blemish and staine vnto their blood So that that which God accounteth the greatest honour is accounted by man a great impeachment of honour and seldome findeth in the minde due estimation As little loue findeth it also in the affection Saint Paul earnestly chargeth all men to loue those men that are set over them in the Lord that is their Ministers yea to bestow vpon them not some small measure but abundance of loue And why for their workes sake saith he as if he had said more fully because by the paines they take for you they deserue much loue so that if you will not amorem impendere freely vouchsafe them your loue yet are you bound amorem rependere to requite their labours with loue Alexander the Great was wont to say hee was more beholding to his Master Aristotle then his Father Philip for that he had his being only from the one and his well-being from the other And surely if wee owe loue vnto our naturall parents as authors of our temporall life how much more is due vnto our spirituall parents who haue begotten vs by the immortall seed of the word vnto a blessed and eternall life Moses blessing Levi calleth him the man of Gods mercies and anciently the Ministers of the Gospell were stiled the beloued of God Doth God set his mercies and his loue vpon them and dares man deny his vnto them What dares not sinfull man doe He denied it There is one Micaiah saith Ahab the sonne of Imlah by whom wee may enquire of the Lord but I hate him for he doth not prophecie good concerning me but evill Our Sauiour Christ in the charge hee giueth his twelue Apostles foretelleth them that they shall be hated of all men for his names sake What he foretold them they by experience found true being euery where persecuted euen to the death The reason because they were the light of the world and the whole world lieth in evill every one that doth evill hateth the light because it discovereth and reproueth his deeds Verit as odium truth begets hatred according to that of St Paul Am I therefore become your enimie because I tell you the truth Vnlesse we soe pillowes vnder mens elbowes wee cannot please them if we please them not neither can wee haue their loue Et hinc illae lachrymae hence the bitter cold that nips vs every where But how little wee are either esteemed or loued will yet more appeare by the outward fruits For as is the internall honour of the minde and affection so is the externall also in Word in Gesture in Deed. Honour in Word is honourable mention whereby wee speake nothing but honour of a man And this also wee iustly chalenge to our selues for it is written Thou shalt not speake evill of the Ruler of thy people True it is Ministers are not Angels but being made of the same mouldes with other men are subiect to the same infirmities Neverthelesse he playes but Chams part that laughs at his fathers nakednesse Shem and Iaphet will not see it but goe backward and couer it The exorbitancies of a Minister saith Constantine the great ought not to be knowne vnto the people hee for his part would rather couer them with his purple robe For as the Councell of Chalcedon saith Delicta Sacerdotum communis est turpitudo the sinnes of the Priests are the common shame of the Church True Charity would couer a multitude of them but to blaze and divulge them is to spread abroad the infamie of our Mother And yet this is the ordinary practise of these daies the Ministrie is the common butt against which they shoot the venomous arrowes of their tongues In all meetings at all tables the Minister vsually is the subiect of their talke and it is couâ—ted among many a speciall mark of true religion zeale with open mouth to publish the faults shall I say of inferiour Ministers Nay of the cheefest fathers of the Church Wherein also like butchers flies they lightly passe ouer the whole and sound places and seize only vpon gals and sores that is if they meete with an infirmitie that they are alwaies buzzing about as for their graces and vertues they are wrapped vp in deep silence Physitians if they doe but one good cure grow famous thereby though they kill twentie besides we how many good things soeuer be in vs yet one leane Cow swallowes vp the seauen fat and the least weaknesse is sufficient to disgrace all Weaknesse say I Nay that which is counted weaknesse in others is traduced as wickednesse in vs our frailties are furies and every mole-hill is made a mountaine So ready are they to speake the worst of vs and so loath to say any thing that may credit our Calling If they will scarce vouchsafe vs a good word is it likely they will afford vs any Reverence in Gesture Yet Obadiah the gouernour of king Ahabs house meeting with the Prophet Eliah fell on his face before him Cornelius the Centurion vpon S. Peters comming to him fell downe at his feet Euen king Saul before him whom he conceaved to be Samuel stooped with his face to the ground bowed himselfe And Alexander the great when hee saw Iaddua the high Priest alighted from his horse and humbled himselfe with much reuerence vnto him But Constantine a greater then he when he entred into the Synode of Nice bowed himselfe very low vnto the Bishops there assembled and sate not downe vntill they desired him Yea the very Gentiles themselues stood in such awe of their Priests that they durst not vtter an obscene word much lesse misbehaue theÌ„selues in their presence What thinke you