to goe in to bow with his Master in the house of Rimmon and therefore prayeth twice for mercy for it professing he will neuer worship any but the true God neither doth he onely pray for sinne past but in the sence of his owne weakenesse desireth mercy that 〈◊〉 may not bee drawne from his purpose and withsll stirreth vp the Prophet to pray for him that God would giue him grace and strength and for pardon if at any time hee should against his purpose bee drawne into his former sinne and in this sense the Prophet bids him goe in peace as if hee should say I will pray that God would keepe thee in thy godly resolution and for mercy and pardon if thou shouldest be drawne aside and so farewell The words of the Prophet Elisha Goe in peace are also diuerssy expounded Some thinke the Prophets words 〈◊〉 no grant made vnto his petition but rather a prohibition not to trouble himselfe about those matters as if he should haue sayd Content thy selfe require no such thing it would trouble thy conscience but goe in peace keepe a good conscience and labour for the peacetherof so as Polan obserues the words of the Prophet are Tantum dimittentis abeuntem non concedentis postulatum onely a valediction and not any concession or granting of his request Againe it appeares not by the words of the Prophet that he gaue any tolleration or dispensation vnto Naaman for Naaman makes in one verse two petitions one for permission to goe into Rimmons Temple the other for two mules load of earth to carry home with him to offer sacrifice vpon vnto the Lord. Now the Prophet makes the same answer vnto both and therefore doth either condescend to both or deny both but grant them both he did not for the one was cleane contrary to the law to giue Naaman leaue to sacrifice in Syria who was not a Priest whose office it was alone to offer sacrifice and moreouer Ierusalem was the onely place appointed for that action This request therefore the Prophet can by no meanes be thought to haue granted Ergo nor the other And vnto this sence I doe adhere for that the Prophet neither could nor durst giue any liberty to Naaman to be present at the Idolatrous worship of the Syrian Rimmon I am not ignorant of the opinion of some that the Prophet answers dispensando by the way of dispensation though not generally yet in that case onely to goe into the Idols Temple and to bee present at their Idolatry But Lyranus will haue it declarando by declaring it to be lawfull for Naaman to bee present in the Temple of Rimmon at Idolatrous seruice and sacrifice so it were onely for ciuill respect vnto the king his Master and of this opinion seemes 〈◊〉 to be who allowes a man to bee present by reason of some ciuill office so hee yeeld not to the least shew of Idolatry but I should rather commend the practise of the Protestant Princesat Augusta who brought Charles the fift their Emperour along as he was going to the Masse but left him at the Church doore as also of Valentinian who brought Iulian to the Temple of his Idols and when the doore-keeper sprinkled his gowne with the Idols water as the Pagans vsed Valentinian forthwith gaue him a blow on the eare Conclusion Thus hauing sufficiently refelled their strongest arguments and giuen answer to their chiefest pleas the conclusion shall bee this Seeing the Romish Masse hath quite ouerthrowne and thrust the Supper of the Lord out of the Church the holy Supper being an assembly a body of the faithfull vnited and knit together in one spirit strengthening our faith 〈◊〉 our charity kindling our zeale wherein is celebrated the memory of the death and passion of our Lord by a plaine and open rehearsall of the cause manner and benefits of the same whereby the faithfull are taught to acknowledge and call to mind the greatnesse of their sinnes and to admire and magnifie the great and vnspeakeable mercies of God whereby they are stirred vp to renounce and forsake themselues to giue themselues wholy vnto God to dye vnto their lusts and concupiscences and to liue vnto Christ who hauing once deliuered himselfe to the death of the crosse for to giue them life did yet further vouchsafe to giue himselfe to them in this sacrament as spirituall meate and drinke to feede their soules vnto eternall life and herein all the faithfull doe communicate together in the bread and in the cup in the body and in the blood of our Lord being taught thereby that they are diuers members of one mysticall hody whereof Christ is the head being quickned mooued and gouerned by one Spirit euen the Spirit of Christ liuing one life and hauing their hearts vnited one to another by loue Herein wee are seriously admonished of our bond and obligation to God the Father for sending his Son and God the Sonne fulfilling the will of his Father the remembrance of whose death wee shew forth till he come who as verily as the Minister giueth vs the bread and wine to be receiued with our hands which being eaten and drunken are conuerted into our substances and become nourishments of our bodies giueth vs his body and 〈◊〉 to be receiued with faith that we may eate and drinke them spiritually and that they may be turned into the life and substance of our soules making vs one with Christ and Christ one with vs. This was the holy Supper of the faithfull in the ancient Church and this is ours with the rest of the reformed Churches But in the Masse there are no footsteps of the holy Supper but all things are so changed as if the Lords Supper were abolished and the Masse were come in the stead therof for in the Masse there is a Prieft in a strange garment his face fixt vpon an Altar with a Clarke standing behind him muttering in a strange language interlarded with signes lifting vp a wafer in an affected and ceremoniall superstitious sort causing it to be worshipped dipping it in the wine eating it alone persuading the people that by thus much as hath beene done beeing at their request and bought with somepiece of money he hath sacrificed Christ for them What shewing foorth of the Lords death is there till he come Nay is there not an abolishing of the perfection value and efficacy of Christs death and sacrifice Is their not 〈◊〉 in robbing the lay-people of the cup Is not the Masse ful of abhominable blasphemies and grosse impieties Are not the deaths and sufferings of Saints and Martyrs rather reckoned vp then the death of Christ represented Is there not rather a breach of charity then any Symbole of loue when the Priest eates all himselfe the common people being excluded from it where is there any communion betweene the members or signification of our engrafting into Christ The scriptures neither authorising nor the Primitiue and Apostolicall
of Christ was not of the seed of Dauid sed exsemine triticeo of the seed of wheat was sowed in the earth grinded in the mill baked in the ouen and at last torne a peeces with mens teeth Thus haue I laid open vnto thee Christian Reader a iust suruay and tryall of the sacrifice of the 〈◊〉 Masse which I doubt not appeares to thee as it is in it owne nature a Masse of impiety and that Mystery of iniquity foretold by Saint Paul which albeit it pretend the greatest honour and worship to Christ of any Ecclesiasticall seruice yet is there not a greater enemy vnto our King and Sauiour the Lord Iesus nor a more hellish traytour vnto his crowne and dignity wherein if euer The diuell hath transformed himselfe into an Angell of light couering his poysenous and deadly hooke with the baite of religion the most preualent Stratagem that euer Satan put in practise to hinder and oppugne the kingdome of Christ yet this is the Diana for which Demetrius and his companions are so importunate because by this Craft they get their gaine It may well bee stiled a Craft because it is a Mystery of iniquity whereby the Church of Rome is swollen so bigge with deuouring the gold treasure and inheritance of the Laity that the guttes of it are well nigh bursten This is that Helena for which the aduersaries of the truth doe so fiercely encounter which hath made the Kings of the earth drunken with the cup of her fornication This they labour so much to vphold which is the Pillar that vpholds them and for it they fight as the ancient Romanes were wont tanquam pro focis aris while on it depends their rich offerings vpon their Altars and the fatnes of their kitchin Take but away this one Pillar and their house will fall and the fall of it will