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
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
represented in spirit He that desireth to know more particulerly the abuses corruptiōs inuented at diuers tymes by diuers humurrs of men let him read our ecclesiasticall cōmentaries It remaineth presently to come to the corruptions of the other holy sacramēt of the supper cōmunion of the body blood of Iesus Christ By this short discourse a man may clerely know how variable fraile man is alwais hauing abused the grace of god For like as frō the beginning of the law instruction geuen vnto thē the people of Israel did euer corrupt the true vse of sacrifices holy signes sacramēts ordeined of god euen so is it come to passe of of the law of god by Iesus christ hauing instituted the maner to cōmunicat his body blood vnder the figures holy signes of bread wine The which holy sacrament was abused in the time of the apostles by the corinthiās Against whom the holy apostle did writ epistilles Sacrament of the supper corrupted 1. Cor. 11. to the end to bringe them to the true and sincere obseruacion of thys holy Sacrament Let no man therefore hereafter thinke it straunge yf the successours of the Apostles from tyme to tyme haue corrupted the true vse of this holy Sacrament And the more they were distaunt from the time of the Apostles of Iesus Christe the more they fell into corruption Yea abhominable turnyng the vse of the Sacrament into a depth of Idolatry First into what contention fell the church that was next vnto the apostles Ecclesiasticall historie about the determining of the dayes wherin the holy sacrament shuld be celebrated Sabatius the heretik did institute the celebration of Easter with vnleauened breade after the maner of the Iewes Histo tripart lib. 9 ca. 37. lib. 11. cap. 5 Certaine of hys secte dyd ordayne the vse of the holy Sacrament to be celebrated the .xiiij. Euseb lib. 5. cap. 24. Histo tripart lib. 9. cap. 38 39 Moone as the Iewes did It is sayd there were of this sect Policrates bishop of the Ephesians philip Hieropolitain Policarp Truseas Melite and Narcissus bishop of Ierusalem Of the contrary opinion were Victor bishop of Rome Eluther his predicessor with Theophile bishop of Palestine This contention continued more than three hundred yeres after the Apostles Some celebrated the feast of Easter after the Equinoxall when the Sunne did enter into the signe of Aries Other obserued the moneth Xanthisoe called by the Romains Aprill Some sayed to witte the Quartodecimans that it was instituted by Sainct Iohn to celebrate in the xiiij Moone Others aduaunced them selues to be taught by Sainct Peter whereas yet there was no euident appearaunce of any thing The Montanists Phrygians condempned the Quartodecimans obseruers of the course of the Moone and that they ought to order them selues by the course of the Sunne beginning at the Equinoxall in Primtyde And by this meanes they celebrated the eyght Ides of Aprill which is the .xiiij. day of the sayde moneth Prouided that it fell vppon Sondaye There was not onely contention for the vse of the sacraments in what dayes it shoulde be celebrated Eues lib. 5. cap. 4. but also there was great diuision among the Christians for ceremonies inuented to prepare them selues to receyue the same worthely For some as the Romains dyd keepe the fast three weekes before Easter The Illyriens and all Grece with the Alexandrians did ordeyne a Lent to faste sixe weekes Others ordeyned vij weekes of fasting leauing of from fyue dayes to fyue dayes More and more to corrupt the holy sacrament of the supper there was restored another Iudaicall ceremony Histo tripart cap. 8. by the differencie of meates For some duryng the tyme of fast forbad eatynge of fleshe and fishe Other forbad eating of fleshe onely permitting to eate fishe and foules whyche they sayde accordynge to Moyses dyd take parte of the substaunce of the water Some also dyd ordeyne to eate drye bread and water only Others fasted till noone wtout distinction of meates And to be shorte there was in the beginning an infinite nūber of customes corruptions in the vse of the holy sacrament of the supper by ceremonies brought in by the difference of dayes and meates abrogated put away by the grace and lawe of Iesus Christ But was there euer any holy Apostle of god Colos 2. Galath 4. Heb. 7. which euer left in writing any lawe or cōmaudement for the distinction of dayes or meates to celebrate the holy supper of Iesus Christ Their intention was not to institute a religion of feasts a distinction of daies and meates but their doctrine did tend onely to teach good life the true worship of one god onely Wherefore we must néeds cōclude that the ceremonie feast of Easter to celebrate the supper of our Lorde God Histo tripart lib. 9. cap. 38 is proceded of mere custome For none of the Apostles hathe lefte anye thynge in wrytynge touchyng the same To moderate such dissentions corruptions many counsells were assembled one at Sangaria in Bytine by the which to auoyde al contentions