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
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
A SVMME or a briefe collection of holy Signes Sacrifices and Sacraments instituted of God euen since the beginning of the world And of the true orriginall of the Sacrifice of the Masse Imprinted at London for W. C. 1609. To the right worshipfull and worthy louer of learning and vertue Sir Iohn Brett SVch as from time to time haue imployed their studyes in publishing those labours that haue bin thought worthy the view and acceptation of others haue likewise for the most part selected such patrons aswell straungers as of acquaintance as haue bene knowne and reputed to be learned well minded or well discended Immâ—tating which Custome and pâ—escriptioÌ„ aduenturing the pardon of your discretion I haue inboldned my selfe vpon good notice taken of your honorable disposition to present this Treatise vnto your fauorable acceptance tending to no idle or vnprofitable substance I humbly intreat you will be pleased to vouchsafe of my goodwill and fauour a Schollers penne with your gracious acceptation who answeres in well wishing what he wants in worths So shall I rest deuoted vnto you and bestow my future studies to effect matter of better deseruing Euer remayning in all humble duty ready to be commaunded by you W. C. A SVMME OR A briefe collection of holy Signes Sacrifices and Sacraments instituted of God euen since the beginning of the world And of the true originall of the Sacrifice of the Masse IN the time ordeyned before of God by his vnsearchable and vncoÌ„prehensible wisdome after he had created man to his owne Image and likenes to the end that he might stirre him vppe to feare and obedience and giue vnto him also some exercise of vertue to acknowledge his God his creator there were ordeyned many signes Sacrifices and Sacramentes First to our first Father Adam and to his successours being bodily men were ordayned corporal signes of God the better to approue and make knowen his obedience Trees of life Gene 2.3 Euseb Theodor. Seuer To wit The trees planted in the midst of the Harbor and earthly Paradise These trees although they were of no other quality then the other plants yet they were dedicated consecrated of God to serue for Sacraments that is to say for holy signes their qualitie then dedicated hallowed to serue as a seale for a witnes attestation approbation of the godly will For the infinite goodnes of gâ—d willing to make knowen the fellowship bond and alliance contracted with man his creature created to his owne likenes hath from time to time ordayned outwarde and corporall signes which man might see behold with his corporal eies to serue for assurance gage and pledge of the diuine couenant like as to our first common father were ordeined trees corporall fruits left and giuen vnto him to keep without wasting eating or consuming in paine of euerlasting death We must then beleeue by faith that the trees and fruites were not signes or sacramentes of vanitie as a simple picture but more that vpon them did hange both life and death they containing the signe and the thing signified Prouerb 1.2.3 Wherein did consist the knowledge and wisdome to feare God and obey him This was the cause wherefore they were called the fruites of knoweledge of good and euill and the trees of life For in keeping these fruits hallowed in obeing God euerlasting life was promised contrariwise in abusing these Sacramentes in going against the will of God declared by outward tokens euerlasting death and damnation was gotten For other exercises of man towarde God to the end that he might reuereÌ„ce Sacrifices before the Lawe written honor worship him many diuers sacrifices were celebrated yea before the law writteÌ„ by Moyses And although the almighty God creator of heauen of earth hath no need of mans workes Psalm 50. neither is nourished with the bloude of beastes or fruites of the earth Yet hee hath alwaies desired to draw man vnto him in feare and outward obedience by Signes Sacrifices and Sacraments In such sort that the sacrifice of the lambes offered by Abel Gene. 4. Hebre. 11. Gene. 6.7.9 was pleasing vnto God Noe likwise after the great flouds passed in signe of knowledge and obedience toward God did erect an aultar offered and lifted vp sacrifice of sheepe without spotte and of birdes wherewith he did make sacrifices sounde and pleasing vnto God By these examples it is easie to know that sacrifices did not begin in the time of Moyses But the innocent and iust lambe represented by the sacrifice of Abel the figure of Iesus Christ was slaine and offered vp from the beginning of the world Apoc. 13. After the rigor of the floud comen for the punishment of the offences of the tyraÌ„ts of the earth in signe of reconciliation and couenant renued our good God did ordeine the signe of the Bowe in heauen Rainebow Gene. 9. for a gage and assurance of the