Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	aaron_n	according_a	sacrifice_n	149	3	7.7419	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18104	The originall of popish idolatrie, or The birth of heresies Published under the name of Causabon [sic], and called-in the same yeare, upon misinformation. But now upon better consideration reprinted with alowance. Being a true and exacte description of such sacred signes, sacrifices and sacraments as have bene instituted and ordained of God since Adam. With a newe source and anatomie of the Masse, first gathered out of sundrie Greeke and Latine authors, as also out of diuerse learned fathers. Published by S.O.; Originall of idolatries.	Darcie, Abraham, fl. 1625.; Ofwod, Stephen.; Casaubon, Isaac, 1559-1614.	1630 (1630)	STC 4748; ESTC S107605	102,805	138

wather with Wine he might peradventure be instructed by the ancient Idolaters who 〈◊〉 celebrating their sacrifices were wont in a Chalice to consecrate Water with Bread especially upon the Festivals dedicated to the Sunne which the Persians worshipped called by them Mythros And in the Feast of the Nephalies they also used Water for sacrifice With this comparison Iustin in Apolo 2. Iustine Martyr relates the custome observed amongst Idolaters by Christians in the consecration of Bread Wine and Water by the one which is to say by the Idolaters in the name of their Idols and by Christians in the Name of their True God And yet this first corruption in the administratiō of the holy Sacrament by the mixture of water with Wine persevered not without contradiction Inno. lib. 4. cap. ●●de officio Dissal For the Greekes were of a contrary opinion and that it was not requisite to brew water with Wine neither would they herein follow the Alexandrian corruptions Amarcanus was of the same opinion as Alexander affirming that the mixture of water with Wine was necessary Scotus the subtile Sophister absolutely denied that it was necessary to mingle the water with the Wine because saith he it cannot then be changed nor transubstantiated into Blond except the same were first changed into Wine Some others more ingenious laboured to interpret this Institution of Alexander by alleadging that the wine was cōverted into blood but as for the water it was transubstantiated into the water that came out of Christs side This first corruption of Alexanders gave occasion of many other succeeding abuses For some other more profound Impostors devised to mingle with the wine bloud that was taken from yong Infants wherewith to besmeare the bread of the holy Supper of Iesus Christ as the Cataphtigians August lib. d. H●cret ca. 26 64. who brought in a kinde of transubstantiation of wine into bloud really and corporally Some others added cheese thereunto Epiphan lib. 2. tom 5. haevet 49. called Artotirites which is to say Cheese-bread-mongers Certaine also abusing this holy Sacrament in stead of wine put in water under pretext of the greater abstinence Others had an Institution of steeping bread in the wine the which custome the Messalians also retained in their Missal sacrifices For another detestable corruption of this Sacrament some Popes of Rome forbade their Messalian sacrificers not to administer to Christian people whom they call Lay-men the Body of Iesus Christ in both kindes but onely under the sacred signe of Bread and not of Wine which they reserved for their Messalian sacrificing Priests Is not this corruption directly against the holy Gospel and Institution of the Supper of Iesus Christ ordained and commaunded that all faithfull men should eate his body drinke of his blood When he tooke the Cup did he not use these proper words Drinke all this Wine in memoriall of my Bloud shed Vsed hee any other words for the eating of his Bodie in the symbole of Bread then hee did of his Bloud under the signe of Wine Matth. 26. Marc. 14. Luc. 22. 1. Cor. 11. For if wee compare the sacred signe ordained by God in the Church of the Israelites being a Figure of the Communion of the body of Iesus Christ which was the true Paschal Lambe whose flesh was ordained to bee eaten without exception of persons so they were circumcised was there ever any difference in the eating of the Paschall Lambe and the celebration of the Passcover among the Iewes betweene the Levites being of the race of sacrificing Priests others of the common people To bring in another odious corruption the Messalians instituted in their Missal-Idolatries to sacrifice and offer the Body and Bloud of Iesus Christ reiterating by this means the sacrifice fully consummated by Iesus Christ which cannot bee reiterated because it was not according to the forme of Aaron but of Melchizedec the Eternall Sacrifizer and Priest 1. Cor. 11. without leaving any successor As also when the Apostle admonished the Corinthians to celebrate sacredly the Supper of Iesus Christ were they commanded to sacrifice No but to eate communicate together of the Body to drinke of the blood of Iesus Christ The beginning of the Supper was not to kill or