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 Matth. 5. saying to them that they were the salt of the earth did hee change and transubstantiate them into pillors of salt as he did the wife of Lot Genes 28. If Iesus Chrrist hath said by his Apostles that we are the tēple of God wherin the holy Ghost doth dwell Is this to imagine that we are transubstantiated into a peece of stone 1. Cor. 3. 2. Cor. 6. If the Apostle haue said that Christ is the rocke 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 stone 1. Cor. 12. 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 Genes 17. Exod. 12.13 but also when there was speaking of the holy sacraments ordeyned before of God vnto the people of Israell was it not written that circumcision is the band and couenant of God Genes 17. Numb 10. Psal 68.94 Mattfl 21. Iohn 2. In the other holy 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 to make comparisons of the 2. holy sacraments of Baptisme and of the Supper A comparison of the two holy Sacraments notwithstanding that there is difference 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
A SVMME or a briefe collection of holy Signes Sacrifices and Sacraments instituted of God euen since the beginning of the world And of the true orriginall of the Sacrifice of the Masse Imprinted at London for W. C. 1609. To the right worshipfull and worthy louer of learning and vertue Sir Iohn Brett SVch as from time to time haue imployed their studyes in publishing those labours that haue bin thought worthy the view and acceptation of others haue likewise for the most part selected such patrons aswell straungers as of acquaintance as haue bene knowne and reputed to be learned well minded or well discended Immâ—tating which Custome and pâ—escriptioÌ„ aduenturing the pardon of your discretion I haue inboldned my selfe vpon good notice taken of your honorable disposition to present this Treatise vnto your fauorable acceptance tending to no idle or vnprofitable substance I humbly intreat you will be pleased to vouchsafe of my goodwill and fauour a Schollers penne with your gracious acceptation who answeres in well wishing what he wants in worths So shall I rest deuoted vnto you and bestow my future studies to effect matter of better deseruing Euer remayning in all humble duty ready to be commaunded by you W. C. A SVMME OR A briefe collection of holy Signes Sacrifices and Sacraments instituted of God euen since the beginning of the world And of the true originall of the Sacrifice of the Masse IN the time ordeyned before of God by his vnsearchable and vncoÌ„prehensible wisdome after he had created man to his owne Image and likenes to the end that he might stirre him vppe to feare and obedience and giue vnto him also some exercise of vertue to acknowledge his God his creator there were ordeyned many signes Sacrifices and Sacramentes First to our first Father Adam and to his successours being bodily men were ordayned corporal signes of God the better to approue and make knowen his obedience Trees of life Gene 2.3 Euseb Theodor. Seuer To wit The trees planted in the midst of the Harbor and earthly Paradise These trees although they were of no other quality then the other plants yet they were dedicated consecrated of God to serue for Sacraments that is to say for holy signes their qualitie then dedicated hallowed to serue as a seale for a witnes attestation approbation of the godly will For the infinite goodnes of gâ—d willing to make knowen the fellowship bond and alliance contracted with man his creature created to his owne likenes hath from time to time ordayned outwarde and corporall signes which man might see behold with his corporal eies to serue for assurance gage and pledge of the diuine couenant like as to our first common father were ordeined trees corporall fruits left and giuen vnto him to keep without wasting eating or consuming in paine of euerlasting death We must then beleeue by faith that the trees and fruites were not signes or sacramentes of vanitie as a simple picture but more that vpon them did hange both life and death they containing the signe and the thing signified Prouerb 1.2.3 Wherein did consist the knowledge and wisdome to feare God and obey him This was the cause wherefore they were called the fruites of knoweledge of good and euill and the trees of life For in keeping these fruits hallowed in obeing God euerlasting life was promised contrariwise in abusing these Sacramentes in going against the will of God declared by outward tokens euerlasting death and damnation was gotten For other exercises of man towarde God to the end that he might reuereÌ„ce Sacrifices before the Lawe written honor worship him many diuers sacrifices were celebrated yea before the law writteÌ„ by Moyses And although the almighty God creator of heauen of earth hath no need of mans workes Psalm 50. neither is nourished with the bloude of beastes or fruites of the earth Yet hee hath alwaies desired to draw man vnto him in feare and outward obedience by Signes Sacrifices and Sacraments In such sort that the sacrifice of the lambes offered by Abel Gene. 4. Hebre. 