A fruitful treatis of baptism and the Lordis Souper/ of the use and effect of them/ of the worthy and unworthy receivers of the Souper/ necessary to be known of all Christian men/ which yearly receive the Sacrament. FOr because that man consisteth of two parts/ body and soul: why god instituted his holy Sacraments of the which one is sensible/ heavy/ & fleshly: and the t'other intellectual/ subtile/ and spiritual: therefore hath 〈…〉 unto us his holy Sacraments/ as baptism & his Souper/ in two sensible symbols or signs/ that is to weit/ in water/ bread and wine/ with words to be consecrated/ outwardly to move and to steer up our senses/ as our eyes and ears taste and feeling/ that the things signified by the elements/ as by the washing or doping into the water/ and by the breed broken/ and wine forthpowered and given to us/ and that the things promised by the words might the more presently and deeplyer be conveyed into our hearts and minds. For as the Philosopher saith. There may nothing be conveyed into our understanding/ but it be first apprehended of some of our senses. God/ in this thing condescendeth unto our 〈◊〉 Thus therefore yet worketh God with our weakness/ lest any thing should want one his part and fail us/ which might ●●●pe thimbecility and dwolnes of our flesh. So gracious is he to condescend unto our weakness/ to make us perfect in mind. He did miracles some time by bare words/ and eftsone by a sensible instrument/ as when he laid clay tempered with his own spittle upon the blysomes eyes to give him his sight Io. ix. And all to feed our exterior senses/ that they mought have/ to hold them by/ higher to climb into our understanding/ and faith. Thus therefore doth his goodness/ by these exterior Sacraments or elements of water breed and wine/ serve our senses to move/ monish/ and to comfort us inwardly. So said he unto the people of Israel by Moses. Exo. xiii For this cause have I commanded you/ this ceremony (meaning the eating of the passh lamb) that I would put my power and beneficence (whereby I delivered you/ and brought you out of bondage) into your handis/ & lay them present before your eyes/ that with your handis ye might grope and feel them/ and with your eyes see them/ lest at any time ye should forget my benefits/ not having my law ever in mouth and mind. But & if we were once (as we shallbe) all together spiritual/ immortal glorious et cetera/ clogged no more with this carnal burden of our corruptible & foryetfull flesh/ then needeth it not/ us any more to be thus fed/ with such sensible/ element's/ symbols/ rites or Sacraments. ¶ A Sacrament/ instituted of God/ what it is. A Sacrament therefore is an outward sensible sign/ whereby God declareth and testifieth unto the worthy receivers thereof/ his good mind/ benevolence and favour unto us: A sacrament. whereby also he sustaineth and helpeth the weakness of our faith. Or a Sacrament is a testimony of his gracious goodness/ declared unto us/ by that sensible sign. Sacraments. Or else/ Sacraments are not else but visible exemples/ of the favour of God/ of his benevolence/ & good mind/ towered us/ instituted of God/ and of noman/ adsewered & certain testimonies/ and holy rememberances of his promises: which under terrene & earthy signs/ represent/ and as it were before our eyes/ layeforth celestial gifts/ & call away our mind even from the terrene signs & elements unto heavenly thoughts. But two Sacraments. Sacraments also there are but two/ of Christis ordinance & institution/ baptism & the Lordis souper/ even the very badges & cognyzances of the Christen society & fraternity. Right well therefore did Austen write in his c xvlij. pistle unto januarium. Austen. That as God the father did conseigne & gather unto him the jews by the badges & liveries of circumcision/ & eating of the passouer lamb/ So did Christ (as it were) with the new liveries and cognyzances/ of baptism and the Souper/ gather and retain into his service the society & church of the new people/ even the Christianes'. Sacraments duly ministered/ excercise our faith And the use or action/ or dew ministration of these sacraments/ do exercise our faith and maketh us the more adsewered of his good will towered us/ as doth the seal added to the obligation adsewer us more certainly of the man's bond & promise to be performed. God promised Abraham to be his God/ & also the God of his seed/ Gen. xvij upon this condition/ that he/ & his/ should walk innocently before him/ which is/ wholly to depend by faith & hope upon his pleasures. Which promise had been enough/ had Abraham & his seed been all spiritual/ & not forgethfull/ nor doubtful thereof/ in their temptations/ having ever in mind/ both to have believed the promise of God so favourably made without any deserving before: & so to have been ever in will to perform his part/ that is to weit/ to walk innocently before God: But because/ the weakness of our faith/ namely in so strong temptations/ & the oblyviouse frailty of our flesh/ requireth (as god well knoweth) some sensible sign or sacrament/ more presently to certify & confirm us/ to be put ever in mind of his so gentle a promise: lo therefore a none he addeth the sacrament of circumcision unto Abraham/ as a seal added to god his promise obligatory now written in abraham's & his seadis flesh. Pau. Ro. iiij. thus testifying/ saying/ And Abraham received the sign of circumcision/ even the seal obligatory whereby God bound himself to justify him and all his seed for their feithes saak. ¶ A declaration/ by the way of comparison of the old sacraments with the new. Now/ as under the grace of the Gospel/ baptism succeeded in the stead of circumcision: Our Sacraments are not bloody/ as were the old. even so doth the lords souper follow in the place of the old passover/ as the more mild/ ientle/ and sweeter sacraments than were the old bloody circumcision & pass lamb/ which were never celebrated but blood was shed/ both in the of kutting of the foreskin of the child's privy member/ and also in the slaying of the passh lamb with whose blood the doors and wyndows were stricken and crossed. Also as by baptism we be iniciated/ we profess/ and be conseigned unto the worship of one God/ into the faith of one & the same Christian religion/ even so by the same faith and love expressed at the lords supper/ we declare ourselves to persever in our profession/ now incorporated into Christ as the very members of that mystik body whereof Christ is only the head. By the circumcision and the passouer eting/ God marked and sealed to him the jews. By baptism & the souper Christ gathereth & sealleth to him/ the gentiles and jews to/ as many as will believe. ¶ A declaration of baptism: by the way of a division. There are two manner of Baptisms: Two m●●ner of b●ptymes. the outward lotion or washing with the water/ and words of institution: And the inward washing of the soul with the spiritual water called the holy ghost. Of the first baptism/ it is written Matth. the last. Go your ways & teach all manner nations/ baptyzinge them into the name of the father/ of the son/ and holy ghost. The inward bapt. Of the second and inward bapty. which standeth upon faith in believing the words of promise. It is written Mar. the last. Whoso believe and be baptized/ shallbe saved. Of this inward spiritual bapt. called the regeneration from above of the spirit/ or second birth by faith. It is written Io. iij. verily verily I say unto you except a man be borne from above/ that is to say/ of the water/ there called the holy ghost (for so exponeth John/ himself in the four & vij and isaiah xliiij he may not come into the kingdom of God. This birth declareth Io. also in the i cap. of his gospel/ and in .1. Io. v. saying/ Every man that believeth jesus to be Christ/ is borne of God. The first baptism may be without the second/ as in them the be christened/ & be not chosen: as was Simon Magns Act eight & judas. The one ●aptis. may be ●ith out ●he to●●ere. And the second without the first/ as in the elect that die before they be baptised with water/ so that it be not neglected nor contemned of them. Nether the first availeth without the second. The first bapt. with water representeth & signifieth the second/ as it is said before. The sacraments are sensible signs/ to convey the spiritual things signified by them into our hearts & soulis. The exterior bapt. bringeth in the inward. As did the circumcision of the flesh bring in the circumcision of the spirit into the heart. Which saith Paul profiteth not/ if thou keepest not the covenant smitten in the law Gen. xvij. seled with the seal of circumcision Ro. ij. When we be baptized into the name of the father son & holy ghost: It is promised by Crist/ That whoso believeth & is baptized/ he shallbe saved. Here is a promise of our salvation/ not for because we be baptised with water/ for than should we be saved by the creature of water and not by Crist: but because we believe the promise of God promising salvation in Cristis blood/ which belief bringeth us into the second birth to be borne a new of the spirit Io. iii. and i Io. v. Now whoso therowe the belief in this promise/ is borne a new/ he hath yet another to increase his faith from promise to promise/ and from faith to saith/ Rom. i. ca that as the promises come/ so groweth our faith as the mustard seed/ as in Galat. iij. cap. who so ever ye be that are baptised of the spirit/ ye have done Christ upon you. To do Christ upon us. To do Christ upon us is to be made like/ or of one mind with him/ to be incorporated or graffed into him Ro. vi. for it followeth Galat. iij. all ye are one in jesus Christ: which doing on Christ upon us was well figured into the great comfort of Adam and Eve & us all/ Gene. iij. when God/ to cover their shameful nakedness made them sheeps pylches/ coats of sheeps skins to endewer and defend them against all stormey tempests/ adding unto them saying/ Lo/ Adam is made as one of us to know good and evil/ Here they saw by faith the second person Christ God & man/ that innocent lamb/ as Isay. prophesied liii and Io. bapt. pointed him with his finger. Io. i. to come and to be slain for their sins/ that they and we might be covered and clothed with his rightwysones holiness innocency wisdom i Cor. i. Sin did set God and us at discord/ The mediator or reconcyler that agreeth God and man is Christ jesus i. Timo. ij. By faith we are graffed into Christ. The highest felicity & life most blessed/ is to be joined for ever unto God the most high goodness. Christ is comen into the flesh to join all faithful unto the most high god. wherefore he is come to give us this most joyous felicity. The some of the law prophetis ● gospel. The some of the hole gospel/ law & prophetis consisteth in this. That God the father hath restored his faithful unto life by his son Christ/ in whom he hath joined and knit us unto him/ that with him/ & for his sake only/ we might be partakers of all thing that good is. In this some standeth forth all our salvation before our eyes in every figure/ ceremony/ sacrament/ and in every part of the scripture/ but yet diverse ways/ now here in plain and apart words/ and there eftsoon wrapped and covered under figures and sweet similitudes. In plain words/ as in Io. his first ca of his i epistle and of his gospel saying/ and that word was made man/ and dwelled in us/ also that our fellowship might be with the father and with his son jesus Crist i Io. i. That they might be one also as are we/ saith Crist to his father. Io. xvij. that is to say/ that they mought all be of one fellowship with us & partakers of our common glory. Oh holy father/ saith Crist/ now I pray thee/ not only for these my apostles/ but also for all them that are to believe in me thorough their preaching/ that they mought all be of one faith & spirit/ of one consent into our glory/ as ye read Ro. xv. That the world might believe that thou hast sent me/ & that I have given them the glory which thou hast given me/ that they might be of one fellowship & consent partakers of the same glory that we have Io. xvij Here ye see how the gospel tendeth into a unite & knot whereby we are joined together with God the father & Crist/ by his spirit. The Sacraments of unite. Of the which unite/ Baptism and the Lordis souper are the sacraments. Figurative spe●●hes ha●e their ●roper ●race. In figures also is the same thing spoken in many places/ which figurative speeches/ as they have some obscurity/ so have they a certain grace & are mich pleasant in themselves. As when Io. expresseth this unite & society of man/ with God & Crist under the names of father & sons/ calling us the sons of God gotten by faith in our second baptism/ of the seed of the word thorough the spirit/ as in Io. i. as many as have received him/ he gave them power to be made the sons of God etc. & in the first pistle of Io. v. & three Also this unto & conjunction of us with God/ is figured in that he calleth himself the wynestok/ & us the branches. Io. xv. Also by the marriages in the gospel/ calling himself the bridegroom/ & us the spouse. yea & by the eating of his flesh & drinking of his blood Io. vi. he can draw us no nearer nor cowyle us no faster to him/ then himself to be in us/ & us to dwell in him Thus ye see how the sacraments/ that is to say the faith annexed unto gods promises/ joined to the sacraments/ getteth us more grace & favour/ increased & growing out of one promise & figure into another. For the thing signified by the sacrament/ or figured by the figure/ hath ever the promise upon it. As in baptism/ the holy ghost is promised us of Christ: and in the souper/ his body to be broken and his blood to be shed for our sins are promised to us that worthily receive them/ And therefore our faith stayed upon these promises/ obtaineth us grace and forgiveness of sin/ once known that God of his mere mercy/ without all our deserts maketh to us these promises for Christ's sake only. children that die before bapt. are saved by election. And here by the way/ to the question whether children dying before baptism with water/ or after/ ere they by hearing the exterior word conceive faith/ be saved or no? I answer/ That for because they are contained under the promise of God made unto Abraham Gen. xvij. to be the God of him and of his seed/ of which seed is the child/ seeing that God is now the God of the gentylis and of their seed/ whom he calleth the children of Abraham/ for his elections' sake: therefore is every Christian man's child contained under the same promise/ and by God's election saved/ die it before or after baptism in his infancy. ¶ Now shall ye see what godly doctrine/ our extern baptism/ teacheth all them that are baptized. Know ye not (saith Paul) that Ro. vi. we who so ever be baptized into jesus Crist/ are we not baptized into his death? when we are baptised into Cristis death. death/ therefore/ is the signification & effect of the outward baptism/ which God never made the popis holy water to signify nor to put us in mind of this baptism/ whose exterior act in doping into the water teacheth us to die with Crist/ that is to say/ to mortify that old Adam of ours/ to repress our sensual & carnal affects/ and than are we baptised into Cristis death to die with him. The effect of baptis. And when we thus die from sin/ then bury we our sins in the holes of his wounds/ as Paul saith/ we are also buried with him/ to rise again/ even to be revived in spirit and to lead a new life in repentance/ now risen again with Crist. So that baptism beareth in itself Cristes' death/ his burial/ & his resurrection to be practiced in our bodies and souls perpetually while we live. Which life/ what else is it then a perpetual cross/ even the same that men call penance/ but yet not it that the priest enjoineth/ Here ye see that repentance or changing of our life/ is included