down uppon the earth out of the clouds and that by meanes of your false doctrine your wickednes lies slanders and detestable facts Then the people shall say unto them Out uppon you get ye packing hence you Captaines of mischiefe overturners of truth ye shunamitish brethren fathers of heresies false Apostles that counterfaited the life of the Apostles whereof ye have been imitators by no meanes You sonnes of iniquity we will not follow the manner of your wayes For pride and arrogancy have seduced you and insatiable covetousnes hath entangled your erring minds And seeing that you would needs ascend up higher then was meete and equall ye are fallen backe headlong into everlasting shame and reproch by Gods just judgment These things wrote Hildegard about the yeare 1146. It is recorded that the people were so opprest with them that they make suite that their number might be lesse for they were not able no maintain them all for they kept the people in feare of them so that they durst not displease theÌ„ for if they did they would excommunicate them or els accuse them to be hereticks those that did obey them they would flatter tell them they would pray and prevaile with the Saincts that they should not be tormented in Purgatory And if they were rich lay sick on their death-bed then they would perswade them to give to their order and house at least a childs portion that they might not be tormented in purgatory yea if they gave liberally they would promise them their soules should goe presently into Paradice and thus they did beguile the simple people and defrand their posterity of their inheritance so that in lesse then 400. years they had gott the third part of the wealth in the world To the like effect also prophecyed Catharine whom they have canonized for a Sainct She affirmed that all their Clergy were deceivers of the people and perverters of the truth And holy Bridget did affirme that most of the Popes were in Hell torments for their deceaving the people and perverting the truth of the Gospell This Pope sent his Legate into France with 12. Abbotts to suppresse the Waldenses which taught the Church of Rome was the Whore of Babylon and his ordinances wicked and their Masse full of abhomination contrary to Christ and his Gospell and never known to the Apostles And this Pope did first institute an inquisition which did condemn the poore lambs for hereticks the like they did in Spaine appointed Diedicus a Bishop there who did persecute them with all cruelty See the Cronicle of Paulus Merium Anno 1206. The Cronicle of Munster Anno 1210. written by Harmannia Mutye doth say that at Strausborow there was an hundreth putt to death in one day and 80. at another time and 39. at Ments These were burned for that they maintained the same doctrine against the Pope which the Waldenses did and in other countryes there suffred many as in Alvia and Langwedoc and Narbon Casan Record at the Tolehouse many suffered Mascias saith there suffred in the Provinces 140. and at Narborn they suffred great torments in the fire and at Paris suffred 24. And the year following as Masays testifieth there was 400. putt to death 80. beheaded Prince Americus hanged the Lady-of the Castle stoned to death I doe finde by those who doe record this some difference of the time that this was See Fox 420. fol. The Bishop of Narbon put in a Castle near the Tolhouse 224. of these Martyrs and burned them to death Anno 124 See the Creniele illius Temporis I have formerly shewed that these Locusts sting like Scorpions and those which live in countryes where Scorpions are doe say they are so bould that they will set upon a man and sting him and for the present he shall feele but litle paine but if hee have not cure within one houre it will so infect his flesh that with great anguish hee dieth whithin 2. dayes of it therefore the holy Ghost hath made a fit comparison Rev. 9. for these Locusts doe make shew their abominable Doctrine is not hurteful but those which doe receive it it doth so infect their soules that except they be cured in a short time they become worse then madde for it doth torment them unto eternall wo for evermore Or if wee doe understand it of the sting they gave of the faithful witnesses of the Gospell when they could not pervert them from the truth they would give out their stings that they held sundry grosse heresyes to make them odious to all indifferent men as doth appeare in their writings Rerum Francarum in scriptorum writeth Anno 128 there was of the Waldenses hereticks in all Christendom and that they were in all Cittyes and although they were slaundered to hold sundry heresyes yet I have formerly shewed that a bloody Inquisitour did confesse they beleeved all things well and their evill hee charged them with is they blaspheme the Church of Rome THE DOCTRINE Of the Church of Christ for one thousand years after his Ascention IRENEVS saith Anno 180. Ieven lib. 5. lib. 4. cap. 34. that the bread is broken and the cup next after the vocation or calling upon God ceasse to be common bread any more but are the Eucharist of the body and blood of Christ and he manifesteth how for faith hee the Eucharist consisteth of two things one being earthly which is bread and wine the other heavenly which is the body and blood of our Lord. And herunto Tertullian doth teach the Sacrament Anno 200. Tertul. lib. 4 to be a figure signe and memoriall of the Lords body And elswere he saith against Marcion He gave his body that is to say a figure of his body Dionisius calleth the Sacrament of Christs body Dionisius no otherwise then bread as Eusebius doth relate Ciprian saith Epist 6. lib. 1 3. lib. 2 in his last Supper hee gave bread wine and his body upon the Crosse He saith Christ drunk wine at his last Supper because hee would root out the heresy of certain who used water in administration Chrisostom saith Anno 350. Hom. 13. on Matth. that onely bread remaineth And Theodoretus in his first Dialogue bread remaineth still its former nature At a Counsell holden at Leadium Anno 364. in the 25. Article they decreed what they should doe with that remained in the celebration of the Lords Supper there they call them by the same names they were called before the consecration bread and how they should dispose it Hesichius Anno 500. Hesechius lib. 20. in Lev cap. 8. who was 500. years after our Lords passion saith of the mystery It is both flesh and bread that is the true beleever receiveth Christ and bread Emissenus compareth a man converted to Christ Emissen â—e Consee dist 2. quia corpus by regeneration unto the holy mysteries consecrated to the body and blood of Christ