11. Gene. 6.7.9 was pleasing vnto God Noe likwise after the great flouds passed in signe of knowledge and obedience toward God did erect an aultar offered and lifted vp sacrifice of sheepe without spotte and of birdes wherewith he did make sacrifices sounde and pleasing vnto God By these examples it is easie to know that sacrifices did not begin in the time of Moyses But the innocent and iust lambe represented by the sacrifice of Abel the figure of Iesus Christ was slaine and offered vp from the beginning of the world Apoc. 13. After the rigor of the floud comen for the punishment of the offences of the tyraÌ„ts of the earth in signe of reconciliation and couenant renued our good God did ordeine the signe of the Bowe in heauen Rainebow Gene. 9. for a gage and assurance of the diuine mercifulnes This signe and heauenly Bowe although before it did appeare in the thicke clouds a token of raine to come Yet before it had neuer bin a marke dedicated to serue man for a sacrament or holy signe vntill it was ordeined of God a signe of the couenaÌ„t contracted with good Father Noe and his off spring Vnto the faithful Patriarch Abraham another couenaunt and alliance was contracted by the wisedome of GOD Circumcision in the yeare of the world 2048. which hee gaue vnto him for a gage and assurance of him and of his posteritie the outward signe of circumcision to serue for a sacrament and perpetuall marke of the diuine will It was ordeined vnto him to circumcise his children males within eight daies after their birth Gene. 17. in paine of being reiected from the nuÌ„ber of those people which God had adopted or chosen To the same people of Israel was ordeyned the Sacrifice of the vnspotted Lambe the bloud wherof spilt Pascal Lambe should preserue the people froÌ„ the appointed death in Egipt Exod. 12. the flesh also was ordeined to be eaten and in celebrating the feast euery yeere in the day called Pasque in signe coÌ„memoration of their deliueraÌ„ce from Pharaos bondage Exod. 12. with the signe of the communion of the flesh of the Pascall Lambe it was ordeined to eate vnleuened breade seuen daies in paine of death Other holy signes were sent of God to his elect people alwaies to draw them to his feare obedience As the signe of the cloud Cloude a token of the way to guid the people by day the flaming and fiery piller to conduct them by night out of the handes of Pharao the tyrant Pilelr of fire Exod. 13. Moreouer the signe of the diuisioÌ„ of the red sea of Arabie through the middest wherof the elect people of God did passe The diuision of the red sea in the yeare 2453. 1 Cor. 10. Tite 3. By the which woÌ„derful signes God would signifie the holy sacrameÌ„t
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 Chronicle of Iohn Baptist One might bring in Constantine 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 bee regenerate by the bloude of Iesus Christ vntill he was 65. ye ares olde Histo tripart lib. 3. cap. 12. at what time he was baptised by a Bishop of Nicomede Arian named Eusebe the same Constantine being at point of death Siluester then Bishop of Rome must not cracke that he conuerted this Emperour to the faith For this same Siluester would not assist the assemblie of the Councell holden at Nice in the yeare of Iesus Christ 327. 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 Theodoze 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 Paul Emil. lib. 1 the yeare of Christ 412. 15. which were the chiefe 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 â—fter succeeded the HuÌ„nes Blond lib. 2. Decad. 1. Then Attilia King of the Gothes which vsurped Italy About this time the Romane Empire of the West was spoiled of all Germany Asia Sarmatia Procop. lib. 3. 0 the warre of the Vandals in the yeare of Christ 486. 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 Italy Paul Emil lib. 1 the yeare of Christ 568. Afterward raigned Totilas which forced robbed and burned Rome and all Sicile In the end the Lombards conducted by their Kings Alboin did raigne which vsurped Italy These barbarous nations Idolaters and Infidels did serue as whippes ordained of God to punish the Idolators of Rome committed by them which had knowledge of the holy Gospell And yet turned back froÌ„ the true worshiping of God violating and corrupting the holy sacraments by the inuentions of men To punish also the infidelity and obstinacie of the Emperours and Senators of Rome which first of all caused the Lieutenants officers appointed in Iudea to crucifie Christ his holy Apostles to persecute the Christians and alwaies to resist the lawe of the Gospell to maintaine their religion Pompilian