question of this kinde Therefore thus much may heere suffice to shew that by the errour of transubstantiation there is not left any bread vpon the Lords table by them that affirme the bread to bee changed into flosh and therefore that this part of the Sacrament is wanting in the Masse Now for the other the same may bee said concerning the wine which they doe likewise teach to bee turned into the very blood of Christ But it appeareth also further in that they haue sacrilegiously robbed the Lords table of that blessed cup that belongeth to it For although they suffer the Priest to drinke of the cuppe and the people also to drinke wine yet the wine that they giue the people is not consecrated nor any part of the Sacrament Therefore in such administration is committed a sacrilegious abuse in robbing the Lords table and his people of the cuppe of blessing which is the communion as the Apostle Paul speaketh of the blood of Christ and contrariwise our administration of the Lord Supper in both kinds of bread and wine is according to the Doctrine practice and commandement of our Sauiour Christ and of his Apostles Furthermore as by this meanes the Sea of Rome hath abolished both parts of the Sacrament so hath it peruerted the right end and vse for which it was instituted For that being as hath beene declared and as it is made knowne to the people in our administration of it to bee a Sacrament whereby wee celebrate the memory of the death of Christ for our sinnes to the signing and confirming vnto vs our spirituall communion with him to the participation of all his giftes euen to life euerlasting The Church of Rome hath transfigured this Sacrament into a sacrifice propitiatory for the sinnes of the liuing and of the dead And to this end they haue brought into the Church of Christ contrary to his word a Priest and an Altar that nothing might bee wanting to the offering of their sacrifice In which sacrifice they teach that the Priest doth offer Christ enery day vnto his Father as a sacrifice to take away sinnes Of which propitiatory Sacrifice our Sauiour Christ his Apostles haue made no mention at all but onely of a commemoration of the death of Christ in the celebration whereof wee magnifie God and our Sauiour for such vnspeakeable mercy and goodnesse and so offer as it were a Sacrifice of thanksgiuing pleasing and acceptable to God in Christ Iesus But of offering a sacrifice propitiatory to take away our sinnes and that daily and by the Priest there is no word in the Scripture for it Contrariwise the Scriptures teach directly the contrary and declare this Doctrine to bee full of errour and Blasphemy For the Scriptures teach vs that there is but one only Sacrifice that taketh away the sinnes of men which is that holy Sacrifice which our Sauiour Christ offered of himselfe that is of his humane nature assumed for that purpose and that by his eternall Spirit and that also once for all Heb. 9.14.25 26 28. namely dying vpon the Altar of the crosse and by the Sacrifice so offered he hath obtained an euerlasting redemption Wherefore to affirme that the Priest offereth Christ daily in Sacrifice for sinnes derogateth highly from the death of Christ whereby the sinnes of the faithfull are taken away as if that had not beene sufficient contrary to the whole course of the Scripture attributing our redemption to his death and blood shed vpon the Crosse Secondly This Doctrine highly derogateth from the vertue of the death of Christ in that it teacheth that Christ must bee daily offered for sinne whereas the Scriptures teach expresly the contrary saying that Christ was to dye but once Rom. 3.24 25. Rom 5.8.9 Gal. 2.14 Heb. 9.25 and to be offered but once and so to enter into heauen and not as the High-Priest in the Law once euery yeare offered sacrifice and so entered into the holy place For then as the Apostle there teacheth he should haue suffered often since the beginning of the world But now saith he in the end and consummation of the world Christ was manifested to abolish sinne by the sacrifice of himselfe Moreouer it is sayd that Christ offered his sacrifice by his eternall Spirit Heb. 9.26 whereby wee are taught that it was by the power of his Godhead that his sacrifice and blood was of so pretious inestimable and infinite value as being the bloed of God as the Apostle speaketh elsewhere which redeemed and purchased the Church Act. 20.28 Therefore it is open blasphemy to affirme that the Priest offereth Christ vnto his Father a Sacrifice for sinne which the Scriptures attributeth to Christs eternall Spirit and Godhead Furthermore many other are the abuses committed by the Church of Rome in abusing this holy Sacrament to sundry other ends for which Christ did neuer ordaine it For they abuse it to obtaine bodily health and prosperous successe of voyages at Sea of battels of marriage and such like They abuse it to recouer things that are lost to the quenching of Fire to the calming of Stormes and Tempests at Sea and at Land to ratifie leagues to triall of the innocent in Criminall causes