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 move and incite him to feare and obedience, as also to make him par­taker of his blessings, he gave him sme exer­cise of vertue whereby hee might acknowledge him his Al­mighty [Page 2]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 approve the better of their obe­dience: to wit, trees planted in the middest of the Orchard, & earthly Paradise: which although they were not of any other qualitie then the other plants, yet notwithstanding being dedi­cated & cōsecrated of God for Sacraments, or Sacred Signes, their qualitie was then for to serve as Seales for the Testimonie and approbation of his divine will and pleasure, which was effected by the infinite goodnesse & 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 serve for an assurance, pledge, and hostage of the Divine Covenant.

These Trees and substantiall Fruits ordained for our first and common Father, were committed and given unto him to keepe, without wasting either, or eating of the one, upon paine of eternall death. Wherefore wee must in faith beleeve, that they were not vaine Signes and Sacraments, or as a meere 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,Prov. 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 carefull keeping of these sacred fruits, and obeying God, there was promised eternall life: whereas on the contrary, by abusing the Sacraments, and opposing the will of God, there was intimated to us 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 reverence, honor and adoration of him, many & di­vers Sacrifices were celebrated, even before the Law, written by Moses. And though God Almighty, Creatour of Heaven [Page 3]and Earth, needs not any humane workes, or to bee nourished with the bloud of beasts, or with terrestriall fruits,Psal. 50. yet hee had allwayes a desire to draw man unto him, in an externall obe­dience and feare, by Signes, Sacrifices, and Sacraments: so as the Sacrifice of Lambes, offered by Abel, were agreable and pleasing to God. Noah in like manner, after the inundation of waters past, in signe of his recognition and obedience to­wards God, erected an Altar,Genes. 4. Hebr. 11. Gen. 6.7.5. immolated and offered sacrifices of unspotted sheepe & birds, 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, as a type of Iesus Christ, slaine and offered from the beginning of the world.Apoc. 13.

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

After this, with the faithfull Patriarch Abraham, Circumci­sion in the yeere of the world 2048. there was another confederation & 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 serve him for a Sacrament, & a perpetuall notice of Gods holy will and pleasure: and so he was enjoyned to circumcise the male infants within the eighth day of their nativitie, upon paine of being rejected from the number of those people whom God had adopted.Gen. 17.

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 preserve them from [Page 4]the appointed slaughter in Egypt: Exod. 12. As also the flesh thereof was appointed to bee eaten, and celebrated festivally every yeere, on the day called The Pascha, or Easter; for a signe & commemoration of their Deliverance from Pharaohs servi­tude: and to the participation of the flesh of this Paschall Lambe, was annexed the unleavened bread for seven dayes, on paine of Death.Exod. 22.

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

Then followed the signe of the division of the Arabicke Red Sea,The divi­sion of the Arabick red sea, in the yeere of the world, 2403. over which the elect people of God passed. By all which admirable signes, it pleased God to institute Sacraments having an analogie to the holy Sacrament of Baptisme, in­stituted afterwards by the elementall signe of water, which is the washing of Regeneration, and the renovation of the Holy Ghost.

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 provision of heavenly bread, wherewith they were nou­rished for fortie yeeres, which was also an holy Sacrament, in­stituted by the power and will of God,Heavenly Manna. Exod. 16. 1. Cor. 10. and held in so high an admiration, that each one amongst the people said, Man-hu, what a wonderfull thing is this? They saw celestiall Manna exhibited to them without travell, a Figure of the Bread of Life, which came downe from Heaven, giving life to all the faithfull.

Another wonderfull signe there was ordained by God, of the Rocke gushing out with cleere water in Mount Horeb, Iohn 6. 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 above-mentioned,Divers 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 and 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 private; generall, or particular. Some were Holocausts, being Sacrifices that were wholly consumed with fire: Others consisted of beasts slaine and immolated to eate, there were earthly and ayerie Creatures. Amongst those terrestriall,Division of sacrifices, extracted out of Exe­dus, Leviti­cus, & Num­bers. Beasts ap­pointed for sacrifice. 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 pri­vate or particular: those publike were either quotidian or every seventh day, either at New Moones, or in times of Fasting: but they were chiefely celebrated at three festivall times of the yeere which were:

• First, the dayes of unleavened bread,
  Dayes ap­pointed for sacrifices.
  when the Paschall Lambe was offered, and eaten.
• Secondly, the time of Harvest, and the first Fruits.
• And thirdly, at the Feast of Vines, and Olives, towards the end of the yeere.
  Exod. 23.
  They were commanded to immolate every day two Lambes; one in the morning, another in the evening, 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. For which Holocausts, the Male, and not the Female was received [Page 6]as an oblation,Holocaust: Philo the Iew in his Treatise of Beasts, ap­pointed for sacrifice. Ioseph. lib. 3 c. 20. De Antiq. Iudaic. Lev. 9.2.3.4. Sacrifice for health. that is to say, the Oxe, the Lamb, or Goat of a yeere old.

In the sacrifice for Health, it was a matter indifferent, whe­ther the oblation were Male or Female: but of the victime offered, three parts were reserved 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 the one, they were injoyn'd to eate up all the oblation in two dayes; and in the other for sinne, the Priest was commanded to eate it up in one day: and by this meanes some Sacrifices were termed Holocausts:Sacrifices for sinne. Sacrifices for sinne out of ig­norance. Sacrifices for the high Priests, sin­ne, for the Princes, for the Magi­strate, and for particu­lar men. Lev. 3.4.5.6. Sacrifice for a pollu­ted man. Sacrifice for a deli­vered wo­man. Lev. 12. Sacrifice for the Le­prous. Levit. 14. Sacrifice for men­struall pol­lution. some were ordained for health, other some for sinnes.

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

For he that offended 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: 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, was with a Ramme.

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

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

Another Sacrifice was celebrated 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 Doves, Pigeons, or Turtles, or for Holocausts: others, maintenance.

In all Sacrifices there was pure Flowre, without Leaven,Leaven and Honey for­bidden in all sacrifi­ces. Sacrifice for a wo­man suspe­cted of A­dulterie. Numb. 5. Sacrifice of Nazareans. Numb 6. Philo the Iew in his Treatise above na­med. Incense, and Oyle: and nothing was permitted to be offered upon the Altar, with Leaven or Honey.

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

There was also another Sacrifice, celebrated for those that had made some great Vow, called Nazareans, when the time of their Devotion was expired, wherein they were appoin­ted to offer three Victimes, a Lambe of a yeere old, a Sheepe, and a Ramme: the one, that is, the Lambe, to serve for a Ho­locaust: the other, of a female Sheepe, for Salvation, 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 diversitie 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 Aegypt an Idolatries, wherein they had beene nou­rished and bred, for about foure hundred yeeres, under the tyranny of the Pharaohs. Exod. 12. But what rigorous Lawes soever enacted: what Ceremonies or Sacrifices soever he did ordaine them: this people ever 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 Leviticus, & Numbers.

There was another signe & Sacrament instituted of God,Arke of Covenant, Exod. 25.26.27.28. by the Arke of Covenant, described in Exodus, being a sacred signe, and dedicated to receive celestiall divine Oracles, to [Page 8]the end to induce the people to a remembrance, feare, & obe­dience of God. To accompany and honour the Arke of Co­venant, many other externall signes were constituted by God, as the ornaments and consecrations of the Priests; especially that ornament called the Ephod: Ephod. both which and the Sacrifi­ces, the Israelites abused and prophaned with their Idola­tries.

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

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

At the entry of the Tabernacle, or Temple, there was a kinde of Laver like a Font of Brasse, forged at first of seeing Glasses, of the Israelitish Women. In this Laver or Holy­water Font, was put this Water of Purification, wherewith the Priests besprinkled themselves, 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 heavenly Manna, which hee gave them bountifully for their sustentation, they were punished with the stingings of venemous Serpents.Brazen Serpent. Numb. 27. But God being mercifull, gave them a sacred signe, to bee preser­ved and restored to health, that is to say, the signe of the Bra­zen Serpent erected up 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, [Page 9]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 oblivion and disobedience against God his Creator,Corruption began first in Adam. abused herein divine favour and grace, and cor­rupted the sacred signes, sacrifices and Sacraments, by him or­dain'd and instituted. For else what perswaded our first Father and his Wife Eve to hide themselves, 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 & forbidden them?

This holy signe which our first Parents so alienated & abu­sed, was the originall of other Vices and corruptions here­after described, whereinto men are falne, having a rellish of the corrupt masse in Adam.

Omitting the particular corruptions of signes, sacrifices,Corruption of the sa­crifices by Aaron. Exod. 32. Deut. 9. & Sacraments, before the Law written by Moses, we will begin in setting downe briefely, the most notable errors committed by the greatest sacrificers, Kings and Priests, with others, that had the government and charge of the people. When Moses re­mained in Mount Sinai, to receive the Commandements from God, his brother Aaron the High Priest caused a golden Calfe to be framed, of the earings delivered unto him by the people of Israel, hee built an Altar, offered Incense, and cele­brated sacrifice, causing the cōmon people to adore this Image. Was not this an abusing of the sacrifices ordained by God, & a corrupting of their true use, procuring the same to be ado [...]'d, which before was it selfe offered, and immolated, according as the custome was?

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

The people of Israel ingratefull for the benefit received, in being delivered from Pharaohs captivitie; 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 Jericho, which were vowed & conse­crated for sacrifices to God?Iosh. 7.

If any man more curious,Observe this. 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 perceive,Iud. 6.3.6.8.9. that in all ages men have never 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 have forged and brought-in their owne inventions: and in stead of reverencing the Altars,Iud. 10. and the Arke of Covenant, in the name of the onely one God, which were externall sacred signes, the Israelites misled by the Idolatries of their neighbours,Iudg. the Syrians, Sidonians, Moabites, Ammo­nites, and Palestines, erected Altars to strange gods, to Baal & Astaroth.

Jephta Iudge,Inhumane sacrifice of Iephta. Iudg. 11. and Conductor of the Israelites, did not he corrupt the Law of sacrifices, when he offered up his owne daughter, excusing himselfe by a Vow he made, which was not so enjoyned him by God?

The sacred signe ordain'd for the High Priest, & Sacrificer, in celebrating of sacrifice,Iudg. 8. called the Ephod, serving 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 [Page 11] Michas? so that Priests were expressely instituted to sacrifice thereunto, and an Altar edified; and thus was the true use of holy sacrifices corrupted, While the Temple continued in Siloe, into what depraved, 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 usurped this priviledge over the people, that when the sacrifice was solemnized, and the flesh of the oblations was a boiling, their sonne or servant having a trident or iron hooke in his hand, he had the libertie to rake out of the pot or Cauldron, whatsoeuet he could bring up with his hooke? Moreover,1. Sam. 2. with more ex­treme Leviticall Tyrannie, this servant of the Priests had the priviledge, to demand of the Celebrater some flesh to roast for the Priest, or else he might violently take whatsoever he listed.

Were not these wonderfull abuses, and detestable corrup­tions practised by the sacrificers and High Priests, under the pretext and colour of sacrifice? What grosser corruption can be mentioned, then that of the children of Eli the High Priest, nam'd Ophni, and Phinees; who,Ophni and Phinees cor­rupters of sacrifices. 1. Sam. 2. under the co­lour of devotion, committed infamous Whoredoms, with the women that watcht neere to the holy Oraculous signe, in­stituted by God. For which sinne, they were lamentably slaine, and the Arke of Covenant 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 be thus propha­ned, he caused the Image of Dagon to fall downe,1. Sam. 5.6. and sent grievous punishments upon the Philistims, so as they were constrained to re-deliver up againe the Arke of Gods Cove­nant.

This sacred signe was so precious and estimable,Arke of sacred Co­venant. that being but abused and prophaned by the Bethsamites, that were not of the Order of the Levites, fiftie thousand of the com­mon people, and seventy of the most apparant and remark­able amongst them, were by divine revenge cut off by so­daine death.

This example may make them tremble,Against the corruption of sacred signes. that presume to profane the signes and Sacraments instituted by God, Ʋzza also, for abusing the same sacred signe, though it were with a good intention, to ease the Arke of the Covenant, that leaned too much of one side, was he not punished with death? For other prophanations committed by the Israelites, there are ex­amples of Osias punished with Leprosie;2 Sam. 6. O [...]as. 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 Samuel, in that he prophaned the sacrifices, and permitted his subjects to commit the like abuses.1. Sam. 13. Ioseph. lib. 7 cap 4. de Antiq Iudae. His succes­sors to the Kingdomes of the Iewes, and Israelites, did they not persever in their abuses and corruptions of the sacrifices and Sacraments ordained by God, when they celebrated sacri­fices to the gods,1. Kings 11. Astaroth the god of the Sidonians; Chamos, of the Moabites; and Melcom, or Moloch of the Ammonites: building Temples & Oratories for them, offering incense, and solemnizing sacrifices to them?

Jeroboam King of the Israelites,Ieroboam. 1. Kings 12. did not onely erect a golden Calfe, as the high Priest Aaron formerly did; but hee set up two golden Cowes in the two Temples of Bethel, & 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 & Oratories, edified on the tops of hilles, & consecrated in shadie forrests, violating the law of sacrifices ordained for the holy Temple, in the sacred Citie of God: for particular ex­amples of abuses committed against the true use of sacrifices, we reade an historie of Maacha, 2. Kings 16. the mother of King Asa, who caused an Image to bee erected to god Pan: she consecrated & dedicated unto him a shaddie Forrest, & 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 he dedicated an umbragious Grove,Ioseph. lib. 8. cap. 10. to please herein his wicked wife Jezabel. Hee also built another Temple and Altar to the god of the Tyrians, ordained sacrifi­cing Priest, and instituted about 40. false prophets. His sonne & successor Ochosias, Ochosias. inst [...]ucted by his father in corrupting the true use of the sacrifices, caused men not onely to immolate to Baal, who signified Mars, but persevering still in farre greater corrupt ons, he built another Temple to the god of the Acaro­nites, 2. Kings 1. Ioseph. lib. 9. cap. 1. called by Josephus, Myos; and by the Grecians Priapus, to which god hee offered sacrifice.

And to bee sho [...]t, what more abominable corruption can bee imagin [...]d, then the invention 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 book Alcoran. Asoar. 29. li. 46. & A­soar. 5. Ignem gehou­nae, non nisi numero die­rum praeter­minato. Ani­mas sentire docet Alc [...] ­van liber, & ad diem Ve­ritatis omnis. accedere [...]pe­rum suorum mercedem ac­cepturos A [...]oar. 5. The cause of corrup­tion in Sa­craments. Ap [...]. 1. [...]. though it had been practised since Moses time, notwithstanding the idole of Moloch, in the valley of Ennon, was not demolished till the reigne of good King Iosias, more then nine hundred yeeres after Moses. Neverthelesse, this abuse hath been continued by the Arabians and Africans, even 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 & 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 originall of all Idolatry derives, have proceeded from this, in that carnall and fleshly men have bin alwayes more addicted to visible signes, and externall ceremonies, then to things signified and intima­ted in Sacraments; for in stead of circumcising their hearts, & casting off the old skinne of sinne, to bee regenerated, and pu­rified by the bloud of the heavenly oblation offered up before all ages, they have taken & understood the circumcision car­nally, [Page 14]for nothing but the corporall foreskin circumcised.Dent. 10.50 For did they follow the interpretation of God hereof by Moses, which was to circumcise the prepuce of their hearts? Did the people of Israel give credit to the good Prophet Ieremias, who admonished them of the spiritual 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 have raised up his spirit to heaven, to have apprehended what was prefigured & signified, by the Immolation & Oblation of beasts. And therefore di­vine Iustice is denounced by the Prophets;Esar 7. What neede have 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 have conceived an hatred against your Feasts of New Moones, O you Israelites, and your solemne celebrations. I am weary with having endured so much:Psal. 41. you are ready to addresse unto mee your prayers, but I will no more heare you, for the abuses you have 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 65. I take as much delight in the sacrifice of an immolated Oxe, as in the murder of a man slaine: & in the Oblation of Incense,Ierem. 6. as the adoration of an Idoll: Wherefore then, saith God, take you so much paines to hunt after Incense frō Saba, and for odours out of a farre Countrey to mee, to celebrate sacrifices that are not pleasing to mee?

Who incited you, O Israelies, to erect Images to the god Moloch, and to the starre of Remphan, during the time you were in the desarts,A [...] 5. where I fed you with heavenly Manna? Your Feastes are odious to mee, your Holocausts, Oblations, [Page 15]and Sacrifices for safetie I will reject; your Offerings displease mee. By what meanes therefore must wee present our selves 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? Shall I offer unto him, saith the Prophet, the first born for remission of sinnes?

