other nourished And the regeneration is as marueilous vnto mans wisedome as the nourishment For after mans carnall iudgement it seemeth vnpossible twise to be engendred But our good God hath vsed like interpretation for the regeneration as hee did for the communion of his flesh and his bloud namely that these sacramentall tearmes must be spiritually vnderstood and not carnally for the flesh profiteth nothing but the spirit quickneth Iohn 3. That which is of the fleshe is fleshly that which is of the spirit is spirituall The holy Apostle giuing vnto the Corinthians that which hee receiued at the hand of God did admonish them of the second comming of Iesus Christ in looking for the which he commanded to communicate the body and bloud of Iesus Christ by breaking of bread and the Cup of blessing called the new Testament and the new Couenant contracted by the bloud of Iesus Christ For as much then as we are assured of the second comming of Iesus Christ Being gon vp into heauen and sitteth on the right hand of God his Father vntill the day appointed that he must come againe to iudge the quicke and the dead How do ye O Massalians with this issue when as by your Magicke you say that euery day you cause to come downe and make returne the body of Iesus Christ in flesh and bone before the time appointed of his second comming be come Tit. Liuius 1. Decad. 1. This witchraft was restored by you frō the first author of your Masse sacrifice Numa pompilius Valerius Max. lib. 1. cap. 3 who by his witchcraft gaue to vnderstand that he caused his Nyphe and Goddesse Aegerie and also his Iupiter Eticius to descend from heauen by whose meanes the heauenly secrets and misteries were reuealed vnto him Euen so by our witchcraft the round host consecrated is transubstantiated into the true and reall body of Iesus Christ Iohn 19. Exod. 12. Numb 9. The bread being no more bread How haue you learned this boldnesse to bruse and breake in peeces the body of Iesus Christ Corruption of the holy sacraments according to the inuention of Sergius the second of that name your predecessor Bishoppe of Rome Are not you more detestable hangmen then your predecessors Lieutenants of the Church of Rome Against trāsubstantiation which crucified Iesus Christ but without bruising and breaking his body in peeces as it was propheceied before And that more is you are not content to breake it in 3 peeces but in your Masse sacrifice ye haue enterprised to drowne or steep one portiō of it in the wine changed into bloud to deuoure it To confirme your witchcraft of transubstantiation haue ye not ordeyned to preserue your litle round printed hosts the which you do keepe and lay vppe so curiously in boxes and shrines after they be changed into flesh and bone Harman contr and into the reall body of Iesus Christ Is not this a detestable heresie to beleeue that the body of Iesus Christ can receiue corruption Blond Platina Yea and often it is eaten of wormes mites rattes and mise Can you interpret that this is an accidence without a substance seeing that your hosts become often stincking and corrupt within your boxes Many times also deuoured of earthly brute beasts the which you cause to be burned and their ashes to be put into the place for Relikes When the Bishop of Rome Victor the third of that name receiued poyson by your transubstantiated wine was it an accidence without a substance Or when the Emperour Henry the seauenth of that name was poysoned in eating a litle round host cōsecrated was it an accidence without a substance seeing it gaue him his deaths wound There is a more manifest appearance in the heauenly Manna giuen vnto the people of Israell Neem 1. Psal 78.104 Iohn 6. Sapi. 16 the which notwithstanding that it became corrupt if it were kept yet being put in the secrete place of the Arke of the Couenant it was preserued without corruption was it therefore transubstanciated into flesh and bone to bee called the heauenly bread the bread which came downe from heauen the bread of life and the bread of Angels Now it remaineth to bring into iudgment the subtell reasons of the Massayers The exposition of the sacramentall words which for the whole foundation of their witchcraft do carnally in this word Est saying these wordes are expresly written This is my body this is my bloud when Iesus Christ did institute the communion of his body and of his bloud vnder the signes of bread wine But I beseech all that are zealous of the honour of God diligently to consider the holy institution of the sacrament by the which God would declare and signifie the communion of his body by the bread and the drinking of his bloud by the wine and the cup. All will confesse that the true and principal nourishment of the body of man is conteined vnder the kindes of bread and wine so the true bread is often taken in the holy scriptures for the nourishment and life of Man But let vs begin to bring in the places of the Bible Genes 3. To the first man created to the likenes of God for punishment of his offence Genes 28. was it not said vnto him before that hee must eate his bread in the sweat of his body Is there any man so ignorant that hee will not confesse all the foode and life of man to be vnderstood by the bread When Iacob praied vnto God to giue him bread and cloathing did not he vnderstand by the bread all that was necessary for his nourishment Exod. 16. Neem 9. Psalm 78. Sapi. 15. Iohn 6. Genes 14. When it is recited that God made it to raine bread vpon the people of Israell in the wildernesse and that with this heauenly bread the children of Israell were filled was not this terme bread vnderstood of the heauenly Manna sent of God for the nourishment of the people of Israell This Manna is not called the bread of heauen and the bread of Angels giuen vnto the people without trauell Genes 41. Genes 47. Numb 21. Leuit. 26. When Melchisedech would releeue the hoste of the good Father Abraham did he not present vnto him bread and wine When Abraham would gratifie and refresh the three Angels appearing to him did he not offer to them cakes baked in the ashes Gaue hen ot to Agar bread for her nourishment The mother of Isaac fauouring her welbeloued sonne gaue him bread Ioseph in Egypt offered bread vnto his brethren for their nourishment When one will describe a famine and dearth Iohn 4. Psalm 104. Matth. 4. Luk. 4. Iohn 6. Matth. 4. doth hee not say there lacketh bread When God promiseth any fauour vnto people keeping his commandements doth he not giue them assurance of sufficient bread when he commanded the poore as his members did he not command to giue them bread It is
circumcised Moreouer if it pleased him to accomplish the ceremoniall lawe to vse in the dayes of sweete bread vnleuened bread It is therefore necessarie to turne againe vnto the rigor of this ceremonie abrogated by the sacrifice perfectly ended by Iesus Christ In what place of the holy Gospell could Alexander euer finde to mixe water with the wine Cel. lib. 39. cap. 21. And for to binde Christians to vnleuened bread Is it of any more value then his inuention to chase away Diuels with water salted and coniured And as touching his coniured water ordeyned by him we will shew hereafter that the originall thereof came from Numa Pompilius the great Coniurer and Romane Idolater But as for the mingling of the water with wine that should seeme to bee taught by the religion of the ancient Idolaters which were wont in celebrating their sacrifices in one chalice to coÌ„secrate the water with the bread specially in the feast dedicated to the Sunne which the Persians did worship called of them Mythros And in the feast also of Nephalies Iust in his apologie water was vsed for the sacrifice According to this comparison Iustin Martyr maketh relation of the custome obserued among the Idolators and Christians for the bread wine and water consecrated By the one that is to say by the Idolators in the name of their Idolles and by the Christians in the name of their true God Alwayes this first corruption in the vsage of the holy sacrament by the mingling of water with wine beyonde the commandement ordinance of God did not continue without controuersie Inno. lib. 4. cap. 5. For the Greekes were of a contrarie opinion that it was not necessary to mixe water with wine and that they would not followe the corruption of Alexander Amarcanus was of the same aduice that Alexander was saying that it was necessarie to mingle it with water The subtill Sophist Scot doth affirme absolutly that it is not necessarie the water to be mingled with the wine because saith he it cannot be changed and transubstantiated into bloud if first it be not changed into wine Other more ingenious would rather interpretate the institution of Alexander saying the wine to be conuerted into bloud but as for the water it was transubstantiated into the water which came out of the side of Iesus Christ This first corruption of Alexander did giue occasion of many other to succeed For some inuented greater bruings to mingle it with bloud drawn out of yong Infants to mixt with the bread of the holy supper of Iesus Christ S. Augustine in his book of the relikes cap. 26. 64. as the Cataphriges which began a kind of transubstantiation of wine into bloud really corporally Epipha lib. 2. Tom. 1. heres 49. Some other adioyned therevnto cheese called Artotirites that is to say cheese bread Others also abusing this sacrament in steede of wine tooke water vnder pretence of more greater abstinence Other ordained to temper the bread with wine which the Massalians do yet holde in their missall sacrificers For another more detestable corruption of the holy sacrameÌ„t some bishops of Rome haue forbiddeÌ„ their Massalian sacrificers to minister vnto the Christen people which they call lay the body of Iesus Christ vnder both kinds but only vnder the holy signe of bread and not of wine the which they kept for the Priestes Massalians sacrificers Is not this corruption directly against the holy gospell and instition of the supper of Iesus Christ Matth. 29. Mark 14. Luke 22. 1. Cor. 11. which hath ordained and commanded all faithfull to eate his bodie and drinke his bloud When hee tooke the cup vsed hee not these proper tearmes Drinke all of this wine in memorie and remembrance of my bloud shed Hath hee vsed any other tearmes for eating of his bodie by the figure of bread then he hath done for the drinking of his bloud by the signe of wine If one should compare herewith the holy signe ordained of God in the Church of the Israelites a figure of the communion of the body of Iesus Christ which was the pascall lambe the fleshe whereof was coÌ„manded to be eaten of all persons without exception for as much as they were circumcised Was there euer any difference in the eating of the pascall Lambe and celebrating of the Passeouer of the Iewes among the Leuites of the stocke of the Priestes and the other coÌ„mon people For another detestable corruption the Massalians haue instituted by their missall Idolatries to sacrifice and offer the body and bloud of Iesus Christ in reiterating by meanes the sacrifice of Iesus Christ perfectly ended caÌ„not be done againe for that it was not after the order of Aaron 1. Cor. 11. but after the order of Melchisedech an euerlasting sacrificer who hath left no successor Also the holy apostle wheÌ„ he admonished the Corinthians reuerently to celebrate the supper of Iesus Christ did he command them to sacrifice No but to communicate and eate togeather the body and bloud of Iesus Christ The beginning of the holy supper was not to kill offer and ordaine a sacrifice to offer to God But onely to eate and drinke at the holy feast prepared for vs by Iesus Christ the euerlasting sacrifice euerlasting sacrificer which hath reserued vnto himselfe only this eternal priesthood And yet neuertheles hath left his holy institution a banquet ordained for vs of bread and wine representing his body and bloud After the corruptions aboue-sayde Sathan the diligent Babilonicall builder imploied all his forces strengthes to build an inuincible sortresse of Idolatrie to the end to fight against and vtterly to throw downe the kingdome of Iesus Christ when he did enterprise the building of the Masle to be brought in in the place of the holy sacrament of the supper as we wil briefly and so clearely declare that the most hard hearted Pharisies made olde in their ancient Idolatries shall acknowledge by the veritie of histories their errours and abhominable heresies Before the painting out of this Maze of error whereinto the Messalians are plundged I thought it necessarie briefly to discouer the ancient religion of the Romaines the raigne of the occidentall empire and of the Emperours which haue exercised both the temporal office and the dignitie of the great bishops superintendents of the religion Church of Rome Tit. Liu. lib. 1. Decad. 1. All other as well as I shall confesse that the Romaine religion altogether for the most part to haue beene instituted by Numa Pompilius the second King of the Romaines Funestella his booke of magistrats of Rome about 700. yeares before the incarnation of Iesus Christ Then were instituted the Bishops which afterward were brought to a certaine number vnto foure then the number was augmeÌ„ted to eight and by Sylâ—a to 15. In the colledge of Bishops there was one chiefe Bishoppe which was chosen by the other lesse bishops of the same order and dignitie like
