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
for he makes seuen crosses By whom O Lord thou createst all these good things thou sanctifiest †quicknest †blessest †and giuest them vnto vs by him and †with him †and in him To him and to thee †God almighty Father in the vnity of the Holy-Ghost †bee all honour and glory Per quem haec omnia domine semper bona creas sanctificas †viuificas †benedicis †praestas nobis per ipsum †cum ipso †ipsi tibi Deo patri †omnipotentiin vnitate Spiritus sancti †omnis honor gloria Note that the three first crosses are made vpon the hoste and the bread in common and when the Priest saith praestas nobis he somewhat prostrates himselfe ioyning his hands afterwards he vncouers the chalice and taking the hoaste in his right hand the chalice in his leaft he makes with the hoaste three signes of the crosse vpon the chalice from one side to the other saying Per ipsum Then lifting vp his fingers he makes two crosses betweene his brest and the chalice beginning from the side of the chalice saying tibi This being done he holdes the hoaste aboue the chalice and lifting it a little with both his hands hee sayth Omnis honor gloria Then hee layes downe the hoaste couers the chalice adores it lifts himselfe vp againe and saith World without end Amen Let vs pray being advertised by wholesome precepts being informed by divine institution we dare say Our Father which art in Heauen c And leade vs not into temptation The Clerke answereth But deliuer vs from euill Then the Priest ought to say with a low voyce Amen Per omnia secula seculorum R. Amen Oremus Praeceptis salutaribus moniti diuina institutione formati audemus dicere Pater noster qui es in coelis c. Et ne inducas nos in tentationem R. Sed libera nos à malo Amen Seeing the Priest acknowledgeth heere that the boldnes which he taketh to say Our Father doth proceede from the ordinance of God which hath prescribed this forme is it not an impudency to interlace both before and after prayers which are not onely not commanded but euen contrary vnto it and seeing that the Priest in this place addresseth himselfe directly vnto God calling him Our Father wherefore preacheth he the contrary saying that it is a presumption and a rashnesse to goe immediatly to God and that we ought to imploy the Saints in presenting our petitions vnto him neuer saying throughout the whole Masse Lord Iesus intercede for vs reconcile vs vnto God thy Father thou art our Aduocate our Mediatour our propitiation So much is man giuen to his owne inuentions to digge stinking cesternes and to leaue the water of life Afterwards the Priest takes the plate but it is onely with the middle and the forefinger for the thumbe and the other side of the fore-finger hath touched the hoaste and is not yet washed neither the wash thereof drunke by the Priest He saith then Deliuer vs wee beseech thee O Lord from all euill past present and to come by the intercession of the blessed and euer-glorious Virgin Mary the Mother of God and thy blessed Apostles Peter and Paul and Andrew with all thy Saints Libera nos quaesumus domine ab omnibus malis praeteritis praesentibus futuris intercedente beata gloriosa semper Virgine Dei genitrice Maria beatis Apostolis tuis Petro Paulo atque Andraea cum omnibus sanctis To each day is sufficient the euill thereof but heere the Priest conformeth not himselfe to begge his dayly bread so much as his present necessities doe require but he besides makes prouision for euils to come which notwithstanding is not so bad as to pray to be deliuered from euils past for if priuations doe presuppose habits it wil be something hard to cure a disease whereof one is already recouered But the worst is that he reiecteth the remedy for he imployes not the intercession of our Sauiour but of Saints which hee is forbidden to inuocate and which haue no charge to intercede as before is shewed Now aboue wee haue obserued three kindes of signes the one with the hand the second with the hoaste the third with the chalice held with both hands in this place the signe is made with the plate to the end that euery one may contribute something Hee saith then Thou being propitious giue peace in our dayes to the end that being ayded with the ayde of thy mercy we may bee alwayes deliuered from our sinnes and secure from all perturbation Da propitius pacem in diebus nostris vt ope misericordiae tuae adiuti à peccatis simus semper liberi ab omni perturbatione securi He puts the plate vnder the hoaste vncouers the chalice falles vpon his knees riseth vp againe takes the hoaste and breakes it in the middle