passion and sufferings of Christ whose body was broken both before on the Crosse his bloud drawne forth shed not for any cause of his owne but for remission of their sins which is giuen and they receiue by his passion for by the nourishment which the bodies of the faithfull haue of these elements they are put in minde that as these elements do in the vsing and receiuing of them nourish their bodies and comfort sustaine their naturall flesh bloud being the outward man so the body and bloud of Christ apprehended and receiued through the working of the holy ghost by the instrumeÌ„t of the true and liuely faith of the receiuers who through the operation of the same spirit do by their faith apprehend and feede vpon the true reall and naturall body of Iesus Christ the sonne of God which feedeth nourisheth their bodies and soules vnto life euerlasting by his distributing vnto euery of them according to his gracious imputation the true reall and naturall properties of his vndefiled body and bloud as his wisedome righteousnes sanctification and redemption his holinesse innocencie his perfect and full satisfaction of the lawe of God his incorruption both in will and nature his suffering and satisfaction of the wrath and iustice of God due vnto vs miserable sinners his victorie against sinne death the diuell and hell his glorification and eternall happinesse of all which euery of the faithfull are and shall be as verily made partakers by receiuing this heauenly foode the bread of life the body and blouâ— of Christ as if they in their owne persons had wrought suffered fulfilled whatsoeuer Christ suffered for them and were in â—ull possession of the reward whereof Christ is in possession and hath prepared and purchased it also for them the certainty and assurednesse whereof is approued vnto euery of their hearts and soules by the stedfast sure and vndoubted promises of the word of God deliuered by Christs owne mouth in the 6. of Iohn I am the Iohn 6. liuing bread which came downe from heauen if any man eate of this bread hee shall liue for euer and the bread which I giue is my flesh which I will giue for the life of the world verilie verilie I say vnto you except you eate the flesh of the sonne of man and drinke his bloud you haue no life in you whosoeuer eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp at the last day For my flesh is meate indeede and my bloud is drinke indeed I am the bread of life this is the bread which coÌ„meth downe from heaueÌ„ that he that eâ—teth of it should not die he that eateth of this bread shall lâ—ue for euer and he that eateth me euen hâ— shall liue by me he that eateth my flesh and drinketh my bloud dwelleth in me and I â—â— him I am the bread of life he that commeth vnto me shall not hunger and he that beleeueth in me shall not thirst and this is the will of him that sent me that euerie one which seeth the sonne and beleeueth in him should haue euerlasting life and I will raise him vp at the last day Verilie verilie say vnto you hee that beleeueth in me hath euerlasting life hee that beleeueth in me though he were dead yet shall he liue and whosoeuer liueth and beleeueth in mee shall neuer die By this and many other sweete and comfortable promises of our Sauiour in his word it appeareth plainly that life is promised to all the faithfull and true beleeuers And seeing by our Sauiours owne words none can be partakers of this life but such as truely eate his flesh drink his bloud it must needs follow that truely to beleeue in Christ is truely to eate his flesh drinke his bloud and that without true faith it is impossible to be partaker of the true reall naturall flesh and bloud of Christ To bee partaker also of the flesh of Christ is not carnally to apprehend feede vpon his materiall naturall substaÌ„ce for in that sense our Sauiour saith his flesh profiteth nothing But to be partaker of the spirituall graces of his true naturall flesh in receiuing his precious body and bloud by a true faith as before which is the very precious foode whereby the soule liueth and is sustained to life euerlasting and is apprehended onely by faith whereby also Christ is said truely to dwell in vs and we in him and therefore all the wicked and vnbeleeuers which come vnto the coÌ„munion of the body bloud of Christ are refusers mockers and despisers of his body and bloud and by receiuing the sacrament vnworthily doe most worthely eate and drinke their owne damnatioÌ„ seeing by their lacke of true faith and beleefe they refuse mocke despise yea and violently thrust away from them so precious a treasure as the body and bloud of Christs is and come not with reuerence to receiue and feede vpon the same by a true liuely faith as all the beleeuers do who without great reuerence and dread with acknowledgment of their owne vnworthinesse dare not presume to come to this holy table of the Lord and communion of the body bloud of Christ hauing also a true faith working by charitie fruitfull in true repentance and in a vertuous godly life which they haue receiued and do acknowledge to be of the free gift of God through the vnspeakable working of the holy Ghost the same true faith in euery of their hearts by which euery of them doth in their minde and soule partake and feed vpon the true reall and naturall body bloud of Christ seated in the heauens at the right hand of God whither through the worke of the holy Ghost and by their true faith they are lifted vp in the very instaÌ„ce of receuing these sacramental elements according to Christ our Sauiours owne institutioÌ„ in remembrance of his death and passion For which cause euery one is commanded to trie and examine himselfe whether he haue this gift of true faith which is required to be the instrumeÌ„t meane to be made a true partaker of this precious body and bloud and by the body and bloud of the spirituall graces of the same whether he be in true charitie and in the way of true repentance and of a vertuous and godly life before he eate of this bread and drinke of this cuppe lest eating drinking of this holy sacrameÌ„t vnworthily because he commeth without true faith fruitfull in the effects aforesaid he put from himseâ—fe and be a mocker aâ—so a despiser of the precious treasure of Christs reall naturall flesh and bloud offered by these sacramentall elements of bread and wine and so worthily plucke vpon himselfe his owne iust damnation in as much as by lacke of true faith he hath not receiued but refused and despised the rich iewell that was offered whereby Christ would haue dwelt in him and he should haue dwelt
and 3. verse and 5. of the 2. to the Corinth and 21. verse God sending his owne sonne in the similitude of sinfull flesh and for sin condemned sinne in the flesh For hee made him to bee sinne for vs which knew no sinne that wee should bee made the righteousnes of GOD in him By which words the Apostle meaneth not that the holy bodie of Christ was defiled with any the sinnes of mankinde but that he was the true sacrifice propitiatorie vnto God for the sinnes of mankinde hauing borne away and taken vpon himselfe all their sinnes in his own reall naturall bodie flesh and bloud as if he himselfe were the particular persō of euerie of them and had committed their seuerall sinnes and as though hee himself were the selfe same bodily person flesh and bloud in essence and substance nature quality of euery of the faithfull being sinners transgressers of the Law of God guilty of the wrath iudgement eternall damnation curse of God from which punishments our Sauiour Christ hath acquitted euery of them by his death passion suffering and all that haue or shall hereafter truly beleeue in him By which their faith through the working of the holy ghost as Christ is apprehended and conuerted into them hath borne a way their sinnes vpon himselfe and the punishment due for the same so are they also and euerie of them conuerted into Christ and are made partakers of the righteousnes of God in him according as before hath been remembred wherin the infinite iustice mercy of God most liuely appeareth to the eies vnderstanding taste and feeling of all the faithfull infinite in iustice for that no satisfaction could or can satisfie the iustice of God for the recompence or redemption of the least sinne in mankind but that the same must bee fully punished for the satisfaction of Gods infinit iustice in the true reall naturall flesh of man which satisfaction our Sauiour Christ made for mankinde who came downe from heauen and was made man of the substance of his mother that in the fraile flesh of mankinde hee might take vpon himselfe and suffer all the punishment due vnto sinners that as manie as beleeued or should to the end of the world beleeue in him might not perish but haue euerlasting life For christ in the power of his diuine nature to which hee ioyned our flesh suffered the wrath curse punishment of God due for sinne which no mortall creature beeing only man was or could bee able to beare or ouercome for which cause the sonne of God made himselfe flesh to the end that according to gods infinit iustice the sinnes of the faithfull might