sheepe must we therefore ratch these places of the holy scripture so farre that necessarily we must beleeue a transubstantiation for as much as this terme is is there When Iesus Christ admonished his Disciples Matth. 5. saying to them that they were the salt of the earth did hee change and transubstantiate them into pillors of salt as he did the wife of Lot Genes 28. If Iesus Chrrist hath said by his Apostles that we are the tēple of God wherin the holy Ghost doth dwell Is this to imagine that we are transubstantiated into a peece of stone 1. Cor. 3. 2. Cor. 6. If the Apostle haue said that Christ is the rocke out of the which did come the liuing water to wash vs cleane from our sins 1. Cor. 10. is this craftily to deuise a changing of Iesus Christ into a rocke or materiall stone 1. Cor. 12. If the Apostles haue witnessed that we are the body of Christ Is this to bring in that we are vanished away and are no more men but changed into an accidence without a substance I foresee well O Massesayers more than hardened that you wil obiect that in all these places before alleaged wherin this word is is found that no mention is made of sacramentes which must be deeply considered for asmuch as they be holy misteries ordeyned of God which also is true And also this word is is not onely found in the holy scriptures before noted Genes 17. Exod. 12.13 but also when there was speaking of the holy sacraments ordeyned before of God vnto the people of Israell was it not written that circumcision is the band and couenant of God Genes 17. Numb 10. Psal 68.94 Mattfl 21. Iohn 2. In the other holy sacrament of the communion of the Paschall lambe is it not sayd that the Lambe is the Passeouer or passage Is this to bring in a witchcraft of transubstantiation Will you not confesse O Massalians and changers of substances that in these places of holy scriptures speaking of the sacraments this word is cannot otherwise be expounded but to signifie and that circumcision was the signe and marke of the band and couenant contracted betweene God and Abraham that the Pascall lambe was also the signe of the holy passage for remembrance of their deliuerance from Egypt The Arke of the couenant for another sacrament whereof it is written that it is the true power of the Lord. Is this to say that it was transubstantiated into the maiesty of God It behoueth to interpret the holy scripture with dicression and humility without sophistrie and witchcraft to vnderstand soundly the true meaning of words and not to abide in the letter that killeth but to receiue the word of God in spirit that puickneth If then the holy Arke be named the Lord and called God for that in it he exercised his might shewed his wonders and misteries to draw the people of Israell by an outwarde signe to remember God and to feare and obey him Also if Iesus Christ is called the bread that came from heauen the bread of life that the bread broken is his body and the wine is his bloud that the cup is the new Testament that by these outward signes of bread and wine he might cause vs to vnderstand our life and nourishment of saluation to stay onely vpon Iesus Christ and that by his death and bloudshedding we are so assured of euerlasting life as the bread and wine are nourishment for the body and that it pleased him to ordeine these holy signes to serue vs for sacraments for the triall and confirmation of our faith is this an occasion to play the Capharnaits or the Nicodemianes to doubt of the power of God how is it possible to eate the body and drinke the bloud of Iesus Christ How is it possible to be regenerate and borne againe Then seeing wee haue a promise giuen vnto vs by the word of God wherefore O Massalians haue ye imagined a carnall transubstantiation mistrusting the incomprehensible power of God ought it not to suffice you to beleeue simply that the body bloud of Iesus Christ is offred vnto vs really sacramētally to communicate for our nourishment and to giue vs euerlasting life by the bread and wine consecrated with giuing of thankes the bread being truely his body and the wine his bloud which ought to be receiued worthily by faith and in purenes of conscience as holy signes and markes of the godly badge without enquiring euer subtilly the meanes otherwise then Iesus Christ hath interpreted saying the flesh profiteth nothing it is the spirit that quickneth and that his words were spirit and life Ought we to doubt that God hath not the power to make vs partakers of the body and bloud of Iesus Christ by the holy signes of bread and wine consecrated the bread neuerthelesse remaining bread and the wine wine If it were otherwise this should not be called a sacrament but a myracle as when Iesus Christ turned the water into wine that he vsed a miracle of transubstantiation changing water into wine But he did not then ordeine a sacrament as he did of the communion of his body bloud by the holy figures of bread and wine Was it not as easie for God to make the wine to bee changed into bloud or the bread into flesh as for Moyses Aarō to change the water of the riuer into bloud to approue the hardnes of Pharaoh or when the cloudes were turned into the flesh of Qailes which rained vpon the people of Israell alwaies God did not ordeine these miracles to serue for ordinarie sacraments but would apply himselfe to our infirmitie giuing vnto vs signes holy and not transubstantiated which are neither vaine nor fantasies but are outward signes which wee can see touch eate taste abiding in their substance and neuerthelesse representing sacramentally that which is comprised and signified by them wherein our triall of faith doth stand to declare vs by a sacramentall worke to be of the number of them that are regenerated nourished by the holy sacraments of baptisme and of the supper If it be lawfull to make comparisons of the 2. holy sacraments of Baptisme and of the Supper A comparison of the two holy Sacraments notwithstanding that there is difference betweene regeneration which doth not reiterate for it sufficeth once to be regenerate and borne againe But the nourishment must be often done againe according to to the order of nature and other differences largely discribed by the holy Apostles and ministers of the word of God Yet the same end the same God the same Iesus Christ is shewed declared as well in baptisme as in the supper By the bloud of Iesus Christ we be regenerate and by the same bloud nourished By the bloud of Iesus Christ we are renued set and graffed and by the same bloud we are kept and preserued from hunger and thirst for euermore By the bloud of
ordeined by them I will onely set forth vnto you two that is to say Waxe Metalles of the one is made the seale of the prince wherewith is sealed graces pardons and forgiuenesses the letters priuiledges graÌ„ted by the prince He that counterfeiteth this seale is hee not punished for treason euen as if hee had hurt the very person of the prince Doth not this seale represent the very person of the prince as if hee himselfe were there present yet the waxe notwithstanding that it is called the seale of the prince is not therefore transubstantiate but remaineth still waxe yet after that it hath receiued the reuerend print of the Prince it is no more called waxe but the princes seale The metalles of gold and siluer marked for the coyne of the prince to serue for money although they be no more golde nor siluer but haue changed their names at the will of the prince be it into the name of ducate crowne shillings pence or other names do they leaue to be metalles and the same substance they were before this onely difference there is they are appointed and stamped with the print of the prince which doth really represent him in such sort that hee that clippeth counterfaiteth this money 1. Cor. 11. is punished as for the crime of treason and as he had hurt the proper person of the prince By much better reason the bread and wine consecrated and marked to be sacraments of the body and bloud of Iesus Christ do really represent him not in painting Wherefore he that vseth it vnworthily shall haue euerlasting damnation as a traytor to the maiesty of God If ye O Massalians Nicolaitains transubstaÌ„tiators are not sufficiently satisfied with the interpretation of Iesus Christ and his Apostles ne yet with similitudes and familier comparisons to bring you to the true way and certaine forme ordeyned of God for the celebration of his holy sacraments in abolishing of your Masse Pompilian Idolatries casting away also your abhominable witchcraft of traÌ„substantiation at the least yet will ye giue no credit vnto the interpretation of the ancient doctors of the church Heare then that which S. Augustine doth recite against Adamantine euen as the bloud in many places of the holy scriptures is called the water the rock Christ August cap. 12. â—uthorities of â—he ancient â—octors The exposition of saint Auguâ—â—ine So is the bread called the body of Iesus Christ the which three places must be expounded to be figures and signes When that saith the same doctor Iesus Christ spake these words â—ib de doctri â—â—risti in preâ—â—ti Psal 3. Hoc est corpus meum This is my body and gaue them bread Hee gaue them the signe of his body for he thought otherwise that it was a thing vnlawfull too vncurteous to deuour the flesh body of Iesus Christ if there were not a figure there namely lib. 10. de candes cap. 5. sacrificium de consecr distinct 2. the bread to put vs in minde of the flesh and body of Iesus Christ to haue beene offered vp for our life and euerlasting foode Moreouer the same doctor vseth this interpretation the visible sacrament is the Testament that is to say the holy signe of the inuisible sacrifice The like interpretations are described by TertulliaÌ„ against Marcion the heretike Tertul. lib. 1. 3. 4. wherefore then O Massalians haue yee not followed the holy doctors of the Church which would not blaspheme against God by a witchcraft of transubstantiation but haue freely acknowledged the sacrament to be a signe or holy visible figure signifying in spirit by faith the which is inuisible Vt quid paras deutem ventrem crede manducasti ca. Vt quid de consecratione distinct 2. August in bi de remedi wherefore prepare yee the mouth the belly to deuoure the flesh of Christ corporally why do yee not offer your soules by liuely faith worthily to eate Iesus Christ why did you not interprete the eating of the body of Iesus Christ by the notable distinction of the holy Doctor Ierom poeniten in Iohn tract 25. cap. 6. S. Hieron in epist ad Eph. saying the flesh of Iesus Christ is vnderstanded fleshly when there is mention made of the shedding of bloud Ca. dupliciter eadem distinct and crucifying of the body of Iesus Christ for our saluation But spiritually when it is sayd that the flesh is the true meate which must be eaten For another holy doctor I will alledge Gelase Bishop of Rome who disputing against the heretikes Eutichians and Nestoriens Saint Gelase against Eutychius Nestorius doth affirme that the bread and wine consecrated made sacraments do not leaue in substaÌ„ce still to be bread wine but are figures and signes of the body and bloud of Iesus Christ by the misterie of the sacrament S. Ambrose in his booke of sacraments cap. 11. Will yee haue more large witnesses of S. Ambrose who vpon the Epistle to the Corinthians hath expounded eating and drinking the bread and the wine Origin in Leui. homil 7. to signifie the fleshe and the bloud of Iesus Christ offered for vs Origen also in his homilies hath expounded the sacraments to be figures which must be examined spiritually and not carnally S. Chrys in â—omil 31. cap. 15. com 1 Psal 22. for this faith saith he that the letter killeth if it be not vnderstood spiritually when it is written to eate the fleshe of Christ Wherefore Saint Chysostome warneth to honour this sacrament in offering the soule vnto God for which Christ was crucified and that by this holy sacrament of breade and wine is signified vnto vs the likenesse of the body and bloud of Iesus Christ To make an end it behoueth to bee ruled by the holy interpretatioÌ„ of our doctor Iesus Christ and of his Apostles to honor reuerence his holy sacraments ordeined of him for outward signes to lift vppe our mindes to heauen to take that which is represented by the signes not to esteeme them as vaine paintings or fantasies but worthely to receiue them in liuely faith by the vertue of the holy Ghost to the end to bee fed and nourished with heauenly bread in the health of our soules to come to life euerlasting Let vs then be assured in Iesus Christ as members of his body Let vs all come into vnity to communicate one only bread to drinke one only wine made of many graines knit together to the end that wee may say with the holy Apostle all we the faithful are the body of Iesus Christ saued and redeemed by his body crucified bloud shed for vs. Thus dwelling and abiding by faith in Iesus Christ eating him drinking his bloud Let vs beleeue surely that hee was crucified dead and risen againe his body ascended into heauen sitting on the right hand of God in a certaine place vntill that he returne with
