in his bookes of Leuiticus and Numbers The Arke of witnes Ex. 25.27.28 Another signe sacrament instituted of God by the Arke of the couenant described in Exodus being a holy signe dedicated to receiue the holy and heauenly answers to the end to bring the people to the remembrance feare and obedience of God to honour accompany the Arke of the couenant Many other exterior signes were ordeyned of God as the ornaments and consecration of Priestes Ephod specially the ornament called the Ephod the which and the sacrifices the Israelites did abuse by their Idolatries Another holy signe there was of the purging and sprinkling water ordeined by God to Moyses and Aaron the high Priest Purging water consecrated Numb 19. This sprinkled water was consecrated with ashes gathered by a clean person of the sacrifice offered in Holocausta To witte of a Cowe all redde without any spot and which had neuer bin laboured The Wood ordeyned to make the fier for the burnt offering was Cedar Hisope Purple with Crimsin With this water were sprinkled polluted persons for the purging and cleansing of their corporall defilings Exod. 38. At the entring of the Temple or Tabernacle was a Lauer made of Brasse forged first with the images of the women of Israell in this Lauer was put the sprinkling water wherewith the sacrificers are sprinkled before the celebrating of their sacrifices to the end they might be purified and obtaine grace remission of their sinnes After the death of the great Priest Aaron the people of Israell vnthankfull to God for the goodnes sent them of him murmuring as annoyed with the heauenly Manna freely giuē vnto them for their noriture were punished by the biting of venemous serpēts But the merciful God gaue vnto them an holy signe whereby they should be saued and restored to health to wit the brasen serpent lifted vp in the aire a figure of Iesus Christ crucified Brasen serpent Iohn 3.7 These were in summe the most part of the signes sacrifices and sacraments ordeyned of God in the first Church of the Israelites figures of the true and perfect sacrifice performed by Iesus Christ the true Messias and euerlasting Priest sitting at the right hand of God the Father Sacraments brokē by Adam Gene. ◠Now resteth the summe to bring forth how man by his owne proper fault did fall in obliuiō and disobedience of God his creator abusing Gods fauour and corrupting the holy signes sacrifices sacraments ordeyned to him What perswaded our first father and his companiō to bide themselues at the hearing of Gods voice but because they had abused the holy signe and broken the lawe of the fruits to them forbiddē This holy signe which our first and vniuersall father had abused was the originall of other vices and corruptions hereafter described into the which all men are fallen sauouring of the corrupted lumpe of Adam Leauing the particuler corruptions of the signes Corruption of the sacrifice by Aaron Exo. 32 Deut. 9. sacrifices and sacraments before the law written by Moyses we will begin to bring forth briefly the most notable error committed by the most great sacrificers as Kings Priests and others hauing the chiefe gouernement of the people When Moyses was abiding in the mount Synay to receiue the commandements of God his brother Aaron the high Priest forged a calfe of gold of the golden earings giuen vnto him by the people of Israell he builded an aulter offered incense and celebrated sacrifice causing the common people to worship the molten Image Was not this an abusing of the Sacrifices ordeined of God and a corrupting of the true vsage of the same in causing the calfe to be worshipped in place of the slaine and offered sacrifice as it was appointed in the law Corruption of the sacrifice by Nadab Abihu Leui. 10 Numb 11. His sonnes also Nadab Abihu were not they cōsumed with fire for abusing the vse of sacrifices in taking vnhallowed wood and corrupting the law The people of Israel vnthankfull for the goodnes done vnto them in being deliuered from the Pharaōical captiuity did they not murmure against the holy sacrament of heauenly Manna when they did disdaine and contemne this bread of life Iosua and demanded flesh to eate Achan the sonne of Charmes did not he violate the lawe of the holy signes when he committed sacriledge and kept backe the spoyles of Ierico vowed consecrated to God for sacrifices If any more curiously desire to see the continuall abuses and corruptions of the people themselues Iudg. 2.3.6.8.9 let him reade the histories of the Iudges of Israel and in all times he shall find man neuer to be content with the true worshipping ordeined of God But in steed of outwarde signes ordeined of God to draw the people to feare and obediēce they haue forged inuentions And in place of reuerencing the alters and arke couenant in the name of the only God being outward sacred signes The Israelites infected with the Idolatries of their neighbours the Syrians Iudges 10 Sidonians Moabites Ammonites and Philistines did erect alters vnto their strange Gods The vngentle sacrifice of Iephtha Iudg. 11. Baal and Astaroth Ieptha Iudge and Captain of the Israelites did not he corrupt the lawe of Sacrifices when he sacrificed his owne proper daughter excusing himselfe by a vow which hee made Iudg. 8.9 Idolatry by the Ephod Iudg. 17.18 which was not appointed to him of God The holy signe ordayned of God for the high Priest to celebrate sacrifices in called Ephod the vppermost garment was not it abused by Gedeon captaine of the Israelites when as of the spoiles of the Madianits and of their earings he made an Ephod of gold whereby the people fell into great idolatrie How long time was this holy outward signe Ephod abused an Image being erected by the mother of Michas in Silo Priests sacrificers appointed expresly to sacrifice thereunto an Altar builded and the