as their prisons and punishments to produce their transubstantiation which notwithstanding was more then 400 yeares debated as witnesseth the consultation of Bertran a Priest to Charles the bald who writing to the Cleargy of Ravenna Car. Calvus ep ad Clerum Raven in Tillu Chron. an 756. saith these words Vntill the time of our great grandfather Pepin the Churches of France celebrated their divine service otherwise then the Church of Rome Neither did those of England order themselues according to that of the Roman For the Pope himselfe praysed a Bishop for hauing chosen that which was the best were it in Gaule or at Rome for the place saith he maketh not a thing the more holy Honorius in gēma animae lib. 1. c. 103. Wherefore at the end of Te igitur it is simply said Catholike obseruers of the Apostolike faith without adding Romane for that difference being specificall was not knowne at that time to be a marke of orthodoxe beleevers whose faith is personall and not locall or tied to a corner of Italy Let vs set fire to the powder The Priest bowes himselfe lowe and ioyning his hands before the altar saith Wee pray thee therefore most mercifull father and hūbly request thee through Iesus Christ thy sonne and our Lord that thou wouldst accept and blesse these gifts †these presents †these holy sacrifices †without spots which we offer vnto thee for thy holy catholicke Church the which vouchsafe to keep revnite governe through out the whole earth together with thy servant Pope N. our Bishop and our king and all the orthodoxall obseruers of the Catholicke Apostolicall faith Te igitur clementissime pater per Iesum Christum filium tuum Dominum nostrum supplices rogamus ac petimus vti accepta habeas benedicas haec dona munera haec sancta sacrificia illibata imprimis quae tibi offerimus pro Ecclesia tua sancta Catholica quam pacificatione custodire adunare regere digneris toto orbe terrarum vna cum famulo tuo Papa nostro N. antistite nostro M. rege nostro omnibus orthodoxis atque Catholicae Apostolicae fidei cultoribus He speakes not a word of the Roman faith although the Canon be of Gelasius making who ordained that the Priest should beginne vpon his knees hauing his hands ioyned then before these words haec dona he should lift vp himselfe kisse the altar make three signes of the crosse vpon the host and the chalice afterwards open wide his hands and lift thē vp a little in saying tibi offerimus in the plurall number and therefore he is not the sole sacrificer but the people also as indeed he said before my sacrifice and yours Likewise from these words these gifts these presents may be gathered that in the time which this Canon was made what corruption soever raigned they intended not to offer vp Iesus vnto God his Father For then they would not haue spoken in the plurall number hauing but one Iesus Thirdly wherefore doth he tearme it a spotlesse sacrifice or incorruptible whereas both experience and the cautells of the Masse before mentioned haue taught vs Cant. item si corpus that the consecrated host doth putrifie that it is eaten sometimes of rats sometimes breedeth wormes which cannot proceed from an accident without a substance neither from a glorified body Another impietie is committed there in that it is said that this oblation of bread is made for the pacification of the church as if it were as yet divorced from God contrary to that which the Apostle saith By one sole oblation he hath consecrated for ever those which are sanctified Heb. 10.11 Whence it followeth that there remaines nothing but onely the applying vnto our selues of that sacrifice by faith and not to reiterate it as if it were vnsufficient Fiftly with what boldnesse dares the Priest make the Pope Gods companion in the goverment of the Church which hath no head but Iesus Christ her Spowse nor other conductor but the holy Ghost For seeing that the Church is a body Catholike and vniversall being in heaven and in earth and composed both of dead and liuing what other head then Christ is capable to sway such an Empire and to inspire every member of the visible and invisible Church The last abuse is politike in that the Priest places the Pope and his Bishop before Kings it being the doctrine of these kinde of men that principalities lye vnder his pantable and that scepters are held by way of homage from the perforated chaire which notwithstanding is not practised throughout As for the reformed Churches although they haue kings now and then which governe not so well yet their practise is alwaies to make prayers first for kings and superiour powers afterwards for the Church and every member thereof that it may bee deliuered from this papall tyranny Then followeth the Memento where wee must obserue that ordinarily the first and second are said with the hands ioyned vntill the Priest saith omnium circumstantium The first memento Remember O Lord thy seruants N. N. and all those which bee heere present whose faith and deuotion is knowne vnto thee or who offer vnto thee this sacrifice of praise for themselues and all theirs for the redemption of their soules for the hope of their health and safety doe render their vowes vnto thee the eternall liuing and true God Memento domine famulorum famularumque tuarum N. N. omnium circumstantium quorum tibi fides cognita nota deuotio pro quibus tibi offerimus vel qui tibi offerunt hoc sacrificium laudis pro se suisque omnibus pro redemptione animarum suarum pro spe salutis incolumitatis suae sibique reddunt vota sua aeterno Deo viuo vero Plat. in Xislo Martin in Chr. In the yeare 580 as Platina and Martin affirme Pelagus invented this commemoration of those dead which had liued well which though it be very ancient yet is it contrary to that which is practised at this day For the dead were not then invocated by the Church Dionys Hier. c. 3. neither were they pray'd for but were named in the Church partly to incite the people to imitate them and partly to shew that they were not dead but liuing a more excellent life Secondly these words pro quibus tibi offerimus Capitu. l. 6. c. 173 for whom we offer were added since Charlemaines time so by litle and litle abuses crept into the Church these words quorum tibi fides cognita whose faith is knowne vnto thee doe argue of falshood that which is preached at this day to wit that the knowledge of the Curat is sufficient and that there needeth no other beleefe in a Christian then an infolded or implicite faith For if it were so they would haue said the faith of the Parson or Curate is knowne vnto thee Who if he were a
