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
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
one sacrifice for sinnes for euer sate downe on the right hand of God Heb. 9. v. 25. Againe Not that he should offer himselfe often as the high Priest entreth into the holy place euery yeare with the blood of others c. but now once in the end of the world hath he appeared to put away sinne by the sacrifice of himselfe Againe Ib. v. 12. Heb. 10. v. 14. he entred in once into the holy place hauing obtained eternall redemption for vs. Againe for by one oblation he hath perfected for euer them that are sanctified Finally if Iesus were often offered vp by himselfe or by another then God should often make him pay the punishment of sinne for satisfaction is a necessary effect of oblation which is a blasphemy against his Maiesty Moreouer he then ought often to shed his Blood Heb. 9. v. 22. for without shedding of blood is no remission the which shedding is to bee vnderstood of that which causeth death of which speaketh the Prophet Esay Hee hath powred out his Soule vnto death Es 53. and made his Soule an offring for sinne So that the oblation and sacrifice of the Crosse is sufficient to appease God and sanctifie the Elect and moreouer it neither ought nor can be reiterated Besides if it ought to be performed againe there cannot be found in the world a sacrificer which hath the qualities required vnto such a worke but onely our Sauiour Christ who hath neither successour nor companion in his sacrifice Thou art a Priest for euer according to the order of Melchisedeck Againe Heb. 6.20 7.21 27.28 For the Law maketh men high Priests which haue infirmity but the word of the oath which was since the Law maketh the sonne which is consecrated for euermore Againe hee is entred into heauen it selfe now to appeare in the presence of God for vs. Heb. 9.24 Now as for these qualities specified may they be found in our Pastours be they who they will holy harmelesse vndefiled separate from sinnes Heb. 7. v. 26. and made higher then the heauens We may conclude therefore that we are not onely destitute of such Priests but also that such a sacrifice is not possible for Iesus can not dye any more Heb. 9. v. 25. Heb. 10. v. 11. c. Heb. 9. v. 12. 28. c. 8. v. 12. not reiterable for Iesus by one onely oblation hath consecrated vs for euer not necessary for God is appeased and sinne is destroyed And if we reade in any passages that there were sacrifices and sacrificers after the death of Christ we must vnderstand that the matter of those sacrifices was not the body and bloud of our Sauiour Let vs heare Saint Paul that I should be the sacrificer of Iesus Christ to the Gentiles Rom. 15. v. 16. Orig. ad Rom. c 15. l. 10. sacrificing the Gospell of God And Origen saith that the Greekes speake in more magnificent termes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which the Latines render sacrificing from whence one may gather that to preach the Gospell is a worke of sacrificing as Gregory saith I haue offered you vp to God as a beast in sacrifice Greg. Nazian ad plebem Epist ad Rom. c. 15. and Chrisostome My sacrifice is to preach the Gospell he saith not to say Masse much lesse to offer Iesus Christ to God for the sinnes of the liuing and the dead Now as the Pastours haue one sacrifice separated from the people in that sense so haue they an other commune with them in another sense whereof the Apostle speaketh Rom. 12. v. 1. I beseech you brethren by the mercies of God that you present your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruice Againe Philip. 8.17 If I be offered vpon the sacrifice and seruice of your faith I ioy and reioyce with you all And in another place Heb. 13. v. 15. By him therefore let vs offer the sacrifice of praise to God continually that is the fruit of our lips giuing thankes to his Name Psal 50. v. 14. Tertul. apolog c. 30. and Dauid Offer or sacrifice vnto God thanksgiuing pay thy vow vnto the most high Tertullian I offer vnto God the most fat oblation that I can euen Prayer which hee hath commanded This is farre from teaching that none but Priests doe sacrifice vnder the Gospell seeing that Prayer is a sacrifice that we offer euen our bodies vnto him by dedicating our selues vnto the service of God That which wee cannot doe availably if first we be not reconciled to God by Iesus Christ who hauing made our peace troubles not himselfe any more to treate of it againe but persues the effect and obtaines a discharge for our soules that we may enter into an absolute possession of salvation CHAP. VI. Of the word Oblation THe interpretation of this word is a commentary to those which went before first in regard that in the Supper mention is made both of the sacrifice and of the oblation performed vpon the crosse for that Supper is called but yet by a figure oftentimes an oblation and sacrifice Amb. vpon the Epist to the Heb. c. 10. Heb. 13.15 And to this purpose saith Ambrose that which we doe is a Commemoration of that sacrifice which hath beene done Secondly because it is taken sometimes for a thanksgiuing offered in sacrifice Thirdly because elsewhere it signifieth an offering vp of our selues vnto God In this sense Canon Memento domine Sacrificium laudis is an oblation in the Canon of the Masse See the oblations which wee make directly vnto God through Iesus Christ There are other oblations which are not made vnto God but forsomuch as we make them to those to whom he hath ordained them hee esteemeth them as tendred to his owne person Philip. c. 14. v. 18 of which St Paul speaketh tearming them an odour of a sweet smell a sacrifice acceptable well pleasing to God Concerning which likewise speaketh our Saviour in S. Mathew Math. 25.40 and Ireneus saith as God hath no need of that which is ours so wee had need to offer vnto God something according to that which Solomon saith Iren. l. 4. c. 34. hee that hath pittie vpon the poore lendeth vnto the Lord. Let vs vse this word Oblation soberly not as the price of our redemption but as an homage due for those goods which we possesse which were purchased without vs before vs and for vs but not by vs paid for at once and not at severall recknings by one which was iust and not by many culpable In this sense said Saint Cyprian to a rich but vngratefull woman Cypr. 1. serm de Eccles Commest thou to the Table of the Lord without sacrifice and yet partakest of that sacrifice which the poore offer For we must obserue that all the faithfull brought to the Temple the Bread and Wine which was distributed in 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
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