Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	blood_n	bread_n	cup_n	4,095	5	9.9348	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18103	The originall of idolatries: or, The birth of heresies a true, sincere, and exact description of all such sacred signes, sacrifices, and sacraments as haue been instituted and ordained of God since Adam; with the true source and liuely anatomy of the sacrifice of the Masse. First faithfully gathered out of sundry Greeke and Latine authors, as also out of diuers learned fathers; by that famous and learned Isaac Casaubon, and by him published in French, for the good of Gods Church: and now translated into English for the benefit of this monarchy; by Abraham Darcie.	Darcie, Abraham, fl. 1625.; Casaubon, Isaac, 1559-1614, attributed name.	1624 (1624)	STC 4747; ESTC S107577	78,965	150

that wipes out the sinnes of the world can wee herevpon induce a transubstantiation If Iesus Christ said that he was the doore of the sheepe-fold by whom we must enter to be saued And that hee is the good Pastor and wee his sheepe must we needs so straine and wrest these places of the holy Scripture as to thinke it necessary because the word est is mentioned to beleeue a transubstantiation When Iesus Christ admonished his Apostles saying that they were the salt of the earth did hee therefore transubstantiate or conuert them into Statues of Pillars of salt as he did Lots Wife If Iesus Christ said by his Apostles that we are the Temples of God in which the holy Ghost inhabits must wee therefore imagine that we are transubstantiated into a masse of stone If the holy Apostle writ that Iesus Christ is the Rocke out of whom came liuing water to wash and purge vs from our sinnes Must we wrest out of this a transmutation and transubstantiation of Iesus Christ into a Rocke or a materiall stone If the holy Apostle testifieth that we are the bodie of Christ may wee by this inferre that we are translated and now no more men but transubstantiated into an accident without substance I readily foresee O you obdurate Missalians that you will obiect all these pre-alleadged places wherein this word est is and make no mention of the Sacraments which must the more exactly bee obserued in that these be sacred mysteries ordained of God which is most true And this word est is not onely found in the holy Scriptures formerly cited but when we speake of holy Sacraments first instituted by God for his people of Israel is it written that Circumcision is Gods alliance and Couenant In the other holy Sacrament of the Communion of the Paschall Lambe was it said that the Lambe was the Passeouer which is to say the passage But shall we induce hereupon a Magicke of transubstantiation Will you not confesse O Missalian transubstantiators that in these passages of the holy Scriptures speaking of holy Sacraments that this word est can not be otherwise interpreted then to signifie some reall performance and that Circumcision was a signe and a marke of the Couenant and alliance contracted by God with Abraham The Paschall Lambe was also a sacred signe of the passage for a remembrance of their deliuerie out of Egypt The Arke of alliance for another Sacrament of which it is written that it is the truth and power of the Lord Must wee vnderstand by this that it was transubstantiated into the reall Maiestie of God Wee must wee must I say interpret the holy Scriptures with discretion and in humilitie without sophistication and without Magicke soundly to apprehend the conception of words and not sticke so close to the letter which kils but receiue the Word of God in liuely spirit If then the sacred Arke is called the Lord and nominated God because in it he exercised his omnipotent power and declared his Oracles and mysteries by exteriour signes to draw the Israelitish people to bee mindfull of God and to feare and obey him If Iesus Christ also said that hee was bread which came downe from Heauen the Bread of Life and that the Wine was his bloud that the Cup is the New Testament by the externall signes of Bread and Wine to giue vs to vnderstand that our life and sauing nutriment depended onely on Iesus Christ and that by his death bloodshed we haue assurance of eternall life euen as bread and Wine serue for corporall nourishment and that he meant and ordained these sacred signes to bee to vs for Sacraments to approue and confirme our faith Did he determin we should hereby Capernize Nicodemize to enquire or make doubt of Gods power how it is possible to eate the body or drinke the blood of Iesus Christ how we can possibly be regenerated and borne anew Seeing the promise was made vnto vs by the Word wherefore haue you O Missalians conceiued a carnall transubstantiation distrusting in the incomprehensible power of God May it not suffice you simply to beleeue that the body and blood of Iesus Christ was really and sacramentally offered to communicate thereof for our spirituall nourishment and to grant vs eternall