true vse of sacrifices corrupted So long as the temple continued in Silo into what wicked manners did the Priestes and sacrificers fall which were ordeined of God for the ministrie of sacrifices and holy sacraments when they vsurped by long possession to haue this priuiledge of the people 1 Sam. 2. that when they did sacrifice the flesh of the offered sacrifice was seething their boy or seruant hauing a three grained flesh-hooke of yron in his hand had liberty to catch out of the potte or caldron all that he could cary with his hooke Further the leuiticall tiranny was such that this seruant of the Priest had libertie to demand of the sacrifice giuer flesh to roste for the sacrificer otherwise to take it by force euen as he would Was not this a great abuse and detestable corruption practised by the Pristes and chiefe sacrificers vnder the pretēce of sacrifices What greater corruption can be declared then that of the sonnes of the chiefe Priest
as the little bishops purple Cardinals haue practised the election of the great Romaine Bishop of their estate order and dignitie This Pompilian religion hath beene so well obserued by the Romanes from the father to the son that it hath beene impossible to destroy and plucke vp the same but hath continued to this day as euery one may easily perceiue by this little collection To confirme this point there is none that can bee ignorant which lusteth to read the Romaine histories that before the incarnatioÌ„ of Iesus Christ there was not one King Consul Dictator or Romaine Emperour instructed in the lawe of God But all were Idolaters and Infidels following the religion of Numa Pompilius the coniurer And that more is after the incarnation of Iesus Christ for the space of 300. yeares or thereabouts there was no Emperour Euseb in his booke of the Church historie the yeares of Christ 34. 68. 94. 112. 113. 167. 202. 238. 254. 257. 276. 292. nor Romane Councel which would change his religion to embrace the lawe of Iesus Christ But contrariwise they haue labored with tooth and naile to exercise all kind of cruelltie against the church of Iesus Christ as the Ecclesiasticall histories doe largely declare painting out great persecutions vnder the great Romaine Bishops to wit Claud. Tiber. Nero Claud Domitian Nero Fla. Domitian Traian Elie Hadrian Antonian Philosopher Septime Seuere Iul. Maximus Mar. Quin. Traian Dece Licime Valerian Valere Aurelian and Diocletian All which were Emperours and gouerned the Empire and Romaine religion for 300. yeares after the incarnation of Iesus Christ and in their moneyes sepultures monuments tytles and autentique letters did hold the name of great Bishops and high Priestes as diligently is gathered in a booke of the antiquities of Rome wherein bee described the Images In the booke intituled the discourse of the religion of the ancient Romaines by Wiliam de Choaâ—bayly of Daulphine moneies and monuments of the anancient Emperours of Rome which were all called great Bishops by these titles sâ—l Ces Pontif. max. Tiber. Nero Pon if mâ—x Claud. Nero. Pontif. max. Vaspasianus Ces pontif max Traianus Impera Pontif. max. Marc. Aurel. Anton. August Pontif. Holiogahalus summas sacerdos Aug. Adrianus Imper. Pontif. max. Galerius Maximiniâ—ans Pontif. max. Tit. Ces Pontif. max. Comâ—â—od Impe pontif max. Flauius Constantius Aug. Pontif. max. Which being then Emperours and great Bishoppes would suffer none other head in the religion and Romaine Church then themselues being alwaies 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 tyrants of Rome and their Lieutenants did take an occasion to condemne Iesus Christ fearing that the authoritie of the Emperours and great Romaine Bishops should bee diminished In the Catalog of Emperours in the end of the historie of Nicephore the yeare of Christ 410. With what furie were they inraged for the space of 300. yeares against the christians and Christs religion to defend their auncient religion of Pompilius what answere was giuen to Theodose the Emperour by the senate and senatours of Rome when it was put forth vnto them to change their religion and to receiue the religion of Iesus Christ They shewed that they had possessed their Pompilian religion more then 1000. yeares that all changing of religions were the destructions of common wealthes Wherefore consisting in their olde Romane religion they remained without receiuing of the law of Iesus Christ By these histories it is easie to bee resolued that for the space of 400. yeares and more the bishops of Rome which called themselues Christians could neuer obtaine of the Senate and Romane Senators to receiue the holy Gospell much lesse could they conuert the Romane Idolater causing them to forsake their inueterate Idolatry For the Bishops of Rome were too much occupied in restoring the Iudaical and Pagans ceremonies for the distinctioÌ„ of meates ordinance not to fast Sunday and Thursday In the cannon reuealed by Clement Bishop of Rome 21. 22 62. 