wine to give us to understand that our life and saving nutriment depended onely on Iesus Christ and that by his death and bloodshed we have assurance of eternall life even as Bread and Wine serve for corporall nourishment and that he meant and ordained these sacred signes to bee to us for Sacraments to approve and confirme our faith Did he determin we should hereby Capernice and Nicodemize to enquire or make doubt of Gods power how it is possible to eate the body or drinke the blood of Iesus Christ how we can possibly be regenerated and borne anew Seeing the promise was made unto us by the word wherefore have you O Missalians conceived a carnall taansubstantion destrusting in the incomprehensible power of God May it not suffice you simply to beleeve that the body blood of Iesus Christ was really and sacramentally offered to communicate thereof for our spirituall nourishment and to grant us eternall life through the Bread and Wine consecrated with giving of thankes the Bread being truely his Body the Wine his Blood which we must worthily receive by faith puritie of cōscience as sacred signes markes of the divine Caracter without searching too subtilly after the meanes other then the plaine interpretation of Iesus Christ that the flesh profits not but the spirit quickens and that his words are spirit and life Should we doubt whether God hath power by the symboles of Bread Wine consecrated to make us communicate of the bodie and blood of Iesus Christ though the bread remaine bread the wine wine If it were other wise this could be no Sacrament but rather called a Miracle As when Iesus Christ converted the water into wine Iohn 2. hee then used the miracle of transubstantitation changing the water into wine but hee ordained not this for a Sacrament as hee did the communion of his body and blood by the sacred figures of bread and wine Was it not also as easie for God to change the wine into blood Exod. 4.7.8 or the bread into flesh as for Moses and Aaron to change the water of the River into blood to confirme the hardnes of Pharaohs heart or when the clouds were turned into the flesh of Quailes Exod. 16. that rained upon the people of Israel Neverthelesse God did not ordaine that these miracles should serve for ordinarie Sacraments but herein he applyed himselfe to our infirmitie exhibiting to us sacred but not transubstantiated signes yet are not vaine nor fantasticall but signs externall that we may behold touch eate and taste remaining still in their substance and neverthelesse they represent sacramentally what is by them comprehended and intimated wherein consists the approbation of our faith to manifest by a sacramentall worke and ministration that we are in the number of the regenerate and sustained by the holy Sacraments of Baptisme and the Supper CHAP. XXII Comparison betweene the two holy Sacraments IF wee may presume to make comparison of the two holy Sacraments of Baptisme and of the Supper Comparison of the two holy Sacraments though there bee a difference betweene it and regeneration which is not reiterated For it sufficeth that wee be once regenerate and begotten a new but this spirituall nutriment is often renued according to the course of nature and other differences very amply described by the holy Apostles and Ministers of Gods Word Nothwithstāding the same end the same Iesus Christ is represented as well in Baptisme as in the Supper Tit. 3. Iohn 3.6 By the Blood of Iesus Christ wee are regenerated by the same Blood nourished By the Blood of Iesus Christ wee are renued sett and engraffed and by the same Blood wee are entertained Rom. 11. Iohn 6. Gal. 3. Ephes 4. and preserved from hongring or thirsting for ever By the Blood of Iesus Christ wee cast of our old corrupt skin put on his body from which likewise wee receive nourishment eternall life By the Blood of Iesus Christ wee have accesse and entry into the Kingdome of Heaven And by the same Blood wee have fruition of the same Kingdome In this sense the holy Apostle testifieth that wee were all baptized by the vertue of the Holy Spirit 1. Cor. 19. 1. Cor. 10. and wee all likewise drunke of the same spirituall drinke given unto us by Iesus Christ Be not these comparisons drawne out of the holy Scriptures to witnesse that Iesus Christ is the onely aime and scope whereto wee must tend both in Baptisme and the holy Supper If therefore that the signes of sacramentall water in Baptisme and Bread and Wine in the Supper of Iesus Christ are sacred Signes Earnests Gages Hostages Symboles Seales and Sacraments instituted by God for an assurance and approbation of our faith Against the Missalians Wherefore O Missalians seeing you have invented a Magicke of transubstantiation for the Sacrament of the Supper why did you not likewise with the same Magicke sophisticate the Sacrament of Baptisme Why have you not constituted that sacramentall water after it is by you exorcis'd and conjur'd with salt to repell devels to be transubstantiated into the blood of Iesus Christ the water being no more water but an accident without substance as you have forged by the bread and wine What difference doe you assigne but Sophistries Sophismes and Missalian subtilties If you persevere in your heresie Iohn 3.4.7 Tit. 3. Gal. 3. by reason of this word est This word is also used in the water of Baptisme which is termed renovation and regeneration it is named the Holy Spirit and the Vestment by and with which wee are revested renued and regenerated in the blood of Iesus Christ Seeing therefore you acknowledg O Missalians that you could never yet meet with a second Berengarius to institute another Decree of a Palinody for the extending of your Magicall transubstantiation to the sacred water of Baptisme and by the same meanes likewise to transubstantiate your lustrall Flegme Spittle your Oyle your Creames Against the corrupters of Baptisme your Salt and other Drugges wherewith you you have corrupted the holy Sacrament of Baptisme why are you so inveterate and obdurate in your Pompilian Religion as to hale Iesus Christ from the right hand of his Father to make him in body and blood to descend by your muttered Magick like another Jupiter Elicius before the day preordained for his second comming I may well propound unto you the similitude of the Sunne Luk. 1. Mal. 4. Comparison of the Sun to Iesus Christ which 〈◊〉 the Martyr used in his Treatise of the Exposition of faith chap. 2 A notable comparison of the Sun utterly to confute the erroneous doctrine of Transubstantiation called by some Apostles the Sunne of Righteousnes Iesus Christ because light comes from Heaven by this luminous glorious sphericall Planet and so spirituall light is exhibited to us by Iesus Christ who out of the night and darknesse of sinne hath