Our good God herein clearely expresseth what he would have us to follow; which is equity, to love mercie,Psal. 51. & to hum­ble themselves before him with a contrite heart: Obedience is better then sacrifice, or the fat of sacrificed sheepe. What mooved God to refuse the Sacraments and Sacrifices by him­selfe ordayned, but onely the abuses and corruptions the Israelites had committed, understanding too carnally, the signes & ceremonies therein concurring to drawe them onely to true feare and obedience? For, instead of comprehen­ding what was figured in the signes and corporall sacrifices, they relyed on the flesh of immolated beasts: whereas they should have 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 to the Creatures, as to the Starres, & the Queene of Heaven, 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 up 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 Prophets,4 Esdras 7, that God would have no more of their Feasts, of their New Moones, nor of their celebrated sacrifices, by bloudy and idolatrous people.

CHAP. IV. Corruptions punished.

AFter that the inscrutable Wisedome of God knew the obstinacie and infidelity of the Israelitish people, which persevered still in committing Idolatrie, by corrupting the sa­cred signes, sacraments, & 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, Sydomans, and other envious people, and enemies: This rude and ingratefull people continued still in their Idolatry, instructed by their Priests, sacrificers, Princes, & Kings, without returning to the true adoration of one onely God: For this cause, after great mercies shewed, and long ex­pectation of a Iust and rigorous Iudge, who by all courses of correction was desirous to reduce his people by divine parti­cular inflictions; which was, by excited wars, by captivities, & servitudes, by divisions of the Kingdom, distributed between Roboam and Ieroboam, successours to Salomon. who fell to ex­treme Idolatry, by intestine and civill warres, growing be­tweene the same people, divided in themselves, and by other usuall scourges, to chastize those whom God meant to favour, for the reducing of them under his feare and obedience. At last, this people beeing too much obdurate, and inveterated in their Idolatries, were brought into miserable servitude under the Tyranny of the unbeleeving 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 delivered out of the hands of these infidell Tyrants, restored to their liberty, and Countrey [Page 17]of promise, they againe fell from God more then before, un­der the government of their sacrificers & high Priests, which confounded the Spirituall and Temporall together, so farre as to invest themselves with the Royall Scepter, and Diadem.

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

For the Babylonians worshipped Succobenoth for their god The Cutheans of Persia had for their god,Ioseph. lib. de Antiq. Iud. Nergal, or Nergel. The Hamathensians called upon their god Asima. The Ananoys worshipped Nebahaze, & Thartace. The Sepharva­mensians held for their gods, Adramelech, and Anamelech; to which gods they sacrificed their children, 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, avaricious, tyrants & Idolatrous. The people made tributary to the Tyrants of Rome, the Countrey of Iudea reduced to a Province,Ioseph. lib 15 cap. 3. next to that of Syria, under the subjection & power of the Romanes; as also the Order and Law of electing high Priests adulte­rated, and their dignity quite bastardized,Ioseph. lib. 8 cap. 8. so as without any respect made of the race Leviticall; the sacrificers were consti­tuted by the Consuls, and Deputies of Rome at their pleasure,Entros. 1. cap. 12. and whereas before they were permanent during life, they now became Annuall.

When the Royall Scepter was alienated from the Progenie of Iudea, their Kingdome wholly subverted,Gen. 49. as before was prophecied: the incomprehensible power of God was revea­led by his Sonne, begotten before all ages, who humbled him­selfe to take upon him humane flesh, in the wombe of the Virgin, to redeeme his people, and to restore them to grace and favour with God.

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

NOw,Compa­rison be­tween Adam and Iesus Christ. as in Adam, through his prevarication and sinne, & in abusing the sacred signes committed to his guard and custodie, as the whole masse of humane flesh was tainted with the leaven 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 given 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 unspot­ted Lambe; the unleavened bread; the Cloude; the Pillar of Fire; the Red sea divided; Heavenly Manna; Water out of the Rocke; the Oblations and Holocausts of beasts for sacri­fice; the Arke of Covenant; 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 he was the true Tree of Life,Iesus Christ the Tree of Life. Apoc. 2. Rom. 12. planted in the mid­dest of the Paradise of God, in and by whom, wee that were bastard slips, have been engraffed, to obtaine eternall life: Hee committed to our keeping his holy Gospel commanding us to preserve it entirely, without adulterating or corrupting the same, without adding or dimishing there-from, upon pain of eternall death.

Hee was as the Rain-bow,The Rain­bow. extended all over the Aire, to assure us of the League and Covenant contracted between God and us, that we should no more be drowned in the deluge of sinne: He was circumcised, that the Law in him might be [Page 19]accomplished, that so the prepuce of our hearts might be cir­cumcised, and to make us cast off our ould corrupted skinne in Adam. Circum­cision. Galat 4. The flam­ing Bush.

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

He was sacrificed, like the just & Innocent Lambe,Pascall Lambe. Iohn 1. Heb. 13. and his Blood shed, to preserve us from the Tyranny of Satan, and to open unto us a passage, whereby we may enter into the Land of Promise, the Heavenly Kingdome.

Hee is that true unleavened Bread which came downe from Heaven, incorrupt and unspotted;The bread of Life. 1. Cor 5. of whom we must cate for our spirituall nourishment; that we may celebrate the Feast of that miraculous passage from Pharach, in the Land of true Liberty.

Hee was the Cloud, the firie Pillar, the divided Red Sea,The cloud, the Pillar of Fire, the Red Sea. 1. Cor. 10. Ioh. 19. Heavenly Manna. The flow­ing Rocke, Living Water. 1. Cor. 10. Sacrifice. Heb. 1.8.9.10. Heb. 9. Arke of Covenant. which conducted and delivered us out of the hands of our e­nemies; out of whose opened Side, came Water and Bloud for our Salvation.

He was the heavenly Manna, sent from Heaven, to feed us for ever; & the true Rocke, out of which issued Water, to quench their thirst for ever, which beleeve in him.

It was He, that onely offered up the saving Sacrifice for the expiation of our sinnes; both Priest and Sacrifice, both the Offerer, and the Oblation; remaining an Eternall High-Priest, at the Right Hand of God, his Father; beeing entred into the Holy and Heavenly Sanctuarie, not built with mens hands, but by the Hand of God.

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

He was like to the Brazen Serpent, fastened to the Crosse,Brazen Serpent. Ioh. 3. Temple of God. Ioh. 2. to give health unto the sicke, which returne to him, and con­template on him by Faith.

He was the true Temple of God, wherein the Holy Ghost [Page 20]dwels, one God in Trinity; in, and by whom God is onely adored.

He was the true and sacred Oblation,Holocaust, and water Purgatorie. of whom the reall water purgatorie was made, for the purgatiō of every blemish. Himselfe, with his owne Ashes, that is, with his immolated Body, besprinkled and wet with water issuing out of his Side, all People and Nations that beleeve in Him.Iohn. 15.

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

THe Law Ceremoniall beeing by this meanes accōplished, not in Figures, but really executed, by the Incarnation, Death, and Resurrection of Iesus Christ, our Saviour, our Me­diator, our Eternall Priest and Propitiator; the infinite good­nesse of God was yet further revealed, by the new Covenant, new Alliance, and new comming of the Sonne of God, In­carnate: For,Heb. 9. by his New Testament, ratified and confirmed in the death of the Testator, He hath constituted us as heires and coheires to God, in his heavenly Kingdome.

For assurance of this celestiall succession,Rom. 8. purchased for us by grace, after the Consummation of the Law Ceremoniall, & the same abolished (as we have formerly declared) through that perfect Sacrifice of the Priest Eternall; there were left unto us two sacred signes or Sacraments, wherein God bestow­ed greater favour, and more speciall grace, then he had done before his Incarnation:St. Augustin. lib 3 de doct. Christ. cap. 9 For hee hath freed us from the servile Law of Circumcision, from the difference of meates, and di­vers sacrifices ordained in the first Church of the Israelites: And by easing us of this waighty burthen, Hee further con­ferred upon us a greater comfort; in constituting, for a me­moriall and remembrance of our regeneration and eternall [Page 21]life, two holy Sacraments, under two sacred signes; which are, the water of Baptisme, and the Bread and Wine in the Com­munion of his Body.

Now, that his Grace might be extended to all Nations,Sacraments of the New Testament. 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; to which Circumci­sion,Distributiō of the Sa­craments to all Con­verts. Herod. lib. 2, other Nations were not accustomed; though Hereditus, 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 conjecture, that he had heard of the time when the Iewes dwelt in Ae­gypt which was about 400. yeeres, & observed Circumcision.

Moreover, Circumcision was appointed only for the Males, and not for Females: there was a limited time appointed for Circumcision; which was, within [...]ight dayes after the Na­tivity; and the cutting of the fore-skin, was with griefe and paine.

But the Grace of God, by his Incarnation and plenary Sa­crifice,Gen. 17. having abolished the rigor of the Law Ceremoniall, as well for difference of meates, as of dayes; He left unto us by his New Testament, and new Alliance, the sacred signe of Water, common to all, both Male and Female, without any distinction 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 unto us the purgation and expiation of our sinnes, through the Bloud of Iesus Christ, was common, not onely among the Iewes, who used 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 perceive in reading Ancient Histories. Wherefore, to the end that Gods Grace in Iesus Christ, might generally bee spred over all the Earth; to all Nations, Regions, and Provinces; both to the cir­cumcised & uncircumcised; to the Iewes, and to the Gentiles; God made election of the most common signe of Water, the [Page 22]more freely to expose himselfe unto Man, and to win him to His feate and obedience.

By which Signe, he hath instituted his holy Sacrament of Baptisme, for an assured note and marke of our regeneration and purification, which is really conferred by the power of the Holy Ghost: In which Sacrament, God doth warrant us so ingrafted and incorporate in Iesus Christ, to be made and renewed the members of his Church, [...]at. 3. Gal. 3. and to receiveus, as clothed anew, and reincorporated by and through him.

The like reasons may be produced, for the other holy 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 use, in their Sacrifices, Oblations, and Ceremonies belonging to their Religions; both Circumcised and un­circumcised, both Iewes and Gentiles: As also, the two specificall Refections for the nourishment and susten­tation of men, are comprehended under these signes of Bread and Wine.

Our good God therefore, for these reasons, desiring to draw all Nations to himselfe; to nourish, and minister unto them most necessarie provisions, He instituted the Communiō of the Body and Bloud of our Saviour Iesus Christ, under the symboles, sacred signes, and Sacraments of Bread & 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 Bloud 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 truely presented to us, by the consecrated Bread and Wine, for our spirituall foode, living and eternall, by the vertue and power of the Holy Ghost: Wherein God hath shewed us this speciall favour, to discharge us of all bloudie sacrifices, ordained in the first Church of the Israeli­tes, who were charged with sundry & divers sacrifices, celebra­ted with the bloud of many carthly beasts shed, according to the diversitie of sinnes & offences, and of persons that had of­fended.

All which Sacrifices were consummated and abolished, by shedding of the bloud of that just and Innocent Lambe, Ie­sus Christ; who, by his perfect sacrifice, hath absolutely abolished all other Sacrifices, reserving to himselfe, the digni­ty of High and eternall Priest, placed at the right hand of God the Father.

But so much hee hath favoured us, 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 & eternall life, bestowed upon us by the Blood of our Saviour 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, having corrupted the true use of Sacrifices, and Sacraments appointed for them by God; so such like abuses, yea, farre greater corruptions have happened in the two holy Sacraments, left unto us by the New Testament of Iesus Christ.Corruptiōs of the holy Sacraments. For in the Sacrament of Baptisme, which succeeded in the place of Circumcision, man conceived of a foule and wicked masse, could not bee con­tented with the holy Institution from God, but quickly de­praved and defiled the use of the holy Sacrament of Baptisme, by Conjurations, Exorcismes, mixtures of Salt and Oyle,Sacrament of Baptisme corruted. waxe Candles, Extreme Vnctions, 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, & all to drive away Devils.

For the Messalian Heretikes,Theed. in the book of the tables of Heretikes. Authors of Exorcismes of Cruzadoes, affirmed, that every borne Infant, was borne with [Page 24]his peculiar Damon, or Devill, which cannot bee driven away, but by Conjutations and Exorcisines.

By this meanes the holy Sacrament of Baptisme came to bee corrupted,Ca sine, & ca postquam d [...] concrat. distinct. 4. even to the adding and annexing of Syriacke word, of Drivell, and Purgatory Spittle.

What greater corruption can bee imagined, then such abo­minable inventions; as if the bloud of Christ Iesus were not sufficent for our Regeneration and purgation;Epheta. Per. Sa [...]yr. 2. and that God of himselfe were not powerfull enough to engraft and rege­nerate us, by the sacred signe of Water, representing the Bloud of Iesus Christ,Ga [...]at. 3. Ephes. 4. 1. Cor. 15. but that there must bee exorcised Spit [...]l [...], and D [...]ivell, Oyle, Salt, Puppet-Images, Creames, Torches, Waxe-Candles, Milke, or Honic, invented and devised by other Heretikes?

Some also there bee more subtill Magicians, Plthagorcans, instructed in the Messalian Heresie, have added to all this, the pronouncing of the Devils name twenty times, to exorcise & conjure him, as he that associates the [...]ale Infant when hee comes to be baptized; and thirty times they utter [...]t, it the bap­tizing of a Daughter. Was there ever so d [...]testable [...] reptiō in the Sacrament of Circumcision?

Wherefore, O you Messalians, have you foysted in Oyles, into the holy Sacrament of Baptisme; immating herein the Heresie of Marcus, and Marcusus, who commanded that Infants to be baptized,Epiphan. lib. 1. tom 3. [...]cres. 38. should been a [...]o [...]ted? 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, Oyles, spittle, and other mixtures invented by the corrupters of Sa­craments?

The Body and Bloud of Iesus Christ, wherewith wee are clothed an [...]w by the sacred Water of Baptisme, was it not powerfull enough, and efficacious, to preserve us 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, [Page 25]Quintilians, Cataphrigians, Montanists, Pepuzians,Epiphan. lib. 1. tom. 3. hae­res. 42. & lib. 2. tom. 1. haeres. 49. Priscilians, and Artotirites. Were Women ever 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,Exod. 4. that his wife Sephora excited with feminine furie, tooke the stone or knife where­with shee circumcised her sonne: But it is not written, that shee, or any other like her, were ever permitted to administer the holy Sacraments.

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

Whosoever desires to understand more particularly, the abuses and corruptions, invented and devised in divers 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 evidently discerne by this succinct discourse, how weake and mutable man is, ever abusing & alie­mating the graces of God. For as the people of Israel, from the beginning of the Law and Institution to them recommen­ded, corrupted the true use of sacrifices, sacred signes, and Sa­craments ordained of God, so hath it falne out to the Law of [Page 26]God by Iesus Christ, having consituted a forme of commu­nicating his Body and Bloud, under the symboles and sacred signes of Bread and Wine: which holy Sacrament began to bee alienated,Sacrament of the Sup­per corrup­ted. 1. Cor. 11. even in the very times of the Apostles, by the Corinthians; against whom Saint Paul wrote Epistles, to reduce them to the sincere and true observation of this holy Sacrament.

Wherefore, let no man hereafter thinke it strange, if the Apostles successors have 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 living, from the time of the Apostles of Iesus Christ, the more easily they fell into cor­ruptions; yea, such as were most abominable; having converted the sincere Vse of this Sacrament, into a Gulph and Precipice of all Idolatry.

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

Sabatius the Heretike instituted the celebration of the Passeover,Hist. tripart. lib. 9. ca. 37. & lib. 11. cap. 5. Enseb. lib. 5. cap. 24. with unleavened bread, after the manner of the Iewes.

Some of his sect ordained, that this holy Sacrament should bee solemnized the fourteenth daye of Moneth, as the Iewes did. Policrates, Hist. tripart. lib 9. cap. 38 & 39. Bishop of the Ephesians, was said to bee of this sect; Philip Hiropolitan, Policarpus, Truscas, Melitus, & Narcissus Bishop of Ierusalem; Victor Bishop of Rome, Eleutherius his pre­decessor, & 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 Passeover after the Aequinoctiall sea­son, when the sunne entred into the signe of Aries: and others observed the Moneth Xanthicke, called by the Romanes, A­prill. Some affirmed for example the Quartodecumans, how they were informed by S. Iohn, to celebrate it in the fourteenth day of the Moneth.

The Romanes vaunted that they were taught by S. Peter [Page 27]and S. Paul, whereof notwithstanding no manifest proofe appeared. The Phrygian Montanists condemne the Quarto­decumans, which observed the fourteenth day of the Mo­neth; and that they ought herein to bee governed 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 upon a Sunday.