immolate or to sacrifice any beast or oblation to God but onely to eate and drinke at his holy banquet prepared for us by Iesus Christ the Eternall sacrifice and sacrificer who reserved onely for himselfe this Eternall Priesthood yet neverthelesse hee left unto us a sacred Institution of a banquet set before us in the Bread Wine which represent his Body and Bloud After these above-named corruptions Satan a diligent Babylonian Architect employed all his power and means to rayse an inexpugnable Fort of Idolatry to the end that hee might wholly demolish and subvert the kingdome of Iesus Christ when hee undertooke to suborne the Masse in stead of the holy Sacrament of the Supper as wee will briefly produce and so clearely that the most hard-hearted Pharaohs inveterated in their ancient Idolatries shall by the trueth of Histories acknowledge their errours and abominable Heresies CHAP. IX The ancient Religion of the Romane Empire BEfore my deciphering of this labyrinth of Errour The Romane Emperors and their Priests wherein the Messalians did so loose themselves I thinke it verie requisite succinctly to lay open the ancient Religion of the Romanes during the reigne of the Occidentall Empire and of the Emperours usurping both the Temporall scepter the dignitie of high Priests superintendents over the Romane Church and Religion All of them as well as my selfe will confesse that the ancient Romane Religion was either wholly or for the greatest part instituted by Numa Pompilius the second King of the Romanes about seven hundred yeeres before the Incarnation of Iesus Christ Titivill lib. 1. deca 1. Then were your high Priests invested which afterwards were reduced to a certaine number even to foure then the number was augmented to eight and afterwards by Silla to fifteene In the Colledge of Priests Ecuestell lib. de Magist. Rom. there was one Pontifex Maximus who was chosen by the other inferiour Priests of their Order and dignitie even as the pettie Priest purple-Cardinals make the election of their great Romane Pope out of their place order and dignitie This Pompilian Relig on was so religiously observed by the Romanes from father to sonne as it was never possible to irradicate or supplant it but it continues even to this day as every one shall manifestly discerne by this succinct Narration To confirme this point no man can be ignorant if ever he read the Romane Histories but that before the Incarnation of Christ there was not so much as one King Confull Dictator or Romane Emperour instructed in the Law of God but all were Idolaters and Infidels observing the Religion of that Magician Numa Pompvius For since the Incarnation of Iesus Christ for the space

power of the Holy Ghost In which Sacrament God doth warrant us so ingrafted and incorporate in Iesus Christ to be made and renewed the members of his Church ●at 3. Gal. 3. and to receiveus as clothed anew and reincorporated by and through him The like reasons may be produced for the other holy Sacrament instituted by God in his New Testament which is that of Bread and Wine Which Signes Symboles and externall Elements all Nations were accustomed to use in their Sacrifices Oblations and Ceremonies belonging to their Religions both Circumcised and uncircumcised both Iewes and Gentiles As also the two specificall Refections for the nourishment and sustentation of men are comprehended under these signes of Bread and Wine Our good God therefore for these reasons desiring to draw all Nations to himselfe to nourish and minister unto them most necessarie provisions He instituted the Communiō of the Body and Bloud of our Saviour Iesus Christ under the symboles sacred signes and Sacraments of Bread Wine And looke how we are assured by the outward marke and Character of Water in Baptisme to bee regenerate and incorporated into the Body and Bloud of Iesus Christ represented in this Sacrament of consecrated Water by the power of the Holy Ghost so are wee nourished by the Communion of his Body and Bloud truely presented to us by the consecrated Bread and Wine for our spirituall foode living and eternall by the vertue and power of the Holy Ghost Wherein God hath shewed us this speciall favour to discharge us of all bloudie sacrifices ordained in the first Church of the Israelites who were charged with sundry divers sacrifices celebrated with the bloud of many carthly beasts shed according to the diversitie of sinnes offences and of persons that had offended All which Sacrifices were consummated and abolished by shedding of the bloud of that just and Innocent Lambe Iesus Christ who by his perfect sacrifice hath absolutely abolished all other Sacrifices reserving to himselfe the dignity of High and eternall Priest placed at the right hand of God the Father But so much hee hath favoured us that in stead of abolished sacrifices hee hath instituted two holy Sacraments heretofore mentioned for an infallible assurance of our Regeneration Purgation Adoption and of our nourishment eternall life bestowed upon us by the Blood of our Saviour