The originall of idolatries: or, The birth of heresies a true, sincere, and exact description of all such sacred signes, sacrifices, and sacraments as haue been instituted and ordained of God since Adam; with the true source and liuely anatomy of the sacrifice of the Masse. First faithfully gathered out of sundry Greeke and Latine authors, as also out of diuers learned fathers; by that famous and learned Isaac Casaubon, and by him published in French, for the good of Gods Church: and now translated into English for the benefit of this monarchy; by Abraham Darcie.

The originall of idolatries: or, The birth of heresies a true, sincere, and exact description of all such sacred signes, sacrifices, and sacraments as haue been instituted and ordained of God since Adam; with the true source and liuely anatomy of the sacrifice of the Masse. First faithfully gathered out of sundry Greeke and Latine authors, as also out of diuers learned fathers; by that famous and learned Isaac Casaubon, and by him published in French, for the good of Gods Church: and now translated into English for the benefit of this monarchy; by Abraham Darcie.

Table of contents

Title page

TO THE HIGH AND MIGHTY CHARLES PRINCE OF VVALES, &c. Heire Apparant to the incomparable Monarchies of GREAT BRITAINE, &c.

§

IN PERPETVALL HONOR AND IMMORTALL FAME OF THE RIGHT Honourable, most pious, Religious, and truly Noble, the LORDS of the Magnificent Court of the most Gracious and Noble PRINCE OF GREAT BRITTAINE.

TO THE HONOR AND VSE OF THE MOST ILLVSTRIOVS, GEORGE, Duke of Buckingham, his Grace:

§

THE AVTHORS EPISTLE TO THE READER.

THE TRANSLATOR TO the Courteous Reader, wisheth all Sauing health in IESVS CHRIST.

A TABLE OF THE Contents of this Booke.

THE BIRTH OF HERESIES: OR, A true and faithfull description of all such SACRED SIGNES, SACRIFICES, and SACRAMENTS, as haue been instituted of God since the Worlds Creation; Together with the Originall and true Anatomie of the Masse: As also the corruptions and abuses of all those holy things from the beginning.

CHAP. I. Of Sacred Signes.

CHAP. II. Of Sacrifices.

CHAP. III. Of Corruptions.

CHAP. IIII. Corruptions punished.

CHAP. V. The Ceremoniall Law accomplished by Iesus Christ.

CHAP. VI. Of Sacraments ordained by Iesus Christ himselfe.

CHAP. VII. Of the Corruption of the Sacrament of Baptisme.

CHAP. VIII. Of the Corruption of the Sacrament of the Lords Supper.

CHAP. IX. The ancient Religion of the Romane Empire.

CHAP. X. How the Bishops of Rome began their Corruptions.

CHAP. XI. The first greatnesse of Popes; prouing Antichrists, and bringing in the sacrifice of the Masse.

CHAP. XII. Of the Masse in particular, with her true Originall.

CHAP. XIII. The Masse diuided, with the true nature of holy water.

CHAP. 14. The Procession of the Masse.

CHAP. XV. The third part of the Masse, that is, the Altar and Candels lighted.

CHAP. XVI. Of Incense and Offertories, with other parts of the Masse.

CHAP. XVII. Of the round Host, with the Consecration of the same.

CHAP. XVIII. Of diuers parts and sundry Ceremonies belonging to the Masse.

CHAP. XIX. Against the Idolaters Antiquity, and long Possession of the Masse.

CHAP. XX. Against the Idolatry of the round Host.

CHAP. XXI. The inuention of Transubstantiation, with confutation of that labyrinth of Idolatry.

CHAP. XXII. Comparison betweene the two holy Sacraments.

To my Noble and most learned Author, on his worthy Name.

§

§

[Page]

[Page]

THE ORIGINALL OF IDOLATRIES: OR, THE BIRTH OF HERESIES: A true, Sincere, and exact description of all such SACRED SIGNES, SACRIFICES, and SACRAMENTS as haue been instituted and ordained of GOD since ADAM; With the true source and liuely Anatomy of the Sacrifice of the Masse.

First faithfully gathered out of sundry Greeke and Latine Authors, as also out of diuers learned Fathers; By that famous and learned ISAAC CASAVBON, and by him Published in French, for the good of Gods Church: And now translated into English for the benefit of this Monarchy; By ABRAHAM DARCIE.

LONDON Printed by Authoritie, for NATHANIEL BVTTER. Anno Dom. MDCXXIV.

TO THE HIGH AND MIGHTY CHARLES PRINCE OF VVALES, &c.
Heire Apparant to the incomparable Monarchies of GREAT BRITAINE, &c.

[Page]

[Page]

Most mighty PRINCE,

HEAVEN turning all the Eminent DANGERS and PERILS, of your HIGHNES famous TRAVELL to a [Page] strengthening and Confirmation of your HEROICALL and Magnanimous SPIRIT, happily returned your HIGHNES to your owne proper Soyle with all true Hearts, ioyfull CRIES, and inexpressible ACCLAMATIONS of your loyall Subiects, who (with the rest of GODS people) are euer bound to yeeld Thankes vnto the LORD; in solemnizing that blest SVNDAY whereon your HIGHNES landed:

I am bold at this your ioyfull Returne, to present to your PRINCELY view, This Excellent, sincere, and most learned worke, which may serue for a true and bright MIRROR, wherein cleerely to discerne the liuely Portraiture of the true CHVRCH, by the foule and odious deformities of her OPPOSITE. A Treatise so faithfull [Page] and rare, that it will absolutely resolue many doubts which vndoubtedly haue beene discussed in your HIGHNES hearing; and poynt out, as it were, with a diuine finger, the vncleane Puddle and Sinke, from which all moderne Impurities in GODS SERVICE tooke apparant Originall. It was first Published in French, and now by my willing indeauors exprest in English, out of a poore Strangers zeale, and desire herein to make knowne to your HIGHNES the inward loyall affection of my heart, wholly douoted to the humble obseruance of your High, and most deseruing Titles, and Illustrious dignities: Resoluing euer both in life and death, constantly to perseuer

Your HIGHNES most Humble and deuoted prostitute, AB. DARCIE.

§

§

[Page]

A TRES-PVISSANT PRINCE CHARLES PRINCE DE GALLES DVC DE CORNVALL, YORKE, ET ALBANI, MARQVIS D'ORMONT, CONTE DE CHESTER, &c. FILZ VNIQVE DV ROY.

CHARLES STVART

ANAGRAM.

CHAST STAR RVLE long,

on your Illustr'ous Name,

HEAV'N pleasing PRINCE,

Accept this ANAGRAME.

AT HOME, in FORREIGNE PARTS,

at SEA, on LAND

SAFE you haue STOOD; So may

you euer stand,

TO fright pale DANGER, checke

SINNES Surging SEAS,

SINNE that doth hourely seeke

the SOVLES diseas;

THe various Changes of your

FAMES bright STORY;

ANGELS protect for that

IMMORTAL GLORY:

RIch glittering STAR-LIGHT,

(Sempiternall Sence

RAuisht at sight) of GODS

Omnipotence:

VNder whose SACRED Sempitern

Defence,

LOng liue CHAST STAR, on

Earth, to RVLE and shine

ETernally in HEAV'N,

a Star DIVINE.

IN PERPETVALL HONOR AND IMMORTALL FAME OF THE RIGHT Honourable, most pious, Religious, and truly Noble, the LORDS of the Magnificent Court of the most Gracious and Noble PRINCE OF GREAT BRITTAINE.

[Page]

Sir THOMAS HOWARD Viscount ANDIVER Master of the Horse to our Gracious PRINCE.

ROBERT Lord CARIE Baron of LEPINTON, Chamberlaine to the PRINCE'S Highnes.

SPENCER Lord COMPTON Master of the Robes to his Highnesse.

IOHN Lord VAGHAN, Controler of his Highnes, Illustrious and Honourable Houshold.

And to the right generous, and most vertuous Sir ROBERT CARR Master of his Highnes Priuie Purse, One of the Gentlemen of the PRINCE his Bed-Chamber. Sir FRANCIS COTTINGTON, his Highnes Secretary, Sir EDMOND VARNEY. Sir WILLIAM HOWARD. Sir RICHARD WINN. Sir WILLIAM CROFTS. [Page] Sir IOHN NORTH. Mr. IOHN SANDELANS. Mr. FRANCIS CARIE.

Gentlemen of his Highnes Priuie Chamber.

Mr. THOMAS CARIE. Mr. GEORGE KIRKE. Mr. ARCHIBALD PITCARNE. Mr. ENDIMION PORTER. Mr. WILLIAM MVRRAY. Mr. IAMES LEVISTON Groomes of his Highnes Bed-Chamber.

Mr. ROBERT TERVVIT, And Mr. IAMES BVY. Quary to the PRINCE.

Mr. PETER YONG. Mr. PETER NEVVTON. Gentlemen Vshers dayly Wayter.

Mr. HVMPHREY DETICKE, Gentleman Vsher Quarter Wayter.

Mr. IAMES ELIOT, Mr. PHILIP PROGER, Mr. IOHN PORTVIS, Groomes of the Priuy Chamber.

Mr. THOMAS GERMAN, Page to his Highnes.

And to the most learned and pious, Mr. Doctor MAVVE, And Mr. Doctor WREN, Chaplaines to the Highnes of Prince CHARLES.

Most worthy Patrons of HONOVR, patternes of VERTVE, and Noble Louers of LEARNING and good endeuours.

ABRAHAM DARCIE presents to their iudicious viewes, this Excellent Worke by him Translated for their Honorable vse. Wishing to their Religious selues, with the rest of the Nobles and worthy Seruants of his Highnesse that were in SPAINE with our PRINCE, all externall, internall, and eternall happines in the holy Trinity.

TO THE HONOR AND VSE OF THE MOST ILLVSTRIOVS, GEORGE, Duke of Buckingham, his Grace:

[Page]

[Page]

[Page]

And to the Right Honourable

The Earle of Arran, Son to the Marquis Hamilton. WILLIAM Earle of Denbigh, &c.

HENRY Viscount Rochford, &c.

Sir HENRY RICH, Baron of Kenzington.

Sir DVDLY NORTH.

Sir GEORGE GORING.

IAMES Earle of Carlile Viscount Doncoster &c.

THOMAS Viscount Andeuer, &c.

SPENCER Lord Compton.

ROBERT Lord Digbigh.

Sir ROBERT CARR.

Sir IOHN NORTH.

Sir WILLIAM CROFT.

Sir FRANCIS COTTINGTON.

Sir EDWARD VARNEY.

With the rest of the Noble Peeres and worthy Gentlemen of GREAT BRITAINE, that were in SPAINE, to Attend on the Most Mighty and Gracious Prince CHARLES, our incomparable Prince.

ABRAHAM DARCIE humbly presents the Translation of this excellent and rare Worke to their Honorable censure; wishing to their Noble, Religious and Vertuous Persons all increase of true HONOR in this WORLD, and in HEAVEN infinity of those incomprehensible FELICITIES, and eternall ioyes allotted to Christs Elect.

§

§

[Page]

MOST ILLVSTRIOVS, RIGHT HONORABLE, RIGHT WORTHY,

NO HONORS can bee comparable to those, which GOD most graciously returnes vpon them, who constantly in this WORLD, aduance the true HONOR of his NAME, and confidently maintaine, against all oppositions, his sacred Verity and Truth. This famous MONARCHY hath alwayes, as vpon so many firme and Noble Pillars, committed the earthly foundation of GODS Church and flocke, to the Religious care and Honourable supportations of her Noble Peeres, out of which number, you are such Patrons, as haue euer manifested a rare and confident protection of GODS vnspotted Religion and Worship: but in your late HONOVRABLE employments in forraine parts, vnder our Illustrious PRINCE, they haue receiued a more apparent testimony of your true HEARTS RELIGION and ZEALE, when soiourning for a time, (as one may say) in the very Tents of KEDAR, and beholding with your bodily eyes, many superstitious Idolatries, you yet retained [Page] firme and vnshaken, the treasure of a sincere faith, and inuiolable conscience, hauing conueniently ‘—L'OEVIL AV GVET,’ the eye at his sight-hole, (as our French Prouerbe termes it) the better to discerne of all obiects, and with the surer ayme, to leuell all your Honourable Actions, and worthy designes.

There is no doubt but your Noble selues mette with many Oppositions and Encounters, by way of discussion and Argument: But the Scripture being a Test & quadrant, by which they are not willing to trie, or square their proceedings, Learned CASAVBON hath made a diligent search & Inquisition of their owne Registers, and Records, and chiefly out of the Volumes of the Commentaries of ELASOPOLITAN, whereas by the direction of a Diuine hand, may bee found out the Birth and Originall of all adulterous and strange Adoration, from the first ADAM, to these our later times, but especially the Sacrifice of the ROMANE MASSE, is here most learnedly delineated to true life, from the cradle and infancie thereof, till now that it hath made so great and perillous a progression.

The AVTHORS are nominated the seuerall parcels set downe, as they were in seuerall AGES annexed, the perspicuous difference betwixt it, and the infallible forme of the Apostolicall, and Primitiue CHRISTIAN worship is explained, with whatsoeuer else that meere HVMANE TRADITION & INVENTION hath vniustly vsurped, ouer Orthodoxall, and vnspoated true seruice in the CHVRCH OF GOD. So as clearely discerning the Scandals, the Scandalizers likewise are as plainely reuealed, and this Christian Domus deuisa in se: Out of my humble and dutifull affection, [Page] I could not but commend this excellent Treatise, to your Honourable viewes, and learned censure, the which I haue studiously expressed in the English Tongue, principally to manifest vnto all your Lorships, my seruiceable and grateful heart, both to euery one of your Honours in particular, as also to this happy Kingdome in generall, to whose bounties and protection I stand deepely oblieged; and as he, whose thoughts haue no higher scopes nor ayme, then iustly to bee reputed.

YOVR GRACE, YOVR HONORS, and YOVR WORTHINES, Most faithfull, and humbly deuoted, ABRAHAM DARCIE.

THE AVTHORS EPISTLE TO THE READER.

[Page]

Most courteous Reader,

COnsidering the Controuersies and bloudy hatred grown betwixt those (who professe themselues Christians) about Religion, for they aspiring to retaine these vaine superstitions proceeding from their predecessors: and many also not contented, do inuent new Sects, Schismes and Heresies: Others (least in number) diuinely inspired, and of God elocted, desire to extirpate the Darknesse of Ignorance, thereby to cause resplendently to shine, the Light, and claritie of Truth: But it seemes, that the most dangerous Poyson that Satan vseth to entoxicate men with the Venym of sedition, and cruell contention and hatred, deriues chiefly from the Masse, desguised with some good meaning, masked and couered (peraduenture) with a good intention. And although that many heretofore haue by sundry faithfull descriptions endeueured to discouer to the world the deceitfulnes, error, and blindnesse thereof, yet could they not preuailc, nor giue light to their duskish and heauy sight.

Therefore now, without any passion, I haue faithfully extracted, and liuely drawne out, from the Volumes of ELASOPOLITAN'S COMMENT ARIES: (It is a large & faithfull description; whereof the second Volume treates of the Constitutions of great Pontiss, Soueraigne Priests, and Sacrificers, as haue been ordained since the beginning of the World, and their true Number Power, Riches and Authority; (all for thy only benefit) this sincere Summary of the Sacrifice, called The Masse.

[Page] In this Treatise (though little in appearance) are designed and set downe all such Sacred Signes, Sacrifices, and Sacraments ordained of GOD from time to time: As also the Corruptions that haue grown successiuely in the Church of GOD: whereby I doe euidently shew the birth of all Heresies and Idolatries, and especially the true Originall of the Masse; for the which the world is in great strifes, bloudy Contentions, cruell Diuisions, Hatred, and lamentable Ciuile Warres: for some do Inuectiuate & Inueigh against it, alleaging that it is newly deuised and inueuted; others defend it by prescription, and long possession; and thus by such like altercations the Christian Church is sore afflicted with the yoke and Terror of Sedition. But if thou art a Christian (beloued Reader) of what Sect soeuer, Papist, or Euangelicall; I pray thee heartily, for thy owne good, to haue patience to reade this Worke; for by it thou mayest euidently know, and plainely discouer the very trueth of what soeuer thou standest in doubt of, what Sacrifices, Sacraments, and Sacred Signes haue beene instituted of GOD since Adam; what is the Masse and Originall thereof; who were her Founders, Augmenters, and Inuenters; and to the end thou mayest firmely beleeue with assurance, all the Contents herein mentioned, haue recourse to those Authors out of whose Bookes and Workes I haue drawne and deriued it: their Names and Bookes are quoted in the Margent. So ayming at GODS glory and thy owne Benefit, I rest with my prayers to GOD. to inspire thee with his Holy Spirit, by the intercession of our onely Sauiour, Redeemer, and Mediatour IESVS CHRIST. Amen.

THE TRANSLATOR TO the Courteous Reader, wisheth all Sauing health in IESVS CHRIST.

[Page]

WIse Politicians (fauourable Reader) in their Institutions, and Gouernnement of Common-wealths, doe hold for an infallible maxime, that to reforme Corruptions and abuses in States, better course cannot be taken, then often to reduce things to their primitiue Original; Because Lawes at first enacted with good and profitable intention, in the Reuolution of few yeeres, by mens instability and inconstancie of minde, or the peculiar interest of Auarice by Iniustice, are abrogated and neglected. The Venetians beeing a people at this day celebrous, and famous for their Gouernement, have a supreame Magistracie, which they call A Syndicate, that once in a few yeeres, suruey all the Offices and Dignities in their Common-wealth, the Duke himselfe not there excepted, to looke into abuses, and preuent their deepe roo [...]e and plantation; that so all things may continue and stand entire, according to the rules and precepts of their first Constitutions and ordinances.

Also a Garden-plot, though neuer so curiously drawne or distinguished into borders, and set with all manner of odoriferous flowers, and wholesome herbes, yet euery showre of raine brings foorth new weedes, the which if they be not carefully, and dayly supplanted, will soone ouergrow the good plants, and bring the same to a wilde and sauage plot of ground. And though the ineuitable deprauation and corruption of mans nature carry so strong a hand in things transitory and mutable, yet one would thinke they should be more stable and prouident in those courses tending to eternall saluation, and soules reprobation, in obseruing those Lawes and Commandements, vttered by GOD himselfe, and recommended to all Posterities for a square Rule, whereby to measure our faith and actions. Notwithstanding men are more prone to Declination and Corruption, in that from the very beginning, and first institution of the Law Mosaicall, till these present times, that for many ages haue receiued the cleere and manifest Truth, and doctrine Euangelicall, [Page] Heresies haue euer crept in and caried too powerful an hand, as Verity it selfe, like gold in the bowels and entrals of the earth, is encombred with a wonderfull deale of oare and drosse, which is not like to be separated till the last fire of tryall, which shall prooue euery mans worke, and cast out the drosse to be trampled and troden vnder foote; wherefore (Christian Reader) for the better satisfaction and generall good of all Gods Church, I haue laboured to translate this curious and admirable Master peece, most worthy and necessary to be obserued and read: for thou mayest, as in a Miner, cleerely see and discouer the Birth and the Originall of this soule Monster Heresie, in the Church, euen from the first ages before the written Law, as also during the force and efficacie of the Mosoicall Sacrifices, and now in these later times more pertinent vnder the Law and precepts of Christs holy Gospel, wherein are deduced the Authors and Founders of the Romane Masse. And what conformity it holds with the Ethnicke-Rites and Ceremonies, and how farre a digression it hath made from the doctrine, life, and practise Apostolicall, and the ages of the Primitiue Church, wherein the Author euer hath abandoned all passion & partiality, and in ful proofes, cited none but either approued and authentike Authors, as the ancient Doctors and writers of the Church, that liued before the present Inundations of superstitious Traditions.

Bring them to the Text of Gods Word, compare them with the example of the Prophets and Apostles, obserue the Customes of the Primitiue Churches and thus, by reducing them to their beginnings it will be, easie to iudge whether they stand still in that v [...] spotted integrit [...]e, or haue not adulterously prophaned the sincere worship of GOD, with many, and meere humane int [...]emions.

If thou doest but vouchsafe the diligent and carefull reading hereof, I make no doubt but it will yeeld great comfort to thy Conscience, & confirmation to thy Faith, as that which will cleerely delucidate many hidden passages that haue not hitherto been reuealed: and if it may take this happy effect, I shall thinke my paines sufficiently requited and recompen [...]ed in all things, ayming at GODS glory, and not mine owne. And thus I rest

Thine affectionate, and humbly deuoted, ABR. DARCIE.

A TABLE OF THE Contents of this Booke.

[Page]

CHAP. 1. Of Sacred Signes. Fol. 1.

CHAP. 2. Of Sacrifices. 2.

CHAP. 3. Of Corruptions. 10

CHAP. 4. Corruptions punished. 18

CHAP. 5. The Ceremoniall Law accomplished by IESVS CHRIST. 21

CHAP. 6. Of Sacraments ordained by IESVS CHRIST himselfe. 23

CHAP. 7. Of the Corruption of the Sacrament of Baptisme. 27

CHAP. 8. Of the Corruption of the Sacrament of the LORDS Supper. 30

CHAP. 9. The ancient Religion of the Romane Empire. 37

CHAP. 10. How the Bishops of Rome began their Corruptions. 40

CHAP. 11. The first greatnesse of Popes, proouing Antichrists, and bringing in the Sacrifice of the Masse. 44

CHAP. 12. Of the Masse in particular, with her true Original. 48

[Page] CHAP. 13. The Masse diuided, with the true nature of Holy Water. Fol. 54

CHAP. 14. The Procession of the Masse. 57

CHAP. 15. The third part of the Masse, that is, the Altars and Candles lighted. 61

CHAP. 16. Of Incense and Offertories, with other parts of the Masse. 65

CHAP. 17. Of the round Hoste, with the consecration of the same. 69

CHAP. 18. Of diuers parts and sundry Ceremonies belonging to the Masse. 72

CHAP. 19. Against Idolaters Antiquity, and long possession of the Masse. 76

CHAP. 20. Against the Idolatry of the round Hoste. 80

CHAP. 21. The inuention of Transubstantiation, with confutation of that labyrinth of Idolatry. 83

CHAP. 22. Comparison betweene the two holy Sacraments. 99

THE BIRTH OF HERESIES: OR, A true and faithfull description of all such SACRED SIGNES, SACRIFICES, and SACRAMENTS, as haue been instituted of God since the Worlds Creation; Together with the Originall and true Anatomie of the Masse: As also the corruptions and abuses of all those holy things from the beginning.

[Page]

CHAP. I.
Of Sacred Signes.

IN the time preordained of GOD by his inscrutable and incomprehensible Wisedome, (when hee had created man to his true Image and likenesse, the better to moue and incite him to feare and obedience, as also to make him partaker of his [Page] blessings, he gaue him some exercise of vertue whereby hee might acknowledge him his Almighty GOD, and omnipotent Creatour) were ordained many Signes, Sacrifices, and Sacraments: First, to our first Father Adam, to whom with his Successors, corporall men, God allotted corporall signes, to approue the better of their obedience, to wit, trees planted in the middest of the Orchard, and earthly Paradise, which although they were not of any other qualitie then the other plants: yet notwithstanding being dedicated and consecrated of God for Sacraments, or Sacred Signes, their qualitie was then for to serue as Seales for the Testimonie and approbation of his diuine wil and pleasure, which was effected by the infinite goodnesse and bounty of God, to make appeare and knowne, that the Association, Confederation and alliance contracted with man his Creature, was ordained from time to time, yea, from the beginning of all times: Thus, I say, were exteriour and Corporall Signes, which man could see and contemplate with his Corporall Eyes, constituted to serue for an assurance, pledge, and hostage of the Diuine Couenant.

These Trees and substantiall Fruits ordained for our first and common Father, were committed and giuen vnto him to keepe, without diminishing, eating, or wasting of them, vpon paine of eternal death. Wherefore wee must in faith beleeue, that they were not vaine Signes and Sacraments, or as a meere and simple Picture, but whereas life or death depended on them: they comprehended both the signes and thing signified; wherein consisted the knowledge and wisedom to feare God,Prou 7. 2, 3. and obey him. And therefore they were called the Fruits of the knowledge of good and ill, & the Trees of life; For in the careful keeping of these sacred fruits, and obeying God, there was [Page] promised etetnall life; whereas on the contrary, by abusing the Sacrraments, and opposing the will of God, there was intimated to vs by exteriour signes, that eternall death and damnation was purchased.

For other exercises required of man towards God,Sacrifices before the written Law. concerning the reuerence, honor & adoration of him, many and diuers Sacrifices were celebrated, euen before the Law, written by Moses. And though God Almighty, Creatour of Heauen and Earth, needs not any humane workes,Psal. 50 or to bee nourished with the bloud of beasts, or with terrestriall fruits, yet hee had alwayes a desire to draw man vnto him, in an externall obedience and feare, by Signes, Sacrifices, and Sacraments: so as the Sacrifice of Lambes, offered by Abel, were agreeable and pleasing to God. Noah in like manner, after the inundation of waters past, in signe of his recognition and obedience towards God,Genes. 4. erected an Altar,Hebr. 11. immolated an offered sacrifices of vnspotted sheepe and birds,Genes. 6. 7, 5. whereof hee made a reall Holocaust acceptable to the Lord. By which examples we may easily discerne, that Sacrifices tooke not their beginning in Moses time, but that Innocent and Iust Lambe was prefigured in Abels Sacrifice,Apoc. 13. as a type of Iesus Christ, slaine and offered from the beginning of the world.

After the rigor & iustice of the deluge was appeased,The Rainbow. that hapned for a punishment of Tyrants offences on earth, in signe of a reconciliation, & Couenant renewed, our good God ordained the signe of the Rainbow,Genes. 9. for a pledge and assurance of his Diuine mercie. This signe and celestiall Bowe, though it formerly appeared in thicke cloudes, beeing a notice of raine to ensue, notwithstanding it was not as yet constituted nor appointed to serue man for a signe or Sacrament, vntill the time that it was by God ordained [Page] for an assurance of the Couenant contracted with the good Father Noah, and his successors.

After this,Circumcision in the yeere of the world 2048. with the faithfull Patriarch Abraham, there was another confederation and alliance contracted by the wisedome of God, who, for a pledge and assurance to him and his posterity, constituted the externall signe of Circumcision, to serue him for a Sacrament, and a perpetuall notice of Gods holy will and pleasure: and so he was enioyned to circumcise the male infants within the eighth day of their natiuitie,Genes. 17. vpon paine of being reiected from the number of those people whom God had adopted.

