passion and sufferings of Christ whose body was broken both before on the Crosse his bloud drawne forth shed not for any cause of his owne but for remission of their sins which is giuen and they receiue by his passion for by the nourishment which the bodies of the faithfull haue of these elements they are put in minde that as these elements do in the vsing and receiuing of them nourish their bodies and comfort sustaine their naturall flesh bloud being the outward man so the body and bloud of Christ apprehended and receiued through the working of the holy ghost by the instrumeÌ„t of the true and liuely faith of the receiuers who through the operation of the same spirit do by their faith apprehend and feede vpon the true reall and naturall body of Iesus Christ the sonne of God which feedeth nourisheth their bodies and soules vnto life euerlasting by his distributing vnto euery of them according to his gracious imputation the true reall and naturall properties of his vndefiled body and bloud as his wisedome righteousnes sanctification and redemption his holinesse innocencie his perfect and full satisfaction of the lawe of God his incorruption both in will and nature his suffering and satisfaction of the wrath and iustice of God due vnto vs miserable sinners his victorie against sinne death the diuell and hell his glorification and eternall happinesse of all which euery of the faithfull are and shall be as verily made partakers by receiuing this heauenly foode the bread of life the body and blouâ— of Christ as if they in their owne persons had wrought suffered fulfilled whatsoeuer Christ suffered for them and were in â—ull possession of the reward whereof Christ is in possession and hath prepared and purchased it also for them the certainty and assurednesse whereof is approued vnto euery of their hearts and soules by the stedfast sure and vndoubted promises of the word of God deliuered by Christs owne mouth in the 6. of Iohn I am the Iohn 6. liuing bread which came downe from heauen if any man eate of this bread hee shall liue for euer and the bread which I giue is my flesh which I will giue for the life of the world verilie verilie I say vnto you except you eate the flesh of the sonne of man and drinke his bloud you haue no life in you whosoeuer eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp at the last day For my flesh is meate indeede and my bloud is drinke indeed I am the bread of life this is the bread which coÌ„meth downe from heaueÌ„ that he that eâ—teth of it should not die he that eateth of this bread shall lâ—ue for euer and he that eateth me euen hâ— shall liue by me he that eateth my flesh and drinketh my bloud dwelleth in me and I â—â— him I am the bread of life he that commeth vnto me shall not hunger and he that beleeueth in me shall not thirst and this is the will of him that sent me that euerie one which seeth the sonne and beleeueth in him should haue euerlasting life and I will raise him vp at the last day Verilie verilie say vnto you hee that beleeueth in me hath euerlasting life hee that beleeueth in me though he were dead yet shall he liue and whosoeuer liueth and beleeueth in mee shall neuer die By this and many other sweete and comfortable promises of our Sauiour in his word it appeareth plainly that life is promised to all the faithfull and true beleeuers And seeing by our Sauiours owne words none can be partakers of this life but such as truely eate his flesh drink his bloud it must needs follow that truely to beleeue in Christ is truely to eate his flesh drinke his bloud and that without true faith it is impossible to be partaker of the true reall naturall flesh and bloud of Christ To bee partaker also of the flesh of Christ is not carnally to apprehend feede vpon his materiall naturall substaÌ„ce for in that sense our Sauiour saith his flesh profiteth nothing But to be partaker of the spirituall graces of his true naturall flesh in receiuing his precious body and bloud by a true faith as before which is the very precious foode whereby the soule liueth and is sustained to life euerlasting and is apprehended onely by faith whereby also Christ is said truely to dwell in vs and we in him and therefore all the wicked and vnbeleeuers which come vnto the coÌ„munion of the body bloud of Christ are refusers mockers and despisers of his body and bloud and by receiuing the sacrament vnworthily doe most worthely eate and drinke their owne damnatioÌ„ seeing by their lacke of true faith and beleefe they refuse mocke despise yea and violently thrust away from them so precious a treasure as the body and bloud of Christs is and come not with reuerence to receiue and feede vpon the same by a true liuely faith as all the beleeuers do who without great reuerence and dread with acknowledgment of their owne vnworthinesse dare not presume to come to this holy table of the Lord and communion of the body bloud of Christ hauing also a true faith working by charitie fruitfull in true repentance and in a vertuous godly life which they haue receiued and do acknowledge to be of the free gift of God through the vnspeakable working of the holy Ghost the same true faith in euery of their hearts by which euery of them doth in their minde and soule partake and feed vpon the true reall and naturall body bloud of Christ seated in the heauens at the right hand of God whither through the worke of the holy Ghost and by their true faith they are lifted vp in the very instaÌ„ce of receuing these sacramental elements according to Christ our Sauiours owne institutioÌ„ in remembrance of his death and passion For which cause euery one is commanded to trie and examine himselfe whether he haue this gift of true faith which is required to be the instrumeÌ„t meane to be made a true partaker of this precious body and bloud and by the body and bloud of the spirituall graces of the same whether he be in true charitie and in the way of true repentance and of a vertuous and godly life before he eate of this bread and drinke of this cuppe lest eating drinking of this holy sacrameÌ„t vnworthily because he commeth without true faith fruitfull in the effects aforesaid he put from himseâ—fe and be a mocker aâ—so a despiser of the precious treasure of Christs reall naturall flesh and bloud offered by these sacramentall elements of bread and wine and so worthily plucke vpon himselfe his owne iust damnation in as much as by lacke of true faith he hath not receiued but refused and despised the rich iewell that was offered whereby Christ would haue dwelt in him and he should haue dwelt
wisedome of God did perceiue the hardnes and infidelity of the people of Israel which did euer continue to commit idolatry by corrupting the holy signes sacraments and sacrifices in place of acknowledgeing the infinite goodnes of God which had deliuered them from the Pharaonicall tyranny which had nourished them in the Wildernesse which had brought them into the fruitfull lande promised vnto them and which so many times had succoured them in the warres against their neighbours the Cananites Moabites Madâ—anâ—tes Philistines Ammonites Syâ—â—â—s Sâ—donians Sâ—â—yoâ—ans and other â—â—â—ous people Neueâ—theles this rude people did continueâ— their â—dolâ—tries taught them by theâ— Pâ—â—estes Sacrificers Kinges and Priâ—ces without turning to the true woâ—shipping of one onely God Wherefore after the great mercy anâ— long â—arying of the iust Iudge which bâ— all manner corrections woulde haâ—â— brought againe his people by diuiâ—â— vengeance particularly as by raisinâ— vp of warres by captiuity bondage by diuiding of the kingdome parteâ— betweene Roboam and Ierohoam thâ— sucâ—essors of Salâ—mon plunged in thâ— depth of idolatry in inward warres among the people diuided and â—y other scourges accustomed to correct those whom God doth fauour to the end to bring them to his feare and obedieÌ„ce In the end these people to much hardened and waxen old in their Idolatries were 4 King 15. 24 taken into miserable bondage vnder thy tyranny of Infidels Assirians idolatrous Babylonians their Realmes quite ouerthrowen But within a little while after that this selfe same people by the great mercy of God was deliuered from the handes vnfaithfull tyrants was set againe at liberty and was restored to their land of promise they fell againe to their Idolatries Ioseph 13. cap. the Iew antiquitie more then euer before vnder the gouernement of their Sacrificers and high Priestes which ioyned the temporalty and spiritualty so together that they were clad with Scepter Roial and Crowne Then succeeded the heresies of the Pharisees of the Saduces Esseens Galileans Masbutheens Hemerobaptistes and Samaritans corrupted by Iosephus in the booke of the antiquities of the Iewes the diuersity of strange nations which had inhabited and subdued the country of Samaria neere vnto Iudea For the Babylonians did worship for their God Soâ—cobenoth the Cutheens PersiaÌ„s hauing for their God Mergal or Mergel the HemateÌ„ses called vpoÌ„ their God Asima the Ananoys did worship their God Nebahaze and Thartace thâ— Sepâ—aâ—â—ainenses did hold vpon theâ—â— Gods Aaramelech Anameâ—ech Vnto the which Gods they sacrificed their children causing them to passeâ— through the fier Thus then when all kinde of Idolatrie was spread among the Isralites the sacrifices were altogether corrupted the Priestes became byers and sellers couetous tyrants and Idolaters the people paâ—ed tribute to the tyrants of Rome their countâ—y of Iudea made one with the Prouince ioyning vnto Syria vndeâ— Iosephus lib. 15. cap. 3. Ioâ—ephus lib. 1â— cap. 3 â—â—â—op lib. 1. cap. 2. the power of the Romains The order also the lawe election of the high Priests was corrupted their dâ—gnitie abastarded altogeather insomuch that without regard of the Leuiticall race the high ptâ—estes were appointed by Consuls or Lieutenants of Rome as pleased them And whereas before they continued during their â—iues now they changed yeâ—ely And when as the Scepter Genes 49. was taken from the stocke of Iuda and her kingdome quite ouerthrowne as before it was prophecied The incoÌ„prehensible greatnes of God did manifest it selfe by his sonne begotten before all worlds which did so humble himselfe that he tooke humane flesh of the virgins wombe to redeeme his people and restore them to grace before God For as in Adam by his breaking and A conferring of Adam with â—esus Christ abusing of the holy signe giuen vnto him to keepe all the lumpe of mankind was corrupted with the leuen of sinne Euen so by the second Adam Iesus Christ we are by grace purged from our offences To our first and vniuersall father Adam was giuen a holy signe to exercise his obedience and to his successours was giuen other holy signes sacrifices sacraments instituted of God as the tree of life the fruits of the tree of knowledge of good and euill the raine-bowe circumcision the lambe without blemish the bread without leuain the cloud the fiery piller the red sea diuided the heauenly Manna the water of the rocke the immolation and offering of beasts for sacrifices the arke of couenant the brasen serpent the purging water the Temple builded in the middest of the holy Citie All which sacred signes sacrifices and sacraments were figures of that which was accomplished by Iesus Christ For first hee was the true tree of life Iesus Christ the tree of life Apoca. 2. Rom. 1â— planted in the midest of the garden of God in whom and by whom we which were bastard trees are grafted and set to the obtaining of eternall life hee hath giuen vs the keeping of the fruites of the tree of wisedome by his holy gospell and commaunded vs to keepe it whole without abusing without corrupting without adding or diminishing in paine of eternall death He hath bin as the celestial Bow bended Rainebowe in the aire to assure vs of the bande and couenant contracted between God and vs that wee should bee no more drowned in the floud of sinne He was circumcised to accomplish the lawe in himselfe that hee might cut away the Circumcision Gala. 4. foreskinne of our hearts to spoyle vs of our old corrupted skinne in Adam The burning bushe He was the flame in the burning bush taking flesh in the wombe of the virgine conceiued by the grace of the holy Ghost without the seed of man the holy virgin as the bush remaining neuertheles perfect and vncorrupt Hee was sacrificed as the iust innocent Lambe Pascall lambe Iohn 1. Hebr 13. his bloud being shed to preserue vs froÌ„ the tyrannie of Sathan and to open vnto vs the passage into the laÌ„d of promise the kingdome of heauen He is the true Bread of life Iohn 6. bread which came downe from heauen without leauen without corruptioÌ„ and spot whereof wee must eate for our spirituall nourishment to the ende we may celebrate the feast of the Pharaonicall passage in the land of libertie Hee was 1 Cor. 5. The cloude â—â—rie piller and red sea the cloude the fiery pillour the red sea diuided which hath conducted vs which hath deliuered vs from the hands of our enemies out of whoâ—e side opened 1 Cor. 10. Iohn 19. came bloud â—nd water for our saluation and redemption He was the heauenly MaÌ„na sent from The heauenly Manna the rock flowing water of life 1. Corin. 10. heauen to nourish vs for euer and the true rocke from whence flowed water to quench the thurst of all those for euer which thurst and beleeue in him It was he that made the sacrifice of health for Sacrifice Heb. 7. 8. 9 10. the