the liuing bread which came downe from heauen if any man eate of this bread hee shall liue for euer and the bread which I giue is my flesh which I will giue for the life of the world verilie verilie I say vnto you except you eate the flesh of the sonne of man and drinke his bloud you haue no life in you whosoeuer eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp at the last day For my flesh is meate indeede and my bloud is drinke indeed I am the bread of life this is the bread which coÌ„meth downe from heaueÌ„ that he that eateth of it should not die he that eateth of this bread shall liue for euer and he that eateth me euen he shall liue by me he that eateth my flesh and drinketh my bloud dwelleth in me and I in him I am the bread of life he that commeth vnto me shall not hunger and he that beleeueth in me shall not thirst and this is the will of him that sent me that euerie one which seeth the sonne and beleeueth in him should haue euerlasting life and I will raise him vp at the last day Verilie verilie say vnto you hee that beleeueth in me hath euerlasting life hee that beleeueth in me though he were dead yet shall he liue and whosoeuer liueth and beleeueth in mee shall neuer die By this and many other sweete and comfortable promises of our Sauiour in his word it appeareth plainly that life is promised to all the faithfull and true beleeuers And seeing by our Sauiours owne words none can be partakers of this life but such as truely eate his flesh drink his bloud it must needs follow that truely to beleeue in Christ is truely to eate his flesh drinke his bloud and that without true faith it is impossible to be partaker of the true reall naturall flesh and bloud of Christ To bee partaker also of the flesh of Christ is not carnally to apprehend feede vpon his materiall naturall substaÌ„ce for in that sense our Sauiour saith his flesh profiteth nothing But to be partaker of the spirituall graces of his true naturall flesh in receiuing his precious body and bloud by a true faith as before which is the very precious foode whereby the soule liueth and is sustained to life euerlasting and is apprehended onely by saith whereby also Christ is said truely to dwell in vs and we in him and therefore all the wicked and vnbeleeuers which come vnto the coÌ„munion of the body bloud of Christ are refusers mockers and despisers of his body and bloud and by receiuing the sacrament vnworthily doe most worthely eate and drinke their owne damnatioÌ„ seeing by their lacke of true faith and beleefe they refuse mocke despise yea and violently thâ—ust away from them so precious a treasure as the body and bloud of Christs is and come not with reuerence to receiue and feede vpon the same by a true liuely faith as all the beleeuers do who without great reuerence and dread with acknowledgment of their owne vnworthinesse dare not presume to come to this holy table of the Lord and communion of the body bloud of Christ hauing also a true faith working by charitie fruitfull in true repentance and in a vertuous godly life which they haue receiued and do acknowledge to be of the free gift of God through the vnspeakable working of the holy Ghost the same true faith in euery of their hearts by which euery of them doth in their minde and soule partake and feed vpon the true reall and naturall body bloud of Christ seated in the heauens at the right hand of God whither through the worke of the holy Ghost and by their true faith they are lifted vp in the very instaÌ„ce of receuing these sacramental elements according to Christ our Sauiours owne institutioÌ„ in remembrance of his death and passion For which cause euery one is commanded to trie and examine himselfe whether he haue this gift of true faith which is required to be the instrumeÌ„t meane to be made a true partaker of this precious body and bloud and by the body and bloud of the spirituall graces of the same whether he be in true charitie and in the way of true repentance and of a vertuous and godly life before he eate of this bread and drinke of this cuppe lest eating drinking of this holy sacrameÌ„t vnworthily because he commeth without true faith fruitfull in the effects aforesaid he put from himselfe and be a mocker also a despiser of the precious treasure of Christs reall naturall flesh and bloud offered by these sacramentall elements of bread and wine and so woâ—thâ—ly plucke vpon himselfe his owne iust damnation in as much as by lacke of true faith he hath not receiued but refused and despised the rich ieweli that was offered whereby Christ would haue dwelt in him and he should haue dwelt in Christ for euer according to his most mercifull promise made in his word By the similitude of vnion of many cornes and many grapes in these sacramental elements the faithful are put in minde that as the bread which they receiue and eate in the sacrament was made of many cornes and by the liquor of water kneaden into dowe and yet is but one bread and as the wine was made of the iuice of many grapes and yet is but one wine so they that receiue and eate Christs body and drinke his bloud by a true and liuely faith watered with the liquor of godly and true charity are made one body and one flesh with him as liuely members and fruitfull branches of his mysticall body the Church wich is the whole companie of Gods children which are in heauen and in earth of which fellowship and mysticall body these elements are a sacrament as well as of his naturall body declaring the perfect coÌ„iunction which all the faithful of the church militant here on earth haue with their fellowe members the church triumphant together with their head Iesus Christ who all make but one body of Christ being compact knit together to him as to their head according as the Apostle Saint Paul affirmeth in the 1. to the Corinthians cap. 10. The cup of blessing which we blesse is it not the coÌ„munion of the bâ—oâ—d of Christ The bread which we breake is it not the coÌ„munioÌ„ of the body of Christ For we that are manie are one bread and one bodie because we all are partakers of one bread In the 12. chapter of the same epistle he saith For as the bodies is one and hath manie members and all the members of the bodie which is 〈◊〉 thâ—ugh they bee manie yet are but one body euen so is Christ for by one spirit we be all baptized into one body whether we be Iewes or Grecians bond or free and haue beene all made to drinke into one spirit Therefore if one member suffer all suffer with it if
are vnited and knit together but of the first none can or may be partakers but onely the faithfull which are the elect and chosen children of God the true members of the Church ioyned to their head Iesus Christ among which company all the members are so compact vnited knit together that all make but one bodie of Christ and therefore ought thus to thinke one of another he is my brother coheire in Christ a member of the same bodie redeemed with one bloud a fellowe in the common faith called to the very same grace felicity of the life to come how can any then that is a true meÌ„ber of Christ of which body thou professest thy selfe also a member be a stranger vnto thee to whom thou art coupled with so many bonds of vnitie And as concerning the outward goods of this life the godly and true members of christ in whose harts alone this true charitie is rooted by and through the working of the holy ghost do and ought to be readie at all times to make partakers not only their freÌ„ds and such as be of the houshold of faith but euen the wicked and vnbeleeuers their enemies persecutors and slanderers distributing of the outward goods of this life vnto all men in generall as their prayers their counsell helpe and comfort their reliefe charitie almes whose prayer for the vngodly concerning the outward and temporall blessings of this worlde God hath shewed by manie examples in his word that he hath both heard and graunted as at the prayers of Moises and Aaron hee remoued the plagues from Pharao at the prayers of the Prophet of God the dried hand of Ieroboam was restored to his former strength and so will GOD still heare the prayers of his children for the vngodly so farre as it standeth with his good pleasure and aduancement of his owne glorie commanding his children not to bee like the wicked and vngodly to doe good onely in respect of reward or for some speciall bond of alliance or friendship as our Sauiour affirmeth that the Publicans vnbeleeuers doe Mat. 5. For if you loue them which loue you what reward haue you doe not the Publicans euen the same and if you be friendly to your brethren onelie what singular thing doe you do not euen the Publicans likewise but I say vnto you loue your enemies blesse them that curse you do good to them that hate you and pray for theÌ„ that hurt you and persecute you giue to him that asketh and from him that would borrowe of thee turne not away thy face that you may bee the childrâ—n of your father which is in heauen for he maketh his sunne to shine vpon the euill and vpon the good and sendeth raine on the the iust and on the vniust yee shall therefore bee perfect as your heauenly father is perfect thus our sauiour hath shewed by this his coÌ„mandement what the true rule of charitie is by which his children are vnited and knit togither euen in all things both bodily and ghostly to communicate participate one with another seeing from the outward bodily participation he hath not separated the wicked and vnbeleeuers but hath first lincked and tied them also to his owne children in the outward participation of the goods of this life By which doctrine all the children of God are put in minde that they must suffer nothing to let or hinder their charitie in any the outward things temporall blessings before mentioned but euen to be liberall pitifull compassionate vnto all for that they are of the same kinde and flesh with them yet neuerthelesse to haue their mindes and eies of their soules lifted vp higher to that communion and participation which they haue of all things with their brethren the true members of the holie and vndefiled bodie of Christ who is their head so that whatsoeuer is bestowed vpon any one member it redoundeth to the whole bodie and from thence vnto the head and the head of Christ is God whereof it followeth that the good which is done to any one member it is done to Christ it is done to GOD. Which liuely worke of true charitie the head who is our sauiour Iesus Christ worketh by the grace of his holie spirit in all and euerie true member of his bodie the Church the bodie and euerie part thereof drawing all their life and feeling the power and strength also of euerie good and vertuous worke and of euery godly act from the head to whom all the honour glorie and praise is due for all the good that is done or can be don either in this life or in the life to come onely let all the faithfull be quickned in their charity when they feele it to begin to wax cold and faint by this spurre that albeit to their fleshly eies and iudgement which is alwaies during this life corrupt and blinde there appeareth no kindnes goodnes vertue or any good qualitie in some one or diuers men whereby they may bee stirred to loue him or them but rather causes stirring and prouoking them to a hatred loathing and detestation of their persons for the filthy corrupt vices which they see and behold rooted in them yet according to the rule ordinance commandement of God their owne blinde iudgement forsaken they must shewe themselues enemies onely vnto sinne and vice not hating their persons for the faults but hate the faults for loue of the persons seeking by counsaile correction and chastisement how to purge and cleanse them from their filthinesse wherein by wallowing themselues they are defiled and wherein as with fetters bands and cords they are wrapped holden and intangled let the faithfull for the loue which God hath shewed them be stirred and prouoked to succour helpe counsell and comfort all men in generall not so much for any thing they can see or discerne in theÌ„ as for the loue of God and his mercies sake which he hath shewed them in Iesus Christ let them helpe to beare vp their infirmities and when they fall let them helpe to lift them vp by admonishment by counsaile by prayer and good example and where there is power and neede also require it by correction and chastisement to drawe them from their euils Further for their bodily necessities let them be liberall bountifull in distributing their almes and thus by this which hath been shewed it appeareth first that true faith doth certifie and assure vs of all the sweete promises and mercies of God in our coniunction together with the rest of the members vnto Christ our head and of the communion and participation that wee ought to haue and shall haue in all things both bodily ghostly together with our head our obedience to the word and commandements of God our true vnfaigned loue charitie doth certifie and assure vs and doth giue witnes also and testimonie therof vnto others that our faith is true liuely and vnfaigned our tender compassion
this holy sacrameÌ„t the child baptized feeleth no grief as he did feele in cutting of the skinne This signe of water to represent vnto vs the purging and cleansing of our sinnes by the bloud of Iesus Christ was common not onely to the Iewes which were wont to vse their cleansing water but also to the Gentiles and all nations who had in vse the cleansing and washing with this water called Lustrall Expiatorie as may appeare by reading of auncient histories To the end then that the grace of God by Iesus Christ might extend to all the world generally to all nations countries and prouinces as well circumcised as vncircumcised Iewes as Gentiles God did choose the signe of water most common so much the more applying it to the commâ—ditie of man to draw him to feare and obedience Tit. 3. Galath 3. By the which signe hee instituted the holy sacrament of baptisme for a note assured marke of our regeneration and purifying represented sacramentally by the vertue of the holy ghost in the which sacrament God doth assist and assure vs to be borne a new and made one with Christ Iesus to be renewed made members of his members and that he will receiue vs as clad and incorporate into him and by him Like reasons might be brought for the other holy Sacrament ordeined of God by his new Testament to wit Sacrament of the holy supper of Iesus Christ of bread and wine Which signes tokens figures and notable formes all nations haue beene accustomed to vse in their sacrifices oblations ceremonies concerning their religions as well circumcised as vncircumcised aswell Iewes as Gentiles Also the two kindes of foodes for the nourishmeÌ„t of man are coÌ„tained vnder bread and wine For these causes our good God desiring to drawe vnto him all nations to nourish and minister most necessarie food vnto theÌ„ did institute the coÌ„munion of the body bloud of our Sauiour Iesus Christ vnder the formes holy signes and sacramentes of bread and wine For as we are assured by the marke and element of water in baptisme to be regenerate and renued in the body and bloud of Iesus Christ represented by the sacrament of holy water by the vertue of the holy Ghost Euen so are we nourished by the communion of this body and bloud represented really by the Bread and Wine consecrated for spirituall foode nourishment euerlasting and quickening by the power of the holy ghost wherin God fauoured vs much in discharging vs of bloudy sacrifices ordeined in the first Church of the Israelits which were wont to be charged with many and diuerse sacrifices celebrated with the shedding of the bloud of earthly beastes after the diuersity of offences and persons offending All which sacrifices were ended and put away by the shedding of the bloud of the iust and innocent Lambe Heb. 9. Iesus Christ which by his perfect sacrifice hath vtterly abolished all other sacrifices reseruing vnto himselfe the dignity of the great and euerlasting Sacrificer sitting at the right hand of God his Father But he hath fauoured vs so much that in place of the abolished sacrifices he hath instituted the two holy sacraments before mentioned to assure vs of our regeneration our purging our adoption our nourishment eternall life giuen vs by the bloud of our Sauiour Iesus Christ But as the Israelites too grosse and carnall did rest in the exterior signes Corruption of the SacrameÌ„ts corrupting the true vse of the sacramentes and sacrifices giuen vnto them of God Euen so like abuse yea greater corruptions are come vnto our two holy Sacraments left vnto vs by the new testament of Iesus Christ for the sacrament of Baptisme succeeded in the place of Circumcision man conceiued of corrupted clay would not bee contented with Gods holy institution Sacrament of Baptisme corrupted But some haue brewed and corrupted the vse of the holy sacrament of Baptisme with adiurations and coniurings suggling of salt of oyle of tapers creame blowings hoodes or biggins with an infinit number of crosses on the forehead on the eyes Theodor. in his booke of the fables of heretikes on the nose on the backe on the breast on the shoulders on the mouth to chase away Deuils For the Massalians heretikes authors of coniuring and crossing do say that the child borne is accompanied with his Spirit or Deuill which cannot be chased away but by adiuration and coniuring Ca. sine Ca. post quam de consecratione distinct 4. And for this cause this holy sacrament of Baptisme hath beene corrupted so farre that they haue added thereunto strange termes of the Syrian language with spettell and purging sniuell Ephetath per Satyr 2. What greater corruptions coulde there be described then these abhominable inuentions as if the bloud of Iesus Christ had not beene sufficient for our regeneration and purgation And as if God had not beene of power sufficient to perfect and regenerate vs by the holy signe of water representing the bloud of Iesus Christ Gala. 3. Ephe. 4. 