Then followed to his posterity afterward, called The people of Israel, the sacrifice of the immaculate Lambe, which was ordain'd by the shedding of bloud, to preserue them from the appointed slaughter in Egypt: Exodus 12. As also the flesh thereof was appointed to bee eaten, and celebrated festiually euery yeere, on the day called The Pascha, or Easter; for a signe and commemoration of their Deliuerance from Pharaohs seruitude: and to the participation of the flesh of this Paschall Lambe, was annexed the vnleauened bread for seuen dayes,Exodus 12. on paine of Death.

Other sacred signes were sent by God to his Elect people, to winne them continually to his feare and obedience:The Cloud. The Pillar of fire, Exod. 13. as the signe of the Cloud, to conduct the people by day; and the flaming and fierie Pillar, for their guide and direction by night; and all to deliuer them out of the hands of the Tyrant Pharaoh.

Then followed the signe of the diuision of the Arabicke Red Sea,The diuision of the Arabick red sea, in the yeere of the world, 2403. ouer which the elect people of God passed. By all which admirable signes, it pleased God to prefigure the holy Sacrament of Baptisme, instituted afterwards by the elementall signe of water, which is the washing of Regeneration, and the renouation of the Holy Ghost.

[Page] Now during the time that this elect people of God were detained in the Arabian Desarts,1. Cor. 10. Titus 3. and barren Wildernes, they had prouision of heauenly bread, wherewith they were nourished for fortie yeeres, which was also holy a Sacrament, instituted by the power and will of God,Heauenly Manna. and held in so high an admimiration, that each one amongst the people said, Man-hu,Exod. 16. what a wonderfull thing is this? They saw celestiall Manna exhibited to them without trauell,1. Cor. 10. a Figure of the Bread of Life, which came downe from Heauen, giuing life to all the faithfull.

Another wonderfull signe there was ordained by God,Iohn 6. of the Rocke gushing out with cleere water in Mount Horeb, to quench the peoples thirst, who were very dry, and almost stifled with heat.

This was a signe and figure of the true Rocke Iesus Christ, out of whom came bloud & water, to quench perpetually the thirst of sinners, and refresh our soules.

CHAP. II.
Of Sacrifices.

BEsides these signes and Sacraments aboue-mentioned,Diuers sacrifices ordained by God, in the yeere of the world 2455. Holocausts. which were onely by God ordain'd: there was also a Law enacted & published for sacrificers by Moses, as Signes, Figures, and Shadowes of that absolute Sacrifice, consummated by Iesus Christ; so that Sacrifices were either publike, or priuate; generall, or particular. Some were Holocausts, being Sacrifices that were wholly consumed with fire: Others consisted [Page] of beasts slaine and immolated to eate,Diuision of sacrifices, extracted out of Exodus, Leuiticus, & Numbers. Beasts appointed for sacrifice. there were earthly and ayerie Creatures. Amongst those terrestriall, were the most obedient and obsequious beasts; as the Oxe and the Calfe, the Hee, and shee Goat: and so likewise amongst Fowle, the most mild and gentle; as the Pidgeon, and Turtle.

Of Sacrifices againe, some were publike, and others priuate or particular: those publike were either quotidian or euery seuenth day, either at New Moones, or in times of Fasting: but they were chiefely celebrated at three festiuall times of the yeere; which were:

First,Daies appointed for sacrifices. the dayes of vnleauened bread, when the Paschall Lambe was offered, and eaten.

Secondly, the time of Haruest, and first Fruits.

And thirdly, at the Feast of Vines, and Oliues, towards the end of the yeere.Exod. 23. They were commanded to immolate euery day two Lambes; one in the morning, another in the euening, after the Altar was first perfumed, with Incense and Odours.

Some of the Sacrifices also were ordain'd,See the books of Philo the Iew, and of Iosephus. for corporall things, which were celebrated with shedding of bloud, other sacrifices were without bloud for things incorporate. Sacrifices named Holocausts concerned onely the honour of God, because the whole oblation was consum'd in the fire.Holocaust: Philo the Iew in his Treatise of Beasts, appointed for sacrifice. For which Holocausts, the Male, and not the Female was receiued as an oblation, that is to say, the Oxe, the Lamb, or Goat of a yeere old.

In the sacrifice for Health,Ioseph lib. 3 c. 20. De Antiq. Iudaic. Leu. 9. 2, 3, 4. Sacrifice for health. it was a matter indifferent, whether the oblation were Male or Female: but of the victime offered, three parts were reserued for the Priest, which was the fat, the two Rumnions, and the Kidney, or Fillet of the Kidneys.

There was another difference betweene the Sacrifice for Health, and that celebrated for sinne: for in [Page] the one, they were inioyn'd to eate vp all the oblation in two dayes; and in the other for sinne, the Priest was commanded to eate it vp in one day: and by this meanes some Sacrifices were termed Holocausts: some were ordained for health, other some for sinnes.

Sacrifices for sinne were diuers,Sacrifices for sinne. both in respect of the persons, and of the oblations.

For he that offended out of ignorance,Sacrifices for sinne out of ignorance. his expiation was celebrated with a female Sheepe or Goat: but the expiation for voluntary and wilfull sinne, was with a Male sheepe.

The High Priests sinne was expiated by the sacrifice of an immolated Calfe:Sacrifices for the High Priests sinne, for the Princes, for the Magistrate, and for particular men. that of the Prince with an Hee Goat, or Bull: that of a Magistrate, with an Hee Goat; and the sinne of a particular man, with a female oblation.

The Sacrifice for expiation of offences towards God,Leu. 3. 4, 5 6. was with a Ramme.

The Sacrifice of a man polluted,Sacrifice for a polluted man. Sacrifice for a deliuered woman. was also with a female Sheepe or Goat: and for a womans expiation after child-bed, was a Lambe of yeere old, a yong Pidgeon, and a Turtle.

For the clensing of the Leprous were appointed two liuing Fowles,Leuit. 12. pure and cleane,Sacrifice for the Leprous. Cedar-wood, and Hysop, two whole Lambes, and a female sheepe of a yeere old,Leuit. 14. with Meale and Oyle.

Another Sacrifice was celebrated,Sacrifice for manstruall polution. for a man or woman polluted, by shedding his Seed, or her menstruall bloud; with two Turtles, and two yong Pigeons.

If the great Oblations failed, they had recourse to Doues, Pigeons, or Turtles, or for Holocausts: others, maintenance.

In all Sacrifices there was pure Flowre,Leauen and Honey forbidden in all sacrifices. vvithout Leauen, Salt, Incense, and Oyle: and nothing was permitted to be offered vpon the Altar, with Leauen or Honey.

[Page] Notwithstanding in the Sacrifice constituted for the Purification of a woman suspected of Adulterie,Sacrifice for a woman suspected of Adulterie. there was neither Incense, nor Oyle, as in other Sacrifices;Numb. 5. but it was offered with water, mingled with the dust, or ashes, gathered vp from the floore of the Temple.

There was also another Sacrifice,Sacrifice of Nazareans. celebrated for those that had made some great Vow, called Nazareans, Numb. 6. when the time of their Deuotion was expired, wherein they were appointed to offer three Victimes,Philo the Iew in his Treatise abouenamed. a Lambe of a yeere old, a Sheepe, and a Ramme: the one, that is, the Lambe, to serue for a Holocaust: the other, of a female Sheepe, for Saluation, and the third oblation for Health. Furthermore, his haires that made the oblation, were to be cast into the fire, to be burned together with the Holocaust.

I was willing particularly to discourse of the diuersitie of sacrifices, that hereby I might make knowne the great goodnesse, and bounty of our God: who in the Law of sacrifices, publisht by Moses, meant to curbe and reyne in the rude people of Israel, as it were with a Bridle, who could not forget the Aegyptian Idolatries, wherein they had beene nourished and bred, for foure hundred and thirty yeeres, vnder the tyranny of the Pharaohs. But what rigorous Lawes soeuer enacted:Exod. 20. what Ceremonies or Sacrifices soeuer he did ordaine them: this people euer made a relapse into their Idolatry, abusing the Law of God, and corrupting the holy Sacraments, and sacrifices, as hereafter shall be expressed. But if any man desire to know more at large, the multitude and varietie of sacrifices: let him reade the bookes of Philo the Iew [...]; and of Iosephus in his Antiquities of the Iewes, according as Moses hath expressely written in the bookes of Leuiticus, and Numbers.

There was another signe and Sacrament instituted [Page] of God,Arke of Couenant. by the Arke of Couenant, described in Exodus, being a sacred signe, and dedicated to receiue celestiall diuine Oracles,Exod. 25. 26, 27, 28. to the end to induce the people to a remembrance, feare, and obedience of God To accompany and honour the Arke of Couenant, many other externall signes were constituted by God, as the ornaments and consecrations of the Priests;Ephod. especially that ornament called the Ephod: both which and the Sacrifices, the Israelites abused and prophaned with their Idolatries.

Another sacred signe there was,Water of Purification consecrated. of cleansing water, or Water of expiation, instituted by God, for Moses and Aaron the High Priest. This cleansing or purifying Water was consecrated,Numb. 15. with ashes taken vp by an vnpolluted man, of the oblation offered in the Holocaust, that is to say, of the whole Red Cow, without spot, not hauing euer bin exposed to labour.

The Fire; for the burnt-offering was ordained to be of Cedar-wood, Hysop, and of Purple-Crymosine. Polluted men were sprinkled ouer with this Water,Exod. 38. for an expiation and purgation of their corporall blemishes.

At the entry of the Tabernacle, or Temple, there was a kinde of Lauer like a Font of Brasse, forged at first of seeing Glasses, of the Israelitish Women. In this Lauer or Holy-water Font, was put this Water of Purification, where with the Priests besprinkled themselues, before they celebrated their sacrifices, to the end they might be purified, and obtaine grace and remission of sinnes.

After the death of the High Priest Aaron, the Israelitish people, ingratefull towards God, for the benefit he sent them, murmuring when they were wearie of the heauenly Manna,Brazen Serpent. which hee gaue them bountifully for their sustentation, they were punished with the stingings of venemous Serpents.Numb. 27. But God [Page] being mercifull, gaue them a sacred signe, to bee preserued and restored to health, that is to say, the signe of the Brazen Serpent erected vp on high, which was a Figure of Iesus Christ crucified.Iohn 3. 7.

This in briefe is the greatest part of the Signes, Sacrifices, and Sacraments, instituted by God, in the first Church of the Israelites, being figures of the true and perfect sacrifice, accomplished and immolated by Iesus Christ, the true Messias, the Eternall Priest, who sits at the right hand of God his Father.

CHAP. III.
Of Corruptions.

NOW wee must succinctly produce how Man by his owne fault falling into obliuion and disobedience against GOD his Creator,Corruption began first in Adam. abused herein diuine fauour and grace, and corrupted the sacred signes, sacrifices & Sacraments, by him ordain'd and instituted. For else what perswaded our first Father and his Wife Eue to hide themselues, when they heard and were set in the way of God, but that they had abused his sacred signes, and violated the Law of those Fruits prohibited and forbidden them?

This holy signe which our first Parents so alienated and abused, was the originall of other Vices and corruptions hereafter described, wherein two men are falne,Corruption of the sacrifices by Aaron. Exod. 32. Deut. 9. hauing a rellish of the corrupt masse in Adam.

Omitting the particular corruptions of signes, sacrifices, and Sacraments, before the Law written by Moses, we will begin in setting downe briefely, the [Page] most notable errors committed by the greatest Sacrificers, Kings and Priests, with others, that had the gouernment and charge of the people. When Moses remained in Mount Sinai, to receiue the Commandements from God, his brother Aaron the High Priest caused a golden Calfe to be framed, of the earings deliuered vnto him by the people of Israel, hee built an Altar, offered Incense, and celebrated Sacrifice, causing the common people to adore this Image. Was not this an abusing of the sacrifices ordained by God, and a corrupting of their true vse, procuring the same to be ador'd, which before was it selfe offered, and immolated, according as the custome was?

His sonnes also,Corruption of sacrifices by Nadab and Abihu. Leuit. 10. Numb. 11. Nadab, and Abihu, were they not consum'd with fire, because they adulterated the true vse of sacrifices, and tooke vnconsecrated wood, by corrupting the instituted Law?

The people of Israel ingratefull for the benefit receiued, in being deliuered from Pharaohs captiuitie; did they not murmure against the holy Sacrament of celestiall Manna, when they contemned and despised this Bread of Life, crying out for flesh to eate? Achan the sonne of Charmes, did not hee violate the Law of sacred signes, when hee committed sacriledge, by detaining the spoiles of Iericho, which were vowed and consecrated for sacrifices to God?Iosh. 7.

If any man more curious, desires to see the abuses and corruptions continued by the same people, let him reade the Histories of the Iudges of Israel, and he shall perceiue,Iud. 6. 3. 6. 8, 9. that in all ages men haue neuer been content with the true adoration instituted by God; but in stead of externall signes constituted by God, to drawe the people to his feare, and obedience, they haue forged and brought in their owne inuentions: and in stead of reuerencing the Altars, and the Arke of Couenant,Iud. 10. in the name of the lonely one [Page] God, which were externall sacred signes, the Israelites mis-led by the Idolatries of their neighbours, the Syrians,Judg. 50. Sidonians, Moabites, Ammonites, and Palestines, erected Altars to strange gods, to Baal and Astaroth.

Iephta Iudge, and Conductor of the Israelites, did not he corrupt the Law of Sacrifices, when he offered vp his owne daughter, excusing himselfe by a Vow he made, which was not so enioyned him by God?

The sacred signe ordain'd for the High Priest,Inhumane sacrifice of Iephta. Iudg. 17. and Sacrificer, in celebrating of Sacrifice, called the Ephod, seruing for an externall ornament, was it not abused by Gideon, Captaine of Israel, when of the spoiles of the Madianites, and their earerings, hee forged an Ephod of gold; by meanes whereof, the people fell to great Idolatrie?

How long was this externall signe of the Ephod abused,Idolatry by the golden Ephod. when an Image was thereof erected in Siloe, by the Mother of Michas: so that Priests were expressely instituted to sacrifice thereunto, and an Altar edified; and thus was the true vse of holy sacrifices corrupted? While the Temple continued in Siloe, into what depraued and adulterate Rites did the Priests and Sacrificers fall, who were appointed, and ordained for the celebration and Ministerie of holy sacrifices, and Sacraments, when by long custome, they vsurped this priuiledge ouer the people, that when the sacrifice was solemnized, and the flesh of the oblations was a boiling, their sonne or seruant hauing a trident or iron hooke in his hand, he had the libertie to rake out of the pot or Cauldron, whatsoeuer he could bring vp with his hooke?1. Sam. 2. Moreouer, with more extreme Leuiticall Tyrannie, this seruant of the Priests had the priuiledge, to demand of the Celebrater some flesh to roast for the Priest, or else he might violently take whatsoeuer he listed.

[Page] Were not these wonderfull abuses, and detestable corruptious practised by the sacrificers and High Priests, vnder the pretext and colour of sacrifice? What groffer corruption can be mentioned, then that of the children of Eli the High Priest,Ophni and Phinees corrupters of sacrifices. nam'd Ophni, and Phinees; who, vnder the colour of deuotion, committed infamous Whoredoms, with the women that watcht neere to the holy Oraculous signe,1. Sam. 2. instituted by God. For which sinne, they were lamentably slaine, and the Arke of Couenant violently taken away by the Philistims, who erected it in the Temple of their Idol Dagon. 1. Sam. 4. But God not permitting this sacred signe to the thus prophaned, he caused the Image of Dagon to fall downe, and sent grieuous punishments vpon the Philistims, 1. Sam. 5. 6. so as they were constrained to re-deliuer vp againe the Arke of Gods Couenant.

This sacred signe was so precious and estimable,Arke of sacred. Couenant. that being but abused and prophaned by the Bethsamites, that were not of the Order of the Leuites, fiftie thousand of the common people, and seuenty of the most apparant and remarkeable amongst them, were by diuine reuenge cut off by sodaine death.

This example may make them tremble, that presume to profane the fignes and Sacraments instituted by God,Against the corruption of sacred signes. Vzza also, for abusing the same sacred signe, though it were with a good intention, to ease the Arke of the Couenant, that leaned too much of one side, was he not punished with death? For other prophanations committed by the Israelites,2. Sams 6. Osias. there are examples of Osias punished with Leprosie; for adulterating the sacrifices, and assuming the Ministerie of incensing, allotted onely to the Priests.

Saul the first elected King of the Israelites,2 Chron. 26. Saul. was put to the Sword, and his Kingdom succeeded to another, as was foretold him by Samnel, in that he prophaned [Page] the sacrifices, and permitted his Subiects to commit the like abuses.1. Sam. 13. Ioseph. lib. [...]. cap. 4. de. Antiq. ludae. His successors to the kingdomes of the lewes, and Israelites, did they not perseuer in their abuses and corruptions of the Sacrifices and Sacraments ordained by God, when they celebrated Sacrifices to the gods, Astaroth the god of the Sidonians;1. Kings 11. Chamos, of the Moabites; and Melcom, or Moloch of the Ammonites: building Temples and Oratories for them, offering incense, and solemnizing sacrifices to them?

Ieroboam King of the Israelites, did not onely erect a golden Calfe,Ieroboam. 1. Kings. 12. as the high Priest Aaron formerly did; but hee set vp two golden Cowes in the two Temples of Bethel, and of Dan: he instituted strange Priests, corrupted the Law of God, and caused Sacrifices to be celebrated after the manner and forme of Aarons.

This Idolatrie and corruption of Sacrifices was continued by the Israelites for more then foure hundred yeeres,1. Kings 14. during the reignes of their Kings, who had taught them to adulterate the true manner and forme of Sacrifices, in particular Chappels and Oratories, edified on the tops of hilles, and consecrated in shadie forrests, violating the law of sacrifices ordained for the holy Temple, in the sacred Citie of God: For particualr examples of abuses committed against the true vse of sacrifices, we reade an historie of Maacha, 1. Kings 16. the mother of King Asa, who caused an Image to bee erected to god Pan: she consecrated and dedicated vnto him a shadie Forrest, and celebrated to him sacrifices.

Achab another King of the Israelites erected an Altar,Achab. 1. Kings 16. and procured sacrifices to bee solemnized to god Mars, otherwise called Baal; to whom hee dedicated and vmbragious Groue,Ioseph. lib. 8. cap. 10. to please herein his wicked wife Iezabel. Hee also built another Temple [Page] and Altar to the god of the Tyrians, ordained sacrificing Priests, and instituted about 40. false prophets. His sonne & successor Ochosias, Ochosias. instructed by his father in corrupting the true vse of the sacrifices, caused men not onely to immolate to Baal, who signified Mars, but perseuering still in farre greater corruptions,2. Kings 1. he built another Temple to the god of the Acaronites, Ioseph. li. 9. cap. 1. called by Iosephus, Myos; and by the Grecians Priapus, to which god hee offered sacrifice.

And to bee short, what more abominable corruption can bee imagined, then the inuention of Purgatory fire,Purgatory fire. 2. Kings 16. which the Israelites abused, causing their children to passe through the middest of the fire, in Tophet, a valley belonging to the sonnes of Ennon, sacrificing to god Moloch?

This corruption of sacrifice,In the booke Alcoran. though it had been practised since Moses time, notwithstanding the idole of Moloch, Asoar. 29. lib. 46. and Asoar. 5. in the valley of Ennon, was not demolished till the reigne of good King Josias, more then nine hundred yeeres after Moses. Ignem gehennae, non nisi numero dierum praeterminato. Animas sentire docet Alcoranliber, & ad diem Veritatis omnes accedere operum suorum mercedem accepturos, Asoar. 5. Neuerthelesse, this abuse hath been continued by the Arabians and Africans, euen to this present day; for the Alcaronists and Mahumetans are of this beliefe, that the soules of the dead shall passe through fire, to bee purged and purified of their offences. By this briefe collection wee may cleerely discerne, how from the beginning of the world man hath fallen by his owne defect into this gulph of the error and corruption of Sacred Signes, Sacrifices, and Sacraments instituted for him, by God. But the most capitall abuses; from whence the original of all Idolatry deriues, haue proceeded from this, in that, carnall and fleshly men haue bin alwayes more addicted to visible signes and externall ceremonies,The cause of corruption in Sacraments. then to things signified and intimated in Sacraments; for in stead of circumcising their hearts, and casting off the old skinne of sinne, [Page] to bee regenerated,Apo [...]. 13. and purified by the bloud of the heauenly oblation offered vp before all ages, they haue taken and vnderstood the circumcision carnally, for nothing but the corporall foreskin circumcised. For did they follow the interpretation of God hereof by Moses, Deut. 10. 50. which was to circumcise the prepuce of their hearts? Did the people of Israel giue credit to the good Prophet Ieremias, who admonished them of the spirituall Circumcision, and to circumcise the foreskin of their hearts,Ierem. 4. in casting off the old skinne of their corrupt nature? The like hath hapned in sacrifices and sacred signes instituted by God, for signes of that sacrifice consummated in the sacred person of Iesus Christ: for carnall man had reference to the corporall bloud of the terrestriall beasts, whereas man should haue raised vp his spirit to heauen, to haue apprehended what was presigured and signified, by the Immolation and Oblation of beasts.Esay 7. And therefore diuine Iustice is denounced by the Prophets; What neede haue I, saith the Lord God, of your sacrifices? I am angry with the oblation of your sheep; I take no more delight in the bloud of oxen, nor of lambes, and sacrificed goats. Why labour you to erect Altars to mee? Ile none of your vaine Offerings and Oblations; I abhorre your Incenses; I cannot endure your New Moones, your Sabbaths, your assemblies, nor your feasts: all this is but vanity. I haue conceiued an hatred against your Feasts of New Moones, O you Israelites, and your solemne celebrations. I am weary with hauing endured so much:Psal. 41. you are ready to addresse vnto mee your prayers, but I will no more heare you, for the abuses you haue committed, by your hands full of blood: I will accept of no Bull hereafter, from the house of Israel, because sacrifices are not pleasing to mee.Esay 66. I take as much delight in the sacrifice [Page] of an immolated Oxe, as in the murder of a man slaine: and in the Oblation of Incense,Ierem. 6. as in the adoration of an Idoll: Wherefore then, saith GOD, take you so much paines to hunt after Incense from Saba, and for odours out of a farre Countrey to mee, to celebrate sacrifices that are not pleasing to mee?

Who incited you, O Israelites, to erect Images to the god Moloch, and to the starre of Romphan, during the time you were in the desarts, where I fed you with my heauenly Manna?Amos 5. Your Feastes are odious to mee, your Holocausts, Oblatio ns, and Sacrifices for safetie I will reiect; your Offerings displease mee. By what meanes therefore must wee present our selues before GOD? Must it bee by oblations of Heifers of a yeere old? Doth God take pleasure in the great number of sheepe sacrificed to him, or in the abundance of consecrated oyles? Shal I offer vnto him, saith the Prophet, the first born, for remission of sinnes?

Our good God herein clearely expresseth what he would haue vs to follow;Psal. [...]. which is equity, to loue mercie, and to humble themselues before him with a contrite heart:2. Sam. 15. Obedience is better then sacrifice, or the fat of sacrificed sheepe. What mooued God to refuse the Sacraments and Sacrifices by himselfe ordayned, but onely the abuses and corruptions the Israelites had committed, vnderstanding too carnally, the signes and ceremonies therein concurring to drawe them onely to true feare and obedince? For, in stead of comprehending what was figured in the signes and corporall sacrifices, they relyed on the flesh of immolated beasts: whereas they should haue circumcized the prepuce of their hearts, they depended meerely in carnall circumcision, and in the meane while strayed from the true adoration of God, in repairing [Page] to the Creatures, as to the Starres, and the Queene of Heauen, and to other strange gods, offering Incense to them, building of Temples, instituting of Priests, Chaplaines, and Sacrificers, making Oblations, and celebrating sacrifices to them.

And then further, to heape vp all corruptions, they offered sacrifice with the bloud of Innocents, offering, and causing them to passe thorow the Purgatory fire, in the valley of Tophet. For the abuses also committed in the holy Sacrifices, sacred signes, and Oblations constituted for God, it was said to the people of Israel by the Prophets, that God would haue no more of their Feasts, of their New Moones, nor of their celebrated sacrifices,4. Esdras 7. by bloudy and idolatrous people.

CHAP. IIII.
Corruptions punished.

AFter that the inscrutable Wisedome of God knew the obstinacie and infidelity of the Israelitish people, which perseuered still in committing Idolatrie, by corrupting the sacred signes, sacraments, and sacrifices; and in stead of acknowledging Gods infinite goodnesse, that had freed them from the tyranny of Pharaoh, and fedde them in the Desart; who had brought them into a promised fertile Land, and had so many times assisted them in the warres, against their neighbours, the Canaanites, Moabites, Madianites, Philistines, Ammonites, Syrians, Sydonians, and other enuious [Page] people, and enemies: This rude and ingratefull people continued still in their Idolatry, instructed by their Priests, sacrificers, Princes, and Kings, without returning to the true adoration of one onely God: For this cause, after great mercies shewed, and long expectation of a Iust & rigorous Iudge, who by all courses of correction was desirous to reduce his people by diuine particular inflictions; which was, by excited wars, by captiuities, & seruitudes, by diuisions of the Kingdom, distributed between Roboam and Ieroboam, successours to Salomon, who fell to extreme Idolatry, by intestine and ciuill warres, growing betweene the same people, diuided in themselues, and by other vsuall scourges, to chastize those whom God meant to fauour, for the reducing of them vnder his feare and obedience. At last, this people beeing too much obdurate, and inueterated in their Idolatries, were brought into miserable seruitude vnder the Tyranny of the vnbeleeuing Assyrians,4. Kings 15. 24. the Idolatrous Babylonians, and their kingdomes wholly extirpated.

But some pretty while after, when the same people by the speciall mercy of God, were deliuered out of the hands of these infidell Tyrants, restored to their liberty, and Countrey of promise, they againe fell to Idolatry more then before, vnder the gouernement of their sacrificers and high Priests, which confounded the Spirituall and Temporall together, so farre as to inuest themselues with the Royall Scepter, and Diadem.

Then came in the Heresies of the Pharisees,Ioseph. lib. 13. ca. 16. de Ant. Iud. the Sadducees, the Esseans, Galileans, Masbutheans Hermerobaptists, and Samaritanes, corrupted through the diuersity of strange Nations, hauing subdued, and inhabited the Countrey of Samaria next to Iudea.

