for the Priest To witt the fat the two kidneies the kall or the fatte of the flankes Another difference there is also betwixt the sacrifice Sacrifice for health for health and the sacrifice celebrated for sin for in the one was ordeyned to eate all the sacrifice in two daies in the other for sin it was enioyned to eate all in one day onely By reason Sacrifice for sinne whereof some sacrifices were called Holocaustes other for health and other for sinne The sacrifices for sinne were diuerse aswell for because of the persons as for the offerings For he that sinned Sacrifice for the sinne of ignorance by ignorance was clensed by offering an Ewe or a she Goat but the clensing of sinne done wittingly was clensed with a Ramme The sinne of the great Priest was clensed by offering of a calf Sacrifice for the sinne of the high Priest Prince Magistrate particuler person Leuit. 3. 4. 5. 6. Sacrifice for the man poluted of the prince by offering a goat a bul that of the magistrate with a Goat that of any particuler with the offering of a female The sacrifice for clensing of sin done against God was done with a ram The sacrifice for a man polluted was with an Ewe or a she goat for clensing of a woman after her childbirth was a For the woman deliuered Leuit. 12. Sacrifice for the Leprous Leui. 14. lambe of one yeare a young pigion a turtle For the clensing of Lepre were 2 birds aliue pure cleane Cedre wood and Isope 2 whole lambes one Ewe of a yeare with floure and oyle Another sacrifice also was made for the persoÌ„ poluted Sacrifice for the poluted menstruall by seed shed or meÌ„struous with 2. turtles 2. yong pigioÌ„s If the great sacrifices did faile then did they repare to doues pigions and turtles th one for the burnt offering the other for the food of the Priests And in all sacrifices there was pure floure without leuen salt incense Leuen hony forbidden in all sacrifices A sacrifice for the woman suspected of adultery Numb 5 and oile And it was not lawfull to offer any thing with leuen or hony vpoÌ„ the alter Alwaies in the sacrifice ordeined for the purging of women suspected of adulterie there was no incense nor oile as in other sacrifices but for her was offered water mixt with dust or ashes gathered vpon the pauement of the temple Againe there was another Sacrifice of the Nazereus Numb 6. Philo the Iew in the treatise aforesayd sacrifice celebrated for them which had made the great vowe called Naserius when the time of their deuotion was done it was ordeined vnto them to offer three sacrifices a Lambe an Ewe a Ramme One to witte the Lambe for the burnt offering the second being the Ewe for the saluation the third for health Moreouer the heares of him which made the sacrifice should be cast into the fire with the burnt offering to be burned I haue thought good to discourse the diuersitie of sacrifices briefly to the end to make knowen the great goodnesse of our God who by the lawe of Sacrifices published by Moyses would as with a bridle restraine the rude people of Israel which could not forget the idolatries of Egypt wherein they had beene nourished 430. yeares vnder the tyrranny of Pharaoh But what straight lawes what ceremonies sacrifices so euer were ordeined for them euer this people did fall to Idolatry abusing the law of God and corrupting the holy sacraments and sacrifices it shall be declared hereafter If any man be desirous to know more of the multitude diuersitie of sacrifices let him reade the books of Philo the Iewe and Iosephus of the Iudaicall antiquities following that which Moyses hath plainely written in his bookes of Leuiticus and Numbers Another signe sacrament instituted The Arke of witnes Ex 25. 27. 28. of God by the Arke of the couenant described in Exodus being a holy signe dedicated to receiue the holy and heauenly answers to the end to bring the people to the remembrance feare and obedience of God to honour accompany the Arke of the couenant Many other exterior signes were ordeyned of God as the ornaments and consecration of Priestes specially the ornament Ephod called the Ephod the which and the sacrifices the Israelites did abuse by their Idolatries Another holy signe there was of the Purging water consecrated Numb 19. purging and sprinkling water ordeined by God to Moyses and Aaron the high Priest This sprinkled water was consecrated with ashes gathered by a clean person of the sacrifice offered in Holocausâ—â— To witte of a Cowe all redde without any spot and which had neuer bin laboured The Wood ordeyned to make the fier for the burnt offering was Cedar Hisope Purple with Crimsin With this water were sprinkled polluted persons for the purging and cleansing of their corporall defilings At the entring of the Temple or Tabernacle Exod. 38. was a Lauer made of Brasse forged first with the images of the women of Israell in this Lauer was put the sprinkling water wherewith the sacrificers are sprinkled before the celebrating of their sacrifices to the end they might be purified and obtaine grace remission of their sinnes After the death of the great Priest Aaron the people of Israell vnthankfull to God for the goodnes sent them of him murmuring as annoyed with the heauenly Manna freely giueÌ„ vnto them for their noriture were punished by the biting of venemous serpeÌ„ts But the merciful God gaue vnto them an holy signe whereby they should be saued and restored to health to wit the brasen serpent Brasen serpent Iohn 3. 