Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	incense_n	prayer_n	smoke_n	1,391	5	11.4786	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07763	Fovvre bookes, of the institution, vse and doctrine of the holy sacrament of the Eucharist in the old Church As likevvise, hovv, vvhen, and by what degrees the masse is brought in, in place thereof. By my Lord Philip of Mornai, Lord of Plessis-Marli; councellor to the King in his councell of estate, captaine of fiftie men at armes in the Kings paie, gouernour of his towne and castle of Samur, ouerseer of his house and crowne of Nauarre.; De l'institution, usage, et doctrine du sainct sacrement de l'Eucharistie, en l'eglise ancienne. English	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; R.S., l. 1600.	1600 (1600)	STC 18142; ESTC S115135	928,225	532

hath the Greeke translated it The Chaldie Paraphrast in like manner Your praier shall bee vnto me as a cleane sacrifice c. But the Prophet his purpose is to oppose and set the Gentiles against the Iewes the Leuiticall Sacrifices which they had defiled to the puritie of the seruice which shal be at the comming of Christ not of one people but amongst all manner and sortes of people If incense be taken according to the bare letter will they say that incense and the Masse are both one will they bring vs backe againe to the Iewish ceremonies or rather to the ceremonies of the Gentiles but if it bee taken figuratiuely who shall better interprete the figure then Dauid My praier commeth vnto thee O Lord as incense Then S. Iohn There was offered vp vnto him saith hee much incense to the end that hee might offer vp the praiers of all the Saintes vpon the golden Altar which is before the throne Againe The smoake of incense rise vppe from the praiers of the Saintes the golden viols were full of perfume which were the prayers of the Saintes c. Let vs adde that they are of iudgement that incense carrieth not with it anie propitiation Genebrard in Lithurg Dion●s And if this worde Oblation or Offering bee taken literallie can they denie that Minha the word which the Prophete vseth here doth not signifie in the whole booke of Leuiticus anie other thing then the offeringes of fruites and other thinges without life peace-offeringes and sacrifices of praise and thankesgiuing And what analogie or correspondencie can it then haue with a sacrifice for sin And if it bee thus what shall follow then but that in the Masse there is nothing offered but bread and for a thankesgiuing But and if it bee taken figuratiuelie what better interpreter can there bee found then the spirite of God and that in the newe Testament which speaketh not to vs but of spirituall sacrifices of the preaching of the worde of thankesgiuing and of the consecrating of our selues Tertul. a duer Marcion l. 4. aduers●ud c Tertullian saith expounding this place In euerie place shal be offered a pure sacrifice that is to say sayeth hee a simple and single hearted praier from a pure conscience Againe Hee addeth saith hee speaking of spirituall sacrifices and in euerie place there shall bee offered in my name pure and vndefiled sacrifices Aduers Marcion l 3. Againe Bring vnto God O yee nations of the Gentiles because that vndoubtedly the preaching of the Apostles was to passe throughout the whole world Againe Euerie where there shal be offered pure sacrifices vnto my name And what manner of ones Hieronym in 1. Malach. Gloriae scilicet relatio the yeelding of glorie blessing praises and hymnes and not a worde of the Masse S. Ierome vpon this place Let the Iewes knowe that they are not to offer anie more goates and bulles but incense the praiers of the Saints and that not in anie one prouince of Iudea as in the onelie Cittie of Ierusalem but throughout the whole worlde a cleane sacrifice as is to bee seene in the ceremonies of Christians And again The sounde of the Apostles is gone throughout all the endes of the worlde Idem in Esa c. 52. Euerie where there is sacrifice offered to God And herein is accomplished the word of the Prophet namelie in that that God is purelie preached and purelie called vpon in euerie place And Chrysostome after the same manner Chrysost t. 2. hom 16. ex varus in Matth. Euseb l. 1. Demonst Euang. c. 6. 10. Eusebius in expounding this place We sacrifice therefore and burne the memoriall of this great sacrifice according to the mysteries which haue beene taught vs yeelding thankes to God for our saluation offering vnto him religious hymnes and holy praiers We sacrifice vnto the high God the sacrifice of praise a sacrifice full of sweete smell Wee sacrifice the same after a new fashion according to the new Testament a pure offering and sacrifice But in all this what matter is there concerning propitiation Theodoret doth expounde it of the abolishing of the legall sacrifices Theod. in Malach c. 1. and of the seruing of God in spirite and truth as our Lord himself auouched in the speech which hee made vnto the Samaritanish woman and thus doth the greatest number take and expounde it But here they replie vpon vs all this is olde is there no question of any thing that is newe this may bee