[Page] For the Babylonians worshipped Succobenoth for their god.Ioseph. lib. de Antiq. Iud. The Cutheans of Persia had for their god, Nergal, or Nergel. The Hamathensians called vpon their god Asima. The Ananoys worshipped Nebahaze, and Thartace. The Sepharuamensians, held for their gods, Adramelech, and Anamelech; to which gods they sacrificed their childrē, causing them to passe through the fire.

Wherefore, when all kind of Idolatry was thus spred among the Israelites, when the sacrifices were absolutely corrupted, the sacrificers became mercenary, auaricious, tyrants and Idolatrous. The people made tributary to the Tyrants of Rome; the Countrey of Judeae reduced to a Prouince,Ioseph. lib. 15. cap. 3. next to that of Syria, vnder the subiection and power of the Romanes; as also the Order and Law of electing high Priests adulterated, and their dignity quite bastardized,Ioseph. li. 8. cap. 8. so as without any respect made of the race Leuiticall; the sacrificers were constituted by the Consuls,Entros. 1. cap. 12. and Deputies of Rome at their pleasure, and whereas before they were permanent during life, they now became Annuall.

When the Royall Scepter was alienated from the Progenie of Judea, Genes. 49. their Kingdome wholly subuerted, as before was prophecied: the incomprehensible power of God was reuealed by his Sonne, begotten before all ages, who humbled himselfe to take vpon him humane flesh, in the wombe of the Virgin, to redeeme his people, and to restore them to grace and fauour with God.

[Page]

CHAP. V.
The Ceremoniall Law accomplished by Iesus Christ.

NOw, as in Adam, through his preuarication and sinne,Comparison between Adam and Iesus Christ. and in abusing the Sacred signes committed to his guard and custodie, as the whole masse of humane flesh was tainted with the leauen of sinne; so by the second Adam Iesus Christ, wee were againe by grace purged from all our offences. To our first and generall Father Adam, was giuen the Sacred signe for an exercise of obedience, and other sacred signes to his successors, Sacrifices, and Sacraments instituted by God, the Tree of Life, the Fruits of the knowledge of Good and Ill; the Rainbowe; Circumcision; the vnspotted Lambe; the vnleauened bread; the Cloude; the Pillar of Fire; the Red sea diuided; Heauenly Manna; Water out of the Rocke; the Oblations & Holocausts of beasts for sacrifice; the Arke of Couenant; the Brazen Serpent; the Temple edified in the holy Citie: All which sacred signes, Sacrifices and Sacraments, were figures of that which was accomplished in Iesus Christ.

For first hee was the true Tree of Life, planted in the middest of the Paradise of God,Iesus Christ the Tree of Life. in and by whom, wee that were bastard slips, haue been engraffed, to obtaine eternall life:Apoc. 2. Rom. 12. Hee committed to our keeping the Fruits of the Tree of Wisedome, by his holy Gospel commanding vs to preserue it entirely, without adulterating or corrupting the same, without adding or dimishing there-from, vpon pain of eternall death.

[Page] Hee was as the Rain-bow, extended all ouer the Aire,The Rain-bow. to assure vs of the League and Couenant contracted between God and vs, that we should no more be drowned in the deluge of sinne: He was circumcised, that the Law in him might be accomplished, that so the prepuce of our hearts might be circumcised,Circumcision. Galat. 4. and to make vs cast off our old corrupted skinne in Adam.

Hee was like the flaming Bush,The flaming Bush. incarnate in the wombe of the Virgin, conceiued by the Holy Ghost, without the seed of Man; the sacred Virgin, like the Bush, remaining notwithstanding entire, and not consumed.

He was sacrificed,Pascall Lambe. like the iust & Innocent Lambe, and his Blood shed,Iohn 1. to preserue vs from the Tyranny of satan,Heb. 13. and to open vnto vs a passage, whereby we may enter into the Land of Promise, the Heauenly Kingdome.

Hee is that true vnleauened Bread which came downe from Heauen,The bread of Life. incorrupt and vnspotted; of whom we must eate for our spirituall nourishment;1. Cor. 5. that we may celebrate the Feast of that miraculous passage from Pharaoh, in the Land of true Liberty.

Hee was the Cloud,The Cloud, the Pillar of Fire, The Red Sea. the firie Pillar, the diuided Red Sea, which conducted and deliuered vs out of the hands of our enemies; out of whose opened Side, came Water and Bloud for our Saluation.

He was the heauenly Manna,1. Cor. 10. sent from Heauen,Job. 19. to feed vs for euer;Heauenly Manna. and the true Rocke, out of which issued Water, to quench their thirst for euer, which beleeue in him.The flowing Rocke.

It was He,Liuing Water. that onely offered vp the sauing Sacrifice for the expiation of our sinnes;1. Cor. 10. both Priest and Sacrifice,Sacrifice. both the Offerer,Heb. 1. 8, 9, 10. and the Oblation; remaining an Eternall High-Priest, at the Right Hand of God, his Father; beeing entred into the Holy and [Page] Heauenly Sanctuarie,Heb. 9. not built with mens hands, but by the Hand of God.

He was the true Arke of Alliance and Couenant,Arke of Couenant. by which God reuealed and manifested his Oracles; and in him he did reside, to accomplish his diuine and incomprehensible Mysteries.

He was like to the Brazen Serpent,Brazen Serpent. fastened to the Crosse, to giue health vnto the sicke, which returne to him,Ioh. 3. and contemplate on him by Faith.

He was the true Temple of God,Temple of God. wherein the Holy Ghost dwels, one God in Trinity; in, and by whom God is onely adored.Ioh. 2.

He was the true and sacred Oblation, of whom the reall water purgatorie was made,Holocaust, and water Purgatorie. for the purgation of euery blemish. Himselfe, with his owne Ashes, that is, with his immolated Body, besprinkled and wet with water issuing out of his Side,Joh. 15. all People and Nations that beleeue in him.

CHAP. VI.
Of Sacraments ordained by Iesus Christ himselfe.

THe Law Ceremoniall beeing by this meanes accomplished, not in Figures, but really executed, by the Incarnation, Death, and Resurrection of Jesus Christ, our Sauiour, our Mediator, our Eternall Priest and Propitiator; the infinite goodnesse of God was yet further reuealed, by the new Couenant, new Alliance, and new comming of the Sonne of God, Incarnate: [Page] For,Heb. 9. by his New Testament, ratified and confirmed in the death of the Testator▪ He hath constituted vs as heires and coheires to God, in his heauenly Kingdome.

For assurance of this celestiall succession,Rom. 8. purchased for vs by grace, after the Consummation of the Law Ceremoniall, and the same abolished (as we haue formerly declared) through that perfect Sacrifice of the Priest Eternall; there were left vnto vs two sacred Signes or Sacraments, wherein God bestowed greater fauour, and more speciall grace, then he had done before his Incarnation:St. Augustine lib. 3. de doct. Christ. cap. 9. For hee hath freed vs from the seruile Law of Circumcision, from the difference of meates, and diuers Sacrifices ordained in the first Church of the Israelites: And by easing vs of this waighty burthen, Hee further conferred vpon vs a greater comfort; in constituting, for a memoriall and remembrance of our regeneration and eternall life, two holy Sacraments, vnder two sacred signes; which are, the water of Baptisme, and the Bread and Wine in the Communion of his Body.

Now,Sacraments of the New Testament. that his Grace might be extended to all Nations, God thought good to make choice of the most familiar and ordinary Signes and Symboles: For Circumcision was a speciall marke for Abraham and his Posterity;Distribution of the Sacraments to all Conuerts. Herod. lib. 2. to which Circumcision, other Nations were not accustomed; though Herodotus, a Grecian borne, in an History he wrote of the Aegyptian manners, specifies their manner and custome of beeing circumcised, but especially the Priests: and we may easily coniecture, that he had heard of it, at the time when the Iewes dwelt in Aegypt for the space of 430 yeeres, and obserued Circumcision.

Moreouer, Circumcision was appointed onely for the Males, and not for Females: there was a limited time appointed for Circumcision; which was, within [Page] eight dayes after the Natiuity; and the cutting of the fore-skin, was with griefe and paine.

But the Grace of God,Gen. 17. by his Incarnation and plenary Sacrifice, hauing abolished the rigor of the Law Ceremoniall, as well for difference of meates, as of daies; He left vnto vs by his New Testament, and new Alliance, the sacred signe of Water, common to all, both Male and Female, without any distinstion of dayes; and the Infant, by the Sacrament of Baptisme, feeling no paine, as it did by the Circumcision of the fore-skinne.

This Signe of Water, intimating vnto vs the purgation and expiation of our sinnes, through the Bloud of Iesus Christ, was common, not onely among the Iewes, who vsed ordinarily, Water purgatorie, and of expiation; but the Gentiles also, and all other Nations,Numb. 19. were accustomed to a Lotion and purgation of cleansing, and purgatorie Water, as we may perceiue in reading Ancient Histories. Wherefore, to the end that Gods Grace in Iesus Christ, might generally bee spred oner all the Earth; to all Nations, Regions, and Prouinces; both to the circumcised and vncircumcised; to the Iewes, and to the Gentiles; God made election of the most common signe of Water, the more freely to expose himselfe vnto Man, and to win him to His feere and obedience.

By which Signe, he hath instituted his holy Sacrament of Baptisme, for an assured note and marke of our regeneration and purification, sacramentally conferred by the power of the Holy Ghost: In which Sacrament, God doth warrant vs his helpe and assistance, so ingrafted and regenerate in Iesus Christ, to be made and renewed the members of his members; and to receiue vs,Tit. 3. as clothed anew,Gal. 3. and reincorporated by and through him.

The like reasons may be produced, for the other holy [Page] Sacrament instituted by God in his New Testament, which is that of Bread and Wine: Which Signes Symboles, and externall Elements, all Nations were accustomed to vse, in their Sacrifices, Oblations, and Ceremonies belonging to their Religions; both Circumcised and vncircumcised, both Iewes and Gentiles: As also, the two specificall Refections for the nourishment and sustentation of men, are comprehended vnder these signes of Bread and Wine.

Our good God therefore, for these reasons, desiring to draw all Nations to himselfe; to nourish, and minister vnto them most necessarie prouisions, He instituted the Communion of the Body and Bloud of our Sauiour Iesus Christ, vnder the symboles, sacred signes, and Sacraments of Bread and Wine: And looke how we are assured by the outward marke and Character of Water in Baptisme, to bee regenerate and incorporated into the Body and Blood of Iesus Christ, represented in this Sacrament of consecrated Water, by the power of the Holy Ghost; so are wee nourished by the Communion of his Body and Bloud really presented to vs, in the consecrated Bread and Wine, for our spirituall foode, liuing and eternall, by the vertue and power of the Holy Ghost: Wherein God hath shewed vs this speciall fauour, to discharge vs of all bloudie Sacrifices, ordained in the first Church of the Israelites, who were charged with sundry and diuers Sacrifices, celebrated with the bloud of many earthly beasts shed, according to the diuersitie of sinnes and offences, and of persons that had offended.

All which Sacrifices were consummated and abolished, by shedding of the bloud of that iust and Innocent Lambe, IESVS CHRIST; who, by his perfect Sacrifice, hath absolutely abolished all other Sacrifices, reseruing to himselfe, the dignity of High [Page] and eternall Priest, placed at the right hand of God the Father.

But so much hee hath fauoured vs, that in stead of abolished sacrifices, hee hath instituted two holy Sacraments heretofore mentioned, for an infallible assurance of our Regeneration, Purgation, Adoption, and of our nourishment and eternall life bestowed vpon vs by the Blood of our Sauiour Iesus Christ.

CHAP. VII.
Of the Corruption of the Sacrament of Baptisme.

AS the Israelites being too grosse and carnall, relyed too much on externall signes, hauing corrupted the true vse of Sacrifices, and Sacraments appointed for them by God; so such like abuses, yea, farre greater corruptions haue happened in the two holy Sacraments,Corruptions of the holy Sacraments. left vnto vs by the New Testament of Iesus Christ. For in the Sacrament of Baptisme, which succeeded in the place of Circumcision, man conceiued of a foule and wicked masse, could not bee contented with the holy Institution from GOD, but quickly depraued and defiled the vse of the holy Sacrament of Baptisme,Sacrament of Baptisme corrupted. by Coniurations, Exorcismes, mixtures of Salt and Oyle, waxe Candles, Extreme Vnctiōs, Breathings, Babies, or Puppets, with a thousand Cruzadoes in the forehead, in the eyes, on the backe, on the stomacke, on the shoulders, and at the mouth, and all to driue away Deuils.

[Page] For the Messalian Heretikes,Theod. in the booke of the fables of Heretikes. Authors of Exorcismes of Cruzadoes, affirmed, that euery borne Infant, was borne with his peculiar Daemon, or Deuill, which cannot bee driuen away, but by Coniurations and Exorcismes.

By this meanes the holy Sacrament of Baptisme came to bee corrupted,Ca [...]sine, & ca [...]posiquam de conerat. distinct. 4. euen to the adding and annexing of Syriacke words of Driuell, and Purgatory-Spittle.

What greater corruption can bee imagined, then such abominable inuentions;Epheta. Per. Satyr. 2. as if the bloud of Christ Iesus were not sufficient for our Regeneration and purgation; and that God of himselfe were not powerfull enough to engraft and regenerate vs, by the sacred signe of Water, representing the Bloud of Iesus Christ,Galat. 3. [...]phes. 4. 1. Corinth. 15. but that there must bee exorcised Spittle, and Driuell, Oyle, Salt, Puppet-Images, Creames, Torches, Waxe-Candles, Milke, or Honie, inuented and deuised by other Heretikes?

Some also there bee more subtill Magicians, Pithagoreans, instructed in the Messalian Heresie, haue added to all this, the pronouncing of the Deuils name twenty times, to exorcise and coniure him, as [...]e that associates the male Infant when hee comes to be baptized; and thirty times they vtter it, at the baptizing of a Daughter. Was there euer so detestable a corruption in the Sacrament of Circumcision?

Wherefore, O you Messalians, haue you foysted in Oyles, into the holy Sacrament of Baptisme; imitating herein the Heresie of Marcus, and Marcosus, who commanded that Infants to be baptized,Epiphan. lib. 1. tom. 3. haeres. 38. should bee anointed? The sacred signe of Water, instituted by the hand of God, was it not sufficient to signifie the precious blood of Iesus Christ, for our regeneration and purification, without intruding of Fattes, Oiles, spittle, and other mixtures inuented by the corrupters of Sacraments?

[Page] The Body and Bloud of Iesus Christ, wherewith wee are clothed anew by the sacred Water of Baptisme, was it not powerfull enough, and efficacious, to preserue vs from all tempests, without borrowing of your Exorcismes and Vnctions?

And yet, for a further corruption and abuse, Women were permitted to baptize, conformable to the errour of the Marcionists, Quintilians, Cataphrigians, Montanists,Epipha. lib. 1. tom. 3. haeres. 42. and lib. 2. tom. 1. haeres. 49. Pepuzians, Priscilians, and Artotirites. Were Women euer admitted by the Law of God to minister the holy Sacraments, or Sacrifices instituted in the first Church of the Israelites? or in the New Testament of Iesus Christ?

In the Historie of Moses it is reported, that his wife Sephora excited with feminine furie,Exod. 4. tooke the stone or knife wherewith shee circumcised her sonne: But it is not written, that shee, or any other like her, were euer permitted to administer the holy Sacraments.

Out of these corruptions in the holy Sacrament of Baptisme, many Heresies were raised by the Catabaptists, Anabaptists, Antipedobaptists, with other Heretikes, and Schismatikes, who were not satisfied with Gods pure and sincere Institution, but regarded more exteriour signes, then that which in them was spiritually represented.

Whosoeuer desires to vnderstand more particularly, the abuses and corruptions, inuented and deuised in diuers ages, out of the variable humours of men, let them read our Ecclesiasticall Commentaries. Wee must now at this present descend to the corruptions in the other holy Sacrament of the Supper, and Communion of the Body and Bloud of Iesus Christ.

[Page]

CHAP. VIII.
Of the Corruption of the Sacrament of the Lords Supper.

WEe may euidently discerne by this succinct Discourse, how weake and mutable man is, euer abusing and alienating the graces of God. For as the people of Israel, from the beginning of the Law and Institution to them recommended, corrupted the true vse of Sacrifices, sacred signes, and Sacraments ordained of God, so hath it falne out to the Law of God by Iesus Christ, hauing constituted a forme of communicating his Body [...]and Bloud, vnder the symboles and sacred signes of Bread and Wine: Which holy Sacrament began to bee alienated, euen in the very times of the Apostles, by the Corinthians;Sacrament of the Supper corrupted. 1. Corinth. 11. against whom Saint Paul wrote Epistles, to reduce them to the sincere and true obseruation of this holy Sacrament.

Wherefore, let no man hereafter thinke it strange, if the Apostles successors haue from time to time adulterated the true Vse and Rite of this holy Sacrament; and the further off they were in the present age of their liuing, from the reigne of the Apostles of Iesus Christ, the more easily they fell into corruptions; yea, such as were most abominable; hauing conuerted the sincere Vse of this Sacrament, into a Gulph and Precipice of all Idolatry.

First of all,Hist. Eccle. what an alteration happened in the [Page] Church, next and immediatly succeeding the Apostles, touching a Comprimission of dayes, when this holy Sacrament was to be celebrated.

Sabatius the Heretike instituted the celebration of the Passeouer,Hist. tripart it. lib. 9. cap. 37. & lib. 11. cap. 5. with vnleauened bread, after the manner of the Iewes.

Some of his sect ordained,Euseb. lib. 5. cap. 24. that this holy Sacrament should bee solemnized the fourteenth Moneth, as the Iewes did. Policrates, Bishop of the Ephesians, was said to bee of this sect;Hist. tripart. lib. 9 cap. 39. & 39. Philip Hiropolitan, Policarpus, Truscas, Melitus, and Narcissus Bishop of Ierusalem; Victor Bishop of Rome, Eleutherius his predecessor, and Theophilus Bishop of Palestina were of a contrary opinion. This difference continued for more then three hundred yeeres after the Apostles time.

Others celebrated the Passeouer after the Aequinoctiall season, when the sunne entred into the signe of Aries: and others obserued the Moneth Xanthicke, called by the Romanes, Aprill. Some affirmed for example the Quartodocumans, how they were informed by S. Iohn, to celebrate it in the fourteenth Moneth.

The Romanes vaunted that they were taught by S. Peter and S. Paul, whereof notwithstanding no manifest proofe appeared. The Phrygian Montanists condemne the Quartodecumans, which obserued the fourteenth Moneth; and that they ought herein to bee gouerned by the course of the sunne, and so to begin it at the springs Aequinoctiall: And for this reason they celebrated it the eight of the Ides of Aprill, which was the fourteenth of the said Moneth, though it fell vpon a Sunday.

And there was not a contention onely touching the administration of this holy Sacrament,Euseb. lib. 5. cap. 24. on the seuerall dayes assigned for celebrating thereof: but there was likewise a notable deuision among the [Page] Christians, about the Ceremonies inuented, whereby worthily to receyue the same. For some, as in particular, the Romanes, obserued the Fast, or Euen, three weekes before the day it selfe of Easter. The Illyrians, and all Greece, as likewise the Alexandrians, instituted a Quadragesima, to fast for sixe weekes. Some others ordained a seuen weekes abstinence, with an Intermission from fiue to fiue dayes.

Then was another Iewish Ceremonie restored,Hist. Tripar. Chap 38. the more to corrupt the holy Sacrament of the Supper, through diffrence and distinction of meats. For some prohibited during the Feast, the eating either of Fish, or Flesh: Others forbade the vse of Flesh onely, permitting men to eate Fish, or Fowle; which they said, according to Moses, did participate of the substance of the Water. Some in like manner ordained, that men should only eate bread and Water: Others fasted till noone, without any distinction of meates. And to resolue briefly: there was in the beginning, an infinite number of Corruptions and Customes, in the Communion of the holy Sacrament of the Supper, by meanes of the Ceremonies renewed, about difference of daies and meates, abrogated by the Grace and Law of Iesus Christ.

But was there any holy Apostle of God,Col. 2. Galat. 4. Heb. 7. that euer left in writing any Law or Cōmandement, for distinction of daies and meates, in celebrating the holy Supper of Iesus Christ? Their intention was not to institute a Religion of Feasts, a distinction of dayes and meates: Their Doctrine onely aimed to instruct men how to liue well; and that one onely God was to be adored and worshipped.

Wherefore, we must necessarily hereupon inferre, that the Ceremony and Festiuity of the Pascha, or Easter, proceeded from a custome; for none of the Apostles left any thing thereof in writing.

[Page] To qualifie such Dissentions and Corruptions,Hist. Tripar. lib. 9. cap. 38. many Councels were assembled; one, at Sangariae in Bithinia; by which, to auoid all contentions, euery man was apermitted to celebrate the Passeouer, when he would.Euseb. lib. 5. cap. 23 Another Councell was held in Cesarea, by Theophilus, Bishop of that place, and by Narcissus, Bishop of Ierusalem. Another Councell there was in Achaia. And another Councell was conuented at Rome, by Victor, Bishop of the same place.

After these petty corruptions, there succeeded greater from time to time, according to the humors and affections of the Bishops of Rome. In the yeere of Christ, 114. Alexander, 1. of that name, being raised to the superintendencie of the Romane Church; one of the first successors to the Apostles of Iesus Christ,Tlatina Sabelli. and one of the first corruptors also of the holy Sacrament of the Supper; inuented the mingling of water with Wine, before the Communion: wherein, hee went about to reforme the holy Gospell of Iesus Christ, which instituted the Communion of his Body and Bloud, vnder the two kindes of Bread and Wine; but Alexander added thereunto a third kind, which was water.

He also renewed the Iewish ceremony of vnleauened bread, wherewith to celebrate the Passeouer, as the Iewes did; following herein the opinion of the Ebionites, who taught, that the Ceremoniall Law of Moses was necessary for saluation: as also, Symmachus the Hereticke in Palestine, taught the like.

If Iesus Christ was circumcised to fulfill the Lawe of Moses, Euseb. lib. 3. cap. 27. & lib. 8. cap. 14. must it therefore be requisite to vse Circum [...]nmcision? As also, if it were His pleasure, for accomplishing the Law of Ceremonies, to vse one daies appointed vnleauened Bread, must wee needs therefore returne to the rigour of this Ceremonie, abrogated by the complete Sacrifice of Iesus Christ? In what place of Scripture did Alexander learne to [Page] mingle water with Wine? and to restraine Christians to vnleauened Bread; as also his other inuention, of driuing away Diuels with salt water exorcized?

As for the Purgatory Water by him ordained, wee will hereafter deriue the originall thereof from Numa Pompilius, that great Magician, and Romane Idolater.Cel. li. 39. cap. 21. But touching the mixture of water with Wine, he might peraduenture be instructed by the ancient Idolaters; who, in celebrating their sacrifices, were wont, in a Chalice, to consecrate Water with Bread: especially vpon the Festiuals dedicated to the Sunne, which the Persians worshipped, called by them, Mythros. And in the Feast of the Nephalies, they also vsed Water for sacrifice.

With this comparison,Iustin. in Apolo. 2. Iustine Martyr relates the custome obserued amongst Idolaters, and by Christians, in the consecration of Bread, Wine, and Water: by the one, which is to say by the Idolaters, in the name of their Idols; and by Christians, in the Name of their True God.

And yet this first corruption in the administration of the holy Sacrament, by the mixture of water with Wine, perseuered not without contradiction: For the Greekes were of a contrary opinion;Inno lib. 4. cap. 5. de officio Disial. and that it was not requisite to brew water with Wine, neither would they herein follow the Alexandrian corruptions.

Amarcanus was of the same opinion as Alexander; affirming, that the mixture of water with Wine was necessary. Scotus the subtile Sophister, absolutely denied, that it was necessary to mingle the water with the Wine: because, saith he, it cannot then be changed, nor transubstantiated into Bloud, except the same were first changed into Wine.

Some others, more ingenious, laboured to interpret this Institution of Alexander, by alleadging, that [Page] the wine was conuerted into blood: but as for the water, it was transubstantiated into the water that came out of Christs side.

This first corruption of Alexanders, gaue occasion of many other succeeding abuses: For some other more profound Impostors deuised to mingle with the wine, bloud, that was taken from yong Infants,August. lib. de Haereti. cap. 26. & 64. wherewith to besmeare the bread of the holy Supper of Iesus Christ as the Cataphrigians, who brought in a kinde of transubstantiation of wine into bloud, really and corporlly.

Some others added cheese thereunto,Epiphan. lib. 2. tom. 5. haeret. 49. called Artotirites; which is to say, Cheese-bread-mongers. Certaine also abusing this holy Sacrament, in stead of wine, put in water, vnder pretext of the greater abstinence. Others had an Institution of steeping bread in the wine, the which custome the Messalians also retained in their Missall sacrifices.

For another detestable corruption of this holy Sacrament, some Popes of Rome forbade their Messalian sacrificers, not to administer to Christian people, whom they call Lay-men, the Body of Iesus Christ in both kindes, but onely vnder the sacred signe of Bread, and not of Wine; which they reserued for their Messalian sacrificing Priests.

Is not this corruption directly against the holy Gospel, and Institution of the Supper of Iesus Christ, ordained and commaunded, that all faithfull men should eate his body, and drinke of his blood? When he tooke the Cup, did he not vse these proper words? Drinke all of this Wine, in memoriall of my Bloud shed? Vsed hee any other words for the eating of his Bodie in the symbole of Bread, then hee did of his Blond,Matth. 29. Marc. 14. Luc. 22. 1. Corint. 11. vnder the signe of Wine? For if wee compare the sacred signe, ordained by God in the Church of the Israelites, being a Figure of the Communion of [Page] the body of Iesus Christ, which was the true Paschal Lambe, whose flesh was ordained to bee eaten without exception of persons, so they were circumcised; was there euer any difference in the eating of the Paschall Lambe, and the celebration of the Passeouer among the Iewes; betweene the Leuites being of the race of sacrificing Priests, and others of the common people?

