hast eaten and the Liturgie of the Armenians Lord Iesus I eat by faith thine holy quickning sauing body The eighth is August ed Dardan item traâ—â— 30. in Joh. Vâ—gil l. 4 con â—â—â—â— qui vbiâ— hâ—â—â—rat nusquam habitat that such transubstantiation destroyes the nature of the body of our Lord making it to be no body Take from bodies their space and they are no more bodies The body of Christ is raysed from the dead and it must needs be in one certaine place for as Vigilius an ancient Bishop of Trent saith how comes it about that the word being every where the flesh is not every where For when it was on earth it was not in heaven and now it is in heaven it is not vpon earth In the Canons themselues this carnall eating is called by S. Augustine the first heresie where it is said Can. prima quidem haeresis de consec d st 2. That vntill the end of the world the Lord will be on high but the truth of the Lord is here with vs for the body wherewith hee was raised vp must needs be in one certaine place but his truth is diffused throughout And in the Acts of the Apostles it is written whom the heauen must receaue vntill the times of restitution of all things Act. 3.21 The ninth is Vide gl can Quia corpus v. convertuntur de consec dist 2. where the glosser is much troubled Ioh. 2.9 Exod. 7.10 that this doctrine of transubstantiation is contrary to it selfe because the corruption of the first matter ought to be the generation of the second as when the substance of the water was altered and turned into the substance of wine in the marriage of Cana or when the rod of Aaron was turned into a serpent Now in this sacrament the substance of bread is not altered and the substance of the body of Christ was before there is therefore onely a change of place and not of substance and the body which is in heauen comes but either to mingle it selfe or to take the roome of the bread contrary to that which hath been proued here before The tenth reason is that the body which Christ presents vnto vs is a crucified body the memory wherof he inioyned vs to celebrate wherefore it is said This is my body which is broken Mat. 26 26. 1. Cor. 1. and my bloud which is shed forth and not that which shall be or which hath beene for this lambe slaine before the creation of the world was present to Abraham vpoÌ„ the crosse through faith which is the substance of things hoped for Heb. 11.1 and whose effect was present before and since the passion in regard of the faithfull which are called not to the participation of a glorious body but of a body crucified not a body which cannot suffer but of him which makes his soule an oblation for sinne Esay 53.11 as Esay saith Durand de remed penit can vt quid de consecr dist 2. c. non iste Amb. lib. 6. de sacramento Idem lib. 2. c. 5. de Isaac anima Aug. in Joh. tract 5. The eleuenth reason is that the body of our Lord being spirituall food ought to be receaued spiritually and to that purpose S. Augustine saith To what end preparest thou thy teeth and thy belly beleeue and thou hast eaten And S. Ambrose As the bread is the proper food of our body and is eaten corporally so the body of Christ is the food of the spirit and is eaten spiritually And the same bringeth in our Saviour speaking Those are present with me whose faith is with mee and whose portion I am and S. Augustine Some will question how I shall enioy it being absent how I shall stretch forth my hand thither where he sits and hold him there send thither thy faith and thou takest hold of him thy forefathers enioyed him in the flesh enioy thou him by faith Our Saviour himselfe interpreteth to drinke and eat by the same tearmes to come and beleeue The twelfth reason is taken from the nature of the bodie and from the manner of the phrase to be in a place For if the naturall body borne of the Virgin be in the Sacrament it is then either definitiuely as the Angels be in a place and so it will haue no true body which ought to fill a place or else it will be there repletiuely and so in as much as it is a naturall body it should be there visibly and palpably For by being raysed againe and glorified it looseth not the nature of a true body for Christ said himselfe Touch and see Luk. 24.29 for a spirit hath not flesh nor bones as I haue It remaineth therefore that Christ is there by the virtue of his divinity which is every where as saith S. Augustine although his flesh bee in heauen and no otherwise then as we say the sunne to bee present with vs when the light thereof commeth through the windowes although the body thereof be fixed in the heauens The thirteenth reason is that if the eating of the body of Christ be carnall all the faithfull which liued before the comming of our Saviour be damned because they bee dead before they eat the body of Christ For it is written If you eat not the flesh of the sonne of man and drinke not his bloud there is no life in you But we are assured that they were saued by the words of our Saviour concerning the bosome of Abraham and by other testimonies and examples of Moses Enoch Elias Elizeus c from whence wee must conclude that they eat Iesus Christ it being written in expresse terms that all our Fathers did eat the same spirituall meat 1. Cor. 10.4 and did all drinke of the same spirituall drinke and that the rocke whereof they dranke was Christ Now before his nativitie they drank him not carnally and therefore it followeth that they did eat it by faith and that such a kind of eating is sufficient vnto salvation considering that by it alone they were saued being bound notwithstanding to eat it The fourteenth is taken from the effect of transubstantion for if the bread be made flesh by virtue of those wordes which are pronounced by the Priest it continues to be flesh vnlesse either by contrary words one dissubstantiats it whereof we haue no example or the incredulitie of the wicked receauer doth disanull that which the consecration had created For otherwise the wicked which receaue the sacrament should be infallibly saved and none of them receiue condemnation in regard that the promise is generall whosouer eateth my flesh and drinketh my bloud Ioh. 6.56 Aug. de verbo dom tract in Iohan. 26. Cyrill lib. 4. in Ioh. c. 19. the same hath life everlasting and that of S. Augustine when Christ is eaten life is eaten Againe The sacrament is life vnto every man is death vnto none whosoever he be which receaueth it
lastly the councell of Constance passeth for a law and declares those heretickes which would communicate vnder both kindes Pope Galixtus and before him Pope Anacletus say the consecration being ended all ought to communicat if they would not be excommunicated for the Apostles haue so ordained and the holy Romā Church maintains it Also Alexander he which taketh the bread blesseth it breaketh it and distribute that not to the assistants he doth not that which Iesus Christ did neither celebrateth he the memory of his death Whereby we may see that these two kinds although they were in the Primatiue Church for so saith the Article yet were they wittingly reversed by the councell and poore Iohn Husse in the yeare 1400 amongst other things obiected vnto him by the councell was burned for maintaining them contrary to the publike faith and troth giuen vnto him By which action the world may knowe that those which demand reformation are no more to trust to the publike troth of the Romane Church then to the faith and honesty of a common strumpet Neverthelesse one thing wee may not omit that as the Pope hath provided a Vicar for the true body which ascended vp into heaven Durand rat divin oss l. 4. c. 53. Titleman cap. 56 57. Ale l. 2. sacr cerem eccl Rom. sect 2. c. 1. so he hath in liew of the transubstantiated body substituted hollowed bread which Durand calleth the Vicar of the holy communion and saith that the very kissing of the plate is equipollent to the communion There is likewise a Vicar ordained for the sacramentall wine which is the wine held by the Deacon or Clearke and taken by the communicants vpon Easter day but that is onely saith the text to cleanse the mouth as if they had eaten a peece of horse-dunge before they came thither It followeth Lord that which we haue taken with the mouth let vs receaue with a pure mind of a temporall gift let it bee vnto vs an everlasting remedy Quod ore sumpsimus Domine pura mente capiamus de munere temporali fiat nobis remedium sempiternum The errour of this verse consists in that the Priest would take the temporall gift which is the bread with a pure spirit For the bread is not taken with the spirit but with the mouth and we ought not to confound the signe with the thing signified but ought to say as the mouth taketh this bread so grant that the spirit may partake of thy body The second point is decisiue against the pretended transubstantiation for although this prayer be made after the consecration and after the reception yet the Priest confesseth that that which before he adored was but a temporall gift and craueth that it may be vnto him an everlasting remedy for if it were the body of Christ what needs hee demand that it might become a remedy and if the consecration did make it to be such in substance should it not be a spirituall remedy This alone sufficeth to reverse the whole Masse God no doubt hath permitted it here to abide to convince idolatry by it selfe Now that which is aboue is said taking the first ablution and washing the chalice which he presenteth againe to the Deacon who poureth a little wine to wash it and to drink againe And then he saith Thy body O Lord which I haue taken and thy blood which I haue drunke let it cleaue vnto my entralls and grant that there abide in me no spot of wickednes whom thy pure and holy Sacrament haue refreshed who liuest and raignest with God the Father in the vnity of the Holy-Ghost world without end Amen Corpus tuum domine quod sumpsi sanguis quem potaui adhaereat visceribus meis praesta vt in me non remaneat scelerum macula quem pura sancta refecerunt sacramenta qui viuis regnac cum Deo patre in vnitate spiritus sancti Deus per omnia secula seculorum Amen There is one peece which I haue taken out of Iaques d'Hilaire in his French Masse which is inserted in this place it qualifieth the communion and is conceiued in these words All the endes of the earth haue seene the saluation of our God Viderunt omnes fines terrae salutare dei nostri He takes in this place to see for to communicate being agreeable to most Masses which consist onely in seeing and not in eating for none but the Priest alone doe eate and drinke This being done hee washeth with wine and water his fingers and drinketh vp the washe then turning the chalice vpside downe vpon the plate he wipes it and hauing folded the corporall he takes the chalice againe to see if any thing remaine in it then he kisseth the middle of the Altar turning towards the people saith The Lord bee with you Ans And with thy spirit Dominus vobiscum R. Et cum spiritu tuo In the meane time ioyning his hands and turning himselfe towards his breuiary he saith Let vs pray Oremus Here he interlaceth certaine prayers as before the Epistle which being said hee turneth himselfe to the people about the midst of the Altar and saith The Lord bee with you Answ And with thy spirit Dominus vobiscum R. Et cum spiritu tuo Then he saith Goe the separation is Ite missa est And the people thanke God for that dismission saying Thankes be to God Deo gratias Then followeth a prayer differing according to the season or the Saints nayles or other reliques for whom the Masse is celebrated whereof see one example Let the obedience of my seruice please thee holy Trinity and grant that the sacrifice which I vnworthy haue offered to the eyes of thy Maiestie may be acceptable vnto thee and through thy mercy propitiatory for me for all those for whom I haue offered it through Christ our Lord. Amen Placeat tibi sancta Trinitas obsequium seruitutis meae praesta vt sacrificium quod oculis tuae Maiestatis in dignus obtuli sit tibi acceptabile mihique omnibus pro quibus illud obtuli fit te miserante propitiabile per Christum dominum nostrum Amen Note that in the Masses for the dead insteed of ite missa est is said requiescant in pace and in priuate Masses without turning himselfe he blesseth the people And if moreouer the Priest and the Deacon doe say Ite they ought to turne towards the people and saying benedicamus turne towards the Altar The Almighty and mercifull God the Father †Son and †Holy-Ghost †blesse you Amen Benedicat vos omnipotens misericors Deus Pater Filius Spiritus sanctus Amen CHAP. XI An extract of peeces of Masses to Creatures HE which would insert in this place all sorts of Masses together with their tunes and songs belonging thervnto had neede to prescribe a breuiary litle lesse then the Bible wherein he may see as many seuerall Masses as Saints canonized by the
is double the one visible and corruptible which is receiued with the hand and entreth into the body by the mouth of the faithfull to wit the Bread and Wine The other inuisible and incorruptible to wit the body broken and the Bloud of Iesus shed vpon the Crosse which is applyed to the soule of the faithfull for their sanctification and redemption As for the forme it is prescribed in the Gospel on the pastors part to take the bread into his handes to blesse it breake it distribute it to the people likewise to take the Wine to blesse it and giue it to all the Church to drinke thereof which are capable of it and to signifie vnto them the benefite of that Sacrament On the part of the faithfull Math. 26. Mar. 14. Luke 22.1 Cor. 11. hauing examined themselues they ought to present themselues to that holy communion take it eate and drinke that visible element with the mourh of their body and by faith to participate of the body blood of our Saviour apprehend the merit of his death the effect of his resurrection and the efficacy of his ascension As for the End it is to magnifie the bountie of God to render him thanks to accept his accordment made in the new Testament to receaue there the pledge and assurance of a better life to protest our fidelitie to his service from the vnion which we haue with him then with his mysticall body the Church receauing from him our spirituall nourishment so participating of that quickning bread to wit all his benefits his wisdome his iustice his sanctification redemption So then the vnion which we haue with our Saviour is reall but that is as much to say as reipsa for in regard of the veritie of it we are vnited vnto him and it is likewise spirituall in respect of the meanes whereby it is wrought which is the spirit and faith With this truth and this simplicity the faithfull of the first ages contented themselues and if they vsed the termes of sacrifice and oblation it was not either to play the Pagans or Iewes much lesse to crucify againe our Saviour as it hath beene proued before But as falshood is an ape of the truth the spirit of error hath falsified this testament strucke of her seales turned the things bequeathed to other vses depriued the legataries of their legacies inserted divers clauses to their owne profit and to be briefe hath so disguised and adulterated the coppies that from thence one can no more expect ayd for his salvation Wherefore the truely faithfull doe charge that instrument with falsehood haue recourse to the first draught of it in the Gospel and take no lesse care of the salvation of their soules then of the keeping of an heritage fearing as much false doctrine as to receaue false coyne righting themselues from the confessions of the forgers themselues doe finde great light for the discovery of these falshoods To this purpose confessed an ancient Abbot Rupert Tuit l. 2. cap. 21. that the Masse was not celebrated in times past with such apparell as it is now adaies and that it was not polisht by one alone in such sort as it is now c. and that it is not a whit the holyer for that considering that heretofore it was consecrated only with the words of our Lord and ioyning of the Lords prayer And a Bishop of Rome saith Greg. epist ex reg lib. 7. c. 63. Platin. in Xisto the Lords prayer is said incontinently after the other prayers because the Apostles were accustomed to consecrate the oblation of the host in saying only the Lords prayer Whence it appeares that the body of the Masse which is the Canon is not at all essentiall vnto it and that the soule of it which is transubstantiation was not infused into that body vntill by the Councell of Lateran in the yeare 1205. We must therefore here resume the first paths we must take away the hay durt and strawe from this building and ioine our selues to the foundation of the Apostles doing like those which goe astray return by their owne steps to finde the true way Wee shall finde Iustin Martyr writing about an hundred and sixtie yeares after the birth of Christ and wee shall note in reading him that water was mingled with the wine about 40 yeares before Iustin Apolog. 2. by Pope Xistus or Alexander See how he describes the celebration of divine service in his time The day saith he which is called Sunday an assembly is made of all those which abide in the fields or cities into one place and there are read the Commentaries of the Apostles and the writings of the Prophets so long as the time will permit Afterwards the reader hauing left off to read hee which is president in the assembly makes an exhortation to the people in a Sermon admonishing them to imitate those good things after that is finished all doe rise vp together and make our prayers vnto God hee saith not to any Saint and as we said before that prayer being done the bread the wine and the water are brought forth and hee that performeth that action pronounceth with all his might prayers and thanksgiuings the people there ioyne their voices their affections and their blessing saying Amen Then a distribution is made to every one and a communication of those things which were blessed with thanksgiuing The people were not then excommunicated I aske let any man speake in cōscience if that forme be not practised in the reformed Churches and why will not they follow it is it not the ambition of Prelats which hindreth them from acknowledging their fault and avarice which retaines them in a commodious errour whilst in the meane time the simple drinke the folly of their conductors great ones contributing their authority the people their violence the ignorāt their fury O Lord order proceeds from thee thou hast the hearts of kings in thine owne hands deliuer vs from popular seditions Let vs thinke that not the sacrament alone hath beene liable to abuse for even the tree of life the sacrifices of Moses the brasen Serpent which was a firgure of our Lord and many other divine institutions haue beene subiect to reformation after 900 yea after 1000 yeares of abuse and idolatry And as for the supper wee see how that that hath beene casheerd by the Masse the tables of wood by the tables of stone the Churches simplicitie by Iewish and heathenish superstition although some of these things might at the first haue beene introduced with a good intention Harken therefore to the advice of a good Cordelier named Ferus speaking of the idolatry which befel in Israel There was saith he a double sinne in Gedeon Ioh. Ferus in annot in lib. Iud. c. 8. both in that hee made an Ephod contrary to the word of God and in that he seeing the abuse of it tooke it not away Now