it was permitted to euery one to celebrate Easter when he would Euseb lib. 5. chap. 23. Another counsell was holden at Cesaria by Theophile bishop of that place and by Narcissus bishop of Ierusalem Another counsell in Achaye And another counsell was holden at Rome by Victor bishoppe of that place In the yere of Christ 114. After these litle corruptions there succeded greater from tyme to tyme according vnto the humours affections of the bishoppes of Rome Platine Sabellie Alexander the first of that name being come to be superintendant of the Romaine churche the first of the successors of the Apostles of Iesus Christ and also the first of the corrupters of the holy sacrament of the supper ordeyned to mixe water with the wyne before the communion wherin he ment to reforme the ghospel of Iesus Christ which had instituted the communion of his body bloode to be vnder two kyndes bread and wyne but Alexander added a thirde kynde to say water Euseb lib. 3. cap. 27. lib. 6. cap. 14. He restored also the Iudaicall ceremonie of vnleauened bread called swete bread to celebrate the Easter as the Iewes did Followyng therein the Ebionites which taught that the ceremoniall law of Moyses was necessarye for saluation as also Symmachus an heretike in Palestine had taught If Iesus Christ was circumcised to accomplish the ceremoniall law is it therefore needfull for vs to be circumcised Moreouer if it pleased him to accomplish the ceremoniall law to vse in the dayes of swete bread vnleauened bread Is it therefore necessary to tourne agayn vnto the rigour of this ceremonie abrogated by the sacrifice perfectly ended by Iesus Christ Cel. lib. 39. cap. 21. In what place of the holy gospel cold Alexāder euer finde to mixe water with the wyne And for to bynde Christians to vnleauened
bread is it of any more value than his inuention to chase away deuills with water salted coniured And as touching his coniured water ordeyned by him we wyll shewe hereafter that the original thereof came from Neuma Pompilius the great coniurer and Romaine Idolater But as for the mingling of the water with wyne that shoulde séeme to be taught by the religion of the ancient Idolaters which were wont in celebrating their sacrifices in one chalyce to consecrate the water with the bread specially in the feast dedicated to the Sunne which the Persians did worship called of them Mythros Iustin in his apologie And in the feast also of Nephalies water was vsed for the sacrifice According to this comparison Iustin martyr maketh relation of the custome obserued amonge the Idolators Christians for the bread wyne water cōsecrated By the one that is to say by the Idolatours in the name of theyr Idolles by the Christians in the name of theyr trewe God Alwayes this first corruption in the vsage of the holye sacrament by the minglynge of water with wyne beyonde the commaundement ordinannce of God Inno. lib. 4. cap. 5. did not continue without controuersie For the Greekes were of a contrarye opinion that it was not necessarye to mixe water with wyne and that they would not followe the corruption of Alexander Amarcanus was of the same aduice that Alexander was saying that it was necessarye to mingle it with water The subtill Sophiste Scot doeth affirme absolutelye that it is not necesssarye the water to bee myngled wyth the Wyne because sayeth he it cannot be chaunged and transsubstanciated into bloode yf fyrste it be not chaunged into Wyne Other moore ingenious woulde rather interpretate the institution of Alexander saying the Wyne to be conuerted into blood but as for the water it was transsubstantiated into the water whiche came out of the syde of Iesus Christ S. Augustine in his boke of the relikes chapter 26. 64. This first corruption of Alexander did geue occation of many other to succede for some inuented greater brueyngs to mingle it with blood drawen out of yonge infants to mixt with the bread of tholy supper of Iesus Christ as the Cataphriges which began a kynde of transubstantion of wyne into blood really corporally Epipha lib. 2. Tom. 1. heres 49. Some other adioyned therevnto chease called Artotirites that is to say chease bread Others also abusing this sacrament in steed of wyne tooke water vnder pretence of moore greater abstinence Other ordeyned to temper the bread with wyne which the Massalians doe yet holde in their missall sacrificers For another more detestable corruption of the holy sacrament some bishops of Rome haue forbiddē their Massalian sacrificers to minister vnto the christen people which they call laye the body of Iesus Christ vnder both kinds but only vnder the holy signe of bread and not of wine the which they kept for the Priestes Massalians sacrificers Math. 29. Marc. 14. Luc. 22. 