95. to set an order for table cloathes veales vessels of gold and siluer sensors and tapesterie other ornaments of the alters which consumed with age were ordeyned to be burned and the ashes to be put in the fount Other were meruailously occupied to restore the Iudaicall ceremonies of sweete breade and trauailed their spirits greatly to corrupt the true vsage of the holy sacraments instituted of God Alexander the first of that name Bishop of Rome in the yeare of Christ 110. by mingling of water with wine bruing of salt with the water to make it purged and coniured to driue away Diuels Sixtus Bishop of Rome in the yeare of Christ 121. Other also did trauell to institute Corporasses of fine linnen to lay vppe the consecrated hostes and to ordeine also albes and other vestiments of the Priests for their sacrifices of white collour without spot Siluester Bishop of Rome Some did torment their braines to inuent the feastes of dedication and consecration Higinus Bishop of Rome in the yeare of Christ 140. with coniuring with salt to driue away Diuels And some other to inuent oyles and creames to corrupt the holy sacrament of Baptisme â—abian Bishop of Rome in the yeare of Christ 240. Moreouer during the raigne of these Tirants Emperours and great Bishops the Bishops of Rome desiring to make their names to continue for euer did dreame in their spirits to builde Temples Pius Bishop of Rome in the yeare of Christ 144. not vnto the honour of God but in the name of their hee and shee Saints canonized by them at their pleasure Other did occupie themselues to ordaine that the consecrated breade and wine falling vpon the ground should be left to the sacrificer the rest remaining should be burned with fire and the ashes should be layed vp among the reliques Zepherin Bishop of Rome in the yeare of Christ 200 Other did trauell to set an order among chalises whether they should be of glasse or of wood And by other were instituted solemne ceremonies foure times a yeare to bring Christians to the bondage of distinction of daies Calixtus Bishop of Rome in the yeare of Christ 220 Eâ—tich Bishop of Rome in the yeare of Christ 282 Some were occupied meruailously to ordaine the offering and consecration of fables to celebrate funerals in purple garmentes after the maner of the vestiment called Trabea the which the Idolaters did vse in triumphes celebrated in the honour of their Gods The red robes of Cardinalles Siluester bishop of Rome in the yeare of Christ 314. And the like purple garment is vsed of the Cardinals to this day Others were occupied to inuent a confirmation for yong children and that the Bishops only should consecrate the creame To honour also the Bishop of Hostiense by whose haÌ„ds the bishop of Rome must be consecrated with
Pompilius the coniurer If Alexander had not bin so much giuen to the vse of salt instituted by the ancient Idolators for their clensing water Num. 19. hee would rather haue followed the Iudaicall ceremony and haue ordeyned ashes to consecrate the purging water And where hee would thinke to vyser his doing by the miracle of Elizeus which did purifie the water with salt 4. King 2. Moyses also did the like with the wood showed vnto him when the people of Israell were in such necessitie of sweet water to drinke Exod. 15. But by these miracles it is not recited that Elizeus nor Moyses had instituted a purging water to purifie the people of the Iewes Num. 19. And it shall not bee founde that there was at any time amongs the Iudaicall ceremonies any other purging water but with the ashes of the beast offered vp for burnt sacrifice Num. 19. Wherefore Alexander and his like must freely acknowledge the inuention of their Salte and coniured water for the purging of sinnes to haue taken his originall of Numa Pompilius more then seuen hundred yeares before the incarnation of Iesus Christ Histo tripart lib. 6. cap. 35. This purging water was so well obserued of the Romaine Idolatours that more than 360. yeares after the incarnation of Iesus Christ it is recited how the Emperour Valentinian entring into the Temple of the gâ—ddesse Fortune Valentinian the Emperour against holy water sprinkled a sacrificer watching the said Temple did sprinkle him with this blessed purging salted water which hee had taken out of the holy water stocke being at the entrance of the said Temple wherewith the Emperour being chafed smote the Priest holding the holywater-sticke saying hee was rather defiled then purified By these true Histories the Massalians may vaunt themselues the first part of their Masse sacrifice to be very ancient Holy water very ancient And that their holy-water stockes and salted cleansing and purging water are of the ancient doctrine of Numa Pompilius and not of the Euangelicall doctrine of Iesus Christ which they call new doctrine and newe Testament as differing from the ancient Ceremonies of the Iewes Painyms Idolatours Against salt holy water of Alexander Pope of Rome But againe I cannot maruell inough wherefore Alexander did enterprise the restoring of the Pompilian Idolatrie seing he had a meane to reinstitute the ceremonial water after the fashioÌ„ of the Iewes And this doing to follow rather the law of God then Numa Pompilius for hee had easie meanes to recouer ashes to make a purging water after the manner of the Iewes namely of holy and precious ashes to say of the ashes kept in their shrines and coming of courtaines Ca. Omnes de consecrat distinct 4. ca. Altaria ca. Vestimenta distinct 1. towels and vessels consecrated which the Bishop Clement predecessour of Alexander had forbidden to be applied to any prophane vse But being worn with oldnes to be burnt in the fire And the ashes to bee put into the Fount Were not these holy ashes to haue moued Alexander to restore the ashie and purging water after the manner of the Iewes if he had not beene so dainty of salt and found a better taste to continue the ancient Romaine religion Other ashes might haue beene found by the successours of Alexander Ca. Alâ—aris de consecrat distinct To wit of the round hostes vnleuened and consecrated which the great Bishop Higinus ordained to bee burned which falling vpon the earth might not be left for the massing sacrificer and the ashes of the same hosts to be put into the shrines Other ashes also might haue beene gotten of the rattes mvce and other beasts deuouring the said consecrated hostes and ordained to be burned and the ashes to be put into the shrines In lib. cautel Miss Seing then that Alexander would not follow the ceremoniall law of God to ordaine a water blessed salted consecrated and coniured Why did hee not at the least put his salt into the hoste of the Massalian Sacrificer which they say is offered to God as a health sacrifice Leuit. 