And there was not a contention onely touching the admi­nistration of this holy Sacrament,Euseb. lib. 5. cap. 24. on the severall dayes assigned for celebrating thereof: but there was likewise a notable de­vision among the Christians, about the Ceremonies invented, whereby worthily to receive the same. For some, as in particular, the Romanes, observed 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 seven weekes abstinence, with an Intermission from five to five dayes.

Then was another Iewish Ceremonie restored,Hist. Tripar. cap. 38. the more to corrupt the holy Sacrament of the Supper, through differece and distinction of meats. For some prohibited during the Feast, the eating either of Fish, or Flesh: Others forbade the use of Flesh onely, permitting mē 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 resolve 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 dayes and meated, abrogated by the Grace and Law of Iesus Christ.

But was there any holy Apostle of God,Col. 2. Galat. 4. Heb. 7. that ever left in writing any Law or Commandement, for distinction of dayes and meates, in celebrating the holy Supper of Iesus Christ? Their intention was not to institute a Religion of Feasts, a [Page 28]distinction of dayes and meates: Their Doctrine onely aimed to instruct men how to live well; and that onely God was to be adored and worshipped.

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

To qualifie such Dissentions and Corruptions, many Coun­cels were assembled;Hist Tripar. lib. 9. cap. 38 one, at Sangaria in Bithinia; by which, to avoid all contentions, every man was permitted to celebrate the Passeover, when he would. Another Councell was held in Cesarea, Euseb. lib. 5. cap. 23. by Theophilus, Bishop in that place, and by Narcissus, Bishop of Ierusalem. Another Councell there was in Achaia. And another Councell was convented at Rome, by Ʋictor, Bishop of the same place.

After these petty corruptions, there succeeded greater from time to time, according to the humours and affections of the Bishops of Rome. In the yeere of Christ, 114. Platina Sa­ [...]ells. 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, and one of the first corruptors also of the holy Sacrament of the Supper; invented 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, under the two kindes of Bread and Wine; but Alexander added thereunto a third kind, which was water.

Hee also renewed the Iewish ceremony of unleavened bread, wherewith to celebrate the Passeover, as the Iewes did, following herein the opinion of the Ebionites, who taught, that the Ceremoniall Law of Moses was necessary for fal­vation: 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 use Circumcision? As also, if it were His pleasure, for accōplishing the Law of Ceremo­nies, to use on dayes appointed unleavened Bread, must wee [Page 29]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 mingle water with Wine? and to restraine Christians to unleavened Bread; as also his other invention, of driving away Divels with salt water exorcized?

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

With this comparison,Iustin in A­polo. 2. Iustine Martyr relates the custome observed amongst Idolaters, & 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 administratiō of the holy Sacrament, by the mixture of water with Wine, persevered not without contradiction:Inno. lib. 4. cap. [...]de offi­cio Dissal. For the Greekes were of a con­trary opinion; 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 Blond, except the same were first changed into Wine.

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

This first corruption of Alexanders, gave occasion of many [Page 30]other succeeding abuses: For some other more profound Im­postors devised to mingle with the wine, bloud, that was taken from yong Infants, wherewith to besmeare the bread of the holy Supper of Iesus Christ as the Cataphtigians,August lib. d. H [...]cret. ca. 26 & 64. who brought in a kinde of transubstantiation of wine into bloud, really and corporally.

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

For another detestable corruption of this 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 under the sacred signe of Bread, and not of Wine; which they reserved 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, & drinke of his blood? When he tooke the Cup, did he not use these proper words? Drinke all 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 Bloud, under the signe of Wine?Matth. 26. Marc. 14. Luc. 22. 1. Cor. 11. For if wee compare the sacred signe, ordained by God in the Church of the Israelites, being a Figure of the Communion of 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 ever any difference in the eating of the Paschall Lambe, and the celebration of the Passcover among the Iewes; betweene the Levites being of the race of sacrificing Priests, & others of the common people?

To bring in another odious corruption, the Messalians in­stituted in their Missal-Idolatries, to sacrifice and offer the Body and Bloud of Iesus Christ, reiterating by this means the [Page 31]sacrifice fully consummated by Iesus Christ, which cannot bee reiterated, because it was, not according to the forme of Aaron, but of Melchizedec, the Eternall Sacrifizer and Priest,1. Cor. 11. with­out leaving 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, & 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 us by Iesus Christ, the Eternall sacrifice, and sacrificer; who reserved onely for himselfe this Eternall Priesthood; yet neverthe­lesse, hee left unto us a sacred Institution of a banquet, set before us in the Bread & Wine, which represent his Body and Bloud.

After these above-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 subvert the kingdome of Iesus Christ, when hee undertooke to suborne the Masse, in stead of the holy Sacrament of the Supper, as wee will briefly produce, and so clearely, that the most hard-hearted Pha­raohs inveterated 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 loose themselves, I thinke it verie requisite succinctly to lay open the ancient Religion of the [Page 32]Romanes, during the reigne of the Occidentall Empire: and of the Emperours usurping both the Temporall scepter, & the dignitie of high Priests, superintendents over 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 seven hundred yeeres before the Incarnation of Iesus Christ.Titivill. lib. 1. deca. 1. Then were your high Priests invested, which af­terwards were reduced to a certaine number, even to foure: then the number was augmented to eight: and afterwards by Silla to fifteene.

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

This Pompilian Relig on was so religiously observed by the Romanes from father to sonne, as it was never possible to irra­dicate, or supplant it: but it continues even to this day, as every one shall manifestly discerne by this succinct Narration.

To confirme this point, no man can be ignorant, if ever he read the Romane Histories; but that, before the Incarnation of Christ, there was not so much as one King, Confull, Dicta­tor, or Romane Emperour, instructed in the Law of God, but all were Idolaters and Infidels, observing the Religion of that Magician, Numa Pompvius. For since the Incarnation of Iesus Christ, for the space of three hundred yeeres, or thereabouts, there was not likewise any Emperour,Euseb. in his bookes of the Eccl. H [...]st. Anno Dom 34 & 68. Anno Dom 34 & 68. Anno Dom 94.112 & 183 167.202.238.254.257.276.292. or Romane Consull, that changed his Rel [...]giō, to en brace the Law of Iesus Christ: but, on the contrary, they strayn'd all their might & power, to put in practice what cruclties soever against the Church of Ie­sus Christ; which may bee justified by the Ecclesiasticall Histo­ries: wherein are explained, about eleven severall great perse­quutions, under the Romane Pontifes; which were, Claudius Tiber. Nero, Claud. Domitian. Nero, Flau. Domitian. Traian. Elia. Adrian. Antonine the Philosopher, Septimius Severus. Iul. [Page 33]Maximin Mar: Quint. Traian. Decius, Licinus, Valerianus, Ʋa­lerius Aurelianus, & Dioclesian. All which Emperours gover­ned both the Empire, and the superintendents over the Ro­mane Religion for three hundred yeeres after the Incarnation of Iesus Christ; and in their Coynes, Sepulchres, Monuments, Titles, & Letters Patents, they retained the stile of great Pon­tifes, & high Priests: as is most diligently collected in a booke of the Antiquities of Rome, wherein are specified the Medails, Coynes, and Monuments of the ancient Romane Emperours,Pontifex Ma ximus. In a booke intituled, A discourse of the ancient Religion of the Ro­manes, by William de Chove Bayly of Dolphs­nois. all which were enstil'd Pontifes, under these Titles: Iul. Caesar. Pont. Max. Tiber. Nero Pont. Max. Vesp. Caesar Pont. Max. Marc Aurel. Antonine Aug. Pont. Max. Heliogabalus high Priest. Aug. Adrianus Jmp. Pontif. Max. Tit. Caes. Pont. Max. Commod. Imp. Pontif. Max. Galerius Maximianus Pont. Max. Flavianus Constantinus, Aug. Pontif. Max. beeing therefore in this manner Emperours, and Romane Pontifes, they never would permit any other head above themselves, 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 Soveraigne Priest, the Eternall and Great sacrificer, with­out successour, after the order of Melchizedee, 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. Anno Dom. 410. were they excited against Christians, & the Religion of Iesus Christ, to maintaine their ancient Pompilian Religion? What answere was given to the Emperour Theodosius, by the Senate & Sena­tors of Rome, when they were mooved to change their Reli­gion, and imbrace that of Iesus Christ? They shewed how they had bin in possessiō of their Pompilian Religiō 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 receive the Law of Iesus Christ.

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

BY these Histories we may easily resolve, 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 themselves Christians, could never draw the Senate nor Senators of Rome, to entertaine the holy Gospel. As also they could hardly convert the Romane Idolaters from their old and inveterate Idolatries. For the Bishops of Rome were too busie in restoring the Iewish and heathen Ceremo­nies, about difference of meats, touching ordinances, not to fast on Sundayes or Thursdayes; to invent Table clothes, Vailes,Alexander the first, Bishop of Rome, in the yeere of our Lord 110. Vessels of gold and silver, on Hangings, Tapistries, and other ornaments of the Altar, worne out with old age, and to be burned, and the ashes to be laid up in Fonts. Some also were mightily busied to renew the Iewish Ceremonies of unleavened bread, having their mindes greatly turmoy­led to corrupt the true use of the holy Sacraments instituted by God, by the mingling of water with wine, and seasoning water with salt,Sixtus Bi­shop of Rome, in the yeere of our Lord 127. Sylvester Bishop of Rome. Higinus Bishop of Rome, in the yeere 140. Fabian Bi­shop of Rome, in the yeare 240. to make it purgatory, and exorciz'd for the repelling of devils. Othersome in like manner tooke great paines to ordaine Ephods of fine linuen, wherin to wrap the sacred Host: also to constitute Aubes, and other vestiments for the Priests in their sacrifices, of white, and no died colours. Some had their braines troubled to devise Feasts of dedication, and Consecration with Exorcismes, to drive away devils with salt: and othersome to invent Oyles and Vnctions, wherewith to corrupt the holy Sacrament of Baptisme.

Then afterward during the time of these tyrant Emperours, & great Pontifes, the Bishops of Rome, desiring to perpetuate their names, they wore out their braines in building of Tem­ples, [Page 35]not to the honour of God, but to the names of men,Pius Bishop of Rome, in the yeere 144. Zephc [...]in: Bishop of Rome, in the yeare 200 and women, Saints by them cannonized, at their owne pleasure.

Others were occupted in ordaining and decreeing, that the consecrated Bread or Wine falling to the ground, should be licked up by the Priests, and the rest remaining to be burnd in the fire: and the ashes to be reserved in a Reliquarie.

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

Others instituted solemne ceremonies for the foure severall seasons of the yeare, to bring Christians by this meanes under the servitude or distinction of dayes.

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

Others were occupied in devising confirmation for little Infants, & 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,Sylvester Bishop of Rome, in the yeare 314. with a kinde of Man­tle called Pallium: & to invent a number of other unnecessary Ceremonies, yea such as were opposite to the Euangelicall li­bertie, given unto us 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 so muche to corrupt the use of the holy Sacraments, to restore the Iewish ceremonies, & the Idolatries of the ancient Heathen Romanes?

They may here object one Philip, which some vaunt, was cō ­verted to holy Baptism, whose depraved manners gave occasiō to the most authentick Historiographers,Cronic. of Iohn Bapeista Ignatius. to esteeme him un­worthy 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, & yet he would never embrace the character of Baptisme, to be regene­rate [Page 36]by the blood of Christ, till he was threescore & five yeares old,Hist. tripart. lib 3. cap. 12 when he was Baptised by an Arian Bishop of Nicomedia, named Eusebius: When the same Constantine was at the point of death. Wherefore Silvester Bishop of Rome need not vaunt of converting this Emperour to the Faith. For the same Sil­vester likewise would not be present in the assembly of the Counsell held at Nice, in the yeare of Iesus Christ 327. How­soever the matter stands, we must ever have recourse to the truth of Histories, wherein is recited the answer which the Senate, and Senators of Rome made to the Emperour Theodo­sius more then threescore yeares after the death of the said Constantine the great: to wit, that they would not receive the Law of Iesus Christ, but rather observe their ancient Pompilian Law, to avoid the ruine of their Common­wealth through a change, & alteration of Religion: Where­fore it must needes bee inferred, that the Law of GOD was not received nor approved at Rome, by the Senate and Senatots.

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

Then came the Astrogothes with their Kings,Procop lib. 3. Of the wars of the Vuādales in the yeare 486. In they are 550.554. Valamir, and Theodomir, Theodoric, with other Barbarians and Infidels, as I kewise the Visigothes, all usurpers successively in Jtalie.

After this raigned Totilas, who entred, sackt and burnt Rome, and all Sicilia. At last the Lombardes came to raigne, conducted by their King Alboim, who usurped over all Italie.

These barbarous, Idolatrous,Paul. Aemil. lib. 1. in the yeare 568. and Infidell Nations were as Gods scourges, ordained to punish the Romaine defections committed by them, who had received 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 invent ons 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 ever opposed the Law Euangelicall, to maintaine their Pom­pilian Religion.

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

Afterwards when the Westerne Empire was extinguished for three hundred yeares or thereabouts, that Rome, & all Italie was rulde and governed by Kings, Princes and Dukes, that were Infidels, and Idolaters, which was by the Wandales, by the Gothes, by the Hunnes, Ostrogothes, Visigothes, & Lum­bard, for the space of seaven hundred yeares or thereabouts after the Incarnation 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 seaven hundred yeares before the Incarnation of Iesus Christ: and that since also the same sacrifice hath beene conti­nued by the Romane Idolaters, hardened & inveterated in their Pompilian Religion, which they would never abandon nor give over.

CHAP. XI. The first greatnesse of Popes; proving 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 & sun-shine of truth, during the Tyranny and usurpation of the above mentioned Nations,In the yeare, 572. Platin Blond. volaterad. Paul. Aemil. lib. 10. Blond lib. 10 there was erected in Italie a petty Exar­cate at Ravenna, which stood for an hundred eighty three yeares, till it was supprest by a Pope, who was invested in the same, and encroacht upon Sant Peters Chaire, by a Do­nation or Dismission wrought by Pepyn in the yeare 758. in requitall of the Tyrannie used by Zacharias, a Greeke Ro­mane Pope, who depriv'd the true heires of the Crowne of France, which were Chilperic, or Childeric, whom hee shut up in a Monasterie, to conferre the Kingdome upon the said Pepyn, Blond. lib. 1. Decad. 2. Paul. Enul. lib. 2. sonne to Charles Martell the Bastard. This Donation of Pepyns bestowed on the great Romane Pontife, was the first Originall of the exaltatiō & eminencie of the Romane Popes, who to this day remaine the Exarcate of Ravenna, since about eight hundred yeares, with many Townes along the coast of the Adriatick, assign'd over to them by Pepyn, against the expresse prohibitions of Constantine, then raigning Empe­rour of the East in Greece.

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

After him rose another great Antichrist in Constantinople, In the veare 600. Blond lib. 1. Greg lib. 4. of epist. cha. 29. named John, Bishop of the place: who perceiving the Occiden­tall Empire of Rome cleane extinguished, & that of Constantino­ple risen to a great heigth, he grew also affected to the worldly Tyrannie, & conformable thereunto erected one Spirituall in the Church of Iesus Christ. By a Councell held for the pur­pose, he denounced himselfe to be oecumenicall Bishop, which signifies generall, & head of all the Church. But presently after, the great Romane Pontifes tooke so good a course herein, that by treason the Emperour Mauricius was cruelly slaine in Con­stantinople, In the yeare 604. Plarin. Sabellic. himselfe, his wife, & family, by that wicked Phocas: who, for recompence of this abominable Murther committed, by the notice & intelligence of their Church of Rome, alwayes cōtrary to Iesus Christ, caused Boniface the third of that name,In the yeare 612, to be declar'd head, & Generall of the Church of God, usur­ping the Authority of the great & 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: ascribing to himselfe that power,Matth. 26. which Iesus Christ reserv'd for himselfe, to reside perpetually with his Church, by the power & vertue of the holy Ghost, for the conduct & government of the same.

May not he rightly be term'd Antichrist, that labours directly to oppose the holy Gospell of Iesus Christ,Matth. 23. Luc. 11. Marc. 2, who forbad his A­postles, when hee sent thē to Preach the Word, that they should not cōstitute a Monarchie in the Church, as the Princes, Kings, & 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, & one heavenly Father, who would dwell and continue with them for ever, to conduct & 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, & to the so­veraignty of Priesthood by him administred, which dignity he reserv'd only to himselfe, he remaining eternall & high Priest for ever; [Page 40]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, & high Priest, without any successour in his dignity.