ouer the Chalice saying Through the same our Lord Iesus Christ thy Son Per eundem dominum nostrum Iesum Christum filium tuum Saying by the same Iesus Christ he breaketh it pretending that he is the same which he holdeth which he breaketh But how doth this agree with that which is written You shall not breake his bones Exod. 12.46 Ioh. 19.33 For S. Iohn interpreteth those words of our Sauiour whose bones should be broken if this bread were so transubstantiated that euery crumme should containe an entire body such an one as was vpon the crosse whose feet and nose should consequently bee ioyned together as you shall finde this question moued and lamentably decided in the glosse of the canon Can. vbi pars gl in v. vbi de consecratione dist 2. Vbi pars For no accident can be broken And besides accidents are not made to represent a body for they are not of the same nature like as we say that it is impious to represent God which is a spirit by wood stone or mettaile now they insteed of saying with Saint Paul 1. Cor. 10. Act. 2.42 20.7 The bread which we breake is the communion of the body of Christ must necessarily say the flesh bones which we breake are not Iesus Christ for they ought not to bee broken especially after his glorification Or euen as the accidents without substance are not the nourishment of the body euen so that which we breake doth not feed the soule Let vs therefore thus argue with them The Priest doth corporally eate that onely which he breaketh but the Priest doth breake onely the accidents therefore the Priest eateth corporally onely the accidents The Popes interpretation of this fraction is as abominable as the other who hath ordained that one piece should be put into the chalice Pars vino intincta pro viuis sanctificatur Altera pro sanctis pars tertia pro redimendi◠and that to represent three things That which is in the wine is for the liuing the other for
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
praeparatum Innocen Papa de off missae lib. 2. c. 53. Saying these wordes he makes a signe of the crosse of which the first part is made downe right vpon the host onely but the other mounting trauerseth the host and the chalice all founded vpon mysteries If the Masse be solemne the Priest blesseth the incense in this manner By the intercession of S. Michael the Arch-angell which stands at the right side of the burning Altar of all his Elect the Lord vouchsafe to blesse this incense and to receiue it as sweet odour through Christ our Lord Amen Per intercessionem beati Michaelis Archangelistantis à dextris altaris incensi omnium electorum suorum incensum istud dignetur dominus benedicere in odorem suauitatis accipere per Christum dominum nostrum Amen Afterwards taking the censer hee censeth the oblations saying Let this incense which is blessed by thee ascend vp vnto thee and let thy mercy descend downe vpon vs. Incensum istud à te benedictum ascendat ad te domine descendat super nos miscricordia tua Then he censeth the Altar saying Let my prayer bee directed as incense in thy sight and the lifting vp of my handes as an euening sacrifice put O Lord a watch vnto my mouth and a doore of circumstances vnto my lippes that my heart decline not to words of malice to excuse excuses in sinne Dirigatur domine oratio mea sicut incensum in conspectu tuo eleuatio manuum mearum sacrificium vespertinuÌ„ Pone domine custodiam ori meo ostium circumstantiae labijs meis vt non declinet cor meum in verba malitiae ad excusandas excusationes in peccatis In restoring backe the censer he saith The Lord kindle in vs the fire of his loue and the flame of eternall charity Amen Accendat in nobis dominus ignem sui amoris flammam aeternae charitatis Amen Or otherwise We beseech thee almighty and euerlasting God to vouchsafe to blesse and sanctifie with the right hand of thine infinite Majesty this creature the incense to the end that in the vertue of thy holy name it may miraculously chase away all fantastique assaults of vncleane spirits and heale all diseases restoring health wheresoeuer the smoake shall waue and yeeld vnto thee almighty God a fragrant odor with a perpetuall sweetnesse thorough our Lord Iesus Christ Amen Tua quae sumus omnipotens I haue seene an other form of blessing the incense whâ—â—h was founded vpon Innoc. 