be borne away and fully punished in his flesh wherein his infinite Iustice did most brightly shine apeare His infinite mercie herein appeareth that where the sinnes of the faithfull be fully punished through the sufferings of Iesus Christ for the satisfaction of Gods iustice it appeareth plainly vnto them that they are freely forgiuen pardoned because in them as in their owne persons their sinnes are not nor shall euer be punished nor any satisfaction made or to be made vnto GOD by themselues Christ hauing borne the wrath and full punishment of God due vnto them for sinne and quite freed discharged them so that neither their sinnes shall be laid to their charge nor any punishment nor purgation due for the same required at their hāds Which plainly setteth forth and declareth vnto all the faithfull Gods infinite and vnspeakeable mercie whereof this sacramēt communion of his precious bodie bloud is a plain declaration resēblance perfect seale of assurance vnto all the faithful But the Church of Rome with her followers as by the Doctrine of transubstantiation they do denie the truth of the manhood of the sonne of God so by the same doctrine they denie also and abolish the truth of the Sacrament and the end of the institution of the same which was to put the faithfull in mind of the great loue of God and sufferings of Christ for thē for so saith the Apostle You shall shew the Lords death till hee come It serueth also to put them in mind of all the benifits receiued by his precious body and bloud who gaue his body to bee broken and his bloud to bee shed for their sinnes and by this holy sacrament giueth to all true beleeuers his reall naturall flesh and bloud to bee their spirituall meate drinke to preserue and nourish their bodies and soules vnto life euerlasting and to declare testifie and assure vnto them their vnion that they haue with him as members making one body distributing vnto all and euery member the spirituall graces and vertues of his most excellent reall naturall holy body which spirituall and immortall foode of their bodies and soules is receiued from their head Iesus Christ who distributeth and sendeth it downe to the nourishment of all his members euen as the foode of this mortall life is receiued by meanes of the head and sent downe to the nourishmēt of all our earthly members whereof these outward elements are a full declaration and a perfect seale of assurance to all the faithfull being by the institution of God made a holy sacrament to represent the same vnto them and by his holy ordinance appointed to carrie the very name of his body which is signified by these elements offered vnto all and giuen to the true beleeuers wherein God of his infinite goodnes and mercy applieth himselfe to the dulnes of the capacities of his children who without these outward pledges being signes tokens and remembrances of his great mercy would neuer haue conceiued and would haue beene ready also to forget the infinite benefits mercies of God purchased for them by the death and passion of his beloued sonne which God in his excellent wisedome hath so liuely declared and set forth in these Sacramentall elements because the reall naturall bodily presence of Christ did not so plainely make the same knowne and and open to the vnderstanding of his disciples and the Church For which cause our Sauiour did institute command and celebrate this holy Sacrament whiles hee was yet bodily present amongst his disciples both for that his bodily presence was not long to continue but to depart away from them whereof this Sacrament was to keepe a remembrance amongst them as also of all the benefits receiued and to be receiued by all and euery of the faithfull by his most precious bodie bloud giuen vp to bee crucified broken and shed for their sinnes whereof these sacramentall elements did and would make a more liuely declaration to the senses and vnderstanding of his Disciples and the Church through the grace of his holy spirit working in euery of their hearts then by his bodily presence they were able to conceiue For which cause it pleased our Sauiour to giue to this Sacrament the name of his bodie because in this Sacrament the
reioicings of peace and grant me the blessings of forgiuenes and do away the wickednesse that I haue done that I may appeare cleane vnto thee as thou madest me and receiue mee againe into fauour and if thou answere vnto my Soule thou hast deserued damnation Lord I confesse that I haue sinned aboue the number of the sand of the sea and my transgressions are exceeding many I did not thy will neither kept I thy commandements â— am not worthy to behold and see the height of the heauens for the multitude of mine vnrighteousnes but I lay before thee betweene mine euill deserts and thine vnsearchable and terrible iudgement the death and sufferings of my sauiour and redeemer which hath giuen his most precious body to be broken and his blessed bloud to be shed as a iust recompence for all mine offences in whom only thou art pleased through whom thou canst not be offended with me receiue O Lord the merits of his precious death and passion for those merits which I ought to haue had and alas haue not now Lord I say againe I put the most cleare shining and glorious bodie of thy beloued Sonne my Lord and sauiour betweene me thy wrath betweene my sinfull soule and thy feareful and terrible iudgements in the triumphant victorious merits of his most precious death and passion I commend my soule LORD into thine handes for in that that I liue now in the flesh I liue by the faith in the sonne of God who hath loued me giuen himselfe for mee through whom and for whose sake I am assured that thou wilt saue me that am vnworthy according to thy great mercie Therefore will I praise thee for euer all the daies of my life for all the powers of the heauens praise thee thine is the glorie for euer and euer Amen Finis Oratio pro salute Christianorum Laus Deo Pro salute omnium Christianorum in hac vita peregrinantium breuis hymnus oratio REx tremendae maiestatis Qui saluandos saluas gratis Salua nos fons pietatis Circum Christe nos agnosce Libro vitae nos deposce Cum electis inseri Vt consortes tuae sortis Et a poenis a portis Erâ—amur inferi Tuspes certa miserorum Verus pater orphanorum Te leuamen oppressorum Medicamen infirmorum Solus semper Christus es Te laâ—damus voce pari Lanâ—e dignus singulari Vt errantes in hoc mari Nos in portu salutari Sistaâ— tua gratia Supplicamus nos emenda Emendatos nos commenda Tuo patri ad habenda Sempiterna gaudia Amen De salutifera mortis memoria carmina composita ex diuersis authoribus TEmpora longa tihi noli promittere vitae Quocuuque ingrederis sequitur mors corpus vt vmbra Vita quid â—st hominis nisi vallis plena malorum Principio medio fine dolenda suo Curalabor morbus tui mentem membra dolorem Multa frequens varians occupat angit alit Nunquam bellaborus nunquam discrimina desunt Et cum quo certet mens pia semper habet Cum bene pugnaris cuncta subacta putaris Quae magis in testat vincenâ—a superbia restat Vnde super bit homo cuius conceptio culta Vita labor nasci poena necesse mori Vitalabor nostra est releuas 〈◊〉 Christe laborem In te fit noster vita beata labor Expectanda dies homini est dicique beatus Ante obitum nemo supremaque funera debet Dulce mori miseris sed mors optata recedit Et cum tristis erit praecipitata venit Vermis adhuc spiras moriturus forte sub horam Mors etenim certa est funeris hora later Qui modo sanus erat nunc lecto aegrotus adharet Estque cinis subito qui modo ciuis erat Vâ—na saâ—us hominis vanus decor omnia vana Inter vana nihil vaniuâ— est homine Post hominem vermis post vermem foetor horror Sic in non hominem vertitur omnis homo Omnia terrena per vices sunt aliena Nunc mea nunc huius post mortem nescio cuius Omnia mors tollit quam nulla potentia mollit Et redit ad nihilum quod fuit ante nihil Omnia peribunt sic ibimus ibit is ibunt Omnia mors delet omnia morte cadunt Quod potes instanter operare bonum quiae mundus Transit incaâ—tos mors inopina rapit Tendimus huc omnes haec est domus vltima cunctis Panditur ad nullus ianua nigra preces Nudus vt in mundum veni sic nudus abibo Ereptis opibus spes mea Christus erit Qui moritur Christo vinit qui viuus in illo est Non moritur non est mors vbi Christus adest Mors tua Christe mihi vita est victoria regnum Labe mea morior sanguine viuo tuo Vt viuas morior nulla est dilectio maior Mortem morte demo ne moriariis homo Itaque peruigili cura meditare futura Semper habens memorimente necesse mori De dulcissimo nomine Iesu hymnus Dulcissimus Sancti Bernardi IEsus dulcis memoria Dans vera cordis gaudiaâ— Sed super mel omnia Dulcis eius praesentia Nil canitur suauius Auditur nil iucundius Nil cogitatur dulcius Quam Iesu Dei filius Iesus spes poenitentibus Quam pius es petentihus Quam bonus te quaerentibus Sed quid inuenientibus Iesus dulcedo cordium Fons vitae lumen mentium Excedit omne gaudium Et omne desiderium Nec lingua potest dicere Nec lingua exprimere Expertus nouit tenere Quid sit Iesum diligerâ— Iesum quaeram diluculo Clause cordis cubiculo Priuatim in populo Quaeram amore sedulo Iesus rex amabilis Triumphator nobilis Dulcedo ineffabilis Et totus defiderabilis Mane nobiscum domine Nos replens tuo lumine Mentis pulsa caligine Tuapasce dulcedine Cum cor nostrum visit as Tunc lucet ei veritas Mundi vilescit vanitas Et intus feruet charitas Amor Iesu dulcissimus Est vere suâ—uissimus Plus millies graâ—issimus Quam dicere sufficimus Hoc probat eius passio Hoc sanguinis effusio Per quam nobis redemptio Datur Dei visio Sic amantem diligite Amoris vicem reddite In hoc amore currite Et vota votis addite Ista saepe reuoluite Amorâ—m pium pascite Iesum ardenter quaeriâ—e Quaerendo inardescite Iesus auctor clementiae Totius spes laetitiae Dulcoris fons gratiae Et verae cordis dilitiae Iesu benigne sentiam Dulcoris tui copiam Trâ—he me fac vt sitiam Tuam videre gloriam Cum digne loqui nequeam De te tamen non sileam Amor facit vt audeam Cum solum de te gaeudeâ—m Tuâ— Iesu dilectio Grata mentis refectio Replet siâ—e fastidio Dans famem desiderio Quite gustant esuriunt Qui bibunt ad huc sitiunt Desiderare