Iesus Christ CHAP. VII Of the Corruption of the Sacrament of Baptisme AS the Israelites being too grosse and carnall relyed too much on externall signes having corrupted the true use of Sacrifices and Sacraments appointed for them by God so such like abuses yea farre greater corruptions have happened in the two holy Sacraments left unto us by the New Testament of Iesus Christ Corruptiōs of the holy Sacraments For in the Sacrament of Baptisme which succeeded in the place of Circumcision man conceived of a foule and wicked masse could not bee contented with the holy Institution from God but quickly depraved and defiled the use of the holy Sacrament of Baptisme by Conjurations Exorcismes mixtures of Salt and Oyle Sacrament of Baptisme corruted waxe Candles Extreme Vnctions Breathings Babies or Puppets with a thousand Cruzadoes in the forehead in the eyes on the backe on the stomacke on the shoulders and at the mouth all to drive away Devils For the Messalian Heretikes Theed in the book of the tables of Heretikes Authors of Exorcismes of Cruzadoes affirmed that every borne Infant was borne with his peculiar Damon or Devill which cannot bee driven away but by Conjutations and Exorcisines By this meanes the holy Sacrament of Baptisme came to bee corrupted Ca sine ca postquam d● concrat distinct 4. even to the adding and annexing of Syriacke word of Drivell and Purgatory Spittle What greater corruption can bee imagined then such abominable inventions as if the bloud of Christ Iesus were not sufficent for our Regeneration and purgation Epheta Per. Sa●yr 2. and that God of himselfe were not powerfull enough to engraft and regenerate us by the sacred signe of Water representing the Bloud of Iesus Christ Ga●at 3. Ephes 4. 1. Cor. 15. but that there must bee exorcised Spit●l● and D●ivell Oyle Salt Puppet-Images Creames Torches Waxe-Candles Milke or Honic invented and devised by other Heretikes Some also there bee more subtill Magicians Plthagorcans instructed in the Messalian Heresie have added to all this the pronouncing of the Devils name twenty times to exorcise conjure him as he that associates the ●●ale Infant when hee comes to be baptized and thirty times they utter●t it the baptizing of a Daughter Was there ever so d●testable 〈◊〉 reptiō in the Sacrament of Circumcision Wherefore O you Messalians have you foysted in Oyles into the holy Sacrament of Baptisme immating herein the Heresie of Marcus and Marcusus who commanded that Infants to be baptized Epiphan lib. 1. tom 3 ●●cres 38. should been a●●o●●ted The sacred signe of Water instituted by the hand of God was it not sufficient to signifie the precious blood of Iesus Christ for our regeneration and purification without intruding of Fattes Oyles spittle and other mixtures invented by the corrupters of Sacraments The Body and Bloud of Iesus Christ wherewith wee are clothed an●w by the sacred Water of Baptisme was it not powerfull enough and efficacious to preserve us from all tempests without borrowing of your Exorcismes and Vnctions And yet for a further corruption and abuse Women were permitted to baptize conformable to the errour of the Marcionists Quintilians Cataphrigians Montanists Pepuzians Epiphan lib. 1. tom 3. haeres 42. lib. 2. tom 1. haeres 49. Priscilians and Artotirites Were Women ever admitted by the Law of God to minister the holy Sacraments or sacrifices instituted in the first Church of the Israelites or in the New Testament of Iesus Christ In the Historie of Moses it is reported Exod. 4. that his wife Sephora excited with feminine furie tooke the stone or knife wherewith shee circumcised her sonne But it is not written that shee or any other like her were ever permitted to administer the holy Sacraments Out of these corruptiōs in the holy Sacrament of Baptisme many Heresies were raised by the Catabaptists Anabaptists Antipedobaptists with other Heretikes Schismatikes who were not satisfied with Gods pure and sincere Institution but regarded more exteriour signes then that which in them was spiritually represented Whosoever desires to understand more particularly the abuses and corruptions invented and devised in divers ages out of the variable humours of men let them read our Ecclesiasticall Commentaries Wee must now at this present descend to the corruptions in the other holy Sacrament of the Supper and Communion of the Body and Bloud of Iesus Christ CHAP. VIII Of the Corruption of the Sacrament of the Lords Supper WEe may evidently discerne by this succinct discourse how weake and mutable man is ever abusing aliemating the graces of God For as the people of