Wherefore O you Romane Antichrists, why have you assu­m'd the dignity of high Priests, as Heads and Soveraignes of the Church of God, and usurpe the authority of Iesus Christ, causing your selves to be intituled, most happy, and most reve­rend Fathers, and Popes, having 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 that this cruell murtherer Phocas set up An­tichrist in the Romane Church,The cause of Maho­mets origi­nall. Mahomet rose up in the Church of Arabia, instructed by Sergius a Monke, about the yeare 620. For this Apostaticall Heritick perceiving the whole Law of God to be corrupted by humane traditions, and the holy Gospell contemn'd: also the Sects, and divers 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, Seve­rians, Artemonists,Looke the Ecclesiasti­call Histo­ry. Porphirians, Helchesaites, Novatians, Sabel­lians, Chiliasts, Paulianists, Manechees, Antomousiastes, Arrians, Eunomians, Macedonians, Eunomiotheophroniens, Euno­meoeutichians, Aetians, Donatists, Luciferians, Patripassians, or Theopachites,Hereticks in the Church. Photinians, Marcellians, Paulosomosetans, Apo­linarists, Iovianists, Pelagians, Platirians, Anthropomorphites, Nestorians, Sabbatians, Acephalians, Acarians, Olympians, Quaternians, Monothelites, and other Hereticks, having cor­rupted the true use of the Sacraments ordained 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 invented the high de­crees of the Alcoran, wherein hee employed many Chapters [Page 41]and Articles called Azoares, which are like Canons & Rules of the Mahumetan Religion.

This briefe and compendious discourse of the Romane History, I thought requisite to recite, before I began to describe the originall of the sacrifice of the Masse: that thereby I might induce the Reader to understand the truth of the mat­ter: how the Romane Empire was govern'd till the declina­tion of the same, which was about the yeare of Christ 410. & how the barbarous Idolaters usurpt it since, for the space of 300. yeares: as also the Antichrists have beene rais'd, which still enjoy it at this day, and have done for some five 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. Dan. 11. we must first expresse this terme of Masse, called by the ancient Ro­nanes Missa. Some have preferr'd this Missall Sacrifice, to take originall from the Hebrewes: alleadging that place of Daniell, when he speakes of Maozin, 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 interpre­tation 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, & that is hell, or the grave. But I suppose the great Romane Pontifes would not derive the originall of the Sacrifice of their Masse, from the Hebrewes, because then they must acknowledge the Masse, or their Missell, Messell. Hell. to be a Concul­cation or extortion, an hell, or a grave. And to speake but truth, [Page 42]the Author of the Romane Religion Numa Pompilius, never 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 have 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 received frō the auncient idolatrous Greekes, to mumble secretly the principall words of their Masses, that the Auditors might not heare thē: but they used to murmur & whisper betwixt the teeth, the Ca­nons, & some speciall words, which neither themselves, nor they that looke on understand. Neverthelesse, 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 frō the ancient Latine Ro­manes. or Messe, drawne from the anciēt Latine Romanes, who used these words, Missus, Missa, Missi­lis, & Missio: even as in French we have Messager, Message, & Messives, 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. I licet Missa est: depart, Amongst the Greeks the Priest having dis­charged his function, spake aloud in this man­ner. Laiois Aphe­sis, as if he discharged the people. Apui lib. 11. de Asin. anr. tis permitted, & 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. Ite, Missa est, which signifies a leave given to the company or assembly, to depart: so as they themselves, which frequent these Temples, so soone as they heare this pleasing note, Jte, missa est, commonly: they skip & leape for joy, being assured that they are then licenced to goe to dinner.

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

Neere to the same Townes, in the Suburbs,Messa of the Turkes. there is a Tem­plemuch reverenced by the Turkish Idolaters, because they beleeve, that from Messa should come the righteous Pontife, promised and prophesied of by Mahomet: they also thinke, that about that quarter or shore of Messa, Messelmans. in the book of the great Turks Court, by Frier Auto­nie Geffrie. Jonas was cast up againe, after his being swallowed up 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 saved.

Moreover, the Mahumetists honoured their Priests with the name of Messe, calling them Messen, and their Temples Messites, or Meschites: Wherefore,In the book of the a­bove said, Messen, Messi. they that publisht the Anatomie of the Masse, the Centons, the Foundatiō, Augmen­tation, and embellishing thereof, could not but write with spe­ciall reverence, in respect of the ancient Pompilian Religion and the Alcoran, Institutions of Mahumet.

After we have thus decided the word of Messe, or of in the Romane tongue, to be derived from the auncient Romane Idolate [...]s, & not from the Hebrewes nor the Greekes: we must now discend to the vestments of these Missal an Sacrificers. But by the way, we must not omit the name of Pontife, Pont. li. 1. of Comment. or Pon­tifex, taking also it's originall from the Romanes, as we dēcla­red in our Commentaries. The stile also of Pope proceeding from the ancient Idolaters, who used to enstile their God Iupi­ter, calling him Pope Iupiter, but especially the B [...]thinians 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, is: Most blessed Father. The next purple Pontifes are termed, most reverend Fathers, and petty Bishops, reverend Fathers:A Curate. Curio, a Priest, or Curat, who in his Cure, that is, in his Parish had the care of sacred celebrati [...] ̄. all of them retayning this word Father, or Pope, Great Father, which was wont to be a common name to all Bishops: but afterwards the great Romane Pontifes reserved it onely to themselves. Another title is also retayned for the Demie Bishops ter­med Curates, who are suporintendants in every Parish, bor­rowing this nomination, from the ancient Romane Curates: which is to say, a rasing, or shaving, because the anciēt Curions & [Page 44]Sacrificers were cut,Tit. Liv. lib. 1. Decad. and shaven in their heads, after the Babi­lonian manner, or of the Herculean Pontifes, called for this reason Stephanophores, as wearing a Crowne upon their heads. Neverthelesse, by the reason that all the members of the Missall Sacrifice, derive from the Pompilian Religion, wee should wrong the ancient Romane Idolaters,Tit. Liv. Fe­nest. Pompo. Lett. to take from them the originall of these names Masse, Pontife, and Curate, as may be justified 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. cap. 17. which name of Aube continues to this day, for the vestment of him that sacrificeth and celebrates Masse. Moreover,Super tunicā ancam pectori regumen. 1. Decad. 1. above his Aube, the Priest was appointed to weare a Tunickle painted, & above that the ornament of a Pectorall of copper or brasse, afterwards changed into gold or silver, which the Missalists terme a Chasuble. They also used a vaile to cover their heads, when they sacrificed called Amictus, first instituted by Aeneas. Virg. lib. Ac­neid. 3. Purpurce vel are comas ad apertus ami­ctu, capite an­te aras Phri­gius velamus amictu. Titilman. in tract. de expo. Myster. Mis­sx. & Gab. Eiel. in lib. de exposit. Missa

These are the principall vestments, instituted by Numa more then 700. yeares before the Incarnation of Iesus Christ. Tis true, that since, there have beene many Iewish ornamēs added, as the Stole, Ephod, Zone, or Conture, the Myter or Theare, and some other decorations, the better to pownce, & set forth the great Bab [...] [...] whore.

But the M [...]lians desirous to alter the originall of their Missall vestments, pretend that the Aube is a figure of Ie­sus Christs conversation 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 deviseth, that the Aube signifies the solidity of the most resplendent light of the Dyetie, which he calls Ens. The linnen also whereof the Aube is made, they expresse for the [Page 45]subtilty of the Scriptures. As for the Amict invented by Aeneas, they adulterate it, for the Vayle wherewith Christ was covered, when the Iewes mocking him in Caiphas house, did smite him. Titilman one of the subtilest Missalians, devi­seth, that in the Amict, Christs Devinity, 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 Ligantents, they understand the three Cordes wherewith Christ was bound, and drawne before the High Priests:Apul lib. 11. le la no anri. and after that, before the Romane Lieutenants in Iudea. Biel another pregnant Missalian, by the Zone, Procl. in lib. desacraft. & Gag Procl. Flat. Catnl. E [...]us aquae [...]spersione [...]eccata prae- conceives the rods where­with Christ was scourged: By the Stole, extended in forme of a Crosse, there was signified the Gibbet or Crosse, which Christ bare upon his shoulders. The Maniple also which he weares on his left arme, to figure the band of love, where­with Christ was bound. Another Mummerie they have for the Zone, wherewith the Aube is trussed, and this signifies the band of Gods charity. The Stole put over the Amict, at the Missalians necke, in forme of a Crosse, deciphers Christs obedience, even to the death of the Crosse. The Maniple worne on the left hand, signifies the reward of Christs eter­nall felicitie. Other sophistries there are upon the Amict, as that it represents faith: the Stole humility and obedience: the Maniple, the vigilancie and hearty devotion of the Missa­lian Priest. Tittilman hath another subtle devise 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 invisible dominations, being as a buckler against all temptations: and the Buttons of the Maniple, portend fi­nall perseverance.

He also further sophisticates, that by the left hand is under­stood the humane infirmity of Christ, which being tyed with the Maniple, that Christ is tyed and bound by his divinitie, like a mad man. Brunus another Missalian Doctor, fantasticates, that by the Maniple is inferred the Missalian Priests speciall care to drive away bad affections: or else that it figures the [Page 46]Cord,Tit. Liv. lib. 1. Decad. 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 Cha [...]uble,Tit. Liv. Fe­nest. Pompo. Lett. which they say resembles the Purple Robe presen­ted to Christ, in Pilates Hall, when they mocked & called him King of the Iewes.

There is another sophistrie, how this Vestment implies the Nature of Christ,Aube. Alex. ab Alex. lib. 4. cap. 17. wherein the Deity was couched. Philo the Iew immitating Plato, interprets this Vestment so adorned with colours, to be a Figure of the signes, & coelestiall Starres. Now these Masse-Priest being roabed,Super tunicē aneam pectu regumen. 1. Decad. 1. with his Aube, Amict, Zone, Maniple, Stole, and his Chasuble, or Cap of divers 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 Primative Church, from Abel 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 joyned to the Amict, which was in the beginning in the head, to represent the conjunction of Christ with his Church. The A [...] be also must be correspon­dent to the Chasuble: to intimate how Christ applied him­selfe to our infirmities. Besides, the above mentioned Vesi­ments, Philo the Iew addes a Myter,Phi'o in lib. de prosug. to declare the Messa­lians royall Diadem, who must have their heads annointed with Creame, or sacred Oyle, to signifie the Priests dignitie: which Mytrall Ornament, is only preserved for eminent and higher Priests.

CHAP. XIII. The Masse divided, with the true nature of Holy Water.

NOw we must discend to the description of severall parts of the Masse,Apul lib. 11. de la no anri. whose head & 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,Procl. in lib. de sacraf [...]. & Gag procl. Plat. Catul. E [...]us aquae aspersione peccata prae­sertim perju­ria, mendati aquae dilui credebant. Blond lib. de Rom. trium. O vid. lib. Fast 3. Fonts of two sorts. Dijs superis sacra faclurus corporis ablu­tione purgabae­tur: cum ver [...] inferis lijam­dum erat, sola aspersio sussi­cicbat. Blond. lib. 2. de Rom. trium. Macr lib. 3. Satu. chap. 3 as to ex­ercise a lustrall water, called holy Water, wherewith to be­sprinckle the assistants or beholders at the Sacrifice. The con­juration 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 & Purgatory water for popular offences, especially for perjurie and lying.

To preserve this consecrated, and exorciz'd salt Water, they had two sorts of Holy water Fonts: One was large not move­able, but placed at the entrie of their Temples, where they adored their Images, that so they might sprinckle those which entred into the same Temples. The other was a portable Font, to conveigh 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 celebrated Masse, to the superiour gods, hee must bathe his whole body, and wash all his mem­bers therewith.

Furthermore, he was prohibited, not to use this Lustrall water for any other purpose, but for expiations, & purgations. [Page 48]Conformable to which Pompilian constitution,In Delij A­pollinis tem­plo praecipua erat aqua sa­crificantium ujui accom­moda, quam ad alios u [...]us hausisse ma­gni criminis instar eras. Alex. ab A­lox. lib. 4. cap. 17. Platino. Si crvis vi­tula aspersus populum lu­daeorum mun­dabat, multo magis aqua sale conspersa populum san­ctificat, & īnsidias Dia­boh avertit ea à quam, de consecrat. distmct. 1. The Law of God corrupted. Numb 19 4. King. 2. Exod 15. Numb. 19. 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 & exercising Lustrall water with salt, to repell devils. Neverthe­lesse, the better to maske Pompilian Magicke, he framed this comparison: so it is, said Alexander, that the ashes of an in­violated red Cow for sacrifice, mingled with Fountaine water, purified the people of the Iewes, and therefore by a more pre­valent reason, water exorzed with salt, must needs purifie Chri­stians, and drive away devils.

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 use of salt, instituted by the aun­cient Idolaters for lustrall water, he would rather have 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, 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. But in these miracles no mention is made, that Elizeus or Moses instituted any lustrall water to purifie the people of the Iewes. And we cannot finde, that there was ever any lustrall water amongst the Iewish ceremonies, but only with Ashes of the victime offered for sacrifice. And therefore Alexander & his followers must needs acknowledge, that the invention of salt water exorcized 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 observed by the Romane Idolaters, that more then 360. yeares after the Incarnation of Christ, it is related how Valentinian the Emperour entring in to the Temple of the Goddesse For­tune, Hist. trip. lib. 6. cap. 3 [...]. Valentiuian the Empe­ror against holy water sprinckle. a Priest who was Guardian of the same Temple, sprinckled some of this holy Lustrall and salt water upon him, which he tooke out of a Font at the going into the Temple: wherewith the Emperour being angred, strooke [Page 49]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,Sait holy water very auncient. and the New Testament differ­ing from the ancient Iewish ceremonies, 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, then that of Numa Pom­pilius: Against the salt lustrall water of Alexander Pope of Rome. Ca. Omnes de consecrat. distinct. 4. & cap. Altaria & cap. Vesti­menta dist. 2. for he had easie meanes to get Ashes wherewith to compound a lustrall water after the Iewish forme: nay, pre­cious and sacred Ashes: which is to say, Ashes reserv'd in Re­liquaries, comming from vailes, napkins, and consecrated ves­sels, which Pope Clement, Alexanders predecessor, forbad to be applied to any prophane use, but when they were consumed with time to burne them in the fire, & the ashes to be preserved 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 have gotten other ashes, that is, from the round azimall consecrated Hostes, which the high Pōtife Higinus appointed to be burnt, if falling to the ground,Cap. Altaris de consecra. distinct. 1. they could not be lickt up by the Masse-Priest, and the ashes of the said Hostes to be laid up in a Reliquarie. He might also have had other ashes of Ratts or Mice, or other creatures, when they devoured the said Hostes, ordain'd to be burned, & reser­ved in a Reliquary.In lib. Can­tel. Miss. Wherfore seeing Alexander would not fol­low the ceremoniall Law of God, to institute a salt holy & ex­orcise 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 saving sacrifice? In doing so,Levit. 2.5.6 he had imitated the Moysaicall [Page 50]ceremonie, 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 have added nothing of their owne braine, they could have 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 use of salt with their round cōsecra­ted Hostes,The reason why new Idolatries were inven­ted. 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 have taken any thing from Gods prescription, neither frō the law of Moses, as also much lesse, from the Law Euangelicall of Iesus Christ: they thought to attribute these inventions meerely to themselves, though they had their originall from the ancient heathen Ro­mane Idolaters 700. yeares before the Incarnation of Christ.

To resolve this first Missall part, it were much more expe­dient; O you Missalians, in stead of your sacrifices and exor­cismes of salt water,True holy water for Christians. wherewith you sprinckle the people, to preach purely, & sincerely the holy Gospell, & 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 devils, to deliver us from hell,Heb. 9. to preserve us from eternall death, & to wipe out in us every spot & blemish of sin: without using exorcismes, or conjurations with salt, to drive away devils conformable to Pompilian Magicke, & the heresie of the Samaritans,Epiph lib. 1. tom. 1. see. 9 & 17. Cont. haer. who thought themselves purified by those, and washing with the same every day.

CHAP. XIV. The Procession of the Masse.