7. lifted vp in the aire a figure of Iesus Christ crucified These were in summe the most part of the signes sacrifices and sacraments ordeyned of God in the first Church of the Israelites figures of the true and perfect sacrifice performed by Iesus Christ the true Messias and euerlasting Priest sitting at the right hand of God the Father Now resteth the summe to bring forth Sacraments brokeÌ„ by Adam Gene. 3. how man by his owne proper fault did fall in obliuioÌ„ and disobedience of God his creator abusing Gods fauour and corrupting the holy signes sacrifices sacraments ordeyned to him What perswaded our first father and his companioÌ„ to bide themselues at the hearing of Gods voice but because they had abused the holy signe and broken the lawe of the fruits to them forbiddeÌ„ This holy signe which our first and vniuersall father had abused was the originall of other vices and corruptions hereafter described into the which all men are fallen sauouring of the corrupted lumpe of Adam Leauing the particuler corruptions of Corruption of the sacrifice by Aaron Exo. 32 Deut. 9. the signes sacrifices and sacraments before the law written by Moyses we will begin to bring forth briefly the most notable error
he hath instituted the two holy sacraments before mentioned to assure vs of our regeneration our purging our adoption our nourishment eternall life giuen vs by the bloud of our Sauiour Iesus Christ But as the Israelites too grosse and carnall Corruption of the SacrameÌ„ts did rest in the exterior signes corrupting the true vse of the sacramentes and sacrifices giuen vnto them of God Euen so like abuse yea greater corruptions are come vnto our two holy Sacraments left vnto vs by the new testament of Iesus Christ for the sacrament of Baptisme succeeded in the place of Circumcision man conceiued of corrupted clay would not bee contented with Gods holy institution But some Sacrament of Baptisme corrupted haue brewed and corrupted the vse of the holy sacrament of Baptisme with adiurations and coniurings iuggling of salt of oyle of tapers creame blowings hoodes or biggins with an infinit number of crosses on the forehead on the eyes on the nose on the backe onâ—â— Theodor. in his booke of the fables of heretikes breast on the shoulders on the mout to chase away Deuils For the Massaâ— ans heretikes authors of coniuring aâ— crossing do say that the child borne accompanied with his Spirit or Deuiâ— which cannot be chased away but â— Ca. sine Ca. post quam de consecratione dâ—stinct 4. adiuration and coniuring And for thâ— cause this holy sacrament of Baptisâ— hath beene corrupted so farre that thâ— haue added thereunto strange termes the Syrian language with spettell aâ— Ephetath per Satyr 2. purging sniuell What greater corruptions coulâ— there be described then these abhoâ—nable inuentions as if the bloud of Iâ—sus Christ had not beene sufficient fâ— our regeneration and purgation Anâ— as if God had not beene of power sufficient Gala. 3. Ephe. 4. 1 Cor. 15. to perfect and regenerate vs bâ— the holy signe of water representing the bloud of Iesus Christ if there were noâ— spettell coniured sniuell oiles salt biggins creame torches or tapers or milke or hony inuented by other Heretikes Other more subtill Magicians Pithagorians Tertullian in his booke of the crowned Souldier instructed in the Massalian doctrine haue added moreouer to pronouÌ„ce twentie times ouer the man child presented to Baptisme the name of a Deuill which they say doth accompany him by that meanes to adiure and coniure him away And at the Baptisme of a wench to say the same thirtie times Was there euer such detestable corruption in the sacrament of Circumcision Wherefore O MassaliaÌ„s haue you brued your oiles in the holy Sacrament of Baptisme Following the heresie Marcuâ— Marcosus which commanded to Epipha lib. 1 tom 3. heres 34 anoint the childreÌ„ that were to be baptized The holy signe of water instituted by the hand of God was it not sufficieÌ„t to represent the precious bloud of Iesus Christ for our regeneration purification without brewing of greeses of oile of spettel otherminglings inueÌ„ted by the corruptors of the holy sacraments The body and bloud of Iesus Christ whrewith wee be clad by the holy water of Baptisme was it not sufâ—cient to preserue vs from all tempestâ— without borrowing of Biggins and Câ— somes And for another more great coâ—ruption and abuse it was permitted vâ— to women to baptise following the eâ—ror Tom. 1. Epipha lib. â— heres 42. lib. 2. Tom. 1. heres 49. of the Marcionistes Quintilians Câ—taphriges Montanists Pepuzians Pricillians and Artotirites Was it euer peâ—mitted vnto women by the lawe of Go to administer the holy sacraments or sâ—crifice instituted in the first Church â— the Israelites or in the newe Testameâ— of Iesus Christ In the History of Moâ—ses it is recited how that his wife Sephoâ— Exod. 4. moued with a womanly rage tooke thâ— stone or knife wherewith she circumcised her sonne but it is not written thaâ— shee or any other her like hath at any time beene permitted to minister the holy sacraments by such corruptions of the holy sacrament of Baptisme Many heresies haue sprong vp by the Catabaptists Anabaptistes Antipedobaptists and other heretikes scismatikes which not contented with the pure and sincere institution of God did more rest in the outward signes then in that which by them was represented in spirit He that desireth to know more particularly the abuses and corruptions inuented at diuerse times by diuerse humours of men let him read our Ecclesiastical coÌ„mentaries It remaineth preseÌ„tly to come to the corruptions of the other holy sacrament of the supper and communion of the body and bloud of Iesus Christ By this short discourse a man may cleerly know how variable and fraile man is alwaies hauing abused the grace of god For like as from the beginning of the lawe and instruction giuen vnto them the people of Israel did euer corrupt