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
th one of these two holy sacraments we be regenerate by thother nourished And the regeneration is as merueylous vnto mans wisdome as the norrishement For after mans carnall iudgement it seemeth vnpossible twise to be engendred But our good god hath vsed like interpretation for the regeneration as he did for the comunion of his fleshe his blood namely that these sacramental termes must be spiritually vnderstand not carnally for the fleshe profyteth nothynge but the spirit quickneth That whych is of the flesh Iohn 3. is fleshly that which of the spirit is spirituall The holye Apostle geuynge vnto the Corinthians that which he receyued at the hand of God 1. Cor. 11. did admonishe them of the second comming of Iesu Christe in loking for the which he commaunded to communicate the body bloode of Iesus Christ by breaking of bread the cuppe of blessyng called the newe Testament and the new couenant contracted by the blood of Iesus Christ For as much then as we are assured of the second cōminge of Iesus Christ Being gon vp into heauen and sytteth on the right hand of god his father vntill the day appoynted that he must come againe to iudge the quicke and the dead How do ye agrée o Massalians with this yssue when as by your magicke you saye that euerye daye you cause to come downe and make to retourne the bodye of Iesus Chryste in fleshe and bone before the tyme appointed of hys second comming be come This witchcrafte was restored by you from the fyrst authour of your Masse sacrifice Numa Pompilius Tit. Liuius 1. Decade 1. who by hys witchcraft gaue to vnderstande that he caused hys Nymphe goddesse Acgerie and also his Iupiter Elicius to descende from heauen Valcai Max. lib. 1. cap. 3. by whose meanes the heauenly secretes mysteryes were reueled vnto him Euen so by your withcraft the rounde host consecrated is transubstantiated into the true reall bodye of Iesus Christ The bread being no more bread Howe haue ye learned this boldenes to bruse breake in pieces the bodye of Iesus Christ accordinge to the inuention of Sergius the second of that name your predecessour bishop of Rome Are not you more detestable hangmen then your predecessours lieutenaunts of the churche of Rome iohn 19. Exod 12. Num. 9. which crucified Iesus Christ but without brusing breaking his bodye in pieces as it was prophesied before Corruption of the holy sacraments And that more is you are not content to breake it in thre pieces but in your Masse sacrifice ye haue enterprised to drowne or steepe one portion of it in the wyne chaunged into blood to deuour it Against transubstantiatiō To confirme your witchcraft of transubstantiation haue ye not ordeyned to preserue your lytle rounde prynted hosts the whiche you do kepe laye vp so curiouslye in bores shrynes after they be chaunged into fleshe bone into the reall bodye of Iesus Christ Is not thys a detestable herisie to beleue that the bodye of Iesus Christ can receyue corruption Yea Harman cōtt often it is eaten of wormes mytes rattes myce Can you interpret Blond Platine that this is an accidence without substaunce seing that your hosts become often stinking corrupt with in your boxes Many times also deuoured of earthly brute beasts that which you cause to be burned their ashes to be put into the place for reliks When the bishop of Rome Victor the iij. of the name receyued poyson by your transubstantiated wyne was it an accidence without substance Or when themperour Henry the 7. of that name was poysoned in eating a litle round host consecrated was it an accidence without substaunce seing it gaue him his deathes wound There is a more manifest appearaunce in the heauenly Manna geuen vnto the people of Israel Neem 1. Psal 78.104 Iohn 6. Sapi. 16. the which notwithstanding that it became corrupt if it were kept yet being put in the secret place of the arcke of the couenaunt it was preserued without corruption was it therefore transubstantiated into flesh bone to be called the heauenly bread the bread which came down from heauen the bread of lyfe the bread of angels The expositiō of the sacramētal words Now it remaineth to bring into iudgement the subtel reasons of the Massayers which for the whole foundation of their witchcrafte do carnally abyde in this word Est saying these words are expressly written This is my body this is my blood when Iesus christ did institute the cōmunion of his body of his