Thus we may conclude that during the space of 400. yeares the Romane church of Emperours and Senatours hath euer beene contrary and enemies to the lawe of Iesus Christ Then afterward the occidentall Empire being ouerthrowen Rome and all Italy was ruled gouerned 300. yeares or there about by Kinges Princes and Dukes Idolators and Infidels namely by the VaÌ„dales by the Gothes by the HuÌ„nes by the Astrogothes by the Visigothes and by the Lumbards in such sort that during the space of 700. yeares or there about after the incarnation of Iesus Christ there was no Emperour Kinge nor Prince of Rome which would embrace the law of Iesus Christ The which gladly and shortly I haue declared to the end that the Reader thinke not strange that I haue heere shewed the sacrifice of the masse to haue taken his beginning of the ancient religion instituted by Numa PoÌ„pilius more then 700. yeares before the incarnation of Christ And so afterward also the same sacrifice hath beene continued by the Idolatrous Romanes inueterate and hardened so in their Pompilian Religion that they woulde neuer put away the same But to the end that nothing in the Romane Histories bee kept close which might obscure the clearenes of the veritie during the tyranny and vsurping of the nations aforesayd in Italy was erected a litle Lordship at Rauenna which continued about 183. yeares vntill it was rauished by a Bishop which inuested himselfe and encroched into the chaire of S. Peter by the meanes of a donation and demission practised by Pepin in the yeare 758. in recompence of a tyranny exercised by Zacharie Grec Bishop of Rome who spoyled the true inheritors of the crowne of France namely Chilperic or Childeric whom he shut vppe in a cloyster to make the kingdom to fall vnto the sayd Pipin the sonne of Charles Martell bastard This donation of Pipin thus giueÌ„ to the great Romane Bishop was the first originall of the greatnesse of the Popes of Rome who do holde vnto this day the Lordship of Rauenna lond lib. 1. cul Emil. 2. 800. yeares being past with a great number of Townes a long the Sea Hadriatike coÌ„mitted vnto them by Pepin contrarie to the expresse commandementes of Constantine then raigninge Emperour of the East in Grecia Whiles this little lordship was continued at Rauenna The yeare of Christ 588. long time before the donation of Pepin the Bishop of that place seeing that there were no more Emperours of Rome which was gouerned and kept vnder by barbarous people and Infidels lift vp his hornes in such sort that hee preferred himselfe to be Bishop of Rome Sabellic and made himselfe the heade of the Church and also himselfe and his successours Bishops of Rauenna so long as the Lordship hath continued This was the first little Antichrist which would take vpon him a tyrannie in the Church to follow the earthly tyrannie of his Lordship Afterward there rose vp another greater Antichrist in Constantinople In the yeare of Christ 600. Blond lib. 1. named
Pompilius the coniurer If Alexander had not bin so much giuen to the vse of salt instituted by the ancient Idolators for their clensing water Num. 19. hee would rather haue followed the Iudaicall ceremony and haue ordeyned ashes to consecrate the purging water And where hee would thinke to vyser his doing by the miracle of Elizeus which did purifie the water with salt 4. King 2. Moyses also did the like with the wood showed vnto him when the people of Israell were in such necessitie of sweet water to drinke Exod. 15. But by these miracles it is not recited that Elizeus nor Moyses had instituted a purging water to purifie the people of the Iewes Num. 19. And it shall not bee founde that there was at any time amongs the Iudaicall ceremonies any other purging water but with the ashes of the beast offered vp for burnt sacrifice Num. 19. Wherefore Alexander and his like must freely acknowledge the inuention of their Salte and coniured water for the purging of sinnes to haue taken his originall of Numa Pompilius more then seuen hundred yeares before the incarnation of Iesus Christ Histo tripart lib. 6. cap. 35. This purging water was so well obserued of the Romaine Idolatours that more than 360. yeares after the incarnation of Iesus Christ it is recited how the Emperour Valentinian entring into the Temple of the gâ—ddesse Fortune Valentinian the Emperour against holy water sprinkled a sacrificer watching the said Temple did sprinkle him with this blessed purging salted water which hee had taken out of the holy water stocke being at the entrance of the said Temple wherewith the Emperour being chafed smote the Priest holding the holywater-sticke saying hee was rather defiled then purified By these true Histories the Massalians may vaunt themselues the first part of their Masse sacrifice to be very ancient Holy water very ancient And that their holy-water stockes and salted cleansing and purging water are of the