Priests kissing of the Altar to signifie the Nuptials and Nuptiall signe of Christ with his Church The right side of the Altar to figure the people of the Iewes Durand li. 4 rub de mn●at the left the Gentiles For this reason Durand a subtill Missalian writes that the Missall Mummery must begin at the right side of the Altar conclude in the same neverthelesse all the principall Monkeries are celebrated on the left side of the Altar As for the fire and light Taper they apply them to Christ as being the fire which purifies the rust of our sinnes Or otherwise the fire of charity environing all Christian people and the light Taper portends the light of faith the joyfull comming of Christs Incarnation And not these abhominable sophistications which Numa the Magitian never dreamt upon when he instituted the Altar the fire and light Taper wherewith to sacrifice To continue the order of the Missall Sacrifice 4. part of the Masse when the Masse Priest hath made his approach to the Altar the Taper lighted he adorned with his Aube Chasible turning his face towards the East contemplating the guilded beautified Images he must say his Confiteor confesse himselfe Confiteor Rem divinā facturus ad suam levandam culpam semi primis reum dicere debebat noxae poenitere ac fateri admissum Vutumque submittere Alex ab Alex li. 4. cap. 37. Blond li. 1. de Rom. Trinmph acknowledging his owne proper offences craving pardon of the Gods Goddesses men and women Saints requesting just reasonable things as Pythagoras said in his golden Charmes Orpheus in his Hymnes It seemes that Numa the Magitian thought the Masse Priests conscience cleared by Confession without the Confiteor that the Sacrifice could not be worthily celebrated wherefore Damasus Pontiam Romane Pontifes cannot justly take unto themselves the glory of being the first Institutors of the Confiteor for the Masse Priest For above a thousand yeares before their time it was forged by the ancient Romane Idolaters being also upheld to this present day for when Priests celebrate their Missall Sacrifice they pronounce or murmur a Confiteor in a language not understood by themselves nor the standers by addressing their prayers supplications to the Gods and Goddesses men or women Saints in stead of reverencing honouring adoring and praying to the onely true omnipotent God Creator of all good things Neverthelesse Tirelmans Alcoran applies the Masse Priests Confiteor to the confession of Christ for the sinnes of the people Chap. 9. After the Confiteor mutterd First part of the Masse Turnings wheelings about Hae sunt vertegines in sacris à Numae institutae dextram ad osculam ferre se in orbem circū agere Blond si 1. de Rom. Trinmph Macro in Saturnali for better observance of the Pompilian Religion and Ceremonies the Masse Priest must wheele and rewheele about turne and returne a long the side of the Altar first lifting up then abasing his hands with prayers and meditations towards the East For Numa the Magitian held opinion that there was great sanctity in these wheelings wreathings and turning about of the Sacrificer As may be conjectured it was an occasion of adding this pleasant song to the Missall Introduction when the Priest begins to make his wheelings and turnings I will goe up saith he to the Altar of God which rejoyceth my youth Hath he not just cause to rejoyce when he sees the cloath laid the table set the banquet prepared the Musick of Organs other Instruments to sound Odours Incenses the Chalice full of wine the Collation prepared and chink offertories ready to fill his purse Are not all these meanes to exhilerate the Sacrificers youth Introduction to the Masse when he goes up to the Altar to say Masse to dance and turne about in forme to him prescribed by the Magician Numa Pompilius And not only the Romanes but other Idolaters also in celebrating their Sacrifices were wont to turne and wheele about lifting up the hand to their mouth and then turning the whole body round about Plin lib. 28. which windings wreathings were reputed sacred Titilman in his Alcoran makes mention that the Masse Priest in making his vagaries along the Altar dischargeth 7. reverences or salutations to the assistants in his Sacrifice that he may repell the 7. mortall sins by the seven-fold grace of the holy Ghost But in performing the 7. reverences in his Missall dance he must turne about to the standers by except before the Preface and the kisse Pixe he being then employ'd in the fraction of his round host to convert it transubstantiate into an accident without substance When these wheelings The sixt part of the Masse The second of the Organes Antems Collects Gradualls Tracts Sequences Hymnorum plures species crant Hypingos Dianam Apollini poean sit Prosaedia Dionisio Dithirambus Caeteri Iulus Veneri Crotyctus praeter quos fucre projadurs Hypacthema Stasimon Alex. ab Alex. lib. 4. cap. 17. Divers Masses Dry Masses windings wreathings gesticulations are perform'd by the Missalian Priest Numa constituted the sound of Organs Flutes Viols to sing Hymnes Peans and Canticles to the honor of the Gods in whose name the Missall Sacrifices was celebrated This part of the Masse hath bin enritched with divers Antems and Songs by many Roman Pontifes Some as Flaman and Diodorus instituted Antems Prelesporus Collects Leo or Gelasius Graduals Gregory or Gelasius Tractes Gottigerus Abbot of Sandal Sequences which are sundry Musicall Notes to serve for decoration and ornament to the sacrifice