in baptism/ & is all one in effect with it/ having her two parts/ Mortification which they call contrition/ out of which there followeth vivification/ that is to live after the spirit. Mortification & vivification. ¶ Repentance/ what it is with her two parts Mortification and Uivification/ as Paul calleth them Ro. viii. AT last ye see how it is come unto theffect of baptism/ the very mystery & doctrine thereof/ which is the death/ burial & resurrection of Crist to be exercised & practiced in us/ which heavy life is our perpetual penance all one in effect with baptism/ as ye see/ Ro. vi. what is Repentance and where it beginneth. Repentance therefore is the perpetual mortifying of our flesh & of our old man/ which the very sincere fere and love of God worketh in us at the sight of our sins seen and known by faith in Cristes' death to bring for the her worthy fruits/ that is to say/ to lead such a life as correspondeth & declareth are pentant converted heart. Penance therefore is the repentance of our sins with a changing of our former life into a new and better living. True repentance seeth her sins in Cristes' wounds. Which beginneth of faith in Cristes' death/ whereinto we are baptised by the spirit of faith/ knowledging our sins beholden in Christ's wounds. For many as cain/ Saul/ judas did see their sins in the stonney tables/ throne against the ground & broken of Moses/ & were heavy with unfruitful repentance/ in so much that fore heaviness and shame they destroyed themselves: Which declareth it plainly that they did not see their sins in Cristes' death the promised seed to come/ which had died for them indeed/ had they so believed in him. But we that see them in his death/ know and feel them by our faith forgiven/ which faithful knowledge effectuous by love Galat .v. driveth us to repentance to lament/ that ever we should commit that thing/ which as it displeaseth our so loving & merciful father/ so did it bring his only so dearly beloved son that innocent lamb guiltless unto the most painful passion & death/ Here here this corrasye fretteth us with fere & shame/ trowblously grating upon our consciences/ sighing and crying for mercy & forgiveness/ that ever we should do that thing which cannot be forgiven with out the precious blood of the son of God/ Crist God & man. after this mortification & detesting of our former life/ our faith setting her sewer hold upon this promise of our father's voice out of heaven adse wearing us that this is his dearly beloved son for whose sake he is appeased & well pleased with us now received into grace/ we are counfortably revived/ feeling & certified for our faiths saak in Crist/ that our sins shall not be imputed to us nor we never more obbroyded of them before God. Mat. iij. When Crist therefore is poorly preached/ & our sins showed us in his death/ there verily and faithfully known/ there followeth in all the faithful hearts Repentance with her two parts/ as ye see Acts two when Peter had preached Cristes' death & resurrection/ and remission of sins in them/ then were the people pricked & heavy in mind/ crying unto Peter and to the other disciples. ye men our brethren what shall we do? Repent ye (said they) and be baptised every one of you into the name of jesus Crist/ into the remission of your sins. ¶ Baptism compared with the Lordis souper. THus pass we from baptism unto the passouer of the Lord compared together/ That as the outward baptism/ doth signify the inward purging of the soul by the holy ghost thorough our faith believing the words of promise (for by faith hearts are purified Act xu) The first comparison. Even so doth the outward breaking of the breed & powering/ forth of the wine/ given us/ eaten/ & drunken/ signify & put us in mind of the breaking & crucifying of Cristis body & shedding of his blood/ given for our sins/ eaten & drunken by faith/ & not with our bodily tethe & fleshly mouths. The two comparison. Also as the visible water signifieth the invisible grace/ so doth the visible breed broken/ & wine powered forth and given us/ signify & represent the invisible favour & benevolence of our heavenly father/ whereby thorough Cristis death our sins be forgiven us. And as the outward baptism/ bindeth us by our own profession to stand to our promise before God/ to forsake the devil and all his suggestions/ and to cleave to one God unto whom we are now consecrated to mortify our flesh/ to purge our spots/ to continue and contend into a more pure and perfit life: The three comparison. even so when we sit down/ at the holy souper/ we bind ourselves/ into one love and belief in the promise there rehearsed that he gave us his body to be broken for us/ And we bind ourselves to give him thanks perpetual/ and ever to persever in our religion and faith and in a loving christian concord/ that we all there present mought ever more be made one breed/ one cup/ one body jointly coupled together as members unto Criste our only supreme head spiritual. ephe. Col. ij. ¶ The passage from under the law unto the grace of the gospel. FOr a more perfit preparation unto our new passouer lamb Criste. ye shall know/ that whiles we pass Ro. vi. over this transitory life/ either are we under the law/ or else under grace (as for them that are under neither law nor grace/ & yet willbe called moste gracious and grace itself/ nor yet of such that so exalt themselves above God and his laws that they suffer sin to have such dominion over them that it leadeth them into what so ever they lust/ freely with out all punishment & for to do what they list and desire/ I speak not of/ fearing neither god nor man.) But yet ye shall note that there be two manner of laws: Two manner of laws A politic law made by men/ & a spiritual law which at the commandments of God. A just civil man A man may be a just civil man/ after a certain civil justice/ as were the heathen/ Turks and Saracens/ and yet very infidelis. Also/ a man may apere to himself & to other/ to be just/ after the justice & rightwiseness of the law of the commandementis/ which Paul calleth our own rightwiseness Ro. x. Rom. ix. Rom. x. Mat. v. and Crist calleth it the rightwiseness of the pharisais/ & yet before god/ a very damnable ipocryte/ as were the pharisees & Paul himself before his conversion/ & as now are all that willbe justified by their works thinking themselves holiest of all men. just pharisees. The office of the politic law. The office of the politic law/ is with fere of punishment by the sword to refrain evil men/ from theft/ murder/ adultery/ injuries or trowbling of the common peace/ which law is given/ as saith Paul i. Timon i to the injust/ wicked/ & not to the just/ justitia politica et civili/ after the civil justice. The offices of the spiritual law. The spiritual law/ among many offices/ hath these/ even to show a man his sins/ then to fear him for so offending god/ & so to increase sin/ for where is no law there is no transgression. Ro. iij. iiij. v. It worketh wrath and the punishment of God. Now let us see who is under this law. Some there be that believe/ that this The first degree of the law. law of the commandments (which is called spiritual because it requireth our affects altogether mortified from all evil thoughts & desires/ as baptism teacheth us) they fulfil it/ so long as they commit no open or extern act/ wherefore neither the civil sword/ nor the ecclesiastical censure may punish them/ for as Moses saith/ they live by/ or in them. Levit. xviij. yea & they thus living in the extern face & outward show of the doing the dediss of the law/ think themselves holiest/ most honest & perfit of all men/ How abominable so ever their thoughts & hearts be with in themselves/ polluted with, inward shedding of innocent blood/ wrongs/ desaytes/ falsehood/ lying/ pride/ envy/ malice/ concupiscence & almaner filthiness/ until these secret sores and venom brekeforth into light/ & yet then are they not with