and finally to deliuer soules as they faine out of Purgatory For these and such like ends they haue Masses said and sung and peruert the most holy ordinance of Christ to their secular and prophane desires Moreouer according to the Doctrine of our Sauiour Christ and his Apostles this Sacrament is with vs to bee administred so as not onely the Minister alone receiue it but others with him For so our Sauiour deliuered it to his Disciples and said Take ye eate and drinke yee all of this Likewise the Apostle Paul calleth the bread of the Lords table the Communion of the Lords body and the cuppe of blessing the Communion of his blood Whereby it is playne that this Sacrament ought to bee administred in a Congregation of the faithfull and Christian people which together with the minister should be partakers of the Lords table But contrary to this ordinance of Christ are all the priuate Masses of the Church of Rome in that the Priest alone hauing eaten vp his host as hee calleth it and drunke vp his wine sendeth the people empty away after that hee hath blest them with the empty cuppe to the high dishonour of God and the intollerable scorne and derision of his people Heere unto is to be added that horrible idolatrie that is the abominable fruit of the monstrous errour of Transubstantiation For from hence came the eleuation and adoration of the wafer-cake which the Priest with his backe toward the people lifting vp ouer his head all the people present falling downe vpon their knees and knocking their breasts religiously worship and adore euen with the same adoration which themselues acknowledge to bee done to God And after the Masse finished and ended they relerue the wafer-cake remaining whereas by
the Scripture euery Sacrament is a Sacrament onely in the lawfull vse of it and while that sacred action bee administred and finished For as the water of Baptisme after the vse of it in baptizing such as are to be baptized is not reserued no more ought the Sacramentall bread to be kept and layd vp in store yet to the eleuation and adoration mentioned they add also this reseruation of the bread and inclosing it in a pixe and that also for idolatrous vses For both daily as occasion requireth in visitation of the sicke they carry this Idoll with pompe throughout the streets and compell all that meete it to worship and adore it and once in the yeare in the day which they haue made festiuall for that purpose with great pompe and solâ—mmity they carry it in procession to be worshipped adored by the people Finally whereas our Sauiour Christ hath ordained this holy Sacrament to be administred in that sincerity and simplicity declared in his word the Sea of Rome hath deuised to administer it in such manner as is fitter for a play vpon a stage or some pompous solemnity then for the graue and reuerend administration of that holy Sacrament For all furniture belonging to it is costly sumptuous there is musique to please the eares sweete odors and perfumes to smell there are to behold whatsoeuer pretious Images decked with gold and pretious stones and costly garments The Priest cloathed richly as Aaron standeth at the Altar shining with burning lights with his attendants in Sylke and fine Linnen all the people being behind him afarre off There he playeth many strange parts somtime hee standeth still sometime hee walketh a little one while hee is vpright another while hee boweth himselfe hee seemeth to bee asleepe and to awake againe hee turneth altogether and halfe round his armes are sometimes spread abroad sometimes drawne in againe sometimes lift vp and sometime cast downe his fingers are still occupied in making crosses hee softly murmureth something with himselfe and he whispereth ouer the bread and the cuppe at the last when hee hath done playing hee eateth vp his host and drinketh vp his wine with great care that hee leaueth not a droppe Then hauing washed after his banquet hee turneth himselfe to the people and blessing them with the empty cuppe biddeth them depart What can bee more vnlike the sacred administration of the Lords Supper then this histrionicall seruice of an Idoll of Bread which they worship and eate vp Wherewith if our administration of this holy Sacrament bee compared and either of them with the Lords institution it will manifestly appeare that their Masse hath no resemblance with the Lords Supper and that for most iust and necessary causes the manifold abuses of it are reformed in our Church It will also appeare that the communion celebrated in our Churches First with declaration of the Doctrine signed by it in the vulgar tongue Secondly in both kinds of bread and wine Thirdly in commemoration of the death of Christ with due prayles and prayers annexed thereunto Fourthly in that it is truely a Communion being communicated with the Assembly of Gods people Fiftly It is freed from Popish transubstantiation eleuation adoration reseruation and Pompous carrying abroad in the streets Sacrifices Sacrificer and Altar and from many such other like errours superstitions Idolatries