ancient doctrine of Numa Pompilius and not of the Euangelicall doctrine of Iesus Christ which they call new doctrine and newe Testament as differing from the ancient Ceremonies of the Iewes Painyms Idolatours Against salt holy water of Alexander Pope of Rome But againe I cannot maruell inough wherefore Alexander did enterprise the restoring of the Pompilian Idolatrie seing he had a meane to reinstitute the ceremonial water after the fashioÌ„ of the Iewes And this doing to follow rather the law of God then Numa Pompilius for hee had easie meanes to recouer ashes to make a purging water after the manner of the Iewes namely of holy and precious ashes to say of the ashes kept in their shrines and coming of courtaines Ca. Omnes de consecrat distinct 4. ca. Altaria ca. Vestimenta distinct 1. towels and vessels consecrated which the Bishop Clement predecessour of Alexander had forbidden to be applied to any prophane vse But being worn with oldnes to be burnt in the fire And the ashes to bee put into the Fount Were not these holy ashes to haue moued Alexander to restore the ashie and purging water after the manner of the Iewes if he had not beene so dainty of salt and found a better taste to continue the ancient Romaine religion Other ashes might haue beene found by the successours of Alexander Ca. Alâ—aris de consecrat distinct To wit 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 for 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 mvce and other beasts deuouring the said consecrated hostes and ordained to be burned and the ashes to be put into the shrines In lib. cautel Miss Seing then that Alexander would not 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 Leuit. 2.5.6 In 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 lesse of the Euangellicall lawe of Iesus Christ but onely to haue taken thought to bring in inuentions notwithstanding that they were inuented by the ancien Painims and Romane Idolators 700 yeares before the incarnation of Iesus Christ To finish this first part of the Masse It had beene more expedient ô Massalians that in place of your sacrifices and coniured salt water wherewith you sprinkle the people The true holy water of all Christians to haue clearely declared the holy Gospell causing the people to vnderstand that the purifying and washing of their sinnes did hang onely on the bloud of Iesus Christ who is strong inough to driue away Diuels to bring vs from hell to preserue vs from death euerlasting Hebr. 9. and to defâ—ce 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 the heresie of the Samaritans Epiâ—â— a lib. 1. tom 1 â—ec 9. 17. conte hec which did beleeue to be purified by washing theÌ„selues euery day with holy water â— part of the Masse After the Asperges song and the holy 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 Procession Platina Tit. Liuius in his decades But it was instituted 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 â—mages likenesses of diuerse Gods and Goddesses he Saints and she Saints patronâ— of euery parish This in some is the beginning of the Mistall 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
pictures the Massalian Dostors haue ordeyned that the sacrificer shall vse 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 aforesaide three crosses doth follow fiue more to figure the fiue daies of respit from Palme Sunday to Good friday or otherwise to represent the fiue wounds of Christ twain 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 the host the other vpon the chalice alone to play the two persons of Christ and Iudas which the Massalian sacrificer doth continuing still his mockes and mummeries stretching out his armes to figure Christ stretched on the crosse Then he lifteth vp his round host 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 Purgatorie 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 hindermost 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 issuing 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 corporas 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 Centurion in singing the Pater noster But the Alcoran of Durand expoundeth by the seuen Petitions of the Pater noster the seuen weepings of the virgin Marie or the seauen vertues or the seauen gifâ—es of the holy ghost or the seauen Beatitudes or the seauen deadly sinnes This song finished the Massalian a litle white keepeth silence to figure the silence or rest of Christ in the tombe Another aperie or mummerie doth the Messalian play with his round host the which hee laieth vpon the paten to figure the vnitie of the diuinitie with the humanitie but when he plaieth the secret misterie then the host is hid out of sight Re dâ—uina ceremoniis celebratis sacerdos tunc I licet sucelamabat quà voce illos qui interfuerant missos faciebat Alex. ab Alex. lib. 4. cap. 17. The sacrifice thus finished and the litle round