out some fair excuse & apparent colour/ no less than Adam & Eve pretexed their sins with their broad fig leaves/ so far of are these hypocrites to confess their faults. Under this degree of the law are all they that apere to themselves and to such like/ to fulfil the law right well/ & to do more to/ to merit heaven by their dediss & to break into it like giants & sell their overplus of their merits to the .v. foolish virgens which were shut out at the gates whiles they went to buy of their overplus oil. mat xxv The fruits of them that are under this de●●re of the law ●s to per●ceute & burn the Cristens Under this degree of the law was Paul himself/ whiles he persecuted the Cristianes': and yet he lived without the law Rom. seven. that is to say/ the law did not her first office in showing him his sin. Wherefore he saith of himself/ in that state & of the law/ That himself was a live/ but the law and sin were dead/ because/ the law/ not yet doing her office in showing him his sin/ worked not the fere of god/ nor showed him his wrath/ nor death nor punishment for it/ for the spirit of the law as yet moved not his pen upon his heart. But now let the law come/ not written in walls nor stones nor papyr/ but written in thine heart with the finger of the law giver/ and tell the thy sins showing the whose high majesty thou hast offended so grievously. The second degree of the law & to be under it. Let her work in the her second office in fering and trowbling thy conscience/ with death damp nation & hell/ & then is the law and sin both a live in thy heart/ & thyself dead/ witness is Paul Ro. seven. Here is a sudden contrary mutation/ sed dextere excelsi. but of the right hand of God. This is the second degree of being under the law/ now the law accuseth/ it maketh angry both thyself with thyself with the judgments & punisshments of God/ & it maketh/ that god appeareth to be wrath with the to/ working now in thee/ as Isay saith/ a strange work to work his own/ which is to bring the from under the law to be under grace/ but yet thou knowest it not/ because thou art yet ded. isaiah. xxxiij. So long as a man is thus wrought of the Lord/ he is in preparing him unto repentance & leading him unto grace for the law/ in this degree is the usher or schoolmaster Gala. three that leadeth or taketh forth the trowbled conscience unto Crist: calling him saying. Come ye unto me all that are pressed with burden & I shall ease you Mat. xi. Now is the grace of the gospel offered thee/ on the which if thou settest fastholde by faith/ so art that now under it/ certified of the benevolent favour & grace of god towerdes the so mercifully calling the continually his arms spread abroad to embrace the. And yet to draw the more nigh unto Crist & to his father. Thou hearest this thy father's voice saying upon Crist. This is my dearly beloved son for whose saak only I am appeased & well pleased with the. And for because/ as one promise followeth another/ so increaseth our faith like the mustered seed/ after many joyful & comfortable promises in Crist/ he promiseth to give us his own body to be crucified and his blood to be forth drawn into the forgiveness of our sins. When our faith therefore apprehendeth this promise steadfastly/ then may not sin nor death fear us no more/ for death is swallowed up i Cor. xv into victory/ the sting of death is blonted/ the power & strength of sin/ even the law is enerued/ one joint shaken from another/ & all by the victory of Cristes' death & resurrection/ which victory is given to us by jesus Crist. To confirm this conflict and progress of man from under the law unto grace/ have here plain examples of the story of the children of Israel: ex●. xiv which so long as they saw Pharaoh & his host at their tails/ they were afraid and dead/ baptized in the red sea/ which was a shadewe and figure/ of our baptism: i Cor. ● but when they saw their goyde Moses before them/ hearing this comfortable gospel/ that is to weit/ Be not afraid/ be you still: The Lord will fight for you/ and so saw the waters smitten with Aaron's staff & divided before their eyes. psal. xxi Ro. xv. (the staff of the word of God divideth from us the waters of adf●iccion) they went Exo. xv thorough gladly & surely with great glory and triumph/ singing on the other side/ when they looking back saw their enymyes drowned with the same waters that were their salvation. Many such passages had they/ those xl years so often tempted & eftsoon comforted again. Siche daily passages we feel in ourselves/ sin death & hell assaughting us/ to drive us under grace unto the which we are come so soon as we hear Crist saying/ Take heart & confidence to you/ for I have overcomen sin/ death & hell. Io. xvi. The waters of trouble must nediss be divided and give place to as many as aspire unto the grace of the gospel. What else was figured/ by the turning of their eyes from the fiery stinging serpents unto the brasone serpent exalted in the wilderness? 〈◊〉. xxi. Genes. xxxij. There was a great wrestling all the night betwixt jacob & the angel/ which figured our state under the. ij. degree of the law/ whom jacob would not let go/ till in the morning the angel had blessed him/ and told him his name/ & also changed jacobs' name for Israel/ whiles we therefore see our sins in ourselves & in the law which worketh wrath Ro. iiij. & maketh sin to abownde and increase Ro. seven. we are jacobites wresteling in darkness with an unknown messenger working astrange work to do his own in making us Israelites/ that is/ true faithful beholding and acknowledging God to be our God forgiving us our sins in Crist/ This angel of God/ if we persever in this dark and perilous battle with him/ under the law/ will gladly give us the victory under the bright morning of the grace of the gospel/ & at last after great & long affliction comfort us with his name told us to be our almighty one alone for all sufficient saviour. As did joseph after long trowbling/ fearing/ & molesting his brethren & father to/ at last with tears & weeping showed himself to be their own brother joseph whom god had sent thither before for their great comfort. Let us therefore fight constantly & contend in this mighty battle/ to exercise our faith/ that we might be instruct & armed with patience & peace of conscience until the morning of Cristis comfort & help be sprongen over us/ albeit yet we halt with Israel one the one foot/ that is to say we feel our flesh alto weak to walk upright in Cristes' precepts/ & our affects strogling yet against his spirit. This much be said for the feeling & trying of ourselves to be prepared unto the worthy receiving of the Lordis souper. ¶ The institution of the souper of the Lord. When Crist sat at his last souper with his disciples/ he took the breed in his hands/ & gave thanks to his father/ and broke it/ & gave to every one of his disciples thereof saying. Take it/ eat it/ this is my body which is broken for you. And like wise of the cup/ saying/ This cup is the new testament or covenant in my blood. See that ye do this/ & as oft as ye shall do it/ do it into the remembrance of me. Let us now behold & observe diligently for our doctrine the action with all the circumstances of this souper/ & we shall see with the eye of our faith meruellouse present consolation. Wherefore this holy souper ought highly with all reverence to be eaten & treated/ Here we see with our bodily eyes the holy breed broken/ & the holy wine powerdforth (for holy it is now consecrated into so holy an use) but with the eye of our faith/ we see presently Cristis body broken & his blood forth powered into the remission of our sins. The eye of our faith what it seeth in this souper. Agene/ we see with our exterior eyes the breed & wine given to us/ but with the eye of our faith we see as presently his body crucified & his blood shed & given us/ Now is his body thus broken and his blood thus shed all together ours