THE ORIGINAL OF IDOLATRIES: OR, THE BIRTH OF HERESIES: A true, Sincere, and exact description of all such SACRED SIGNS, SACRIFICES, and SACRAMENTS as have been instituted and ordained of GOD since ADAM; With the true source and lively Anatomy of the Sacrifice of the Mass. First faithfully gathered out of sundry Greek and Latin Authors, as also out of diverse learned Fathers; By that famous and learned ISAAC CASAUBON, and by him Published in French, for the good of God's Church: And now translated into English for the benefit of this Monarchy; By ABRAHAM DARCIE. LONDON Printed by Authority, for NATHANIEL BUTTER. Anno Dom. MDCXXIV. TO THE HIGH AND MIGHTY CHARLES' PRINCE OF WALES, etc. Heir Apparent to the incomparable Monarchies of GREAT BRITAIN, etc. Most mighty PRINCE, HEAVEN turning all the Eminent DANGERS and PERILS, of your HIGHNESS' famous TRAVEL to a strengthening and Confirmation of your HEROICAL and Magnanimous SPIRIT, happily returned your HIGHNESS to your own proper Soil with all true Hearts, joyful CRIES, and inexpressible ACCLAMATIONS of your loyal Subjects, who (with the rest of GOD'S people) are ever bound to yield Thanks unto the LORD; in solemnising that blest SUNDAY whereon your HIGHNESS landed: I am bold at this your joyful Return, to present to your PRINCELY view, This Excellent, sincere, and most learned work, which may serve for a true and bright MIRROR, wherein clearly to discern the lively Portraiture of the true CHURCH, by the foul and odious deformities of her OPPOSITE. A Treatise so faithful and rare, that it will absolutely resolve many doubts which undoubtedly have been discussed in your HIGHNESS' hearing; and point out, as it were, with a divine finger, the unclean Puddle and Sink, from which all modern Impurities in GOD'S SERVICE took apparent Original. It was first Published in French, and now by my willing endeavours expressed in English, out of a poor Stranger's zeal, and desire herein to make known to your HIGHNESS the inward loyal affection of my heart, wholly dovoted to the humble observance of your High, and most deserving Titles, and Illustrious dignities: Resolving ever both in life and death, constantly to persever Your HIGHNESS' most Humble and devoted prostitute, AB. DARCIE. A TRES-PVISSANT PRINCE CHARLES' PRINCE DE GALLS DVC DE CORNVALL, YORK, ET ALBANI, MARQVIS D'ORMONT, CONTE DE CHESTER, etc. FILZ VNIQVE DV ROY. CHARLES' STVART ANAGRAM. CHASTE STAR RULE long, on your Illustr'ous Name, HEAVEN pleasing PRINCE, Accept this ANAGRAM. AT HOME, in FOREIGN PARTS, at SEA, on LAND SAFE you have STOOD; So may you ever stand, TO fright pale DANGER, check SIN'S Surging SEAS, SIN that doth hourly seek the SOULS disease; THe various Changes of your FAME'S bright STORY; ANGELS protect for that IMMORTAL GLORY: RIch glittering STARLIGHT, (Sempiternal Sense Ravished at sight) of GOD'S Omnipotence: Under whose SACRED Sempitern Defence, LOng live CHASTE STAR, on Earth, to RULE and shine ETernally in HEAVEN, a Star DIVINE. IN PERPETVALL HONOUR AND IMMORTAL FAME OF THE RIGHT Honourable, most pious, Religious, and truly Noble, the LORDS of the Magnificent Court of the most Gracious and Noble PRINCE OF GREAT BRITAIN. Sir THOMAS HOWARD Viscount ANDIVER Master of the Horse to our Gracious PRINCE. ROBERT Lord CARRY Baron of LEPINTON, Chamberlain to the PRINCE'S Highness. SPENCER Lord COMPTON Master of the Robes to his Highness. JOHN Lord VAUGHAN, controller of his Highness, Illustrious and Honourable Household. And to the right generous, and most virtuous Sir ROBERT CARR Master of his Highness' Privy Purse, One of the Gentlemen of the PRINCE his Bedchamber. Sir FRANCIS COTTINGTON, his Highness' Secretary, Sir EDMOND VARNEY. Sir WILLIAM HOWARD. Sir RICHARD WINN. Sir WILLIAM CROFTS. Sir JOHN NORTH. Mr. JOHN SANDELANS. Mr. FRANCIS CARRY. Gentlemen of his Highness' Privy Chamber. Mr. THOMAS CARRY. Mr. GEORGE KIRKE. Mr. ARCHIBALD PITCARNE. Mr. ENDYMION PORTER. Mr. WILLIAM MURRAY. Mr. JAMES LEVISTON Grooms of his Highness' Bedchamber. Mr. ROBERT TERWIT, And Mr. JAMES BVY. Quary to the PRINCE. Mr. PETER YOUNG. Mr. PETER NEWTON. Gentlemen Ushers daily Waiter. Mr. HUMPHREY DETICKE, Gentleman Usher Quarter Waiter. Mr. JAMES ELIOT, Mr. PHILIP PROGER, Mr. JOHN PORTVIS, Grooms of the Privy Chamber. Mr. THOMAS GERMAN, Page to his Highness. And to the most learned and pious, Mr. Doctor MAW, And Mr. Doctor WREN, Chaplains to the Highness of Prince CHARLES. Most worthy Patrons of HONOUR, patterns of VIRTUE, and Noble Lovers of LEARNING and good endeavours. ABRAHAM DARCIE presents to their judicious views, this Excellent Work by him Translated for their Honourable use. Wishing to their Religious selves, with the rest of the Nobles and worthy Servants of his Highness that were in SPAIN with our PRINCE, all external, internal, and eternal happiness in the holy Trinity. TO THE HONOUR AND USE OF THE MOST ILLUSTRIOUS, GEORGE, Duke of Buckingham, his Grace: And to the Right Honourable The Earl of Arran, Son to the Marquis Hamilton. WILLIAM Earl of Denbigh, etc. HENRY Viscount Rochfort, etc. Sir HENRY RICH, Baron of Kensington. Sir DUDLEY NORTH. Sir GEORGE GORING. JAMES Earl of Carlisle Viscount Doncoster etc. THOMAS Viscount Andever, etc. SPENCER Lord Compton. ROBERT Lord Digbigh. Sir ROBERT CARR. Sir JOHN NORTH. Sir WILLIAM CROFT. Sir FRANCIS COTTINGTON. Sir EDWARD VARNEY. With the rest of the Noble Peers and worthy Gentlemen of GREAT BRITAIN, that were in SPAIN, to Attend on the Most Mighty and Gracious Prince CHARLES, our incomparable Prince. ABRAHAM DARCIE humbly presents the Translation of this excellent and rare Work to their Honourable censure; wishing to their Noble, Religious and Virtuous Persons all increase of true HONOUR in this WORLD, and in HEAVEN infinity of those incomprehensible FELICITIES, and eternal joys allotted to Christ's Elect. MOST ILLUSTRIOUS, RIGHT HONOURABLE, RIGHT WORTHY, NO HONOURS can be comparable to those, which GOD most graciously returns upon them, who constantly in this WORLD, advance the true HONOUR of his NAME, and confidently maintain, against all oppositions, his sacred Verity and Truth. This famous MONARCHY hath always, as upon so many firm and Noble Pillars, committed the earthly foundation of GOD'S Church and flock, to the Religious care and Honourable supportations of her Noble Peers, out of which number, you are such Patrons, as have ever manifested a rare and confident protection of GOD'S unspotted Religion and Worship: but in your late HONOURABLE employments in foreign parts, under our Illustrious PRINCE, they have received a more apparent testimony of your true HEARTS RELIGION and ZEAL, when sojourning for a time, (as one may say) in the very Tents of KEDAR, and beholding with your bodily eyes, many superstitious Idolatries, you yet retained firm and vnshaken, the treasure of a sincere faith, and inviolable conscience, having conveniently — L'OEVIL AV GVET, the eye at his sight-hole, (as our French Proverb terms it) the better to discern of all objects, and with the surer aim, to level all your Honourable Actions, and worthy designs. There is no doubt but your Noble selves met with many Oppositions and Encounters, by way of discussion and Argument: But the Scripture being a Test & quadrant, by which they are not willing to try, or square their proceedings, Learned CASAUBON hath made a diligent search & Inquisition of their own Registers, and Records, and chiefly out of the Volumes of the Commentaries of ELASOPOLITAN, whereas by the direction of a Divine hand, may be found out the Birth and Original of all adulterous and strange Adoration, from the first ADAM, to these our later times, but especially the Sacrifice of the ROMAN MASS, is here most learnedly delineated to true life, from the cradle and infancy thereof, till now that it hath made so great and perilous a progression. The AUTHORS are nominated the several parcels set down, as they were in several AGES annexed, the perspicuous difference betwixt it, and the infallible form of the Apostolical, and Primitive CHRISTIAN worship is explained, with whatsoever else that mere HUMAN TRADITION & INVENTION hath unjustly usurped, over Orthodoxal, and unspoated true service in the CHURCH OF GOD. So as clearly discerning the Scandals, the Scandalisers likewise are as plainly revealed, and this Christian Domus devisa in se: Out of my humble and dutiful affection, I could not but commend this excellent Treatise, to your Honourable views, and learned censure, the which I have studiously expressed in the English Tongue, principally to manifest unto all your Lordships, my serviceable and grateful heart, both to every one of your Honours in particular, as also to this happy Kingdom in general, to whose bounties and protection I stand deeply obliged; and as he, whose thoughts have no higher scopes nor aim, then justly to be reputed. YOUR GRACE, YOUR HONOURS, and YOUR WORTHINESS, Most faithful, and humbly devoted, ABRAHAM DARCIE. THE AUTHOR'S EPISTLE TO THE READER. Most courteous Reader, COnsidering the Controversies and bloody hatred grown betwixt those (who profess themselves Christians) about Religion, for they aspiring to retain these vain superstitions proceeding from their predecessors: and many also not contented, do invent new Sects, Schisms and Heresies: Others (lest in number) divinely inspired, and of God elocted, desire to extirpate the Darkness of Ignorance, thereby to cause resplendently to shine, the Light, and clarity of Truth: But it seems, that the most dangerous Poison that Satan useth to entoxicate men with the Venym of sedition, and cruel contention and hatred, derives chiefly from the Mass, disguised with some good meaning, masked and covered (peradventure) with a good intention. And although that many heretofore have by sundry faithful descriptions endeveured to discover to the world the deceitfulness, error, and blindness thereof, yet could they not prevailc, nor give light to their duskish and heavy sight. Therefore now, without any passion, I have faithfully extracted, and lively drawn out, from the Volumes of ELASOPOLITAN'S COMMENT ARIES: (It is a large & faithful description; whereof the second Volume treats of the Constitutions of great Pontiss, Sovereign Priests, and Sacrificers, as have been ordained since the beginning of the World, and their true Number Power, Riches and Authority; (all for thy only benefit) this sincere Summary of the Sacrifice, called The Mass. In this Treatise (though little in appearance) are designed and set down all such Sacred Signs, Sacrifices, and Sacraments ordained of GOD from time to time: As also the Corruptions that have grown successively in the Church of GOD: whereby I do evidently show the birth of all Heresies and Idolatries, and especially the true Original of the Mass; for the which the world is in great strifes, bloody Contentions, cruel Divisions, Hatred, and lamentable Civil Wars: for some do Inuectivate & Inveigh against it, alleging that it is newly devised and inveuted; others defend it by prescription, and long possession; and thus by such like altercations the Christian Church is sore afflicted with the yoke and Terror of Sedition. But if thou art a Christian (beloved Reader) of what Sect soever, Papist, or evangelical; I pray thee heartily, for thy own good, to have patience to read this Work; for by it thou mayest evidently know, and plainly discover the very truth of what soever thou standest in doubt of, what Sacrifices, Sacraments, and Sacred Signs have been instituted of GOD since Adam; what is the Mass and Original thereof; who were her Founders, Augmenters, and Inventors; and to the end thou mayest firmly believe with assurance, all the Contents herein mentioned, have recourse to those Authors out of whose Books and Works I have drawn and derived it: their Names and Books are quoted in the Margin. So aiming at GOD'S glory and thy own Benefit, I rest with my prayers to GOD. to inspire thee with his Holy Spirit, by the intercession of our only Saviour, Redeemer, and Mediator JESUS CHRIST. Amen. THE TRANSLATOR TO the Courteous Reader, wisheth all Saving health in JESUS CHRIST. WIse Politicians (favourable Reader) in their Institutions, and Governnement of Commonwealths, do hold for an infallible maxim, that to reform Corruptions and abuses in States, better course cannot be taken, then often to reduce things to their primitive Original; Because Laws at first enacted with good and profitable intention, in the Revolution of few years, by men's instability and inconstancy of mind, or the peculiar interest of Avarice by Injustice, are abrogated and neglected. The Venetians being a people at this day celebrous, and famous for their Government, have a supreme Magistracy, which they call A Syndicate, that once in a few years, survey all the Offices and Dignities in their Commonwealth, the Duke himself not there excepted, to look into abuses, and prevent their deep roo●e and plantation; that so all things may continue and stand entire, according to the rules and precepts of their first Constitutions and ordinances. Also a Garden-plot, though never so curiously drawn or distinguished into borders, and set with all manner of odoriferous flowers, and wholesome herbs, yet every shower of rain brings forth new weeds, the which if they be not carefully, and daily supplanted, will soon overgrow the good plants, and bring the same to a wild and savage plot of ground. And though the inevitable depravation and corruption of man's nature carry so strong a hand in things transitory and mutable, yet one would think they should be more stable and provident in those courses tending to eternal salvation, and soul's reprobation, in observing those Laws and Commandments, uttered by GOD himself, and recommended to all Posterities for a square Rule, whereby to measure our faith and actions. Notwithstanding men are more prone to Declination and Corruption, in that from the very beginning, and first institution of the Law Mosaical, till these present times, that for many ages have received the clear and manifest Truth, and doctrine evangelical, Heresies have ever crept in and carried too powerful an hand, as Verity itself, like gold in the bowels and entrails of the earth, is encumbered with a wonderful deal of oar and dross, which is not like to be separated till the last fire of trial, which shall prove every man's work, and cast out the dross to be trampled and trodden under foot; wherefore (Christian Reader) for the better satisfaction and general good of all God's Church, I have laboured to translate this curious and admirable Master piece, most worthy and necessary to be observed and read: for thou mayest, as in a Miner, clearly see and discover the Birth and the Original of this soul Monster Heresy, in the Church, even from the first ages before the written Law, as also during the force and efficacy of the Mosoicall Sacrifices, and now in these later times more pertinent under the Law and precepts of Christ's holy Gospel, wherein are deduced the Authors and Founders of the Roman Mass. And what conformity it holds with the Ethnicke-Rites and Ceremonies, and how far a digression it hath made from the doctrine, life, and practise Apostolical, and the ages of the Primitive Church, wherein the Author ever hath abandoned all passion & partiality, and in full proofs, cited none but either approved and authentic Authors, as the ancient Doctors and writers of the Church, that lived before the present Inundations of superstitious Traditions. Bring them to the Text of God's Word, compare them with the example of the Prophets and Apostles, observe the Customs of the Primitive Churches and thus, by reducing them to their beginnings it will be, easy to judge whether they stand still in that v● spotted integrit●e, or have not adulterously profaned the sincere worship of GOD, with many, and mere humane int●emions. If thou dost but vouchsafe the diligent and careful reading hereof, I make no doubt but it will yield great comfort to thy Conscience, & confirmation to thy Faith, as that which will clearly delucidate many hidden passages that have not hitherto been revealed: and if it may take this happy effect, I shall think my pains sufficiently requited and recompensed in all things, aiming at GOD'S glory, and not mine own. And thus I rest Thine affectionate, and humbly devoted, ABR. DARCIE. A TABLE OF THE Contents of this Book. CHAP. 1. Of Sacred Signs. Fol. 1. CHAP. 2. Of Sacrifices. 2. CHAP. 3. Of Corruptions. 10 CHAP. 4. Corruptions punished. 18 CHAP. 5. The Ceremonial Law accomplished by JESUS CHRIST. 21 CHAP. 6. Of Sacraments ordained by JESUS CHRIST himself. 23 CHAP. 7. Of the Corruption of the Sacrament of Baptism. 27 CHAP. 8. Of the Corruption of the Sacrament of the LORDS Supper. 30 CHAP. 9 The ancient Religion of the Roman Empire. 37 CHAP. 10. How the Bishops of Rome began their Corruptions. 40 CHAP. 11. The first greatness of Popes, proving Antichrists, and bringing in the Sacrifice of the Mass. 44 CHAP. 12. Of the Mass in particular, with her true Original. 48 CHAP. 13. The Mass divided, with the true nature of Holy Water. Fol. 54 CHAP. 14. The Procession of the Mass. 57 CHAP. 15. The third part of the Mass, that is, the Altars and Candles lighted. 61 CHAP. 16. Of Incense and Offertories, with other parts of the Mass. 65 CHAP. 17. Of the round Host, with the consecration of the same. 69 CHAP. 18. Of diverse parts and sundry Ceremonies belonging to the Mass. 72 CHAP. 19 Against Idolaters Antiquity, and long possession of the Mass. 76 CHAP. 20. Against the Idolatry of the round Host. 80 CHAP. 21. The invention of Transubstantiation, with confutation of that labyrinth of Idolatry. 83 CHAP. 22. Comparison between the two holy Sacraments. 99 THE BIRTH OF HERESIES: OR, A true and faithful description of all such SACRED SIGNS, SACRIFICES, and SACRAMENTS, as have been instituted of God since the World's Creation; Together with the Original and true Anatomy of the Mass: As also the corruptions and abuses of all those holy things from the beginning. CHAP. I. Of Sacred Signs. IN the time preordained of GOD by his inscrutable and incomprehensible Wisdom, (when he had created man to his true Image and likeness, the better to move and incite him to fear and obedience, as also to make him partaker of his blessings, he gave him some exercise of virtue whereby he might acknowledge him his Almighty GOD, and omnipotent Creator) were ordained many Signs, Sacrifices, and Sacraments: First, to our first Father Adam, to whom with his Successors, corporal men, God allotted corporal signs, to approve the better of their obedience, to wit, trees planted in the midst of the Orchard, and earthly Paradise, which although they were not of any other quality than the other plants: yet notwithstanding being dedicated and consecrated of God for Sacraments, or Sacred Signs, their quality was then for to serve as Seals for the Testimony and approbation of his divine will and pleasure, which was effected by the infinite goodness and bounty of God, to make appear and known, that the Association, Confederation and alliance contracted with man his Creature, was ordained from time to time, yea, from the beginning of all times: Thus, I say, were exterior and Corporal Signs, which man could see and contemplate with his Corporal Eyes, constituted to serve for an assurance, pledge, and hostage of the Divine Covenant. These Trees and substantial Fruits ordained for our first and common Father, were committed and given unto him to keep, without diminishing, eating, or wasting of them, upon pain of eternal death. Wherefore we must in faith believe, that they were not vain Signs and Sacraments, or as a mere and simple Picture, but whereas life or death depended on them: they comprehended both the signs and thing signified; wherein consisted the knowledge and wisdom to fear God, Prou 7. 2, 3. and obey him. And therefore they were called the Fruits of the knowledge of good and ill, & the Trees of life; For in the careful keeping of these sacred fruits, and obeying God, there was promised etetnall life; whereas on the contrary, by abusing the Sacrraments, and opposing the will of God, there was intimated to us by exterior signs, that eternal death and damnation was purchased. For other exercises required of man towards God, Sacrifices before the written Law. concerning the reverence, honour & adoration of him, many and diverse Sacrifices were celebrated, even before the Law, written by Moses. And though God Almighty, Creator of Heaven and Earth, needs not any humane works, Psal. 50 or to be nourished with the blood of beasts, or with terrestrial fruits, yet he had always a desire to draw man unto him, in an external obedience and fear, by Signs, Sacrifices, and Sacraments: so as the Sacrifice of Lambs, offered by Abel, were agreeable and pleasing to God. Noah in like manner, after the inundation of waters past, in sign of his recognition and obedience towards God, Genes. 4. erected an Altar, Hebr. 11. immolated an offered sacrifices of unspotted sheep and birds, Genes. 6. 7, 5. whereof he made a real Holocaust acceptable to the Lord. By which examples we may easily discern, that Sacrifices took not their beginning in Moses time, but that Innocent and Just Lamb was prefigured in Abel's Sacrifice, Apoc. 13. as a type of jesus Christ, slain and offered from the beginning of the world. After the rigour & justice of the deluge was appeased, The Rainbow. that happened for a punishment of Tyrant's offences on earth, in sign of a reconciliation, & Covenant renewed, our good God ordained the sign of the Rainbow, Genes. 9 for a pledge and assurance of his Divine mercy. This sign and celestial Bow, though it formerly appeared in thick clouds, being a notice of rain to ensue, notwithstanding it was not as yet constituted nor appointed to serve man for a sign or Sacrament, until the time that it was by God ordained for an assurance of the Covenant contracted with the good Father Noah, and his successors. After this, Circumcision in the year of the world 2048. with the faithful Patriarch Abraham, there was another confederation and alliance contracted by the wisdom of God, who, for a pledge and assurance to him and his posterity, constituted the external sign of Circumcision, to serve him for a Sacrament, and a perpetual notice of God's holy will and pleasure: and so he was enjoined to circumcise the male infants within the eighth day of their nativity, Genes. 17. upon pain of being rejected from the number of those people whom God had adopted. Then followed to his posterity afterward, called The people of Israel, the sacrifice of the immaculate Lamb, which was ordained by the shedding of blood, to preserve them from the appointed slaughter in Egypt: Exodus 12. As also the flesh thereof was appointed to be eaten, and celebrated festivally every year, on the day called The Pascha, or Easter; for a sign and commemoration of their Deliverance from Pharaohs servitude: and to the participation of the flesh of this Paschall Lamb, was annexed the unleavened bread for seven days, Exodus 12. on pain of Death. Other sacred signs were sent by God to his Elect people, to win them continually to his fear and obedience: The Cloud. The Pillar of fire, Exod. 13. as the sign of the Cloud, to conduct the people by day; and the flaming and fiery Pillar, for their guide and direction by night; and all to deliver them out of the hands of the Tyrant Pharaoh. Then followed the sign of the division of the Arabic Red Sea, The division of the Arabic red sea, in the year of the world, 2403. over which the elect people of God passed. By all which admirable signs, it pleased God to prefigure the holy Sacrament of Baptism, instituted afterwards by the elemental sign of water, which is the washing of Regeneration, and the renovation of the Holy Ghost. Now during the time that this elect people of God were detained in the Arabian Deserts, 1. Cor. 10. Titus 3. and barren Wilderness, they had provision of heavenly bread, wherewith they were nourished for forty years, which was also holy a Sacrament, instituted by the power and will of God, Heavenly Manna. and held in so high an admimiration, that each one amongst the people said, Man-hu, Exod. 16. what a wonderful thing is this? They saw celestial Manna exhibited to them without travel, 1. Cor. 10. a Figure of the Bread of Life, which came down from Heaven, giving life to all the faithful. Another wonderful sign there was ordained by God, john 6. of the Rock gushing out with clear water in Mount Horeb, to quench the people's thirst, who were very dry, and almost stifled with heat. This was a sign and figure of the true Rock jesus Christ, out of whom came blood & water, to quench perpetually the thirst of sinners, and refresh our souls. CHAP. II. Of Sacrifices. BEsides these signs and Sacraments abovementioned, divers sacrifices ordained by God, in the year of the world 2455. Holocausts. which were only by God ordained: there was also a Law enacted & published for sacrificers by Moses, as Signs, Figures, and Shadows of that absolute Sacrifice, consummated by jesus Christ; so that Sacrifices were either public, or private; general, or particular. Some were Holocausts, being Sacrifices that were wholly consumed with fire: Others consisted of beasts slain and immolated to eat, Division of sacrifices, extracted out of Exodus, Leviticus, & Numbers. Beasts appointed for sacrifice. there were earthly and airy Creatures. Amongst those terrestrial, were the most obedient and obsequious beasts; as the Ox and the Calf, the He, and she Goat: and so likewise amongst Fowl, the most mild and gentle; as the Pigeon, and Turtle. Of Sacrifices again, some were public, and others private or particular: those public were either quotidian or every seventh day, either at New Moons, or in times of Fasting: but they were chiefly celebrated at three festival times of the year; which were: First, Days appointed for sacrifices. the days of unleavened bread, when the Paschall Lamb was offered, and eaten. Secondly, the time of Harvest, and first Fruits. And thirdly, at the Feast of Vines, and Olives, towards the end of the year. Exod. 23. They were commanded to immolate every day two Lambs; one in the morning, another in the evening, after the Altar was first perfumed, with Incense and Odours. Some of the Sacrifices also were ordained, See the books of Philo the jew, and of josephus. for corporal things, which were celebrated with shedding of blood, other sacrifices were without blood for things incorporate. Sacrifices named Holocausts concerned only the honour of God, because the whole oblation was consumed in the fire. Holocaust: Philo the jew in his Treatise of Beasts, appointed for sacrifice. For which Holocausts, the Male, and not the Female was received as an oblation, that is to say, the Ox, the Lamb, or Goat of a year old. In the sacrifice for Health, joseph lib. 3 c. 20. De Antiq. judaic. Leu. 9 2, 3, 4. Sacrifice for health. it was a matter indifferent, whether the oblation were Male or Female: but of the victim offered, three parts were reserved for the Priest, which was the fat, the two Rumnions, and the Kidney, or Fillet of the Kidneys. There was another difference between the Sacrifice for Health, and that celebrated for sin: for in the one, they were enjoined to eat up all the oblation in two days; and in the other for sin, the Priest was commanded to eat it up in one day: and by this means some Sacrifices were termed Holocausts: some were ordained for health, other some for sins. Sacrifices for sin were diverse, Sacrifices for sin. both in respect of the persons, and of the oblations. For he that offended out of ignorance, Sacrifices for sin out of ignorance. his expiation was celebrated with a female Sheep or Goat: but the expiation for voluntary and wilful sin, was with a Male sheep. The High Priests sin was expiated by the sacrifice of an immolated Calf: Sacrifices for the High Priests sin, for the Princes, for the Magistrate, and for particular men. that of the Prince with an He Goat, or Bull: that of a Magistrate, with an He Goat; and the sin of a particular man, with a female oblation. The Sacrifice for expiation of offences towards God, Leu. 3. 