hostes eaten Numa ordeined to sing these wordes I licet vel Ite missa est that is to say go it is granted the assembly is suffered to go home Be not all these parts of the Masse sacrifice ordeined by Numa the coniurer more then 700. yeares before the incarnation of Iesus Christ to wit the Vestiments the Aulbe Parts of the Masse ordeyned by Numa 700. yeares before the incarnation of Iesus Christ the Casuall the holy purging water coniured with salt to chase away Diuels the Aulter the Taper-light the turnings and trauersings along the Altar with prayers meditations toward the East the Processions with Shrines and Relikes caried vpon the shoulders of the Priestes clothed in white surplesses and crownes vpon their heades the Confiteor made to the he Saints and she Saints the playing on the Organes the Canticles Peans Hymnes and Odes the Censor and the Incense the communion of little round bread consecrated in the name of their Gods in the end this song Ite missa est do ye not acknowledge O ye Massalians that ye haue borrowed all these partes and members of your Masse of Pompilians Religion Why do you hold this word Masse seeing Iesus Christ did name it a supper or the partaking of his body Why haue ye taken these Vestiments the Aulbe Matth. 27. Luk. 20. Mark 14. 1 Cor. 11. painted Chasual proper to the ancient Romane Idolators of the which garments Christ ordeyned nothing Why haue yee giuen more credit vnto the witchcraft of Pompilius to chase away Diuels with salt water coniured called holy water theÌ„ vnto the holy gospel of Iesus Christ the which doth assure you in his name to driue away Diuels Mark 16. and not with witchcraft and salt Who but the spirit of Numa did inspire you to shaue your crowne round to deck your selues with white Surplesses to beare the Shrines and Banners in Procession When Iesus Christ celebrated his holy supper and instructed his Apostles of the communion of his body and bloud did he command theÌ„ to follow the religion of the ancient Romane Idolators to haue their Altars enriched with Images to vse turnings and trauersings along the altar to be shorne round to haue aulbes and chasuals adressing their prayers and confession to he she Saints to pipe with Organes to perfume their altars Images with InceÌ„se to go to the offerings to cary money to the Priestes boxe to eate litle rounde hosts consecrated and last of all to sing Ite missa est But I well perceiue O Massalians your Masse subtelties whereby you shal confesse to me that the body and chiefe parts of the Masse tooke their beginning and creation of Numa Pompilius Neuerthelesse the deckings and enrichings were inueÌ„ted by other Bishops of Rome specially by a Monke called Gregory the first of that name that came to the Popedome Who was instructed in the Magicke and Philosophie
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 alâ— the children of Abraham the beleeuing Iewes the mercifull promise of God that God was is and would be their God their redeemer 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 working 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 siâ—teth 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 and the sacrament of Baptisme are appointed vnto the faithfull to be as tables and glasses The vse of the Sacramenâ— 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 fed by the instâ—uâ—â—nt 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 soorth 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 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 bloud of Christ as if they in their owne persons had wrought suffered fulfilled whatsoeuer Christ suffered for them and were in full 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 Iohn 6. I am
the 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 eateth of it should not die he that eateth of this bread shall liue for euer and he that eateth me euen he shall liue by me he that eateth my flesh and drinketh my bloud dwelleth in me and I in 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 saith 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 thâ—ust 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 himselfe and be a mocker also a despiser of the precious treasure of Christs reall naturall flesh and bloud offered by these sacramentall elements of bread and wine and so woâ—thâ—ly 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 ieweli that was offered whereby Christ would haue dwelt in him and he should haue dwelt in Christ for euer according to his most mercifull promise made in his word By the similitude of vnion of many cornes and many grapes in these sacramental elements the faithful are put in minde that as the bread which they receiue and eate in the sacrament was made of many cornes and by the liquor of water kneaden into dowe and yet is but one bread and as the wine was made of the iuice of many grapes and yet is but