Priest and when the people do communicate the Wine they have not 21. Remember O Lord the Souls of thy Servants which rest in the sleep of peace and grant them a place of refreshing and rest Here they pray for the dead and the Praier also is contrary to it self for first he saith they rest in peace and yet afterward praieth for their refreshing Thus beginneth the fifth Praier of the Canon 22. Deliver us by the blessed intercession of the Virgin What then is become of Christs Mediation and Intercession who ever liveth to make Intercession for us Hebr. 7.25 23. Let this mingling together of the Body and Blood of the Lord Jesus Christ be unto me salvation of Mind and Body Then is not Christs Blood shed upon the Cross the full sufficient and perfect Salvation of Mankind if there be another Salvation beside And if it be the very Body and Blood of Christ how can they be mingled together seeing the very Body and Blood of Christ cannot be divided 24. Grant me so worthily to take this Body and Blood that I may merit to receive forgiveness of sins O sinful man how canst thou merit to receive that which is Christs only gift 27. Let the Priest bow himself to the Host saying I worship thee I glorifie thee I praise thee What monstrous Idolatry is this thus to worship a piece of Bread 28. Let us worship the sign of the Cross What I pray you will not these Idolaters worship 29. Respect not my sins but the Faith of the Church By this reason one may be profited by anothers Faith which is contrary to the Scripture The just shall live by his Faith by his own and not anothers Rom. 1.17 I shall pass by diverse other Errours and come to the last 30. In the end of the Mass according to the use of Sarum there is annexed the from of blessing or consecrating the Paschal Lamb with this Praier Vouchsafe to sanctifie this Paschal Lamb that as many of thy people as do cat thereof may be replenished with all heavenly Benediction c. What gross Superstition is this that they should still retain the use of the Paschal Lamb which cannot be but to the great derogation of the true Paschal Lamb Christ Jesus that the Body being come the shadow should be still retained Other Errours in the manner of celebrating Mass 1. ALl is done and said in the Latin tongue not understood of the people and often not of the Priest himself which is not to edification 2. They use many irksome tedious and frivolous repetitions of the same words as Benedicamus Domino is sung ten several times together and Ite missa est is sung thirteen several times with long and tedious notes 3. The Priest is charged in the Rubrick to say divers Praiers privatim secretly to himself as that Praier Deliver us from all evil past present and to come c. 〈◊〉 〈◊〉 Lamb of God that takest away â—he sins of the world These and many other words must be pronounced secretly to himself contrary to Saint Paul who would have Praiers so said that they may be understood and thereunto Amen answered by the people 1 Cor. 14.16 4. The Priest is taught by the Rubeick to make thirty several Crosses at the least upon the Bread the Cup the Altar his Forehead but no such crossing is to be found in Christs Institution which they profess to follow 5. Their Gesture in saying of Mass is so changeable so ridiculous so affected that a man would think a Plaier were coming forth upon the Stage when the Priest addresseth himself to the Mass nay Rossius was not so full of action as the Massing-Priest is of gesture varying and changing it at least forty or fifty times during the celebration of the Mass Their Errours concerning the Church 5. THey assert that the Catholick Church is always visible Canis c. de fide symb art 18. and not seen only unto the members of the Church but notoriously known to the whole world neither do they mean any particular Church so to have been visible but the universal Catholick Church which they define to be a visible Congregation of all faithful men 2. Bellarm. lib. 3. de Eccles That the Catholick Church is no other than the Roman or that which the Roman Pope is over Bellarmine defining the Church makes this one part of the definition to be subject unto the Bishop of Romes Jurisdiction and therefore they conclude that they are out of the Church and no better than Hereticks that do not acknowledg the Pope to be their chief Pastor So they make the Roman Faith and Catholick to be all one 3. That the Catholick Church cannot possibly err not only in matters absolutely necessary to Salvation but not in any thing which it imposeth or commandeth whether it be contained in the Word of God or not yea that it cannot err in those things which beside the Word of God are commanded But because the Papists endeavour to invest the Popes and the Roman Church with an infallible Perfection Dr. Du Moulins Auswer to Card. Perron for King James it will be expedient to shew by invincible