for ever. Now is Crist thus once suffering/ risen & sitting on the right hand of his father all ours with is perpetual prayer. For what thing is more freely ours then that which is given us with his own mouth & delivered us with his own handis into our hands & mouths? yea but wherefore is he thus given us? verily to eat and to drink him. That at we eat & drink bodily/ is received into our bodies & converted into our substance made all one flesh & blood with ours & we all one with it/ And her must A spiritual ascence. we ascend into that spiritual eating & drinking by faith whereof Crist spoke Io. vi. saying/ My words are spirit and life/ the flesh profiteth not/ It is the spirit that giveth this life whereof the just liveth. ●ba. ij. It is the soul that eateth & liveth by this bread/ & not our bodies/ of the which eting saith Io. Who so eateth my flesh & drinketh my blood he dwelleth in me & I in him. Now therefore our souls thus eating him by faith/ have Crist present/ & he is in us by grace governing us with his holy ghost. And he that gave us himself/ it cannot be other wise/ but with him/ is given us also all that is his/ either done/ or suffered of him in his body. Ro. viii. Then are we sewer by our faith in this word. Dedit/ dicens/ accipite/ he gave it us saying/ take it/ that he is ours with all his. He was borne therefore for us of his mother that we should be borne again by baptism of the holy ghost. He was borne for us the son of man/ that we thorough him might be the sons of God/ he was tempted for us and bore away the victory/ that his victory might be ours/ he fulfilled the law & was the most rightwise/ that his rightwiseness might be ours/ his wisdom covereth our foolishness/ his holiness correcteth our unbeleif/ his innocentye swalloweth up our wickedness/ his redemption setteth us in a spiritual liberty/ he was made weak to make us strong/ mortal to make us immortal. He descended into the earth that we should ascend into heaven/ his death is our life & taketh away our sins/ & for death & worthy damnation/ he giveth us himself in this present souper our everlasting life & salvation/ he is made for us of the father our rightwysenes/ our redemption/ satisfaction etc. i Cor. i. Isa. liij. And as Isay saith/ he was wounded for our transgressions & so smitten for our ungodliness/ for the punishment for our correction and peacemaking was laid upon him/ and by his stripes and his hurt/ we are healed/ the Lord laid all our wickedness upon him to pardon us/ These therefore his present gifts & words cannot deceive us/ Take it/ eat Crist is our satisfaction. it/ this is my body which is for you broken/ for in that/ he biddeth us take it/ he certifyeth us that he is all ours/ And in that he biddeth us eat it/ he adsewerthe us/ himself to be all one substance with us/ God and man deifying our souls & sanctifying our bodies to be glorified with his in the resurrection of our flesh. We must therefore observe diligently these words/ he gave it us/ bidding us take it/ eat it/ and drink it/ and especially these words added/ which is for you broken/ which is for you given/ which for your sins is shed. For herein consisteth the peathey weight & our present comfort/ here is that heavenly spiritual food of our souls wherewith we are refreshed/ daily comforted/ & confirmed for ever/ So oft therefore as we do celebrate this holy souper/ we must do it into the remembrance of his death/ for this incomparable benefit & love unable to be expressed rendering to him praise glory & thanks immortal which liveth and reigneth with the father and holy ghost for ever. Amen. Moreover ye shall diligently observe That in the scriptures/ where two or three things be so inseparably knit together/ that either one of them may not be divided from another/ or else one must nediss follow the t'other: It is attributed to the one/ that at verily pertaineth to the t'other/ and one name serveth them both or all three. As forbecause at the preaching of the gospel/ there followeth some christian congregation gathered together in the belief thereof/ & at last they possede the kingdom of heaven/ therefore/ is the gospel/ or the remission of sins which followeth the preaching thereof called the kingdom of heaven/ as in Mat. iij. Repent ye for nigh is the kingdom of heaven said Io. bap. where the kingdom of heaven is taken for the remission of sins or for the gospel. And in the xviij. who is greatest in the kingdom of heaven/ there is it taken for the congregation of the faithful/ And forbecause meat is not eaten without breed/ therefore is breed taken for meat and for almaner bodily sustenance/ In the person of Crist/ where the godhead is inseparably knit to his manhed/ it is attributed to the manhood that which verily pertaineth to the godhead as in Io. iij. Noman ascendeth into heaven but he that is descended/ the son of man which is in heaven/ here the son of man is taken for the godhead/ for as yet/ when he spoke these words/ his manhood was not ascended/ The scripture saith Crist died/ when it was his manhood only that suffered. Now to my purpose. In the signs or sacraments there are many things inseparably joined together/ if they be of Cristis ordinance/ as ye see in this division & order following/ wherefore every one is called by the same name/ that the t'other is called/ which sudden sondrely attributing of the same name & subsultatory speech not known nor observed/ make men to apere to speak strangely/ yea erroneously to some men/ when they both believe and speak truly and godly. ¶ In Baptism. 1 The Element is— water. 2 The word of institution/ is/ Go your ways and teach all nations baptizing them into the name of the father the son and holy ghost/ Mat. xxviij. which words with the Element/ make the Sacrament. 3 The word of promise/ is Mar. the last ca Whoso believeth and is baptised shallbe saved. Faith in this promise maketh present the holy ghost in the believers heart now borne a new. 4 The thing/ is the holy ghost making holy/ purifying & renewing the soul. ¶ In the Souper of the Lord. 1 The Elements are— Brede & wine. 2 The words of institution/ are these/ When jesus had soupt/ he took the breed in his handis &c. which words duly spoken/ it is the Sacrament. mar. xxv 3 The words of promise/ are these/ Whoso eateth my flesh and drinketh my blood/ dwelleth in me and I in him/ Io. vi. The belief in this promise bringeth the thing present into the heart of the faithful receiver of the sacrament. 4 The thing is the body of Crist crucified and his blood shed into the remission of thy sins. Now are these speeches true. The sacrament of baptism is the regeneration and the renovation of the holygost/ purifying and giving salvation/ so that it be attributed unto the chief thing in the sacrament/ which is the holy ghost. Likewise if it be asked/ whether in the sacrament of the souper of the Lord there be the very natural and real body of Crist/ thou seest it the fourth in order/ and is so called/ for the inseparable union of it with the sacrament/ words and element/ so that the breed is so called/ the word is so called/ and the thing itself/ must nedis be called the same that it is. The breads and the word/ are so called sacramentally: but the thing is so called verily really and naturally. And here is offered the question/ whether an infidel or an unworthy wicked person eateth the body & drinketh the blood of Crist at the souper? Infidels receive the sacrament but not the thing. Unto the which Austen answereth very well in his xxi book of the city of God/ putting difference betwixt the sacrament which standeth upon the Elements and words of institution/ & betwixt the thing which standeth in the words of promise and faith there to joined. And again in a sermone of the sacraments of the faithful. These are his words. He that dwelleth not in Crist/ nor Crist in him/ dowtlesse he neither eateth his flesh nor drinketh his blood/ albeit