Shall not these one day rise vp in iudgement against vs Christians to condemne vs For now adaies every petty Gentleman lookes for much duty from vs and takes it indignely if we stand not bare before him worship him with cap and knee If wee expect the like againe forsooth wee are growne too proud it is honour enough for vs if they doe but looke vpon vs. Precedencie is any mans rather then the Ministers euery Mammonist euery younger brother euery vpstart of the first head must haue the place from vs. To the gay cloathing euery one saith Sit here in the best roome but vnto vs Stand thou there or sit here vnder my footstoole Thus children behaue themselues proudly against the ancient and the base against the honourable The last honour we claime is bountifull and liberall maintenance For the labourer is worthy of his hire and the mouth of the Oxe that treadeth out the corne must not bee muzled No man warreth at his owne charges and hee that feedeth a flocke liueth by it Even the Egyptians and other Gentiles prouided for their Priests God himselfe appointed Triths vnto Levi the morality of which I dispute not at this time besides Citties
and yet life continues As touching Power that is Gracious habits imprinted vpon the soule and enabling to operate I distinguish againe For some of them either in themselues or vs argue defect and imperfection and pertaine only to the condition of this present life such as are Faith Hope and Repentance and the like Others import perfection pertaine also to the next life among which excells Charity The former in the end of this life cease For we beleeue because we see not and hope because we possesse not and repent because we sinne But when wee see possesse and are free from sinne then Faith Hope and Repentance vanish away As for the latter they never cease but continue with vs evermore Yet here againe are we once more to distinguish For these habits may be considered either in regard of Substance or Degree In regard of degree we confesse they may suffer abatement For Faith may fall from its Plerophorie oâ— fulnesse to an Oligopistie or lower degree thereof and Charity also may remit much of its fervor So that in this respect a man may be said to bee moribundus declining as it were vnto death But in regard of Substance or Being we confidently affirme in such sort as is aboue said that they never perish and the spirituall man neuer dieth To winde vp all in a word actus intermitti potest gradus remitti sed habitus ipse nunquam potest amitti the act may suffer intermission for a time the degree abatement or remission but the habit or life it selfe never loosing or amission The question being thus clearely stated let vs now proceed to proofe That the life of Grace in all them that are giuen vnto Christ by the Father is eternall might be proued by many arguments All what I haue to say shall be reduced to one If the life of grace at any time fayle and the elect of God spiritually dye either it is through the deficiencie of the Procreant and Conservant causes of life or the efficiencie power of the contrary corrupting causes But it is neither through the one or the other Ergo neither doth the life of Grace at any time fayle nor the elect of God die The Major proposition needs no proofe For a third cause cannot be named and therefore of necessitie it must bee one of the two if there be any The Minor therefore I am by all meanes to fortifie and to maintaine that neither the Procreant and Conservant causes fayle nor the contrary corrupting causes prevaile The efficient and preseruing causes of spirituall life is as wee haue shewed the holy and blessed Trinitie the Father through his Sonne by the powerfull operation and working of the holy Ghost These if they fayle either it is because they cannot or because they will not continue this life To say they cannot is no lesse then blasphemie and contrary both to Scripture and reason For Omnipotence is an essentiall attribute of the Deitie so that he can no more cease to bee almightie then cease to be himselfe and loose his being In the Creed is this title ascribed vnto the Father how-be it not exclusiuely For the Sonne and the holy Ghost being coessentiall with him they are coequall also in might and power The sonne by the word of his power created all things together with his Father and by the same word vpholdeth all things And to the holy Ghost power also is attributed even the same power whereby things were created and wonders aboue the reach of nature are wrought If it bee said that the Sonne by taking our nature vpon him made himselfe inferiour to his Father I confesse it and withall that his mediatorie power is lesse then his Fathers Neverthelesse all power is giuen him both in heauen and earth such a power as no creature besides is capable of and which was giuen to this very ende that he might both giue life continue it vnto eternity Vnto which had it not beene sufficient without question greater had beene giuen for the Father may not fayle of his end Of the power of God therefore there can bee no doubt but that he is mighty to saue able to make vs stand able to keepe vs so that none vnlesse he will can take vs out of his hands What say we then to his will For as in him that is by vertue of the first life wee liue so if either hee withdraw himselfe from vs or suffer others to withdraw vs from him we cannot subsist Surely