aunswered in a word That the Prophet sayeth A pure offering and not a new offering But let vs graunt vnto them this worde new Ireneus will answere them Iren. l. 4. c. 34. Chrysost cont Iud. l. 3. Oblationes hic Oblationes tillic There are sacrifices and here are sacrifices sacrifices in Israel sacrifices in the Christian church the kinde and manner is onely changed inasmuch as then they were offered by seruantes and bondslaues but now by freemen or rather to speake more fitlie by sons and children Chrysostome in like manner sayeth A newe sacrifice because it proceedeth from new hope because it is no more offered by fire and smoke but by the grace and spirite of God But say they there are certaine Doctors that haue vnderstood it of the Eucharist and wee say vnto them againe on the other side that there are other some which haue vnderstoode it otherwise as we haue caused it apparantlie inough to bee seene heretofore But wee contend not in this place about the Eucharist but about the sacrifice of the Masse not about a sacrifice of praise but a sacrifice propitiatorie And therefore let vs not abuse the Fathers vnder the colour of this word seeing there is not anie one to be found Iren. l. 4. c. 32. that hath so much as once thought vpon it Ireneus saith Christ giuing aduice and counsell vnto his Disciples to offer vnto God the first fruites of his creatures not as of anie necessitie in God but that they might not bee vnthankefull and vnfruitfull tooke that which by creation is bread and gaue thanks saying This is my bodie c. teaching that the sacrament of the new Testament is new And hee addeth thereto Which the Church taking from the Apostles offereth throughout the whole world vnto God the first fruites of his giftes to him that giueth whatsoeuer foode and nourishment we haue That is to say because that the auncient Christians were wonte to offer of their fruites vnto God as wee haue seene heretofore by many places out of the same Ireneus and from out of them they tooke the bread and the wine which were distributed in the holy Supper the remainder being giuen to the poore or conuerted to the necessarie vses of the Church The question then that riseth hence is of the sacrifice of thankesgiuing and not of a propitiatorie sacrifice of the sacrifice of fruits and things without life and not of the reall sacrificing of our

Lord Iesus Christ of a solemne thankesgiuing for good thinges receiued and not of anie attonement or appeasing of Gods wrath for sinnes committed And indeed Ireneus sayeth in an other place Euerie where incense pure sacrifices are offered to my name S. Iohn in the Apocalyps hath called the praiers of the Saints the offerings of incense And again In asmuch sayeth he as the Church offereth in simplicitie and singlenes of heart their offering vnto God is by good right reputed a pure vndefiled sacrifice as S. Paul saith to the Philippians I was filled hauing receiued that which you sent me by Epaphroditus c. Now this was nothing else but a contribution made by them of their goods and therefore Ireneus addeth For it behoueth that wee offer vp our sacrifices to God and that wee bee found such as will acknowledge and become thankefull for all thinges that wee receiue And this offering is yet further declared and made plaine in that which followeth We offer vnto him not because hee standeth in need but that wee may bee thankefull to him for his giftes and so by this meanes sanctifying the creature For as God hath not need of any thing that proceedeth from vs so haue we neede to offer vnto him according to that which Salomon sayeth Hee that hath pittie vpon the poore giueth vpon vsurie vnto God c. Now in all this place which they make such a shielde and buckler of let them point vs out any one worde concerning a propitiatory sacrifice yea which concerneth not on the contrary a sacrifice of praise of thankesgiuing and of charitie inasmuch as that which is giuen vnto God is giuen vnto the vse of our neighbour and that which is giuen to our neighbour Iust Martyr aduers Tryphon is sacrificed to God Iustinus Martyr saieth Wee are truelie made the Priestes of the Lord according to that which hee witnesseth himselfe because that throughout the whole world there are offered vnto him pure and acceptable sacrifices In which place hee generallie opposeth the Christians to the Iewes according to this place of S. Iohn Who hath made vs kinges and Priestes c. But say they hee addeth that these are the sacrifices of bread and wine that is to say of the Eucharist Admit it so prouided that they did not cloake or dissemble that which followeth To render and giue sayeth hee thankes vnto God aswell for that hee hath created the world and all that is contained therein for the fauour and louing affection sake which hee beareth vnto man as principallie for that hee hath deliuered vs from all the malice whereunto wee stoode subiect and hath slaine with a perfect slaughter the principalities and powers which did opprese vs by him who of his owne accorde and free will hath giuen himselfe to suffer But because that Langus hath not expounded this place after their manner Index