life through the Bread and Wine consecrated with giuing of thankes the bread being truely his bodie and the Wine his Blood which we must worthily receiue by faith and puritie of conscience as sacred signes and markes of the diuine Character without searching too subtilly after the meanes other then the plaine interpretation of Iesus Christ that the flesh profits not but the Spirit quickens and that his words are spirit and life Should wee doubt whether God hath power by the symboles of Bread and Wine consecrated to make vs communicate of the bodie and blood of Iesus Christ though the bread remaine bread and the wine wine If it were otherwise this could be no Sacrament but rather called a Miracle As when Iesus Christ conuerted the Water into Wine hee then vsed the miracle of transubstantiation changing the Water into Wine But hee ordained not this for a Sacrament as he did the communion of his body blood by the sacred figures of Bread and Wine Was it not also as easie for God to change the Wine into blood or the bread into flesh as for Moses and Aaron to change the water of the Riuer into blood to confirme the hardnes of Pharaohs heart or when the clouds were turned into the flesh of Quailes that rained vpon the people of Israel Neuerthelesse God did not ordaine that these miracles should serue for ordinarie Sacraments but herein he applyed himselfe to our infirmitie exhibiting to vs sacred but not transubstantiated signes and yet are not vaine nor fantasticall but signes externall that we may behold touch eate and taste remaining still in their substance and neuerthelesse they represent sacramentally what is by them comprehended and intimated wherein consists the approbation of our faith to manifest by a sacramentall worke and ministration that wee are in the number of the regenerate and sustained by the holy Sacraments of Baptisme and the Supper CHAP. XXII Comparison betweene the two holy Sacraments IF wee may presume to make comparison of the two holy Sacraments of Baptisme and of the Supper though there bee a difference betweene it and regeneration which is not reiterated For it sufficeth that we be once regenerate and begotten anew but this spirituall nutriment is often renued according to the course of nature and other differences very amply described by the holy Apostles and Ministers of Gods Word Notwithstanding the same end the same Iesus Christ is represented as well in Baptisme as in the Supper By the blood of Iesus Christ wee are regenerated and by the same blood nourished By the blood of Iesus Christ we are renued sett and

since the Incarnation of Iesus Christ for the space of three hundred yeeres or thereabouts there was not likewise any Emperour or Romane Consull that changed his Religion to embrace the Law of Iesus Christ but on the contrary they strayn'd all their might and power to put in practice what cruelties soeuer against the Church of Iesus Christ which may bee iustified by the Ecclesiasticall Histories wherein are explained about eleuen seuerall great persequutions vnder the Romane Pontifes which were Claudius Tiber. Nero Claud. Domitian Nero Flau. Domitian Traian Elia. Adrian Antonine the Philosopher Septimius Seuerus Jul. Maximin Mar. Quint. Traian Decius Licinus Valerianus Valerius Aurelianus and Dioclesian All which Emperours gouerned both the Empire and the superintendents ouer the Romane Religion for three hundred yeeres after the Incarnation of Iesus Christ and in their Coynes Sepulchres Monuments Titles and Letters Patents they retained the stile of great Pontifes and high Priests as is most diligently collected in a booke of the Antiquities of Rome wherein are specified the Medails Coynes and Monuments of the ancient Romane Emperours all which were enstil'd Pontifes vnder these Titles Iul. Caesar Pont. Max. Tiber. Nero Pont. Max. Vesp Caesar Pont. Max. Marc. Aurel. Antonine Aug. Ponti Max. Heliogabalus high Priest Aug. Adrianus Jmp. Pontif. Max. Tit. Caes Pontif. Max. Commod Jmpe Pontif Max. Galerius Maximianus Pontif. Max. Elauianus Constantinus Aug. Pontif. Max. Beeing therefore in this manner Emperours and Romane Pontifes they neuer would permit any other head aboue themselues in the Church and religion of Rome which in all ages was an enemie to Iesus Christ For when the Apostles preached Christ to bee the High and Soueraigne Priest the Eternall and Great sacrificer without successour after the order of Melchizedec the Romane Tyrants tooke occasion or at least their Lieutenants to condemne Iesus Christ for feare of impayring the authority of the Caesars high Romane Pontifes With what fury for the space of three hundred yeeres were they excited against Christians and the Religion of Iesus Christ to maintaine their ancient Pompilian Religion What answere was giuen to the Emperour Theodosius by the Senate and Senators of Rome when they were mooued to change their Religion and imbrace that of Iesus Christ They shewed how they had bin in possession