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 blâ—ssing which we blesse is â—â— not the â—oÌ„munâ—on of the bloud of Christ The bread which we breake is it not the coÌ„munioÌ„ of the boâ—y â—f Christ For we that are manie are one brâ—â—d and one bodie because we all arâ— partakers of one bread In the 12. chapter of the same epistle he saith For as the bodie is one and hath manie members and all the members of the bodie which is one though 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 drâ—nke into one spirit Therefore if one member suffer all suffer with it if 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 â—e himselfe is the head of which fiâ—me 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 being 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 aâ— 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 Sonne 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 nowhead 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 particularioints 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 motion 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
your selues treasures the vpon earth where the rust and moth doth corrupt and where theeues breake through and steale but lay vp for your selues treasures in heauen where neither rust nor moth doth corrupt and where theeues doe not breake through and steale Math. 7. Whatsoeuer you would that men should doe to you euen so doe you vnto them for this is the law and the Prophets Luke 12. Sell that you haue and giue alme◠make you bagges which waxe not old a treasure that neuer can faile in heauen where no theefe commeth nor moth corrupteth and according as God had commanded in his law that a mercifull respect and diligent care should bee had of the poore so holy Toby in his 8. chapter giueth this instruction to his sonne Giue almes of thy goods and turne neuer thy face from the poore and then the face of the Lord shall neuer bee turned away from thee bee mercifull after thy power if thou hast much giue plentiouslie and if thou hast little doe thy diligence gladly to giue of that little for so gatherest thou thy selfe a good reward against the day of necessitie and in the second to the Corinth the 9. chap. it is thus written He that soweth sparingly shall reape also sparingly and he that soweth liberally shal reape also liberally as euerie man wisheth in his hart so let him giue not grudgingly or of necessitie for God loueth a cheerefull giuer and in 13. to the Hebrewes the 16. verse it is said to doe good and to distribute forget not for with such sacrifices God is pleased Pro. 20. he that hath mercie vpon the poore lendeth vnto the Lord and the Lord will recompence him that which he hath giuen By all which places and many other in holie scripture it appeareth what loue tender care and compassion by the ordinance and commandement of God is appointed to bee had and shewed vppon such as are in miserie and want By which kinde of Communion and bond of charitie all mankinde without exception 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 mēber 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 frēds 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 like wise but I say vnto you loue your enemies blesse them that curse you do good to them that hate you and pray for thē 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 children 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 cōmandement 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
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 Matth. 29. Mark 14. Luke 22. 1. Cor. 11. Iesus Christ which hath ordained and commanded all faithfull to eaâ—â—â—â—s 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 but after the 1. Cor. 11. order of â—â—lchisedech 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 strongâ—â—es to build an inuincible fortresse of Idolatrie to the end to fight against and vtterly to throw downe the kingdome of Iesus Christ when he did enterpriâ—e the building of the Masse to be broughâ— 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 â—â—olatries shall acknowledge by the veritie of histories their errours and abhâ—minable herefies Before the painting out of this Maze of error whereinto the Mesâ—â—lians are plâ—ndged 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 Tit. â— in lib. 1. Decad. 1. of Rome All other as well as I shall confesse that the Romaine religion altogether for the most part to haue beenâ— Funestellâ— his booke of magistrats of Rome instituted by Numa Pompilius the second King of the Romaines 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 Sylla 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 as the little bishops purple Cardinals haue practised the election of the great Romaine Bishop of their estate order and dignitie This Pompilian religion hath beene so well obserued by the Romanes from the father to the son that it hath beene impossible to destroy and plucke vp the same but hath continued to this day as euery one may easily perceiue by this little collection To confirme this point there is none that can bee ignorant which lusteth to read the Romaine histories that before the incarnatioÌ„ of Iesus Christ there was not one King Consul Dictator or Romaine Emperour instructed in the lawe of God But all were Idolaters and Infidels following the religion of Numa Pompilius the coniurer And that more is after the incarnation of Iesus Christ for the space of 300. yeares or thereabouts there was no Emperour nor Romane Euseb in his booke of the Church historie the yeares of Christ 34. 