one wine so they that receiue and eate Christs body and drinke his bloud by a true and liuely faith watered with the liquor of godly and true charity are made one body and one flesh with him as liuely members and fruitfull branches of his mysticall body the Church wich is the whole companie of Gods children which are in heauen and in earth of which fellowship and mysticall body these elements are a sacrament as well as of his naturall body declaring the perfect coÌ„iunction which all the faithful of the church militant here on earth haue with their fellowe members the church triumphant together with their head Iesus Christ who all make but one body of Christ being compact knit together to him as to their head according as the Apostle Saint Paul affirmeth in the 1. to the Corinthians cap. 10. The cup of blessing which we blesse is it not the coÌ„munion of the bâ—oâ—d of Christ The bread which we breake is it not the coÌ„munioÌ„ of the body of Christ For we that are manie are one bread and one bodie because we all are partakers of one bread In the 12. chapter of the same epistle he saith For as the bodies is one and hath manie members and all the members of the bodie which is 〈◊〉 thâ—ugh they bee manie yet are but one body euen so is Christ for by one spirit we be all baptized into one body whether we be Iewes or Grecians bond or free and haue beene all made to drinke into one spirit Therefore if one member suffer all suffer with it if
and mercie our franck harted liberall distribution of almes doth declare and manifest vnto all that our charitie is true vnfaigned feruent pleasing and acceptable vnto God and of the right kind which it ought to bee To conclude this is that which is meant by the mysterie of vnitie in the Sacrament that all the faithfull are vnited together with their head Iesus Christ by and through his power and grace to bee partakers and communicate one with another in all things both bodily and ghostly heauenly earthly the faithfull likewise through the bond of the same charitie drawne from their head must make partakers and communicate vnto the vnfaithfull and vnbeleeuers all the outward temporall blessings of this present life in al which outward temporall things they must bee as one with them to communicate helpe and releeue them according to the true rule of charitie and mystery of vnitie in this Sacrament in which last kind of vnitie all mankind without exception are and ought to be according to the holy ordinance of God in his word vnited and knit together By the similitude of conuersion the faithfull are put in minde certified and assured that as the bread wine being taken and receiued is turned into the substance of their bodies so euerie of the faithfull apprehending and receiuing Christs reall naturall bodie and bloud in the instance of receiuing the sacrament by their true and liuely faith are through the operation of the holy ghost turned into the true nature of his precious bodie and bloud that is they are euerie one changed renued and made bone of his bones and flesh of his flâ—sh so that from theÌ„ceforth Christ abideth in them and they in him and they bee made one flesh and one bloud with Christ and Christ is made one flesh one bloud with them not by transubstantiation or coÌ„substantiation which cannot bee without the ouerthrowe of his true humanitie neither doth holy Scripture teach vs so but thus doth holy scripture teach that the faithfull are made flesh of Christs flesh by his disposing and distributing vnto them according to his gratious imputation the true nature essentiall properties and qualities of his flesh and bloud that is euerie of them are by his imputation as truly made partakers of the perfect holinesse wisedome of his bodily person of his incorruption both in will nature of his obedience and satisfactioÌ„ of the lawe of God of his passion and sufferings of the curse wrath of God due to sinners of his victorie against sin death the Diuell and hell and shall be also made partakers of that immortalitie and euerlasting happie life whereunto hee is entred and which hee hath purchased for them that truly beleeue in him euen as verily as if euery of theÌ„ were one selfe same bodily person flesh and bloud in reall and naturall substance with him so that now all and euerie of the faithfull may saie and comfort themselues after this manner In thee our most gratious God mercifull Lord Iesus Christ each of vs hath a portion both of bloud and flesh therfore where that flesh whereof I am a part doth raigne there I beleeue I doe and shall raigne where my bloud hath dominion there I trust I haue shall haue dominioÌ„ where my flesh is glorious there I know I am shall be gloririous although I am yet a sinner yet I doubt no whit of this participation of grace although my sins do hinder me yet my substance doth require it and although mine owne offences doe exclude me yet the