ornaments and consecration of priestes speciallye the ornament called the Ephod Ephod the which the sacrifices the Israelites did abuse by their idolatries Another holy signe there was of the purging sprinckling water Pourging water cōsecrated Num. 19. ordeyned by god to Moyses Aaron the high prieste This sprinckled water was consecrated with ashes gathered by a cleane person of the sacrifice offered in Holocausta To witte of a Cowe all redde with out any spot which had neuer ben laboured The Wood ordeyned to make the fyer for the burntofferyng was Cedre Hisope Purple with Crimsin With this water were sprinckled poluted persons for the purging cleansing of their corporall defylings At the enteryng of the temple or tabernacle was a Lauer made of Brasse Exod. 38. and forged first with thimages of the women of Israell in this Lauer was put the sprinckling water wherew t the sacrificers are sprīkled before the celebrating of their sacrifices to the end they might be purified obteyne grace remission of their synnes After the death of the great priest Aaron the people of Israel vnthankfull to god for the goodnes sent them of him murmuring as anoyed with the heauenly Manna frely geuen vnto them for their norriture were punished by the biting of venemous serpents But the mercifull god gaue vnto thē an holy signe whereby thei shuld be saued restored to helth to witte the brasen serpent Brasen serpēt Iohn 3.7 lifted vp in the ayre a figure of Iesus Christ crucified These were in sūme the most part of the signes sacrifices sacramentes ordeyned of god in the first church of the Israelites figures of the true perfect sacrifice performed by Iesus Christ the true Messias euerlasting priest sitting at the right hand of god the father Sacramentes broken by Adam Gene. 3. Now resteth in summe to bring forth how man by his owne proper fault dyd fall in obliuion and disobedience of god his creator abusing gods fauour and corrupting the holy signes sacrifices and sacramentes ordeyned to hym What persuaded our first father and his companion to hyde them selues at the hearing of gods voyce but because they had abused the holy signe and broken the lawe of the fruites to them forbidden This holy signe which our first and vniuersall father had abused was the originall of other vices corruptions hereafter described into the which all men are fallen sauoring of the corrupted lumpe of Adam Leauing the perticuler corruptions of the signes sacrifices and sacramentes Corruption of the sacrifice by Aaron Exod. 32. Deute 9. before the law written by Moyses we wil begin to bring forth briefly the most notable errours committed by the most great sacrificers as kinges priests and others hauing the chief gouernment of the people When Moyses was abiding in moūt Synay to receiue the commaundementes of God his brother Aaron the high priest forged a calfe of gold of the golden earings geuen vnto him by the people of Israell he buylded an aulter offered incens and celebrated sacrifice causing the common people to worshyppe the molten Image Was not this an abusing of the sacrifices ordeyned of god a corrupting of the true vsage of the same in causing the Calfe to be worshipped in place of the slaine offered sacrifice as it was appoynted in the lawe Corruption of the sacrifice by Nadab and Abiu Leui. 10. Num. 11. His sonnes also Nadab Abiu were not they consumed with fyer for abusing the vse of sacrifices in takyng vnhallowed Wood corrupting the lawe The people of Israel vnthankfull for the goodnes done vnto them in being delyuered from the Pharoanicall captiuitie did they not murmour against the holy sacrament of heauenly Manna when they did disdeyne and contempne this bread of lyfe demaunded fleshe to eate iosua 7. Acham the sonne of Charmes did not he violate the laws of holy sygnes when he committed sacrilege and kept backe the spoyles of Hierico vowed consecrated to god for sacrifices If any more curiously desyre to sée the continuall abuses corruptions of the people them selues let hym read the histories of the Iudges of Israell iud 2.3.6 8.9 in all times he shal fynd man neuer to be content with the true worshipping ordained of God But in stead of outwarde signes ordayned of god to drawe the people to feare obedience they haue forged inuentions And in place of reuerēsing the aulters arke of couenaunt in the name of the onely god beyng outwarde sacred signes Iudg. 10. The Isrelites infected with the Idolatries of their neighbours the Sirians Sidonians Moabites Ammonites Philistines