unto his own condemnation/ he eateth and drinketh the sacrament of so great a thing. Here ye see that one may receive the elements as the breed and wine & not the thing. As was Simon Magus baptized in water/ receiving the sacrament/ & yet not the holygost renewing him. And judas sitting at this souper/ did eat the sacrament of the breed & wine/ but not the thing/ for satan (saith Io. xiii.) entered into him after Crist had reached him the morsel of breed. ¶ What it is/ worthily or onworthely to receive the sacrament. FIrst ye shall know that there cometh no fruit unto any receivers of any sacrament/ but only unto them/ that call into mind the death of Crist with holy & devout remembrance/ that he was crucified for their sins & washeth them away with his blood/ giving him thanks immortal/ high praise & glory in this sweet remembrance and faith. Only unto such men Crist commendeth and hath committed his body. Only unto these men he draweth forth his blood/ For these men only was he offered up on the altar of the cross. So that they doubtless slip from the truth/ that believe judas to have had received the same thing that the other apostles received. For they eat not verily the flesh of the Lord/ which in him dwell not nor he in them/ for Io. evangelist even the next gest at Cristis elbow sitting at his mess testifieth that assoon as judas had received the sop/ the devil entered into him for his gest into his soul. Io. xiii. Item young infants and men distraught/ albeit they be the membres of Crist/ yet may they not with fruit receive it/ for these persons may not rightly remember the mystery of their redemption/ nor duly examine & prove themselves before/ nor give thanks therefore/ which things are chiefly required at the cebration of this holy feast. Paul biddeth every man prove/ try/ inserche/ and examine himself before he eateth of this breed and drink of this cup: i. cor. vi. Of the proving of our selves. for if we had truly examined ourselves we should not have had been so punished of the Lord. Whose mind is that they are with out peril that descend into their own selves/ and with great detestation of their sins desire to be the same that they hear/ that is to say the members of the body of Crist. Nether unaptely is this probation of ourselves called the part of the commemoration/ when there can be no commemoration with out the just probation of ourselves. First therefore let us examine our selves by the twyche stone & squire of God's commandments/ which as a glass shall show us to ourselves to be nothing else in all our dediss life words & jaco. thoughts but grievous sinners/ Then let us try ourselves whether for our sins we be sorry in heart & unfeignedly repentant/ full minded to practise our baptism in mortifying our affects changing our life by faith burying our sins in Cristes woundis/ with him to rise again into a new state of living/ Let us try ourselves to know under what degree of the law we be/ as it is before expressed. search whether thou beast as glad to forgive all that have hurt thee/ even as thou woldist be forgiven of god? Look whether thou canst espy thy noun secret birth poison and love to thyself sought in all thy dediss thoughts and words rather then the glory of God & profit or edifying of thy neighbour? And now see whether thou hast/ or desyerst to have that faith and love/ which God commandeth the to have to him and to thy neighbour/ & be heavy that thou hast them not in that perfection where in thou art bound to have them/ that patience/ confidence/ constancy/ humility/ temperance/ chastity and a will in all things conformable unto God's wil and if thou aknowlegest these thy noun sins & imperfection unfeignedly/ yet art thou a membyr of the body of Crist/ as writeth Paul/ and mayst sit down with fere and reverence/ giving thanks to God for this inestimable benefit of our redemption. i Cor. x. But this just probation as our papistis never practiced it in themselves/ so never yet taught it they their flocks. whiles we therefore thus expend & prove ourselves/ considering: who we were by Adam's fall/ from what perelliss and evils we are by Crist delivered undeserved of us/ what gifts are given us unlooked fore/ & again what we professed at our baptism/ into whose discipline we entered/ what battle we took in hand unto what a captain & heerd man by it we were conseigned & anointed/ called Christians of the name of Crist unto whom we were professed and ourselves yielded/ and yet/ in all this probation and remembrance of ourselves/ & of our benefits by Crist: we must apere to ourselves insufficient/ & unworthily with condign thanks to have remembered and believed all these benefits: and we therefore in ourselves ever to confess us unworthy with the Centurion that Crist should enter into our houses. mat. viii But be it in case we might/ with any outward feigned probation deceive all men/ before whom we testify our indignity and declare our faith/ yet cannot he be deceived which only searcheth & inseeth hearts and reins/ which also is the mind and spirit of that body which is compact and framed of the congregation of all faithful men. Ro. vi. Also as the Apostle warneth us to mortify our bodies/ to be buried and to rise with Crist/ so exhorteth he us to not suffer sin to reign in us. i. cor. v. Act. xv. He commandeth us to purge and to make us clean from that old leuayne/ and to be purified by faith. But verily full cold and ungodly is the probation that dependeth of men's laws and decrees: sith he saith. They ought not to be reckoned well proved which commend and praise themselves/ but they whom the lord commendeth: ij. cor. x. which commendeth none but such as allow & approve his will/ known by the scriptures. Let not therefore this saying of David never go from thy mind Blessed is the man whom thou teachest o Lord: psa. xciij & out of thy law enstructest him. And yet albeit that in these men which thus prove themselves & so eat worthily there is continual battle with sin/ which they here about in their bosoms/ yet eateth he not unworthily/ which taken & holden with the spirit of penance endevowreth & aspireth unto this one thing/ That as he is deed with Crist from sin/ even so/ as I said before/ he striveth to arise again with him into a new life/ not yielding himself to sin any more to have dominion over him/ but overcometh thinfirmity of his flesh with the virtue & power of the spiritual law that mortifyeth affects. job. seven. For a Christians life is a continual battle. And as it is a glorious thing/ to fight & have victory/ even so to be overcome/ it is not only shame in the tents of the christian field/ but also death and damnation. Wherefore the flesh and blood of Crist even for this cause specially are asked at the Lordis table of them that are faithful/ that as waryers and soldiers are fed and anointed with oil/ even so are Cristis waryers fed & strengthened with the excellent virtue of the sacraments/ that they might continue and be strong in battle/ and resist the engines of temptations/ so that there be no condemnation unto them that are graffed into Crist jesus: Ro. viii. albeit there be sin/ but not imputed for their faiths sake. But now as faith is the fowndation of all our rightwiseness and well doing/ even so is it the ground of our probation: Faith is the fowndation of this proving. for who is it that hateth the dominion of sin/ or sin itself having the dominion over him/ and want the faith? or who can decern or make difference of the body of Crist/ that is to say/ examine and prove himself/ whether himself be of the body of Crist/ and the true entire hole member of his church/ which either know not Cristis law or institution/ To make difference of the lords body or will reject it? Wherefore the true preachers teach that neither our lips/ are to be prepared/ nor mouths and gomes to be washed/ that we might worthily receive it/ & much less glorious & costly