2.5.6 In doing whereof he should haue followed the ceremonie of Moyses by the which he commanded the salt shoulde be offered in all sacrifices therewith to sprinkle the sacrifice offered for health But if Alexander and his successours would haue followed the lawe of God they would haue inueÌ„ted nothing of their owne braines they would neuer haue made themselues so renowned to haue left the memory of their institutions The occasion of inuenting new idolatries For this occasion they would in nothing follow the lawe of God but contâ—ariwise haue forbidden to put salt into the rounde hostes consecrated to celebrate the Missall Sacrifices They haue forbidden also to put ashes into their holy water to the end that in all their institutions men should knowe they borrow nothing of the law of God nor of the lawe of Moyses much lesse of the Euangellicall lawe of Iesus Christ but onely to haue taken thought to bring in inuentions notwithstanding that they were inuented by the ancien Painims and Romane Idolators 700 yeares before the incarnation of Iesus Christ To finish this first part of the Masse It had beene more expedient ô Massalians that in place of your sacrifices and coniured salt water wherewith you sprinkle the people The true holy water of all Christians to haue clearely declared the holy Gospell causing the people to vnderstand that the purifying and washing of their sinnes did hang onely on the bloud of Iesus Christ who is strong inough to driue away Diuels to bring vs from hell to preserue vs from death euerlasting Hebr. 9. and to defâ—ce in vs all spots of sinne without vsing of adiuration and coniuring with salt to driue away Diuels according to the witch-craft of Pompilius and the heresie of the Samaritans Epiâ—â— a lib. 1. tom 1 â—ec 9. 17. conte hec which did beleeue to be purified by washing theÌ„selues euery day with holy water â— part of the Masse After the Asperges song and the holy coniured water sprinkled vpon all the Aulters Images and assistance at the missall sacrifice followed the Procession which some would attribut to Agapet Bishop of Rome Procession Platina Tit. Liuius in his decades But it was instituted more then a thousaÌ„d yeares before him which the ancient Romane Idolators did call Supplication But in place of painting there the name of Iesus Christ they haue painted the â—mages likenesses of diuerse Gods and Goddesses he Saints and she Saints patronâ— of euery parish This in some is the beginning of the Mistall ProcessioÌ„ for the second part of the Masse Was there euer so great Idolatry amongst the Israelites when they would celebrate their feastes of sweet bread to eate the Pascall Lambe a figure of the holy sacrament of the supper which the Massalians haue disguised by their sacrifices of the Masse Did
pictures the Massalian Dostors haue ordeyned that the sacrificer shall vse adiurations and coniuring by signes of the Crosse First he ought to make three crosses vpon the round hoste to figure the threefold doctrine of Christ To witte by the father by himselfe and by the holie Ghost in pronouncing these words Haec dona haec munera haec sancta sacrificia illibata Other Doctors Alcoranists and Massalians interpret the third crosse to signifie the treason of Iudas who deliuered his maister into the hands of the Iewes Beside the aforesaide three crosses doth follow fiue more to figure the fiue daies of respit from Palme Sunday to Good friday or otherwise to represent the fiue wounds of Christ twain his hands two in his feete and one in his right side Of the which fiue crosses the three first must be made on the chalice and vpon the rounde hostes to figure the deliuering of Christ vnto the Priestes Scribes and Pharisees or to figure the price that Christ was sold for to wit three times ten which is 30. pence The two other crosses are seperatlie made the one being the fourth vpon the host the other vpon the chalice alone to play the two persons of Christ and Iudas which the Massalian sacrificer doth continuing still his mockes and mummeries stretching out his 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 againe to make three other crosses One vpon the host another vpon the cuppe and the third vpon himselfe to play the personages of three estates of those that be in Heauen in Purgatorie and in Earth He smiteth afterward vpon his breast to play the personage of the theefe hanging vpon the crosse which repented himselfe But in smiting of the stomacke must bee with the 3 hindermost fingers of the hand for the thombe and the next finger be reserued to consecrate and transubstantiate the round host Moreouer hee must smite his breast three times to figure the threefold offence of the heart mouth and deede In lifting vp his voyce to represent the theefe or the centurion which confessed God in the passion Sixe other crosses are made once againe three vpon the Chalice couered to figure the three houres that Christ hanged on the crosse on liue and the three other crosses are made vpon the chalice discouered with the rounde host lifted vp againe to figure the 3. houres that christ hanged vpon the crosse dead TheÌ„ after the Massalian hath kissed his chalice there are yet 2. crosses more to figure the misterie of the bloud and water issuing out of Christs side Beside the dumbe muÌ„meries abouesaid 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 teÌ„ple in the midst at the death of Christ This done the round host is put froÌ„ aboue the chalice and is couched vnder the corporas to figure the burying of Christ The Priest thus hauing plaied the person of the hanged theefe of the traytor Iudas of Christ of the Publicans plaieth afterward the personage of the Centurion in singing the Pater noster But the Alcoran of Durand expoundeth by