did erect alters vnto their strang gods Baall and Astaroth Iephtha iudge captaine of the Isralites did not he corrupt the law of sacrifices when he sacrificed his owne proper daughter excusing himselfe by a vowe whyche he made which was not appointed to him of god The vngentle sacrifice of Iephtha iud 11. The holy signe ordayned of god for the hygh priest to celebrat sacrifices in called Ephod the vppermost garment iudg 8.9 idolatrye by the golden EPhod Iudg. 17.18 was not it abused by Gedeon captayne of the Isralites whan as of the spoiles of the Madianites of their earings he made an Ephod of gold wherby the people fell into great idolatrye How long time was this holy outward signe Ephod abused an ymage beyng erected by the mother of Michas in Silo priestes sacrificers appointed expressly to sacrifice therevnto an alter buylded and the true vse of sacrifices corrupted So longe as the temple contynued in Silo into what wicked maners dyd the priestes and sacrificers fall which were ordained of god for the ministery of sacrifices holy sacramentes when they vsurped by long possession to haue thys priuilege of the people that when they did sacrifice and the fleshe of thoffered sacrifice was seathing 1. Samuel 2. their boye or seruaunt hauing a three grained fleshoke of yron in his hand had liberty to catche out of the potte or cawdron all that he cold carry with his hoke further the leuiticall tirranny was such that this seruant of the priest had liberty to demand of the sacrifice geuer fleshe to roste for the sacrificer otherwise to take it by force euen as he wold Was not this a great abuse detestable corruption practised by the priestes chiefe sacrificers vnder the pretence of sacrifices What greater corruptiō can be declared than that of the sonnes of the chiefe priest Ely called Ophni Phinees Ophni Phinies corruptera of the sacrifices 1. Samuel 4. Who vnder pretence of deuotion committed shamefull whoredom with the couered wemē behinde the holy Tabernacle instituted of god for the whiche wickednes they were miserably slayne and the arke of couenaunt taken awaye by the Philistines 1. Samuel 5.6 Which they set in the temple of their god dagon The arcke of the holy couenaunt but god
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
hid vnder the humanitie Some other also do coÌ„fes the ammas to be come in in place of the Ephod of the Iewes The zone the manipule and the stole whiche be thre kyndes they fygure the thre cordes wherewith christ was bonde and led before the priestes and before the lieutenaunts of the Romaines in Iewrye Biel another subtell massalian doth interprete by zone the roddes wherewith christ was whipped by the stole layed a crosse to sygnifye the gibber or gallowes that christ caryed vppon his shulders The manipule also caried vppon the left arme to fygure the bonde of loue wherewith christ was holden Another mummerie by the zone wherewith the aulbe is trussed to sygnifye the bonde of the charitie of god The stole put vppon the ammas in the necke of the massalian in forme of the crosse to fygure the obedience of Iesus christ vnto the death of the crosse The manipule caryed vpon the left hand to fygure eternall felicitie of Iesus christ Another sophistrie by the ammas to fygure fayth by the stole the humilitie of obedience by the manipule the watch and hartye deuotion of the massyng sacrificer Titelman doth surmyse otherwyse of the manipule on the left hand to be fygured the force and battell of christ agaynst all powers visible and inuisible as a bockler against all temptations and the hemmes of the manipule to fygure a fynall perseueraunce He doth sophist also by the left hand to be vnderstande the humain infirmitie of christ the which bound with the manipule doeth fygure christ holden as it were ouercome by the diuinitie Brunus another Massalian doctour doth imagin by the manipule the care of the massyng priest to chase away euill affections or otherwyse to fygure the cord wherwyth Christ was bound by the Iewes by the Stoel to be figured the yocke of the Lord the which the Massalian ought to haue garnished with armes of righteousnes on the left side on the right The other painted ornament firste instituted by Neuma the magician they haue disguysed it wyth the name of planet as a wauering vestment others wyse called a cape or a chasuble whiche they doe sophist to represent the purple to be presented vnto christ in the iudgement hal of Pilate to mocke him calling him king of the Iewes Another sophistry by such a garment