To bring in another odious corruption, the Messalians instituted in their Missall-Idolatries, to sacrifice and offer the Body and Bloud of Iesus Christ, reiterating by this means the Sacrifice fully consummated by Iesus Christ, which cannot bee reiterated, because it was, not according to the forme of Aaron, but of Melchizedec, 1. Cor. 11, the Eternall Sacrifizer and Priest, without leauing any successor. As also when the Apostle admonished the Corinthians to celebrate sacredly the Supper of Iesus Christ, were they commanded to sacrifice? No; but to eate, and communicate together of the Body, & to drinke of the blood of Iesus Christ.

The beginning of the Supper, was not to kill or immolate, or to sacrifice any beast, or oblation to God; but onely to eate and drinke at his holy banquet, prepared for vs by Iesus Christ, the Eternall sacrifice, and Sacrificer; who reserued onely for himselfe this Eternall Priesthood; yet neuerthelesse, hee left vnto vs a sacred Institution of a banquet, set before vs in the Bread and Wine, which represent his Body and Bloud.

After these aboue-named corruptions, Satan, a diligent Babylonian Architect, employed all his power and means, to rayse an inexpugnable Fort of Idolatry; to the end that hee might wholly demolish and subuert the kingdome of Iesus Christ, when hee vndertooke to suborne the Masse, in stead of the [Page] holy Sacrament of the Supper, as wee will briefly produce, and so clearely, that the most hard-hearted Pharaohs inueterated in their ancient Idolatries, shall by the trueth of Histories acknowledge their errours, and abominable Heresies.

CHAP. IX.
The ancient Religion of the Romane Empire.

BEfore my deciphering of this labyrinth of Errour,The Romane Emperors and their Priests. wherein the Messalians did so lose themselues, I thinke it verie requisite succinctly to lay open the ancient Religion of the Romanes, during the reigne of the Occidentall Empire: and of the Emperours vsurping both the Temporall scepter, and the dignitie of high Priests, superintendents ouer the Romane Church and Religion.

All of them, as well as my selfe, will confesse, that the ancient Romane Religion was either wholly, or for the greatest part instituted by Numa Pompilius, the second King of the Romanes, about seuen hundred yeeres before the Incarnation of Iesus Christ. Then were your high Priests inuested, which afterwards were reduced to a certaine number,Titiuill. lib. 1. deca. 1. euen to foure: then the number was augmented to eight: and afterwards by Silla to fifteene.

In the Colledge of Priests,Fenestell. lib. de Magist. Rom. there was one Pontifex Maximus, who was chosen by the other inferiour Priests, of their Order and dignitie; euen as the pettie Priest purple-Cardinals make the election [Page] of their great Romane Pope, out of their place, order, and dignitie.

This Pompilian Religion was so religiously obserued by the Romanes from father to sonne, as it was neuer possible to irradicate, or supplant it: but it continues euen to this day, as euery one shall manifestly discerne by this succinct Narration.

To confirme this point, no man can be ignorant, if euer he read the Romane Histories; but that, before the Incarnation of Christ, there was not so much as one King, Consull, Dictator, or Romane Emperour, instructed in the Law of God, but all were Idolaters and Infidels, obseruing the Religion of that Magician, Numa Pompilius. For since the Incarnation of Iesus Christ, for the space of three hundred yeeres, or thereabouts, there was not likewise any Emperour, or Romane Consull, that changed his Religion, to embrace the Law of Iesus Christ: but, on the contrary, they strayn'd all their might and power, to put in practice what cruelties soeuer against the Church of Iesus Christ;Euseb. in his bookes of the Eccl. Hist. Anno Dom. 34. & 68. Anno Dom. 94. 112. & 183. 167. 202. 238. 254. 257. 276. 292. which may bee iustified by the Ecclesiasticall Histories: wherein are explained, about eleuen seuerall great persequutions, vnder the Romane Pontifes; which were, Claudius, Tiber. Nero, Claud. Domitian. Nero, Flau.. Domitian. Traian. Elia. Adrian. Antonine the Philosopher, Septimius Seuerus, Jul. Maximin. Mar. Quint. Traian. Decius, Licinus, Valerianus, Valerius Aurelianus, and Dioclesian. All which Emperours gouerned both the Empire, and the superintendents ouer the Romane Religion for three hundred yeeres after the Incarnation of Iesus Christ; and in their Coynes, Sepulchres, Monuments, Titles, and Letters Patents, they retained the stile of great Pontifes, and high Priests: as is most diligently collected in a booke of the Antiquities of Rome, wherein are specified the Medails, Coynes, and Monuments of the [Page] ancient Romane Emperours,Pontifex Maximus. all which were enstil'd Pontifes, vnder these Titles: Iul. Caesar. Pont. Max. In a booke intituled, A discourse of the ancient Religion of the Romanes, by William de Choue Bayly of Dolphinois. Tiber. Nero Pont. Max. Vesp. Caesar Pont. Max. Marc. Aurel. Antonine. Aug. Ponti. Max. Heliogabalus high Priest: Aug. Adrianus Jmp. Pontif. Max. Tit. Caes. Pontif. Max. Commod. Jmpe. Pontif. Max. Galerius Maximianus Pontif. Max. Elauianus Constantinus, Aug. Pontif. Max. Beeing therefore in this manner Emperours, and Romane Pontifes, they neuer would permit any other head aboue themselues, in the Church and religion of Rome, which in all ages was an enemie to Iesus Christ. For when the Apostles preached Christ to bee the High and Soueraigne Priest, the Eternall and Great sacrificer, without successour, after the order of Melchizedec, the Romane Tyrants tooke occasion, or at least their Lieutenants, to condemne Iesus Christ, for feare of impayring the authority of the Caesars high Romane Pontifes.

With what fury for the space of three hundred yeeres,Catalogue of the Caesars, at the end of Nicephorus Historie. were they excited against Christians, and the Religion of Iesus Christ, to maintaine their ancient Pompilian Religion? What answere was giuen to the Emperour Theodosius, Anno Dom. 410. by the Senate and Senators of Rome, when they were mooued to change their Religion, and imbrace that of Iesus Christ? They shewed how they had bin in possession of their Pompilian Religion for more then a thousand yeeres, and that the alteration of Religion, was the ruine of Common-wealths. For these reasons persisting in their old Romane Religion, they forbare to receiue the Law of Iesus Christ.

[Page]

CHAP. X.
How the Bishops of Rome began their Corruptions.

BY these Histories we may easily resolue, that during foure hundred yeeres and more,In the Canons collected by Clement Bishop of Rome, 21. 22. 62. & 95. Anno Dom. 93. the Bishops of Rome, who tearmed themselues Christians, could neuer draw the Senate nor Senators of Rome, to entertaine the holy Gospel. As also they could hardly conuert the Romane Idolaters from their old and inueterate Idolatries. For the Bishops of Rome were too busie in restoring the Iewish and heathen Ceremonies, about difference of meats, touching ordinances not to fast on Sundayes or Thursdayes;Alexander the first, Bishop of Rome, in the yeere of our Lord 110. to inuent Table- [...]lothes, Vailes, Vessels of gold and siluer, on Hangings, Tapistries, and other ornaments of the Altar, worne out with old age, and to be burned, and the ashes to be laid vp in Fonts. Some also were mightily busied to renew the Iewish Ceremonies of vnleauened bread, hauing their mindes greatly turmoyled to corrupt the true vse of the holy Sacraments instituted by God, by the mingling of water with winae, nd seasoning water with salt,Sixtus Bishop of Rome in the yeere of our Lord 127. to make it purgatory, and exorciz'd for the repelling of deuils. Othersome in like maner tooke great paines to ordaine Ephods of fine linnen, wherin to wrap the sacred Host: also to constitute Aubes,Syluester Bishop of Rome. and other vestiments for the Priests in their sacrifices, of white, & no died colours. Some had their braines troubled to deuise Feasts of dedication, and Consecration with Exorcismes,Higinus Bishop of Rome the yeere 140. to driue away deuills with salt: and othersome to inuent Oyles and Vnctions, wherewith to corrupt the holy Sacrament of Baptisme.

[Page] Then afterwards during the time of these tyrant Emperours,Fabian Bishop of Rome in the yeare 240. and great Pontifes, the Bishops of Rome, desiring to perpetuate their names, they wore out their braines in building of Temples,Pius Bishop of Rome, in the yeare, 144. not to the honour of God, but to the names of men, and women, Saints by them cannonized, at their owne pleasure.

Others were occupied in ordaining and decreeing,Z [...]pherin: Bishop of Rome, in the yeare 200. that the consecrated Bread or Wine falling to the ground, should be licked vp by the Priests▪ and the rest remaining to be burnd in the fire: and the ashes to be reserud in a Reliquarie.

Some looke out for Chalices,Calixtus Bishop of Rome, in the yeare, 280. that they should be of Glasse, and not of Wood.

Others instituted solemne ceremonies for the foure seuerall seasons of the yeare, to bring Christians by this meanes vnder the seruitude of destinction of daies.

Others were studiously employed in ordaining the oblation,Eutiches Bishop of Rome, in the yeare, 262. and consecration of Beanes: to solemnize Funeralls with Purple habites, after the forme of a Vestment called Trabea,Red roabes of Cardinals. which Idolaters vsed in their Triumphs celebrated to the honour of their Gods. The like purple Ornament is in vse at this day amongst the Cardinals.

Others were occupied in deuising confirmation for little Infants, and to consecrate the Creame for Bishops only, also to honour extraordinarily the Bishop of Hostia, by whose hands the Bishop of Rome is to be consecrated, with a kinde of Mantle called Pallium: Siluest: Bishop of Rome, in the yeare 314. and to inuent a number of other vnecessary Ceremonies, yea such as were opposite to the Euangelicall libertie, ginen vnto vs by Iesus Christ.

How was it possible therefore, for the first Bishops of Rome to drawe the Princes and Romane Senators, to the Law of the Gospell, for three or foure hundred yeares after the Incarnation of Christ, when they laboured nothing else but to corrupt the vse of the holy Sacraments, to restore the Iewish ceremonies, and the Idolatries [Page] of the ancient Heathen Romanes?

They may here obiect one Philip, which some vaunt, was conuerted to holy Baptism, whose depraued māners gaue occasion to the most authentick Historiographers,Cronic. of Iohn Baptista Ignatius. to esteeme him vnworthy of the name of a Christian; Whereunto they adde Constantine the Great, that assembled the Counsell of Nice, but his residence was in Greece, called the Empire of the East, and yet he would neuer embrace the Character of Baptisme, to be regenerate by the blood of Christ, till he was threescore and fiue yeares old, when he was Baptised by an Arian Bishop of Nicomedia, Hist [...]tripartit: lib. 3. cap. 12. named Eusebius: When the same Constantine was at the point of death. Wherefore Syluester Bishop of Rome need not vaunt of conuerting this Emperour to the Faith. For the same Siluester likewise would not be present in the assembly of the Counsell held at Nice, in the yeare of Iesus Christ 327. Howsoeuer the matter stands, we must euer haue recourse to the truth of Histories, wherein is recited the answer which the Senate, and Senators of Rome made to the Emperour Theodofius more then threescore yeares after the death of the said Constantine the great: to wit, that they would not receiue the Law of Iesus Christ, but rather obserue their ancient Pompilian Law, to auoid the ruine of their Common-wealth through a change, and alteration of Religion: Wherefore it must needes bee inferred, that the Law of GOD was not receiued nor approued at Rome, by the Senate and Senators.

Now we must come to the subsequent times.Paul: Aenul. lib. 1. After the decease of Theodosius, the Romane Westerne Empire began so much to decline,In the yeare 412. that in a short space, it was cleane extirpated by the Vandales and Alands, who were the first that sacked Rome, In the yeare 434. in part burned it, and carryed away the Emperour Theodosius owne daughter,Blon. lib. 2. D [...]cad, 2. whom they married to Atolphus King of the Gothes. Not long after succeeded the Hunnes, and then Attila [Page] King of the Gothes, which vsurped Italie. About this time the Occidentall Romane Empire was stript of all Germany, Dacia, Sarmatia, and all other tributarie Prouinces euen to Dannbius. Spaine also, Aquitane, Gascoyne, Burgundie, and all the Gaules reuolted from the Romane Tyrannie.

Then came the Astrogothes with their Kings,Procop. lib. 3. Of the wars of the Vuandales in the yeare 486. Valamir, and Theodemir, Theodoric, with other Barbarians and Infidels, as likewise the Visigothes, all vsurpers successiuely in Italie.

After this raigned Totilas, In the yeare 550. 554. who entred, sackt and burnt Rome, and all Sicilia. At last the Lombardes came to raigne, conducted by their King Alb [...]im, who vsurped ouer all Italie.

These barberous,Paul Acmil. lib. 1. in the yeare 568. Idolatrous, and Infidell Nations were as Gods scourges, ordained to punish the Romaine Idolaters committed by them, who had receiued the knowledge of the holy Gospell: and yet ranne astray from the true adoration and worship of God, violated and corrupted the holy Sacraments by their humane inuentions and fictions: in like manner to punish the obstinacie, and infidelity of the Emperours and Senators of Rome, who first by their Officers, and Lieuetenants Deputies, had caused Iesus Christ, and his holy Apostles to bee crucified: daily persecuted the Christians, and euer opposed the Law Euangelicall, to maintaine their Pompilian Religion.

We may therefore resolue, and conclude, that for the space of foure hundred yeares, the Romane Church of Emperours and Senators were alwaies opposites and enemies to the Law of Iesus Christ.

Afterwards when the VVesterne Empire was extinguished for three hundred yeares or thereabouts, that Rome, and all Italie was rulde and gouerned by Kings, Princes, and Dukes, that were Infidels, and Idolaters, which was by the Vuandales, by the Gothes, by the [Page] Hunnes, Ostrogothes, Visigothes, and Lumbards, for the space of seauen hundred yeares or thereabouts after the Iucarnation of Iesus Christ there was no Emperours, Kings nor Princes at Rome, that would embrace the Law of Iesus Christ. The which I desired briefly to produce, to the end the Reader▪ might not thinke it strange, though I here set downe how the sacrifice of the Masse tooke originall, from the auncient Ethnicke Religion, Instituted by Numa, more then seauen hundred yeares before the Incarnation of Iesus Christ: and that since also the same sacrifice hath beene continued by the Romane Idolaters, hardened and inuerated in their Pompilian Religion, which they would neuer abandon nor giue ouer.

CHAP. XI.
The first greatnesse of Popes; prouing Antichrists, and bringing in the sacrifice of the Masse.

NOw, to the end nothing might be concealed out of the Romane histories, to obscure the clearenesse and sun-shine of truth, during the Tyranny and vsurpation of the aboue mentioned Nations, there was erected in Italie a petty Exarcate at Rauenna, which stood for an hundred eighty three yeares,In the yeare, 572. till it was supprest by a Pope,Platine Blond: volaterad. who was inuested in the same, & encroacht vpon St. Peters Chaire, by a Donation or Dismission wrought by Pepyn in the yeare 758.Paul: Aemil: lib. 10. Blond: lib. 10. in requitall of the Tyrannie vsed by Zacharias, a Greeke Romane Pope, who depriu'd▪ the true heires of the Crowne of France, which [Page] were Chilperio, or Childeric, whom hee shut vp in a Monasterie, to conferre the Kingdome vpon the said Pepyn, sonne to Charles Martell the Bastard.Blond. lib. 1. Decad. 2. This Donation of Pepyns bestowed on the great Romane Pontife, was the first Originall of the exaltation and eminencie of the Romane Popes,Paul. Enul. lib. 2. who to this day remaine the Exarcate of Rauenna, since about eight hundred yeares, with many Townes along the coast of the Adriatick, assign'd ouer to them by Pepyn, against the expresse prohibitions of Constantine, then raigning Emperour of the East in Greece.

While this pettie Exarcate continued at Rauenna a long time before Pepyns Donation,The first apparant Antichrist. the Bishop of the place seeing that there were no more Experors at Rome, tyranniz'd and gouern'd by barbarous and miscreant Nations,In the yeare 588. began to lift vp his hornes, so as hee would be preferred before the Bishop of Rome, and stile himselfe head of the Church,Sabellic. both he and his successours Bishops of Rauenna, while the Exarcate lasted. This was the first petty Antichrist that assum'd a Tyrannie in the Church, pursuing the terrestriall Tyrannie of his Exarcate.

After him rose another great Antichrist in Constantinople, In the yeare 600. named Iohn, Bishop of the place: who perceiuing the Occidentall Empire of Rome cleane extinguished,Blond. lib. 1. and that of Constantinople risen to a great heigth,Greg. lib. 4. of epist. cha. 29. he grew also affected to worldly Tyrannie, and conformable therevnto erected one Spirituall in the Church of Iesus Christ. By a Councell held for the purpose, hee denounced himselfe to be Oecumenicall Bishop, which signifies generall, and head of all the Church. But presently after, the great Romane Pontifes tooke so good a course herein,In the yeare 604. that by treason the Emperor Mauricius was cruelly slaine in Constantinople, himselfe, his wife, and family, by that wicked Phocas: who,Platin. Sabellic. for recompence of this abominable Murther committed, by the notice and intelligence of their Church of Rome, alwayes contrary to Iesus Christ, caused Boniface [Page] the third of that name,In the yeare 612. to be declar'd head, and Generall of the Church of God, vsurping the Authority of the great and eternall Sacrificing high Priest, the onely Spouse, and head of his Church Iesus Christ. Who could better resemble Antichrist then he that assumes a Tyrannie in the Church of God, a Poligamie in the Church, the Spouse of Iesus Christ:Math. 26. ascribing to himselfe that power, which Iesus Christ reseru'd for himselfe, to reside perpetually with his Church, by the power and vertue of the holy Ghost, for the conduct and gouernement of the same.

May not he rightly be term'd Antichrist, that labours directly to oppose the holy Gospell of Iesus Christ,Math. 23. Luc. 11. Marc. 2. who forbad his Apostles, when hee sent them to Preach the Word, that they should not constitute a Monarchie in the Church, as the Princes, Kings, and Tyrants of the earth are wont to doe? That none of them should presume to bee called head, or greater then the rest; but that they should all be humbled as brethren: being assured that they had one onely Head, and one heauenly Father, who would dwell and continue with them for euer, to conduct and inspire them in his holy will?

Is not he truly an Antichrist, that will terme himselfe to be Iesus Christs successour to the chiefe Pontificacie, and to the soueraignty of Priesthood by him administred, which dignity he reseru'd onely to himselfe, he remaining eternall and high Priest for euer: Who left no successour in his dignity, as Aaron and his successours did, to the dignity of the Iewes high Priesthood; but according to the order of Melchisedeck, King, and high Priest, without any successour in his dignity.

Wherefore O you Romane Antichrists, why haue you assum'd the dignity of high Priests, as Heads and Soueraignes of the Church of God, and vsurpe the authority of Iesus Christ, causing your selues to be entituled, most happy, and most re [...]erend Fathers, and Popes, hauing [Page] founded a Colledge of petty purple Pontifes, to elect a great Pontife or high Priest: but to the end to renew the auncient Ethnick Romane Religion of Numa Pompilius, the first founder and erecter of your Pontificall dignities.

About the same time that this cruell murtherer Phocas set vp Antichrist in the Romane Church,The cause of Mahomets originall. Mahomet rose vp in the Church of Arabia, instructed by Sergius a Monke, about the yeare 620. For this Apostaticall Heritick perceiuing the whole Law of God to be corrupted by humane traditions, and the holy Gospell contemn'd: also the Sects, and diuers heresies, planted as well by the Iewish Pharisies, Esseans, Saduces, Masbuthians, Galileans, Hemerobaptists, and Samaritanes: as also by Christians, the Symoniackes, Nicolaitans, Cerinthians, Menandrians, and Ebionites, the Valentinians, Cerdonians, Marcionists, Montanists, Cataphrigians, Tatians, Eucratites, Seuerians,Looke the Ecclesiasticall History. Artemonists, Porphirians, Helchefaites, Nouatians, Sabellians, Chiliasts, Paulianists, Manechees, Antomousiastes, Arrians, Eunomians, Macedonians, Eunomiotheophroniens, Eunomeoeutichians, Aetians, Donatists, Luciferians, Patripassians, or Theopachites, Photinians,Hereticks in the Church. Marcellians, Paulosomosetans, Apolinarists, Iouianists, Pelagians, Platirians, Anthropomorphites, Nestorians, Sabbatians, Acephalians, Acarians, Olympians, Quaternians, Monothelites, and other Hereticks, hauing corrupted the true vse of the Sacraments ordayned of God. And seeing also, that the Sect of the Messalians, especially prospered in their ceremonies, taken partly out of the Iewish Law, and partly from the Panyme Idolatries, hee inuented the high decrees of the Alcoran, wherein hee employed many Chapters and Articles called Azoares, which are like Canons and Rules of the Mahumetan Religion.

This briefe and compendious discourse of the Romane History, I thought requisite to recite, before I began to [Page] discribe the originall of the sacrifice of the Masse,: that thereby I might induce the Reader no vnderstand the truth of the matter: how the Romane Empire was gouern'd till the declination of the same, which was about the yeare of Christ 410. and how the barbarous Idolaters vsurpt it since, for the space of 300. yeares: as also the Antichrists haue beene rais'd, which still enioy it at this day, and haue done for some fiue hundred yeares past.

CHAP. XII.
Of the Masse in particular, with her true Originall.

FOr beginning to this our briefe Missall Treatise, Originall of the Masse: with exposition of the word. we must first expresse this terme of Masse, called by the ancient Romanes Missa. Some haue preferr'd this Missall Sacrifice, to take originall from the Hebrewes: alleadging that place of Daniell, when he speakes of Maozin, Dan. 11. as if by Maozin they would signifie the Masse. But this word in sence, stands farre from the Missa or Masse: and there are some Hebrew words which come farre nearer to it, as Messa; which by enterpretation is Conculcation:4. Kings 11. of which word mention is made in the Historie of the Kings of Israell. There is also an other Hebrew word very conformable to the vulgar terme of Messel, Messa. which is Missal, and that is hell, or the graue. But I suppose the great Romane Pontifes would not deriue the originall of the Sacrifice of their Masse, from the Hebrewes, because then they must acknowledge the Masse,Messell. Hell. or their Missell, to be a Conculcation or extortion, and hell, or a graue. And to speake but truth, [Page] the Author of the Romane Religion Numa Pompilius, neuer thought of the Hebrewes, when he first instituted the Masse: neither can this word Missa, or Messe, take originall from the Greekes. Because there is no sacrifice of this name or title, though some haue brought in a colourable reason from this Greeke word Myzein, which is to say in French; to hide or keepe in secret: as if the Messalian Sacrificers receiued from the auncient idolatrous Greekes, to mumble secretly the principall words of their Masses, that the Auditors might not heare them: but they vsed to murmur and whisper betwixt the teeth, the Canons, and some speciall words, which neither themselues, nor they that looke on vnderstand. Neuerthelesse, neither the Hebrew nor Greeke words cannot properly be applyed to the Missall Sacrifice. And therefore we must repaire to the true etimologie of the word Missa, Masse drawne from the ancient Latine Romanes. or Messe, drawne from the ancient Latine Romanes, who vsed these words, Missus, Missa, Missilis, and Missio: euen as in French we have Messager, Message, and Messiues, for letters sent. Wherefore, when the ancient Romane Idolaters meant to dismisse the Assistants at the Sacrifices celebrated, they pronounced in the end these words.Amongst the Greekes the Priest hauing discharged his function, spake aloud in this manner. I. licet Missa est: depart, tis permitted, and so the Assembly was dismist to goe home. But in time, because this note signified a pleasing release of the people, to goe home to their houses, being a chearefull, and acceptable sound, it was supprest, and the Sacrifice honoured with this terme of Missa. To confirme this point, two thousand yeares being now come and gone, these words are pronounced at this present day.Laiois Aphesis, as if he discharged the people. Ite, missa est, which signifies a leaue giuen to the company or assembly, to depart: so as they themselues, which frequent these Temples,Apule. lib. 11. de Asm. aur. so soone as they heare this pleasing note, Ite, missa est, commonly they skip and leape for ioy, being assured that they are then licenced to goe to dinner.

The Arabians, and Mahumetists, instructed for a long [Page] time by the Monke Sergius, as formerly we cited, hold this word of Messa in great esteeme. By which word they haue nominated three Townes or Cities called Messa, In the booke of the description of Affrick, by Iohn Leo Affricanus. scituated vpon the Ocean shore, vpon the Cape, where Mount Atlas takes his beginning.

Neere to the same Townes, in the Suburbs, there is a Temple much reuerenced by the Turkish Idolaters, because they beleeue,Messa of the Turkes. that from Messa should come the righteous Pontife, promised and prophefied of by Mahomet: they also thinke, that about that quarter or shore of Messa, Messelmans, in the booke of the great Turks Court, by Frier Antonie Geffrie. Ionas was cast vp againe, after his being swallowed vp by the Whale. Furthermore, they so highly esteeme this name of Messelmans, as we doe the name and title of Christians. Intimating by this word Messelman, as much as saued.

Moreouer, the Mahumetists honoured their Priests with the name of Messe, calling them Messen, and their Temples Messites, In the booke of the aboue said, Messen, Messi. or Meschites: Wherefore, they that publisht the Anatomie of the Masse, the Centons, the Foundation, Augmentation, and embellishing thereof, could not but write with speciall reuerence, in respect of the ancient Pompilian Religion and the Alcaron, Institutions of Mahumet.

After we haue thus decided the word of Messe, or of in the Romane tongue, to be deriued from the auncient Romane Idolaters, and not from the Hebrewes not the Greekes: we must now discend to the vestments of these Missalian Sacrificers.Pontife lib. 1. of Commenta. But by the way, we must not omit the name of Pontife, or Pontifex, taking also it's originall from the Romanes, as we declared in our Commentaries. The stile also of Pope proceeding from the ancient Idolaters, who vsed to [...]nstile their God Iupiter, calling him Pope Iupiter, but especially the Bithinians and Scithians. Which word Papa, comes from the Greeke word Papus: which is to say, great Father. As also the true title subscribed to any sutes presented to the great Romane Pontife, [Page] is: Most blessed Father. The next purple Pontifes are termed, most reuerend Fathers, and petty Bishops, reuerend Fathers: all of them retayning this word Father, or Pope,A Curate. Curio, a Priest, or Curat, who in his Cure, that is, in his Parish had the care of sacred celebrations. Great Father, which was wont to be a common name to all Bishops: but afterwards the great Romane Pontifes reserued it onely to themselues. Another title is also retayned for the Demie Bishops termed Curates, who are superintendants in euery Parish, borrowing this nomination, from the ancient Romane Curates: which is to say, a rasing, or shauing, because the ancient Curions and Sacrificers were cut, and shauen in their heads, after the Babilonian manner,Tit. Liui. lib. 1. Decad. or of the Herculean Pontifes, called for this reason Stephanophores, as wearing a Crowne vpon their heads. Neuerthelesse, by the reason that all the members of the Missall Sacrifice, deriue from the Pompilian Religion [...], wee should wrong the ancient Romane Idolaters, to take from them the originall of these names Masse,Tit. Lini. Fenest. Pompo. L [...]tt. Pontife, and Curate, as may be iustified by the Romane Histories.