be great for it will slay all the Lords of the Philistims Now if any true Orthodoxe Christian or soundmember of the Catholicke Church demand of me whether it be lawfull for him to be present at Masse albeit hee pretend that so hee keepes his heart to God I answere No for 〈◊〉 the Masse is full of so many impieties and abhominable blasphemies against the blessed person of the Sonne of God ouerthrowiug both the Word and Sacraments of our Lord Iesus Christ it is therefore vtterly vnlawfull for any Christian to be present at it or to communicate in that seruice Argument of Ridley and Bradford Secondly we cannot be partakers of Gods religion and Antichrist seruice whereof the Masse is a principall limbe a man cannot bee a member of the Church of Christ and of the Church of Rome as it now stands But he that frequenteth their Idolatrous assemblies makes himselfe a member thereof And therefore cutteth himselfe off from being a member of the Church of Christ. Argument of Bradford Thirdly to dissemble and halt in matters belonging to Gods glory is impious and vngodly but they who are present at Masse both hearing the name of God blasphemed and seeing many abhominations and yet hold their peace do notably dissemble Ergo They sinne egregiously against God Argument of Bradford Fourthly 〈◊〉 of the Masse impugneth diuers petitions of the Lords Prayer and so the practise of such is contrary to the dayly prayer they vse How can we say Thy Kingdome come when nothing in the earth doth more destroy the Kingdome of Christ then the Masse How can we pray Thy will be done when we do our owne wils and the wils of Idolaters flat against the will of God How can we pray Hallowed be thy name when wee seeme to approoue the Masse which is nothing but blasphemy against the whole Trinity How can wee pray Deliuer vs from euill which knowing the Masse to bee euill doe runne into it wherefore if wee meane as we pray we must not pertake in the Masse least wee approue of that in our practise which we condemne in our prayer Argument of Bradford Fiftly whatsoeuer giues occasion to the wicked to be more obfirmed and to the weake to stumble and fall is to be abhorred But Protestants going to Masse and by their presence giuing allowance to it do occasion the obstinate to be more intractable the weake Papists to be more resolute the wauering Protestant quite to fall Bradfords Argument Sixtly Daniel refused to be filled with the Kings meates which were polluted by Idolatry And so Iudeth likewise The Maccabees manfully gaue their liues in defence of the Ceremonies of the Law Ergo we ought much more to endure and suffer all things for the maintenance of the pure word of God and holy Sacraments Bishop Ridleyes Argument Seauenthly God commanded his people Israel by the mouth of his Prophet Amos Not to seeke Bethel nor to enter into Gilgall where Idolatry was vsed And againe My soule hath no pleasure in those that withdraw themselues sayth the Lord If any man prophane the Temple of the Lord him will God destroy for the Temple of God is holy which yee are All strange worship is counted whoredome by the Lord and they that follow it goe a whoring But they that goe to Masse enter into Bethel and Gilgal that is places of Idolatry they withdraw themselues from the faith in their outward behauiour they prophane their bodies which are Gods Temples being present at 〈◊〉 seruice they goe a whoring after a strange religion Ergo Protestants going to Masse disobey Gods command procure his displeasure will cause God to destroy them and diuorce themselues from God and his Church Philpots Argument Eightly The Apostle directly forbids all participation with such as are Idolaters in the eating of meat sacrificed to Idolls shewing that thereby the weake brethren are offended and the partakers make themselues Communicants at the Table of Diuells now a man cannot be partaker at the Lords Table and the table of Diuells But the Masse is an Idolatrous seruice a superstitious worship and the Altar thereof is the Table of Diuells howsoeuer it is to be hallowed with the inuocation of God the Father the Sonne and the holy Ghost Angels Apostles Martyres Confessors Saints and painted ouer with the lustre of religion whereas it is indeed nothing but a painted Iezabel a deceitfull Strumpet with a false complexion Ninthly God is the Creator both of soule and body therefore he is to be worshipped both in soule and body Know 〈◊〉 not that your body is the Temple of the holy Ghost therefore glorifie God in your body and spirit which are Gods whereas God hath giuen both so hee requires the seruice of both And Paul will not giue a tolleration to any man to dishonour God by his body I beseech you brethren by the mercies of God that you present your bodies a liuing sacrifice holy and acceptable vnto God God will not be content with reseruing the soule to him when men bestow the worship of their bodyes vpon Idols The soule
JAMES Earl of DERBY VNMASKING OF the Masse-Priest WITH A DVE AND DIligent examination of their holy Sacrifice By C. A. SHEWING HOW THEY PARTAKE with all the ancient Heretiques in their profane impious and Idolatrous worship LONDON Printed for RICHARD WHITTAKER and are to be sold at his shop in Pauls Church-yard at the Kings head 1624. TO THE RIGHT NOBLE AND TRAVELY Religious IAMES Lord STRANGE Heire to the Right Honorable WILLIAM Earle of Darby I. L. wisheth encrease of blessings Internall Externall Eternall RIGHT HONORABLE AS the God of Nature hath Decked that Great Man the World with diuers ornaments it being in nothing more admirable then in variety so hath the same God inriched that little World Man with sundry endowments he being in nothing more profitable to the Church then in Diuersity For to some he hath giuen to be Apostles to others to be Prophets to others to be Teachers and all this for the gathering together of the Saints for the workes of the Ministry for the building vp of the body of Christ. So that wherein one is Defectiue another is Excellent that the Church of Christ may bee perfectly instructed in all things by the mutuall labours of each fellow member Hence it comes to passe that some men abound with variety of Tongues others with interpretation of Languages some with the smoothnes of Doctrine and others are acquainted with the knotty study of Polemicall Theologie there being nothing commodious for that Mysticall body of Christ which cannot be supplied by one member or other And albeit this renowned Kingdome of great Britaine flowes with multitudes of most pregnant wits as once did Canaan with 〈◊〉 and Hony who are sarre more powerfully able to buckle with our Aduersaries then my selfe yet beeing confident in the Almighty I 〈◊〉 with little Dauid aduentured to encounter with this great 〈◊〉 of Gath the Romish 〈◊〉 hoping my labours albeit vnpollished with Eligancy of stile shall not bee altogether vnprofitable to the Church The insolency of the Romish Foxes as in all places of this Land so more especially in those parts where your 〈◊〉 hath Command and Mansion and my selfe Residence and Imployment hath forced me to the search of this subiect The setling of weake and confirmation of sound Protestants hath pressed it to the Presse The bonds of Respect and Duty wherein I am obliged vnto your Honor bind both my selfe and it vnto your Noble Selfe vnto whose Patronage I Commend it and vnder whose Name I commit it to the wide World The Motiues that induce me to Dedicate this small Treatise to your Honor are First the Externall Nobility of your Birth being so Noble a Branch equally springing from two Illustrious Stems Secondly the Internall Nobility of your Grace manifested by your so sincere affection to Religion wherein with Timothy your Honour hath beene instructed from your Child-hood and to the true Professours whereof your Lordship hath vouchsafed alwayes a gracious countenance Thirdly your purpose to visite other Kingdomes abroad where doubtlesse occasion will be offered vnto your Lordship to maintaine that Truth wherein you haue beene bred and to oppose that Falshood which you cannot but detest 〈◊〉 I presumed to preferre this part of my studies vnto your Honorable Patronage that it might remaine with your Honor as an Antidote against the Poyson of Popery and Infection of the Romish Locusts Lastly that hereby I might render vnto your Honor some testimonie of thankfulnesse for those manie vndeserued Fauours which Your