without blemishe the bread without leuain the cloud the fyrypillour the red sea deuided the heauenly Manna the water of the rocke the immolation and offering of beasts for sacrifices the arck of couaunt the Brasen serpent the purging water the temple buylded in the middest of the holy citie All which sacred signes sacrifices sacraments wer figures of that whiche was accomplished by Iesus Christ Iesus christ the tree of lyfe Apoca. 2. Rom. 11. For first he was the trew tree of lyfe planted in the myddest of the garden of God in whome by whome we which were bastarde trées are grafted and set to the obteyning of eternal lyfe he hath geuen vs the keepyng of the fruites of the tree of wisedome by his holy ghospell and commaunded vs to keepe it whole without abusing without corrupting without adding or diminishyng in payne of eternall death Rainebowe He hath bene as the celestial Bow bended in the aire to assure vs of the bande and couenaunt contracted betwene god and vs that we shuld be no more drowned in the floud of synne He was circuÌ„cised to accomplish the law in himselfe Circumcision Gala. 4. that he might cut away the foreskynne of our harts to spoyle vs of our old corrupted skinne in Adam The burning bushe He was the flame in the burning bush taking flesh in the wombe of the virgin conceyued by the grace of the holy ghost without the séed of man the holy virgin as the bushe remaining neuertheles perfect vncorrupte He was sacrificed as the iust and innocent Lambe hys blood beyng shed to preserue vs from the tyrranny of Sathan Pascal lambe Iohn 1. Hebr. 13. and to open vnto vs the passage into the land of promise the kyngdome of heauen Bread of lyfe Iohn 6. He is the trew bread which came downe from heauen wythout leuaine without corruption and spotte whereof we muste eate for our spirituall nourishement to the ende we maye celebrate the feast of the Pharaonicall passage in the lande of libertie He was the cloude 1. Corin. 5. The cloude fyry pillour red sea the fâ—rye Pyllour the redde Sea deuided whyche hathe conducted vs whyche hath delyuered vs from the handes of oure enemyes oute of whose syde opened 1. Cor. 10. Iohn 19. came bloode and water for oure saluation and redemption The heauenly Manna the rock flowing water of lyfe 1. Corin. 10. He was the heauenly Manna sent from heauen to nouryshe vs for euer and the true rocke from whence flowed water to quenche the thrust of al those for euer which thrust and beleue in him It was he that made the sacrifice of health for the defacing of our synnes Sacrifice Heb. 7.8.9.10 the sacrificer and sacrifice the offering offerer abiding for euer a sacrificer at the ryght hand of God hys father He entered into the heauenly sanctuary buylded not with the handes of men Heb. 9. but with the hand of God He was the trew arcke of couenaunt appoyntment The arcke of witnes by the which god did manifest declare his oracles and in the which he did rest to accomplishe his diuine and incomprehensible misteries He was as the brasen serpent fastened to the crosse Brasent serpent Iohn 3. to geue health to the sickennesse of all those which did tourne toward hym beholde him in faith temple of god Iohn 2. He was the trew temple of God wherin the holy ghost doth dwell in whome and by whom one god in trinitie is worshipped He was the true holy sacrifice whereof was made the purgyng water for the cleansing of all spotts The hoste holy water hauynge by his owne ashes that is by hys owne body offered vp Iohn 19. sprinckeled watered with water issuing out of his side all people beleuing in him The ceremoniall law being thus accomplished not by fygures but really executed by thincarnation death resurrection of Iesus Christ our sauiour our mediatour our euerlasting sacrificer mercy obteyner the infinite goodnes of God was yet more manifested by the new band Hebr. 9. new couenaunt new comming of the sonne of God incarnate Rom. 8. For by his new testament confirmed by the death of the testator he hath made vs fellow heyres inheritours of the kingdome of heauen with God For assuraunce of this heauenly succession gotten to vs by grace after that he had finished the ceremoniall lawe and abolished the same as we haue shewed by the sacrifice perfectly made by the euerlastyng Sacrificer there were left vnto vs two sacred signes and holy sacraments S. Augustine in his 3. boke of the christian doctrine chapter 