Magician or Sorcerer as he was which not long since was burned in the Greue at Paris the Parishioners would bee full ill assured of their saluation Fourthly hoc sacrificium laudis this sacrifice of praise witnesseth that it was not made to purchase remission of sinnes but to render thankes vnto God for that purchase which Iesus Christ his Sonne hath made for vs. Moreouer it is not possible to reiterate such a sacrifice and if it were yet this heere cannot be sufficient Heb. 9.22 25. for without shedding of blood euen vnto death there was neuer made any sinne-offering But there are diuers fractions interlarded vsually in this prayer Afterwards followeth the canon We communicating and honouring the memory first of the euer-glorious Virgin Mary mother of God of our Lord Iesus Christ and of the blessed Apostles Martyrs Peter Paul Andrew Iames Iohn Thomas Philip Bartholomew Mathew Simon Thaddeus Linus Cletus Clement Sixtus Cornelius Cyprian Laurentius Chrysogonus Iohn and Paul Cosma and Damian and all thy Saints for whose merits and prayers grant that in all things wee may be fortified by the aide of thy protection through the same Christ our Lord Amen Communicantes memomoriam venerantes imprimis gloriosae semper Virginis Mariae genitricis Dei Domini nostri Iesu Christi sed beatorum Apostolorum ac Martyrum Petri Pauli Andreae Iacobi Iohannis Thomae Philippi Bartholomaei Matheęi Simonis Thaddei Lini Cleti Clementis Sixti Cornelii Cypriani Laurentii Chrysogoni Iohannis Pauli Cosmae Damiani omnium sanctorum tuorū quorum meritis precihusque concedas vt in omnibus protectionis tuae muniamur auxilio per eundem Christum Dominum nostrum Amen Durand in rational l. 4. ad 3. part c. 38. Durand attributes this peece to Pope Syricius In the Primatiue Church mention was made of Saints simply for the reasons before mentioned but they were not therefore invocated saith Saint Augustine but were named to teach vs Aug. de ciu dei lib. 22 c. 10. Dionys hierarch c. 3. that they were not dead but translated vnto life For Dionysius saith in the place aboue quoted that they are not dead at all Now heere they goe much beyond the ancient limits for the Communion which ought to be celebrated in remembrance of Christ is now performed in remembrance of men such as it hath pleased the Pope to register as Cosma Damian Chrysogonus c. Secondly the Canon is false in all particular Masses for there the people communicate not at all and therefore they are excommunicated as often as they assist at such Masses following the doctrine of the Pope in the Canons Can. peracta de consecrat dist 2. Thirdly through whose vertue is it that the Priest implores the aide of God Is it not through the vertue of Cletus and Chrysogonus c. And how well agrees this with a canon following which beginneth Nobis quoque where he beseecheth God not to poyse at all their merites but to grant them his pardon where we may obserue that after they haue once stood vpon their merits in this canon they renounce them in a canon following see what strange contradictions be heere throughout Holding his hands extended ouer the oblations he saith We pray thee therefore thou being pacified that thou wouldest receiue this our oblation of seruitude of all thy family and that thou wouldest dispose our dayes in thy peace and deliuer vs from eternall damnation enrole vs amongst the flock of thine elect Heere hee ioynes his hands through Christ our Lord Amen Which oblation wee beseech thee O God in all things to make †blessed †ascribed †ratified †reasonable †and acceptable to the end that it may be made vnto vs the body and blood of thy most beloued Sonne our Lord Iesus Christ Hanc igitur oblationem seruitutis nostrae sed cunctae familiae tuae quaesumus domine vt placatus accipias diesque nostros in tua pace disponas atque ab aeterna damnatione nos eripias in electorum tuorum iubeas grege numerari per Christum Dominum nostrum Amen Quam oblationem tu Deus in omnibus quasumus †benedictam †ascriptam †ratam †rationabilem †acceptabilemque facere digneris vt corpus sanguis fiat dilectissimi Filii tui Domini nostri Iesu Christi Heere the Priest playes the fencer and redoubles the battery for he makes fiue crosses the three first vpon the hoaste and the chalice the fourth vpon the hoaste alone and the fift vpon the chalice onely saying sanguis fiat if it bee not made before But heere you may note a notable forgery for the Priest pruneth Saint Ambrose words Ambr. lib. 4. de sacr c. 5. and insteed of saying after acceptable which oblation is the figure of the body and blood of our Lord he changeth and substituteth in their roome these words that it may be made vnto vs the body and blood of our Lord and from thence they take the foundation of transubstantiation to forge an idoll insteed of the Sacrament It followeth afterwards Who the day before hee suffered tooke bread into his holy venerable hands and lifting vp his eyes vnto Heauen to thee God his Almighty Father giuing thankes vnto thee he blessed it brake it and gaue it to his Disciples saying Take and eate you all of this for this is my body Qui pridie quam pateretur accepit panem in sanctas ac venerabiles manus suas eleuatis oculis in coelum ad te Deum patrem suum omnipotentem tibi gratias agens benedixit fregit deditque discipulis suis dicens accipite manducate ex hoc omnes hoc enim est corpus meum Note that in saying he tooke bread he takes the hoaste with his fore finger and his thumbe and saying eleuatis he liftes vp his eyes and saying he blessed it he makes a signe of the crosse as if that had beene the forme of the benediction which our Sauiour vsed before his crosse was made Then saying hoc he holdes the hoaste with his two fore-fingers and his two thumbes and with one breath pronounceth these words distinctly attentiuely and with a low voyce Iustin Nou. 123. This is my body contrary to the vse of the Primatiue Church which raised her voyce in pronouncing these words Tertia cautela and that in the vulgar tongue And if the Priest stayes or makes a comma at any word the cautell saith that the consecration is to no purpose So that all lyes at the mercy of the Priest who speakes low and whom it much concernes according to that cautell that hee bee not pursye or short-winded That word being spoken the Priest falles vpon his knees adores the hoaste then lifts himselfe vp and holding the hoaste on high makes the people adore it then layes it vpon the corporall and adores againe and you are to remember that from this vntill he wash the foure
first fingers of both his hands he disioynes them not at all vnlesse he touch the hoaste but they are clasped two and two so that when he would beate his brest to play the Publican he doth it with his three hinder fingers and if he would take the plate he vseth the middle finger which he ioynes with the fore-finger in forme of a payre of pinsers for the other fingers are destinated to the consecration Le ts see what followeth Likewise after supper here he takes the chalice with both his hands taking this excellent Chalice into his venerable and holy hands here holding the Chalice in in his left hand hee crosseth it with his right giuing thanks vnto thee he blessed it †and gaue it to his Disciples saying take drinke all of you of this these words of the consecration he pronounceth ouer the Chalice eleuating it a little this is the Chalice of my blood of the new and eternall testament the mystery of faith which shall bee shed for you and many to the remission of sinnes as often as you shall doe this doe it in remembrance of me Simili modo post quam coenatum est accipiens hunc praeclarum calicem in sanctas venerabiles manus suas item tibi gratias agens benedixit †deditque Discipulis suis dicens accipite bibite ex eo omnes hic est enim calix sanguinis mei novi aeterni testamenti mysterium fidei qui pro vobis pro multis effundetur in remissionem peccatorum Haec quotiescunque feceritis in mei memoriam facietis Before the Priest saith as often hee puts the Chalice vpon the corporall adores it then riseth vp and makes it to bee adored in shewing it and saying Haec quotiescunque afterwards layes it downe againe couers it adores it and disioynes his hands to say Wherefore wee thy seruants O Lord and all thine holy people being mindfull of the blessed passion of thy Sonne as also of his resurrection from hell and his glorious ascension into Heauen doe offer vnto thy excellent Maiesty of thine owne gifts a †pure hoaste an †holy hoaste †an immaculate hoaste the †holy bread of eternall life and the †cup of perpetuall saluation Vnde memores domine nos serui tui sed plebs tua sancta eiusdem Christi filij tui Domini nostri tum beatae passionis nec non ab inferis resurrectionis sed in coelos gloriosae ascensionis offerimus praeclarae Maiestati tuae de tuis donis ac datis hostiam †puram hostiam †sanctam hostiam †immaculatam panem †sanctum vitae aeternae †calicem salutis perpetuae Pronouncing this canon the Priest makes fiue crosses out of season for the consecration was performed when he said hoc est corpus meum and because the hoaste is then deified the Priest makes himselfe greater then it when he blesseth it for S Paul saith Heb. 7. v. c. without contradiction the lesser is blessed of the greater There was no neede therefore of making crosses considering that crosses are equipollent to blessings and that the Priest can not be greater then God vnlesse wee should say with the quodlibet qui fecit me sine me Stella cleâ—iâ— creatur mediante me he which made me without me is created by me A blasphemy worthy of the booke wherein it is written Now inasmuch as creation is vnderstood properly and the glosse of the canon Timorem Can. timorem gl v. corpus de 〈◊〉 dist â— saith that by this word hoc nothing is signified it followeth by the Popes doctrine that this is my body is as much to say as nothing is my body Now before we speake of pretended transubstantiation you must obserue that this hoaste is round and is giuen vnbroken vnto the people who may not touch it with their hands but are enjoyn'd to gape and let the Priest put it into their mouthes whensoeuer they receiue the communion Where the first errour which heere discryes it selfe is the round forme of the bread it being from the institution of Numa King of Rome a Pagan and a Magician 〈◊〉 Oâ—oâ—â— 1. 〈◊〉 who sacrificed vnto his gods a round cake which he called Mola and from thence commeth the Verbe Immolo as before was shewed The second abuse is in that the bread in the Masse is not one loafe in common to represent the whole Church and the communion of Saints but consists of seuerall cakes to represent a schisme in it â— Cor. 10.17 Auâ—ust ep 59. 〈◊〉 Pâ—â—â—a nomen For it is written that wee are one bread and one body and S. Austin saith that we come to be vnited to the body of Christ in that wee being many are yet one loafe and one body Whence it followeth that we are to communicate with one loafe seeing that the vnion of the body of Christ which is the Church is represented by that vnity The third abuse is in that the people are forbidden to touch the Sacrament with their handes contrary to that which is commanded by our Sauiour Take eate this c and which a Bishop of Ierusalem hath written 〈…〉 ca teâ—â—â—â—nyst 5. 〈◊〉 8. Sextaâ—ra in Trulla c. 102. Hee approached to the Table and stretched forth his hand to take the holy foode And in the yeare 681 the Synode condemned those which would take the Sacrament with a litle vessell of gold preferring a thing without life before a humane creature made after the Image of God The fourth is in that the bread is not broken which is a great default for by that mystery the breaking of the Body of Christ for vs is deciphered Which was the cause that S. Paul saith The bread which we breake it is the communion of the body of Christ so that contrariwise wee are to say that the bread which we breake not is not the communion of the body of Christ but a marke rather of diuision euery man hauing his owne part Humbertus Episc silâ—â— ca 5. d â—â—e câ—â—tra libell Ni ceâ— Mâ—nachi Wherefore a good Bishop of Rome the fift after the Apostles saith as often as you doe this that is blesse breake distribute you shall doe it in remembrance of me because he which doth the one without the other the benediction without the fraction or distribution hee represents not a perfect memory of Christ as likewise the benediction is nothing without the fraction For in those daies they had but one great loafe broken vnto all Can. Nâ—◠〈◊〉 de coâ—â—â— dâ—â—t as the canon doth import The greatest wickednesse is in the adoration of the Sacrament for if to doe this as hath beene said doth signifie onely to blesse breake and distribute and that wee are not to doe any thing but that which Christ hath commaunded in his word we ought not to adore it for it appeares not that either Christ or his Disciples did euer adore the
Sacrament Moreouer it being that we are to worship that onely which is eternall Damâ—sc lib. â— orthod fideâ—â— the humanity of Christ is not to bee worshipped if the diuinity be not joyned thereunto For Damascene distinguisheth totus Christus all Christ from totum Christi all that which is in Christ All Christ is perfect God and perfect man but all that which is in Christ is not God neither yet is it man Wee must distinguish and not separate his diuinity from his humanity which being ioyned doe make one hypostasis and one Person As for example all man is one soule and one body but all that which is in man is not soule neither is it body but both together Now we may say according to the doctrine of the Pope who would tye himselfe to the letter the Priest makes not all Christ neither all that which is in Christ he creates but a body broken vpon the Crosse and but blood shed forth consequently an humanity dead and separated from its soule And the glosse of the canon Comperimus saith Can. sic in sâ—â—ctificando gl Verb. Cal g de consec dist 2. that if a Priest should haue consecrated the bread whilest our Sauiour was in the sepulchre that the substance of the wheate would haue beene simply a dead body Now when one hath yeelded to the Priest that he can make a body and blood of the substance of the bread and wine which notwithstanding is false yet cannot that which he makes bee wholly Christ for his soule and his diuinity shall not bee made and consequently we ought not to adore that which he makes For we adore the humanity of Christ nor considered apart â—ren de incar c. 25. but as being vnited to the diuinity So sayth an ancient father Christ hath adored with vs and if it so be that we must adore him for to him must euery knee bow yet this is to be done onely in respect of one of his natures And Saint Augustine giues vs an example thereof If sayth he any of vs should finde a purple Robe or a Crowne lying on the ground Aug. de â—erbo 〈◊〉 58. would we worship it But when the King is cloathed therewith hee makes himselfe lyable to great punishment who through contempt adores it not with the King In the same manner shall he be culpable of eternall death which will not adore the humanity of Christ our Lord not as it is considered nakedly alone but as being vnited to his diuinity hee being the onely Sonne of God true God and true man This passage sheweth that Saint Augustine was farre from preaching the adoration of the Crosse Launce Nayles or Robe without seame which are not vnited vnto our Sauiour neither make one person If he should come to Argenteuill the Priest without all question would call him an Heretique Another abhomination is committed in that the Priest pretendeth to sacrifice Iesus Christ in the Masse which Christ himselfe did not in the supper for if hee had done it he verily would not haue reiterated the next day his oblation for that had not beene necessary Now Iesus sacrificing himselfe vpon the crosse said not doe this for hee had no other worthy sacrificer of such a sacrifice but himselfe whose effect is eternall and that which wee are to doe is to blesse breake and distribute in remembrance of that sacrifice vpon the crosse Chrysost in hom ad Corinth In this sense S. Chrysostome saith If Iesus Christ be not dead whereof shall this sacrifice be a signe or figure But this is