Lordship hath beene pleased to conferre vppon mee that as I remaine bound vnto Your Honor for euer So heereby I might free my selfe from the staine of Ingratitude Accept therefore I most humbly beseech your Honor this pleadge of his vnfained thankfulnesse who shall continually pray to God to blesse your Lordshippe with aboundance of Honor Wealth Grace Prosperity in this World and the full Fruition of Eternall Glory in the World to come Your Honours in all seruice to be Commanded IOHN LEVVIS To the Christian Reader CHristian Reader the audacious and frequent practise of the Masse-Priests in offering their blasphemous Sacrifice with the vnsufferable impudency of the Romish Laity both in conference to iustifie and by presence to communicate therein more especially in our Northerne parts where I am Resident hath constrained me to wade into this abstruse Mystery not intending to make it the Worlds common obiect as may appeare by the stile but rather to furnish my selfe with Defensiue and Offensiue armour matter of answer and opposition in case of encounter What intention had vowed mine owne intreaty of Friends and desire of the Common good hath made thine If thou know the Author censure not his youth seeing the scantinesse of yeares is supplied by the largnesse of Industry but if thou finde any fruite worth gathering taste it thankfully rendring God the glory me thy Prayers The solidity of the matter I hope thou canst not impeach the plainnesse vsed in Penning with the Faults escaped in Printing I hope thou wilt winke at Iudge me Thine in any Christian seruice 〈◊〉 LEVVIS In Blasphemiam Sacrificorum PRiests make Christ Body and Soule you must not doubt They 〈◊〉 drinke box him vp and beare about One's too little Bread and Wine Hold him seuerall so we dine Thou with thy Christ I with mine Is thy mouth the Virgins Wombe Is bread her Seede Are thy Words the Holy Ghost Is this our Creede Oh presumptuous vndertaker Neuer Cake could make a Baker Yet the Priest can make his Maker What 's become of all those Christs the Priests haue made Do those hoasts of Hosts abide or doe they fade One Christ abides but all those flie One Christ liues but all those die One is true the rest a lie MELCHIZEDECHS Antitype Or The eternall Priesthood and All sufficient sacrifice of Christ. Hebr 10. 12. But he hauing offred one Sacrifice for sinne sitteth for euer at the right hand of God THe Authour of this Epistle writing vnto the beleeuing Iewes which had receiued the doctrine of Christ intends not to persuade them that Iesus was the Messiah foretolde by the Prophets to bee the Sauiour of the world for of this they were already satisfied but his scope and intent is rather more fully to informe them concerning the offices of Christ which he prooues largely and exactly to be three Propheticall Kingly and Priestly These hee layes downe generally in the three first verses of this Epistle For first hee shewes that whereas the Lord had spoken obscurely and vmbratically by his Prophets touching the Christ yet now hee spake personally by his Sonne who was the Messiah himselfe and the great Prophet of his Church Secondly he shewes that Iesus was our Lord and King appointed by his father as heire of all things by whom he made the world in whom alone the glorie and maiesty of the father is to be contemplated who sustaineth all things by his mightie word each creature obeying his
external thing as Abel of the firstlings of his flock c. For it must be some outward visible thing animate or inauimate I speake of the sacrifices of the law and not of the Gospell which I shall shew to be as well internall as externall I say moreouer that it must be offered to the true God and therefore all sacrifices offered by the Heathens vnto their Idolls and fained gods are improperly called sacrifices in regard that it can neuer be called sacred which tends to the dishonour of the true God Furthermore I say there must bee ioyned with this Knowledge for there can be no acceptable sacrifice vnto God which is done ignorantly without the knowledge of Gods holy will the Apostle sayes whatsoeuer is not of faith is sinne And without faith it is impossible to please God now faith cannot subsist without the knowledge of that which we doe beleeue Lastly I say it must bee a thing acceptable to God Therefore the price of a whore the price of blood a dogs head swines blood and the like though they were offered yet are they abhominable because they are forbidden yea whatsoeuer is unseemely or vndecent is not acceptable The Leuiticall sacrifices were of two sorts Ilastika expiatory or Eucharistika Gratulatory In the expiatory propitiatory or satisfactory sacrifice for these different titles belong all to one thing the Iewes had respect vnto their sinnes and by the laying their hand on the beast and slaying it before the Lord they did in act confesse that they themselues had deserued death eternall for their sinnes but by the blood of Iesus Christ the immaculate lambe who was to dye for mankind they were assured to receiue remission of their sinnes and freedome from eternall death This sacrifice was called Catat that is sinne or a sacrifice for sinne So Paul alluding hereunto saith that God hath made him sinne for vs who knew no sinne that is to say God made him a sacrifice for sinne It is also called Ilastikon or expiatory from the end for the which it was instituted namely to represent the sacrifice which should expiate and satisfie for our sinnes which was Christ himselfe So that this sacrifice was called Expiatory not properly but Metonymically as hauing relation to the Messiah Vnto his sacrifice were referred that offering which was called 〈◊〉 of Olon and chauo because it was allburnt in the fire and the priests had no part of it or else it was so called of Holah which signifies to ascend because it being wholy consumed in the fire did ascend vp vnto God in the smoake Vnto this Expiatory sacrifice were also referred those oblations which were offered for the cleansing of lepers for the purification of women after childbirth for touching of dead bodies for the sanctifying of Priests for all these pollutions had respect to the pollution of sinnes The other sacrifices were Eucharistica or offerings of thanksgiuing whereby they did testifie their thankfulnesse for benefits temporall or spirituall this kind of sacrifice was called Zebach Schelamim 〈◊〉 pacificorum a peace offering because it was offered by them that had beeing reconciled to God by the former sacrifice receiued remission of their sinnes and were at peace with God as also because thereby they testified their gratitude to God for all his fauours which the Hebrewes did comprize vnder the word Peace And to this sacrifice were referred the meate offerings and drinke offerings the first fruits and the tenths all which were testimonies of their thankfulnes And indeed all sacrifices may be reduced to these two heads Either Ilastika or Eucharistika Expiatory or Gratulatorie For according vnto Gods affection towards man such were mens 〈◊〉 towards God Now God is either angry with vs and so punisheth vs or is well pleased and so blesseth vs and all the effects of God vpon euery man are either blessings or cursings when hee is angry hee sends cursings when hee is well pleased hee sends blessings wherefore hauing stirred him vp to wrath by sinnes the Iewes offered Ilasticke sacrifices to appease his wrath hauing appeased his anger and pleasing him by obeying his commandements they obtained his blessings and fauours to their bodies and soules wherfore they offered Eucharisticke sacrifices to testifie their thankfulnesse to the Lord. Now in both these kinds of sacrifices had the Iews respect vnto the Messiah fixing the eye of their faith vpon Christ that was to come both in him expecting saluation by the satisfactory sacrifice of his death and in him rendering thankes vnto Iehouah for all his blessings which they were made partakers of through the Messiah Thus much of a sacrifice in generall and of the kind of sacrifices among the lewes The second thing I propounded is to shew you what this particular sacrifice is which Christ offered for finne As there was vnder the law a double sacrifice Ilasticum and Eucharisticum Expiatory and Gratulatory So is there vnder the Gospell this double sacrifice offered by Christ for when he had finished his Propheticall office here on earth he then