the seuen Petitions of the Pater noster the seuen weepings of the virgin Marie or the seauen vertues or the seauen gifâ—es of the holy ghost or the seauen Beatitudes or the seauen deadly sinnes This song finished the Massalian a litle white keepeth silence to figure the silence or rest of Christ in the tombe Another aperie or mummerie doth the Messalian play with his round host the which hee laieth vpon the paten to figure the vnitie of the diuinitie with the humanitie but when he plaieth the secret misterie then the host is hid out of sight Re dâ—uina ceremoniis celebratis sacerdos tunc I licet sucelamabat quà voce illos qui interfuerant missos faciebat Alex. ab Alex. lib. 4. cap. 17. The sacrifice thus finished and the litle round hostes eaten Numa ordeined to sing these wordes I licet vel Ite missa est that is to say go it is granted the assembly is suffered to go home Be not all these parts of the Masse sacrifice ordeined by Numa the coniurer more then 700. yeares before the incarnation of Iesus Christ to wit the Vestiments the Aulbe Parts of the Masse ordeyned by Numa 700. yeares before the incarnation of Iesus Christ the Casuall the holy purging water coniured with salt to chase away Diuels the Aulter the Taper-light the turnings and trauersings along the Altar with prayers meditations toward the East the Processions with Shrines and Relikes caried vpon the shoulders of the Priestes clothed in white surplesses and crownes vpon their heades the Confiteor made to the he Saints and she Saints the playing on the Organes the Canticles Peans Hymnes and Odes the Censor and the Incense the communion of little round bread consecrated in the name of their Gods in the end this song Ite missa est do ye not acknowledge O ye Massalians that ye haue borrowed all these partes and members of your Masse of Pompilians Religion Why do you hold this word Masse seeing Iesus Christ did name it a supper or the partaking of his body Why haue ye taken these Vestiments the Aulbe Matth. 27. Luk. 20. Mark 14. 1 Cor. 11. painted Chasual proper to the ancient Romane Idolators of the which garments Christ ordeyned nothing Why haue yee giuen more credit vnto the witchcraft of Pompilius to chase away Diuels with salt water coniured called holy water theÌ„ vnto the holy gospel of Iesus Christ the which doth assure you in his name to driue away Diuels Mark 16. and not with witchcraft and salt Who but the spirit of Numa did inspire you to shaue your crowne round to deck your selues with white Surplesses to beare the Shrines and Banners in Procession When Iesus Christ celebrated his holy supper and instructed his Apostles of the communion of his body and bloud did he command theÌ„ to follow the religion of the ancient Romane Idolators to haue their Altars enriched with Images to vse turnings and trauersings along the altar to be shorne round to haue aulbes and chasuals adressing their prayers and confession to he she Saints to pipe with Organes to perfume their altars Images with InceÌ„se to go to the offerings to cary money to the Priestes boxe to eate litle rounde hosts consecrated and last of all to sing Ite missa est But I well perceiue O Massalians your Masse subtelties whereby you shal confesse to me that the body and chiefe parts of the Masse tooke their beginning and creation of Numa Pompilius Neuerthelesse the deckings and enrichings were inueÌ„ted by other Bishops of Rome specially by a Monke called Gregory the first of that name that came to the Popedome Who was instructed in the Magicke and Philosophie
and holy signe vnto the people of Israell The oblations offered in sacrifices The offered sacrifices as well of earthly beastes as vnleauened bread and other holy signes ordained of God for sacraments and holy signes to cleanse the people of Israel Were they changed into an accidence without substance All the holy signes ordained of God in the Church of Israel notwithstanding that they did represent really and sacramentally that which they did figure and not as a simple signe without effect yet so it is that there was neuer none so horrible an heretike that did inuent this wichcraft of transubstantiation Yet must you confesse O Massalians that the good and holie fathers of Israell were adopted grafted and regenerated by faith in Iesus Christ begotten before all worlds and that they were nourished and got euerlasting life by Iesus Christ A conference of the faith of the ancient faâ—hers of Israel with ours and that they and wee haue but one onely God and one onely Iesus Christ our mediatour and redeemour And that they through faith did sacramentally communicate and spiritually partake the bloud of Iesus Christ for their saluation and euerlasting life And there is no difference as touching God betweene them that were before the incarnation of Iesus Christ and we that are after the incarnation But they and wee are the Church of God bought with the bloud of the iust and vnspotted lambe Iesus Christ Furthermore that they had faith in the promise to come and obserued the sacraments and holy signes of the sacrifice which ought to be finished by Iesus Christ And that we by the new law do celebrate the memorie remembrance of the sacrifice alreadie finishede 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 heaueÌ„ly bread and drinke of the same water of life by faith that wee doe in one onely Iesus Christ if they had holy signes to represent actually and really the death of Iesus Christ to come euen as we haue had holy signes of his death present or past they for the time to come and wee for the time past Wherefore is it then that the Massalians haue inuented this new witchcraft of tourning one holy sacrament ordained of God into a wichcraft of transubstantiation and an accident without a substance If God to make knowne his power and to declare the