1. Cor. 11. Is not this corruption directly against the holy gospell institution of the supper of Iesus Christ which hath ordeyned and commaunded all faythfull to eate his bodye drynke his blood When he toke the cuppe vsed he not these proper termes drynke al of this wyne in memory remembrance of my bloode shed Hath he vsed anye other tearmes for eating of hys bodye by the figure of bread than he hath done for drynkyng of hys bloode by the sygne of wyne If one should compare herewith the holy signe ordeyned of god in the church of the Israelites a figure of the cōmunion of the body of Iesus christ which was the pascal lambe the fleshe whereof was commaunded to be eaten of all persons wythout exception for as muche as they were circumcised Was there euer anye difference in the eatyng of the pascall Lambe and celebratyng of the Passeouer of the Iewes amonge the Leuites of the stocke of the Priests and the other common people For another detestable corruption the Massalians haue instituted by theyr missall Idolatries to sacrifice and offer the body and blood of Iesus Christ in reiterating by that meanes the sacrifice of Iesus Christ perfectly ended and can not be done againe for that it was not after the order of Aaron but after the order of Melchisedech 1. Cor. 11. an euerlasting sacrificer who hath left no successor Also the holy apostle when he admonished the Corinthiās reuerently to celebrate the supper of Iesus Christ dyd he commaunde them to sacrifice No but to communicate and eate together the body and blood of Iesus Christ The beginning of the holy supper was not to kyll offer and ordeyne a sacrifice to offer to God But onelye to eate and drynke at the holy feast prepared for vs by Iesus Christ the euerlasting sacrifice and euerlasting sacrificer whiche hath reserued vnto him selfe onely this eternall priesthode And yet neuerthelesse hath lefte his holye institution a banquet ordeined for vs of bread wine representing hys body and blood After the corruptions abouesayde Sathan the diligent Babilonicall buylder imployed al his forces strengthes to buyld an inuincible fortresse of Idolatrie to the end to fight against vtterly throw downe the kingdome of Iesus Christ when he did enterprise the buildyng of the Masse to be brought in in the place of the holy sacrament of the supper as we will briefly and so clearely declare that the moste hard hearted Pharisies made olde in their auncient Idolatries shall acknowledge by the veritie of histories their errours and abhominable heresies Before the painting out of this Maze of error whereinto the Massalians are plunged I haue thought it necessarye briefly to discouer the auncient religion of the Romaines the reigne of the occidental empire of the emperors which haue exercised both the temporal office the dignitie of the great bishops supertendents of the religiō church of Rom. All other as well as I shall confesse that the Romaine religion all together for the moste part to haue bene instituted by Neuma Pompilius the seconde kyng of the Romains Titenile lib. 1 Decad. 1. Funestral in his boke of magistrats of Rome about 700 yeres before the incarnation of Iesus Christ Then were instituted the bishops whiche afterwarde were broughte to a certayne number vnto foure than the nūber was augmented to eyght and by Sylla to fyftene In the colledge of bishoppes there was one chiefe bishoppe which was chosen by the other lesse bishoppes of the same order and dignitie lyke as the lytle byshoppes purple Cardinals haue practised the election of the great Romain bishoppe of their estate order and dignitie This Pompilian religion hath bene so well obserued by the Romaines from the father to the sonne that it hath bene impossible to destroye and plucke vp the same but hath continued to this daye as euerye one may easly perceiue by this litle collectiō To confirme this
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
of Iesus christ we are spoyled of thold corrupt skinne cled wyth his body of the self same also we haue our nourishment euerlasting life By the blood of Iesus christ we haue accesse into the kingdom of heauen And by the same blood we haue the fruition of the kingdom for vnto the same purpose the holy apostle witnesseth we are al baptised by the vertue of one holy spirit we haue all dronke of one spirituall drinke geuen vnto vs by Iesus Christ Be not these comparisons taken out of the holy scripture to iustifie that Iesus Christ is the only ende vnto the whiche tendeth as well Baptisme as the holy Supper It foloweth then that the sygnes of the sacramētal water for baptisme bread wine for the supper of Iesus christ ar holy signes ernes gages paunes marks seales sacraments instituted of god for profe assurance of our faith Wel then o Massalians seing ye haue inuented a witchcraft of transubstantiation for the sacramēt of the supper Against the Massalians why haue ye not also subtelly deuised the same witchcraft in the sacrament of baptisme why haue ye not ordeyned the sacramentall water after that it is by you coniured bewitched with salt to driue away diuelles to be changed into the blood of Iesus christ the water to be no more water but accidence without substaunce as ye haue imagined of the bread wyne What difference can you shew but sophistries sophismes masse subtelties If ye continue your heresie by this worde is it