entered vpon his Pontificall or Priestly office which was to offer sacrifice for all beleeuers And albeit this expiatory sacrifice was first in order of nature as making way for the Eucharisticall whereby it might be acceptable to God hauing satisfied for sinne by his death and so reconciling God and man yet in time his Eucharisticall sacrifice was offered before his Expiatory and the reason hereof is alleadged by a most famous Diuine whose words are these Although the Father was first to be appeased by the Ilasticall sacrifice of Christ 〈◊〉 the crosse and so forgiuenesse of sinne and of punishment beeing obtained then should haue followed the sacrifice of thanksgiuing for all benefits obtained by Christs death and passion yet Christ offers his sacrifice of thankesgiuing as if hee were already crucified For so he was indeed in Gods decree and in his determination and in this respect hee is 〈◊〉 The lambe slaine from the beginning of the world This Eucharisticall sacrifice of Christ was in the Lords Supper which was not vnworthily euer after in the Church of God by the Fathers tearmed by the name of the Eucharist Yet vnderstand mee I doe not say that the bread and the cup were this Eucharisticall sacrifice that Christ offered but the thanksgiuing which he offered to his father For before hee brake the bread and gaue the cup to his Disciples it is the opinion of all ancient and moderne writers that lifting vp his eyes vnto heauen in the name of all the elect that were are and euer shall bee in the world he gaue thanks to his heauenly Father for all his blessings of nature grace and glory but especially for that remission of 〈◊〉 and redemption from eternall death purchased by that sacrifice of his body vpon the crosse So that in these two sacrifices of Christ all the Leuiticall sacrifices had their full perfection and
accomplishment Therefore the Apostle sayes 〈◊〉 5.2 that Christ gaue himselfe 〈◊〉 〈◊〉 an oblation and a sacrifice by an oblation vnderstanding a gratulatory offering and by sacrifice an expiatory host for sinne And that the 〈◊〉 sacrifices had their consummation in Christ appeares in that figuratiue casting the open and doues out of the Temple as Theophylact. on the 21. chapter of Math. obserueth saying Iesus eiiciendo boues columbas praesignauit non vltra opus esse animalium sacrificio sed oratione 〈◊〉 casting the oxen and doues out of the Temple signified that there should no longer need the sacrifice of beast but of prayer But it is demanded Which of these two sacrifices it is that the Apostle speakes of The text it selfe cleares this doubt you heard before that the Eucharisticall sacrifices were for mercies and blessings receiued and the Ilasticke or Expiatorie sacrifices were for sinnes committed so that when the Apostle sayes this sacrifice was for sinne it plainely appeares that hereby is meant the Expiatory sacrifice of Christ offered to appease his Fathers wrath This sacrifice is no other then Christ himselfe dying vpon the crosse for the transgressions of mankind Origen speaking of Christ sayes Ipse est hostia Sancta Sanctorum He is the most holy sacrifice for his holy ones Which the Apostle Saint Peter confirmes saying For so much as ye know that you were not redeemed with corruptible things as siluer and gold But by the precious blood of Christ as of a lambe without blemish or without spot Christ himselfe was this sacrifice who so loued vs that he gaue himselfe for vs an offering and sacrifice of a sweet smelling sauour But according to which nature was Christ the safice for sinnes Onely according to his humane nature as appeares By which will we are sanctisied through the offering of the body of 〈◊〉 〈◊〉 for 〈◊〉 by which words the body of Christ we are to vnderstand the whole humane nature of Christ for there the part is put for the whole so that Christ the man consisting of body and soule was the sacrifice for our sinnes and as we in soule and body had transgressed against God so Christ both in soule and body was to suffer punishment and to make satisfaction for our offences Compare this place of the Hebrews with the words of the Prophet Esa. and you shall easily discouer this truth Yet it pleased God to bruise him hee hath put him to griefe when thou shalt make his soule an offering for sinne he shall see his seede he shall prolong his dayes and the pleasure of the Lord shall prosper in his hand What the Propheticall Apostle Paul attributes to the body the Euangelicall Prophet Esa. attributes to the soule so that both these being essentiall parts of man make the whole humanitie of Christ to bee the sacrifice for our sinnes And as the Tree of life did represent the Godhead of the Messiah so did the Animate sacrifices of the Leuiticall law shadow out his Manhood And the reasons why this sacrifice that Christ offered should be his manhood are these 1. Because that in the same nature the offence was made in the same nature was the sacrifice to bee offered and the satisfaction to bee performed for otherwise Gods iustice could not be appeased but in the nature of man was a transgression committed therefore in mans nature must a sacrifice bee offered and satisfaction made And for this reason the Angels that fell from God had no benefit by the Incarnation of Christ nor by his death and passion because he tooke not vpon him their nature neither in their nature did he offer sacrifice 2. Secondly the death of the beasts in the Ceremoniall law did figure out the death of that sacrifice which the Sonne of God was to offer vnto his Father for mans Redemption So that in that nature wherein Christ dyed in that nature he was to sacrifice but Christ as he was God could not dye for the Godhead is apathes and cannot suffer but according to his humanitie he dyed truely and not fantastically and in shew onely as Marcion and the Manichees heretically thought And indeed considering Gods eternall decree of sending his Sonne to be 〈◊〉 flesh it was necessarily required that hee should dye and shed his blood to appease his Fathers wrath and to procure forgiuenesse of sinnes for all beleeuers for according to the words of the Apostle choris haimatekchusias ou ginetai aphesis without blood shedding is no remission So it appeares that the humane nature of Christ consisting of soule and body was the Alsufficient sacrifice for the sinnes of all beleeuers 3. The third thing propounded is the necessitie of this sacrifice Adam being seduced by his wife and eating the forbidden fruit brought vpon himselfe and all his posteritie three euills First hee was by his transgression guilty of 〈◊〉 before God Secondly he was depriued of all his grace of integrity and righteousnesse which God had conferred vpon him in his creation Thirdly he was driuen out of Paradise to signifie his banishment from the celestiall Paradise Wherefore it was necessary that there should bee a sacrifice offered for man First that his sinnes might be remitted whereby he was turned from God Secondly that he might be restored againe to the state of grace Thirdly that he might be re-united and reconciled vnto God and inherit eternall life These three were effected by the sacrifice of Christ. For first by this Sacrifice our sinnes are pardoned and the guilt of all our iniquities is washed away by the blood of Iesus hee was that promised fountaine which should be set open for Iudah and Ierusalem to wash in This appeares by the words of Paul Traditus est in mortem propter offensas nostras He was deliuered to death for our offences Secondly by this sacrifice wee are made pertakers of his grace whereby wee are comely in the eyes of God the Father for hee thereby imputed his righteousnesse vnto vs and communicated that life of grace which was radically in himselfe the head vnto all his faithfull members for by him it is that wee all receiue grace for grace Thirdly hereby are wee entitled againe vnto the kingdome of heauen lost by our first parents for when this earthly tabernacle is dissolued we are put inro possession of that building of God not made with hands which endures for euer in heauen All these three are contained in one verse Christ Iesus is made vnto vnto vs of God righteousnesse sanctification and redemption Righteousnesse in the forgiuenesse of our sinnes 〈◊〉 in the communication of his grace and Redemption in the saluation of our soules and bodies By this that hath beene spoken wee may note that the beginning middle and end of mans happinesse is from the sacrifice of Christ by him wee are deliuered from the bondage of sinne by him wee are in the liberty of grace by him are wee