As for the vestment of Missall Sacrificers, Numa ordained that it should be white, called by the Latine word Alba, an Aube:Aube. Alex. ab Alex. lib. 4. chap. 17. which name of Aube continues to this day, for the vestment of him that sacrificeth and celebrates Masse. Moreouer, aboue his Aube, the Priest was appointed to weare a Tunickle painted,Super tunicam aeneam pectori regumen. 1. Decad. 1. and aboue that the ornament of a Pectorall of copper or brasse, afterwards changed into gold or siluer, which the Missalists terme a Chasuble. They also vsed a vaile to couer their heads, when they sacrificed called Amictus, first instituted by Aeneas. Virg. lib. A [...] neid. 3.

These are the principall vestments,Purpureovel are comas ad opertus maictu, ca [...]ite ante aras Phrigius Velamus amict [...]. instituted by Numa more then 700. yeares before the Incarnation of Iesus Christ. Tis true, that since, there haue beene many Iewish ornamens added, as the Stole, Ephod, Zone, or Centure, the Myter or Theare, and some other decorations, the better to pownce, and set forth the great Babilonish whore.

[Page] But the Missalians desirous to alter the original of their Missall vestments,Titilman. in tractat. de expo. Myster. Missae. et Gab. E [...]el. in lib. de exposit. Missae. pretend that the Aube is a figure of Iesus Christs conuersation in the flesh, or the purity of his body incarnate in the wombe of the virgine. Others interprete the white colour, to signifie chastity and continencie. Some minding to mocke, and make Playes sophistically of the Passion of Iesus Christ, say, that by the Aube, the white Robe is represented, which was offered by Herod to Christ, when he was sent back againe, like a foole to Pylat. Philo the Iew, a more worthy Philosopher, in his Treatise of Dreames, subtilly deuiseth, that the Aube signifies the solidity of the most resplendant light of the Dyetie, which he calls Ens. The linnen also whereof the Aube is made, they expresse for the subtilty of the Scriptures. As for the Amict inuented by Aeneas, they adulterate it, for the Vayle wherewith Christ was couered, when the Iewes mocking him in Caiphas house, did smite him. Titilman one of the subtilest Missalians, deuiseth, that in the Amict, Christs Deuinity, concealed in his humanity, was intimated. Some likewise confesse, that the Amict was subrogated in stead of the Iewish Ephod, by the Zone, Maniple, and Stole, which are three Ligaments, they vnderstand the three Cordes wherewith Christ was bound▪ and drawne before the high Priests: and after that, before the Romane Lieutenants in Iudea. Biel another pregnant Missalian, by the Zone, conceiues the rods wherwith Christ was scourged: By the Stole, extended in forme of a Crosse, there was signified the Gibbet or Crosse, which Christ bare vpon his shoulders. The Maniple also which he weares on his left arme, to figure the band of loue, wherewith Christ was bound. Another Mummerie they haue for the Zone, wherewith the Aube is trussed, and this signifies the band of Gods charity. The Stole put ouer the Amict, at the Missalians necke▪ in forme of a Crosse, deciphers Christs obedience, euen to the death of the Crosse. The Maniple worne on the left [Page] hand, signifies the reward of Christs eternall felicitie. Other sophistries there are vpon the Amict, as that it represents faith: the Stole humility and obedience: the Maniple, the vigilancie and hearty deuotion of the Missalian Priest. Tittilman hath another subtle deuise for the Maniple worne on the Priests left hand; which as he saies, doth expresse the battaile and power of Christ, against all visible and inuisible dominations, being as a buckler against all temptations: and the Buttons of the Maniple, portend finall perseuerance.

He also further sophisticates, that by the left hand is vnderstood the humane infirmity of Christ, which being tyed with the Maniple, that Christ is tyed and bound by his diuinitie, like a mad man. Brunus another Missalian Doctor, fantasticates, that by the Maniple is inferred the Missalian Priests speciall care to driue away bad affections: or else that it figures the Cord, wherewith Christ was bound by the Iewes; and that the Stole is a figure of the Lords yoake, which the Masse-priest must weare garnished with the Armes of Iustice on the right and on the left hand. The other painted Ornament instituted formerly by the Magitian Numa, they disguise by the name of a Planet, as an errant Vestment; otherwise called a Cap, or Chasuble, which they say resembles the Purple Robe presented to Christ, in Pilates Hall, when they mocked and called him King of the Iewes.

There is another sophistrie, how this Vestment implies the Nature of Christ, wherein the Deity was couched. Philo the Iew immitating Plato, interprets this Vestment so adorned with colours, to be a Figure of the signes, and coelestiall Starres. Now the Masse-Priest being roabed, with his Aube, Amict, Zone, Maniple, Stole, and his Chasuble, or Cap of diuers colours; he must stretch out his armes, to play two parts at an instant, represented by the Chasuble, whose quarter before, is lesse then that behinde, figuring herein the Primatiue Church, from Abel [Page] till Christ, and by the after part more ample, and enricht with the signe of the Crosse Christian people are signified. This Chasuble must be ioyned to the Amict, which was in the beginning in the head, to represent the coniunction of Christ with his Church. The Aube also must be correspondent to the Chasuble: to intimate how Christ applied himselfe to our infirmities.Philo: in lib. de profug. Besides, the aboue mentioned Vestments, Philo the Iew addes a Myter, to declare the Messalians royall Diadem, who must haue their heads annointed with Creame, or sacred Oyle, to signifie the Priests dignitie: which Mytrall Ornament, is only preserued for eminent and higher Priests.

CHAP. XIII.
The Masse diuided, with the true nature of holy water.

NOw we must discend to the description of seuerall parts of the Masse,Apul. lib. 11. de lasno auri. whose head and originall we will particularly set down according to the truth. First of all in those which are called high Masses, celebrated on Sundayes, the Missalian Priests, retaine somewhat of the Pompilian Religion,Proclus in lib. de sacrafic. & Gag. Procl. Platoni. Catul. Eius aquae aspersione, peccata, presertim per iuria, mendati aque dilui credebant. as to exercise a lustrall water, called holy Water, wherewith to besprinckle the assistants or beholders at the Sacrifice. The coniuration and exorcisme instituted by Numa, was of Sea or salt water, because (said he) salt did participate of the fierie Nature, or of Fire, very proper to purifie. For this reason, the Ancient Romane Idolaters, besprinckled this salt exorcised water, as a Mercuriall expiatorie and Purgatory water for popular offences, especially for periurie and lying.

To preserue this consecrated,Blond. lib. de Rom. trium. Ouid lib. Fast 3 and exorcizd salt Water, they had two sorts of Holy water Fonts: One was large not moueable, but placed at the entrie of their Temples, [Page] where they adored their Images,Fonts of two sorts. that so they might sprinckle those which entred into the same Temples. The other was a portable Font,Dijs supcris sacra facturus, corporis ablutione purgabatur: cum vero inferis lijamdum erat, sola aspersio sufficiebat. to conueigh therein Lustrall water into any part of their Temples or houses, that they might be watered with it, for their expiations, and purifications. They that were to celebrate Masse, if it were to the inferiour gods, it was enough for the sacrificing Priest to sprinckle himselfe with that Lustrall water. But if the Priest celabrated Masse, to the superiour gods,Blond. lib. 2. de Rom. trium. Ma [...]r. lib. 3. Satu. chap. 1. hee must bathe his whole body, and wash all his members therewith.

Furthermore, he was prohibited, not to vse this Lustrall water for any other purpose,In Delij Apolinis templo praecipua erat aqua sacrificantium vsui accommoda, quam ad alios vsus hausisse magni criminis instar erat. Alex. ab Alex: lib. 4. ca. 17. Platine. but for expiations, & purgations. Conformable to which Pompilian constitution; Alexander the first of that name, next successor to the Apostles of Iesus Christ, and one of the first corrupters of the holy Sacraments ordained by God, continued this Idolatrie, of consecrating and exercising Lustrall water with salt, to repell deuils. Neuerthelesse, the better to maske Pompilian Magicke, he framed this comparison: so it is, said Alexander, that the ashes of an inuiolated red Cow for sacrifice, mingled with Fountaine water, purified the people of the Iewes, and therefore by a more preualent reason,Si ciuis vitula aspersus populum Iudaeorum mundabat, multo magis aqua sale conspersa populum sanctificat, & insidias Diaboli auertit ea, a quam, de consecrat. distinct. 1. water exorcizd with salt, must needs purifie Christians, and driue away deuils.

Was not this a violating, and corrupting of the holy Law of God, to content and please the Romaines, tainted with the auncient religion of Numa Pompilius the Magician? If Alexander had not yeelded to the vse of salt, instituted by the auncient Idolaters for lustrall water, he would rather haue followed the Iewish ceremonie, and ordained Ashes to consecrate the water of expiation. For if he thought to disguise it by the Miracle of Elizeus, The Law of God corrupted. that purified the water with salt, Moyses also did the like, with the wood which was brought him, when the people of Israel were distressed for sweet water to drinke.Numb. 19. 4. King. 2. But [Page] in these miracles no mention is made,Exod. 15. that Elizens or Moyses instituted any lustrall water to purifie the people of the Iewes.Numb. 19. And we cannot finde, that there was euer any lustrall water amongst the Iewish ceremonies, but only with Ashes of the victime offered for sacrifice. And therefore Alexander and his followers must needs acknowledge, that the inuention of salt water exorcizd for the remission of sinnes, tooke originall from Numa Pompilius more then 700. yeares before the Incarnation of Christ. This lustrall water was so religiously obserud by the Romane idolaters, that more then 360. yeares after the Incarnation of Christ, it is related how Valentinian the Emperour entring into the Temple of the Goddesse Fortune, Hysto. trip. lib. 6. cap. 35. a Priest who was Guardian of the same Temple, sprinckled some of this holy Lustrall and salt water vpon him,Valentinian the Emperor against holy water sprinckle. which he tooke out of a Font at the going into the Temple: wherewith the Emperour being angred, strooke the Priest with his Asperges in his hand, alleaging how twas rather defiled then purified.

By these true Histories the Missalians may boast, that the first part of their Missall sacrifice is very auncient indeed; and that their holy-water Fonts, and their lustrall salt waters of expiation, proceed from the auncient doctrine of Numa Pompilius, but not from the Euangelicall doctrine of Iesus Christ, which they tearme a new Doctrine, and the New Testament differing from the ancient Iewish ceremonies,Salt holy water very auncient. and heathen idolatries. And though I cannot sufficiently wonder, wherefore Alexander presumed to renew the Pompilian Idolatrie, considering he had meanes to restore the water ceremoniall after the manner of the Iewes; and in this doing, to follow rather the law of God,Against the salt lustrall water of Alexander Pope of Rome. then that of Numa Pompilins: for he had easie meanes to get Ashes wherewith to compound a lustrall water after the Iewish forme: nay, pretious and sacred Ashes: which is to say, Ashes reserud in Reliquaries, comming from vailes, napkins, and consecrated vessels, [Page] which Pope Clement, Ca: Omnes de consecrat: distinct. 4. & cap. Altaria & cap. Vestimenta: distinct. 2. Alexanders predecessor, forbid to be applied to any prophane vse, but when they were consumed with time to burne them in the fire, and the ashes to be preserued in the Baptisterie. Yet were these sacred ashes, to incite Alexander to restore cinderal & lustral water after the manner of the Iewes, if he had not bin so addicted to salt, & found a better relish to maintaine the ancient idolatrous Romane religion. Alexanders successors, might haue gotten other ashes, that is, from the round azimall consecrated Hostes, which the high Pontife Higinus appointed to be burnt,Cap. Altar [...]s: de confecra: Distinct. 1. if falling to the ground, they could not be lickt vp by the Masse-Priest, & the ashes of the said Hostes to be laid vp in a Reliquarie. He might also haue had other ashes of Ratts or Mice, or other creatures, when they deuoured the said Hostes, ordaind to be burned,In lib. Cantel: Miss: & reserued in a Reliquary. Wherfore seeing Alexander would not follow the cerimoniall law of God, to institute a salt holy & ex [...]rcise water, at least why did he not emplore the salt with the host of the Masse Priest, which they say they offer to God as a sauing sacrifice? In doing so, he had imitated the Moysaicall ceremonie,Leuit. 2. 5. 6. wherein they were commanded to offer salt in all sacrifices, and to sprinckle therewith the sacrifices that were emmolated for safetie. But if Alexander & other his successors had followed the law of God, they could haue added nothing of their owne braine, they could haue no memoriall nor renowne of their owne Institution. And therefore in this respect they would in nothing follow the law of God, but contrariwise, they prohibited the vse of salt with their round consecrated Hostes,The reason why new Idolatries were inuented. to celebrate their missall sacrifices. They also forbid the mingling of ashes in their lustrall waters, that in all their Institutions, they may not be thought to haue taken any thing from Gods pr [...]scription, neither from the law of Moyses, as also much lesse, from the Law Euangelicall of Iesus Christ: they thought to attribute these inuentions meerely to themselues, though they had their originall from the ancient heathen Romane Idolaters 700. yeares before the Incarnation of Christ.

[Page] To resolue this first Missall part, it were much more expedient; O you Missalians,True holy water for Christians. in stead of your sacrifices and exorcismes of salt water, wherewith you sprinckle the people, to preach purely, and cincerely the holy Gospell, and to teach Christian people, that the true purification & washing away of sins, depends on the blood of Iesus Christ, which is powerfull enough to repell deuils,Heb. 9. to deliuer vs from hell, to preserue vs from eternall death, and to wipe out in vs euery spot and blemish of sin: without vsing exorcismes, or coniurations with salt, to driue away deuils conformable to Pompilian Magicke,Epiph. lib. 1. tom. 1. sec. 9. & 17. Cont. haer. & the herefie of the Samaritans, who thought themselues purified by those, and washing with the same euery day.

CHAP. 14.
The Procession of the Masse.

AFter the Asperges is sung,2. Part of the Masse, Procession. Platina. the lustral exercizde water sprinckled vpon the Altars, the Images, and all the assistants at a Masse, then followes▪ Procession,Tit: Liu: in his Decades. Supplicationes, quit▪ nos processiones vocamus, fiebant circa delubra fanaque & puluinaria, in quibus honos dijs dabatur, praecedentibus pueris ingenuis ac Sacer dotibus cora [...]atis, ac laurean [...] tenentibus manum, voce [...]odulata ca [...]entibu [...]. c [...] men, subsequent maximo Pontifice vel curione: dein. de sequentibus patritijs ac senatoribus cum coniugibus & liberis plaerunque coronatis. which is attributed to Agapet the Romane Pope: But this was Instituted aboue a thousand yeares before him; for the ancient Romane Idolaters called it Supplication. A forme Instituted by Numa to goe on Procession, either to appease the wrath of the godds, to obtaine peace, or to pray vnto God for the fruits of the earth; the order was in the manner: First before the Procession walkt certaine young children, then the sacrificing Priests clad in white Surplesses, singing Hymnes, Paeans, and Canticles to the honour of their gods. Then marched the high Priest, or Curio: Then marched the Romane Senators, with their wiues and children: and sometimes the common people assisted. There was commonly carried about in Procession, the Shrine or Reliquarie of god Iupiter, or of Anubis, by some Priests clad in white Surpleses, with shauen heads, and [Page] thereon wearing crownes. This Crowne was of such reuerence and esteeme, that the Emperour himselfe Commodus Antonius high Pontifex, caused his head to be shauen & cut round, expressely to carry the Cabinet of god Anubis. Before the Cabinet or Reliquarie, went a Cierger, carrying a light Taper in his hand. When the Procession went along through the streets, there were seats erected, to serue for stations or places, where the Priests, which caried the relicks were apointed to rest & take breath. When the Procession was ended,Apul. lib. 17. de Asi. aur. Blond. lib. 2. de Rom. trium. Alex. ab Alex. lib. 5. chap. 27. the Temples were opened, the Altars & Images perfumd with Insence, and the reliques of their gods shewed. On those dayes, when the Procession went abroad, a Feast was celebrated, the shops were closde vp, the Hall of Iustice shut in, and the prisoners vnshackled:In the booke of the discourse of the ancient Romaines Religion. who can better discipher the order of Processions obserued euen at this day, by the Missalians Instructed from father to sonne in the Pompilian religion. What other Author can be alleadged touching the ceremonies performed in Procession, except Numa Pompilius himselfe?Lamprid. Apul. lib. 11. de Asm. aur. If the Missalians sought not out further, for their crowned shauen crownes, and white Surplesses which the ancient Aegiptian Idolaters were wont to vse: the Priests of the Goddesse Isis, Alex. ab Alex. lib. 50. chap. 27. Herodote in his Histories. or the Babilonian sacrificers, wearing their heads and beards shauen. As for the Law of God, the contrary therein was obserued, and the sacrificing Priests were forbidden, to cut their heads or haire round,Ierem. in his Epist. ad Iudeos in Babylonem abducendos. Neverticem deraditore, noue barbam vollitote. Leuit. 19. and to shaue their heads. And as for the Law of the Gospel, there is no such like ceremony commanded by Iesus Christ, nor by his Apostles: they must therefore needs proceed from the ancient Pompilian Religion: For other things in the Procession, they haue added the carrying of the Crosse or Banner: this Banner was tearmed by the ancient Romane Idolaters Labarum: which was reputed a sacred ensigne,Nec in gyrum ac rotundum attondebitis comam vestram, nec radetis barbam. so much reueerd by the Dictators and Emperours, as also by the souldiers that went to the wars. Antenor first pictured in that Banner a Sow, by reason of the name Troia, which in the vulgar Italian tongue signifies a Sow:Ezech: 44. which ensigne Antenor vowed and dedicated in [Page] the Temple of Iuno, Queen of the heauens: because the Sow, was the consecrated Victime to the same Goddesse.Ex libris Messaae ad Octauianum Augustum: Apul. lib. 2. de Asin. aur. The old Romans afterwards caused a Mercurius Caduce to be drawn vpon the Banner whereon was painted the picture of two Serpents coupyed together▪ then was an Eagle portraced for the Ensigne of the Romain Empire: but Constantine the Great, Emperour in Greece, made to be drawne therein a figure of greek letters,In the said booke of the Religion of the ancient Romaines. a X interlaced with an ę, & on the two sides α & ω in this signe, α ☧ ω signifying thereby this word Christos, or Christ. This Banner was spread vpon a pole or staffe of wood, made in forme of a Crosse, the Bāner being foure square, in the fashion of an Ensigne of crymosine violet silke, edgd about with fringe of Gold or siluer, & pretious stones. In imitation of this, the Missalian Priests haue adornd their Pompilian Processions, in which they carry Banners, as if they meant to goe to the wars, or conduct a martiall Army: but in stead of portraying therin the name of Iesus Christ, they paint the effigies & Images of diuers gods and goddesses, saints, men & women, the Patrons of each parish. This in somme is the originall of the Missall Procession, standing for the second part of the Masse. Was there euer such palpable Idolatry vsed by the Israelites, when they would celebrate the Feast of vnleauened bread, to eate the Paschall Lambe, a Figure of the holy Sacrament of the Supper, which the Missalians haue adulterated by their Missall sacrifices? Did they euer carry about in Procession the flesh, or the bloud of the immaculate Lambe? Did they euer lay it vp in a Reliquarie to be carried in Procession about the streets? The Serpent of Brasse, though they much prophaned and abused it, yet did they at any time carry any part of it in a Reliquarie vpon the shoulders of their Priests, wearing their heads and beards shauen, as the Greek Pontife Vrban ordained, that the round consecrated Hoste should be carried in Procession by the Missalians,A [...]: Christ. [...]64 & instituted a solemn Feast euery yeare on holy Thursday, that so he might conuert the vse of the holy Sacrament, to a more detestable Idolitrie then all his Predecessors?

[Page]

CHAP. XV.
The third part of the Masse, that is, the Altar and Candels lighted.

AFter the sprinkling of holy-water, & Procession performed,The third part of the Masse. Numa instituted that the Masse priest, to celebrate Sacrifice, being clad with his Aube, and Chasible, or painted coate, his head crown'd,Altar, and Tapers light. & beard shauen, that he should approach to the Altar, prepared for sacrifice, set forth with a Lamp or light Taper,Omil. lib. 4. de Fast. which ordinarily was of Tede or Pine. For without an Altar & fire, no Sacrifice could be celebrated. He also ordained that the Masse Priest should turne himselfe neere to the Altar,Apul. lib. 11. de Asm. aur. Plut. in Numa. towards the East. Porphirius the heretick did not only continue this Pompilean Magick, but further he constituted, that the entry into the Temple, and the Images shold be turned towards the East, to the end that those which went into the Temples, prostituting themselues before the Images, might adore & make their prayers towards the East: euen as the Persians did, who worshipped the Sunne in the East. Are not these Missalian & Pompilian Institutions contrary to the auncient ceremoniall Law of the Iewes, wherein they were prohibited to pray towards the East, that so they might be different from the ancient Idolaters? And therefore acknowledge,Alex. ab Alex. lib. 4. cap. 17. O you Missalians, that your erection of Altars towards the East, your Lamps and light Tapers, the Pictures and Images worshipped in your Sacrifices, to haue had their originall from one to another. For those Images and Pictures wherewith your Altars are enritched and adorned, cannot be deriued from the law of God: which doth not only prohibite the permission of any Images in Temples,Exod. 20. but the very hewing of them out,Leuit. 26. and that they should not be renewed. To what can God be resembled?Deut. 5. what Image, picture, or pourtrature can be deuised to his similitude?Esay 40. And yet neuerthelesse, out of most detestable & abhominable heresie,Abhominable Idolatry. you (O Missalians) draw the Image & forme of the Trinity, of one God in [Page] 3. Persons, in your round hostel, which you cause to be ador'd.

Neuerthelesse, two Missalian Doctors, Titelman & Biel, expresse the Altar otherwise, when the Masse Priest approacheth with the golden chalice in his hand, they alle adging, how this doth figure Christ, bearing his Crosse to Mount Caluary. And then the Priests kissing of the Altar, to signifie the Nuptials and Nuptiaell signe of Christ, with his Church. The right side of the Altar to figure the people of the Iewes, and the left the Gentiles. For this reason,Durand: lib. 4. rub. de mutat. Durand a subtill Missalian, writes, that the Missall Mummery must begin at the right side of the Altar, and conclude in the same: neuerthelesse, all the principall Monkeries are celebrated on the left side of the Altar. As for the fire & light Taper, they apply them to Christ, as being the fire which purifies the rust of our sinnes: Or otherwise, the fire of charity enuironing all Christian poople: and the light Taper portends the light of faith, and the ioyfull comming of Christs Incarnation. And not these abhominable sophistications, which Numa the Magitian neuer dreamt vpon, when he instituted the Altar, the fire, and light Taper wherewith to sacrifice.

To continue the order of the Missall Sacrifice,4. part of the Masse. when the Masse Priest hath made his approach to the Altar, the Taper lighted, and he adorned with his Aube, and Chasible, turning his face towards the East,Confiteor. R [...]m diuinam facturus, ad suā leuandam culpam, semi primis reum dicere debebat, & noxae poenitere ac fateri admissum, Vultum (que) submittere. and contemplating the guilded, and beautified Images, he must say his Confiteor, & confesse himselfe, acknowledging his owne proper offences, and crauing pardon of the Gods and Goddesses, men and women Saints, requesting iust and reasonable things, as Pythagor as said in his golden Charmes, and Orpheus in his Hymnes. It seemes that Numa the Magitian thought the Masse Priests conscience cleared by Confession, and without the Confiteor, that the Sacrifice could not be worthily celebrated: wherefore Damasus and Pontiam Romane Pontifes,Alex. ab Alex. lib. 4. cap. 37. Bl [...]nd. lib. 1. de Rom. Triumph. cannot iustly take vnto themselues the glory, of being the first Institutors of the Confiteor, for the Masse Priest. For aboue a thousand yeares before their time, it was forged by the ancient Romane Idolaters: being also vpheld to this present day: for when Priests [Page] celebrate their Missall Sacrifice, they pronounce or murmur a Confiteor in a language not vnderstood by themselues, nor the standers by, addressing their prayers and supplications to the Gods and Goddesses, men or women Saints: in stead of reuerencing, honouring, adoring, and praying to the onely true and omnipotent God, Creator of all good things.

Neuerthelesse Titelmans Alcoran applies the Masse Priests Confiteor to the confession of Christ for the sinnes of the people.Chap. 9.

After the Confiteor mutterd; for better obseruance of the Pompilian Religion and Ceremonies,Fift part of the Masse. the Masse Priest must wheele and rewheele about, turne and returne along the side of the Altar,Turnings and wheelings about. first lifting vp, then abasing his hands, with prayers and meditations towards the East. For Numa the Magitian held opinion,Hae sunt vertegines in sacris, à Numae institutae, dextram ad osculam ferre, et se in orbem circum agere. Blond. lib. 1. do Rom. Triumph. Macro in Saturnali. that there was great sanctity, in these wheelings, wreathings, and turning about of the Sacrificer: As may be coniectured, it was an occasion of adding this pleasant song to the Missall Introduction, when the Priest begins to make his wheelings & turnings, I will goe vp saith he, to the Altar of God, which reioyceth my youth. Hath he not iust cause to reioyce, when he sees the cloath laid, the table set, the banquet prepared, the Musick of Organs & other Instruments to sound, Odours & Incenses, the Chalice full of wine, the Collation prepared,Introduction to the Masse. and chink offertories ready to fill his purse? Are not all these meanes to exhilerate the Sacrificers youth, when he goes vp to the Altar to say Masse, to dance and turne about, in forme to him prescribed by the Magician Numa Pompilius? And not only the Romanes but other Idolaters, also in celebrating their Sacrifices, were wont to turne and wheele about, lifting vp the hand to their mouth, and then turning the whole body round about,Plin. lib. 28. which windings and wreathings were reputed sacred.