doctrine also of transubstantiation the truth of the blessed Sacrament is in plaine truth denied what colours pretences shiftes or shewes so euer be made to the contrary for how can there bee a sacrament of Christs precious body and bloud when as by the doctrine of the church of Rome the elements of bread and wine which by the power of the word of God are made a holy sacrament are taken away changed into the reall naturall flesh and bloud of Christ and after which change nothing but the very substance of Christ remaineth and hee is really carnally corporally present which if it be so true as they would haue it as they with fire sword would force euery one to beleeue then must Christs reall naturall carnall body be a sacrament of his body and not the elements which by their doctrine haue no essence or being at all but by the power of the word are transubstantiated into the carnall body of Christ or else there remaineth no Sacrament at all which for shame I thinke they will not affirme for the vndoubted truth is that the substance it selfe of Christs body and the Sacrament of the substance which are the elementes beeing distinct seuerall things cannot so be changed or giue place the one to the other that one selfe same thing should be both seeing the true nature and property of a Sacrament is according to the doctrine of holy scripture to declare offer giue to all the faithfull and true beleeuers that receiue the same with a liuely faith another thing then that it selfe is both in shew and substance or else it should nor cannot be properly a Sacrament for a Sacrament as the diuines do terme it Is a visible signe substance and pledge What a Sacrament is of inuisible grace giuen to all theÌ„ that receiue the substance of the elements by which they are and shall be made partakers of the inuisible grace offered giueÌ„ to al theÌ„ that through the working of the holy Gghost haue a true faith to receiue the same inuisible grace by the elements as the sacrament of circumcision and the passeouer in time of the lawe did declare giue testifie and assure vnto all the children of Abraham the beleeuing Iewes the mercifull promise of God that God was is and would be their God their redeemeâ— and deliuerer from sinne and Satans power for euer of which their captiuity vnder sinne and Satan their thraldome in Egypt from whence they were diliuered was a figure The Sacrament also of Baptisme the Lords Supper do declare giue testifie seale vp and assure through the vnspeakeable working of the holy Ghost vnto all the true beleeuers in Christ their full and perfect deliuerance from sinne and Satans power their participation and fruition of perfect holinesse in Iesus Christ and in the end the reward of euerlasting life purchased giuen bestowed by his meanes and for his sake who paied the price of their redemption of all which the true beleeuers are made partakers in the instance of receiuing the outward elements in Baptisme the Lords Supper through the worâ—king of the holy Ghost in them and vnfained stedfast true faith It belongeth not therfore to any sacrament or to the Sacrament of the Lords Supper by the doctrine of Gods word that the elements should bee changed into the very and naturall substance of that whereof it is a sacrament either by transubstantiation or consubstantiatioÌ„ for that were to fetch Christ againe froÌ„ aboue and giue him a reall naturall or supernaturall corporall presence here vpon earth and so to make him be in all places at once contrary to the true nature of his true humane body and contrary to the doctrine of holy scripture which teacheth not any presence of Christ on earth againe in his humane flesh vntil the time appointed before remembred but plainely sheweth the contrary declaring further that as many as come to this sacrament and communion of the precious body and bloud of Christ with a true and liuely faith fruitfull in true repentance and in a vertuous and godly life the holy Ghost worketh in them a lifting vp of their hearts and mindes into heauen where Christ sitteth at the right hand of God and there through the operation of the same Spirit in the instance of receiuing the sacrameÌ„t they receiue apprehend and feede vpon in a true vnfained and liuely faith the true reall and naturall body of Iesus Christ the sonne of God whereby their bodies and soules are preserued nourished and strengthened to the attainment of euerlasting life by his changing purging all their corruptions and vncleannes and by his distributing and vniting vnto euery of them the true properties and excellent graces of his naturall holy body as his wisedome righteousnesse sanctification and redemption all which is as truely made theirs by and through his gracious imputation as if they and euery of them had in their owne proper nature attained vnto and fulfilled the same of which excellent graces the fruit and reward shal follow of glorification and life eternall Of all which benefites this sacrament The vse of the Sacramenâ— and the sacrament of Baptisme are appointed vnto the faithfull to be as tables and glasses wherein they may plainely see and behold all the great mercies of God towards wretched and miserable sinners plainly drawen and figured that whereas the word doth as a liuely trumpet sound out his gracious goodnesse to the eares of the faithfull these sacraments do serue as instrumeÌ„ts and conduits to conuey it to the eies taste feeling and comfort of all the senses so that when their bodies are made partakers of the sacrament and outward elements their soules in the same instaÌ„t through the mightie working of the holy Ghost are sed by the instrument of true and liuely faith with the most holy reall natural body bloud of Christ through the liuely power also of which holy spirit they are moued stirred vp to giue continuall praise honour and thankes for these his bountifull mercies rich treasures bestowed vpon them For in this sacrament and communion of the body and bloud of Christ there is shewed declared and giuen vnto all and euery of the faithfull the death and sufferings of Christ the participation they haue with him and all the benefites which they receiue by his passion whereof they are put in minde in this sacrament by foure Similitudes First by breaking and receiuing of the bread Secondly by powring foorth and drinking of the wine Thirdly by the nourishment which their bodies receiue by these elements by the vnity of many cornes whereof the substance of the bread and the vnity of many grapes whereof the substance of the wine is made Fourthly by the conuersion that these elements haue into the substance of the receiuers By the breaking and receiuing of the bread and by the powring foorth and drinking of the wine the faithfull are put in minde of the death