he must infinitely humble himselfe and in humbling himselfe he must die for vs and in dying for vs he must die not for the righteous but for sinners and if the wordes of Christ be true that greater loue there cannot be then that a man should lay downe his life for his friend how great then is that loue when God shall lay downe his life for his enemies If Christ hath thus loued vs let vs labour to loue him againe and if wee will giue an euident demonstration of our loue to Christ let vs expresse it by this euen by our care to keepe his commandements for so sayes Christ If yee loue me keepe my commandements Thus so often as wee meditate on the Priest-hood and sacrifice of Christ whereby wee receiue remission of sinnes and reconciliation wee should in them as in a glasse behold the incomprehensible compassion of God our father and the vnspeakable loue of Christ our Sauiour The third vse of this point is for consolation vnto all Gods elect who are sanctified with the grace of Christ hauing the eyes of their vnderstandings illuminated and being renewed in the spirit of their minds are become new creatures for to them hath he made an atonement and reconciliation by his sacrifice and oblation which hee offered vpon the crosse once for all Whosoeuer thou art therefore that fearest the Lord and art begotten againe to a 〈◊〉 hope albeit thou findest in thy selfe many failings and infirmities and that the burthen of those 〈◊〉 which thou diddest commit in the dayes of thy vnregeneration and non-conuersion doe so oppresse thee as that thou art weary and heauy laden yet lift vp the eyes of thy faith vnto Christ hee was the Priest that offered vp his humane nature an al-sufficient sacrifice for the sinnes of all that beleeue in him he felt the sharpe wrath of God against him but it was for thy sinnes that thou mightest be freed from the wrath to come he hath borne thine infirmities he was broken for thy transgressions the chastisement of thy peace was layd vpon him and by his stripes thou art healed he put himselfe in thy roome and by the punishment of his soule and body did free thy soule and body from eternall damnation If therefore thou be stung with sinne Christ is the brazen Serpent exalted on the crosse list vp the eyes of faith vnto him and thou shalt be restored It was for thy sake that Christ Iesus was made a Holocaust or sacrifice that he might abandon all enmity and consummate a perfect peace betweene thee and God Wherefore feare not thy sinnes but reioyce in thy Christ and let thy soule be ioyfull within thee say vnto thy soule as Dauid did Prayse the Lord ô my soule and all that is within me prayse his holy Name because hee hath of his tender compassion on thee conferred the riches of his mercy and incorporated thee into the mysticall body of his sonne Christ Iesus by whose most holy sacrifice God is so appeased that I dare runne boldly vnto the Throne of Grace and with confidence in his name assure my selfe of eternall life But vnto all wicked men which liue without feare and die without repentance albeit their outward profession be more glorious in shew then was the profession of the most strict Pharisie but doing good workes in hypocrisie and dissimulation I will say concerning the benefit of Christs Sacrifice as Peter sayd to Simon Magus touching the guifts of the Holy Ghost You haue neither part nor lot in this matter that is in the sacrifice of Christ for your heartes are not right in the sight of God Repent 〈◊〉 of your wickednesse and pray God if perhaps the thoughts of your hearts may be forgiuen you for I 〈◊〉 you are in the gall of bitternesse and band of 〈◊〉 Oh you wicked and vngodly men 〈◊〉 not your soules feede not your selues with vaine hopes and dreaming expectations of future happinesse for vnto heauen can you not come but by the sacrifice of Christ and till you leaue your sinnes by 〈◊〉 and reformation and be changed from your miserable state of nature to the comfortable state of grace you can haue no part norportion in Christs sacrifice for that was onely offered for them that were elected before all time and shall be called in time to the sauing knowledge of the Lord Icsus Christ. Wherefore if any man desire to come to heauen and there to enioy the felicity of Gods glorious Kingdome let him then by a true 〈◊〉 faith apply the sacrifice of Christ vnto himselfe Let the 〈◊〉 for sake-his wayes and the vnrighteous his thoughts and let him returne vnto the Lord and hee will haue mercy vpon him and to our God for hee will aboundantly pardon The last vse of this point is for consutation of that most blasphemous doctrine and damnable heresie of the Church of Rome concerning the sacrisice of the Masse established by Canons in the cursed Councill of Trent and is now taught and beleeued by all Papists The words of which Canons are these If any man shall say that in the Masse there is not offered vnto God a true and proper Propitiatory Sacrifice vnder the formes of bread and wine or shall deny that by this sacrifice is effected that those which come vnto God with a true heart and vpright conscience do obtaine mercy let him be accursed The other Canon hath these words If any man shal say the sacrifice of the masse to bee onely a sacrifice of praise and 〈◊〉 or a bare commemoration of the sacrifice of Christ vpon the crosse and not propitiatory or shall say that it is profitable onely for him that 〈◊〉 it and not both for the quicke and the dead for their sinnes punishments and satisfactions let him bee accursed This diuelish and most hereticall doctrine as it hath beene already confuted by the Scriptures which are as the ancients stile them the touchstone of truth the pillar of faith a strong army against heretickes so shall it also appeare to bee vnknowne to the Fathers of the Primitiue Church and gain-sayd by diuers of then owne Writers Now if in this 〈◊〉 wee shall somewhat more then ordinarily relye vpon the 〈◊〉 of Writers it is to be borne with in regard that it is the best course 〈◊〉 like owles they 〈◊〉 the light of the Scripture to deale with them which so much stand vpon antiquity by the 〈◊〉 of antiquity and the testimony of their 〈◊〉 men And the 〈◊〉 shall I 〈◊〉 〈◊〉 because it falls so patte in the way that I must eyther remooue it or leape ouer it as also because herein consisteth the most principall part of Diuine Seruice in the Church of Rome and vnto them it is the badge and cognizance to distinguish betweene the good and euill Christian and in going thereunto or not going a man workes his owne saluation or damnation as also because it compriseth in it the doctrine or the
small credit with them neuer vses the words Ambrose once onely Augustine but twise and neither of these in that sence in which the Papists vse it And whereas they obiect that place of Ierome one the 11. chapter of the Prouerbes it is not thought to be his because therein is mentioned Gregory who liued about 200. yeares after Ierome but the best learned do ascribe it to Bede as they do the Sermon of Saint Augustine de tempore to Ambrose or Hugo de Sancto Victore But from the name let vs proceede to the thing it selfe Albeit that about the time of Saint Gregory there hapned such an alteration of the Canon of the Masse of the manner of seruice of vestiments of the bread of priuate Masses of prayers vnto Saints and so continued till Charles the great insomuch that the Church of Rome had cast off her ancient simplicity and Matron-like habit and became like a garish Curtezan yet this sacrifice of the Masse was not as yet allowed of generally in the Church Not in Gregories time for Bellarmine himselfe confesseth he could finde nothing in his writings for confirmation of this their sacrifice For the corporall reality of this sacrifice which our aduersaries defend vpon an imagination of a Transubstantiation of the bread into the body of Christ seemes to be sufficiently confuted by that disputation held by Gregory against Eutiches the Hereticke who denied that Christ had a true humane body against whom Gregory obiected 〈◊〉 saying of our Sauiour to his Disciples who after his resurrection made a doubt of that which 〈◊〉 spared not to maintaine namely that it was not the same body wherein he was cruified but onely a