more amply treated of in the chapter of Sacrifice and of the Sacrament where you shall see that the action of the supper differeth from that of the crosse in respect of the time place forme ende matter c. and therefore cannot bee the same action But seeing that the essence soule of the Masse consisteth in transubstatiation wee must examine it more particularly Of the pretended transubstantiation TWelue hundred yeares after the institution of the supper the Popes brought in this transubstantiation In the councel of Lateran as new for the name as the effect the Divell hauing by little and little at the length gained the top of the mystery of iniquitie Le ts set downe therefore that which wee are to beleeue in this communion and then by way of opposition we shall knowe the abuses It was instituted in generall for the commemoration of the death of Christ to celebrate the graces which he purchased for vs to ratifie his alliance to receaue the pledge seale and assurance of a better life to make protestation of that obedience which wee owe vnto God and of the vnion which wee haue with all the Saints particularly to receaue the nourishment of our soules to feele that we are vnited to our head and Lord Iesus Christ that we are one with him as he is with God the Father and that we are bone of his bones and flesh of his flesh that we inioy him intirely and all his benefits to wit his wisdome Iustice sanctification and redemption So the vnion which we haue with him is tearmed substantiall in regard of the things vnited reall in regard of the truth of the vnion and its effect and spirituall in regard of the meanes by which this vnion is made which are the spirit and faith but as for the forme that is incomprehensible vnto vs thus farre wee must goe that wee prescribe not vnto God an impanation concomitancy transubstantiatioÌ„ or other chimeraes which favour of impiety and idolatry First let vs consider the words of our Lord Fagius in Deut. c. 8. Ioseph Scal. de emend temp lib. 6. who ordayning the celebration of the Passouer and the commemoration of his death vsed in a manner the same tearmes which were vsed in the ancient passouer where they said this is th bread of misery which our fathers haue eaten in Egypt which is as much as to say this bread which you now eate doth represent that bread which our fathers did eat in Egypt it is 1500 yeares since you were deliuered from that captivitie The Iewes in blessing of bread and wine vsed these words Blessed be thou In lib. Vnisnaioth O God which hast giuen vs bread and the fruit of the vine of the earth And so we are to take these tearmes not according to the letter but sacramentally as those which were added after them this is my body this cuppe is my bloud of the new Testament which wee must thus interpret this wine which is in the cup doth represent and present vnto you the new alliance which I haue made with you by the shedding of my bloud for the remission of sinnes So that if one would demand how the bread is the body of Christ we are to answer that it is in the same manner as the cup is his bloud without changing of the substance This bread is the body of Christ as circumcision
was the covenant for it is added Gen. 17.10 and it shall be a token of the covenant betwixt mee and you So then the signe taketh the name of the thing signified as when it is said Exod. 11.12 1. Cor. 10 4. Tit. 3.5 Ioh. 3.6 Numb 10. 1. Cor. 5. that the lambe was the Passover that the rocke was Christ that baptisme is the washing of regeneration and Moses when the Arke set forwards said Rise vp Lord and when it rested Returne O Lord and the Arke is called the king of glory Ps 24.7 8. All which manner of speeches although they be in sacramentall matters yet are they not litterally to be vnderstood but doe receaue a sacramentall interpretation Which is the cause why the Doctors Pastours of the Church haue called the sacraments types antitypes figures similitudes significations images representations You shall see hereafter more varietie of the Doctors testimonies At this time note only this that according to the sacramentall phrase and according to the names giuen to the sacraments it may be verified that this is my body imports no changing of the substance for they should be neither types nor figures if they were of the same nature that the things themselues are which they represent figurae non sunt rerum homogencarum Another Classis of arguments against this pretended change is taken from divers concluding reasons The first is this This manner of speech this is my body soundeth not let this be or this shall be my body for these are not imperatiue or operatiue tearmes of a new creature no more then when it was said this is my welbeloued sonne Mat. 3.17 which was but a simple notification of that which he was before the pronouncing of them It is another matter when it is said Gen. 1. Let there be light increase and multiplie for these are not meere enuntiations of things which are but powerfull tearmes to create that which was not The second reason is drawne from the order which our Saviour vsed in taking blessing and breaking before he declared in words that which he presented for to what ende tooke he it but to blesse it and to what end blessed he it but to sanctifie it Now if that blessing had his force it is false to say that by the pronouncing of the last word Meum the consecration is made for if it were so hee should not haue said this is but this shall be my body For when hee would doe a miracle he said Lazarus come forth Ioh. 11.44 and not Lazarus is come forth For that was a tearme to doe and not to declare what was done The third reason is taken from the tearmes themselues for this is my body is not as much as this is my body and bloud which necessarily they must acknowledge if the bread bee transubstantiated into Iesus and so they shall haue good store of rhetoricall figures which notwithstanding the Priests reiect in these words In the same manner one might say as much of this cup is the new Testament for in it there be many degrees of figuratiue interpretations first a metonymie for by the Cup they vnderstand the wine which is within it and by the wine the bloud then a Synecdoche for by the bloud they vnderstand all Christ both his body and soule notwithstanding it is contrary to that which our Saviour would present and represent for by the bread is represented only the communion of the body and by the cup the communion of the bloud of our Lord this is that which we learne of S. Paul â— Cor. 10.16 who saith the bread which we breake is it not the communion of the body not of the bloud of Christ and the cup of blessing which we blesse is it not the communion of the bloud of Christ Wherevpon one of the first Schoolemen saith â—â—trus de paluâ—e 4. sent d. 11. q. 3. 〈◊〉 44. That the Sacraments doe effect that which they prefigure and that the effect of this Sacrament is the perfect refection of the soule which is nothing else but to eate it drinke it and therefore concludes that it ought to haue a double matter in it to wit matter to eate and matter to drinke Now this Doctor wrot about the yeare 1300 and yet speakes not one word of transubstantiation but only of the figure The fourth reason is that if this transubstantiation of bread and wine had place there would bee three bodies of Iesus Christ at the same time differing in matter and forme that which is visible at the right hand of God in heaven coÌ„sisting of flesh and bone and other two the one made of the substance of bread and the other of water and wine both of them in forme of bread and wine so that they worshippe not Iesus which was borne of the virgin but Iesus which is made of wheat and wine Vâ—de gl verb. conâ—erturtur can quia corpies dist 2. de consec which denieth true substantiation The fift reason is that the perfect body of Christ should receaue every day as many additions as there bee consecrated hoastes or else the substance of this hoaste doth vanish away and giues place to her first body which if it were so there would be no changing but onely a displacing of the substance and changing of the place Neuerthelesse it will be hard to beleeue that of the substance of a glorified body wormes may be engendred or that it is at the mercy of a flye and it is blasphemous and contrary to naturall knowledge to beleeue that accidents may subsist without a subiect or can corrupt without a substance The sixt is that the bones of our Sauiour bee broken which were not euen in his type Exod. 12.46 Ioh. 19.36 you shall not breake the bones and therefore they were preserued vpon the crosse although it were the custome to breake their bones which died in that manner vpon the crosse Now if his bones were not broken in his humilitie wherefore doe they teach that they can breake them in his glory Psal 16. The seauenth is taken from that it is said that his body shall not take corruption Now if he be chewed by the teeth of the Priest Can 7. caueat execrationes goes down into his stomack passeth into his guts for to that purpose they abstaine to eat for some time if he doth that which the cautells specifie it is certaine that he corrupteth which being impossible it followeth that this eating of Christ is not carnall but to beleeue is to drinke Ioh 6.35 Ier. 15.16 and to come to Christ is to eate as saith S. Iohn So in Ieremy I haue eaten the word is to say I haue beleeued it and in the revelation to eat the booke Apoc. 10.9 Can. â—t quid putas de consec dist 2 Cass in liturg whereof he spake is to beleeue it as saith S. Augustine in the Canon beleeue and thou
cannot be expressed in which regard one may say vnto them You know not that which you adore but wee know that which we worship euen Iesus which is God inuisible made man like vnto vs in all things sinne onely excepted Now this new adoration was instituted by Honorius the 3. about the yeare 1225 and the prayer vnto it is prescribed in the glosse Salue lux mundi c. God saue thee thou light of the world word of the Father true hoaste liuing flesh § Placeat tibi entire deity true man c. And although this adoration bee addressed directly to the hoaste yet the Priest knowes well that it is differing from Iesus Christ not onely in regard of the termes aboue mentioned to wit that he is called a pure Sacrament and a temporall gift but also in respect of the prayer which he makes Let the office of my seruitude please thee holy Trinity c. and grant that the sacrifice offered by me be agreeable vnto thee c through Iesus Christ Now I say that if this hoaste were Iesus Christ himselfe we ought not to say let Iesus be agreeable through Iesus for men imploy not the intercession of a thing to the thing it selfe Moreouer Iesus Christ was not Mediatour for himselfe to God for betweene the Persons of the Trinity there is no mediation but betweene the hoaste and him to whom it is offered a kinde of mediation is suggested for in the same moment the Priest throwes himselfe below the hoaste to adore it and aboue it intercedes for it to God that it may be acceptable vnto him so that he makes two Christs the one at the right hand of the Father inuocated and prayed vnto and the other in the hands of the Priest supplicating and attending to finde grace the one vnto whom the sacrifice is offered and the other which is sacrificed Whence appeares a manifest idolatry for there is but one onely adoration of the same essence which receiues neither more nor lesse neither differeth from it selfe either in substance or accident The next order of arguing against this pretended transubstantiation is taken from the analogy of the Sacraments which are visible signes and seales of the inuisible grace of God so that the signe is a thing differing in his owne nature from that which it signifies as the water in Baptisme which although it be a Sacrament of bloud yet is it not transubstantiated Can. quia passus in fine de consec dist 2. And the Popes themselues heerein agree with vs saying We are not to doubt that euery faithfull man is made partaker of the body and of the cup when hee is baptised although he dye before he receiue the Eucharist and marke the reason added thereunto because hee hath in himselfe that which this Sacrament signifies The same may bee saide of the Sacraments of the Passeouer the Rocke the Arke in which the Lambe was not changed into the Passeouer nor the Rocke into Christ nor the Arke into the Couenant notwithstanding they contayned the truth of that which they prefigured and they which were partakers of them did really enioy that which was represented by them Ibid. Omnis res in sese illarum rerum continet naturam veritatem ex quibus conficitur And this is the reason why the Canon hoc est shewes that euery Sacrament hath two parts and sets down this Maxime that euery thing containeth in it selfe the nature and the verity of those things whereof it is composed From whence it is easie to conclude that the Sacrament of the Eucharist being amongst other things composed of bread and wine the bread and the wine retaine the nature and verity of bread and wine And more plainely in the same canon is said that the bread is called a body Gl. verb. coelestis suo modo after its owne maner not in truth but in signifying it in a mystery And the reason why they continue in their proper nature is euident Nullum simile est idem for otherwise there would bee no resemblance betweene the thing signifying and the thing signified and we should with blasphemy say that as the accidents without the substance cannot nourish the body so likewise that which they prefigure can yeeld no nourishment to the soule Heare St Augustine If the Sacraments had no agreement with the things whereof they be Sacraments Aug. ep 23. they would be no more Sacraments because they would not signifie them at all Wherefore after the blessing Math. 26. 1. Cor. 11. euen our Sauiour himselfe called the Sacrament the fruit of the Vine and Saint Paul saith the bread which we breake c. Againe whosoeuer shall eate of this bread and drinke of this wine vnworthily c. hee saith not of his body Lastly our Sauiour hauing said that he would drinke of this fruite in the kingdome of his Father it is certaine Luke 24. that he meant not that hee would drinke himselfe after the resurrection but foretold onely the repast which after it he would take with his Disciples and though he spake there onely of eating yet drinking is well enough vnderstood for men vse not to eate without drinking Finally besides arguments drawne from reason certaine it is that by testimonies and inartificiall proofes it may bee verifyed that twelue hundred yeares after our Sauiour vntil Innocent the third the Church receiued not that transubstantiation which is set downe in the canon Ego Berengarius De consecr dist 2. â—an quia corpus gl can firmiter ardeum de suam Trinit in decretales Caâ— Vtrum sub figura v. Vorard veritatem egressus hyperbolica loquutus est Theod. 1. dial contra quosdam haeret tom 2. where Nicholas caused it to be said that not onely the Sacrament but also the true body and blood of our Lord is sensually handled and broken by the hands of the Priest and chewed with his teeth Which beleefe being ful of impiety the canons themselues doe derogate from it and the glosse of the canon Vtrum euen in the same title of consecration where the glosse saith that Berengarius lyed and spake by an hyperbole What credit shall we giue to these forgers of traditions let 's haue recourse vnto antiquity Our Sauiour hath changed the names in the Sacraments and hath giuen to his body the name of the signe and to the signe also hath he giuen the name of his body and in the same manner as he was called an hedge he called the wine his blood Afterwards he concludes So the visible signes are honoured with the name of body and bloud not in changing nature but in adding grace vnto nature And in the second Dialogue For euen after the benediction the mysticall Symboles leaue not their owne nature for they abide in their proper substance and visible forme and shape and to bee touched in such sort as they were before And Macarius Macar hom
