himselfe to be declared by a counsell holden at hys pleasure bishop Ecumenique the yere of christ 604. that is to saye generall and head of the whole churche Plantin Sabellie But soone after the great Bishops of Rome gaue such order that by treason the Emperour Maurice in Constantinople was cruelly slaine he his wife and familie by wicked Phocas who to recompence this detestable murder committed by the aduise of the Churche of Rome alwayes contrarye to Iesus Christ the yere of christ 612. he declared Boniface the thyrde of that name the generall head of the churche of God takyng vppon hym the authoritie of Iesus Christ the great and euerlastyng high Priest the onely spouse and head of his church Who can better describe an Antichrist than he that doth enterprise a tyrranny in the churche of God a poligamie in the churche the spouse of Iesus Christ attributynge to hymselfe that power Marc. 26. whiche Iesus Christ hath reserued to himselfe to be perpetuall with his churche by the vertue of hys holy spirite to conducte and gouerne the same Maye not he rightlye be called Antichriste whyche doeth enforce hym selfe directlye to goe agaynste the holye Ghospell of Iesus Christ who commaunded hys apostles when he sent them to preache hys worde that they shoulde not institute a Monarchie in the churche as the Prynces Kings Math. 23. Luc. 11. Marc. 2. and tyrraunts of the earth That none amonges them shoulde enterprise to call hym selfe the head or greater then other but all as brethren were humble beynge assured to haue one head and one heauenlye father which wyll tarye with them and assist them for euer to inspire and conduct them to his holy wyll Is not he of good right Antichrist which wyll haue himself called the successour of Iesus Christ in the great bishoprick and in the high priesthode by him exercised The which dignitie he hath reserued to himself abiding a high soueraigne priest for euermore who hath left no successour in his dignitie as Aaron did his successors in the dignities of the high priests of the Iewes But is after the order of Melchidech a king and high priest without any successour in his dignitie Wherefore then O Antichrists of Rome haue you taken vppon you the dignitie of the highest bishoppes as the heads of the church of God and vsurped also the authoritie of Iesus Christ causing your selues to be called most blessed and most reuerend fathers and Popes hauynge instituted a colledge of lytle purple bishoppes to chose the great bishoppe but onely to the end to renewe the auncient romaine religion of Neuma Pompilius the first authour of your pontificall dignities Aboute the same tyme that Phocas the cruell murtherer dyd erect an Antichrist in the romaine churche Mahomet was rysen in the church of Arabia instructed by the Monke Sergius aboute the yere 620 for this apostate heretyke seyng the lawe of God altogether corrupted by the traditions of men and the holye Ghospell contemned sectes and diuers heresies sowed as well by the Iewes Pharises Esseens Saduces Masbutheans Gallileans Seeke the church histories Hemerobaptists and Samaritans as also by the Christians Simoniaques Nicolaites Cerinthiens Memandriens and Ebronites Valentinians Cardonians Marcionistes Montanistes Cataphryges Tatians Eueratites Seuerians Artemonistes Porpherians Helchesaites Nouatians Sabellians Chiliastes Paulianistes Manicheans Automousiastes Arians Eunonians Macedoniās Euuomiotheophroniens Euuomidentichiens Aetians Donatistes Luciferiens Patripassians or Theopathites Photiniens Marcellians Paulosamosetans Apolinaristes Iouinianistes Pelagians Acariens Olimpiens Quaternitaries Monothelites And other heritikes hauing corrupted the true vsage of the holy Sacramētes ordayned of god Seyng also specially the Messalien secte to prosper in their ceremonies taken partly out of the Iudaicall laws partly out of the heathen Idolatry he inuented the great Alcoran decree Wherin he set manye Chapters and articles called Azoares whiche are as lawes and rules of the Machomette religion Thys preface and bryefe discourse of the romayne History me thought necessary to recite before I would beginne to discribe the originall of the sacryfice of the Masse Alwayes to brynge the reader to vnderstand the veritye of the fact How the Empyre of Rome hathe bene gouerned vntyll the decaye thereof aboute the yere of Christ foure hundred and tenne and howe the barbarous Idolatours dyd vsurpe the same for the space of three hundred yeres howe also the Antichristes did ryse and in the ende the Empyre of Rome was transferred to the Almaynes whiche kéepe it to this day fyue hundred yeres being passed OF THE Masse TO begynne this our