3. lib. 2. c. 17. who brought it in to chase away the malignity of diuels sempiterne Deus immensae maiestatis tuae dextra hanc creaturam incensi benedicere sanctificare digneris vt in virtute sancti nominis tui omnes immundorum spirituum fantasticos inausus effugare omnesque morbos reddita sanitate expellere vbicunque fumus eius afflauerit mirabiliter possit atque tibi omnipotenti Deo odore fragrantissimo perpetua suauitate redolere Per dominum c. Afterwards is the Priest censed and then others in order Leo the third brought in this censing which was a thing much practised amongst the Gentiles Thure Deum placa the canon saith appease God with incense and spare the calfe Thus 800 yeeres after the banishing of this creature the incense Plat. c. 171. in vita Xisti out of the Church the Priest reuiues it againe and alleadgeth Psalmes of Dauid who substituted his prayer in the place of incense hauing reference through his propheticke spirit to that which ought to bee practised in the Gospell whereas the Priest doth take the shadow and the smoake for the substance and the truth Like to this is the standing of Michael at the right corner of the Altar who if he take vp that place he seemes to take part with the Iewes for Durand saith that by the right corner of the Altar the Iewes are prefigured and by the left the Gentiles Now note Blond lib. 1. Alex. ab Alex. lib. 4. c. 17. Lib. Pontif. in Sergio Theod. l. 3. c. 15. that in the sacrifice of Ianus there was a little vessell named Canora with which they censed the Altar the images and the hoste to imitate this Sergius the Pope gaue a golden censer for the perfuming of Masses to the end that he might Iudaize Paganize and imitate Iulian the Apostata who brought in incense to despite the Christians which neuer vsed it in their Churches Now that incense is one of those ceremonies which ought to be abrogated it appeares by that which S. Paul saith Heb. 9. v. 8. Heb. 9. v. 8. for there are some things which are constituted for a time onely and are for that time because they take their vertue and efficacy from their institution and not from their owne nature as the dirt wherewith our Sauiour anointed the eyes of the blinde the which ought still to be put in practice by the same reason that incense is now to be vsed for now it is growne to bee a kinde of charme to chase away the diuell with smoake and to heale bodyly diseases neither to say the truth appertaineth it to any but such as sell smoke to publish it and to such as Chamelion-like feede vpon the aire to beleeue it The diuels are put to flight by prayers Math. 17.21 1. Pet. 9. fastings and orisons and there are none but bleare eyes and foxes which may be chased out of their holes with this engine Wee are to feare lest that befall vs Leu. 10. which happened to Nadab and Abihu the sonnes of Aaron who were stâ—ffled with that fire which they kindled because it was other then that which God appointed them so much are wee to regard that wee serue God with no other thing neither in any other manner then he hath prescribed vs for he is zealous and strong A good intention excused not Vzzah which touched the Arke 2. Sam. 6. Iosu 7. nor Achan which retained that which was forbidden And now that incense was banished the Temple of Christians Eusch orat ad S. coctum Arnob. l. 6. Aug. Psal 49. it appeares by the testimony of the Emperour Constantine such saith he is the sacrifice of the Eucharist without blood without any violence and there is not required any odour of incense neither any burning fire and S. Austine saith See how we are without care Leu. 5. v. 11. we need not goe any more to fetch incense in Arabia c. Finally the Iewes themselues neuer burned incense at such sacrifices as were made for sin but onely at meere thanksgiuings wherefore this action is contrary to the inuention of the Priest who pretendeth to sacrifize in the Masse an oblation for the sinnes of the liuing and of the dead In washing his hands the Priest saith I will wash my handes amongst the innocent and will compasse about thine Altar O Lord that I may heare the voyce of praise and tell of all thy marueilous
things Lord I haue loued the beauty of thine house and the place of the habitation of thy glory O God destroy not my soule with the vngodly my life with bloody men in whose handes is wickednesse and their right hand is filled with gifts But I am entred in in mine innocency Redeeme mee and haue mercy on me My foot stood in the right in the Churches will I blesse thee O Lord. Glory be to the Father and to the Sonne and to the Holy Ghost as it was in the beginning is now and euer shal be world without end Amen Lauabo inter innocentes manus meas This verse is ill translated out of Hebrew for it should rather be in innocency then amongst the innocent circundabo altare tuum Domine vt audiam vocem laudis enarrem vniuersa mirabilia tua Domine dilexi decorem domus tuae