is also founde in the water of Baptisme whiche is called renuynge regeneration the same is also named the holy gost and the garment with which by whiche we are clothed renued borne again in the blood of Iesus christ Then seyng o Massalians that you cōfesse that ye can not fynde a seconde Berengarie to make a decre of recantation to thend to enlarge your witchcraft of transubstantiation vnto the holy water of baptisme and by the same meane to chaunge your spittell salte water your oyle your creames your salte other drougges wherewith you haue corrupted the holy sacrament of baptisme Wherfore then are ye so hardened waxt olde in your Pompilian religion that you would pluck Iesus christ from the right hand of god to make him to discende in body blood by your whispering Witchcraft as Iupiter Elicius did before the day apoynted of his second comming Luke 1. Malach. 4. A comparison of the sunne with Iesus christ the vvhiche S. Iustyne the martyr vsed in his treatise of the exposition of fayth chap. 3. I can bring you in the similitude of the sunne called by some apostles the sunne of rightuousnes Iesus christ because that light commeth frō heauen by this great bright star And euen so the spiritual light is geuen vnto vs by Iesus christ who hath restored vs to light out of the night darkenes of sinne Well then o ye Capharnaits carnall grosse vnderstand nowe a comparrison sufficient ynough to showe you the infinite power of god to be much more perfite then your abhominable inuention of transubstanciation Doe ye not acknowledge if you haue not your eyes blinded holden in the depth of the darknes of frowardnes that the sun doth geue vnto vs his light his beames his force his heate and strength And yet the bodye it self of the sunne doth rest abide in heauen Doe not ye saye ordinaryly in your common language when the windowe of the house toward the sunne is open that the sunne commeth into the house Yet the sun remaineth alwayes in heauen Behoueth it to snatch katch the body of the sunne causing it to come downe and be transubstantiate in this earthly place before it can geue his heate his beames his light and nourishement to plantes herbes trées earthly creatures Are ye so brutishe o Capharnaites that ye will not confesse the true sonne of righteousnes Iesus christ to haue much more power then this star of the sunne create and mortal If then the mortal creature haue this power to geue vs the vertue strēgth of his body by his beames by his light by his heat sent down into the earth realy effectuously the body notwtstāding abiding in heauē It behoueth to beleue that god the euerlasting creator hath muche more power to geue vs the true sonne of rightuousnes Iesus Christ to geue vs the force and vertue of his body and bloode shed for vs by the beames light heat of his holy spirite without constraining him by your witchcraft to be plucked frō the righthād of god to be drawen out of heauen by your trāsubstātiatiō into erth Wherfore hath not Iesus Christ this power to geue vs his light to offer to vs his body his blood to entre wtin vs if by faith pure cōscience we wil receyue him by the vertue of his holy spirit euē as wel better than the sonne entreth into our houses by his might power wtout drawing it out of heauen to chaunge the substance thereof The sunne is one only body created abiding in heauen the cause of the growing of plants trees herbes which geueth nourishmēt by force heat vnto al thīgs liuīg vpō the erth in one the same moment hath power to quicken heat nourish an infinite number of plants trées herbes earthly creatures wtout seperating diuiding or plucking his body frō heauen to trāsubstantiat it The body also of Iesus christ which he hath caried into heauen set at the right hande of god hath it not more force more vertue more strength to regenerate vs to féede nourish vs to geue his vertue his light his beames to inspire quicken sustayne lighten in a moment make vs through faith partakers of his body blood to make vs members of his members knit together in him by him by his true promise conteyned vnder the bages holy signes left vnto vs till that the second cōming of his humanitie be seen vpon the earth Wherefore o Massayers haue ye inuented this witchcraft of transubstantiation to blaspheme against god to lessen his power lesse to esteeme his power vertue then the vertue of the sunne his creature wherfore will ye pluck the body of Iesus christ from heauen before the time appoynted to change his substāce into your litle roūd hosts vnleuened printed ful of pictures Iesus Christ as god aydeth all which you cause to be worshipped seing that Christ as god doth ayde his churche euerlastingly hath power to regenerat feed nourish vs yea with euerlasting life food by his promise witnessed assured by his holy sacraments of Baptisme of his holy supper For other comparisons o Massayers familier homely consider how the earthly mortall princes are estemed reuerenced honored for the sacred signes ordeyned by them I wyll only set forth vnto