to be figured the nature of christ where the deitye was hid Philo the Iue platonising doth interprete by this vestment decked with dyuers colours to be figured the starres heauenlye signes Then the MassiliaÌ„ sacrificer thus rigged with his aulbe Ammas his zone manipule starres with his chasuble or cape of diuers colors must stretch out his armes to play two personags at one representing by his chasuble or cape whereof the part before is lesse then that behind the first church froÌ„ Abel to christ And by the part behind more large also enriched with the signe of the crosse to figure the christiaÌ„ people This chasuble must accord with the Ammas which was before vpon the bedde to signifie the coniuÌ„ction of christ and his church The aulbe also must be agreable to the chasuble to signifie christ to be applyed vnto our infirmites Beside the vestments aboue said Philo the Iue doth adde the mitre to figure the riall diademe of the massalians which ought to haue their heddes anoynted with creame Philo in lib. de profug or with holy oyle to signifye the princelines of the priestes The whych ornament of the mytte is nowe reserued for the greate sacryfycers onely Yt restith to descend to the discription of the partes of the Masse the originall wherof particularly we desire according to the trueth Fyrst to the masses called high celebrated on Sondaies The Massalian sacryfycers haue taken of the religion Pompilian to coniure a clensyng water called hollywater Apul. lib. 11. of the golden Asse Proclus in li. de sacrifi Gag Proel Platoni caâ—u consecrated to sprinkle the assystauntes at the sacrifice The comuration and enchaunting instituted by Neuma was of sea or salt water for thys cause sayth he that the salte was participant of a fyery nature or of â—â—er very apt to puryfye Eius aquae aspersione peccata presertim periuria mendatiaque dilui credebant Blond lib. de Rom. trium Ouid lib. Fast 3. in the law of the discourse the religion by Choul i. Holy water stocks of two sortes Diis superis sacra facturus corporis ablutione purgabatur cum vero inferis litandum erat sola aspersio sufficiebat Blond lib. 2. de RoÌ„ trium Macro lib. 3. Satu. cap. 1. In Delii Apolonis templo praecipua erat equa sacrificantium vsui accommoda quam ad alios vsus hausisse magni criminis instar erat Alex. ab Alex. lib. 4 cap. 17. Platine Si cinis vitula aspersus populum iudaerum mundebat multo magis aqua sale conspersa populum sancti ficat insidias diaboli auertit ca. aquam de coÌ„secrat distinct 1. Law of god corrupted For this cause the aunciaunt Romain Idolatours did sprynckle with thys salt water coniured as with Mercury water purging and cleansyng the faultes of the people specially of periured and lyers To conserue this water halowed and coniured they had two sortes of holy water vessels The one great fixed and made fast at the entrie of their temples where they did worshippe theyr Images to the ende to sprynckle with the same salted water those which dyd enter into the sayde temples The other holy water vessel was cariable to transporte of the same water through theyr temples or houses to the ende to water them for theyr cleansings purifyings They whiche oughte to celebrate the Masse if it were to the inferiour gods it was sufficient that the sacrificing priest did sprynckle him selfe with the same purging water But if the sacrificer did celebrate Masse to the superiour gods he muste bathe his whole bodye and washe all hys members It was also defended to apply this purging water to any other vse saue for clensings and purginges Alexander the firste of that name next successour of the appostles of Iesus christ And one of the first corruptours of the holy sacramentes ordayned of god folowing the same institution of Pompilius contynued this Idolatry of coniuring and consecrating of holye water to chase away diuills But the better to colour this Pompilian witchcraft he inuented this comparison Yf it be so saith Alexander that the ashes of a redd cowe offered vp in sacrifice mingled with water of the fountaine puryfied the people of the Iues. By muche greater reason the water coniured with salt shoulde purifie christians chase awaye diuills Is not this a breakinge corrupting of the holy lawe of god to accord with the Romaines taughte in the auncient doctrine and religion of Neuma Pompilius the coniurer Yf Alexander had not beene so much geuen to the vse of salt instituted by the auncient Idolatours for their clensing water he would rather haue