bloode vnder the signes of bread wine But I beseche all that are zelous of the honour of god diligently to cōsider the holy institution of the sacrament by the which god wold declare signifie the cōmunion of his body by the bread the drinking of his blood by the wine the cup. All will confesse that the true principall nourishment of the body of man is conteyned vnder the kinds of bread wine so that the true bread is often taken in the holye scriptures for the nourishment life of man But let vs begin to bring in the places of the Bible To the first man created to the lykenes of god Genes 3. for punishmēt of his offence was it not said vnto him before the he must eate his bread in the sweat of his body Genes 28. Is there any man so ignoraunt that wil not confesse all the food life of man to be vnderstād by the bread when Iacob prayed vnto god to geue him bread clothing did not he vnderstand by the bread al that was necessary for his nourishmēt Exod. 16. Neem 9. Psalm 78. Sapi. 15. Iohn 6. Genes 14. when it is recited that god made it to rain bread vpon the people of Israel in the wildernes that with this heauenly bread the children of Israel wer filled was not this terme bread vnderstand of the heauenly Manna sent of god for the nourishing of the people Israel This manna is it not called the breade of heauen the breade of angells geuen vnto the people without trauell Genes 41. Genes 47. Num. 21. Leuit. 26. When Melchisedech would releue the hooste of the good Father Abraham dyd he not presente vnto hym breade and Wyne When Abraham wold gratifie and refresh the .3 angels apearing to him did he not offer to thē Cakes baked in the ashes Gaue he not to Agar breade for her norishment The mother of Isaac fauouringe her wel beloued sonne gaue hym bread Ioseph in Egipt offred bread vnto his brethren for their norrishement When one wil discribe a famine darth dothe he not saye there lacketh breade When god promiseth any fauour vnto people keping his commaundementes iohn 4. Psalm 104. Math 4. Luke 4. iohn 6. Math. 4. doth he not geue them assurance of sufficient breade When he commended the poore
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
you two that is to say waxe metalles of th one is made the seale of the prince wherwith is sealed the graces pardons forgeuenesses the letters priuileges graunted by the prince He that couÌ„terfeiteth this seale is he not punished for treason euen as if he he had hurt the very person of the prince Doth not this seale represent the very person of the prince as if he himself were there present yet the waxe notwtstanding that it is called the seale of the prince is not therfore traÌ„substantiat but remaineth stil waxe yet after that it hath receyued the reuerend print of the prince it is no more called waxe but the princes seale The metalls of golde siluer marked for the coyne of the prince to serue for money although they be called no more gold nor siluer but haue changed their names at the wil of the prince be it into the name of ducate crown shillings pence or other names do thei leaue to be metals the same substance thei wer before this only difference there is that thei are apointed stamped with the print of the prince whiche doth really represent him in such sort that he that clippeth or couÌ„terfeiteth this monie is punished as for the crime of treason and as he had hurt the ê“per person of the prince 1. Cor. 11. By much better reason the bread wine consecrated marked to be sacrameÌ„ts of the body blood of Iesus christ do really represent him not in painting Wherfore he that vseth it vnworthely shall haue euerlasting damnation as a traitour to the maiestie of god If ye o Massalians Nicolaitains transubstantiators are not sufficiently satified with thinterpretation of Iesus christ of his apostles ne yet with similitudes familier coÌ„parisons to bring you to the true way certain forme ordeined of god for the celebration of his holy sacraments in abolishing your Masse and Pompilian idolatries casting away also your abhominable witchcraft of transubstantiation at the lest yet wil ye geue no credit vnto the interpretation of thauncient doctours of the church Heare than that which S. Augustin doth recite against Adamantin August ca. 12. authorities of the auncient doctours The exposition of sainct Augustine euen as the blood in many places of the holy scriptures is called the water the rock christ So is the bread called the body of