diuine mercifulnes This signe and heauenly Bowe although before it did appeare in the thicke clouds a token of raine to come Yet before it had neuer bin a marke dedicated to serue man for a sacrament or holy signe vntill it was ordeined of God a signe of the couenaÌ„t contracted with good Father Noe and his off spring Vnto the faithful Patriarch Abraham another couenaunt and alliance was contracted by the wisedome of GOD Circumcision in the yeare of the world 2048. which hee gaue vnto him for a gage and assurance of him and of his posteritie the outward signe of circumcision to serue for a sacrament and perpetuall marke of the diuine will It was ordeined vnto him to circumcise his children males within eight daies after their birth Gene. 17. in paine of being reiected from the nuÌ„ber of those people which God had adopted or chosen To the same people of Israel was ordeyned the Sacrifice of the vnspotted Lambe the bloud wherof spilt Pascal Lambe should preserue the people froÌ„ the appointed death in Egipt Exod. 12. the flesh also was ordeined to be eaten and in celebrating the feast euery yeere in the day called Pasque in signe coÌ„memoration of their deliueraÌ„ce from Pharaos bondage Exod. 12. with the signe of the communion of the flesh of the Pascall Lambe it was ordeined to eate vnleuened breade seuen daies in paine of death Other holy signes were sent of God to his elect people alwaies to draw them to his feare obedience As the signe of the cloud Cloude a token of the way to guid the people by day the flaming and fiery piller to conduct them by night out of the handes of Pharao the tyrant Pilelr of fire Exod. 13. Moreouer the signe of the diuisioÌ„ of the red sea of Arabie through the middest wherof the elect people of God did passe The diuision of the red sea in the yeare 2453. 1 Cor. 10. Tite 3. By the which woÌ„derful signes God would signifie the holy sacrameÌ„t
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
for a more extreame idolatry the Massalian doctors expounders do declare the round host to be diuided in 3. parts one for those which are in paradise another for those which are in Purgatorie to haue remission of their sinnes and the third drenched in wine for those which are liuing in this world But the Alcoran of Durand declareth the three parts of the host broken to present the three fashioned body of Christ in the sepulchre sleeping in the earth lying and after rising againe The other subtill doctor Biell because he would not confesse the body of Christ in the rounde host to bee brused and broken doth subtelly define the breaking of the host to be done in an accideÌ„ce without a substance Be not these horrible heresies to make the soules to communicate which are in Heauen or in Purgatorie instituted by Sergius Doctor of the Mahomet by the meanes of one round host deuoured by the Massalian But you O Massalians may here obiect vnto me the vse of the primitiue Church obserued in the communion of the holy supper whereas euery one of the assembly in the temple did take a portion of the broken bread consecrated to eate and communicate together The which vse hath beene kept vnto this day in your missall sacrifices celebrated vpon Sundaies the which you cause to be distributed by morsels of holy bread vnto the assistaÌ„ts within the teÌ„ple A communion of holy bread But in this ancient communion doth abide nothing but an Image only Because the Massalians abusing the holy sacrament haue preserued for themselues onely the litte round host consecrated to be deuoured without giuing any portioÌ„ vnto the assistants vnto whoÌ„ they leaue the bits of holy bread Notable differences between the round host the holy bread which are foure square for the most part The round host without leauen and the holy bread is with leauen The rounde host is without salt and the holy breade with salt The round host is printed ful of pictures and the holy bread is without print or picture The round host is worshipped and the holy bread is receiued with thanks-giuing The round host is deuoured of the Priest and the holy bread is diuided among the assembly to communicate and eate together The round host is steeped in wine the holy bread is eaten without wine To be short there is as great difference betweene these two kindes of communion as there is betweene the ancient Law of the Idolators and the lawe of the Gospell Prouided alwaies that they agree in one point that is that both in the one and the other there is a corruption of the holy sacrament of the supper ordeyned of God Transubstantiation It resteth to come downe to the deep Maze of Idolatry We haue recited the history of the people of Israell which did not content themselues with the heauenly bread Manna giuen vnto them of God during the time that they were in the Wildernesse but did murmure against God and Moyses their leader requiring to eate flesh The people also of Rome being heathen