9. wherein God hath vsed more fauour and more speciall grace than euer he dyd before his incarnation in this that he hath delyuered vs from the seruile lawe of circumcision of difference of meates and of diuers sacrifices ordeyned in the fyrste churche of the Israelites and in dischargynge vs of this heauye burthen he hathe so muche the moore comforted vs in ordeyning vnto vs for a memorye and remembraunce of our regencration and lyfe euerlastyng two holy sacramentes vnder two holye sygnes Sacramentes of the newe testament To witte the water of Baptisme and the bread and wyne for the partakyng of hys bodye and that hys grace myght extend to all nations God dyd choose those tokens and sygnes whyche were moste common and easye For Circumcision was a speciall marke for Abraham and hys posteritie the which Circumcision other nations were not accustomed to vse althoughe Herodote a Gréeke in the history which he writeth of the maners of the Egiptians Herod lib. 2. doth attribute vnto them the custome to circumcise especiallye their Priestes But it is easie to coniecture that he had heard speaking of the Iewes dwelling in Egipt for the space of foure hundred and thirtie yeres obseruing the circumcision A comparing of the circumsion with baptisme Exod. 12. Moreouer the Circumcision was ordeyned for the men only and not for the women there was also a day set for Circumcision the eyght day after the natiuitie the cutting of the skynne was paynefull and greuouse Genes 17. But the grace of God hauing abolyshed by his incarnation and perfect sacrifice the rigour of the ceremoniall lawe as well for the difference of meates as of dayes hath left vnto vs by his new wyll and couenaunt the holy signe of water common to all aswell men as women Num. 19. without difference of dayes and in this holye sacrament the chyld baptized féeleth no grief as he did féele in cutting of the skynne This signe of water to represent vnto vs the purging and cleansing of our sinnes by the bloude of Iesus Christ was common not onely to the Iewes which were wont to vse their cleansing water but also to the Gentils and all nacions who had in vse the cleansyng and washynge with this water called Lustrale
what is this here they did sée the heauenly Manna geuen vnto them without trauell 1 Corin. 10. Iohn 6. a sygne of the liuing bread descended from heauen geuing life to all the faithfull Also another merueylous signe was ordeyned of god by the rocke flowing of lyuely water in Horeb to quench the thirst of thirsty people Water of thâ— Rocke Exodo 17. Num. 20. 1. Corin. 10. Iohn 19. a signe figure of the true rock Iesus Christ out of whome did issue water bloode to estaunche the thirst of all synners for euermore The signes sacramentes aforesayde were not only ordayned of God Diuers sacrifices ordeyne of god in thâ— yere of the world 245 but also the law of sacrificers was publyshed by Moyses as sygnes fygures and shadowes of the Sacrifice performed by Iesus Christ The sacrifices are either publicke or perticulers Holocausta some were heue offeryngs sacrifices coÌ„sumed with fier Diuision of sacrifices drawen out of Exdo. Leuiti and Num. other were of beasts slayne and offered vp to eate some were of earthly beasts other were beastes of the ayre Amonge the earthly beasts were such as were most obedient as Beaf and Veale shepe and Lambe the Goat the Kidde Beasts for sacrifices Among the birdes also the most tame the Pigion and the Turtle Of sacrifices some were publycke other were particuler the publicke either were dayly Dayes appointed for sacrifices or els seuen tymes a daye or in the new moones or in tyme of abstinence or els in thre feastes celebrated in a yere To witte in the daies of swete bread when the Pascall Lambe was offered and eaten without leuened bread Exod. 23. in the tyme also of haruest of first fruites and in the feast of Wyne and Olyues towarde the end of the yere Searche the booke of Philo the iew â—osophus It was commaunded euery day to offer two Lambes the one in the morning the other at night after that the aulter was perfumed with incens swete adours Also some of the Sacrifices were ordeined for corporal things which wer offered with sheding of blood other for incorporal things wtout blood The sacrifices called Holocaustes did coÌ„cern only the honour of God Holocaustes Philo the iew in his treatise of beasts appoynted for sacrifices