communion of nature which by his gratious imputation hee hath giuen me hath brought me againe to this grace and fauour For the Lord is not so vnkinde that he can hate his owne flesh his owne members his own bowels wherof I am a part seing Christ himselfe hath vouchsafed to bee made one flesh and one bloud with mee all the rest of his members the faithfull true beleeuers that is Christ hath taken the nature and qualitie of our flesh and bloud hauing caused all our sinnes to be imputed and laid to his charge as bearing the person and bodie of vs all hauing in his true natural bodie flesh suffered the wrath and curse of GOD for our sinnes as if himselfe had beene guilty of them and had committed and done them in his owne bodie and flesh so that the sinnes of euerie of the faithfull are fully satisfied for condemned and punished in the reall naturall flesh and bloud of Christ euâ—n as verily as if hee were the selfe same bodily person sinfull flesh and bloud and substance of all and euerie of the faithfull And this is the conuersion change of the faithfull into Christ of Christ into them truely represented declared and assured in and by this sacrament communion of his precious bodie and bloud as it euideÌ„tly appeareth by that which the Apostle speaketh in the 8. to the Rom. 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 persoÌ„ of euerie of them and had committed their seueral 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 away 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
things that he hath done in his body according to that he hath done in his body according to that he hath done whether it be good or euill This death thē vnto which all flesh shal come is either an entrance or gate to perpetual liberty and pleasure or to perpetual prison and paine the death which maketh entrance to euerlasting paine is termed Ghostly and the sicknes which warneth of the same is also Ghostly which Ghostly sicknes and infection proceedeth of the malice of Satan and corruption of our owne wicked nature driuing all of whom it taketh hold either to errour in religion errour in life or errour in both Of errour in life the booke of Wisedome speaketh saying Seeke not death in the errour of your life destroy not your selues through the workes of your owne hands And of errour in religion it is spoken in the 106. Psalme and 39. verse Thus were they steined with their owne workes went a whooring with their owne inuentions The like wherof is affirmed in the 2. Epistle of S. Iohn where it is said He that transgresseth and abideth not in the doctrine of Christ hath not God he that continueth and abideth in the doctrine of Christ he hath both the Father and the Sonne which commandement and lesson our Sauiour had taught before in the Gospel of S. Mathew the 15. chapter and the 9. verse And in vaine do they worship mee teaching doctrines commandements of men as do all the heathenish idolaters Iewes Infidels Turks Heretikes Miscreāts which do worship false gods or honour and serue the true God after a false manner according to the inuentions and commandements of men embracing doctrines and traditions for the worship and seruice of God more then are deliuered in the holy scriptures the word of God and some also contrary to the same according as doth the Court or Church of Rome and all the company of Catholike Papists disciples and followers of the Court and Church of Rome which ghostly sicknes infectiō of errour in religion errour in life or errour in both bringeth with it euerlasting death both of body and soule if the infected truely penitent renouncing and detesting all his former errours both of religion life be not washed purged and clensed in the pretious bloud of Iesus Christ the sonne of God so through Gods mercifull grace and goodnesse granted in his beloued sonne bee forgiuen and fully pardoned of the same according as S. Paul affirmeth That without bloud nothing can be made cleane and the bloud of Christ shal cleanse our conscience from all sin It is then necessarie for you and all others that looke and hope for saluation to beleeue and hold stedfastly vnto your liues end the true holy Catholike and Christian faith cōteined sūmarily in the articles of our beleefe according as the same hath bin of ancient time gathered and drawē out of the scriptures of the old new testament the holy writtē word of God and is more amply and large declared in those holy bookes with all other things taught in those bookes necessarie for a Christian man to instruct him fully perfectly and sufficiently in the way to euerlasting life Quest Do you then truely and vnfeynedly beleeue that all things pertaining to the true worship and seruice of God and for the instruction and guiding of your soule in the right knowledge of the way to euerlasting life and saluation are sufficiently and fully contained and taught in the holy written word of God of