the true vse of sacrifices holy signes and sacraments ordeined of God euen so is it come to passe of the lawe of God by Iesus Christ hauing instituted the maner to communicate his body and bloude vnder the figures and holy signes of bread and wine The which holy sacrament was abused in the time of the Apostles by the Corinthians Against whom Sacrament of the supper corrupted 1 Cor. 13. the holy Apostle did write epistles to the end to bring them to the true sincere obseruation of this holy SacrameÌ„t Let no man therfore hereafter thinke it strange if the successors of the Apostles from time to time haue corrupted the true vse of this holy Sacrament And the more they were distant from the time of the Apostles of Iesus Christ the more they fell into corruption Yea abhominable turning the vse of the Sacrament into a depth of idolatry First into what contentioÌ„ fell the Church that was next vnto the Apostles about the determining of the daies wherein the holy sacrament Ecclesiasticall historie should be celebrated Sabatius the heretike did institute the celebration Histo tripart lib. 9. cap 37. lib. 11. cap. 5. of Easter with vnleauened bread after the maner of the Iewes Certaine of his sect did ordaine the vse of the holy Sacrament to bee celebrated the 14. Euseb lib. 5. cap. 24. Histo tripart lib. 9 cap. 38. 39. Moone as the Iewes did It is sayd there were of this sect Policrates bishop of the Ephesians Philip Hieropolitan Policarp Truseas Melite and Narcissus Bishop of Ierusalem Of the contrary opinion were Victor bishop of Rome Eleuther his predecessor with Theophile Bishop of Palestine This contention continued more theÌ„ 300. yeares after the Apostles Some celebrated the feast of Easter after the Equinoâ—tial wheÌ„ the Sun did enter into the signe of Aries Other obserueth the moneth Xanthisee called by the Romains Aprill Some sayd to wit the Quartodecimans that it was instituted by S. Iohn to celebrate in the 14. Moone Others aduanced themselues to be taught by S. Peter whereas yet there was no euident appearance of any thing The Montanists Phrygians condemned the
Sergius about the yeare 620. for this Apostate Heretike seeing the lawe of God altogether corrupted by the traditions of men and the holy Gospell contemned sectes and diuerse heresies sowed as well by the Iewes Pharisees Esseens Saduces Masbutheans Galileans Hemerobaptists and Samaritans as also by the Christians Simoniaques Nicolaits CerinthieÌ„s MenandrieÌ„s Ebionites ValeÌ„tinians Cerdonians Marcionistes Montanistes Seeke the Church histories Cataphriges Tatians Eueratits Seuerians Aâ—temonistes Porpherians Helchesaites Nouatiens Sabellians Chiliastes Paulianistes Manicheans Automousiastes Arrians Eunonians Macedonians Euuomiotheophroniens Euuomioentichiens Aetians Donatistes Luciferiens Patripassians or Theophatites Photiniens Marcellians Paulosamosetans Apolinaristes Iouinianistes Pelagians Acariens Olimpiens Quaternitaries Monothelites And other Heretikes hauing corrupted the true vsage of the holy Sacraments ordeyned of God Seeing also specially the Messaâ—ien secte to prosper in their ceremonies taken partly out of the Iudaicall lawe and partly out of the heathen Idolatrie he inuented the great Alcoran decree wherein he set many chapters articles called Azoares which are as lawes and rules of the Mahomet Religion This preface briefe discourse of the Romane history me thought necessarie to recite before I would begin to discribe the originall of the sacrifice of the Masse Alwaies to bring the Reader to vnderstand the veritie of the fact How the Emperour of Rome hath bin gouerned vntill the decay thereof about the yeare of Christ 410 And how the barbarous Idolators did vsurpe the same for the space of 300. yeares how also the Antichristes did rise and in the end the Emperour of Rome was transferred to the Almaines which keepe it to this day 500. yeares being passed Of the Masse TO begin this our little treatise of the Masse first of all it is conuenient to interprete The originall of the tearme of the Masse this tearme Masse of the ancient Romaines called Missa Some haue honoured this Missal sacrifice to haue taken his beginning of the Hebrewes bringing in the place of Daniel speaking of Maozin as Daniel 11. if they would signifie the Masse by Maozin But this tearme is very strange froÌ„ Missa or Masse And there are other Hebrew words which are more nearer to wit Messa which is as much to say as conculcation or treading downe whereof mention is made in the history 4. Kings 11. Missa of the kinges of Israel Another tearme also is found very comfortable vnto this common tearme Masse namely Messall that is to say hell or graue But Iosua 19. Messall I am well assured that the high Priestes of Rome will not take the originall of their sacrifice of the Masse from the Hebrues acknowledging their Masse and Messall to be a conculcation graue or hell Further to speake the truth the Author of the Romane Religion Numa Pompilius neuer thought of the Hebrues when he first instituted the Masse Messal Hell much lesse this tearme Massa or Masse can haue his originall of the Greekes seeing they haue no sacrifice of that name notwithstanding that some haue made some reason to bring in this terme of Greeke Mizâ—in that is to say in English to whisper or hide in secret As if the Messalian sacrificers had receiued of the Greekes Idolatours to keepe secret the chiefe and principall words of their Masses to the end they should not bee vnderstood of the assistance but haue obserued to murmure and blow betweene their teeth the Canons and other speciall words which neither they vnderstoode themselues nor other which beheld them Neuerthelesse neither