iosephus lib. 3. cap. 10. de antiqui iudai because all the sacrifice was consumed with fyer for the which sacrifice Holocaustes the male not the female was receyued that is to saye the Beaf the Lambe and the Goate of one yere For the sacrifice for health it was indifferent to take male or female alwayes three partes of the sacrifice was reserued for the priest To witte Leui. 1.2.3.4 the fatte the two kidneyes and the kall or the fatte of the flanckes Sacrifice for health Another difference there is also betwixte the sacrifice for health and the sacrifice celebrated for synne for in the one was ordeyned to eate all the sacrifice in two dayes Sacrifice for synne and in the other for synne it was enioyned to eate all in one day onlye By reason whereof some sacrifices were called Holocaustes other for health and other for synne The sacrifices for synne were diuers aswell for bycause of the persons as for the offerings For he that synned by ignoraunce Sacrifice for the synne of ignoraunce was clensed by offering an Ewe or a she goat but the clensing of synne done wittingly was clensed with a Ramme The synne of the great priest was clensed by offering of a calfe Sacrifice for the synne of the high prist prince magistrate perticuler person Leuit. 3.4.5.6 Sacrifice for the man poluted For the womaÌ„ delyuered Leuit. 12. Sacrifice for the Leprous Leui. 14. of the prince by offering a goat a bull that of the magistrate with a goat that of any particuler with the offering of a female The sacrifice for clensing of sinne done against god was done with a Ramme The sacrifice for a man polluted was with an Ewe or a she goat for clensing of a woman after her childbirth was a lambe of one yere a yonge pygion a turtle For the clensing of Lepre were two birds a liue pure and cleane cedre wood Isope two whole lambs one Ewe of a yere with floure oyle Another sacrifice also was made for the person poluted by seed shed or menstruous with ij turtles Sacrifice for the poluted menstruall and .ij. yong pigioÌ„s If the great sacrifices did fayle then dyd thei repare to doues pigions turtels th one for the burnt offering thother for the food of the priests And in all sacrifices there was pure floure wtout leueÌ„ salt incens oile Leuyn hony forbidden in all sacrifices A sacrifice for the woman suspected of adulterye Num. 5. And it was not lawful to offer any thiÌ„g with leuen or hony vpoÌ„ the aulter Always in the sacrifice ordeyned for the purging of womeÌ„ suspected of adultery ther was no incens nor oyle as in other sacrifices but for her was offered water mixt with dust or ashes gathered on the pauement of the temple Again there was another sacrifice celebrated for them which had made the great vowe called Naserius Sacrifice of the Nazereus Num. 6. Philo the Iew in the ttearie aforesayde when the tyme of their deuotion was done it was ordeyned vnto theÌ„ to offer iij. sacrifices a lambe an ew a ramme One to wit the lambe for the burnt offering the secoÌ„d being the ewe for the saluation the third for health Moreouer the heares of him which made the sacrifice should be cast into the fier with the burnt offering to be burned I haue thought good to discourse the diuersitie of sacrifices briefly to th end to make knowen the great goodnes of our god who by the law of sacrifices published by Moyses woulde as with a bridel restrayne the rude people of Israel which could not forget the idolatries of Egipt wherein they had bene norished 400 30 yeres vnder the tyranny of Pharao But what straight lawes what ceremonies sacrifices so euer were ordeyned for them euer this people did fal to Idolatrie abusing the lawe of god and corrupting the holy sacramentes and sacrifices as it shal be declared hereafter If any man desire to knowe more of the multitude and diuersitie of sacrifices let hym read the bookes of Philo the Iue and Iosephus of the Iudaicall antitiquities folowyng that which Moyses hath playnely written in his bookes of Leuitick and Numbers The arcke of wytnes Exd. 25 27.28 Another signe sacrament instituted of god by the arck of the couenaunt described in Exodus being a holy signe dedicated to receyue the holy heauenly answeres to thend to bring the people to the remembraunce feare and obedience of god To honour and accompanye the arcke of the couenaunt Many other exterior signes were ordeyned of god as the