27 When in the Church the bread and the wine are brought forth being antitypes of the body and blood of him those which partake of the visible bread doe eate his body and his blood spiritually And that which the Priest saith after he hath taken the Eucharist shewes that there is no transubstantiation for after the consecration he saith quod ore sumpsimus c de munere temporali fiat c also the prose sub diuersis speciebus signis tantum non rebus latent res eximiae the Sacraments are termed signes not things Chrys ad Caesar mon. And S. Chrysostome saith that the bread is called by the name of our Lord although the nature of bread doe yet continue The same said Pope Gelasius writing 1000 yeares after our Sauiour Gelas contra Eutich Car. lib. de diuin eff pag. 85. Tertull. lib 4. cont Marcion Chrys 1. Cor. c. 10. Amb. de iis qui init myst c. 9. Can. ante benedict dist 2. de consec Dionys de eccles Hierarch c 3. Aug. in Psal 3. Aug. contra Adim manich c. 12. and Charlemaine writing to Alcuinus his Master hath these wordes In supping with his disciples hee brake the the bread and gaue it vnto them and likewise the cup as figures of his body and blood And Tertullian Christ hauing taken the bread and distributed it to his disciples he made it his body in saying this is my body that is to say the figure of my body And Chrysostome What is that which the bread signifieth the body of Christ And Ambrose Before the blessing of those heau'nly words another kinde was named but after the consecration the body of Christ is signified And Saint Denis By the venerable signes of the Sacrament Iesus Christ is signified and receiued And S. Augustine saith that he eateth Christ which eateth him within and not without which eateth him in his heart and not he which feedeth on him with his teeth In his 26 tract vpon Saint Iohn The patience of Iesus Christ was admirable in that he admitted Iudas to the banquet in the which he instituted and gaue to his disciples the figure of his body and of his blood The Lord made no difficulty to say this is my body when he gaue them the figure of his body and his blood And in the canon taken out of Saint Hierome vpon the Epistle to the Ephesians it is said that the body of Iesus Christ is two wayes vnderstood the first carnally when it is said that it is crucified Euseb de vita const lib 10. c. 3 Maldonat Iesuit in Ioh. c. 6 v. 55. the other spiritually when is is called bread So are the Sacraments called by Eusebius secret Symboles of the passion of our Sauiour Againe he calls his flesh true food and blood true drinke because it doth truly nourish our soules and giues vnto them life euerlasting As in the 32 verse he calls himselfe true bread yet certainely not of nature for if one regard nature he is not true and proper bread but onely in respect of the effect because hee truely doth doe that which bread vseth to doe And Saint Augustine The Apostle saith Aug. ad Bonifac epist 23. wee are buried with Christ through Baptisme into his death hee saith not that wee signifie his burying but hee saith absolutely that we are buried Wherefore hee called not the Sacrament of so great a thing otherwise then by the name of the thing it selfe And the same puts downe this rule Aug. quaest super Leuit. 67. the thing which signifieth hath beene vsed to bee called by the name of that which it signifieth as it is written the seuen eares of corne are seuen yeares hee saith not that they signifie seuen yeares so likewise the seuen kine are seuen yeares and many others From thence it commeth that it was said the rocke was Christ for it is not saide the rocke signifieth Christ but as if it had beene that which it was not in substance but in signification Now that which hath brought in this errour is that they thinke that faith cannot produce any reall effect Heb. 11. and neuerthelesse wee haue the Scriptures full of contrary examples by faith Enoch was translated that hee should not see death through faith Sara conceiued by faith the Israelites passed through the red sea by faith the walles of Iericho fell downe And as for corporall manners of speaking attribubuted to the soule as when it is said that faith eateth and drinketh they enforce not any communication of the proprieties of the body any more then when it is said that the soule heareth and seeth although it haue neither eares nor eyes The effects therefore of the spirit are reall and true although the meanes and causes be spirituall for otherwise the Angels which killed the first borne in Egypt and defeated the Army of Senacherib because they had not bodies could not haue done that reall execution whereas indeede it was so much the more reall by how much the instrument was the more agile and disburdned of that corporall Masse which is an impediment to our actions Obiections There remaine now the Obiections whereof the first is that vnder the Ghospell all figures cease Where wee must distinguish of figures for sometimes they are taken for Rhetoricall figures and manners of speech which they call Tropes and those cease not for the Ghospell is full of them as for example Iesus is called the Lambe the Hedge the way by a Metaphore and euen in this place the cuppe is taken for the wine by a Metonomie Sometimes figures are taken for the ceremonies of the Law which prefigured Christ and his sacrifice These indeed cease in the reformed Churches but not in the Romane For if wee may beleeue Biell Titleman and others there were neuer more figures vnder the olde Law then are now vnder the new See the significations of the Altar the kissing of it the right hand and the left the turnings of the Priest the signes and a thousand significations and inuentions which wee know notwithstanding to haue ceased Wee answere therefore that figures doe not cease in the former signification but the later The second obiection is taken from the omnipotency of God who is able to make a body to be every where to bee invisible and existe without its accidents To this wee must answer that by this argument Mahumet and his abominations may be maintained for God is able to doe any thing But before we imploy this omnipotency we ought to examine if such be his will and then wee may boldly conclude that hee can doe it for the proposition is not convertible God can doe all that he will Aug. Euchirid c. 96. and God will doe all that hee can This is taught vs by S. Augustine God is not called omnipotent for any other reason then for that hee is able to doe all that which he is willing to doe and that the effect of his
for he makes seuen crosses By whom O Lord thou createst all these good things thou sanctifiest †quicknest †blessest †and giuest them vnto vs by him and †with him †and in him To him and to thee †God almighty Father in the vnity of the Holy-Ghost †bee all honour and glory Per quem haec omnia domine semper bona creas sanctificas †viuificas †benedicis †praestas nobis per ipsum †cum ipso †ipsi tibi Deo patri †omnipotentiin vnitate Spiritus sancti †omnis honor gloria Note that the three first crosses are made vpon the hoste and the bread in common and when the Priest saith praestas nobis he somewhat prostrates himselfe ioyning his hands afterwards he vncouers the chalice and taking the hoaste in his right hand the chalice in his leaft he makes with the hoaste three signes of the crosse vpon the chalice from one side to the other saying Per ipsum Then lifting vp his fingers he makes two crosses betweene his brest and the chalice beginning from the side of the chalice saying tibi This being done he holdes the hoaste aboue the chalice and lifting it a little with both his hands hee sayth Omnis honor gloria Then hee layes downe the hoaste couers the chalice adores it lifts himselfe vp againe and saith World without end Amen Let vs pray being advertised by wholesome precepts being informed by divine institution we dare say Our Father which art in Heauen c And leade vs not into temptation The Clerke answereth But deliuer vs from euill Then the Priest ought to say with a low voyce Amen Per omnia secula seculorum R. Amen Oremus Praeceptis salutaribus moniti diuina institutione formati audemus dicere Pater noster qui es in coelis c. Et ne inducas nos in tentationem R. Sed libera nos à malo Amen Seeing the Priest acknowledgeth heere that the boldnes which he taketh to say Our Father doth proceede from the ordinance of God which hath prescribed this forme is it not an impudency to interlace both before and after prayers which are not onely not commanded but euen contrary vnto it and seeing that the Priest in this place addresseth himselfe directly vnto God calling him Our Father wherefore preacheth he the contrary saying that it is a presumption and a rashnesse to goe immediatly to God and that we ought to imploy the Saints in presenting our petitions vnto him neuer saying throughout the whole Masse Lord Iesus intercede for vs reconcile vs vnto God thy Father thou art our Aduocate our Mediatour our propitiation So much is man giuen to his owne inuentions to digge stinking cesternes and to leaue the water of life Afterwards the Priest takes the plate but it is onely with the middle and the forefinger for the thumbe and the other side of the fore-finger hath touched the hoaste and is not yet washed neither the wash thereof drunke by the Priest He saith then Deliuer vs wee beseech thee O Lord from all euill past present and to come by the intercession of the blessed and euer-glorious Virgin Mary the Mother of God and thy blessed Apostles Peter and Paul and Andrew with all thy Saints Libera nos quaesumus domine ab omnibus malis praeteritis praesentibus futuris intercedente beata gloriosa semper Virgine Dei genitrice Maria beatis Apostolis tuis Petro Paulo atque Andraea cum omnibus sanctis To each day is sufficient the euill thereof but heere the Priest conformeth not himselfe to begge his dayly bread so much as his present necessities doe require but he besides makes prouision for euils to come which notwithstanding is not so bad as to pray to be deliuered from euils past for if priuations doe presuppose habits it wil be something hard to cure a disease whereof one is already recouered But the worst is that he reiecteth the remedy for he imployes not the intercession of our Sauiour but of Saints which hee is forbidden to inuocate and which haue no charge to intercede as before is shewed Now aboue wee haue obserued three kindes of signes the one with the hand the second with the hoaste the third with the chalice held with both hands in this place the signe is made with the plate to the end that euery one may contribute something Hee saith then Thou being propitious giue peace in our dayes to the end that being ayded with the ayde of thy mercy we may bee alwayes deliuered from our sinnes and secure from all perturbation Da propitius pacem in diebus nostris vt ope misericordiae tuae adiuti à peccatis simus semper liberi ab omni perturbatione securi He puts the plate vnder the hoaste vncouers the chalice falles vpon his knees riseth vp againe takes the hoaste and breakes it in the middle ouer the Chalice saying Through the same our Lord Iesus Christ thy Son Per eundem dominum nostrum Iesum Christum filium tuum Saying by the same Iesus Christ he breaketh it pretending that he is the same which he holdeth which he breaketh But how doth this agree with that which is written You shall not breake his bones Exod. 12.46 Ioh. 19.33 For S. Iohn interpreteth those words of our Sauiour whose bones should be broken if this bread were so transubstantiated that euery crumme should containe an entire body such an one as was vpon the crosse whose feet and nose should consequently bee ioyned together as you shall finde this question moued and lamentably decided in the glosse of the canon Can. vbi pars gl in v. vbi de consecratione dist 2. Vbi pars For no accident can be broken And besides accidents are not made to represent a body for they are not of the same nature like as we say that it is impious to represent God which is a spirit by wood stone or mettaile now they insteed of saying with Saint Paul 1. Cor. 10. Act. 2.42 20.7 The bread which we breake is the communion of the body of Christ must necessarily say the flesh bones which we breake are not Iesus Christ for they ought not to bee broken especially after his glorification Or euen as the accidents without substance are not the nourishment of the body euen so that which we breake doth not feed the soule Let vs therefore thus argue with them The Priest doth corporally eate that onely which he breaketh but the Priest doth breake onely the accidents therefore the Priest eateth corporally onely the accidents The Popes interpretation of this fraction is as abominable as the other who hath ordained that one piece should be put into the chalice Pars vino intincta pro viuis sanctificatur Altera pro sanctis pars tertia pro redimendi◠and that to represent three things That which is in the wine is for the liuing the other for
had beene made to God it had beene good but the Priest applyes it to the bread and wine saying Per hoc sacrum and afterwards he adores it and his hands being joyn'd saith Let not Lord Iesus Christ the receiuing of thy body which I vnworthy doe presume to take iudge and condemne me but for thy piety let it be vnto mee a defence both of body and mind and also a medicine who liuest and raignest with God the Father Perceptio corporis tui Domine Iesu Christe quem ego indignus sumere praesumo non mihi perueniat in iudicium condemnationem sed pro tua pietate profit mihi ad tutamentum mentis corporis ad medelam percipiendam qui vivis regnas cum Deo Patre Wee haue shewed heere aboue that the body of Christ cannot be taken vnworthily though the bread may which representeth it but the Priest heere deceiues himselfe as hee doth in many other places concerning transubstantiation Afterwards he lifts vp himselfe againe I will take the heauenly bread and call vpon the Name of the Lord. Panem coelestem accipiam nomen Domini inuocabo He takes the two peeces of the hoaste which were vpon the plate betweene the thumbe and the forefinger of the leaft hand and in manner of a paite of pinsers takes with the same hand the plate betweene the fore-finger and the middle and beates his brest with the right hand saying thrice Lord I am not worthy that thou shouldst enter vnder my roofe onely speake the word and my soule shall be healed Domine non sum dignus vt intres subiectum meum sed tantum dic verbum sanabitur anima mea Then he taketh the host and maketh a signe of the crosse vpon himselfe with his body aboue the plate and saith The body of our Lord Iesus Christ keepe my soule vnto eternall life Amen Corpus Domini nostri Iesu Christi custodiat animam meam in vitam aeternam Amen Then he takes the two peeces of the host either with his tongue vpon the plate or else makes the signe of the crosse with the plate That being done he ioynes his hands reposeth himselfe for a little time afterwards he vncovers the chalice adores it if any crumme remaine in the plate puts it into the cup and saith What shall I giue vnto the Lord for all the benefits which hee hath done vnto me Quid retribuam Domine pro omnibus quae retribuit mihi Then he takes the cup with both his hands and makes therewith a signe of the crosse vpon himselfe and saith I will receaue the cup of salvation and call vpon the name of the Lord. Praysing I will call vpon the Lord I shall be safe from mine enimies Calicem salutaris accipiam nomen Domini invocabo Laudans invocabo Dominum ab inimicis meis salvus ero This verse is taken out of the 116 Psalme in which David being deliuered from Saul promiseth to giue thanks vnto God and not to be any longer vngratefull but to sacrifice vnto him praise as it is in the Greeke θυσίαν αινÎσεος That which is contained in these verses is nothing to this purpose for David hauing beene deliuered saith not I will oblige my selfe once more vnto God in making me to bee deliuered the second time as the Priest doth for the Priest hauing taken the bread saith what requitance shall I make vnto the Lord for this present and answereth himselfe I will moreover take the wine and hauing dranke it by the same reason he ought once more to say what reward shall I giue and answer I will take the bread and so never make an end For at every receauing he ought to retribute But it hapneth vnto them which is written Let their table be made a snare and a net a stumbling blocke even for a recompence vnto them Consider without passion if al this be to any purpose or if the Priest haue quitted himselfe of his first receaving by the second then it followeth The bloud of our Lord Iesus Christ keepe my soule vnto eternall life Amen Sanguis Domini nostri Iesu Christi custodiat animam meaÌ„ in vitam aeternam Amen Saying this he taketh all the wine with the morsell steeped in it and then giues to those which are to communicate if it be a day that the people are to receaue on For you must note that the people doe not ordinarily receaue which is contrary to the institution and commandement of Christ And from this errour proceeded first the prohibition to touch the bread secondly to drinke at all and lastly neither to eat or drinke aboue once in the yeare and that by those which are priviledged What impudency is this to maintain that the primatiue Church communicated not vnder both kinds 〈◊〉 dâ— com 〈…〉 spâ—â—â—e and that the cup was denied vnto the people Heare the Doctors I doe not thinke saith Cassander that for a thousand yeares and more in any part of the Catholike Church this Sacrament was administred any other waies then vnder both kinds â—â—toâ— 3. lib 4. 〈◊〉 And Innocent The bloud is not drunk vnder the species of bread neither is the body eaten vnder the species of wine And Hales Aâ—â—x H tâ—â—s 4 seâ—â— q 53 mâ—â—th 1. Aâ—â—â— l. 4 〈◊〉 dâ—â— q 3. apud Cass All Christ is not contained vnder either kinde sacramentally much lesse essentially but the flesh onely vnder bread and the bloud only vnder wine And Albertus Magnus The vnitie of the mysticall body of Christ is not perfectly represented but vnder a double signe and therefore through the virtue of the Sacrament we ought to haue both the one and the other Amb. â—â—â—d Cor cap. 1â— And Ambrose He is vnworthy of the Lord which celebrateth this mystery otherwise then the Lord hath ordained And Pope Iulius saith Can. cum omne de consec dist 2. can compeâ—â—mus Serm. 44. p. 79. tom 1. that our Lord did severally recommend the taking of the bread and wine Also Pope Gelasius in another Canon saith that one may not abstaine from receauing the cup or divide this mystery without sacriledge And Leo in his sermons calls those which doe otherwise sacrilegious and on oynes to excommunicate them Why therefore doe they vse the Church worse at this day Greg 3. ep ad Bonif tom 2. conâ—il p. 441. Conâ— coâ—â—t 〈◊〉 13 toâ— â—2 then the leapers in times past were vsed for Boniface writes in these words If the leapers be faithfull Christians let them be admitted to the participation of the body and bloud of our Lord. But Pope Martin brought in the quite contrary as witnesseth Kalteysen Bishop of Midrosia against the Bohemians Can. Epis opus de consec dâ—â—t 1. haeâ— sup Can. enim archidiac Can. Episc 2. de paâ—attentis Can. peracta de consec diâ—t 2. Alex. v. 1. epist de mysterio corp sang Concil Const less 1â— tom 2 and
