 24. s•ctas enumerat plusquam 170. G•nebrardus a••quot post ann•s in Chronology. initi• lib. 4. Paul 526. dicit esse plus quam 2••. Spong•e in defence. pat. Societ. impressam •n•olstad. Anno 1591. dicit excreuisse ad numerū fere •50. page. 100. Bedinus in Method historiarum, cap. 5. dicit Sectas Ge••••• ••• p••• innumerabil••.