poynt there is none that can be ignoraunt which lusteth to read the Romaine histories that before the incarnation of Iesus Christ there was not one King Consul Dictator or Romaine Emperour instructed in the law of God But all were Idolaters Infidels folowing the religion of Neuma Pompilius the coniurer And that more is after the incarnation of Iesus Christ for the space of 300 yeres or there abouts there was no Emperour Euseb in hys boke of the church historye the yeres of Christ 34. 68. 94. 112. 113. 167 202 238 254 257 276 292. nor Romain councell which would change his religion to embrace the lawe of Iesus Christ But contrariwise they haue laboured with toothe and nayle to exercise all kynde of crueltie agaynst the churche of Iesus Christ as the ecclesiasticall histories do largely declare painting out great persecutions vnder the great Romain bishops to wit Claud. Tiber. Nero Claud. Domitian Nero Fla. Domitian Traian Elie Hadrian Antonian Phisopher Septime Seuere Iul. Maximus Max. Quin. Traian Dece Licime Valerian Valere Aurelian Diocletian Al which were emperours and gouerned the empire romain religion for 300 yeres after the incarnation of Iesus Christ and in their moneyes sepultures monumēts tytles and autentique letters did holde the name of great bishops high priests as diligently is gathered in a booke of the antiquities of Rome wherein be described the Images moneyes monumentes of the auncient Emperours of Rome In the booke intituled the discourse of the religion of the auncient Romains by Wylliam de Choul bay lye of Daulphine which were all called great bishops by these tytles Iul. Ces Pontif. max. Tiber. Nero Pontif. max. Claud. Nero. pontif max. Vaspasianus Ces pontif max. Traianus Impera Pontif. max. Marc. Aurel. Antonn August Pontif. Heliogabalus summus sacerdos Aug. Adrianus Imper. Pontif. max. Galerius Maximinianus Pontif. max. Tit. Ces Pontif. max. Commod Impe. pontif max. Flauius Constantius Aug. Pontif. max. Which being than Emperous great bishoppes would suffer none other head in the religion Romain church then them selues beynge alwayes enemies of Iesus Christ For when the Apostles did preach Christ to be the soueraine priest great and euerlasting sacrificer without any successour after the order of Melchisedech the tyrauntes of Rome and theyr Lieutenaunts dyd take an occasion to condempne Iesus Christ fearing that the authoritie of the Emperours and great Romaine bishoppes should be deminished With what furour were they inraged for the space of 300 yeres agaynst the Christians Christs religion In the Catalogg of Emperours in the ende of the historie of Nicephors the yere of Christ 410. to defend their auncient religion of Pompilius what answer was geuen to Theodose thmperour by the senate senators of Rome when it was put forth vnto them to chaung their religion and to receiue the religion of Iesus Christ Thei shewed that thei had possessed their Pomlian religion more then 1000 yeres and that all chaunging of religions were the destructions of common welthes Wherefore consisting in their olde Romaine religion they remained without receyuing of the lawe of Iesus Christ By these histories it is easie to be resolued that for the space of 400 yeres and more the bishops of Rome whiche called themselues Christians could neuer obteyne of the Senate Romaine Senatours to receyue the holye ghospell muche lesse could they conuert the Romaine Idolaters causing them to forsake their inueterate Idolatry For the bishops of Rome were to much occupied in restoring the Iudaycall Pagans ceremonies for the destinction of meates In the canon reueled by clement bishop of rome 21 22 62 95. ordinance not to fast Sondaye and Thursday to set an order for table clothes veales vessels of golde and siluer sersors and tapestrye and other ornaments of the aulters whiche consumed with age were ordeyned to be burned and the ashes to be put into the founte Other were merueylously occupyed to restore the Iudaycall ceremonies of sweete bread trauayled their spirites greatly to corrupt the true vsage of the holy sacramentes instituted of god Alexander the firste of that name bishop of Rome in the yere of Christ 110. by mingling of water with wyne bruwing of salte with the water to make it purged and coniured to dryue awaye deuils Other also did trauell to institute Corporasses of fyue linnen to laye vp the consecrated hostes Xistus bishop of Rome in the yere of Christ 121. to ordeyne also albes other vestiments of the priestes for their sacrifices of whyte colour without spot Siluester bishop of Rome Some did torment theyr braynes to inuent the feasts of dedication consecration with coniuring with salt to dryue awaye deuills Higinus bishop of Rome in the yere of christ 140. And some other to inuent oyles and creames to corrupt the holy sacrament of baptisme Moreouer during the reygne of these tyrants Emperours Fabian bishop of Rome in the yere of christ 240. great bishops the bishops of Rome desiring to make their names continue for euer did dreame in their spirites to buylde temples not vnto the honour