4, 5 6. was with a Ram. The Sacrifice of a man polluted, Sacrifice for a polluted man. Sacrifice for a delivered woman. was also with a female Sheep or Goat: and for a woman's expiation after childbed, was a Lamb of year old, a young Pigeon, and a Turtle. For the cleansing of the Leprous were appointed two living Fowls, Levit. 12. pure and clean, Sacrifice for the Leprous. Cedar-wood, and Hyssop, two whole Lambs, and a female sheep of a year old, Levit. 14. with Meal and Oil. Another Sacrifice was celebrated, Sacrifice for manstruall pollution. for a man or woman polluted, by shedding his Seed, or her menstrual blood; with two Turtles, and two young Pigeons. If the great Oblations failed, they had recourse to Doves, Pigeons, or Turtles, or for Holocausts: others, maintenance. In all Sacrifices there was pure Flower, Leavens and Honey forbidden in all sacrifices. without Leaven, Salt, Incense, and Oil: and nothing was permitted to be offered upon the Altar, with Leaven or Honey. Notwithstanding in the Sacrifice constituted for the Purification of a woman suspected of Adultery, Sacrifice for a woman suspected of Adultery. there was neither Incense, nor Oil, as in other Sacrifices; Numb. 5. but it was offered with water, mingled with the dust, or ashes, gathered up from the floor of the Temple. There was also another Sacrifice, Sacrifice of Nazareans. celebrated for those that had made some great Vow, called Nazareans, Numb. 6. when the time of their Devotion was expired, wherein they were appointed to offer three Victimes, Philo the jew in his Treatise abovenamed. a Lamb of a year old, a Sheep, and a Ram: the one, that is, the Lamb, to serve for a Holocaust: the other, of a female Sheep, for Salvation, and the third oblation for Health. Furthermore, his hairs that made the oblation, were to be cast into the fire, to be burned together with the Holocaust. I was willing particularly to discourse of the diversity of sacrifices, that hereby I might make known the great goodness, and bounty of our God: who in the Law of sacrifices, published by Moses, meant to curb and reign in the rude people of Israel, as it were with a Bridle, who could not forget the Egyptian Idolatries, wherein they had been nourished and bred, for four hundred and thirty years, under the tyranny of the Pharaohs. But what rigorous Laws soever enacted: Exod. 20. what Ceremonies or Sacrifices soever he did ordain them: this people ever made a relapse into their Idolatry, abusing the Law of God, and corrupting the holy Sacraments, and sacrifices, as hereafter shall be expressed. But if any man desire to know more at large, the multitude and variety of sacrifices: let him read the books of Philo the jew ●; and of josephus in his Antiquities of the jews, according as Moses hath expressly written in the books of Leviticus, and Numbers. There was another sign and Sacrament instituted of God, Ark of Covenant. by the Ark of Covenant, described in Exodus, being a sacred sign, and dedicated to receive celestial divine Oracles, Exod. 25. 26, 27, 28. to the end to induce the people to a remembrance, fear, and obedience of God To accompany and honour the Ark of Covenant, many other external signs were constituted by God, as the ornaments and consecrations of the Priests; Ephod. especially that ornament called the Ephod: both which and the Sacrifices, the Israelites abused and profaned with their Idolatries. Another sacred sign there was, Water of Purification consecrated. of cleansing water, or Water of expiation, instituted by God, for Moses and Aaron the High Priest. This cleansing or purifying Water was consecrated, Numb. 15. with ashes taken up by an unpolluted man, of the oblation offered in the Holocaust, that is to say, of the whole Red Cow, without spot, not having ever been exposed to labour. The Fire; for the burnt-offering was ordained to be of Cedar-wood, Hyssop, and of Purple-Crymosine. Polluted men were sprinkled over with this Water, Exod. 38. for an expiation and purgation of their corporal blemishes. At the entry of the Tabernacle, or Temple, there was a kind of Laver like a Font of Brass, forged at first of seeing Glasses, of the Israelitish Women. In this Laver or Holy-water Font, was put this Water of Purification, where with the Priests besprinkled themselves, before they celebrated their sacrifices, to the end they might be purified, and obtain grace and remission of sins. After the death of the High Priest Aaron, the Israelitish people, ingrateful towards God, for the benefit he sent them, murmuring when they were weary of the heavenly Manna, Brazen Serpent. which he gave them bountifully for their sustentation, they were punished with the stingings of venomous Serpents. Numb. 27. But God being merciful, gave them a sacred sign, to be preserved and restored to health, that is to say, the sign of the Brazen Serpent erected up on high, which was a Figure of jesus Christ crucified. john 3. 7. This in brief is the greatest part of the Signs, Sacrifices, and Sacraments, instituted by God, in the first Church of the Israelites, being figures of the true and perfect sacrifice, accomplished and immolated by jesus Christ, the true Messias, the Eternal Priest, who sits at the right hand of God his Father. CHAP. III. Of Corruptions. NOW we must succinctly produce how Man by his own fault falling into oblivion and disobedience against GOD his Creator, Corruption began first in Adam. abused herein divine favour and grace, and corrupted the sacred signs, sacrifices & Sacraments, by him ordained and instituted. For else what persuaded our first Father and his Wife Eve to hide themselves, when they heard and were set in the way of God, but that they had abused his sacred signs, and violated the Law of those Fruits prohibited and forbidden them? This holy sign which our first Parents so alienated and abused, was the original of other Vices and corruptions hereafter described, wherein two men are fall'n, Corruption of the sacrifices by Aaron. Exod. 32. Deut. 9 having a relish of the corrupt mass in Adam. Omitting the particular corruptions of signs, sacrifices, and Sacraments, before the Law written by Moses, we will begin in setting down briefly, the most notable errors committed by the greatest Sacrificers, Kings and Priests, with others, that had the government and charge of the people. When Moses remained in Mount Sinai, to receive the Commandments from God, his brother Aaron the High Priest caused a golden Calf to be framed, of the earings delivered unto him by the people of Israel, he built an Altar, offered Incense, and celebrated Sacrifice, causing the common people to adore this Image. Was not this an abusing of the sacrifices ordained by God, and a corrupting of their true use, procuring the same to be adored, which before was itself offered, and immolated, according as the custom was? His sons also, Corruption of sacrifices by Nadab and Abihu. Levit. 10. Numb. 11. Nadab, and Abihu, were they not consumed with fire, because they adulterated the true use of sacrifices, and took unconsecrated wood, by corrupting the instituted Law? The people of Israel ingrateful for the benefit received, in being delivered from Pharaohs captivity; did they not murmur against the holy Sacrament of celestial Manna, when they contemned and despised this Bread of Life, crying out for flesh to eat? Achan the son of Charms, did not he violate the Law of sacred signs, when he committed sacrilege, by detaining the spoils of jericho, which were vowed and consecrated for sacrifices to God? Iosh. 7. If any man more curious, desires to see the abuses and corruptions continued by the same people, let him read the Histories of the judges of Israel, and he shall perceive, jud. 6. 3. 6. 8, 9 that in all age's men have never been content with the true adoration instituted by God; but in stead of external signs constituted by God, to draw the people to his fear, and obedience, they have forged and brought in their own inventions: and in stead of reverencing the Altars, and the Ark of Covenant, jud. 10. in the name of the lonely one God, which were external sacred signs, the Israelites misled by the Idolatries of their neighbours, the Syrians, Judg. 50. Sidonians, Moabites, Ammonites, and Palestines, erected Altars to strange gods, to Baal and Astaroth. jephta judge, and Conductor of the Israelites, did not he corrupt the Law of Sacrifices, when he offered up his own daughter, excusing himself by a Vow he made, which was not so enjoined him by God? The sacred sign ordained for the High Priest, Inhuman sacrifice of jephta. judg. 17. and Sacrificer, in celebrating of Sacrifice, called the Ephod, serving for an external ornament, was it not abused by Gideon, Captain of Israel, when of the spoils of the Madianites, and their earrings, he forged an Ephod of gold; by means whereof, the people fell to great Idolatry? How long was this external sign of the Ephod abused, Idolatry by the golden Ephod. when an Image was thereof erected in Siloe, by the Mother of Michas: so that Priests were expressly instituted to sacrifice thereunto, and an Altar edified; and thus was the true use of holy sacrifices corrupted? While the Temple continued in Siloe, into what depraved and adulterate Rites did the Priests and Sacrificers fall, who were appointed, and ordained for the celebration and Ministry of holy sacrifices, and Sacraments, when by long custom, they usurped this privilege over the people, that when the sacrifice was solemnised, and the flesh of the oblations was a boiling, their son or servant having a trident or iron hook in his hand, he had the liberty to rake out of the pot or Cauldron, whatsoever he could bring up with his hook? 1. Sam. 2. Moreover, with more extreme Leviticall Tyranny, this servant of the Priests had the privilege, to demand of the Celebrater some flesh to roast for the Priest, or else he might violently take whatsoever he listed. Were not these wonderful abuses, and detestable corruptious practised by the sacrificers and High Priests, under the pretext and colour of sacrifice? What groffer corruption can be mentioned, then that of the children of Eli the High Priest, Ophni and Phinees corrupters of sacrifices. named Ophni, and Phinees; who, under the colour of devotion, committed infamous Whoredoms, with the women that watched near to the holy Oraculous sign, 1. Sam. 2. instituted by God. For which sin, they were lamentably slain, and the Ark of Covenant violently taken away by the Philistims, who erected it in the Temple of their Idol Dagon. 1. Sam. 4. But God not permitting this sacred sign to the thus profaned, he caused the Image of Dagon to fall down, and sent grievous punishments upon the Philistims, 1. Sam. 5. 6. so as they were constrained to redeliver up again the Ark of God's Covenant. This sacred sign was so precious and estimable, Ark of sacred. Covenant. that being but abused and profaned by the Bethsamites, that were not of the Order of the Levites, fifty thousand of the common people, and seventy of the most apparent and remarkable amongst them, were by divine revenge cut off by sudden death. This example may make them tremble, that presume to profane the fignes and Sacraments instituted by God, Against the corruption of sacred signs. Vzza also, for abusing the same sacred sign, though it were with a good intention, to ease the Ark of the Covenant, that leaned too much of one side, was he not punished with death? For other profanations committed by the Israelites, 2. sam's 6. Osias. there are examples of Osias punished with Leprosy; for adulterating the sacrifices, and assuming the Ministry of incensing, allotted only to the Priests. Saul the first elected King of the Israelites, 2 Chron. 26. Saul. was put to the Sword, and his Kingdom succeeded to another, as was foretold him by Samnel, in that he profaned the sacrifices, and permitted his Subjects to commit the like abuses. 1. Sam. 13. joseph. lib. ●. cap. 4. de. Antiq. ludae. His successors to the kingdoms of the Jews, and Israelites, did they not persever in their abuses and corruptions of the Sacrifices and Sacraments ordained by God, when they celebrated Sacrifices to the gods, Astaroth the god of the Sidonians; 1. Kings 11. Chamos, of the Moabites; and Melcom, or Moloch of the Ammonites: building Temples and Oratories for them, offering incense, and solemnising sacrifices to them? jeroboam King of the Israelites, did not only erect a golden Calf, jeroboam. 1. Kings. 12. as the high Priest Aaron formerly did; but he set up two golden Cows in the two Temples of Bethel, and of Dan: he instituted strange Priests, corrupted the Law of God, and caused Sacrifices to be celebrated after the manner and form of Aaron's. This Idolatry and corruption of Sacrifices was continued by the Israelites for more than four hundred years, 1. Kings 14. during the reigns of their Kings, who had taught them to adulterate the true manner and form of Sacrifices, in particular Chapels and Oratories, edified on the tops of hills, and consecrated in shady forests, violating the law of sacrifices ordained for the holy Temple, in the sacred City of God: For particualr examples of abuses committed against the true use of sacrifices, we read an history of Maacha, 1. Kings 16. the mother of King Asa, who caused an Image to be erected to god Pan: she consecrated and dedicated unto him a shady Forest, and celebrated to him sacrifices. Achab another King of the Israelites erected an Altar, Achab. 1. Kings 16. and procured sacrifices to be solemnised to god Mars, otherwise called Baal; to whom he dedicated and umbragious Grove, joseph. lib. 8. cap. 10. to please herein his wicked wife jezabel. He also built another Temple and Altar to the god of the Tyrians, ordained sacrificing Priests, and instituted about 40. false prophets. His son & successor Ochosias, Ochosias. instructed by his father in corrupting the true use of the sacrifices, caused men not only to immolate to Baal, who signified Mars, but persevering still in far greater corruptions, 2. Kings 1. he built another Temple to the god of the Acaronites, joseph. li. 9 cap. 1. called by josephus, Myos; and by the Grecians Priapus, to which god he offered sacrifice. And to be short, what more abominable corruption can be imagined, than the invention of Purgatory fire, Purgatory fire. 2. Kings 16. which the Israelites abused, causing their children to pass through the midst of the fire, in Tophet, a valley belonging to the sons of Ennon, sacrificing to god Moloch? This corruption of sacrifice, In the book Alcoran. though it had been practised since Moses time, notwithstanding the idol of Moloch, Asoar. 29. lib. 46. and Asoar. 5. in the valley of Ennon, was not demolished till the reign of good King Josias, more than nine hundred years after Moses. Ignem gehennae, non nisi numero dierum praeterminato. Animas sentire docet Alcoranliber, & ad diem Veritatis omnes accedere operum suorum mercedem accepturos, Asoar. 5. Nevertheless, this abuse hath been continued by the Arabians and Africans, even to this present day; for the Alcaronists and mahometans are of this belief, that the souls of the dead shall pass through fire, to be purged and purified of their offences. By this brief collection we may clearly discern, how from the beginning of the world man hath fallen by his own defect into this gulf of the error and corruption of Sacred Signs, Sacrifices, and Sacraments instituted for him, by God. But the most capital abuses; from whence the original of all Idolatry derives, have proceeded from this, in that, carnal and fleshly men have been always more addicted to visible signs and external ceremonies, The cause of corruption in Sacraments. then to things signified and intimated in Sacraments; for in stead of circumcising their hearts, and casting off the old skin of sin, to be regenerated, Apo●. 13. and purified by the blood of the heavenly oblation offered up before all ages, they have taken and understood the circumcision carnally, for nothing but the corporal foreskin circumcised. For did they follow the interpretation of God hereof by Moses, Deut. 10. 50. which was to circumcise the prepuce of their hearts? Did the people of Israel give credit to the good Prophet jeremias, who admonished them of the spiritual Circumcision, and to circumcise the foreskin of their hearts, jerem. 4. in casting off the old skin of their corrupt nature? The like hath happened in sacrifices and sacred signs instituted by God, for signs of that sacrifice consummated in the sacred person of jesus Christ: for carnal man had reference to the corporal blood of the terrestrial beasts, whereas man should have raised up his spirit to heaven, to have apprehended what was presigured and signified, by the Immolation and Oblation of beasts. Esay 7. And therefore divine justice is denounced by the Prophets; What need have I, saith the Lord God, of your sacrifices? I am angry with the oblation of your sheep; I take no more delight in the blood of oxen, nor of lambs, and sacrificed goats. Why labour you to erect Altars to me? I'll none of your vain Offerings and Oblations; I abhor your Incenses; I cannot endure your New Moons, your Sabbaths, your assemblies, nor your feasts: all this is but vanity. I have conceived an hatred against your Feasts of New Moons, O you Israelites, and your solemn celebrations. I am weary with having endured so much: Psal. 41. you are ready to address unto me your prayers, but I will no more hear you, for the abuses you have committed, by your hands full of blood: I will accept of no Bull hereafter, from the house of Israel, because sacrifices are not pleasing to me. Esay 66. I take as much delight in the sacrifice of an immolated Ox, as in the murder of a man slain: and in the Oblation of Incense, jerem. 6. as in the adoration of an Idol: Wherefore then, saith GOD, take you so much pains to hunt after Incense from Saba, and for odours out of a far Country to me, to celebrate sacrifices that are not pleasing to me? Who incited you, O Israelites, to erect Images to the god Moloch, and to the star of Romphan, during the time you were in the deserts, where I fed you with my heavenly Manna? Amos 5. Your Feasts are odious to me, your Holocausts, Oblatio ns, and Sacrifices for safety I will reject; your Offerings displease me. By what means therefore must we present ourselves before GOD? Must it be by oblations of Heifers of a year old? Doth God take pleasure in the great number of sheep sacrificed to him, or in the abundance of consecrated oils? Shall I offer unto him, saith the Prophet, the first born, for remission of sins? Our good God herein clearly expresseth what he would have us to follow; Psal. ●. which is equity, to love mercy, and to humble themselves before him with a contrite heart: 2. Sam. 15. Obedience is better than sacrifice, or the fat of sacrificed sheep. What moved God to refuse the Sacraments and Sacrifices by himself ordained, but only the abuses and corruptions the Israelites had committed, understanding too carnally, the signs and ceremonies therein concurring to draw them only to true fear and obedince? For, in stead of comprehending what was figured in the signs and corporal sacrifices, they relied on the flesh of immolated beasts: whereas they should have circumcised the prepuce of their hearts, they depended merely in carnal circumcision, and in the mean while strayed from the true adoration of God, in repairing to the Creatures, as to the Stars, and the Queen of Heaven, and to other strange gods, offering Incense to them, building of Temples, instituting of Priests, Chaplains, and Sacrificers, making Oblations, and celebrating sacrifices to them. And then further, to heap up all corruptions, they offered sacrifice with the blood of Innocents', offering, and causing them to pass thorough the Purgatory fire, in the valley of Tophet. For the abuses also committed in the holy Sacrifices, sacred signs, and Oblations constituted for God, it was said to the people of Israel by the Prophets, that God would have no more of their Feasts, of their New Moons, nor of their celebrated sacrifices, 4. Esdras 7. by bloody and idolatrous people. CHAP. FOUR Corruptions punished. AFter that the inscrutable Wisdom of God knew the obstinacy and infidelity of the Israelitish people, which persevered still in committing Idolatry, by corrupting the sacred signs, sacraments, and sacrifices; and in stead of acknowledging Gods infinite goodness, that had freed them from the tyranny of Pharaoh, and fed them in the Desert; who had brought them into a promised fertile Land, and had so many times assisted them in the wars, against their neighbours, the Canaanites, Moabites, Madianites, Philistines, Ammonites, Syrians, Sydonians, and other envious people, and enemies: This rude and ingrateful people continued still in their Idolatry, instructed by their Priests, sacrificers, Princes, and Kings, without returning to the true adoration of one only God: For this cause, after great mercies showed, and long expectation of a Just & rigorous judge, who by all courses of correction was desirous to reduce his people by divine particular inflictions; which was, by excited wars, by captivities, & servitudes, by divisions of the Kingdom, distributed between Roboam and jeroboam, successors to Solomon, who fell to extreme Idolatry, by intestine and civil wars, growing between the same people, divided in themselves, and by other usual scourges, to chastise those whom God meant to favour, for the reducing of them under his fear and obedience. At last, this people being too much obdurate, and inueterated in their Idolatries, were brought into miserable servitude under the Tyranny of the unbelieving Assyrians, 4. Kings 15. 24. the Idolatrous Babylonians, and their kingdoms wholly extirpated. But some pretty while after, when the same people by the special mercy of God, were delivered out of the hands of these infidel Tyrants, restored to their liberty, and Country of promise, they again fell to Idolatry more than before, under the government of their sacrificers and high Priests, which confounded the Spiritual and Temporal together, so far as to invest themselves with the Royal Sceptre, and Diadem. Then came in the Heresies of the Pharisees, joseph. lib. 13. ca 16. de Ant. jud. the Sadducees, the Esseans, Galileans, Masbutheans Hermerobaptists, and Samaritans, corrupted through the diversity of strange Nations, having subdued, and inhabited the Country of Samaria next to judea. For the Babylonians worshipped Succobenoth for their god. joseph. lib. de Antiq. jud. The Cutheans of Persia had for their god, Nergal, or Nergel. The Hamathensians called upon their god Asima. The Ananoys worshipped Nebahaze, and Thartace. The Sepharuamensians, held for their gods, Adramelech, and Anamelech; to which gods they sacrificed their children, causing them to pass through the fire. Wherefore, when all kind of Idolatry was thus spread among the Israelites, when the sacrifices were absolutely corrupted, the sacrificers became mercenary, avaricious, tyrants and Idolatrous. The people made tributary to the Tyrants of Rome; the Country of Judeae reduced to a Province, joseph. lib. 15. cap. 3. next to that of Syria, under the subjection and power of the Romans; as also the Order and Law of electing high Priests adulterated, and their dignity quite bastardized, joseph. li. 8. cap. 8. so as without any respect made of the race Leviticall; the sacrificers were constituted by the Consuls, Entros. 1. cap. 12. and Deputies of Rome at their pleasure, and whereas before they were permanent during life, they now became Annual. When the Royal Sceptre was alienated from the Progeny of Judea, Genes. 49. their Kingdom wholly subverted, as before was prophesied: the incomprehensible power of God was revealed by his Son, begotten before all ages, who humbled himself to take upon him humane flesh, in the womb of the Virgin, to redeem his people, and to restore them to grace and favour with God. CHAP. V. The Ceremonial Law accomplished by jesus Christ. NOw, as in Adam, through his prevarication and sin, Comparison between Adam and jesus Christ. and in abusing the Sacred signs committed to his guard and custody, as the whole mass of humane flesh was tainted with the leaven of sin; so by the second Adam jesus Christ, we were again by grace purged from all our offences. To our first and general Father Adam, was given the Sacred sign for an exercise of obedience, and other sacred signs to his successors, Sacrifices, and Sacraments instituted by God, the Tree of Life, the Fruits of the knowledge of Good and Ill; the Rainbow; Circumcision; the unspotted Lamb; the unleavened bread; the Cloud; the Pillar of Fire; the Red sea divided; Heavenly Manna; Water out of the Rock; the Oblations & Holocausts of beasts for sacrifice; the Ark of Covenant; the Brazen Serpent; the Temple edified in the holy City: All which sacred signs, Sacrifices and Sacraments, were figures of that which was accomplished in jesus Christ. For first he was the true Tree of Life, planted in the midst of the Paradise of God, jesus Christ the Tree of Life. in and by whom, we that were bastard slips, have been engrafted, to obtain eternal life: Apoc. 2. Rom. 12. He committed to our keeping the Fruits of the Tree of Wisdom, by his holy Gospel commanding us to preserve it entirely, without adulterating or corrupting the same, without adding or dimishing therefrom, upon pain of eternal death. He was as the Rainbow, extended all over the Air, The Rainbow. to assure us of the League and Covenant contracted between God and us, that we should no more be drowned in the deluge of sin: He was circumcised, that the Law in him might be accomplished, that so the prepuce of our hearts might be circumcised, Circumcision. Galat. 