defacing of our sinnes the sacrificer and sacrifice the offering and offerer abiding foreuer a sacrificer at the right Heb. 9. hand of God his father He entred into the heaueÌ„ly sanctuary builded not with the hands of men but with the hand of God He was the true Arke of couenant The arke of witnes appoyntmeÌ„t by the which God did manifest and declare his oracles and in the which he did rest to accomplish his diuine and incomprehensible misteries He was as the brasen serpeÌ„t fastened to Brasen serpent Iohn 3. the crosse to giue health to the sicknesse of al those which did turne toward him and behold him in faith He was the true temple of God wherin Temple of God Iohn â— the holy ghost doth dwell in whome and by whome one God in trynity is worshipped Hee was the true and holy The host and holy water sacrifice whereof was made the purging water for the cleansing of all spots hauing by his owne ashes that is by his owne bodie offered vp sprinckled Iohn 19. and watered with water issuing out of his side all people beleeuing in him The ceremoniall law being thus accomplished not by figures but really executed by the incarnation death and resurrection of Iesus Christ our Sauiour our mediatour our euerlasting sacrificer and mercy obtainer the infinite goodnes of God was yet more manifested Heb. 9. by the new band new couenant and new comming of the son of God incarnate For by his new testament confirmed Rom. 8. by the death of the testator he hath made vs fellow heires and inheritours of the kingdome of heauen with God For assurance of this heauenly succession gotten to vs by grace after that he had finished the ceremonial law and abolished the same as we haue shewed by the sacrifice perfectly made by the euerlasting Sacrificer there were left â— Augustine â—n his 3. booke of the christian doctrine cap. 9. vnto vs two sacred signes and holy sacraments wherein God hath vsed more fauour and more special grace than euer hee did before his incarnation in this that hee hath deliuered vs from the seruile law of circumcision of difference of meates and of diuers sacrifices ordained in the first Church of the Israelites and in discharging vs of this heauy burthen he hath so much the more comforted vs in ordaining vnto vs for a memorie and remembrance of our regeneration and life euerlasting two holy sacraments vnder two holy signes To wit Sacraments of the new Testament the water of Baptisme the bread and wine for the partaking of his bodie and that his grace might extend to all nations God did choose those tokens signes which were most coÌ„mon easie For Circumcision was a speciall marke for Abraham and his posteritie the which Circumcision other nations were not accustomed to vse although Herodote a Greeke in the history which he writeth of the manners of the Egytians Herod lib. 2. doth attribute vnto them the custome to circumcise especially their Priestes But it is easie to coniecture that hee had heard speaking of the Iewes dwelling in Egipt for the space of foure hundred and thirtie yeares obseruing the circumcision Moreouer the Circumcision was ordained for the men onely A comparing of the circumcision with baptisme Exod. 12. and not for the women there was also a day set for Circumcision the eight day after the natiuitie and the cutting of the skinne was paineful and greuous But the grace of God hauing abolished Genes 17. by his incarnation and perfect sacrifice the rigour of the ceremoniall law as wel for the difference of meates as of dayes hath left vnto vs by his new will and couenant the holy signe of water common to all as well men as women without difference of dayes in this holy sacrameÌ„t Num. 19. the child baptized feeleth no grief as he did feele in cutting of the skinne This signe of water to represent vnto vs the purging and cleansing of our sinnes by the bloud of Iesus Christ was common not onely to the Iewes which were wont to vse their cleansing water but also to the Gentiles and all nations who had in vse the cleansing and washing with this water called Lustrall Expiatorie as may appeare by reading of auncient histories To the end then that the grace of God by Iesus Christ might extend to all the world generally to all nations countries and prouinces as well circumcised as vncircumcised Iewes as Gentiles God did choose the signe of water most common so much the more applying it to the commâ—ditie of man to draw him Tit. 3. Galath 3. to feare and obedience By the which signe hee instituted the holy sacrament of baptisme for a note assured marke of our regeneration and purifying represented sacramentally by the vertue of the holy ghost in the which sacrament God doth assist and assure vs to be borne a new and made one with Christ Iesus to be renewed made members of his members and that he will receiue vs as clad and incorporate into him and by him Like reasons might be brought for the other holy Sacrament ordeined of Sacrament of the holy supper of Iesus Christ God by his new Testament to wit of bread and wine Which signes tokens figures and notable formes all nations haue beene accustomed to vse in their sacrifices oblations ceremonies concerning their religions as well circumcised as vncircumcised aswell Iewes as Gentiles Also the two kindes of foodes for the nourishmeÌ„t of man are coÌ„rained vnder bread and wine For these causes our good God desiring to drawe vnto him all nations to nourish and minister most necessarie food vnto the did institute the coÌ„munion of the body bloud of our Sauiour Iesus Christ vnder the formes holy signes and sacramentes of bread and wine For as we are assured by the marke and element of water in baptisme to be regenerate and renued in the body and bloud of Iesus Christ represented by the sacrament of holy water by the vertue of the holy Ghost Euen so are we nourished by the communion of this body and bloud represented really by the Bread and Wine consecrated for spirituall foode nourishment euerlasting and quickening by the power of the holy ghost wherin God fauoured vs much in discharging vs of bloudy sacrifices ordeined in the first Church of the Israelits which were wont to be charged with many and diuerse sacrifices celebrated with the shedding of the bloud of earthly beastes after the diuersity of offences and persons offending All which sacrifices were ended and put away by the shedding of the bloud of the iust and innocent Heb. 9. Lambe Iesus Christ which by his perfect sacrifice hath vtterly abolished all other sacrifices reseruing vnto himselfe the dignity of the great and euerlasting Sacrificer sitting at the right hand of God his Father But he hath fauoured vs so much that in place of the abolished sacrifices
and trespasses Quest Haue you an earnest desire and stedfast purpose through the power of Gods grace to amend your sinfull life past and to lead a new life according to Gods holy will and commandements all the rest of your daies that God shall grant you life Ans I do earnestlie desire it and I beseech God who is the giuer of all goodnes to direct me by his grace so to do Qu. Do you truely vnfainedly and stedfastly beleeue that Christ the Son of God and sauiour of the world hath died and shâ—d his bloud for you and hath by his death and the shedding of his most preâ—â—ons bloud washed and cleansed your soule from sinne giuen vnto the same by his gracious imputation perfect wisedome righteousnes sanctification redemption through himselfe that your body and soule may be deliuered through the merits of his death from euerlasting damnation and obtaine euerlasting life Ans I beleeue and I beseech God of his mercie to helpe mine vnbeleefe and to increase and strengthen this faith in me vnto my liues end Quest Do you stedfastly beleeue that there is no help comfort nor saluatioÌ„ for your soule or body but through the pretious death and passion of Iesus Christ the sonne of God who knowing no sinne was made to be sinne for vs that we might be made the righteousnesse of God in him according as the Apostle declareth in the 5. of the 2. to the Corinths and last verse For he made him to be sin for vs which knew no sin that wee should bee made the righteousnes of God in him he alone being as the same Apostle affirmeth our wisedome righteousnes sanctification and redemption An. I doe stedfastly beleeue it Q. Are you hartily glad and thankfull for this great mercie bestowed vpoÌ„ you An. I am and I praâ—e God giue me grace so to be Be of good comfort then and while your soule is in you be thankfull vnto God for this his great mercy bestowed vpon you and in the precious death passion of our Lord and Sauiour Iesus Christ put your whole trust commit your selfe vnto him and with his precious body bloud couer your soule and infold and wrap your selfe wholly in it and say vnto him after this maner O my sweet Sauiour for this thy names sake be it vnto me according to this thy name looke vpoÌ„ me a sinful wretch calling vpon thy holy name and O sauiour bee vnto mee a sauiour for thy names sake For surely there is no man iust in the earth that doeth good and sinneth not neither any that can say I haue made my heart cleane I am cleane from my sinne Thou onely art the holy of all holiest and I am the filth of all sinners but Lord if thou wilt thou canst make me cleane say thou also vnto my soule I wil be thou cleane Who can tell how oft he offendeth O clense thou me from my secret sinnes Thou Lord hast said also in the gospell that the whole neede not the Physition but they that are sick and hast also most gratiously bidden vs to come vnto thee when we feele our selues trauailed and heauie loaden saying in most sweete and comfortable words Come vnto mee all ye that trauaile and are heauie loaden and I wâ—ll refresh you I come therefore vnto thee because of thy sweet bidding sore trauailed and loaden with the burden of my sinnes which are so heauie vpon me that I am not able to looke vp yea they are more in number then the haires of my head and my heart hath failed me but Lord let it bee thy pleasure to deliuer me make hast O Lord to help me for I am sore charged and cumbred with many euil temptations my heart is also intangled and oppressed with many euil passioÌ„s which come of my flesh of the world and of the diuell and there is none that can help me or deliuer mee nor that can make mee free and safe but only thou my Lord God my onley sauiour to whom I commit me Refresh me which am so trauailed lighten me which am so burdened thou art the most soueraigne physition and my soule is also sore sick in sinne heale mee which come to bee made whole through thee the sicker that my soule is the more desire it hath to be healed and the more neede hath it of thee Turne not thy face away therefore from me neither cast thy seruant away in displeasure leaue me not neither forsake me O God of my saluation for why in healing the deadly sicknes of my soule shall well be shewed and commended the greatnes of thy goodnes that wilt helpe and heale so wretched a creature if thou receiue me into the large bosome of thy mercy the place wil not be the more straitned or lessened by me It is true Lord that I haue sinned and in the whole course of my life haue multiplied many offences and no repentance or punishment of my selfe may suffice to satisfie thy iustice But I humbly beseech thee to forgiue me O Lord forgiue me destroy me not with my transgressions bee not angry with me for euer by reseruing euill for me neither condemne me into the euerlasting damnation of hell darknes and paines prepared for the Diuel and his angels for thou art the God euen the God of them that repent and in me thou wilt shewe all thy goodnes for sure it is that thy mercies are endlesly more then mine offenses and though my transgressions are infinite yet more infinite are thy mercies Therefore if thou shalt enter into iudgement with me thy poore and vnworthy seruant I wil lay before thee the rich righteousnes of thy beloued sonne Iesus Christ my sauiour which hee hath purchased giuen vnto me by his precious death I will lay his righteousnes giuen vnto me betweene my soule and thy iudgement otherwise Lord I may not nay I dare not contend with thee for thine angry threatnings towards sinners are importable but thy mercifull promises are vnmeasurable and vnsearchable for thou art the most high Lord of great compassion long suffering and most mercifull Thou Lord according to thy great goodnes hast promised repentance and forgiuenes to them that sinne against thee and for thine infinit mercies hast appointed repentance vnto sinners that they may bee saued I therefore a most wretched sinner bewaile my manifold sinnes earnestly repent me of my former wickednes and vngodly behauiour towards thee and all my christian brothers sisters gone before me or remaining still in this present worlde for I haue sinned against heauen and against thee and I am no more worthy to be called thy sonne though for minâ— vnworthines I am not able of my selfe to purchase thy pardon hauing beene thy prodigal wastful childe which haue wasted all the substance of my life in sinne am fallen to great wretchednes yet I beseech thee blessed Lord to looke vpon mee with the eies of thy pitie and receiue me in the