AFter the Asperges is sung,2. Parts of the Masse, Procession. the lustrall exorcized water sprinkled upon the Altars, the Images, & all the assistants [Page 51]at a Masse, then followes Procession,Platina Tit Liv. li [...] his Decades Supplicatio­nes, quis nos processiones vocamus, fie­baut circa delubra fana­que & pul­vinaria, in quibus honos dijs dabatur, pracedentitus pueris inge­nuis ac Sacer­dotibus cora­natis, ac lau­ream tenenti­bus manum, voce modulae­ta cancntibus carmen, sub­sequent ma­ximo Pontisice vel curione: deinde sequen­tibus patritijs ac senatoribus cum consugi­bus & libcris plerunque co­ronatis. Apul. lib. 17. de Aso. aur. Blond. lib. 2. de Roni. triū. Alex. ab A­lex lib. 5. cap. 27. In the book of the dis­course of the ancient Romaines Religion. Lamprid. Apul. lib. 11. de Asin. aur. Alex. ab Alex. lib. 50. cap. 27. Herod in his Histories. Ierom. in his Epist. ad Iudaos in Babylonem abducendos. Ne verticem deraditore, nove barbam vollitote. Levit. 19. Nec in gyrum ac rotundum attondebitis comam vestram, nec radctis barbam. Ezech. 44. which is attributed to Agapet the Romane Pope: But this was Instituted above 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 gods, to obtaine peace, or to pray unto God for the fruits of the earth; the or­der was in this manner: First before the Procession walkt cer­taine young children, then the sacrificing Priests clad in white Surplesses, singing Hymnes, Paeans, & Canticles to the honour of their gods. Then marched the high Priest, or Curio: Then marched the Romane Senators, with their wives and children: and sometimes the common people assisted. There was com­monly carried about in Procession, the Shrine or Reliquarie of god Jupiter, or of Anubis, by some Priests clad in white Surpleses, with shaven heads, and thereon wearing crownes. This Crowne was of such reverence & esteeme, that the Em­perour himselfe Commodus Antonius high Pontifex, caused his head to be shaven and 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 serve for stations or places, where the Priests, which caried the relicks were apointed to rest and take breath. When the Procession was ended, the Temples were opened, the Altars and Images perfumed with Insence, and the Reliquies of their gods shewed. On those dayes, whē the Processiō went abroad, a Feast was celebrated, the shops were closde up, the Hall of Iustice shut in, and the prisonners unshackled: who can better discipher the order of Processions observed even at this day, by the Missalians Instructed from father to sonne in the Pompilian Religion. What other Author can be allead­ged touching the Ceremonies performed in Procession, except Numa Pompilius himselfe? If the Missalians sought not out further, for their crowned shaven crownes, and white Sur­plesses [Page 52]which the ancient Aegiptian Idolaters were wont to vse: the Priests of the Goddesse Isis, or the Babilonian sacrificers, wearing their heads & beards shaven. As for the Law of God, the contrary therein was observed, and the sacrificing Priests were forbidden, to cut their heads or haire round, & to shave 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 frō the ancient Pom­pilian Religion. For other things in the Procession, they have added the carrying of the Crosse or Banner: this Banner was tearmed by the ancient Romane Idolaters Labarum: which was reputed a sacred ensigne, so much revered by the Dictators & Emperours, as also by the souldiers that went to the wars. An­tenor first pictured in that Banner a Sow, by reason of the name Troja, which in the vulgar Italian tongue signifies a Sow: which ensigne Antenor vowed and dedicated in the Temple of Juno, Exlibris Messalae ad Octavianum Augustum: Apul lib. 2. de Asin. aur. Queen of the heavens: because the Sow, was the consecrated Victime to the same Goddesse. The old Romans afterwards caused a Mercuries Caduce to be drawn upon the Banner whereon was painted the picture of two Serpents coupled together: then was an Eagle portraied for the Ensigne of the Romain Empire: but Constantine the Great, Emperour in Greece, made to be drawne therein a figure of greek letters, a Χ interlaced with an ρ,In the said booke of the Reli­gion of the ancient Romaines. and on the two sides α and ω in this signe, [...] signifying thereby this word Christos, or Christ. This Banner was spread upon a pole or staffe of wood, made in forme of a Crosse, the Banner being foure square, in the fashiō of an Ensigne crimosine violet silke, edgd about with fringe of gold or silver, & precious stones. In imi­tation of this, the Missalian Priests have adorn'd 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 divers gods and goddesses, saints, men and women, the Patrons of each parish. This in summe is the ori­ginall of the Missal Procession, standing for the second part of the Masse. Was there ever such palpable Idolatry used by the [Page 53]Israelites, when they would celebrate the Feast of unleavened bread, to eate the Paschall Lambe, which, had analogie with the holy Sacrament of the Supper, which the Missalians have adulterated by their Missal sacrifices? did they ever carry about in Procession the flesh, or the bloud of the immaculate Lambe? Did they ever lay it up in a Reliquarie to be carried in Proces­siō 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 upon the shoulders of their Priests, wearing their heads and beards shaven, as the Greek Pontife Vrban ordained,An. Christ. 164. that the round consecrated Hoste should be carried in Procession by the Missalians, and instituted a solemn Feast every yeare on holy Thursday, that so he might convert the use of the holy Sacrament, to a more detestable Idolatrie 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, and Procession per­formed,The third part of the Masse. Altar, and Tapers Omil. lib. 4. de Fast. Apul. lib. 11. de Asin. aur. Plut. in Nu­ma. Numa instituted that the Masse Priest, to cele­brate Sacrifice, being clad with his Aube, & Chasible, or pain­ted coate, his head crown'd, & beard shaven, that he should ap­proach to the Altar, prepared for sacrifice, set forth with a lamp or light Taper, which ordinarily was of Tede or Pine. For without an Altar & fire, no Sacrifice could be celebrated. He also ordained that the Masse Priest should turne himselfe neere to the Altar, towards the East. Porphirius the Heretick did not only continue this Pompilean Magick, but further he constituted, that the entry into the Temple, and the Images should be turned towards the East, to the end that those which went into the Temples, prostituting themselves before the Ima­ges, might adore & make their prayers towards the cast: even [Page 54]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 frō the ancient Idolaters?Alex. ab A­lex. li. 4. cap. 17. And therefore acknowledge, O you Missalians, that your erectiō of Altars towards the East, your Lamps and light Tapers, the Pictures and Images wor­shipped in your Sacrifices, to have had their originall from one to another. For those Images and Pictures wherewith your Altars are enritched and adorned, cannot be derived from the law of God: which doth not only prohibite the permission of any Images in Temples,Exod. 20. Levit. 26. Deut. 5. Esay 40. Abhomina­ble Idola­try. but the very hewing of them out, and that they should not be renewed. To what can God be resem­bled? what Image, picture, or portrature can be devised to his similitude? And yet neverthelesse, out of most detestable and abhominable heresie, you (O Missalians) draw the Image and forme of the Trinity, of one God in 3. persons, in your round hostel, which you cause to be ador'd.

Neverthelesse, two Missalian Doctors, Titelman & Biel, ex­presse the Altar otherwise, when the Masse Priest approacheth with the golden chalice in his hand, they alleadging, how this doth figure Christ, bearing his Crosse to Mount Calvary. And then the Priests kissing of the Altar, to signifie the Nuptials and Nuptiall signe of Christ, with his Church. The right side of the Altar to figure the people of the Iewes, Durand. li. 4 rub. de mn [...]at. & the left the Gentiles. For this reason, Durand a subtill Missalian, writes, that the Missall Mummery must begin at the right side of the Altar, & conclude in the same: neverthelesse, all the principall Monkeries are celebrated on the left side of the Altar. As for the fire and light Taper, they apply them to Christ, as being the fire which purifies the rust of our sinnes: Or otherwise, the fire of charity environing all Christian people: and the light Taper portends the light of faith, & the joyfull comming of Christs Incar­nation. And not these abhominable sophistications, which Numa the Magitian never dreamt upon, 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 [Page 55]lighted, & he adorned with his Aube, & Chasible, turning his face towards the East, & contemplating the guilded, & beauti­fied Images, he must say his Confiteor, & confesse himselfe,Confiteor. Rem divinā facturus, ad suam levan­dam culpam, semi primis reum dicere debebat, & noxae poenitere ac fateri ad­missum, Vu­tumque sub­mittere. Alex ab A­lex. li. 4. cap. 37. Blond. li. 1. de Rom. Trinmph. ac­knowledging his owne proper offences, & craving pardon of the Gods & Goddesses; men and women Saints, requesting just & reasonable things, as Pythagoras said in his golden Charmes, & Orpheus in his Hymnes. It seemes that Numa the Magitian thought the Masse Priests conscience cleared by Confession, & without the Confiteor, that the Sacrifice could not be worthily celebrated: wherefore Damasus & Pontiam Romane Pontifes, cannot justly take unto themselves the glory, of being the first Institutors of the Confiteor, for the Masse Priest. For above a thousand yeares before their time, it was forged by the ancient Romane Idolaters: being also upheld to this present day: for when Priests celebrate their Missall Sacrifice, they pronounce or murmur a Confiteor in a language not understood by them­selves, nor the standers by, addressing their prayers & supplica­tions to the Gods and Goddesses, men or women Saints: in stead of reverencing, honouring, adoring, and praying to the onely true & omnipotent God, Creator of all good things.

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

After the Confiteor mutterd;First part of the Masse. Turnings & wheelings about. Hae sunt ver­tegines in sa­cris, à Numae institutae, dex­tram ad oscu­lam ferre, & se in orbem circū agere. Blond. si. 1. de Rom. Trinmph. Macro in Sa­turnali. for better observance of the Pompilian Religion and Ceremonies, the Masse Priest must wheele and rewheele about, turne and returne a long the side of the Altar, first lifting up, then abasing his hands, with pray­ers and meditations towards the East. For Numa the Magitian held opinion, that there was great sanctity, in these whee­lings, wreathings, and turning about of the Sacrificer: As may be conjectured, it was an occasion of adding this pleasant song to the Missall Introduction, when the Priest begins to make his wheelings and turnings, I will goe up saith he, to the Altar of God, which rejoyceth my youth. Hath he not just cause to rejoyce, 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, and chink offertories ready to fill his purse? [Page 56]Are not all these meanes to exhilerate the Sacrificers youth,Introdu­ction to the Masse. when he goes up 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 up the hand to their mouth, and then turning the whole body round about,Plin, lib. 28. which windings & wreathings were reputed sacred.

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

When these wheelings,The sixt part of the Masse. The second of the Or­ganes. Antems. Collects. Gradualls. Tracts. Sequences. Hymnorum plures species crant, Hypin­gos, Dianam, Apollini, poean, sit Prosaedia. Dionisio Di­thirambus. Caeteri, Iulus, Veneri, Cro­tyctus, praeter quos fucre, projadurs, Hypacthema, & Stasimon. Alex. ab Alex. lib. 4. cap. 17. Divers Masses. Dry Masses. windings, wreathings, & gesticula­tions, are perform'd by the Missalian Priest, Numa constituted 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 divers Antems and Songs, by many Roman Pontifes. Some, as Flaman, and Diodorus, instituted Antems, Prelesporus Collects. Leo, or Gelasius Graduals. Gregory, or Gelasius Tractes. Gottigerus Abbot of Sandal Sequences: which are sundry Musicall Notes, to serve for decoration and ornament to the sacrifice of the Masse. But if the ancient Com­mentaries of the Romane Pontifes, instituted by Numa were revealed, wee might finde great wariety of Songs, Peans, Hym­nes, Canticles, and Odes, dedicated and consecrated to sundry Gods and Goddesses, even as much diversity of Musicall songs have bin annexed, by reason of different Missal Sacrifices or­dained for divers Gods and Goddesses, men & women Saints. For as the old Idolaters celebrated their Sacrifices to sundry Gods and Goddesses, the Missalians also persever to celebrate their Masses to divers men & women Saints: some in the name [Page 57]of our Lady, others of S^t. Sebastian: some of the holy Ghost, and others of Requiem, putting a distinction even betweene dry, and common Masses, wherein the sop is steept in wine: so as an infinite company of Missall Sacrifices have sprowted out to divers 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 having enrich'd the Sacrifice of the Masse, with the sound of the Organs. For above 1200. yeares before his dayes, this Institution was published by the Magitian Numa.

CHAP. XVI. Of Jncense 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, p eced or annexed Prayers; they command them to be sung in uneaven numbers; that is, three, five, or seven: three, to inti­mate the Trinity; five, to represent the five wounds of Christ; and seven, to symbolize the seven words of Christ which he uttered upon the Crosse; or else the seven gifts of the Holy-Ghost. Furthermore, for the more subtill Pythagoricall Philo­sophy, the Masse-Priest must not passe the number of seven, by the ordinance of Pope Jnnocent 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 [Page 58]the people. After the Collects, the Graduall song more sharpe and grave, 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 frō Easter till the Feast of Pentecost, to decypher the happy estate of the time to come.

Besides the sound of the Organs,Seventh part of the Masse. Perfume of incense. Blond. lib. 1. de Rom. triū. Alex. ab A­lex. lib 4. cap. 17. Iliacis tem­poribus vete resnon Thure sed Cedri, & Citri fumo, deos adole­bant. Alex. ab A­lex. lib. 4 ca. 17. Platina. Tit. Liv. 3. Decad. 3. Tit. Liv. lib. 9. Decad. 3. and musicall songs, the ancient Romane Idolaters were wont to use in their sacrifices, the perfume of Incense which they preserved in a little vessell called Acerra. In this little Thurall Coffer lay the Odors which the Priest tooke to incense the Altars, Images, Hoste or Victi­me, especially in Masses celebrated to god Ianus, and to the goddesse Vesta, who rejoyced in the Wine and Incense offered to them. For in the Trojans time, in stead of incense they used Cedar or Pomecytron wood for perfume. Wherefore it was not Leo the Romane Pontifex that first instituted the use of in­cense, and to smoake incense at the Missall Sacrifice: for more then seven hundred yeares before the Incarnation of Iesus Christ, the ancient Romane Idolaters practised mcense in their sacrifices. As also the Romanes retained the Latine word which signifies Incense, Thus, from the old Greeke word θνω, that is to say, I sacrifice: because the Idolatets in all their sa­crifices used incense, as likewise they had a portable Incenser, wherewith to incense: Although some have written, that the ancient Romane Idolaters celebrated sacrifices to the goddesse Ceres, and used the gumme of the Pinetree called Tede, instead of incense:Ovid. lib. 3. Iast. for which cause Ceres was termed by the Poets Tedifera.

In Titelmans Alcoran, the incense is interpreted for the prayer of the Masse-priest, that it may mount up into heaven with the odour of swavity: even as the fume of incense steames up on high. He sophisticates also with Biel his companion, averring that the Jncense signified the grace of the holy Spirit. These subtill Alcoranists alledge the passage of Tobia, who drave away the Devill by the perfume of a burnt Liver. The same Biel makes another interpretation of the incense, as that it figures the [Page 59]unction of Christ by Mary Magdalen, because Christ was anointed twice, the incense is also twice offered in the Missall Sacrifice.

For another part of the Missall Sacrifice celebrated by the ancient Idolaters, the Offertory of the first-fruits comes in,The eight part of the Masse. Plin. lib. 11. cap. 3. which were offered to the honour of the gods, in whose name the sacrifice was solemnized. This offering belonged to the Masse-priest, and he might freely cary it home unto 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 avarice, this use was converted into an offertory, or offering of gold or silver 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.Blond. lib. 2. de Rom. Triumph. And for a justification here­of by the Romane Stories, when Numa had instituted all the Ministers of his Religion, as Pontifes, Augures, Saliens, Fecials, Curioes and others, he also constituted meanes to nourish and maintaine them.Sacerdo tiorū sive benesicio­rum duo crās genera: unum, quorum eolia­tio ad remp. aut principē, aut ad ponti­sicum eolle­gium specta­vat, alterum, querum col­latio ad ali­quam fami­liam, ejusque successores pertinebat: quae beneficia juris patrcua­ius censeban­tur. Blond. li. 2. deRom. triumph. Dispensation to hold many benefices. Tit. Liv. li. 30. He caused a fundamentall allowance to be raised out of the publike revennues 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: & these benefices were of two kinds; one at the presentation and inauguration of a Prince, of the Common-wealth, or of the C [...]lledge of Pontifes: the other were, at the presentation of some particulars, patrons of the same benefices by them foun­ded, and endued with great richesse. Over which benefices the high Romane Pontifes had usurped a power to give dispensa­tion for the holding of two together, as in Titus Livius it is re­lated of Fabius Maximus, 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 revennue of Missalian sacrificers, to have benefi­ces [Page 60]richly founded.Foundation of Benefi­ces. Offertories First fruits and vacan­cies. Tertia, Sa­cerdetiorum opulentia, à solutionibus provenichat, quas inserio­res superiori­bus Pontifici­bus impende­bant, quale apud nos est, cum Pontifici Romano fru­ctus premos, antistites & his minores Sacerdotes ad obtinenda be­neficia pecu­niam dissol­vunt. Blond lib. 2. de Rom. Triumph. Viventes ut deos haberent propitios, multa Sacer­dotibus lar­giebantur soe­licitati ani­marum con­sulturi. Blond lib 2. de Rom. tri­umph. Cic. in ora­tione pro dono sua Pontisices Blond. l. 3. de Rom. trium. Chap. 35. Their second revenue or emolument, grew by offertories, offerings or oblations. The third reven­nue consisted of annuall meanes and contributions, as the first yeares fruits, which the idolatrous Romane Pontifes were wont to take, for the vacancy of benefices in their gift, or that they sold, and dispensed with. The fourth revennue grew from obsequies, anniversaries, legacies, and donatives 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 revennue came in by amercements, condemnations, and confiscations, which were adjudged by the Romane Pontifes: As Ciceroes house & palace when he was banished, were cōfiscated to the Colledge pontificall: and specially alloted for sacrifices to be celebra­ted in the Temple consecrated to the goddesse Liberty. I was desirous by the way, briefly to recite the revennues 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 derived or revived from the ancient Romane idolaters, as the foundation of Masses, Obits, Anniversaries, Dispensations for holding sundry benefices, pensions, vacan­cies, first-fruits, offerings, and the Missalian treasure, all amerce­ments, and confiscations adjudged within the demeans of the Romane Pontife, with other ordinances revived by new Ro­mane Popes, which have discended from one to another. To this purpose wee 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 & idolatrous Priests, which strove who should amasse or heape up together most wealth in the Church by grants, te­stamentary legacies, oblations and other inventions: so as the Heathen and Infidell idolaters, who retained yet a Temple to themselves, called at this day the Church of Saint Peter ad Vin­cula, fought with the Christians at Rome, who would have de­dicated it to their devotion.