Expiatorye as may appear by reading of auncient histories To the ende then that the grace of god by Iesus Christ might extend to all the worlde generally to all nations countreys prouinces as well circumcised as vncircumcised Iewes as Gentilles god did choose the signe of water moste common so muche the more applying it to the commoditie of man to draw hym to feare obedience By the which signe he instituted the holy sacrament of baptisme for a note assured marke of our regeneration purifiyng represented sacramentally by the vertue of the holy ghost Titus 3. Galath 3. in the which sacrament god doth assist assure vs to be borne a newe and made one with Christ Iesus to be renued and made members of his members and that he wyll receyue vs as clad and incorporate into him by him Lyke reasons might be brought for the other holy sacrament ordeyned of god by his newe testament to witte Sacrament of the holy supper of iesus Christ of bread and wyne Which signes tokens figures and notable formes all nations haue bene accustomed to vse in their sacrifices oblations and ceremonies concerning their religions aswell circumcised as vncircumcised aswell Iewes as Gentils Also the two kyndes of foodes for the nourishment of man are contayned vnder bread and wyne For these causes our good god desyring to draw vnto him all nacions to norishe and minister most necessary foode vnto them did institute the communion of the body and blooud of our sauour Iesus Christ vnder the formes holy signes and sacraments of bread wyne For as we are assured by the mark and element of water in baptisme to be regenerate and renued in the bodye and bloode of Iesus Christ represented by the sacrament of holy water by the vertue of the holy ghost Euen so are we nourished by the communion of his bodye and bloode represented reallye by the bread and Wyne consecrated for spirituall foode and nourishment euerlasting and quickening by the power of the holye Ghost Wherein God fauoured vs muche in discharginge vs of bloody sacrifices ordeyned in the first churche of the Israelits whiche were wont to be charged with many and diuers sacrifices celebrated with the sheding of the bloode of earthly beasts after the diuersitie of offences and persons offendynge All whyche sacrifices were ended and put awaye by the shedynge of the bloode of the iuste and innocent Lambe Heb. 9 Iesus Christ whiche by hys perfecte sacrifice hath vtterlye abolysshed all other sacrifyces reseruynge vnto hym selfe the dignitie of the great and euerlastynge sacrificer sittyng at the ryghte hande of God hys father But he hath fauoured vs so muche that in place of the abolyshed sacrifices he hath instituted the two holye sacramentes before mencioned to assure vs of our regeneration our purgynge our adoption our nouryshement and eternall lyfe geuen vs by the blood of our sauiour Iesus Christ But as the Israelites to grosse Corruption of the Sacramentes and carnall dyd rest in the exterior signes corruptynge the trewe vse of the sacramentes and sacrifices geuen vnto them of God Euen so lyke abuse yea greater corruptions are come vnto oure two holye Sacramentes lefte vnto vs by the newe testament of Iesus Christ for the sacrament of Baptisme succeded in the place of Circumcision man conceyued of corrupted clay would not be contented with Gods holye institution But some haue brewed corrupted the vse of the holy sacrament of baptisme with adiurations coniurings Sacrament of Baptisme corrupte iuggling of salt of oyle of tapers creame blowings hoodes or biggyns with an infinite number of crosses on the forehead on the eyes on the nose on the backe on the breste Theodor in his booke of the fables of heretikes on the shulders and on the mouth to chase away Deuills For the Massalians heretikes authours of coniuring and crossing do says that the chylde borne is accompanied with his spirit or deuill Ca. sine Ca. postquam de consecratione distinct 4. which can not be chased awaye but by adiuration and coniuring And for this cause this holy sacrament of Baptisme hath bene corrupted so farre that they haue added therevnto strang termes of the Syrian language Ephetath per Satyr 2. with spittell and purging snyuell What greater corruption coulde there be described then these abhominable inuentions as if the blood of Iesus Christ had not bene sufficient for our regeneration and purgation Gala. 3. Ephe. 4. 