Tree of Life Apoc. 2. Rom. 12. planted in the middest of the Paradise of God in and by whom wee that were bastard slips have been engraffed to obtaine eternall life Hee committed to our keeping his holy Gospel commanding us to preserve it entirely without adulterating or corrupting the same without adding or dimishing there-from upon pain of eternall death Hee was as the Rain-bow The Rainbow extended all over the Aire to assure us of the League and Covenant contracted between God and us that we should no more be drowned in the deluge of sinne He was circumcised that the Law in him might be accomplished that so the prepuce of our hearts might be circumcised and to make us cast off our ould corrupted skinne in Adam Circumcision Galat 4. The flaming Bush Hee was like the flaming Bush incarnate in the wombe of the Virgin conceived by the Holy Ghost without the seed of Man the sacred Virgin like the Bush remaining notwithstanding entire and not consumed He was sacrificed like the just Innocent Lambe Pascall Lambe Iohn 1. Heb. 13. and his Blood shed to preserve us from the Tyranny of Satan and to open unto us a passage whereby we may enter into the Land of Promise the Heavenly Kingdome Hee is that true unleavened Bread which came downe from Heaven incorrupt and unspotted The bread of Life 1. Cor 5. of whom we must cate for our spirituall nourishment that we may celebrate the Feast of that miraculous passage from Pharach in the Land of true Liberty Hee was the Cloud the firie Pillar the divided Red Sea The cloud the Pillar of Fire the Red Sea 1. Cor. 10. Ioh. 19. Heavenly Manna The flowing Rocke Living Water 1. Cor. 10. Sacrifice Heb. 1.8.9.10 Heb. 9. Arke of Covenant which conducted and delivered us out of the hands of our enemies out of whose opened Side came Water and Bloud for our Salvation He was the heavenly Manna sent from Heaven to feed us for ever the true Rocke out of which issued Water to quench their thirst for ever which beleeve in him It was He that onely offered up the saving Sacrifice for the expiation of our sinnes both Priest and Sacrifice both the Offerer and the Oblation remaining an Eternall High-Priest at the Right Hand of God his Father beeing entred into the Holy and Heavenly Sanctuarie not built with mens hands but by the Hand of God He was the true Arke of Alliance and Covenant by which God revealed and manifested his Oracles and in him he did reside to accomplish his divine and incomprehensible Mysteries He was like to the Brazen Serpent fastened to the Crosse Brazen Serpent Ioh. 3. Temple of God Ioh. 2. to give health unto the sicke which returne to him and contemplate on him by Faith He was the true Temple of God wherein the Holy Ghost dwels one God in Trinity in and by whom God is onely adored He was the true and sacred Oblation Holocaust and water Purgatorie of whom the reall water purgatorie was made for the purgatioÌ„ of every blemish Himselfe with his owne Ashes that is with his immolated Body besprinkled and wet with water issuing out of his Side all People and Nations that beleeve in Him Iohn 15. CHAP. VI. Of Sacraments ordained by Iesus Christ himselfe THe Law Ceremoniall beeing by this meanes accoÌ„plished not in Figures but really executed by the Incarnation Death and Resurrection of Iesus Christ our Saviour our Mediator our Eternall Priest and Propitiator the infinite goodnesse of God was yet further revealed by the new Covenant new Alliance and new comming of the Sonne of God Incarnate For Heb. 9. by his New Testament ratified and confirmed in the death of the Testator He hath constituted us as heires and coheires to God in his heavenly Kingdome For assurance of this celestiall succession Rom. 8. purchased for us by grace after the Consummation of the Law Ceremoniall the same abolished as we have formerly declared through that perfect Sacrifice of the Priest Eternall there were left unto us two sacred signes or Sacraments wherein God bestowed greater favour and more speciall grace then he had done before his Incarnation St. Augustin lib 3 de doct Christ cap. 9 For hee hath freed us from the servile Law of Circumcision from the difference of meates and divers sacrifices ordained in the first Church of the Israelites And by easing us of this waighty burthen Hee further conferred upon us a greater comfort in constituting for a memoriall and remembrance of our regeneration and eternall life two holy Sacraments under two sacred signes which are the water of Baptisme and the Bread and Wine in the Communion of his Body Now that his Grace might be extended to all Nations Sacraments of the New Testament God thought good to make choice of the most familiar and ordinary signes and Symboles For Circumcision was a speciall marke for Abraham and his Posterity to which Circumcision DistributioÌ„ of the Sacraments to all Converts Herod lib. 2 other Nations were not accustomed though Hereditus a Grecian borne in an History he wrote of the Aegyptian manners specifies their manner and custome of beeing circumcised but especially the Priests and we may easily conjecture that he had heard of the time when the Iewes dwelt in Aegypt which was about 400. yeeres observed Circumcision Moreover Circumcision was appointed only for the Males and not for Females there was a limited time appointed for Circumcision which was within â—ight dayes after the Nativity and the cutting of the fore-skin was with griefe and paine But the Grace of God by his Incarnation and plenary Sacrifice Gen. 17. having abolished the rigor of the Law Ceremoniall as well for difference of meates as of dayes He left unto us by his New Testament and new Alliance the sacred signe of Water common to all both Male and Female without any distinction of dayes and the Infant by the Sacrament of Baptisme feeling no paine as it did by the Circumcision of the fore-skinne This signe of Water intimating unto us the purgation and expiation of our sinnes through the Bloud of Iesus Christ was common not onely among the Iewes who used ordinarily Water purgatorie and of expiation but the Gentiles also and all other Nations Numb 19. were accustomed to a Lotion and purgation of cleansing and purgatorie Water as we may perceive in reading Ancient Histories Wherefore to the end that Gods Grace in Iesus Christ might generally bee spred over all the Earth to all Nations Regions and Provinces both to the circumcised uncircumcised to the Iewes and to the Gentiles God made election of the most common signe of Water the more freely to expose himselfe unto Man and to win him to His feate and obedience By which Signe he hath instituted his holy Sacrament of Baptisme for an assured note and marke of our regeneration and purification which is really conferred by the