4. and to make us cast off our old corrupted skin in Adam. He was like the flaming Bush, The flaming Bush. incarnate in the womb 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, paschal Lamb. like the just & Innocent Lamb, and his Blood shed, john 1. to preserve us from the Tyranny of satan, Heb. 13. and to open unto us a passage, whereby we may enter into the Land of Promise, the Heavenly Kingdom. He is that true unleavened Bread which came down from Heaven, The bread of Life. incorrupt and unspotted; of whom we must eat for our spiritual nourishment; 1. Cor. 5. that we may celebrate the Feast of that miraculous passage from Pharaoh, in the Land of true Liberty. He was the Cloud, The Cloud, the Pillar of Fire, The Red Sea. the fiery Pillar, the divided Red Sea, which conducted and delivered us out of the hands of our enemies; out of whose opened Side, came Water and Blood for our Salvation. He was the heavenly Manna, 1. Cor. 10. sent from Heaven, Job. 19 to feed us for ever; Heavenly Manna. and the true Rock, out of which issued Water, to quench their thirst for ever, which believe in him. The flowing Rock. It was He, Living Water. that only offered up the saving Sacrifice for the expiation of our sins; 1. Cor. 10. both Priest and Sacrifice, Sacrifice. both the Offerer, Heb. 1. 8, 9, 10. and the Oblation; remaining an Eternal Highpriest, at the Right Hand of God, his Father; being entered into the Holy and Heavenly Sanctuary, Heb. 9 not built with men's hands, but by the Hand of God. He was the true Ark of Alliance and Covenant, Ark of 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, Brazen Serpent. fastened to the Cross, to give health unto the sick, which return to him, joh. 3. and contemplate on him by Faith. He was the true Temple of God, Temple of God. wherein the Holy Ghost dwells, one God in Trinity; in, and by whom God is only adored. joh. 2. He was the true and sacred Oblation, of whom the real water purgatory was made, Holocaust, and water Purgatory. for the purgation of every blemish. Himself, with his own Ashes, that is, with his immolated Body, besprinkled and wet with water issuing out of his Side, Joh. 15. all People and Nations that believe in him. CHAP. VI Of Sacraments ordained by jesus Christ himself. THe Law Ceremonial being by this means accomplished, not in Figures, but really executed, by the Incarnation, Death, and Resurrection of Jesus Christ, our Saviour, our Mediator, our Eternal Priest and Propitiator; the infinite goodness of God was yet further revealed, by the new Covenant, new Alliance, and new coming of the Son of God, Incarnate: For, Heb. 9 by his New Testament, ratified and confirmed in the death of the Testator▪ He hath constituted us as heirs and coheirs to God, in his heavenly Kingdom. For assurance of this celestial succession, Rom. 8. purchased for us by grace, after the Consummation of the Law Ceremonial, and the same abolished (as we have formerly declared) through that perfect Sacrifice of the Priest Eternal; there were left unto us two sacred Signs or Sacraments, wherein God bestowed greater favour, and more special grace, than he had done before his Incarnation: St. Augustine lib. 3. de doct. Christ. cap. 9 For he hath freed us from the servile Law of Circumcision, from the difference of meats, and diverse Sacrifices ordained in the first Church of the Israelites: And by easing us of this weighty burden, He further conferred upon us a greater comfort; in constituting, for a memorial and remembrance of our regeneration and eternal life, two holy Sacraments, under two sacred signs; which are, the water of Baptism, and the Bread and Wine in the Communion of his Body. Now, Sacraments of the New Testament. that his Grace might be extended to all Nations, God thought good to make choice of the most familiar and ordinary Signs and Symbols: For Circumcision was a special mark for Abraham and his Posterity; Distribution of the Sacraments to all Converts. Herod. lib. 2. to which Circumcision, other Nations were not accustomed; though Herodotus, a Grecian borne, in an History he wrote of the Egyptian manners, specifies their manner and custom of being circumcised, but especially the Priests: and we may easily conjecture, that he had heard of it, at the time when the jews dwelled in Egypt for the space of 430 years, and 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 eight days after the Nativity; and the cutting of the foreskin, was with grief and pain. But the Grace of God, Gen. 17. by his Incarnation and plenary Sacrifice, having abolished the rigour of the Law Ceremonial, as well for difference of meats, as of days; He left unto us by his New Testament, and new Alliance, the sacred sign of Water, common to all, both Male and Female, without any distinstion of days; and the Infant, by the Sacrament of Baptism, feeling no pain, as it did by the Circumcision of the foreskin. This Sign of Water, intimating unto us the purgation and expiation of our sins, through the Blood of jesus Christ, was common, not only among the jews, who used ordinarily, Water purgatory, and of expiation; but the Gentiles also, and all other Nations, Numb. 19 were accustomed to a Lotion and purgation of cleansing, and purgatory Water, as we may perceive in reading Ancient Histories. Wherefore, to the end that God's Grace in jesus Christ, might generally be spread oner all the Earth; to all Nations, Regions, and Provinces; both to the circumcised and uncircumcised; to the jews, and to the Gentiles; God made election of the most common sign of Water, the more freely to expose himself unto Man, and to win him to His fear and obedience. By which Sign, he hath instituted his holy Sacrament of Baptism, for an assured note and mark of our regeneration and purification, sacramentally conferred by the power of the Holy Ghost: In which Sacrament, God doth warrant us his help and assistance, so engrafted and regenerate in jesus Christ, to be made and renewed the members of his members; and to receive us, Tit. 3. as clothed anew, Gal. 3. 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 Signs Symbols, and external Elements, all Nations were accustomed to use, in their Sacrifices, Oblations, and Ceremonies belonging to their Religions; both Circumcised and uncircumcised, both jews and Gentiles: As also, the two specifical Refections for the nourishment and sustentation of men, are comprehended under these signs of Bread and Wine. Our good God therefore, for these reasons, desiring to draw all Nations to himself; to nourish, and minister unto them most necessary provisions, He instituted the Communion of the Body and Blood of our Saviour jesus Christ, under the symbols, sacred signs, and Sacraments of Bread and Wine: And look how we are assured by the outward mark and Character of Water in Baptism, to be regenerate and incorporated into the Body and Blood of jesus Christ, represented in this Sacrament of consecrated Water, by the power of the Holy Ghost; so are we nourished by the Communion of his Body and Blood really presented to us, in the consecrated Bread and Wine, for our spiritual food, living and eternal, by the virtue and power of the Holy Ghost: Wherein God hath showed us this special favour, to discharge us of all bloody Sacrifices, ordained in the first Church of the Israelites, who were charged with sundry and diverse Sacrifices, celebrated with the blood of many earthly beasts shed, according to the diversity of sins and offences, and of persons that had offended. All which Sacrifices were consummated and abolished, by shedding of the blood of that just and Innocent Lamb, JESUS CHRIST; who, by his perfect Sacrifice, hath absolutely abolished all other Sacrifices, reserving to himself, the dignity of High and eternal Priest, placed at the right hand of God the Father. But so much he hath favoured us, that in stead of abolished sacrifices, he hath instituted two holy Sacraments heretofore mentioned, for an infallible assurance of our Regeneration, Purgation, Adoption, and of our nourishment and eternal life bestowed upon us by the Blood of our Saviour jesus Christ. CHAP. VII. Of the Corruption of the Sacrament of Baptism. AS the Israelites being too gross and carnal, relied too much on external signs, having corrupted the true use of Sacrifices, and Sacraments appointed for them by God; so such like abuses, yea, far greater corruptions have happened in the two holy Sacraments, Corruptions of the holy Sacraments. left unto us by the New Testament of jesus Christ. For in the Sacrament of Baptism, which succeeded in the place of Circumcision, man conceived of a foul and wicked mass, could not be contented with the holy Institution from GOD, but quickly depraved and defiled the use of the holy Sacrament of Baptism, Sacrament of Baptism corrupted. by Conjurations, Exorcisms, mixtures of Salt and Oil, wax Candles, Extreme Unctions, Breathe, Babies, or Puppets, with a thousand Cruzadoes in the forehead, in the eyes, on the back, on the stomach, on the shoulders, and at the mouth, and all to drive away Devils. For the Messalian Heretics, Theod. in the book of the fables of Heretics. Authors of Exorcisms of Cruzadoes, affirmed, that every born Infant, was borne with his peculiar Daemon, or Devil, which cannot be driven away, but by Conjurations and Exorcisms. By this means the holy Sacrament of Baptism came to be corrupted, Ca●sine, & ca●posiquam de conerat. distinct. 4. even to the adding and annexing of Syriac words of Drivell, and Purgatory-Spittle. What greater corruption can be imagined, than such abominable inventions; Epheta. Per. Satyr. 2. as if the blood of Christ jesus were not sufficient for our Regeneration and purgation; and that God of himself were not powerful enough to engraft and regenerate us, by the sacred sign of Water, representing the Blood of jesus Christ, Galat. 3. ●phes. 4. 1. Corinth. 15. but that there must be exorcised spital, and Drivell, Oil, Salt, Puppet-Images, Creames, Torches, Waxe-Candles, Milk, or Honey, invented and devised by other Heretics? Some also there be more subtle Magicians, pythagoreans, instructed in the Messalian Heresy, have added to all this, the pronouncing of the Devil's name twenty times, to exorcise and conjure him, as ●e that associates the male Infant when he comes to be baptised; and thirty times they utter it, at the baptising of a Daughter. Was there ever so detestable a corruption in the Sacrament of Circumcision? Wherefore, O you Messalians, have you foisted in Oils, into the holy Sacrament of Baptism; imitating herein the Heresy of Marcus, and Marcosus, who commanded that Infants to be baptised, Epiphan. lib. 1. tom. 3. haeres. 38. should be anointed? The sacred sign of Water, instituted by the hand of God, was it not sufficient to signify the precious blood of jesus Christ, for our regeneration and purification, without intruding of Fats, Oils, spittle, and other mixtures invented by the corrupters of Sacraments? The Body and Blood of jesus Christ, wherewith we are clothed anew by the sacred Water of Baptism, was it not powerful enough, and efficacious, to preserve us from all tempests, without borrowing of your Exorcisms and Unctions? And yet, for a further corruption and abuse, Women were permitted to baptise, conformable to the error of the Marcionists, Quintilians, Cataphrigians, Montanists, Epipha. lib. 1. tom. 3. haeres. 42. and lib. 2. tom. 1. haeres. 49. Pepuzians, 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 jesus Christ? In the History of Moses it is reported, that his wife Sephora excited with feminine fury, Exod. 4. took the stone or knife wherewith she circumcised her son: But it is not written, that she, or any other like her, were ever permitted to administer the holy Sacraments. Out of these corruptions in the holy Sacrament of Baptism, many Heresies were raised by the Catabaptists, Anabaptists, Antipedobaptists, with other Heretics, and Schismatics, who were not satisfied with God's pure and sincere Institution, but regarded more exterior signs, then that which in them was spiritually represented. Whosoever desires to understand more particularly, the abuses and corruptions, invented and devised in diverse ages, out of the variable humours of men, let them read our Ecclesiastical Commentaries. We must now at this present descend to the corruptions in the other holy Sacrament of the Supper, and Communion of the Body and Blood of jesus Christ. CHAP. VIII. Of the Corruption of the Sacrament of the Lords Supper. We may evidently discern by this succinct Discourse, how weak and mutable man is, ever abusing and alienating 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 signs, and Sacraments ordained of God, so hath it fall'n out to the Law of God by jesus Christ, having constituted a form of communicating his Body ●and Blood, under the symbols and sacred signs of Bread and Wine: Which holy Sacrament began to be alienated, even in the very times of the Apostles, by the Corinthians; Sacrament of the Supper corrupted. 1. Corinth. 11. against whom Saint Paul wrote Epistles, to reduce them to the sincere and true observation of this holy Sacrament. Wherefore, let no man hereafter think it strange, if the Apostles successors have from time to time adulterated the true Use and Rite of this holy Sacrament; and the further off they were in the present age of their living, from the reign of the Apostles of jesus Christ, the more easily they fell into corruptions; yea, such as were most abominable; having converted the sincere Use of this Sacrament, into a Gulf and Precipice of all Idolatry. First of all, Hist. Eccle. what an alteration happened in the Church, next and immediately succeeding the Apostles, touching a Comprimission of days, when this holy Sacrament was to be celebrated. Sabatius the Heretic instituted the celebration of the Passeover, Hist. tripart it. lib. 9 cap. 37. & lib. 11. cap. 5. with unleavened bread, after the manner of the jews. Some of his sect ordained, Euseb. lib. 5. cap. 24. that this holy Sacrament should be solemnised the fourteenth Month, as the jews did. Polycrates, Bishop of the Ephesians, was said to be of this sect; Hist. tripart. lib. 9 cap. 39 & 39 Philip Hiropolitan, Policarpus, Truscas, Melitus, and Narcissus Bishop of jerusalem; Victor Bishop of Rome, Eleutherius his predecessor, and Theophilus Bishop of Palestina were of a contrary opinion. This difference continued for more than three hundred years after the Apostles time. Others celebrated the Passeover after the Equinoctial season, when the sun entered into the sign of Aries: and others observed the Month Xanthicke, called by the Romans, April. Some affirmed for example the Quartodocumans, how they were informed by S. john, to celebrate it in the fourteenth Month. The Romans vaunted that they were taught by S. Peter and S. Paul, whereof notwithstanding no manifest proof appeared. The Phrygian Montanists condemn the Quartodecumans, which observed the fourteenth Month; and that they ought herein to be governed by the course of the sun, and so to begin it at the springs Equinoctial: And for this reason they celebrated it the eight of the Ides of April, which was the fourteenth of the said Month, though it fell upon a Sunday. And there was not a contention only touching the administration of this holy Sacrament, Euseb. lib. 5. cap. 24. on the several days assigned for celebrating thereof: but there was likewise a notable division among the Christians, about the Ceremonies invented, whereby worthily to receive the same. For some, as in particular, the Romans, observed the Fast, or Even, three weeks before the day itself of Easter. The Illyrians, and all Greece, as likewise the Alexandrians, instituted a Quadragesima, to fast for six weeks. Some others ordained a seven week's abstinence, with an Intermission from five to five days. Then was another jewish Ceremony restored, Hist. Tripar. Chap 38. the more to corrupt the holy Sacrament of the Supper, through difference and distinction of meats. For some prohibited during the Feast, the eating either of Fish, or Flesh: Others forbade the use of Flesh only, permitting men to eat Fish, or Fowl; which they said, according to Moses, did participate of the substance of the Water. Some in like manner ordained, that men should only eat bread and Water: Others fasted till noon, without any distinction of meats. And to resolve briefly: there was in the beginning, an infinite number of Corruptions and Customs, in the Communion of the holy Sacrament of the Supper, by means of the Ceremonies renewed, about difference of days and meats, abrogated by the Grace and Law of jesus Christ. But was there any holy Apostle of God, Col. 2. Galat. 4. Heb. 7. that ever left in writing any Law or Commandment, for distinction of days and meats, in celebrating the holy Supper of jesus Christ? Their intention was not to institute a Religion of Feasts, a distinction of days and meats: Their Doctrine only aimed to instruct men how to live well; and that one only God was to be adored and worshipped. Wherefore, we must necessarily hereupon infer, that the Ceremony and Festivity of the Pascha, or Easter, proceeded from a custom; for none of the Apostles left any thing thereof in writing. To qualify such Dissensions and Corruptions, Hist. Tripar. lib. 9 cap. 38. many Counsels were assembled; one, at Sangariae in Bithynia; by which, to avoid all contentions, every man was apermitted to celebrate the Passeover, when he would. Euseb. lib. 5. cap. 23 Another Council was held in Caesarea, by Theophilus, Bishop of that place, and by Narcissus, Bishop of jerusalem. Another Council there was in Achaia. And another Council 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 year of Christ, 114. Alexander, 1. of that name, being raised to the superintendency of the Roman Church; one of the first successors to the Apostles of jesus Christ, Tlatina Sabelli. 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, he went about to reform the holy Gospel of jesus Christ, which instituted the Communion of his Body and Blood, under the two kinds of Bread and Wine; but Alexander added thereunto a third kind, which was water. He also renewed the jewish ceremony of unleavened bread, wherewith to celebrate the Passeover, as the jews did; following herein the opinion of the Ebionites, who taught, that the Ceremonial Law of Moses was necessary for salvation: as also, Symmachus the Heretic in Palestine, taught the like. If jesus Christ was circumcised to fulfil the Law of Moses, Euseb. lib. 3. cap. 27. & lib. 8. cap. 14. must it therefore be requisite to use Circum●nmcision? As also, if it were His pleasure, for accomplishing the Law of Ceremonies, to use one days appointed unleavened Bread, must we needs therefore return to the rigour of this Ceremony, abrogated by the complete Sacrifice of jesus Christ? In what place of Scripture did Alexander learn to mingle water with Wine? and to restrain Christians to unleavened Bread; as also his other invention, of driving away Devils with salt water exorcized? As for the Purgatory Water by him ordained, we will hereafter derive the original thereof from Numa Pompilius, that great Magician, and Roman Idolater. Cel. li. 39 cap. 21. But touching the mixture of water with Wine, he might peradventure be instructed by the ancient Idolaters; who, in celebrating their sacrifices, were wont, in a Chalice, to consecrate Water with Bread: especially upon the Festivals dedicated to the Sun, which the Persians worshipped, called by them, Mythros. And in the Feast of the Nephalies, they also used Water for sacrifice. With this comparison, justin. in Apolo. 2. justine Martyr relates the custom observed amongst Idolaters, and 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 administration of the holy Sacrament, by the mixture of water with Wine, persevered not without contradiction: For the greeks were of a contrary opinion; Inno lib. 4. cap. 5. de officio Disial. 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 subtle 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 Blood, except the same were first changed into Wine. Some others, more ingenious, laboured to interpret this Institution of Alexander, by alleging, that the wine was converted into blood: but as for the water, it was transubstantiated into the water that came out of Christ's side. This first corruption of Alexander's, gave occasion of many other succeeding abuses: For some other more profound Impostors devised to mingle with the wine, blood, that was taken from young Infants, August. lib. de Haereti. cap. 26. & 64. wherewith to besmear the bread of the holy Supper of jesus Christ as the Cataphrigians, who brought in a kind of transubstantiation of wine into blood, really and corporlly. Some others added cheese thereunto, Epiphan. lib. 2. tom. 5. haeret. 49. called Artotirites; which is to say, Cheese-bread-mongers. Certain 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 custom the Messalians also retained in their Missal sacrifices. For another detestable corruption of this holy Sacrament, some Popes of Rome forbade their Messalian sacrificers, not to administer to Christian people, whom they call Laymen, the Body of jesus Christ in both kinds, but only under the sacred sign 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 jesus Christ, ordained and commanded, that all faithful men should eat his body, and drink of his blood? When he took the Cup, did he not use these proper words? Drink all of this Wine, in memorial of my Blood shed? Used he any other words for the eating of his Body in the symbol of Bread, than he did of his Blond, Matth. 29. Marc. 14. Luc. 22. 1. Corint. 11. under the sign of Wine? For if we compare the sacred sign, ordained by God in the Church of the Israelites, being a Figure of the Communion of the body of jesus Christ, which was the true Paschal Lamb, whose flesh was ordained to be eaten without exception of persons, so they were circumcised; was there ever any difference in the eating of the Paschall Lamb, and the celebration of the Passeover among the jews; between the Levites being of the race of sacrificing Priests, and others of the common people? To bring in another odious corruption, the Messalians instituted in their Missall-Idolatries, to sacrifice and offer the Body and Blood of jesus Christ, reiterating by this means the Sacrifice fully consummated by jesus Christ, which cannot be reiterated, because it was, not according to the form of Aaron, but of Melchizedec, 1. Cor. 11, the Eternal Sacrifizer and Priest, without leaving any successor. As also when the Apostle admonished the Corinthians to celebrate sacredly the Supper of jesus Christ, were they commanded to sacrifice? No; but to eat, and communicate together of the Body, & to drink of the blood of jesus Christ. The beginning of the Supper, was not to kill or immolate, or to sacrifice any beast, or oblation to God; but only to eat and drink at his holy banquet, prepared for us by jesus Christ, the Eternal sacrifice, and Sacrificer; who reserved only for himself this Eternal Priesthood; yet nevertheless, he left unto us a sacred Institution of a banquet, set before us in the Bread and Wine, which represent his Body and Blood. After these abovenamed corruptions, Satan, a diligent Babylonian Architect, employed all his power and means, to raise an inexpugnable Fort of Idolatry; to the end that he might wholly demolish and subvert the kingdom of jesus Christ, when he undertook to suborn the Mass, in stead of the holy Sacrament of the Supper, as we will briefly produce, and so clearly, that the most hard-hearted Pharaohs inueterated in their ancient Idolatries, shall by the truth of Histories acknowledge their errors, and abominable Heresies. CHAP. IX. The ancient Religion of the Roman Empire. BEfore my deciphering of this labyrinth of Error, The Roman Emperors and their Priests. wherein the Messalians did so lose themselves, I think it very requisite succinctly to lay open the ancient Religion of the Romans, during the reign of the Occidental Empire: and of the Emperor's usurping both the Temporal sceptre, and the dignity of high Priests, superintendents over the Roman Church and Religion. All of them, as well as myself, will confess, that the ancient Roman Religion was either wholly, or for the greatest part instituted by Numa Pompilius, the second King of the Romans, about seven hundred years before the Incarnation of jesus Christ. Then were your high Priests invested, which afterwards were reduced to a certain number, Titivill. lib. 1. deca. 1. even to four: then the number was augmented to eight: and afterwards by Silla to fifteen. In the College of Priests, Fenestell. lib. de Magist. Rom. there was one Pontifex Maximus, who was chosen by the other inferior Priests, of their Order and dignity; even as the petty Priest purple-Cardinals make the election of their great Roman Pope, out of their place, order, and dignity. This Pompilian Religion was so religiously observed by the Romans from father to son, as it was never possible to irradicate, or supplant it: but it continues even to this day, as every one shall manifestly discern by this succinct Narration. To confirm this point, no man can be ignorant, if ever he read the Roman Histories; but that, before the Incarnation of Christ, there was not so much as one King, Consul, Dictator, or Roman Emperor, instructed in the Law of God, but all were Idolaters and Infidels, observing the Religion of that Magician, Numa Pompilius. For since the Incarnation of jesus Christ, for the space of three hundred years, or thereabouts, there was not likewise any Emperor, or Roman Consul, that changed his Religion, to embrace the Law of jesus Christ: but, on the contrary, they strained all their might and power, to put in practice what cruelties soever against the Church of jesus Christ; Euseb. in his books of the Eccl. Hist. Anno Dom. 34. & 68 Anno Dom. 94. 112. & 183. 167. 202. 238. 254. 257. 276. 