as he is able so if we may beleeue Scripture hee doth stablish vs in Christ we are kept by the power of God to saluation and our life is hid with God in Christ. But enquire we a little deeper into this mystery And first the will of the Father appeareth many waies By Election vnto life which being absolute not conditionall is immutable For the foundation of God standeth sure hauing this seale the Lord knoweth who are his And the names of all the elect are written in the booke of life out of which they can neuer be blotted For they are ordained vnto life and appointed by God to obtaine salvation through Christ. By his loue also which is the cause of Election I haue loued thee saith he with an eternall loue a loue which as it is without beginning so shall it likewise be without ending Nay if the loue of a mother is more to her child when she beareth it in her armes then while it was in her womb we may not think but the loue of the Father continueth at least as great towards vs when we are new borne of him as it was when we were yet but conceaued as it were by election Thirdly by donation of Christ to the elect For what greater testimonie either of his loue or of his will to saue then this So God loued the world saith Christ that hee gaue his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life Fourthly by donation of vs vnto Christ. For it is the will of the Father that of those he hath giuen him he should loose none And here it is said that he hath giuen vnto the Sonne power over all flesh that to as many as he hath giuen him hee should giue vnto them everlasting life And lastly by the couenant made with vs. It is a couenant oâ— salt an euerlasting couenant And I will betroth thee vnto me foreuer saith God And againe This is my couenant with them saith the Lord my spirit that is vpon thee my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from hence forth and foreuer And thus you see the Father is willing what the Sonne His willingnesse also appeares many
Adam the tenour whereof runnes thus Hoc fac vives Doe this and thou shalt liue hee gaue it not vnto the person of Adam alone but vnto all those that were in his loines even to all his posterity who had the law printed in their hearts by nature In like manner when Christ commanded the Gospell of Faith and repentance to be preached he limited it not vnto a few but said vnto his Apostles Goe teach all nations and goe into all the world and preach the Gospell vnto every creature Neither from the law nor from the Gospell was any man excepted God is no accepter of persons the hand that swaies a scepter and that diggeth with the spade are both alike vnto him Idem ius Titio quod Seio one rule vnto all whether they be high or low noble or base rich or poore learned or vnlearned bond or free young or old of what state age sexe or condition soever they be God hath not strowed the way to Heaven with roses for great ones to dance vpon and with thornes for the meaner sort to tread vpon neither hath hee appointed a spacious and broad way for some and a strait narrow way for other some to passe vnto life everlasting by For the waies of the Lord are strait waies and as betweene two points there can be but one strait line drawne so can there bee but one strait way that leadeth vnto life Vno quisque modo bonus est mutisque nefandus a man may be wicked many waies but he can bee good only one way A thousand byâ—pathes are there which lead vnto destruction and but one only right path that leadeth to salvation For there is but one body and one spirit and one hope in which all are called one Lord one faith one baptisme one God and father of vs all in a word one Blessednesse which is the end and one Religion which is the way to that end through which way every man of necessity must passe that meaneth to arriue at that end Now I beseech you all that heare mee this day of what place soever you be whether high or low that you will be pleased every one to apply this individually and singularly vnto himselfe and to take notice that none of you can come after Christ but only by the same way Every one must deny himselfe every one must take vp his crosse daily every one must follow Christ or else yee cannot possibly come after him There is none of you so meane whom God overseeth or neglecteth none so great whom he priuiledgeth or exempteth And thus much of the generality of the Counsell The Forme of words in which the Counsell was deliuered is if any will let him which as wee haue said importeth the liberty of them that are counselled For it is as if our Saviour should thus haue said Behold I tell you all plainely no man can come after me vnlesse hee deny himselfe take vp his crosse daily and follow me Now if any will thus come after me I giue him good leaue let him doe so for my part I will neither force him from me nor after me if he come he shall come willingly If any will let him First therefore Christ putteth off and forceth no man from him For God would haue all men to be saved and to come vnto the knowledge of the truth neither is he willing that any should perish but that all should come to repentance I haue no pleasure in the death of him that dieth saith the Lord God nay he sweares as he liues hee will not the death of a sinner but that the wicked turne from his way and liue And certainly seeing man is the creature of God and creation is the first