proofs that the Roman Church hath erred and doth err I shall therefore only produce the Errours approved by their Popes and Councils as the learned Doctor Du Moulin in his answer to Cardinal Du Perron hath set them down In the year of our Lord 787 a Council was assembled which the Roman Church approveth and reckoneth among the universal Councils there sate the Legates of Pope Adrian who wrote a Book purposely for the defence of that Council 1. In the seventh action that Council commandeth the Adoration of Images upon pain of Anathema in these words We hold that the Images of the glorious Angels and of all Saints must be adored and saluted but as for him that hath not the will so to do but staggereth and is doubtful about the adoration of the venerable Images this holy and venerable Synod doth anathematize him In the fourth Action of the same Synod these words are found Images are of equal worth with the Gospels and the venerable Cross And in the same place the Image is greater than the Word and the Praier In the fifth Action the Council declareth that Angels are corporal that there may be a ground for making Images of Angels The same Council to prove the Adoration of Images corrupteth the Scripture in diverse places In the year 869. a Council was held at Constantinople which our Adversaries call the eighth General Council The third Canon of that Council is in these words We decree that the sacred Image of Jesus Christ be adored with the same honour as the Book of the holy Gospels and the Figure of the precious Cross In the year of our Lord 1059. Pope Nicholas the second assembled a Council against Berengarius where it was declared that the Bread and Wine which is put upon the
not upon Scripture 6. That the efficacy of Baptism doth not extend it self to the future but only to that which is past 7. That there is in Baptism a silent and implicit Oath of Obedience to the Pope 8. That the laver of Regeneration is not profitable to those that fall after Baptism 9. The Baptism of John say they was of another kind than Christs Baptism was Concil Trid. Sess 8. câ—n 1. neither was it sufficient without Christs Baptism nor had the like force or efficacy as his Baptism had and therefore such as had been baptized of John say they were admitted afterward to Christs Baptism 10. They clog Baptism with many trifling Ceremonies and by mixing therewith their own inventions they have greatly polluted the Holy Sacrament of Baptism For I. Vid. Dr. Willet Controv. de Bapt. Quaest 8. Before Baptism they have devised these toys to be used 1. They do exorcise conjure and exuflate the evil spirit from the party baptized 2. They touch the Ears and Nostrils with Spittle that his Ears may be opened to hear the Word and his Nostrils to discern between the smell of good and evil 3. The Priest signeth his Mouth Eies Ears Nostrils Breast Forehead with the sign of the Crovs that all thereby may be defended 4. Then hallowed Salt is put into his mouth that he may be seasoned with Wisdom and be kept from putrifying in sin 5. The party is then anointed with Oil in his breast that he may be safe from evil suggestions they anoint him also between the shoulders that he may receive strength to bear the Lords burden II. These Ceremonies do accompany Baptism it self 1. The Font and Water therein is consecrated and hallowed in the name of the Father of the Son and of the Holy Ghost 2. He is thrice dipped in the Water to signifie the being of Christ three daies in the Grave III. After Baptism they have this use 1. They anoint the top of the head of him who is newly baptized with holy Chrism or Oile and thereby he is become a Christian 2. Gabr. Biel. l 4. dist 6 quaest 3. Then a white Garment is put upon him to betoken his Regeneration 3. A Vail is put upon his head in token that he is crowned with a Royal Diadem 4. A burning Taper is put into his hand to fulfil that saying in the Gospel Let your Light so shine before men c. 11. They teach that Baptism leaveth nothing in the baptized that hath the nature of sin Their Errours concerning the Sacrament of the Lords Supper or Eucharist 1. THey take away the Name of the Lords Supper and call it the Sacrament of the Altar 2. Vid. Fox Acts and Monum In this Sacrament they teach and urge the corporal presence of the Flesh of Christ as if that Sacrament were instituted to nourish Bodies and not Souls 3. They affirm the Body of Christ to be really in diverse places that it is in Heaven and in the Eucharist all at once 4. They take away the substance in the Sacrament and leave the accidents as if the accidents viz. length breadth figure colour tast were without subject 5. That the Priest by the force of these five words Hoc est enim corpus meum out of the Bread in the Sacrament createth the Body of Christ Bellarm. l 4. de Sacra c. 13 The whispering of those five words the Papists call