After the Offertory, Titelmans Alcoran sets downe how the [Page 61]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 hee sings Sanctus, sanctus, sanctus; to allude to the Iewes song, when Christ entred unto 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 k nd of mure mummerie, 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. Round host of flower. Plut. in Nu­ma. we must come to the ninth part of the Masse, the most rich and most pleasing for the Missa­lians. This is the Host or victime, which comprehends the end of all this Missall Sacrifice. In the dayes of Numa the Magi­cian, the Romanes were not yet accustomed to kill, and immo­late with the blood of beasts:Pollux in onom lib 6. Mysterijs per­actis, qui sa­cris intererant rotundis pa­nibus quos in honorem De [...] ­rum adnibe­bant stantes vesceb. intur, nec nisi facri ficio perfecto­vesci licebat. Alex ab A­lex. li. 4. cap. 17.but men were appointed to eate and communicate within the Temple, after the end of the Missall Sacrifice, small round loaves consecrated to the ho­nour of the gods, in whose name the sacrifice was celebrated. These little round hosts of fine meale, were earen by the Priest, and by the assistants, standing upright, and not sitting. The flower wherof they were made, was called Mola, and from thence came this word immolare. There were divers hosts, that is to say; little round loaves dedicated to divers gods, as there were likewise sundry Missall Sacrifices. With the said round hosts they also offered Wine: the Altars serving for Tables. While the Priests and the assistants in the sacrifice, eate & com­municated together of the said little round loaves consecrated [Page 62]to the honor of their gods, hymnes and thanksgivings were sung, and some used the sound of the Organs and Cymbals.

Before the swallowing of this round host, printed with imagery, the Missalian Doctors ordained the Priest, to utter certaine exor­cismes, and conjurations, with many signes of the crosse. First, hee must make three crosses upon this round host, to figure the trinall tradition of Christ; that is to say, by the Father, by himselfe Christ, and by the holy Ghost, in pronouncing these words; Haec dona, haec munera, haec sancta sacrificia illibata. Some other Doctors Alcoranists and Missalians interpret the third cros­sing for Iudas treason, who delivered his Master into the hands of the Iewes. Besides the above mentioned three Croisadoes, five other follow: to intimate the five dayes space from the day of Palmes, to the day of the Passion, or otherwise to represent the five wounds of Christ; two in the hands, two in the feet, and one in the right side. Of which five Croysadoes, the three first must be made over the Chalice, and the round host; to figure the deli­very of Christ to the Priests, Scribes and Pharisies, or to signifie the price of Christs sale, that is to say, three times ten, which import the thirty pence. The two other crossings are made di­stinctly; on which is the fourth over the host, & the other over the Chalice, distinctly to manifest unto us the two persons, of Christ & Iudas: when this is done, the Masse-Priest continuing in his fooleries & monckeries, stretcheth out his armes, to delineate Christ spred upon the Crosse: then, he lifts the round host printed with imagery on high, that it may be adored: Afterwards, he returnes to make three crosses; one over the host, another over the Chalice, and third over himselfe: to play herein the part of three estates or conditions of those that are in Heaven, in Purgatory, and in the earth. Then he thumps upon his brest, to play the penitent theefe that was hanged upon the Crosse. This thumping of his stomacke must bee performed with the three last fingers of his hand, because the thumbe and the next finger are reserved to con­secrate and transubstantiate the round host. Moreover, he must beat his breast three times, to figure a triple offence, of the heart, of the mouth, and of reall act; exalting his voice, to represent [Page 63]the Theefe or the Centurion which confessed God in the Passion. Sixe other Croisadoes are afterwards reiterated, three over the co­vered Chalice, to commemorate the three houres that Christ hung alive upon the Crosse; and three other crosses are made over the open Chalice, and the round host, being once more elevated, to de­cypher the three houres, that Christ hung dead upon the Crosse. Then does he adde two other crosses, after the Masse-monger hath kist his Chalice, to describe the mystery of blood and water issuing out of Christs sides. Besides all the above mentioned mute mum­meries, the Priest must lift the vaile over the Chalice, and release it from Plataine, to represent the rent vaile in the midst, at Christs death. This being done, the round host is laid upon the Chalice, and couched in the corporall, to figure the burial of Christ. When the Masse Priest hath plaid the part of the hang'd theefe, of the traitor Iudas, of Christ, of the Publicanes, hee afterwards comoediates the Centurion, singing the Pater Noster. But Durandus Alcoran, by the petitions in the Pater Noster, expresseth the seven teares of the Ʋirgin Mary, the seven ver­tues; or the seven mortall sinnes. When this song is ended, the Priest remaines silent for a while, to represent the silence & re­pose of Christ in the grave. Another apery or Monckery is plaid by the Masse Priest, with the round host, which hee laies upon the Pix to decypher the union of his divinity, with his hu­manity: but when he plaies the secret mystery, the host is hidden out of sight.

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

WHen the sacrifice was ended,Re divina & ceremonijs ce­lebratis, Sa­cerdos tune, I, licet, suc­clamabat: qua voce il­los qui inter­fucrant, missos faciebat. Alex. ab A­lex. lib. gen. dic. 4. ca. 17 Masse in­stituted by Numa more then 700. yeares be­fore the In­carnation of Christ. and the little round hosts eaten, Numa appointed these words to be sung: I, li­cet, or Ite, Missa est: which is to say, go, you are permitted, the Assembly is dismist, to repaire home to their houses. Are not [Page 64]these all the parts of the Missal sacrifice, most of which were ordained by Numa the Magician, above seven hundred yeares before the Incarnat on of Iesus Christ: that is, the vestments of the Aube, Chasible, Lustrall holy exorcised water, with salt, to repell devils: the Altar, the light Taper, the sweepings and glancings along the Altar, with prayers and meditations to­wards the East: Procession, with the Reliques & shrines caried on mens shoulders by the Priests clothed in white surplices; & crowns upon their heads: the Confiteor addressed to men & women saints; the sound of the Organs, Canticles, Peans, Hymnes, and Odes: the incenser & incense: the Offertory, the communication of little round loaves consecrated to the name of their gods; and at last the note, Ite, Missa est? Will you now at last acknowledge, O 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, or the Communion of his body? Why have you made choice of the peculiar vestments of an Aube,Matth. 27. Luk 20. Mark 14.1. Cor. 11. and painted Chasible, from the ancient Romane Idola­ters; which habits were never appointed you by Iesus Christ? Why have you given more credit to Pompilians Magicke, for the driving away of Devils with salt, exorcised water, termed holy wate [...],Mark 16. then to the sacred Word and Gospell of Iesus Christ, who inapted you in his name, to repell devils, and not with the Magicke of salt? Who inspired you but the spirit of Numa, to shave 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 have Altars set forth with Images, to use windings, and wrea­things along the Altar, to be cut round, to have aubes and cha­sibles; addressing your Confessions to men and women saints, to sound the Organs, to perfume the altars & Images with in­cense, to gape after the offertory, to bring money to the Co­quille for the Priest, to eate little [...]ound hosts consecrated and adorned with imagery, and then after all to singe, 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 invented 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 & Philosophy,Platina. Volaterra. Kyrie eleyson. having also studied the lawes of King Tullus Hostilius, successor to Numa, to the end to perpetuate his name by some new addition to the sacrifice of the Masse, instituted the singing nine times, these Greeke words Kyrie eleyson.

Gregory held this ninth number in great reverence,Quoties pro­digium nun­ciabatur sa­crum novem­diale per no­vem dies age­batur. Tit. Liv. lib. 1. decad. 1. Alleluia. even as the ancient Romane Idolaters had recourse likewise to the Novemdiall Masse, upon 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, Alleluia: being on other dayes forbidden.

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

Was there not Magicke enough in the Missalians sacrifice without adding these Grecke and Hebrew words? and foisting in Pithagoricall numbers, and the song Novemdiall; instituting a distinction of daies, whereon to sing the Hebrew words, on other dayes prohibiting them? and to invent croysadoes and mute mummeries? Are not these corruptions of the holy Sa­crament of the supper ordained by God?Platina. Sabell. Gloria patri, Agnus Dei, Kisse-Pix. instimed. some other aug­mented this Missal sacrifice, as Damasus the Romane Pontifice, with a Gloria Patri: Sergius with the Agnus Dei song thrice:

Which Titleman interprets to be a figure of Christs Ascension. [Page 66]Jnnocent with a kissing of the Pix by the Priest.

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

Furthermore, there is added the forging of the Missall Ca­non to Alexander, Canon of the Masse. Gelasius, Syricius, Leo, & 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 Epistels and Gospels: which the Missa­lians have cut out, & mixed with Pompilian Idolatry, & there­in prophane the Law of God, as Sergius the Apostate Maho­mets Doctor did,Epistles and Gospels cut ont in the Masse. who adorn'd the Alcoran with many passa­ges of the holy Bible, and forged a gallomawfry of Fables and Heresies, to bee of equall authority with the sacred Law of God.

The Missalians for the song after the Epistles and Gospels, constitu­ted two persons, to solemnize their Missall dance, which is to say, the Subdeacon who marcheth afore, to play the part of the first law of the lewes; and the Deacon who comes after in [Page 67]greater dignity, to represent the Law Euangelicall. Which Dea­con caries a pillow against his stomacke, to figure an humbled heart: The Subdeacon receives no benediction from the Masse-Priest, as the Deacon doth: because, say the Missalian Doctors, God sent his Prophets invisibly: But the Deacon representing the Euangelicall Law receives benediction, as being sent among wolves, in that Christ sent his Apostles visibly like men. The Deacon is enjoyned to weare a crost Stole hanging downe his shoulders crosse the reines of the backe, to figure force and con­tinencie joyned together in the Masse-Priest. The Deacon playing his part, and singing some abstracted passage of the Gospell, in a language not understood either by himselfe, or the assistants, must wheele about toward the North, standing up­right: because saith Titleman, the Northerne parts are cold & obnoxious: for this reason he must make a crosse, to repell Nor­therne Devills. Are not these more blaspemous juglings & in­cantations, then all the Commentaries of the ancient Idolatrous Romane Pontifes?

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

IS not this long Possession,Against the long pos­session and prescription of Idola­tries. Against the Turkes. Against the Israelites sacrificing to Moloch. 2. King. 16. & 23. to confirme the Mahumetan Al­coran, which the Turks at this day have enjoyned, for above nine hundred yeares; having conquered Countries, King­domes, and Empires, prospered in their enterprizes, and al­waies observed that abominable law prescribed in their Al­coran.

Was the people of Israel excusable before God, when they offered sacrifice of the blood of Innocents in the valley of Tophet to Moloch, by alledging the long possession thereof and inveterate use, for above 1200. yeares before this idolatry [Page 68]was wholly abolished by good King Iosias? Did the Israelites murmure against 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, above 900. yeares before? Were the people themselves excused of their idolatry committed in the two Temples erected in Dan and Bethel, wherein were the images of two young Heifers of gold, under the pretext and allegation of long possession, for they had continued this ido­latry for the space of three or foure hundred yeares? The Iewes that are at this day vagabonds,Against the Iewes infi­delity. shall they be excused be­fore the Majestie of God, by presenting the long possession of their ceremoniall Law, instituted even by God himselfe above three thousand yeares agoe?Against the Missalians. As likewise your selves, O Missa­lians, can you alledge against God a long possession and pre­scription of having celebrated Pompilian Masses for a long time, that you and your predecessers used 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 observed for above a thousand yeares? The inducing of long possession, and use observed of long time, will not be a sufficient reason to approve your idolatries. For [...]f God out of his unspeakable mercy and patience,Prescriptiō takes no place a gainst God. 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 in humility re-enter the way of verity, when he is pleased to point it out unto us, after long and palpable darknesse, whereinto people in all ages have fallen by straying from Gods true insti­tution & 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 honor God, & observe his law, yet would they never ceasse idolatrizing with their owne fund and humane inventions.

If therefore during the reignes of Princes, Iudges of Israel, when this people was governed as in an Aristocracy, then yeel­ding [Page 69]to the yoake of Kings, as by a Monarchy: and at last re­duced under the government 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 sixteene 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 ftō Numa Pompilius: the other members of the Masse, were invented at divers times by sundry Antichrists, corrup­ters of the holy Sacrament ordained by God. And to under­stand 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, 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 invented by Pela­gius in the yeare 558. the Canon forged by Gelasius, Syricius. Leo & Pelagius, reigning in the yeare 800. Transubstantiation was instituted by the Romane Pontifes, about the yeare of Christ 1062.But not ratifyed till Innocent the 3. about the yeare 1200. who also instinc­ted a new faith for the people to confesse & beleeve. And therefore what an impudency is it in the Missalian Alcoranist Doctors falsely to averre, 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 above 800. yeares after Ie­sus Christ. What approved History makes mention that such [Page 70]an idolatry was cōmitted by the holy Apostles of God? How can we possibly beleeve 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 discover the true originall of the Masse. In discoursing of the parts and principall members of the missall sacrifice, wee related how the ancient Romanes, before they were accustomed to sacrifice with the blood of beast, used little round loaves 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 have augmented the magicke & 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 invention a Ro­mane Antichrist, reighing in the yeare of Christs incarnation 1226. which Numa the Magician never practised before, nei­ther grow to this abominable idolatry: what more detestable heresie can be laid open, then to paint the Majestie of God in the forme of humane similitude as the Anthropomorphites did?Against the idolatry of round Hosts. Who taught you, O Missalians, to corrupt the holy Sa­crament of the Supper of Iesus Christ, in devising these little round loaves and Hosts, but the Magician Numa? When Iesus Christ celebrated the holy Supper with his Apostles, did he appoint them to have little loaves or round Hosts, to print them with humane characters and effigies, to conjure and ex­orcise them with crosses and croysadoes in equall or unequall [Page 71]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 seven hundred yeares before the Incarnation of Iesus Christ; who did not institute for you these rotundall hosts, or that they should bee rather round thē 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 used a fraction of bread by morsels, which he distributed to his Apostles, for a Symbole, signe, and figure, signifying sacramentally his body by the power of the holy Ghost.

And the Missalians have not only made choice of the round forme in then consecrated hosts, printed with Images, to make them be adoted after the manner of the ancient Romans: but moreover they have exceeded all other Idolaters. For in the dayes of Numa and his fuccessors, those that were present at the Missail sacrifice, eate standing together the said little round consecrated hosts, they using 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 communion of his body. O you Missalians, more dete­stable, and lesse charitable Idolaters, then all the other ancient Romanes, can you so sophisticate & juggle, as to procure your Missal sacrifice (wherein the Priest alone devoures the little round printed Host with Images, giving no share of it to o­thers) to be taken and received as a communion, causing them that are present at your Masse by an admirable Magicke to be­leeve that they have communicated together with the Priest, though they neither eate, nor receive any portion of the round Host.

And yet further, for a more extreame Idolatry, the Missalian [Page 72]Doctors Interpreters informe, that the round Host must be divi­ded into three parts, one for those that are in Paradise, another for those that are in Purgatory, to obtaine remission of their sinnes, and a third steept in wine, for those that are living in the world. But Durands Alcoransets downe, that the three broken portions of the Host, represents the triple forme of Christs body, sleeping in the grave, lying on the earth, and afterwards raised up from the dead.

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

But peradventure (Missalians) you may object unto me, the use of the Primative Church observed in the Communion of the holy Supper, where every 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,Commu­niō of holy bread. A notable difference betweene round con­secrated hosts and 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 Sacrament, have reserved the round little consecrated Host to be eaten by themselves, distri­buting no portion of it to the assistants: for whom they leave morsels of holy bread, which for the most part were foure square.