true reall and naturall holy body of Christ is offered to all giuen to the true beleuers receiued of them by a true and liuely faith with praise and thanksgiuing as before hath beene remembred Of which true real natural holy body the wicked and vnbeleeuers are not nor cannot bee partakers either worthily or vnworthily as thâ— church of Rome imagineth by their doctrine of Transubstantiation or as the Lutherans imagine by their doctrine of CoÌ„substantiation but comming to this holy Sacrament without true faith they receiue the same sacrament vnworthily whereby they eate and drinke their owne damnation as the Apostle saith in the 11. to the Corin. ver 29. He that eateth and drinketh vnworthily eateth and drinketh his own damnation because he discerneth not the Lords body but reiecteth despiseth the same by receiuing the holy SacrameÌ„t vnworthily without true faith For wheÌ„ they presume to receiue the holy SacrameÌ„t without a true faith to be thereby made partakers of the true natural holy body and bloud of Christ they receiue as Augustine saith by their vnworthy receiuing the holy Sacrament without true faith the bread of the Lord but not together by and with the same the bread the Lord that is they receiue the Sacrament but not that which is signified declared offered vnto all and giuen through the worke of the holy Ghost by and with the Sacrament vnto all the true beleeuers and seeing the wicked vnbeleeuers haue wilfully put from them reiected and despised that which they might haue receiued if they had come with true faith they doe worthily eate drinke iudgement to themselues as the Apostle saith for not discerning the body of the Lord. Wherby it doth also most euideÌ„tly appeare that there is neither consubstantiation nor transubstantiation in the Sacrament for seing the wicked eate drinke iudgement to themselues by their vnworthy receiuing the holy Sacrament it must therefore needs follow that they are thereby no partakers of the true naturall bodie bloud of Christ of which whosoeuer eateth or drinketh receiue life and not death for the true natural body of Christ is not iudgemeÌ„t to any but life vnto all that receiue it therefore that which the wicked eate and drinke is not the body of Christ neither by transubstantiation nor consubstantiation but the Sacrament of his body as Augustine saith by receiuing wherof vnworthily they eate drinke iudgement for the reasons and causes before remembred For the auoyding of which fearefull and intolerable punishment it is necessarie to shew somewhat of the preparation requisite to be made by euery Christian man both before and at his presenting himselfe to this holy table of the Lord. Before the receiuing then of the blessed Sacrament euery true Christian man ought thus to consider with himselfe First by a sound knowledge and good discretion to meditate and imprint deeply in his heart what hee doth either refuse or receiue when he presenteth himselfe at the Communion and holy table of the Lord what he himselfe is that doth receiue The thing hee doth refuse or receiue in by and with this holy Sacrament if hee come with a true and right faith or refuse if he come not so is Iesus Christ perfect God that made all things of nought and perfect man that died for man-kind on the Crosse Hee that receiues must remember and know himselfe to bee a man and not a beast and therefore must present himselfe to this Sacrament like a man in whom the image of God is renued through the worke grace of the holy Ghost all malice and beastlines of sin being subdued and not suffered to raigne and in stead thereof true faith and godlinesse though not perfect which is reserued to the life to come being firmely grounded and planted lest if he come like a beast in vnfaithfulnes and vnholines hee be found an vnworthy partaker of this blessed Sacrament by which meanes he doth not receiue but refuse and put from him the precious body and bloud of the sonne of God to his owne iust and eternall damnation Secondly he must not presume to come but with great deuotion dread and reuerence of heart for seing Iesus Christ who offereth himselfe to bee receiued is holy and all holines he must labour diligenly to receiue him in as much deuotion holines as hee may earnestly confessing and bewailing his former sinnes and wickednes and making earnest and heartie prayers vnto God for pardon and forgiuenes of the same It behoueth him therfore in all humblenes and lowlines of heart before hee receiue this blessed Sacrament to examine search diligently his owne heart and conscience confessing before God in the secret of his heart the miseries of all his sinnes and offences hauing displeasure and greefe at himselfe with deepe sighings sorrowings for all the vncleanes of his body soule lamenting and bewailing that hee is yet so carnall so worldly so wilfull vnmortified in all his passions so full of motions of concupiscences of his sinfull flesh so vnwary ill ordered in all his words and deeds and so encumbred with vaine fancies so much enclined to outward worldly things so negligent and careles to the attainement of spirituall and heaueÌ„ly things so readie to laughing and wantounesse so busie in things easie and pleasing to the flesh so slow and hardly drawne to hartie sorrow and earnest repentance for his sinnes and offences or to any care of his soules health being so quick and curious to heare and see the vanities and pleasures of this world so niggardly and scarce to giue so greedie and couetous to scrape together hold and keepe so rude and vnmannured so prodigal rioâ—ous and gâ—â—ttenous in â—aiment meate and drinke without all hunger desire or thirst to the word of God the precious clothing and foode of the soule so attentiue to toyes and fables so sleepie to all holy exercise so lightly displeased and rigorous to reproue other mens faults so deafe blind froward to heare see or amend his owne faults so glad in prosperitie so feeble in aduersitie so oft purposing many good things so seldome bringing any of theÌ„ to effect all which defaults and manie other which he seeth and beholdeth in himselfe when hee hath with great sorrow and displeasure at himselfe for his owne frailenes in his secret heart confessed and bewailed vnto God let him theÌ„ in a full purpose through the grace of God set himselfe to amend his sinfull life past and to profit alway from better to better and with great reuerence of heart let him bee afraid as of himselfe knowing his owne wretchednes and vnworthines to approach and come neere so worthy a Lord as Christ is For if a man defiled with filthines stinke be vnworthy to stand in the presence of a king how much more vnworthie is any man as of himselfe to receiue Christ in the precious Sacrament For why all our good deeds are but as vncleannes in his
and trespasses Quest Haue you an earnest desire and stedfast purpose through the power of Gods grace to amend your sinfull life past and to lead a new life according to Gods holy will and commandements all the rest of your daies that God shall grant you life Ans I do earnestlie desire it and I beseech God who is the giuer of all goodnes to direct me by his grace so to do Qu. Do you truely vnfainedly and stedfastly beleeue that Christ the Son of God and sauiour of the world hath died and shâ—d his bloud for you and hath by his death and the shedding of his most preâ—â—ons bloud washed and cleansed your soule from sinne giuen vnto the same by his gracious imputation perfect wisedome righteousnes sanctification redemption through himselfe that your body and soule may be deliuered through the merits of his death from euerlasting damnation and obtaine euerlasting life Ans I beleeue and I beseech God of his mercie to helpe mine vnbeleefe and to increase and strengthen this faith in me vnto my liues end Quest Do you stedfastly beleeue that there is no help comfort nor saluatioÌ„ for your soule or body but through the pretious death and passion of Iesus Christ the sonne of God who knowing no sinne was made to be sinne for vs that we might be made the righteousnesse of God in him according as the Apostle declareth in the 5. of the 2. to the Corinths and last verse For he made him to be sin for vs which knew no sin that wee should bee made the righteousnes of God in him he alone being as the same Apostle affirmeth our wisedome righteousnes sanctification and redemption An. I doe stedfastly beleeue it Q. Are you hartily glad and thankfull for this great mercie bestowed vpoÌ„ you An. I am and I praâ—e God giue me grace so to be Be of good comfort then and while your soule is in you be thankfull vnto God for this his great mercy bestowed vpon you and in the precious death passion of our Lord and Sauiour Iesus Christ put your whole trust commit your selfe vnto him and with his precious body bloud couer your soule and infold and wrap your selfe wholly in it and say vnto him after this maner O my sweet Sauiour for this thy names sake be it vnto me according to this thy name looke vpoÌ„ me a sinful wretch calling vpon thy holy name and O sauiour bee vnto mee a sauiour for thy names sake For surely there is no man iust in the earth that doeth good and sinneth not neither any that can say I haue made my heart cleane I am cleane from my sinne Thou onely art the holy of all holiest and I am the filth of all sinners but Lord if thou wilt thou canst make me cleane say thou also vnto my soule I wil be thou cleane Who can tell how oft he offendeth O clense thou me from my secret sinnes Thou Lord hast said also in the gospell that the whole neede not the Physition but they that are sick and hast also most gratiously bidden vs to come vnto thee when we feele our selues trauailed and heauie loaden saying in most sweete and comfortable words Come vnto mee all ye that trauaile and are heauie loaden and I wâ—ll refresh you I come therefore vnto thee because of thy sweet bidding sore trauailed and loaden with the burden of my sinnes which are so heauie vpon me that I am not able to looke vp yea they are more in number then the haires of my head and my heart hath failed me but Lord let it bee thy pleasure to deliuer me make hast O Lord to help me for I am sore charged and cumbred with many euil temptations my heart is also intangled and oppressed with many euil passioÌ„s which come of my flesh of the world and of the diuell and there is none that can help me or deliuer mee nor that can make mee free and safe but