of their Pompilian Religion for more then a thousand yeeres and that the alteration of Religion was the ruine of Common-wealths For these reasons persisting in their old Romane Religion they forbare to receiue the Law of Iesus Christ CHAP. X. How the Bishops of Rome began their Corruptions BY these Histories we may easily resolue that during foure hundred yeeres and more the Bishops of Rome who tearmed themselues Christians could neuer draw the Senate nor Senators of Rome to entertaine the holy Gospel As also they could hardly conuert the Romane Idolaters from their old and inueterate Idolatries For the Bishops of Rome were too busie in restoring the Iewish and heathen Ceremonies about difference of meats touching ordinances not to fast on Sundayes or Thursdayes to inuent Table-●lothes Vailes Vessels of gold and siluer on Hangings Tapistries and other ornaments of the Altar worne out with old age and to be burned and the ashes to be laid vp in Fonts Some also were mightily busied to renew the Iewish Ceremonies of vnleauened bread hauing their mindes greatly turmoyled to corrupt the true vse of the holy Sacraments instituted by God by the mingling of water with winae nd seasoning water with salt to make it purgatory and exorciz'd for the repelling of deuils Othersome in like maner tooke great paines to ordaine Ephods of fine linnen wherin to wrap the sacred Host also to constitute Aubes and other vestiments for the Priests in their sacrifices of white no died colours Some had their braines troubled to deuise Feasts of dedication and Consecration with Exorcismes to driue away deuills with salt and othersome to inuent Oyles and Vnctions wherewith to corrupt the holy Sacrament of Baptisme Then afterwards during the time of these tyrant Emperours and great Pontifes the Bishops of Rome desiring to perpetuate their names they wore out their braines in building of Temples not to the honour of God but to the names of men and women Saints by them cannonized at their owne pleasure Others were occupied in ordaining and decreeing that the consecrated Bread or Wine falling to the ground should be licked vp by the Priests and the rest remaining to be burnd in the fire and the ashes to be reserud in a Reliquarie Some looke out for Chalices that they should be of Glasse and not of Wood. Others instituted solemne ceremonies for the foure seuerall seasons of the yeare to bring Christians by this meanes vnder the seruitude of destinction of daies Others were studiously employed in ordaining the oblation and consecration of Beanes to solemnize Funeralls with Purple habites after the forme of a Vestment called Trabea which Idolaters vsed in their Triumphs celebrated to the honour of their Gods The like purple Ornament is in vse at this day amongst the Cardinals Others were occupied in deuising confirmation for little Infants and to consecrate the Creame for Bishops only also to honour extraordinarily the Bishop of Hostia by whose hands the Bishop of Rome is to be consecrated with a kinde of Mantle called Pallium and to inuent a number of other vnecessary Ceremonies yea such as were opposite to the Euangelicall libertie ginen vnto vs by Iesus Christ How was it possible therefore for the first Bishops of Rome to drawe the Princes and Romane Senators to the Law of the Gospell for three or foure hundred yeares after the Incarnation of Christ when they laboured nothing else but to corrupt the vse of the holy Sacraments to restore the Iewish ceremonies and the Idolatries of the ancient Heathen Romanes They may here obiect one Philip which some vaunt was conuerted to holy Baptism whose depraued māners gaue occasion to the most authentick Historiographers to esteeme him vnworthy of the name of a Christian Whereunto they adde Constantine the Great that assembled the Counsell of Nice but his residence was in Greece called the Empire of the East and yet he would neuer embrace the Character of Baptisme to be regenerate by the blood of Christ till he was threescore and fiue yeares old when he was Baptised by an Arian Bishop of Nicomedia named Eusebius When the same Constantine was at the point of death Wherefore Syluester Bishop of Rome need not vaunt of conuerting this Emperour to the Faith For the same Siluester likewise would not be present in the assembly of the Counsell held at Nice in the yeare of Iesus Christ 327. Howsoeuer the matter stands we must euer haue recourse to the truth of Histories wherein is recited the answer which the Senate and Senators of Rome made to the Emperour Theodofius more then threescore