the Consecration of the Elements and being whispered they presuppose such a secret vertue in the syllables as is able to chase away the substance of the Bread and so say they the Bread and Wine is turned into the substance of the Body and Blood of Christ 6. That these words This is my Body are to be taken literally Bellarm. cap. 9. without any Figure 7. That the Body of Christ is made of the Bread in the Eucharist as Wine was made of Water 8. That the substance of the Bread is consumed and ceaseth to be and yet is not annihilated 9. That the Body of Christ doth remain in the host as long as the accidents of Bread remain uncorrupted 10. Bishop Downham Catal. That as long as the Body of Christ is in the Host it is accompanied with Angels 11. That in the corruption of the Species there is matter substituted by God in that very instant in which those species cease to be in which something else is generated 12. That the Elements of the Sacrament of the Eucharist do not nourish if taken in a great quantity without a divine miracle 13. But as they take away the substance of Bread and Wine and so with that the substance of the Sacrament so they rob the Body of Christ of almost all the essential properties of a true Body by this fiction of Transubstantiation 14. And as they feign the Accidents of Bread in the Sacrament without the substance of it so they must needs feign the substance of Christs Body without the Accidents of it 15. Many do teach that one and the same Body of Christ undivided doth exist upon innumerable Altars and is every where whole 16. That the Body of Christ being in many places at once and yet not in the space between is not discontinued or divided from it self in respect of its proper substance or quantity but only is divided from it self in respect of place 17. That one and the same Body of Christ being in Heaven and on Earth yea in innumerable places on Earth at once is indeed visible and palpable in Heaven but on Earth invisible and beyond all our senses there it is limited and circumscribed here it is unlimited there it hath dimensions here it is free from all dimensions 18. They teach Vide Concil Trid. Sess 21. cap. 2. that the Sacrament is not to be taken in both kinds Some of them confess it is Christs institution that we should take the Sacrament in the two kinds but that the Church hath dispensed from that Commandment for say they it belongeth to the Church to judg what Mysteries of Christ are dispensable and the Church hath the power to use both dispensation and alteration herein Hereby they declare the Church of Rome to be above God since she can change his Laws and correct his Institutions 19. They take away the Communion it self in the Supper the Priest alone devouring all the rest looking on 20. The Priest doth adore the consecrated Host and doth offer it to others by lifting it up to be adored and for the same end they keep it and carry it in solemn procession that it may be publickly adored 21. That the Eucharist when it is carried to the sick is to be adored by all those that meet it those that do adore it are to have Indulgences those that do not adore it are to be counted Hereticks and are to be persecuted with Fire and Sword 22. Trid. Câ—nâ—il S. s◠〈◊〉 6. By this Bread-worship they commit great
in the Sacrifice of the Mass the better to discern the Body of Christ There are other Ceremonies Bâ—llâ—m l. 2 de Missa c. 14 15. which they observe and use in the very action it self and celebration of the Mass as the diverse Gestures of the Priest to lift up his Eies and cast them down again and so lift them up the second and the third time sometimes to cast abroad his hands to close them again to warble with his fingers to bow to bend to duck to turn on this side Concil Trid. Sess 22 Can. 7 and on that now on the right hand again on the left to sigh to smite upon his breast to lift up the Chalice and shew it to the people and set it down again as also the dividing of the Host into three parts which signifies three parts of the Church in Heaven in Earth in Purgatory the rinsing of part thereof in Wine and eating of part dry the washing of his fingers before Consecration kissing of the Altar the Patten the Book the Paxe sprinkling of holy Water censing of Odours crossing the Chalice the Bread their Mouth Breast and Face which sign of the Cross they make above twenty times during one Mass Add also unto these their tedious and irksom Songs the rude noise and unedifying sound of strange Instruments and the whole course of their Mass-Musick set forth in a strange Language and endited to the honour of Saints Sledian doth briefly describe this fink of Ceremonies speaking of the tumult that was raised at Strasburg Sleidan Hâ—st lib 21 because of the Mass There was saith he a great concourse of men especially of the youth for in his time it was to them a rare