apparel/ choice of day/ nor nowmbir to be sought for it/ neither to attribute any thing to ourselves for our own worthy preparingis/ by confessions auricular/ penance enjoined/ satisfactions or other good merits. For Crist did not institute this table for men filled with works & trust in their own merits/ but for men fasting/ that is to say/ of faith humbled/ contrite/ afflict in spirit/ nothing ascribing to their owneselues/ They hunger not for Crist that are full with in their own judgement/ no more than they admit & receive the physician that apere hole in themselves. Fasting men who they be. But it behoveth here to remember the reject pharisay puffed up with the boasting of his own works/ & the received publican confessing his own sins. who prove not themselves a right. And in few words they prove not themselves a right which make clean the outward side of the dish/ the inside alfowle: when in the only mind & heart/ either pure or unpure/ clean or fowl/ it standeth/ whether we receive the sacrament worthily or unworthily. Furtheremore/ as john to witness there is noman without sin/ so is there some sin unto death: i Io. i. i. Io. v. & some not unto death/ They sin unto death/ that obstinately persever in open crimes/ wittingly or else of an affected ignorance impugning the truth/ never examining nor proving themselves tried at the word of god/ which eting this holy souper eat & drink their own condemnation. i. cor. xi. Two manner of unworthy eaters: both punished but not a like. But the other that sin not unto death being penitent/ albeit they be negligent in the proving of themselves by the reason of the frailty of their flesh and of some ignorance/ for whom we & they ought to pray/ yet for their indignity are such tried & punished of the Lord unto their own correction lest they be condemned with the world/ when the indignity of the first that sin unto death asketh death perpetual & condemnation/ where ye see the guilt of the either unworthy is unlike/ which cometh of the abuse of the sacrament: For unto the one unworthy part/ the fault & guilt bringeth condemnation/ & to the t'other it bringeth but transitory punishment for their correction. For the Apostle techethe that at Corinthe there were many believers that were plagued with transitory pains for that they behaved themselves at this holy souper negligentlyer than the dignity of the thing required/ & therefore were they smitten not only with deceases/ but also with death temporal/ that other like rash & negligent unworthy eaters feared at their ensample should be ware & admonished. For even sudden death is a pain inflict for sin/ Act. v. For in that the Apostle said: Many sleep/ we understand that such punished persons should live again in joy. for the scripture saith them to sleep which shall rise into glory/ & therefore he saith plainly that they are corrected of the Lord lest they should be condemned with the world. Of whose sort doubtless were they whom the Apostle rebuketh/ partly because the congregation of the poor/ not tarried for/ they did eat the souper/ as though it had been theirowne private souper: so that they exceeding with a certain excess and superfluite/ sought the meat of their own bellies rather than the meat of their mind/ nothing regarding the need & poverty of their own members: And partly because they were puftup with a certain suppinite/ sloughissh ease and idleness/ mixing themselves with the heathen idolaters of their own city/ i Cor. viii & ten eating & drinking with them at their tables before their idols/ not remembering the sclawnder given to their weaker brethren redeemed with Cristes' blood. surely their offences might have seemed but light/ to themselves which had knowledge/ as it were in things of themselves not hurtful/ & might apere in sight not unlawful/ but indifferent/ as some of our ceremonies apere to some men this day: But yet doth saint Paul prosecute & note them with such earnest gravity/ that not only the self souper but also the mystery thereof/ he so layeth it before our eyes/ that he affirmeth/ by such offences/ we provoke the wrath of God upon us: & that he would thereby so warn us (both the excellency of the sacrament & also the dignity thereof so requiring) that we should have this circumspection/ even in every act of our life & rite to hold & keep ourselves wisely with out all manner offendicle/ within the limits of measure and discipline. When the congregation therefore admit not unto this souper open criminous persons except they espy some evident tokens of repentance/ they do it after then sample of Paul/ i. cor. v. delivering up unto satan that incestuous Corinthean which defiled his own steep mother. Of the unworthy receivers So that it followeth yet/ that of these men the breed & wine is received most unworthily/ which albeit they be not openly known of the congregation/ yet unto death & to their own damnation may they eat and drink it for their own hid obstinate perseverance in sin whereby they are excluded from the heritage of heaven/ Of the which sort are they that for fere of shame/ for lucre & advantage fain themselves of Cristes' religion & of the gospel/ as did Simon Magus prise the power of god to do miracles that he might be the more esteemed among his own faction. Act. viii. Beware papists wherefore ye make your selves preisstes. Or siche as for favour or advantage to be esteemed & retained/ dissemble their ungodliness cloaked with holy order's succession of apostles with apostleship & bisshopryk as did judas the betrayer/ which although he had made a bargain with the pharisais agreed both of the price of Crist & Cristians to be sold/ yet he returned unto the same mess at the Lordis table to be partaker with his disciples of the same sacrament. At this mess with judas sit they or stand/ all hypocrites pharisees/ papists/ simoniaks/ filthey concubine keepers/ adulterers/ proud prelates/ drunkards/ devowerers covetous persons/ malicious murderers/ & yet fain they a daily ear confession/ that they might in sight worthily apere to come to the holy souper/ nothing less hypocrites concubynaryes fornicators etc. so that if they should lie a dying/ yet should they not/ until the sins forsake them leave their abominable prodigious beastly living. But in what place of the unworthy receivers/ Unworthey receivers. these men ought to be put/ which not only by their abominable abuse have changed & altered this most holy souper/ by their own new & strange decreed vain rites & ungodly traditions/ have so violated and broken Cristes' first institution/ that of the same souper that Crist celebrated & confirmed by his inviolable ordinance/ there is nothing/ not so much as the name/ or very little left/ of what unworthy sort/ are these men/ God see to it & be judge. Cyprian. Cyprian in his pistle unto Cecilium warneth earnestly & sharply that in the administration of the sacraments/ we should not in any wise/ nor in nothing/ serve from the precepts of the gospel. But the disciples should observe that at their master Crist taught & did it. And he denieth also/ those men worthy to be called/ either the friends or disciples of Crist which violate or break their master's commandment/ or altere his ordinance/ Only wine is to be consecrated. as did certain men in his time/ put only water into the cup/ when Crist consecrated wine & no water/ of whom Crist testifieth in his gospel/ saying/ Mat. xv. ye hypocrites/ ye cast away my commandments to setfast your own traditions. guilty the lords body & blood. I wylnot here tell that at every man knoweth/ even the licentious fraud of them/ which to nourissh their own private filthy lucre & filthier idyl bellies/ have turned this holy souper/ not without a great mystery celebrated in the evening (which time the apostles ever after observed) & this common communion for many together to receive/ into a private (I will not say chorlissh) breakfast/ selling it under the cloak of their own merits. And somiche the more guilty of the lords body & blood are they/ for that they entreat/ handle/ & behave themselves so filthily & so cruelly/ that the scripture in every place crieth so out against them/ that their indignity & lothly unworthenes/ neither may/ nor ought no longer to be suffered. Also Chrysostom saith that they are not only guilty of the blood of Crist/ Chrysostom homily. 