292. which may be justified by the Ecclesiastical Histories: wherein are explained, about eleven several great persecutions, under the Roman Pontifes; which were, Claudius, Tiber. Nero, Claud. Domitian. Nero, Flau.. Domitian. Traian. Elia. Adrian. Antonine the Philosopher, Septimius Severus, Jul. Maximin. Mar. Quint. Traian. Decius, Licinus, Valerianus, Valerius Aurelianus, and Dioclesian. All which Emperors governed both the Empire, and the superintendents over the Roman Religion for three hundred years after the Incarnation of jesus Christ; and in their Coins, Sepulchers, Monuments, Titles, and Letters Patents, they retained the style of great Pontifes, and high Priests: as is most diligently collected in a book of the Antiquities of Rome, wherein are specified the Medails, Coins, and Monuments of the ancient Roman Emperors, Pontifex Maximus. all which were enstiled Pontifes, under these Titles: jul. Caesar. Pont. Max. In a book entitled, A discourse of the ancient Religion of the Romans, by William de Chove Bayly of Dolphinois. Tiber. Nero Pont. Max. Vesp. Caesar Pont. Max. Marc. Aurel. Antonine. Aug. Ponti. Max. Heliogabalus high Priest: Aug. Adrianus Jmp. Pontif. Max. Tit. Caes. Pontif. Max. Commod. Imp. Pontif. Max. Galerius Maximianus Pontif. Max. Elavianus Constantinus, Aug. Pontif. Max. Being therefore in this manner Emperors, and Roman Pontifes, they never would permit any other head above themselves, in the Church and religion of Rome, which in all ages was an enemy to jesus Christ. For when the Apostles preached Christ to be the High and Sovereign Priest, the Eternal and Great sacrificer, without successor, after the order of Melchizedec, the Roman Tyrants took occasion, or at least their Lieutenants, to condemn jesus Christ, for fear of impairing the authority of the Caesar's high Roman Pontifes. With what fury for the space of three hundred years, Catalogue of the Caesars, at the end of Nicephorus history. were they excited against Christians, and the Religion of jesus Christ, to maintain their ancient Pompilian Religion? What answer was given to the Emperor Theodosius, Anno Dom. 410. by the Senate and Senators of Rome, when they were moved to change their Religion, and embrace that of jesus Christ? They showed how they had been in possession of their Pompilian Religion for more than a thousand years, and that the alteration of Religion, was the ruin of Commonwealths. For these reasons persisting in their old Roman Religion, they forbore to receive the Law of jesus Christ. CHAP. X. How the Bishops of Rome began their Corruptions. BY these Histories we may easily resolve, that during four hundred years and more, In the Canons collected by Clement Bishop of Rome, 21. 22. 62. & 95. Anno Dom. 93. the Bishops of Rome, who termed themselves Christians, could never draw the Senate nor Senators of Rome, to entertain the holy Gospel. As also they could hardly convert the Roman Idolaters from their old and inveterate Idolatries. For the Bishops of Rome were too busy in restoring the jewish and heathen Ceremonies, about difference of meats, touching ordinances not to fast on Sundays or Thursdays; Alexander the first, Bishop of Rome, in the year of our Lord 110. to invent Table-●lothes, Veils, Vessels of gold and silver, on Hangings, Tapestries, and other ornaments of the Altar, worn 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 jewish Ceremonies of unleavened bread, having their minds greatly turmoiled to corrupt the true use of the holy Sacraments instituted by God, by the mingling of water with winae, and seasoning water with salt, Sixtus Bishop of Rome in the year of our Lord 127. to make it purgatory, and exorcized for the repelling of devils. Othersome in like manner took great pains to ordain Ephods of fine linen, wherein to wrap the sacred Host: also to constitute Aubes, Sylvester Bishop of Rome. and other vestments for the Priests in their sacrifices, of white, & no died colours. Some had their brains troubled to devose Feasts of dedication, and Consecration with Exorcisms, Higinus Bishop of Rome the year 140. to drive away devils with salt: and othersome to invent Oils and Unctions, wherewith to corrupt the holy Sacrament of Baptism. Then afterwards during the time of these tyrant Emperors, Fabian Bishop of Rome in the year 240. and great Pontifes, the Bishops of Rome, desiring to perpetuate their names, they wore out their brains in building of Temples, Pius Bishop of Rome, in the year, 144. not to the honour of God, but to the names of men, and women, Saints by them cannonized, at their own pleasure. Others were occupied in ordaining and decreeing, Z●pherin: Bishop of Rome, in the year 200. that the consecrated Bread or Wine falling to the ground, should be licked up by the Priests▪ and the rest remaining to be burned in the fire: and the ashes to be reserved in a reliquary. Some look out for Chalices, Calixtus Bishop of Rome, in the year, 280. that they should be of Glass, and not of Wood Others instituted solemn ceremonies for the four several seasons of the year, to bring Christians by this means under the servitude of distinction of days. Others were studiously employed in ordaining the oblation, Eutiches' Bishop of Rome, in the year, 262. and consecration of Beanes: to solemnize Funerals with Purple habits, after the form of a Vestment called Trabea, Red robes of Cardinals. 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, and to consecrate the Cream for Bishops only, also to honour extraordinarily the Bishop of Hostia, by whose hands the Bishop of Rome is to be consecrated, with a kind of Mantle called Pallium: silvest Bishop of Rome, in the year 314. and to invent a number of other unecessary Ceremonies, yea such as were opposite to the evangelical liberty, ginen unto us by jesus Christ. How was it possible therefore, for the first Bishops of Rome to draw the Princes and Roman Senators, to the Law of the Gospel, for three or four hundred years after the Incarnation of Christ, when they laboured nothing else but to corrupt the use of the holy Sacraments, to restore the jewish ceremonies, and the Idolatries of the ancient Heathen Romans? They may here object one Philip, which some vaunt, was converted to holy Baptism, whose depraved manners gave occasion to the most authentic Historiographers, Cronic. of john Baptista Ignatius. to esteem him unworthy of the name of a Christian; Whereunto they add Constantine the Great, that assembled the Counsel of Nice, but his residence was in Greece, called the Empire of the East, and yet he would never embrace the Character of Baptism, to be regenerate by the blood of Christ, till he was threescore and five years old, when he was Baptised by an Arian Bishop of Nicomedia, Hist●tripartit: lib. 3. cap. 12. named Eusebius: When the same Constantine was at the point of death. Wherefore Sylvester Bishop of Rome need not vaunt of converting this Emperor to the Faith. For the same Silvester likewise would not be present in the assembly of the Counsel held at Nice, in the year of jesus Christ 327. Howsoever the matter stands, we must ever have recourse to the truth of Histories, wherein is recited the answer which the Senate, and Senators of Rome made to the Emperor Theodofius more than threescore years after the death of the said Constantine the great: to wit, that they would not receive the Law of jesus Christ, but rather observe their ancient Pompilian Law, to avoid the ruin of their Commonwealth through a change, and alteration of Religion: Wherefore it must needs be inferred, that the Law of GOD was not received nor approved at Rome, by the Senate and Senators. Now we must come to the subsequent times. Paul: Aenul. lib. 1. After the decease of Theodosius, the Roman Western Empire began so much to decline, In the year 412. that in a short space, it was clean extirpated by the Vandals and Alands, who were the first that sacked Rome, In the year 434. in part burned it, and carried away the Emperor Theodosius own daughter, Blon. lib. 2. D●cad, 2. whom they married to Atolphus King of the Goths. Not long after succeeded the Huns, and then Attila King of the Goths, which usurped Italy. About this time the Occidental Roman Empire was stripped of all Germany, Dacia, Sarmatia, and all other tributary Provinces even to Dannbius. Spain also, Aquitane, Gascoigne, Burgundy, and all the Gauls revolted from the Roman Tyranny. Then came the Astrogothes with their Kings, Procop. lib. 3. Of the wars of the Vuandales in the year 486. Valamir, and Theodemir, Theodoric, with other Barbarians and Infidels, as likewise the Visigothes, all usurpers successively in Italy. After this reigned Totilas, In the year 550. 554. who entered, sacked and burnt Rome, and all Sicilia. At last the lombards came to reign, conducted by their King Alb●im, who usurped over all Italy. These barbarous, Paul Acmil. lib. 1. in the year 568. Idolatrous, and Infidel Nations were as God's scourges, ordained to punish the Roman Idolaters committed by them, who had received the knowledge of the holy Gospel: and yet ran astray from the true adoration and worship of God, violated and corrupted the holy Sacraments by their humane inventions and fictions: in like manner to punish the obstinacy, and infidelity of the Emperors and Senators of Rome, who first by their Officers, and Lieutenants Deputies, had caused jesus Christ, and his holy Apostles to be crucified: daily persecuted the Christians, and ever opposed the Law evangelical, to maintain their Pompilian Religion. We may therefore resolve, and conclude, that for the space of four hundred years, the Roman Church of Emperors and Senators were always opposites and enemies to the Law of jesus Christ. Afterwards when the Western Empire was extinguished for three hundred years or thereabouts, that Rome, and all Italy was ruled and governed by Kings, Princes, and Dukes, that were Infidels, and Idolaters, which was by the Vuandales, by the Goths, by the Huns, Ostrogothes, Visigothes, and Lumbards', for the space of seven hundred years or thereabouts after the jucarnation of jesus Christ there was no Emperors, Kings nor Princes at Rome, that would embrace the Law of jesus Christ. The which I desired briefly to produce, to the end the Reader▪ might not think it strange, though I here set down how the sacrifice of the Mass took original, from the ancient Ethnic Religion, Instituted by Numa, more than seven hundred years before the Incarnation of jesus Christ: and that since also the same sacrifice hath been continued by the Roman Idolaters, hardened and inverated in their Pompilian Religion, which they would never abandon nor give over. CHAP. XI. The first greatness of Popes; proving Antichrists, and bringing in the sacrifice of the Mass. NOw, to the end nothing might be concealed out of the Roman histories, to obscure the clearness and sunshine of truth, during the Tyranny and usurpation of the above mentioned Nations, there was erected in Italy a petty Exarcate at Ravenna, which stood for an hundred eighty three years, In the year, 572. till it was suppressed by a Pope, Platine Blond: volaterad. who was invested in the same, & encroacht upon St. Peter's Chair, by a Donation or Dismission wrought by Pepyn in the year 758. Paul: Aemil: lib. 10. Blond: lib. 10. in requital of the Tyranny used by Zacharias, a Greek Roman Pope, who deprived▪ the true heirs of the Crown of France, which were Chilperio, or Childeric, whom he shut up in a Monastery, to confer the Kingdom upon the said pepin, son to Charles Martell the Bastard. Blond. lib. 1. Decad. 2. This Donation of Pepyns bestowed on the great Roman Pontife, was the first Original of the exaltation and eminency of the Roman Popes, Paul. Enul. lib. 2. who to this day remain the Exarcate of Ravenna, since about eight hundred years, with many Towns along the coast of the Adriatic, assigned over to them by Pepyn, against the express prohibitions of Constantine, then reigning Emperor of the East in Greece. While this petty Exarcate continued at Ravenna a long time before Pepyns' Donation, The first apparent Antichrist. the Bishop of the place seeing that there were no more Experors at Rome, tyrannised and governed by barbarous and miscreant Nations, In the year 588. began to lift up his horns, so as he would be preferred before the Bishop of Rome, and style himself head of the Church, Sabellic. both he and his successor's Bishops of Ravenna, while the Exarcate lasted. This was the first petty Antichrist that assumed a Tyranny in the Church, pursuing the terrestrial Tyranny of his Exarcate. After him rose another great Antichrist in Constantinople, In the year 600. named john, Bishop of the place: who perceiving the Occidental Empire of Rome clean extinguished, Blond. lib. 1. and that of Constantinople risen to a great height, Greg. lib. 4. of epist. cha. 29. he grew also affected to worldly Tyranny, and conformable thereunto erected one Spiritual in the Church of jesus Christ. By a Council held for the purpose, he denounced himself to be Ecumenical Bishop, which signifies general, and head of all the Church. But presently after, the great Roman Pontifes took so good a course herein, In the year 604. that by treason the Emperor Mauricius was cruelly slain in Constantinople, himself, his wife, and family, by that wicked Phocas: who, Platin. Sabellic. for recompense of this abominable Murder committed, by the notice and intelligence of their Church of Rome, always contrary to jesus Christ, caused Boniface the third of that name, In the year 612. to be declared head, and General of the Church of God, usurping the Authority of the great and eternal Sacrificing high Priest, the only Spouse, and head of his Church jesus Christ. Who could better resemble Antichrist then he that assumes a Tyranny in the Church of God, a polygamy in the Church, the Spouse of jesus Christ: Math. 26. ascribing to himself that power, which jesus Christ reserved for himself, to reside perpetually with his Church, by the power and virtue of the holy Ghost, for the conduct and government of the same. May not he rightly be termed Antichrist, that labours directly to oppose the holy Gospel of jesus Christ, Math. 23. Luc. 11. Marc. 2. who forbade his Apostles, when he sent them to Preach the Word, that they should not constitute a Monarchy in the Church, as the Princes, Kings, and Tyrants of the earth are wont to do? That none of them should presume to be called head, or greater than the rest; but that they should all be humbled as brethren: being assured that they had one only Head, and one heavenly Father, who would dwell and continue with them for ever, to conduct and inspire them in his holy will? Is not he truly an Antichrist, that will term himself to be jesus Christ's successor to the chief pontificacy, and to the sovereignty of Priesthood by him administered, which dignity he reserved only to himself, he remaining eternal and high Priest for ever: Who left no successor in his dignity, as Aaron and his successors did, to the dignity of the jews high Priesthood; but according to the order of Melchisedeck, King, and high Priest, without any successor in his dignity. Wherefore O you Roman Antichrists, why have you assumed the dignity of high Priests, as Heads and Sovereigns of the Church of God, and usurp the authority of jesus Christ, causing yourselves to be entitled, most happy, and most re●erend Fathers, and Popes, having founded a College of petty purple Pontifes, to elect a great Pontife or high Priest: but to the end to renew the ancient Ethnic Roman Religion of Numa Pompilius, the first founder and erecter of your Pontifical dignities. About the same time that this cruel murderer Phocas set up Antichrist in the Roman Church, The cause of Mahomet's original. Mahomet rose up in the Church of Arabia, instructed by Sergius a Monk, about the year 620. For this Apostatical Heritick perceiving the whole Law of God to be corrupted by humane traditions, and the holy Gospel contemned: also the Sects, and diverse heresies, planted as well by the jewish pharisees, Esseans, Saducees, Masbuthians, Galileans, Hemerobaptists, and Samaritans: as also by Christians, the Symoniackes, Nicolaitans, Cerinthians, Menandrians, and Ebionites, the Valentinians, Cerdonians, Marcionists, Montanists, Cataphrigians, Tatians, Eucratites, Severians, Look the Ecclesiastical History. Artemonists, Porphirians, Helchefaites, Novatians, Sabellians, Chiliasts, Paulianists, Manechees, Antomousiastes, Arrians, Eunomians, Macedonians, Eunomiotheophroniens, Eunomeoeutichians, Aetians, Donatists, Luciferians, Patripassians, or Theopachites, Photinians, Heretics in the Church. Marcellians, Paulosomosetans, Apolinarists, jovianists, Pelagians, Platirians, Anthropomorphites, Nestorians, Sabbatians, Acephalians, Acarians, Olympians, Quaternians, Monothelites, and other Heretics, having corrupted the true use of the Sacraments ordained of God. And seeing also, that the Sect of the Messalians, especially prospered in their ceremonies, taken partly out of the jewish Law, and partly from the paynim Idolatries, he invented the high decrees of the Alcoran, wherein he employed many Chapters and Articles called Azoares, which are like Canons and Rules of the Mahometan Religion. This brief and compendious discourse of the Roman History, I thought requisite to recite, before I began to describe the original of the sacrifice of the Mass,: that thereby I might induce the Reader no understand the truth of the matter: how the Roman Empire was governed till the declination of the same, which was about the year of Christ 410. and how the barbarous Idolaters usurped it since, for the space of 300. years: as also the Antichrists have been raised, which still enjoy it at this day, and have done for some five hundred years past. CHAP. XII. Of the Mass in particular, with her true Original. FOr beginning to this our brief Missal Treatise, Original of the Mass: with exposition of the word. we must first express this term of Mass, called by the ancient Romans Missa. Some have preferred this Missal Sacrifice, to take original from the Hebrews: alleging that place of Daniel, when he speaks of Maozin, Dan. 11. as if by Maozin they would signify the Mass. But this word in sense, stands far from the Missa or Mass: and there are some Hebrew words which come far nearer to it, as Messa; which by enterpretation is Conculcation: 4. Kings 11. of which word mention is made in the History of the Kings of Israel. There is also an other Hebrew word very conformable to the vulgar term of Messel, Messa. which is Missal, and that is hell, or the grave. But I suppose the great Roman Pontifes would not derive the original of the Sacrifice of their Mass, from the Hebrews, because than they must acknowledge the Mass, Mesel. Hell. or their Missell, to be a Conculcation or extortion, and hell, or a grave. And to speak but truth, the Author of the Roman Religion Numa Pompilius, never thought of the Hebrews, when he first instituted the Mass: neither can this word Missa, or Mess, take original from the greeks. Because there is no sacrifice of this name or title, though some have brought in a colourable reason from this Greek word Myzein, which is to say in French; to hide or keep in secret: as if the Messalian Sacrificers received from the ancient idolatrous greeks, to mumble secretly the principal words of their Masses, that the Auditors might not hear them: but they used to murmur and whisper betwixt the teeth, the Canons, and some special words, which neither themselves, nor they that look on understand. Nevertheless, neither the Hebrew nor Greek words cannot properly be applied to the Missal Sacrifice. And therefore we must repair to the true etymology of the word Missa, Mass drawn from the ancient Latin Romans. or Mess, drawn from the ancient Latin Romans, who used these words, Missus, Missa, Missilis, and Missio: even as in French we have Messager, Message, and Messives, for letters sent. Wherefore, when the ancient Roman Idolaters meant to dismiss the Assistants at the Sacrifices celebrated, they pronounced in the end these words. Amongst the greeks the Priest having discharged his function, spoke aloud in this manner. I. licet Missa est: depart, 'tis permitted, and so the Assembly was dismissed to go home. But in time, because this note signified a pleasing release of the people, to go home to their houses, being a cheerful, and acceptable sound, it was suppressed, and the Sacrifice honoured with this term of Missa. To confirm this point, two thousand years being now come and gone, these words are pronounced at this present day. Laiois Aphesis, as if he discharged the people. Ite, missa est, which signifies a leave given to the company or assembly, to depart: so as they themselves, which frequent these Temples, Apule. lib. 11. de Asm. aur. so soon as they hear this pleasing note, Ite, missa est, commonly they skip and leap for joy, being assured that they are then licenced to go to dinner. The Arabians, and Mahumetists, instructed for a long time by the Monk Sergius, as formerly we cited, hold this word of Messa in great esteem. By which word they have nominated three Towns or Cities called Messa, In the book of the description of Africa, by john Leo Affricanus. situated upon the Ocean shore, upon the Cape, where Mount Atlas takes his beginning. near to the same Towns, in the Suburbs, there is a Temple much reverenced by the Turkish Idolaters, because they believe, Messa of the Turks. that from Messa should come the righteous Pontife, promised and prophesied of by Mahomet: they also think, that about that quarter or shore of Messa, Messelmans, in the book of the great Turk's Court, by Friar Antony Geffrie. jonas was cast up again, after his being swallowed up by the Whale. Furthermore, they so highly esteem this name of Messelmen, as we do the name and title of Christians. Intimating by this word Messelman, as much as saved. Moreover, the Mahumetists honoured their Priests with the name of Mess, calling them Messen, and their Temples Messites, In the book of the above said, Messen, Messi. or Meschites: Wherefore, they that published the Anatomy of the Mass, the Centons, the Foundation, Augmentation, and embellishing thereof, could not but write with special reverence, in respect of the ancient Pompilian Religion and the Koran, Institutions of Mahumet. After we have thus decided the word of Mess, or of in the Roman tongue, to be derived from the ancient Roman Idolaters, and not from the Hebrews not the greeks: we must now descend to the vestments of these Missalian Sacrificers. Pontife lib. 1. of Commenta. But by the way, we must not omit the name of Pontife, or Pontifex, taking also it's original from the Romans, as we declared in our Commentaries. The style also of Pope proceeding from the ancient Idolaters, who used to instile their God jupiter, calling him Pope jupiter, but especially the Bithinians and Scythians. Which word Papa, comes from the Greek word Papus: which is to say, great Father. As also the true title subscribed to any suits presented to the great Roman Pontife, is: Most blessed Father. The next purple Pontifes are termed, most reverend Fathers, and petty Bishops, reverend Fathers: all of them retaining this word Father, or Pope, A Curate. Curio, a Priest, or Curate, who in his Cure, that is, in his Parish had the care of sacred celebrations. Great Father, which was wont to be a common name to all Bishops: but afterwards the great Roman Pontifes reserved it only to themselves. Another title is also retained for the Demie Bishops termed Curates, who are superintendants in every Parish, borrowing this nomination, from the ancient Roman Curates: which is to say, a rasing, or shaving, because the ancient Curious and Sacrificers were cut, and shaved in their heads, after the Babylonian manner, Tit. Livi. lib. 1. Decad. or of the Herculean Pontifes, called for this reason Stephanophores, as wearing a Crown upon their heads. Nevertheless, by the reason that all the members of the Missal Sacrifice, derive from the Pompilian Religion's, we should wrong the ancient Roman Idolaters, to take from them the original of these name's Mass, Tit. Lini. Fenest. Pompo. L●tt. Pontife, and Curate, as may be justified by the Roman Histories. As for the vestment of Missal Sacrificers, Numa ordained that it should be white, called by the Latin word Alba, an Aube: Aube. Alex. ab Alex. lib. 4. chap. 17. which name of Aube continues to this day, for the vestment of him that sacrificeth and celebrates Mass. Moreover, above his Aube, the Priest was appointed to wear a Tunickle painted, Super tunicam aeneam pectori regumen. 1. Decad. 1. and above that the ornament of a pectoral of copper or brass, afterwards changed into gold or silver, which the Missalists term a Chasuble. They also used a veil to cover their heads, when they sacrificed called Amictus, first instituted by Aeneas. Virg. lib. A●neid. 3. These are the principal vestments, Purpureovel are comas ad opertus maictu, ca●ite ante arras Phrigius Velamus amict●. instituted by Numa more than 700. years before the Incarnation of jesus Christ. 