by it not only the administring of the Sacraments but also the preaching of the word in which two things consist the office and charge of the Pastor In the like manner doth Iustinian the Emperour interpret it and Cuias also Novel 7. Iustin Nov. 7. c. 11. de Ecclesiasticis bonis ibi Cuiac tom 3. p. 549. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. signifying that besides the reading of the holy Scriptures the litourgy was performed tradita populo sancta communione by administring to the people the holy coÌ„munion Whence we ought to conclude that in the time of Iustinian being 530 years after Christ the people stood not by only as meer spectators in a theater but to taste as at a feast Act. 13. and so must we vnderstand that passage in the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is preaching the Gospell and administring to the people the Holy Communion From which two passages one may cleerely collect that the Church in those daies vsed not the tearme of the Masse and that Iustinian retained this word as being vsed in his time CHAP. IIII. Of the Sacrament AFter the three Greeke words wee will explaine three Latin and begin backwadrs to the end that one may deriue the one froÌ„ the other The first therefore shal be the Sacrament marueilous agreable to this actioÌ„ For Festus witnesseth that the ancients vsurped it in actions which they performed with an oath For when they entred Soldiers into their Rowle they exacted an oath either of euery one in particular or of the whole band in grosse this they stiled a conjuration because they sware altogether or particularly and these oathes they termed military Sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serui. 8. Aeneid L. 8. c. de leg 2. § miles de his qui notantur l. v. de re militari inde sacramento liberati From hence it commeth that Christian Souldiers which are the truly faithfull presenting themselues in Baptisme to bee enrowled and at the Supper to muster and receiue presse-money in the militant Church haue termed these actions Sacraments and because it is sufficient to be once enrowled Baptisme is not to be reiterated but in as much as Soldiers are often to muster to make open profession to beare the colours and to take the bread of munition during this spirituall warfare thereupon it is that this Sacrament of the Supper is often to be reiterated in which on Gods behalfe wee are assured by the truth of his Word by the exhibiting of his pledge by the character of his Seale by the efficacy of his Spirit that he loues vs in his Sonne will be fauourable vnto vs through his obedience will exalt vs in his fauour through the humility of his Lambe sacrificed vpon the Crosse And againe on our parts we accept that grace we protest that we will abide constant we sweare that wee will serue so good an Head that we will loue and honour such a Father and that we will renounce sathan and his promises the world and its delights Now if you consider it in its matter it wil be double to wit in signes and in that which they signifie which is called the matter of the Sacrament The signe in Baptisme is the water the thing which is signified is Blood the signe in the Supper is Bread and Wine the thing signified is the Body and Blood neuerthelesse in regard of the Sacramentall vnion which the signe and the thing signified have one with another they borrow one anothers name in this action sometimes the Body is called the Bread somtimes the Bread the Body For Saint Augustin saith Aug. ep 166. Idem cont advers leg prophet lib. 2. c. 9. Id. de civ dei l. 10. c. 5. Idem in Ioh. tract 26. idem n Leuit. l. 3. q. 57. Amb. de iis qui mysterii init tit 4 c. 9. Theod. dial con quosdam haeret the thing which signifieth is vsed to be honoured with the name of that thing which it signifieth and Saint Ambrose before the benediction of those heauenly words one kinde is named to wit the Bread and Wine after the consecration the Body is signified And Theodoret Our Sauiour hath honoured the signes Symboles which we see with the name of his Body and Bloud not in changing their nature but in adioyning his grace add that is the reason why euery part of the Sacrament is opposed the one vnto the other the one corruptible the other incorruptible the one the figure the other the thing the one earth the other Heauen the one visible the other invisible the one taken by the body the other taken by the soule the one presented by the Pastour the other by the Spirit of God Maxim schol Dionysii So Maximine opposeth the signes or symboles to the verity of the thing σÏμβολα τᾶυτα καί οá½Îº ἀλήθεια Following this truth there is no Sacrament to be found in the Masse for before the consecration there is no more but simple Bread and Wine and after the consecration according to their saying there is no more Bread yet notwithstanding Cyril l. 4. in Ioh. c. 19. August tract in Ioh. 59. Innocent de sacrament altar c. 4. 13. 14. the Sacraments ought to haue two parts to wit the signe and the thing signified of the Bread of our Lord and the Bread which is the Lord. CHAP. V. Of Sacrifice SAcrifice is a Latin terme and signifieth in generall Plaut Poen si hercle istud vnquam factum est tum me Iupiter faciat semper sacrificem neque vnquaÌ„ liteÌ„ to performe any holy thing and particularly to make prayers and oblations to God although one obtaine not that which he requires in which sense it is opposed to the Verbe Lito to appease More specially this word hath beene in vse amongst the Iewes and Pagans signifying to offer to God fruites beasts incense bread or wine and molam a round loafe from whence comes the Verbe Immolo As for the sacrifices of the Heathens the Church both ancient and moderne hath alwayes condemned them as being abominable before God The Iewish consisting in materiall things in types and figures of that onely and eternall sacrifice of our Sauiour were accomplisht in that sacrifice vpon the Crosse and now there remaine none but sacrifices of thanksgiuings and praises of the which Dauid in the Psalmes often speaketh For as concerning our Lord Iesus he can not be offered vp againe after his passion for then saith Saint Paul must hee often haue suffered Heb. 9. v. 26. Whence it followeth that as he can suffer no more so can he no more be offered vp Besides to reiterate his sacrifice is to argue it of vnsufficiency and to match it with the Iewish sacrifices of which it is written He. 10. v. 11. c Euery high Priest standeth dayly ministring and offering diuers times the same sacrifices which can neuer take away sinnes but this man after hee had offered
who seeth not that the like hapneth in the Church how many things haue the Saints ordained with a good intent which we see at this day changed partly through abuse partly through superstition for example sake the Feasts Ceremonies Images Masse Monasteries c. None of these were instituted in that sort at the first as now they are vsed c. and yet we Gedeons hold our peaces they take not away the abuse they take not away the superstition Poore Cordelier when thou wrotest this at Ments hadst thou preached it at Rome thou wouldst haue hardly escaped the fagot Now that we haue represented that which was proclaimed and practised anciently let vs see what at this present is acted in the Church of Rome and afterward we will make a briefe comparison of them both CHAP. IX An Index of the abuses of the Roman Masse THe Masse in one word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say a worshipping of bread of the dead of reliques and images In briefe it is the mystery of iniquitie and an abiuration of Christ For it is properly a publique protestation to renounce the only sacrifice and onely sacrificer Christ Iesus If you would haue a more ample description of it you must knowe that this mystery was for a long time conceal'd detaining the truth in iniquitie and iniustice and containes 15 heads which likewise haue many branches 1 The first is the invention of Roman Priests which cōsists in strange tongues in the composition of the Canon or body of the Masse in transubstantiation which is its soule in elevation adoration processions feast of the sacrament in prayer for the dead in the anointing and consecrating of of the Priests fingers and in the standing of the Angell Gabriel at the right corner of the alter 2 The second is Paganisme which appeares in the shauings of the Priests in their abstaining from marrying in their situating of the Temple towards the East in burning of tapers and their smoke in images and their consecration and lastly in offering of dowe and bread for the remission of sinnes 3 The third is Iudaisme which lies in their alters Priests and Levites for Cardinall Baronius and Pope Innocent the third doe both agree that they borrowed these ceremonies from Iewes and Pagans 4 The fourth is Magicke which consists in vneven nūbers in prayers signes and words consecrating the host also in turnes and whirles intentions and respirations of the Priest in reciteals and repetitions of Kyrieelison of agnus mea culpa of prayers to gaine 164 yeares of pardon with so many more daies ordained by Gregory Nicolas and Leo the 10 ioyning 7 paternosters and 7 Avemaria's where we may conceaue that either the day of iudgement will not come yet this good while or if it doe we may wonder what will become of all their provision of Indulgences Magicke besides is to be found in their salted water and in the vertue of the fumes of their incense effectuall even against the divell and lastly in that the Priests hold that if there be more water then wine if the wine be naught if the bread bee not of wheat or if it hath beene steeped in any other liquor besides water that then they will not transubstantiate 5 The fift is the corruption of the Matter in as much as in the whole Masse there is found no sacrament for besides that they put water into the wine contrary to the decree of a councell and abridge the people of the wine they make of it another matter to wit Christs person visible and invisible inclosed in a wafercake 6 The sixt is the Forme changed and perverted there being a low voice during the most part of the action where as Iustinian ordained a loud then many little wafers insteed of a large loafe consecration without a Communion many alters in liew of one table blessed bread insteed of the Communion purifying wine insteed of the wine to the layicke not touching nor breaking the bread giuen to the people kissing a peece of plate as it it were equipollent to the supper and in briefe vsing the people worse then leapers were heretofore 7. The seuenth is the End perverted for the Supper is a Communion and the Masse is an excommunication of the people a worke worked by the Priest by declyning Missa applying his worke to whom it pleaseth him to man beast wood corne c. and insteed of commemorating onely our Saviour the Masse is a commemoration of men nayles crosse and the robe without seame 8 The eighth consists in the Sacrifice of the Bread and Wine before they be consecrated and that for remission of sinnes 9 The ninth is the reiterating of the Expiatory sacrifice and subrogation of a Priest for Iesus Christ the eternall sacrificer 10 The tenth consists in Blasphemies by prophaning the titles proper to God and our Saviour and applying of them to creatures in the entrances and other peeces of the Masses of Saints 11 The eleuenth is a renouncing of the only mediator the imploying of a peece of his death without certaine knowledge whether it bee meant of him or of some other Saint whether it be meritorious whether the oyle of his lampe will profit vs any more thē it did the foolish Virgins Can. comperimus de consecrat list 2. 12 The twelfe consists in the Sacriledges which are committed in the Masse by deviding the Mystery taking the Cup and rauishing it from the people for so the pope calls that action Againe in the Priest elevating of himselfe aboue his sacrifice after the consecration interceding for the consecrated host pretended to be deifyed requesting of God that it may be as acceptable as the sacrifice of Abel of Melchizedecke applying that wholy to the Virgin Mary which appertaineth to none but God Breaking according to their doctrine the bones of Christ and making him to feele corruption and be subiect even to beasts deifying of spiders slyes c 13 The thirteenth is in Forgeries adding and diminishing the testament of our Saviour and changing his intention to the end that they may qualifie the sacrificer and his sacrifices and also in falsifying of the canon of S. Ambrose 14 The fourteenth head is Symony or an imitation of Giezi Simon Magus in raysing cōmodity traffiquing for sacred things as namely the sacramēt enterrements mariages prayers pardons confessions through covetousnesse making marchandice of poore Christians as S. Peter foretold ◠Pet. 2. v. 3. 15 The fifteenth head is Horrible and abominable Idolatry aboue that of the Pagans For there is an expresse booke for the worship of Angells Saints to thwart God who expresly forbiddeth that kinde of worshippe in the 2. chap. of the Colos 18. verse Let no man begiule you of you reward in a voluntary humilitie and worshipping of Angels intruding into those things which he hath not seene vainly puft vp by his fleshly minde To this they haue ioyned the adoration
high Priests to offer vp sacrifice first for his owne sinnes and then for the peoples But those Iewish ceremonies haue ceased looke aboue in the chapter of sacrifice where you shall see that our Lord Iesus Christ is the only sacrifice and eternall sacrificer vnder the Gospell Exod. 12.15 Lev. 3.6 In the third place they reassume the shadowes and figures of the law by presenting of immaculate hosts where as Iesus Christ being prefigured by them vnder the law as saith S. Peter 1. Pet. 1.19 and hauing consummated all that kinde of sacrifice it were an impietie to revoke it againe into practise Lastly it is an execrable abomination to offer bread vnto God for the remission of sinnes considering that even vnder the law it selfe Heb. 9.22 without shedding of bloud there was no remission Yet the Priest offereth one oblation to that end concerning which I demand of him if it hath taken flesh for our sakes If it be the sonne of God If it hath suffered If wee be baptised in its name If that bread bee yet consecrated If the Priest hath yet pronounced these words hoc est corpus meum Wherefore by thyne owne doctrine thou offerest that which the Iew would be ashamed to present for his sin and which never any vsed saue onely the Magician Numa who did immolate that is to say offer Molam Cypr. de sacr calicis Epist 63. 68. a little round loafe to his Gods You that are deafe heare you that are blind see and deceaue not your selues any more For if wee ought to doe that onely in the supper which God hath commanded vs to doe and that which he commanded vs is that which he did with his Apostles the day before hee suffered as saith the Canon of the Masse pridie quam pateretur wee ought not to offer vp bread vnto God for the remission of sinnes For Iesus did it not neither commanded it neither purchased our salvation by the oblation of a cake not blessed but with his owne body and that not at the table but on the crosse not by elevation of bread but by the effusion of his bloud and separation of his soule Es 53. For he poured out his soule vnto death and made his soule an offering for sinne saith Esay this oblation therefore is vnsufficient in it selfe without commandment and without example Neither doe the two obiections availe which commonly are here produc't The first whereof is taken out of Gen. 14. Gen. 14 where it is said that Abraham returning from the defeating of his enimies the king of Sodome went out to meet him as also did Melchisedeck the king of Salem who brought forth bread and wine and blessed him For the bread and the wine were brought forth to refresh him and his men which returned from the warre and not to bee sacrificed vnto God much lesse vnto Abraham For although it be there added that Melchisedecke was the Priest of the most high God yet that was only to shew the reason why hee receaued tythes of him and why he blessed him and not to cause vs to imagine a sacrifice First because there was none such vnder the law and therefore Melchisedecke in so doing had enterprised to forge a new one secondly the words will not beare it for the translation of the Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he set before him bread and wine and it is not said for he was a Priest but now or and he was a Priest which was the cause wherefore he blessed Abraham and not wherefore he presented him with bread and wine also the whole text runneth that Melchisedecke brought forth bread to whom to Abraham and blessed whom Abraham and that comparison which S. Paul makes betweene our high Priest Heb. 7. Christ Iesus and Melchisedecke consists not in the offering of bread and wine but in that he is eternal without father in regard of his humanitie and without mother in respect of his divinitie Neither is the other obiection of any force which is taken out of Malachy that amongst the Gētiles shall be offered Malac. 1. Muctar and Mincha that is incense a pure offering For this Mincha kneaded with flowre and oyle is ceremoniall and abolished neither is the bread which the Roman Priests doe offer vp at this day tempred in that sort But that same prophecy is allegoricall as is that of Micah Micah 4.1 who prophecied that men should ascend to Ierusalem to the mountaine of the Lord seeing the Church is catholike and not inclosed within Iury. So likewise that incense which ascends in the presence of God signifieth the prayers of the faithfull as wee may obserue in the Revelation where it is said that another Angell to wit our Saviour stood at the altar hauing a golden censer Apoc. 8.3 the smoke whereof which was the prayers of the Saints ascended vp before God out of the Angells hand Finally if our Sauiour had offered bread and wine for the remission of sinnes it would follow that our Lord Iesus had offered twice by a consequence had twice satisfied God his father and paid twice the same debt contrary to that which saith S. Paul By one oblation he hath perfected for ever them that are sanctified Heb. 9.12 10. v. 14. Otherwise the offring on the crosse had serued to small purpose for it is certaine that God had heard his wel beloued the first time with out exposing him to the crosse if the offring of bread had beene sufficient as it would haue beene if he had offered it And from hence wee may conclude that the Priests make two oblations the first of bread and wine not blessed not broken not taken not distributed and the second they pretend to make of the very body of our Sauiour which errour proceeded from hence that in the Primatiue Church they vsed the word Oblation giuing the bread not immediatly to God but to the Priest who did take thereof for the cōmunion and distributed the rest to the members of our Sauiour which are the poore Thus the equiuocall acceptions of the word caused this horrible sacriledge See what more appertaines to this point in the Chapters of oblation and of sacrifice Besides to offer was taken for as much as to giue to the people which communicated and in that sense some of the ancients tooke it as amongst the rest Saint Cyprian who writing against the minglers of water with wine in the cup which they offred vnto the people contrary to the practice of the Primatiue Church saith Cypr. contra Aquarios epist 68. ad Cecilium seeing that neither Angell nor Apostle can preach otherwise then that which Iesus Christ hath once taught c One may heere demaund of them whom they follow for if in the sacrifice which Christ hath offered we are to follow none but Christ certainely we are then to obey and to doe that which Christ hath done and commanded