Titilman in his Alcoran makes mention, that the Masse Priest in making his vagaries along the Altar, dischargeth 7. reuerences or salutations to the assistants in his Sacrifice: that h [...] may repell the 7. mortall sins, by the seuen-fold grace of the holy Ghost. But in performing the 7. reuerences in his Missall dance, he must [Page] turne about to the standers by except before the Preface, and the kisse Pixe, he being then employd in the fraction of his round host, to conuert it transubstantiate into an accident without substance.

When these wheelings,The sixt part of the Masse. The second of the Organes. windings, wreathings, & gesticulations, are perfor'md by the Missalian Priest, Numa cōstituted the sound of Organs, Flutes, & Viols, to sing Hymnes, Peans, and Canticles, to the honor of the Gods, in whose name the Missall Sacrifices was celebrated. This part of the Masse hath bin enritched with diuers Antems & Songs, by many Roman Pontifes. Some,Antems. Collects. Gradualls. Tracts. Sequences. Hymnorum plures species [...]r a [...]t, Hyping [...]s, Dianam, Apollini, P [...]an, sit Prosaedia. Dionisio Dithirambus. Ceteri, Iulus, Vencri, Cr [...]tyetus, praeter quos fuere, prosaeduri, Hypacthema, et Stasimon. Alex. ab Alex. lib. 4. cap. 17. Diuers Masses. Dry Masses. as Flaman, and Diodorus, instituted Antems, Prelesphorus Collects. Leo, or Gelasius Graduals. Gregory, or Gelasius Tractes. Gottigerus Abbot of Sandal Sequences: which are sundry Musicall Notes, to serue for decoration and ornament to the sacrifice of the Masse. But if the ancient Cō mentaries of the Romane Pontifes, instituted by Numa were reuealed, wee might finde great variety of Songs, Peans, Hymnes, Canticles, & Odes, dedicated & consecrated to sundry Gods & Goddesses, euen as much diuersity of Musicall songs haue bin annexed, by reason of different Missall sacrifices ordained for diuers Gods & Goddesses, men and women Saints. For as the old Idolaters celebrated their Sacrifices to sundry Gods & Goddesses, the Missalians also perseuer to celebrate their Masses to diuers men and women Saints: some in the name of our Lady, others of St. Sebastian: some of the holy Ghost, and others of Requiem, putting a distinction euen betweene dry, and common Masses, wherein the sop is steept in wine: so as an infinite company of Missall Sacrifices haue sprowted out to diuers Saints of both Sexes, wherein are sung sundry Canticles and Sequences. Were not these horrible and abhominable corruptions of the holy Sacrament of Christs Supper, to make an Idolatry of it, after the manner of the ancient Sacrifices instituted by Numa the Magitian? Wherefore Vitellianus the Pontife cannot glory for hauing enrich'd the Sacrifice of the Masse, with the sound of the Organs. For aboue 1200. yeares before his dayes, this Institution was published by the Magitian Numa.

[Page]

CHAP. XVI.
Of Incense and Offertories, with other parts of the Masse.

BVt to varnish this Babylonian Sacrifice, the Alcoranist Missalians interpret the variety of their musicall Songs by Pythagoricall Philosophy. As for the Collects, that is to say, pieced or annexed Prayers; they co [...]mand them to besung in vneauen numbers: that is, three, fiue, or seuen: three, to intimate the Trinity; fiue, to represent the fiue wounds of Christ; and seuen, to symbolize the seuen words of Christ which he vttered vpon the Crosse; or else the seuen gifts of the Holy-Ghost. Furthermore, for the more subtill Pythagoricall Philosophy, the Masse-Priest must not passe the number of seuen, by the ordinance of Pope Innocent the third of that name.

The Sophister Biel in his Alcoran of the interpretation of the Masse, addes, That the number of the Collects are equall to that of the secrets; which is to say, to prayers secretly mumbled by the Masse-priest, that they might not be contemned of the people. After the Collects, the Graduall song more sharpe and graue, is a figure of the confession of Publicans, when they heard the preaching of Saint Iohn Baptist: notwithstanding, this Graduall note is not sung in the missall sacrifices from Easter till the Feast of Pentecost, to decypher the happy estate of the time to come.

Besides the sound of the Organs,Seuenth part of the Masse. and musicall songs, the ancient Romane Idolaters were wont to vse in [Page] their sacrifices,Perfume of incense. the perfume of incense which they preserued in a little vessell called Acerra. In this little Thurall Coffer lay the Odors which the Priest tooke to incense the Altars,Blond. lib. I. de Rom. Trium. Images, Hoste or Victime, especially in Masses celebrared to god Ianus, Alex. ab Alex. lib. 4. cap. 17. and to the goddesse Vest [...], Iliacus temporibus veteres non Thure sed Ced [...]i, & [...] i fu [...]o, deos adolebant. who reioyced in the wine and incense offered to them. For in the Troians time, in stead of incense they vsed Cedar or Pomecytron wood for perfume. Wherefore it was not Leo the Romane Pontifex that first instituted the vse of incense,Alex ab Alex. lib. 4. cap. 17. Platina. and to smoake inc [...]nse at the Missall Sacrifice: for more then seuen hundred yeares before the incarnation of Iesus Christ, the ancient Romane Idolaters practised incense in their sacrifices. As also the Romanes retained the Latine word which significes Incense, Thus, from the old Greeke word [...],Tit. Liu. 3. Decad. 3. that is to say, I sacrifice: because the idolaters in all their sacrifices vsed incense, as likewise they had a portable Incenser,Tit. Liu. lib. 9. D [...]cad. 3. wherewith to incense: Although some haue written, that the ancient Romane Idolaters celebrated sacrifices to the goddesse Ceres, and vsed the gum of the Pinetree called Tede, in stead of incense: for which cause Ceres was termed by the Poets Tedi [...]era. O [...]id. l [...]b. 3. F [...]st

In Titlemans Alcoran, the incense is interpreted for the prayer of the Masse-priest, that it may mount vp into heauen with the odour of swauity: euen as the fume of incense steames up on high. He sophisticates also with Biel his companion, auerring that the Incense signified the grace of the holy Spirit. These subtill Alcoranists alledge the passage of Tobia, who draue away the Deuill by the perfume of a burnt Liuer. The same Biel makes another interpretation of the incense, as that it figures the vnction of Christ by Mary Magdalen, because Christ was anointed twice, the incense is also twice offered in the Missall Sacrifice.

For another part of the Missall Sacrifice celebrated [Page] by the ancient idolaters,The eight part of the Mas [...]e. the Offerto [...]y of the first-fruits comes in, which were offered to the honour of the gods,Plin. lib. 11. cap. 3 in whose name the sacrifice was solemnized. This offering belonged to the Masse-priest, and hee might freely cary it home vnto his house, for the nourishment of himselfe and his family. Notwithstanding there were other offerings distributed to such as were indigent. Afterwards through the Missalians auarice, this vse was conuerted into an offertory, or offering of gold or siluer to line the purse, which some attribute to Leo the Romane Pontifex; though this offertory had beene practised more then a thousand yeares before his time. And for a iustification hereof by the Romane Stories, when Numa had instituted all the Ministers of his Religion,Blond. lib. 2. de Rom. Trium. as Pontifes, Augures, Saliens, Fecials, Curioes, and others, he also constituted meanes to nourish and maintaine them.Sacerdotiorum siue beneficiorum duo eraat genera: vnum, quorum colla [...]io adremp: aut principem, aut ad pontificum collegiū spectabat: alterum, quorum collatio ad aliquam f [...]mil [...]am, eiusque successores pertineb [...]t: quae benefi [...]ia [...] is patronatus censebantur. Blond. lib 2. de Rom. triumph. Disp [...]ns [...]tion to hold many benefices. He caused a fundamentall allowance to be raised out of the publike reuennues for the maintenance and entertainment of religious vestals.

After his example, many particular men did the like, so as their benefices grew rich by these foundations or annuities: and these benefices were of two kinds; one at the presentation and inauguration of a Prince, of the Common-wealth, or of the Colledge of Pontifes: the other were at the presentation of some particulars, patrons of the same benefices by them founded, and endued with great richesse. Ouer which ben [...]fices the high Romane Pontifes had vsurped a power to giue dispensation for the holding of two together, as in Titus Liuius it is related of Fabius Maximius, Tit. Liu. lib. 30. who by a dispensation held two benefices when he was created Pontifex, more then two hundred yeares before the incarnation of Iesus Christ. This was therefore the first reuennne of Missalian sacrificers to haue benefices richly founded.Foundation of Benefices. Offertories. Their second reuennue or emolument, grew by offertories, offerings or oblations. The third [Page] reuennue confisted of annuall meanes and contributions,First-fruits and vacancies. as the first yeares fruits, which the idolatrous Romane Pontifes were wont to take,Tertia, Sacer dotiorum opulentia, à solutionibꝰ proueniebat, quas inferiores, superioribus Pontificibusim pendebant, quale apud nos est, cum Pontifici Romano fructus primos, antisiites & his minores Sacerdotes ad obtinenda beneficia pecuniam dissol [...]unt. Blond. lib 2. de Rom triumph. Viuentes [...] deos haberent propitios, multa Sacerdotibꝰ largi [...]bantur faelici [...]ati animarum consul turi. Blond lib. 2. de Rom Trium. Cicero in oratione pro demo sua ad Pontisi [...]. Blond. lib. 3. de Rom. Trium. for the vacancy of benefices in their gift, or that they sold and dispensed with. The fourth reuennue grew from obsequies, anniuersaries, legacies, and donatiues conferred, to pray to their gods for the soules of the deceased. All which is verified likewise at this day, by the monuments and sepulchres of the ancient idolaters. The fift reuennue came in by amercements, condemnations, and confiscations, which were adiudged by the Romane Pontifes: As Ciceroes house and palace when he was banished, were confiscated to the Colledge pontificall: & specially allotted for sacrifices to be celebrated in the Temple consecrated to the goddesse Liberty. I was desirous by the way, briefly to recite the reuennues and supportations of the ancient Romane sacrificers, to the end that men might more and more discerne that all abuses and idolatries succeeding in the Church of Iesus Christ, are not new▪ but originally deriued or reuiued from the ancient Romane idolaters, as the foundation of Masses, Obits, Anniuersaries, Dispensations for holding sundry benefices, pensions, vacancies, first-fruits, offerings, and the Missalian treasure, all amercements, and confiscations adiudged within the demeans of the Romane Pontife, with other ordinances reuiued by new Romane Popes, which haue descended from one to another. To this purpose reade in the Romane Stories, that during the reigne of the Emperour Valentinian the second of this name, there hapned a dangerous sedition at Rome, betweene the Christian and idolatrous Priests, which stroue who should amasse or heape vp together most wealth in the Church by grants, testamentary legacies, oblations and other inuentions: so as the Heathen and Infidell idolaters, who retained yet a Temple to themselues, called at this day [Page] the Church of Saint Peter ad Ʋincula, fought with the Christians at Rome, who would haue dedicated it to their deuotion.

After the Offertory,Chap. 35. Titlemans Alcoran sets downe how the Masse-priest should bee silent for a time, to figure the flight of Christ, or his Disciples feare to confesse him before the Iewes. Then this being performed, the Priest sings aloud, per omnia secula seculorum: because after Christ had hidden himselfe, he publikely came forth in Lazarus house: Then he sings Sanctus, sanctus, sanctus; to allude to the Iewes song, when Christ entred into Ierusalem. When this Musicke ends, the Priest must murmur in secret, and betweene his teeth, counterfeiting sorrow, without any turne-abouts, but then he must expresse a kind of mute mummery, by the making of many reiterated croysadoes, as shall hereafter be mentioned.

CHAP. XVII.
Of the round Host, with the Consecration of the same.

NExt to the Offertory,Ninth part of the Masse. we must come to the ninth part of the Masse, the most rich and most pleasing for the Missalians.Round host of flower. This is the Host or victime, which comprehends the end of all this Missall Sacrifice. In the dayes of Numa the Magician,Plutarch. in Numa. the Romanes were not yet accustomed to kill, and immolate with the blood of beasts: but men were appointed to eate and communicate within the Temple,Pollux. in onom. lib 6 Mysteriis peractis, qui sacris intererant rotundis panibus quos in honorem Deorum abbibebant stan [...]es vescebantur, nec nisi sacrificio persecto vesci licebat Alex. ab Alex l. 4. cap. 17▪ after the end of the Missall Sacrifice, small round loaues consecrated to the honour of the gods, in whose name the sacrifice was celebrated. These little round hosts of [Page] fine meale, were eaten by the Priest, & by the assistants, standing vpright, and not sitting. The flower whereof they were made, was called Mola, and from thence came this word immolare. There were diuers hosts, that is to say, little round loaues dedicated to diuers gods, as there were likewise sundry Missall Sacrifices. With the said round hosts they also offered wine: the Altars seruing for Tables. While the Priests & the assistants in the sacrifice, eate and communicated together of the said little round loaues consecrated to the honor of their gods, hymnes and thanksgiuings were sung, and some vsed the sound of the Organs and Cymbals.

Before the swallowing of this round host, printed with imagery, the Missalian Doctors ordained the Priest, to vtter certaine exorcismes, and coniurations, with many signes of the crosse. First, hee must make three crosses vpon this round host, to figure the trinall tradition of Christ; that is to say, by the Father, by himselfe Christ, and by the holy Ghost, in pronouncing these words; Haec dona, haec munera, haec sancta sacrificia illibata. Some other Doctors Alcoranists and Missalians interpret the third crossing for Iudas treason, who deliuered his Master into the hands of the Iewes. Besides the aboue mentioned three Croisadoes, fiue other follow: to intimate the fiue dayes space from the day of Palmes, to the day of the Passion, or otherwise to represent the fiue wounds of Christ; two in the hands, two in the feet, and one in the right side. Of which fiue Croysadoes, the three first must be made ouer the Chalice, and the round host; to figure the deliuery of Christ to the Priests, Scribes and Pharisies, or to signifie the price of Christs sale, that is to say, three times ten, which import the thirty pence. The two other crossi [...]gs are made distinctly; on which is the fourth ouer the host, and the other ouer the Chalice distinctly, to manifest vnto vs the two persons, of Christ and Iudas: when this is done, [Page] the Masse-Priest continuing in his fooleries and monckeries, stretcheth out his armes, to delineate Christ spred vpon the Crosse: then, he lifts the round host printed with imagery on high, that it may be adored: Afterwards, he returnes to make three crosses; one ouer the host, another ouer the Chalice, and a third ouer himselfe: to play herein the part of three estates or conditions: of those that are in Heauen, in Purgatory, and in the earth. Then he thumps vpon his brest, to play the penitent theefe that was hanged vpon the Crosse. This thumping of his stomacke must bee performed with the three last fingers of his hand, because the thumbe and the next finger are reserued to consecrate and transubstantiate the round host. Moreouer, he must beat his brest three times, to figure a triple offence, of the heart, of the mouth, and of reall act; exalting his voice, to represent the Theefe or the Centurion which confessed God in the Passion. Sixe other Croisadoes are afterwards reiterated, three ouer the cou [...]red Chalice, to commemorate the three houres that Christ hung aliue vpon the Crosse; and three other crosses are made ouer the open Chalice, and the round host, being once more eleuated, to decypher the three houres, that Christ hung dead vpon the Crosse. Then does he adde two other crosses, after the Masse-monger hath kist his Chalice, to describe the mystery of blood and water issuing out of Christs sides. Besides all the aboue mentioned mute mummeries, the Priest must lift the vaile ouer the Chalice, and release it from the Plataine, to represent the rent vaile in the midst, at Christs death. This being done, the round host is laid vpon the Chalice, and couched in the corporall, to figure the burial of Christ. When the Masse priest hath plaia the part of the hang'd theefe, of the traitor Iudas, of Christ, of the Publicanes, hee afterwards comoediates the Centurion, singing the Pater Noster. But Durandus Alcoran, by the seuen petitions in the Pater Noster, expresseth the seuen teares of the Virgin Mary, the seuen [Page] vertues; or the seuen mortall sinnes. When this song is ended, the Priest remaines silent for a while, to represent the silence and repose of Christ in the graue. Another apery or monckery is plaid by the Masse-priest, with the round host, which he layes vpon the Pix, to decypher the vnion of his diuinity with his humanity: but when hee plaies the secret mystery, the host is hidden out of sight.

CHAP. XVIII.
Of diuers parts and sundry Ceremonies belonging to the Masse.

WHen the sacrifice was ended, & the little round hosts eaten,Re diuina & ceremoniis celebraetis, Sacerdos tunc, I, licet, succlamabat: qua voce illos qui interfuerant, missos faciebat. Numa appointed these words to be sung, I, licet, or, Ite, Missa est: which is to say, go, you are permitted, the assembly is dismist, to repaire home to their houses. Are not these all the parts of the Missall sacrifice,Alex ab Alex. lib. gen. dic. 4. cap. 17. most of which were ordained by Numa the Magician aboue 700 years before the incarnation of Iesus Christ: that is, the vestments of the Aube,Masse instituted by Numa more then 700 yeares before the incarnation of Christ. Chasible, Lustrall holy exorcis'd water, with salt, to repell deuils: the Altar, the light Taper, the sweepings and glancings along the Altar, with prayers and meditations towards the East: Procession, with the Reliques and shrines caried on mens shoulders by the Priests clothed in white surplices; & crowns vpon their heads: the Confiteor addressed to men and women saints; the sound of the Organs, Canticles, Peans, Hymnes, and Odes: the incenser and incense: the Offetory, the communication of little round loaues consecrated to the name of their gods; and at last the note, Ite, Missa est? Will you now at last acknowledge, O [Page] Missalians, that you borrowed all these parts and members in your Masses from the Pompilian religion? Why retaine you the name of Masse, which Iesus Christ called a Supper,Mat. 27. or the Communion of his body? Why haue you made choice of the peculiar vestments of an Aube,Luk. 20. and painted Chasible,Mark. 14. from the ancient Romane Idolaters;1. Cor. 11. which habits were neuer appointed you by Iesus Christ? Why haue you giuen more credit to Pompilians Migicke, for the driuing away of Deuils with salt, exorcis'd water, termed holy water, then to the sacred Word and Gospell of Iesus Christ,Mark. 16. who inabled you in his name, to repell deuils, and not with the Magicke of salt? Who inspired you but the spirit of Numa, to shaue your heads round, to put on white surplices, to cary about shrines in Procession with a banner? When Iesus Christ celebrated his holy Supper, and instructed his Apostles in the communion of his body and blood, did hee command them to follow the rites of the ancient Romane Idolaters? to haue Altars set forth with Images, to vse windings, and wreathings along the Altar, to be cut round, to haue aubes and chasibles; addressing your Confessions to men and women saints, to sound the Organs, to perfume the altars and Images with incense, to gape after the offertory, to bring money to the Coquille for the Priest, to eate little round hosts consecrated and adorned with imagery, and then after all to sing, Ite, Missa est.

But you Missalists, I fore-see your cautels, wherein (Missalians) you wil readily confesse that the main body, and principall parts of the Masse, were digested and brought in by Numa Pompilius: the further additions notwithstanding and ornaments were inuented by other Romane Pontifes; and especially by a Monck called Gregory, the first of that name, who attained to the Papacy: who being instructed in Pythagoricall Magicke and Philosophy, hauing also studied the lawes [Page] of King Tullus Hostilius, successor to Numa, to the end to perpetuate his name by some new addition to the sacrifice of the Masse,Platina, Volaterra. Kyrie eleyson. instituted the singing nine times these Greeke words Kyrie eleyson.

Gregory held this ninth number in great reuerence,Quoties prodigium nunciabatur, sacrum nouemdiale per nouem dies agebatur. euen as the ancient Romane Idolaters had recourse likewise to the Nouemdiall Masse, vpon any monstrous prodigies or sights. He also ordained, that at the Missall sacrifice, there should bee sung two Hebrew words to accompany the two Greeke words: and on some dayes these words to be sung,Tit. Liu. lib. 1. decad 1. Alleluia. Alleluia: being on other dayes forbidden.

Instead of which Alleluia is sung another song called a tract, with a loud voice, and a protracted note, in a graue kind of Musicke, to decypher the miseries of this age. Now, hee that sings the Alleluia must sing with a higher voice then he that howles the Graduall, as Titlemans Alcoran makes mention.

Was there not M [...]gicke enough in the Missalians sacrifice without adding these Greeke and Hebrew words? and foisting in Pithagoricall numbers, and the song Nouemdiall; instituting a distinction of daies, where on to sing the Hebrew words, on other dayes prohibiting them? and to inuent croysadoes and mute mummeries? Are not these corruptions of the holy Sacrament of the supper ordained by God? some others augumented this Missal sacrifice,Platina. Sabell. Gloria Patri, Agnus Dei, Kisse-Pix, instituted. as Damasus the Romane Pontifice, with a Gloria Patri: Sergius with the Agnus Dei song thrice:

Which Titleman interprets to be a figure of Christs Ascension.

Innocent with a kissing of the Pix by the Priest.

[Page] Which Pix of gold signifies the Diuinity of Christ, by the doctrine of the Alcoran: the Gloria in excelsis by Symmachus, which must be sung with a low and mild voice, and it represents as Titlemans Alcoran relates,Chap. 15. the weak and infantine voice of Christ while he was yet in the cradle. O blasphemous and detestable mummeries of the Sonne of God! Leo the second instituted the kissing of the Pix,Chap. 56. & 57. which Titlemans Alcoran sayes doth signifie the vnion of Christians, and that the kissing of the Pix was subrogated in stead of the holy Communion obserued in the first and next primatiue Church to the Apostles. This kisse-Pix is sung by the Masse-Priest in saying;Kisse-Pix. Pax Domini: and making three crosses vpon the Chalice, when the third part of the Host, is put into the Wine, to intimate the Incarnation of Christ, or to signifie the triple peace, of the time, of the Spirit, and of future eternity.

Furthermore,Canon of the Masse. there is added the forging of the Missall Canon to Alexander, Gelasius, Syricius, Leo, and Pelagius. These be peeces patcht together, according to the humour of the Romane Pontifes, Authors, Restorers, Endowers, and augmenters of the Missall Sacrifice.

We must not omit the greatest enrichment instituted in this Missall sacrifice,Platina. Sabell. which is, to say some passages of the old and new Testament, called Epistles and Gospels: which the Missalians haue cut out, and mixed with Pompilian Idolatry, and therein prophane the Law of God,Epistles and Gospels cut out in the Masse. as Sergiu [...] the Apostate Mahomets Doctor did, who adorn'd the Alcoran with many passages of the holy Bible, and forged a gallomawfry of Fables and Heresies, to bee of equall authority with the sacred Law of God.

The Missalians for the song after the Epistles and Gospels, constituted two persons, to solemnize their Missall dance, [Page] which is to say, the Subdeacon who marcheth afore, to play the part of the first law of the Iewes; and the Deacon who comes after in greater dignity, to represent the Law Euangelicall. Which Deacon caries a pillow against his stomacke, to figure an humbled heart: The Subdeacon receiues no benediction from the Masse-Priest, as the Deacon doth: because, say the Missalian Doctors, God sent his Prophets inuisibly: But the Deacon representing the Euangelicall Law receiues benediction, as being sent among wolues, in that Christ sent his Apostles visibly like men. The Deacon is enioyned to we are a crost stole hanging downe his shoulders crosse the reines of the backe, to figure force and continencie ioyned together in the Masse-Priest. The Deacon playing his part, and singing some abstracted passage of the Gospell, in a language not vnderstood either by himselfe, or the assistants, must wheele about toward the North, standing vpright: because saith Titleman, the Northerne parts are cold and abnoxious: for this reason he must make a crosse, to repell Northerne Deuills. Are not these more blasphemous i [...]glings and incantations, then all the Commentaries of the ancient Idolatrous Romane Pontifes.

CHAP. XIX.
Against the Idolaters Antiquity, and long Possession of the Masse.

IS not this long Possession, to confirme the Mahumetan Alcoran,Against the long possession and prescription of Idolatries. which the Turks at this day haue enioyed, for aboue nine hundred yeares; hauing conquered Countries, Kingdomes, and Empires, prospered in their enterprizes, and [Page] alwaies obserued that abominable law prescribed in their Alcoran.Against the Turkes.

Was the people of Israel excusable before God,Against the Israelites sacrificing to Moloch. 2 King. 16. and 23. when they offered sacrifice of the blood of Innocents in the valley of Tophet to Moloch, by alledging the long possession thereof and inueterate vse, for aboue 1200 years before this idolatry was wholly abolished by good King Iosias? Did the Israelites murmure aginst the vertuous King Ezechias when he demolished the brazen Serpent,Against the idolatry of the brazen Serpent. Num. 27. which was instituted by Gods expresse commandement, aboue 900 yeares before? Were the people themselues excused of their idolatry committed in the two Temples erected in Dan and Bethel, wherein were the images of two young Heifers of gold, vnder the pretext and allegation of long possession, for they had continued this idolatry for the space of three or foure hundred yeares?Against the Iewes infidelity. The Iewes that are at this day vagabonds, shall they be excused before the Maiestie of God, by presenting the long possession of their ceremoniall Law, instituted euen by God himselfe aboue three thousand yeares agoe? As likewise your selues,Against the Missalians. O Missalians, can you alledge against God a long possession and prescription of hauing celebrated Pompilian Masses for a long time, that you and your predecessors vsed it, sold and set to sale your missall sacrifices? Is long possession a sufficient and well grounded reason, as your predecessors the Romane Senators alledged to the Emperour Theodosius, that their Pompilian Religion had beene obserued for aboue a thousand yeares? The inducing of long possession, and vse obserued of long time, will not be a sufficient reason to approue your idolatries.Prescription takes no place against God. For if God out of his vnspeakable mercy and patience, hath tolerated the Iewes in their infidelity, the Turkes in their Alcoran law, and Christians in their Missalian idolatries, we must not argue nor dispute of Gods incomprehensible secrets. But [Page] in humility re-enter the way of verity, when he is pleased to point it out vnto vs, after long and palpable darknesse, whereinto people in all ages haue fallen by straying from Gods true institution and worship, as wee briefly before declared of the Israelites an elect people of God, who though they had Moses and the Prophets, which admonished them by many miracles and comminations how they ought to honour God, and obserue his law, yet would they neuer cease idolatrizing with their owne fond and humane inuentions.

If therefore during the reignes of Princes, Iudges of Israel, when this people was gouerned as in an Aristocracy, then yeelding to the yoake of Kings, as by a Monarchy: and at last reduced vnder the gouernment of Priests, embracing the spirituall and temporall, the law of God was corrupted, the sacrifices and sacraments adulterated and violated, and idolatry erected and propagated, for more then sixteeene hundred years from the written law, publisht by Moses, till the Incarnation of Iesus Christ; what may be hoped of the people of Rome, instructed and nourished in all idolatry, like a withered tree, like a bastard and heathen people?