hardinesse and stiffeneckednesse of Pharao pleased to doe merueilous things by Moyses and Aaron Against the mirâ—cles alledged by the massalians Exod. 7.8.14 in changing a rod into a serpent the water of the riuer into bloud and into frogges the dust of the earth into lice and further to make the saileable sea drie and to doe many other miracles Is this to bring in a transubstantiation of little round hostes vnleauened printed full of pictures into an accideÌ„ce without substance In what place of the holy scripture when there is mention made of holy Signes Sacraments or Sacrifices ordained of God is it said the signe or sacrament is changed Contrariwise God willing to accoÌ„modate himselfe to the infirmities of man hath ordained vnto him from time to time common signes for notes and markes of the assurance of the thing signified Wherein the might of God is more renowmed and magnified by giuing vnto vs with the holy signe the thing represented by the power of faith and the holy Ghost then if the selfe signe were really changed by some visible miracle For the Sacraments doe containe in them more spiritualnesse the fleshlines for which cause God did alwaies blame his people Israel by his Prophets for taking his Sacraments ouer fleshly as we haue before briefly declared The expositioÌ„ of Iesus Christ of the communion of his body But tell me O Massalians when Iesus Christ would expound that hee was the true bread of life which came downe from heauen to giue euerlasting life and how these sacramentall wordes ought to be vnderstood to eate his flesh and drinke his bloud when the Capharnaites your predecessours were offended did hee teach by his interpretation that to eate his flesh ought to bee vnderstood by a little round hoste transubstantiated The round hoste of flowre and the wine to bee no more bread and wine but an accideÌ„ce without substance Is this your abhominable Witchcraft the doctrine of Iesus Christ Iohn 6. Nothing lesse but Iesus Christ as a true law giuer vnto whom the interpretation of his law appertained answered vnto the Doctours Capharnaites that they were to grosse and carnall and that they did abide in the flesh as ye doe O Massayers Notwithstanding that the flesh alone proffiteth nothing saying that these sacramental words were spiritual Iohn 5. The fleshe saith hee profiteth nothing it is the spirite that quickneth Moreouer O Massayers how can you safely make to agree your transubstantiation with the doctrine of Iesus Christ which doth promise and assure to giue euerlasting life to those which eate his fleshe and drinke his bloud if yea take these wordes carnally For you cannot be ignorant that your bodies notwithstanding that they haue deuoured the little round hostes transubstantiated into flesh and bone and supt and licked the wine changed into bloud doe die and are mortall by the necessitie of the lawe Wherefore life euerlasting promised by this communion may not bee vnderstood of the bodie nor of the mortall flesh You must then of necessitie acknowledge for a sure interpretation that to eate the bodie and drinke the bloud of Iesus Christ ought to be referred vnto the life spiritual and heauenly and that the flesh profiteth nothing but the spirituall word and communion of the body and bloud of Iesus Christ by faith and in spirite giuing euerlasting life Iohn 6. This interpretation is often recited by the holy Apostle Iohn in many places when he vseth these tearmes he that cometh vnto me shall neuer hunger he that beleeueth in mee shall neuer thirst but shall haue euerlasting life Are not these tearmes sufficient plaine to interprete this holy sacrament of the body and bloud of Iesus Christ without running vnto your witchcraft of transubstantiation Conference of baptisme vnto the sacrament of the supper Another like interpretation of the doctour and authour of the sacramentall law is discribed when Iesus Christ was asked of Nicodeme the meane how a man could bee regenerate and borne againe Is it possible saith Nicodeme that a man should enter into his mothers wombe and be borne againe Did Iesus Christ answere vnto this demaund that in the holy sacrament of Baptisme the water was turned into the bodie into fleshe and into bloud and transubstantiate into a carnall wombe to be thereby againe engendred and borne Is there not as great reason after your witchcraft here to vse this answere as in the holy Sacrament of the supper for by the one of these two holy sacraments wee be regenerate and by the
sheepe must we therefore ratch these places of the holy scripture so farre that necessarily we must beleeue a transubstantiation for as much as this terme is is there When Iesus Christ admonished his Disciples Matth. 5. saying to them that they were the salt of the earth did hee change and transubstantiate them into pillors of salt as he did the wife of Lot Genes 28. If Iesus Chrrist hath said by his Apostles that we are the tēple of God wherin the holy Ghost doth dwell Is this to imagine that we are transubstantiated into a peece of stone 1. Cor. 3. 