to be done Now these words of sacrifice ought to be vnderstood of those of thankesgiuing Can. Memento for the Masse it selfe termes it hoc sacrificium laudis and the word to offer according to that which we haue said signifies to offer and to present by the Pastour vnto the people The Priest puts his hoaste vpon the corporal where if it be a solemne Masse the Deacon powres in the wine and the Subdeacon the water into the chalice but if it be onely a priuat Masse the Priest powres in both and blesseth the water to be mingled with the wine saying O God which hast wonderfully created the dignity of humane substance and more admirably hast reformed it grant vs by the mistery of this wine and water to be partakers of his diuinity who vouchsafed to partake of our humanity Iesus Christ thy Sonne our Lord who liueth raigneth with thee in the vnity of the holy Ghost God for euer and euer Amen Deus qui humanae substantiae dignitatem mirabiliter condidisti mirabilius reformasti da nobis per huius aquae vini mysterium eius diuinitatis esse consortes qui humanitatis nostrae dignatus est fieri particeps Iesus Christus Filius tuus Dominus noster qui tecum viuit regnat in vnitate Spiritus sancti Deus per omnia secula seculorum Amen This mingling of wine with water was one of the first errours that was brought into the Supper about the yeare of our Lord 120 against which one might apply the wordes of Cyprian aboue mentioned who would haue vs to keepe our selues in that which our Sauiour instituted See Iustin in his 2. Apol. who recites how the idolaters cōsecrated bread wine and water to their gods And now the Greek Church resisted that mixture In. lib. 4 c. 5. de off missa as witnesseth Innocent Scotus misliketh it giuing this reason for that it will not being so tēpered transubstantiate Moreouer if the Priest be partaker of the diuinity of Christ as Christ himselfe of the humanity it would follow that he should be true God seeing that Iesus is truely man Thirdly with what assurance can he demand to be heard by the vertue of that mystery and that mixture of wine and water considering that it is a thing which God hath not onely not commanded but also hath beene condemned by many Councels 4 Councell of Ort. in the time of Pelagius in these wordes That no man presume to offer any thing for the oblation of the blessed Cuppe but that onely which he beleeueth to be of the fruit of the Vine and that without being mingled with water For it is iudged sacriledge to offer any other thing Plat. habe l. can in sacramento dist 2. de consecrat in the catechisme of the Councell of France then that which our Sauiour hath commanded in his most holy Commandements Is it not then a mocking of God to demand of him to bee made partaker of his diuinitie by vertue of this commixture of wine and water as if by a sinne and a transgression we were ambitious to be made gods Of this Xistus or Alexander in the yeare 120 was the Authour and since it is passed for a Law for the Pope commands vnder paine of a mortall sinne that no man faile to performe it Now if for omitting of this humane inuention men doe sinne mortally what condemnation ought to attend these which doe wholly take away the cup from the Laitie We may not heere omit the perplexities which the Doctours of transubstantiation through the mingling of this water doe fall into Can. in sanctis eccles v. calix de consec dist 2. can cum Matho §. quaesisti de celebr Missarum For some say that this water is turned into wine others say into blood and the last tell vs that it is not conuerted at all See the canons and the glosses From that aboue ariseth an other blasphemy to cal that wine and that water being not yet consecrated the cup of saluation which the Priest would haue to mount vp to Heauen in eleuating it for the saluation of all the world yet presently he makes it to descend much lower when hee saith adhaereat visceribus meis praying that it may bee fixed vnto his entralles Note that in Masses for the dead this prayer is said but the water is not then consecrated at all afterwards the Priest offereth the chalice holding it reasonable high with both his hands saying Lord wee offer vnto thee the cup of saluation crauing thy clemencie that it may ascend with the odour of sweetnesse in the presence of thy diuine Maiesty for the saluation of vs the whole world Amen Offerimus tibi domine calicem salutaris tuam deprecantes clementiam vt in conspectu diuinae maiestatis tuae pro nostra pro totius mundi salute cum odore suauitatis ascendat Amen Afterwards he places the cup vpon the corporall and hauing couered it joines his hands and then bowing himselfe a little saith that which followeth In the spirit of humilitie and in a contrite heart let vs be receiued by thee O Lord that our sacrifice may bee done in thy presence to day in such sort as it may please thee O Lord God In spiritu humilitatis in animo contrito suscipiamur à te Domine sic fiat sacrificium nostrum in conspectu tuo hodie vt placeat tibi domine Deus Of what sacrifice intendeth the Priest to speake would he make two for once before did hee eleuate and offer vp the bread and the wine it must needs be therefore that the prayer was an introduction to the second offertory whereby the bread shall be no more bread but body if one would beleeue it nor shall neede to mount into Heauen for to saue its journey Iesus Christ will descend from thence to bee fastened to the entralls of the Priest for he requires it so Now if he would learne the meanes by which that sacrifice shal be performed in such sort as it shal please God he must obserue that which Christ hath commanded saying Doe this which is thus interpreted by Alexander a martyr and the fift Bishop of Rome after the Apostles As often as yee shall do this that is to say that ye shall blesse breake distribute you shall do it in remembrance of me Cardinall Humbert who wrote against the Monke Nicholas learned it of this Pope and so wrote where it euidently doth appeare that in those times by this word doe the least part of their thought was to sacrifice Iesus Christ Then standing vpright he spreades abroad his hands and so lifting them vp on high joyneth them againe and casting his eyes vpwards towards Heauen and by and by downwards saith Come thou Almighty sanctifier eternal God blesse this sacrifice prepared for thy holy Name Veni sanctificator omnipotens aeterne Deus benedic hoc sacrificium tuo Sancto nomine
For if it might be saith Origen vpon the 15 chap of Mat. that the wicked should eat the word which is made flesh it had never beene written whosoever shall eat this bread shall liue eternally The reason hereof is evident for seeing that the flesh and bloud are eaten only by the faithful and are receaued only by faith this body cannot bee eaten vnworthily For as S. Augustine saith Lib. 5. cont Donatistas tract in Iohan. 26. We are not to conceaue that the wicked doe eat the body of Christ although hee carnally and visibly doe breake with his teeth the signes of the body and bloud Note that he saith signes for S. Paul saith not whosoeuer eateth this body vnworthyly but whosoeuer eateth of this bread drinketh of this cup. Which eating of the meere signe is sufficient to make any man culpable which approacheth vnworthily and reiecteth the grace which his prince offereth him trampling vnder foot his armes and iniuring his ambassadour Heb. 10.26.28 which are no lesse then crymes of high nature offered to his sacred maiestie So the contempt of circumcision was a cause of Gods forsaking his people see more in the punishment of the Bethsamites for prying within the Arke of the covenant Gen. 17. 1. Sam. 7 36. 6.19 and of the Philistians who placed it in the temple of their Idoll Inn. de sacram altaris c. 4 13. 14. pâ—nem domini non panem dominum The fifteenth reason is taken from the wordes which S. Paul vseth that hee is culpable and receiueth his owne damnaon eating vnworthily the bread of the Lord. So Iudas eate the bread of the Lord but not the bread which is the Lord saith Innocent Whence it followeth that there is no transubstantiation considering that after the consecration he speaketh of two breades the one Panis domini the bread of the Lord which is the wheaten loafe the other Panis Dominus the bread which is the Lord to wit the true body of Iesus Christ the one in Heauen the other on earth the one receiued with the hand and the mouth of the body the other with faith which is the hand and mouth of the soule the one offered by the minister of the Church the other by Iesus Christ himselfe Wherefore S Paul saith that he which eateth and drinketh vnworthily discerneth not the Lords body Where to discerne διακÏίνειν is as much as to separate the one from the other and to haue a diuers respect of either for if there be but one there can be neither discerning nor distinguishing The sixteenth reason is taken from hence that the pretended change made by the pronouncing of words will accuse them in that they haue not the power to change as wel the accidents as the substance nor to conuert the forme as well as the matter And they must needes interprete these words this is my body in this manner this substance with his accidents is changed into an other substance without accidents The seuenteenth is taken from that which the Apostle saith You shall declare the Lords death vntill his comming 1. Cor. 11.26 For if we are not to celebrate this action but vntill his comming by a consequent there ought not to bee any more Masses said for according to the Priests doctrine Christ hath often descended already vnto vs. The eightenth is that we are not to celebrat the memory of things present but of those which are absent and therefore seeing that this is a commemoration of Iesus Christ it followeth that he is not there carnally present The nineteenth is taken from the letter to which the Priests so much sticke for this is my body makes not whole Christ and consequently the Priest in pronouncing those words vnderstands him not wholly and therefore ought not to adore him as is before said Numb 23. The twentieth reason is taken from the testimony of Cyrill before cited that the Sacrament is life vnto euery man Cyrill lib. 4. in Ioh. c. 19. is death vnto none whosoeuer he be that receiueth it So that if there were a true transubstantiation of the breade Pope Victor the 3. and the Emperour Henry the 7. would not haue beene poysoned with the bread and wine transubstantiated for neither the body nor bloud glorified is capable of poyson Exod. 16.15 78.25 Joseph Angles in storibus 4. quaest de susc diffic 2. Alexand Hales part 4. q. 45. m. 1. c. The one and twentieth reason for it is behoofull to haue iust furniture is taken from Manna a figure of this Sacrament which though it were not transubstantiated yet was it stiled the bread of Angels and Heau'nly bread and that which was reserued thereof in the Arke putrified not wherfore the bread which is in the Masse is not the naturall and carnall body of our Lord For if it were it would haue no lesse vertue in it to guard it then its legall figure had to preserue it selfe from wormes mice and other creatures with which the Priests stand at mortall enmity this day The last reason is taken from hence that our Sauiour ought to be adored with one onely kinde of adoration before and after his incarnation for the incarnation cannot be a cause of a new worship such as is in the Masse which endures no longer then the species doe subsist without putrifying whereas the onely and true adoration due to our Lord is due onely to the Person of Christ wherein two natures are inseparably vnited Wherefore the Ephesian Creed made against Paulus Damasetanus and translated out of Greeke into Latin by Peltanus the Iesuite saith We confesse that Iesus Christ our Lord ought to be entirely adored with his body but not according to his body For this reason the Arrians haue beene called idolaters by Athanasius Cyrill and Theodoret because they adored a god which they said was created §. Nobis quoque vers per quem The same say the Priestes in the Masse in these words by whom thou createst vnto vs these dayly goods And these goods after the words of pretended consecration are called pure Sacraments in temporall gifts and therefore they cannot be inseparably and hypostatically vnited to the person of our Sauiour § Corpus tuum Inspec sacer versican tangendo Corpus Christi propter continentiam tuam excellentissimae diuinitatis Christi who is neither a Sacrament nor in their sense a temporall gift Likewise Nestorius beleeuing our Sauiour to be man sustaining the God-head hath been condemned as an Heretique much more reason is there to brand with such a title those which beleeue the simple accidents doe sustaine a body and a soule euen the whole entire diuinity and who ordaine an adoration of Sacraments and things visible and temporall which are not God inuisible eternall infinite neither our Sauiour in his naturall existence who is at the right hand of God farre differing from a sacramentall existence which the Councell of Trent confesseth
and knowe that wee are acceptable to God through Iesus Christ by his merits and through the fauour of his intercession The Priest quite contrary doth here intercede for him that he may be acceptable vnto God Secondly him which is the holy one of God and on whom all sanctification doth depend the Priest would make as holy as the goats of Abel whereas contrariwise it is written The bloud of Iesus speaketh better things then that of Abel Heb. 12.24 And what a presumption is it to enterprise the sacrificing of Iesus by that meanes making ones selfe more worthy then him for the sacrifice is not acceptable in it selfe Heb. 11.4 leen l. 4. cōntra haeres valent c. 34. but in consideration of him which offereth it and that is the reason which S. Paul alleageth why God regarded the sacrifice of Abel and not of Cain because his person pleased him not And S. Ireneus giues the same reason Afterwards the Priest falls vpon his knees saith We humbly beseech thee Almightie God that thou wilt command these things to bee carried by the hands of thine holy Angell vnto thine holy altar in the sight of thy divine maiestie Supplices te rogamus omnipotēs Deus iube haec perferri per manus sancti angeli tui in sublime altare tuum in cōspectu divinae Maiestatis tuae It it be Iesus Christ he needs not the ministery of Angels to ascend into heauen he ascended thither once by his own vertue and if he be once ascended by virtue of what words may men make him redescend and when for if the Priest be to devoure him and make him passe into his entralles as is before said he had need to pray that he might descend not ascend And if it be only to present himselfe vnto God he needs not ascend for God is every where but how will this ascension agree with his descent into the stomacke how the one and the other with that which the glosse saith That this one thing is certaine Gl. V. miscere can quibus gradibus 2. dist de consecrat per aqualicales digestus in secessunt diffunditur that assoone as the species of bread and wine are broken with the teeth straight waies the body of Christ is wrapt vp into heauen whereas the text forbids the Priest to eat six houres after for feare least hee should mingle a part of that body with the meat which passeth through What impietie what blasphemie is this The Priest raiseth himselfe vp and saying participatione kisseth the altar To the ende that all wee which shall take by participating of this altar the body crossing the hoast and the bloud crossing the chalice of thy sonne may be filled with all benediction and crossing himselfe celestiall grace through the same Christ our Lord Amen Vt quot quot ex hac altaris participatione sacrosanctum filij tus corpus sanguinem sumpserimus omni benedictictione coelesti gratia repleamur per eundem Christum Dominum nostrum Amen The Priest shewes what participation he intends to speak of by kissing the aultar and saying this prayer which is an idolatry reiterated as aboue is shewed for if he intended