shadow of a body and so his humanity was but kata Phantasian not really but onely in appearance But Gregory obiects the words of Christ. Handle me and see for a spirit hath not flesh and bones as you see me haue behold my hands and feete that it is I my selfe By the same testimony of sence may Christians now discerne bread to be bread after consecration by which the Disciples discerned Christs flesh to be flesh after resurrection they were to beleeue because they did see and feele it to be the flesh of Christ wee haue the benefit of foure sences seeing handling tasting smelling to prooue vs to receiue not flesh but bread And here we may note what was the faith of the Church of England about those times of St. Gregory by an ancient Homily written in the Saxon tongue and appointed to be preached throughout England in euery Church vpon Easter day Part where of runnes thus In the holy sont we see two things in that one creature after the true nature the water is corruptible water and yet after 〈◊〉 mystery 〈◊〉 hath hallowing might So also wee behold the holy housell it is bread after bodily vnderstanding then wee see it is a body 〈◊〉 and 〈◊〉 but if wee acknowledge therein a spirituall might then vnderstand wee that life is therein and it giueth 〈◊〉 to them that 〈◊〉 it with 〈◊〉 Much difference there is betweene the inuisible might of the holy 〈◊〉 and the visible shape of the proper nature It is naturally corruptible bread and corruptible wine and it is by the might of Christs word truely 〈◊〉 body and his blood not so notwithstanding bodily but spiritually much difference is there betweene the body that Christ suffered 〈◊〉 and the body that is hallowed to housell the body 〈◊〉 Christ suffered in was borne of the flesh of Mary with blood and with bone with skinne with 〈◊〉 in humane limmes with a reasonable soule 〈◊〉 and his spirituall body which we call the 〈◊〉 〈◊〉 thered of many cornes without blood and bone without limme without soule and therefore nothing therein is to be vnderstood 〈◊〉 but all is spiritually to be vnderstood By these words 〈◊〉 appeares that the ancient Christians in England held not that grosse transubstantiation maintained now by the Romish Church which is the mother of the Massing sacrifice for take away 〈◊〉 and of necessity you lay the honour of their sacrifice in the dust For the space of 〈◊〉 yeares after Gregory this Sacrifice of the Masse beganne to gather strength and to be taught and 〈◊〉 though not generally in the Church of Rome 〈◊〉 Abbot of Corby in 〈◊〉 hath these words Because we sinne daily Christ is Sacrificed for vs Mystically and his Passion giuen in Mystery Againe The blood is drunken in Mystery spiritually and it is all spirituall which wee eate And The full similitude is 〈◊〉 and the flesh of the imacculate Lambe is faith inwardly that the truth he not wanting to the Sacrament and it be not ridiculous to Pagans that wee drinke the blood of a 〈◊〉 man Note here that he would 〈◊〉 the outward 〈◊〉 and the inward substance represented by the signe to subsist in the Sacrament otherwise it takes away the truth of the Sacrament and hee would not haue the 〈◊〉 thinke the 〈◊〉 to be so absurd as to drinke the reall and substantiall blood of Christ with their bodily mouthes but onely Sacramentally and in a Mystery Bertram 〈◊〉 liued about the 900. yeare of Christ in the time of Charles the 〈◊〉 whose wordes agree directly with the Doctrine of the Church of England and are these Our Lord hath done this at once euen in offering himselfe 〈◊〉 is to say sacrificing himselfe for vs For hee was once offered for the finnes of the people and this 〈◊〉 notwithstanding is dayly celebrated by the 〈◊〉 but in a mysterie to the end that what hath beene accomplished by our Lord lesus in offering himselfe once might be handled 〈◊〉 day by the celebrating of the Mysteries of the 〈◊〉 of the memory of his passion Where is to be noted how he opposeth the mysticall 〈◊〉 to the reall receiuing and the dayly 〈◊〉 of the remembrance to the once offering of the 〈◊〉 Againe He which is dayly offered by the faithfull in the mysterie of his body and his blood namely that whosoeuer will draw neere vnto him may know that he must 〈◊〉 part in his sufferings the image and representation whereof is exhibited in the holy Mysteries About the 1000. yeare liued Theophilact who seems to deny this Propitiatory Sacrifice in these words The medicines which are effectuall and forcible do heale at the first time being administred but those which neede to bee taken againe and againe doe sufficiently argue their weaknesse by that onely note euen so it fareth betweenethe Legall Sacrifices and the Sacrifice of Christ. But here ariseth a question Whether we also doe offer sacrifices without shedding of blood vnto which we answere affirmatiuely but it is that we doe renue the Memory of the death of the Lord and yet in the meane time it is but one Sacrifice not many because it hath beene offered but onely once We offer then 〈◊〉 himselfe or rather the Remembrance of this oblation
vse as meanes for the conuersion of others were to liue in future ages and had not as yet beeing and consequently could not at that time finish those acts whereunto they were destined of God but if he vnderstand by these words All things necessary for mans saluation are not finished all the specificall acts of religion as Prayer Preaching Administration of the Sacraments c. and whatsoeuer of that kind which is necessary to mans saluation is not finished this is false for that they had their institution from Christ before his death and so in the species they were finished Or if thereby the sacrifice of Christ was not finished this is false for both it and the saluation of man by it was finished as appeares by the Apostles vsing the same words saying With one offering teteleioken consummauit he hath consummated for euer such as are sanctified And whereas he sayes that if all things necessary for mans saluation were consummated then the sacraments and all doctrine should bee superfluous this is false for the institution of them might be consummated although the exercise of them in future ages were not finished Againe the perfection of Christs sacrifice abolisheth not the vse of doctrine and Sacraments which doe represent vnto vs the death and sacrifice of Christ but it abolisheth all other sacrifices of Propitiation for if they be but memorialls of Christs death they are superfluous the word and sacraments beeing sufficient to that end and if they be more then memorials as auaileable to forgiue sinnes they are blasphemous and make Christs sacrifice imperfect Argument 17. The seauenteenth argument is taken from the falshood of the Canon of the Masse and it is thus framed Such as is the Canon such is the sacrifice But the Canon of the Masse is false Ergo the sacrifice is false and consequently not Propitiatory The falshood of the Masse appeares in diuers things 1. In the ancient Church when the Lords Supper was celebrated the Christians vsed to bring their agapai which were the bread and wine for the reliefe of the poore and the maintenance of the Ministry and when they had laide downe these oblations which were neuer accounted a Propitiatory sacrifice they prayed for the prosperity and preseruation of the Church which in the Canon before the consecration is applyed vnto the bread and wine and the bread and wine is offered vnto God the Father for the happinesse of the Church Secondly in the Canon They pray vnto God that he would accept that pure sacrifice of the body and blood of Christ as he accepted the sacrifices of Abell and Melchizedech In which words they become intercessours vnto God the Father to accept his Son Iesus Christ as though he were not worthy to be accepted of himselfe And how absurd is it to compare the most pretious sacrifice of the body and blood of Christ if it were so really and truely vnto the sacrifice of Abel which was but a lambe or a goate And how vnwisely doe they pray that God would accept the sacrifice of his Sonne as hee did accept the sacrifice of Melchizedech whereas it cannot appeare as is formerly prooued by the holy scripture that Melchizedech offered bread and wine how absurd is it then to compare the sacrifice of Christ with that sacrifice which neither was is nor shall be Thirdly the Canon saith that the Priest offereth vnto God the heauenly Father the bread of life But where are they commanded