'tis true, that since, there have been many jewish ornamen added, as the Stole, Ephod, Zone, or Centure, the Mitre or There, and some other decorations, the better to pownce, and set forth the great Babilonish whore. But the Missalians desirous to alter the original of their Missal vestments, Titilman. in tractat. de expo. Myster. Missae. et Gab. E●el. in lib. de exposit. Missae. pretend that the Aube is a figure of jesus Christ's conversation in the flesh, or the purity of his body incarnate in the womb of the virgin. Others interpret the white colour, to signify chastity and continency. Some minding to mock, and make Plays sophistically of the Passion of jesus Christ, say, that by the Aube, the white Robe is represented, which was offered by Herod to Christ, when he was sent back again, like a fool to Pylat. Philo the jew, a more worthy Philosopher, in his Treatise of Dreams, subtly deviseth, that the Aube signifies the solidity of the most resplendent light of the Dyetie, which he calls Ens. The linen also whereof the Aube is made, they express for the subtlety of the Scriptures. As for the Amict invented by Aeneas, they adulterate it, for the Veil wherewith Christ was covered, when the jews mocking him in Caiphas' house, did smite him. Titilman one of the subtlest Missalians, deviseth, that in the Amict, Christ's Devinity, concealed in his humanity, was intimated. Some likewise confess, that the Amict was subrogated in stead of the jewish Ephod, by the Zone, Maniple, and Stole, which are three Ligaments, they understand the three Cordes wherewith Christ was bound▪ and drawn before the high Priests: and after that, before the Roman Lieutenants in judea. Biel another pregnant Missalian, by the Zone, conceives the rods wherewith Christ was scourged: By the Stole, extended in form of a Cross, there was signified the Gibbet or Cross, which Christ bore upon his shoulders. The Maniple also which he wears on his left arm, to figure the band of love, wherewith Christ was bound. Another Mummery they have for the Zone, wherewith the Aube is trussed, and this signifies the band of God's charity. The Stole put over the Amict, at the Missalians neck▪ in form of a Cross, deciphers Christ's obedience, even to the death of the Cross. The Maniple worn on the left hand, signifies the reward of Christ's eternal felicity. Other sophistries there are upon the Amict, as that it represents faith: the Stole humility and obedience: the Maniple, the vigilancy and hearty devotion of the Missalian Priest. Tittilman hath another subtle device for the Maniple worn on the Priests left hand; which as he says, doth express the battle and power of Christ, against all visible and invisible dominations, being as a buckler against all temptations: and the Buttons of the Maniple, portend final perseverance. He also further sophisticates, that by the left hand is understood the humane infirmity of Christ, which being tied with the Maniple, that Christ is tied and bound by his divinity, like a mad man. Brunus another Missalian Doctor, fantasticates, that by the Maniple is inferred the Missalian Priests special care to drive away bad affections: or else that it figures the Cord, wherewith Christ was bound by the jews; and that the Stole is a figure of the Lords yoke, which the Mass-priest must wear garnished with the Arms of justice on the right and on the left hand. The other painted Ornament instituted formerly by the Magician Numa, they disguise by the name of a Planet, as an errant Vestment; otherwise called a Cap, or Chasuble, which they say resembles the Purple Robe presented to Christ, in pilate's Hall, when they mocked and called him King of the jews. There is another sophistry, how this Vestment implies the Nature of Christ, wherein the Deity was couched. Philo the jew imitating Plato, interprets this Vestment so adorned with colours, to be a Figure of the signs, and celestial Stars. Now the Masse-Priest being roabed, with his Aube, Amict, Zone, Maniple, Stole, and his Chasuble, or Cap of diverse colours; he must stretch out his arms, to play two parts at an instant, represented by the Chasuble, whose quarter before, is less than that behind, figuring herein the Primative Church, from Abel till Christ, and by the after part more ample, and enriched with the sign of the Cross Christian people are signified. This Chasuble must be joined to the Amict, which was in the beginning in the head, to represent the conjunction of Christ with his Church. The Aube also must be correspondent to the Chasuble: to intimate how Christ applied himself to our infirmities. Philo: in lib. de profug. Besides, the above mentioned Vestments, Philo the jew adds a Mitre, to declare the Messalians royal Diadem, who must have their heads anointed with Cream, or sacred Oil, to signify the Priest's dignity: which Mytrall Ornament, is only preserved for eminent and higher Priests. CHAP. XIII. The Mass divided, with the true nature of holy water. NOw we must descend to the description of several parts of the Mass, Apul. lib. 11. de lasno auri. whose head and original we will particularly set down according to the truth. First of all in those which are called high Masses, celebrated on Sundays, the Missalian Priests, retain somewhat of the Pompilian Religion, Proclus in lib. de sacrafic. & Gag. Procl. Platoni. Catul. Eius aquae aspersione, peccata, presertim per iuria, mendati aque dilui credebant. as to exercise a lustral water, called holy Water, wherewith to besprinkle the assistants or beholders at the Sacrifice. The conjuration and exorcism instituted by Numa, was of Sea or salt water, because (said he) salt did participate of the fiery Nature, or of Fire, very proper to purify. For this reason, the Ancient Roman Idolaters, besprinkled this salt exorcised water, as a Mercurial expiatory and Purgatory water for popular offences, especially for perjury and lying. To preserve this consecrated, Blond. lib. de Rom. trium. Ovid lib. Fast 3 and exorcizd salt Water, they had two sorts of Holy water Fonts: One was large not movable, but placed at the entry of their Temples, where they adored their Images, Fonts of two sorts. that so they might sprinkle those which entered into the same Temples. The other was a portable Font, Dijs supcris sacra facturus, corporis ablutione purgabatur: cum vero inferis lijamdum erat, sola aspersio sufficiebat. to convey therein Lustral 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 Mass, if it were to the inferior gods, it was enough for the sacrificing Priest to sprinkle himself with that Lustral water. But if the Priest celabrated Mass, to the superior gods, Blond. lib. 2. de Rom. trium. Ma●r. lib. 3. Satu. chap. 1. he must bathe his whole body, and wash all his members therewith. Furthermore, he was prohibited, not to use this Lustral water for any other purpose, In Delij Apolinis templo praecipua erat aqua sacrificantium usui accommoda, quam ad alios usus hausisse magni criminis instar erat. Alex. ab Alex: lib. 4. ca 17. Platine. but for expiations, & purgations. Conformable to which Pompilian constitution; Alexander the first of that name, next successor to the Apostles of jesus Christ, and one of the first corrupters of the holy Sacraments ordained by God, continued this Idolatry, of consecrating and exercising Lustral water with salt, to repel devils. Nevertheless, the better to mask Pompilian Magic, he framed this comparison: so it is, said Alexander, that the ashes of an inviolated red Cow for sacrifice, mingled with Fountain water, purified the people of the jews, and therefore by a more prevalent reason, Si civis vitula aspersus populum Iudaeorum mundabat, multo magis aqua sale conspersa populum sanctificat, & insidias Diaboli avertit ea, a quam, de consecrat. distinct. 1. water exorcizd with salt, must needs purify Christians, and drive away devils. Was not this a violating, and corrupting of the holy Law of God, to content and please the romans, tainted with the ancient religion of Numa Pompilius the Magician? If Alexander had not yielded to the use of salt, instituted by the ancient Idolaters for lustral water, he would rather have followed the jewish ceremony, and ordained Ashes to consecrate the water of expiation. For if he thought to disguise it by the Miracle of Elizeus, The Law of God corrupted. that purified the water with salt, Moses also did the like, with the wood which was brought him, when the people of Israel were distressed for sweet water to drink. Numb. 19 4. King. 2. But in these miracles no mention is made, Exod. 15. that Elizens or Moses instituted any lustral water to purify the people of the jews. Numb. 19 And we cannot find, that there was ever any lustral water amongst the jewish ceremonies, but only with Ashes of the victim offered for sacrifice. And therefore Alexander and his followers must needs acknowledge, that the invention of salt water exorcizd for the remission of sins, took original from Numa Pompilius more than 700. years before the Incarnation of Christ. This lustral water was so religiously observed by the Roman idolaters, that more than 360. years after the Incarnation of Christ, it is related how Valentinian the Emperor entering into the Temple of the Goddess Fortune, Hysto. trip. lib. 6. cap. 35. a Priest who was Guardian of the same Temple, sprinkled some of this holy Lustral and salted water upon him, Valentinian the Emperor against holy water sprinkle. which he took out of a Font at the going into the Temple: wherewith the Emperor being angered, struck the Priest with his Asperges in his hand, alleging how 'twas rather defiled then purified. By these true Histories the Missalians may boast, that the first part of their Missal sacrifice is very ancient indeed; and that their holy-water Fonts, and their lustral salt waters of expiation, proceed from the ancient doctrine of Numa Pompilius, but not from the evangelical doctrine of jesus Christ, which they term a new Doctrine, and the New Testament differing from the ancient jewish ceremonies, Salt holy water very ancient. and heathen idolatries. And though I cannot sufficiently wonder, wherefore Alexander presumed to renew the Pompilian Idolatry, considering he had means to restore the water ceremonial after the manner of the jews; and in this doing, to follow rather the law of God, Against the salt lustral water of Alexander Pope of Rome. then that of Numa Pompilins: for he had easy means to get Ashes wherewith to compound a lustral water after the jewish form: nay, precious and sacred Ashes: which is to say, Ashes reserved in Reliquaries, coming from veils, napkins, and consecrated vessels, which Pope Clement, Ca: Omnes de consecrat: distinct. 4. & cap. Altaria & cap. Vestimenta: distinct. 2. Alexander's predecessor, forbid to be applied to any profane use, but when they were consumed with time to burn them in the fire, and the ashes to be preserved in the Baptisterie. Yet were these sacred ashes, to incite Alexander to restore cinderal & lustral water after the manner of the jews, if he had not been so addicted to salt, & found a better relish to maintain the ancient idolatrous Roman religion. Alexander's successors, might have gotten other ashes, that is, from the round azimall consecrated Hosts, which the high Pontife Higinus appointed to be burnt, Cap. Altar●s: de confecra: Distinct. 1. if falling to the ground, they could not be licked up by the Masse-Priest, & the ashes of the said Hosts to be laid up in a reliquary. He might also have had other ashes of Rats or Mice, or other creatures, when they devoured the said Hosts, ordained to be burned, In lib. Cantel: Miss: & reserved in a Reliquary. Wherefore seeing Alexander would not follow the cerimoniall law of God, to institute a salt holy & ex●rcise water, at least why did he not implore the salt with the host of the Mass Priest, which they say they offer to God as a saving sacrifice? In doing so, he had imitated the Mosaical ceremony, Levit. 2. 5. 6. wherein they were commanded to offer salt in all sacrifices, and to sprinkle therewith the sacrifices that were emmolated for safety. But if Alexander & other his successors had followed the law of God, they could have added nothing of their own brain, they could have no memorial nor renown of their own Institution. And therefore in this respect they would in nothing follow the law of God, but chose, they prohibited the use of salt with their round consecrated Hosts, The reason why new Idolatries were invented. to celebrate their missal sacrifices. They also forbid the mingling of ashes in their lustral waters, that in all their Institutions, they may not be thought to have taken any thing from God's pr●scription, neither from the law of Moses, as also much less, from the Law evangelical of jesus Christ: they thought to attribute these inventions merely to themselves, though they had their original from the ancient heathen Roman Idolaters 700. years before the Incarnation of Christ. To resolve this first Missal part, it were much more expedient; O you Missalians, True holy water for Christians. in stead of your sacrifices and exorcisms of salt water, wherewith you sprinkle the people, to preach purely, and cincerely the holy Gospel, and to teach Christian people, that the true purification & washing away of sins, depends on the blood of jesus Christ, which is powerful enough to repel devils, Heb. 9 to deliver us from hell, to preserve us from eternal death, and to wipe out in us every spot and blemish of sin: without using exorcisms, or conjurations with salt, to drive away devils conformable to Pompilian Magic, Epiph. lib. 1. tom. 1. sec. 9 & 17. Cont. haer. & the heresy of the Samaritans, who thought themselves purified by those, and washing with the same every day. CHAP. 14. The Procession of the Mass. AFter the Asperges is sung, 2. Part of the Mass, Procession. Platina. the lustral exercizde water sprinkled upon the Altars, the Images, and all the assistants at a Mass, then follows▪ Procession, Tit: Liu: in his Decades. Supplicationes, quit▪ nos processiones vocamus, fiebant circa delubra fanaque & puluinaria, in quibus honos dijs dabatur, praecedentibus pueris ingenuis ac Sacer dotibus cora●atis, ac laurean● tenentibus manum, voce ●odulata ca●entibu●. c●●men, subsequent maximo Pontifice vel curione: dein. de sequentibus patritijs ac senatoribus cum coniugibus & liberis plaerunque coronatis. which is attributed to Agapet the Roman Pope: But this was Instituted above a thousand years before him; for the ancient Roman Idolaters called it Supplication. A form Instituted by Numa to go on Procession, either to appease the wrath of the gods, to obtain peace, or to pray unto God for the fruits of the earth; the order was in the manner: First before the Procession walked certain young children, than the sacrificing Priests clad in white Surplesses, singing Hymns, Paeans, and Canticles to the honour of their gods. Then marched the high Priest, or Curio: Then marched the Roman Senators, with their wives and children: and sometimes the common people assisted. There was commonly carried about in Procession, the Shrine or reliquary of god jupiter, or of Anubis, by some Priests clad in white Surplese, with shaved heads, and thereon wearing crowns. This Crown was of such reverence and esteem, that the Emperor himself Commodus Antonius' high Pontifex, caused his head to be shaved & cut round, expressly to carry the Cabinet of god Anubis. Before the Cabinet or reliquary, went a Cierger, carrying a light Taper in his hand. When the Procession went along through the streets, there were seats erected, to serve for stations or places, where the Priests, which carried the relics were appointed to rest & take breath. When the Procession was ended, Apul. lib. 17. de Asi. aur. Blond. lib. 2. de Rom. trium. Alex. ab Alex. lib. 5. chap. 27. the Temples were opened, the Altars & Images perfumed with Incense, and the relics of their gods showed. On those days, when the Procession went abroad, a Feast was celebrated, the shops were closed up, the Hall of justice shut in, and the prisoners unshackled: In the book of the discourse of the ancient romans Religion. who can better decipher the order of Processions observed even at this day, by the Missalians Instructed from father to son in the Pompilian religion. What other Author can be alleged touching the ceremonies performed in Procession, except Numa Pompilius himself? Lamprid. Apul. lib. 11. de Asm. aur. If the Missalians sought not out further, for their crowned shaved crowns, and white Surplesses which the ancient Egyptian Idolaters were wont to use: the Priests of the Goddess Isis, Alex. ab Alex. lib. 50. chap. 27. Herodote in his Histories. or the Babylonian sacrificers, wearing their heads and beards shaved. As for the Law of God, the contrary therein was observed, and the sacrificing Priests were forbidden, to cut their heads or hair round, jerem. in his Epist. ad judeos in Babylonem abducendos. Neverticem deraditore, noue barbam vollitote. Levit. 19 and to shave their heads. And as for the Law of the Gospel, there is no such like ceremony commanded by jesus Christ, nor by his Apostles: they must therefore needs proceed from the ancient Pompilian Religion: For other things in the Procession, they have added the carrying of the Cross or Banner: this Banner was termed by the ancient Roman Idolaters Labarum: which was reputed a sacred ensign, Nec in gyrum ac rotundum attondebitis comam vestram, nec radetis barbam. so much reveerd by the Dictator's and Emperor's, as also by the soldiers that went to the wars. Antenor first pictured in that Banner a Sow, by reason of the name Troia, which in the vulgar Italian tongue signifies a Sow: Ezech: 44. which ensign Antenor vowed and dedicated in the Temple of juno, Queen of the heavens: because the Sow, was the consecrated Victim to the same Goddess. Ex libris Messaae ad Octavianum Augustum: Apul. lib. 2. de Asin. aur. The old Romans afterwards caused a Mercurius Caduce to be drawn upon the Banner whereon was painted the picture of two Serpents coupyed together▪ than was an Eagle portraced for the Ensign of the Roman Empire: but Constantine the Great, Emperor in Greece, made to be drawn therein a figure of greek letters, In the said book of the Religion of the ancient romans. a X interlaced with an ę, & on the two sides α & ω in this sign, α ☧ ω signifying thereby this word Christos, or Christ. This Banner was spread upon a pole or staff of wood, made in form of a Cross, the Bamner being four square, in the fashion of an Ensign of crymosine violet silk, edged about with fringe of Gold or silver, & precious stones. In imitation of this, the Missalian Priests have adorned their Pompilian Processions, in which they carry Banners, as if they meant to go to the wars, or conduct a martial Army: but in stead of portraying therein the name of jesus Christ, they paint the effigies & Images of diverse gods and goddesses, saints, men & women, the Patrons of each parish. This in some is the original of the Missal Procession, standing for the second part of the Mass. Was there ever such palpable Idolatry used by the Israelites, when they would celebrate the Feast of unleavened bread, to eat the Paschall Lamb, a Figure of the holy Sacrament of the Supper, which the Missalians have adulterated by their Missal sacrifices? Did they ever carry about in Procession the flesh, or the blood of the immaculate Lamb? Did they ever lay it up in a reliquary to be carried in Procession about the streets? The Serpent of Brass, though they much profaned and abused it, yet did they at any time carry any part of it in a reliquary upon the shoulders of their Priests, wearing their heads and beards shaved, as the Greek Pontife Vrban ordained, that the round consecrated Host should be carried in Procession by the Missalians, A●: Christ. ●64 & instituted a solemn Feast every year on holy Thursday, that so he might convert the use of the holy Sacrament, to a more detestable Idolitrie than all his Predecessors? CHAP. XV. The third part of the Mass, that is, the Altar and Candles lighted. AFter the sprinkling of holy-water, & Procession performed, The third part of the Mass. Numa instituted that the Mass priest, to celebrate Sacrifice, being clad with his Aube, and Chasible, or painted coat, his head crowned, Altar, and Tapers light. & beard shaved, that he should approach to the Altar, prepared for sacrifice, set forth with a Lamp or light Taper, Omil. lib. 4. de Fast. which ordinarily was of Tede or Pine. For without an Altar & fire, no Sacrifice could be celebrated. He also ordained that the Mass Priest should turn himself near to the Altar, Apul. lib. 11. de Asm. aur. Plut. in Numa. towards the East. Porphirius the heretic did not only continue this Pompilean Magic, but further he constituted, that the entry into the Temple, and the Images should be turned towards the East, to the end that those which went into the Temples, prostituting themselves before the Images, might adore & make their prayers towards the East: even as the Persians did, who worshipped the Sun in the East. Are not these Missalian & Pompilian Institutions contrary to the ancient ceremonial Law of the jews, wherein they were prohibited to pray towards the East, that so they might be different from the ancient Idolaters? And therefore acknowledge, Alex. ab Alex. lib. 4. cap. 17. O you Missalians, that your erection of Altars towards the East, your Lamps and light Tapers, the Pictures and Images worshipped in your Sacrifices, to have had their original from one to another. For those Images and Pictures wherewith your Altars are enriched and adorned, cannot be derived from the law of God: which doth not only prohibit the permission of any Images in Temples, Exod. 20. but the very hewing of them out, Levit. 26. and that they should not be renewed. To what can God be resembled? Deut. 5. what Image, picture, or portraiture can be devised to his similitude? Esay 40. And yet nevertheless, out of most detestable & abominable heresy, Abominable Idolatry. you (O Missalians) draw the Image & form of the Trinity, of one God in 3. Persons, in your round hostel, which you cause to be adored. Nevertheless, two Missalian Doctors, Titleman & Biel, express the Altar otherwise, when the Mass Priest approacheth with the golden chalice in his hand, they all adging, how this doth figure Christ, bearing his Cross to Mount Caluary. And then the Priests kissing of the Altar, to signify the Nuptials and Nuptiaell sign of Christ, with his Church. The right side of the Altar to figure the people of the jews, and the left the Gentiles. For this reason, Durand: lib. 4. rub. de mutat. Durand a subtle Missalian, writes, that the Missal Mummery must begin at the right side of the Altar, and conclude in the same: nevertheless, all the principal Monkeries are celebrated on the left side of the Altar. As for the fire & light Taper, they apply them to Christ, as being the fire which purifies the rust of our sins: Or otherwise, the fire of charity environing all Christian poople: and the light Taper portends the light of faith, and the joyful coming of Christ's Incarnation. And not these abominable sophistications, which Numa the Magician never dreamt upon, when he instituted the Altar, the fire, and light Taper wherewith to sacrifice. To continue the order of the Missal Sacrifice, 4. part of the Mass. when the Mass Priest hath made his approach to the Altar, the Taper lighted, and he adorned with his Aube, and Chasible, turning his face towards the East, Confiteor. R●m divinam facturus, ad svam levandam culpam, semi primis reum dicere debebat, & noxae poenitere ac fateri admissum, Vultumque submittere. and contemplating the guilded, and beautified Images, he must say his Confiteor, & confess himself, acknowledging his own proper offences, and craving pardon of the Gods and Goddesses, men and women Saints, requesting just and reasonable things, as Pythagor as said in his golden Charms, and Orpheus in his Hymns. It seems that Numa the Magician thought the Mass Priests conscience cleared by Confession, and without the Confiteor, that the Sacrifice could not be worthily celebrated: wherefore Damasus and Pontiam Roman Pontifes, Alex. ab Alex. lib. 4. cap. 37. Bl●nd. lib. 1. de Rom. Triumph. cannot justly take unto themselves the glory, of being the first Institutors of the Confiteor, for the Mass Priest. For above a thousand years before their time, it was forged by the ancient Roman Idolaters: being also upheld to this present day: for when Priests celebrate their Missal Sacrifice, they pronounce or murmur a Confiteor in a language not understood by themselves, nor the standers by, addressing their prayers and supplications to the Gods and Goddesses, men or women Saints: in stead of reverencing, honouring, adoring, and praying to the only true and omnipotent God, Creator of all good things. Nevertheless Titelmen Alcoran applies the Mass Priests Confiteor to the confession of Christ for the sins of the people. Chap. 9 After the Confiteor muttered; for better observance of the Pompilian Religion and Ceremonies, fifth part of the Mass. the Mass Priest must wheel and rewheele about, turn and return along the side of the Altar, Turnings and wheelings about. first lifting up, then abasing his hands, with prayers and meditations towards the East. For Numa the Magician held opinion, Hae sunt vertegines in sacris, à Numae institutae, dextram ad osculam far, et se in orbem circum agere. Blond. lib. 1. do Rom. Triumph. Macro in Saturnali. that there was great sanctity, in these wheelings, wreathe, and turning about of the Sacrificer: As may be conjectured, it was an occasion of adding this pleasant song to the Missal Introduction, when the Priest begins to make his wheelings & turnings, I will go up saith he, to the Altar of God, which rejoiceth my youth. Hath he not just cause to rejoice, when he sees the cloth laid, the table set, the banquet prepared, the Music of Organs & other Instruments to sound, Odours & Incenses, the Chalice full of wine, the Collation prepared, Introduction to the Mass. and chink offertories ready to fill his purse? Are not all these means to exhilerate the Sacrificers youth, when he goes up to the Altar to say Mass, to dance and turn about, in form to him prescribed by the Magician Numa Pompilius? And not only the Romans but other Idolaters, also in celebrating their Sacrifices, were wont to turn and wheel about, lifting up the hand to their mouth, and then turning the whole body round about, Plin. lib. 28. which windings and wreathe were reputed sacred. Titilman in his Alcoran makes mention, that the Mass Priest in making his vagaries along the Altar, dischargeth 7. reverences or salutations to the assistants in his Sacrifice: that h● may repel the 7. mortal sins, by the sevenfold grace of the holy Ghost. But in performing the 7. reverences in his Missal dance, he must turn about to the standers by except before the Preface, and the kiss Pixe, he being then employed in the fraction of his round host, to convert it transubstantiate into an accident without substance. When these wheelings, The sixth part of the Mass. The second of the Organs. windings, wreathe, & gesticulations, are perfor'md by the Missalian Priest, Numa constituted the sound of Organs, Flutes, & Viols, to sing Hymns, Paeans, and Canticles, to the honour of the Gods, in whose name the Missal Sacrifices was celebrated. This part of the Mass hath been enriched with diverse Antems & Songs, by many Roman Pontifes. Some, Antems. Collects. Gradualls. Tracts. Sequences. Hymnorum plures species ●r a●t, Hyping●s, Dianam, Apollini, P●an, sit Prosaedia. Dionisio Dithirambus. Ceteri, julus, Vencri, Cr●tyetus, praeter quos fuere, prosaeduri, Hypacthema, et Stasimon. Alex. ab Alex. lib. 4. cap. 17. divers Masses. Dry Masses. as Flaman, and Diodorus, instituted Antems, Prelesphorus Collects. Leo, or Gelasius Graduals. Gregory, or Gelasius Tracts. Gottigerus Abbot of Sandal Sequences: which are sundry Musical Notes, to serve for decoration and ornament to the sacrifice of the Mass. But if the ancient Commentaries of the Roman Pontifes, instituted by Numa were revealed, we might find great variety of Songs, Paeans, Hymns, Canticles, & Odes, dedicated & consecrated to sundry Gods & Goddesses, even as much diversity of Musical songs have been annexed, by reason of different Missal sacrifices ordained for diverse Gods & Goddesses, men and women Saints. For as the old Idolaters celebrated their Sacrifices to sundry Gods & Goddesses, the Missalians also persever to celebrate their Masses to diverse men and women Saints: some in the name of our Lady, others of St. Sebastian: some of the holy Ghost, and others of Requiem, putting a distinction even between dry, and common Masses, wherein the sop is steeped in wine: so as an infinite company of Missal Sacrifices have sprowted out to diverse Saints of both Sexes, wherein are sung sundry Canticles and Sequences. Were not these horrible and abominable corruptions of the holy Sacrament of Christ's Supper, to make an Idolatry of it, after the manner of the ancient Sacrifices instituted by Numa the Magician? Wherefore Vitellianus the Pontife cannot glory for having enriched the Sacrifice of the Mass, with the sound of the Organs. For above 1200. years before his days, this Institution was published by the Magician Numa. CHAP. XVI. Of Incense and Offertories, with other parts of the Mass. But to varnish this Babylonian Sacrifice, the Alcoranist Missalians interpret the variety of their musical Songs by Pythagorical Philosophy. As for the Collects, that is to say, pieced or annexed Prayers; they command them to besung in uneven numbers: that is, three, five, or seven: three, to intimate the Trinity; five, to represent the five wounds of Christ; and seven, to symbolise the seven words of Christ which he uttered upon the Cross; or else the seven gifts of the Holy-Ghost. Furthermore, for the more subtle Pythagorical Philosophy, the Masse-Priest must not pass the number of seven, by the ordinance of Pope Innocent the third of that name. The Sophister Biel in his Alcoran of the interpretation of the Mass, adds, That the number of the Collects are equal to that of the secrets; which is to say, to prayers secretly mumbled by the Mass-priest, that they might not be contemned of the people. After the Collects, the Gradual song more sharp and grave, is a figure of the confession of Publicans, when they heard the preaching of Saint john Baptist: notwithstanding, this Gradual note is not sung in the missal sacrifices from Easter till the Feast of Pentecost, to decipher the happy estate of the time to come. Besides the sound of the Organs, Seventh part of the Mass. and musical songs, the ancient Roman Idolaters were wont to use in their sacrifices, Perfume of incense. the perfume of incense which they preserved in a little vessel called Acerra. In this little Thurall Coffer lay the Odours which the Priest took to incense the Altars, Blond. lib. I. de Rom. Trium. Images, Host or Victim, especially in Masses celebrared to god janus, Alex. ab Alex. lib. 4. cap. 17. and to the goddess Vest●, Iliacus temporibus veteres non Thure sed Ced●i, & 〈◊〉 i fu●●o, deos adolebant. who rejoiced in the wine and incense offered to them. For in the Troyans' time, in stead of incense they used Cedar or Pomecytron wood for perfume. Wherefore it was not Leo the Roman Pontifex that first instituted the use of incense, Alex ab Alex. lib. 4. cap. 17. Platina. and to smoke incense at the Missal Sacrifice: for more than seven hundred years before the incarnation of jesus Christ, the ancient Roman Idolaters practised incense in their sacrifices. As also the Romans retained the Latin word which significes Incense, Thus, from the old Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tit. Liu. 3. Decad. 