followed the iudaicall ceremony Num. 19. and haue ordayned ashes to consecrate the purgynge water And where he would thynke to vyser his doyng by the miracle of Elizeus which did puryfie the water with salte 4. Kyngs 2. Moyses also dyd the lyke wyth the woode showed vnto hym when the people of Israell were in suche necessitie of swete water to drinke Exod. 15. But by these myracles it is not recited that Elizeus nor Moises had instituted a purgynge water to puryfye the people of the Iewes And it shal not be founde that there was at anye tyme amongs the iudaicall ceremonies any other purging water but with the ashes of the beast offred vp for burnt sacrifyce Num. 19. Wherfore Alexander and his like must fréelye acknowledge the inuention of their Salte and coniured water for the purginge of synnes to haue taken hys originall of Neuma Pompilius more then 700. yeares before the incarnation of Iesus Christ This purging water was so well obserued of the Romayne Idolatours Histo tripart lib. 6. cap. 35. that more than 360. yeares after the incarnation of Iesus Christ it is recited howe the Emperour Valentinian entryng in-into the temple of the goddesse fortune Valentinian the emperour against holy water sprinkeled a sacrifycer watchyng the sayd Temple dyd sprinkle him with thys blessed purgyng salted water whiche he had taken out of the holly water stocke beynge at the entraunce of the said temple wherwyth the Emperour beynge chauffed smote the Pryest holdyng the holly water stycke saying he was rather defyled then puryfyed By these true Histories the Massalians may vaunt themselues the first part of their Masse sacrifice to be very auncient And that their holywater stockes Holy vvater very auncieÌ„t salted clensing purging water are of the auncient doctrine of Neuma pompilius not of the Euangelicall doctrine of Iesus Christ whyche they call new doctrine new Testament as diffring from the auncient Ceremonies of the Iewes and Panyms Idolatours But againe I cannot meruell inough wherefore Alexander did enterprise the restoring of the Pompilion Idolatrye Against salt holy water of Alexander pope of rome seing he had a meane to reinstitute the ceremoniall water after the fashion of the Iues. And this doing to followe rather the law of god then Neuma Pompilius for he had easye meanes to recouer ashes to make a purging water after the maner of the Iues namely of holy and precious ashes to say of the ashes kept in their shrienes and comming of courtaines Towells vessels consecrated Ca. Omnes de consecrat destinct 4. ca. Altaria ca. Vestimenta destinct 1. which the byshop Cleament predecessour of Alexander had forbidden to be applyed to any prophane vse But being worne with oldnes to be burned in the fyer And the ashes to be put into the Fount Were not these holye ashes to haue moued Alexander to restoore the ashye and purginge water after the maner of the Iues if he had not beene so denty of salt and found a better taste to continue the auncient Romain religion Other ashes might haue ben found by the successours of Alexander To witte Ca. Altaria de consecrat distinct of the rounde hostes vnleuened consecrated which the great bishop Higinus ordeyned to be burned which falling vpon the earth might not be left for the massing sacrificer and the ashes of the same hostes to be put into the shrines Other ashes also might haue bene gotten of the rattes myce and other beasts deuouring the sayde consecrated hostes and ordeyned to be burned In lib. cantel Miss and the ashes to be put into the shrynes Seing then that Alexander woulde not followe the ceremoniall lawe of God to ordeyne a water blessed salted consecrated and coniured Why did he not at the least put his salte in the hoste of the Massalian sacrificer Leuit. 2. â—â— which they saye is offered to God as a health sacrifice In doing whereof he shoulde haue folowed the ceremonie of Moyses by the whiche he commaunded that salt should be offered in all sacrifices therw t to sprinckle the sacrifice offered for health But if Alexander and his successours woulde haue folowed the lawe of God they woulde haue inuented nothing of their owne braynes they would neuer haue made them selues so renowmed to haue lefte the memorie of their institutions The occation of inuenting newe idolatries For this occasion they would in nothing folowe the lawe of God but contrarywise haue forbidden to put salt into the rouÌ„d hostes consecrated to celebrate the missall sacrifices They haue forbidden also to put ashes into their holy water to the ende that in all their