locum habitationis gloriae tuae Ne pendas cum impijs Deus animam meam cum viris sanguinum vitam meam in quorum manibus iniquitates sunt dextera eorum repleta est muneribus Ego autem in innocentiae mea ingressus sum Redime me miserere mei Pes meus stetit in directo in ecclesiis benedicam te Domine Gloria Patri Filio Spiritui sancto Sicut erat in principio nunc in secula seculorum Amen Three abuses may bee found in this place the first is the retayning of Altars which being a Iewish ceremony ought to be abolished The second is the taking of the Prophets words in a wrong sense Psal 143. who intended not to iustifie himselfe before God for in that sense no man liuing shal bee iustified and that 's the reason wherefore he prayes Enter not into iudgement with thy seruant O Lord but he made a comparison betweene his owne cause and that of his enemies As when in the like case he said if I haue rewarded euill vnto him that was at peace with me c. Wee must therefore distinguish betweene the innocency of a man towards God which can no-where be found Psal 7. and the innocency of a man in regard of his persecuters which may well bee granted The third abuse is that whereas the receiuing of this Sacrament is a medicine to those which feele their disease acknowledge their sinnes and craue pardon of God for them Math. 18. as did the poore Publican the Priest heere teacheth the people the quite contrary and practiseth the doctrine of the Pharisee protesting his owne innocency and theirs which compasse him about and which fill both his hands and his kitchen with gifts whereof speakes that verse otherwise it seemes that he would not say Masse at all and in that he imitateth Geheza and Simon Magus We may not here omit that Gloria patri is not said in Masses for the dead nor in that of the passion You may gesse wherefore This being said the Priest goes with his hands ioynd to the middle of the altar and there bowes himselfe lowe saying Holy Trinity receaue this oblation which we offer vnto thee in memory of the incarnation nativity circumcision passion resurrection ascensiō of our Lord Iesus Christ and in honour of the ever blessed virgin Mary of S. Iohn Baptist the holy Apostles Peter and Paul and all the Saints who haue pleased thee from the beginning of the world that it may be for their honour and for our salvation and that they would vouchsafe to intercede for vs in heaven of whom wee make mention here on earth through the same Christ our Lord. Suscipe sancta Trinitas hanc oblationem quam tibi offerimus ob memoriam incarnationis nativitatis circumcisionis passionis resurrectionis ascensionis Domini nostri Iesu Christi in honorem beatae Mariae semper Virginis beati Iohannis Baptistae S. Apostolorum Petri Pauli omnium sanctorum qui à mundi initio tibi placuerunt vt illis proficiat ad honorem nobis autem ad salutem illi pro nobis intercedere dignentur in coelis quorum memoriam facimus in terris Per eūdem Christum Dominum nostrum Amen After this the Priest stands vpright kisseth the incense bowes his head and turning himselfe towards the people with his hands ioyned saith Pray for me my brethren that mine and your sacrifice may bee acceptable with God the father Almighty Orate pro me fratres vt meum vestrum sacrificium acceptabile fiat apud Deum patrem omnipotentem Then the people or else himselfe addeth The Lord receaue the sacrifice of thine hands to the prayse and glory of his name to the profit of our selues and his most holy Church Amen Suscipiat Dominus sacrificium de manibus tuis ad laudem gloriam nominis sui ad vtilitatem quoque nostram totiusque Ecclesiae suae sanctae Amen Then the Priest stretching forth his hands saith a prayer as it were in secret differing according to the season the scope of the Masse as for example on Christmas day is said Sanctifie O Lord the gifts which are presented vnto to thee through the nativity of thine only begotten and clense vs from the spots of our sinnes through the same Iesus Christ our Lord thy Sonne who liueth raigneth with thee God in the vnity of the holy Ghost Oblata Domine munera nova vnigeniti tui nativitate sanctifica nosque à peccatis nostrorum maculis emenda Per eundem Dominum nostrum Iesum Christum filium tuum qui tecum vivit regnat in vnitate Spiritus sancti Deus The Priest must heere haue regard to transubstantiation by which he makes of bread a new Iesus and will make him a new entrance anon saying Hozanna and afterwards will sacrifize and breake him whereas Iesus of the substance of the virgin is not on earth neither can hee any more either suffer or dye The second errour is going