the Hebrue termes nor Greeke vocables in no wise can be appropriated to the missall sacrifice Wherefore it behoueth to haue recourse to the true original of the terme Missa or Masse taken of the Masse taken of the ancient Latins Romans auncient Latines the Romanes which were accustomed to vse these termes Missus Mâ—ssa Missilis and Missio As we say in English a Messenger a Message and Messiuenes for letters sent For wheÌ„ the ancient Idolaters Romanes Apud Graecos Sacerdos functus misterio sic renunciabat Laois aphesis quasi populum misum faceres would giue leaue vnto the assistance at their Sacrifices celebrated to go home they caused to be pronounced in the end of the sacrifice these words I lieet Missa est Depart it is permitted the assembly hath leaue to retire or depart And in processe of time for that this song did note vnto the people a licence to go home most agreeable and desired as a songe and terme most comfortable Apul. lib. 11. de asin au pleasant it hath bin kept and the sacrifice honoured with this terme Masse or Missa to confirme this point there is two thousand yeares past and the same tearmes bee sung yet vnto this presenâ— day 〈◊〉 〈◊〉 〈◊〉 which doth signif◠〈◊〉 giuen to the company or assembly to depart and goe home In such sort that those which do 〈◊〉 the temples or churches as soon as they doe vnderstand this pleasaâ— song 〈◊〉 〈◊〉 〈◊〉 a man may see theâ— ordinarily to awake and leape for ioy as being assured to haue licence to go to dinner The Arabian 〈◊〉 instructeâ— of long time by the mâ—nke Sergius â—â— we haue declared haue this terme of Masse in great commendation with In the booke of the description o◠〈◊〉 by Iohn Leon 〈◊〉 which vocable they haue honoured â— towns or cities called Messa scituate vpon the mouth of the Ocean vpon the point which doth make the begining of the 〈◊〉 Atlas Nere vnto the same towns in the subuâ—bes there was a temple much reuerenced 〈◊〉 the 〈◊〉 by the Idolatrous Turkes for that they did be 〈◊〉 that in Messa should be borne the iust bishop promised and prophecied by Mahomet They did beleeue also that vpon the coast of the said place of Messa Ionas was cast after hee Messa Iamans In the booke of the great Turks Court by sryer Antony Gefferie was swallowed vp of the whale They haue also this name Messalamaines in as great honour as we haue the name of Christians As if the would signifie by this vocable Messalanian saued Moreouer the Mahematists doe honour also their priests with the name of In the booke aboue sayd Messen Messit Masse calling them Messen and their temples Messiâ— or Meschit Those then which are inforced to bring to light the Anatomy or descriptioÌ„ of the Masse the pieces the groundes the pathes and encreasemeÌ„ts ought to describe it with great reuerence hauing due respect to the ancient religion Pompilian and Alcoran of Mahomet Now after that we haue resolued the name of Masse and of Missa in the Latine tongue to haue taken her begining of the ancient Romaine Idolatours and not of the Greekes or Hebrews It behoueth vs to come to the garmentes of the Messalian sacrificers But in passing by we must not omit that name Bishop to haue his originall also of the Romaines as wee haue declared also in our commentaries Also the name Papa or
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 thâ— church of Rome imagineth by their doctrine of Transubstantiation or as the Lutherans imagine by their doctrine of CoÌ„substantiation 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 11. 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 SacrameÌ„t vnworthily without true faith For wheÌ„ they presume to receiue the holy SacrameÌ„t 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 euideÌ„tly 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 whosoeuer eateth or drinketh receiue life and not death for the true natural body of Christ is not iudgemeÌ„t to any but life vnto all that receiue it therefore that which the wicked eate and drinke is not the body of Christ neither by transubstantiation nor consubstantiation but the Sacrament of his body as Augustine saith by receiuing wherof vnworthily they eate drinke iudgement for the reasons and causes before remembred For the auoyding of which fearefull and intolerable punishment it is necessarie to shew somewhat of the preparation requisite to be made by euery Christian man both before and at his presenting himselfe to this holy table of the Lord. Before the receiuing then of the blessed Sacrament euery true Christian man ought thus to consider with himselfe First by a sound knowledge and good discretion to meditate and imprint deeply in his heart what hee doth either refuse or receiue when he presenteth himselfe at the Communion and holy table of the Lord what he himselfe is that doth receiue The thing hee doth refuse or receiue in by and with this holy Sacrament if hee come with a true and right faith or refuse if he come not so is Iesus Christ perfect God that made all things of nought and perfect man that died for man-kind on the Crosse Hee that receiues must remember and know himselfe to bee a man and not a beast and therefore must present himselfe to this Sacrament like a man in whom the image of God is renued through the worke grace of the holy Ghost all malice and beastlines of sin being subdued and not suffered to raigne and in stead thereof true faith and godlinesse though not perfect which is reserued to the life to come being firmely grounded and planted lest if he come like a beast in vnfaithfulnes and vnholines hee be found an vnworthy partaker of this blessed Sacrament by which meanes he doth not receiue but refuse and put from him the precious body and bloud of the sonne