2. Cor. 6. If the Apostle haue said that Christ is the rocke out of the which did come the liuing water to wash vs cleane from our sins 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 body of Christ Is this to bring in that we are vanished away and are no more men but changed into an accidence without a substance I foresee well O Massesayers more than hardened that you wil obiect that in all these places before alleaged wherin this word is is found that no mention is made of sacramentes which must be deeply considered for asmuch as they be holy misteries ordeyned of God which also is true And also this word is is not onely 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 Israell was it not written that circumcision is the band and couenant of God Genes 17. Numb 10. Psal 68.94 Mattfl 21. Iohn 2. In the other holy sacrament of the communion of the Paschall lambe is it not sayd that the Lambe is the Passeouer or passage Is this to bring in a witchcraft of transubstantiation Will you not confesse O Massalians and changers of substances that in these places of holy scriptures speaking of the sacraments this word is cannot otherwise be expounded but to signifie and that circumcision was the signe and marke of the band and couenant contracted betweene God and Abraham that the Pascall lambe was also the signe of the holy passage for remembrance of their deliuerance from Egypt The Arke of the couenant for another sacrament whereof it is written that it is the true power of the Lord. Is this to say that it was transubstantiated into the maiesty of God It behoueth to interpret the holy scripture with dicression and humility without sophistrie and witchcraft to vnderstand soundly the true meaning of words and not to abide in the letter that killeth but to receiue the word of God in spirit that puickneth If then the holy Arke be named the Lord and called God for that in it he exercised his might shewed his wonders and misteries to draw the people of Israell by an outwarde signe to remember God and to feare and obey him Also if Iesus Christ is called the bread that came from heauen the bread of life that the bread broken is his body and the wine is his bloud that the cup is the new Testament that by these outward signes of bread and wine he might cause vs to vnderstand our life and nourishment of saluation to stay onely vpon Iesus Christ and that by his death and bloudshedding we are so assured of euerlasting life as the bread and wine are nourishment for the body and that it pleased him to ordeine these holy signes to serue vs for sacraments for the triall and confirmation of our faith is this an occasion to play the Capharnaits or the Nicodemianes to doubt of the power of God how is it possible to eate the body and drinke the bloud of Iesus Christ How is it possible to be regenerate and borne againe Then seeing wee haue a promise giuen vnto vs by the word of God wherefore O Massalians haue ye imagined a carnall transubstantiation mistrusting the incomprehensible power of God ought it not to suffice you to beleeue simply that the body bloud of Iesus Christ is offred vnto vs really sacramētally to communicate for our nourishment and to giue vs euerlasting life by the bread and wine consecrated with giuing of thankes the bread being truely his body and the wine his bloud which ought to be receiued worthily by faith and in purenes of conscience as holy signes and markes of the godly badge without enquiring euer subtilly the meanes otherwise then Iesus Christ hath interpreted saying the flesh profiteth nothing it is the spirit that quickneth and that his words were spirit and life Ought we to doubt that God hath not the power to make vs partakers of the body and bloud of Iesus Christ by the holy signes of bread and wine consecrated the bread neuerthelesse remaining bread and the wine wine If it were otherwise this should not be called a sacrament but a myracle as when Iesus Christ turned the water into wine that he vsed a miracle of transubstantiation changing water into wine But he did not then ordeine a sacrament as he did of the communion of his body bloud by the holy figures of bread and wine Was it not as easie for God to make the wine to bee changed into bloud or the bread into flesh as for Moyses Aarō to change the water of the riuer into bloud to approue the hardnes of Pharaoh or when the cloudes were turned into the flesh of Qailes which rained vpon the people of Israell alwaies God did not ordeine these miracles to serue for ordinarie sacraments but would apply himselfe to our infirmitie giuing vnto vs signes holy and not transubstantiated which are neither vaine nor fantasies but are outward signes which wee can see touch eate taste abiding in their substance and neuerthelesse representing sacramentally that which is comprised and signified by them wherein our triall of faith doth stand to declare vs by a sacramentall worke to be of the number of them that are regenerated nourished by the holy sacraments of baptisme and of the supper If it be lawfull to make comparisons of the 2. holy sacraments of Baptisme and of the Supper A comparison of the two holy Sacraments notwithstanding that there is difference betweene regeneration which doth not reiterate for it sufficeth once to be regenerate and borne againe But the nourishment must be often done againe according to to the order of nature and other differences largely discribed by the holy Apostles and ministers of the word of God Yet the same end the same God the same Iesus Christ is shewed declared as well in baptisme as in the supper By the bloud of Iesus Christ we be regenerate and by the same bloud nourished By the bloud of Iesus Christ we are renued set and graffed and by the same bloud we are kept and preserued from hunger and thirst for euermore By the bloud of