power of the Holy Ghost In which Sacrament God doth warrant us so ingrafted and incorporate in Iesus Christ to be made and renewed the members of his Church â—at 3. Gal. 3. and to receiveus as clothed anew and reincorporated by and through him The like reasons may be produced for the other holy Sacrament instituted by God in his New Testament which is that of Bread and Wine Which Signes Symboles and externall Elements all Nations were accustomed to use in their Sacrifices Oblations and Ceremonies belonging to their Religions both Circumcised and uncircumcised both Iewes and Gentiles As also the two specificall Refections for the nourishment and sustentation of men are comprehended under these signes of Bread and Wine Our good God therefore for these reasons desiring to draw all Nations to himselfe to nourish and minister unto them most necessarie provisions He instituted the CommunioÌ„ of the Body and Bloud of our Saviour Iesus Christ under the symboles sacred signes and Sacraments of Bread Wine And looke how we are assured by the outward marke and Character of Water in Baptisme to bee regenerate and incorporated into the Body and Bloud of Iesus Christ represented in this Sacrament of consecrated Water by the power of the Holy Ghost so are wee nourished by the Communion of his Body and Bloud truely presented to us by the consecrated Bread and Wine for our spirituall foode living and eternall by the vertue and power of the Holy Ghost Wherein God hath shewed us this speciall favour to discharge us of all bloudie sacrifices ordained in the first Church of the Israelites who were charged with sundry divers sacrifices celebrated with the bloud of many carthly beasts shed according to the diversitie of sinnes offences and of persons that had offended All which Sacrifices were consummated and abolished by shedding of the bloud of that just and Innocent Lambe Iesus Christ who by his perfect sacrifice hath absolutely abolished all other Sacrifices reserving to himselfe the dignity of High and eternall Priest placed at the right hand of God the Father But so much hee hath favoured us that in stead of abolished sacrifices hee hath instituted two holy Sacraments heretofore mentioned for an infallible assurance of our Regeneration Purgation Adoption and of our nourishment eternall life bestowed upon us by the Blood of our Saviour Iesus Christ CHAP. VII Of the Corruption of the Sacrament of Baptisme AS the Israelites being too grosse and carnall relyed too much on externall signes having corrupted the true use of Sacrifices and Sacraments appointed for them by God so such like abuses yea farre greater corruptions have happened in the two holy Sacraments left unto us by the New Testament of Iesus Christ CorruptioÌ„s of the holy Sacraments For in the Sacrament of Baptisme which succeeded in the place of Circumcision man conceived of a foule and wicked masse could not bee contented with the holy Institution from God but quickly depraved and defiled the use of the holy Sacrament of Baptisme by Conjurations Exorcismes mixtures of Salt and Oyle Sacrament of Baptisme corruted waxe Candles Extreme Vnctions Breathings Babies or Puppets with a thousand Cruzadoes in the forehead in the eyes on the backe on the stomacke on the shoulders and at the mouth all to drive away Devils For the Messalian Heretikes Theed in the book of the tables of Heretikes Authors of Exorcismes of Cruzadoes affirmed that every borne Infant was borne with his peculiar Damon or Devill which cannot bee driven away but by Conjutations and Exorcisines By this meanes the holy Sacrament of Baptisme came to bee corrupted Ca sine ca postquam dâ— concrat distinct 4. even to the adding and annexing of Syriacke word of Drivell and Purgatory Spittle What greater corruption can bee imagined then such abominable inventions as if the bloud of Christ Iesus were not sufficent for our Regeneration and purgation Epheta Per. Saâ—yr 2. and that God of himselfe were not powerfull enough to engraft and regenerate us by the sacred signe of Water representing the Bloud of Iesus Christ Gaâ—at 3. Ephes 4. 1. Cor. 15. but that there must bee exorcised Spitâ—lâ— and Dâ—ivell Oyle Salt Puppet-Images Creames Torches Waxe-Candles Milke or Honic invented and devised by other Heretikes Some also there bee more subtill Magicians Plthagorcans instructed in the Messalian Heresie have added to all this the pronouncing of the Devils name twenty times to exorcise conjure him as he that associates the â—â—ale Infant when hee comes to be baptized and thirty times they utterâ—t it the baptizing of a Daughter Was there ever so dâ—testable 〈◊〉 reptioÌ„ in the Sacrament of Circumcision Wherefore O you Messalians have you foysted in Oyles into the holy Sacrament of Baptisme immating herein the Heresie of Marcus and Marcusus who commanded that Infants to be baptized Epiphan lib. 1. tom 3 â—â—cres 38. should been aâ—â—oâ—â—ted The sacred signe of Water instituted by the hand of God was it not sufficient to signifie the precious blood of Iesus Christ for our regeneration and purification without intruding of Fattes Oyles spittle and other mixtures invented by the corrupters of Sacraments The Body and Bloud of Iesus Christ wherewith wee are clothed anâ—w by the sacred Water of Baptisme was it not powerfull enough and efficacious to preserve us from all tempests without borrowing of your Exorcismes and Vnctions And yet for a further corruption and abuse Women were permitted to baptize conformable to the errour of the Marcionists Quintilians Cataphrigians Montanists Pepuzians Epiphan lib. 1. tom 3. haeres 42. lib. 2. tom 1. haeres 49. Priscilians and Artotirites Were Women ever admitted by the Law of God to minister the holy Sacraments or sacrifices instituted in the first Church of the Israelites or in the New Testament of Iesus Christ In the Historie of Moses it is reported Exod. 4. that his wife Sephora excited with feminine furie tooke the stone or knife wherewith shee circumcised her sonne But it is not written that shee or any other like her were ever permitted to administer the holy Sacraments Out of these corruptioÌ„s in the holy Sacrament of Baptisme many Heresies were raised by the Catabaptists Anabaptists Antipedobaptists with other Heretikes Schismatikes who were not satisfied with Gods pure and sincere Institution but regarded more exteriour signes then that which in them was spiritually represented Whosoever desires to understand more particularly the abuses and corruptions invented and devised in divers ages out of the variable humours of men let them read our Ecclesiasticall Commentaries Wee must now at this present descend to the corruptions in the other holy Sacrament of the Supper and Communion of the Body and Bloud of Iesus Christ CHAP. VIII Of the Corruption of the Sacrament of the Lords Supper WEe may evidently discerne by this succinct discourse how weake and mutable man is ever abusing aliemating the graces of God For as the people of
