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 coÌ„sc dist 2 Tertul. lib. 1 3.4 Etiquid paras dentem ventrem crede maÌ„ducaâ—â— 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 PanuÌ„ 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 transubstantiatioÌ„ 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 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 FINIS Invincible proofes that Transubstantiation is but of late yeares gathered out of authentick Authours and confessed by the most learned of the Papists NOw to manifest that the Church of Christ taught none other doctrine coÌ„cerning the Lord Supper then the reformed Churches doe teach for one thousend years since Christ here I doe produce undenyable testimonies First the Book of Alfricus Archbishop of Canterbury Anno 996. in the raigne of Etheldred King of England which book doth remain in the Library at Exeter and a coppy of part of it dedicated to King Henry the 8. by Doctor Cranmer And by the same booke Alfricus having translated So. Sermons out of Latin into the Saxon tongue of which hee made two bookes and hee was of such learning and eloquence and of such worthy esteem in the Churches of England that wheras they made a book of Canons after his death to govern the clergy they did collect out of some generall counsells other ancient Fathers in which they did insert two of the Sermons in that book of Alfrieus his translation into the Saxon language the one was read in the church on Easterday before they received the Lords Supper and there anie may read it in the Saxon language or in English recorded by Mr. Fox and there are two of these books extant and one of them is to be seen in the Library at Exeter and the Italians and French did not understand the Saxon language I
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 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 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 purgatioÌ„ 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 accoÌ„plished 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 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 DistributioÌ„ 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 â—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 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
Glasses of the Israelitish Women In this Laver or Holy-water 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 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 coÌ„mon 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 adoâ—'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 eare-rings hee forged an Ephod of gold by meanes whereof the people fell to great Idolatrie How long was this externall signe of the Ephod abused Idolatry by the golden Ephod when an Image was thereof erected in Siloe by the Mother of Michas so that Priests were expressely instituted to sacrifice thereunto and an Altar edified and thus was the true 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
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 â—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 CommunioÌ„ 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 CorruptioÌ„s 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 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 dâ— 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. Saâ—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 Gaâ—at 3. Ephes 4. 1. Cor. 15. but that there must bee exorcised Spitâ—lâ— and Dâ—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 â—â—ale Infant when hee comes to be baptized and thirty times they utterâ—t it the baptizing of a Daughter Was there ever so dâ—testable 〈◊〉 reptioÌ„ 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 â—â—cres 38. should been aâ—â—oâ—â—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 anâ—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 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 corruptioÌ„s 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
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 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 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 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 t is permitted so the Assembly was dismist to goe home But in time because this note signified a
house palace when he was banished were coÌ„fiscated 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 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 Deâ—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 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 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 Virgin Mary the
the evill of them he could yet God who opened the mouth of Balaams Asse caused him to write these words of them They are saith he more pernitious against the Romane Church then all other hereticks for three causes The first is because they have bene of longer continuance for some say they have bene since Silvester others say they have bene since the Apostles time The second cause is because they are more generall for there is almost no land in which this sect doth not creepe The third cause is because all other sects do bring a horrour with the haynousnesse of their blasphemies against God but this secte of the Lioneses hath a great shewe of godlynes because they live justly before men and they beleeve all things well concerning God they beleeve all the Articles which are contayned in the Creede They blaspheme and hate only the Church of Rome This is to be found in a little Treatise of Renerius imprinted neere a hundred yeares since Who was a bloody Inquisitour and gave sentence of death against sundry of them The Iesuite saith that one Cesarius writes that the Doctrine of these Waldenses was spread in more then a thousand cities In a booke against Foxe 535. fol. and that they had an army of 70000. that were destroyed by Simon of Momford