he had not beene sâ— dainty of salt and found a better taste tâ— continue the ancient Romaine religion Other ashes might haue beene found bâ— the successours of Alexander To wit Ca. Altaris de consecrat distinct of the round hostes vnleuened and consecrated which the great Bishop Higinus ordained to bee burned which falling vpon the earth might not be left foâ— the massing sacrificer and the ashes of the same hosts to be put into the shrines Other ashes also might haue beene gotten of the rattes myce and other beasts deuouring the said consecrated hostes and ordained to be burned and the ashes to be put into the shrines Seing then that Alexander would not In lib. caucel Miss follow the ceremoniall law of God to ordaine a water blessed salted consecrated and coniured Why did hee not at the least put his salt into the hoste of the Massalian Sacrificer which they say is offered to God as a health sacrifice In Leuit. 2. 5. 6. doing whereof he should haue followed the ceremonie of Moyses by the which he commanded the salt shoulde be offered in all sacrifices therewith to sprinkle the sacrifice offered for health But if Alexander and his successours would haue followed the lawe of God they would haue inueÌ„ted nothing of their owne braines they would neuer haue made themselues so renowned to haue left the memory of their institutions The occasion of inuenting new idolatries For this occasion they would in nothing follow the lawe of God but contâ—ariwise haue forbidden to put salt into the rounde hostes consecrated to celebrate the Missall Sacrifices They haue forbidden also to put ashes into their holy water to the end that in all their institutions men should knowe they borrow nothing of the law of God nor of the lawe of Moyses much lesâ—e of the Euangellicall lawe of Iesus Christ but onely to haue taken thought to bring in inuentions notwithstandinâ— that they were inuented by the ancieâ— Painims and Romane Idolators 70 yeares before the incarnation of Iesâ— Christ To finish this first part of thâ— Masse It had beene more expedien ô Massalians that in place of your sacrifices and coniured salt water where with you sprinkle the people to hauâ— The true holy water of all Christians clearely declared the holy Gospell causing the people to vnderstand that thâ— purifying and washing of their sinnes did hang onely on the bloud of Iesuâ— Christ who is strong inough to driuâ— away Diuels to bring vs from hell tâ— preserue vs from death euerlasting and Hebr. 9. to deface in vs all spots of sinne without vsing of adiuration and coniuring with salt to driue away Diuels according to the witch-craft of Pompilius and Epipha lib. 1. tom 1. sec 9. 17. conte hec the heresie of the Samaritans which did beleeue to be purified by washing theÌ„selues euery day with holy water After the Asperges song and the holy â— part of the Masse coniured water sprinkled vpon all the Aulters Images and assistance at the missall sacrifice followed the Procession which some would attribut to Agapet Bishop of Rome But it was instituted Procession Platina Tit. Liuius in his decades more then a thousaÌ„d yeares before him which the ancient Romane Idolators did call Supplication But in place of painting there the name of Iesus Christ they haue painted the Images likenesses of diuerse Gods and Goddesses he Saints and she Saints patrons of euery parish This in some is the beginning of the Misâ—all ProcessioÌ„ for the second part of the Masse Was there euer so great Idolatry amongst the Israelites when they would celebrate their feastes of sweet bread to eate the Pascall Lambe a figure of the holy sacrament of the supper which the Massalians haue disguised by their sacrifices of the Masse Did they euer cause to be caried in Procession the flesh bloud of the vnspotted Lambe Did they euer lay it vp in shrine to be caried in Procession throughout the streetes The brasen serpent notwithstanding they abused it did they euer cause it to bee borne in a shrine vpon the shoulders of the Priests which had their heades and beardes shauen As the great bishop Vrbain did ordeine to cary in procession the consecrated hoste by the Massalians And instituted a solemne feast a In the yeare of Christ 1264. thursday euery yeare to the end to turne the vse of the sacrameÌ„t into a more detestable idolatry then al his predecessours had done before him After the sprinkling of holy water the processioÌ„ done Numa ordained that the Massing sacrificer to celebrate the sacrifice being clothed with his aulbe chasual or tunicle 3. part of the masse are the Altar taper and light painted the head crowned beard shauen should approch to the Altar to the end to make all things readie for the sacrifice furnished with a Lampe or Taper light which coÌ„monly was of Tede Quid lib. 4. de fast Apul. lib. 11. de asin aur Plutar. in Numa or pinaple tree For without an Altar or fire no sacrifice could bee celebrated He ordained also that the Massing priest should turne himself to the Altar toward the East Porphier the hereticke did not only continue this Pompilius witchcraft but also did ordaine the porches and the images to be turned toward the East to the end that those that entered into the Temples in bowing themselues before them should addresse their prayers toward Alex ab Alex. lib. 4. cap. 17. the East like as the Persians doe worship the Sunne in the East Bee not these institutions Massalians Pompilions contrary to the ancient ceremoniall law of the Iews in the which it was forbidden to addresse prayers toward the East for a difference from the ancient Idolaters Acknowledge then O Messalians that the erection of your Altars toward the East your lampes and tapers light Exod. 20. Leuit. 26. Deut. 5. Esay 40. your pictures and Images reuerenced in your missal sacrifices to haue taken their beginning of the ancient Romaine religion appointed by you from one to another For the pictures and Images wherewith your Altars bee decked and adorned to celebrate your missall sacrifices can not take their originall of the lawe of God the which doth not forbid onely the suffering of any Images in the Churches but also to make them and reuerence them Vnto whome can God be made like What Image picture or what portrature can be inuented for him Neuerthelesse by a most detestable and abhominable heresie you ô Abhominable Idolatrie Massalians haue caused the Image and likenesse of the Trinity one God and 3. persons to bee prynted in your round hostes which you cause to bee worshipped Neuerthelesse the two doctours Massalians Titelman and Biell enterprete the Altar otherwise when the mâ—ssiag Priest doth approch ladeâ— with his chalice of gold to figure Christ carrying the crosse vnto the mountaine of Caluery then the Priest kissing the Altar to figure
doctrine also of transubstantiation the truth of the blessed Sacrament is in plaine truth denied what colours pretences shiftes or shewes so euer be made to the contrary for how can there bee a sacrament of Christs precious body and bloud when as by the doctrine of the church of Rome the elements of bread and wine which by the power of the word of God are made a holy sacrament are taken away changed into the reall naturall flesh and bloud of Christ and after which change nothing but the very substance of Christ remaineth and hee is really carnally corporally present which if it be so true as they would haue it as they with fire sword would force euery one to beleeue then must Christs reall naturall carnall body be a sacrament of his body and not the elements which by their doctrine haue no essence or being at all but by the power of the word are transubstantiated into the carnall body of Christ or else there remaineth no Sacrament at all which for shame I thinke they will not affirme for the vndoubted truth is that the substance it selfe of Christs body and the Sacrament of the substance which are the elementes beeing distinct seuerall things cannot so be changed or giue place the one to the other that one selfe same thing should be both seeing the true nature and property of a Sacrament is according to the doctrine of holy scripture to declare offer giue to all the faithfull and true beleeuers that receiue the same with a liuely faith another thing then that it selfe is both in shew and substance or else it should nor cannot be properly a Sacrament for a Sacrament as the diuines do terme it Is a visible signe substance and pledge What a Sacrament is of inuisible grace giuen to all theÌ„ that receiue the substance of the elements by which they are and shall be made partakers of the inuisible grace offered giueÌ„ to al theÌ„ that through the working of the holy Gghost haue a true faith to receiue the same inuisible grace by the elements as the sacrament of circumcision and the passeouer in time of the lawe did declare giue testifie and assure vnto all the children of Abraham the beleeuing Iewes the mercifull promise of God that God was is and would be their God their redeemeâ— and deliuerer from sinne and Satans power for euer of which their captiuity vnder sinne and Satan their thraldome in Egypt from whence they were diliuered was a figure The Sacrament also of Baptisme the Lords Supper do declare giue testifie seale vp and assure through the vnspeakeable working of the holy Ghost vnto all the true beleeuers in Christ their full and perfect deliuerance from sinne and Satans power their participation and fruition of perfect holinesse in Iesus Christ and in the end the reward of euerlasting life purchased giuen bestowed by his meanes and for his sake who paied the price of their redemption of all which the true beleeuers are made partakers in the instance of receiuing the outward elements in Baptisme the Lords Supper through the worâ—king of the holy Ghost in them and vnfained stedfast true faith It belongeth not therfore to any sacrament or to the Sacrament of the Lords Supper by the doctrine of Gods word that the elements should bee changed into the very and naturall substance of that whereof it is a sacrament either by transubstantiation or consubstantiatioÌ„ for that were to fetch Christ againe froÌ„ aboue and giue him a reall naturall or supernaturall corporall presence here vpon earth and so to make him be in all places at once contrary to the true nature of his true humane body and contrary to the doctrine of holy scripture which teacheth not any presence of Christ on earth againe in his humane flesh vntil the time appointed before remembred but plainely sheweth the contrary declaring further that as many as come to this sacrament and communion of the precious body and bloud of Christ with a true and liuely faith fruitfull in true repentance and in a vertuous and godly life the holy Ghost worketh in them a lifting vp of their hearts and mindes into heauen where Christ sitteth at the