institutions men shuld know that they borow nothing of the law of God nor of the law of Moyses much lesse of the euangelical law of Iesus christ but only haue taken thought to bring in inuentions notwithstanding that they were inuented by thauncient Painims and Romain Idolators 700 yeres before the incarnation of Iesus Christ To finishe thys fyrst parte of the Masse it had bene more expedient O Massalians that in place of your sacrifices and coniured salt water wherewith you sprinkle the people to haue clearely declared the holy ghospell causing the people to vnderstande The true holy water of al christians that the purifying and washing of their sinnes did hang onely on the bloode of Iesus Christ who is strong inough to driue awaye diuelles to bring vs from hell Hebre. 9. to preserue vs from death euerlasting and to deface in vs all spottes of synne withoute vsing of adiuration and coniurynge with salte to driue awaye Diuelles accordynge to the Witchecrafte of Pompilius and the heresie of the Samaritains Epipha lib 1. tom 1. sec 9 17. conte haec which dyd beleue to be purified by washyng themselues euery day with holy water After the Asperges song 2. part of the masse and the holy coniured water sprinkeled vpon all the aulters Images and assistaunce at the missall sacrifice Procession followed the Procession whyche some woulde attribute to Agapet Byshoppe of Rome Platine But it was instituted moore than a thousande yeares before hym Tit. Liuius in his decades whyche the auncient Romayne Idolatours did call Supplication But in place of painting there the name of Iesus Christ they haue painted the Images and liknesses of diuers gods and godesses he saincts she saincts patrons of euery parishe This in suÌ„me is the beginning of the Missall procession for the second part of the Masse Was there euer so great Idolatry emongs the Isralites when they woulde celebrate their feasts of sweat bread to eate the paschall lambe a figure of the holye sacrament of of the supper which the massalians haue disguised by their sacrifices of the Masse dyd they euer cause to be carryed in procession the flesh bloud of the vnspotted lambe Did they euer lay it vp in shriene to be caryed
expounders do declare the roūd host to be deuided in thre parts one for those which ar in paradise another for those whiche are in purgatorie to haue remission of their synnes and the thyrde drenched in wyne for those whiche are lyuyng in thys worlde But the Alcoran of Durand declareth the thre parts of the host broken to represent the thre fashioned body of christ in the sepulchre sleping in the earth lying and after resing againe The other subtell doctour Biel because he would not confesse the bodye of christ in the round host to be brused and broken doth subtelly defyne the breaking of the hoste to be done in an accidence without a substance Be not these horrible heresies to make the soules to communicate which are in heauen or in purgatorie instituted by Sergius doctour of the Machomet by the meanes of one round host deuoured by the massalian But you O Massalians maye here obiect vnto me the vse of the primatiue churche obserued in the communion of the holy supper whereas euery one of the assemblye in the temple did take a portion of the broken bread consecrated to eate and communicate together A communiō of holy bread The which vse hath bene kept vnto this daye in your Missal sacrifices celebrated vpon Sondayes the which you cause to be distributed by morcelles of holy bread vnto thassistaunts within the temple But in this auncient communion doth abide nothing but an image onely Because the Massalians absing the holye sacrament haue reserued for them selues only the litle rounde hoste conscrated to be deuoured Notable differences betwene the round host the holye bread without geuing any portion vnto the assistaunts vnto whome they leaue the bittes of holy bread which are foure square for the moste parte The round host without leauen and the holy bread is with leauen The rounde hoste is without salt the holy bread with salt The rounde host is printed full of pictures the holy bread is wtout print or picture The rounde host is worshipped the holy bread is receyued with thanks geuing The round host is deuoured of the priest the holy bread is deuided among thassemble to cōmunicate to eate together The round host is stieped in wyne the holy bread is eaten without wyne To be short there is as great difference betwene these two kynds of cōmunion as there is betwene thauncient lawe of the