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
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
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