expurg pag. 75. Chrysost in Psal 109. it is ordained and determined by the Councell of Trent that hee should be raced Chrysostome sayeth The Church that followeth the steppes of Christ whither soeuer hee goeth is not excluded from anie place for it hath his Altars euerie where and his doctrine also euerie where In which speeches hee maketh doctrine to bee a part of these sacrifices whereof Malachie speaketh according to that which hee sayeth in an other place My Sacrifice is the preaching of the Gospell c. hee addeth See and be holde how well hee hath described the mysticall Table the sacrifice without blood c. That is the holy Supper But afterwarde This is then sayeth hee the chiefe and principall sacrifice that I haue spoken of before euen this misticall and spirituall gift whereof Saint Paule speaketh Bee yee followers of God as welbeloued children and walke in loue euen as he hath loued you and giuen himselfe for you vnto God for a sacrifice and offering of a sweete smell and sauour and this sacrifice hee calleth The gift of saluation namelie because thereby wee renewe the memorie of Iesus Christ sacrificed and crucified for vs binding vs in the bondes of charitie by his owne example towardes our brethren which are his members and so wee are made one with him in the receiuing of this holie mysterie that is sacrificed and crucified in him and with him in his death and passion inasmuch as hee hath suffered for vs and not for himselfe that so also wee might rise vnto glorie with him Saint Augustine alleadgeth this place against the Iewes August de Ciuit. Dei l. 18. c. 35. This sacrifice sayeth hee is that which is offered throughout the whole world by the Priesthoode of Christ according to the Order of Melchisedech the Iewes could not deny it and therefore why doe they waite or looke for an other Christ c. But wee still stande in doubte whether this bee a sacrifice of praise or of propitiation except that hee can likewise ridde vs of this scruple The church sayeth hee sacrificeth to God in the body of Christ the sacrifice of praise seeing that the God of Gods hauing spoken hath called the earth from the Sunne-rising vnto the setting thereof For this church is the spirituall Israell distinguished from the carnall Israell which serued God in the shadowes of sacrifices in which was signified and set forth this singular sacrifice which Israell now offereth according to the spirite c. Out of the house of this Israell hee hath not taken anie calues for in it are sacrificed and offered vnto God the sacrifice of praise In euerie place sayeth hee afterwarde incense is offered vnto my name And Saint John expoundech it in the Apocalyps the prayers of the Saintes Thus now you may beholde and see what it is that these men alleadge for themselues out of the olde Testament namelie figures allegories and generall speeches as also the Doctors vpon these places by which they woulde make men belieue that wheresoeuer they haue vsed this worde Sacrifice they meante and vnderstoode it of their Masse And yet the Latines themselues foure hundred yeares after our Sauiour Christ had not so much as heard of the name That they haue acknowledged and taught their propitiatorie sacrifice for the quicke and the dead and yet they doe not acknowledge anie sacrifice for sinnes but in the propitiation which wee haue in the bloode of Christ neither yet anie Sacrifice in the holy Supper saue onelie that therein wee doe celebrate the memorie of this great Sacrifice and offer vppe praise and thankesgiuing vnto God for so great a benefite there wee sacrifice and offer vppe our selues to his seruice a liuing sacrifice and consecrate our selues for our brethren the members of Christ and of one and the same bodie with vs in true charitie in the beholding of the Creator and Redeemer and the giftes which wee haue receiued from him And now it followeth that wee make triall if they haue anie better grounde for this their pretended sacrifice in the new

we reiect and cast of that which it offereth vs and particularly it condemneth the Pharisies for that they denie Christ promised in the law Moyses on the contrarie that is to say this same doctrine dooth iustifie vs worketh with vs vnto saluation when we embrace Christ at whome it altogether aimeth according to that which is said afterward If you belieue Moyses you will also belieue me for it is written of me Iohn 5.39 And the Pharisies hoped in him that is to say in this doctrine according to that which hee said in former times Search the Scriptures for you thinke to haue eternall life by them c. And in the same sence Abraham aunswered the rich man They haue Moyses and the Prophets Not Moyses in the flesh not Moyses in the soule but Moyses as likewise the Prophets in the doctrine What should then the question of the intercession of Moses doe here Origen To belieue Moyses that is to say the writings and workes of Moses Orig in Ep. ad Fom l. 4 c. 4. Basill de Spir Sanct c. 14. Cirill in Ioh. l 3. c. 8. And by consequent to be accused by Moses that is to say by the law giuen by the Ministers of Moses S. Basill It is the custome of the Scripture to