from the Law Euangelicall of Iesus Christ they thought to attribute these inuentions meerely to themselues though they had their originall from the ancient heathen Romane Idolaters 700. yeares before the Incarnation of Christ To resolue this first Missall part it were much more expedient O you Missalians in stead of your sacrifices and exorcismes of salt water wherewith you sprinckle the people to preach purely and cincerely the holy Gospell and to teach Christian people that the true purification washing away of sins depends on the blood of Iesus Christ which is powerfull enough to repell deuils to deliuer vs from hell to preserue vs from eternall death and to wipe out in vs euery spot and blemish of sin without vsing exorcismes or coniurations with salt to driue away deuils conformable to Pompilian Magicke the herefie of the Samaritans who thought themselues purified by those and washing with the same euery day CHAP. 14. The Procession of the Masse AFter the Asperges is sung the lustral exercizde water sprinckled vpon the Altars the Images and all the assistants at a Masse then followes Procession which is attributed to Agapet the Romane Pope But this was Instituted aboue a thousand yeares before him for the ancient Romane Idolaters called it Supplication A forme Instituted by Numa to goe on Procession either to appease the wrath of the godds to obtaine peace or to pray vnto God for the fruits of the earth the order was in the manner First before the Procession walkt certaine young children then the sacrificing Priests clad in white Surplesses singing Hymnes Paeans and Canticles to the honour of their gods Then marched the high Priest or Curio Then marched the Romane Senators with their wiues and children and sometimes the common people assisted There was commonly carried about in Procession the Shrine or Reliquarie of god Iupiter or of Anubis by some Priests clad in white Surpleses with shauen heads and thereon wearing crownes This Crowne was of such reuerence and esteeme that the Emperour himselfe Commodus Antonius high Pontifex caused his head to be shauen cut round expressely to carry the Cabinet of god Anubis Before the Cabinet or Reliquarie went a Cierger carrying a light Taper in his hand When the Procession went along through the streets there were seats erected to serue for stations or places where the Priests which caried the relicks were apointed to rest take breath When the Procession was ended the Temples were opened the Altars Images perfumd with Insence and the reliques of their gods shewed On those dayes when the Procession went abroad a Feast was celebrated the shops were closde vp the Hall of Iustice shut in and the prisoners vnshackled who can better discipher the order of Processions obserued euen at this day by the Missalians Instructed from father to sonne in the Pompilian religion What other Author can be alleadged touching the ceremonies performed in Procession except Numa Pompilius himselfe If the Missalians sought not out further for their crowned shauen crownes and white Surplesses which the ancient Aegiptian Idolaters were wont to vse the Priests of the Goddesse Isis or the Babilonian sacrificers wearing their heads and beards shauen As for the Law of God the contrary therein was obserued and the sacrificing Priests were forbidden to cut their heads or haire round and to shaue their heads And as for the Law of the Gospel there is no such like ceremony commanded by Iesus Christ nor by his Apostles they must therefore needs proceed from the ancient Pompilian Religion For other things in the Procession they haue added the carrying of the Crosse or Banner this Banner was tearmed by the ancient Romane Idolaters Labarum which was reputed a sacred ensigne so much reueerd by the Dictators and Emperours as also by the souldiers that went to the wars Antenor first pictured in that Banner a Sow by reason of the name Troia which in the vulgar Italian tongue signifies a Sow which ensigne Antenor vowed and dedicated in the Temple of Iuno Queen of the heauens because the Sow was the consecrated Victime to the same Goddesse The old Romans afterwards caused a Mercurius Caduce to be drawn vpon the Banner whereon was painted the picture of two Serpents coupyed together then was an Eagle portraced for the Ensigne of the Romain Empire but Constantine the Great Emperour in Greece made to be drawne therein a figure of greek letters a X interlaced with an ę on the two sides α ω in this signe α ☧ ω signifying thereby this word Christos or Christ This Banner was spread vpon a pole or staffe of wood made in forme of a Crosse the Bāner being foure square in the fashion of an Ensigne of crymosine violet silke edgd about with fringe of Gold or siluer pretious stones In imitation of this the Missalian Priests haue adornd their Pompilian Processions in which they carry Banners as if they meant to goe to the wars or conduct a martiall Army but in stead of portraying therin the name of Iesus Christ they paint the effigies Images of diuers gods and goddesses saints men women the Patrons of each parish This in somme is the originall of the Missall Procession standing for the second part of the Masse Was there euer such palpable Idolatry vsed by the Israelites when they would celebrate the Feast of vnleauened bread to eate the Paschall Lambe a Figure of the holy Sacrament