1 Cor. 15. if there were not spettell coniured sniuell oiles salt biggins creame torches or tapers or milke or hony inuented by other Heretikes Other more subtill Magicians Tertullian in his booke of the crowned Souldier Pithagorians instructed in the Massalian doctrine haue added moreouer to pronouÌ„ce twentie times ouer the man child presented to Baptisme the name of a Deuill which they say doth accompany him by that meanes to adiure and coniure him away And at the Baptisme of a wench to say the same thirtie times Was there euer such detestable corruption in the sacrament of Circumcision Wherefore O MassaliaÌ„s haue you brued your oiles in the holy Sacrament of Baptisme Following the heresie Marcus Marcosus Epipha lib. 1 tom 3. heres 34 which commanded to anoint the childreÌ„ that were to be baptized The holy signe of water instituted by the hand of God was it not sufficieÌ„t to represent the precious bloud of Iesus Christ for our regeneration purification without brewing of greeses of oile of spettel other minglings inueÌ„ted by the corruptors of the holy sacraments The body and bloud of Iesus Christ whrewith wee be clad by the holy water of Baptisme was it not sufficient to preserue vs from all tempestes without borrowing of Biggins and Crisomes And for another more great corruption and abuse it was permitted vnto women to baptise Tom. 1. Epipha lib. 1. heres 42. lib. 2. Tom. 1. heres 49. following the error of the Marcionistes Quintilians Cataphriges Montanists Pepuzians Priscillians and Artotirites Was it euer permitted vnto women by the lawe of God to administer the holy sacraments or sacrifice instituted in the first Church of the Israelites or in the newe Testament of Iesus Christ In the History of Moyses it is recited Exod. 4. how that his wife Sephora moued with a womanly rage tooke the stone or knife wherewith she circumcised her sonne but it
and holy signe vnto the people of Israell The oblations offered in sacrifices The offered sacrifices as well of earthly beastes as vnleauened bread and other holy signes ordained of God for sacraments and holy signes to cleanse the people of Israel Were they changed into an accidence without substance All the holy signes ordained of God in the Church of Israel notwithstanding that they did represent really and sacramentally that which they did figure and not as a simple signe without effect yet so it is that there was neuer none so horrible an heretike that did inuent this wichcraft of transubstantiation Yet must you confesse O Massalians that the good and holie fathers of Israell were adopted grafted and regenerated by faith in Iesus Christ begotten before all worlds and that they were nourished and got euerlasting life by Iesus Christ A conference of the faith of the ancient faâ—hers of Israel with ours and that they and wee haue but one onely God and one onely Iesus Christ our mediatour and redeemour And that they through faith did sacramentally communicate and spiritually partake the bloud of Iesus Christ for their saluation and euerlasting life And there is no difference as touching God betweene them that were before the incarnation of Iesus Christ and we that are after the incarnation But they and wee are the Church of God bought with the bloud of the iust and vnspotted lambe Iesus Christ Furthermore that they had faith in the promise to come and obserued the sacraments and holy signes of the sacrifice which ought to be finished by Iesus Christ And that we by the new law do celebrate the memorie remembrance of the sacrifice alreadie finishede by Iesus Christ hauing the fruition of his promise accomplished 1. Cor. 10. August in Psalm If then the Israelites did eate of the same heaueÌ„ly bread and drinke of the same water of life by faith that wee doe in one onely Iesus Christ if they had holy signes to represent actually and really the death of Iesus Christ to come euen as we haue had holy signes of his death present or past they for the time to come and wee for the time past Wherefore is it then that the Massalians haue inuented this new witchcraft of tourning one holy sacrament ordained of God into a wichcraft of transubstantiation and an accident without a substance If God to make knowne his power and to declare the hardinesse and stiffeneckednesse of Pharao pleased to doe merueilous things by Moyses and Aaron Against the mirâ—cles alledged by the massalians Exod. 7.8.14 in changing a rod into a serpent the water of the riuer into bloud and into frogges the dust of the earth into lice and further to make the saileable sea drie and to doe many other miracles Is this to bring in a transubstantiation of little round hostes vnleauened printed full of pictures into an accideÌ„ce without substance In what place of the holy scripture when there is mention made of holy Signes Sacraments or Sacrifices ordained of God is it said the signe or sacrament is changed Contrariwise God willing to accoÌ„modate himselfe to the infirmities of man hath ordained vnto him from time to time common signes for notes and markes of the assurance of the thing signified Wherein the might of God is more renowmed and magnified by giuing vnto vs with the holy signe the thing represented by the power of faith and the holy Ghost then if the selfe signe were really changed by some visible miracle For the Sacraments doe containe in them more spiritualnesse the fleshlines for which cause God did alwaies blame his people Israel by his Prophets for taking his Sacraments ouer fleshly as we haue before briefly declared The expositioÌ„ of Iesus Christ of the communion of his body But tell me O Massalians when Iesus Christ would expound that hee was the true bread of life which came downe from heauen to giue euerlasting life and how these sacramentall wordes ought to be vnderstood to eate his flesh and drinke his bloud when the Capharnaites your predecessours were offended did hee teach by his interpretation that to eate his flesh ought to bee vnderstood by a little round hoste transubstantiated The round hoste of flowre and the wine to bee no more bread and wine but an accideÌ„ce without substance Is this your abhominable Witchcraft the doctrine of Iesus Christ Iohn 6. Nothing lesse but Iesus Christ as a true law giuer vnto whom the interpretation of his law appertained answered vnto the Doctours Capharnaites that they were to grosse and carnall and that they did abide in the flesh as ye doe O Massayers Notwithstanding that the flesh alone proffiteth nothing saying that these sacramental words were spiritual Iohn 5. The fleshe saith hee profiteth nothing it is the spirite that quickneth Moreouer O Massayers how can you safely make to agree your transubstantiation with the doctrine of Iesus Christ which doth promise and assure to giue euerlasting life to those which eate his fleshe and drinke his bloud if yea take these wordes carnally For you cannot be ignorant that your bodies notwithstanding that they haue deuoured the little round hostes transubstantiated into flesh and bone and supt and licked the wine changed into bloud doe die and are mortall by the necessitie of the lawe Wherefore life euerlasting promised by this communion may not bee vnderstood of the bodie nor of the mortall flesh You must then of necessitie acknowledge for a sure interpretation that to eate the bodie and drinke the bloud of Iesus Christ ought to be referred vnto the life spiritual and heauenly and that the flesh profiteth nothing but the spirituall word and communion of the body and bloud of Iesus Christ by faith and in spirite giuing euerlasting life Iohn 6. This interpretation is often recited by the holy Apostle Iohn in many places when he vseth these tearmes he that cometh vnto me shall neuer hunger he that beleeueth in mee shall neuer thirst but shall haue euerlasting life Are not these tearmes sufficient plaine to interprete this holy sacrament of the body and bloud of Iesus Christ without running vnto your witchcraft of transubstantiation Conference of baptisme vnto the sacrament of the supper Another like interpretation of the doctour and authour of the sacramentall law is discribed when Iesus Christ was asked of Nicodeme the meane how a man could bee regenerate and borne againe Is it possible saith Nicodeme that a man should enter into his mothers wombe and be borne againe Did Iesus Christ answere vnto this demaund that in the holy sacrament of Baptisme the water was turned into the bodie into fleshe and into bloud and transubstantiate into a carnall wombe to be thereby againe engendred and borne Is there not as great reason after your witchcraft here to vse this answere as in the holy Sacrament of the supper for by the one of these two holy sacraments wee be regenerate and by the
then the bread that nourisheth and maintaineth the heart and life of men Luk. 9. Matt. 15. When Sathan tooke vpon him to tempt Iesus Christ to declare vnto vs that he was very man did he not chose bread to entice him to change stones into bread When Iesus Christ did celebrate his feastes to giue food one time vnto 5000. men the other time vnto 4000. persons did hee not shew his might vnder the signe of bread When he taught vs to make our praiers vnto God Matth. 6. Luk. 11. did he not ordeine the Lordes prayer to beseech God to giue vs our daily bread And not onely in the holy Bible is there mention made of bread for corporal common food But also the sacrificers celebrated by the Priests of the Hebrues there was a lawe prescribed of the bread ordeyned of God Exod. 21. Leui. 4.21 Matth. 11. 1 King 21. Esay 30. Prouerbs 20. Ezec. 4. namely sweat bread without leauen other bread there was called shew bread which the priests did renue euery weeke eate which Dauid vsed being presented vnto him by Achemelech the high Priest cotrariwise this terme bread is applyed vnto breade of wickednesse vnto breade of lying Malac. 1. Psal 23. Ezech. 12. Oze 7. Deut. 8. Matth. 4. Luk. 4 vnto bread of sorrow vnto vncleane bread of idolatry vnto vncleane bread offered at the Altar vnto the bread of trembling and vnto the bread of teares The Ephraimites also are called the bread of ashes not turned that is to say in part baked part not circuÌ„cised Idolators Wherefore O Massesaiers Capharnaits Math 25. ye must not be so hardened rooted in your fleshlinesse that you regard not the phrases of the holy scriptures in that which the terme of bread is sometime taken for the earthly bodily bread as when it is said that man liueth not by bread only Math. 15. Mark 7. but also by all that proceedeth out of the mouth of God Somtime also bread is taken for the word of God and for doctrine when Iesus Christ commanded his Apostles to take heede for eating of the leauened bread of the Scribes and Pharisees are not these termes of bread and leauen taken and interpreted for the doctrine of the Pharisees heretikes When the woman of Canaan did demand grace and mercie for the health of her daughter holden with a sore disease Did not Iesus Christ answere that it was not lawfull to take the bread of the children and giue it vnto dogges In this answere is not the bread taken for life and health and not onely for the corporall nourishment Seeing then that bread is taken for the life of man the which hangeth chiefly of bread and wine and that the goodnes of God willing to applie it selfe vnto our infirmities would chuse those two signes notes and markes notable to signifie his body and bloud namely bread and wine being two substances common to all nations is that an occasion to imagine a carnall transubstantiation as if without the same God were not able inough to figure and represent really and sacramentally life to be giuen vnto vs yea euerlasting life by the communion of the holy bread and wine consecrated figures and signes of his body and bloud Matth. 