of the Masse But if the ancient Commentaries of the Romane Pontifes instituted by Numa were revealed wee might finde great wariety of Songs Peans Hymnes Canticles and Odes dedicated and consecrated to sundry Gods and Goddesses even as much diversity of Musicall songs have bin annexed by reason of different Missal Sacrifices ordained for divers Gods and Goddesses men women Saints For as the old Idolaters celebrated their Sacrifices to sundry Gods and Goddesses the Missalians also persever to celebrate their Masses to divers men women Saints some in the name of our Lady others of St. Sebastian some of the holy Ghost and others of Requiem putting a distinction even betweene dry and common Masses wherein the sop is steept in wine so as an infinite company of Missall Sacrifices have sprowted out to divers Saints of both Sexes wherein are sung sundry Canticles and Sequences Were not these horrible and abhominable corruptions of the holy Sacrament of Christs Supper to make an Idolatry of it after the manner of the ancient Sacrifices instituted by Numa the Magitian Wherefore Vitellianus the Pontife cannot glory for having enrich'd the Sacrifice of the Masse with the sound of the Organs For above 1200. yeares before his dayes this Institution was published by the Magitian Numa CHAP. XVI Of Jncense and Offertories with other parts

was not restored to her maske and vizard of sanctity but long time after the Incarnation of Iesus Christ CHAP. XX. Against the Idolatry of the round Host BVt we must returne to our Romane History Continuation of Histories that wee may more and more discover the true originall of the Masse In discoursing of the parts and principall members of the missall sacrifice wee related how the ancient Romanes before they were accustomed to sacrifice with the blood of beast used little round loaves consecrated to the honor of their gods which they eate standing within the Temples at the end of the sacrifice These little round Hosts of wheat floure were taken by the Missalian sacrificers Abominable Idolatrie but they have augmented the magicke idolatry of Numa Pompilius in that they beautify their little round Hosts with pictures and images printed within the rotundity of the said Hosts to make them the more sacred yea that they may bee adored out of Honorius invention a Romane Antichrist reighing in the yeare of Christs incarnation 1226. which Numa the Magician never practised before neither grow to this abominable idolatry what more detestable heresie can be laid open then to paint the Majestie of God in the forme of humane similitude as the Anthropomorphites did Against the idolatry of round Hosts Who taught you O Missalians to corrupt the holy Sacrament of the Supper of Iesus Christ in devising these little round loaves and Hosts but the Magician Numa When Iesus Christ celebrated the holy Supper with his Apostles did he appoint them to have little loaves or round Hosts to print them with humane characters and effigies to conjure and exorcise them with crosses and croysadoes in equall or unequall numbers and cause them to bee adored Confesse therefore O Missalians that the principall part of your Masse that is your little round hosts to be originall from the ancient Pompilian Religion more then seven hundred yeares before the Incarnation of Iesus Christ who did not institute for you these rotundall hosts or that they should bee rather round thē square tryangle or octangle so farre hee was from ordaining the round figure correspondent to Numaes forme that on the contrary when he instituted the Sacrament of the Communion of his body he used a fraction of bread by morsels which he distributed to his Apostles for a Symbole signe and figure signifying sacramentally his body by the power of the holy Ghost And the Missalians have not only made choice of the round forme in then consecrated hosts printed with Images to make them be adoted after the manner of the ancient Romans but moreover they have exceeded all other Idolaters For in the dayes of Numa and his fuccessors those that were present at the Missail sacrifice eate standing together the said little round consecrated hosts they using no charity towards them that assist in their Missall sacrifices Is this to follow the ordinance of Iesus Christ who brake the bread and distributed it to his Apostles Iesus Christ the eternall Priest stood he alone neere to an altar munching a little round Host printed with Images when he celebrated the holy communion of his body O you Missalians more detestable and lesse charitable Idolaters then all the other ancient Romanes can you so sophisticate juggle as to procure your Missal sacrifice wherein the Priest alone devoures the little round printed Host with Images giving no share of it to others to be taken and received as a communion causing them that are present at your Masse by an admirable Magicke to beleeve that they have communicated together with the Priest though they neither eate nor receive any portion of the round Host And yet further for a more