beyond the commandment of Iesus which was simply to declare his death without speaking of his nativitie circumcision c. to the end to represent vnto vs in the supper 1. Cor. 11. Can. quia morte ca. sanctorum Can. in Christo de con dist 2. Bern. Cant. serm 33. Spec. sacerdotum cant in tāgendo ibi continentia divinitatis not a Iesus triumphing in his ascension but a Iesus broken for our sinnes As often as you shall eat of this bread and drinke of this cup you shall declare the Lords death vntill his comming The Canons of the Pope teach vs no other thing Thirdly his remembrance is to knowe his corporall absence for according to S. Bernard remembrance is opposed to presence and faith and hope to that which one sees with his eyes Neverthelesse the Priest tels vs that he holds in his hands the humanitie the divinitie of our Saviour contained in that oblation Fourthly how cā the bread being not consecrated bee the price of our redemption yet it is
offered to that end by the Priest Fiftly if the Priest intends to speake of the body which hee purposeth to make ought he to offer it in honour of creatures especially him to whom all honour and homage is due and who would haue this action to be done in the remembrance of him Yet the Priest most prophanely sacrificeth in the honour of Saints contrary to that which is written Exod. 23. v. 13. You shall make no mention of the names of other Gods neither let it bee heard out of thy mouth Sixtly the administration of the Sacraments is it not to nourish our faith in the hope of a blessed life to what end therefore offers hee this oblation for the Saints which are already in a full possession of the same Finally as we haue said by this they doe depriue our Saviour of his Mediatorship 1. Tim. 2.5 ioyn assistants vnto him in renewing our peace with God and doe impiously besides both invocate and adore creatures Concerning which Epiphanius Bishop of Salamine who liued long time after S. Ambrose vsed these words Epiphan cont Antidicomarianitas heresi 78. That the errour of the seducers ceaseth for Mary is not God c that none may offer in her name for he looseth his soule It was farre from him to dedicate temples dresse altars cloath statues beare candles ordaine feasts sacrifice or ordaine Masses to her Poore Bishops men would call you Hugonites if you were now in France That secret being pronounced in secret the Priest cryeth out per omnia secula seculorum and that is a preamble to the Canon Now obserue that in this prophanesse there is great variety according to the season and the end of the Masse whether of the nativitie the purification of the crosse the nayles the garment or of the Masse of requiem c the which are begunne with both the hands laid vpon the altar on one side and the other which he lifts vp a little when he saith sursum corda and saying gratias agamus he ioynes his hands and bowes his head and then disioynes them vntill hee saith sanctus then he saith World without end An. Amen The Lord bee with you A. And with thy spirit Let vs lift vp our hearts A. We lift them vp vnto the Lord. Let vs giue thanks vnto our Lord God A. It is worthy iust meet wholsome that alwaies and in all places we giue thankes vnto thee holy Lord Father Almightie eternall God because by the mystery of thy word which was made flesh the light of thy brightnesse hath shined to the eyes of our renewed vnderstādings that whilest wee doe visibly knowe God we may by him bee rauish't to the loue of things invisible therefore with Angels Archangels with thrones and dominations and with all the warfare of the heauenly army wee sing a hymne to thy glory saying holy holy holy Lord God of Saboth heaven and earth are ful of thy glory These last words the Priest vttereth in somewhat a lower voice then before Hozanna in the most high * blessed is he which commeth in the name of the Lord Hozanna in the most high Per omnia secula seculorū R. Amen Dominus vobiscū R. Et cum spiritu tuo Sursum corda R. Habemus ad Dominum Gratias agimus Domino deo nostro R. Dignum est iustum salutare nos tibi semper vbique gratias agere Domine sancte pater omnipotens aeterne Deus quia per incarnati verbi mysterium nova mentis nostrae oculis lux tuae claritatis refulsit vt dum visibiliter Deum cognoscimus per hunc in invisibilium amorem rapiamur ideo cum Angelis Archangelis cum throuis dominationionibus cumque omni militia coelestis exercitus hymnum gloriae tuae canimus sine fine dicentes sanctus sanctus sanctus Dominus Deus saboth pleni sunt coeli terrae gloria tua Hozanna in excelsis * benedictus qui venit in nomine Domini Hozanna in