right hand of God and there through the operation of the same Spirit in the instance of receiuing the sacrameÌ„t they receiue apprehend and feede vpon in a true vnfained and liuely faith the true reall and naturall body of Iesus Christ the sonne of God whereby their bodies and soules are preserued nourished and strengthened to the attainment of euerlasting life by his changing purging all their corruptions and vncleannes and by his distributing and vniting vnto euery of them the true properties and excellent graces of his naturall holy body as his wisedome righteousnesse sanctification and redemption all which is as truely made theirs by and through his gracious imputation as if they and euery of them had in their owne proper nature attained vnto and fulfilled the same of which excellent graces the fruit and reward shal follow of glorification and life eternall Of all which benefites this sacrament The vse of the Sacramenâ— and the sacrament of Baptisme are appointed vnto the faithfull to be as tables and glasses wherein they may plainely see and behold all the great mercies of God towards wretched and miserable sinners plainly drawen and figured that whereas the word doth as a liuely trumpet sound out his gracious goodnesse to the eares of the faithfull these sacraments do serue as instrumeÌ„ts and conduits to conuey it to the eies taste feeling and comfort of all the senses so that when their bodies are made partakers of the sacrament and outward elements their soules in the same instaÌ„t through the mightie working of the holy Ghost are sed by the instrument of true and liuely faith with the most holy reall natural body bloud of Christ through the liuely power also of which holy spirit they are moued stirred vp to giue continuall praise honour and thankes for these his bountifull mercies rich treasures bestowed vpon them For in this sacrament and communion of the body and bloud of Christ there is shewed declared and giuen vnto all and euery of the faithfull the death and sufferings of Christ the participation they haue with him and all the benefites which they receiue by his passion whereof they are put in minde in this sacrament by foure Similitudes First by breaking and receiuing of the bread Secondly by powring foorth and drinking of the wine Thirdly by the nourishment which their bodies receiue by these elements by the vnity of many cornes whereof the substance of the bread and the vnity of many grapes whereof the substance of the wine is made Fourthly by the conuersion that these elements haue into the substance of the receiuers By the breaking and receiuing of the bread and by the powring foorth and drinking of the wine the faithfull are put in minde of the death
and 3. verse and 5. of the 2. to the Corinth and 21. verse God sending his owne sonne in the similitude of sinfull flesh and for sin condemned sinne in the flesh For hee made him to bee sinne for vs which knew no sinne that wee should bee made the righteousnes of GOD in him By which words the Apostle meaneth not that the holy bodie of Christ was defiled with any the sinnes of mankinde but that he was the true sacrifice propitiatorie vnto God for the sinnes of mankinde hauing borne away and taken vpon himselfe all their sinnes in his own reall naturall bodie flesh and bloud as if he himselfe were the particular persō of euerie of them and had committed their seuerall sinnes and as though hee himself were the selfe same bodily person flesh and bloud in essence and substance nature quality of euery of the faithfull being sinners transgressers of the Law of God guilty of the wrath iudgement eternall damnation curse of God from which punishments our Sauiour Christ hath acquitted euery of them by his death passion suffering and all that haue or shall hereafter truly beleeue in him By which their faith through the working of the holy ghost as Christ is apprehended and conuerted into them hath borne a way their sinnes vpon himselfe and the punishment due for the same so are they also and euerie of them conuerted into Christ and are made partakers of the righteousnes of God in him according as before hath been remembred wherin the infinite iustice mercy of God most liuely appeareth to the eies vnderstanding taste and feeling of all the faithfull infinite in iustice for that no satisfaction could or can satisfie the iustice of God for the recompence or redemption of the least sinne in mankind but that the same must bee fully punished for the satisfaction of Gods infinit iustice in the true reall naturall flesh of man which satisfaction our Sauiour Christ made for mankinde who came downe from heauen and was made man of the substance of his mother that in the fraile flesh of mankinde hee might take vpon himselfe and suffer all the punishment due vnto sinners that as manie as beleeued or should to the end of the world beleeue in him might not perish but haue euerlasting life For christ in the power of his diuine nature to which hee ioyned our flesh suffered the wrath curse punishment of God due for sinne which no mortall creature beeing only man was or could bee able to beare or ouercome for which cause the sonne of God made himselfe flesh to the end that according to gods infinit iustice the sinnes of the faithfull might be borne away and fully punished in his flesh wherein his infinite Iustice did most brightly shine apeare His infinite mercie herein appeareth that where the sinnes of the faithfull be fully punished through the sufferings of Iesus Christ for the satisfaction of Gods iustice it appeareth plainly vnto them that they are freely forgiuen pardoned because in them as in their owne persons their sinnes are not nor shall euer be punished nor any satisfaction made or to be made vnto GOD by themselues Christ hauing borne the wrath and full punishment of God due vnto them for sinne and quite freed discharged them so that neither their sinnes shall be laid to their charge nor any punishment nor purgation due for the same required at their hāds Which plainly setteth forth and declareth vnto all the faithfull Gods infinite and vnspeakeable mercie whereof this sacramēt communion of his precious bodie bloud is a plain declaration resēblance perfect seale of assurance vnto all the faithful But the Church of Rome with her followers as by the Doctrine of transubstantiation they do denie the truth of the manhood of the sonne of God so by the same doctrine they denie also and abolish the truth of the Sacrament and the end of the institution of the same which was to put the faithfull in mind of the great loue of God and sufferings of Christ for thē for so saith the Apostle You shall shew the Lords death till hee come It serueth also to put them in mind of all the benifits receiued by his precious body and bloud who gaue his body to bee broken and his bloud to bee shed for their sinnes and by this holy sacrament giueth to all true beleeuers his reall naturall flesh and bloud to bee their spirituall meate drinke to preserue and nourish their bodies and soules vnto life euerlasting and to declare testifie and assure vnto them their vnion that they haue with him as members making one body distributing vnto all and euery member the spirituall graces and vertues of his most excellent reall naturall holy body which spirituall and immortall foode of their bodies and soules is receiued from their head Iesus Christ who distributeth and sendeth it downe to the nourishment of all his members euen as the foode of this mortall life is receiued by meanes of the head and sent downe to the nourishmēt of all our earthly members whereof these outward elements are a full declaration and a perfect seale of assurance to all the faithfull being by the institution of God made a holy sacrament to represent the same vnto them and by his holy ordinance appointed to carrie the very name of his body which is signified by these elements offered vnto all and giuen to the true beleeuers wherein God of his infinite goodnes and mercy applieth himselfe to the dulnes of the capacities of his children who without these outward pledges being signes tokens and remembrances of his great mercy would neuer haue conceiued and would haue beene ready also to forget the infinite benefits mercies of God purchased for them by the death and passion of his beloued sonne which God in his excellent wisedome hath so liuely declared and set forth in these Sacramentall elements because the reall naturall bodily presence of Christ did not so plainely make the same knowne and and open to the vnderstanding of his disciples and the Church For which cause our Sauiour did institute command and celebrate this holy Sacrament whiles hee was yet bodily present amongst his disciples both for that his bodily presence was not long to continue but to depart away from them whereof this Sacrament was to keepe a remembrance amongst them as also of all the benefits receiued and to be receiued by all and euery of the faithfull by his most precious bodie bloud giuen vp to bee crucified broken and shed for their sinnes whereof these sacramentall elements did and would make a more liuely declaration to the senses and vnderstanding of his Disciples and the Church through the grace of his holy spirit working in euery of their hearts then by his bodily presence they were able to conceiue For which cause it pleased our Sauiour to giue to this Sacrament the name of his bodie because in this Sacrament the
true reall and naturall holy body of Christ is offered to all giuen to the true beleuers receiued of them by a true and liuely faith with praise and thanksgiuing as before hath beene remembred Of which true real natural holy body the wicked and vnbeleeuers are not nor cannot bee partakers either worthily or vnworthily as thâ— church of Rome imagineth by their doctrine of Transubstantiation or as the Lutherans imagine by their doctrine of CoÌ„substantiation but comming to this holy Sacrament without true faith they receiue the same sacrament vnworthily whereby they eate and drinke their owne damnation as the Apostle saith in the 11. to the Corin. ver 29. He that eateth and drinketh vnworthily eateth and drinketh his own damnation because he discerneth not the Lords body but reiecteth despiseth the same by receiuing the holy SacrameÌ„t vnworthily without true faith For wheÌ„ they presume to receiue the holy SacrameÌ„t without a true faith to be thereby made partakers of the true natural holy body and bloud of Christ they receiue as Augustine saith by their vnworthy receiuing the holy Sacrament without true faith the bread of the Lord but not together by and with the same the bread the Lord that is they receiue the Sacrament but not that which is signified declared offered vnto all and giuen through the worke of the holy Ghost by and with the Sacrament vnto all the true beleeuers and seeing the wicked vnbeleeuers haue wilfully put from them reiected and despised that which they might haue receiued if they had come with true faith they doe worthily eate drinke iudgement to themselues as the Apostle saith for not discerning the body of the Lord. Wherby it doth also most euideÌ„tly appeare that there is neither consubstantiation nor transubstantiation in the Sacrament for seing the wicked eate drinke iudgement to themselues by their vnworthy receiuing the holy Sacrament it must therefore needs follow that they are thereby no partakers of the true naturall bodie bloud of Christ of which whosoeuer eateth or drinketh receiue life and not death for the true natural body of Christ is not iudgemeÌ„t to any but life vnto all that receiue it therefore that which the wicked eate and drinke is not the body of Christ neither by transubstantiation nor consubstantiation but the Sacrament of his body as Augustine saith by receiuing wherof vnworthily they eate drinke iudgement for the reasons and causes before remembred For the auoyding of which fearefull and intolerable punishment it is necessarie to shew somewhat of the preparation requisite to be made by euery Christian man both before and at his presenting himselfe to this holy table of the Lord. Before the receiuing then of the blessed Sacrament euery true Christian man ought thus to consider with himselfe First by a sound knowledge and good discretion to meditate and imprint deeply in his heart what hee doth either refuse or receiue when he presenteth himselfe at the Communion and holy table of the Lord what he himselfe is that doth receiue The thing hee doth