extreame Idolatry the Missalian Doctors Interpreters informe that the round Host must be divided into three parts one for those that are in Paradise another for those that are in Purgatory to obtaine remission of their sinnes and a third steept in wine for those that are living in the world But Durands Alcoransets downe that the three broken portions of the Host represents the triple forme of Christs body sleeping in the grave lying on the earth and afterwards raised up from the dead Biel another subtil Doctor not to confesse the body of Christ to be broken or bruised in the round host deviseth the fraction of the Host to be made of an accident without substance Are not these abhominable Heresies to make souies that are in Paradise or Purgatory communicate instituted by Sergius a Mahumetan Doctor by the meanes of a round Host devoured by the Masse-Priest But peradventure Missalians you may object unto me the use of the Primative Church observed in the Communion of the holy Supper where every one of the assembly in the Temple tooke a portion of the broken bread being also consecrated to eate and communicate together which custome was retained till this present day in your Missall sacrifices celebrated on Sundayes Communiō of holy bread A notable difference betweene round consecrated hosts and holy bread which you cause to bee distributed of morsels of holy bread to those present within the Temple But this ancient commandement was maintained onely in picture because the Missalians abusing the holy Sacrament have reserved the round little consecrated Host to be eaten by themselves distributing no portion of it to the assistants for whom they leave morsels of holy bread which for the most part were foure square The round Host is azimall and the holy bread made with leven the round Host is without salt and the holy bread seasoned the round Host is printed with Images and the holy bread is without characters or effigies the round Host is adored and the holy bread received with thanksgiving the round Host is devoured by the Priest and the holy bread distributed to every one of the Assembly to communicate eate thereof the round Host is in part steeped in wine and the holy bread is eaten dry without wine To conclude there is so great a difference betweene these two severall Communions as there is betweene the law of the ancient Idolaters the Law Euangelicall but that they jumpe in one point which is that both in the one and the other there is a corruption of the holy sacrament of the supper ordained by God CHAP. XXI The invention of Transubstantiation with confutation of that labyrinth of Jaolatry WE must now descend to the very bottome of this Idolatrous Labyrinth Transubstantiation instituted we did recite the history of the people of Israel who were not content with the celestiall bread and Manna given unto them by God while they remained in the desart but murmured against God and Moses his Servant they demanding to eate flesh the people also of pagan and infidell Rome were not content with the Pompisian institution in the communion of little round loaves but that the Romane Idolatrous Pontifes must needs further ordaine the killing and immolating of beasts

and marks of assurance of the thing signified wherein Gods power is the more renowned exalted in really giving us what by the sacred signe is represented by the vertue of faith and of the holy Ghost as if the signe it selfe had beene really transubstantiated by some occular miracle For the Sacraments comprehend in them more spirituall then carnall sense For this reason God by his Prophets ever blamed his people of Israel for understanding the sacraments too carnally as succinctly we have before declared But tell me O Missalians when Iesus Christ made it known how himselfe was the true bread of life descended from heaven to conferre life eternall how these sacramentall words of eating his flesh and drinking his blood were to be understood wherewith the Capernaits your Predecessors were scandalized The interpretation of Iesus Christ touching the eating of his body did he teach us in this interpretation that to eate his flesh should be meant by a little round transubstantiated host that the round host of flower and the wine is no more bread or wine but accidents without substance Is this your abhominable magicke the doctrine of Iesus Christ Nothing lesse But Iesus Christ like a true and heavenly Lawgiver who can onely sincerely interpret his owne law made answer to the Capernait Doctors how they were grosse and carnall minded Iohn 6 minding only the flesh as you Missalians doe though the flesh alone profits nothing alleaging how his sacramentall words were spirituall The flesh saith he profits nothing but the spirit quickens As also O Missalians how can you religiously accord your transubstantiation with the doctrine of Iesus Christ which promiseth and assureth eternall life to those that shall eate his flesh and drinke his blood if you conceive these words carnally For you cannot be ignorant but that your