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
who seeth not that the like hapneth in the Church how many things haue the Saints ordained with a good intent which we see at this day changed partly through abuse partly through superstition for example sake the Feasts Ceremonies Images Masse Monasteries c. None of these were instituted in that sort at the first as now they are vsed c. and yet we Gedeons hold our peaces they take not away the abuse they take not away the superstition Poore Cordelier when thou wrotest this at Ments hadst thou preached it at Rome thou wouldst haue hardly escaped the fagot Now that we haue represented that which was proclaimed and practised anciently let vs see what at this present is acted in the Church of Rome and afterward we will make a briefe comparison of them both CHAP. IX An Index of the abuses of the Roman Masse THe Masse in one word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say a worshipping of bread of the dead of reliques and images In briefe it is the mystery of iniquitie and an abiuration of Christ For it is properly a publique protestation to renounce the only sacrifice and onely sacrificer Christ Iesus If you would haue a more ample description of it you must knowe that this mystery was for a long time conceal'd detaining the truth in iniquitie and iniustice and containes 15 heads which likewise haue many branches 1 The first is the invention of Roman Priests which cōsists in strange tongues in the composition of the Canon or body of the Masse in transubstantiation which is its soule in elevation adoration processions feast of the sacrament in prayer for the dead in the anointing and consecrating of of the Priests fingers and in the standing of the Angell Gabriel at the right corner of the alter 2 The second is Paganisme which appeares in the shauings of the Priests in their abstaining from marrying in their situating of the Temple towards the East in burning of tapers and their smoke in images and their consecration and lastly in offering of dowe and bread for the remission of sinnes 3 The third is Iudaisme which lies in their alters Priests and Levites for Cardinall Baronius and Pope Innocent the third doe both agree that they borrowed these ceremonies from Iewes and Pagans 4 The fourth is Magicke which consists in vneven nūbers in prayers signes and words consecrating the host also in turnes and whirles intentions and respirations of the Priest in reciteals and repetitions of Kyrieelison of agnus mea culpa of prayers to gaine 164 yeares of pardon with so many more daies ordained by Gregory Nicolas and Leo the 10 ioyning 7 paternosters and 7 Avemaria's where we may conceaue that either the day of iudgement will not come yet this good while or if it doe we may wonder what will become of all their provision of Indulgences Magicke besides is to be found in their salted water and in the vertue of the fumes of their incense effectuall even against the divell and lastly in that the Priests hold that if there be more water then wine if the wine be naught if the bread bee not of wheat or if it hath beene steeped in any other liquor besides water that then they will not transubstantiate 5 The fift is the corruption of the Matter in as much as in the whole Masse there is found no sacrament for besides that they put water into the wine contrary to the decree of a councell and abridge the people of the wine they make of it another matter to wit Christs person visible and invisible inclosed in a wafercake 6 The sixt is the Forme changed and perverted there being a low voice during the most part of the action where as Iustinian ordained a loud then many little wafers insteed of a large loafe consecration without a Communion many alters in liew of one table blessed bread insteed of the Communion purifying wine insteed of the wine to the layicke not touching nor breaking the bread giuen to the people kissing a peece of plate as it it were equipollent to the supper and in briefe vsing the people worse then leapers were heretofore 7. The seuenth is the End perverted for the Supper is a Communion and the Masse is an excommunication of the people a worke worked by the Priest by declyning Missa applying his worke to whom it pleaseth him to man beast wood corne c. and insteed of commemorating onely our Saviour the Masse is a commemoration of men nayles crosse and the robe without seame 8 The eighth consists in the Sacrifice of the Bread and Wine before they be consecrated and that for remission of sinnes 9 The ninth is the reiterating of the Expiatory sacrifice and subrogation of a Priest for Iesus Christ the eternall sacrificer 10 The tenth consists in Blasphemies by prophaning the titles proper to God and our Saviour and applying of them to creatures in the entrances and other peeces of the Masses of Saints 11 The eleuenth is a renouncing of the only mediator the imploying of a peece of his death without certaine knowledge whether it bee meant of him or of some other Saint whether it be meritorious whether the oyle of his lampe will profit vs any more thē it did the foolish Virgins Can. comperimus de consecrat list 2. 12 The twelfe consists in the Sacriledges which are committed in the Masse by deviding the Mystery taking the Cup and rauishing it from the people for so the pope calls that action Againe in the Priest elevating of himselfe aboue his sacrifice after the consecration interceding for the consecrated host pretended to be deifyed requesting of God that it may be as acceptable as the sacrifice of Abel of Melchizedecke applying that wholy to the Virgin Mary which appertaineth to none but God Breaking according to their doctrine the bones of Christ and making him to feele corruption and be subiect even to beasts deifying of spiders slyes c 13 The thirteenth is in Forgeries adding and diminishing the testament of our Saviour and changing his intention to the end that they may qualifie the sacrificer and his sacrifices and also in falsifying of the canon of S. Ambrose 14 The fourteenth head is Symony or an imitation of Giezi Simon Magus in raysing cōmodity traffiquing for sacred things as namely the sacramēt enterrements mariages prayers pardons confessions through covetousnesse making marchandice of poore Christians as S. Peter foretold ◠Pet. 2. v. 3. 15 The fifteenth head is Horrible and abominable Idolatry aboue that of the Pagans For there is an expresse booke for the worship of Angells Saints to thwart God who expresly forbiddeth that kinde of worshippe in the 2. chap. of the Colos 18. verse Let no man begiule you of you reward in a voluntary humilitie and worshipping of Angels intruding into those things which he hath not seene vainly puft vp by his fleshly minde To this they haue ioyned the adoration