only thou my Lord God my onley sauiour to whom I commit me Refresh me which am so trauailed lighten me which am so burdened thou art the most soueraigne physition and my soule is also sore sick in sinne heale mee which come to bee made whole through thee the sicker that my soule is the more desire it hath to be healed and the more neede hath it of thee Turne not thy face away therefore from me neither cast thy seruant away in displeasure leaue me not neither forsake me O God of my saluation for why in healing the deadly sicknes of my soule shall well be shewed and commended the greatnes of thy goodnes that wilt helpe and heale so wretched a creature if thou receiue me into the large bosome of thy mercy the place wil not be the more straitned or lessened by me It is true Lord that I haue sinned and in the whole course of my life haue multiplied many offences and no repentance or punishment of my selfe may suffice to satisfie thy iustice But I humbly beseech thee to forgiue me O Lord forgiue me destroy me not with my transgressions bee not angry with me for euer by reseruing euill for me neither condemne me into the euerlasting damnation of hell darknes and paines prepared for the Diuel and his angels for thou art the God euen the God of them that repent and in me thou wilt shewe all thy goodnes for sure it is that thy mercies are endlesly more then mine offenses and though my transgressions are infinite yet more infinite are thy mercies Therefore if thou shalt enter into iudgement with me thy poore and vnworthy seruant I wil lay before thee the rich righteousnes of thy beloued sonne Iesus Christ my sauiour which hee hath purchased giuen vnto me by his precious death I will lay his righteousnes giuen vnto me betweene my soule and thy iudgement otherwise Lord I may not nay I dare not contend with thee for thine angry threatnings towards sinners are importable but thy mercifull promises are vnmeasurable and vnsearchable for thou art the most high Lord of great compassion long suffering and most mercifull Thou Lord according to thy great goodnes hast promised repentance and forgiuenes to them that sinne against thee and for thine infinit mercies hast appointed repentance vnto sinners that they may bee saued I therefore a most wretched sinner bewaile my manifold sinnes earnestly repent me of my former wickednes and vngodly behauiour towards thee and all my christian brothers sisters gone before me or remaining still in this present worlde for I haue sinned against heauen and against thee and I am no more worthy to be called thy sonne though for minâ— vnworthines I am not able of my selfe to purchase thy pardon hauing beene thy prodigal wastful childe which haue wasted all the substance of my life in sinne am fallen to great wretchednes yet I beseech thee blessed Lord to looke vpon mee with the eies of thy pitie and receiue me in the
Theodose the Emperour by the senate and senatours of Rome when it was put forth vnto them to change their religion and to receiue the religion of Iesus Christ They shewed that they had possessed their Pompilian religion more then 1000. yeares that all changing of religions were the destructions of common wealthes Wherefore consisting in their olde Romane religion they remained without receiuing of the law of Iesus Christ By these histories it is easie to bee resolued that for the space of 400. yeares and more the bishops of Rome which called themselues Christians could neuer obtaine of the Senate and Romane 〈◊〉 to receiâ—e the holy Gospell much lesse could they conâ—erâ— the Romane Idoâ—ater causing them to forsake their inâ—eâ—eâ—aâ—e Idolatry For the Bishops of Rome were too much occupâ—ed in restoring the Iudaical and Paganâ— ceremonies for the distinctioÌ„ of meaâ—es ordinance noâ— to fâ—st Sunday and Thursday In the cannon reâ—â—aâ—ed â—â— Câ—emeâ—â— Bishop oâ— Rome 21. 22 62 95. toâ—eâ— an order for table cloathes â—eales vessels of gold and siluer sensors and tapesterie other ornamentâ— of the aâ—ters which consumed with age were ordeyned to be burned and the ashes to be put in the fount Other were meruailously occupied to restore the Iudaicall ceremonies of sweete breade and trauailed their spirits greatly to corrupt Alexander the first of that name Bishop of Rome in the yeare of Christ 110. the true vsage of the holy sacraments instituted of God by mingling of water with wine bruing of salt with the water to make it purged and coniured to driue away Diuels Other also Sixtus Bishop of Rome in the yeare of Christ 121. did trauell to institute Corporasses of fine linnen to lay vppe the consecrated hostes and to ordeine also albes and other vestiments of the Priests for their Siluester Bishop of Rome sacrifices of white collour without spot Some did torment their braines to inuent the feastes of dedication and consecration Higinus Bishop of Rome in the yeare of Christ 140. with coniuring with salt to driue away Diuels And some other to inuent oyles and creames to corrupt the holy sacrament of Baptisme Moreouer â—abian Bishop oâ— Rome in the yeare of Christ 240. during the raigne of these Tirants Emperours and great Bishops the Bishops of Rome desiring to make their names to continue for euer did dreame in their Pius Bishop of Rome in thâ— yeare of Christ 144. spirits to builde Temples not vnto the honour of God but in the name of their hee and shee Saints canonized by them at their pleasure Other did occupie themselues to ordaine that the consecrated breade and wine falling vpon the ground should be left to the sacrificer the rest remaining should be burned with fire and the ashes should be layed vp among the reliques Other did trauell Zephâ—rin Bishop of Rome in the yeare of Christ 200 to set an order among chalises whether they should be of glasse or of wood And by other were instituted solemne Caliâ—tus Bishop oâ— Rome in the yeare of Christ 220 ceremonies foure times a yeare to bring Christians to the bondage of distinction of daies Some were occupied meruailously to Eutich Bishop of Rome in the yeare of Christ 282 ordaine the offering and consecration of fables to celebrate funerals in purple garmentes after the maner of the vestiment called Trabea the which the Idolators did vse in triumphes celebrated in the honour of their Gods And the like purple garment is vsed The red robes of Cardinalles Siluester bishop of Rome in the yeare of Christ 314. of the Cardinals to this day Others were occupied to inuent a confirmation for yong children and that the Bishops only should consecrate the creame To honour also the Bishop of Hostiense by whose haÌ„ds the bishop of Rome must be consecrated with a cloke called PalliuÌ„ And to inuent an infinite nuÌ„ber of other vnnecessary ceremonies coÌ„trary to the libertie of the Gospell giuen vnto vs by Iesus Christ How was it then possible that the first Bishops of Rome shoulde drawe the Princes Senators Romanes vnto the law of the Gospel during 300. or 400. yeares after the incarnation of Iesus Christ seeing they did not labour but to corrupt the vse of the holy sacraments and to restore the Iudaicall ceremonies and Idolatries of the heathen the ancient Romanes But here might one obiect one Philip which some vaunt to haue beene conuerted to holy Baptisme the maners of whom were so wicked that they gaue occasion to the most credible authors to describe him vnworthy the name of a Christian One might bring in Constantine Chronicle of Iohn Baptist the great which caused the Councell of Nice to assemble but his resideÌ„ce was in Grecia being called the Emperour of the East And yet would he neuer receiue the signe of Baptisme to Histo tripart lib. 3. cap. 12. bee regenerate by the bloude of Iesus Christ vntill he was 65. yeares olde at what time he was baptised by a Bishop of Nicomede Arian named Eusebe the same Constantinâ— being at point of death Siluester then Bishop of Rome must not cracke that he conuerted this Emperour to the â—aith For this same Siluester would not assist the assemblie of the Councell holden at Nice in the yeare of Iesus Christ 32â— How so euer it be it is conuenient to haue recourse alwayes to the verity of Histories wherein is recited the answere of the Senate and Senators of Rome to the Emperour Thecdezâ— more then 60. yeares after the death of the same Constantine the great Which was that they woulde not receiue the lawe of Iesus Christ but obserue their auncient lawe Pompilian to auoide the ruine of their common wealth which might come by the changing of religion whereby may be well gathered that then the lawe of God was not receiued nor approued at Rome by the Senate and Senators It resteth that presently we come nearer to the time following After the decease of Theodoze the Romane Empire of the West began so to bowe that in short time it was quite put out by Wandeloys Alayns which were the chiefe Paul Emil. lib. 1. the yeare of Christ 412. 154 that sacked Rome burnt the most part of it and rauished the proper daughter of the Emperour Theodore whom they married to Ataulphe king of the Gothes A litle while after succeeded the HuÌ„nes Blond lib. 2. Decad. 1. Then Attilia King of the Gothes which vsurped Italy About this time the Romane Empire Procop lib. 3. of the warre of the Vandals in the yeare of Christ 486. of the West was spoiled of all Germany Asia Sarmatia and all the Prouinces tributaries vnto Danube Spaine also Aquitania Gascoygne Bourgoyne and all the Gaules did reuolt from the Romane tyranny Then succeeded the Ostrogothes with their King Valemir The yeare of Christ 550. 554 Theodemer Theodorike and other Heathen and Infidels The Visigothes also all vsurpers successiuely of
