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
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
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
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
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
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
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
Angells dead men wood nayles iron apparell and substitute them in the place of God and of the merits of Christ O God how long shall the adversary doe thee this dishonour Psal 74. how long shall the enimie blaspheme thy name for ever CHAP. XII Of the name of the supper of the Masse IT is time to come to the matter whereof wee treate in which we will consider divers things which are there distinguished as 1. The differing names and divers tearmes 2. The place where this mystery is celebrated 3. Things belonging to the garnishing of the place 4. The person of the Priest his habits actions c all which pertaine to the Masse as accidents inseperable Wee need not repeat that which hath beene said before concerning the originall of either word for this action is called Coena a supper because it was instituted as a common repast by our Saviour at supper it is called likewise Sacrament by reason of the vow which is made by the Communicants and named the Eucharist for the thanksgiuing which is rendred there vnto God This hath beene amply treated of before where wee spake likewise somewhat of the word Masse in generall but we shall never be able to giue sufficient reasons for the speciall appellations of each part thereof as Entrance Post-communion Lessons Verse Responsories Gospell offring consecration Antheam Litany Liturgie Corpus Corporall Plate Kyrie eleyson Allelu-ia Albe Cope Girdle Maniple Stole Miter Incense Absolution Canticle Complyne Matins Nons Vespers Infraction Graduels Offertories Oblation Sacrament Sacrifice Altar Image Taper Relique Bell Font Holy water Pixe Sprinkling Chrisme Collect Pax Office Secret Prayer Epistle Tract Sequence Prose Note that by the word prose they vnderstand not a loose manner of speech but Latine rithmes Votiue Masses Masses of grace of requiem dry great short particular of the nayles of the Robe without seame high lowe of the holy Ghost of Iob of St Anthony c. CHAP. XIII Of the place where the Masse is celebrated Hier. in Psal 33. THe Church consisteth not in walls but in the truenes of doctrine saith Hierome and where true doctrine is there is the true Church For the Apostles assembled themselues but in a chamber Act. 1. whence it appeareth that building is rather belonging to the well being then to the being of the service of God so farre is it from being necessary to haue the place consecrated or adorned with reliques Conc. Nic. 2. 7 as the second Nicene Councell did ordaine in the yeare 790 or thereabouts Secondly when the ancient Christians builded Churches they dedicated them to none saue to God onely So saith the Emperour Constantine Whence it is that the Temples which were dedicated vnto him Euseb de laudibus Constant were called by the name of the Lord and on them was imposed the name not of men but of God which is the cause that they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reason is because that Temples Altars and Sacrifices cannot be erected saue to the great and true God alone S. Augustine saith Wee institute no altars temples Priests or sacrifices to Martyres Aug. Psal 44. Jd. de civit Dei l. 22. c. 10. to 5. Inn. 3. de myst missae lib. 3. because they are not Gods but haue the same God that wee haue The Pope himselfe saith that Temples and Alters pertaine to Latria or divine worship and if one erect them to Saints it is idolatry Neverthelesse see here the practise of such consecration brought in in the yeare 800 it being made a Sacrament like baptisme to which they compare it and afterwards in the yeare 1000 hauing the whole forme of it made compleat Epist Zach. ad Bonif. 2. concil tom 2. p. 451. The Bishop being assured of the revenue of a new built Church makes a short prayer besprinkles the walls without with holy water with a nosegay of hysope prophaning the words of the 51 Psalme Purge mee with hysopp and I shall be cleane and applying to a stone the washing of the bloud of Christ which is proper to the faithfull In the dedicating of a temple a Masse likewise is to be said whose entrance is Terribilis est locus iste Then he beats the dore with his staffe saying at tollite portas thrice and being entred in he painteth the Greeke and Latine Alphabet vpon the wals exerciseth the salt wine water ashes makes thereof a mixture into which he dippeth his thumbe and after certaine ends of prayers pronounced by him hee saith these words This Temple be sanctified in the name of the Father Sonne and holy Ghost in the honour of God and of the glorious Virgin Mary and of all the Saints and in memory of such a Saint See how of an indifferent place to pray in they make thereof a place essentiall of a place dedicated to God alone a place dedicated to a creature of a simple destination a sacramentall consecration CHAP. XIIII Of the garnishing of their Churches IN these Temples appeare first the lighted tapers which are not necessary in the day time Wherefore Constantine in Eusebius saith Euseb ad sanct coetum Hieron contra Vigil c. 5. that the Christians haue neither incense nor burning And Hierome We light no taper in the open day as thou calumniatest vs but wee imploy the light to temper the darknesse that we may watch vntill breake of day Alas what would this good pastour haue said if he had seene the benedictions of the tapers in the day of the purification where they sing the song of Simeon and prophane that which is said of our Lord Iesus That he is the light of the Gentiles applying it to a corruptible and a needlesse taper See the prayers which they said in the Masse of the purification and benedictione cereorum Of Altars we spake before as for Images they are expresly forbidden to bee made which is the cause that the Church of Rome hath razed out the second commandment which condemneth them which was done by the Councell of Auspurg in the yeare 1548. And Damascene though otherwise a favorer of Images saith That it is a great folly and impiety to paint the divinitie Orthod fid l. 4. c. 17. Tertul. l. de idol And Tertullian The consecration of images is idolatry Now what may wee gesse he would haue said if he had seene their consecration cloathing adoration presenting of Candles also of armes and legges of wax vnto them But see the doctrine of the Church of Rome Thom. 3. part q. 83. art 3. The things without life which are consecrated doe get a certaine spirituall vertue by which they are made proper to the service of God to the end that from them men may receaue some devotion Bel. de imag c. 21 And Bellarmine would haue that the Images of Christ and of the Saints should be worshipped not only by accident or improperly but also of themselues and properly c. So likewise the