to offer the bread of life seeing in the scripture there is mention made of eating the bread of life but not of offering Fourthly the Canon ouerthrowes the article of ascension for it commands the Angells to carry that vnspotted sacrifice to the high Altar of heauen and to present it before God the Father What Is not Christ ascended and fitteth for euer at the right hand of God and hath he now more need of the helpe of Anglls then when he first ascended by the whole power of his Godhead and cannot hee appeare before his Father but by the assistants of Angells But let me bee bold to demand three questions of our aduersaries grounded vpon these words of the Canon Supplices te rogamus omnipotens Deus iube haec perferri per manus sancti Angeli c. We humbly beseech thee O Omnipotent God that tbou wouldest command this sacrifice to be carryed by the hands of the holy Angell vnto thy high Altar in the sight of thy diuine Maiesty c. First if they vnderstand it of the bread and wine transubstantiated into the body and blood of Christ how comes it to passe that they are not taken by the Angell and carryed immediately into heauen according to the prayer of the Church Secondly I demand if their doctrine bee true of their Multipresence that the true humane body and blood of Christ be both in heauen and in many thousand places vpon the earth at one time what need then the Angell to carry the body of Christ into heauen where it is already before his heauenly Father Thirdly if it be so as they say that Christ in the night when he instituted the Lords Supper did offer himselfe his naturall body and blood vnder the forms of bread and wine a true Propitiatory sacrifice to his heauenly Father I demand whether the Angell did carry this sacrifice into heauen or whether it did 〈◊〉 before his Father in heauen or no If they say no how then was the sacrifice accepted or how comes the Church to pray for that priuiledge of hauing this sacrifice carryed into heauen which was not vouchsafed to the sacrifice offered immediately by Christ himselfe If they affirme that it was carryed into heauen it would then follow that Christs body was in heauen before his passion resurrection or ascension and when he in his humane nature ascended into heauen from his Disciples hee found his humane body and blood before his Father and to haue beene there before it came thither Thus they make Christ to haue two bodies and consequently two soules and so Christ is not one but two but many but innumerable These absurdities doe directly result and arise from their blasphemous Canon which is so grosse and palpable as deserues to be hissed out of the Church Lastly the Canon in diuers places ouerturnes the Mediation of Christ in that they pray to Saints and Angells making them to be intercessours it also establishes Purgatory and prayer for the dead doctrines so dissonant from the truth of the Scriptures as when we see them authorized in the Church of Rome wee may iustly call in question the vertue of their massing sacrifice Argument 18. The eighteenth Argument is taken from the effect of the Masse thus That which destroyeth the true nature of the Lords Supper cannot be a true Propitiatory sacrifice for the 〈◊〉 of the quicke and the dead But the pretended sacrifice of the Masse doth subuert and destroy the nature of the Lords Supper Ergo
Purgatory The sixteenth impiety of the Masse is It subuerteth Gods decree of Reprobation for it is auaileable for whomsoeuer the Priest shall offer it both for remission of sinne and liberation from punishment who doubts not but then many a Reprobate for whom Masse is sayd is 〈◊〉 from eternall damnation The seauenteenth impiety of the Masse is It robs God of his right for whereas it is a prerogatiue royall belonging to the Regall Crowne of Heauen to institute Sacraments and Sacrifices the Church of Rome hath vsurped that power instituting this sacrifice which God neuer commanded them neither came it into his minde but they like Antiochus Ephiphanes haue exalted their Idoll vpon the Lords Table what audacious boldnesse was this in any man to inuent without Gods command a sacrifice to appease and pacifie the wrath of God And what is it but an Ethelothrescta a 〈◊〉 diuised of their owne carnall and corrupt wils and affections The eighteenth impiety in the Masse It establisheth the doctrine of merit and ouerthroweth the satisfaction of Christ for if a man may merit by the sacrifice of the Masse what iniustice was it in God to lay the burthen of mans wickednesse vpon Christ causing him to satisfie by death when men may merit by hearing or saying Masse by offering or receiuing this sacrifice The nineteenth impiety is Their Iesuite Salmeron is permitted to write That the oblation of Christ in his last Supper which the Romanists hold to be satisfactory and Propitiatory receiued no efficacy or vertue from the sacrifice vpon the crosse Which all Orthodoxe Christians cannot but iudge to bee an impious Paradox Seeing both the Sacrament of Baptisme and of the Eucharist haue their foundation in and vertue and operation from the great and all-sufficient sacrifice of Christ offered vpon the crosse The twentieth impiety is in the manner of celebrating this sacrifice In that it is performed in an vnknowne tongue directly contrary to the Apostolicall iniunction of Saint Paul who willeth euery man that prayeth to pray in that language which the common people vnderstand that the Church may be edified Secondly in regard of the gesture of the Priest which is so changeable so ridiculous so affected more like a Player then a Sacrificer for the Priest varieth and changeth his gesture at least fourty or fifty times during the time of the Masse First he boweth his body then he rayseth himselfe and kisseth the Altar on the right side he boweth againe and looketh toward the host hee ioyneth his hands wipeth his 〈◊〉 listeth vp the host then he listeth vp his eyes and boweth himselfe and lifteth vp his eyes againe hee boweth againe and lifteth vp the hoast aboue his forehead vncouereth the Chalice and holdeth it betweene his hands keeping his thumb and forefinger together then hee boweth and lifteth vp the cup a little then to his breast or aboue his head he setteth it downe againe wipeth his fingers then he spreades his armes a crosse he boweth his body then rising kisseth the Altar on the right side after this he smiteth his breast then hee vncouereth the Chalice againe and maketh fiue crosses with the host beyond the Chalice on each side vnder it and before it then he layeth his hands vpon the Altar the Deacon then reacheth the Priest the Paten which he putteth to his right eye then to his left and maketh a crosse beyond his head with it kisseth it and layeth it downe then hee breaketh the host in three parts holding two pieces in his left hand the other part in his right hand ouer the Chalice which with a crosse he letteth fall into it the Priest then kisseth the Corporas the Deacon taketh the Pax from the Priest giueth it to the subdeacon and he to the Queere then humbling himselfe he first taketh the body then the blood so hee goeth to the right horne of the Altar then the Subdeacon powreth in wine and the Priest rinseth the cup and washeth his hands hee turneth himselfe to the people commeth againe to the Altar and turneth to the people the second time then bowing his body and closing his hands he prayeth to himselfe he riseth againe making the signe of the crosse and bowing againe so goeth to the Altar insomuch that Roscius-like hee seemes rather an Actor then a priest the Masse it selfe beeing stuffed full of ceremonies borrowed from the sacrifices of both Iewes and gentiles as Innocent the third and Baronius themselues confesse The one and twentieth impiety That the onely accidents of bread and wine can nourish the body without their proper substance The two and twentieth impiety That the body and blood of Christ may be made poysenous for Bernar dus de monte Politiano de Domcastro a Monk of the Iacobines order poysoned with the Host Henry the seauenth Emperour of Germany and Victor Pope of Rome was poysoned with the wine he tooke in the Masse The three and twentieth impiety That the body and blood of Christ doe subsist apart separated one from another both in the act of consecration and afterward The foure and twentieth impiety That Christ is now in the Eucharist not a liuing but a dead Christ in