Lord cut off both head and taile in one day The ancient and the honorable man hee is the head and the Prophet that teacheth lies hee is the taile For the leaders of the people cause them to erre and they that are led by them are deuoured Therefore shall the Lord haue no pleasure in their yong men neither will hee haue compassion of their fatherles of their widowes For euery one is an hypocrite wicked and euery mouth speaketh follie Therefore by the wrath of the Lord of hostes shall the land bee darkned and the people shall bee as the meate of the fire No man shall spare his brother for wickednes burneth as a fire it deuoureth the briars and the thornes and will kindle in the thick places of the forrest and they shall mount vp like the lifting vp of smoke and when he shall looke to the earth behold trouble and darkenes vexation and anguish yet for all this his wrath is not turned away but his hand is stretched out stil Woe vnto them that decree wicked decrees and write greeuous things to keepe backe the poore from iudgement and to take away the iudgement of the poore that widowes may bee their pray and that they may spoyle the fatherles What will you doe in the day of visitation distruction which shall come from far to whom will you flie for helpe and where will you leaue your glory without mee euery one shall fall amongst them that are bound and they shall fall downe amongst the slaine yet for all this his wrath is not turned away but his hand is stretched out still And in that day did the Lord of host call vnto weeping and mourning and to baldnes and girding with sackcloth and behold ioy and gladnes slaying oxen and killing sheepe eating flesh and drinking wine eating and drinking for tomorrow we shall die And it was declared in the eares of the Lord of hosts surely this iniquitie shal not be purged from you till you die saith the Lord God of hostes Behold the Lord maketh the earth emptie and hee maketh it wast hee turneth it vpside downe and scattereth abroad the inhabitants therof and there shall be like people like priest like seruant like master like maide like mistris like buier like seller like lender like borrower like giuer like taker to vsurie The Earth shall be cleane emptied and vtterly spoyled for the Lord hath spoken this word The earth lamenteth and fadeth away the world is feebled and decaied the proud people of the earth are weakened The earth also decaieth because of the inhabitants thereof For they transgresse the lawes they changed the ordinances and brake the euerlasting couenant Therefore hath the curse deuoured the earth and the inhabitants thereof are desolate the inhabitants of the land are burned vp and few men are left and hee that flieth from the noyse of the feare shall fall into the pit and he that cōmeth out of the pit shall be taken in the snare for the windowes from an high are open and the foundations of the earth doe shake the earth is vtterly broken downe The earth is clean dissolued the earth is moued exceedingly the earth shall reele to and fro like a drunken man and shall be remoued like a tent and the iniquitie thereof shall be heauy vpon it so that it shall fall and rise no more No man calleth for iustice no man contendeth for the truth they trust in vanity and speake vaine things they conceiue mischiefe and bring forth iniquity for their hāds are defiled with bloud and their fingers with iniquitie their lips haue spoken lies and their tongue hath murmured iniquitie they runne to euill and they make haste to shed innocēt bloud their thoughts are wicked thoughts desolation and destruction is in their paths the way of peace they know not and there is no equitie in their goings they haue made them croked pathes whosoeuer goeth therein shall not know peace therefore iudgement turneth backward and iustice standeth farre off for truth is fallen in the streets and equitie cannot enter yea truth faileth and he that refraineth from euill maketh himselfe a pray And when the Lord saw it it displeased him that there was no iudgement Therfore will hee tread downe the people in his wrath and make them drunke in his indignation will bring downe their strēgth to the earth and they shall go forth looke vppon the carkases of the men that haue transgressed for their worme shall not die neither shall their fire be quenched and they shal be an abhorring to all flesh O yea heauens be astonied at this be afraid Ier. against impenitent sinners chap. 2. and vtterly confounded saith the Lord for my people haue committed two euils they haue forsaken mee the fountaine of liuing waters to dig them pits euen broken pits that can hold no water The Priests said not where is the Lord and they that should minister the law knew me not the Pastors also offended against me went after things that did not profit Thine owne wickednes shall correct thee and thy turning back shall reproue thee know therefore and behold it is an euil thing and bitter that thou hast forsaken the Lord thy God and that my feare is not in thee saith the Lord God of Hostes though thou wash thee with nitre and take thee much sope yet thine iniquitie is marked before me saith the Lord thou disobedient Israel returne saith the lord I will not let my wrath fall vpon you for I am mercifull saith the Lord and I will not alwaie keep mine anger O yea disobedient children turne againe saith the Lord for I am your Lord and I will giue you pastors according to my hart which shall feede you with knowledge and vnderstanding Thou shalt call me saying my father and shalt not turne from me and thenceforth they shall followe no more the hardnes of their wicked hearts A voice was heard vpon the high places weepings supplications of the children of Israel for they haue peruerted their way and forgotten the Lord their God O ye disobedient children returne and I will heale your rebellions Behold wee come vnto thee for thou art the Lord our GOD. O Ierusalem wash thy hart frō wickednes that thou maist be saued how long shall thy wicked thoughts remaine within thee in that day saith the Lord the heart of the King shall perish and the heart of the Princes and of the Priests shall be astonished the Prophets shall wonder destruction vppon destruction is cried for the whole land is wasted Wherefore gird you with sackcloth lament and houle for the fierce wrath of the Lord is not turned back from vs. I beheld and lo the fruitful place was as a wildernesse and all the cities thereof were broken downe at the presence of the Lorde and by his fierce wrath For thus hath the lord said the whole land shal be desolate yet will I not make a full end and