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
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
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