and Infidels were not contented with the institution of Pompilian touching the coÌ„munion of the litle round Cakes Blond lib. 1. de Rom. trium But the Bishops of Rome Idolators did institute the killing and offering vp of beastes to the end to eate and communicate the fleshe of the offeringes in their Sacrifices specially the sheepe the Sowe the Goate and the Beefe which first were ordeyned by Euander King of Arcadic To the end therefore that the Massalian should not go out of kinde froÌ„ the Idolatries of their predecessors they haue followed this communion of flesh and are not contented with the litle round vnleauened hosts consecrated and printed full of pictures Hosts of meale are chaunged into flesh and wine into bloud but haue in time inuented a new witchcraft to change their litle hosts of floure into flesh and bone the bread being no more bread but an accidence without substance and by this meanes to change their round host of meale into an host of flesh and bloud The wine also offered in their Masse chalices to be changed into bloud the wine being no more wine but an accident without substance Was there euer any witchcraft more abhominable and heresie more detestable then this transubstatiation of the Masse Whâ—n the children of Israell were wearied with the eating of Manna and the heauenly bread demanding flesh was the Mauno turned into flesh bones and bloud When the Romaines the ancient Idolatours did change their round hosts of meale and demanded to eate of the flesh in their sacrifices did they vse this wichcraft of transubstantiation Wherefore I doe freely affirme that the Massalians haue lately instituted this addition of the Masse yea more then 1000 yeares after the incarnation of Iesus Christ This heresie began to spread abroad greatly in the tyme of Antichrist Nicolaite In the yeare of Christ 1062. Chronolog Fon. Volater crept into the Romane bishopprick by the conspiracie of Hildebrand hauing chased away by force the other chosen Bishop namely Benedict the 12. of that name in the yeare of Iesus Christ 1062. Lanfranc de sacr Afterward it aduanced it selfe by a conspiracie holden in the Lateran at Rome during the ecclesiasticall tyranny of Innocent the third of the name about 200. yeares after the solemne recantation of Berengarius deane of S. Maurice of Angiers Against transubstantiation Against the which abhominable wichcraft heresie we must briefly bring in by the way of recapitulation the institutions of the sacraments ordained of God First the fruites of the knowledge of good and euill Trees of life forbidden to our first father Adam as holy signes and Sacraments of feare and obedience wherupon did hang life and death were they changed conuerted into knowledge or death leauing the nature of trees and fruits and reduced into an accidence without substance HeaueÌ„ly Manna and the rocke flowing water the Manna from heauen and the rocke flowing with water of life sacraments agreeing with the holy sacrament of the supper were they changed into an accident without substance Lambes offered by Abell the lambes without spot offered by Abel in sacrifice well pleasing to God were they changed into another nature Circumcision The little skinne cutte off for a note and marke of the couenant vnto the good patriarch Abraham his posteritie was it changed into an accident without substance The bloud of the Paschal lambe for the assurance of the health of Israel Pascal lambe was it changed into another substance The fleshe of the vnspotted lambe ordained to bee eaten in the day of the Passeouer a true figure of the holy Sacrament of the Supper was it changed into an accideÌ„t without substance The brasen Serpent Brasen serpent by the onely sight whereof health was giuen vnto diseases left it to be a serpent of brasse was it changed in being ordained a sacrament
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
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
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
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
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 How to receiue rightly the Sacrament of the Lords Supper FOr as much as by the opinion of transubstantiation and consubstantiation in the sacrament the one holden by the followers of the church of Rome the other by those which followe the opinion of Luther the truth of the manhood of the sonne of God contrary to the truth of the worde of God the best ancient writers is apparantly and plainly denied though in words tongue they both do seeme to cōfesse it yet must it needs follow vpō both these opinions that the truth of his humanitie is cleane taken away and a new imagined humaine body in steede of a true naturall body giuen vnto him euen such a body as is inuisible which cannot be felt nor touched which holdeth and occupieth no certaine place but is in all places at once infinite incomprehensible and not