Notwithstanding that the Missalian heretikes may not vaunt of long possession, in their missall sacrifices, except it be by the restauration of the nine parts formerly described, borrowed from Numa Pompilius: the other members of the Masse, were inuented at diuers times by sundry Antichrists, corrupters of the holy Sacraments ordained by God. And to vnderstand the peculiar times and ages of these famous Architects; Agapit Romane Pope, reigning in the yeare of Christ 577, added to the Procession instituted after the prescript forme of Numa, the Confiteor, restored by Damasus, reigning in the yeare 377: the Kyrie-eleyson was annexed by Gregory, reigning in the yeare 593: the Collects [Page] and Tracts by Gelasius, reigning in the yeare 493: and the Sequences by Gotherus Abbot of Sandale: the Gloria in excelsis by Symmachus, reigning in the yeare 508: the Incense and Offertory, renewed out of the ancient Pompilian doctrine by Leo the third of that name, in the yeare 800: the Kisse-pix by Innocent the first of that name, reigning in the yeare 408: the Agnus dei instituted by Sergius in the yeare 697: Dirges for the dead, were inuented by Pelagius in the yeare 558: the Canon forged by Gelasius, Syricius, Leo and Pelagius, reigning in the yeare 800: Transubstantiation was instituted by the Romane Pontifes, about the yeare of Christ 1062. And therefore what an impudency is it in the Messalian Alcoranist Doctors falsely to auerre, that the holy Apostles of Iesus Christ celebrated the missall sacrifice? considering that this sacrifice was not restored to its integrity since the dayes of Numa Pompilius, but aboue 800 yeares after Iesus Christ. What approued History makes mention that such an idolatry was committed by the holy Apostles of God? How can we possibly beleeue or imagine it, when this great Babylonish Whore was not restored to her maske and vizard of sanctity but long time after the Incarnation of Iesus Christ.

[Page]

CHAP. XX.
Against the Idolatry of the round Host.

BVt we must returne to our Romane History,Continuation of Histories. that wee may more and more discouer the true originall of the Masse. In discoursing of the parts and principal members of the missall sacrifice, wee related how the ancient Romanes, before they were accustomed to sacrifice with the blood of beasts, vsed little round loaues consecrated to the honor of their gods, which they eate standing within the Temples, at the end of the sacrifice.

These little round Hosts of wheat floure were taken by the Missalian sacrificers,Abominable Idolatrie. but they haue augmented the magicke and idolatry of Numa Pompilius, in that they beautify their little round Hosts with pictures and images printed within the rotundity of the said Hosts, to make them the more sacred, yea that they may bee adored, out of Honorius inuention a Romane Antichrist, reigning in the yeare of Christs incarnation 1226, which Numa the Magician neuer practised before, neither grew to this abominable idolatry: what more detestable heresie can be laid open, then to paint the Maiestie of God in the forme of humane similitude as the Anthropomorphites did? Who taught you, O Missalians,Against the idolatry of round Hosts. to corrupt the holy sacrament of the Supper of Iesus Christ, in deuising these little round loaues and Hosts, but the Magician Numa? When Iesus Christ celebrated the holy Supper with the Apostles, did he appoint them to haue little loaues or round Hosts, to [Page] print them with humane characters and effigies, to coniure and exorcise them with crosses and croysadoes in equall or vnequall numbers, and cause them to bee adored? Confesse therefore, O Missalians, that the principall part of your Masse, that is, your little round hosts, to be originall from the ancient Pompilian Religion, more then seuen hundred years before the Incarnation of Iesus Christ; who did not institute for you these rotundall hosts, or that they should bee rather round then square, tryangle or octangle: so farre hee was from ordaining the round figure correspondent to Numaes forme, that on the contrary, when he instituted the Sacrament of the Communion of his body, he vsed a fraction of bread by morsels, which he distributed to his Apostles, for a Symbole, signe, and figure, signifying really and sacramentally his body by the power of the holy Ghost.

And the Missalians haue not onely made choice of the round forme in their consecrated hosts, printed with Images, to make them be adored after the manner of the ancient Romans: but moreouer they haue exceeded all other Idolaters. For in the daies of Numa and his successors, those that were present at the Missall sacrifice, eate standing together the said little round consecrated hosts, they vsing no charity towards them that assist in their Missall sacrifices?

Is this to follow the ordinance of Iesus Christ, who brake the bread and distributed it to his Apostles? Iesus Christ the eternall Priest, stood he alone neere to an altar, munching a little round Host, printed with Images, when he celebrated the holy cōmunion of his body. O you Missalians, more detestable, and lesse charitable Idolaters, then all the other ancient Romanes; can you so sophisticate and iuggle, as to procure your Missall sacrifice (wherein the Priest alone deuoures the little round printed Host with Images, giuing no [Page] share of it to others) to be taken and receiued as a communion, causing them that are present at your Masse by an admirable Magicke to beleeue, that they haue communicated together with the Priest, though they neither eate, nor receiue any portion of the round Host.

And yet further, for a more extreame Idolatry, the Missalian Doctors Interpreters informe, that the round Host must be diuided into three parts, one for those that are in Paradise, another for those that are in Purgatory, to obtaine remission of their sinnes, and a third steept in wine, for those that are liuing in the world. But Durands Alcoran sets downe, that the three broken portions of the Host, represents the triple forme of Christs body, sleeping in the graue, lying on the earth, and afterwards raised vp from the dead.

Biel another subtil Doctor, not to confesse the body of Christ to be broken or bruised in the round host, deuiseth the fraction of the Host to be made of an accident without substance. Are not these abhominable Heresies, to make soules that are in Paradise, or Purgatory communicate: instituted by Sergius a Mahumetan Doctor, by the meanes of a round Host deuoured by the Masse-Priest?

But peraduenture (Missalians) you may obiect vnto me, the vse of the Primatiue Church obserued in the Communion of the holy Supper, where euery one of the assembly in the Temple, tooke a portion of the broken bread; being also consecrated to eate, and communicate together: which custome was retained till this present day, in your Missall sacrifices, celebrated on Sundayes,Communion of holy bread. which you cause to bee distributed of morsels of holy bread to those present within the Temple. But this ancient commandement, was maintained onely in picture; because the Missalians abusing the holy [Page] Sacrament, ha [...]e reserued the round little consecrated Host to be eaten by themselues,A notable difference betweene round consecrated hosts and holy bread. distributing no portion of it to the assistants: for whom they leaue morsels of holy bread, which for the most part were foure square.

The round Host is azimall, and the holy bread made with leuen: the round Host is without salt, and the holy bread seasoned: the round Host is printed with Images, & the holy bread is without characters or effigies: the round Host is adored, and the holy bread receiued with thanksgiuing: the round Host is deuoured by the Priest, and the holy bread distributed to euery one of the Assembly, to communicate and eate thereof: the round Host is in part steeped in wine, and the holy bread is eaten dry without wine.

To conclude, there is so great a difference betweene these two seuerall Communions, as there is betweene the law of the ancient Idolaters, and the Law Euangelicall: but that they iumpe in one point: which is that both in the one, and the other, there is a corruption of the holy sacrament of the supper ordained by God.

CHAP. XXI.
The inuention of Transubstantiation, with confutation of that labyrinth of Idolatry.

WE must now descend to the very bottome of this Idolatrous Labyrinth:Transubstantiation instituted. we did recite the history of the people of Israel, who were not content with the celestiall bread, and Manna giuen vnto them by God, while they remained in the desart, but [Page] murmured against God, and Moses his Seruant, they demanding to eate flesh: the people also of pagan and infidell Rome, were not content with the Pompilian institution in the communion of little round loaues; but that the Romane Idolatrous Pontifes must needs further ordaine the killing and immolating of beasts, that they might eate, and communicate of the flesh of victimes in their sacrifices,Blond lib. 1. de Rom. triump. especially the sheepe, the Sow, the Goate, and the Oxe: which was first instituted by Euander King of Arcadia. Wherefore, that the Missalians might not degenerate from the idolatry of their predecessors, they must needs follow this communion of flesh: and they are not content with their little round azimall hosts, consecrated, and printed with images; but with time they haue inuented a new magicke to transubstantiate their little hosts of flower,Hosts made of flower transubstantiated into flesh, and the wine into blood. into flesh and bones, the bread being no more bread, but an accident without substance: and by this means to conuert the round host of flower into a carnall and sanguinolent host.

The wine also offred in their Missall Chalices to bee transubstantiated into blood, the wine being no more wine, but an accident without substance. Was there euer a more abominable magicke,Detestable Heresie. or a more detestable Heresie then this Missaline transubstantiation? When the people of Israel murmured against God, because they were weary of eating Manna and celestiall bread, calling for flesh, was the Manna transubstantiated into flesh, bones, and blood? When the ancient Romane Idolaters,An. Christ. 1062, in Chronolog. 10. Volateran. meant to change their round hosts of flower, or meale, and grew to eate flesh in their sacrifices, did they vse this magicke of transubstantiation? Wherefore I freely auerre, that this Missall addition was lately inuented by the Missalians, more then a thousand yeares after the Incarnation of Iesus Christ.

This Heresie began to spread very much of a Nicholaitan [Page] Antichrist climbing vp to the Romane Pontificacie, by the monopoly and suggestions of Hildebrand, expelling by force the other elected Pope, which was Benedict the second of that name,Lanfrac: de sac. in the yeare of Iesus Christ 1062.

Afterwards by a Monopoly held in Saint Iohn Lateran in Rome, it was aduanced during the ecclesiasticall tyranny of Innocent the third of that name, about two hundred yeares after the Palinodie canonized by Berengarius Deane of S. Maurice in Angiers. Against which abominable magick and heresie we must briefly by forme of a recapitulation compare the institutions of the Sacraments ordained by God.

First of all, the fruits of the knowledge of good and ill,Against Transubstantiation. Tree of life. forbidden to our first father Adam, as sacred signes and sacraments of feare and obedience, whereon depended life or death, were they transubstantiated or conuerted into knowledge or into death, to leaue their nature of being trees or fruits, reduced to an accident without substance?

The celestiall Manna,Celestiall Manna. and the Rocke gushing out liuely water, Sacraments that had reference to the holy Sacrament of the supper,The Rocke flowing out water. were they transubstantiated into an accident without substance?

The vnspotted Lambs immolated by Abel, Lambs immolated by Abel. in his acceptable sacrifice to God, were they transubstantiated into any other nature?

The Fore-skinne circumcised for a note and marke of couenant to the good Patriarche Abraham and his posterity,Circumcision. was it conuerted into an accident without substance?

The blood of the Paschall Lamb,Paschall lamb. for an assurance of Israels saluation, was that conuerted into any other substance?

The flesh of the immaculate Lambe, to bee eaten on the day of the Passeouer, a true figure of the holy Sacrament [Page] of the supper, was it transubstantiated into an accident without substance?

The brazen Serpent,Brazen serpent which being only beheld, health was granted to the sicke, did it not continue a Serpent of brasse? was that transubstantiated, being ordained for a Sacrament and sacred signe to the people of Israel?

Victimes offered in sacrifice,Victimes sacrificed. both of beasts of the earth, and azimall loaues, with other sacred signes ordained by God, for holy signes and sacraments of expiation and saluation for the people of Israel, were they euer transubstantiated into accidents without substance?

All sacred signes ordained by God in the Israelitish Church, though they really and sacramently represented that which was by them figured, and not as a simple picture without reall effect, yet did there neuer liue so detestable an heretique, which inuented or added thereunto this Magicke of transubstantiation. And neuerthelesse, O Missalians, you must needs confesse that the good and holy Fathers of Israel were adopted, engrafted, and regenerated by faith in Iesus Christ, begotten before all ages: that they were nourished, and purchased eternall life by Iesus Christ: that they and we haue but one God, and one onely Iesus Christ, one Mediator and Redeeme [...]: That by faith, they sacramentally communicated, and participated spiritually of the blood of Iesus Christ, for their saluation and eternall life:Comparison of the faith of the ancient fathers of Israel with ours. That there is no difference touching God, betweene them who did precede the incarnation of Iesus Christ, and vs that were since his incarnation: but both they and wee are equally the Church of God redeemed by the blood of the iust and vnspotted Lambe Christ Iesus. For the rest, they had a faith of the future promise, and obserued the holy Sacraments and sacred Symboles of the Sacrifice which should be consummated [Page] by Iesus Christ:D. Aug. contra Faust. 20. ca. 21. & cap. 14. l. 19. & contra Petilian. lib. 2. ca. 37, 77. and wee in the new law celebrate the memoriall and remembrance of the sacrifice now finished by Iesus Christ, hauing a fruition of the promise accomplished.

If then the Israelites eate the same celestiall bread, and drunke the same sauing drinke, [...] Cor. 10. August. in Psal. which we doe by faith in one onely Iesus Christ: If they had sacred signes to represent actually and really the future death of Iesus Christ, euen as we retaine sacred signes of his present, or past death: they for the future, and we for that which is past; why did the Missalians inuent this new magicke, to conuert an holy Sacrament ordained by God, into a magicke of transubstantiation, and into an accident without substance? I God to approue his power,Against miracles alleaged by the Missalians. and to manifest the hardnesse and obstinacy of Pharaoh was pleased to performe wonderfull things by Moses and Aaron, Exod. 7. by conuerting a Rod into a Serpent, water of the riuer into blood,Exod. 8. and into frogs: the dust of the earth into lice: and then to make the nauigable sea d [...]y,Exod. 14. performing many other miracles: can we by this infer a transubstantiation of the little round azimall host, printed with images, into an accident without a substance? In what place of the holy Scriptures, when mention is made of sacred signes, and Sacraments, or sacrifices ordained by God, is it said that the signe or sacrament was transubstantiated? But on the contrary, Gods will accommodating it selfe to mans infirmity, he ordained from time to time cōmon signes, for notes & marks of assurance of the thing signified: wherein Gods power is the more renowned and exalted, in really giuing vs, what by the sacred signe is represented by the vertue of faith, and of the holy Ghost, as if the signe it selfe had beene really transubstantiated by some occular miracle. For the Sacraments comprehend in them, more spirituall then carnall sense. For this reason God by his Prophets euer blamed his people [Page] of Israel, for vnderstanding the sacraments too carnally, as succinctly we haue before declared.

But tell me O Missalians, when Iesus Christ made it knowne how himselfe was the true bread of life descended from heauen, to conferre life eternall; and how these sacramentall words of eating his flesh, and drinking his blood,The interpretation of Iesus Christ touching the eating of his body. were to be vnderstood, wherewith the Capernaits your Predecessors were scandalized; did he teach vs in this interpretation, that to eate his flesh should be meant, by a little round transubstantiated host? that the round host of flower, and the wine, is no more bread or wine, but accidents without substance? Is this your abhominable magicke, the doctrine of Iesus Christ. Nothing lesse. But Iesus Christ like a true and heauenly Lawgiuer, who can onely sincerely interpret his owne law, made answer to the Capernait Doctors, how they were grosse and carnall minded,Iohn 6. minding onely the flesh, as you Missalians doe, though the flesh alone profits nothing: alleaging how his sacramental words were spirituall: The flesh saith he, profits nothing: but the spirit quickens. As also, O Missalians, how can you religiously accord your transubstantiation with the doctrine of Iesus Christ, which promiseth and assureth eternall life to those, that shall eate his flesh, and drinke his blood, if you conceiue these words carnally? For you cannot be ignorant, but that your owne bodies when they haue deuoured these round transubstantiated hosts into flesh and bones, drunke and taken downe the transubstantiated wine into blood, notwithstanding liue & are mortal through the necessity of the law. Wherefore eternall life promised by this communion, cannot be vnderstood by a mortall body, or flesh. And therefore of necessity you must needs acknowledge, for the most sacred interpretation, that to eate the body and drinke the blood of Iesus Christ, must haue reference to a spirituall and [Page] heauenly life: and that the flesh profits nothing, but the spirituall words; and the communion of the body and blood of Iesus Christ, by faith and spirit giue eternall life. This interpretation is many times recited by the holy Apost [...]e St. Iohn, when Iesus Christ himselfe vseth these words, Hee that comes to mee, shall neuer hunger; he that beleeues in me shall neuer feele thirst, but haue eternall life. Are not these termes intelligible enough, to expresse this holy sacrament of the communion of the body and blood of Iesus Christ, without running to your magick of transubstantiation?Comparison of Baptisme with the Sacraments of the Supper.

Another interpretation of the holy Doctor and author of the sacramentall law is described, when Iesus Christ was interrogated by Nicodemus, of the meanes how a man might be regenerated, and borne anew. Is it possible saith Nicodemus, Iohn 3. that a man can returne again into his mothers wombe? Did Iesus Christ answer this demand, by affirming that in the holy sacrament of Baptisme, the water was conuerted into the body, into flesh & blood, and transubstantiated in a carnall womb, to be there againe ingendered and regenerate? Was there not also as great reason, according to your Magicke, to haue returned this answer, as well as in the holy Sacrament of the Supper? for by the one of these two Sacraments, we are regenerated, and by the other nourisht. Now regeneration is as admirable to humane wisdome, as nourishment; for conformable to humane and carnall iudgement it may seeme vnpossible, that we can be twice engendered and begotten. But our good God vseth the like interpretation of Regeneration, as of the communion of his flesh and blood: which is, that these sacramentall termes must bee spiritually conceiued, and not carnally: for the flesh profits not; but the spirit quickens. What is of the flesh is carnall, what of the spirit, spirituall.

The holy Apostle,1. Corinth. 11. relating to the Corinthians what [Page] he had receiued from Gods hand, admonished them of the comming of Iesus Christ: during the expectation whereof, hee commands them to communicate of the body, and blood of Iesus Christ, by the fraction of bread, and the cup of benediction called the new Testament, and new couenant contracted by the blood of Iesus Christ: wherefore seeing wee are assured of the second comming of Iesus Christ, being ascended vp into heauen, and set at the right hand of God his Father: till the day predestinate that hee shall returne to iudge both the quicke and the dead: how will you reconcile this passage, O Missalians, when by the magicke you vtter, you make him descend, and returne the body of Iesus Christ in flesh and bone, before the time preordained for his second comming.

This Magicke was by you restored, since the first author of your Missall Sacrifice Numa Pompilius: who by his magicke diuulged, that he made his Nymph and Goddesse Egeria come downe from heauen, as also his Iupiter Elicius, by whose meanes there were celestiall secrets and mysteries reuealed vnto him. If by your magicke the round consecrated host, was transubstantiated into the true and reall body of Iesus Christ,Numa Pompilius, vt populum Romanorum sacris obligaret, volebat videri sibi cum dea Aegeria congressus esse nocturnos, eius (que) monituse, quae accepta diis immortalibus sacra forent, insti [...]uere Valer. Max. lib. 1. cap. 3. the bread being no more bread, but the true body, how came you to be so presumptuous, to breake and teare in peeces the body of Iesus Christ, according to the inuention of Sergius the second of that name your predecessor Romane Pontife? Are not you farre more execrable executioners then your predecessors, Lieutenants of the Romane Church, which crucified Iesus Christ, and yet they neuer tare, nor rent his body in peeces, as he prophesied? And notwithstanding you are not contented to haue broken it into three peeces, but in your Missall sacrifices you presume to drowne and steepe one portion in wine,Iohn 19. transubstantiated into blood,Exod. 12. to be swallowed,Numb. 9. and drunke.

[Page] To confirme your Magick of transubstantiation:Corruption of the holy Sacrament. why tooke you no order to preserue from corruption your little round printed Hosts, which you keepe and lay vp so curiously in reliquaries and boxes, after they are transubstantiated into flesh and bone,Against transubstantiation. and into the reall bodie of Iesus Christ? Is it not an abominable heresie to beleeue, that the bodie of Iesus Christ is capable of corruption? Nay, and oftentimes is eaten, by Wormes, Weasels, Rats, and Mice? Can you interpret this, to be an accident without substance? When your Hosts become many times stinking and corrupted in your Cybaries? Many times likewise deuoured by bruite beasts of the earth, which you cause to be burned, and their ashes laid vp in Reliquaries?

When Victor the third of that name,Herman. Cont. Pope of Rome, receiued poison by your transubstantiated Wine into blood:Blond. Platin. was this an accident without substance? Or when the Emperour Henry the seuenth of that name, was poysoned, by eating of a little round, consecrated, and transubstantiated Host, was it without substance, when it procured death? There was much more apparance for the celestiall Manna, giuen to the people of Israel, the which though it corrupted, when it was kept; yet that which was reserued in secret, within the Arke of the Lords Couenant,Nehem. 9. was preserued without corruption:Psal. 78. 104. but yet for all this was it transubstantiated into flesh,Psal. 16. and bones, to bee called celestiall bread▪ bread descending from Heauen,Iohn 6. the Bread of Life, or the bread of Angels?

Now it remaines for vs to contest with the subtill reasons of the Missalians, who to make a foundation for their Magicke, insist carnally vpon the word est, saying, that these words were expressely written: This is my body, this is my blood, when Iesus Christ instituted the holy Sacrament of his Body and of his Blood▪ vnder the Symboles of bread and wine.

[Page] But I desire all those that are zealous of the honour of God, exactly to weigh the sacred Institution of this Sacrament, by which God meant to symbolize and signifie the communion of his body by the bread, and the drinking of his bloud by the Wine and Cup. All will confesse, that the true and principall nourishment of mans body, is comprehended vnder the kinds of bread and wine: so that the terme of bread is often taken in the holy Scriptures for the nourishment and life of Man.

Let vs enter into an examination of the passages of the Bible.Genes. 3. Was not the first Man, created after Gods similitude, for the penalty of his offence, told, that hee should eate his bread with the sweat and labour of his body? Can any man be so ignorant as not to confesse, that this was vnderstood by the liuing and life of Man?

When Iacob prayed vnto God to giue him bread and raiment:Genes. 28. did hee not vnderstand by bread, whatsoeuer was requisite for his whole nourishment? When wee heare recited, that God rained bread vpon the people of Israel being in the desart,Exod. 16. and that the Israelites were replenished with this celestiall bread:Nehem 9. This terme of bread,Psal. 78. 6. was it not conceiued by the celestiall Manna, sent by God to sustaine the people of Israel?

Is this Manna called the bread of Heauen,Sap. 16. and the bread of Angels,Iohn 6. giuen to the people without labour or trauaile?

When Mel [...]hisedech meant to furnish good Father Abrahams Armie,Gen. 14. did hee not present him with Bread and Wine?

When Abraham was to gratifie and refresh three Angels that appeared vnto him:Gen 18. Did he not expose vnto them bread baked vpon the embers?Gen. 21. Did hee not giue Agar bread for her nourishment?Gen. 27. Isaacs Mother [Page] to fauour her best beloued sonne,Gen. 43. gaue him bread. Ioseph in Egypt offered bread to his brethren for their nourishment.

When we goe about to describe a Famine and scarcitie of victuall,Gen. 47. doe we not say there wants bread?Numb. 37. When God promised any mercy or fauour to his people that did keepe his commandements; Did he not giue them assurance of bread in sufficiencie?Tobit. 4. when hee recommends vnto vs the poore,Psal. 104. as his members, commands hee vs not to giue them bread? It is bread therefore, which nourisheth and sustaines the heart and life of man.

When Satan enterprized to tempt Iesus Christ,Mar. 4. to testifie that he was true man:Luk. 4. Did hee not make choice of bread, when hee incited him to make the stones bread?

When Iesus Christ celebrated his banquets to giue bodily nourishment,Mat. 6. once to fiue thousand men, and then againe to foure thousand persons:Luke 2. Did he not shew his power vnder the Symbole of bread? When hee taught vs to addresse our prayers to God: Did he not expressely ordaine in the Lords Prayer that we should request of God to giue vs our dayly bread? And bread is not onely mentioned in the holy Scriptures for vulgar and corporall nourishment: but also in sacrifices celebrated by the Hebrew Priests, and the prescript Law of Sacred bread ordained by God:Exod. 21. that was azimall bread without Leauen.Leuit. 24. Other bread was tearmed the bread of proposition, which the Priests euery weeke renued and eate,Math. 11. which Dauid vsed, presented to him by Achimelech the High Priest.1. King. 27.

Contrariwise the tearme of bread, is appropriated to the bread of iniquitie, of lyes, of sorrow, to polluted bread of Idolaters, to bread of coinquination offered vpon the Altar;Ose 7. to bread of mourning, and to bread of trembling. The Ephraimites also called ashy and vnturned [Page] loaues: that is to say, halfe hak't, halfe circumcised, and Idolaters.

And therefore, O you Missalian Capernaites, you must not be so obdurate, and inueterate in your carnalities,Deut. 8. as not to obserue the phrases of the holy Scripture,Mar. 4. in which bread is oftentimes taken for terrestriall and corporall bread;Luke 4. as when it was said, that man did not liue onely by bread,Math. 15. but also by whatsoeuer proceeded out of the mouth of God.

Sometimes also bread is taken for the Word of God, and Doctrine. When Iesus Christ commanded his Apostles to keepe themselues from eating leauened bread with the Pharises:Math 15. these tearmes of bread and leauen,Mar. 7. are they not expressed by the doctrine of the hereticall Pharises? When the Cananitish woman demanded grace and mercy for her daughters health, detained in in a long malady of sicknesse: did not Iesus Christ answer her, how it was not lawfull to take the Childrens bread, and cast it to Doggs? Was not the bread in this answer, taken for life and health, and not onely for corporall nourishment?

Wherefore if bread bee taken for the life of Man, which depends principally of Bread and of Wine, and that Gods goodnesse, accommodating it selfe to our infirmities, made choise of these two signes and symboles, or notable markes, to signifie his body and his blood; that is to say, the bread, the Wine, these two prouisions being common to all Nations, was this any reason, to build vpon it a carnall transubstantiation, as if God without it were not mighty enough, really to figure, and represent vnto vs sacramentally, that life was giuen vs: yea, life eternall, by the communion of consecrated bread,Math. 26. and Wine of benediction; these being figures and symboles of his body,Mar. 4. and of his blood?Iohn 6.