of God Pius bishop of Rome in the yere of christ 144. but in the name of their he she saincts canonized by them at their pleasure Other did occupye them selues to ordeyne that the consecrated bread and wyne falling vppon the ground should be left to the sacrificer and the rest remaining shoulde be bourned with fyer and the ashes should be layed vp among the reliques Other did trauaile to sette an order amonge chalises Zepherin bishop of Rome in the yere of Christ 200. Calixtus bishop of Rome in the yere of christ 220. Eutich bishop of Rome in the yere of christ 282. whether they shoulde be of glasse or of wood And by other were instituted solempne ceremonies foure tymes a yere to bring Christians to the bondage of distinction of dayes Some were occupied merueylouflye to ordeyne the offering and consecration of fables to celebrate funerals in purple garmentes after the maner of the vestment called Trabea the which the Idolators did vse in triumphes celebrated in the honour of their Gods The red robes of Cardinalles And the lyke purple garment is vsed of the Cardynalles to this daye Others were occupyed to inuent a confirmation for yonge chyldren Siluester bishop of Rome in the yere of Christ 314. and that the Bishoppes onely shoulde consecrate the creame To honour also the Bishop of Hostiense by whose hands the Bishop of Rome muste be consecrated with a cloke called Pallium And to inuent an infinite nūber of other vnnecessary ceremonies contrarye to the libertie of the ghospel geuen vnto vs by Iesus Christ Howe was it than possible that the first Bishoppes of Rome shoulde drawe the princes and Senators Romaynes vnto the lawe of the Ghospell durynge 300 or 400 yeres after the incarnation of Iesus Christ seyng they did not labour but to corrupt the
hid vnder the humanitie Some other also do coÌ„fes the ammas to be come in in place of the Ephod of the Iewes The zone the manipule and the stole whiche be thre kyndes they fygure the thre cordes wherewith christ was bonde and led before the priestes and before the lieutenaunts of the Romaines in Iewrye Biel another subtell massalian doth interprete by zone the roddes wherewith christ was whipped by the stole layed a crosse to sygnifye the gibber or gallowes that christ caryed vppon his shulders The manipule also caried vppon the left arme to fygure the bonde of loue wherewith christ was holden Another mummerie by the zone wherewith the aulbe is trussed to sygnifye the bonde of the charitie of god The stole put vppon the ammas in the necke of the massalian in forme of the crosse to fygure the obedience of Iesus christ vnto the death of the crosse The manipule caryed vpon the left hand to fygure eternall felicitie of Iesus christ Another sophistrie by the ammas to fygure fayth by the stole the humilitie of obedience by the manipule the watch and hartye deuotion of the massyng sacrificer Titelman doth surmyse otherwyse of the manipule on the left hand to be fygured the force and battell of christ agaynst all powers visible and inuisible as a bockler against all temptations and the hemmes of the manipule to fygure a fynall perseueraunce He doth sophist also by the left hand to be vnderstande the humain infirmitie of christ the which bound with the manipule doeth fygure christ holden as it were ouercome by the diuinitie Brunus another Massalian doctour doth imagin by the manipule the care of the massyng priest to chase away euill affections or otherwyse to fygure the cord wherwyth Christ was bound by the Iewes by the Stoel to be figured the yocke of the Lord the which the Massalian ought to haue garnished with armes of righteousnes on the left side on the right The other painted ornament firste instituted by Neuma the magician they haue disguysed it wyth the name of planet as a wauering vestment others wyse called a cape or a chasuble whiche they doe sophist to represent the purple to be presented vnto christ in the iudgement hal of Pilate to mocke him calling him king of the Iewes Another sophistry by such a garment to be figured the nature of christ where the deitye was hid Philo the Iue platonising doth interprete by this vestment decked with dyuers colours to be figured the starres heauenlye signes Then the MassiliaÌ„ sacrificer thus rigged with his aulbe Ammas his zone manipule starres with his chasuble or cape of diuers colors must stretch out his armes to play two personags at one representing by his chasuble or cape whereof the part before is lesse then that behind the first church froÌ„ Abel to christ And by the part behind more large also enriched with the signe of the crosse to figure the christiaÌ„ people This chasuble must accord with the Ammas which was before vpon the bedde to signifie the coniuÌ„ction of christ and his church The aulbe also must be agreable to the chasuble to signifie christ to be applyed vnto our infirmites Beside the vestments aboue said Philo the Iue doth adde the mitre to figure the riall diademe of the massalians which ought to haue their heddes anoynted with creame Philo in lib. de