Israel from the beginning of the Law and Institution to them recommended corrupted the true use of sacrifices sacred signes and Sacraments ordained of God so hath it falne out to the Law of God by Iesus Christ having consituted a forme of communicating his Body and Bloud under the symboles and sacred signes of Bread and Wine which holy Sacrament began to bee alienated Sacrament of the Supper corrupted 1. Cor. 11. even in the very times of the Apostles by the Corinthians against whom Saint Paul wrote Epistles to reduce them to the sincere and true observation of this holy Sacrament Wherefore let no man hereafter thinke it strange if the Apostles successors have from time to time adulterated the true Vse and Rite of this holy Sacrament and the further off they were in the present age of their living from the time of the Apostles of Iesus Christ the more easily they fell into corruptions yea such as were most abominable having converted the sincere Vse of this Sacrament into a Gulph and Precipice of all Idolatry First of all Hist. Eccl. what an alteration happened in the Church next and immediatly succeeding the Apostles touching a controversy of dayes when this holy Sacrament was to be celebrated Sabatius the Heretike instituted the celebration of the Passeover Hist. tripart lib. 9. ca. 37. lib. 11. cap. 5. Enseb lib. 5. cap. 24. with unleavened bread after the manner of the Iewes Some of his sect ordained that this holy Sacrament should bee solemnized the fourteenth daye of Moneth as the Iewes did Policrates Hist. tripart lib 9. cap. 38 39. Bishop of the Ephesians was said to bee of this sect Philip Hiropolitan Policarpus Truscas Melitus Narcissus Bishop of Ierusalem Victor Bishop of Rome Eleutherius his predecessor Theophilus Bishop of Palestina were of a contrary opinion This difference continued for more then three hundred yeeres after the Apostles time Others celebrated the Passeover after the Aequinoctiall season when the sunne entred into the signe of Aries and others observed the Moneth Xanthicke called by the Romanes Aprill Some affirmed for example the Quartodecumans how they were informed by S. Iohn to celebrate it in the fourteenth day of the Moneth The Romanes vaunted that they were taught by S. Peter and S. Paul whereof notwithstanding no manifest proofe appeared The Phrygian Montanists condemne the Quartodecumans which observed the fourteenth day of the Moneth and that they ought herein to bee governed by the course of the sunne and so to begin it at the springs Aequinoctiall And for this reason they celebrated it the eight of the Ides of Aprill which was the fourteenth of the said Moneth though it fell upon a Sunday And there was not a contention onely touching the administration of this holy Sacrament Euseb lib. 5. cap. 24. on the severall dayes assigned for celebrating thereof but there was likewise a notable devision among the Christians about the Ceremonies invented whereby worthily to receive the same For some as in particular the Romanes observed the Fast or Euen three weekes before the day it selfe of Easter The Illyrians and all Greece as likewise the Alexandrians instituted a Quadragesima to fast for sixe weekes Some others ordained a seven weekes abstinence with an Intermission from five to five dayes Then was another Iewish Ceremonie restored Hist. Tripar cap. 38. the more to corrupt the holy Sacrament of the Supper through differece and distinction of meats For some prohibited during the Feast the eating either of Fish or Flesh Others forbade the use of Flesh onely permitting meÌ„ to eate Fish or Fowle which they said according to Moses did participate of the substance of the Water Some in like manner ordained that men should only eate bread and water Others fasted till noone without any distinction of meates And to resolve briefly there was in the beginning an infinite number of Corruptions and Customes in the Communion of the holy Sacrament of the Supper by meanes of the Ceremonies renewed about difference of dayes and meated abrogated by the Grace and Law of Iesus Christ But was there any holy Apostle of God Col. 2. Galat. 4. Heb. 7. that ever left in writing any Law or Commandement for distinction of dayes and meates in celebrating the holy Supper of Iesus Christ Their intention was not to institute a Religion of Feasts a distinction of dayes and meates Their Doctrine onely aimed to instruct men how to live well and that onely God was to be adored and worshipped Wherefore we must necessarily hereupon inferre that the Ceremony and Festivity of the Pascha or Easter proceeded from a custome for none of the Apostles left any thing thereof in writing To qualifie such Dissentions and Corruptions many Councels were assembled Hist Tripar lib. 9. cap. 38 one at Sangaria in Bithinia by which to avoid all contentions every man was permitted to celebrate the Passeover when he would Another Councell was held in Cesarea Euseb lib. 5. cap. 23. by Theophilus Bishop in that place and by Narcissus Bishop of Ierusalem Another Councell there was in Achaia And another Councell was convented at Rome by Victor Bishop of the same place After these petty corruptions there succeeded greater from time to time according to the humours and affections of the Bishops of Rome In the yeere of Christ 114. Platina Saâ—ells Alexander 1. of that name being raised to the superintendencie of the Romane Church one of the first successors to the Apostles of Iesus Christ and one of the first corruptors also of the holy Sacrament of the Supper invented the mingling of water with Wine before the Communion wherein hee went about to reforme the holy Gospell of Iesus Christ which instituted the Communion of his Body and Bloud under the two kindes of Bread and Wine but Alexander added thereunto a third kind which was water Hee also renewed the Iewish ceremony of unleavened bread wherewith to celebrate the Passeover as the Iewes did following herein the opinion of the Ebionites who taught that the Ceremoniall Law of Moses was necessary for falvation as also Symmachus the Hereticke in Palestine taught the like If Iesus Christ was circumcised to fulfill the Lawe of Moses Euseb lib. 3. cap. 27. lib. 8. cap. 14 must it therefore be requisite to use Circumcision As also if it were His pleasure for accoÌ„plishing the Law of Ceremonies to use on dayes appointed unleavened Bread must wee needs therefore returne to the rigour of this Ceremonie abrogated by the complete sacrifice of Iesus Christ In what place of Scripture did Alexander learne to mingle water with Wine and to restraine Christians to unleavened Bread as also his other invention of driving away Divels with salt water exorcized As for the Purgatory Water by him ordained wee will hereafter derive the originall thereof from Numa Pompilius that great Magician and Romane Idolater Cel lib. 39. cap. 21. But touching the mixture of