1. Cor. 15. And as yf God had not bene of power sufficient to perfect and regenerate vs by the holye signe of water representing the blood of Iesus Christ if there were not spittel coniured snyuell oyles salt biggyns creame tourches or tapers or milke or honny inuented by other heretikes Other more subtill Magicians Tertulian in his booke of the crouned souldier Pithagorians instructed in the Massalian doctrine haue added moreouer to pronunce twenty times ouer the man child presented to Baptisme the name of a Deuill which they saye doth accompanie him by that meanes to adiure and coniure him away And at the Baptisme of a wenche to saye the same thirtie times Was there euer such detestable corruption in the sacrament of circumcision Wherefore O Massalians haue you brued your oyles in the holy sacrament of Baptisme Folowing the heresye of Marcus Marcosus Epipha lib. 1. tom 3. heres 34. which commaunded to annoynt the children that were to be baptized The holy signe of water instituted by the hand of God was it not sufficient to represent the precious blood of Iesus Christ for our regeneration purification without bruing of greses of oyles of spittell other minglings inuented by the corruptors of the holy sacraments The body bloud of Iesus Christ wherewith we be clade by the holy water of Baptisme was it not sufficient to preserue vs from all tempests without borowing of biggins and crisomes And for an other more great corruption abuse it was permitted vnto wemen to baptise Tom. 1. Epipha lib. 1. heres 42. lib. 2. tom 1. heres 49. folowinge the error of the Marcionists Quintilians Cataphriges Montanistes Pepuzians Priscillians Artotirites Was it euer permitted vnto wemen by the law of god to administer the holy sacramentes or sacrifice instituted in the first church of the Isralites or in the newe testament of Iesus Christ In the History of Moises it is resited Exod. 4. how that his wife Sephora moued with a womanly rage toke the stone or knife wherwith she circumcised her sonne but it is not writen that she or any other her like hath at any time ben permitted to minister the holy sacraments By suche corruptions of the holy sacrament of baptisme Many heresies haue sprōg vp by Catabaptists Anabaptistes Antipedobaptists other heritiks scismaticks which not contented with the pure sincere institutiō of god did more rest in the outwarde signes than in that which by thē was
shepehard we the shepe must we therfore ratch these places of the holy scripture so far that necessarily we must beleue a transubstantiation for as much as this terme is is there When Iesus christ admonished his disciples saiyng to them that they were the salt of the earth Math. 5. did he chaunge transubstantiate them into pillors of salt as he did the wife of Loth Genes 19. If Iesus christ hath said by his apostles that we are the teÌ„ple of god wherin the holy gost doth dwel is this to imagin that we are traÌ„substaÌ„tiat into a pece of stone 1. Cor. 3. 2. Cor. 6. If the apostle haue said that christ is the rock out of that which did com the liuing water to wash vs froÌ„ our sinnes 1. Cor. 10. is this craftily to deuise a changing of Iesus christ into a rocke or materiall stone 1. Cor. 12. If the apostles haue witnessed that we are the bodye of Christ Is this to brynge in that we are vanished awaye and are no moore men but chaunged into an accidence withoute a substaunce I foresée well o massayers moore than hardened that you will obiect that in all these places before alledged wherin this word is is founde that no mencion is made of sacrameÌ„ts which must be depely considered for asmuch as they be holy mysteries ordeyned of god which also is true And also this worde is is not only found in the holy scriptures before noted Genes 17. Exod. 12 13. but also when there was speaking of the holy sacraments ordeyned before of god vnto the people of Israel was it not written that circumcision is the band couenaunt of god Genes 17. Num 10. Psalm 68.94 Math. 21. iohn 2. In thother holy sacrameÌ„t of the coÌ„munion of the paschal lambe is it not sayd that the lambe is the passeouer or passage Is this to bring in a witchcraft of transubstantiation will ye not coÌ„fesse o massalians chaungers of substances that in these places of holy scriptures speaking of the sacraments thys word is can not otherwise be expouÌ„ded but to signifie that circumcision was the signe marke of the bande couenaunt contracted betwen god Abraham