of the Supper which the Missalians haue adulterated by their Missall sacrifices Did they euer carry about in Procession the flesh or the bloud of the immaculate Lambe Did they euer lay it vp in a Reliquarie to be carried in Procession about the streets The Serpent of Brasse though they much prophaned and abused it yet did they at any time carry any part of it in a Reliquarie vpon the shoulders of their Priests wearing their heads and beards shauen as the Greek Pontife Vrban ordained that the round consecrated Hoste should be carried in Procession by the Missalians instituted a solemn Feast euery yeare on holy Thursday that so he might conuert the vse of the holy Sacrament to a more detestable Idolitrie then all his Predecessors CHAP. XV. The third part of the Masse that is the Altar and Candels lighted AFter the sprinkling of holy-water Procession performed Numa instituted that the Masse priest to celebrate Sacrifice being clad with his Aube and Chasible or painted coate his head crown'd beard shauen that he should approach to the Altar prepared for sacrifice set forth with a Lamp or light Taper which ordinarily was of Tede or Pine For without an Altar fire no Sacrifice could be celebrated He also ordained that the Masse Priest should turne himselfe neere to the Altar towards the East Porphirius the heretick did not only continue this Pompilean Magick but further he constituted that the

the Missalian treasure all amercements and confiscations adiudged within the demeans of the Romane Pontife with other ordinances reuiued by new Romane Popes which haue descended from one to another To this purpose reade in the Romane Stories that during the reigne of the Emperour Valentinian the second of this name there hapned a dangerous sedition at Rome betweene the Christian and idolatrous Priests which stroue who should amasse or heape vp together most wealth in the Church by grants testamentary legacies oblations and other inuentions so as the Heathen and Infidell idolaters who retained yet a Temple to themselues called at this day the Church of Saint Peter ad Vincula fought with the Christians at Rome who would haue dedicated it to their deuotion After the Offertory Titlemans Alcoran sets downe how the Masse-priest should bee silent for a time to figure the flight of Christ or his Disciples feare to confesse him before the Iewes Then this being performed the Priest sings aloud per omnia secula seculorum because after Christ had hidden himselfe he publikely came forth in Lazarus house Then he sings Sanctus sanctus sanctus to allude to the Iewes song when Christ entred into Ierusalem When this Musicke ends the Priest must murmur in secret and betweene his teeth counterfeiting sorrow without any turne-abouts but then he must expresse a kind of mute mummery by the making of many reiterated croysadoes as shall hereafter be mentioned CHAP. XVII Of the round Host with the Consecration of the same NExt to the Offertory we must come to the ninth part of the Masse the most rich and most pleasing for the Missalians This is the Host or victime which comprehends the end of all this Missall Sacrifice In the dayes of Numa the Magician the Romanes were not yet accustomed to kill and immolate with the blood of beasts but men were appointed to eate and communicate within the Temple after the end of the Missall Sacrifice small round loaues consecrated to the honour of the gods in whose name the sacrifice was celebrated These little round hosts of fine meale were eaten by the Priest by the assistants standing vpright and not sitting The flower whereof they were made was called Mola and from thence came this word immolare There were diuers hosts that is to say little round loaues dedicated to diuers gods as there were likewise sundry Missall Sacrifices With the said round hosts they also offered wine the Altars seruing for Tables While the Priests the assistants in the sacrifice eate and communicated together of the said little round loaues consecrated to the honor of their gods hymnes and thanksgiuings were sung and some vsed the sound of the Organs and Cymbals Before the swallowing of this round host printed with imagery the Missalian Doctors ordained the Priest to vtter certaine exorcismes and coniurations with many signes of the crosse First hee must make three crosses vpon this round host to figure the trinall tradition of Christ that is to say by the Father by himselfe Christ and by the holy Ghost in pronouncing these words Haec dona haec munera haec sancta sacrificia illibata Some other Doctors Alcoranists and Missalians interpret the third crossing for Iudas treason who deliuered his Master into the hands of the Iewes Besides the aboue mentioned three Croisadoes fiue other follow to intimate the fiue dayes space from the day of Palmes to the day of the Passion or otherwise to represent the fiue wounds of Christ two in the hands two in the feet and one in the right side Of which fiue Croysadoes the three