profug or with holy oyle to signifye the princelines of the priestes The whych ornament of the mytte is nowe reserued for the greate sacryfycers onely Yt restith to descend to the discription of the partes of the Masse the originall wherof particularly we desire according to the trueth Fyrst to the masses called high celebrated on Sondaies The Massalian sacryfycers haue taken of the religion Pompilian to coniure a clensyng water called hollywater Apul. lib. 11. of the golden Asse Proclus in li. de sacrifi Gag Proel Platoni caâ—u consecrated to sprinkle the assystauntes at the sacrifice The comuration and enchaunting instituted by Neuma was of sea or salt water for thys cause sayth he that the salte was participant of a fyery nature or of â—â—er very apt to puryfye Eius aquae aspersione peccata presertim periuria mendatiaque dilui credebant Blond lib. de Rom. trium Ouid lib. Fast 3. in the law of the discourse the religion by Choul i. Holy water stocks of two sortes Diis superis sacra facturus corporis ablutione purgabatur cum vero inferis litandum erat sola aspersio sufficiebat Blond lib. 2. de RoÌ„ trium Macro lib. 3. Satu. cap. 1. In Delii Apolonis templo praecipua erat equa sacrificantium vsui accommoda quam ad alios vsus hausisse magni criminis instar erat Alex. ab Alex. lib. 4 cap. 17. Platine Si cinis vitula aspersus populum iudaerum mundebat multo magis aqua sale conspersa populum sancti ficat insidias diaboli auertit ca. aquam de coÌ„secrat distinct 1. Law of god corrupted For this cause the aunciaunt Romain Idolatours did sprynckle with thys salt water coniured as with Mercury water purging and cleansyng the faultes of the people specially of periured and lyers To conserue this water halowed and coniured they had two sortes of holy water vessels The one great fixed and made fast at the entrie of their temples where they did worshippe theyr Images to the ende to sprynckle with the same salted water those which dyd enter into the sayde temples The other holy water vessel was cariable to transporte of the same water through theyr temples or houses to the ende to water them for theyr cleansings purifyings They whiche oughte to celebrate the Masse if it were to the inferiour gods it was sufficient that the sacrificing priest did sprynckle him selfe with the same purging water But if the sacrificer did celebrate Masse to the superiour gods he muste bathe his whole bodye and washe all hys members It was also defended to apply this purging water to any other vse saue for clensings and purginges Alexander the firste of that name next successour of the appostles of Iesus christ And one of the first corruptours of the holy sacramentes ordayned of god folowing the same institution of Pompilius contynued this Idolatry of coniuring and consecrating of holye water to chase away diuills But the better to colour this Pompilian witchcraft he inuented this comparison Yf it be so saith Alexander that the ashes of a redd cowe offered vp in sacrifice mingled with water of the fountaine puryfied the people of the Iues. By muche greater reason the water coniured with salt shoulde purifie christians chase awaye diuills Is not this a breakinge corrupting of the holy lawe of god to accord with the Romaines taughte in the auncient doctrine and religion of Neuma Pompilius the coniurer Yf Alexander had not beene so much geuen to the vse of salt instituted by the auncient Idolatours for their clensing water he would rather haue
and coniuringe by sygnes of the crosse fyrst he ought to make thre crosses vppon the rounde hoste to fygure the threfolde doctrine of christ To witte by the father by himselfe and by the holy ghost in pronouncing these words Haec dona haec munera haec sancta sacrificia illibata Other doctours Alcoranists Massalians interpret the third crosse to signifie the treason of Iudas who deliuered his maister into the hands of the Iues. Beside the foresaid thre crosses doth folow fiue mo to figure the fiue dayes of respit from paulme sonday to good fryday or otherwise to represent the fiue wouÌ„ds of christ two in his hands two in his feete one in his right syde Of the which fiue crosses the thre first must be made vpoÌ„ the chalice vpon the round host to figure the deliuering of christ vnto the priestes scribes Pharisies or to figure the price that christ was sold for to wit thre tymes ten which is .30 pence The two other crosses are seperatly made the one being the fourth vpon the host thother vpon the chalice alone to play the two persons of christ iudas which the massalian sacrificer doth continuing styll his mocks mummeries stretching out hys armes to figure christ stretched on the crosse Then he lifteth vp his round host printed full of pictures to cause it to be worshipped And that he beginneth agayne to make thre other crosses One vpon the host another vpon the cuppe and the thyrde vpon hymselfe to playe the personages of thre estates of those that be in heauen in purgatorie and in earth He smiteth afterward vpon his brest to play the personage of the these