emanation issue as it were of his loue it cannot be that hee should delight in his destruction He made not death as the wise man saith and when he inflicts it alienum opus facit he doth a worke not so pleasing him for he had rather shew mercy then execute iudgement Hence is it that he standeth at the doore of our heart and knocketh yea that he continueth knocking vntill his head be filled with dew and his lockes with the drops of the night that he requesteth vs so louingly to giue him entrance Open vnto mee my sister my loue my doue my vndefiled promising so bountifully that if wee shall open vnto him he will come in vnto vs and sup with vs and wee with him and threatning vs that as if we come vnto him wee shall finde refreshment so if wee draw backe his soule shall haue no pleasure in vs. Neither let vs thinke but that God meaneth seriously in all this for otherwise he should but mocke and deceiue vs pretending one thing and intending another and which I tremble to speake playing the hypocrite and dissembler with vs. Besides this he should make vs the ministers of the Gospell no better then false witnesses vnto him testifying things that are vntrue and which he never purposed whereas God being omnipotent needeth not our lye and being truth it selfe will not compasse his end by a lye Finally if Christ with his hands should push from him those whom by his word he inviteth to him then they that come not are the more excusable for every one may plead for himselfe that he suffered violence and Christ himselfe hindred him whose force no creature is able to withstand Christ then forceth no man from him If so whence then is it that many who are invited come not I answere the fault is in themselues they will not come I called saith Wisdome yee refused I stretched out my hand no man regarded yee set at naught all my counsells and would none of my reproofe And againe I called saith God and yee did not answere I spake and yee did not heare but did evill before mine eyes and did chuse that wherein I delighted not Wherefore he protesteth by the prophet Osea Perditio tua ex te Israell thy destruction is of thy selfe oh Israell and complaineth by the prophet Ezechiell why will ye dye ô house of Israell as if he should say if yee dye it is because yee will needs dye They refused to harken saith Zacharie and pulled away the shoulder and stopped their eares that they should not heare yea they made their hearts as an adamant stone least they should heare the law In like manner in the new testament How often would I haue gathered thy children together as the hen gathereth her chickens vnder her wings and yee would not Marke the words I would therefore Christ forceth no man from him yee would not therefore the fault is in our selues The Pharisees and Lawyers saith St Luke reiected the counsell of God against themselues our Saviour testifieth of the Iewes that they would not come vnto him that they might haue life
vs and why should not we willingly take vp our Crosse for him As touching the last which is our Following of Christ know wee it is our safest course absolutely to resigne our selues into his hands He is farre wiser then we are as being the very wisdome of his Father and therefore knoweth both what is best for vs and how to provide for vs better then we our selues Againe his loue is far greater then ours either is or can be towards vs. The heathen Poet even by the light of nature could say Charior est illis homo quam sibi Man is more deare to God then to himselfe but the light of revelation demonstrateth it more fully in that out of his infinite loue he gaue his only sonne for vs. His loue then being such it cannot be but that hee is most willing to doe vs the best good hee can Now what his wisdome and loue resolue concerning vs his power is able to effect for he is omnipotent and nothing is impossible vnto him What then should let but that it is our safest course to make a perfect surrender of our selues vnto him If we be left vnto our owne selues wee are ever in danger and in the end shall surely perish but being Christs and following him wee can neuer miscarry nor doe amisse All these things being duly weighed considered are sufficient to make vs willing willing I say to deny our selues to take vp our crosse daily and to follow Christ. Vnto which Willingnesse if wee further adde our owne Endeauour doing what lieth in our power confecta res est we shall surely come after Christ that is bee his schollers here and raigne with him for ever hereafter Without trauell and labour nothing can bee had in this world much lesse will the kingdome of heauen be obtained with sitting still and doing nothing No it must suffer violence violent men must take it by force which whosoeuer shall doe he shall never fayle of it Christ will instruct him by his word guid him by his spirit protect him with his providence gard him with his Angels and ever pursue him with his grace vntill he haue brought him vnto the end of his hopes even the eternall saluation of his soule Vnto the which the Lord bring vs all for his Christs sake AMEN FINIS AN APOLOGIE OF THE IVSTICE OF GOD. OXFORD Printed by I. L for E. F. 1633. GEN. 18.25 Be it farre from thee from doing this thing to slay the righteous with the wicked that the righteous should be even as the wicked bee it farre from thee should not the iudge of the whole world doe right