first must be made ouer the Chalice and the round host to figure the deliuery of Christ to the Priests Scribes and Pharisies or to signifie the price of Christs sale that is to say three times ten which import the thirty pence The two other crossi●gs are made distinctly on which is the fourth ouer the host and the other ouer the Chalice distinctly to manifest vnto vs the two persons of Christ and Iudas when this is done the Masse-Priest continuing in his fooleries and monckeries stretcheth out his armes to delineate Christ spred vpon the Crosse then he lifts the round host printed with imagery on high that it may be adored Afterwards he returnes to make three crosses one ouer the host another ouer the Chalice and a third ouer himselfe to play herein the part of three estates or conditions of those that are in Heauen in Purgatory and in the earth Then he thumps vpon his brest to play the penitent theefe that was hanged vpon the Crosse This thumping of his stomacke must bee performed with the three last fingers of his hand because the thumbe and the next finger are reserued to consecrate and transubstantiate the round host Moreouer he must beat his brest three times to figure a triple offence of the heart of the mouth and of reall act exalting his voice to represent the Theefe or the Centurion which confessed God in the Passion Sixe other Croisadoes are afterwards reiterated three ouer the cou●red Chalice to commemorate the three houres that Christ hung aliue vpon the Crosse and three other crosses are made ouer the open Chalice and the round host being once more eleuated to decypher the three houres that Christ hung dead vpon the Crosse Then does he adde two other crosses after the Masse-monger hath kist his Chalice to describe the mystery of blood and water issuing out of Christs sides Besides all the aboue mentioned mute mummeries the Priest must lift the vaile ouer the Chalice and release it from the Plataine to represent the rent vaile in the midst at Christs death This being done the round host is laid vpon the Chalice and couched in the corporall to figure the burial of Christ When the Masse priest hath plaia the part of the hang'd theefe of the traitor Iudas of Christ of the Publicanes hee afterwards comoediates the Centurion singing the Pater Noster But Durandus Alcoran by the seuen petitions in the Pater Noster expresseth the seuen teares of the Virgin Mary the seuen vertues or the seuen mortall sinnes When this song is ended the Priest remaines silent for a while to represent the silence and repose of Christ in the graue Another apery or monckery is plaid by the Masse-priest with the round host which he layes vpon the Pix to decypher the vnion of his diuinity with his humanity but when hee plaies the secret mystery the host is hidden out of sight CHAP. XVIII Of diuers parts and sundry Ceremonies belonging to the Masse WHen the sacrifice was ended the little round hosts eaten Numa appointed these words to be sung I licet or Ite Missa est which is to say go you are permitted the assembly is dismist to repaire home to their houses Are not these all the parts of the Missall sacrifice most of which were ordained by Numa the Magician aboue 700 years before

me shall neuer feele thirst but haue eternall life Are not these termes intelligible enough to expresse this holy sacrament of the communion of the body and blood of Iesus Christ without running to your magick of transubstantiation Another interpretation of the holy Doctor and author of the sacramentall law is described when Iesus Christ was interrogated by Nicodemus of the meanes how a man might be regenerated and borne anew Is it possible saith Nicodemus that a man can returne again into his mothers wombe Did Iesus Christ answer this demand by affirming that in the holy sacrament of Baptisme the water was conuerted into the body into flesh blood and transubstantiated in a carnall womb to be there againe ingendered and regenerate Was there not also as great reason according to your Magicke to haue returned this answer as well as in the holy Sacrament of the Supper for by the one of these two Sacraments we are regenerated and by the other nourisht Now regeneration is as admirable to humane wisdome as nourishment for conformable to humane and carnall iudgement it may seeme vnpossible that we can be twice engendered and begotten But our good God vseth the like interpretation of Regeneration as of the communion of his flesh and blood which is that these sacramentall termes must bee spiritually conceiued and not carnally for the flesh profits not but the spirit quickens What is of the flesh is carnall what of the spirit spirituall The holy Apostle relating to the Corinthians what he had receiued from Gods hand admonished them of the comming of Iesus Christ during the expectation whereof hee commands them to communicate of the body and blood of Iesus Christ by the fraction of bread and the cup of benediction called the new