refuse or receiue in by and with this holy Sacrament if hee come with a true and right faith or refuse if he come not so is Iesus Christ perfect God that made all things of nought and perfect man that died for man-kind on the Crosse Hee that receiues must remember and know himselfe to bee a man and not a beast and therefore must present himselfe to this Sacrament like a man in whom the image of God is renued through the worke grace of the holy Ghost all malice and beastlines of sin being subdued and not suffered to raigne and in stead thereof true faith and godlinesse though not perfect which is reserued to the life to come being firmely grounded and planted lest if he come like a beast in vnfaithfulnes and vnholines hee be found an vnworthy partaker of this blessed Sacrament by which meanes he doth not receiue but refuse and put from him the precious body and bloud of the sonne of God to his owne iust and eternall damnation Secondly he must not presume to come but with great deuotion dread and reuerence of heart for seing Iesus Christ who offereth himselfe to bee receiued is holy and all holines he must labour diligenly to receiue him in as much deuotion holines as hee may earnestly confessing and bewailing his former sinnes and wickednes and making earnest and heartie prayers vnto God for pardon and forgiuenes of the same It behoueth him therfore in all humblenes and lowlines of heart before hee receiue this blessed Sacrament to examine search diligently his owne heart and conscience confessing before God in the secret of his heart the miseries of all his sinnes and offences hauing displeasure and greefe at himselfe with deepe sighings sorrowings for all the vncleanes of his body soule lamenting and bewailing that hee is yet so carnall so worldly so wilfull vnmortified in all his passions so full of motions of concupiscences of his sinfull flesh so vnwary ill ordered in all his words and deeds and so encumbred with vaine fancies so much enclined to outward worldly things so negligent and careles to the attainement of spirituall and heaueÌ„ly things so readie to laughing and wantounesse so busie in things easie and pleasing to the flesh so slow and hardly drawne to hartie sorrow and earnest repentance for his sinnes and offences or to any care of his soules health being so quick and curious to heare and see the vanities and pleasures of this world so niggardly and scarce to giue so greedie and couetous to scrape together hold and keepe so rude and vnmannured so prodigal rioâ—ous and gâ—â—ttenous in â—aiment meate and drinke without all hunger desire or thirst to the word of God the precious clothing and foode of the soule so attentiue to toyes and fables so sleepie to all holy exercise so lightly displeased and rigorous to reproue other mens faults so deafe blind froward to heare see or amend his owne faults so glad in prosperitie so feeble in aduersitie so oft purposing many good things so seldome bringing any of theÌ„ to effect all which defaults and manie other which he seeth and beholdeth in himselfe when hee hath with great sorrow and displeasure at himselfe for his owne frailenes in his secret heart confessed and bewailed vnto God let him theÌ„ in a full purpose through the grace of God set himselfe to amend his sinfull life past and to profit alway from better to better and with great reuerence of heart let him bee afraid as of himselfe knowing his owne wretchednes and vnworthines to approach and come neere so worthy a Lord as Christ is For if a man defiled with filthines stinke be vnworthy to stand in the presence of a king how much more vnworthie is any man as of himselfe to receiue Christ in the precious Sacrament For why all our good deeds are but as vncleannes in his
euerlasting life through the merits of thy percious death and passion And thus must wee that are sicke in sinne receiue this healthfull medicine of the holy Sacrament the body and bloud of Christ and when we feele through it any comfort to our soules let vs ascribe that comfort not to our selues but to the goodnes of God which so comforteth and refresheth our soules by feeding vs with his own flesh and bloud of his own great mercy grace let vs thus thinke with our selues loe thus doth our Lord vnto vs to shew vs our wretchednes and miseries wherein we lie intaÌ„gled vnles we be loosed by him and to ouercome our wickednes with the plentie of his goodnes for he maketh vs that are dead in sinne to feele life and being rotten and stincking wormes to tast heauenly sweetnes O Lord God sith thou art so mercifull to vs that now liue in sinne as to feed vs with the heauenly bread of thy owne flesh and bloud in this holy sacrament by which foode through the working of the holy Ghost wee are nourished and cherished in body and soule vnto life euerlasting let our hearts from henceforth in this most cherefully reioyce that our God our spouse and our loue is made vnto vs our spirituall meate and drinke to strengthen our bodies and soules that wee may grow vp to life euerlasting the blisle of Saints the ioy of Angels the sonne of the highest father maketh himselfe our spirituall nourishing the light of the world the sonne of righteousnes the wisedome of God is made the foode of our soule the redeemer of man the brightnes of heauen the matter of all mirth and the Lord of ioy vouchsafeth for to feed vs with himselfe what kindnes what courtesie what tokeÌ„ of loue might bee more Wherefore since wee haue him let vs not from henceforth suffer our hearts to delight in any creature for it were a great vnkindnes and vile wretchednes of vs after the receiuing of so worthy a meate so precious and sweete as it is to sâ—ttle our selues to the liking and iust againe of the world and of the flesh Keepe vs therefore sweet Iesus from such wretchednes and vnkindnes and be thou our meate and our foode our lust and our liking and make vs continually to hunger after thee and to feede on thee with greedie desire for thy sweetnes sufficeth vnto all the world why vouchsafest thou merciful Lord to feed vs with this heauenly bread and with this so precious foode of thine owne flesh and bloud what seest thou in vs or what findest thou in vs or what profit shalt thou haue of vs surely none but thy great loue constraineth thee to doe thus vnto vs since therefore thou which art the soueraigne goodnes the whitenesse of endles light and mirror without spot vouchsafest thus louingly to come to vs to dwell in vs and to feede vs how is it that wee stincking wretches desire not most earnestly to welcome thee deuoutly to receiue thee it is great shame to vs but Lord we beseech thee to take away our shame and to make vs to ameÌ„d Giue vs daily this heaueÌ„ly bread make vs daily to receiue the precious body bloud of thy son our Lord and Sauiour Iesus Christ either ghostly or both ghostly and sacramentally through a true liuely vnfained faith so that thou maist continually be with vs and we with thee for thou hast so limed vs with thy loue and so glewed vs with thy grace that we may not depart from thee grant therefore thy grace that Christ in vs and wee in Christ may dwell perpetually and that we may worthily beare this name sith of Christ wee are called Christen By this which hath been shewed it appeareth how Christs reall naturall holy flesh and bloud is receiued in by and with the SacrameÌ„t wherin as hath beene also shewed there is not any consubstantiation nor transubstantiation It hath beene shewed also what preparation must bee vsed that wee receiue not this holy Sacrament vnworthily whereby Christ is refused and cleane shut out from vs and wee refused and cleane shut out from him to the eternal damnation of our owne soules From which danger God of his great mercy deliuer vs and giue vs grace that wee may at all times be made thankfull and worthy receiuers to the praise of his name and the attainement of euerlasting life through his onely sonne our Lord Iesus Christ to whom with the Father and the holy Ghost be all honour glory and praise now and for euer Amen LAMENTATIONS mournings and woes pronounced by the Prophet Isaiah against impenitent sinners HEare O heauens and harken Esay against impenitent sinners cap. 1. O earth for the Lord hath said I haue nourished and brought vp childreÌ„ but they haue rebelled against me A sinfull nation a people laden with iniquitie a seede of the wicked corrupt children They haue forsaken the Lord and prouoked the holy one of Israel to anger They are gone backward for they fall away more and more The whole head is sicke and the whole heart is heauie from the soule of the foote vnto the head there is nothing sound therin but woundes and swellings and sores full of corruption When you come to appeare before the Lord who requireth this at your handes to tread in my Courts and when you shall stretch out your hands I will hide mine eyes from you and though you make many praiers I will not heare for your hands are full of bloud Wash you make you cleane take away the euill of your workes from before mine eyes cease to do euill learne to do well seeke iudgement releeue the oppressed iudge the fatherles defend the widow If you consent and obey you shall eate the good things of the land but if you refuse and be rebellious you shall be deuoured with the sword for the mouth of the Lord hath spoken it How is the faithfull citie become an haâ—lot it was full of iudgement and iustice lodged therein but now they are murtherers thy Princes are rebellious and companions with theeues euery one loueth gifts and followeth after rewards they iudge not the fatherles neither doth the widdowes cause come before them Therefore saith the Lord God of hosts the mightie one of Israel ah I will case me of mine aduersaries and auenge me of mine enemies and the strong shall be as tow and the maker thereof as a sparke and they shall both burne together and none shall quench them Enter into the rocks and hide thee in the dust from before the feare of the Lord and from the glory of his maiestie The high looke of a man shal be humbled and the loftines of men shall be abased and the Lord onely shall be exalted in that day For the day of the Lord of hosts is vpon all the proud and haughtie and vpon all that is exalted and it shall be made low The people shall bee oppressed one of another and euery
lenta pati fraena docentur equi Itaque ne cesses monitis sapientia crescit Rara datur longo prudentia temporis vsu Solasalus seruire Deo sunt caetera fraudes Declaratur in his versibus ex libello venerabilis Richardi Barclei militis Dluitias mundi fragiles qui corde sequetur Perdidit aeterni certissima gaudia coeli Si tibi pulchra domus si splendida mensa quid inde Si tibi sponsa decens si sit generosa quid inde Si tibi sint nati si praedia magna quid inde Si fueris pulcher fortis diuesque quid inde Si doceas alios in qualibet arte quid inde Si faueat mundus si prospera cuncta quid inde Si rota fortunae te tollat ad astra quid inde Annos si regnes foelix per mille quid inde Tam cito praetereunt vt vanitas vt nihill inde Sola manet virtus qua glorific abimur inde Ergo Deo serui quia tot tibi prouenit inde Quodque fecisse voles in tempore quo morieris Hoc facias inuenis dum corpore sanus haberis Et quocunque Die nil sancti egisse videbis Hunc tibi vel penitus deperâ—sse puta Ex eodem libello de eadem materia haec carmina componuntur SIut tibi diuitiae sit honos sit larga supellex Esse tamen vel sic bestia magna potes Deniâ— quicquid eris nisi sit iustitia tecum Magna quidem dico bestia semper eris The Conclusion A prudent man seeth the plague and hideth himselfe but the foolish goe on still and are punished Blessed is the man that feareth alway but hee that hardeneth his heart shall fall into euill The feare of the Lord leadeth to life and hee that is filled therewith shall continue and shall not be visited with euill A short exhortation and dialogue shewing that Christ is to all true Christians life and ioy and that death is their aduantage IT is good that we haue sometimes griefes sicknes and aduersities for they driue a man to behold himselfe and to see that he is heere but as an exile in imprisonment banishment wanting heauenly light in a world and valley of misery couered with darknes and shadow of death where a man is oft times defouled with sin encumbred with passions disquieted with dreads bounden with charges busied with vanities blinded with errors ouercharged with labours vexed with temptations ouercome with delights and pleasures of