litle treatise of the Masse first of all it is conuenient to interprete thys terme Masse The originall of the terme of the Masse of the auncient Romaynes called Missa Some haue honored this Missal sacrifice to haue taken his beginning of the Hebrues bringing in the place of Daniell speaking of Maozin Daniell 11. as if they woulde signifie the Masse by Maozin But this terme is verye straunge from Missa or Masse And there is other Hebrewe wordes which are more nearer to witte Messa whiche is as much to saye as conculcation or treading down whereof mencion is made in the historie of the Kynges of Israell Another terme also is founde 4. Kings 11. Missa very conformable vnto this common tearme Masse namely Messall that is to saye Ios 19. Messall hell or graue But I am well assured that the high priests of Rome wyll not take the originall of their sacrifice of the Masse from the Hebrues acknowledgynge their Masse and Messall to be a conculcation graue or hell Messal Hell Further to speake the trueth the Authour of the romaine religion Neuma Pompilius neuer thought of the Hebreus when he first instituted the Masse Much lesse terme this Missa or Masse can haue hys originall of the Greekes seyng they haue no sacrifice of that name not withstandyng that some haue made some reason to bryng in this terme of Greke Myzein that is to saye in Englishe to whysper or hyde in secrete As if the Messalian sacrificers had receyued of the auncient Gréekes Idolatours to keepe secrete the chiefe and principall wordes of their Masses to the ende they shoulde not be vnderstand of thassistance but haue obserued to murmour blowe betwene their téeth the Canons other speciall wordes which neyther they vnderstode them selues nor other whiche behelde them Neuertheles neither the Hebrue termes nor Greeke vocables in no wise can be appropriated to the Missall sacrifice Wherefore it behoueth to haue recourse to the trewe originall of the terme Missa or Masse taken of the auncient Latyns the Romaines Masse taken of the auncient Latins Romains whiche were accustomed to vse these termes Missus Missa Missilis and Missio As we saye in Englishe a messenger a message and missiues for letters sent For when the auncient Idolaters Romaines woulde geue leaue vnto the assistaunce at their Sacrifices celebrated to goe home they caused to
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
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
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
vnto the people of Israell The oblations offered in sacrifices The offered sacrifices as well of earthlye beastes as vnleauened bread and other holye sygnes ordeyned of GOD for Sacramentes and holye Sygnes to cleanse the people of Israell Were they chaunged into an accidence without substaunce All the holye Sygnes ordeyned of god in the church of Israell not withstanding that they did represent really sacramentally that whiche they did figure not as a simple sygne without effect yet so it is that there was neuer none so horrible an heritike that did inuent this witchcrafte of transubstantiation Yet muste you confesse O Massalians that the good holy fathers of Israell were adopted graffed regerated by faith in Iesus Christ begotten before all worldes A conference of the fayth of the auncient fathers of Israel with ours and that they were nourished got euerlasting lyfe by Iesus Christ that they we haue but one only God and one only Iesus christ our mediatour redemer And that thei through faith did sacramentallye communicate and spirituallye partake the blood of Iesus Christ for their saluation and euerlasting lyfe And there is no difference as touching God betwene them that were before the incarnation of Iesus Christ we that are after the incarnation But they we are the churche of God bought with the bloode of the iuste vnspotted lambe Iesus Christ S. August cōtra Faust lib. 20. cap. 21. 14. lib. 19. con Petilan lib. 2. ca. 37. 77 Furthermore that they had faith in the promise to come and obserued the sacraments holy signes of the sacrifice whiche oughte to be finished by Iesus Christ And that we by the newe lawe do celebrate the memorie and remembraunce of the sacrifice already finished by Iesus Christ hauing the fruition of his promise accomplished 1. Cor. 10. August in Psalm If then the Israelites did eate of the same heauenly bread drynke of the same water of life by faythe that we do in one only Iesus Christ If they had holy sygnes to represent actually really the death of Iesus Christ to come euen as we haue had holy signes of his death present or past they for the tyme to come we for the tyme past Wherefore is it then that the Massalians