68. 94. 112. 113. 167. 202. 238. 254. 257. 276. 292. Councel which would change his religion to embrace the lawe of Iesus Christ But contrariwise they haue labored with tooth and naile to exercise all kind of cruelltie against the church of Iesus Christ as the Ecclesiasticall histories doe largely declare painting out great persecutions vnder the great Romaine Bishops to wit Claud. Tiber. Nero Claud. Domitian Nero Fla. Domitian Traian Elie Hadrian Antonian Philosopher Septime Seuere Iul. Maximus Mar. Quin. Traian Dece Lâ—cime Valerian Valere Aurelian and Diocletian All which were Emperours and gouerned the Empire and Romaine religion for 300. yeares after the incarnation of Iesuâ— Christ and in their moneyes sepultures mâ—nâ—ments tytles and autentique letters did hold the name of great Bishopâ— and high Priestes as diligently is gathered in a booke of the antiquities of Rome wherein bee described the Images moneies and monuments of the anâ— In the booke intituled the discourse of the religion of the ancient Romaines by Wiâ—h aâ— de Choul bayly of Daulphine ancient Emperours of Rome which were all called great Bishops by these titles Iul. Ces Ponâ—if max Tiber. Nero Pontif. max Claud. Nero. Pontif. max. Vas pâ—sianus Ces pâ—ntif max. Traianus Impera Poatif max. Mâ—rc Aurel. Anton. August Pontif. Hâ—liog â—balus summas sacerdoâ— Aâ—g Adrianus Imper. Pontif. max. Gâ—â—erius Mâ—ximiâ—ianus Pontif. max. Tit. Ces Pontif. max. Commod Impe pontif max. Flauius Constantius Aug. Pontif. max. Which being then Emperours and great Bishoppes would suffer none other head in the religion and Romaine Church then themselues being alwaies enemies of â—esus Christ For when the Aposties did preach Christ to be the Soueraine Priest great and euerlasting sacrificer without any succeslour after the order of Melchisedech the tyrants of Rome and their Lieutenants did take an occasion to condemne Iesus Christ fearing that the authoritie of the Emperours and great Romaine Bishops should bee diminished With In the Catalog of Emperours iâ— the end of the historie of Nicephore the yeare of Christ 410. what furie were they inraged for the space of 300. yeares against the christians and Christs religion to defend their auncient religion of Pompilius what answere was giuen to
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 But tell The expositioÌ„ of Iesus Christ of the communion of his body 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 Nothing lesse but Iesus Christ as a Iohn 6. 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 The fleshe saith hee profiteth nothing Iohn 5. 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 fieshe 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 Iohn 6. the body and bloud of Iesus Christ by faith and in spirite giuing euerlasting life 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 tran substantiation Another like interpretation of the doctour Conference of baptisme vnto the sacrament of the supper 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 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 Iohn 3. nothing but the spirit quickneth 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 froÌ„ the first author of your Masse sacrifice Numa pompilius who by his witchcraft Valerius Max. lib. 1. cap. 3 gaue to vnderstand that he caused his Nyphe and Goddesse Aegeâ—ie 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 Iohn 19. Exod. 12. Numb 9. Christ The bread being no more bread How haue you learned this boldnesse to bruse and breake in peeces the Corruption of the holy sacraments body of Iesus Christ 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 which Against traÌ„substantiation 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 portioÌ„ 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 Harman contr into flesh and bone 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
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 beleeuers 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 brotherly 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 grace to the beautifying of any the members redoundeth to the comfort benefitting and honesting of the least and lowest of the faithfull in the mysticall body of Christ For what grace or benefit can bee in the head whereof all the members receiue not comfort seing they are made partakers therof To coÌ„clude such is the comfort of the least and lowest of the faithfull in this mysticall body of Christ that no penne nor tongue in this life can serue to expresse it neither any heart able fully to conceiue it the full knowledge and feeling whereof is laid vp for the life to come forasmuch as no heart is strong nor large enough to conceiue or beare the ioy thereof in this mortall life Out of which mysticall body being the holie church of God the spouse and bodie of Christ flesh of his flesh and bone of his bones there is no saluation forgiuenes of sinne or soules health to bee found hoped or looked for and in this bodie whereof Christ is the head there is no condemnation to any the faithfull and true beleeuers how greeuous soeuer their sinnes seeme vnto them so that if Sâ—tan doe summon any of them to answere for their debts and sinnes in that the wife is no person to be sued but the husband euery of the faithfull may wel bid him enter his action against their husband Christ and he will make him a sufficient answere for