Blasphemies and ridiculous sollies as haue corrupted peruerted and transfigured into an abhominable Idoll the most holy sacred and comfortable ordinance and Sacrament of our Sauiour Iesus Christ And thus farre of the word and Sacraments CHAP. IX Of Prayers NOw it followeth to speake of the Prayers of our Church in England In all which these two most necessary and excellent poynts are most worthy to bee considered First that all our prayers are made to God onely and Secondly that they are all made by the onely mediation of Iesus Christ Of which two poynts the former is such as our Sauiour Christ and all the Prophets and Apostles beare witnesse vnto it For First there is not in them all any precept promise or example for Prayer to bee made to any other Secondly All the commandements promises and examples concerning prayer doe expresly direct vs to make our prayers vnto God Psal 50.14.15 In the day of trouble saith the Lord Thou shalt call vpon mee and I will heare thee and thou shalt glorifie mee Math. 6.9 Luk. 11.2.9.12 13. Math 7.11 When you pray Saith our Sauiour Pray yee thus Our Father which art in heauen c. Likewise Your heauenly Father will giue good things to these that aske him The reason hereof is because as the Apostle teacheth Iam. 1.17 Euery good grace and perfect guift proceedeth from abone euen from the Father of lights Now this being the honor of God hee endureth not that it should be giuen to any other according as it is sayd I will not giue my glory to Idols Esay 42.8 nor my honor to any other And in the second Commandement hee calleth himselfe a Iealous God Exo. 205. and such as communicate his honor with any other hee calleth his enimies and such as hate him and threatneth to punish their sinne in themselues and in their third and fourth generations that shall come after them So highly doth it displease God that Prayer should bee made to any other not onely for the space of few dayes according to the edict of Darius Dan. 6.7.8.9.10 but for any part of the whole time of our life For such is the prohibition of God published in all the Scriptures and the threatning of his displeasure and Indignation which is more to bee feared without all comparison then all the dennes of Lyons Therefore it is playne that whereas in England all our Prayers in diuine Seruice are directed and made to God onely that our Religion herein is that which the Scriptures teach vs and namely which the Apostles of Christ and the Lord himselfe hath taught and deliuered In like manner whereas all our Prayers are made in the onely mediation of Iesus Christ wee are thus taught to pray by the Scripture euen by Christ himselfe and his Apostles For Christ saith Whatsoeuer yee shall aske of the Father in my name Iohn 14.13 Chap. 15.16 Chap. 16.23.24 1 Iohn 2.1.2 will be giuen you Likewise the Apostle Iohn teacheth vs that the aduocate wee haue with the Father is Iesus Christ the righteous who is also the propitiation for our sins Likewise the Apostle Paul teacheth that this is a principall part of the honour of his Priesthood and that hee liueth now for euer as hee was ordained a Priest for euer after the order of Melchisedech that hee might make intercession for vs. Heb. 7.24 25 Moreouer hee is said to haue entred into the holyest place of the Sanctuary Heb. 10.12 that is into heauen by his owne blood Heb. 9.24.25 hauing obtained euerlasting redemption for vs Whereby it is declared that after
him and of all his benefits both of grace in this life namely of the forgiuenesse of sinnes of sanctification of gifts needfull for our particular calling and in the world to come of euerlasting life and glory Finally that these things being thus performed with thanksgiueings and petitions for our selues and the whole militant Church of Christ agreeably to Gods word and that sacred action the whole administration is finished to the glory of God and the edification of such as haue beene partakers of that holy table In all which administration there is nothing but that was taught and done by our Sauiour Christ and his Apostles Math. 26.26 c. Mark 14.22 c. Luk. 22.4 19 c. 1 Cor. 11 22.23 c. For our Sauiour at the first institution of his holy Supper deliuered the Doctrine which hee intended should be confirmed by it and that in a speech vnderstood by his Disciples and gaue commandement vnto them to doe the like and to shew forth by it the comemmoration of his death vntill his coming againe In like manner did the Apostles Act. 2.42 For the Euangelist Luke reporting that the Disciples continued in the doctrine of the Apostles in communication in breaking of bread and in prayers declareth that the Apostles ioyned Doctrine with the administration of this Sacrament and with prayer all the actions of that spirituall communion and societie which the Church of Christ at Ierusalem had together The like appeareth in the Apostle Paul 1 Cor. 11.23 both in that hee professeth to haue deliuered to the Corinthians concerning this Sacrament that which hee had receiued of the Lord and more particularly by that