Iesus christ the which thre places must be expouÌ„ded to be figures signes When that saith the same doctor Iesus christ spake these words hoc est corpus meuÌ„ lib. de doctri christi in prefati Psal 3 this is my body gaue theÌ„ bred He gaue theÌ„ the signe of his body for he thought otherwise that it was a thing vnlawfull to vncourteous to deuour the flesh body of Iesus christ lib. 10. de can des cap. 5. sacrificium de consecr destinct 2. if there wer not a figure ther namely the bread to put vs in minde of the fleshe body of Iesus christ to haue bene offered vp for our life euerlasting food Moreouer the same doctor vseth this interpretatioÌ„ the visible sacrament is the testameÌ„t that is to sai the holy signe of the inuisible sacrifice The like interpretations are described by Tertullian against MarcioÌ„ the heritick Tertul. lib. 1. 3.4 wherfore then o massaliaÌ„s haue not you folowed the autoritie of the holy doctors of the church which wold not blaspheme against god by a witchcraft of traÌ„substanciatioÌ„ Vt quid paras dentem veÌ„trem crede maÌ„ducasti ca. Vt quid de coÌ„secratione distinct 2. August in li. de remedi poeniten in ioh tract 25. cap. 6. S. Hierom in epist ad Eph. but haue frely acknowledged the sacrameÌ„t to be a signe or holy visible figure signifiyng in spirite by faith that which is inuisible wherfore prepare ye the mouth the belly to deuour the fleshe of christ corporally why do ye not offer your soules by liuely faith worthely to eat Iesus christ why did you not interpret the eating of the body of Iesus christ by the notable distinctioÌ„ of the holy doctor Ierom saying the flesh of Iesus christ is vnderstaÌ„did fleshly wheÌ„ there is meÌ„tion made of the sheding of the bloud crucifiing of the body of Iesus christ for our saluation Ca. dupliciter â—adeÌ„ distinct But spiritually when it is said that the fleshe is the true meat which must be eaten For another holy doctor I wil alledge Gelase Bishop of Rome Sainct Gelase against Eutychius Nestorius who disputing against the heritiks Eutichians Nestoriens doth affirme that the bread wine consecrated made sacrameÌ„ts do not leaue in substance still to bread wine but are figures signes of the body blod of Iesus christ by the misterie of the sacrameÌ„t S. Ambrose in his booke of sacraments chap. 11. Wil ye haue more large witnesses of s Ambrose who vpon the epistle to the CorinthiaÌ„s hath expouÌ„ded eating drinking the bread the wine to signifie the flesh the blod of Iesus christ offered for vs Origin in Leui homil 7. Origin also in his homilies hath expouÌ„ded the sacrameÌ„ts to be figures which must be examined spiritually not carnally for this saith he that the letter killeth if it be not vnderstaÌ„d spiritually S. Chrisostom in homil 31. ca. 15. com 1. Psalm 22. wheÌ„ it is writteÌ„ to eat the flesh of christ Wherfore S. Chrisostom warneth to honor this sacrament in offring the soule vnto god for which christ was crucified and that by this holy sacrameÌ„t of bread wine is signified vnto vs the likenes of the body blood of Iesus christ To make an end it behoueth to be ruled by the holy interpretation of our doctor Iesus Christ of his apostles to honor reuerence his holy sacrameÌ„ts ordened of him for outward signes to lift vp our minds to heaueÌ„ to take that which is represented by the same signes not to esteme theÌ„ as vain paintings or faÌ„tasies but worthely to receiue theÌ„ in liuely faith by the vertue of the holy gost to the end to be fed nourished with heaueÌ„ly bred in the helth of our soules to com to life euer lasting Let vs then be assured in Iesus Christ as membres of his body 1. Cor. 10. Let vs all come into vnitie to coÌ„municate one only bread to drinke one only wyne made of many graines knit together to the end that we may say with the holy apostle 1. Cor. 12. all we the faithful are the body of Iesus christ saued redemed by his body crucified blod shed for vs. Thus dwelling abiding by faith in Iesus christ eating him drinking his blood Let vs beleue surely that he was crucified dead risen again his body ascended into heauen D. August in ioan tract 30. Act. 1.3 sitting at the right hand of god in a certen place vntil that he returne with his humanitie as he went vp Neuertheles his power diuinitie are distributed vnto vs spred ouer all the earth in all places specially in the holy sacrameÌ„ts whiche he hath lefte vnto vs for gages outwarde triall of our faythe for a remembraunce of the deathe and passion of our Sauiour Iesus Christ FINIS