3● upon mat. which in temples by the abuse of holy sacraments seek & follow terrene & unlawful lucre converting the honourable religion into thoccasion of ungodly merchandise/ but also they that buy & sell the gifts of god/ when they should know it written/ That thing freely to be given which they freely received: Mat. x. wherefore nediss must they be guilty of the body of the Lord which invyte & compel men/ for their gifts in buying & selling/ to do that thing which violateth & subverteth the doctrine & tradition of christ. And surely Ambrose speaking of the unworthy eaters saith. Ambrose. Those men to be unworthy of the Lord after th'apostles mind/ which wotherwise celebrate this mystery/ then it was delivered of the Lord: for he may not be devout & godly which presumeth and taketh it otherwise then it was given of the first autour. It would gladly be known what should be answered unto these holy father's/ which all with one voice detest & damn this violated rite & abuse of the sacrament thus deformed/ so profanely abused/ & popisshly celebrated/ as ye see it this day/ which also utterly deny it/ that it is lawful (Cristis commandment & institution abrogated & despised) to be turned into the doctrines & decrees of men. And that thing which was once done justly according to the scriptures/ in all churches so many years/ we may not suffer it to be altered of men by no authority of scriptures/ by no example of the old holy doctors/ by no just cause/ but only for the filthy lucre & unreasonable gifts of a few hirelings/ to stand still thus violated/ deformed/ and profaned. They therefore unworthily eat his flesh & drink his blood/ which thirsting the innocent blood of Cristes' poor church/ persecute & slay those good men that speak or write against their bloody acts & deadis/ of whom the prophet Isay saith/ Swift are their feet to shed blood. ●say. lix. Nether take they the words of the apostle any less fleshly than did the bloody caparnaites take Cristis/ when they said/ How may this man give us his flesh to eat? Io. vi. It is therefore manifest that these bloody & fleshly eaters & drinkers receive Crist with as unpure hearts & as filthy mouths/ as did they that nailed him to the cross/ wounded his body/ & gave him gall to drink. Also it is manifest that the guilt & sin consist not/ nor is not committed in the bodily touching of his natural body/ but by the contempt & abuse of so holy a sacrament/ As contrary wise/ the fruit thereof standeth not in the touching & use of his corporal present body/ but in the spiritual enbrasing thereof by faith whereby the spirit of faith eateth verily the flesh of christ and verily drinketh his blood. after this manner sometime men were called guilty Guilty the majesty of the emperor. of the majesty or traitors which contumeliously despised the glory or dignity of the Romans/ And they called injurious unto the emperor that threwdown his image or razed his picture/ or any letters from him/ which thing was as heinously taken as though they had laid violent handis upon themperor himself. And even so are they verily guilty God's majesty and traitors to him which violate & contemn the institution & law of him/ & do contrary to that thing which he commanded & ordained So are they guilty the body & blood of christ which coming to his table neither with the dew honour unto the lord/ nor with that discipline that the souper requireth/ nor with the same mind & faith that the body & blood is received/ Sacrifi●ers cru●ifyers ●f Crist ●gene. prosecute not this mystery instituted of the lord/ but either negligently little regard it or utterly contemn it/ as they were wont which as the Apostle writeth/ crucify Crist a fresh in themselves & set forth the blood of the covenant for a laughing stock/ treding it under foot by which they were sanctified/ for it is said/ That the greater the majesty is/ the grievous is the sin/ & the more is the indignity & unworthiness committed against it. Also these jews & gentiles are guilty of the mystic body of Crist which draw forth and shed the blood of his church/ which is even the very blood of Crist: Innocent ●lode ●●eders And thus are the wicked & covetous curates called in scripture guilty the blood of Ezec. iij. Crist which fede not their flock with the sod of God's word but famisshe them for hunger. Act. xx. And they are innocent of the blood which with all diligence fede Cristis church redeemed with his blood/ with the word of God. And they are guilty of the body & blood that believe not/ for so is eting taken Ezech. iij. where he is commanded to eat the book. And they are unguilty after Austen that eat the flesh & drink the blood of the Lord according to Cristis saying/ I am that living breed which am comedown from heaven/ whoso eat of this breed he shall live ever. Io. vi. And at last (as it were by the way) to take away that carnal sense of the transelemented symbols which the papistik scolemencal transsubstantiaion of the breed & wine/ that is to say adnihilation or nought making of them/ destroying the substance of them both/ so that their remaineth no more breed nor wine/ after the priest hath breathed over them/ ye shall know that the unworthy receiving consists not in any utwardnes/ so that any man should so eat & drink his judgement/ but it standeth in the inward offence/ that is to weit/ in sleughful negligence/ pride/ envy/ malice/ concupiscence/ covetousness/ unfaithfulness/ wickedness etc. which infidelity with her wicked fruits taken away/ the sacrament bringeth no hurt with it. For well teacheth the Apostle/ The unworthiness cometh out of the mind. Those men to eat worthily that prove and examine themselves showing plainly that the well of all indignity and unworthiness dependeth of the mind and not of the exterior & outward signs. Tit. i. And plain it is all things to be pure unto the pure/ but to the polluted and infedels' there is nothing pure/ because their mind is polluted. And Crist saith/ Mat. xv. That at entereth into the mouth defyeleth not the man/ but that at goeth out of the mouth unpureth him. Which thing a non he exponing saith/ yet understand ye not/ that whatsoever goeth into the mouth descendeth into the belly & is cast into the siege? But the things that goforth of the mouth come from the heart etc. plainly teaching/ the wicked and corrupt mind to be the fowntayne of all impurity. But contrariwise we read/ that to the mind instruct with faith and knowledge of the doctrine of Crist these things are pure/ which to minds evil taught and instruct are unpure. Ro. xiv In wine there is no fault of drunkenness/ as neither in meats there is no fault of surfaiting/ but the mind seeking tomich her own pleasure in eating & drinking is the autres of the sins/ wherefore the interior things purged/ the exterior must nediss be pure. mat. twenty-three The appul of paradise bitten of Adam/ had no venom i● it/ but the fowntayn of evil was the venom cast of the serpent into their minds/ and therefore from thence came the evil/ from whence came the venom. yea the set mind to violate the law of God made them guilty of death ere he did byght or taste of the appul. For it cannot be but noisome and pestilent what so ever our mind embrace at the persuasion of the devil. The morsel of breed was venom and poison unto judas saith Austen/ not that the breed in itself was venom or hurtful/ but because he himself being evil/ wickedly used so great and holy a sacrament. Praise the Lord. At Grunning. M. CCCCC. XLI. Apryle xxvij.