owne bodies when they have devoured these round transubstantiated hosts into flesh and bones drunke and taken downe the transubstantiated wine into blood notwithstanding live are mortal through the necessity of the law Wherefore eternall life promised by this communion cannot be understood by a mortall body or flesh And therefore of necessity you must needs acknowledge for the most sacred interpretation that to eate the body and drinke the blood of Iesus Christ must have reference to a spirituall and heavenly life and that the flesh profits nothing but the spirituall words the communion of the body and blood of Iesus Christ by faith and spirit give eternall life This interpretation is many times recited by the holy Apostle Saint Iohn when Iesus Christ himselfe useth these words Hee that comes to mee shall never hunger he that beleeves in me shall never feele thirst but have eternall life Are not these termes intelligible enough to expresse this holy sacrament of the communion of the body blood of Iesus Christ without running to your magick of transubstantiation Another interpretation of the holy Doctor and author of the sacramentall law is described Comparison of Baptisme with the Sacrament of the Supper Iohn 3. when Iesus Christ was interrogated by Nicodemus of the meanes how a man might be regenerated and borne anew Is it possible saith Nicodemus that a man can returne again into his mothers wombe Did Iesus Christ answer this demand by affirming that in the holy Sacrament of Baptisme the water was converted into the body into flesh and blood and transubstantiated in a carnall womb to be there againe ingendered and regenerate Was there not also as great reason according to your Magicke to have returned this answer as well as in the holy Sacrament of the Supper for by the one of these two Sacraments we are regenerated and by the other nourisht Now regeneration is as admirable to humane wisdome as nourishment for conformable to humane and carnall judgement it may seeme unpossible that we can be twice engendered and begotten But our good God useth the like interpretation of Regeneration as of the communion of his flesh and blood which is that these sacramentall termes must be spiritually conceived and not carnally for the flesh profits not but the spirit quickens What is of the flesh is carnall what of the spirit spirituall The holy Apostle 1. Cor. 11. relating to the Corinthians what hee had received from Gods hand admonished them of the comming of Iesus Christ during the expectation whereof hee commands them to communicate of the body and blood of Iesus Christ by the fraction of bread and the cup of benediction called the new Testament new covenant contracted by the blood of Iesus Christ wherefore seeing wee are assured of the 2d comming of Iesus Christ being ascended up into heavē set at the right hand of God his Father till the day predestinate that hec shall returne to judge both the quicke and the dead how will you reconcile this passage O Missalians when by the magicke you utter you make him descend and returne the body of Iesus Christ in flesh and bone before the time preordained for his second comming This Magicke was by you restored since the first author of your Missall Sacrifice Numa Pompilius Numa Pompilius ut populum Romanorum sacric obligaret volebat vid●ri sibi cum dea Algeria congre●●us esse noclurnos ejusque monitu●e quae ccepia dij immortalibus sacra sorent insti ●uere Val. Max. li. 1. cap 3. Iohn 19. Exod 12. Numb 9. Corruption of the holy Sacrament who by his magicke divulged that he made his Nymph and Goddesse Egeria come downe fro heaven as also his Jupiter Elicius by whose meanes there were celestiall secrets and mysteries revealed unto him If by your magicke the round consecrated host was transubstantiated into the true reall body of Iesus Christ the bread being no more bread but the true body how came you to be so presumptuous to breake and teare in peeces the body of Iesus Christ according to the invention of Sergius the second of that name your predecessor Romane Pontife Are not you farre more execrable executioners then your predecessors Lieutenants of the Romane Church which crucified Iesus Christ yet they never tare nor rent his body in peeces as he prophesied And notwithstanding you are not contented to have broken it into three peeces but in your Missall sacrifices you presume to drowne steepe one portion in wine transubstantiated into blood to be swallowed and drunke To confirme your Magick of transubstantiation why tooke you no order to preserve from corruption your little round printed Hosts which you keepe and lay up so curiously in reliquaries and boxes after they are transubstantiated into flesh bone and into the reall bodie of Iesus Christ Against transubstantiation Is it not an abominable heresie to beleeve that the bodie of Iesus Christ is capable of corruption Nay and oftentimes is eaten by Wormes Weasels Rats and Mice Can you interpret this to be an accident without substance When your Hosts become many times