to speake by a rhetoricall figure and to take the altar for that which is vpon the altar to wit the Sacrament hee ought to shew the Sacrament and not the altar So that this participation is but the kisse which he bestowes at this time Secondly is not this to mocke the people to say We shall take For if the people participate not at all this prayer cannot be made for them Wee may not forget the three signes of the crosse which are made vpon the hoast the Chalice and the Priest himselfe to every one one by which hee exalts himselfe aboue that which he blesseth as is said before The second memento Remember also O Lord thy servants N. who went before vs with the signe of faith and sleepe in the sleepe of peace Memento etiam Domine famulorum famularumque tuarum N. qui nos praecesserunt cum signo fidei dormiunt in somne pacis This second memento is said ordinarily with the hands ioyned and comming to these words who sleepe in the sleepe of peace the Priest seemeth to sleepe but in the meane time he must forsooth insert those which are recommended vnto him and which haue furnished him with matter of remembrance Afterwards he rouseth himselfe and cryeth ipsis domine c. I demand therefore what that prayer is profitable for after he hath once prayed for those which sleepe in the sleepe of peace are there two peaces in the other world But hence ariseth the profit of the Priest who perswadeth the ignorant people that hee is the clearke of the signet for their deceased friends Now if they sleepe in peace tell mee why takest thou my mony why preachest thou not vnto me that which is written Ioh. 3.36 5.24 Luk. 23.43 Hee which beleeueth on the sonne hath everlasting life and shall not come into condemnation but is passed from death vnto life Why proposest thou not the example of the theefe who the same day of his death went with our Saviour into Paradise Wherefore takest thou not away the terrours of Purgatories fire which proceeded frō Tophet and were too soone kindled for the peoples profit Lastly Ioh. 1.1.7 why tellest thou not that The bloud of Iesus clenseth vs from all our sinnes Alas we being washed therewith need not feare to be reputed any more polluted seeing that Iesus Christ hath by himselfe purged our sinnes where note that he saith by himselfe and not by imaginary fire And teaching this for the consolation of the faithfull turne but the leafe for the wicked and you shall read in capitall letters Hee which beleeueth not is already condemned Ioh. 3.36 hee that beleeueth not the sonne shall not see life Can. maiores extat de baptismo but the wrath of God abideth on him Wherefore then doe they invent halfe pardons penall graces pardons without mercy when as even the decretall glosses doe teach vs the contrary ◠1. § fi C. de sententiam passis Larga dei pietas c The great bounty of God will not pardon thee by halfes but if thou weepest it will giue thee all or none And the Lawyers hold that all restitution doth remit that which the sentence of condemnation had taken away Neither doth the distinction of veniall and mortall sinnes any whit serue their turnes for where the law distinguisheth not all distinctions are but extinctions of the law Now it is written the wages of sinne is death Rom. 6.13 Deut. 27.26 Gal. 3.10 That is eternall Also the soule which sinneth shall die and cursed is every one that continueth not in all things which are written in the booke of the law to doe them Wherefore let vs thus conclude all sinnes merit death but veniall sinnes are sinnes and therefore veniall
the Saints which are in Paradise the third for those which are in Purgatory Who euer without horrour did heare of such a diuision the souldiers would not diuide the coate without seame and heere the Pope findes a meanes to diuide the humanity of Christ There is another monstrous and Gerion-like interpretation in the canon Triforme which sayth Can. triform de consecr dist 2. that the body of our Sauiour hath three formes in the Masse which decipher vnto vs the body walking vpon earth lying in the graue and raised from the dead All these Chimera's were forged in the yeare 700 or there abouts by Pope Sergius The Priest puts halfe the hoste which hee held in his right hand vpon the plate and the other halfe which he held in his leaft hand he breaketh againe saying Who liueth and raigneth with thee God in the vnity of the Holy-Ghost Qui tecum viuit regnat in vnitate spiritus sancti Deus Afterwards hee ioynes the portion which hee held in the leaft hand with the halfe which is vpon the plate and so behold three parts And as for the part which continues in the right hand the Priest holdes it with two fingers the forefinger and the thumbe ouer the chalice which he lifteth vp a litle saying World without end Amen Per omnia secula seculorum Amen Then with that part which he holds in his right hand he makes three signes of the crosse vpon the chalice which he puts vpon the Altar saying The peace of †the Lord †bee alwayes with †you Answ And with thy spirit Pax †Domini sit †semper †vobiscum R. Et cum spiritu tuo That being done he puts that peece into the cup saying softly This mixture and consecration of the body blood of our Lord Iesus Christ be †to vs which receiue it vnto eternall life Amen Haec commixtio consecratio corporis sanguinis Domini nostri Iesu Christi fiat †accipientibus nobis in vitam aeternam Amen How can the Priest demand eternall life for that mixture which is not at all commanded for faith commeth by hearing the word of God and is founded vpon the promise But what will all their Priests answere to the Epistle of Pope Iulius Can cumomne â—râ—mea de consecr dist 2. who writing to the Bishops blamed the custome of those which steeped the bread in the wine and said that it was contrary to the Ghospell which hath commanded the participation of the body to be by it selfe and the cup by it selfe and that our Lord neuer gaue the b ead dipped saue to Iudas onely which was not to institute the manner of so doing but to designe the Traytor Wherefore then will the Priest needes communicate like Iudas and not like other of the Apostles Is it not because he sels the hoaste though he deliuer it nor and therein playes the cunninger Merchant of the two This being done he couers the chalice adores it lifts himselfe vp againe bowes himselfe ouer the hoaste ioynes his hands thrise beates his brest and saith to his hoaste O Lambe of God which takest away the sinnes of the world haue mercy vpon vs. O Lambe of God which takest away the sinnes of the world haue mercy vpon vs. O Lambe of God which takest away the sinnes of the world grant vs thy peace And if the Masse be said for the dead they change the words and say O Lambe of God which takest away the sinnes of the world grant them eternall rest Agnus Dei qui tollis peccata mundi miserere nobis Agnus Dei c. Agnus Dei qui tollis peccata mundi da nobis pacem Agnus Dei qui tollis peccata mundi dona eis requiem sempiternam Plat. in Sergio Sigibert in Chron. Sergius the Pope ordained that in breaking the bread some should sing Agnus Now if it bee an incongruity in Latin to say in the nominatiue case that which ought to be said in the Vocatiue as well as that which followeth yet is it greater absurdity in the application of it to call a morsell of bread the Lambe of God which taketh away the sinnes of the world for the Priest bowes himselfe ouer the bread adores it and points out his Lambe which he inuocates It followeth afterwards that bowing himselfe and joyning his hands he saith Lord Iesus which saidest to thy Apostles My peace I giue vnto you looke not vpon my sinnes but on the faith of thy Church and vouchsafe to pacifie and vnite it according to thy wil who liuest and raignest God world without end Amen Domine Iesu Christe qui dixisti Apostolis tuis pacem meam do vobis ne respicias peccata mea sed fidem Ecclesiae tuae camque secundum voluntatem tuam pacificare adunare digneris qui viuis regnas Deus per omnia secula seculorum Amen Then he giueth a thinne piece of plate of siluer or other mettaile which he calleth the Pax vnto his Clerke that after he hath kissed the Altar saying Peace be with thee Ans And with thy spirit Pax tecum R. Et cum spiritu tuo The Clerke hath good reason to wish that he may bee in peace for a good time was spent in nothing but turning whirling hoysting kissing crossing standing kneeling c. And we must note that in Masses for the dead neither the Pax is giuen neither the precedent prayer said But I pray you is this siluer Pax any Apostolicall tradition was it any of S. Peters moueables was it a Legacy bequeathed by our Sauiour as the Priest in this prayer would make vs beleeue Wee know that in the Primatiue Church reconciliations were made before the communion and as a token thereof the parties reconciled did kisse one another Rabau de instit cleric lib. 1. c. 33. Sabell Tom. 2. Enead 8. lib. 6. and that kisse was called pacis osculum the kisse of peace But what a combate hath the Clerke with this peace which hath been brought in by Pope Leo contrary to the ancient forme of the Church as Sabellicus writeth Let vs goe on Lord Iesus Christ Sonne of the liuing God who by the will of thy Father the Holy-Ghost cooperating hast quickned the world by thy death deliuer me by this thy sacred body and blood from all my sinnes and all euils and make me abide in thy commandements and neuer suffer mee to separate my selfe from thee who with the same God Father and Holy-Ghost liuest and raignest world without end Amen Domine Iesu Christe Fili Dei viui qui ex voluntate patris cooperante spiritu sancto per mortem tuam mundum vivificasti libera me per hoc sacrum corpus sanguinem tuum ab omnibus iniquitatibus meis vniuersis malis fac me tuis inhaerere mandatis à te nunquam separaripermittas qui cum eodem Deo Patre spiritu sancto viuis regnas in secula seculorum Amen If this prayer
cautell saith nulla ratione potest valere si dicatur Caut. 3. Hoc est enim corpus meum but he ought to pronounce it in one breath Moreouer al comes to nothing if the matter of the Masse be not panis triticeus Caut. 2. Can. in Sacram. can sic in s mâ—ti fica â—do glâ—n verb. calex de consec dist 2. wheaten bread if there be not greater quantity of wine then of water if the bread be tempered with any other liquor then water if the wine be dead or sowre Alas where consists the efficacy of this Sacrament but in words and signes onely in the intention and respiration of the Priest the poore Christian lyes at the mercy of the Priest as the Lambe in the Wolfes mouth Loe heere the accomplishment of the mystery of iniquity CHAP. XVII Other circumstances of the Masse VVE haue shewed how the Masse dependeth not onely vpon the worke but also vpon the worker which is the Priest and how the first authors of transubstantiation were fowlly deceiued in saying that a carnall and corporall eating is necessary and that no Christian-like preparation is necessary but rather a memento of the Priest Now we must know that this seruice which in the time of Iustinian the Emperour â—ou 123. Honoâ—ris in genima animae l. 1. c. â— who made a decree concerning it was pronounced with a loude voyce Pope Vigilius would haue to be said with a low and that vnder pretence of a certaine story which relateth how some shepheards hauing learned the canon did transubstantiate their bread into flesh The numbers of prayers signes turnes and repetitions of the same words Mart. Polonus in chron Etel Math 6. v. 7. Baile â—ect 25. do proceed from the like superstitions are contrary to the expresse worde of God which forbiddeth vaine repetitions such as the heathen vse neuertheles they are an article of faith in the Iesuites Catechisme Rosmus lib. 2. imitating the Pagans which adored the goddesse of numbers called Numeria coÌ„secrated to the infernal gods the eauen numbers to the celestiall the odde numero deus impare gaudet Now as this fabrick made much adoe before it could be brought to its perfection so likewise hath there bin no small care to keep it from inconueniences whereof I purpose to set downe some in particular as first if a Fly or Spider do chance to fal into the chalice before the consecration Cant. Item fi musca the Priest must sup it vp and if it go against his stomacke to doe so then he must finely take it out and after he hath diuers times washed it he must burne it then lay it vp for a Relique Also Cant. item si quis if one being sick or otherwise through infirmity should vomit vp the hoste the Priest ought to swallow downe that which is cast vp and if not then to burne it and lay it vp for a Relique and Alexander de Hales saith these horrible words If a Dog or a Hog should eate the coÌ„secrated hoste entire Alex part 4. q. 45. n. 1. Part. 3. sum de defect Missae I see no reason why the body of our Lord should not all together passe within the belly of that Dog or Hog Anthony Archbishop of Florence hauing confirmed these abominable opinions saith that if he could finde any man which would swallow down such kind of vomited morsels hee should be praise worthy prouided that he were fasting saith So Hugh of Cluny coÌ„mended Goderan who swallowed downe the peeces of the hoste which a leaper had vomited vp with a villanous spattering saying that the gridiron of Saint Laurence was more tolerable Let vs consider the effects of this transubstantiation how many absurdities impieties abominations haue issued froÌ„ it the fables of Ovids Metamorphosis neuer came neere it Arania of a woman became an vnreasonable creature Arachne Ouid. 6. Metam and the companions of Vlysses were transformed into hogges but this inuention deifyes both spiders dogges and swine and turnes their cinders into Reliques And if this corporall tou hing without any other disposing doth sanctifie why should wee deny it to Iudas his kisse or to the hangman which bound whipt nayl'd the Lord they were as capable of this apotheosis as the Nayles and head of the Launce vnlesse the want of sense reason made the other the more capable of the Popes canonizing But we passe farther CHAP. XVIII The Authors of the Supper and authors of the Masse WE are taught by the Euangelists that our Lord Iesus was Author of the Supper Math. 26. Marc. 14. Luke 22. and prescribed the forme and matter thereof declared to his Disciples the end for which hee established this Sacrament Which S. Paul witnesseth to haue bin practised in the same manner 1. Cor. 11. I haue receiued of the Lord that which I haue deliuered vnto you indeed he related the words of the Euangelists but as for the composition of the Masse it was not the worke of one man onely nor of one time For besides that which we said aboue we find that in the yeare 121. the first abuse was coÌ„mitted by Xistus or Alexander who instituted the mingling of water with wine Platin. Sabellic c. Higinus in the yeare 141 inuented the feasts of dedication consecration with the exorcisme of salt Damasus in the yeare 377 added the CoÌ„fiteor Innocent in the yeare 408. contributed to it the kissing of the Plate Symmachus in the yeare 508. Gloria in excelsis Agapet in the yeare 535 the Procession Greyory interlarded the Latine Greeke Hebrew in the yeare 583. Sergius the Agnus Dei to be thrice sung Flauian Diodore instituted the antiphoneâ— Telesphorus the Collects Leo Gelasius the Graduels Gregory the Tracts Gothier the Sequences And as for the main body of the Canon it was made about the yere 800 by Alexander Gelasius Cyrill Leo Pelagius as Platina a Secretary to the Popes doth affirme about that time the incense offertory was ordained by Leo the 3. The soule of the Masse which is transubstantiatioÌ„ was brought vpon the Stage in the yere 1062 in the time of Pope Nicholas priuileged by Hildebrand confirmed by Honorius who added the adoration of the hoste in the yeare 1226 whilest Sergius inueÌ„ted the steeping of a peece of the bread in the wine the breaking of it into 3 peeces that nothing might be wanting in the yeare 1264 Vrban crowned this worke with a Procession of the hoste and a Corpus Christi day Now in this place consider but the foolery of these men which boast that Saint Iames sang Masse considering that this Gregorian seruice was for the most part brought in by the violence of the Popes who were ayded in promoting of these crotchets by Charlemaine and other Kings and Emperours which ruled in France Germany and Italy the one vsurping the temporall sword the other the spirituall vnder this title Do vt des facio vt facias FINIS