Idolators the lawe of the ghospell Prouided always that they agre in one poynct that is that both in the one the other there is a corruption of the holy sacrament of the supper ordeyned of god It resteth to come downe to the deepe Maze of Idolatrie Transubstantiation We haue recited the history of the people of Israel which did not content them selues with the heauenly bread Manna geuen vnto them of God during the tyme that they were in the wildernes but did murmur against god and Moyses their leader requiring to eate fleshe The people also of Rome beinge Heathen and Infidelles were not contented with the institution of Pompilian touchynge the communion of the lytle rounde Cakes Blond lib. 1. de Rō trium But the bishiops of Rome Idolators did institute the killing and offering vp of beastes to the ende to eate and communicate the fleshe of the offerings in in their sacrifices specially the shepe the Sowe the Goate and the Beofe whiche firste were ordeyned by Euander king of Arcadie To the ende therefore that the Massalian should not go out of kynde from the Idolatries of their predecessours they haue folowed this communion of fleshe and are not contented with the lytle rounde vnleauened hosts consecrated and prynted full of pictures but haue in tyme inuented a new witch crafte Hosts of meale are chaunged into flesh and wyne in to blood to chaunge theyr litle hostes of floure into flesh and bone the bread being no more bread but an accidence wtout substaunce and by this meanes to chaunge their rounde host of meale into an host of fleshe and bloude The wyne also offered in their Masse challices to be chaunged into bloude the wyne beyng no more wyne but an accident without substaunce Was there euer any witchcrafte more abhominable and heresie more detestable than this transubstantiation of the Masse When the children of Israel were weryed with the eating of Manna and the heauenly bread demaunding flesh was the Manna turned into fleshe bones and bloode When the Romains the auncient Idolaters did chaunge theyr round hosts of meale and demaunded to eate of the fleshe in their sacrifices did they vse this witchcraft of transubstantiation Wherefore I do frely affirme that the Massalians haue lately instituted this addicion of the Masse yea more than 1000 yeres after the incarnation of Iesus Christ In the yere of Christ 1062. in Chrono log Fon. Volater This heresie began to sprede abroad greatly in the tyme of the Antichrist Nicolaite crept into the Romaine bishopricke by the conspiratie of Hildebrant hauing chased awaye by force the other chosen bishop namely Benedict the .xij. Lanfranc de sacr of that name in the yere of Iesus christ 1062. Afterward it aduaunce it self by a conspiratie holden in the Lateran at Rome during the ecclesiasticall tyrranny of Innocent the third of the name about 200 yeres after the solemne recantatiō of Berengarius deane of S. Maurice of Angiers Against transubstantiatiō Against the which abhominable witchcraft herisie we must briefely bring in by the way of recapitulation the institutions of the sacraments ordeyned of god First the fruites of the knowledge of good euill Trees of lyfe forbidden to our first father Adam as holy signes sacraments of feare obedience wherevpon did hange life death were they chaunged conuerted into knowledge or death leauing the nature of trées fruits reduced in to an accidence without substaunce Heauenlye Manna the rock flowing water the Manna from heauen the rock flowing with water of life sacraments agreing with the holy sacrament of the supper were they changed into an accidence wtout substaunce Lambes offered by Abell the lambes without spot offered by Abel in sacrifice wel pleasing to god were they chaūged into another nature Circumcision The lytle skynne cutte of for a note marke of the couenaunt vnto the good patriarch Abraham his posteritie was it chaunged into an accident wtout substaunce Pascal lambe The blood of the Paschal lambe for thassuraunce of the helth of Israell was it chaunged into another substaunce The fleshe of the vnspotted lambe ordeyned to be eaten in the daye of the Passeouer a true figure of the holye sacrament of the Supper was it chaunged into an accidence withoute substaunce The brasen Serpente Brasen Serpent by the onelye syght whereof health was geuen vnto disseases left it to be a serpent of brasse was it chaunged in beynge ordeyned a sacrament and holy sygne
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
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