hangyng vppon the crosse whiche repented hym selfe But the smiting of the stomack must be with the thre hyndermost fyngers of the hande for the thombe and the next fynger be reserued to consecrate and transubstantiate the round host Moreouer he must smyte his brest thre tymes to fygure the threfolde offence of the heart mouth and deede In lifting vp hys voyce to represent the thefe or the centurion which confessed god in the passion Sixe other crosses are made once againe thre vppon the chalice couered to figure the thre houres that Christ hanged on the crosse on lyue and the thre other crosses are made vpon the chalice discouered with the round hoste lifted vp again to fygure the thre houres that christ hanged vpon the crosse dead Then after the massalian hath kissed his chalice there are yet two crosses more to fygure the mysterie of the bloude and water issuyng out of christs syde Besyde the dumme mummeries abouesayde the priest must take the couering cloth from the chalice and couer it with the plantyn to figure the breaking of the vaile of the temple in the middest at the death of christ This done the round host is put froÌ„ aboue the chalice is couched vnder the corporas to figure the buriyng of christ The priest thus hauing played the person of the hanged thefe of the traitour Iudas of christ of the publicans playeth afterwarde the personage of the centurian in singing the Pater noster But the Alcoran of Durand expoundeth by the seuen petitions of the Pater noster the seuen wepings of the virgin Marye or the seuen vertues or the seuen giftes of the holy ghost or the seuen Beatitudes or the seuen deadly synnes This song finished the Massalian a lytle whyle kepeth silence to fygure the silence or rest of christ in the tombe Re diuina ceremoniis celebratis sacerdos tunc I licet succlamabat qua voce illos qui inter fuerant missos faciebat Alex ab Alex lib. 4. cap. 17 Parts of the masse ordeyned by Neuma 700 yeres before the incarnation of Iesu christ Another aperie or muÌ„merie doth the Massalian play with his round hoste the vvhiche he layeth vppon the paten to fygure the vnitie of the diuinitie with the humanitle but when he playeth the secrete mysterie then the host is hyd out of syght The sacrifice thus finished the litle rouÌ„d hosts eateÌ„ Numa ordeined to sing these wordes I licet vel Itâ—e missa est that is to say go it is graunted the assemble is suffered to go home Be not all these partes of the Masse sacrifice ordeyned by Numa the coniurer more then 700 yeres before the incarnation of Iesus Christ to witte the vestments the aulbe the chasuble the holy purginge water coniured with salt to chase away diuells the aulter the taper light the the turnings and trauersings along the aulter with prayers and meditations toward the East The processions with shrines and relikes carried vppon the shulders of the priests clothed in whyte surplices crownes vppon their heads the Confiteor made to the he sainctes she saincts the playing on the Organs the Canticles Peanes Hymnes and Odes the Censour and the Encens the communion of lytle round bread consecrated in the name of their godds and in th end this song Ite missa est Do ye not acknowledge O ye Massalians that ye haue borowed all these partes members of your Masse of Pompilians religion Why doe you holde this worde Masse Math 27. Luke 20. Mark 14. 1. Cor. 11. seing Iesus Christ did name it a supper or the partaking of his bodye Why haue ye taken vp these vestementes the Aulbe paynted Chasuble proper to the auncient romain Idolators of the which garments Christ ordeyned nothing Why haue ye geuen more credit vnto the witchcraft of Pompilius to chase away diuels with salt water coniured called holy water then vnto the holy ghospel of Iesus Christ the which doth assure you in his name to driue awai diuels not with witchcraft of salt Mark 16. Who but the spirite of Neuma did inspire you to shaue your crowne round to deck your selues with whyte surplices to beare the shrines banners in procession When Iesus Christ celebrated his holy supper instructed his apostles of the coÌ„munioÌ„ of his body blood did he coÌ„maund theÌ„ to folow the religion of the auÌ„cient romain Idolators to haue their alters enriched with images to vse turnings trauersings alonge the alter to be shorne rouÌ„d to haue aulbs chasubles addressing their praiers coÌ„fession to he she saincts to pipe with organs to ê‘fume their alters images with encence to go to the offrings to cary monie to the priests box to eat litle rouÌ„d hosts coÌ„secrated laste of all to sing Ite missa est But I well perceyue O Massalians your Masse subtelties wherby you shal confesse to me that the body and chiefe parts of the Masse toke their beginning and creation of Numa Pompilius Neuerthelesse the deckinges and enrichings were inuented by other bishops of Rome speciallye by a monke called Gregorye the first of that name that came to the Popedome Who was instructed in the Magike and Philosophie of Pythagoras and had also studied the lawes of Tullius Hostillius king