things Lord I haue loued the beauty of thine house and the place of the habitation of thy glory O God destroy not my soule with the vngodly my life with bloody men in whose handes is wickednesse and their right hand is filled with gifts But I am entred in in mine innocency Redeeme mee and haue mercy on me My foot stood in the right in the Churches will I blesse thee O Lord. Glory be to the Father and to the Sonne and to the Holy Ghost as it was in the beginning is now and euer shal be world without end Amen Lauabo inter innocentes manus meas This verse is ill translated out of Hebrew for it should rather be in innocency then amongst the innocent circundabo altare tuum Domine vt audiam vocem laudis enarrem vniuersa mirabilia tua Domine dilexi decorem domus tuae locum habitationis gloriae tuae Ne pendas cum impijs Deus animam meam cum viris sanguinum vitam meam in quorum manibus iniquitates sunt dextera eorum repleta est muneribus Ego autem in innocentiae mea ingressus sum Redime me miserere mei Pes meus stetit in directo in ecclesiis benedicam te Domine Gloria Patri Filio Spiritui sancto Sicut erat in principio nunc in secula seculorum Amen Three abuses may bee found in this place the first is the retayning of Altars which being a Iewish ceremony ought to be abolished The second is the taking of the Prophets words in a wrong sense Psal 143. who intended not to iustifie himselfe before God for in that sense no man liuing shal bee iustified and that 's the reason wherefore he prayes Enter not into iudgement with thy seruant O Lord but he made a comparison betweene his owne cause and that of his enemies As when in the like case he said if I haue rewarded euill vnto him that was at peace with me c. Wee must therefore distinguish betweene the innocency of a man towards God which can no-where be found Psal 7. and the innocency of a man in regard of his persecuters which may well bee granted The third abuse is that whereas the receiuing of this Sacrament is a medicine to those which feele their disease acknowledge their sinnes and craue pardon of God for them Math. 18. as did the poore Publican the Priest heere teacheth the people the quite contrary and practiseth the doctrine of the Pharisee protesting his owne innocency and theirs which compasse him about and which fill both his hands and his kitchen with gifts whereof speakes that verse otherwise it seemes that he would not say Masse at all and in that he imitateth Geheza and Simon Magus We may not here omit that Gloria patri is not said in Masses for the dead nor in that of the passion You may gesse wherefore This being said the Priest goes with his hands ioynd to the middle of the altar and there bowes himselfe lowe saying Holy Trinity receaue this oblation which we offer vnto thee in memory of the incarnation nativity circumcision passion resurrection ascensiō of our Lord Iesus Christ and in honour of the ever blessed virgin Mary of S. Iohn Baptist the holy Apostles Peter and Paul and all the Saints who haue pleased thee from the beginning of the world that it may be for their honour and for our salvation and that they would vouchsafe to intercede for vs in heaven of whom wee make mention here on earth through the same Christ our Lord. Suscipe sancta Trinitas hanc oblationem quam tibi offerimus ob memoriam incarnationis nativitatis circumcisionis passionis resurrectionis ascensionis Domini nostri Iesu Christi in honorem beatae Mariae semper Virginis beati Iohannis Baptistae S. Apostolorum Petri Pauli omnium sanctorum qui à mundi initio tibi placuerunt vt illis proficiat ad honorem nobis autem ad salutem illi pro nobis intercedere dignentur in coelis quorum memoriam facimus in terris Per eūdem Christum Dominum nostrum Amen After this the Priest stands vpright kisseth the incense bowes his head and turning himselfe towards the people with his hands ioyned saith Pray for me my brethren that mine and your sacrifice may bee acceptable with God the father Almighty Orate pro me fratres vt meum vestrum sacrificium acceptabile fiat apud Deum patrem omnipotentem Then the people or else himselfe addeth The Lord receaue the sacrifice of thine hands to the prayse and glory of his name to the profit of our selues and his most holy Church Amen Suscipiat Dominus sacrificium de manibus tuis ad laudem gloriam nominis sui ad vtilitatem quoque nostram totiusque Ecclesiae suae sanctae Amen Then the Priest stretching forth his hands saith a prayer as it were in secret differing according to the season the scope of the Masse as for example on Christmas day is said Sanctifie O Lord the gifts which are presented vnto to thee through the nativity of thine only begotten and clense vs from the spots of our sinnes through the same Iesus Christ our Lord thy Sonne who liueth raigneth with thee God in the vnity of the holy Ghost Oblata Domine munera nova vnigeniti tui nativitate sanctifica nosque à peccatis nostrorum maculis emenda Per eundem Dominum nostrum Iesum Christum filium tuum qui tecum vivit regnat in vnitate Spiritus sancti Deus The Priest must heere haue regard to transubstantiation by which he makes of bread a new Iesus and will make him a new entrance anon saying Hozanna and afterwards will sacrifize and breake him whereas Iesus of the substance of the virgin is not on earth neither can hee any more either suffer or dye The second errour is going beyond the commandment of Iesus which was simply to declare his death without speaking of his nativitie circumcision c. to the end to represent vnto vs in the supper 1. Cor. 11. Can. quia morte ca. sanctorum Can. in Christo de con dist 2. Bern. Cant. serm 33. Spec. sacerdotum cant in tāgendo ibi continentia divinitatis not a Iesus triumphing in his ascension but a Iesus broken for our sinnes As often as you shall eat of this bread and drinke of this cup you shall declare the Lords death vntill his comming The Canons of the Pope teach vs no other thing Thirdly his remembrance is to knowe his corporall absence for according to S. Bernard remembrance is opposed to presence and faith and hope to that which one sees with his eyes Neverthelesse the Priest tels vs that he holds in his hands the humanitie the divinitie of our Saviour contained in that oblation Fourthly how cā the bread being not consecrated bee the price of our redemption yet it is
offered to that end by the Priest Fiftly if the Priest intends to speake of the body which hee purposeth to make ought he to offer it in honour of creatures especially him to whom all honour and homage is due and who would haue this action to be done in the remembrance of him Yet the Priest most prophanely sacrificeth in the honour of Saints contrary to that which is written Exod. 23. v. 13. You shall make no mention of the names of other Gods neither let it bee heard out of thy mouth Sixtly the administration of the Sacraments is it not to nourish our faith in the hope of a blessed life to what end therefore offers hee this oblation for the Saints which are already in a full possession of the same Finally as we haue said by this they doe depriue our Saviour of his Mediatorship 1. Tim. 2.5 ioyn assistants vnto him in renewing our peace with God and doe impiously besides both invocate and adore creatures Concerning which Epiphanius Bishop of Salamine who liued long time after S. Ambrose vsed these words Epiphan cont Antidicomarianitas heresi 78. That the errour of the seducers ceaseth for Mary is not God c that none may offer in her name for he looseth his soule It was farre from him to dedicate temples dresse altars cloath statues beare candles ordaine feasts sacrifice or ordaine Masses to her Poore Bishops men would call you Hugonites if you were now in France That secret being pronounced in secret the Priest cryeth out per omnia secula seculorum and that is a preamble to the Canon Now obserue that in this prophanesse there is great variety according to the season and the end of the Masse whether of the nativitie the purification of the crosse the nayles the garment or of the Masse of requiem c the which are begunne with both the hands laid vpon the altar on one side and the other which he lifts vp a little when he saith sursum corda and saying gratias agamus he ioynes his hands and bowes his head and then disioynes them vntill hee saith sanctus then he saith World without end An. Amen The Lord bee with you A. And with thy spirit Let vs lift vp our hearts A. We lift them vp vnto the Lord. Let vs giue thanks vnto our Lord God A. It is worthy iust meet wholsome that alwaies and in all places we giue thankes vnto thee holy Lord Father Almightie eternall God because by the mystery of thy word which was made flesh the light of thy brightnesse hath shined to the eyes of our renewed vnderstādings that whilest wee doe visibly knowe God we may by him bee rauish't to the loue of things invisible therefore with Angels Archangels with thrones and dominations and with all the warfare of the heauenly army wee sing a hymne to thy glory saying holy holy holy Lord God of Saboth heaven and earth are ful of thy glory These last words the Priest vttereth in somewhat a lower voice then before Hozanna in the most high * blessed is he which commeth in the name of the Lord Hozanna in the most high Per omnia secula seculorū R. Amen Dominus vobiscū R. Et cum spiritu tuo Sursum corda R. Habemus ad Dominum Gratias agimus Domino deo nostro R. Dignum est iustum salutare nos tibi semper vbique gratias agere Domine sancte pater omnipotens aeterne Deus quia per incarnati verbi mysterium nova mentis nostrae oculis lux tuae claritatis refulsit vt dum visibiliter Deum cognoscimus per hunc in invisibilium amorem rapiamur ideo cum Angelis Archangelis cum throuis dominationionibus cumque omni militia coelestis exercitus hymnum gloriae tuae canimus sine fine dicentes sanctus sanctus sanctus Dominus Deus saboth pleni sunt coeli terrae gloria tua Hozanna in excelsis * benedictus qui venit in nomine Domini Hozanna in excelsis We saw before the new nativitie here is his new entry where he shall bee seene visibly as this preface imports and afterwards carnally broken with the hands and teeth of the Priest if one would beleeue Pope Nicholas in the Canon Ego Berengarius 1. De consecr dist 2. but the glosse saith that it is a dangerous heresie to beleeue that doctrine and the glosse of another Canon saith that Berengarius spake by an hyperboly and that he lyed when he spake of the sensuall carnall eating of Christs body Can. alterum gl in verbo vocari Thus the spirit of errour hath intangled it selfe And indeed these two words sursum corda doe witnes that we must lift vp our selues by faith to the right hand of the father not descend thether whether he wil not come vntill the day of iudgement and they intimate besides that Christs body is but in one place only though his truth bee diffused through all places Can. prima haeresis de consecr dist 2. S. Augustine saith that it is the prime heresie of the world to imagine or beleeue a carnall eating which opinion the Popes haue canonised And St Chrysostome saith Chrys hom 24. 1. ad Cor. vbi cadaver he which approacheth to this body ought to mount on high and to haue no communion with the earth our country which is below but to soare alwaies on high to haue regard to the sonne of iustice and to haue the eye of the spirit most acute for this table is a table for eagles and not for iayes or crowes After this short skirmish looke vpon the Canon which beginneth Te igitur which was composed about the yeare 800 but not by one Pope alone for Platina makes it to be compiled by Alexander Gelasius Syricius Pelagius To say the truth it is not found in the impression of the breviary of Almagny in the yeare 700 wherefore the Index expurgatorius ordaines that that Missall shall bee no more reprinted and not that only Index expurg Belgicus p. 75. but also the Liturgye of Ambrose was suppressed by the commandement of Charles the great who would therein gratifie the Popes which much advantaged his predecessors in the obtayning of the crown of France Durand ration lib. 4. and so the Gregorian service was brought in by force and through the punishments of those Church-men which opposed it Iocob de Voragine in v. 16. Gregor And seeing they demand of vs where our Church was in those times they may see how it stood in opposition so farre as not to suffer Ambrose Masse to bee changed or to haue these words which doe abate the efficacy of the Masse to be taken away to wit Ambr. l. 4. de sacramento c. 5. Quod est figura corporis sanguinis Domini nostri that the supper is a figure of the body and not the body it selfe and the Popes imployed the Emperour as well
as their prisons and punishments to produce their transubstantiation which notwithstanding was more then 400 yeares debated as witnesseth the consultation of Bertran a Priest to Charles the bald who writing to the Cleargy of Ravenna Car. Calvus ep ad Clerum Raven in Tillu Chron. an 756. saith these words Vntill the time of our great grandfather Pepin the Churches of France celebrated their divine service otherwise then the Church of Rome Neither did those of England order themselues according to that of the Roman For the Pope himselfe praysed a Bishop for hauing chosen that which was the best were it in Gaule or at Rome for the place saith he maketh not a thing the more holy Honorius in gēma animae lib. 1. c. 103. Wherefore at the end of Te igitur it is simply said Catholike obseruers of the Apostolike faith without adding Romane for that difference being specificall was not knowne at that time to be a marke of orthodoxe beleevers whose faith is personall and not locall or tied to a corner of Italy Let vs set fire to the powder The Priest bowes himselfe lowe and ioyning his hands before the altar saith Wee pray thee therefore most mercifull father and hūbly request thee through Iesus Christ thy sonne and our Lord that thou wouldst accept and blesse these gifts †these presents †these holy sacrifices †without spots which we offer vnto thee for thy holy catholicke Church the which vouchsafe to keep revnite governe through out the whole earth together with thy servant Pope N. our Bishop and our king and all the orthodoxall obseruers of the Catholicke Apostolicall faith Te igitur clementissime pater per Iesum Christum filium tuum Dominum nostrum supplices rogamus ac petimus vti accepta habeas benedicas haec dona munera haec sancta sacrificia illibata imprimis quae tibi offerimus pro Ecclesia tua sancta Catholica quam pacificatione custodire adunare regere digneris toto orbe terrarum vna cum famulo tuo Papa nostro N. antistite nostro M. rege nostro omnibus orthodoxis atque Catholicae Apostolicae fidei cultoribus He speakes not a word of the Roman faith although the Canon be of Gelasius making who ordained that the Priest should beginne vpon his knees hauing his hands ioyned then before these words haec dona he should lift vp himselfe kisse the altar make three signes of the crosse vpon the host and the chalice afterwards open wide his hands and lift thē vp a little in saying tibi offerimus in the plurall number and therefore he is not the sole sacrificer but the people also as indeed he said before my sacrifice and yours Likewise from these words these gifts these presents may be gathered that in the time which this Canon was made what corruption soever raigned they intended not to offer vp Iesus vnto God his Father For then they would not haue spoken in the plurall number hauing but one Iesus Thirdly wherefore doth he tearme it a spotlesse sacrifice or incorruptible whereas both experience and the cautells of the Masse before mentioned haue taught vs Cant. item si corpus that the consecrated host doth putrifie that it is eaten sometimes of rats sometimes breedeth wormes which cannot proceed from an accident without a substance neither from a glorified body Another impietie is committed there in that it is said that this oblation of bread is made for the pacification of the church as if it were as yet divorced from God contrary to that which the Apostle saith By one sole oblation he hath consecrated for ever those which are sanctified Heb. 10.11 Whence it followeth that there remaines nothing but onely the applying vnto our selues of that sacrifice by faith and not to reiterate it as if it were vnsufficient Fiftly with what boldnesse dares the Priest make the Pope Gods companion in the goverment of the Church which hath no head but Iesus Christ her Spowse nor other conductor but the holy Ghost For seeing that the Church is a body Catholike and vniversall being in heaven and in earth and composed both of dead and liuing what other head then Christ is capable to sway such an Empire and to inspire every member of the visible and invisible Church The last abuse is politike in that the Priest places the Pope and his Bishop before Kings it being the doctrine of these kinde of men that principalities lye vnder his pantable and that scepters are held by way of homage from the perforated chaire which notwithstanding is not practised throughout As for the reformed Churches although they haue kings now and then which governe not so well yet their practise is alwaies to make prayers first for kings and superiour powers afterwards for the Church and every member thereof that it may bee deliuered from this papall tyranny Then followeth the Memento where wee must obserue that ordinarily the first and second are said with the hands ioyned vntill the Priest saith omnium circumstantium The first memento Remember O Lord thy seruants N. N. and all those which bee heere present whose faith and deuotion is knowne vnto thee or who offer vnto thee this sacrifice of praise for themselues and all theirs for the redemption of their soules for the hope of their health and safety doe render their vowes vnto thee the eternall liuing and true God Memento domine famulorum famularumque tuarum N. N. omnium circumstantium quorum tibi fides cognita nota deuotio pro quibus tibi offerimus vel qui tibi offerunt hoc sacrificium laudis pro se suisque omnibus pro redemptione animarum suarum pro spe salutis incolumitatis suae sibique reddunt vota sua aeterno Deo viuo vero Plat. in Xislo Martin in Chr. In the yeare 580 as Platina and Martin affirme Pelagus invented this commemoration of those dead which had liued well which though it be very ancient yet is it contrary to that which is practised at this day For the dead were not then invocated by the Church Dionys Hier. c. 3. neither were they pray'd for but were named in the Church partly to incite the people to imitate them and partly to shew that they were not dead but liuing a more excellent life Secondly these words pro quibus tibi offerimus Capitu. l. 6. c. 173 for whom we offer were added since Charlemaines time so by litle and litle abuses crept into the Church these words quorum tibi fides cognita whose faith is knowne vnto thee doe argue of falshood that which is preached at this day to wit that the knowledge of the Curat is sufficient and that there needeth no other beleefe in a Christian then an infolded or implicite faith For if it were so they would haue said the faith of the Parson or Curate is knowne vnto thee Who if he were a