vnderstand vnder the name of Moyses the Law as when it is said they haue Moses and the Prophets Cyril more clearely intreating vpon this place When as saith he all others did hold their peace the Lord said that Moyses law alone did suffice to condemne the incredulitie of the Iewes Cardinal Hugo Moyses that is to say the Scripture or Law giuen by Moses Caietanus goeth yet further Caiet in Ioh. c. 5. The Iewes are accused by Moyses for that his writings declare them worthie of punishment in not belieuing in Iesus the Iewes also are said to hope in Moses because they generally hoped in the promises contained in the said writings but they acknowledged not the fulfilling of the same Iesus In the 2. Peter 1.15 I am saith he shortly to goe out of this my Tabernacle as our Lord himselfe hath declared vnto me 2. Pet. 1.15 but I will doe my indeuour that after my departure also you may continually call to mind these things that is pietie charitie brotherly loue c. Here they affirme that this shall be by his intercession in heauen But we that this shall bee by his diligence in instructing them well before that he goe out of this world that is as he hath said in the former verses By continually bringing it to their remembrance And the text is verie cleare and plaine for the same for he doth not say Dabo operam post obitum meum vt possitis but Vt possitis post obitum meum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say I wil haue care that after my death you may remember your selues and not I will haue care after ●y death c. That which followeth teacheth it For we haue not taught you the power and comming of our Lord in the deceitfulnesse of fables c. The Glose saith Jnterim dum venio dabo operam c. As long as I liue I will giue order or I will doe my endeuour c. And as for the alleadging of Oecumenius saying that certaine would collect heereof by the figure called Hyperbaton that is to say a long draught of words the intercession of Saints it had beene their dutie in like maner for the discharge of a good conscience to haue added that which followeth That others which handle the same more simply do vnderstand it thus That wheras he so carefully laboureth to imprint this doctrine in them it is not for that he doubteth them to be egnorant but to the end that they might abide the more firme after his death Caiet 2. Pet. 1. At the least they should haue held themselues to Caietanus I wil giue order that is in my life time that you may haue after my death books which may put you in remebrance of this doctrin In the Apocalips 5. Apocal. 1.8 the foure beasts and the foure and twentie Elders haue harps in their hands and Viols of gold full of perfumes Which are saith S. Iohn the prayers of the Saints therefore they must be imployed as intercessors for vs. Now it is not called in question whether they pray or praise God or no but if they make intercession to God for the things which wee particularly and by name pray vnto them for and againe if we may and ought to imploy them for intercessors with God for vs. And this cannot be gathered out of this place but rather that they praise God and pray vnto him And this praier without any further gessing of it doth follow in the next verse Thou art worthie to take the booke and to open the Seales thereof c. for thou hast bought and purchased vs to God by thy bloud out of euerie tribe and language c. And then not to imploy their merits with God for vs in stead of that of the Lambe but rather to acknowledge the bloud of the Lambe imployed for themselues And that maketh yet lesse for them Apocal. 8.3 which they further alleadge out of the fore part of the eight Chapter where the Angell standeth before the Altar with a Censor of gold wherein there were many perfumes giuen vnto him either to offer vp with the praiers of all the Saints or rather according to the Greeke to adde it to the praiers of the Saints vpon the Altar of gold which is before the throne For this Angell saith their Glose is Christ himselfe offering vnto God his father the petitions of the faithfull which are acceptable and well pleasing to him for his sake S. Ambros Aug. Primas Andraeas Caes in Apocal. Ambrose expoundeth this whole place of the teachers of the Church euerie man in his age That Christ openeth then the booke when by his holy spirit hee manifesteth vnto them the sence of the Scriptures that they fall downe before the Lambe when they are raised to the meditation of his mysteries and by consequent are humbled in themselues that these odors are their praiers whereof the Psalmist speaketh Let my praier ascend vp vnto thee as the perfume of incense c. And vpon the eight Chapter he taketh Christ for the Angell Ambros in Apocal c 8. the Church for the Altar c. and maketh many sorts of incensings praiers of the Saints For saith he the faithfull pray when they aske forgiuenesse of their sinnes when they giue almes when they forgiue their neighbours when they obserue and keepe the commaundements of God c. August Primas Andr. Caesar Thom. Aquin. in Apoc. c. 5. l. 8 And not a word of the praiers of the Saints that are dead for vs or of vs praying to them And as little in S. Augustine Primasius Andreas Bb. of Caesarea Thomas