the old and new Testament and will you heartily and vnfeinedly renoūce al other faiths worship and seruice of God not being most truely conteined and taught in those holy bookes Answ I beleeue and embrace that faith worship and seruice of God conteined and taught in the holy books aforsaid as only fullie sufficient through the grace of Gods spirit to instruct and teach my soule in the way to euerlasting life and I do heartilie vnfeinedlie renounce all faithes worship and seruice of God more then that or contrarie to that which is most truelie and sufficientlie taught and deliuered in those holie bookes of the old and new Testament Reioice then and be of good comfort that god doth giue you grace to beleeue and hold stedfastly the true ancient Catholike Christian faith of our Lord Iesus Christ contained and fully taught in the holy bookes oforesaid Qu. Do you as all true beleeuers christiās confesse according as you are taught in gods holy word that you haue not spēt the time of your life past so holy vprightly as you ought to haue done hauing in thought word deed many times and waies transgressed the most holy cōmandemēts of god deseruing therby the sentence condēnation of eternall punishment and hel fire Answ I confesse it Quest Are you truely and vnfainedly heartily sorry for it Answ I am and I beseech God by his grace to make me truelie penitent of all my offences 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 shed his bloud for you and hath by his death and the shedding of his most precious 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 saluatiō 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 vpō you An. I am and I praie 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 vpō 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 will 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 passiōs 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 mine 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 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 ◠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
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 faithfull 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 lif◠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 fulll 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 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 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 th◠church of Rome imagineth by their doctrine of Transubstantiation or as the Lutherans imagine by their doctrine of Cōsubstantiation 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 1. 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 Sacramēt vnworthily without true faith For whē they presume to receiue the holy Sacramēt 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 euidētly 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 wantonnesse 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 riotous and gluttenous in raiment 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 sight what are our sins then neuertheles his goodnes and his pittie is more then al our wretchednes and therefore with all humblenes and lowlines and with a reuerent dread in a full trust and confidence of his great mercy let him goe vnto him for his worthines shall make him worthy let him offer himselfe in humble and hartie prayer vnto God committing vnto him both his body soule to be made by his grace and through the working of the holy Ghost in his heart a worthy partaker of this holy Sacrament that together in by and with the same hee may receiue and bee partaker of the reall naturall holy flesh and bloud of Christ through which hee may be purged of all his sinnes and receiue grace of good life For why for that cause amongst other was this holy Sacrament ordeined that a man through offering of his praiers to God and partaking of this Sacrament should aske pardon and foâ—giuenes of all his sinnes and grace of good life and should obtaine it If time therefore doe suffer before the receiuing of the blessed sacrament let him meditate or say on this manner Lord all things bee thine that are in heauen and in earth I desire to offer my selfe vnto thee in a free perpetuall offering so that I may be perpetually with thee in singlenes and simplicity of heart I offer mee this day to be thy seruaÌ„t in thy seruice and although I am vnworthy to serue thee yet art not thou vnworthy to haue my seruice make mee therefore worthy of that which thou art worthy of so shall I be worthy of that which now I am vnworthy of make mee as thy will is to cease from sinne that as my dutie binds mee I may serue thee I offer also vnto thee O Lord all my sinnes and offences that I haue committed before thee from the day that I might first offend vnto this day that thou vouchsafe through thy great goodnes to put away all my sinnes out of thy sight and remembrance and to cleanse