of God to his owne iust and eternall damnation Secondly he must not presume to come but with great deuotion dread and reuerence of heart for seing Iesus Christ who offereth himselfe to bee receiued is holy and all holines he must labour diligenly to receiue him in as much deuotion holines as hee may earnestly confessing and bewailing his former sinnes and wickednes and making earnest and heartie prayers vnto God for pardon and forgiuenes of the same It behoueth him therfore in all humblenes and lowlines of heart before hee receiue this blessed Sacrament to examine search diligently his owne heart and conscience confessing before God in the secret of his heart the miseries of all his sinnes and offences hauing displeasure and greefe at himselfe with deepe sighings sorrowings for all the vncleanes of his body soule lamenting and bewailing that hee is yet so carnall so worldly so wilfull vnmortified in all his passions so full of motions of concupiscences of his sinfull flesh so vnwary ill ordered in all his words and deeds and so encumbred with vaine fancies so much enclined to outward worldly things so negligent and careles to the attainement of spirituall and heaueÌ„ly things so readie to laughing and wantounesse so busie in things easie and pleasing to the flesh so slow and hardly drawne to hartie sorrow and earnest repentance for his sinnes and offences or to any care of his soules health being so quick and curious to heare and see the vanities and pleasures of this world so niggardly and scarce to giue so greedie and couetous to scrape together hold and keepe so rude and vnmannured so prodigal rioâ—ous and gâ—â—ttenous in â—aiment meate and drinke without all hunger desire or thirst to the word of God the precious clothing and foode of the soule so attentiue to toyes and fables so sleepie to all holy exercise so lightly displeased and rigorous to reproue other mens faults so deafe blind froward to heare see or amend his owne faults so glad in prosperitie so feeble in aduersitie so oft purposing many good things so seldome bringing any of theÌ„ to effect all which defaults and manie other which he seeth and beholdeth in himselfe when hee hath with great sorrow and displeasure at himselfe for his owne frailenes in his secret heart confessed and bewailed vnto God let him theÌ„ in a full purpose through the grace of God set himselfe to amend his sinfull life past and to profit alway from better to better and with great reuerence of heart let him bee afraid as of himselfe knowing his owne wretchednes and vnworthines to approach and come neere so worthy a Lord as Christ is For if a man defiled with filthines stinke be vnworthy to stand in the presence of a king how much more vnworthie is any man as of himselfe to receiue Christ in the precious Sacrament For why all our good deeds are but as vncleannes in his
and 3. verse and 5. of the 2. to the Corinth and 21. verse God sending his owne sonne in the similitude of sinfull flesh and for sin condemned sinne in the flesh For hee made him to bee sinne for vs which knew no sinne that wee should bee made the righteousnes of GOD in him By which words the Apostle meaneth not that the holy bodie of Christ was defiled with any the sinnes of mankinde but that he was the true sacrifice propitiatorie vnto God for the sinnes of mankinde hauing borne away and taken vpon himselfe all their sinnes in his own reall naturall bodie flesh and bloud as if he himselfe were the particular persō of euerie of them and had committed their seuerall sinnes and as though hee himself were the selfe same bodily person flesh and bloud in essence and substance nature quality of euery of the faithfull being sinners transgressers of the Law of God guilty of the wrath iudgement eternall damnation curse of God from which punishments our Sauiour Christ hath acquitted euery of them by his death passion suffering and all that haue or shall hereafter truly beleeue in him By which their faith through the working of the holy ghost as Christ is apprehended and conuerted into them hath borne a way their sinnes vpon himselfe and the punishment due for the same so are they also and euerie of them conuerted into Christ and are made partakers of the righteousnes of God in him according as before hath been remembred wherin the infinite iustice mercy of God most liuely appeareth to the eies vnderstanding taste and feeling of all the faithfull infinite in iustice for that no satisfaction could or can satisfie the iustice of God for the recompence or redemption of the least sinne in mankind but that the same must bee fully punished for the satisfaction of Gods infinit iustice in the true reall naturall flesh of man which satisfaction our Sauiour Christ made for mankinde who came downe from heauen and was made man of the substance of his mother that in the fraile flesh of mankinde hee might take vpon himselfe and suffer all the punishment due vnto sinners that as manie as beleeued or should to the end of the world beleeue in him might not perish but haue euerlasting life For christ in the power of his diuine nature to which hee ioyned our flesh suffered the wrath curse punishment of God due for sinne which no mortall creature beeing only man was or could bee able to beare or ouercome for which cause the sonne of God made himselfe flesh to the end that according to gods infinit iustice the sinnes of the faithfull might be borne away and fully punished in his flesh wherein his infinite Iustice did most brightly shine apeare His infinite mercie herein appeareth that where the sinnes of the faithfull be fully punished through the sufferings of Iesus Christ for the satisfaction of Gods iustice it appeareth