6. Marke 14. Iohn 5. Iesus Christ spake these words That the bread was his body and the wine his bloud he said also That hee is the liuing bread that he is the breade of life that hee is the liuing breade which came downe from heauen he saith also that hee that eateth of this breade shall liue for euer Is this to bring in that by this word is Iesus Christ is turned transubstantiated into bread and is no more Christ but an accident without substance O detestable heresie O Massalians haue ye no more reason to interpret carnally these words this is my body to change the bread into his body then when he affirmeth that he is the bread to change him into bread coÌ„sidering that it is written that the partaking of this bread giueth life euerlasting Iesus Christ said Iohn 6. Matth. 26. Iohn 6. Hoc est corpus meum He saith also Hic est panis qui de coelo descendit In both these places is there not this word is bestowed Must we therefore bring in a witchcraft of traÌ„substantiatioÌ„ in place of sound interpreting of the scriptures by a likenes or familiar comparison of breade with Iesus Christ causing vs to vnderstand that by him life euerlasting is giuen vnto vs And by him our spirituall nourishment is giuen vs like as by the bread we haue our bodily foode How so euer it be we must alwaies haue recourse vnto the true interpretation of Iesus Christ the true Lawgiuer and author of the holy sacrament who putting forth his institution said in the first place that he was the bread of life then after that this bread is his flesh and his body which must be giuen for the health of the world He said that his flesh is true food and his bloud the true drinke he saith that hee that eateth his flesh and drinketh his bloud shall abide in him How doth he interpret this eating Iesus Christ doth interpret it himselfe by these words Iohn 6 He that commeth vnto mee stall neuer hunger hee that beleeueth in me shall neuer thirst Is not this the true eating and the true drinking neuer to haue hunger and neuer to haue thirst Behoueth it to get faith which consisteth in spirit behoueth it to addresse ourselues vnto Iesus Christ our heaueÌ„ly bread our spirituall drinke to fill vs for euer to quench euerlastingly our thirst of sinne to runne into a witchcraft of transubstantiation and to forge an accidence without a substance Wherefore O Massalians haue yee inuented another interpretation then that of Iesus Christ who witnesseth that the flesh profiteth nothing but the spirit quickneth and that his words are not carnall but spirituall giuing spirit and life by faith and hope that he is the sauiour of the world incarnat dead and crucified to giue vs eternall life and after rose againe ascended into heauen and sitteth on the right hand of God his Father abiding an euerlasting Priest propiciator mediator and redeemer Let vs returne againe to this terme is which tormenteth the braines of the Masse sayers so sore Iohn 15. to imagine a transubstantiation If Iesus Christ hath said that he is the true vine that God his Father is a husbandman â—ohn 14 and we are the branches Is this to bring in this terme is a witchcraft of changing God into a Husbandman Iesus Christ into a vine and vs into vine branches If Iesus Christ is said to be the vnspotted lambe that blotteth out the sins of the world is this to bring in a transubstantiation If Iesus Christ hath said that he is the doore of the sheepe-folde by the which we must enter to saluation and that hee is the Shepheard and we the
receiue the same inuisible grace by the elements as the sacrament of circumcision and the passeouer in time of the lawe did declare giue testifie and assure vnto alâ— the children of Abraham the beleeuing Iewes the mercifull promise of God that God was is and would be their God their redeemer and deliuerer from sinne and Satans power for euer of which their captiuity vnder sinne and Satan their thraldome in Egypt from whence they were diliuered was a figure The Sacrament also of Baptisme the Lords Supper do declare giue testifie seale vp and assure through the vnspeakeable working of the holy Ghost vnto all the true beleeuers in Christ their full and perfect deliuerance from sinne and Satans power their participation and fruition of perfect holinesse in Iesus Christ and in the end the reward of euerlasting life purchased giuen bestowed by his meanes and for his sake who paied the price of their redemption of all which the true beleeuers are made partakers in the instance of receiuing the outward elements in Baptisme the Lords Supper through the working of the holy Ghost in them and vnfained stedfast true faith It belongeth not therfore to any sacrament or to the Sacrament of the Lords Supper by the doctrine of Gods word that the elements should bee changed into the very and naturall substance of that whereof it is a sacrament either by transubstantiation or consubstantiatioÌ„ for that were to fetch Christ againe froÌ„ aboue and giue him a reall naturall or supernaturall corporall presence here vpon earth and so to make him be in all places at once contrary to the true nature of his true humane body and contrary to the doctrine of holy scripture which teacheth not any presence of Christ on earth againe in his humane flesh vntil the time appointed before remembred but plainely sheweth the contrary declaring further that as many as come to this sacrament and communion of the precious body and bloud of Christ with a true and liuely faith fruitfull in true repentance and in a vertuous and godly life the holy Ghost worketh in them a lifting vp of their hearts and mindes into heauen where Christ siâ—teth at the right hand of God and there through the operation of the same Spirit in the instance of receiuing the sacrameÌ„t they receiue apprehend and feede vpon in a true vnfained and liuely faith the true reall and naturall body of Iesus Christ the sonne of God whereby their bodies and soules are preserued nourished and strengthened to the attainment of euerlasting life by his changing purging all their corruptions and vncleannes and by his distributing and vniting vnto euery of them the true properties and excellent graces of his naturall holy body as his wisedome righteousnesse sanctification and redemption all which is as truely made theirs by and through his gracious imputation as if they and euery of them had in their owne proper nature attained vnto and fulfilled the same of which excellent graces the fruit and reward shal follow of glorification and life eternall Of all which benefites this sacrament and the sacrament of Baptisme are appointed vnto the faithfull to be as tables and glasses The vse of the Sacramenâ— wherein they may plainely see and behold all the great mercies of God towards wretched and miserable sinners plainly drawen and figured that whereas the word doth as a liuely trumpet sound out his gracious goodnesse to the eares of the faithfull these sacraments do serue as instrumeÌ„ts and conduits to conuey it to the eies taste feeling and comfort of all the senses so that when their bodies are made partakers of the sacrament and outward elements their soules in the same instaÌ„t through the mightie working of the holy Ghost are fed by the instâ—uâ—â—nt of true and liuely faith with the most holy reall natural body bloud of Christ through the liuely power also of which holy spirit they are moued stirred vp to giue continuall praise honour and thankes for these his bountifull mercies rich treasures bestowed vpon them For in this sacrament and communion of the body and bloud of Christ there is shewed declared and giuen vnto all and euery of the faithfull the death and sufferings of Christ the participation they haue with him and all the benefites which they receiue by his passion whereof they are put in minde in this sacrament by foure Similitudes First by breaking and receiuing of the bread Secondly by powring soorth and drinking of the wine Thirdly by the nourishment which their bodies receiue by these elements by the vnity of many cornes whereof the substance of the bread and the vnity of many grapes whereof the substance of the wine is made Fourthly by the conuersion that these elements haue into the substance of the receiuers By the breaking and receiuing of the bread and by the powring foorth and drinking of the wine the faithfull are put in minde of the death passion and sufferings of Christ whose body was broken both before on the Crosse his bloud drawne forth shed not for any cause of his owne but for remission of their sins which is giuen and they receiue by his passion for by the nourishment which the bodies of the faithfull haue of these elements they are put in minde that as these elements do in the vsing and receiuing of them nourish their bodies and comfort sustaine their naturall flesh bloud being the outward man so the body and bloud of Christ apprehended and receiued through the working of the holy ghost by the instrumeÌ„t of the true and liuely faith of the receiuers who through the operation of the same spirit do by their faith apprehend and feede vpon the true reall and naturall body of Iesus Christ the sonne of God which feedeth nourisheth their bodies and soules vnto life euerlasting by his distributing vnto euery of them according to his gracious imputation the true reall and naturall properties of his vndefiled body and bloud as his wisedome righteousnes sanctification and redemption his holinesse innocencie his perfect and full satisfaction of the lawe of God his incorruption both in will and nature his suffering and satisfaction of the wrath and iustice of God due vnto vs miserable sinners his victorie against sinne death the diuell and hell his glorification and eternall happinesse of all which euery of the faithfull are and shall be as verily made partakers by receiuing this heauenly foode the bread of life the body and bloud of Christ as if they in their owne persons had wrought suffered fulfilled whatsoeuer Christ suffered for them and were in full possession of the reward whereof Christ is in possession and hath prepared and purchased it also for them the certainty and assurednesse whereof is approued vnto euery of their hearts and soules by the stedfast sure and vndoubted promises of the word of God deliuered by Christs owne mouth in the 6. of Iohn Iohn 6. I am
one member bee had in honour all the members reioyce vvith it Novv you are the body of Christ and members for your part By which words the Apostle sheweth that all the faithfull both in heauen in earth make but one mystical body of Christ and that the whole Church together make but one Christ being all in particular the seuerall members of his said mystical body wherof he himseâ—fe is the head of which firme and stedfast coniunction Baptisme the Lords supper are an effectuall declaration and resemblance and perfect seales of assurance to all the faithfull for by Baptisme is declared their new birth into one spirit and by their participation of the body and bloud of Christ is manifestly shewed opened sealed assured vnto them their newe planting incorporating into Christs body who bâ—â—ng made liuely members of the same they are guided gouerned and ruled by one selfe same spirit of Christ according as the Apostle affirmeth in the 4. chapter of the epistle to the Ephâ—sians There is one body and one spirit euen as you are called in one hope of your vocatioÌ„ There is one Lord one faith one Baptisme one God father of all which is aboue all through all and in you all That we be henceforth no more children wauering and caried about with euery winde of doctrine by the deceit of men and craftines whereby they lie in waite to deceiue but let vs follow the truth in loue and in all things grow vp vnto him which is the head that is Christ by whom all the body being coupled and knit together by euery ioynt for the furniture thereof according to the effectuall power which is in the measure of euery part receiueth increase of the body vnto the edifying of it selfe in loue till we all meete together in the vnity of faith and knowledge of the Sâ—nne of God vnto a perfect man and vnto the measure of the age of the fulnes of Christ And in Gal. 3. it is thus said For yee are all the Sonnes of God by faith in Christ Iesus for all yee that are Baptized into Christ haue put on Christ. By which words the Apostle noteth that all the whole church are but as one man in Christ Iesus making but one mysticall body of Christ whereof the sacraments of Baptisme and the Lords Supper are a declaration resemblance testimony perfect seale of assurance so that Christ being now head of his church and the Church which is the company of the faithfull being made one body with him he nourisheth and feedeeth all and euery member of the same and through the worke grace of his holy spirit ioyneth them together by their particular ioints so that euery part hath his iust proportion of foode that at length through the vertue receiued extended from him as from their head euery part may grow vp to perfection in which communion and fellowship of the members of Christ together with their head great comfort is laide vp to a true Christian soule For as the Apostle saith if one member suffer all suffer with it and if one member be had in honour all the members reioyce with it because that which is comfort and honour to one is comfort and honour vnto all in asmuch as all be made partakers therof through Christ their head who by the lace of loue hath vnited and fast ioyned them one with another and coupled them all to himselfe through his exceeding charitie spreading it selfe and ouershadowing them all that in all good things as also in their euill afflictions and sorrowes Christ himselfe with all his members do partake and common together according as by himselfe is affirmed in his word that whatsoeuer is done to the least lowest of his members in his said mysticall body be it good or euill it is done vnto him he being the head of that body froÌ„ whence euery member draweth his life and feeling for how can a man offend the least part of the body being a liuely and quicke member and the whole body and head not feele it and what suffereth the furthest part of the foot that the whole body and head suffereth not seeing that it is the head that giueth mâ—tion sense and perfect feeling to all the body euery member of the same and what suffereth the furthest lowest and least part of the foot that