the world and of the flesh and grieuously tormented somtimes with sickenes penury and need in which world there are also diuers kindes of Diuels which do nothing day and night but range vp and downe seeking whom they may deuoure whose continuall care and onely desire is to deuoure the soules whom God hath created who whether we sleepe or wake eate or drinke or whatsoeuer we do else lie in wait for vs night and day by all meanes by all subtilty and craft now openly now couertly aiming at vs with their poisoned arrowes to destroy our soules Behold they haue laid infinite traps to take and entangle our feet and all our waies haue they filled with snares to catch our soules they haue laid snares in riches snares in pouerty snares in meate snares in drinke in pleasures snares in sleepe snares in watching snares they haue laid snares in our words snares in our workes and snares in all our waies and yet such is our extreame madnesse that albeit we do continually behold these Dragons before our eies with open mouth prepared to deuour vs yet neuerthelesse we snort and sport in our security carelesnes as though we were safe before them who desire nothing but our destruction Our enemies to murther vs watch alwaies sleep not and we sleepe and watch not for our saluation as one temptation goeth another commeth the cause is for we haue lost our innocencie It is maruaile therefore that any man can be merry in this life if he consider well how farre he is banished out of his heauenly country and in how great perill to perish euerlastingly his soule standeth but through lightnes of heart negligence of our defaults wee feele not nay we will not feele the sorrowes of our owne soule but oft-times wee laugh when we ought rather to weep and mourne for there is no perfect libertie nor true ioy but in the feare of God and in a good conscience neuer giue thy selfe to any manner vndiscreet mirth for no maner of thing as nigh as thou maiest haue done sorrow for thy sinne and meditate continually on thy mortality and death according to the counsell of Salamon in his booke of Eccles Remember now thy Creator in the daies of thy youth while the euill daies come not nor the yeares approch wherin thou shalt say I haue no pleasure in them whiles the sunne is not darke nor the light nor the moone nor the starres nor the cloudes returne after the raine when the keepers of the house shall tremble and the strong men shall bow themselues and the grinders shall cease because they are few they waxe darke that looke out by the windowes and the doores shall be shut without by the base sound of the grinding and thou shalt rise vp at the voice of the bird the daughters of singing shall be abased and thou shalt be afraide of the high thing and feare shal be in the way and the Almond tree shal flourish and the Grashopper shall bee a burden and concupiscence shall bee driuen away while the siluer corde is not lengthned nor the golden ewre broken nor the pitcher broken at the well nor the wheele broken at the cisterne and dust returne to the earth as it was and the spirit returne vnto God that gaue it For man shall go to the house of his age he shall lie downe and be quiet he shall sleep and be at rest the eye that hath seene him shall see him no more and his eye shall returne to see no more pleasure for as the cloud vanisheth and goeth away so he that goeth downe to the graue shall come vp no more he shall returne no more to his house neither shall his place know him any more for he shal go and shall not returne euen to the land of darknes and shadow of death shall he go into a land I say darke as darknes it selfe and into the shadow of death where there is no order but the light is there as darknes and the iust and the wicked shall sleep together in the dust and the wormes shall couer them they shall be brought vnto the graue and they shall remaine in the heap the graue shall be their house and they shall make their bed in the darke they shall say vnto corruption thou art our father and to the worme thou art our mother and our sister and the slâ—my valley shall be sweete vnto them and the worme shall feele their sweetnes There shal the
wicked cease from their tyranny and they that haue laboured valiantly shall be at rest there shal the prisoners rest together heare no more the voyce of the oppressor there shal be small and great and the seruant shal be free from his master and euery man liuing shal draw after them as before there were innumerable wee shall bee brought all vnto death and to the house appointed for all the liuing For in the hand of the Almightie is the soule of euery liuing thing and the breath of all mankinde the daies of man are determined the number of his monethes are with him hee hath appointed him as bounds which he cannot passe man knoweth not the houre of his death for when his flesh is vpon him he shal be sorrowful while his soule is in him it shal mourn but when death shal come then he sleepeth and riseth not for he shall not wake againe nor be raised from his sleep vntill the heauens be no more For all shall go to one place all was of the dust all shall returne to the dust But though after our skins wormes destroy this body yet shal we see God in our flesh whom we our selues shall see and our eies shall behold and none other for vs though our reines be consumed within vs for our redeemer liueth and he shall stand the last on the earth and he shall bring euery worke to iudgment with euery secret thought whether it be good or euill Therfore take away griefe anger and enuie out of the heart and cause euill to depart from thy flesh thinke oft on the saying of the Apostle in the 9. to the Hebrues It is appointed vnto all men that they shall all once die and after that commeth the iudgement So Christ was once offred to take away the sins of many and vnto them that looke for him he shall appeare the second time vnto saluation for we must all appeare before the iudgement seate of Christ that euery man may receiue the 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 saith 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 he◠fire Answ I confesse it Quest Are you truely and vnfainedly heartily sorry for it Answ ◠am and I beseech God by his grace to make me truelie penitent of all my offences
reioicings of peace and grant me the blessings of forgiuenes and do away the wickednesse that I haue done that I may appeare cleane vnto thee as thou madest me and receiue mee againe into fauour and if thou answere vnto my Soule thou hast deserued damnation Lord I confesse that I haue sinned aboue the number of the sand of the sea and my transgressions are exceeding many I did not thy will neither kept I thy commandements â— am not worthy to behold and see the height of the heauens for the multitude of mine vnrighteousnes but I lay before thee betweene mine euill deserts and thine vnsearchable and terrible iudgement the death and sufferings of my sauiour and redeemer which hath giuen his most precious body to be broken and his blessed bloud to be shed as a iust recompence for all mine offences in whom only thou art pleased through whom thou canst not be offended with me receiue O Lord the merits of his precious death and passion for those merits which I ought to haue had and alas haue not now Lord I say againe I put the most cleare shining and glorious bodie of thy beloued Sonne my Lord and sauiour betweene me thy wrath betweene my sinfull soule and thy feareful and terrible iudgements in the triumphant victorious merits of his most precious death and passion I commend my soule LORD into thine handes for in that that I liue now in the flesh I liue by the faith in the sonne of God who hath loued me giuen himselfe for mee through whom and for whose sake I am assured that thou wilt saue me that am vnworthy according to thy great mercie Therefore will I praise thee for euer all the daies of my life for all the powers of the heauens praise thee thine is the glorie for euer and euer Amen Finis Oratio pro salute Christianorum Laus Deo Pro salute omnium Christianorum in hac vita peregrinantium breuis hymnus oratio REx tremendae maiestatis Qui saluandos saluas gratis Salua nos fons pietatis Circum Christe nos agnosce Libro vitae nos deposce Cum electis inseri Vt consortes tuae sortis Et a poenis a portis Erâ—amur inferi Tuspes certa miserorum Verus pater orphanorum Te leuamen oppressorum Medicamen infirmorum Solus semper Christus es Te laâ—damus voce pari Lanâ—e dignus singulari Vt errantes in hoc mari Nos in portu salutari Sistaâ— tua gratia Supplicamus nos emenda Emendatos nos commenda Tuo patri ad habenda Sempiterna gaudia Amen De salutifera mortis memoria carmina composita ex diuersis authoribus TEmpora longa tihi noli promittere vitae Quocuuque ingrederis sequitur mors corpus vt vmbra Vita quid â—st hominis nisi vallis plena malorum Principio medio fine dolenda suo Curalabor morbus tui mentem membra dolorem Multa frequens varians occupat angit alit Nunquam bellaborus nunquam discrimina desunt Et cum quo certet mens pia semper habet Cum bene pugnaris cuncta subacta putaris Quae magis in testat vincenâ—a superbia restat Vnde super bit homo cuius conceptio culta Vita labor nasci poena necesse mori Vitalabor nostra est releuas 〈◊〉 Christe laborem In te fit noster vita beata labor Expectanda dies homini est dicique beatus Ante obitum nemo supremaque funera debet Dulce mori miseris sed mors optata recedit Et cum tristis erit praecipitata venit Vermis adhuc spiras moriturus forte sub horam Mors etenim certa est funeris hora later Qui modo sanus erat nunc lecto aegrotus adharet Estque cinis subito qui modo ciuis erat Vâ—na saâ—us hominis vanus decor omnia vana Inter vana nihil vaniuâ— est homine Post hominem vermis post vermem foetor horror Sic in non hominem vertitur omnis homo Omnia terrena per vices sunt aliena Nunc mea nunc huius post mortem nescio cuius Omnia mors tollit quam nulla potentia mollit Et redit ad nihilum quod fuit ante nihil Omnia peribunt sic ibimus ibit is ibunt Omnia mors delet omnia morte cadunt Quod potes instanter operare bonum quiae mundus Transit incaâ—tos mors inopina rapit Tendimus huc omnes haec est domus vltima cunctis Panditur ad nullus ianua nigra preces Nudus vt in mundum veni sic nudus abibo Ereptis opibus spes mea Christus erit Qui moritur Christo vinit qui viuus in illo est Non moritur non est mors vbi Christus adest Mors tua Christe mihi vita est victoria regnum Labe mea morior sanguine viuo tuo Vt viuas morior nulla est dilectio maior Mortem morte demo ne moriariis homo Itaque peruigili cura meditare futura Semper habens memorimente necesse mori De dulcissimo nomine Iesu hymnus Dulcissimus Sancti Bernardi IEsus dulcis memoria Dans vera cordis gaudiaâ— Sed super mel omnia Dulcis eius praesentia Nil canitur suauius Auditur nil iucundius Nil cogitatur dulcius Quam Iesu Dei filius Iesus spes poenitentibus Quam pius es petentihus Quam bonus te quaerentibus Sed quid inuenientibus Iesus dulcedo cordium Fons vitae lumen mentium Excedit omne gaudium Et omne desiderium Nec lingua potest dicere Nec lingua exprimere Expertus nouit tenere Quid sit Iesum diligerâ— Iesum quaeram diluculo Clause cordis cubiculo Priuatim in populo Quaeram amore sedulo Iesus rex amabilis Triumphator nobilis Dulcedo ineffabilis Et totus defiderabilis Mane nobiscum domine Nos replens tuo lumine Mentis pulsa caligine Tuapasce dulcedine Cum cor nostrum visit as Tunc lucet ei veritas Mundi vilescit vanitas Et intus feruet charitas Amor Iesu dulcissimus Est vere suâ—uissimus Plus millies graâ—issimus Quam dicere sufficimus Hoc probat eius passio Hoc sanguinis effusio Per quam nobis redemptio Datur Dei visio Sic amantem diligite Amoris vicem reddite In hoc amore currite Et vota votis addite Ista saepe reuoluite Amorâ—m pium pascite Iesum ardenter quaeriâ—e Quaerendo inardescite Iesus auctor clementiae Totius spes laetitiae Dulcoris fons gratiae Et verae cordis dilitiae Iesu benigne sentiam Dulcoris tui copiam Trâ—he me fac vt sitiam Tuam videre gloriam Cum digne loqui nequeam De te tamen non sileam Amor facit vt audeam Cum solum de te gaeudeâ—m Tuâ— Iesu dilectio Grata mentis refectio Replet siâ—e fastidio Dans famem desiderio Quite gustant esuriunt Qui bibunt ad huc sitiunt Desiderare