plainly vnto them that they are freely forgiuen pardoned because in them as in their owne persons their sinnes are not nor shall euer be punished nor any satisfaction made or to be made vnto GOD by themselues Christ hauing borne the wrath and full punishment of God due vnto them for sinne and quite freed discharged them so that neither their sinnes shall be laid to their charge nor any punishment nor purgation due for the same required at their hāds Which plainly setteth forth and declareth vnto all the faithfull Gods infinite and vnspeakeable mercie whereof this sacramēt communion of his precious bodie bloud is a plain declaration resēblance perfect seale of assurance vnto all the faithful But the Church of Rome with her followers as by the Doctrine of transubstantiation they do denie the truth of the manhood of the sonne of God so by the same doctrine they denie also and abolish the truth of the Sacrament and the end of the institution of the same which was to put the faithfull in mind of the great loue of God and sufferings of Christ for thē for so saith the Apostle You shall shew the Lords death till hee come It serueth also to put them in mind of all the benifits receiued by his precious body and bloud who gaue his body to bee broken and his bloud to bee shed for their sinnes and by this holy sacrament giueth to all true beleeuers his reall naturall flesh and bloud to bee their spirituall meate drinke to preserue and nourish their bodies and soules vnto life euerlasting and to declare testifie and assure vnto them their vnion that they haue with him as members making one body distributing vnto all and euery member the spirituall graces and vertues of his most excellent reall naturall holy body which spirituall and immortall foode of their bodies and soules is receiued from their head Iesus Christ who distributeth and sendeth it downe to the nourishment of all his members euen as the foode of this mortall life is receiued by meanes of the head and sent downe to the nourishmēt of all our earthly members whereof these outward elements are a full declaration and a perfect seale of assurance to all the faithfull being by the institution of God made a holy sacrament to represent the same vnto them and by his holy ordinance appointed to carrie the very name of his body which is signified by these elements offered vnto all and giuen to the true beleeuers wherein God of his infinite goodnes and mercy applieth himselfe to the dulnes of the capacities of his children who without these outward pledges being signes tokens and remembrances of his great mercy would neuer haue conceiued and would haue beene ready also to forget the infinite benefits mercies of God purchased for them by the death and passion of his beloued sonne which God in his excellent wisedome hath so liuely declared and set forth in these Sacramentall elements because the reall naturall bodily presence of Christ did not so plainely make the same knowne and and open to the vnderstanding of his disciples and the Church For which cause our Sauiour did institute command and celebrate this holy Sacrament whiles hee was yet bodily present amongst his disciples both for that his bodily presence was not long to continue but to depart away from them whereof this Sacrament was to keepe a remembrance amongst them as also of all the benefits receiued and to be receiued by all and euery of the faithfull by his most precious bodie bloud giuen vp to bee crucified broken and shed for their sinnes whereof these sacramentall elements did and would make a more liuely declaration to the senses and vnderstanding of his Disciples and the Church through the grace of his holy spirit working in euery of their hearts then by his bodily presence they were able to conceiue For which cause it pleased our Sauiour to giue to this Sacrament the name of his bodie because in this Sacrament the
in Christ for euer according to his most mercifull promise made in his word By the similitude of vnion of many cornes and many grapes in these sacramental elements the faithful are put in minde that as the bread which they receiue and eate in the sacrament was made of many cornes and by the liquor of water kneaden into dowe and yet is but one bread and as the wine was made of the iuice of many grapes and yet is but one wine so they that receiue and eate Christs body and drinke his bloud by a true and liuely faith watered with the liquor of godly and true charity are made one body and one flesh with him as liuely members and fruitfull branches of his mysticall body the Church wich is the whole companie of Gods children which are in heauen and in earth of which fellowship and mysticall body these elements are a sacrament as well as of his naturall body declaring the perfect coÌ„iunction which all the faithful of the church militant here on earth haue with their fellowe members the church triumphant together with their head Iesus Christ who all make but one body of Christ being compact knit together to him as to their head according as the Apostle Saint Paul affirmeth in the 1 to the Corinthians cap 10. The cup of blâ—ssing which we blesse is â—â— not the â—oÌ„munâ—on of the bloud of Christ The bread which we breake is it not the coÌ„munioÌ„ of the boâ—y â—f Christ For we that are manie are one brâ—â—d and one bodie because we all arâ— partakers of one bread In the 12. chapter of the same epistle he saith For as the bodie is one and hath manie members and all the members of the bodie which is one though they bee manie yet are but one body euen so is Christ for by one spirit we be all baptized into one body whether we be Iewes or Grecians bond or free and haue beene all made to