distinguished nor differing in naturall qualities from the diuinitie all which is contrary to the instruction and plaine truth of holy scripture by which all christiā men are taught to beleeue that all true properties and qualities of an humane reall and naturall body are vnchangeable remaining and being in the person of our Sauiour Christ of whose reall naturall humane body holy scripture thus affirmeth that by the power of his diuinitie dwelling in the same bodily it is ascended and seated in the heauens at the right hand of God of whom it is thus affirmed by liuely voice from heauen in the first of the Acts Acts. 1. This Iesus which is taken vp from you into heauen shall so come as you haue seene him go into heauen In the which place the Apostle Saint Peter affirmeth in the 3. of the Acts he must haue continuall permannece and abiding and be contained according to the proper and 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 begā 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 incomprehensible 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 coniunctiō 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 humāity according to the proper vnchāgeable nature of the same remaineth vndoubtedly seated and being but in one place at once being circumscriptible locall dwelling in heauen from whence he 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 doctrine also of transubstantiation the truth of the blessed Sacrament is in plaine truth denied what colours pretences shiftes or shewes so euer be made to the contrary for how can there bee a sacrament of Christs precious body and bloud when as by the doctrine of the church of Rome the elements of bread and wine which by the power of the word of God are made a holy sacrament are taken away changed into the reall naturall flesh and bloud of Christ and after which change nothing but the very substance of Christ remaineth and hee is really carnally corporally present which if it be so true as they would haue it as they with fire sword would force euery one to beleeue then must Christs reall naturall carnall body be a sacrament of his body and not the elements which by their doctrine haue no essence or being at all but by the power of the word are transubstantiated into the carnall body of Christ or else there remaineth no Sacrament at all which for shame I thinke they will not affirme for the vndoubted truth is that the substance it selfe of Christs body and the Sacrament of the substance which are the elementes beeing distinct seuerall things cannot so be changed or giue place the one to the other that one selfe same thing should be both seeing the true nature and property of a Sacrament is according to the doctrine of holy scripture to declare offer giue to all the faithfull and true beleeuers that receiue the same with a liuely faith another thing then that it selfe is both in shew and substance or else it should nor cannot be properly a Sacrament for a Sacrament as the diuines do terme it Is a visible signe What a Sacrament is substance and pledge of inuisible grace giuen to all thē that receiue the substance of the elements by which they are and shall be made partakers of the inuisible grace offered giuē to al thē that through the working of the holy Gghost haue a true faith to
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
wicked the Lord hath his way in the whirlewinde and in the storme and the clouds are the dust of his feete The Lord is good and as a strong hold in the day of trouble and he knoweth theÌ„ that trust in him God is iealous and the Lord reuengeth the Lord reuengeth euen the Lord of anger the Lord will take vengeance on his aduersaries and he reserueth wrath for his enemies who can stand before his wrath or who can abide in the fiercenes of his wrath his wrath is powred out like fire and the rocks are broken by him O Lord how long shall I cry and thou wilt not heare Habaeuck against impenitent sinners Cap. 1. euen cry out vnto thee for violence thou wilt not help why dost thou shew me iniquitie and cause me to behold sorrowe for spoyling and violence are before me and there are that raise vp strife and contention therfore the lawe is dissolued iudgement doth neuer go forth for the wicked doth compasse about the righteous therefore wrong iudgement proceedeth Then shall they take courage and transgresse and doe wickedly imputing this their power vnto their god Thou art of pure eies and canst not see euill thou canst not behold wickednes wherefore dost thou looke vpon the transgressors and holdest thy tongue when the wicked deuoureth the man that is more righteous then he O Lord thou hast ordeined them for iudgemeÌ„t and O God thou hast established them for correction Art not thou of old O Lord my God my holy one I shall not die but I wil reioice in the Lord I wil ioy in the God of my saluation The Lord is my strength he will make my feete like