being once knit by a true liuely faith vnto this head and body of Christ there shall no sinne so farre preuaile as to haue full dominion ouer them and be able euer to separate them from the loue fauour grace benefits and mercies of God which are in Christ Iesus both for that they haue communion partaking and fellowship of Christ himselfe and of all the benefits of his suffering and passion being made partakers also of all his vertues and graces and through him of all the good vertues and holinesse distributed or to bee distributed by him to all or any member that euer hath beene is or shal be of his said mysticall body the church so that the whole church doth still pray for them by Christs coÌ„mandement Forgiue vs our sinnes lead vs not into temptation deliuer vs from euill yea Christ himselfe being their head their redeemer their Sauiour their onely stay and cause of al this comfort doth pray for them and whatsoeuer is euill in them that hee taketh away and whatsoeuer is good in them that he taketh and distributeth amongst them and through his owne vertue and power purgeth and cleanseth them from all their vncleannes filthines both of body and soule being true meÌ„bers of his said mystical body as all and euery one is indeed and without all doubt hauing neuer so little of true saith which faith is not as a cause but as a certificate or instrument giuen them of God whereby the faithfull themselues may bee certaine of their good husband Christ and therefore when their conscience feeleth it selfe disquieted for feare of Gods iudgemeÌ„t against sinne they may in no wise looke vpon the worthines and sufficiencie of their own faith because they neuer beleeue so fully and sufficiently as they should and ought to beleeue but onely let them looke on Gods grace eternall mercy and peace in Christ so shal they be at quiet when they looke for their saluation altogether out of theÌ„selues in Gods mercy in Christ Iesus in whose lap if they rest their head then are they happie and shall find quietnes indeed The other part of the coÌ„munion which the members of Christs mysticall body haue and ought to haue one with another is touching the temporal blessings of this present life who being all laced and knit together by the bond of true charity they doe and are at all times readie to communicate for the mutuall helpe and comfort one of an other all such temporall blessings as God hath bestowed vpon them for the vse and necessitie of their life as to pray one for another to helpe comfort and counsell one another in all things needfull either for soule or body to minister to the necessities one of another in a franke liberall distribution of almes deedes according to such measure as God hath dealt to euery one a power and abilitie to helpe and releeue such as are in need misery or want either by pouertie sicknes imprisonment or banishment by which outward deeds of charitie their faith and loue to God is witnessed and declared as on the contrary by their couetousnes hardnesse of heart and vnmercifulnes to the poore they giue plaine witnesse and testimonie they neither loue nor beleeue in God what florish or boasting soeuer they make to the coÌ„trary according as Saint Iohn affirmeth in his first epistle and 3. chap. saying My little children let vs not loue in word neither in tongue onely but in deede and in truth whosoeuer hath this worlds goods seeth his brother haue
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 persō of euerie of them and had committed their seuerall 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 a way 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 faithful 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 life 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 full 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 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
wicked cease from their tyranny and they that haue laboured valiantly shall be at rest there shal the prisoners rest together heare no more the voyce of the oppressor there shal be small and great and the seruant shal be free from his master and euery man liuing shal draw after them as before there were innumerable wee shall bee brought all vnto death and to the house appointed for all the liuing For in the hand of the Almightie is the soule of euery liuing thing and the breath of all mankinde the daies of man are determined the number of his monethes are with him hee hath appointed him as bounds which he cannot passe man knoweth not the houre of his death for when his flesh is vpon him he shal be sorrowful while his soule is in him it shal mourn but when death shal come then he sleepeth and riseth not for he shall not wake againe nor be raised from his sleep vntill the heauens be no more For all shall go to one place all was of the dust all shall returne to the dust But though after our skins wormes destroy this body yet shal we see God in our flesh whom we our selues shall see and our eies shall behold and none other for vs though our reines be consumed within vs for our redeemer liueth and he shall stand the last on the earth and he shall bring euery worke to iudgment with euery secret thought whether it be good or euill Therfore take away griefe anger and enuie out of the heart and cause euill to depart from thy flesh thinke oft on the saying of the Apostle in the 9. to the Hebrues It is appointed vnto all men that they shall all once die and after that commeth the iudgement So Christ was once offred to take away the sins of many and vnto them that looke for him he shall appeare the second time vnto saluation for we must all appeare before the iudgement seate of Christ that euery man may receiue the 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 saith 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 he◠fire Answ I confesse it Quest Are you truely and vnfainedly heartily sorry for it Answ ◠am and I beseech God by his grace to make me truelie penitent of all my offences