wather with Wine he might peradventure be instructed by the ancient Idolaters who 〈◊〉 celebrating their sacrifices were wont in a Chalice to consecrate Water with Bread especially upon the Festivals dedicated to the Sunne which the Persians worshipped called by them Mythros And in the Feast of the Nephalies they also used Water for sacrifice With this comparison Iustin in Apolo 2. Iustine Martyr relates the custome observed amongst Idolaters by Christians in the consecration of Bread Wine and Water by the one which is to say by the Idolaters in the name of their Idols and by Christians in the Name of their True God And yet this first corruption in the administratioÌ„ of the holy Sacrament by the mixture of water with Wine persevered not without contradiction Inno. lib. 4. cap. â—â—de officio Dissal For the Greekes were of a contrary opinion and that it was not requisite to brew water with Wine neither would they herein follow the Alexandrian corruptions Amarcanus was of the same opinion as Alexander affirming that the mixture of water with Wine was necessary Scotus the subtile Sophister absolutely denied that it was necessary to mingle the water with the Wine because saith he it cannot then be changed nor transubstantiated into Blond except the same were first changed into Wine Some others more ingenious laboured to interpret this Institution of Alexander by alleadging that the wine was coÌ„verted into blood but as for the water it was transubstantiated into the water that came out of Christs side This first corruption of Alexanders gave occasion of many other succeeding abuses For some other more profound Impostors devised to mingle with the wine bloud that was taken from yong Infants wherewith to besmeare the bread of the holy Supper of Iesus Christ as the Cataphtigians August lib. d. Hâ—cret ca. 26 64. who brought in a kinde of transubstantiation of wine into bloud really and corporally Some others added cheese thereunto Epiphan lib. 2. tom 5. haevet 49. called Artotirites which is to say Cheese-bread-mongers Certaine also abusing this holy Sacrament in stead of wine put in water under pretext of the greater abstinence Others had an Institution of steeping bread in the wine the which custome the Messalians also retained in their Missal sacrifices For another detestable corruption of this Sacrament some Popes of Rome forbade their Messalian sacrificers not to administer to Christian people whom they call Lay-men the Body of Iesus Christ in both kindes but onely under the sacred signe of Bread and not of Wine which they reserved for their Messalian sacrificing Priests Is not this corruption directly against the holy Gospel and Institution of the Supper of Iesus Christ ordained and commaunded that all faithfull men should eate his body drinke of his blood When he tooke the Cup did he not use these proper words Drinke all this Wine in memoriall of my Bloud shed Vsed hee any other words for the eating of his Bodie in the symbole of Bread then hee did of his Bloud under the signe of Wine Matth. 26. Marc. 14. Luc. 22. 1. Cor. 11. For if wee compare the sacred signe ordained by God in the Church of the Israelites being a Figure of the Communion of the body of Iesus Christ which was the true Paschal Lambe whose flesh was ordained to bee eaten without exception of persons so they were circumcised was there ever any difference in the eating of the Paschall Lambe and the celebration of the Passcover among the Iewes betweene the Levites being of the race of sacrificing Priests others of the common people To bring in another odious corruption the Messalians instituted in their Missal-Idolatries to sacrifice and offer the Body and Bloud of Iesus Christ reiterating by this means the sacrifice fully consummated by Iesus Christ which cannot bee reiterated because it was not according to the forme of Aaron but of Melchizedec the Eternall Sacrifizer and Priest 1. Cor. 11. without leaving any successor As also when the Apostle admonished the Corinthians to celebrate sacredly the Supper of Iesus Christ were they commanded to sacrifice No but to eate communicate together of the Body to drinke of the blood of Iesus Christ The beginning of the Supper was not to kill or immolate or to sacrifice any beast or oblation to God but onely to eate and drinke at his holy banquet prepared for us by Iesus Christ the Eternall sacrifice and sacrificer who reserved onely for himselfe this Eternall Priesthood yet neverthelesse hee left unto us a sacred Institution of a banquet set before us in the Bread Wine which represent his Body and Bloud After these above-named corruptions Satan a diligent Babylonian Architect employed all his power and means to rayse an inexpugnable Fort of Idolatry to the end that hee might wholly demolish and subvert the kingdome of Iesus Christ when hee undertooke to suborne the Masse in stead of the holy Sacrament of the Supper as wee will briefly produce and so clearely that the most hard-hearted Pharaohs inveterated in their ancient Idolatries shall by the trueth of Histories acknowledge their errours and abominable Heresies CHAP. IX The ancient Religion of the Romane Empire BEfore my deciphering of this labyrinth of Errour The Romane Emperors and their Priests wherein the Messalians did so loose themselves I thinke it verie requisite succinctly to lay open the ancient Religion of the Romanes during the reigne of the Occidentall Empire and of the Emperours usurping both the Temporall scepter the dignitie of high Priests superintendents over the Romane Church and Religion All of them as well as my selfe will confesse that the ancient Romane Religion was either wholly or for the greatest part instituted by Numa Pompilius the second King of the Romanes about seven hundred yeeres before the Incarnation of Iesus Christ Titivill lib. 1. deca 1. Then were your high Priests invested which afterwards were reduced to a certaine number even to foure then the number was augmented to eight and afterwards by Silla to fifteene In the Colledge of Priests Ecuestell lib. de Magist. Rom. there was one Pontifex Maximus who was chosen by the other inferiour Priests of their Order and dignitie even as the pettie Priest purple-Cardinals make the election of their great Romane Pope out of their place order and dignitie This Pompilian Relig on was so religiously observed by the Romanes from father to sonne as it was never possible to irradicate or supplant it but it continues even to this day as every one shall manifestly discerne by this succinct Narration To confirme this point no man can be ignorant if ever he read the Romane Histories but that before the Incarnation of Christ there was not so much as one King Confull Dictator or Romane Emperour instructed in the Law of God but all were Idolaters and Infidels observing the Religion of that Magician Numa Pompvius For since the Incarnation of Iesus Christ for the space