haue inuented this newe Witchcraft of tourning one holy sacrament ordeyned of God into a Witchcraft of transubstantiation and an accident without a substaunce If god to make knowen his power to declare the hardnesse stiffeneckednesse of Pharao pleased to do merueylous thynges by Moyses Aaron Against the miracles alledged by the massalians Exod 7.8.14 in chaunging a rod into a Serpent the water of the riuer into bloode into Frogges the duste of the yearthe into lyce and further to make the sayleable sea drye and to do manye other miracles Is this to bryng in a transubstantiation of lytle rounde hostes vnleauened prynted full of pictures into an accidence without substaunce In what place of the holy scripture when there is mencion made of holy Sygnes Sacramentes or Sacrifices ordeyned of God is it sayde the Sygne or Sacrament is chaunged Contrariwise God wyllyng to accommodate hym selfe to the infirmities of man hath ordeyned vnto him from time to time common Sygnes for notes markes of the assuraunce of the thynge sygnified Wherein the myght of God is moore renowmed magnified by geuynge vnto vs with the holye sygne the thynge represented by the power of fayth the holy Ghost than if the selfe sygne were reallye chaunged by some visible myracle For the Sacramentes doe conteyne in them more spiritualnes then fleshlynes for which cause God did alwayes blame his people Israell by his Prophetes for taking his sacraments ouer fleshlye The expositiō of Iesus christ of the communion of his body as we haue before briefly declared But tel me O Massalians when Iesus Christ would expounde that he was the true bread of life which came down from heauen to geue euerlasting life how these sacramentall words oughte to be vnderstand to eate his flesh drinke hys blood when the Capharnaites your predecessors wer offended did he teach by his interpretation that to eate his flesh ought to be vnderstande by a litle rounde hoste transubstantiated The rounde hoste of flowre and the wyne to be no more bread Wyne but an accidence without substaunce Is thys your abhominable Witchecrafte the doctrine of Iesus Christe Nothing lesse But Iesus Christ as a true lawe geuer Iohn 6. vnto whome the interpretation of his lawe appertayned answered vnto the Doctours Capharnaites that they were to grosse carnall and that they did abyde in the flesh as ye do O Massesayers Notwithstanding that the fleshe alone profiteth nothing saying that these sacramentall wordes were spirituall Iohn 6. The fleshe sayeth he profiteth nothing it is the spirite that quickneth Moreouer O Massayers howe can ye safelye make to agree your transubstātiatiō with the doctrine of Iesus Christ whiche doeth promise assure to geue euerlastinge lyfe to those whyche eate his fleshe drynke hys bloode if ye take these wordes carnallye For you can not be ignoraunt that your bodyes notwithstandynge that they haue deuoured the lytle rounde hostes transubstantiated into fleshe bone supt and lycked the wyne chaunged into bloode do dye are mortall by the necessitie of the lawe Wherefore lyfe euerlastyng promysed by this communion maye not be vnderstand of the body nor of the mortall fleshe You muste then of necessitie acknowledge for a sure interpretation that to eate the bodye and dryncke the blood of Iesus Christ ought to be referred vnto the lyfe spirituall heauenly that the fleshe profiteth nothing Iohn 6. but the spirituall worde communion of the body blood of Iesus Christ by fayth in spirite geuyng euerlastyng lyfe This interpretation is often recited by the holy apostle Iohn in many places when he vseth these termes he that commeth vnto me shall neuer hunger he that beleueth in me shall neuer thruste but shal haue euerlasting lyfe Are not these termes sufficient playne to interprete this holy sacrament of the body blood of Iesus Christ withoute running vnto your witchcraft of transubstantiation Conference of baptisme vnto the sacrament of the supper Another lyke interpretation of the doctour authour of the sacramental law is described when Iesus Christ was asked of Nicodeme the meane howe a man coulde be regenerate borne againe Is it possible sayeth Nicodeme that man should enter into his mothers wombe be borne agayne Did Iesus Christ answere vnto this demaunde that in the holy sacrament of Baptisme the water was turned into the body into flesh and into bloode transubstantiate into a carnall wombe to be thereby agayne engendred borne Is there not as great reason after your witchchraft here to vse this answere as in the holy sacrament of the supper for by
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
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