excelsis We saw before the new nativitie here is his new entry where he shall bee seene visibly as this preface imports and afterwards carnally broken with the hands and teeth of the Priest if one would beleeue Pope Nicholas in the Canon Ego Berengarius 1. De consecr dist 2. but the glosse saith that it is a dangerous heresie to beleeue that doctrine and the glosse of another Canon saith that Berengarius spake by an hyperboly and that he lyed when he spake of the sensuall carnall eating of Christs body Can. alterum gl in verbo vocari Thus the spirit of errour hath intangled it selfe And indeed these two words sursum corda doe witnes that we must lift vp our selues by faith to the right hand of the father not descend thether whether he wil not come vntill the day of iudgement and they intimate besides that Christs body is but in one place only though his truth bee diffused through all places Can. prima haeresis de consecr dist 2. S. Augustine saith that it is the prime heresie of the world to imagine or beleeue a carnall eating which opinion the Popes haue canonised And St Chrysostome saith Chrys hom 24. 1. ad Cor. vbi cadaver he which approacheth to this body ought to mount on high and to haue no communion with the earth our country which is below but to soare alwaies on high to haue regard to the sonne of iustice and to haue the eye of the spirit most acute for this table is a table for eagles and not for iayes or crowes After this short skirmish looke vpon the Canon which beginneth Te igitur which was composed about the yeare 800 but not by one Pope alone for Platina makes it to be compiled by Alexander Gelasius Syricius Pelagius To say the truth it is not found in the impression of the breviary of Almagny in the yeare 700 wherefore the Index expurgatorius ordaines that that Missall shall bee no more reprinted and not that only Index expurg Belgicus p. 75. but also the Liturgye of Ambrose was suppressed by the commandement of Charles the great who would therein gratifie the Popes which much advantaged his predecessors in the obtayning of the crown of France Durand ration lib. 4. and so the Gregorian service was brought in by force and through the punishments of those Church-men which opposed it Iocob de Voragine in v. 16. Gregor And seeing they demand of vs where our Church was in those times they may see how it stood in opposition so farre as not to suffer Ambrose Masse to bee changed or to haue these words which doe abate the efficacy of the Masse to be taken away to wit Ambr. l. 4. de sacramento c. 5. Quod est figura corporis sanguinis Domini nostri that the supper is a figure of the body and not the body it selfe and the Popes imployed the Emperour as well
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
bell sounding hath this effect Durand ration lib. 1. c. 1. saith Durand that by the sound thereof the faithfull are invited to the eternall price the devotion of faith increaseth in them the fruits the soules the bodies of beleeuers are saued the enemies weapons are kept off the thunderclaps c. And as for the Agnus Dei composed of chrisme and wax Ceremon del egli de Rom. tit 7. Can. placuit can ficut de con sec dist 1. Calvin de reliq consecrated with balme it draweth the lightning from aboue and dissolueth all sinne As for reliques as Iosephs breeches the nayles the wood of the crosse the robe without seame the lanthorne of Iudas at S. Denis the sword and buckler where with the Archangell S. Michaell fought with the divell at Toures a peece of the dead body of some saint canonized by the Pope who would haue them to be neere the altars processions adorations kissings touchings and such like customes doe wel discover the abuses which are committed about thē Holy water taketh its beginning from the Pagās Just in Apolog. Hippocr de morbo sacro Proclus de sacrif magia Can. Aquam sale de consec dist 2. Theod. lib. 3. c. 15. 16. who sprinkled thēselues with water as they entred into the Church that for the purging of their sins For men thinke that sulpher purgeth by reasō of the strōg smel salted water by reason of the part of fire cōtained in it of this powdred virtue the Pope makes great accoūt ioyning vnto it other superstitions Incense also is come frō the Gentils thure Deum placa appease God with frankincense it was vsed by Iulian the Apostata to despite the Christiās Let vs therefore conclude that all these ceremonies were takē frō Pagās Iews are not to be practised by the Christians Jn cap. 13. ep ad Hebr. The reason is giuē by Nicholas de Lyra Those which obserue the Law with the Gospel haue no part of the