drâ—nke into one spirit Therefore if one member suffer all suffer with it if one member bee had in honour all the members reioyce vvith it Novv you are the body of Christ and members for your part By which words the Apostle sheweth that all the faithfull both in heauen in earth make but one mystical body of Christ and that the whole Church together make but one Christ being all in particular the seuerall members of his said mystical body wherof â—e himselfe is the head of which fiâ—me and stedfast coniunction Baptisme the Lords supper are an effectuall declaration and resemblance and perfect seales of assurance to all the faithfull for by Baptisme is declared their new birth into one spirit and by their participation of the body and bloud of Christ is manifestly shewed opened sealed assured vnto them their newe planting incorporating into Christs body who being made liuely members of the same they are guided gouerned and ruled by one selfe same spirit of Christ according as the Apostle affirmeth in the 4. chapter of the epistle to the Ephâ—sians There is one body and one spirit euen aâ— you are called in one hope of your vocatioÌ„ There is one Lord one faith one Baptisme one God father of all which is aboue all through all and in you all That we be henceforth no more children wauering and caried about with euery winde of doctrine by the deceit of men and craftines whereby they lie in waite to deceiue but let vs follow the truth in loue and in all things grow vp vnto him which is the head that is Christ by whom all the body being coupled and knit together by euery ioynt for the furniture thereof according to the effectuall power which is in the measure of euery part receiueth increase of the body vnto the edifying of it selfe in loue till we all meete together in the vnity of faith and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the fulnes of Christ And in Gal. 3. it is thus said For yee are all the Sonnes of God by faith in Christ Iesus for all yee that are Baptized into Christ haue put on Christ By which words the Apostle noteth that all the whole church are but as one man in Christ Iesus making but one mysticall body of Christ whereof the sacraments of Baptisme and the Lords Supper are a declaration resemblance testimony perfect seale of assurance so that Christ being nowhead of his church and the Church which is the company of the faithfull being made one body with him he nourisheth and feedeeth all and euery member of the same and through the worke grace of his holy spirit ioyneth them together by their particularioints so that euery part hath his iust proportion of foode that at length through the vertue receiued extended from him as from their head euery part may grow vp to perfection in which communion and fellowship of the members of Christ together with their head great comfort is laide vp to a true Christian soule For as the Apostle saith if one member suffer all suffer with it and if one member be had in honour all the members reioyce with it because that which is comfort and honour to one is comfort and honour vnto all in asmuch as all be made partakers therof through Christ their head who by the lace of loue hath vnited and fast ioyned them one with another and coupled them all to himselfe through his exceeding charitie spreading it selfe and ouershadowing them all that in all good things as also in their euill afflictions and sorrowes Christ himselfe with all his members do partake and common together according as by himselfe is affirmed in his word that whatsoeuer is done to the least lowest of his members in his said mysticall body be it good or euill it is done vnto him he being the head of that body froÌ„ whence euery member draweth his life and feeling for how can a man offend the least part of the body being a liuely and quicke member and the whole body and head not feele it and what suffereth the furthest part of the foot that the whole body and head suffereth not seeing that it is the head that giueth motion sense and perfect feeling to all the body euery member of the same and what suffereth the furthest lowest and least part of the foot that the whole body and head suffereth not and what benefite also can be done vnto any litle part of the foot in which all the body and specially the head taketh not comfort and reioyceth So then if any one member be feeble and weake in faith yet the churches faith which is the company of all the faithfull ioyned to and with their head is stable and assured strong and if the repentance of some one member be suddaine small and short yet the repentance and sorrowes of the church ioyned with her head is plentifull deepe large and sufficient whereof this short and
suddaine repentant this poore and little but yet truly greeued member hath communion if the loue and charitie of any one member be languishing and faint but yet true and vnfained yet the loue of the church and spouse and head of the church whereunto that member with all the rest is laced and lincked is infinite exceeding feruent and strong of whose infinite loue the weakest feeblest hath as full partaking communion as the strongest lastly if any one member bee spotted and stained and defiled with the filthines of sinne yet the head and rest of the members to which it is ioyned by a true though neuer so little and weake faith and in whom it reioyceth through the bond of true and vnfained loue though neuer so languishing faint and cold loue springing of that weake and yet true faith this head I say Iesus Christ through whom it hath communion with the rest of the members and partaketh of all that the head and the rest of the members haue from the head are faire and beautifull