he had not beene sâ— dainty of salt and found a better taste tâ— continue the ancient Romaine religion Other ashes might haue beene found bâ— the successours of Alexander To wit Ca. Altaris de consecrat distinct of the round hostes vnleuened and consecrated which the great Bishop Higinus ordained to bee burned which falling vpon the earth might not be left foâ— the massing sacrificer and the ashes of the same hosts to be put into the shrines Other ashes also might haue beene gotten of the rattes myce and other beasts deuouring the said consecrated hostes and ordained to be burned and the ashes to be put into the shrines Seing then that Alexander would not In lib. caucel Miss follow the ceremoniall law of God to ordaine a water blessed salted consecrated and coniured Why did hee not at the least put his salt into the hoste of the Massalian Sacrificer which they say is offered to God as a health sacrifice In Leuit. 2. 5. 6. doing whereof he should haue followed the ceremonie of Moyses by the which he commanded the salt shoulde be offered in all sacrifices therewith to sprinkle the sacrifice offered for health But if Alexander and his successours would haue followed the lawe of God they would haue inueÌ„ted nothing of their owne braines they would neuer haue made themselues so renowned to haue left the memory of their institutions The occasion of inuenting new idolatries For this occasion they would in nothing follow the lawe of God but contâ—ariwise haue forbidden to put salt into the rounde hostes consecrated to celebrate the Missall Sacrifices They haue forbidden also to put ashes into their holy water to the end that in all their institutions men should knowe they borrow nothing of the law of God nor of the lawe of Moyses much lesâ—e of the Euangellicall lawe of Iesus Christ but onely to haue taken thought to bring in inuentions notwithstandinâ— that they were inuented by the ancieâ— Painims and Romane Idolators 70 yeares before the incarnation of Iesâ— Christ To finish this first part of thâ— Masse It had beene more expedien ô Massalians that in place of your sacrifices and coniured salt water where with you sprinkle the people to hauâ— The true holy water of all Christians clearely declared the holy Gospell causing the people to vnderstand that thâ— purifying and washing of their sinnes did hang onely on the bloud of Iesuâ— Christ who is strong inough to driuâ— away Diuels to bring vs from hell tâ— preserue vs from death euerlasting and Hebr. 9. to deface in vs all spots of sinne without vsing of adiuration and coniuring with salt to driue away Diuels according to the witch-craft of Pompilius and Epipha lib. 1. tom 1. sec 9. 17. conte hec the heresie of the Samaritans which did beleeue to be purified by washing theÌ„selues euery day with holy water After the Asperges song and the holy â— part of the Masse coniured water sprinkled vpon all the Aulters Images and assistance at the missall sacrifice followed the Procession which some would attribut to Agapet Bishop of Rome But it was instituted Procession Platina Tit. Liuius in his decades more then a thousaÌ„d yeares before him which the ancient Romane Idolators did call Supplication But in place of painting there the name of Iesus Christ they haue painted the Images likenesses of diuerse Gods and Goddesses he Saints and she Saints patrons of euery parish This in some is the beginning of the Misâ—all ProcessioÌ„ for the second part of the Masse Was there euer so great Idolatry amongst the Israelites when they would celebrate their feastes of sweet bread to eate the Pascall Lambe a figure of the holy sacrament of the supper which the Massalians haue disguised by their sacrifices of the Masse Did they euer cause to be caried in Procession the flesh bloud of the vnspotted Lambe Did they euer lay it vp in shrine to be caried in Procession throughout the streetes The brasen serpent notwithstanding they abused it did they euer cause it to bee borne in a shrine vpon the shoulders of the Priests which had their heades and beardes shauen As the great bishop Vrbain did ordeine to cary in procession the consecrated hoste by the Massalians And instituted a solemne feast a In the yeare of Christ 1264. thursday euery yeare to the end to turne the vse of the sacrameÌ„t into a more detestable idolatry then al his predecessours had done before him After the sprinkling of holy water the processioÌ„ done Numa ordained that the Massing sacrificer to celebrate the sacrifice being clothed with his aulbe chasual or tunicle 3. part of the masse are the Altar taper and light painted the head crowned beard shauen should approch to the Altar to the end to make all things readie for the sacrifice furnished with a Lampe or Taper light which coÌ„monly was of Tede Quid lib. 4. de fast Apul. lib. 11. de asin aur Plutar. in Numa or pinaple tree For without an Altar or fire no sacrifice could bee celebrated He ordained also that the Massing priest should turne himself to the Altar toward the East Porphier the hereticke did not only continue this Pompilius witchcraft but also did ordaine the porches and the images to be turned toward the East to the end that those that entered into the Temples in bowing themselues before them should addresse their prayers toward Alex ab Alex. lib. 4. cap. 17. the East like as the Persians doe worship the Sunne in the East Bee not these institutions Massalians Pompilions contrary to the ancient ceremoniall law of the Iews in the which it was forbidden to addresse prayers toward the East for a difference from the ancient Idolaters Acknowledge then O Messalians that the erection of your Altars toward the East your lampes and tapers light Exod. 20. Leuit. 26. Deut. 5. Esay 40. your pictures and Images reuerenced in your missal sacrifices to haue taken their beginning of the ancient Romaine religion appointed by you from one to another For the pictures and Images wherewith your Altars bee decked and adorned to celebrate your missall sacrifices can not take their originall of the lawe of God the which doth not forbid onely the suffering of any Images in the Churches but also to make them and reuerence them Vnto whome can God be made like What Image picture or what portrature can be inuented for him Neuerthelesse by a most detestable and abhominable heresie you ô Abhominable Idolatrie Massalians haue caused the Image and likenesse of the Trinity one God and 3. persons to bee prynted in your round hostes which you cause to bee worshipped Neuerthelesse the two doctours Massalians Titelman and Biell enterprete the Altar otherwise when the mâ—ssiag Priest doth approch ladeâ— with his chalice of gold to figure Christ carrying the crosse vnto the mountaine of Caluery then the Priest kissing the Altar to figure
confications leuied by the bishops of Rome as the place and house of Cicero when he was banished were confiscate to the Colledge of the priests and dedicated specially to the sacrifices celebrated in the temple consecrated to the goddesse Libertie Passing by I thought good to recite this summe of the ancient Romaine sacrificers to the end that vnto all it may bee knowne that all the abuses and Idolatris succeeded in the Church of Iesus Christ are not new but had their originall restored and taken of the ancient Romain Idolators As the fouÌ„dations of Masses Obites Monethminds the dispensing of many benefices annuals vacantes translations offerings and Masse boxe amercements and confiscations adiudged by the senteÌ„ce of the bishop of Rome as are also other ordinances restored by the new Romaine Bishops and continued from the one to the other To this The yeare of our Lord. 383. Blond lib. 2. de Rom. trium purpose it is recited in the Romaine histories that since the raigne of the Emperour ValentiniaÌ„ the xii of that name great sedition happened at Rome betweene the Christians the Idolatrous priestes which striued amongst themselues whether had more inriched the Church by foundations legacies bequests offerings and other inuentions in such sort that the heathen Idolatours and infidels which did vsurpe againe the temple presently called the Church of Saint Peter at Lians did fight against the Christians of Rome which would haue dedicated the same to their deuotion After the offertorie the Aleâ—ran of Titelman doth hold that the Mâ—sse-moÌ„ger must cap. 35. for a time keepe silence to figure the flying of Christ or feare of the Discipâ—es to confesse him before the Iewes Then after the sacrificer doth singe on high Per omnia secula seculorum for this that Christ after that hee was in secret did shewe