3. that is to say, I sacrifice: because the idolaters in all their sacrifices used incense, as likewise they had a portable Incenser, Tit. Liu. lib. 9 D●cad. 3. wherewith to incense: Although some have written, that the ancient Roman Idolaters celebrated sacrifices to the goddess Ceres, and used the gum of the Pinetree called Tede, in stead of incense: for which cause Ceres was termed by the Poets Tedi●era. O●id. l●b. 3. F●st In Titlemans' Alcoran, the incense is interpreted for the prayer of the Mass-priest, that it may mount up into heaven with the odour of swavity: even as the fume of incense steames up on high. He sophisticates also with Biel his companion, averring that the Incense signified the grace of the holy Spirit. These subtle Alcoranists allege the passage of Tobia, who drove away the Devil by the perfume of a burnt Liver. The same Biel makes another interpretation of the incense, as that it figures the unction of Christ by Mary Magdalen, because Christ was anointed twice, the incense is also twice offered in the Missal Sacrifice. For another part of the Missal Sacrifice celebrated by the ancient idolaters, The eight part of the Mas●e. the Offertory of the first-fruits comes in, which were offered to the honour of the gods, Plin. lib. 11. cap. 3 in whose name the sacrifice was solemnised. This offering belonged to the Mass-priest, and he might freely carry it home unto his house, for the nourishment of himself and his family. Notwithstanding there were other offerings distributed to such as were indigent. Afterwards through the Missalians avarice, this use was converted into an offertory, or offering of gold or silver to line the purse, which some attribute to Leo the Roman Pontifex; though this offertory had been practised more than a thousand years before his time. And for a justification hereof by the Roman Stories, when Numa had instituted all the Ministers of his Religion, Blond. lib. 2. de Rom. Trium. as Pontifes, Augurs, Saliens, Fecials, Curioes', and others, he also constituted means to nourish and maintain them. Sacerdotiorum sive beneficiorum duo eraat genera: unum, quorum colla●io adremp: aut principem, aut ad pontificum collegium spectabat: alterum, quorum collatio ad aliquam f●mil●am, eiusque successores pertineb ●t: quae benefi●ia 〈◊〉 is patronatus censebantur. Blond. lib 2. de Rom. triumph. Dispensation to hold many benefices. He caused a fundamental allowance to be raised out of the public revenues for the maintenance and entertainment of religious vestals. After his example, many particular men did the like, so as their benefices grew rich by these foundations or annuities: and these benefices were of two kinds; one at the presentation and inauguration of a Prince, of the Commonwealth, or of the College of Pontifes: the other were at the presentation of some particulars, patrons of the same benefices by them founded, and endued with great richesses. Over which benefices the high Roman Pontifes had usurped a power to give dispensation for the holding of two together, as in Titus Livius it is related of Fabius Maximius, Tit. Liu. lib. 30. who by a dispensation held two benefices when he was created Pontifex, more than two hundred years before the incarnation of jesus Christ. This was therefore the first revennne of Missalian sacrificers to have benefices richly founded. Foundation of Benefices. Offertories. Their second revenue or emolument, grew by offertories, offerings or oblations. The third revenue consisted of annual means and contributions, First-fruits and vacancies. as the first years fruits, which the idolatrous Roman Pontifes were wont to take, Tertia, Sacer dotiorum opulentia, à solutionibus proveniebat, quas inferiores, superioribus Pontificibusim pendebant, quale apud nos est, cum Pontifici Romano fructus primos, antisiites & his minores Sacerdotes ad obtinenda beneficia pecuniam dissol●unt. Blond. lib 2. de Rome triumph. Viventes 〈◊〉 deos haberent propitios, multa Sacerdotibus largi●bantur faelici●ati animarum consul turi. Blond lib. 2. de Rome Trium. Cicero in oratione pro demo sua ad Pontisi 〈◊〉. Blond. lib. 3. de Rom. Trium. for the vacancy of benefices in their gift, or that they sold and dispensed with. The fourth revenue grew from obsequies, anniverssaries, legacies, and donatives conferred, to pray to their gods for the souls of the deceased. All which is verified likewise at this day, by the monuments and sepulchers of the ancient idolaters. The fifth revenue came in by amercements, condemnations, and confiscations, which were adjudged by the Roman Pontifes: As Cicero's house and palace when he was banished, were confiscated to the College pontifical: & specially allotted for sacrifices to be celebrated in the Temple consecrated to the goddess Liberty. I was desirous by the way, briefly to recite the revenues and supportations of the ancient Roman sacrificers, to the end that men might more and more discern that all abuses and idolatries succeeding in the Church of jesus Christ, are not new▪ but originally derived or revived from the ancient Roman idolaters, as the foundation of Masses, Obits, Anniverssaries, Dispensations for holding sundry benefices, pensions, vacancies, first-fruits, offerings, and the Missalian treasure, all amercements, and confiscations adjudged within the demeans of the Roman Pontife, with other ordinances revived by new Roman Popes, which have descended from one to another. To this purpose read in the Roman Stories, that during the reign of the Emperor Valentinian the second of this name, there happened a dangerous sedition at Rome, between the Christian and idolatrous Priests, which strove who should amass or heap up together most wealth in the Church by grants, testamentary legacies, oblations and other inventions: so as the Heathen and Infidel idolaters, who retained yet a Temple to themselves, called at this day the Church of Saint Peter ad Vincula, fought with the Christians at Rome, who would have dedicated it to their devotion. After the Offertory, Chap. 35. Titlemans Alcoran sets down how the Mass-priest should be silent for a time, to figure the flight of Christ, or his Disciples fear to confess him before the jews. Then this being performed, the Priest sings aloud, per omnia secula seculorum: because after Christ had hidden himself, he publicly came forth in Lazarus house: Then he sings Sanctus, sanctus, sanctus; to allude to the jews song, when Christ entered into jerusalem. When this Music ends, the Priest must murmur in secret, and between his teeth, counterfeiting sorrow, without any turne-abouts, but then he must express a kind of mute mummery, by the making of many reiterated croysadoes, as shall hereafter be mentioned. CHAP. XVII. Of the round Host, with the Consecration of the same. NExt to the Offertory, Ninth part of the Mass. we must come to the ninth part of the Mass, the most rich and most pleasing for the Missalians. Round host of flower. This is the Host or victim, which comprehends the end of all this Missal Sacrifice. In the days of Numa the Magician, Plutarch. in Numa. the Romans were not yet accustomed to kill, and immolate with the blood of beasts: but men were appointed to eat and communicate within the Temple, Pollux. in onom. lib 6 Mysteriis peractis, qui sacris intererant rotundis panibus quos in honorem Deorum abbibebant stan●es vescebantur, nec nisi sacrificio persecto vesci licebat Alex. ab Alex l. 4. cap. 17▪ after the end of the Missal Sacrifice, small round loaves consecrated to the honour of the gods, in whose name the sacrifice was celebrated. These little round hosts of fine meal, were eaten by the Priest, & by the assistants, standing upright, and not sitting. The flower whereof they were made, was called Mola, and from thence came this word immolare. There were diverse hosts, that is to say, little round loaves dedicated to diverse gods, as there were likewise sundry Missal Sacrifices. With the said round hosts they also offered wine: the Altars serving for Tables. While the Priests & the assistants in the sacrifice, eat and communicated together of the said little round loaves consecrated to the honour of their gods, hymns and thanksgiuings were sung, and some used the sound of the Organs and Cymbals. Before the swallowing of this round host, printed with imagery, the Missalian Doctors ordained the Priest, to utter certain exorcisms, and conjurations, with many signs of the cross. First, he must make three crosses upon this round host, to figure the trinall tradition of Christ; that is to say, by the Father, by himself Christ, and by the holy Ghost, in pronouncing these words; Haec dona, haec munera, haec sancta sacrificia illibata. Some other Doctor's Alcoranists and Missalians interpret the third crossing for judas treason, who delivered his Master into the hands of the jews. Besides the above mentioned three Croisadoes, five other follow: to intimate the five days space from the day of Palms, to the day of the Passion, or otherwise to represent the five wounds of Christ; two in the hands, two in the feet, and one in the right side. Of which five Croysadoes, the three first must be made over the Chalice, and the round host; to figure the delivery of Christ to the Priests, Scribes and pharisees, or to signify the price of Christ's sale, that is to say, three times ten, which import the thirty pence. The two other crossi●gs are made distinctly; on which is the fourth over the host, and the other over the Chalice distinctly, to manifest unto us the two persons, of Christ and judas: when this is done, the Masse-Priest continuing in his fooleries and mockeries, stretcheth out his arms, to delineate Christ spread upon the Cross: then, he lifts the round host printed with imagery on high, that it may be adored: Afterwards, he returns to make three crosses; one over the host, another over the Chalice, and a third over himself: to play herein the part of three estates or conditions: of those that are in Heaven, in Purgatory, and in the earth. Then he thumps upon his breast, to play the penitent thief that was hanged upon the Cross. This thumping of his stomach must be performed with the three last fingers of his hand, because the thumb and the next finger are reserved to consecrate and transubstantiate the round host. Moreover, he must beat his breast three times, to figure a triple offence, of the heart, of the mouth, and of real act; exalting his voice, to represent the Thief or the Centurion which confessed God in the Passion. Six other Croisadoes are afterwards reiterated, three over the cou●red Chalice, to commemorate the three hours that Christ hung alive upon the Cross; and three other crosses are made over the open Chalice, and the round host, being once more elevated, to decipher the three hours, that Christ hung dead upon the Cross. Then does he add two other crosses, after the Massmonger hath kissed his Chalice, to describe the mystery of blood and water issuing out of Christ's sides. Besides all the above mentioned mute mummeries, the Priest must lift the veil over the Chalice, and release it from the Plataine, to represent the rend veil in the midst, at Christ's death. This being done, the round host is laid upon the Chalice, and couched in the corporal, to figure the burial of Christ. When the Mass priest hath plaia the part of the hanged thief, of the traitor judas, of Christ, of the Publicans, he afterwards comoediates the Centurion, singing the Pater Noster. But Durandus Alcoran, by the seven petitions in the Pater Noster, expresseth the seven tears of the Virgin Mary, the seven virtues; or the seven mortal sins. When this song is ended, the Priest remains silent for a while, to represent the silence and repose of Christ in the grave. Another apery or monkery is played by the Mass-priest, with the round host, which he lays upon the Pix, to decipher the union of his divinity with his humanity: but when he plays the secret mystery, the host is hidden out of sight. CHAP. XVIII. Of diverse parts and sundry Ceremonies belonging to the Mass. WHen the sacrifice was ended, & the little round hosts eaten, Re divina & ceremoniis celebraetis, Sacerdos tunc, ay, licet, succlamabat: qua voce illos qui interfuerant, missos faciebat. Numa appointed these words to be sung, I, licet, or, Ite, Missa est: which is to say, go, you are permitted, the assembly is dismissed, to repair home to their houses. Are not these all the parts of the Missal sacrifice, Alex ab Alex. lib. gen. dic. 4. cap. 17. most of which were ordained by Numa the Magician above 700 years before the incarnation of jesus Christ: that is, the vestments of the Aube, Mass instituted by Numa more than 700 years before the incarnation of Christ. Chasible, Lustral holy exorcised water, with salt, to repel devils: the Altar, the light Taper, the sweep and glance along the Altar, with prayers and meditations towards the East: Procession, with the Relics and shrines carried on men's shoulders by the Priests clothed in white surplices; & crowns upon their heads: the Confiteor addressed to men and women saints; the sound of the Organs, Canticles, Paeans, Hymns, and Odes: the incenser and incense: the Offetory, the communication of little round loaves consecrated to the name of their gods; and at last the note, Ite, Missa est? Will you now at last acknowledge, O Missalians, that you borrowed all these parts and members in your Masses from the Pompilian religion? Why retain you the name of Mass, which jesus Christ called a Supper, Mat. 27. or the Communion of his body? Why have you made choice of the peculiar vestments of an Aube, Luk. 20. and painted Chasible, Mark. 14. from the ancient Roman Idolaters; 1. Cor. 11. which habits were never appointed you by jesus Christ? Why have you given more credit to Pompilians Migicke, for the driving away of Devils with salt, exorcised water, termed holy water, then to the sacred Word and Gospel of jesus Christ, Mark. 16. who enabled you in his name, to repel devils, and not with the Magic of salt? Who inspired you but the spirit of Numa, to shave your heads round, to put on white surplices, to carry about shrines in Procession with a banner? When jesus Christ celebrated his holy Supper, and instructed his Apostles in the communion of his body and blood, did he command them to follow the rites of the ancient Roman Idolaters? to have Altars set forth with Images, to use windings, and wreathe along the Altar, to be cut round, to have aubes and chasibles; addressing your Confessions to men and women saints, to sound the Organs, to perfume the altars and Images with incense, to gape after the offertory, to bring money to the Coquille for the Priest, to eat little round hosts consecrated and adorned with imagery, and then after all to sing, Ite, Missa est. But you Missalists, I foresee your cautels, wherein (Missalians) you will readily confess that the main body, and principal parts of the Mass, were digested and brought in by Numa Pompilius: the further additions notwithstanding and ornaments were invented by other Roman Pontifes; and especially by a Monk called Gregory, the first of that name, who attained to the Papacy: who being instructed in Pythagorical Magic and Philosophy, having also studied the laws of King Tullus Hostilius, successor to Numa, to the end to perpetuate his name by some new addition to the sacrifice of the Mass, Platina, Volaterra. Kyrie eleyson. instituted the singing nine times these Greek words Kyrie eleyson. Gregory held this ninth number in great reverence, Quoties prodigium nunciabatur, sacrum novemdiale per novem dies agebatur. even as the ancient Roman Idolaters had recourse likewise to the Novemdiall Mass, upon any monstrous prodigies or sights. He also ordained, that at the Missal sacrifice, there should be sung two Hebrew words to accompany the two Greek words: and on some days these words to be sung, Tit. Liu. lib. 1. decad 1. Alleluia. Alleluia: being on other days forbidden. Instead of which Alleluia is sung another song called a tract, with a loud voice, and a protracted note, in a grave kind of Music, to decipher the miseries of this age. Now, he that sings the Alleluia must sing with a higher voice than he that howls the Gradual, as Titlemans' Alcoran makes mention. Was there not Magic enough in the Missalians sacrifice without adding these Greek and Hebrew words? and foisting in Pythagorical numbers, and the song Novemdiall; instituting a distinction of days, where on to sing the Hebrew words, on other days prohibiting them? and to invent croysadoes and mute mummeries? Are not these corruptions of the holy Sacrament of the supper ordained by God? some others augumented this Missal sacrifice, Platina. Sabell. Gloria Patri, Agnus Dei, Kisse-Pix, instituted. as Damasus the Roman Pontifice, with a Gloria Patri: Sergius with the Agnus Dei song thrice: Which Titleman interprets to be a figure of Christ's Ascension. Innocent with a kissing of the Pix by the Priest. Which Pix of gold signifies the Divinity of Christ, by the doctrine of the Alcoran: the Gloria in excelsis by Symmachus, which must be sung with a low and mild voice, and it represents as Titlemans Alcoran relates, Chap. 15. the weak and infantine voice of Christ while he was yet in the cradle. O blasphemous and detestable mummeries of the Son of God Leo the second instituted the kissing of the Pix, Chap. 56. & 57 which Titlemans Alcoran says doth signify the union of Christians, and that the kissing of the Pix was subrogated in stead of the holy Communion observed in the first and next primative Church to the Apostles. This kisse-Pix is sung by the Masse-Priest in saying; Kisse-Pix. Pax Domini: and making three crosses upon the Chalice, when the third part of the Host, is put into the Wine, to intimate the Incarnation of Christ, or to signify the triple peace, of the time, of the Spirit, and of future eternity. Furthermore, Canon of the Mass. there is added the forging of the Missal Canon to Alexander, Gelasius, Syricius, Leo, and Pelagius. These be pieces patched together, according to the humour of the Roman Pontifes, Authors, Restorers, Endowers, and augmenters of the Missal Sacrifice. We must not omit the greatest enrichment instituted in this Missal sacrifice, Platina. Sabell. which is, to say some passages of the old and new Testament, called Epistles and Gospels: which the Missalians have cut out, and mixed with Pompilian Idolatry, and therein profane the Law of God, Epistles and Gospels cut out in the Mass. as Sergiu● the Apostate Mahomet's Doctor did, who adorned the Alcoran with many passages of the holy Bible, and forged a gallomawfry of Fables and Heresies, to be of equal authority with the sacred Law of God. The Missalians for the song after the Epistles and Gospels, constituted two persons, to solemnize their Missal dance, which is to say, the Subdeacon who marcheth afore, to play the part of the first law of the jews; and the Deacon who comes after in greater dignity, to represent the Law evangelical. Which Deacon caries a pillow against his stomach, to figure an humbled heart: The Subdeacon receives no benediction from the Masse-Priest, as the Deacon doth: because, say the Missalian Doctors, God sent his Prophets invisibly: But the Deacon representing the evangelical Law receives benediction, as being sent among wolves, in that Christ sent his Apostles visibly like men. The Deacon is enjoined to we are a crossed stole hanging down his shoulders cross the reins of the back, to figure force and continency joined together in the Masse-Priest. The Deacon playing his part, and singing some abstracted passage of the Gospel, in a language not understood either by himself, or the assistants, must wheel about toward the North, standing upright: because saith Titleman, the Northern parts are cold and abnoxious: for this reason he must make a cross, to repel Northern Devils. Are not these more blasphemous juggling and incantations, than all the Commentaries of the ancient Idolatrous Roman Pontifes. CHAP. XIX. Against the Idolaters Antiquity, and long Possession of the Mass. IS not this long Possession, to confirm the Mahometan Alcoran, Against the long possession and prescription of Idolatries. which the Turks at this day have enjoyed, for above nine hundred years; having conquered Countries, Kingdoms, and Empires, prospered in their erterprises, and always observed that abominable law prescribed in their Alcoran. Against the Turks. Was the people of Israel excusable before God, Against the Israelites sacrificing to Moloch. 2 King. 16. and 23. when they offered sacrifice of the blood of Innocents' in the valley of Tophet to Moloch, by alleging the long possession thereof and inveterate use, for above 1200 years before this idolatry was wholly abolished by good King josias? Did the Israelites murmur against the virtuous King Ezechias when he demolished the brazen Serpent, Against the idolatry of the brazen Serpent. Num. 27. which was instituted by God's express commandment, above 900 years before? Were the people themselves excused of their idolatry committed in the two Temples erected in Dan and Bethel, wherein were the images of two young Heifers of gold, under the pretext and allegation of long possession, for they had continued this idolatry for the space of three or four hundred years? Against the jews infidelity. The jews that are at this day vagabonds, shall they be excused before the Majesty of God, by presenting the long possession of their ceremonial Law, instituted even by God himself above three thousand years ago? As likewise yourselves, Against the Missalians. O Missalians, can you allege against God a long possession and prescription of having celebrated Pompilian Masses for a long time, that you and your predecessors used it, sold and set to sale your missal sacrifices? Is long possession a sufficient and well grounded reason, as your predecessors the Roman Senators alleged to the Emperor Theodosius, that their Pompilian Religion had been observed for above a thousand years? The inducing of long possession, and use observed of long time, will not be a sufficient reason to approve your idolatries. Prescription takes no place against God. For if God out of his unspeakable mercy and patience, hath tolerated the jews in their infidelity, the Turks in their Alcoran law, and Christians in their Missalian idolatries, we must not argue nor dispute of God's incomprehensible secrets. But in humility re-enter the way of verity, when he is pleased to point it out unto us, after long and palpable darkness, whereinto people in all ages have fallen by straying from God's true institution and worship, as we briefly before declared of the Israelites an elect people of God, who though they had Moses and the Prophets, which admonished them by many miracles and comminations how they ought to honour God, and observe his law, yet would they never cease idolatrizing with their own fond and humane inventions. If therefore during the reigns of Princes, judges of Israel, when this people was governed as in an Aristocracy, then yielding to the yoke of Kings, as by a Monarchy: and at last reduced under the government of Priests, embracing the spiritual and temporal, the law of God was corrupted, the sacrifices and sacraments adulterated and violated, and idolatry erected and propagated, for more than sixteeene hundred years from the written law, published by Moses, till the Incarnation of jesus Christ; what may be hoped of the people of Rome, instructed and nourished in all idolatry, like a withered tree, like a bastard and heathen people? Notwithstanding that the Missalian heretics may not vaunt of long possession, in their missal sacrifices, except it be by the restauration of the nine parts formerly described, borrowed from Numa Pompilius: the other members of the Mass, were invented at diverse times by sundry Antichrists, corrupters of the holy Sacraments ordained by God. And to understand the peculiar times and ages of these famous Architects; Agapit Roman Pope, reigning in the year of Christ 577, added to the Procession instituted after the prescript form of Numa, the Confiteor, restored by Damasus, reigning in the year 377: the Kyrie-eleyson was annexed by Gregory, reigning in the year 593: the Collects and Tracts by Gelasius, reigning in the year 493: and the Sequences by Gotherus Abbot of Sandale: the Gloria in excelsis by Symmachus, reigning in the year 508: the Incense and Offertory, renewed out of the ancient Pompilian doctrine by Leo the third of that name, in the year 800: the Kisse-pix by Innocent the first of that name, reigning in the year 408: the Agnus dei instituted by Sergius in the year 697: Dirges for the dead, were invented by Pelagius in the year 558: the Canon forged by Gelasius, Syricius, Leo and Pelagius, reigning in the year 800: Transubstantiation was instituted by the Roman Pontifes, about the year of Christ 1062. And therefore what an impudence is it in the Messalian Alcoranist Doctors falsely to aver, that the holy Apostles of jesus Christ celebrated the missal sacrifice? considering that this sacrifice was not restored to its integrity since the days of Numa Pompilius, but above 800 years