the whole body and head suffereth not and what benefite also can be done vnto any litle part of the foot in which all the body and specially the head taketh not comfort and reioyceth So then if any one member be feeble and weake in faith yet the churches faith which is the company of all the faithfull ioyned to and with their head is stable and assured strong and if the repentance of some one member be suddaine small and short yet the repentance and sorrowes of the church ioyned with her head is plentifull deepe large and sufficient whereof this short and suddaine repentant this poore and little but yet truly greeued member hath communion if the loue and charitie of any one member be languishing and faint but yet true and vnfained yet the loue of the church and spouse and head of the church whereunto that member with all the rest is laced and lincked is infinite exceeding feruent and strong of whose infinite loue the weakest feeblest hath as full partaking communion as the strongest lastly if any one member bee spotted and stained and defiled with the filthines of sinne yet the head and rest of the members to which it is ioyned by a true though neuer so little and weake faith and in whom it reioyceth through the bond of true and vnfained loue though neuer so languishing faint and cold loue springing of that weake and yet true faith this head I say Iesus Christ through whom it hath communion with the rest of the members and partaketh of all that the head and the rest of the members haue from the head are faire and beautifull by which faith and loue flowing of the same through the speciall and alone working of the holy Ghost whatsoeuer the head or any of the members haue had haue or shall haue by distributioÌ„ of grace from the head is made common to the beautifying of the weakest feeblest the most defiled and fowlest member for so the head hath distributed to all the members to helpe one another that the most honest parts doe couer keepe and honour the lesse honest according as the Apostle affirmeth To all the true beleeueâ—s then that haue true faith true charitie true honesty without hypocrisie though neuer so weake cold and smal in comparison of others the faith the charitie the prayers the fastings the almes deeds the vertue the temperaÌ„ce the patience the chastitie the cleaÌ„nes the weakenes the brothâ—â—ly kindnes the loue and whatsoeuer else may be named of the benefits and graces of the head our Sauiour Iesus Christ or distributed by him by any speciall
and mercie our franck harted liberall distribution of almes doth declare and manifest vnto all that our charitie is true vnfaigned feruent pleasing and acceptable vnto God and of the right kind which it ought to bee To conclude this is that which is meant by the mysterie of vnitie in the Sacrament that all the faithfull are vnited together with their head Iesus Christ by and through his power and grace to bee partakers and communicate one with another in all things both bodily and ghostly heauenly earthly the faithfull likewise through the bond of the same charitie drawne from their head must make partakers and communicate vnto the vnfaithfull and vnbeleeuers all the outward temporall blessings of this present life in al which outward temporall things they must bee as one with them to communicate helpe and releeue them according to the true rule of charitie and mystery of vnitie in this Sacrament in which last kind of vnitie all mankind without exception are and ought to be according to the holy ordinance of God in his word vnited and knit together By the similitude of conuersion the faithfull are put in minde certified and assured that as the bread wine being taken and receiued is turned into the substance of their bodies so euerie of the faithfull apprehending and receiuing Christs reall naturall bodie and bloud in the instance of receiuing the sacrament by their true and liuely faith are through the operation of the holy ghost turned into the true nature of his precious bodie and bloud that is they are euerie one changed renued and made bone of his bones and flesh of his flâ—sh so that from theÌ„ceforth Christ abideth in them and they in him and they bee made one flesh and one bloud with Christ and Christ is made one flesh one bloud with them not by transubstantiation or coÌ„substantiation which cannot bee without the ouerthrowe of his true humanitie neither doth holy Scripture teach vs so but thus doth holy scripture teach that the faithfull are made flesh of Christs flesh by his disposing and distributing vnto them according to his gratious imputation the true nature essentiall properties and qualities of his flesh and bloud that is euerie of them are by his imputation as truly made partakers of the perfect holinesse wisedome of his bodily person of his incorruption both in will nature of his obedience and satisfactioÌ„ of the lawe of God of his passion and sufferings of the curse wrath of God due to sinners of his victorie against sin death the Diuell and hell and shall be also made partakers of that immortalitie and euerlasting happie life whereunto hee is entred and which hee hath purchased for them that truly beleeue in him euen as verily as if euery of theÌ„ were one selfe same bodily person flesh and bloud in reall and naturall substance with him so that now all and euerie of the faithfull may saie and comfort themselues after this manner In thee our most gratious God mercifull Lord Iesus Christ each of vs hath a portion both of bloud and flesh therfore where that flesh whereof I am a part doth raigne there I beleeue I doe and shall raigne where my bloud hath dominion there I trust I haue shall haue dominioÌ„ where my flesh is glorious there I know I am shall be gloririous although I am yet a sinner yet I doubt no whit of this participation of grace although my sins do hinder me yet my substance doth require it and although mine owne offences doe exclude me yet the communion of nature which by his gratious imputation hee hath giuen me hath brought me againe to this grace and fauour For the Lord is not so vnkinde that he can hate his owne flesh his owne members his own bowels wherof I am a part seing Christ himselfe hath vouchsafed to bee made one flesh and one bloud with mee all the rest of his members the faithfull true beleeuers that is Christ hath taken the nature and qualitie of our flesh and bloud hauing caused all our sinnes to be imputed and laid to his charge as bearing the person and bodie of vs all hauing in his true natural bodie flesh suffered the wrath and curse of GOD for our sinnes as if himselfe had beene guilty of them and had committed and done them in his owne bodie and flesh so that the sinnes of euerie of the faithfull are fully satisfied for condemned and punished in the reall naturall flesh and bloud of Christ euâ—n as verily as if hee were the selfe same bodily person sinfull flesh and bloud and substance of all and euerie of the faithfull And this is the conuersion change of the faithfull into Christ of Christ into them truely represented declared and assured in and by this sacrament communion of his precious bodie and bloud as it euideÌ„tly appeareth by that which the Apostle speaketh in the 8. to the Rom. and 3. verse and 5. of the 2. to the Corinth and 21. verse God sending his owne sonne in the similitude of sinfull flesh and for sin condemned sinne in the flesh For hee made him to bee sinne for vs which knew no sinne that wee should bee made the righteousnes of GOD in him By which words the Apostle meaneth not that the holy bodie of Christ was defiled with any the sinnes of mankinde but that he was the true sacrifice propitiatorie vnto God for the sinnes of mankinde hauing borne away and taken vpon himselfe all their sinnes in his own reall naturall bodie flesh and bloud as if he himselfe were the particular persoÌ„ of euerie of them and had committed their seueral sinnes and as though hee himself were the selfe same bodily person flesh and bloud in essence and substance nature quality of euery of the faithfull being sinners transgressers of the Law of God guilty of the wrath iudgement eternall damnation curse of God from which punishments our Sauiour Christ hath acquitted euery of them by his death passion suffering and all that haue or shall hereafter truly beleeue in him By which their faith through the working of the holy ghost as Christ is apprehended and conuerted into them hath borne away their sinnes vpon himselfe and the punishment due for the same so are they also and euerie of them conuerted into Christ and are made partakers of the righteousnes of God in him according as before hath been remembred wherin the infinite iustice mercy of God most liuely appeareth to the eies vnderstanding taste and feeling of all the faithfull infinite in iustice for that no satisfaction could or can satisfie the iustice of God for the recompence or redemption of the least sinne in mankind but that the same must bee fully punished for the satisfaction of Gods infinit iustice in the true reall naturall flesh of man which satisfaction our Sauiour Christ made for mankinde who came downe from heauen and was made
man of the substance of his mother that in the fraile flesh of mankinde hee might take vpon himselfe and suffer all the punishment due vnto sinners that as manie as beleeued or should to the end of the world beleeue in him might not perish but haue euerlasting life For christ in the power of his diuine nature to which hee ioyned our flesh suffered the wrath curse punishment of God due for sinne which no mortall creature beeing only man was or could bee able to beare or ouercome for which cause the sonne of God made himselfe flesh to the end that according to gods infinit iustice the sinnes of the faithfull might be borne away and fully punished in his flesh wherein his infinite Iustice did most brightly shine apeare His infinite mercie herein appeareth that where the sinnes of the faithfull be fully punished through the sufferings of Iesus Christ for the satisfaction of Gods iustice it appeareth plainly vnto them that they are freely forgiuen pardoned because in them as in their owne persons their sinnes are not nor shall euer be punished nor any satisfaction made or to be made vnto GOD by themselues Christ hauing borne the wrath and full punishment of God due vnto them for sinne and quite freed discharged them so that neither their sinnes shall be laid to their charge nor any punishment nor purgation due for the same required at their hāds Which plainly setteth forth and declareth vnto all the faithfull Gods infinite and vnspeakeable mercie whereof this sacramēt communion of his precious bodie bloud is a plain declaration resēblance perfect seale of assurance vnto all the faithfull But the Church of Rome with her followers as by the Doctrine of transubstantiation they do denie the truth of the manhood of the sonne of God so by the same doctrine they denie also and abolish the truth of the Sacrament and the end of the institution of the same which was to put the faithfull in mind of the great loue of God and sufferings of Christ for thē for so saith the Apostle You shall shew the Lords death till hee come It serueth also to put them in mind of all the benifits receiued by his precious body and bloud who gaue his body to bee broken and his bloud to bee shed for their sinnes and by this holy sacrament giueth to all true beleeuers his reall naturall flesh and bloud to bee their spirituall meate drinke to preserue and nourish their bodies and soules vnto lif◠euerlasting and to declare testifie and assure vnto them their vnion that they haue with him as members making one body distributing vnto all and euery member the spirituall graces and vertues of his most excellent reall naturall holy body which spirituall and immortall foode of their bodies and soules is receiued from their head Iesus Christ who distributeth and sendeth it downe to the nourishment of all his members euen as the foode of this mortall life is receiued by meanes of the head and sent downe to the nourishmēt of all our earthly members whereof these outward elements are a fulll declaration and a perfect seale of assurance to all the faithfull being by the institution of God made a holy sacrament to represent the same vnto them and by his holy ordinance appointed to carrie the very name of his body which is signified by these elements offered vnto all and giuen to the true beleeuers wherein God of his infinite goodnes and mercy applieth himselfe to the dulnes of the capacities of his children who without these outward pledges being signes tokens and remembrances of his great mercy would neuer haue conceiued and would haue beene ready also to forget the infinite benefits mercies of God purchased for them by the death and passion of his beloued sonne which God in his excellent wisedome hath so liuely declared and set forth in these Sacramentall elements because the reall naturall bodily presence of Christ did not so plainely make the same knowne and open to the vnderstanding of his disciples and the Church For which cause our Sauiour did institute command and celebrate this holy Sacrament whiles hee was yet bodily present amongst his disciples both for that his bodily presence was not long to continue but to depart away from them whereof this Sacrament was to keepe a remembrance amongst them as also of all the benefits receiued and to be receiued by all and euery of the faithfull by his most precious bodie bloud giuen vp to bee crucified broken and shed for their sinnes whereof these sacramentall elements did and would make a more liuely declaration to the senses and vnderstanding of his Disciples and the Church through the grace of his holy spirit working in euery of their hearts then by his bodily presence they were able to conceiue For which cause it pleased our Sauiour to giue to this Sacrament the name of his bodie because in this Sacrament the true reall and naturall holy body of Christ is offered to all giuen to the true beleuers receiued of them by a true and liuely faith with praise and thanksgiuing as before hath beene remembred Of which true real natural holy body the wicked and vnbeleeuers are not nor cannot bee partakers either worthily or vnworthily as th◠church of Rome imagineth by their doctrine of Transubstantiation or as the Lutherans imagine by their doctrine of Cōsubstantiation but comming to this holy Sacrament without true faith they receiue the same sacrament vnworthily whereby they eate and drinke their owne damnation as the Apostle saith in the 1. to the Corin. ver 29. He that eateth and drinketh vnworthily eateth and drinketh his own damnation because he discerneth not the Lords body but reiecteth despiseth the same by receiuing the holy Sacramēt vnworthily without true faith For whē they presume to receiue the holy Sacramēt without a true faith to be thereby made partakers of the true natural holy body and bloud of Christ they receiue as Augustine saith by their vnworthy receiuing the holy Sacrament without true faith the bread of the Lord but not together by and with the same the bread the Lord that is they receiue the Sacrament but not that which is signified declared offered vnto all and giuen through the worke of the holy Ghost by and with the Sacrament vnto all the true beleeuers and seeing the wicked vnbeleeuers haue wilfully put from them reiected and despised that which they might haue receiued if they had come with true faith they doe worthily eate drinke iudgement to themselues as the Apostle saith for not discerning the body of the Lord. Wherby it doth also most euidētly appeare that there is neither consubstantiation nor transubstantiation in the Sacrament for seing the wicked eate drinke iudgement to themselues by their vnworthy receiuing the holy Sacrament it must therefore needs follow that they are thereby no partakers of the true naturall bodie bloud of Christ of which