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
their vnfaithfulnesse the Turks in their Alcoran law the christians in their Masse Idolatries It is not for vs to dispute of the incomprehensible secretes of god but with all humilitie to take againe the waye of truth when it shall please him to geue it vs after long and déepe darknes whereunto the people in all ages hath fallen tourned from the true worshippinge ordinaunce of god euen so as briefly before we haue declared of the Israelites the chosen people of god the which notwithstanding that they had Moyses the prophets which did admonish thē by many miracles threatenings how they shuld honor god kepe the law neuerthelesse they neuer ceased by mens inuentions to cōmit idolatries So that during the raigne of the princes Iudges of Israel when the people were gouerned as in Aristocratia than after submitted vnder the yoke of kings as in a monarchie and last of all brought vnder the gouernement of the priests hauing gotten both the temporalitie spiritualitie the lawe of god hath bene corrupted the sacrifices and sacramentes defaced defiled and idolatry continued more then 1600 yeres from the law written by Moyses vnto the incarnation of Iesus Christ What maye one hope for then of the people of Rome instructed in all Idolatrie as a dry tree a heathenishe bastard people But these Massalian heritikes can not vaunt themselues of very long possession of their Masse sacrifices except of the ix pieces before described restored borowed of Numa Pompilius for the other parts of the Masse wer inuented at diuers times by diuers antichrists corruptours of the holy sacraments ordained of God And to vnderstand the times yeres of the chiefe builders Agapet Pope of Rome raigned in the yere of christ .533 brought in the processiō after the order prescribed by Numa The Confiteor was restoored by Damase raigning the yere .577 The Kyrie eleyson the Letanies by Gregory raigning in the yere .593 The graduel the collects the Traict by Gelase raigning in the yere 493. The Sequences by Gothere abbot of Sandale The Gloria in excelcis by Simmach raigning in the yere .508 The incens the offertorie restored from the auncient doctrine Pompilian by Leo the third of that name in the yere .800 The kissing of the pax by Innocent the first of that name in the yere .408 Agnus dei instituted by Sergius in the yere .697 The commemoration of the dead inuented by Pelagius in the yere 558. The Canon forged by Gelase Siricie Leo Pelagi raigning in the yeare 800. The transubstanciaciō instituted by the bishops of Rome about the yeare of christ 1062. Wherfore of what impudencie are these Alcoranists Masse doctours to be condempned the which faulsely do affirme that the holye Apostles of Iesus Christ did celebrate their missal sacrifice Seinge that this sacrifice was not restored to his integritie after Numa Pompilius but after Christ .800 yeres In what approued histories is there mentiō made that such Idolatrie was commytted by the holy apostles of god How is it possible to beleue or to thinke it whē as this great whore of Babilion hath not bene restored with her deceipt maske of holines till longe time after the incarnation of Iesus Christ But it behoueth to returne to our historie of Rome more more to discouer the true original of the masse Continuing of histories We haue declared in discouering the parts chief members of the masse sacrifice how the auncient Romains before they were accustomed to sacrifice with the blood of bests did vse litle round cakes consecrated in the honour of their gods the which standing they did eate within the temple aboute the end of the sacrifice These litle roūd hosts of wheate flowre were taken vp of the massalian sacrificers but they haue enriched the witchcraft idolatrie of Numa Pompilius in so much as they haue decked the litle rounde hosts with images pictures printed within the round circle of the sayd hosts Abhominable idolatrie Against the idolatrie of the rounde Hosts to thend to make them more holy euen to be worshipped by thinuention of Honorius antichrist of Rome the yere 1226 the which Numa the coniurer neuer practised ne yet came to this abominable idolatrie What more detestable heresie can ther be discouered then to paint the maiestie of god in form likenes of a man as the Antropomorphits imagen Who taught you o massalians to corrupt the