after jesus Christ. What approved History makes mention that such an idolatry was committed by the holy Apostles of God? How can we possibly believe or imagine it, when this great Babylonish Whore was not restored to her mask and vizard of sanctity but long time after the Incarnation of jesus Christ. CHAP. XX. Against the Idolatry of the round Host. But we must return to our Roman History, Continuation of Histories. that we may more and more discover the true original of the Mass. In discoursing of the parts and principal members of the missal sacrifice, we related how the ancient Romans, before they were accustomed to sacrifice with the blood of beasts, used little round loaves consecrated to the honour of their gods, which they eat standing within the Temples, at the end of the sacrifice. These little round Hosts of wheat flower were taken by the Missalian sacrificers, Abominable Idolatry. but they have augmented the magic and idolatry of Numa Pompilius, in that they beautify their little round Hosts with pictures and images printed within the rotundity of the said Hosts, to make them the more sacred, yea that they may be adored, out of Honorius invention a Roman Antichrist, reigning in the year of Christ's incarnation 1226, which Numa the Magician never practised before, neither grew to this abominable idolatry: what more detestable heresy can be laid open, then to paint the Majesty of God in the form of humane similitude as the Anthropomorphites did? Who taught you, O Missalians, Against the idolatry of round Hosts. to corrupt the holy sacrament of the Supper of jesus Christ, in devising these little round loaves and Hosts, but the Magician Numa? When jesus Christ celebrated the holy Supper with the Apostles, did he appoint them to have little loaves or round Hosts, to print them with humane characters and effigies, to conjure and exorcise them with crosses and croysadoes in equal or unequal numbers, and cause them to be adored? Confess therefore, O Missalians, that the principal part of your Mass, that is, your little round hosts, to be original from the ancient Pompilian Religion, more than seven hundred years before the Incarnation of jesus Christ; who did not institute for you these rotundall hosts, or that they should be rather round then square, tryangle or octangle: so far he was from ordaining the round figure correspondent to Numaes' form, that on the contrary, when he instituted the Sacrament of the Communion of his body, he used a fraction of bread by morsels, which he distributed to his Apostles, for a Symbol, sign, and figure, signifying really and sacramentally his body by the power of the holy Ghost. And the Missalians have not only made choice of the round form in their consecrated hosts, printed with Images, to make them be adored after the manner of the ancient Romans: but moreover they have exceeded all other Idolaters. For in the days of Numa and his successors, those that were present at the Missal sacrifice, eat standing together the said little round consecrated hosts, they using no charity towards them that assist in their Missal sacrifices? Is this to follow the ordinance of jesus Christ, who broke the bread and distributed it to his Apostles? jesus Christ the eternal Priest, stood he alone near to an altar, munching a little round Host, printed with Images, when he celebrated the holy communion of his body. O you Missalians, more detestable, and less charitable Idolaters, than all the other ancient Romans; can you so sophisticate and juggle, as to procure your Missal sacrifice (wherein the Priest alone devours the little round printed Host with Images, giving no share of it to others) to be taken and received as a communion, causing them that are present at your Mass by an admirable Magic to believe, that they have communicated together with the Priest, though they neither eat, nor receive any portion of the round Host. And yet further, for a more extreme Idolatry, the Missalian Doctors Interpreters inform, that the round Host must be divided into three parts, one for those that are in Paradise, another for those that are in Purgatory, to obtain remission of their sins, and a third steeped in wine, for those that are living in the world. But Durands Alcoran sets down, that the three broken portions of the Host, represents the triple form of Christ's body, sleeping in the grave, lying on the earth, and afterwards raised up from the dead. Biel another subtle Doctor, not to confess the body of Christ to be broken or bruised in the round host, deviseth the fraction of the Host to be made of an accident without substance. Are not these abominable Heresies, to make souls that are in Paradise, or Purgatory communicate: instituted by Sergius a Mahometan Doctor, by the means of a round Host devoured by the Masse-Priest? But peradventure (Missalians) you may object unto me, the use of the Primative Church observed in the Communion of the holy Supper, where every one of the assembly in the Temple, took a portion of the broken bread; being also consecrated to eat, and communicate together: which custom was retained till this present day, in your Missal sacrifices, celebrated on Sundays, Communion of holy bread. which you cause to be distributed of morsels of holy bread to those present within the Temple. But this ancient commandment, was maintained only in picture; because the Missalians abusing the holy Sacrament, ha●e reserved the round little consecrated Host to be eaten by themselves, A notable difference between round consecrated hosts and holy bread. distributing no portion of it to the assistants: for whom they leave morsels of holy bread, which for the most part were four square. The round Host is azimall, and the holy bread made with leaven: the round Host is without salt, and the holy bread seasoned: the round Host is printed with Images, & the holy bread is without characters or effigies: the round Host is adored, and the holy bread received with thanksgiving: the round Host is devoured by the Priest, and the holy bread distributed to every one of the Assembly, to communicate and eat thereof: the round Host is in part steeped in wine, and the holy bread is eaten dry without wine. To conclude, there is so great a difference between these two several Communions, as there is between the law of the ancient Idolaters, and the Law evangelical: but that they jump in one point: which is that both in the one, and the other, there is a corruption of the holy sacrament of the supper ordained by God. CHAP. XXI. The invention of Transubstantiation, with confutation of that labyrinth of Idolatry. WE must now descend to the very bottom of this Idolatrous Labyrinth: Transubstantiation instituted. we did recite the history of the people of Israel, who were not content with the celestial bread, and Manna given unto them by God, while they remained in the desert, but murmured against God, and Moses his Servant, they demanding to eat flesh: the people also of pagan and infidel Rome, were not content with the Pompilian institution in the communion of little round loaves; but that the Roman Idolatrous Pontifes must needs further ordain the kill and immolating of beasts, that they might eat, and communicate of the flesh of victim in their sacrifices, Blond lib. 1. de Rom. trump. especially the sheep, the Sow, the Goat, and the Ox: which was first instituted by evander King of Arcadia. Wherefore, that the Missalians might not degenerate from the idolatry of their predecessors, they must needs follow this communion of flesh: and they are not content with their little round azimall hosts, consecrated, and printed with images; but with time they have invented a new magic to transubstantiate their little hosts of flower, Hosts made of flower transubstantiated into flesh, and the wine into blood. into flesh and bones, the bread being no more bread, but an accident without substance: and by this means to convert the round host of flower into a carnal and sanguinolent host. The wine also offered in their Missal Chalices to be transubstantiated into blood, the wine being no more wine, but an accident without substance. Was there ever a more abominable magic, Detestable Heresy. or a more detestable Heresy than this Missaline transubstantiation? When the people of Israel murmured against God, because they were weary of eating Manna and celestial bread, calling for flesh, was the Manna transubstantiated into flesh, bones, and blood? When the ancient Roman Idolaters, An. Christ. 1062, in Chronolog. 10. Volateran. meant to change their round hosts of flower, or meal, and grew to eat flesh in their sacrifices, did they use this magic of transubstantiation? Wherefore I freely aver, that this Missal addition was lately invented by the Missalians, more than a thousand years after the Incarnation of jesus Christ. This Heresy began to spread very much of a Nicholaitan Antichrist climbing up to the Roman pontificacy, by the monopoly and suggestions of Hildebrand, expelling by force the other elected Pope, which was Benedict the second of that name, Lanfrac: de sac. in the year of jesus Christ 1062. Afterwards by a Monopoly held in Saint john Lateran in Rome, it was advanced during the ecclesiastical tyranny of Innocent the third of that name, about two hundred years after the palinody canonised by Berengarius Deane of S. Maurice in Angiers. Against which abominable magic and heresy we must briefly by form of a recapitulation compare the institutions of the Sacraments ordained by God. First of all, the fruits of the knowledge of good and ill, Against Transubstantiation. Tree of life. forbidden to our first father Adam, as sacred signs and sacraments of fear and obedience, whereon depended life or death, were they transubstantiated or converted into knowledge or into death, to leave their nature of being trees or fruits, reduced to an accident without substance? The celestial Manna, Celestial Manna. and the Rock gushing out lively water, Sacraments that had reference to the holy Sacrament of the supper, The Rock flowing out water. were they transubstantiated into an accident without substance? The unspotted Lambs immolated by Abel, Lamb's immolated by Abel. in his acceptable sacrifice to God, were they transubstantiated into any other nature? The Foreskin circumcised for a note and mark of covenant to the good Patriarche Abraham and his posterity, Circumcision. was it converted into an accident without substance? The blood of the Paschall Lamb, Paschall lamb. for an assurance of Israel's salvation, was that converted into any other substance? The flesh of the immaculate Lamb, to be eaten on the day of the Passeover, a true figure of the holy Sacrament of the supper, was it transubstantiated into an accident without substance? The brazen Serpent, Brazen serpent which being only beheld, health was granted to the sick, did it not continue a Serpent of brass? was that transubstantiated, being ordained for a Sacrament and sacred sign to the people of Israel? victim offered in sacrifice, victim sacrificed. both of beasts of the earth, and azimall loaves, with other sacred signs ordained by God, for holy signs and sacraments of expiation and salvation for the people of Israel, were they ever transubstantiated into accidents without substance? All sacred signs ordained by God in the Israelitish Church, though they really and sacramently represented that which was by them figured, and not as a simple picture without real effect, yet did there never live so detestable an heretic, which invented or added thereunto this Magic of transubstantiation. And nevertheless, O Missalians, you must needs confess that the good and holy Fathers of Israel were adopted, engrafted, and regenerated by faith in jesus Christ, begotten before all ages: that they were nourished, and purchased eternal life by jesus Christ: that they and we have but one God, and one only jesus Christ, one Mediator and Redeeme●: That by faith, they sacramentally communicated, and participated spiritually of the blood of jesus Christ, for their salvation and eternal life: Comparison of the faith of the ancient fathers of Israel with ours. That there is no difference touching God, between them who did precede the incarnation of jesus Christ, and us that were since his incarnation: but both they and we are equally the Church of God redeemed by the blood of the just and unspotted Lamb Christ jesus. For the rest, they had a faith of the future promise, and observed the holy Sacraments and sacred Symbols of the Sacrifice which should be consummated by jesus Christ: D. Aug. contra Faust. 20. ca 21. & cap. 14. l. 19 & contra Petilian. lib. 2. ca 37, 77. and we in the new law celebrate the memorial and remembrance of the sacrifice now finished by jesus Christ, having a fruition of the promise accomplished. If then the Israelites eat the same celestial bread, and drunk the same saving drink, ● Cor. 10. August. in Psal. which we do by faith in one only jesus Christ: If they had sacred signs to represent actually and really the future death of jesus Christ, even as we retain sacred signs of his present, or past death: they for the future, and we for that which is past; why did the Missalians invent this new magic, to convert an holy Sacrament ordained by God, into a magic of transubstantiation, and into an accident without substance? I God to approve his power, Against miracles alleged by the Missalians. and to manifest the hardness and obstinacy of Pharaoh was pleased to perform wonderful things by Moses and Aaron, Exod. 7. by converting a Rod into a Serpent, water of the river into blood, Exod. 8. and into frogs: the dust of the earth into louse: and then to make the navigable sea d●y, Exod. 14. performing many other miracles: can we by this infer a transubstantiation of the little round azimall host, printed with images, into an accident without a substance? In what place of the holy Scriptures, when mention is made of sacred signs, and Sacraments, or sacrifices ordained by God, is it said that the sign or sacrament was transubstantiated? But on the contrary, Gods will accommodating itself to man's infirmity, he ordained from time to time common signs, for notes & marks of assurance of the thing signified: wherein God's power is the more renowned and exalted, in really giving us, what by the sacred sign is represented by the virtue of faith, and of the holy Ghost, as if the sign itself had been really transubstantiated by some ocular miracle. For the Sacraments comprehend in them, more spiritual than carnal sense. For this reason God by his Prophets ever blamed his people of Israel, for understanding the sacraments too carnally, as succinctly we have before declared. But tell me O Missalians, when jesus Christ made it known how himself was the true bread of life descended from heaven, to confer life eternal; and how these sacramental words of eating his flesh, and drinking his blood, The interpretation of jesus Christ touching the eating of his body. were to be understood, wherewith the Capernaits your Predecessors were scandalised; did he teach us in this interpretation, that to eat his flesh should be meant, by a little round transubstantiated host? that the round host of flower, and the wine, is no more bread or wine, but accidents without substance? Is this your abominable magic, the doctrine of jesus Christ. Nothing less. But jesus Christ like a true and heavenly Lawgiver, who can only sincerely interpret his own law, made answer to the Capernait Doctors, how they were gross and carnal minded, john 6. minding only the flesh, as you Missalians do, though the flesh alone profits nothing: alleging how his sacramental words were spiritual: The flesh saith he, profits nothing: but the spirit quickens. As also, O Missalians, how can you religiously accord your transubstantiation with the doctrine of jesus Christ, which promiseth and assureth eternal life to those, that shall eat his flesh, and drink his blood, if you conceive these words carnally? For you cannot be ignorant, but that your own bodies when they have devoured these round transubstantiated hosts into flesh and bones, drunk and taken down the transubstantiated wine into blood, notwithstanding live & are mortal through the necessity of the law. Wherefore eternal life promised by this communion, cannot be understood by a mortal body, or flesh. And therefore of necessity you must needs acknowledge, for the most sacred interpretation, that to eat the body and drink the blood of jesus Christ, must have reference to a spiritual and heavenly life: and that the flesh profits nothing, but the spiritual words; and the communion of the body and blood of jesus Christ, by faith and spirit give eternal life. This interpretation is many times recited by the holy Apostle St. john, when jesus Christ himself useth these words, He that comes to me, shall never hunger; he that believes in me shall never feel thirst, but have eternal life. Are not these terms intelligible enough, to express this holy sacrament of the communion of the body and blood of jesus Christ, without running to your magic of transubstantiation? Comparison of Baptism with the Sacraments of the Supper. Another interpretation of the holy Doctor and author of the sacramental law is described, when jesus Christ was interrogated by Nicodemus, of the means how a man might be regenerated, and borne anew. Is it possible saith Nicodemus, john 3. that a man can return again into his mother's womb? Did jesus Christ answer this demand, by affirming that in the holy sacrament of Baptism, the water was converted into the body, into flesh & blood, and transubstantiated in a carnal womb, to be there again engendered and regenerate? Was there not also as great reason, according to your Magic, to have returned this answer, as well as in the holy Sacrament of the Supper? for by the one of these two Sacraments, we are regenerated, and by the other nourished. Now regeneration is as admirable to humane wisdom, as nourishment; for conformable to humane and carnal judgement it may seem impossible, that we can be twice engendered and begotten. But our good God useth the like interpretation of Regeneration, as of the communion of his flesh and blood: which is, that these sacramental terms must be spiritually conceived, and not carnally: for the flesh profits not; but the spirit quickens. What is of the flesh is carnal, what of the spirit, spiritual. The holy Apostle, 1. Corinth. 11. relating to the Corinthians what he had received from God's hand, admonished them of the coming of jesus Christ: during the expectation whereof, he commands them to communicate of the body, and blood of jesus Christ, by the fraction of bread, and the cup of benediction called the new Testament, and new covenant contracted by the blood of jesus Christ: wherefore seeing we are assured of the second coming of jesus Christ, being ascended up into heaven, and set at the right hand of God his Father: till the day predestinate that he shall return to judge both the quick and the dead: how will you reconcile this passage, O Missalians, when by the magic you utter, you make him descend, and return the body of jesus Christ in flesh and bone, before the time preordained for his second coming. This Magic was by you restored, since the first author of your Missal Sacrifice Numa Pompilius: who by his magic diuulged, that he made his Nymph and Goddess Egeria come down from heaven, as also his jupiter Elicius, by whose means there were celestial secrets and mysteries revealed unto him. If by your magic the round consecrated host, was transubstantiated into the true and real body of jesus Christ, Numa Pompilius, ut populum Romanorum sacris obligaret, volebat videri sibi cum dea Aegeria congressus esse nocturnos, eiusque monituse, quae accepta diis immortalibus sacra forent, insti●uere Valer. Max. lib. 1. cap. 3. the bread being no more bread, but the true body, how came you to be so presumptuous, to break and tear in pieces the body of jesus Christ, according to the invention of Sergius the second of that name your predecessor Roman Pontife? Are not you far more execrable executioners than your predecessors, Lieutenants of the Roman Church, which crucified jesus Christ, and yet they never tore, nor rend his body in pieces, as he prophesied? And notwithstanding you are not contented to have broken it into three pieces, but in your Missal sacrifices you presume to drown and steep one portion in wine, john 19 transubstantiated into blood, Exod. 12. to be swallowed, Numb. 9 and drunk. To confirm your Magic of transubstantiation: Corruption of the holy Sacrament. why took you no order to preserve from corruption your little round printed Hosts, which you keep and lay up so curiously in reliquaries and boxes, after they are transubstantiated into flesh and bone, Against transubstantiation. and into the real body of jesus Christ? Is it not an abominable heresy to believe, that the body of jesus Christ is capable of corruption? Nay, and oftentimes is eaten, by Worms, Weasels, Rats, and Mice? Can you interpret this, to be an accident without substance? When your Hosts become many times stinking and corrupted in your Cybaries? Many times likewise devoured by bruit beasts of the earth, which you cause to be burned, and their ashes laid up in Reliquaries? When Victor the third of that name, Herman. Cont. Pope of Rome, received poison by your transubstantiated Wine into blood: Blond. Platin. was this an accident without substance? Or when the Emperor Henry the seventh of that name, was poisoned, by eating of a little round, consecrated, and transubstantiated Host, was it without substance, when it procured death? There was much more appearance for the celestial Manna, given to the people of Israel, the which though it corrupted, when it was kept; yet that which was reserved in secret, within the Ark of the Lords Covenant, Nehem. 9 was preserved without corruption: Psal. 78. 104. but yet for all this was it transubstantiated into flesh, Psal. 16. and bones, to be called celestial bread▪ bread descending from Heaven, john 6. the Bread of Life, or the bread of Angels? Now it remains for us to contest with the subtle reasons of the Missalians, who to make a foundation for their Magic, insist carnally upon the word est, saying, that these words were expressly written: This is my body, this is my blood, when jesus Christ instituted the holy Sacrament of his Body and of his Blood▪ under the Symbols of bread and wine. But I desire all those that are zealous of the honour of God, exactly to weigh the sacred Institution of this Sacrament, by which God meant to symbolise and signify the communion of his body by the bread, and the drinking of his blood by the Wine and Cup. All will confess, that the true and principal nourishment of man's body, is comprehended under the kinds of bread and wine: so that the term of bread is often taken in the holy Scriptures for the nourishment and life of Man. Let us enter into an examination of the passages of the Bible. Genes. 3. Was not the first Man, created after God's similitude, for the penalty of his offence, told, that he should eat his bread with the sweat and labour of his body? Can any man be so ignorant as not to confess, that this was understood by the living and life of Man? When jacob prayed unto God to give him bread and raiment: Genes. 28. did he not understand by bread, whatsoever was requisite for his whole nourishment? When we hear recited, that God reigned bread upon the people of Israel being in the desert, Exod. 16. and that the Israelites were replenished with this celestial bread: Nehem 9 This term of bread, Psal. 78. 6. was it not conceived by the celestial Manna, sent by God to sustain the people of Israel? Is this Manna called the bread of Heaven, Sap. 16. and the bread of Angels, john 6. given to the people without labour or travail? When Mel●hisedech meant to furnish good Father Abraham's Army, Gen. 14. did he not present him with Bread and Wine? When Abraham was to gratify and refresh three Angels that appeared unto him: Gen 18. Did he not expose unto them bread baked upon the embers? Gen. 21. Did he not give Agar bread for her nourishment? Gen. 27. Isaac's Mother to favour her best beloved son, Gen. 43. gave him bread. joseph in Egypt offered bread to his brethren for their nourishment. When we go about to describe a Famine and scarcity of victual, Gen. 47. do we not say there wants bread? Numb. 37. When God promised any mercy or favour to his people that did keep his commandments; Did he not give them assurance of bread in sufficiency? Tobit. 4. when he recommends unto us the poor, Psal. 104. as his members, commands he us not to give them bread? It is bread therefore, which nourisheth and sustains the heart and life of man. When Satan enterprised to tempt jesus Christ, Mar. 4. to testify that he was true man: Luk. 4. Did he not make choice of bread, when he incited him to make the stones bread? When jesus Christ celebrated his banquets to give bodily nourishment, Mat. 6. once to five thousand men, and then again to four thousand persons: Luke 2. Did he not show his power under the Symbol of bread? When he taught us to address our prayers to God: Did he not expressly ordain in the Lord's Prayer that we should request of God to give us our daily bread? And bread is not only mentioned in the holy Scriptures for vulgar and corporal nourishment: but also in sacrifices celebrated by the Hebrew Priests, and the prescript Law of Sacred bread ordained by God: Exod. 21. that was azimall bread without Leaven. Levit. 24. Other bread was termed the bread of proposition, which the Priests every week renewed and eat, Math. 11. which David used, presented to him by Achimelech the High Priest. 