The round Host is azimall, and the holy bread made with leven: the round Host is without salt, and the holy bread sea­soned: the round Host is printed with Images, and the holy bread is without characters or effigies: the round Host is ado­red, and the holy bread received with thanksgiving: the round Host is devoured by the Priest, and the holy bread distributed to every one of the Assembly, to communicate & eate thereof: [Page 73]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 severall Communions, as there is betweene the law of the ancient Idolaters, & the Law Euangelicall: but that they jumpe 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 invention of Transubstantiation, with confuta­tion of that labyrinth of Jaolatry.

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 given unto them by God, while they remained in the desart, but murmured against God, and Moses his Servant, they demanding to eate flesh: the people also of pagan and in­fidell Rome, were not content with the Pompisian institution in the communion of little round loaves; 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, especially the sheepe,Blond. lib. 1. de Rom. triumph. the Sow, the Goate, and the Oxe: which was first instituted by Evander King of Arcadia. Wherefore, that the Missalians might not degenerate from the idolatry of their predecessors, they must needs follow this cōmunion of flesh: & they are not content with their little round azimall hosts, consecrated, and printed with images;Hosts made of flower transubstan­tiated into flesh, & the wine into blood. but with time they have invented a new magicke to transubstantiate their little hosts of flower, into flesh and bones, the bread being no more bread, but an acci­dent [Page 74]without substance: and by this meanes to convert the round host of flower into a carnall & sanguinolent host.

The wine also offered in their Missall Chalices to bee tran­substantiated into blood, the wine being no more wine, but an accident without substance.Detestable Heresie. Was there ever a more abominable magicke, 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,An. Christ. 1062. in Chronol. Io. Volateran. bones, and blood? When the ancient Romane Idolaters, meant to change their round hosts of flower, or meale, and grew to eate flesh in their facrifices, did they use this magicke of transubstantiation? Wherefore I freely averre, that this Missall addition was lately invented by the Missalians, more then a thousand yeares after the Incarnation of Iesus Christ.

This Heresie began to spread very much of a Nicholai [...]an Antichrist climbing up to the Romane Pontificacie, by the monopoly & suggestions of Hildebrand, expelling by force the other elected Pope,Lanfrac. de sat. which was Benedict the second of that name, in the yeare of Iesus Christ 1062.

Afterwards by a Monopoly held in Saint Iohn Lateran in Rome, it was advanced during the ecclesiasticall tyranny of Innocent the third of that name, about two hundred years 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,Against Transub­stantion. Tree of life. the fruits of the knowledge of good and ill, forbidden to our first father Adam, as sacred signes and sacra­ments of feare and obedience, whereon depended life or death, were they transubstantiated or converted into know­ledge or into death, to leave their nature of beeing trees or fruits, reduced to an accident without substance?

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

The unspotted 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 & marke of cove­nant to the good Patriarche Abraham and his posterity,Circumci­sion. was it converted into an accident without substance?

The blood of the Paschall Lamb,Paschall Lamb. for an assurance of Israels salvation, was that converted into any other substance?

The flesh of the immaculate Lambe, to bee eaten on the day of the Passeover, having reference to the holy Sacrament of the supper, was it transubstantiated into an accident wi [...]hout substance?

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

Victi [...]nes offered in sacrifice, both of beasts of the earth,Victimes sacrificed. & azimall loaves, with other sacred signes ordained by God, for holy signes & sacraments of expiation & salvation for the peo­ple of Israel, were they ever transubstantiated into accidents without substance?

All sacred signes ordained by God in the Israelitish Church, though they sacramently represented that which was by them figured, and not as a simple picture without reall effect, yet did there never live so detestable an heretique, which invented or added thereunto this Magicke of transubstantiation. And ne­verthelesse, O Missalians, you must needs cōfesse 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, & purchased eternall life by Iesus Christ: that they and we have but one God, & one onely Iesus Christ, one Mediator and Redeemer: That by faith, they sacramen­tally communicated, and participated spiritually of the blood of Iesus Christ, for their salvation and eternall life:Compari­son of the faith of the ancient fa­thers of Israell with ours. That there is no difference touching God, betweene them who did pre­cede the incarnation of Iesus Christ, and us that were since his incarnation: but both they and wee are equally the Church of [Page 76]God redeemed by the blood of the just and unspotted Lambe Christ Iesus. For the rest, they had a faith of the future promise, and observed the holy Sacraments and sacred Symboles of the Sacrifice which should be consummated by Iesus Christ:D. Aug. con­tra Faust. 20. cap. 21. & cap. 14. l. 19. & contra Petilian. li. 2. ca. 37.77. 1. Cor. 10. August. in Psal. and wee in the new law celebrate the memoriall and remembrance of the sacrifice now finished by Iesus Christ, having a fruition of the promise accomplished.

If then the Israelites eate the same celest all bread, & drunke the same saving drinke, 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, even as we retaine sa­cred signes of his present, or past death: they for the future, & we for that which is past; why did the Missalians invent this new magicke, to convert an holy Sacrament ordained by God, into a magicke of transubstantiation, and into an accident with­out substance?Against miracles al­leaged by the Missa­lians. Exod. 7. Exod. 8. Exod. 14. If God to approve his power, and to manifest the hardnesse & obstinacy of Pharaoh was pleased to performe wonderfull things by Moses and Aaron, by converting a Rod into a Serpent, water of the river into blood, and into frogs: the dust of the earth into lice: and then to make the navigable sea dry, 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 common signes, for notes and marks of assurance of the thing signified: wherein Gods po­wer is the more renowned & exalted, in really giving us, 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 ever blamed his people of Is­rael, for understanding the sacraments too carnally, as succinct­ly we have before declared.

But tell me O Missalians, when Iesus Christ made it known how himselfe was the true bread of life descended from hea­ven, to conferre life eternall; & how these sacramentall words of eating his flesh, and drinking his blood, were to be under­stood, wherewith the Capernaits your Predecessors were scan­dalized;The inter­pretation of Iesus Christ touching the eating of his body. did he teach us 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 heavenly Lawgiver, who can onely sincerely interpret his owne law, made answer to the Capernait Doctors, how they were grosse and carnall minded,Iohn 6, minding only the flesh, as you Missalians doe, though the flesh alone profits nothing: alleaging how his sacramentall 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 conceive these words carnally? For you cannot be ignorant, but that your owne bodies when they have devoured these round transub­stantiated hosts into flesh and bones, drunke and taken downe the transubstantiated wine into blood, notwithstanding live & are mortal through the necessity of the law. Wherefore eter­nall life promised by this communion, cannot be understood 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 have reference to a spirituall and heavenly life: and that the flesh profits nothing, but the spirituall words; & the com­munion of the body and blood of Iesus Christ, by faith and spirit give eternall life. This interpretation is many times re­cited by the holy Apostle Saint Iohn, when Iesus Christ him­selfe useth these words, Hee that comes to mee, shall never hunger; he that beleeves in me shall never feele thirst, but have eternall life. Are not these termes intelligible enough, to ex­presse [Page 78]this holy sacrament of the communion of the body & blood of Iesus Christ, without running to your magick of transubstantiation?

Another interpretation of the holy Doctor and author of the sacramentall law is described,Compari­son of Bap­tisme with the Sacra­ment of the Supper. Iohn 3. when Iesus Christ was inter­rogated by Nicodemus, of the meanes how a man might be regenerated, and borne anew. Is it possible saith Nicodemus, that a man can returne again into his mothers wombe? Did Ie­sus Christ answer this demand, by affirming that in the holy Sa­crament of Baptisme, the water was converted into the body, into flesh and 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 have 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 judgement it may seeme unpossible, that we can be twice engendered and begotten. But our good God useth the like interpretation of Regeneration, as of the commu­nion of his flesh and blood: which is, that these sacramentall termes must be spiritually conceived, 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. Cor. 11. relating to the Corinthians what hee had received 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, & new covenant contracted by the blood of Iesus Christ: wherefore seeing wee are assured of the 2^d comming of Iesus Christ, being ascended up into heavē, & set at the right hand of God his Father: till the day predesti­nate that hec shall returne to judge both the quicke and the dead: how will you reconcile this passage, O Missalians, when by the magicke you utter, 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: Numa Pom­pilius, ut po­pulum Roma­norum sacric obligaret, vo­lebat vid [...]ri sibi cum dea Algeria con­gre [...]us esse noclurnos, ejusque moni­tu [...]e quae c­cepia dij, im­mortalibus sa­cra sorent, insti [...]uere. Val. Max. li. 1. cap, 3. Iohn 19. Exod 12. Numb. 9. Corruption of the holy Sacrament. who by his magicke divulged, that he made his Nymph and Goddesse Egeria come downe fro heaven, as also his Jupiter Elicius, by whose meanes there were celestiall secrets and mysteries revealed unto him. If by your magicke the round consecrated host, was transub­stantiated into the true & reall body of Iesus Christ, the bread being no more bread, but the true body, how came you to be so presumptuous, to breake and teare in peeces the body of Iesus Christ, according to the invention 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, & yet they never tare, nor rent his body in peeces, as he prophesied? And notwithstanding you are not contented to have broken it into three peeces, but in your Missall sacrifices you presume to drowne & steepe one portion in wine, tran­substantiated into blood, to be swallowed, and drunke.

To confirme your Magick of transubstantiation: why tooke you no order to preserve from corruption your little round printed Hosts, which you keepe and lay up so curiously in reli­quaries and boxes, after they are transubstantiated into flesh, & bone, and into the reall bodie of Iesus Christ?Against transubstan­tiation. Is it not an ab­ominable heresie to beleeve, 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 devoured by bruite beasts of the earth, which you cause to be burned, and their ashes laid up in Reliqua­ries?

When Victor the third of that name, Pope of Rome, Herman. Cont. Blond. Plati. received poison by your transubstantiated Wine into blood: was this an accident without substance? Or when the Emperour Henry the seventh of that name, was poisonned, by eating of a little round, consecrated, and transubstantiated Host, was it without sub­stance, when it procured death? There was much more appa­rance [Page 80]for the celestiall Manna, given to the people of Israell, the which though it corrupted, when it was kept; yet that which was reserved in secret,Nehem. 9. Ps. 78.104. Psal. 16. Iohn 6. within the Arke of the Lords Covenant was preserved without corruption: but yet for all this was it transubstantiated into flesh, and bones, to be called celestiall bread, bread descending from Heaven, the Bread of Life, or the bread of Angels?

Now it remanes for us to contest with the subtill reasons of the Missalians, who to make a foundation for their Ma­gicke, insist carnally upon 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 & of his Blood, under the Symboles of bread and wine.

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

Let us 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 understood by the li­ving and life of Man?

When Iacob prayed unto God to give him bread & raiment:Genes. 28. did hee not understand by bread, whatsoever was requisite for his whole nourishment? When wee heare recited, that God rained bread upon the people of Israel being in the desart, and that the I raelites were replenished with this celestial bread:Exod. 16. Nehem 9. Psal. 78.6. This terme of bread, was it not conceived by the celestiall Manna, sent by God to sustaine the people of Israel?

Is this Manna called the bread of Heaven,Sap. 16. Iohn 6. and the bread of Angels, given to the people without labour or travaile?

When Melchisedech meant to furnish good Father Abra­hams Armie, did hee not present him with Bread and Wine?Genes. 14.

When Ahraham was to gratifie and refresh three Angels that appeared unto him:Genes. 18. Genes. 21. Did hee not expose unto them Bread baked upon the embers?Genes. 27. Did hee not give Agar Bread for her nourishment? Isaacs Mother to favour her best beloved Sonne, gave him bread.Genes. 43. Ioseph in Egypt offered bread to his Brethren for their nourishment.

When we goe about to discribe a Famine and scarcitie of victuall, do we not say there wants bread?Genes. 47. Num. 27. When God pro­mised any mercy or favour to his people that did keepe his commandements: Did hee not give them assurance of bread in sufficiencie? When hee recommends unto us the poore,Tob 4. Psal. 104. as his members, commands hee us not to give 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. Luk. 4. to testifie that he was true man: Did hee not make choice of bread, when hee n [...]ited him to make the stones bread?

When Iesus Christ celebrated his banquets to give bodily nou [...]i [...]hment, once to five thousand men, and then againe to foure thousand persons: Did hee not shew his power under the Symbole of bread?Mar. 6. Luk. 2. When hee taught us to addresse our prayers to God: Did hee not expressely ordaine in the Lords Prayer that we should request of God to give us our dayly bread? And bread is not onely mentioned in the holy Scrip­turs for vulgar & corporall nourishment: But also in sacrifices celebrated by the Hebrew Priests,Exod. 21. Levit. 24. and the prescript Law of Sacred bread ordained by God: that was azimall bread with­out Leaven. Other bread was tearmed the bread of proposi­tion, which the Priests every weeke renued and eate,Mat. 11. 1. King. 27. which David used, presented to him by Achimelech the High Priest.

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 upon the Altar;Ose. 7. to bread of mourning, and to bread of trembling. The Ephrai­mites also called ashy and unturned loaves, that is to say: Halfe [Page 82]bak't, halfe circumcised, and Idolaters.

And therefore, O you missalian Capernaites, you must not be so obdurate, and inveterate in your carnalities, as not to ob­serve the phrases of the holy Scripture,Deut. 8. Mar. 4. Luk. 4. Math. 15. in which bread is of­tentimes taken for terrestriall and corporall bread; as when it was said, that man did not live onely by bread, but also by whatsoever proceded out of the mouth of God.

Sometimes also bread is taken for the Word of God, and Doctrine.Math. 15. Mar. 7. When Iesus Christ commanded his Apostles to keepe themselves from eating leavened bread with the Phari­ses: These tearmes of bread and leaven, 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 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 provisions being common to all Nations, was this any reason, to build upon it a carnall transubstantiation, as if God without it were not mighty enough, really to figure, and represent unto us sacramentally, that life was given us: Yea, life eternall, by the communion of consecrated Bread, and Wine of benediction;Mat. 26. Mar. 4. Iohn 6. these being figures and symboles of his body, and of his blood.

Iesus Christ produced these words, that the Bread is his body, and the Wine is his blood: he also said, that himselfe was the Bread of Life, the living Bread, & that hee was the living Bread come down from Heaven. Further hee sayes: That hee who eates of that bread, shall live eternally. Doth this inferre by the word Est, that Iesus Christ is converted and transub­stantiated into bread, and that hee is no more Christ, but an [Page 83]accident without substance. O abominable heresies! have 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 cōsidering that it is written, how the communion of this bread gives eternall life? Iesus Christ said: Hoc est Corpus meum, hee also sayes of himself.Math. 15. Iohn 6. Hic est Panis qui de Coelo descendit: in both these places, is not this word est used? 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 gi­ven us by him, and likewise by him our spirituall food is mi­nistred, even as by bread, a nourishment corporall?

Howsoever, wee must alwayes have recourse to the true ex­pression of Iesus Christ, the absolute Law-giver, and Author of this holy Sacrament, who expounding his owne institution, saith in the first place, that hee is the Bread of Life, then after­wards hee sayes, that this bread is his flesh & his body,Iohn 6 which [...] offered for the salvation of the world, Hee said: His [...] meate, & his blood true drinke, he sayes, that who­soever eat [...]s of his flesh, and drinks of his blood, hee will re­maine in him.

How doth hee himselfe expound this Manducation? Iesus Christ by his owne words expresseth himselfe: Whosoever comes to me, shall never hunger; and hee that beleves in me,Iohn 6. shall never thirst. Is not this a true eating, and a true drinking, never again to be hungry, nor never to thirst? Must wee not in this have faith, which consists in spirit?

To addresse our selves to Iesus Christ, our celestiall bread, our spirituall drinke, wherewith to bee satisfied for ever, 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 in­vent any other interpretatiō, 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, giving spirit [Page 84]and life, by faith and confidence, that hee is the Saviour of the world, incarnate, dead, and crucified, to purchase for us eter­nall life:Iohn 15. and then raised up againe, hec ascended into heaven, sits at the right hand of God his Father, 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 uttered how hee was the true Vine,Iohn 4. that God his Father was the Keeper, & 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 selves into branches?

If Iesus Christ was said to be the immaculate Lambe that wipes out the sinnes of the word;Iohn 16. can wee hereupon induce a transubstantiation?

If Iesus Christ said, that hee was the doore of the sheepe­fold, by whom wee must enter to be saved: And that hee is the good Pastor, and wee his sheepe; Must wee needs so straine & wrest these places of the holy Scripture, as to thinke it neces­sary, because the word est is mentioned, to beleeve a transub­stantiation?

When Iesus Christ admonished his Apostles,Math. 5. saying, that they were the salt of the earth; did hee therefore transubstan­tiate or convert them into Statues of pillars of salt, as hee did Lots Wife? Genes. 19.