of three hundred yeeres or thereabouts there was not likewise any Emperour Euseb in his bookes of the Eccl. Hâ—st Anno Dom 34 68. Anno Dom 34 68. Anno Dom 94.112 183 167.202.238.254.257.276.292 or Romane Consull that changed his Relâ—gioÌ„ to en brace the Law of Iesus Christ but on the contrary they strayn'd all their might power to put in practice what cruclties soever against the Church of Iesus Christ which may bee justified by the Ecclesiasticall Histories wherein are explained about eleven severall great persequutions under the Romane Pontifes which were Claudius Tiber. Nero Claud. Domitian Nero Flau. Domitian Traian Elia. Adrian Antonine the Philosopher Septimius Severus Iul. Maximin Mar Quint. Traian Decius Licinus Valerianus Valerius Aurelianus Dioclesian All which Emperours governed both the Empire and the superintendents over the Romane Religion for three hundred yeeres after the Incarnation of Iesus Christ and in their Coynes Sepulchres Monuments Titles Letters Patents they retained the stile of great Pontifes high Priests as is most diligently collected in a booke of the Antiquities of Rome wherein are specified the Medails Coynes and Monuments of the ancient Romane Emperours Pontifex Ma ximus In a booke intituled A discourse of the ancient Religion of the Romanes by William de Chove Bayly of Dolphsnois all which were enstil'd Pontifes under these Titles Iul. Caesar Pont. Max. Tiber. Nero Pont. Max. Vesp Caesar Pont. Max. Marc Aurel. Antonine Aug. Pont. Max. Heliogabalus high Priest Aug. Adrianus Jmp. Pontif. Max. Tit. Caes Pont. Max. Commod Imp. Pontif. Max. Galerius Maximianus Pont. Max. Flavianus Constantinus Aug. Pontif. Max. beeing therefore in this manner Emperours and Romane Pontifes they never would permit any other head above themselves in the Church and religion of Rome which in all ages was an enemie to Iesus Christ For when the Apostles preached Christ to bee the high and Soveraigne Priest the Eternall and Great sacrificer without successour after the order of Melchizedee the Romane Tyrants tooke occasion or at least their Lieutenants to condemne Iesus Christ for feare of impayring the authority of the Caesars high Romane Pontifes With what fury for the space of three hundred yeeres Catalogue of the Caesars at the end of Nicephorus Historie Anno Dom. 410. were they excited against Christians the Religion of Iesus Christ to maintaine their ancient Pompilian Religion What answere was given to the Emperour Theodosius by the Senate Senators of Rome when they were mooved to change their Religion and imbrace that of Iesus Christ They shewed how they had bin in possessioÌ„ of their Pompilian ReligioÌ„ for more then a thousand yeeres and that the alteration of Religion was the ruine of Common-wealths For these reasons persisting in their old Romane Religion they forbare to receive the Law of Iesus Christ CHAP. X. How the Bishops of Rome began their Corruptions BY these Histories we may easily resolve that during foure hundred yeeres and more In the Canons collected by Clement Bishop of Rome 21.22.62 95. Anno Dom. 93. the Bishops of Rome who tearmed themselves Christians could never draw the Senate nor Senators of Rome to entertaine the holy Gospel As also they could hardly convert the Romane Idolaters from their old and inveterate Idolatries For the Bishops of Rome were too busie in restoring the Iewish and heathen Ceremonies about difference of meats touching ordinances not to fast on Sundayes or Thursdayes to invent Table clothes Vailes Alexander the first Bishop of Rome in the yeere of our Lord 110. Vessels of gold and silver on Hangings Tapistries and other ornaments of the Altar worne out with old age and to be burned and the ashes to be laid up in Fonts Some also were mightily busied to renew the Iewish Ceremonies of unleavened bread having their mindes greatly turmoyled to corrupt the true use of the holy Sacraments instituted by God by the mingling of water with wine and seasoning water with salt Sixtus Bishop of Rome in the yeere of our Lord 127. Sylvester Bishop of Rome Higinus Bishop of Rome in the yeere 140. Fabian Bishop of Rome in the yeare 240. to make it purgatory and exorciz'd for the repelling of devils Othersome in like manner tooke great paines to ordaine Ephods of fine linuen wherin to wrap the sacred Host also to constitute Aubes and other vestiments for the Priests in their sacrifices of white and no died colours Some had their braines troubled to devise Feasts of dedication and Consecration with Exorcismes to drive away devils with salt and othersome to invent Oyles and Vnctions wherewith to corrupt the holy Sacrament of Baptisme Then afterward during the time of these tyrant Emperours great Pontifes the Bishops of Rome desiring to perpetuate their names they wore out their braines in building of Temples not to the honour of God but to the names of men Pius Bishop of Rome in the yeere 144. Zephc â—in Bishop of Rome in the yeare 200 and women Saints by them cannonized at their owne pleasure Others were occupted in ordaining and decreeing that the consecrated Bread or Wine falling to the ground should be licked up by the Priests and the rest remaining to be burnd in the fire and the ashes to be reserved in a Reliquarie Some looke out for Chalices that they should be of Glasse Calixtus Bishop of Rome in the yeare 280. and not of Wood. Others instituted solemne ceremonies for the foure severall seasons of the yeare to bring Christians by this meanes under the servitude or distinction of dayes Others were studiously employed in ordaining the oblatioÌ„ Eutiches Bishop of Rome in the yeare 262 Red roabes of Cardinals and consecration of Beanes to solemnize Funeralls with Purple habites after the forme of a Vestment called Trabea which Idolaters used in their Triumphs celebrated to the honour of their Gods The like purple Ornament is in use at this day amongst the Cardinals Others were occupied in devising confirmation for little Infants to consecrate the Creame for Bishops only also to honour extraordinarily the Bishop of Hostia by whose hands the Bishop of Rome is to be consecrated Sylvester Bishop of Rome in the yeare 314. with a kinde of Mantle called Pallium to invent a number of other unnecessary Ceremonies yea such as were opposite to the Euangelicall libertie given unto us by Iesus Christ How was it possible therefore for the first Bishops of Rome to drawe the Princes and Romane Senators to the Law of the Gospell for three or foure hundred yeares after the Incarnation of Christ when they laboured so muche to corrupt the use of the holy Sacraments to restore the Iewish ceremonies the Idolatries of the ancient Heathen Romanes They may here object one Philip which some vaunt was coÌ„verted to holy Baptism whose depraved manners gave occasioÌ„ to the most authentick Historiographers Cronic of Iohn Bapeista Ignatius to esteeme him unworthy