by which faith and loue flowing of the same through the speciall and alone working of the holy Ghost whatsoeuer the head or any of the members haue had haue or shall haue by distributioÌ„ of grace from the head is made common to the beautifying of the weakest feeblest the most defiled and fowlest member for so the head hath distributed to all the members to helpe one another that the most honest parts doe couer keepe and honour the lesse honest according as the Apostle affirmeth To all the true beleeuers then that haue true faith true charitie true honesty without hypocrisie though neuer so weake cold and smal in comparison of others the faith the charitie the prayers the fastings the almes deeds the vertue the temperaÌ„ce the patience the chastitie the cleaÌ„nes the weakenes the brotherly kindnes the loue and whatsoeuer else may be named of the benefits and graces of the head our Sauiour Iesus Christ or distributed by him by any speciall grace to the beautifying of any the members redoundeth to the comfort benefitting and honesting of the least and lowest of the faithfull in the mysticall body of Christ For what grace or benefit can bee in the head whereof all the members receiue not comfort seing they are made partakers therof To coÌ„clude such is the comfort of the least and lowest of the faithfull in this mysticall body of Christ that no penne nor tongue in this life can serue to expresse it neither any heart able fully to conceiue it the full knowledge and feeling whereof is laid vp for the life to come forasmuch as no heart is strong nor large enough to conceiue or beare the ioy thereof in this mortall life Out of which mysticall body being the holie church of God the spouse and bodie of Christ flesh of his flesh and bone of his bones there is no saluation forgiuenes of sinne or soules health to bee found hoped or looked for and in this bodie whereof Christ is the head there is no condemnation to any the faithfull and true beleeuers how greeuous soeuer their sinnes seeme vnto them so that if Sâ—tan doe summon any of them to answere for their debts and sinnes in that the wife is no person to be sued but the husband euery of the faithfull may wel bid him enter his action against their husband Christ and he will make him a sufficient answere for being once knit by a true liuely faith vnto this head and body of Christ there shall no sinne so farre preuaile as to haue full dominion ouer them and be able euer to separate them from the loue fauour grace benefits and mercies of God which are in Christ Iesus both for that they haue communion partaking and fellowship of Christ himselfe and of all the benefits of his suffering and passion being made partakers also of all his vertues and graces and through him of all the good vertues and holinesse distributed or to bee distributed by him to all or any member that euer hath beene is or shal be of his said mysticall body the church so that the whole church doth still pray for them by Christs coÌ„mandement Forgiue vs our sinnes lead vs not into temptation deliuer vs from euill yea Christ himselfe being their head their redeemer their Sauiour their onely stay and cause of al this comfort doth pray for them and whatsoeuer is euill in them that hee taketh away and whatsoeuer is good in them that he taketh and distributeth amongst them and through his owne vertue and power purgeth and cleanseth them from all their vncleannes filthines both of body and soule being true meÌ„bers of his said mystical body as all and euery one is indeed and without all doubt hauing neuer so little of true saith which faith is not as a cause but as a certificate or instrument giuen them of God whereby the faithfull themselues may bee certaine of their good husband Christ and therefore when their conscience feeleth it selfe disquieted for feare of Gods iudgemeÌ„t against sinne they may in no wise looke vpon the worthines and sufficiencie of their own faith because they neuer beleeue so fully and sufficiently as they should and ought to beleeue but onely let them looke on Gods grace eternall mercy and peace in Christ so shal they be at quiet when they looke for their saluation altogether out of theÌ„selues in Gods mercy in Christ Iesus in whose lap if they rest their head then are they happie and shall find quietnes indeed The other part of the coÌ„munion which the members of Christs mysticall body haue and ought to haue one with another is touching the temporal blessings of this present life who being all laced and knit together by the bond of true charity they doe and are at all times readie to communicate for the mutuall helpe and comfort one of an other all such temporall blessings as God hath bestowed vpon them for the vse and necessitie of their life as to pray one for another to helpe comfort and counsell one another in all things needfull either for soule or body to minister to the necessities one of another in a franke liberall distribution of almes deedes according to such measure as God hath dealt to euery one a power and abilitie to helpe and releeue such as are in need misery or want either by pouertie sicknes imprisonment or banishment by which outward deeds of charitie their faith and loue to God is witnessed and declared as on the contrary by their couetousnes hardnesse of heart and vnmercifulnes to the poore they giue plaine witnesse and testimonie they neither loue nor beleeue in God what florish or boasting soeuer they make to the coÌ„trary according as Saint Iohn affirmeth in his first epistle and 3. chap. saying My little children let vs not loue in word neither in tongue onely but in deede and in truth whosoeuer hath this worlds goods seeth his brother haue