effect of the passion of Chirst Gal. 5. according to that which is said to the Galathians if you bee circumcised Christ wil profit you nothing Thus the Christians contenting not thēselues with the simplicitie of the Gospel applyed thēselues to the Iewes Pagans in hope to cōvert thē wheras they were in the mean time perverted according to the threatning pronounced against such temporisers Es 29.13 Because their feare towards me is taught by the precept of mē the wisdome of their wise men shall perish and the vnderstanding of their prudent men shal be hidden Now that the Christiās haue taken from Pagans these ceremonies Bar. Annal. tom 1. ann Christ 44 Sect. 88. Cardinal Baronius cōfesseth saying Thou hast aniversary vigils in Suetonius in the life of Vespasiā Ch. 7. Lustral waters sprinkling of the sepulchers in Iuvenal Sat. 6 Lights in the said Sepulchers in Suetonius his Octavius Ch 98. lamps lighted on saturday in Seneca ep 96. The distribution of tapers amongst the people in Macrobius his Saturnals c. Whēce it followeth that all the prayers cōsecrations benedictions borrowed frō superstitiō are but so many sins prophanations of the word of God For our prayers ought to be founded vpon the promise that we shal be heard Now we haue no evangelical text which tels vs that God will giue virtue to a peece of wood to be a wholsome remedie to mankind a redemption of soules an advancemēt to good works whereas the Priest praieth in making of a new crosse that God would bee pleased to giue it that virtue For he sheweth that it is that which he aymeth at saying Lib. Pontif. de benedictione novae crucis p. 172 Rom. 10. Vouchsafe to blesse this wood of the crosse The same praier makes he for the tapers water incense bells agnus Dei c. Now faith commeth by hearing hearing by the word of God not by the fantasie of mē Wherefore God saith to the invēters of such sacrifices 1. King 15. Mich. 3. Es 66. Who hath required this at your hands obedience is better then sacrifice and the inventer of worshippe shall not be heard And he which killeth a lambe otherwise then is commanded is as if he sacrificed a dogge Bee you the sheepe of the true shepheard heare his voice not a strangers Seeing that he hath declared that he is honoured in vain by the service founded vpon the commandement of men Mat. 15. And seeing that he is the Lord wee ought to worship him as hee himselfe hath commanded and not otherwise CHAP. XV. Of the Priest and his qualities OVr Saviour sending abroad his Disciples which had the gift of tongues inioyned thē to preach the Gospel to publish it to all nations cōmaunded them to baptise in the name of the Father Sonne holy Ghost Now the Bishop which ordaines Priests greaseth the ende of their fingers saith these words only Receaue the power to celebrate Masses Jn vet agenda circa ann 1000 and to offer vp sacrifice for the liuing and for the dead There is nothing spoken here cōcerning baptising or preaching no more thē in the Canon Generaliter 16. q. 1. where is related another fashion of making Priests to wit That the hands be consecrated to the end that whatsoever they cōsecrat may be holy that whatsoever they blesse may bee blessed There are many reasons which verifie that no Priest hath a lawfull calling in regard of him which receaueth the power of committing symonie c. And although it be writtē that Mariage is honorable amongst al that a Bishop ought to be the husband of one wife Heb. 13.4 1. Tim. 3.2 1 Tim. 4. Tertul. exhor ad castitatem c. 8. Euseb l. 1. c. 23. that it is the doctrine of divels to forbid to marrie That it was permitted to the Apostles to marry to lead about their wiues with them that Denis Bishop of Corinth said to Pinitus that this waightie yoke of widowhood was not imposed vpon the Saints And Chrysostom that al the Prophets were maried And S. Hierom Chrys in Mat. hom 56. in f. Hierom. lib. 1. ex Iovinian We read of none but the Pagan Priests which abstained frō marriage esteeming it vnagreeable with the Priesthood such as were the Priests of Cybel and the Athenian Hierophants Nevertheles by the doctrine of the Roman Church mariage makes one vncapable to say Masse but not concubinage though it be in facie Ecclesiae Moreover he ought to be shauen Lev. 19. Ezech. 44. Hier. in Ezech. c. 44. Clem. Alex. in poed l. 3. c. 11. contrary to the express word of not shauing their heads or marring the corners of the beard For Hier. saith We ought not to haue our heads shauen as the Priests of the Goddesse Isis Serapis Clement Alexandrinus saith the same The Subdeacon in this service marcheth before to represēt as they