Hindes feete and he wil make me to walke vppon mine high places The Lord is in his holy Temple let all the earth keepe silence before him The great day of the Lord is neare Zephaniah against impenitent sinners Cap. 1. it is neare and hasteth greatly euen the voice of the day of the Lord the strong man shall cry there bitterly that day is a day of wrath a day of trouble heauines a day of destruction and desolation a day of obscurity and darknes a day of clouds and blacknesse a day of the trumpet and alarum against the strong cities against the high towers in the same day also wil I visit all those that daunce vppon the threshold so proudly which fill their masters houses by cruelty and deceipt and I will bring distresse vpon men that they shal walke like blinde men because they haue sinned against the lord and their bloud shall be powred out as dust and their flesh as dung neither their siluer nor their gold shal be able to deliuer them in the day of the lords wrath but the whole land shal be deuoured by the fire of his iealousy for he shal make euen a speedy riddance of all theÌ„ that dwell in the land Gather your selues eueÌ„ gather you O nation not worthy to be loued before the decree come forth ye be as chaffe that passeth in a day and before the fierce wrath of the Lord come vpon you and before the day of the Lords anger come vpon you seeke you the lord all the meeke of the earth which haue wrought his iudgement seeke righteousnes seeke holines if so be that ye may be hid in the day of the lords wrath I said surely thou wilt fear me thou wilt receiue instruction so their dwelling should not be destroied howsoeuer I visited them but they rose earely and corrupted all their workes she heard not the voice shee receiued not correction shee trusted not in the lord she drew not neere vnto her God her Princes within her are as roaring lyons her Iudges are as wolues in the euening which leaue not the bones till the morrow her Prophets are light and wicked persons her Priests haue polluted the sanctuary they haue wrested the lawe The iust lord is in the middest therof he wil do none iniquitie euerie morning doth he bring his iudgement to light he faileth not but the wicked will not learne to be ashamed therfore waite vpon me saith the lord vntill the day that I rise vp to the pray for I am determined to gather the nations and that I will assemble the kingdomes to powre vpon them mine indignation euen all my fierce wrath for all the earth shall bee deuoured with the fire of my iealousie Sure then will I turne to the people a pure language that they may call vpon the name of the lord to serue him with one consent In that day shalt thou not be ashamed for all thy workes wherein thou hast transgressed against me For then will I take away out of the middest of thee them that reioice of thy pride and thou shalt no more bee proud of my holy mountaine theÌ„ will I leaue in the middest of thee an humble and a poore people and they shall trust in the name of the lord the remnaÌ„t of Israel shall doe none iniquitie nor speake lies neither shall a deceitfull tongue be found in their mouth for they shal be feed lie downe none shall make them afraid Haâ—â—ai against impen tent sinners cap. 1. Now therefore saith the Lord of hostes consider your owne waies in your hearts ye haue sowen much and bring in little you eate but you haue not enough you drinke but you are not filled you claoth you but you are not warme and hee that earneth wages putteth the wages into a brokeÌ„ bagge you looked for much and loe it came to little when you brought it home I did blow vpon it and I called for a drought vpon the land and vpon the mountaines and vpon the corne and vpon the wine and vpon the oyle vpon all that the ground bringeth forth both vpon men and vpon cattle and vpoÌ„ all the labour of the hands I smote you with blasting with mildew and with haile in all the labours of your handes yet you turned not to mee saith the Lord. Thus speaketh the Lord of hostes Zacharie against impenitent sinners Cap. 7.8 saying these are the things that yee shall doe speake euery man the truth vnto his neighbour execute true iudgment and shew mercy and compassion euery man to his brother and oppresse not the widow nor the fatherles the stranger nor the poore and let none of you imagine euill against his brother in your heart and loue no false othe for all these things are the things that I hate saith the Lord but they refused to hearken and puled away the shoulder and stopped their eares that they should not heare yea they made their hearts as an adamant stone lest they should heare the law and the wordes of the Lord of hostes sent in his spirit by the ministrie of the former Prophets therefore came a great wrath from the Lord of hostes I haue loued you saith the Lord yet you say wherein hast thou loued vs Malac. against impenitent
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