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
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
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
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
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