Testament and new couenant contracted by the blood of Iesus Christ wherefore seeing wee are assured of the second comming of Iesus Christ being ascended vp into heauen and set at the right hand of God his Father till the day predestinate that hee shall returne to iudge both the quicke and the dead how will you reconcile this passage O Missalians when by the magicke you vtter you make him descend and returne the body of Iesus Christ in flesh and bone before the time preordained for his second comming This Magicke was by you restored since the first author of your Missall Sacrifice Numa Pompilius who by his magicke diuulged that he made his Nymph and Goddesse Egeria come downe from heauen as also his Iupiter Elicius by whose meanes there were celestiall secrets and mysteries reuealed vnto him If by your magicke the round consecrated host was transubstantiated into the true and reall body of Iesus Christ the bread being no more bread but the true body how came you to be so presumptuous to breake and teare in peeces the body of Iesus Christ according to the inuention of Sergius the second of that name your predecessor Romane Pontife Are not you farre more execrable executioners then your predecessors Lieutenants of the Romane Church which crucified Iesus Christ and yet they neuer tare nor rent his body in peeces as he prophesied And notwithstanding you are not contented to haue broken it into three peeces but in your Missall sacrifices you presume to drowne and steepe one portion in wine transubstantiated into blood to be swallowed and drunke To confirme your Magick of transubstantiation why tooke you no order to preserue from corruption your little round printed Hosts which you keepe and lay vp so curiously in reliquaries and boxes after they are transubstantiated into flesh and bone and into the reall bodie of Iesus Christ Is it not an abominable heresie to beleeue that the bodie of Iesus Christ is capable of corruption Nay and oftentimes is eaten by Wormes Weasels Rats and Mice Can you interpret this to be an accident without substance When your Hosts become many times stinking and corrupted in your Cybaries Many times likewise deuoured by bruite beasts of the earth which you cause to be burned and their ashes laid vp in Reliquaries When Victor the third of that name Pope of Rome receiued poison by your transubstantiated Wine into blood was this an accident without substance Or when the Emperour Henry the seuenth of that name was poysoned by eating of a little round consecrated and transubstantiated Host was it without substance when it procured death There was much more apparance for the celestiall Manna giuen to the people of Israel the which though it corrupted when it was kept yet that which was reserued in secret within the Arke of the Lords Couenant was preserued without corruption but yet for all this was it transubstantiated into flesh and bones to bee called celestiall bread bread descending from Heauen the Bread of Life or the bread of Angels Now it remaines for vs to contest with the subtill reasons of the Missalians who to make a foundation for their Magicke insist carnally vpon the word est saying that these words were expressely written This is my body this is my blood when Iesus Christ instituted the holy Sacrament of his Body and of his Blood vnder the Symboles of bread and wine But I desire all those that are zealous of the honour of God exactly to weigh the sacred Institution of this Sacrament by which God meant to symbolize and signifie the communion of his body by the bread and the drinking of his bloud by the Wine and Cup. All will confesse that the true and principall nourishment of mans body is comprehended vnder the kinds of bread and wine so that the terme of bread is often taken in the holy Scriptures for the nourishment and life of Man Let vs enter into an examination of the passages of the Bible Was not the first Man created after Gods similitude for the penalty of his offence told that hee should eate his bread with the sweat and labour of his body Can any man be so ignorant as not to confesse that this was vnderstood by the liuing and life of Man When Iacob prayed vnto God to giue him bread and raiment did hee not vnderstand by bread whatsoeuer was requisite for his whole nourishment When wee heare recited that God rained bread vpon the people of Israel being in the desart and that the Israelites were replenished with this celestiall bread This terme of bread was it not conceiued by the celestiall Manna sent by God to sustaine the people of Israel Is this Manna called the bread of Heauen and the bread of Angels giuen to the people without labour or trauaile When Mel●hisedech meant to furnish good Father Abrahams Armie did hee not present him with Bread and Wine When Abraham was to gratifie and refresh three Angels that appeared vnto him Did he not expose vnto them bread baked vpon the embers Did hee not giue Agar bread for her nourishment Isaacs Mother