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 2] 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 3] 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 4] 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 5] 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 6] 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 7] 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 8] 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 9] 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 10] 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 11] 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 12] 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 13] 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 14] 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 15] 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 16] 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 17] 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 18] 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 19] 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 20] 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.

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 22] 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 23] 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 24] 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:S^t. 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 25] 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 26] 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 27] 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 28] 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 29] 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.

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 31] 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 32] 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 33] 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 34] 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 35] 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 36] 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 37] 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 38] 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 39] 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.

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 41] 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 42] 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 43] 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 44] 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 S^t. 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 45] 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 46] 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 47] 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 48] 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 49] 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 50] 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 51] 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 52] 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 53] 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 54] 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 55] 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 56] 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 57] 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 58] 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 59] 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 60] 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?

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 62] 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 63] 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 64] 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 S^t. 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.

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 66] 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

For another part of the Missall Sacrifice celebrated [Page 67] 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 68] 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 69] 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 70] 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.

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 73] 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 74] 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.

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:

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.

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 77] 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 78] 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 79] 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.

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 81] 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 82] 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.

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 83] 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 84] 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 85] 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 86] 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 87] 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 88] 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 89] 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 90] 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 91] 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 92] 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 93] 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 94] 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 95] 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 96] 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 97] 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 94] [...] [Page 95] [...] [Page 98] 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 99] 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 100] 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 101] 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 104] 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 105] 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 104] 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 105] 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 106] 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 107] 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 108] 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.