that heade But O intollerable blasphemie He offered incense vnto God He offered it vpon the same tearmes as it seemeth to him that hee offered his owne sonne as with the same faith and with the same hope Receiue saieth he at the handes of vs sinners this offring of incense for a sauour of a sweet smel for the remission of our sinnes and the sins of all thy people c. and this he repeateth againe afterward without changing anie thing therein when hee blesseth and presenteth the Sacramentes How will this agree with the doctrine of the Apostles which is that there is no remission of sinnes without blood that our onelie propitiation is in the onelie blood of Christ Genebr in Miss S. Dionis c. yea and how will it agree with that of our Lithurgists who hold that the offring of incense is an oblation of thankesgiuing not of propitiation expiation or satisfaction and that altogether concurring and answerable to the old law from whence they would deriue and borrow their ceremonies forbidding to powre anie oyle or put anie incense vpon the oblations which were for sinne Leuit. 5.11 And this we see to bee directlie contrarie to that which they will make Saint Iames say a Sacrificer notwithstanding say they both of the one other Testament Furthermore there are manie things contained therin which might be verie wel obserued and noted for the conuincing of the same of error falshood as the Gloria patri and the Gloria in excelsis both which as we shall see did enter a long time after into the Lithurgies as also prayers for the dead prayer vnto the holie virgin c. which are yet of later time then the other witnes hereof is likewise Epiphanius who cōdemned praying vnto the holie virgin fiue hundred yeares after who would not haue opposed himselfe as a contrary party to an Apostle of Iesus Christ And without doubt this Lithurgie hath beene presented vnto the world vnder this name for no other end but that it might giue credite and applause vnto all these errors But all these particulars shall bee spoken of euerie one in more fit and conueniente places One thing wee will not omit which runneth as a long thread throughout the whole length of the webbe of this Masse or Lithurgie which is that there is an infinit sort of sentences and whole clauses out of S. Paul his Epistles wouen in here and there notwithstanding that they were not written by S. Paule till after S. Iames his death All that which we haue saide of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Marke his Masse of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Prayer for the Monkes and Monasteries of the offring of incense for the remission of sinnes c. let stande as saide that so wee may not bee driuen to vnnecessarie repetitions and spoken concerning and about the Masse of S. Marke also And yet ouer and besides them it hath his particular notes and brands of false and feyned counterfettednes as namelie a prayer for the Pope where was the Pope then in conscience tell me I pray you or where was he knowne then For the Subdeacons Readers Chanters c. whereas wee are of the minde that the Primitue Church knew not anie degrees of Officers vnder Deacons And a third prayer for the Cittie of Alexandria that God would keepe and preserue it in the vertuous life of the Martyr S. Marke c. S. Mathew his Masse who can excuse these contradictions these fooleries And Againe in S. Mathew his Masse besides whatsoeuer hath beene discouered before you may see the blessing of the boxe the Chalice and the spoone for the taking vp of wine A prayer for the Popes Patriarkes and Archbishops though they were not ordayned and extant for many ages after Mention of the Councell of Nice whose Creed is likewise sung therein Of the Councels of Constantinople Ephesus c. Of Saints as that Chrysostome Basill Gregorie the great c. Of all Christian kinges whereas there was not one when S. Mathew liued who now is he that is able to protest for these Masses that they are the Apostles if he consider either the matter or the forme thereof But yet if anie man wil replie and say that for the substance thereof or in grosse these things are true notwithstanding that from time to time there haue beene some small and particular circumstances cast in and mingled amongst expecting that wee should proue the contrarie as we will yet at the least what man is there that shall dare to be so bold as to take vpon him to distinguish of that which was the Apostles from that which was added by others betwixt that which was from God and that which was from men that which is authentike and originall from that which is positiue and of it selfe c. Of the Masse attributed to S. Andrew Concerning that which they pretend of S. Andrew we haue it not but they alledge about the same one Abdias a Bb. of Babilon made and appointed thereunto by the Apostles who reporteth of himselfe that he did see our Lord in his humane bodie c. This witnes themselues being Iudges may easilie bee controld and conuicted of falshood He hath seene saieth he our Lord and he alledgeth Hegesippus the Historian who liued a hundred and sixtie years after vpon which proposition S. Augustine against Faustus lib. 11. 