holy sacrament of our lord Iesus christs supper in making litle roūd hosts if not Numa the cōiurer When Iesus christ celebrated hys holy supper with his apostles did he ordeyne to haue litle roūd hosts to print them ful of pictures likenesses of men to adiure coniure with crossings blessings odde or euen to make them to be worshipped Acknowledge then o Massalians your principal part of the masse to wit your litle roūd hosts to haue takē their beginning of Numa more then 700 yeres before the incarnatiō of Iesus christ who neuer cōmaūded you this roūdnes of hosts nor that they shuld be rather roūd then square thre cornered or eight cornered But so far was he frō chusing the figure of roūdnes after the fashion of Numa that contrariwise when he instituted the holy sacrament of the cōmunion of his body he vsed breaking of the bread in morsels which he distributed to his disciples for a simbol signe figure signifiyng really sacramētally his body by the vertue of tholy gost And the massalians haue not only chosen the fashion rounde in their lytle consecrated hosts printed full of pictures to cause them to be worshipped after the maner of the auncient Romaynes but further they haue exceded al Idolators For in the tyme of Neuma Pompilius those that assisted at the sacrifice of the Masse did eate together standinge the said lytle round hosts consecrated But since the Massalians haue reserued for them selues the communion of the sayd litle rounde hostes consecrated vsing no charitie towarde those that stoode by at their missall sacrifice Is this to followe the ordinaunce of Iesus Christ who brake the bread and gaue it to his Apostles Iesus Christ the euerlasting sacrificer was he alone at the aulter eating one lytle round host grauen full of images when he celebrated the holye communion of his body Can you O Massalians toto abhominable and muche lesse charitable Idolators than all the auncient Romains so muche playe the subtell sophisters that you wyll make men to vnderstand that your masse sacrifice wherein the sacrificer alone deuoureth all the lytle round host printed full of pictures without geuyng parts to any other is a cōmunion by a merueylous witchcraft to cause the assistans at the sacrifice to beleue the thei haue cōmunicated together with the priest not withstanding that they neyther receyued nor did eate any portion of the rounde hoste And besyde this for a more extreme idolatrie the massalian doctours
as his members dyd he not commaund to geue them bread It is than the bread that nourisheth maintaineth the hart and life of men Luke 9. Math. 15. When Satan toke vpon him to tempt Iesus Christ to declare vnto vs that he was very man dyd he not chose bread to entyre hym to chaunge stones in bread Math. 6. Luke 11. When Iesus Christ did celebrate his feasts to geue food one time vnto 5000 men the other time vnto 4000 persons did he not shew his might vnder the signe of bread when he taught vs to make our praiers vnto god did he not ordeyne the lords prayer to besech god to giue vs our daily bread And not only in the holy Bible is there mencion made of bread for corporall common food But also in the sacrifices celebrated by the priests of the Hebrues there was a law prescribed of the bread ordeyned of god Exod 21. Leuit. 24. Math. 11. 1. Kings 21. Esay 30. Prouer. 20. Ezech. 4. Mala. 1. Psal 23. Ezech. 12 Ozec 7. namely swéete bread without leauen Other bread there was called shewbread which the priests did renew euery weeke eate which Dauid vsed being presented vnto him by Achemelech the high priest Contrariwise this terme bread is applied vnto bread of wickednes vnto bread of lying vnto bread of sorowe vnto vncleane bread of idolatrie vnto vncleane bread offered at the aulter â—eu 8. Math. 4. Luke 4. vnto the bread of trembling vnto the bread of teares The Ephraimites also are called the bread of ashes not turned that is to say in part baked part not circumcised Idolators Wherefore O Massayers Capharnaites ye muste not be so hardned rooted in your fleshlynes that you regard not the phrases of the holy scriptures in that which the terme of bread is somtyme taken for the earthly bodily bread Math 15. as when it is said that man liueth not by bread only but also by all that procedeth out of the mouth of god Sometime also bread is taken for the worde of god for doctrine when Iesus Christ coÌ„maunded his apostles to take hede for eatyng of the leauened bread of the