Wherefore I counsell whosoeuer thou art that readest this place and enioine thee straitly as much as lies in me that alwaies if it be possible thou dost pray when thy worldly businesse will not suffer thee so to doe yet let prayer go before all thy worldly businesse and let it be mingled with them And in the beginning of euery worke powre forth thy praiers vnto God and pray for me a miserable and wretched sinner the translator of this preface that GOD may blesse me and vs all and forgiue vs all our sins and bring vs to euerlasting life Amen To whose protection I cōmend all deuout and good Christians that diligently exercise themselues in prayer and thankesgiuing THE PRACTISE OF Christianity containing a briefe of Christian instructions gathered out of holy scripture in Perkins and other learned writers necessarie for euerie good Christian 1 BEe nothing carefull but in all things let you requests bee shewed vnto God in praier and supplication with giuing of thankes the peace of God which passeth all vnderstanding shall preserue your hearts and mindes in Christ Iesus Phil. the 4. chapter verse 7. 2 Do all things without murmurings reasonings that ye may be blameles pure and the children of God without rebuke in the middest of a naughtie and crooked nation amongst whom ye shine as lights in the world Phil. 2. 14. 15. 3 Furthermore brethren whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust what soeuer things are pure whatsoeuer things are worthy loue whatsoeuer things are of good report if ther be any vertue or if there be any praise thinke on these things which yee haue both learned and receiued and heard seen in me those things doe and the God of peace shall be with you Phil. 4. 8. 9. 4 In what place soeuer thou art whether at home or abroad by daie or by night and whatsoeuer thou art doing set thy selfe in the presence of God let this perswasion alwaies take place in thy hart that thou art before the liuing God and do thy indeuor that this perswasion may strike thy heart with awe and reuerence and make thee afraid to sinne This counsell the Lord gaue Abraham Gen. 17. walke before me and bee vpright This thing was also practised by Enoch who for this cause is said to walke before God 5 Thrust not thy selfe into offices and dignities for God doth not giue grace but to those whom he hath elected and chosen to preheminence 6 If originall sinne do make a man subiect to the diuell and an enemie to God what will actuall sinne doe fly it therefore more then death 7 If thou acknowledge what good soeuer thou hast to come from God besides that the same shall be alwaies blessed and more perfected in thee by him thou shalt receiue much more 8 If thou through sin shalt become blinde and through passions feeble in the eies of thy vnderstāding thou shalt without due repentance be depriued of the sauour and of the grace of Christ 9 Thou maist also bee the reposing place of God if neither sinne nor vanitie of the world raigne in thee which both be odious vnto God 10 Not to satisfie a lawfull vowe made or to deferre the same without some lawfull cause the one and the other doth displease God 11 Haue great respect vnto such things as bee dedicated vnto God because he esteemeth the honour contempt done to them as done to himselfe 12 Thou shalt alwaies liue discomforted if thou separate not thy selfe in thine affection from the transitory things of the world 13 If thou wilt in all things obserue thy selfe procure to be alwaies in Gods presence 14 To be loued and esteemed for any thing but for godlines and vertue is a thing that dureth little is lesse worth good speech accompanied with examples edifieth but with euill examples it destroyeth 15 If thou do not honour thy elders thou wilt displease God and dishonor thy selfe 16 Temporall exercises must be accommated and as much as is possible to those that bee spirituall so that these be not hindred nor disturbed by the other 17 If thou wilt bee exalted of God procure that thy humilitie come indeed from thy heart 18 Seing God is a most wise Lord if thou be not more then proud thou must approue and execute whatsoeuer hee doth ordaine 19 Do not thou seeke nor reioice to be praised of men by the example of the blessed virgin Marie who was troubled when she was praised of an Angel 20 If thou desire that thy soule bee precious and beautifull in the eies of the Lord adorne the same with chastity and humilitie 21 How much more thou art exalted of God so much more thou oughtest to humble thy selfe for the loue of him to thy neighbour 22 Doest thou desire to inrich thy soule seeke to conuerse with them that be holy and acceptable vnto God 23 To glory in such things as be spokē in thy praise not to acknowledge the good that thou hast receiued to come from God is nought else but to steale from God that which is his 24 Learne rather to suffer then to defame thy neighbour 25 It is better to conceale the fauors of God which make for our praise then to diuulge them easily 26 How much lesse thou art culpable and worthy of blame so much the more willingly accept of tribulations which if they be not to purge thy fault will serue for to increase thy glory 27 Murmure not at the Princes order nor complaine of those that doe thee wrong when for the obseruing of the commandements of GOD thou must suffer 28 Dost thou desire to do many good workes without wearines and paines then doe them willingly and for the loue of Christ 29 Then will Christ become thine when thou shalt vse him with humility and loue 30 Woe vnto him that is and will not seeme to be a sinner 31 Put all thy hope in God and so shall neither prosperitie lift thee vp ouermuch nor aduersitie too much debase thee 32 If tribulatiō were not a thing profitable God would not haue laid it on his sonne the blessed virgin Mary and other his seruants whom hee loued so dearely 33 If thou wilt suffer nothing in this life and yet doest thinke to haue ioy in the other thou doest deceiue thy selfe 34 If in aduersity thou do lament and mourne thou errest shewing hereby to be displeased with that which pleaseth God and he sendeth for thy good 35. If thou wilt liue quiet in whatsoeuer place be it neuer so incommodious thou must make small account of thy selfe and be content with a little 36 Haue whatsoeuer thou canst desire yet thou shalt neuer bee contented vnlesse thou giue thy selfe to the study of vertue 37 The most deere friends of God liue sparingly and so beware thou of superfluity for it displeaseth God 38. If to liue without Iesus be most painefull death what shall it be to liue
communion of the holy bread and wine consecrated figures and signes of his body and bloud Iesus Christ spake Matth. 6. Marke 14. Iohn â— these words That the bread was his body and the wine his bloud he said also That hee is the liuing bread that he is the breade of life that hee is the liuing breade which came downe from heauen he saith also that hee that eateth of this breade shall liue for euer Is this to bring in that by this word is Iesus Christ is turned transubstantiated into bread and is no more Christ but an accident without substance O detestable heresie O Massalians haue ye no more reason to interpret carnally these words this is my body to change the bread into his body then when he affirmeth that he is the bread to change him into bread coÌ„sidering that it is written that the partaking of this bread giueth life euerlasting Iesus Christ said Hoc est Iohn 6. Matth. 26. Iohn 6. corpus meum He saith also Hic est panis qui de coelo descendit In both these places is there not this word is bestowed Must we therefore bring in a witchcraft of traÌ„substantiatioÌ„ in place of sound interpreting of the scriptures by a likenes or familiar comparison of breade with Iesus Christ causing vs to vnderstand that by him life euerlasting is giuen vnto vs And by him our spirituall nourishment is giuen vs like as by the bread we haue our bodily foode How so euer it be we must alwaies haue recourse vnto the true inierpretation of Iesus Christ the true Lawgiuer and author of the holy sacrament who putting forth his institution said in the first place that he was the bread of life then after that this bread is his flesh and his body which must be giuen for the health of the world He said that his flesh is true food and his bloud the true drinke he saith that hee that eateth his flesh and drinketh his bloud shall abide in him How doth he interpret this eating Iesus Christ doth interpret it himselfe by these words He that commeth vnto mee Iohn 6 stall neuer hunger hee that beleeueth in me shall neuer thirst Is not this the true eating and the true drinking neuer to haue hunger and neuer to haue thirst Behoueth it to get faith which consisteth in spirit behoueth it to addresse ourselues vnto Iesus Christ our heaueÌ„ly bread our spirituall drinke to fill vs for euer to quench euerlastingly our thirst of sinne to runne into a witchcraft of transubstantiation and to forge an accidence without a substance Wherefore O Massalians haue yee inuented another interpretation then that of Iesus Christ who witnesseth that the flesh profiteth uothing but the spirit quickneth and that his words are not carnall but spirituall giuing spirit and life by faith and hope that he is the sauiour of the world incarnat dead and crucified to giue vs eternall life and after rose againe ascended into heauen and sitteth on the right hand of God his Father abiding an euerlasting Priest propiciator mediator and redeemer Let vs returne againe to this terme is which tormenteth the braines of the Masse sayers so sore to imagine a transubstantiation Iohn 15. If Iesus Christ hath said that he is the true vine that God his Iohn 14 Father is a husbandman and we are the branches Is this to bring in this terme is a witchcraft of changing God into a Husbandman Iesus Christ into a vine and vs into vine branches If Iesus Christ is said to be the vnspotted lambe that blotteth out the sins of the world is this to bring in a transubstantiation If Iesus Christ hath said that he is the doore of the sheepe-folde by the which we must enter to saluation and that hee is the Shepheard and we the sheepe must we therefore ratch these places of the holy scripture so farre that necessarily we must beleeue a transubstantiation for as much as this terme is is there When Iesus Christ admonished his Disciples saying to them that Matth. 5. they were the salt of the earth did hee change and transubstantiate them into Genes 28. pillors of salt as he did the wife of Lot If Iesus Christ hath said by his Apostles that we are the teÌ„ple of God wherin the holy Ghost doth dwell Is this to imagine that we are transubstantiated into a peece of stone If the Apostle haue said that Christ is the rocke 1. Cor. 3. 2. Cor. 6. out of the which did come the liuing water to wash vs cleane from our sins 1. Cor. 10. is this craftily to deuise a changing of Iesus Christ into a rocke or materiall 1. Cor. 12. stone If the Apostles haue witnessed that we are the body of Christ Is this to bring in that we are vanished away and are no more men but changed into an accidence without a substance I foresee well O Massesayers more than hardened that you wil obiect that in all these places before alleaged wherin this word is is found that no mention is made of sacramentes which must be deeply considered for asmuch as they be holy misteries ordeyned of God which also is true And also this word is is not onely found in the holy scriptures before noted but also Genes 17. Exod. 12. 13. when there was speaking of the holy ordeyned before of God vnto the people of Israell was it not written that circumcision is the band and couenant of God In the other holy Genes 17. Nâ—mb 10. Psal 68. 94. Mattfl 21. Iohn 2. sacrament of the communion of the Paschall lambe is it not sayd that the Lambe is the Passeouer or passage Is this to bring in a witchcraft of transubstantiation Will you not confesse O Massalians and changers of substances that in these places of holy scriptures speaking of the sacraments this word is cannot otherwise be expounded but to signifie and that circumcision was the signe and marke of the band and couenant contracted betweene God and Abraham that the Pascall lambe was also the signe of the holy passage for remembrance of their deliuerance from Egypt The Arke of the couenant for another sacrament whereof it is written that it is the true power of the Lord. Is this to say that it was transubstantiated into the maiesty of God It behoueth to interpret the holy scripture with dicression and humility without sophistrie and witchcraft to vnderstand soundly the true meaning of words and not to abide in the letter that killeth but to receiue the word of God in spirit that puickneth If then the holy Arke be named the Lord and called God for that in it he exercised his might shewed his wonders and misteries to draw the people of Israell by an outwarde signe to remember God and to feare and obey him Also if Iesus Christ is called the bread that came from heauen the bread of life that the bread broken is his body and the wine is his bloud