and that the paschal lambe was also the sign of tholy passage for remembraunce of their deliueraunce froÌ„ Egipt The arck of the couenaunt for another sacrament whereof it is written that it is the true power of the lord Is this to saye that it was transubstantiated into the maiesty of god It behoueth to interpret the holye scripture with discretion humilitie wtout sophistrie Witchcraft to vnderstande souÌ„dly the true meaning of words not to abide in the letter that killeth but to receyue the word of god in spirit that quickeneth If than the holy arcke be named the lord called god for that in it he exercised his might shewed his wonders and mysteries to draw the people of Israel by an outward signe to remember god to feare obey him Also if Iesus christ is called the bread that came from heauen the bread of life that the bread brokeÌ„ is his body the wine is his blood that the cup is the new testament that by these outward signes of bread wine he might cause vs to vnderstand our life and nourishment of saluation to stai only vpoÌ„ Iesus christ that by his death bloodsheding we are so assured of euerlasting life as the bread wine are nourishment for the body that it pleased him to ordein these holy signes to serue vs for sacrameÌ„ts for the trial confirmation of our faith is this an occasioÌ„ to play the Capharnaites or the NicodemiaÌ„s to dout of the power of god How is it possible to eate the body drink the blood of Iesus christ how is it possible to be regenerate borne again Then seing we haue a promise geueÌ„ vnto vs by the word of god wherfore o MassaliaÌ„s haue ye imagined a carnal traÌ„substantiatioÌ„ mistrusting the incomprehensible power of god oght it not to suffice you to beleue simple that the bodie blood of Iesus christ is offered vnto vs really sacramentally to coÌ„municate for our nourishment to geue vs euerlasting life by the bread wine consecrated with geuing of thanks the bread being truly his body the wine his blood which ought to be receiued worthely by faith in purenes of conscience as holy signes marks of the godly badge with out enquiring euer subtilly the meanes otherwise then Iesus Christ hath enterpreted saying the fleshe ê“fiteth nothing it is the spirite that quickneth that his wordes were spirite life Ought we to doute that god hathe not the power to make vs partakers of the body blood of Iesus Christ by the holy signes of bread wine consecrated the bread neuertheles remaining bread the wine wine If it were otherwyse thys shoulde not be called a sacrament but a myracle as when Iesus Christe tourned the water into wine that he vsed a miracle of transubstantiatioÌ„ changing water into wine But he did not then ordain a sacrameÌ„t Iohn 2. as he did of the coÌ„munion of his body blood by the holy figures of bread wine Was it not as easy for god to make the wine to be chaÌ„ged into blood Exod. 4.7 or the bread into flesh as for Moises Aaron to chaÌ„g the water of the riuer into blood to apê“ue the hardnes of pharoo or wheÌ„ the clouds were turned into the flesh of quals which rained vpon the people of Israell alwayes god did not ordeyne these miracles to serue for ordinary sacraments but would apply himself to our infirmitie geuing vnto vs signes holy not traÌ„substantiated which are nother vain nor fantasies but are outwarde signes which we can sée touch eate taste abiding in their substance neuertheles representing sacramentally that which is comprised signified by them wherein our triall of fayth doth stand to declare vs by a sacramental worke to be of the number of them that are regenerated nourished by the holy sacraments of baptisme of the supper A comparison of the two holy sacraments If it be lawful to vse coÌ„parisons of the .ij. holy sacraments of baptisme of the supper notwtstanding that there is difference betwene regeneration which doth not reiterate for it sufficeth once to be regenerate borne again But the nourishmeÌ„t must be often done again according to the order of nature other differences largely discribed by the holy apostles and ministers of the worde of god Yet the same end the same god the same Iesus Christ is shewed declared aswel in baptisme as in the supper By the blood of Iesus christ we be regenerat by the same blood nourished By the blood of Iesus christ we are renewed set graffed by the same blood we are kept preserued froÌ„ hunger thrust for euermore By the blood