Scribes Pharisies Math. 15. Marke 7. are not these termes of bread leauen taken interpreted for the doctrine of the Pharisies heretikes When the woman of Canaan did demaund grace mercye for the healthe of her doughter holden wyth a soore disease Dyd not Iesus Christ answere that it was not lawefull to take the bread of the children and geue vnto doggs In this answere is not the bread taken for life health not only for the corporall nourishment Seing then that bread is taken for the lyfe of man the which hangeth chiefly of bread wyne and that the goodnes of god willing to applie it selfe vnto our infirmities wold chuse those two signes notes markes notable to signifie his body blood namely bread wine being two substaunces common to all nations is that an occation to imagin a carnall transubstantiation as if wtout the same god were not able inough to figure represent really sacrameÌ„tally life to be geueÌ„ vnto vs yea euerlasting life by the coÌ„munion of the holy bread wine consecrated figures signes of his body blood Math. 6. Mark 14. Iohn 6. Iesus Christ spake these words that the bread was his body the wine his blood he saide also that he is the liuing bread that he is the bread of life that he is the liuing bread which came down froÌ„ heauen he saith also that he that eateth of this bread shall liue foreuer Is this to bring in that by this word is Iesus Christ is turned transubstantiated into bread is no more christ but an accident wtout substaunce O detestable heresie O Massalians haue ye more reasoÌ„ to interpret carnally these words this is my bodye to chaunged the bread into his body than when he affirmeth that he is the bread to chaunge him into bread coÌ„sidering that it is written that the partaking of this bred giueth life euerlasting Iesus christ said hoc est corpus meum He saith also Iohn 6. Math 26. iohn 6. Hic est panis qui de celo descendit In both these places is there not this word is bestowed Muste we therefore bring in a witchcraft of transubstantiation in place of sounde interpreting of the scriptures by a likenes or familier comparison of bread with Iesus christ causing vs to vnderstand that by him life euerlasting is geueÌ„ vnto vs And by him our spirituall nourishment is giuen vs like as by the bread we haue our bodily foode How so euer it be we must always haue recourse vnto the true interpretation of Iesus Christ the true lawgeuer authour of the holy sacrament who putting forth his institution said in the first place that he was the bread of life than after that this bread is his flesh his body which must be geuen for the health of the world He said that his flesh is true food his blood the true drinke he saith that he that eateth his fleshe drinketh his blood shall abyde in him How doth he interpret this eating Iohn 6. Iesus Christ doth interpret it himselfe by these words He that commeth vnto me shal neuer hunger he that beleueth in me shall neuer thrust Is not this the true eating the true drinking neuer to haue hunger neuer to haue thrust Behoueth it to get faith which coÌ„sisteth in spirit behoueth it to addresse our selues vnto Iesus Christ our heauenly bread our spiritual drink to fil vs for euer to quenche euerlastingly our thrust of sinne to runne vnto a witchcraft of transubstantiation to forge an accidence without a substaunce Wherefore O Massalians haue ye inuented another interpretation than that of Iesus Christ who witnesseth that the fleshe profiteth nothing but the spirite quickeneth and that his words are not carnall but spirituall geuing spirite life by fayth hope that he is the sauiour of the worlde incarnate dead crucified to geue vs eternall lyfe after rose again ascended into heauen and sitteth on the right hand of god hys father abiding an euerlasting priest propiciator mediator redemer Let vs returne again to this terme is which tormenteth the braines of the Massayers so soore â—ohn 15. to imagin a transubstantiation If Iesus Christ hath sayde that he is the true vine â—ohn 14. that god his father is a husbande man and we are the branches Is this to bring in this terme is a Witchcrafte of chaunging god into a husbandman Iesus Christ into a vine vs into vinebranches If Iesus christ is said to be the vnspotted lambe that blotteth out the sins of the worlde is this to bring in a traÌ„substantiatioÌ„ if Iesus christ hath saide that he is the dore of the shepefold by the which we must enter to saluatioÌ„ that he is the