that the cup is the new Testament that by these outward signes of bread and wine he might cause vs to vnderstand our life and nourishment of saluation to stay onely vpon Iesus Christ and that by his death and bloudshedding we are so assured of euerlasting life as the bread and wine are nourishment for the body and that it pleased him to ordeine these holy signes to serue vs for sacraments for the triall and confirmation of our faith is this an occasion to play the Capharnaits or the Nicodemianes to doubt of the power of God how is it possible to eate the body and drinke the bloud of Iesus Christ How is it possible to be regenerate and borne againe Then seeing wee haue a promise giuen vnto vs by the word of God wherefore O Massalians haue ye imagined a carnall transubstantiation mistrusting the incomprehensible power of God ought it not to suffice you to beleeue simply that the body bloud of Iesus Christ is offred vnto vs really sacramētally to communicate for our nourishment and to giue vs euerlasting life by the bread and wine consecrated with giuing of thankes the bread being truely his body and the wine his bloud which ought to be receiued worthily by faith and in purenes of conscience as holy signes and markes of the godly badge without enquiring euer subtilly the meanes otherwise then Iesus Christ hath interpreted saying the flesh profiteth nothing it is the spirit that quickneth and that his words were spirit and life Ought we to doubt that God hath not the power to make vs partakers of the body and bloud of Iesus Christ by the holy signes of bread and wine consecrated the bread neuerthelesse remaining bread and the wine wine If it were otherwise this should not be called a sacrament but a myracle as when Iesus Christ turned the water into wine that he vsed a miracle of transubstantiation changing water into wine But he did not then ordeine a sacrament as he did of the communion of his body bloud by the holy figures of bread and wine Was it not as easie for God to make the wine to bee changed into bloud or the bread into flesh as for Moyses Aarō to change the water of the riuer into bloud to approue the hardnes of Pharaoh or when the cloudes were turned into the flesh of Qailes which rained vpon the people of Israell alwaies God did not ordeine these miracles to serue for ordinarie sacraments but would apply himselfe to our infirmitie giuing vnto vs signes holy and not transubstantiated which are neither vaine nor fantasies but are outward signes which wee can see touch eate taste abiding in their substance and neuerthelesse representing sacramentally that which is comprised and signified by them wherein our triall of faith doth stand to declare vs by a sacramentall worke to be of the number of them that are regenerated nourished by the holy sacraments of baptisme and of the supper If it be lawfull tomake comparisons of the 2. holy sacraments of Baptisme and of the Supper notwithstanding that there is difference A comparison of the two holy Sacraments betweene regeneration which doth not reiterate for it sufficeth once to be regenerate and borne againe But the nourishment must be often done againe according to to the order of nature and other differences largely discribed by the holy Apostles and ministers of the word of God Yet the same end the same God the same Iesus Christ is shewed declared as well in baptisme as in the supper By the bloud of Iesus Christ we be regenerate and by the same bloud nourished By the bloud of Iesus Christ we are renued set and graffed and by the same bloud we are kept and preserued from hunger and thirst for euermore By the bloud of Iesus Christ we are spoyled from the olde corrupt skinne and clad with his body of the selfe same also we haue our nourishment and euerlasting life By the bloud of Iesus Christ we haue accesse into the kingdome of heauen And by the same bloud we haue the fruition of the kingdome for vnto the same purpose the holy Apostle witnesseth wee are all baptised by the vertue of one holy spirit and we haue all drunke of one spirituall drinke giuen vnto vs by Iesus Christ Be not these comparisons taken out of the holy scripture to iustifie that Iesus Christ is the onely end vnto the which tendeth as well Baptisme as the holy Supper It followeth then that the signes of the sacramentall water for baptisme and bread and wine for the supper of Iesus Christ are holy signes ernest gages paunes markes seales and sacraments instituted of God for proofe and assurance of our faith Well then O Massalians seeing yee haue inuented a witchcraft of transubstanttiaion for Against the Massalians the sacrament of the Supper why haue yee not also subtelly deuised the same witchcraft in the sacramēt of baptisme why haue yee not ordeyned the sacramental water after that it is by you coniured and bewitched with salt to driue away Diuels to be changed into the bloud of Iesus Christ the water to bee no more water but accidence without substance as yee haue imagined of the bread and wine What difference can you shew but Sophistries Sophismes and Masse subtelties If yee continue your heresie by this word is it is also found in the water of Baptisme which is called renuing and regeneration the same is also named the holy Ghost and the garment with which by which we are clothed renued and borne again in the bloud of Iesus Christ Then seeing O Massalians that you confesse that yee cannot finde a second Berengarie to make a decree of recantation to the end to enlarge your witchcraft of transubstantiation vnto the holy water of Baptisme and by the same meane to change your spettell and salt water your oyle your creames your salt water other drugs wherwith you haue corrupted the holy sacrament of Baptisme Wherefore then are yee so hardened and waxt old in your Pompilian Religion that you would plucke Iesus Christ from the right hand of God to make him to descende in body and bloud by your whispering witchcraft Luk. 1. Malach. 4. A comparison of the Sunne with Iesus Christ as Iupiter Elicius did before the day appointed of his second comming I can bring you in the similitude of the Sunne called by some Apostles the Sun of Righteousnesse Iesus Christ because The which S. Iustine the Martyr vled in his treatise of the exposition of faith cap. 2. that light commeth from heauen by the great and bright starre And euen so the spirituall light is giuen vnto vs by Iesus Christ who hath restored vs to light out of the night and darknesse of sinne Well then O yee Capharnaites carnall and grosse vnderstand now a comparison sufficient inough to shewe you the infinite power of God to bee much more perfect then your abhominable inuention of transubstantiation
in mortall sinne which is to liue against Iesus 39 In time of thy death or sicknes procure to haue alwaies some spirituall persons neere vnto thee 40 Cease not to lead a vertuous life and Christ will not faile to assist thee at thy death 41 Giue thy selfe to God with all thy heart and serue him with true humility if thou dost thinke to liue and die content 42 Thou are fouly deceiued if being aliue thou care not for heauen and yet dost thinke that dying thy soule shall fly thither 43 They shall be praised of Angels in heauen which haue eschewed the praise of men here vpon earth 44. The more thou shalt abase thy selfe here vpon earth for the loue of God the more thou shalt be exalted in heauen 45 Make billes of remembrance of thine owne sinnes especially of those sins by which thou hast most dishonored God wounded thine owne conscience set them before thee often especially then when thou hast particular occasion to renue thy repentance that thy heart by this doleful sight may be the more humble This was Dauids practise when he considered his waies and turned his feet to Gods coÌ„mandement as in the 119. Psalme is expressed This was Iobs practise who said he was not able to answere one of a thousand of his sins vnto God Iob 9. 46 When thou first openest thine eies in a morning pray vnto God and giue him thankes heartily God then shall haue his honour and thy heart shall be the better for it the whole day following and when thou liest downe let that be lastly done also for thou knowest not whether falling asleep thou shalt euer rise againe to life in this world It is good therefore that thou giue vp thy selfe into the hands of God whilest thou arâ— waking 47. Labour to see and feele thy spirituall pouerty that is to see and feele the want of thy grace in thy selfe by hauing the inward corruptions of vnbeleefe pride and selfe loue for which labour to be displeased with thy selfe and to see that thou needest to be healed and cleansed by Christs bloud and to know thine owne wants to be such that if thou be demanded what in thy estimation is the vilest creature vpon earth thy heart and conscience may answere I euen I by reason of my great sinnes and againe if thou be demanded what is the most precious thing in the world for thee thy heart conscience may likewise answere one drop of the bloud of Christ to wash away my sins 48 Shew thy selfe to be a member of Christ and a seruant of God not onely in the general calling of a Christian but also in thy particular calling and state of life for note euery one that diligently heareth the word and receiueth the sacraments is not therefore a good Christian vnles his conuersation and all his actions be sutable 49 Search the scriptures to see what is sinne and what is not sinne in euery action this done carie in thy hart a constant and a resolute purpose not to sin in any thing for true faith and the purpose of sinning can neuer stand together 50 Let thy indeuor be sutable to thy purpose and therefore exercise thy selfe to eschew eueric sinne and to obey God in euerie one of his commandements Thus did good Iosiah who turned vnto God with all his heart according to all the law of Moses 1. King 25. 25. And thus did Zachary and Elizabeth who walked in all the commandemeÌ„ts of God without reproofe Luk. 1. 16. 51 If at any time against thy purpose and resolution thou be ouertaken with any sinne lie not in it but spedily recouer thy selfe by true repentaÌ„ce humble thy selfe confesse thy sinnes intreating the Lord to pardon the same pray earnestly vntill thou finde thy conscience pacified and thy care to auoid all sinneincreased 52 Consider often of the right and proper end of thy life in this worlde which is not to seeke profit honour or pleasure but that in seruing of men we might serue God in some calling God could if it pleased him preserue man without the seruice of man but his will and pleasure is that in the faithfull seruice one of another according to our seuerall callings wee should all faithfully serue our Lord Iesus Christ of actuall sinnes both in words deeds 58 When any good motion or affection ariseth in your hart suffer it not to passe away but feede it by reading thinking vpon it and by praier 59 Whatsoeuer good thing thou goest about whether it be in word or deed do it not in a conceit of thy selfe or in the pride of thy hart but in humilitie ascribing the power whereby thou doest the worke the praise thereof to God otherwise thou shalt finde by experience God will curse thy best doings 60 Despise not ciuill honesty good conscience and good manners must goe together therefore remember to make conscience of lying and customable swearing in common talke contend not either in word or deede with any man be curteous and gentle to all good and bad beare with mens wants and frailties as hastines frowardnes selfe-liking curiousnes passing by theÌ„ as being not perceiued requite not euill for euill but rather good for euil vse meat drinke and apparell in that manner measure that they may further godline striue not to go before any vnlesse â—â— be in good things go before thy equaâ— in giuing of honor rather theÌ„ in takinâ— of it make conscience of thy word anâ— let it be as a bond professe not moâ— outwardly then thou hast inwardly iâ— heart oppresse or defraud no maÌ„ in anâ— dealing in all coÌ„panies either do gooâ— or take good 61 Be not ouercome of euill but ouercome euill with goodnes FINIS