Zone wherewith the Aube is trussed and this signifies the band of Gods charity The Stole put over the Amict at the Missalians necke in forme of a Crosse deciphers Christs obedience even to the death of the Crosse The Maniple worne on the left hand signifies the reward of Christs eternall felicitie Other sophistries there are upon the Amict as that it represents faith the Stole humility and obedience the Maniple the vigilancie and hearty devotion of the Missalian Priest Tittilman hath another subtle devise for the Maniple worne on the Priests left hand which as he saies doth expresse the battaile and power of Christ against all visible and invisible dominations being as a buckler against all temptations and the Buttons of the Maniple portend finall perseverance He also further sophisticates that by the left hand is understood the humane infirmity of Christ which being tyed with the Maniple that Christ is tyed and bound by his divinitie like a mad man Brunus another Missalian Doctor fantasticates that by the Maniple is inferred the Missalian Priests speciall care to drive away bad affections or else that it figures the Cord Tit. Liv. lib. 1. Decad. wherewith Christ was bound by the Iewes and that the Stole is a figure of the Lords yoake which the Masse-priest must weare garnished with the Armes of Iustice on the right and on the left hand The other painted Ornament instituted formerly by the Magitian Numa they disguise by the name of a Planet as an errant Vestment otherwise called a Cap or Chaâ—uble Tit. Liv. Fenest Pompo Lett. which they say resembles the Purple Robe presented to Christ in Pilates Hall when they mocked called him King of the Iewes There is another sophistrie how this Vestment implies the Nature of Christ Aube Alex. ab Alex. lib. 4. cap. 17. wherein the Deity was couched Philo the Iew immitating Plato interprets this Vestment so adorned with colours to be a Figure of the signes coelestiall Starres Now these Masse-Priest being roabed Super tuniceÌ„ aneam pectu regumen 1. Decad. 1. with his Aube Amict Zone Maniple Stole and his Chasuble or Cap of divers colours he must stretch out his armes to play two parts at an instant represented by the Chasuble whose quarter before is lesse then that behinde figuring herein the Primative Church from Abel till Christ and by the after part more ample and enricht with the signe of the Crosse Christian people are signified This Chasuble must be joyned to the Amict which was in the beginning in the head to represent the conjunction of Christ with his Church The Aâ— be also must be correspondent to the Chasuble to intimate how Christ applied himselfe to our infirmities Besides the above mentioned Vesiments Philo the Iew addes a Myter Phi'o in lib. de prosug to declare the Messalians royall Diadem who must have their heads annointed with Creame or sacred Oyle to signifie the Priests dignitie which Mytrall Ornament is only preserved for eminent and higher Priests CHAP. XIII The Masse divided with the true nature of Holy Water NOw we must discend to the description of severall parts of the Masse Apul lib. 11. de la no anri whose head originall we will particularly set down according to the truth First of all in those which are called high Masses celebrated on Sundayes the Missalian Priests retaine somewhat of the Pompilian Religion Procl in lib. de sacrafâ— Gag procl Plat. Catul. Eâ—us aquae aspersione peccata praesertim perjuria mendati aquae dilui credebant Blond lib. de Rom. trium O vid. lib. Fast 3. Fonts of two sorts Dijs superis sacra faclurus corporis ablutione purgabaetur cum verâ— inferis lijamdum erat sola aspersio sussicicbat Blond lib. 2. de Rom. trium Macr lib. 3. Satu. chap. 3 as to exercise a lustrall water called holy Water wherewith to besprinckle the assistants or beholders at the Sacrifice The conjuration and exorcisme instituted by Numa was of Sea or salt water because said he salt did participate of the fierie Nature or of Fire very proper to purifie For this reason the Ancient Romane Idolaters besprinckled this salt exorcised water as a Mercuriall expiatorie Purgatory water for popular offences especially for perjurie and lying To preserve this consecrated and exorciz'd salt Water they had two sorts of Holy water Fonts One was large not moveable but placed at the entrie of their Temples where they adored their Images that so they might sprinckle those which entred into the same Temples The other was a portable Font to conveigh therein Lustrall water into any part of their Temples or houses that they might be watered with it for their expiations and purifications They that were to celebrate Masse if it were to the inferiour gods it was enough for the sacrificing Priest to sprinckle himselfe with that Lustrall water But if the Priest celebrated Masse to the superiour gods hee must bathe his whole body and wash all his members therewith Furthermore he was prohibited not to use this Lustrall water for any other purpose but for expiations purgations Conformable to which Pompilian constitution In Delij Apollinis templo praecipua erat aqua sacrificantium ujui accommoda quam ad alios uâ—us hausisse magni criminis instar eras Alex. ab Alox lib. 4. cap. 17. Platino Si crvis vitula aspersus populum ludaeorum mundabat multo magis aqua sale conspersa populum sanctificat iÌ„nsidias Diaboh avertit ea à quam de consecrat distmct 1. The Law of God corrupted Numb 19 4. King 2. Exod 15. Numb 19. Alexander the first of that name next successor to the Apostles of Iesus Christ and one of the first corrupters of the holy Sacraments ordained by God continued this Idolatrie of consecrating exercising Lustrall water with salt to repell devils Neverthelesse the better to maske Pompilian Magicke he framed this comparison so it is said Alexander that the ashes of an inviolated red Cow for sacrifice mingled with Fountaine water purified the people of the Iewes and therefore by a more prevalent reason water exorzed with salt must needs purifie Christians and drive away devils Was not this a violating and corrupting of the holy Law of God to content and please the Romaines tainted with the auncient religion of Numa Pompilius the Magician If Alexander had not yeelded to the use of salt instituted by the auncient Idolaters for lustrall water he would rather have followed the Iewish ceremonie and ordained Ashes to consecrate the water of expiation For if he thought to disguise it by the Miracle of Elizeus that purified the water with salt Moyses also did the like with the wood which was brought him when the people of Israel were distressed for sweet water to drinke But in these miracles no mention is made that Elizeus or Moses instituted any lustrall water to purifie the people of the Iewes And we cannot finde that there was