regard that albeit as they affirme the bread bee changed into his body and the wine into his blood yet neither of these according to their owne tenent can be transubstantiated into his soule which is a spirituall and an immateriall substance how then shall his soule be vnited to his body seeing when by these words This is my body hee changed the elements into his body and blood yet hee makes no mention of his soule Wherefore the body subsisting without a soule must be but inanimate a dead corps The twenty fiue impiety Christ had two bodies one visible wherewith hee sate at Table another inuisible which he distributed to his Disciples vnder the formes of consecrated bread and wine The sixe and twentieth impiety They say Christ at his last Supper gaue his naturall body to be eaten of his Disciples but by their doctrine would follow that Christ gaue his mortall body as it was before his passion vnto his Disciples but vnto his Church hee giues now his glorified body such as it is sitting at the right hand of God The seauen and twentieth impietie That the body of Christ doth daily ascend into heauen and descend from heauen as Iaecobs Angells and is contained in the hands of the Priest is crashed in his teeth his bones being broken The eight and twentieth impiety That the body of Christ being kept a long time in any vessell will corrupt and putrifie and wormes will bee generated of it as Alphonsus Magnus the king of Aragon found by experience The twenty nine impiety That Christ Iesus the Sonne of God was not incarnate for vs suffered not dyed not rose not againe ascended not 〈◊〉 heauen for vs but onely bread and wine did all these things in our behalfe Or which is the last impiety The body
and body make one man and God will be worshipped in the whole entire man he will not diuide stakes with the Masse for as he requireth the whole heart which is the soule so hee also commandeth the whole strength which is the body Againe the soule cannot be in heauen if the body be in hell neither can he bow the knee of his soule to God that bowes the knee of his body to the Diuell The Arke and Dagon cannot rest vnder one roofe one man cannot be the temple of God and of Idols Tenthly Christ would not fall downe and worship the Tempter albeit he might haue reserued his heart to God And in Eliah his time God accounted none for his 〈◊〉 but such as had not bowed the 〈◊〉 vnto Baal so God accounts none for his seruants that giue outward worship to the Idoll of the Masse by bowing vnto it in token of adoration by kissing the Pax by creeping to the Crosse by being sprinkled with holy water Will a husband finding his wife committing Adultery with another admit this as a lawfull and reasonable excuse that her heart was with her husband No more will Christ allow our bodily presence at the Masse although our hearts be not consenting to it Bradfords Answer And indeede this is the difference betweene the Church of God and the Synagogue of Satan that the one is a chast wife and Spouse of Christ keeps her to her husband alone and doth not admit others to the vse of her faith the other plaies the harlot with many louers and keepes not her faith nor worship to God alone Eleuently if we must auoide an Hereticke then much more an Idolater But an Hereticke is to bee auoided A man that is an Hereticke after the first and second admonition reiect as S. Iohn fled from 〈◊〉 and Policarpe from Marcion Ergo An I do later is to be auoided and by consequence the participation in Idolatrous seruice For if S. Iohn would not abide vnder the roofe nor haue any ciuill society with Cerinthus an Hereticke how can a Christian ioyne in diuine worship with such as are Idolaters Lastly the Apostle charges vs to avoide all appearance of euill 1 Thes. 5. 22. But how doe Christians auoid the appearance of euill when they associate themselues with Idolaters partaking with them in their abhomination and consenting to their dishonouring of God by superstitions which in the Masse is done in a high degree whereby it appeares euidently that it is altogether vnlawfull for an Orthodoxe Christian a true protestant a sound member of the Church of Christ to be present at the Idolatrous sacrifice of the Masse albeit with a pretence of keeping his heart to God Thus hauing laid downe sound and solide reasons for our non conformity vnto that Idolatrous worship neither in body nor soule I shall thinke it expedient to take away all excuses of such as desire to hault betweene God and Baal approouing the reformed religion of the Church of England yet shall either for feare fauour or hope of gaine at any time be brought to ioyne with the Romanists in hearing or seeing of Masse First they plead That albeit there be some faults in the Masse which may be mended yet if they doe not consent thereunto what need they trouble themselues for S. Augustine saith Communion in the Sacraments de fileth not a man but consent of deeds If there were but some small faults or indifferent matters or tollerable abuses in the Masse rather shewing imperfection then tending to open impiety they might for the common Peace sake be somwhat borne with But now seeing it is stuffed full of blasphemies and spotted with foule Idolatry manifestly oppugning Christs sacred Gospel and most Diuine institution of the Lords Supper no man can therefore with good conscience giue consent thereunto And Augustines meaning is as appeares by the precedent and subsequent words that the badnesse of the Minister or wickednes of the Receiuers pollute not the Sacraments nor such as receiue with faith and due preparation but with either wicked Minister or Receiuers to commit vngodly actions is that which defiles a man Hee saith not that men ought to refraine from Idolatrous worship for feare of pollution Bishop Ridlies answer Secondly they plead the examples of the Prophets of Christ of the Apostles for Eliah stood by when Baal's Priests offered Sacrifice And a Prophet came vnto the Altar where Ieroboam was offring incense vnto the golden Calfe which he had erected at Bethel Christ himselfe refused not the Temple albeit the Priests were growne very prophane corrupt and superstitious And Paul also came into the Gentiles Temple where hee saw an Altar dedicated to the Vnknowne God By these examples they iudge themselues priuiledged to goe to Masse I answer These examples doe not patronize such as partake in the Idolatrous Seruice of the Masse For first Eliah when he stood by the Priests of Baal it was not to partake with them but to conuince them of their Idolatry and to discouer vnto the people who was the true God The Prophet that came to the Altar of Bethel was sent of God to prophecie against it neither did either of these Prophets communicate with these Idolaters or vouchsafed the least reuerence vnto their Idols or superstitious seruice So Christ and the Apostles frequented the Temple and ioyned with the Iewes in those lawful ceremonies which God had commanded them by the mouth of Moses but for their hypocrisie they did openly 〈◊〉 it not imitating them in their superstitious traditions And for Paul it appeares not that he entred into the Idolls Temple or went on purpose to behold their worship but saw it accidentally for so he saies As I passed by and beheld your deuotions I saw an Altar with this inscription To the vnknowne God And it is to be obserued that Paul gaue no honour to their Idolatry but tooke hereby a iust occasion to reueale vnto them the true God and to preach vnto them Iesus Christ. So that these examples rather make against such as goe to Masse professing the contrary religion seeing that 〈◊〉 〈◊〉 his Apostles and Prophets rather did by their 〈◊〉 condemne such Idolatry and superstition then any way seeme to giue any approation of it But such 〈◊〉 〈◊〉 Protestants as 〈◊〉 resort to heare Masse doe by their presence yeeld allowance and approbation of that Idolatrous seruice Thirdly they plead that except they goe to Masse they loose their lands liuings and wealth they are driuen to fly their Countrey to forsake both fauour and society of their parents kindred friends or acquaintance and thereby themselues their wiues and children are brought to beggery I answer in the words of our Sauiour Hee that loueth father or mother or friends houses lands riches wife or children more then Christ is not worthy of him And whosoeuer shall for feare of the losse of any of these reuolt away from God