my conscience of all mine offences restoring mee againe to that grace that I through sinne haue lost and that thou forgiue me al things past reâ—eiuing me mercifull Lord into the blessed kissâ—ngs of peace and of forgiuenes for what may I doe but meekly conâ—esse and bewaile my manifold sinnes continually crauing mercie of thee for the same forgiue mee merciful Lord now I beseech thee for al my sinnes dispâ—ease meâ— much and by the helpe of thy grace I will neuer coÌ„mit them againe but sorrow for them and be readie to do penance and satisfaction before thy congregation Church to the vttermost of my power and abilitie for all the iniuries that I haue done to the offence of thy Church or to the hinderance and hurt of any my Christian brethren or sisters by any the offences I haue committed Forgiue me Lord forgiue me my sinnes and for thy holy name saue my soule that thou hast redeemed with thy precious bloud I commit my selfe wholly to thy mercie I resigne mee into thy hands doe with me after thy goodnes and not after my wicked deseruings I offer also vnto thee al the good works which through thy grace haue beene wrought or done by me which because they are few and very imperfect through my frailtie and great wretchednes I beseech thee to amend them and sanctifie them and make them liking and acceptable vnto thee alway make them better better bring me though I be a slow vnprofitable seruaÌ„t to a blessed happy end I offer also vnto thee my prayer peaceable offering for all them that haue hindred me greeued me and wrought me sorrow and also for all them whom I haue at any time made heauy troubled grieued or iniured in thought word or deed wittingly or ignorantly that thou forgiue vs altogether our sinnes offences against thee and of each of vs against other and that thou Lord take from our hearts all enuie suspicion wrath variance pride indignation and contention and whatsoeuer may let charity or diminish fraternall loue that each of vs should haue to other Haue mercy Lord haue mercy on all them that aske thee mercy and giue vs grace that wee may receiue thy precious bodie and bloud which thou really and truly offerest vnto all and giuest vnto all thy children the true beleeuers in this blessed Sacrament that through the liuely power of this thy holy body receiued by vs in a true stedfast and vnfained faith by and through the operation of the holy Ghost wee and all thy whole Church may receiue remission of sin and obtaine euerlasting life And after this meditation let him vow and promise purpose also with himselfe through the grace of God and by the working of the holy Ghost euer after more diligently to serue God for seeing a man is busie to serue an earthly Lord with all his dilignece much more should wee be diligent to serue our Lord God and to lift vp our hearts vnto him and to consider the gâ—eatnes of God and the wretchednes of our selues how great and how worthy God is how little how vnworthie our selues are consider also the great loue of God that would take to himselfe that is so worthy the fraile weake estate of mankind not for any cause of his own but for the great loue hee bare vnto vs consider also his vnspeakable and rich mercy towards miserable and wretched sinners who not onely offered himselfe to death for vs on the crosse but also giueth himselfe to vs in the Sacrament to be our spirituall meate ann drinke and to bee fully with vs and in vs. Wherfore let euerie Christian man if hee haue time before the receiuing of the blessed Sacrament say thus in his heart Lord I know well that al workes and deserts of men be they neuer so holy are not worthy to receiue thee how muâ—h more am I vnworthy that each day sinne and as a man vncorrigible dwell still therein O Lord why do I such deâ—pite vnto thee for to cast thee my precious Lord into the foule pit of my conscience for surely there is no dung more stincking then my soule is O Lord what shall I doe shall I lay thee in that foule place surely Lord I durst not but in hope of thy mercies but I beleeue and am assured that thy mercies are endlesly more then all my sinne and therefore in full trust of thy goodnes I offer my selfe to receiue thee as a sicke man receiueth a medicine thou art the most soueraine salue and I am sore sicke therefore I take thee to bee made whole through thee and the sicker that my soule is the more desire I haue to be healed and the more need I haue of thee for why in healing of my deadly sicknes shall well bee shewed and commended the greatnesse of thy goodnesse that wilt helpe and heale so wretched a creature and bring mee to the possession of euerlasting life through the merits of thy precious death and passion And thus must wee that are sicke in sinne receiue this healthfull medicine of the holy Sacrament the body and bloud of Christ and when we feele through it any comfort to our soules let vs ascribe that comfort not to our selues but to the goodnes of God which so comforteth and refresheth our soules by feeding vs with his own flesh and bloud of his own great mercy grace let vs thus thinke with our selues loe thus doth our Lord vnto vs to shew vs our wretchednes and miseries wherein we lie intaÌ„gled vnles we be loosed by him and to ouercome our wickednes with the plentie of his goodnes for he maketh vs that are dead in sinne to feele life and being rotten and stincking wormes to tast heauenly sweetnes O Lord God sith thou art so mercifull to vs that now liue in sinne as to feed vs with the heauenly bread of thy owne flesh and bloud in this holy sacrament by which foode through the working of the holy Ghost wee are nourished and cherished in body and soule vnto life euerlasting let our hearts from henceforth in this most cherefully reioyce that our God our spouse and our loue is made vnto vs our spirituall meate and drinke to strengthen our bodies and soules that wee may grow vp to life euerlasting the bilsse of Saints the ioy of Angels the sonne of the highest father maketh himselfe our spirituall nourishing the light of the world the sonne of righteousnes the wisedome of God is made the foode of our soule the redeemer of man the brightnes of heauen the matter of all mirth and the Lord of ioy vouchsafeth for to feed vs with himselfe what kindnes what courtesie what tokeÌ„ of loue might bee more Wherefore since wee haue him let vs not from henceforth suffer our hearts to delight in any creature for it were a great vnkindnes and vile wretchednes of vs after the receiuing of so worthy a meate so precious and sweete as it
things that he hath done in his body according to that he hath done in his body according to that he hath done whether it be good or euill This death thē vnto which all flesh shal come is either an entrance or gate to perpetual liberty and pleasure or to perpetual prison and paine the death which maketh entrance to euerlasting paine is termed Ghostly and the sicknes which warneth of the same is also Ghostly which Ghostly sicknes and infection proceedeth of the malice of Satan and corruption of our owne wicked nature driuing all of whom it taketh hold either to errour in religion errour in life or errour in both Of errour in life the booke of Wisedome speaketh saying Seeke not death in the errour of your life destroy not your selues through the workes of your owne hands And of errour in religion it is spoken in the 106. Psalme and 39. verse Thus were they steined with their owne workes went a whooring with their owne inuentions The like wherof is affirmed in the 2. Epistle of S. Iohn where it is said He that transgresseth and abideth not in the doctrine of Christ hath not God he that continueth and abideth in the doctrine of Christ he hath both the Father and the Sonne which commandement and lesson our Sauiour had taught before in the Gospel of S. Mathew the 15. chapter and the 9. verse And in vaine do they worship mee teaching doctrines commandements of men as do all the heathenish idolaters Iewes Infidels Turks Heretikes Miscreāts which do worship false gods or honour and serue the true God after a false manner according to the inuentions and commandements of men embracing doctrines and traditions for the worship and seruice of God more then are deliuered in the holy scriptures the word of God and some also contrary to the same according as doth the Court or Church of Rome and all the company of Catholike Papists disciples and followers of the Court and Church of Rome which ghostly sicknes infectiō of errour in religion errour in life or errour in both bringeth with it euerlasting death both of body and soule if the infected truely penitent renouncing and detesting all his former errours both of religion life be not washed purged and clensed in the pretious bloud of Iesus Christ the sonne of God so through Gods mercifull grace and goodnesse granted in his beloued sonne bee forgiuen and fully pardoned of the same according as S. Paul affirmeth That without bloud nothing can be made cleane and the bloud of Christ shal cleanse our conscience from all sin It is then necessarie for you and all others that looke and hope for saluation to beleeue and hold stedfastly vnto your liues end the true holy Catholike and Christian faith cōteined sūmarily in the articles of our beleefe according as the same hath bin of ancient time gathered and drawē out of the scriptures of the old new testament the holy writtē word of God and is more amply and large declared in those holy bookes with all other things taught in those bookes necessarie for a Christian man to instruct him fully perfectly and sufficiently in the way to euerlasting life Quest Do you then truely and vnfeynedly beleeue that all things pertaining to the true worship and seruice of God and for the instruction and guiding of your soule in the right knowledge of the way to euerlasting life and saluation are sufficiently and fully contained and taught in the holy written word of God of the old and new Testament and will you heartily and vnfeinedly renoūce al other faiths worship and seruice of God not being most truely conteined and taught in those holy bookes Answ I beleeue and embrace that faith worship and seruice of God conteined and taught in the holy books aforsaid as only fullie sufficient through the grace of Gods spirit to instruct and teach my soule in the way to euerlasting life and I do heartilie vnfeinedlie renounce all faithes worship and seruice of God more then that or contrarie to that which is most truelie and sufficientlie taught and deliuered in those holie bookes of the old and new Testament Reioice then and be of good comfort that god doth giue you grace to beleeue and hold stedfastly the true ancient Catholike Christian faith of our Lord Iesus Christ contained and fully taught in the holy bookes oforesaid Qu. Do you as all true beleeuers christiās confesse according as you are taught in gods holy word that you haue not spēt the time of your life past so holy vprightly as you ought to haue done hauing in thought word deed many times and waies transgressed the most holy cōmandemēts of god deseruing therby the sentence condēnation of eternall punishment and hel fire Answ I confesse it Quest Are you truely and vnfainedly heartily sorry for it Answ I am and I beseech God by his grace to make me truelie penitent of all my offences and trespasses Quest Haue you an earnest desire and stedfast purpose through the power of Gods grace to amend your sinfull life past and to lead a new life according to Gods holy will and commandements all the rest of your daies that God shall grant you life Ans I do earnestlie desire it and I beseech God who is the giuer of all goodnes to direct me by his grace so to do Qu. Do you truely vnfainedly and stedfastly beleeue that Christ the Son of God and sauiour of the world hath died and shed his bloud for you and hath by his death and the shedding of his most precious bloud washed and cleansed your soule from sinne giuen vnto the same by his gracious imputation perfect wisedome righteousnes sanctification redemption through himselfe that your body and soule may be deliuered through the merits of his death from euerlasting damnation and obtaine euerlasting life Ans I beleeue and I beseech God of his mercie to helpe mine vnbeleefe and to increase and strengthen this faith in me vnto my liues end Quest Do you stedfastly beleeue that there is no help comfort nor saluatiō for your soule or body but through the pretious death and passion of Iesus Christ the sonne of God who knowing no sinne was made to be sinne for vs that we might be made the righteousnesse of God in him according as the Apostle declareth in the 5. of the 2. to the Corinths and last verse For he made him to be sin for vs which knew no sin that wee should bee made the righteousnes of God in him he alone being as the same Apostle affirmeth our wisedome righteousnes sanctification and redemption An. I doe stedfastly beleeue it Q. Are you hartily glad and thankfull for this great mercie bestowed vpō you An. I am and I praie God giue me grace so to be Be of good comfort then and while your soule is in you be thankfull vnto God for this his great mercy bestowed vpon you and in the precious death