ALthough the good in regard of Gods knowledge and their owne affection are chosen out of the world separated from the wicked yet are they not remoued out of the world but still remaine therein mixed with them in place and conversation So that the Church of God while it is militant here on earth is no other then a floore wherein is both chaffe and wheat a field both of corne cockle a net containing both good and bad fishes a flocke consisting both of sheep goats and shall so continue vntill the fanning time come vntill the harvest be cut vntill the net be drawne to the shore vntill the high shepheard survey his flocke but they shall eternally then be divided one from another be ranged into severall places the one into a place of refreshment everlasting ioy the other into a place of torment everlasting woe In the meane season both good and bad being embarked as it were together in the same vessell how can the good escape the common shipwracke of humane calamitie Or being enwrapt in the same punishment with the wicked how is God iust Abraham the father of the faithfull a man of deepe vnderstanding in the mysteries of Gods providence yet stood astonished hereat in Sodoms case where righteous Lot and for ought hee knew divers other holy men dwelling he marvelled how it might stand with the iustice of God in the destruction thereof to involue both righteous and wicked together and therefore saith according to my Text Bee it far from thee from doing this thing A point as you see of great importance and as will evidently appeare by the sequele every way worthy our present consideration which was the cause why I made choice thereof at this time God grant vnto vs the assistance of his blessed spirit that wee may handle it as it deserueth and that it may bee vnto vs as profitable as it is pertinent All that I haue now to say touching these words may be reduced vnto these three heads Gods action Abrahams affection Abrahams argument Gods action how hee dealeth with these mixt societies consisting both of good bad Abrahams affection how hee standeth affected towards them Abrahams argument which so much swayed his owne affection and whereby hee would perswade God also to be of his minde Gods action is intimated implied generally through the whole Text in the words going before it in the twentieth and one and twentieth verses wherein God acquainted Abraham how he meant to proceede with Sodom and Gomorrha Abrahams affection is plainely declared in the Deprecation he maketh vnto God for them His argument is expresly set downe in these words Shall not the iudge of the whole world doe right Which being a question propounded negatiuely is to be vnderstood as an affirmatiue proposition thus The judge of the whole world must needs doe right Of these things briefly and in order The actions of God in this case are not alwaies one the same but as his Wisdome is to vse the Apostles word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of variety so are his actions also manifold yet alwaies iust For iustice is vnto God not accidentall as it is vnto man but essentiall and inseparable so that hee can no more doe that which is vniust then cease to bee that which eternally and necessarily hee is namely God First then so great loue beareth God vnto his deare Saints and children that the wicked among whom they liue oftentimes fare the better for them and their temporall prosperitie and deliuerance from dangers is to be imputed vnto them Was not wicked Cham preserued in the Arke from that deluge which overwhelmed the whole earth for his good father Noahs sake Were not the sinfull Sodomites reskued out of the hands of their enimies by the sword of Abraham for righteous Lots sake If fiftie if fortie if thirtie if twentie nay if but ten iust men might haue beene found in Sodom had they not escaped that fearefull storme of fire brimstone which after fell from heauen vpon them even for tennes sake What speak I of ten One Moses standing in the breach before God turned away his wrath so that he did not destroy his people Israel And God himselfe by the Prophet Ieremie saith thus Run to and fro by the streets of
be the body of Christ. Now if bread neither tropically nor literally be Christs Body then doe not Papists beleeue Christ who according to Cyril saith of the bread This is my body Yea but Cyril farther saith Christ hath changed wine into his blood I grant but every change is not Transubstantiation Whatsoever the holy Ghost toucheth is sanctified and changed saith Cyril So is Water in Baptisme changed and so is Bread and Wine in the Eucharist yet neither by substraction of substance but addition of Grace as saith Theodoret. To Saint Hilary I answere that in the place by you quoted he speaketh not of the Eucharist and that therefore those words in the Sacrament inserted by way of Parenthesis into the text are but a Glosse not expounding but corrupting it Had he meant it of the Sacrament hee would never haue said No man shall be in him but he only in whom himselfe is hauing only taken his flesh into him who hath taken his What No man to be in him but hee only in whom himselfe is by the Sacrament God forbid for then all are out of Christ that receiue not the Eucharist and your selues hold not such an absolute necessity thereof Of the Mysticall Vnion therefore betweene Christ and vs doth he speake as also of the Spirituall