spectacle and there not heard of before that many with shaven Crowns cloathed after a new fashion should sing together such things as no man understood that Candies and Torches should burn as the saying is at noon-day that smoak and perfumes should be raised up with frankincense that the Priest with his attendants should stand at the Altar pronounce words in an uncouth Language use divers bowings and gestures bend downward with his hands close shut one while fling abroad another while pull back his arms ever and anon turn himself one while cry aloud another while mutter over some things with great silence cast his eyes on high look groveling to the ground stand in no one place turn himself now to the right part now to the left part of the Altar wagg with the fingers breath upon the Chalice and lift it up on high and after set down in certain places name sometimes the living sometimes the dead break unleavened Bread and dip it in the Chalice strike his breast with his first sigh make as though he slept with his eyes shut awake again eat one part of the Bread and drink up the other whole with the Wine lest any drop should be left wash his hands shew to the people with his back toward them and his hand stretched out the gilded Patten move the same to his forehead and breast kiss one while the Altar another while an Image enclosed in some matter or mettal Thus He. 14. They say they have the form of their Mass by Tradition from the Apostles and that by Masses Souls are delivered out of Purgatory Many Errours and Blasphemies that are to be found in the Canon of the Mass as touching the Matter collected by Doctor Andrew Willet 1. THe Priest saith We pray thee accept these gifts these holy and unspotted sacrifices Thus he maketh Bread and Wine the Sacrifices of the Gospel 2. The Priest speaking of the Bread and Wine thus saith Which we offer unto thee for thy holy Catholick Church and again afterwards Which we offer for the Redemption of our Souls What great blasphemy is this to offer Bread and Wine for the Redemption of the Church for the which Christ in great love offered himself up and so make his death of no force 3. The Rubrick of the Mass willeth that the Priest should pray for his own Bishop only and for himself and his special friends but Charity would that he should pray for all Bishops Pastors and Ministers and Christ biddeth us not only pray for our friends but also for our enemies 4. The Priest prayeth first for the Pope then for his own Bishop lastly for the King but Saint Paul would have Prayers made first of all for all men but especially for Kings 1 Tim. 2.2 The Papists in their Mass and other Praiers prefer the Pope before their Prince and acknowledg him to be their Pope and Bishop 5. The Priest saith worshipping the memorial of the Virgin but Christ instituted the Sacrament to be kept in remembrance of himself and not of her 6. By whose merits and praiers namely the Saints grant we may be defended but Saint John saith if any man sin we have an Advocate with the Father Jesus Christ the Righteous 7. In the second Prajer of the Canon they pray by vertue of the Oblation of Bread and Wine to be delivered from eternal damnation for as yet the elements are not consecrated 8. We beseech thee saith the Priest to receive this Oblation which we beseech thee in all things to make blessed Here the Priest is made a Mediator between Christ and his Father desiring God to sanctifie the Body and Blood of his Son Thus beginneth the third Praier of the Canon 9. Who the next day before he suffered but the Scripture saith the same night For this is my Body Here they have put in enim of their own and left out Quod pro vobis datur which is given for you Such is their boldness that they are not ashamed to change the words of our Saviour Christ 10. Take ye c. Why then doth the Priest take it alone seeing Christ appointed it to be taken of many 11. Eat ye c. Why then do they hang it up in a Pixe seeing Christ would have it eaten 12. Drink ye all of this Why then doth the Priest drink it alone seeing by Christs institution all are to drink of it 13. He saith further in the fourth Prayer The holy Bread of eternal life which vouchsafe thou with a pleasant countenance to behold Whereas the Bread of eternal life is Christ himself if this be He how dare they presume to offer him up to his Father Diverse other things there are of like sort 14. Afterward the Priest praieth Command thou this to be brought by the hands of thy holy Angel unto the high Altar in Heaven What an absurd thing is this that he should desire that to be carried into Heaven which he eateh and devoureth And if this be the Body of Christ what need the help of an Angel to carry it up to Heaven Is not Christ able to lift up his own Body 15. As many of us as shall receive thy Sons Body and Blood And yet for the most part none receive but the