himselfe openlâ—e in the house of Lazarus Then he singeth sanctus sanctus sanctus to signifie the songe of the Iewes when Christ entered into Ierusalem This musicke ended the sacrificer must secretlie murmure betweene his teeth counterfaiting sadnesse without anie turnings but yet he must plaie a dumbe moÌ„merie by signes of crosses drawen heare awaies there awaies as we shall hereafter declare After the offertorie we must come 9. part of the Masse the round host of floure to the 9. part of the Masse the most rich and most daitie for the Massalians That â—s the host or sacrifice Wherein doth consist the principall end or marke of the Masse sacrifice In the time of the Plotar in Numa â—ollux in â—nom lib. 6. Misierâ—s peractis qui sacris intererant râ—tundis paâ—â—bus quoâ— in honoreâ— deorum adhibebant stantes vescebantur nec nisi sacrificio perfecto vesci licebat Alex. ab Alex. lib. 4. cap. 17. coniurer Numa the Romanes had not yet in vse to kill and offer vp the bloud of beastes But about the end of the Masse sacrifice it was ordeyned to eate and communicate together within the temple little round Cakes consecrated to the honour of the Gods in whose name the Masse was celebrated The litle round hostes of fine floure were eaten by the sacrificer and the assistants standing and not sitting The flowre whereof they were made was called Mola whereof commeth this worde immolare to offer There were diuerse hostes that is to say diuerse litle round cakes dedicated vnto diuerse Gods like as they had diuerse sacrifices of the Masse With the same round hostes was offered the altars seruing in place of tables And whiles the sacrificer and assistants at the sacrifice did eate and communicate together the foresaide little round cakes consecrated to the honor of their Gods there was sung Hymnes and plesant songs Some playing vpon Orgaines and Cymbals Before the deuouring of this round hoste printed with pictures the Massalian Doâ—tors haue ordeyned that the sacrificer shalâ—â—se adiurations and coniuring by signes of the Crosse First he ought to make three crosses vpon the round hoste to figure the threefold doctrine of Christ To witte by the father by himselfe and by the holie Ghost in pronouncing these words Haec dona haec munera haec sancta sacrificia illibata Other Doctors Alcoranists and Massalians interpret the third crosse to signifie the treason of Iudas who deliuered his maister into the hands of the Iewes Beside the aforeâ— saide three crosses doth follow fiue more to figure the fiue daies of respit from Palme Sunday to Goodfriday or otherwise to represent the fiue wounds of Christ two in his hands two in his feete and one in his right side Of the which fiue crosses the three first must be made on the chalice and vpon the rounde hostes to figure the deliuering of Christ vnto the Priestes Scribes and Pharisees or to figure the price that Christ was sold for to wit three times ten which is 30. pence The two other crosses are seperatlie made the one being the fourth vpon thâ— host the other vpon the chalice alone to plaâ— the two persons of Christ and Iudas whicâ— the Massalian sacrificer doth continuinâ— still his mockes and mummeries stretchinâ— out his armes to figure Christ stretched oâ— the crosse Then he lifteth vp his round hosâ— printed full of pictures to cause it to be worshipped And that he beginneth againe to make three other crosses One vpon the host another vpon the cuppe and the third vpon himselfe to play the personages of three estates of those that be in Heauen in Purgatâ—rie and in Earth He smiteth afterward vpon his breast to play the personage of the theefe hanging vpon the crosse which repented himselfe But in smiting of the stomacke must bee with the 3 hinder most fingers of the hand for the thombe and the next finger be reserued to consecrate and transubstantiate the round host Moreouer hee must smite his breast three times to figure the threefold offence of the heart mouth and deede In lifting vp his voyce to represent the theefe or the centurion which confessed God in the passion Sixe other crosses are made once againe three vpon the Chalice couered to figure the three houres that Christ hanged on the crosse on liue and the three other crosses are made vpon the chalice discouered with the rounde host lifted vp againe to figure the 3. houres that christ hanged vpon the crosse dead TheÌ„ after the Massalian hath kissed his chalice there are yet 2. crosses more to figure the misterie of the bloud and water â—ssuing out of Christs side Beside the dumbe muÌ„meries abouesaid the Priest must take the couering cloth from the chalice and couer it with the plantyn to figure the breaking of the vaile of the teÌ„ple in the midst at the death of Christ This done the round host is put froÌ„ aboue the chalice and is couched vnder the corpor as to figure the burying of Christ The Priest thus hauing plaied the person of the hanged theefe of the traytor Iudas of Christ of the Publicans plaieth afterward the personage of the
communion of the holy bread and wine consecrated figures and signes of his body and bloud Iesus Christ spake Matth. 6. Marke 14. Iohn â— these words That the bread was his body and the wine his bloud he said also That hee is the liuing bread that he is the breade of life that hee is the liuing breade which came downe from heauen he saith also that hee that eateth of this breade shall liue for euer Is this to bring in that by this word is Iesus Christ is turned transubstantiated into bread and is no more Christ but an accident without substance O detestable heresie O Massalians haue ye no more reason to interpret carnally these words this is my body to change the bread into his body then when he affirmeth that he is the bread to change him into bread coÌ„sidering that it is written that the partaking of this bread giueth life euerlasting Iesus Christ said Hoc est Iohn 6. Matth. 26. Iohn 6. corpus meum He saith also Hic est panis qui de coelo descendit In both these places is there not this word is bestowed Must we therefore bring in a witchcraft of traÌ„substantiatioÌ„ in place of sound interpreting of the scriptures by a likenes or familiar comparison of breade with Iesus Christ causing vs to vnderstand that by him life euerlasting is giuen vnto vs And by him our spirituall nourishment is giuen vs like as by the bread we haue our bodily foode How so euer it be we must alwaies haue recourse vnto the true inierpretation of Iesus Christ the true Lawgiuer and author of the holy sacrament who putting forth his institution said in the first place that he was the bread of life then after that this bread is his flesh and his body which must be giuen for the health of the world He said that his flesh is true food and his bloud the true drinke he saith that hee that eateth his flesh and drinketh his bloud shall abide in him How doth he interpret this eating Iesus Christ doth interpret it himselfe by these words He that commeth vnto mee Iohn 6 stall neuer hunger hee that beleeueth in me shall neuer thirst Is not this the true eating and the true drinking neuer to haue hunger and neuer to haue thirst Behoueth it to get faith which consisteth in spirit behoueth it to addresse ourselues vnto Iesus Christ our heaueÌ„ly bread our spirituall drinke to fill vs for euer to quench euerlastingly our thirst of sinne to runne into a witchcraft of transubstantiation and to forge an accidence without a substance Wherefore O Massalians haue yee inuented another interpretation then that of Iesus Christ who witnesseth that the flesh profiteth uothing but the spirit quickneth and that his words are not carnall but spirituall giuing spirit and life by faith and hope that he is the sauiour of the world incarnat dead and crucified to giue vs eternall life and after rose againe ascended into heauen and sitteth on the right hand of God his Father abiding an euerlasting Priest propiciator mediator and redeemer Let vs returne againe to this terme is which tormenteth the braines of the Masse sayers so sore to imagine a transubstantiation Iohn 15. If Iesus Christ hath said that he is the true vine that God his Iohn 14 Father is a husbandman and we are the branches Is this to bring in this terme is a witchcraft of changing God into a Husbandman Iesus Christ into a vine and vs into vine branches If Iesus Christ is said to be the vnspotted lambe that blotteth out the sins of the world is this to bring in a transubstantiation If Iesus Christ hath said that he is the doore of the sheepe-folde by the which we must enter to saluation and that hee is the Shepheard and we the sheepe must we therefore ratch these places of the holy scripture so farre that necessarily we must beleeue a transubstantiation for as much as this terme is is there When Iesus Christ admonished his Disciples saying to them that Matth. 5. they were the salt of the earth did hee change and transubstantiate them into Genes 28. pillors of salt as he did the wife of Lot If Iesus Christ hath said by his Apostles that we are the teÌ„ple of God wherin the holy Ghost doth dwell Is this to imagine that we are transubstantiated into a peece of stone If the Apostle haue said that Christ is the rocke 1. Cor. 3. 