eating of his Flesh and Drinking of his Blood whereby it is wrought and which as you know is as well done out of the Sacrament as in it Lastly to your Eusebius Emissenus I answere that if it be that ancient Bishop of Emesa in Syria mentioned by Saint Hierom in his Catalogue hee who florished vnder the Emperour Constantius and wrote many short Homilies vpon the Gospels then is his authority of no value For your owne Bellarmine and Possevin haue observed out of Hierom that he was a ring-leader of the Arian faction But indeed it is not the same Emissenus as the foresaid Bellarmine and Possevin together with Baronius and Canisius testify For the one wrote in Greeke the other in Latine the one died a good time before the Pelagian heresie sprang vp the other writeth against it If it be not he who is it then It is vncertaine saith Bellarmine Some Latine writer saith Sixtus Senensis who stitched these Rapsodies together out of the Latine Fathers and whose stile savoureth of Bede or Rabanus or some one like vnto them A Frenchman saith Canisius and Possevin and others yet can they not finde either in France or any part of Europe a place whence he should be called Emissenus One suspecteth him to be Faustus Rhegiensis another Caesaries Bishop of Arles a third ascribeth some of his Homilies to Eucherius some to Maximus and some to others Frier Walden citeth this very Homily here by you quoted vnder three severall names Isidore Eusebius Emisenus Anselme All which are but meere coniectures and there is no certainty either of his name or the time when he liued So that for ought wee know he may be some Monke or Frier who finding Emissenus to be an ancient writer thought good for the gracing of his doings to set them forth in his name a practise not vnusuall among them Howbeit be he never so Orthodox never so ancient that which he saith is little to your purpose For all he saith is but this wee may not doubt that Christs flesh is truly meat and his blood truly drinke forasmuch as himselfe affirmeth it So saith Ambrose so Leo so Epiphanius and it is already answered in the generall to which I referre you N. N. And the Fathers farther affirming that not by Faith only or in figure or image or spiritually alone the flesh of Christ is to be eaten by vs but really substantially and corporally Not only by Faith saith Chrysostome but in very deed he maketh vs his Body reduceing vs as it were into one masse or substance with himselfe And Saint Cyril not only by faith and Charity be wee spiritually conioyned vnto Christ by his Flesh in the Sacrament but corporally also by communication of the same flesh And Saint Chrysostome againe Not only by loue but in very deed are wee converted into his flesh by eating the same And Saint Cyril againe wee receauing in the Sacrament corporally and substantially the Sonne of God vnited naturally vnto his Father wee are clarified and glorified thereby and made partakers of his supreame nature Thus they I. D. That which you would or should proue is that Christs body is in the Sacrament after a corporall manner and by way of Transubstantiation That where by you endeavour to proue it is the testimony of those Fathers who affirme that Christs flesh is really substantially and corporally conioyned vnto vs by the Sacrament But betweene these two there is great distance neither doth that any way follow vpon this Wee all saith the Apostle S. Paul are by one spirit baptized into one body Wherevpon Saint Augustine baptisme availeth to this that they which are baptized be incorporated into Christ. And Leo he that is receaued of Christ and receaueth Christ is not the same after washing that he was before baptisme but the body of the regenerate man is made the flesh of him that was crucified In regard whereof the foresaid Apostle sticketh not to say wee are Christ. And accordingly Saint Augustine Let vs reioyce and giue thankes that wee are made not only Christians but Christ. By all which it is evident that we are as really substantially and corporally vnited vnto Christ in Baptisme as we are in the Lords Supper And yet I hope you will not therevpon inferre a Reall presence in Baptisme If not why should you presume to doe it in the Lords Supper For there is no more reason for the one Sacrament then for the other Certainly if the only way of vniting vs really vnto Christ be by receauing this Sacrament then woe vnto all those who being Baptized dyed before they could receaue it For it is impossible for any man to be saued by Christ vnlesse first he be really made one with him But let vs breefely examine your witnesses Saint Chrysostome saith Not by faith only but indeed he maketh vs his body and Not only by loue but indeed are we converted into his flesh What literally and in proper signification so as wee are reduced into one masse or lumpe with him Or that by receauing the Communion wee are really substantially and corporally transubstantiated into the very Body of Christ I know you cannot conceaue so rudely and grosly of him and least you should he himselfe qualifieth and tempereth the vehemence of his speech with an as it were reducing vs as it were into one masse In which words alluding to that of the Apostle we are one loafe and one body and explicating the same What speake I saith he of communication wee are that selfe-same body For what is bread The body of Christ. And what are they made