If Iesus Christ said by his Apostles, that we are the Temples of God,1. Cor. 5. 2. Cor. 6. in which the Holy Ghost inhabits; must wee there­fore imagine, that we are transubstantiated into a masse of stone?

If the holy Apostle writt,1. Cor. 10. that Iesus Christ is the Rocke, out of whom came living water, to wash and purge us from our sinnes; must wee 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, & now no more men, but transubstantiated into an accident without substance?

I readily foresee, O you obdurate Missalians, that you will object all these pre-alleadged places: wherein this word est, is, & make no mention of the Sacrament, which must the more exactly bee observed, 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 wee speak of holy Sacraments first instituted by God for his people of Israel; it is written,Genes. 17. that Circumsicion is Gods alliance and Covenant?

In the other holy Sacrament of the Communion of the Paschall Lambe; was it said that the Lambe was the Passeo­ver,Exod. 10 13 which is to say the passage? But shall wee induce hereup­on a Magicke of transubstantiation?

Will you not confesse, O Missalian transubstantiators, that in these passages of the holy Scriptures, speaking of holy Sacra­ment, that this word est, can not bee otherwise interpreted, then to signifie some reall performance:Genes. 17. and that Circumsi­cion was a signe & a marke of the Covenant and alliance con­tracted by God with Abraham. The Paschall Lambe was also a sacred signe of the passage,Num. 10. Psal. 68.24 Mat. 21. Iohn 2. for a remembrance of their delive­rie out of Egypt? The Arke of alliance for another Sacrament, of which it is writtē, that it is the truth & power of the Lord: Must wee understand by this, that it was transubstantiated into the reall Majestie 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 receive the Word of God in lively spirit.

If then the sacred Arke is called the Lord, and nominated God, because in it hee 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 Heaven, the bread of life: & the wine was his blood: that the Cup is the New Testament, by the exter­nall signes of bread & wine, to give us to understand, that our [Page 86]life and saving nutriment depended onely on Iesus Christ, and that by his death and bloodshed, we have assurance of eternall life, even as Bread and Wine serve for corporall nourishment, and that he meant and ordained these sacred signes, to bee to us for Sacraments, to approve and confirme our faith: Did he determin we should hereby Capernice, and 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 unto us by the word, wherefore have you, O Missalians, conceived a carnall taansubstantion, destrusting in the incomprehensible power of God? May it not suffice you simply to beleeve, that the body & blood of Iesus Christ was really and sacramentally offered, to communicate thereof for our spirituall nourishment, and to grant us eternall life, through the Bread and Wine consecrated, with giving of thankes; the Bread being truely his Body, & the Wine his Blood, which we must worthily receive by faith, & puritie of cōscience, as sacred signes & markes of the divine Caracter, 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 we doubt whether God hath power, by the symboles of Bread & Wine consecrated, to make us communicate of the bodie and blood of Iesus Christ, though the bread remaine bread, & the wine wine? If it were other wise, this could be no Sacrament, but rather called a Miracle. As when Iesus Christ converted the water into wine,Iohn 2. hee then used the miracle of transub­stantitation, changing the water into wine; but hee ordained not this for a Sacrament, as hee did the communion of his body and 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 River into blood, to confirme the hardnes of Pharaohs heart,; or when the clouds were turned into the flesh of Quailes,Exod. 16. that rained upon the people of Israel? Neverthelesse, God did not ordaine, that these miracles should [Page 86]serve for ordinarie Sacraments: but herein he applyed him­selfe to our infirmitie, exhibiting to us sacred, but not transub­stantiated signes, & yet are not vaine nor fantasticall: but signs externall that we may behold, touch, eate, and taste, remai­ning still in their substance: and neverthelesse they represent sacramentally what is by them comprehended, and intimated, wherein consists the approbation of our faith, to manifest by a sacramentall worke and ministration, that we are in the num­ber of the regenerate, and sustained by the holy Sacraments of Baptisme, and the Supper.

CHAP. XXII. Comparison betweene the two holy Sacraments.

IF wee may presume to make comparison of the two holy Sacraments of Baptisme, and of the Supper,Compari­son of the two holy Sacraments though there bee a difference betweene it, and regeneration, which is not reite­rated; For it sufficeth that wee be once regenerate, and begot­ten a new; 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, Nothwithstāding the same end, the same Iesus Christ is repre­sented as well in Baptisme, as in the Supper.Tit. 3. Iohn 3.6. By the Blood of Iesus Christ wee are regenerated, & by the same Blood nou­rished. By the Blood of Iesus Christ wee are renued, sett, and engraffed; and by the same Blood wee are entertained,Rom. 11. Iohn 6. Gal. 3. Ephes. 4. and preserved from hongring or thirsting for ever. By the Blood of Iesus Christ, wee cast of our old corrupt skin, & put on his body, from which likewise wee receive nourishment, & eter­nall life. By the Blood of Iesus Christ, wee have accesse and entry into the Kingdome of Heaven: And by the same Blood wee have fruition of the same Kingdome.

In this sense the holy Apostle testifieth, that wee were all baptized by the vertue of the Holy Spirit,1. Cor. 19. 1. Cor. 10. and wee all like­wise drunke of the same spirituall drinke, given unto us 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 wee must tend both in Baptisme and the holy Supper? If therefore that the signes of sacramentall water in Baptisme, and 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.Against the Missalians. Wherefore, O Missalians, seeing you have invented 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 have you not constituted that sacramentall water, after it is by you exor­cis'd and conjur'd with salt, to repell devels, to be transubstan­tiated into the blood of Iesus Christ; the water being no more water, but an accident without substance, as you have forged by the bread and wine? What difference doe you assigne, but Sophistries, Sophismes, and Missalian subtilties? If you per­severe in your heresie,Iohn. 3.4.7 Tit. 3. Gal. 3. by reason of this word est: This word is also used in the water of Baptisme, which is termed renova­tion, and regeneration; it is named the Holy Spirit, and the Vestment, by, and with which wee are revested, renued, and re­generated in the blood of Iesus Christ. Seeing therefore you acknowledg, O Missalians, that you could never 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 Flegme & Spittle; your Oyle, your Creames,Against the corrupters of Baptis­me. your Salt, and other Drugges, wherewith you you have corrupted the holy Sacrament of Baptisme; why are you so inveterate, and obdurate in your Pompilian 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 Jupiter Elicius, before the day preordained for his second comming?

I may well propound unto you the similitude of the Sunne,Luk. 1. Mal. 4. Compari­son of the Sun to Iesus Christ, which [...] the Mar­tyr used in his Treatise of the Ex­position of faith. chap. 2 A notable comparison of the Sun, utterly to confute the erroneous doctrine of Transub­stantiation. called by some Apostles the Sunne of Righteousnes Iesus Christ, because light comes from Heaven, by this luminous & glorious sphericall Planet: and so spirituall light is exhibited to us by Iesus Christ, who out of the night and darknesse of sinne hath brought us into the brightnesse, & cleare sun-shine of his grace.

You may now therefore understand, carnall and grosse Ca­pernaites, this sufficient and evident comparison, to intimate that the infinite power of God, is much more compleat and perfect, then your abominable invention of transubstantiation.

Will you not acknowledge, except your eie be blinded, & obfuscated with the palpable darknes of obstinacie, that the Sunne gives us his light, his force, his heate and vigour, and yet neverthelesse, the body it self of the planetall Sunne remaines & continues in his sphericall Orbe? Doe you not use to say in ordinary cōmō language, when the window of an house is opē on that part where the Sunne shines, that the Sun is come into the house, although the Sunne remaines still in the Firmament? Must wee therefore violently hale and pull the body of the Sunne, 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 crature hath this power to infuse into us the vertue and efficacie of his body, by his beames, light, and heate, extended really and effectually over the whole earth, the body remaining still in its heaven: and shall wee not beleeve that God an immortall Creator hath much more power to grant us the true Sunne of Righteousnesse Iesus Christ: to give us the vertue and power of his body and bloodshed for us by the beames, light, and heat of his holy Spirit, except hee be by your Magicke pluckt from the right hand of God, and his body drawne out of Heaven, to be transubstantiated upon earth? Why should not Iesus Christ have this power to af­foord [Page 90]us his light, and to offer his body and blood to enter in­tous, if by faith and a pure conscience wee be ready to receive 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 never be drawne out of its heaven, to bee tran­substantiated?

The Snnue is an entire body created, residing in heaven: the cause of the generation of Plants, Trees, & Herbes, which by its force and calidity, gives sustentation to whatsoever lives upon the earth, and in one & the same moment, hath power to quicken, heat, and nourish, an infinit number of Plants, Trees, and Beasts of the earth: and yet his body is never separated, divided, drawne out of his spherre, nor transubstantiated. The body also of Iesus Christ which hee assumed up into heaven, set at the right hand of God: hath not that more force, more vertue, more power, to regenerate, nourish and sustaine us; to give us his vertue, light and beames; to inspire, quicken, illu­minate and nourish us, & in a moment to make us all by faith partakers of his body and blood: to make us members of his members, united in, & by him, through his true promise, com­prehended under the symboles and sacred signes commended unto us, till the second comming of his humanity be revealed upon earth?

Wherefore thē, O Missalians, have you divised this 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 hea­ven, before the preordained time, to transubstantiate it into your little round azimall hosts, printed with imagery, which you cause to bee adored,Iesus Christ as God as­sies all. seeing Christ as God, there assists his Church perpetually, and hath the power to regenerate, feed, and sustaine us: yea, with an eternall life and nourishment, by his most assure 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 mortall Princes are repu­ted, [Page 91]reverenced and honoured by such sacred signe [...] as they or­daine; I will onely propound unto you two, which is to say, waxe and metalls: of one the Princes seale is composed, with which, grants, pardons, and remissions are sealed, charters, and priviledges by the Prince conferred.

He that falsifies this seale is he not punisht as in case of high treason, even as if hee had outraged the person of the Prince? Does not this seale represent his owne person, even as if him­selfe were present?

Neverthelesse the seale though it bee called the seale of the Prince, is not transubstantiated, but still remaines waxe:Familiar compari­sons of Princes seales and coynings, which if they be conterfei­ted or falfi­fied, the counterfei­ters thereof are execu­ted as of­fenders to the Princes person. but otherwise having received the sacred character of the Prince, being then no more called waxe, but the Princes seale.

Also the mettals of gold or silver coyned with the Princes stampe, doe serve for mony, although they are no more called gold nor silver; but having once exchanged their names at the Princes will, 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 have the Princes impression upon them, by & in which hee is represented real­ly: so that whosoever clips or falsifies that money, is sorely punisht by death as a fellon & a traitor to his Prince, for it is in a manner as bad, & as if hee had offended & conspired against the Princes owne person; by farre greater reason the bread and the wine, consec rated and ordained to bee Sacraments of the pretious body and blood of Iesus Christ,1. Cor. 11.13. represents them really, and not by picture. Wherefore whosoever receives it unworthily, commits a hainous crime against the supreme and Divine Majesty of him, to his eternall damnation, but tis not to conclude a transubstantiation by a most abhominable con­juration or witchcraft.

But if you Missalians or Masse-Priests, Nicolaits and tran­substantiators,Here is pro­ved by the Doctors, the words of Christ concerning the Sacrament of his body and blood to be spiritually taken not carnally, & so ut­terly Transubstantiation is confuted. be not sufficiently satisfied with Iesus Christ & his Apostles interpretations, as likewise with those similitudes and familiar comparisons, to reduce and bring you to the sin­cere [Page 92]way, & certaine forme ordained of God for to celebrate his holy Sacraments, in abolishing your Pompilian and Missa­sique Idolatries, ejecting from you your abhominable witch­craft of transubstantiation.

At the least wil you not beleeve at all the interpretations of the ancient Authors of the Church: hearken but to the say­ing of St. Augustin against Adamantine that notable hereticke:S. August. interpreta­tion. Lib. 3. de doctrin Christ. & in Praes. Psal. 3. Even as the blood, saith hee, in many parts and places of the holy Scripture is said to bee the water, the Stone also to bee Christ; Even so the bread is said to bee his body: which three places must be understood & interpreted to bee sacred signes & figures, then when this very author said Christ Iesus uttered these words: Hoc est Corpus meum, this is my Body, in presen­ting and breaking bread to his Disciples, hee gave them the signe of his body, for otherwise it should seeme to bee a thing both inhumane and unlawfull, to devoure the pretious flesh & 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 having beene sacrificed to God his Father for our life and eternall nourishment.

Againe the same Author used this interpretation:Lib. 10. de Caut. des. cap. 5. ea. sacrificium de cōsc. dist. 2 Tertul. lib. 1 & 3.4. Etiquid pa­ras dentem & ventrem? crede & mā ­duca [...], ea. ut quid, de consec. dict. 2 Aug. in lib. demmed pae­niteud. & in Ioan. tra. 25. cap. 6. The Sa­crament visible is the new Testament, that is to say: The sacred signe of the invisible sacrifice: the like interpretations are de­scribed by Tertullian against that hereticke Marcion: Christus acceptum Panū Corpus suum fecit, dicendo: Hoc est Corpus meum, id est, figura Corporis mei.

Wherefore then, O Missalians, have you not followed the authority of these holy Doctors, of the Church which would not blaspheme against God by the Magick of transubstantiatiō, bat have freelly and vertuously acknowledged the Sacrament to be a visible signe or sacred figure, signifying by faith & spi­rit that which is invisible?

Wherefore do you prepare the mouth & the belly for to de­voure the body and blood of Christ corporally, really and car­nally? Why offer you not your selfes by true and lively faith for to eate worthily Christ Iesus? Why have you not under­stood the manducation of the body of Christ, by the notable [Page 93]distinction of that loarned Doctor St. Ierome, saying:S. Hieron. in Epist. ad Ephes. Ca. duplici­ter eadem distinct. The flesh of Christ Iesus is to be understood carnally, when it is spoken of the shedding his blood, and crucifying of his body for our salvation; but spiritually, when it is said that his flesh is the meat for us to eate.

For another proofe,S. Gelase against En­tychius and Nestorius. I will alledge that learned Prelate Gelase Bishop of Rome, the which disputing against the heretickes Eutichines and Nestorians, doth afirme the bread and wine consecrated and made Sacraments are neverthelesse 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,S. Ambrose in the book of Sacra­ments. cap. 1. & 11. S. Ambrosius upon the Epistle of S. Paul to the Corhintians hath explicated and made manifest, that the eating of the bread and the drinking of the wine, doth signifie the flesh and the blood of Christ Iesus of­fered for us.

Origen likewise in his Homilies,Origen. in Lev, hem. 7. teacheth the Sacraments to bee figures, which wee ought to examine really, and not car­nally: Because, saith hee, that those words: Hoc est Corpus meum, not understood spiritually kils the soule, when he writes to eate the flesh of Christ. Wherefore St. Chrysostome admo­nished the people to honour that holy Sacrament in offring himselfe, his soule to God,S. Chrysost. hom. 31. cap. 15. tont. 1. for the which Christ Iesus was cru­cified; and that by that holy Sacrament of bread and wine, is signified to us the similitude of the body and blood of Iesus Christ.

For the resolution, wee must follow and be ruled, accor­ding to the instruction and interpretation of our holy Saviour Christ Iesus and his Apostles, to honour and reverence his ho­ly Sacraments instituted of him by extorior signes, to lift up our hearts, and raise our spirits and minds to Heaven,Psa. 12. for to comprehend that which by those signes is represented to us, and not to esteeme, hold, and account them a vaine picture or apparitions; but endevour to receive them worthily by lively faith and vertue of the Holy Ghost, to the end to be fed and nourished with celestiall bread, to the salvation of our soules, thereby to attaine life eternall.

Let us then be assured in Christ Iesus as members of his body,1. Cor. 10. 1. Cor. 12. that wee may be reduced and brought all into one uni­ty, for to communicate and eate the same bread & drink the same wine, compounded of many graines united together, to the end that wee may say with the holy Apostle: All wee faith­full are the body of Christ Iesus, saved & redeemed by his ho­ly body crucified, and pretious blood shed for us, and so re­maining permanent in faith in Christ Iesus, in eating his body, and drinking his blood, to beleeve firmely to have beene cru­cified and risen from the dead,D. August. in Ioan. tract. 30. Art. 1. & 3. ascended into Heaven, and sit­teth at the right hand of God his Father, untill that hee re­turnes as hee is ascended with his humanity, and neverthelesse his Almighty power and Divinity to be distributed to us and diffused in earth, and in all places, especially in his holy Sacra­ments, which hee hath left us for a pledge, and exteriour approbation of our faith, for memory and recor­dation of the death and passion of our Sa­viour IESVS CHRIST.