with a small armie but there is no mention of an armie which they had in the Cronicles Now we will shewe what the heresie was for which they were persecuted as Langfrank saith That the sacrifice of the Church consisteth of two things the one visible the other invisible that is of the Sacrament the the thing or matter of the Sacrament which is the body of Christ if it were here present before our eyes it were a thing visible and to be seene but being lift up to Heaven and sitting on the right hand of his Father to the time of restoring of all things as Peter saith It can not be called downe froÌ„ thence for the person of Christ consisteth of God and man The Sacrament of the Lords Table consisteth of bread and wine which being consecrated are not changed but remaine in their substances having a resemblance or similitude of those things whereof they be Sacraments See Langfrank The adversaries did teach this Faith following I beleeve the earthly substances The Popâ—â—â— Faith which upon the Lords Table are divinely sanctified through the ministratioÌ„ of the Priest to be converted unspeakably incomprehensibly and miraculously by the operation of Gods mighty power into the essence of the Lords body the outward formes only of the things themselves and certaine qualities reserved that for two respects The one lest the sight of the raw bloody flesh might otherwise make man to abhorre from eating thereof that they which beleeve things which they see not might have the greater merit for their beleefe The conversion of which earthly substances into the essence of the Lords body notwithstanding yet is the selfe same body of the Lord in Heaven there hath his essentiall being at the right hand of his Father immortall inviolate perfect undiminished and uncorrupted so that truely it may be affirmed the selfe same body both to be received of us and yet not the selfe same I meane as touching the essence propertie and vertue of his true nature So much of Langfrank Archbishop of Canterb. and yet not the selfe same as touching the formes of bread and wine other outward qualities occurring to our outward senses The Doctrine of Guimundus Archbishop of Aversam Those who will see further let the read the answer to the 6. Articl is as grosse as appeares by a Booke printed at Lovan which saith That the body of Christ is pressed and torne with teeth even like as it was feit and touched with the hands of Thomas And further he answereth an objection putt forth that it is not lawful for Christ to be torn in peeces with teeth he doubteth not to pronounce that whether we take tearing for bare biting it is not repugnant nor disagreeing but that by the will of God agreeing thereunto the body of Christ may be bâ—tten with mouth crushed yea divided in peeces with hard or soft pressing of the teeth that as he was brursed upon the crosse according to the Prophets laying hee was bruised for our iniquityes so the same body for the health of the faithfull may devoutly be torn tent with their teeth any thing to the contrary notwithstanding Cuimundus lib. Sacrament fol. 30. Let all which fear God observ now these doe oppose the word of God Exod. 12.46 which saith They shall not break a bone of him Thus I have shewed how this abhominable doctrine of TransubstantiatioÌ„ crept into the church that it was hatched by the Monks by the Histories wee may see how they confirmed it with miracles and their holy bishop Duaston did triumph over the Divell when hee would have enticed him to lust after a young Woman Hee got the Divell by the nose with a pair of red not tongs Such like miracles are to be read in their Legend Another miracle of a lewish Boy For which testimonie he was putt into the fire to be burned of his Father but the fire had no power to touch him for a beautifull woman whose the Child was kept the sire from him with her gown And this was the virgine Marie that said hee saw in the Church of the Christians a Child broken and divided And seeing the Papists do affirme that the Church of Christ did in all ages teach Transubstantiation to be a Catholike doctrine We will examine one of their Historie-writers who wrote in the time this idole was a hatching called Osbon who did write the lives of three Archbishops of Canterbury about the yeare 1076. in which Historie hee saith In the dayes of Odo certaine of the Clergy being seduced by wicked error did hould and maintaine that the bread and wine which are set upon the Altar after the consecration do remaine in their former substance are but only a figure of the body blood of Christ But saith hee that holy Father Odo did convert them which was about the yeare 951. Hee reciteth the means which Odo did use to convert them by a certaine miracle Hee saith These Clergie Men being before him hee perswaded them seeing they could not be convicted by argument yet he requested them to stay and see him say Masse to communicate which they did seeing after consecration breaking of the Hoste over the chalice the blood dropped out of the Hoste into the chalice Odo saith hee wept for joy to see his petition accomplished which hee so carnestly prayed for On the sight thereof he saith these clergie men behoulding and seeing were converted and blessed the Archbishop thanking God that he was borne to manifest his truth to them and thus they were converted to beleeve Transubstantiation and blessed