Pope besides those of the nailes the head of the Launce the Robe without seame and a thousand other inuentions which the poore ignorant people obserue not for thinking to serue God they serue a peece of wood a nayle a thing which neuer was concerning which Saint Paul admonisheth vs Col. 2.18 Let no man at his pleasure beare rule ouer you by the humblenes of minde and worshipping of Angels Now not some of those Masses onely are for Angels and Archangels but there is an expresse booke which prescribeth the forme of such idolatries intituled Officium proprium sanctorum I finde in the Missall out of which I drew that which I put into French printed at Paris by Didier Maheu in the streete of Saint Iaques at the signe of Saint Nicholas in the yeare 1546. fol. 7. and of the said office concerning the benediction of tapers that the song of Simeon which speaketh of our Sauiour and calleth him the light of the Gentiles and glory of Israel is applyed to the candles as if that Paganisme had beene approued of by Simeon Fol. 3. in sacris stigmat Francisci I finde a prayer in the Masse of Saint Francis in these words Deus qui mira crucis mysteria c. God which hast shewed diuers wayes the marueilous mysteries of the crosse in Saint Francis thy Confessor grant that we may alwayes follow the examples of his deuotion and may be fortified with the assiduous meditation of his crosse c and in a secret and a post communion is said in whose flesh through an admirable prerogatiue thou hast renewed the wounds of thine holy passion What blasphemy is this as if the passion of Iesus stood in neede to be renewed and that such an idoll had beene capable of such a suffering And in the Masse of Catherin Fol. 43. Catharinae virginis vers Membris virgineis olei fluit vndae salubris that is from the members of the virgin flowes a wholesome water of oyle And in the Alleluja Catherine is called the floure of roses and comforter of soules and in the secret Munera domine c. Sumptis domine salutis Fol. 36. vers in exaltatione sanctae crucis Dulce lignum dulces clauos tit orationes communes fol. 22. pronauigantibus he offereth vp the hoste in her honour saying The gifts O Lord of this present sacrifice which we offer vp vnto thee in honour of Saint Catherine c and in the post communion Hauing taken O Lord the mysteries of eternall saluation wee humbly beseech thee that as the liquor which floweth continually from the members of Saint Catherin virgin and martyr doth heale the maladies of the body euen so her prayers may chase from vs all iniquities In the Masse of the exaltation in incongruities both Latin and Theologicall is said an Allelu-ja two woods two nailes bearing a sweete burden who onely were worthy to sustaine the King and Lord of heauen I could not finde any Masse for the Asse which carried our Sauiour into Ierusalem although there bee as much or more reason for that then for the other fol. 22. is found a post-communion where are these words by the wood of the holy crosse draw vs out of our sinnes and through pitty draw vs out of danger Would they not heere haue a Mediatour of wood The last Masse of this title serues for one which is damned Missa pro cuius anima dubitatur in which there is this prayer Omnipotens c because we doubt of the maner of his life wee are comforted through abundance of pitty and if his soule cannot obtaine an absolute pardon yet at the least amongst the torments which perhaps he endures let him feele a refreshing through the abundance of thy mercies How can one aske with faith that which is forbidden What strange people are these who deale as at a smyths forge sprinkling the blood of Christ vpon a firebrand of hell Moreouer not onely the wood of the crosse In Missis votiâ—â— fol. 28. but according to their account euen the signe of it doth deliuer and preserue those which make it In the commemoration of the crosse there are these words Fol. 37. v. by the signe of the crosse deliuer vs from our enemies O Lord God what is this but Idolatry for of a creature to make a God and to attribute power vnto it is it any thing else besides idolatry and in a prose to the Virgin Vntye our bonds Fol. 71. de natiuit beatae prosa Alle coeleste nec non et perenni prosa Aue Virgo for thou canst doe all as Queene of the world and with thy Sonne ordainest all Lawes and in another giue succour to vs miserable thou which art the onely hope of mortals and by thee is made veniall in whatsoeuer we sinne and in that which followeth thou art the hope of offenders Mary the end of death the way of life the triple hierarchie and the holy Empire doe giue vnto thee worthy praise Ib. in exaltatione Sanctae crucis prosa Laudes crucis Fol. 75. v. prosa concinat ecclesia Fol 79. Aue mundi gloria and afterwards saue those which trust in thee c sighing to thee we weepe and inuocate thee that thou wouldest gouerne our spirits c saluation of the world and matron and to the wood O crosse triumphant wood true saluation of the world farewell c In the Masse of Elizabeth Blot out our sinnes and direct our feete on high vnto heauen and in a prose for the Virgin The Lord preserue thee thou saluation of men c Empresse of the world our mediatour the easing of the world our glory Fol. 81 prosa Aue summo Fol. 80. prosa Mariae praeconiâ— now and forevermore c. I salute thee thou which sittest aboue the pole Mary whom it behoueth to worship as being the hope of beleevers c O happy woman brought abed which expiatest our misdeeds command by right of a mother the redeemer That is farre from saying as shee did I am the servant of the Lord or as Iesus woman what haue I to doe with thee And as for the robe without seame Missa de de tunica inconsutili Christi Alleluiae which they adore at Argentueil neere Paris see one peece of that service Let vs sound harmoniously the prayses of iubilations to thy only divinitie In the day of the translation of the robe without seame wee read It is condimentum the sauce of salvation and way of health it giveth augmentation of brightnesse and was companion of the crosse And in its prose O marveilous vestment Prosa plebi pistica to whom age gaue increase of his infancie c. this vayle giues voluntary aide c. none are to doubt that it is a friend vnto our prayers Which adoring c. S. Paul forbad the serving of Angells which are about vs and whom God imployes for our safety and here they serue