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 vertueâ— 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 Massesa yers 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 vnleauened and printed Iesus Christ as God aideth all full of pictures which you cause to bee worshipped seâ—ing 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 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 August cap. 12. authorities of the ancient doctors The exposition of saint Augustine many places of the holy scriptures is called the water the rock Christ 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 Hoc est corpus meum This Lâ—b de doctri christi in prefati Psal 3. 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 lib. 10. de candes cap. 5. sacrificiâ—m de consecr distinct 2. were not a figure there namely 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 Tertul. lib. 1. 3. 4. the heretike 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 Vt quid paras deâ—tem ventrem crede manducasti ca. Vt quid de con secratione distinct 2. August in li. de remedi to be a signe or holy visible figure signifying in spirit by faith the which is inuisible 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 poeniten in Iohn tract 25. cap. 6. S. Hieron in epist ad Eph. Iesus Christ by the notable distinction of the holy Doctor Ierom saying the flesh of Iesus Christ is vnderstanded fleshly when there is mention made of the shedding of bloud and crucifying Ca. dupliciter eadem distinct 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 Saint Gelase against Eutychius Nestorius Eutichians and Nestoriens 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 Origin in Leui. homil 7. the wine 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 S. Chrys in homil 31. cap. 15. com 1 Psal 22. carnally 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 his humanitie as he went vp Neuerthelesse his power diuinity are distributed vnto vs spread ouer all the earth in all places specially in the holy sacraments which he hath left vnto vs for gages outward triall of our faith for a remembrance of the death and passion of our Sauiour Iesus Christ true nature of his humane flesh vntill his comming againe to iudgment saying And he shall send Iesus Christ which before was preached vnto you whom the heauens must containe vntill the time that all things be restored which God had spoken by the mouth of all his holy Prophets since the world begaÌ„ So that in his humane reall naturall flesh he is not nor shall not be on earth naturally or supernaturally vntill his said comming to iudgment which doctrine notwithstanding it is assured and most true according to the instruction of holy scripture that his diuinity is vnseparable from his humanitie and his humanitie from his diuinitie his diuinity extending it selfe to all places both in heauen and earth being euerlasting infinite in comprehensible comprehending and contayning all things by his diuine power maiesty and his humanity being conteyned seated and resting locally in the heauens the fulnes of the God-head dwelleth in the same not being so conteyned of it but that it filleth the same and all other places also The incomprehensiblenesse of which vnseparable coniunction of the diuinity and humanity of our Sauiour Being perfect God and perfect man of a reasonable soule and humane flesh subsisting no earthly similitude may fitlier serue to expresse then the most shining and glorious body of the Sun the body wherof God hath locally set in the firmament to giue light vnto the world and to cherish comfort and nourish all things therein with his heate for as the light heate remaine by the diuine ordinance of God vnseparably ioyned to the body of the Sun which by the true power of God is placed and fixed in the firmament and yet with his light and heate filleth all the world so remaineth the diuinity of the Sonne of God vnseparably ioyned to to the humanitie locally placed and seated in the heauens by which coniunctioÌ„ he is not letted from spreading extending and filling all other places also who in his diuine essence power and great maiesty filleth and worketh all in all things according to the true and plaine doctrine of holy scripture yet the humaÌ„ity according to the proper vnchaÌ„geable nature of the same remaineth vndoubtedly seated and being but in one place at once being circumscriptible locall dwelling in heauen from whence be shall come in most triumphant and glorious maner to iudge both the quicke the dead retaining keeping still the essentiall properties of his true reall naturall body hloding and occupying but one place at once his diuinitie ouerspreading and enlarging it selfe to all places according to the excellent power maiesty and essentiall properties of the same Which sweete and comfortable doctrine and vndoubted article of our faith the doctrine and opinion of transubstantiation and consubstantiation do flatly and plainly impugne and ouerthrow as before hath beene shewed by which