2. Cor. 6. out of the which did come the liuing water to wash vs cleane from our sins 1. Cor. 10. is this craftily to deuise a changing of Iesus Christ into a rocke or materiall 1. Cor. 12. stone If the Apostles haue witnessed that we are the body of Christ Is this to bring in that we are vanished away and are no more men but changed into an accidence without a substance I foresee well O Massesayers more than hardened that you wil obiect that in all these places before alleaged wherin this word is is found that no mention is made of sacramentes which must be deeply considered for asmuch as they be holy misteries ordeyned of God which also is true And also this word is is not onely found in the holy scriptures before noted but also Genes 17. Exod. 12. 13. when there was speaking of the holy ordeyned before of God vnto the people of Israell was it not written that circumcision is the band and couenant of God In the other holy Genes 17. Nâ—mb 10. Psal 68. 94. Mattfl 21. Iohn 2. sacrament of the communion of the Paschall lambe is it not sayd that the Lambe is the Passeouer or passage Is this to bring in a witchcraft of transubstantiation Will you not confesse O Massalians and changers of substances that in these places of holy scriptures speaking of the sacraments this word is cannot otherwise be expounded but to signifie and that circumcision was the signe and marke of the band and couenant contracted betweene God and Abraham that the Pascall lambe was also the signe of the holy passage for remembrance of their deliuerance from Egypt The Arke of the couenant for another sacrament whereof it is written that it is the true power of the Lord. Is this to say that it was transubstantiated into the maiesty of God It behoueth to interpret the holy scripture with dicression and humility without sophistrie and witchcraft to vnderstand soundly the true meaning of words and not to abide in the letter that killeth but to receiue the word of God in spirit that puickneth If then the holy Arke be named the Lord and called God for that in it he exercised his might shewed his wonders and misteries to draw the people of Israell by an outwarde signe to remember God and to feare and obey him Also if Iesus Christ is called the bread that came from heauen the bread of life that the bread broken is his body and the wine is his bloud
that the cup is the new Testament that by these outward signes of bread and wine he might cause vs to vnderstand our life and nourishment of saluation to stay onely vpon Iesus Christ and that by his death and bloudshedding we are so assured of euerlasting life as the bread and wine are nourishment for the body and that it pleased him to ordeine these holy signes to serue vs for sacraments for the triall and confirmation of our faith is this an occasion to play the Capharnaits or the Nicodemianes to doubt of the power of God how is it possible to eate the body and drinke the bloud of Iesus Christ How is it possible to be regenerate and borne againe Then seeing wee haue a promise giuen vnto vs by the word of God wherefore O Massalians haue ye imagined a carnall transubstantiation mistrusting the incomprehensible power of God ought it not to suffice you to beleeue simply that the body bloud of Iesus Christ is offred vnto vs really sacramētally to communicate for our nourishment and to giue vs euerlasting life by the bread and wine consecrated with giuing of thankes the bread being truely his body and the wine his bloud which ought to be receiued worthily by faith and in purenes of conscience as holy signes and markes of the godly badge without enquiring euer subtilly the meanes otherwise then Iesus Christ hath interpreted saying the flesh profiteth nothing it is the spirit that quickneth and that his words were spirit and life Ought we to doubt that God hath not the power to make vs partakers of the body and bloud of Iesus Christ by the holy signes of bread and wine consecrated the bread neuerthelesse remaining bread and the wine wine If it were otherwise this should not be called a sacrament but a myracle as when Iesus Christ turned the water into wine that he vsed a miracle of transubstantiation changing water into wine But he did not then ordeine a sacrament as he did of the communion of his body bloud by the holy figures of bread and wine Was it not as easie for God to make the wine to bee changed into bloud or the bread into flesh as for Moyses Aarō to change the water of the riuer into bloud to approue the hardnes of Pharaoh or when the cloudes were turned into the flesh of Qailes which rained vpon the people of Israell alwaies God did not ordeine these miracles to serue for ordinarie sacraments but would apply himselfe to our infirmitie giuing vnto vs signes holy and not transubstantiated which are neither vaine nor fantasies but are outward signes which wee can see touch eate taste abiding in their substance and neuerthelesse representing sacramentally that which is comprised and signified by them wherein our triall of faith doth stand to declare vs by a sacramentall worke to be of the number of them that are regenerated nourished by the holy sacraments of baptisme and of the supper If it be lawfull tomake comparisons of the 2. holy sacraments of Baptisme and of the Supper notwithstanding that there is difference A comparison of the two holy Sacraments betweene regeneration which doth not reiterate for it sufficeth once to be regenerate and borne againe But the nourishment must be often done againe according to to the order of nature and other differences largely discribed by the holy Apostles and ministers of the word of God Yet the same end the same God the same Iesus Christ is shewed declared as well in baptisme as in the supper By the bloud of Iesus Christ we be regenerate and by the same bloud nourished By the bloud of Iesus Christ we are renued set and graffed and by the same bloud we are kept and preserued from hunger and thirst for euermore By the bloud of Iesus Christ we are spoyled from the olde corrupt skinne and clad with his body of the selfe same also we haue our nourishment and euerlasting life By the bloud of Iesus Christ we haue accesse into the kingdome of heauen And by the same bloud we haue the fruition of the kingdome for vnto the same purpose the holy Apostle witnesseth wee are all baptised by the vertue of one holy spirit and we haue all drunke of one spirituall drinke giuen vnto vs by Iesus Christ Be not these comparisons taken out of the holy scripture to iustifie that Iesus Christ is the onely end vnto the which tendeth as well Baptisme as the holy Supper It followeth then that the signes of the sacramentall water for baptisme and bread and wine for the supper of Iesus Christ are holy signes ernest gages paunes markes seales and sacraments instituted of God for proofe and assurance of our faith Well then O Massalians seeing yee haue inuented a witchcraft of transubstanttiaion for Against the Massalians the sacrament of the Supper why haue yee not also subtelly deuised the same witchcraft in the sacramēt of baptisme why haue yee not ordeyned the sacramental water after that it is by you coniured and bewitched with salt to driue away Diuels to be changed into the bloud of Iesus Christ the water to bee no more water but accidence without substance as yee haue imagined of the bread and wine What difference can you shew but Sophistries Sophismes and Masse subtelties If yee continue your heresie by this word is it is also found in the water of Baptisme which is called renuing and regeneration the same is also named the holy Ghost and the garment with which by which we are clothed renued and borne again in the bloud of Iesus Christ Then seeing O Massalians that you confesse that yee cannot finde a second Berengarie to make a decree of recantation to the end to enlarge your witchcraft of transubstantiation vnto the holy water of Baptisme and by the same meane to change your spettell and salt water your oyle your creames your salt water other drugs wherwith you haue corrupted the holy sacrament of Baptisme Wherefore then are yee so hardened and waxt old in your Pompilian Religion that you would plucke Iesus Christ from the right hand of God to make him to descende in body and bloud by your whispering witchcraft Luk. 1. Malach. 4. A comparison of the Sunne with Iesus Christ as Iupiter Elicius did before the day appointed of his second comming I can bring you in the similitude of the Sunne called by some Apostles the Sun of Righteousnesse Iesus Christ because The which S. Iustine the Martyr vled in his treatise of the exposition of faith cap. 2. that light commeth from heauen by the great and bright starre And euen so the spirituall light is giuen vnto vs by Iesus Christ who hath restored vs to light out of the night and darknesse of sinne Well then O yee Capharnaites carnall and grosse vnderstand now a comparison sufficient inough to shewe you the infinite power of God to bee much more perfect then your abhominable inuention of transubstantiation