1. King. 27. chose the term of bread, is appropriated to the bread of iniquity, of lies, of sorrow, to polluted bread of Idolaters, to bread of coinquination offered upon the Altar; Ose 7. to bread of mourning, and to bread of trembling. The Ephraimites also called ashy and unturned loaves: that is to say, half haked, half circumcised, and Idolaters. And therefore, O you Missalian Capernaites, you must not be so obdurate, and inveterate in your carnalities, Deut. 8. as not to observe the phrases of the holy Scripture, Mar. 4. in which bread is oftentimes taken for terrestrial and corporal bread; Luke 4. as when it was said, that man did not live only by bread, Math. 15. but also by whatsoever proceeded out of the mouth of God. Sometimes also bread is taken for the Word of God, and Doctrine. When jesus Christ commanded his Apostles to keep themselves from eating leavened bread with the pharisees: Math 15. these terms of bread and leaven, Mar. 7. are they not expressed by the doctrine of the heretical pharisees? When the Cananitish woman demanded grace and mercy for her daughter's health, detained in in a long malady of sickness: did not jesus Christ answer her, how it was not lawful to take the children's bread, and cast it to Dogs? Was not the bread in this answer, taken for life and health, and not only for corporal nourishment? Wherefore if bread be taken for the life of Man, which depends principally of Bread and of Wine, and that God's goodness, accommodating itself to our infirmities, made choice of these two signs and symbols, or notable marks, to signify his body and his blood; that is to say, the bread, the Wine, these two provisions being common to all Nations, was this any reason, to build upon it a carnal transubstantiation, as if God without it were not mighty enough, really to figure, and represent unto us sacramentally, that life was given us: yea, life eternal, by the communion of consecrated bread, Math. 26. and Wine of benediction; these being figures and symbols of his body, Mar. 4. and of his blood? john 6. jesus Christ produced these words, that the Bread is his body, and the Wine is his blood: he also said, that himself was the Bread of Life, the living bread, and that he was the living bread come down from Heaven. Furher he says, that he who eats of that bread, shall live eternally. Doth this infer by the word est, that jesus Christ is converted and transubstantiated into bread, and that he is no more Christ, but an accident without substance. O abominable heresies! have you any more reason, O you Missalians, to interpret these words carnally, This is my body, to transubstantiate the bread into the body, then when he testifies, that himself was the bread, to transubstantiate him into bread, considering that it is written, how the communion of this bread gives eternal life? jesus Christ said, Hoc est corpus meum: he also says of himself, Math. 16. Hic est panis qui de Coelo descendit: in both these places, john 6. is not this word est used? And yet must we needs hereupon infer a transubstantiation, in stead of orthodoxally interpreting the same by a Metonimy and familiar comparison of bread to jesus Christ, that we might apprehend, how eternal life was given us by him, and likewise by him our spiritual food is ministered, even as by bread, a nourishment corporal? Howsoever, we must always have recourse to the true expression of jesus Christ, the absolute Lawgiver, and Author of this holy Sacrament, who expounding his own Institution, saith in the first place, that he is the Bread of Life, john 6. than afterwards he says, that this bread is his flesh and his body, which must be offered for the salvation of the world: he saith, his flesh is true meat, and his blood true drink; he says, that whosoever eats of his flesh, and drinks of his blood, he will remain in him. How doth he himself expound this Manducation? jesus Christ by his own words expresseth himself: Whosoever comes to me, john 6. shall never hunger; and he that believes in me, shall never thirst. Is not this a true eating, and a true drinking, never again to be hungry, nor never to thirst? Must we not in this have faith, which consists in spirit? To address ourselves to jesus Christ, our celestial bread, our spiritual drink, wherewith to be satisfied for ever, to quench our thirst of sin perpetually, must we run to the Magic of transubstantiation, and forge an accident without substance? Wherefore, O Missalians, do you presume to invent any other interpretation, then that of jesus Christ, who witnesseth that the flesh profits nothing; but the Spirit quickens? and that his words are not carnal, but spiritual, giving spirit and life, by faith and confidence, that he is the Saviour of the world, incarnate, dead, and crucified, to purchase for us eternal life: and then raised up again, he ascended into heaven, sits at the right hand of God his Father, john 15. remaining an eternal Priest, Propitiator, Mediator, and Redeemer. To return to this term, est, that does so molest the Missalians brains, that they dream out of it a transubstantiation. If jesus Christ uttered how he was the true Vine, john 4. that God his Father was the keeper, and that we are the branches; Can we hereupon conclude by this word, est, a Magic of the transubstantiation of God, into the keeper of a Vine, of jesus Christ into a Vine, and of ourselves into branches? If jesus Christ was said to be the immaculate Lamb that wipes out the sins of the world; john 10. can we hereupon induce a transubstantiation? If jesus Christ said that he was the door of the sheepfold, by whom we must enter to be saved: And that he is the good Pastor, and we his sheep; must we needs so strain and wrest these places of the holy Scripture, as to think it necessary, because the word est is mentioned, to believe a transubstantiation? When jesus Christ admonished his Apostles, Math. 5. saying, that they were the salt of the earth; did he therefore transubstantiate or convert them into Statues of Pillars of salt, Genes. 19 as he did Lot's Wife? If jesus Christ said by his Apostles, 1. Cor. 5. that we are the Temples of God, in which the holy Ghost inhabits; 2. Cor. 6. must we therefore imagine, that we are transubstantiated into a mass of stone? If the holy Apostle writ, 1. Cor. 10. that jesus Christ is the Rock, out of whom came living water, to wash and purge us from our sins: Must we wrest out of this a transmutation, and transubstantiation of jesus Christ into a Rock, or a material stone? If the holy Apostle testifieth, 1. Cor. 12. that we are the body of Christ: may we by this infer, that we are translated, and now no more men, but transubstantiated into an accident without substance? I readily foresee, O you obdurate Missalians, that you will object all these pre-alleadged places: wherein this word est, is, and make no mention of the Sacraments, which must the more exactly be observed, in that these be sacred mysteries ordained of God: which is most true. And this word est, is not only found in the holy Scriptures formerly cited: but when we speak of holy Sacraments first instituted by God for his people of Israel; Gen. 17. is it written, that Circumcision is God's alliance and Covenant? In the other holy Sacrament of the Communion of the Paschall Lamb; Exod. 10. 13. was it said that the Lamb was the Passeover, which is to say the passage? But shall we induce hereupon a Magic of transubstantiation? Will you not confess, O Missalian transubstantiators, that in these passages of the holy Scriptures, speaking of holy Sacraments, that this word est, can not be otherwise interpreted, then to signify some real performance: Gen. 17. and that Circumcision was a sign and a mark of the Covenant and alliance contracted by God with Abraham. Numb. 10. The Paschall Lamb was also a sacred sign of the passage, Psal. 68 94. for a remembrance of their delivery out of Egypt? Mat. 21. The Ark of alliance for another Sacrament, john 2. of which it is written, that it is the truth and power of the Lord: Must we understand by this, that it was transubstantiated into the real Majesty of God? We must, we must I say, interpret the holy Scriptures with discretion, and in humility without sophistication, and without Magic, sound to apprehend the conception of words, and not stick so close to the letter, which kills: but receive the Word of God in lively spirit. If then the sacred Ark is called the Lord, and nominated God, because in it he exercised his omnipotent power, and declared his Oracles and mysteries, by exterior signs, to draw the Israelitish people to be mindful of God, and to fear and obey him: If jesus Christ also said that he was bread which came down from Heaven, the Bread of Life; and that the Wine was his blood: that the Cup is the New Testament, by the external signs of Bread and Wine, to give us to understand, that our life and saving nutriment depended only on jesus Christ, and that by his death & bloodshed, we have assurance of eternal life; even as bread and Wine serve for corporal nourishment, and that he meant and ordained these sacred signs, to be to us for Sacraments, to approve and confirm our faith: Did he determine we should hereby Capernize, & Nicodemize, to inquire, or make doubt of God's power how it is possible to eat the body, or drink the blood of jesus 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 carnal transubstantiation, distrusting in the incomprehensible power of God? May it not suffice you simply to believe, that the body and blood of jesus Christ was really and sacramentally offered, to communicate thereof for our spiritual nourishment, and to grant us eternal life, through the Bread and Wine consecrated, with giving of thanks; the bread being truly his body, and the Wine his Blood, which we must worthily receive by faith, and purity of conscience, as sacred signs and marks of the divine Character, without searching too subtly after the means, other than the plain interpretation of jesus 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 symbols of Bread and Wine consecrated to make us communicate of the body and blood of jesus Christ, though the bread remain bread, and the wine wine? If it were otherwise, this could be no Sacrament, but rather called a Miracle. As when jesus Christ converted the Water into Wine, he then used the miracle of transubstantiation, john 2. changing the Water into Wine: But he ordained not this for a Sacrament, as he did the communion of his body & blood by the sacred figures of Bread and Wine. Was it not also as easy 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 confirm the hardness of Pharaohs heart; or when the clouds were turned into the flesh of Quails, Exod. 16. that reigned upon the people of Israel? Nevertheless, God did not ordain, that these miracles should serve for ordinary Sacraments: but herein he applied himself to our infirmity, exhibiting to us sacred, but not transubstantiated signs, and yet are not vain nor fantastical: but signs external that we may behold▪ touch, eat▪ and taste, remaining still in their substance: and nevertheless they represent sacramentally what is by them comprehended, and intimated, wherein consists the approbation of our faith, to manifest by a sacramental work and ministration, that we are in the number of the regenerate, and sustained by the holy Sacraments of Baptism, and the Supper. CHAP. XXII. Comparison between the two holy Sacraments. IF we may presume to make comparison of the two holy Sacraments of Baptism, Comparison of the two holy Sacraments. and of the Supper, though there be a difference between it, and regeneration, which is not reiterated: For it sufficeth that we be once regenerate, and begotten anew; but this spiritual nutriment is often renewed, according to the course of nature, and other differences, very amply described by the holy Apostles, and Ministers of God's Word. Notwithstanding the same end, the same jesus Christ is represented as well in Baptism, as in the Supper. By the blood of jesus Christ we are regenerated, 'tis 3. and by the same blood nourished. joh. 3 6. By the blood of jesus Christ we are renewed, Rom. 11. set, and engrafted; and by the same blood we are entertained and preserved from hungering or thirsting for ever. john 6. By the blood of jesus Christ, we cast off our old corrupt skin, Gal. 3. and put on his body, Ephes. 4. from which likewise we receive nourishment, and eternal life. By the blood of jesus Christ, we have access and entry into the Kingdom of Heaven: And by the same blood, we have fruition of the same kingdom. In this sense the holy Apostle testifieth, that we were all baptised by the virtue of the holy Spirit, 1. Cor. 12. and we are likewise drunk of the same spiritual drink, 1. Cor. 10. given unto us by jesus Christ. Be not these comparisons drawn out of the holy Scriptures? to witness that jesus Christ is the only aim and scope, whereto we must tend both in Baptism and the holy Supper? If therefore that the signs of sacramental water in Baptism, and of Bread and Wine in the Supper of jesus Christ, are sacred Signs, Earnests, Gauges, Hostages, Symbols, Seals, and Sacraments, instituted by God for an assurance, and approbation of our faith: Wherefore, Against the Missalians. O Missalians, seeing you have invented a Magic of transubstantiation for the Sacrament of the Supper: why did you not likewise with the same Magic sophisticate the Sacrament of Baptism? Why have you not constituted that sacramental water, after it is by you exorcised and conjured with salt, to repel devils, to be transubstantiated into the blood of jesus Christ; the water being no more water, but an accident without substance, as you have forged by the Bread and Wine? What difference do you assign, but Sophistries, Sophisms, and Missalian subtleties? If you persevere in your heresy, john 3. 4, 7. by reason of this word est: this word is also used in the water of Baptism, Tit. 3. which is termed renovation, and regeneration; Gal. 3. it is named the holy Spirit, and the Vestment, by, and with which we are revested, renewed, and regenerated in the blood of jesus Christ. Seeing therefore you acknowledge, O Missalians, that you could never yet meet with a second Berengarius, to institute another Decree of a Palinody, for the extending of your Magical transubstantiation, to the sacred water of Baptism, and by the same means likewise to transubstantiate your lustral Plegme & spital; your Oil, your Creames, your Salt, & other Drugs, wherewith you have corrupted the holy Sacrament of Baptism; Against the corrupters of Baptism. why are you so inveterate, and obdurate in your Pompilian Religion, as to hale jesus Christ from the right hand of his Father, to make him in body and blood to descend by your muttered Magic, like another jupiter Elicius, before the day preordained for his second coming? Luke 1. I may well propound unto you the similitude of the Sun, Mal. 4. called by some Apostles the Sun of Righteousness jesus Christ, Comparison of the Sun of jesus Christ, which justine the Martyr useth in his Treatise of the Exposition of faith, chap. 2. because light comes from Heaven, by this luminous and glorious spherical Planet: and so spiritual light is exhibited to us by jesus Christ, who out of the night and darkness of sin hath brought us into the brightness, and clear sunshine of his grace. You may now therefore understand, carnal & gross Capernaites, A notable comparison of the Sun, to utterly confute the erroneous doctrine of Transubstantiation. this sufficient and evident comparison, to intimate that the infinite power of God, is much more complete and perfect, than your abominable invention of Transubstantiation. Will you not acknowledge, except your eyes be blinded, and obfuscated with the palpable darkness of obstinacy, that the Sun gives us his light, his force, his heat and vigour, and yet nevertheless, the body itself of the planetall Sun remains and continues in his spherical Orb? Do you not use to say ordinarily in common language when the window of an house is open on that part where the Sun shines, that the Sun is come into the house, although the Sun remains still in the Firmament? Must we therefore violently hale and pull the body of the Sun, to make it descend, and be transubstantiated into this earthly substance, before it can afford its heat, beams, light and nourishment, to Plants, Trees, Herbs, and Beasts of the earth? Are you so brutish, O Capernaits, as not to recognize that the true Sun of Righteousness jesus Christ, hath more power than this astral Sun, being but mortal, and created? If then a mortal creature hath this power to infuse into us the virtue and efficacy of his body, by his beams, light, and heat, extended really and effectually over the whole earth, the body remaining still in its heaven: and shall we not believe that God an immortal Creator hath much more power to grant us the true Sun of Righteousness jesus Christ: to give us the virtue and power of his body and bloodshed for us by the beams, light, and heat of his holy Spirit, except he be by your Magic plucked from the right hand of God, and his body drawn out of heaven, to be transubstantiated upon earth? Why should not jesus Christ have this power to afford us his light, and to offer his body and blood to enter into us, if by faith and a pure conscience we be ready to receive him, by the efficacy of his holy Spirit, as well and better, than the spherical Sun can enter into our houses, with his force and power, and never be drawn out of his heaven, to be transubstantiated? The Sun is an entire body created, residing in heaven: the cause of the generation of Plants, Trees, and Herbs, which by his force and calidity, gives sustentation to whatsoever lives upon the earth, and in one and the same moment, hath power to quicken, heat, and nourish, an infinite number of Plants, Trees, Herbs, and beasts of the earth; and yet his body is never separated, divided, drawn out of his sphere, nor transubstantiated. The body also of jesus Christ which he assumed up into heaven, set at the right hand of God: hath not that more force, more virtue, more power, to regenerate, nourish and sustain us; to give us his virtue, light and beams; to inspire, quicken, illuminate and nourish us, and in a moment to make us all by faith partakers of his body and blood: to make us members of his members, united in, and by him, through his true promise, comprehended under the symbols & sacred signs commended unto us, till the second coming of his humanity be revealed upon earth? Wherefore then O Missalians, have you devised this Magic of transubstantiation, to blaspheme against God, to impair his omnipotency, and disable his virtue more than you do that of the spherical Sun, but his creature? Why should you hale the body of jesus Christ out of heaven, before the preordained time, to transubstantiate it into your little round azimall hosts printed with imagery, which you cause to be adored, seeing Christ as God, jesus Christ as God assists all. there assists his Church perpetually, and hath the power to regenerate, feed, and sustain us: yea, with an eternal life and nourishment, by his most assured promise, testified by the holy Sacraments of Baptism and the sacred Supper. For other more familiar and domestical comparisons, consider O Missalians, how earthly and mortal Princes are reputed, reverenced and honoured by such sacred signs as they ordain; I will only propound unto you two, which is to say, wax and metals: of one the Prince's seal is composed, with which grants, pardons, and remissions are sealed, charters, and privileges by the Prince conferred. He that falsifies this seal is he not punished as in case of high treason, even as if he had outraged the person of the Prince? Does not this seal represent his own person, even as if himself were present? Nevertheless the seal though it be called the seal of the Prince, is not transubstantiated, but still remains wax: but otherwise having received the sacred character of the Prince, Familiar comparisons of Prince's seals and coynings, which if they be conterfeited or falsified, the counterfeiters thereof are executed as offenders to the Prince's person. being then no more called wax, but the Prince's seal. Also the metals of gold or silver coined with the Prince's stamp, do serve for money, although they are no more called gold nor silver; but having once exchanged their names at the Princes will, they are either crowns, Angels or Pistols, or else shillings, groats or penies, or other such like names; they are yet notwithstanding metals of the very substance as they were before, there is but that difference, that they have the Prince's impression upon them by and in which he is represented really: so that whosoever eclipse or falsifies that money, is sorely punished by death as a felon and a Traitor his Prince, for it is in a manner as bad, and as if he had offended and conspired against the Princes own person; by far greater reason the bread and the wine consecrated and ordained to be Sacraments of the precious body and blood of Christ jesus, represents them really, 1. Cor, 11. 13. and not by picture. Wherefore whosoever receives it unworthily, commits a heinous crime against the supreme and Divine Majesty of him, to his eternal damnation; but 'tis not to conclude a transubstantiation by a most abominable conjuration or witchcraft. But if you Massalians or Masspriests, Nicholaits and transubstantiators, be not sufficiently satisfied with jesus Christ & his Apostles interpretations, as likewise with those similitudes and familiar comparisons, Here is proved by the Doctors the words of Christ concerning the Sacrament of his body and blood, to be spiritually taken and not carnally, and so utterly Transubstantiation is confuted. to reduce and bring you to the sincere way, and certain form ordained of God for to celebrate his holy Sacraments, in abolishing your Pompilian and Missafique Idolatries, eiecting from you your abominable witchcraft of transubstantiation. At the least will ye not believe at all the interpretations of the anci●et authors of the Church: harken but to the sayings of St. Augustin against Adamantine that notable heretic: Even as the blood, saith he, in many parts and places of the holy Scripture is said to be the water, the Stone also to be Christ; L. 8. Aug. ch. 12. The authority of ancient Doctors. even so the bread is said to be his body: which three places must be understood and interpreted to be sacred signs and figures, than when this very author said Christ jesus uttered these words; St. Augustine's interpretation. Hoc est corpus meum, this is my body, Lib. 3. de doctr. Christ. & in praefat. Psa. l. 3. in presenting and breaking bread to his Disciples, he gave them the sign of his body: for otherwise it should seem to be a thing both inhuman and unlawful, to devour the precious flesh and blood of jesus Christ; if there were not the figure of the bread and wine for to keep in memory his flesh and blood, the body of Christ having been sacrificed to God his Father for our life and eternal nourishment. Lib. 10. de Cant. des. cha. 5. ca sacrificium de consecr. distinct. 2. Tertullian. lib. 1. & 3. 4. Again the same author useth this interpretation, The Sacrament visible is the new Testament, that is to say, the sacred sign of the invisible sacrifice: the like interpretations are described by Tertullian against that heretic Martion, Vt quid paras dentem & ventrem? crede & manducasti, ea. ut quid, de consecrat. distin. 2. Aug. in lib. de remed. paeniten. & in joan. tra. 25. cap. 6. Christus acceptum panem corpus suum fecit, dicendo, hoc est corpus meum: id est, figura corporis mei. Wherefore then O Missalians, have you not followed the authority of these holy Doctors, of the Church which would not blaspheme against God by the magic of transubstantiation, but have freely and virtuously acknowledged the Sacrament to be a visible sign or sacred figure, signifying by faith & spirit that which is invisible? S Hiero in epist ad Ephef. wherefore do you prepare the mouth and the belly for to devour the body and blood of Christ corporally, really and carnally? Ca dupliciter ead. distinct. why offer you not yourselves by true & lively faith for to eat worthily Christ jesus? S. Gelose against Eutychius and Nestorieus. Why have you not understood the manducation of the body of Christ, by the notable distinction of that learned Doctor S. Jerome, S. Ambr●se in the book of Sacraments, cap. 1. & 11. saying, the flesh of Christ jesus is to be understood carnally, when it is spoken of the shedding his blood, and crucifying of his body for our salvation; but spiritually, when it is said that his flesh is the true meat for us to eat. For another proof, I will allege that learned Prelate Gelase Bishop of Rome, the which disputing against the Heretics Eutichines and Nestorians, doth affirm the bread & wine consecrated and made Sacraments are nevertheless in substance bread and wine, but to be signs of the body and blood of Christ jesus by the mystery of the Sacrament. And if ye desire larger testimonies, Saint Ambrose upon the Epistle of Saint Paul to the Corinthians hath explicated and made manifest, that the eating of the bread and the drinking of the wine doth signify the flesh and the blood of Christ jesus offered for us. Origen. in Leu. ho●●. 7. Origen likewise in his Homilies teacheth the Sacraments to be figures, which we ought to examine really, and not carnally: because saith he, that those words, Hoc est corpus meum, not understood spiritually kills the soul, when he writes to eat the flesh of Christ. Wherefore S. chrysostom admonished the people to honour that holy Sacrament in offering himself his soul to God, for the which Christ jesus was crucified; & that by that holy Sacament of bread & wine, is signified to us the similitude of the body and blood of jesus Christ. For resolution, we must follow and be ruled, according to the instruction and interpretation of our holy Saviour Christ jesus and his Apostles, S. Chrysostom. hom. 31. ch. 15. come. 1. to honour and reverence his holy Sacraments instituted of him by exterior signs, to lift up our hearts and raise our spirits and minds to heaven, Psal. 12. for to comprehend that which by those signs is represented to us, and not to esteem, hold, & account them as vain pictures or apparitions; but endeavour to receive them worthily by lively faith and virtue of the holy Ghost, to the end to be fed and nourished with celestial bread, to the salvation of our souls thereby to attain life eternal. Let us then be assured in Christ jesus as members of his body that we may be reduced and brought all into one unity, 1. Corinth. 10. for to communicate and eat the same bread and drink the same wine compounded of many grains united together, 1. Corinth. 12. to the end that we may say with the holy Apostle, All we faithful are the body of Christ jesus, saved and redeemed by his holy body crucified, and precious blood shed for us, and so remaining permanent in faith in Christ jesus, in eating his body and drinking his blood, to believe firmly to have been crucified and risen from the dead, D. August. in joan. tra●●. 30. ●rt. 1. & 3. ascended into Heaven, and sitteth at the right hand of God his Father, until that he returns as he is ascended with his humanity, and nevertheless his Almighty power and Divinity to be distributed to us and diffused in earth, and in all places, especially in his holy Sacraments, which he hath left us for a pledge, and exterior approbation of our faith, for memory and recordation of the death and passion of our Saviour jesus Christ. FINIS. To my Noble and most learned Author, on his worthy Name. I N the Circumference of all Nature's frame, S O honoured is (learned Casaubon) thy name, A S so much need my encomiasticke lines, A S a small Taper when that Phoebus shines C Leer at noon day: C An this so litterate Age afford a breast, A Closet where such profound wit doth rest, S Vch abstruse Learning? these he did combine A Peerless Grecian, and unmatched Divine: V Nder the wounds of his Polemicke pen B Led the Idolatrous Whore: Rarest of men, O Ver all Nations flies thy far-spred Name, N O angle but resounds thy dateless fame. The admirer of his works, ABRAHAM DARCIE.