long speech which hee had at Troas before the administration of this Sacrament Act. 20 7. Act. 2 42. there also noted and comprehended vnder breaking of bread Moreouer concerning the administration in both kinds it is most manifest by the story of the Gospel and by the writing of the Apostle Paul that lesus Christ tooke bread and brake it and gaue it to his Disciples and likewise that he tooke wine and hauing giuen thanks not only gaue it to the Disciples to drinke but with these expresse words Drinke yee all of this Whereby it is most plaine that our administration of the Lords Supper in both kinds is according to that the Lord himselfe did at the first institution of it Yea it is also according to that hee commanded after to bee done in that he said Doe yee this in remembrance of mee Mat. 26.27 And more particularly concerning the cup Drinke yee all of this Which being the Doctrine practice and commandement of the Lord himselfe it cannot be doubted but the Apostles did both so administer it and teach concerning the administration of it especially seeing the Apostle Paul professeth which faithfulnesse is to be esteemed to haue bene also in all the other Apostles that hee deliuered to the Church that which hee receiued from the Lord. viz. as before hath bene declared that the Lord deliuered to his Disciples both bread and wine Whereby it is to bee vnderstood that whereas sometimes this Sacrament is noted or comprehended vnder the speech of breaking bread that it is not meant that it was administred in bread only but it is a speech that by one part doth note the whole Supper of the Lord administred in both kindes of bread and wine which is confirmed also to haue bene so deliuered by the Apostles by the practice of the primitiue church which did so administer it as it appeareth by the Apologie of Iustine Martyr so reporting of the administration of it Now as this order of administration of the Lords Supper vsed in our English church thus appeareth to haue beene receiued from the Doctrine practise and commandement of Christ him selfe and of his Apostles and so to haue beene vsed in the Primitiue Church so on the Contrary part the Sea of Rome hath in effect abolished the Supper of the Lord in their Masse hauing neither bread nor wine in the administration of it For the bread they say after Consecration is turned into the reall body of Christ which being flesh and bones it followeth by their Doctrine that there is no bread left in the Sacrament as it is ministred by them which errours of the reall and bodily presence and of the change and transubstantiation of the bread into the flesh of Christ are conuicted to be most absurd and erroneous both by the Scriptures and by common sence and reason For the Scripture euen after the consecration and setting apart of the bread to that sacred and holy vse to bee a Sacrament of the Lords Body doth often call it bread as it appeareth in the first Epistle to the Corinthians Chap. 11. where it is said The Bread that wee breake is it not the Cemmanion of the body of Christ Pillip 2.6.7 Heb. 4.15 And in the Chap. 11. As oft as yee shall eate of this bread and after diuers times This appeareth also in that the Scriptures teach that Christ became Man hauing the true nature of man like to vs in all things sinne only excepted Which prooueth that his body cannot bee in the small compasse of a wafer cake hauing the dimensions and measures of length breadth and thicknesse which other mens bodyes haue And whereas it is pretended to bee so by miracle this is disproued two waies First in that the Scriptures which make expresse mention of Christs miracles doe neuer make mention nor obseruation of any miracle to haue bene done by him in this changing bread into his body Secondly the Scriptures making mention of any miraculous change of one substance into another doe declare that the change hath beene such as was to bee iudged discerned and perceiued by all meanes of vnderstanding both of sence and reason As for example when Christ changed water into wine Iohn 2.9 10 11. the wine was perceiued to be wine by the sight and tast so discerning of it But in this case neither doth the eye see any flesh nor the tast discerne of any but contrariwise that the bread remaineth bread still in substance appeareth by the fight smelling sauour and the taste thereof by the effect of nourishing by the place where it is on earth and by the accidents of whitenesse smalnesse roundnesse and by that it becometh in time to bee subiect to bee mouldy and that it may bee eaten by Mice and Vermine But it is most false erronious and blasphemous to affirme that the body of Christ which is most glorious in heauen can bee subiect to any of these accidents Besides how great is that blasphemy whereby it is said vnder pretence of this transubstantiation that the Priest is the Creator of his Creator maker of his maker But it would aske a long time to lay out the arguments reasons that confute this absurd damnable error and this labour is already partly bestowed in answer to another