Iesus Christ produced these words, that the Bread is [Page] his body, and the Wine is his blood: he also said, that himselfe was the Bread of Life, the liuing bread, and that he was the liuing bread come down from Heauen. Furher hee sayes, that hee who eates of that bread, shall liue eternally. Doth this inferre by the word est, that Iesus Christ is conuerted and transubstantiated into bread, and that hee is no more Christ, but an accident without substance. O abominable heresies! haue you any more reason, O you Missalians, to interpret these words carnally, This is my body, to transubstantiate the bread into the body, then when hee testifies, that himselfe was the bread, to transubstantiate him into bread, considering that it is written, how the communion of this bread giues eternall life? Iesus Christ said, Hoc est corpus meum: he also sayes of himselfe,Math. 16. Hic est panis qui de Coelo descendit: in both these places,Iohn 6. is not this word est vsed? And yet must we needs hereupon inferre a transubstantiation, in stead of orthodoxally interpreting the same by a Metonimy and familiar comparison of bread to Iesus Christ, that we might apprehend, how eternall life was giuen vs by him, and likewise by him our spirituall food is ministred, euen as by bread, a nourishment corporall?

Howsoeuer, wee must alwayes haue recourse to the true expression of Iesus Christ, the absolute Law-giuer, and Author of this holy Sacrament, who expounding his owne Institution, saith in the first place, that hee is the Bread of Life,Iohn 6. then afterwards hee sayes, that this bread is his flesh and his body, which must be offered for the saluation of the world: he saith, his flesh is true meate, and his blood true drinke; he sayes, that whosoeuer eates of his flesh, and drinkes of his blood, he will remaine in him.

How doth hee himselfe expound this Manducation? Iesus Christ by his owne words expresseth himselfe: Whosoeuer comes to me,Iohn 6. shall neuer hunger; and hee [Page] that beleues in me, shall neuer thirst. Is not this a true eating, and a true drinking, neuer againe to be hungry, nor neuer to thirst? Must wee not in this haue faith, which consists in spirit?

To addresse our selues to Iesus Christ, our celestiall bread, our spirituall drinke, wherewith to bee satisfied for euer, to quench our thirst of sinne perpetually, must we runne to the Magicke of transubstantiation, and forge an accident without substance? Wherefore, O Missalians, doe you presume to inuent any other interpretation, then that of Iesus Christ, who witnesseth that the flesh profits nothing; but the Spirit quickens? and that his words are not carnall, but spirituall, giuing spirit and life, by faith and confidence, that hee is the Sauiour of the world, incarnate, dead, and crucified, to purchase for vs eternall life: and then raised vp againe, he ascended into heauen, sits at the right hand of God his Father,Iohn 15. remaining an eternall Priest, Propitiator, Mediator, and Redeemer.

To returne to this terme, est, that does so molest the Missalians braines, that they dreame out of it a transubstantiation. If Iesus Christ vttered how he was the true Vine,Iohn 4. that God his Father was the keeper, and that we are the branches; Can wee hereupon conclude by this word, est, a Magick of the transubstantiation of God, into the keeper of a Vine, of Iesus Christ into a Vine, and of our selues into branches?

If Iesus Christ was said to be the immaculate Lambe that wipes out the sinnes of the world;Iohn 10. can wee herevpon induce a transubstantiation? If Iesus Christ said that he was the doore of the sheepe-fold, by whom we must enter to be saued: And that hee is the good Pastor, and wee his sheepe; must we needs so straine and wrest these places of the holy Scripture, as to thinke it necessary, because the word est is mentioned, to beleeue a transubstantiation?

[Page] When Iesus Christ admonished his Apostles,Math. 5. saying, that they were the salt of the earth; did hee therefore transubstantiate or conuert them into Statues of Pillars of salt,Genes. 19. as he did Lots Wife? If Iesus Christ said by his Apostles,1. Cor. 5. that we are the Temples of God, in which the holy Ghost inhabits;2. Cor. 6. must wee therefore imagine, that we are transubstantiated into a masse of stone?

If the holy Apostle writ,1. Cor. 10. that Iesus Christ is the Rocke, out of whom came liuing water, to wash and purge vs from our sinnes: Must we wrest out of this a transmutation, and transubstantiation of Iesus Christ into a Rocke, or a materiall stone?

If the holy Apostle testifieth,1. Cor. 12. that we are the bodie of Christ: may wee by this inferre, that we are translated, and now no more men, but transubstantiated into an accident without substance?

I readily foresee, O you obdurate Missalians, that you will obiect all these pre-alleadged places: wherein this word est, is, and make no mention of the Sacraments, which must the more exactly bee obserued, in that these be sacred mysteries ordained of God: which is most true.

And this word est, is not onely found in the holy Scriptures formerly cited: but when we speake of holy Sacraments first instituted by God for his people of Israel;Gen. 17. is it written, that Circumcision is Gods alliance and Couenant?

In the other holy Sacrament of the Communion of the Paschall Lambe;Exod. 10. 13. was it said that the Lambe was the Passeouer, which is to say the passage? But shall we induce hereupon a Magicke of transubstantiation? Will you not confesse, O Missalian transubstantiators, that in these passages of the holy Scriptures, speaking of holy Sacraments, that this word est, can not be otherwise interpreted, then to signifie some reall performance:Gen. 17. and that Circumcision was a signe and a marke [Page] [...] [Page] [...] [Page] of the Couenant and alliance contracted by God with Abraham. Numb. 10. The Paschall Lambe was also a sacred signe of the passage,Psal. 68. 94. for a remembrance of their deliuerie out of Egypt?Mat. 21. The Arke of alliance for another Sacrament,Iohn 2. of which it is written, that it is the truth and power of the Lord: Must wee vnderstand by this, that it was transubstantiated into the reall Maiestie of God? Wee must, wee must I say, interpret the holy Scriptures with discretion, and in humilitie without sophistication, and without Magicke, soundly to apprehend the conception of words, and not sticke so close to the letter, which kils: but receiue the Word of God in liuely spirit.

If then the sacred Arke is called the Lord, and nominated God, because in it he exercised his omnipotent power, and declared his Oracles and mysteries, by exteriour signes, to draw the Israelitish people to bee mindfull of God, and to feare and obey him: If Iesus Christ also said that hee was bread which came downe from Heauen, the Bread of Life; and that the Wine was his bloud: that the Cup is the New Testament, by the externall signes of Bread and Wine, to giue vs to vnderstand, that our life and sauing nutriment depended onely on Iesus Christ, and that by his death & bloodshed, we haue assurance of eternall life; euen as bread and Wine serue for corporall nourishment, and that he meant and ordained these sacred signes, to bee to vs for Sacraments, to approue and confirme our faith: Did he determin we should hereby Capernize, & Nicodemize, to enquire, or make doubt of Gods power how it is possible to eate the body, or drinke the blood of Iesus Christ: how we can possibly be regenerated and borne anew? Seeing the promise was made vnto vs by the Word, wherefore, haue you, O Missalians, conceiued a carnall transubstantiation, distrusting in the incomprehensible power of God? May it not suffice you simply [Page] to beleeue, that the body and blood of Iesus Christ was really and sacramentally offered, to communicate thereof for our spirituall nourishment, and to grant vs eternall life, through the Bread and Wine consecrated, with giuing of thankes; the bread being truely his bodie, and the Wine his Blood, which we must worthily receiue by faith, and puritie of conscience, as sacred signes and markes of the diuine Character, without searching too subtilly after the meanes, other then the plaine interpretation of Iesus Christ, that the flesh profits not, but the Spirit quickens, and that his words are spirit and life? Should wee doubt whether God hath power, by the symboles of Bread and Wine consecrated to make vs communicate of the bodie and blood of Iesus Christ, though the bread remaine bread, and the wine wine? If it were otherwise, this could be no Sacrament, but rather called a Miracle. As when Iesus Christ conuerted the Water into Wine, hee then vsed the miracle of transubstantiation,Iohn 2. changing the Water into Wine: But hee ordained not this for a Sacrament, as he did the communion of his body & blood by the sacred figures of Bread and Wine.

Was it not also as easie for God to change the Wine into blood,Exod. 4. 7, 8. or the bread into flesh, as for Moses and Aaron, to change the water of the Riuer into blood, to confirme the hardnes of Pharaohs heart; or when the clouds were turned into the flesh of Quailes,Exod. 16. that rained vpon the people of Israel? Neuerthelesse, God did not ordaine, that these miracles should serue for ordinarie Sacraments: but herein he applyed himselfe to our infirmitie, exhibiting to vs sacred, but not transubstantiated signes, and yet are not vaine nor fantasticall: but signes externall that we may behold▪ touch, eate▪ and taste, remaining still in their substance: and neuerthelesse they represent sacramentally what is by them comprehended, and intimated, wherein consists the approbation [Page] of our faith, to manifest by a sacramentall worke and ministration, that wee are in the number of the regenerate, and sustained by the holy Sacraments of Baptisme, and the Supper.

CHAP. XXII.
Comparison betweene the two holy Sacraments.

IF wee may presume to make comparison of the two holy Sacraments of Baptisme,Comparison of the two holy Sacraments. and of the Supper, though there bee a difference betweene it, and regeneration, which is not reiterated: For it sufficeth that we be once regenerate, and begotten anew; but this spirituall nutriment is often renued, according to the course of nature, and other differences, very amply described by the holy Apostles, and Ministers of Gods Word. Notwithstanding the same end, the same Iesus Christ is represented as well in Baptisme, as in the Supper. By the blood of Iesus Christ wee are regenerated,Tit 3. and by the same blood nourished.Ioh. 3 6. By the blood of Iesus Christ we are renued,Rom. 11. sett, and engraffed; and by the same blood we are entertained and preserued from hungring or thirsting for euer.Iohn 6. By the blood of Iesus Christ, wee cast off our old corrupt skin,Gal. 3. and put on his body,Ephes. 4. from which likewise wee receiue nourishment, and eternall life. By the blood of Iesus Christ, we haue accesse and entry into the Kingdome of Heauen: And by the same blood, we haue fruition of the same kingdome.

In this sense the holy Apostle testifieth, that wee [Page] were all baptized by the vertue of the holy Spirit,1. Cor. 12. and we are likewise drunke of the same spirituall drinke,1. Cor. 10. giuen vnto vs by Iesus Christ. Be not these comparisons drawne out of the holy Scriptures? to witnesse that Iesus Christ is the onely aime and scope, whereto we must tend both in Baptisme and the holy Supper? If therefore that the signes of sacramentall water in Baptisme, and of Bread and Wine in the Supper of Iesus Christ, are sacred Signes, Earnests, Gages, Hostages, Symboles, Seales, and Sacraments, instituted by God for an assurance, and approbation of our faith: Wherefore,Against the Missalians. O Missalians, seeing you haue inuented a Magicke of transubstantiation for the Sacrament of the Supper: why did you not likewise with the same Magicke sophisticate the Sacrament of Baptisme? Why haue you not constituted that sacramentall water, after it is by you exorcis'd and coniur'd with salt, to repell diuels, to be transubstantiated into the blood of Iesus Christ; the water being no more water, but an accident without substance, as you haue forged by the Bread and Wine? What difference doe you assigne, but Sophistries, Sophismes, and Missalian subtilties? If you perseuere in your heresie,Iohn 3. 4, 7. by reason of this word est: this word is also vsed in the water of Baptisme,Tit. 3. which is termed renouation, and regeneration;Gal. 3. it is named the holy Spirit, and the Vestment, by, and with which wee are reuested, renued, and regenerated in the blood of Iesus Christ. Seeing therefore you acknowledge, O Missalians, that you could neuer yet meet with a second Berengarius, to institute another Decree of a Palinody, for the extending of your Magicall transubstantiation, to the sacred water of Baptisme, and by the same meanes likewise to transubstantiate your lustrall Plegme & Spittle; your Oyle, your Creames, your Salt, & other Drugges, wherewith you haue corrupted the holy Sacrament of Baptisme;Against the corrupters of Baptisme. why are you so inueterate, and obdurate in your Pompilian [Page] Religion, as to hale Iesus Christ from the right hand of his Father, to make him in body and blood to descend by your muttered Magick, like another Iupiter Elicius, before the day preordained for his second comming?Luke 1.

I may well propound vnto you the similitude of the Sunne,Mal. 4. called by some Apostles the Sunne of Righteousnes Iesus Christ,Comparison of the Sun of Iesus Christ, which Iustine the Martyr vseth in his Treatise of the Exposition of faith, chap. 2. because light comes from Heauen, by this luminous and glorious sphericall Planet: and so spirituall light is exhibited to vs by Iesus Christ, who out of the night and darknesse of sinne hath brought vs into the brightnesse, and cleare sun-shine of his grace.

You may now therefore vnderstand, carnall & grosse Capernaites,A notable comparison of the Sunne, to vtterly confute the erroneous doctrine of Transubstantiation. this sufficient and euident comparison, to intimate that the infinite power of God, is much more compleat and perfect, then your abominable inuention of Transubstantiation. Will you not acknowledge, except your eyes be blinded, and obfu [...]cated with the palpable darknes of obstinacie, that the Sunne giues vs his light, his force, his heat and vigour, and yet neuerthelesse, the body it self of the planetall Sunne remaines and continues in his sphericall Orbe? Doe you not vse to say ordinarily in common language when the window of an house is open on that part where the Sunne shines, that the Sunne is come into the house, although the Sunne remaines still in the Firmament? Must wee therefore violently hale and pull the body of the Sun, to make it descend, and bee transubstantiated into this earthly substance, before it can affoord its heat, beames, light and nourishment, to Plants, Trees, Herbes, and Beasts of the earth? Are you so brutish, O Capernaits, as not to recognize that the true Sunne of Righteousnes Iesus Christ, hath more power then this Astrall Sunne, being but mortall, and created? If then a mortall creature hath this power to infuse into vs the vertue and efficacie of his body, by his beames, light, and [Page] heate, extended really and effectually ouer the whole earth, the body remaining still in its heauen: and shall wee not beleeue that God an immortall Creator hath much more power to grant vs the true Sunne of Righteousnesse Iesus Christ: to giue vs the vertue and power of his body and bloodshed for vs by the beames, light, and heate of his holy Spirit, except hee be by your Magicke pluckt from the right hand of God, and his body drawne out of heauen, to be transubstantiated vpon earth? Why should not Iesus Christ haue this power to affoord vs his light, and to offer his body and blood to enter into vs, if by faith and a pure conscience wee be ready to receiue him, by the efficacy of his holy Spirit, as well and better, then the sphericall Sunne can enter into our houses, with his force and power, and neuer be drawne out of his heauen, to bee transubstantiated? The Sunne is an entire body created, residing in heauen: the cause of the generation of Plants, Trees, and Herbes, which by his force and calidity, giues sustentation to whatsoeuer liues vpon the earth, and in one and the same moment, hath power to quicken, heat, and nourish, an infinit number of Plants, Trees, Herbes, and beasts of the earth; and yet his body is neuer separated, diuided, drawne out of his spheare, nor transubstantiated. The body also of Iesus Christ which he assumed vp into heauen, set at the right hand of God: hath not that more force, more vertue, more power, to regenerate, nourish and sustaine vs; to giue vs his vertue, light and beames; to inspire, quicken, illuminate and nourish vs, and in a moment to make vs all by faith partakers of his body and bloud: to make vs members of his members, vnited in, and by him, through his true promise, comprehended vnder the symboles & sacred signes commended vnto vs, till the second cōming of his humanity be reuealed vpon earth? Wherefore then O Missalians, haue you deuised this [Page] Magicke of transubstantiation, to blaspheme against God, to impaire his omnipotency, and disable his vertue more then you do that of the sphericall Sun, but his creature? Why should you hale the body of Iesus Christ out of heauen, before the preordained time, to transubstantiate it into your little round azimall hosts printed with image [...]y, which you cause to bee ador [...]d, seeing Christ as God,Iesus Christ as God assists all. there assists his Church perpetually, and hath the power to regenerate, feed, and sustaine vs: yea, with an eternall life and nourishment, by his most assured promise, testified by the holy Sacraments of Baptisme and the sacred Supper.

For other more familiar and domesticall comparisons, consider O Missalians, how earthly and mo [...]tall Princes are reputed, reuerenced and honoured by such sacred signes as they ordaine; I will onely propound vnto you two, which is to say, waxe and mettals: of one the Princes seale is composed, with which grants, pardons, and remissions are sealed, charters, and priuiledges by the Prince conferred. He that falsifies this seale is he not punisht as in case of high treason, euen as if hee had outraged the person of the Prince? Does not this seale represent his owne person, euen as if himselfe were present? Neuerthelesse the seale though it bee called the seale of the Prince, is not transubstantiated, but still remaines waxe: but otherwise hauing receiued the sacred character of the Prince,Familiar comparisons of Princes seales and coynings, which if they be conterfeited or falsified, the counterfeiters therof are executed as offenders to the Princes person. being then no more called waxe, but the Princes seale.

Also the mettals of gold or siluer coyned with the Princes stampe, doe serue for mony, although they are no more called gold nor siluer; but hauing once exchanged their names at the Princes wil, they are either crownes, Angels or Pistols, or else shillings, groats or penies, or other such like names; they are yet notwithstanding mettals of the very substance as they were before, there is but that difference, that they haue the [Page] Princes impression vpon them by and in which hee is represented really: so that whosoeuer clips or falsifies that money, is sorely punisht by death as a fellon and a Traitor his Prince, for it is in a manner as bad, and as if he had offended and conspired against the Princes owne person; by farre greater reason the bread and the wine consecrated and ordained to bee Sacraments of the pretious body and blood of Christ Iesus, represents them really,1. Cor, 11. 13. and not by picture. Wherefore whosoeuer receiues it vnworthily, commits a haynous crime against the supreame and Diuine Maiesty of him, to his eternall damnation; but tis not to conclude a transubstantiation by a most abhominable coniuration or witchcraft.

But if you Massalians or Masse-Priests, Nicholaits and transubstantiators, be not sufficiently satisfied with Iesus Christ & his Apostles interpretations, as likewise with those similitudes and familiar comparisons,Here is proued by the Doctors the words of Christ concerning the Sacrament of his body and blood, to be spiritually taken and not carnally, and so vtterly Transubstantiation is confuted. to reduce and bring you to the sincere way, and certaine forme ordained of God for to celebrate his holy Sacraments, in abolishing your Pompilian and Missafique Idolatries, eiecting from you your abhominable witchcraft of transubstantiation. At the least will ye not beleeue at all the interpretations of the anci [...]et authors of the Church: hearken but to the sayings of St. Augustin against Adamantine that notable hereticke: Euen as the blood, saith hee, in many parts and places of the holy Scripture is said to be the water, the Stone also to bee Christ;L. 8. Aug. ch. 12. The authority of ancient Doctors. euen so the bread is said to be his body: which three places must be vnderstood and interpreted to bee sacred signes and figures, then when this very author said Christ Iesus vttered these words;St. Augustines interpretation. Hoc est corpus meum, this is my body,Lib. 3. de doctr. Christ. & in praefat. Psa. l. 3. in presenting and breaking bread to his Disciples, hee gaue them the signe of his body: for otherwise it should seeme to bee a thing both inhumane and vnlawfull, to deuoure the pretious flesh and [Page] blood of Iesus Christ; if there were not the figure of the bread and wine for to keepe in memory his flesh and blood, the body of Christ hauing beene sacrificed to God his Father for our life and eternal nourishment.Lib. 10. de Cant. des. cha. 5. ca. sacrificium de consecr. distinct. 2. Tertullian. lib. 1. & 3. 4. Againe the same author vseth this interpretation, The Sacrament visible is the new Testament, that is to say, the sacred signe of the inuisible sacrifice: the like interpretations are described by Tertullian against that hereticke Marcion, Vt quid paras dentem & ventrem? crede & manducasti, ea. vt quid, de consecrat. distin. 2. Aug. in lib. de remed. paeniten. & in Ioan. tra. 25. cap. 6. Christus acceptum panem corpus suum fecit, dicendo, hoc est corpus meum: id est, figura corporis mei. Wherefore then O Missalians, haue you not followed the authority of these holy Doctors, of the Church which would not blasphem against God by the magick of transubstantiation, but haue freely and vertuously acknowledged the Sacrament to be a visible signe or sacred figure, signifying by faith & spirit that which is inuisible?S Hiero in epist ad Ephef. wherefore do you prepare the mouth and the belly for to deuoure the body and blood of Christ corporally, really and carnally?Ca. dupliciter ead. distinct. why offer you not your selues by true & liuely faith for to eate worthily Christ Iesus?S. Gel [...]se against Eutychius and Nestorieus. Why haue you not vnderstood the manducation of the body of Christ, by the notable distinction of that learned Doctor S. Ierome, S. Ambr [...]se in the booke of Sacraments, cap. 1. & 11. saying, the flesh of Christ Iesus is to be vnderstood carnally, when it is spoken of the shedding his blood, and crucifying of his body for our saluation; but spiritually, when it is said that his flesh is the true meat for vs to eate. For another proofe, I will alledge that learned Prelate Gelase Bishop of Rome, the which disputing against the Heretickes Eutichines and Nestorians, doth affirme the bread & wine consecrated and made Sacraments are neuerthelesse in substance bread and wine, but to be signes of the body and blood of Christ Iesus by the mystery of the Sacrament. And if ye desire larger testimonies, Saint Ambrosius vpon the Epistle of Saint Paul to the Corinthians hath explicated and made manifest, that the eating of the bread [Page] and the drinking of the wine doth signifie the flesh and the blood of Christ Iesus offered for vs.Origen. in Leu. ho [...]. 7. Origen likewise in his Homilies teacheth the Sacraments to be figures, which we ought to examine really, and not carnally: because saith he, that those words, Hoc est corpus meum, not vnderstood spiritually kils the soule, when he writes to eate the flesh of Christ. Wherefore S. Chrysostome admonished the people to honour that holy Sacrament in offring himselfe his soule to God, for the which Christ Iesus was crucified; & that by that holy Sacament of bread & wine, is signified to vs the similitude of the body and blood of Iesus Christ. For resolution, we must follow and be ruled, according to the instruction and interpretation of our holy Sauiour Christ Iesus and his Apostles,S. Chrysostom. hom. 31. ch. 15. com. 1. to honor and reuerence his holy Sacraments instituted of him by exterior signes, to lift vp our hearts and raise our spirits and minds to heauen,Psal. 12. for to comprehend that which by those signes is represented to vs, and not to esteeme, hold, & account them as vaine pictures or apparitions; but endeuour to receiue them worthily by liuely faith and vertue of the holy Ghost, to the end to be fed and nourished with celestiall bread, to the saluation of our soules thereby to attaine life eternall.

Let vs then be assured in Christ Iesus as members of his body that we may be reduced and brought all into one vnity,1. Corinth. 10. for to communicate and eate the same bread and drink the same wine compounded of many graines vnited together,1. Corinth. 12. to the end that wee may say with the holy Apostle, All wee faithfull are the body of Christ Iesus, saued and redeemed by his holy body crucified, and pretious blood shed for vs, and so remaining permanent in faith in Christ Iesus, in eating his body and drinking his blood, to beleeue firmely to haue beene crucified and risen from the dead,D. August. in Ioan. tra [...]. 30. [...]rt. 1. & 3. ascended into Heauen, and sitteth at the right hand of God his Father, [Page] vntill that he returnes as he is ascended with his humanity, and neuerthelesse his Almighty power and Diuinity to be distributed to vs and diffused in earth, and in all places, especially in his holy Sacraments, which he hath left vs for a pledge, and exteriour approbation of our faith, for memory and recordation of the death and passion of our Sauiour Iesus Christ.

FINIS.

To my Noble and most learned Author, on his worthy Name.

I N the Circumference of all Natures frame,

S O honor'd is (learn'd Casaubon) thy name,

A S so much need my encomiasticke lines,

A S a small Taper when that Phaebus shines

C Leare at noone day:

C An this so litterate Age afford a brest,

A Closet where such profound wit doth rest,

S Vch abstruce Learning? these he did combine

A Peerlesse Graecian, and vnmatcht Diuine:

V Nder the wounds of his Polemicke pen

B Led the Idolatrous Whore: Rarest of men,

O Ver all Nations flies thy far-spred Name,

N O angle but resounds thy datelesse fame.

The admirer of his works, ABRAHAM DARCIE.

[Page]

[Page]

[...]

[Page]

[...]

[Page]

[...]

[Page]

[...]

[Page]

[...]

[Page]

[...]

[Page]

[...]

[Page]

[...]

[Page]

[...]

[Page]

[...]

[Page]

[...]

[Page]

[...]

[Page]

[...]

[Page]

[...]

[Page]

[...]

[Page]

[...]

[Page]

[...]

[Page]

[...]

Information about this book

Title statement

The originall of idolatries: or, The birth of heresies a true, sincere, and exact description of all such sacred signes, sacrifices, and sacraments as haue been instituted and ordained of God since Adam; with the true source and liuely anatomy of the sacrifice of the Masse. First faithfully gathered out of sundry Greeke and Latine authors, as also out of diuers learned fathers; by that famous and learned Isaac Casaubon, and by him published in French, for the good of Gods Church: and now translated into English for the benefit of this monarchy; by Abraham Darcie.

Edition statement

1624

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2006-02 (EEBO-TCP Phase 1).

ID [DLPS]

A18103

ID [STC]

STC 4747

ID [STC]

ESTC S107577

ID [EEBO-CITATION]

99843276

ID [PROQUEST]

99843276

ID [VID]

7993

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A18103)

Transcribed from: (Early English Books Online ; image set 7993)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1229:05)

Source

— The originall of idolatries: or, The birth of heresies a true, sincere, and exact description of all such sacred signes, sacrifices, and sacraments as haue been instituted and ordained of God since Adam; with the true source and liuely anatomy of the sacrifice of the Masse. First faithfully gathered out of sundry Greeke and Latine authors, as also out of diuers learned fathers; by that famous and learned Isaac Casaubon, and by him published in French, for the good of Gods Church: and now translated into English for the benefit of this monarchy; by Abraham Darcie., Darcie, Abraham, fl. 1625., Casaubon, Isaac, 1559-1614, attributed name..

Extent

[18], 108 p.

Printed by authoritie [by George Purslowe and Miles Flesher], for Nathaniel Butter,. London :: Anno Dom. MDCXXIV. [1624]. (Not in fact by Casaubon.) (Original French title not traced.) ("Flesher pr[inted]. G-P, Purslowe the rest"--STC.) (With a leaf inserted after A3 with heading "In perpetuall honor ..". Variant: lacking this leaf.) (For various states of the dedications see: Williams, Franklin B., Jr. Index of dedicatory and commendatory verses, London, 1962, p. 242.) (Reproduction of the original in the Henry E. Huntington Library and Art Gallery.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.