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
lastly the councell of Constance passeth for a law and declares those heretickes which would communicate vnder both kindes Pope Galixtus and before him Pope Anacletus say the consecration being ended all ought to communicat if they would not be excommunicated for the Apostles haue so ordained and the holy Romā Church maintains it Also Alexander he which taketh the bread blesseth it breaketh it and distribute that not to the assistants he doth not that which Iesus Christ did neither celebrateth he the memory of his death Whereby we may see that these two kinds although they were in the Primatiue Church for so saith the Article yet were they wittingly reversed by the councell and poore Iohn Husse in the yeare 1400 amongst other things obiected vnto him by the councell was burned for maintaining them contrary to the publike faith and troth giuen vnto him By which action the world may knowe that those which demand reformation are no more to trust to the publike troth of the Romane Church then to the faith and honesty of a common strumpet Neverthelesse one thing wee may not omit that as the Pope hath provided a Vicar for the true body which ascended vp into heaven Durand rat divin oss l. 4. c. 53. Titleman cap. 56 57. Ale l. 2. sacr cerem eccl Rom. sect 2. c. 1. so he hath in liew of the transubstantiated body substituted hollowed bread which Durand calleth the Vicar of the holy communion and saith that the very kissing of the plate is equipollent to the communion There is likewise a Vicar ordained for the sacramentall wine which is the wine held by the Deacon or Clearke and taken by the communicants vpon Easter day but that is onely saith the text to cleanse the mouth as if they had eaten a peece of horse-dunge before they came thither It followeth Lord that which we haue taken with the mouth let vs receaue with a pure mind of a temporall gift let it bee vnto vs an everlasting remedy Quod ore sumpsimus Domine pura mente capiamus de munere temporali fiat nobis remedium sempiternum The errour of this verse consists in that the Priest would take the temporall gift which is the bread with a pure spirit For the bread is not taken with the spirit but with the mouth and we ought not to confound the signe with the thing signified but ought to say as the mouth taketh this bread so grant that the spirit may partake of thy body The second point is decisiue against the pretended transubstantiation for although this prayer be made after the consecration and after the reception yet the Priest confesseth that that which before he adored was but a temporall gift and craueth that it may be vnto him an everlasting remedy for if it were the body of Christ what needs hee demand that it might become a remedy and if the consecration did make it to be such in substance should it not be a spirituall remedy This alone sufficeth to reverse the whole Masse God no doubt hath permitted it here to abide to convince idolatry by it selfe Now that which is aboue is said taking the first ablution and washing the chalice which he presenteth againe to the Deacon who poureth a little wine to wash it and to drink againe And then he saith Thy body O Lord which I haue taken and thy blood which I haue drunke let it cleaue vnto my entralls and grant that there abide in me no spot of wickednes whom thy pure and holy Sacrament haue refreshed who liuest and raignest with God the Father in the vnity of the Holy-Ghost world without end Amen Corpus tuum domine quod sumpsi sanguis quem potaui adhaereat visceribus meis praesta vt in me non remaneat scelerum macula quem pura sancta refecerunt sacramenta qui viuis regnac cum Deo patre in vnitate spiritus sancti Deus per omnia secula seculorum Amen There is one peece which I haue taken out of Iaques d'Hilaire in his French Masse which is inserted in this place it qualifieth the communion and is conceiued in these words All the endes of the earth haue seene the saluation of our God Viderunt omnes fines terrae salutare dei nostri He takes in this place to see for to communicate being agreeable to most Masses which consist onely in seeing and not in eating for none but the Priest alone doe eate and drinke This being done hee washeth with wine and water his fingers and drinketh vp the washe then turning the chalice vpside downe vpon the plate he wipes it and hauing folded the corporall he takes the chalice againe to see if any thing remaine in it then he kisseth the middle of the Altar turning towards the people saith The Lord bee with you Ans And with thy spirit Dominus vobiscum R. Et cum spiritu tuo In the meane time ioyning his hands and turning himselfe towards his breuiary he saith Let vs pray Oremus Here he interlaceth certaine prayers as before the Epistle which being said hee turneth himselfe to the people about the midst of the Altar and saith The Lord bee with you Answ And with thy spirit Dominus vobiscum R. Et cum spiritu tuo Then he saith Goe the separation is Ite missa est And the people thanke God for that dismission saying Thankes be to God Deo gratias Then followeth a prayer differing according to the season or the Saints nayles or other reliques for whom the Masse is celebrated whereof see one example Let the obedience of my seruice please thee holy Trinity and grant that the sacrifice which I vnworthy haue offered to the eyes of thy Maiestie may be acceptable vnto thee and through thy mercy propitiatory for me for all those for whom I haue offered it through Christ our Lord. Amen Placeat tibi sancta Trinitas obsequium seruitutis meae praesta vt sacrificium quod oculis tuae Maiestatis in dignus obtuli sit tibi acceptabile mihique omnibus pro quibus illud obtuli fit te miserante propitiabile per Christum dominum nostrum Amen Note that in the Masses for the dead insteed of ite missa est is said requiescant in pace and in priuate Masses without turning himselfe he blesseth the people And if moreouer the Priest and the Deacon doe say Ite they ought to turne towards the people and saying benedicamus turne towards the Altar The Almighty and mercifull God the Father †Son and †Holy-Ghost †blesse you Amen Benedicat vos omnipotens misericors Deus Pater Filius Spiritus sanctus Amen CHAP. XI An extract of peeces of Masses to Creatures HE which would insert in this place all sorts of Masses together with their tunes and songs belonging thervnto had neede to prescribe a breuiary litle lesse then the Bible wherein he may see as many seuerall Masses as Saints canonized by the