Iesus Christ we are spoyled from the olde corrupt skinne and clad with his body of the selfe same also we haue our nourishment and euerlasting life By the bloud of Iesus Christ we haue accesse into the kingdome of heauen And by the same bloud we haue the fruition of the kingdome for vnto the same purpose the holy Apostle witnesseth wee are all baptised by the vertue of one holy spirit and we haue all drunke of one spirituall drinke giuen vnto vs by Iesus Christ Be not these comparisons taken out of the holy scripture to iustifie that Iesus Christ is the onely end vnto the which tendeth as well Baptisme as the holy Supper It followeth then that the signes of the sacramentall water for baptisme and bread and wine for the supper of Iesus Christ are holy signes ernest gages paunes markes seales and sacraments instituted of God for proofe and assurance of our saith Well then O Massalians seeing yee haue inuented a witchcraft of transubstanttiaion for the sacrament of the Supper Against the Massalians why haue yee not also subtelly deuised the same witchcraft in the sacrameÌ„t of baptisme why haue yee not ordeyned the sacramental water after that it is by you coniured and bewitched with salt to driue away Diuels to be changed into the bloud of Iesus Christ the water to bee no more water but accidence without substance as yee haue imagined of the bread and wine What difference can you shew but Sophistries Sophismes and Masse subtelties If yee continue your heresie by this word is it is also found in the water of Baptisme which is called renuing and regeneration the same is also named the holy Ghost and the garment with which by which we are clothed renued and borne again in the bloud of Iesus Christ Then seeing O Massalians that you confesse that yee cannot finde a second Berengarie to make a decree of recantation to the end to enlarge your witchcraft of transubstantiation vnto the holy water of Baptisme and by the same meane to change your spettell and salt water your oyle your creames your salt water other drugs wherwith you haue corrupted the holy sacrament of Baptisme Wherefore then are yee so hardened and waxt old in your Pompilian Religion that you would plucke Iesus Christ from the right hand of God to make him to descende in body and bloud by your whispering witchcraft Luk. 1. Malach. 4. A comparison of the Sunne with Iesus Christ as Iupiter Elicius did before the day appointed of his second comming I can bring you in the similitude of the Sunne called by some Apostles the Sun of Righteousnesse Iesus Christ because that light commeth from heauen by the great and bright starre â—he which S. â—ustine the Martyr vsed in â—is treatise of â—he exposition of faith cap. 2. And euen so the spirituall light is giuen vnto vs by Iesus Christ who hath restored vs to light out of the night and darknesse of sinne Well then O yee Capharnaites carnall and grosse vnderstand now a comparison sufficient inough to shewe you the infinite power of God to bee much more perfect then your abhominable inuention of transubstantiation Do yee not acknowledge if you haue not your eyes blinded and holden in depth of the darknesse of frowardnesse that the Sunne doth giue vnto vs his light his beames his force his heat streÌ„gth And yet the body it selfe of the Sunne doth rest and abide in heauen Do not ye say ordinarily in your common language when the windowe of the house towardes the sunne is open that the sunne commeth into the house Yet the sunne remaineth alwaies in heauen Behoueth it to snatch and catch the body of the sunne causing it to come downe and to transubstantiate in this earthly place before it can giue his heate his beames his light and nourishment to plants hearbes trees and earthly creatures Are yee so brutish O Capharnaites that yee will not confesse the true sonne of righteousnes Iesus Christ to haue much more power then this starre of the sunne create and mortall If then the mortall creature haue this power to giue vs the vertue and strength of his body by his beames by his light and by his heate sent downe into the earth really and effectuously the body notwithstanding abiding in heauen It behoueth to beleeue that God the euerlasting creator hath much more power to giue vs the true sonne of rightuousnesse Iesus Christ to giue vs his force vertue of his body and bloud shed for vs by the beames light and heate of his holy spirit without coÌ„straining him by your witchcraft to be plucked from the right hand of God to be drawen out of heauen by your transubstantiatioÌ„ into earth Wherefore hath not Iesus Christ this power to giue vs his light and to offer to vs his body his bloud to enter within vs if by faith and pure conscience we will receiue him by the vertue of his holy spirit euen as well better then the sonne entreth into our houses by his might and power without drawing it out of heauen to change the substance thereof The sonne is one onely body created abiding in heauen the cause of the growing of plants trees hearbes which giueth nourishment by force and heate vnto all things liuing vpon the earth and in one and the same moment hath power to quicken heate nourish an infinite number of plants trees hearbes and earthly creatures without seperating diuiding or plucking his body from heauen to transubstaÌ„tiate it The body also of Iesus Christ which he hath caried into heauen and set at the right hand of God hath it not more force more vertue and more strength to regenerate vs to feed and nourish vs to giue his vertue his light and his beames to inspire quickeÌ„ sustaine lighten and in a moment make vs through faith partakers of his body and bloud to make vs members of his members knit together in him and by him by his true promise conteined vnder the bages and holy signes left vnto vs till that the second comming of his humanitie bee seene vpon the earth Wherefore O Massesayers haue ye inuented this witchcraft of transubstantiation to blaspheme against God to lesson his power and lesse to esteeme his power and vertue then the vertue of the sunne his creature wherefore will yee pluck the body of Iesus Christ from heauen before the time appointed to change his substance into your little round hosts Iesus Christ as God aideth all vnleauened and printed full of pictures which you cause to bee worshipped seeing that Christ as God doth aide his church euerlastingly and hath power to regenerate feed and nourish vs yea with euerlasting life food by his promise witnessed and assured by his holy sacraments of Baptisme and of his holy supper For other comparisons O Massesayers familiar homely consider how the earthly and mortall princes are esteemed reuerenced and honoured for the sacred signes
whosoeuer eateth or drinketh receiue life and not death for the true natural body of Christ is not iudgemeÌ„t to any but life vnto all that receiue it therefore that which the wicked eate and drinke is not the body of Christ neither by transubstantiation nor consubstantiation but the Sacrament of his body as Augustine saith by receiuing wherof vnworthily they eate drinke iudgement for the reasons and causes before remembred For the auoyding of which fearefull and intolerable punishment it is necessarie to shew somewhat of the preparation requisite to be made by euery Christian man both before and at his presenting himselfe to this holy table of the Lord. Before the receiuing then of the blessed Sacrament euery true Christian man ought thus to consider with himselfe First by a sound knowledge and good discretion to meditate and imprint deeply in his heart what hee doth either refuse or receiue when he presenteth himselfe at the Communion and holy table of the Lord what he himselfe is that doth receiue The thing hee doth refuse or receiue in by and with this holy Sacrament if hee come with a true and right faith or refuse if he come not so is Iesus Christ perfect God that made all things of nought and perfect man that died for man-kind on the Crosse Hee that receiues must remember and know himselfe to bee a man and not a beast and therefore must present himselfe to this Sacrament like a man in whom the image of God is renued through the worke grace of the holy Ghost all malice and beastlines of sin being subdued and not suffered to raigne and in stead thereof true faith and godlinesse though not perfect which is reserued to the life to come being firmely grounded and planted lest if he come like a beast in vnfaithfulnes and vnholines hee be found an vnworthy partaker of this blessed Sacrament by which meanes he doth not receiue but refuse and put from him the precious body and bloud of the sonne of God to his owne iust and eternall damnation Secondly he must not presume to come but with great deuotion dread and reuerence of heart for seing Iesus Christ who offereth himselfe to bee receiued is holy and all holines he must labour diligenly to receiue him in as much deuotion holines as hee may earnestly confessing and bewailing his former sinnes and wickednes and making earnest and heartie prayers vnto God for pardon and forgiuenes of the same It behoueth him therfore in all humblenes and lowlines of heart before hee receiue this blessed Sacrament to examine search diligently his owne heart and conscience confessing before God in the secret of his heart the miseries of all his sinnes and offences hauing displeasure and greefe at himselfe with deepe sighings sorrowings for all the vncleanes of his body soule lamenting and bewailing that hee is yet so carnall so worldly so wilfull vnmortified in all his passions so full of motions of concupiscences of his sinfull flesh so vnwary ill ordered in all his words and deeds and so encumbred with vaine fancies so much enclined to outward worldly things so negligent and careles to the attainement of spirituall and heaueÌ„ly things so readie to laughing and wantonnesse so busie in things easie and pleasing to the flesh so slow and hardly drawne to hartie sorrow and earnest repentance for his sinnes and offences or to any care of his soules health being so quick and curious to heare and see the vanities and pleasures of this world so niggardly and scarce to giue so greedie and couetous to scrape together hold and keepe so rude and vnmannured so prodigal riotous and gluttenous in raiment meate and drinke without all hunger desire or thirst to the word of God the precious clothing and foode of the soule so attentiue to toyes and fables so sleepie to all holy exercise so lightly displeased and rigorous to reproue other mens faults so deafe blind froward to heare see or amend his owne faults so glad in prosperitie so feeble in aduersitie so oft purposing many good things so seldome bringing any of theÌ„ to effect all which defaults and manie other which he seeth and beholdeth in himselfe when hee hath with great sorrow and displeasure at himselfe for his owne frailenes in his secret heart confessed and bewailed vnto God let him theÌ„ in a full purpose through the grace of God set himselfe to amend his sinfull life past and to profit alway from better to better and with great reuerence of heart let him bee afraid as of himselfe knowing his owne wretchednes and vnworthines to approach and come neere so worthy a Lord as Christ is For if a man defiled with filthines stinke be vnworthy to stand in the presence of a king how much more vnworthie is any man as of himselfe to receiue Christ in the precious Sacrament For why all our good deeds are but as vncleannes in his sight what are our sins then neuertheles his goodnes and his pittie is more then al our wretchednes and therefore with all humblenes and lowlines and with a reuerent dread in a full trust and confidence of his great mercy let him goe vnto him for his worthines shall make him worthy let him offer himselfe in humble and hartie prayer vnto God committing vnto him both his body soule to be made by his grace and through the working of the holy Ghost in his heart a worthy partaker of this holy Sacrament that together in by and with the same hee may receiue and bee partaker of the reall naturall holy flesh and bloud of Christ through which hee may be purged of all his sinnes and receiue grace of good life For why for that cause amongst other was this holy Sacrament ordeined that a man through offering of his praiers to God and partaking of this Sacrament should aske pardon and foâ—giuenes of all his sinnes and grace of good life and should obtaine it If time therefore doe suffer before the receiuing of the blessed sacrament let him meditate or say on this manner Lord all things bee thine that are in heauen and in earth I desire to offer my selfe vnto thee in a free perpetuall offering so that I may be perpetually with thee in singlenes and simplicity of heart I offer mee this day to be thy seruaÌ„t in thy seruice and although I am vnworthy to serue thee yet art not thou vnworthy to haue my seruice make mee therefore worthy of that which thou art worthy of so shall I be worthy of that which now I am vnworthy of make mee as thy will is to cease from sinne that as my dutie binds mee I may serue thee I offer also vnto thee O Lord all my sinnes and offences that I haue committed before thee from the day that I might first offend vnto this day that thou vouchsafe through thy great goodnes to put away all my sinnes out of thy sight and remembrance and to cleanse