that is outwardly nothing is changed but all the change is inwardly Augustin saith The bread doth not loose his first nature after the consecration but it receiveth another quality wherby it differeth from common bread And against Maximinus hee saith Sacraments are figures Anno 400. August lib. 3 cont Maxins being one thing indeed yet shewing forth another thing And in another place he saith There are no other sacrifices then prayer praises and thanksgiving Gelasius saith The Sacraments which we receive Anno 492. are divine things yet ceasse they not to be bread and wine in nature Beda writing on the 21 th Psalme hath these words Anno 730. Poore men despisers of the world shall eate indeed really if it be referred to the Sacraments and shal be filled eternally because they shall understand in bread in wine being visible before him a thing invisible to wit the true body blood of Christ are true meat and true drink which filleth not the belly but the minde is nourished Haymo about 850. taught the same Doctrine Now to observe the Article of our Faith He ascended into Heaven and sitteth on the right hand of God Augustin saith Aug. supper lean tract 30. tract 50. The Lord is above even to the end of the world and yet the verity of the Lord is here also for this body wherin he rose againe must needs bee in one place but his verity is spread abroad every where Elsewhere he saith Let the godly receive also that Sacrament but let them not be carefull for the presence of his body for as concerning his Majesty his providence is invisible unspeakable graces for these words are fullfilled which hee spake I am with you to the end of the world But according to the flesh which he took upon him when hee was born of the Virgin and was apprehended of the Iewes and was fastened to a tree taken down again from the Crosse lapped in linnen clothes was buried rose again appeared after his resurrection so ye shall not have me alwaies with you why Because as concerning his flesh The conclusion of Doctor Ridlye He was couversant with his Disciples 40. daies and they accompanied him seeing him but not following him for he went up to Heaven and is not here for he sitteth at the right hand of God his Father yet hee is here Math. 28. because hee is not departed hence as concerning the presence of his Diuine Majesty Mark well what Augustine saith he is aseended into heaven and is not here saith hee therefore beleeve not them which say hee is here still upon the earth Also hee saith doubt not but that Iesus Christ as concerning the nature of his manhood is there from whence hee shall come remember well beleeve the profession of a Christian man Aug. Ep. 57 that he rose from the dead and ascended into Heauen and sitteth on the right hand of God his Father and from that place and none other not from the altars shall hee come to judge the quick and and the dead and he shall come as the Angell said as he was seen to goe up into heaven that is to say in the same form and substance unto which hee gave immortality but changed not nature after this form meaning his humane nature wee may not think that it is every where And in the same Epistle he saith take away froÌ„ the bodyes the limitation of places and they shal be no where and because they are no where they shall not be at all Vigilius saith Vigil contra Vryche lib. 4 If the word the flesh be both of one nature seeing that the word is every where why then is not the flesh also euery where for when it was on earth then verely it was not in heaven And now when it is in heaven it is not surely in earth and it is so certaine that it is not on earth that as concerning the same wee looke for him from heaven whom as concerning the word wee beleeve to be with us in earth These few testimonies I have produced to shew that in the maine differences of our Religion betwixt the Papâ—sts and us we have proofs not onely from the Scriptures and authentick Fathers but also froÌ„ the confession of the Popish writers themselves and that for one thousand yeares since the Ascention of our Lord. And for these points I have related I could produce as many more but I hasten to be breefe In the next place I will shew the Fathers Iudgment concerning our Iustification by the free grace of God That we are justified freely by tho grace of God apprehended by Faith is a Doctrine taught by the Apostles testified by the ancient Fathers And now this Doctrine was opposed by the Pelagians Anno 420. against which Augustine wrote snndry large volumes And twelue yeares after his death Comentary on the Proverbs of Salomen wrote Salomus Bishop of Viennen who used these words No man is chosen to Salvavation of God for any foreseene goodnes hee did see in him nor any man is chosen of God for his good works but onely by his grace and mercy and of his meere love See of him Sidonius in an Epistle on Salloman lib. 7. and Providentia Prosper his Cronicle And the yeare following there was a councell houlden in the City Arragon against the Pelagians which denied this doctrine and maintained freewill and it was condemned in this Synode Venerable Beda departed this life when he was 72. Anno 734. yeares ould in his time he wrote much And on the 21. Psalm hee affirmeth Wee are justified by the grace of God and not by works He dissalowed Images praying to Saints He translated the Gospell of S. Iohn into English This Doctrine was maintained by sundry other Fathers Anno 776. as Falcanus a man of great learning Anno 780. the Patriarcke of Aquilla and Haymo Anno 850. At a Councell houlden at Ments against Godsaeldius Anno 848. a Priest of Belgica where he was charged by the Bishop of that place Rabinus to hould Erroneous doctrine in that hee affirmed That no man is chosen of God for any foreseene goodnes hee saw in man but wee are saved freely by the grace of God Which doctrine hee did maintaine very learnedly there did dispute against him fowr and because they could not pervert him for to give over they did banish him See the Counsell of Anelaus Apetheajedict frodurdes lib. 3. cap. 13. And it doth appeare this Doctrine was not yet established For there was a Counsell houlden at Valence in France Anno 855. concerning this Doctrine Which certaine Scottishmen did defend this Doctrine in the said Counsell the whith Godsaldun had defended before and was banished Yet wee find not there was any proceeding against them neither did they conclude any thing there against this Doctrine but there they decreed that none should be