22. cap. 80. Against Adim ch 17. Of faith against Manich ch 38. Cont. aduer leg lib. 1. ch 20. Distich 21. Sancta Romana wee may easilie inferre the conclusion But which is more S. Augustine teacheth vs in many places that this is for the most part the same booke which the Manichies chaunged for the true historie of the Apostles when wee reade therein the Historie of S. Thomas cursing a man who by and by afterward was torn in peeces of a lion Of Maximilla refusing to lye with Eger her husband putting in her roome her maide seruant Eucleia c. cited by S. Augustine in the same words and gathered out of the forenamed hereticall bookes which he condemned and Pope Gelasius was of the same opinion Adde to the former the miracles which he attributeth to the Apostles howbeit vnworthy of them in respect of their worthines and dignitie as namelie the repairing and mending of broken fingerstals the turning of trees and stones into golde a thousand such follies A temple builded at Ephesus to S. Iohn in his life time c. whereas for more then two hundred yeares after Origen was much troubled how he might answere Celsus asking of him what might be the cause that Christians had not eyther temples or altars c. There is yet remaining as not spoken of the Masse Of the Masse attributed to S. Peter which they call S. Peters and which they hold to be the same with S. Marke his Disciple framed and contriued somewhat neer vnto that sayeth Turrian

Additions to the Masse which hath of so long time accompanied the Romish church hath cast it off and forsaken it in these latter times for we haue manifest marks and signes to the contrarie All the curious ouerlookers and expounders of the Romish order are of one mind and consent that betwixt the offering and the Canon or the secret as they call it there was not any prayer wont to be said But now we find within the space of these foure hundred yeares or there about fiue to be placed and put in as they themselues also doe acknowledge and it is the same which they call the pettie Canon that is to say Suscipe sancte Pater hanc hostiam or els as it is in some others Suscipe sancta Trinitas hanc oblationem Belarm de Canon receiue O Lord God this oblation or host which I offer vnto thee for my sinnes which are innumerable and for those of all them which are present and for all faithfull Christians either aliue or deade to the ende that it may be profitable vnto mee and them vnto saluation and eternall life Againe O Deus qui humanae substantiae Offerimus tibi Domine calicem salutaris in spiritu humilitatis c. Ven Sanctificator Spiritus Then the blessing of the incense Anno 1065. wherein there is mention made of a propitiatorie sacrifice and of the intercession of Saint Michael new praiers cast and molded according to the mettall of the time vpon new and straunge doctrines Alexander the second put the Alleluiah out of office from the time called Septuagesima Herm. Gigas vntill Easter albeit that by an epistle written frō Michael of Constantiple Anno 1090. 1165. 1200. 1370. 1250. Nauclerus Gezer 42. Vnder the Emperour Rodolph The Councell of Colen it may seeme that that decree was more ancient Vrbane the second ordained a Masse to be said vpon euerie Saturday in the honour of the Virgine Marie Calixtus the third ordained the office of the transfiguration Innocent the third commanded that the Psalme Deus venerunt Gentes should be sung after the Agnus Dei Gregorie the ninth brought in the Salue Regina with the ringing of the bell Albert the great compiled the sequences for the most part And Thomas of Aquin the Office which they call the Office of the feast of God A Councell held at Colen ordained how the host should be chosen namely round and verie smooth and sleeke not too old of what bignes how it should be couered how it should be eleuated what manner of wine it should be and what water in what proportion and quantitie how the priest should discerne and iudge of them by their odor and smell what manner of ones the hallowed linnens should bee what cautions prouisoes and remedies are to bee vsed in respect of the sowring and moulding of it as also to keepe it from the rats mice cobwebs c. that is to say according as the errour of Transubstantiation increased An. 1165. so likewise the errours in ceremonies accompanying the same increased Whereupon it came that Innocent the third in the Councell of Laterane willed that the host should bee kept in some coffer or casket appointed of purpose for the same Anno 1216. Blond l. 7. dec 2. and declareth how that the wordes of the Canon are equall to the wordes of the Gospell And Honorius the third enioyned euerie man to kneele downe at the eleuation of the host and that it should be caried in decent habites vnto the diseased and sicke And Grergorie the ninth for notice or warning sake added the ringing of the bell It was likewise instituted and ordained in these latter times that the Canon shoulde bee vttered in a lowe voice whereuppon it is called a secrete And Hugo de Sancta Victoria Durand l. 4. c. 35. Beleth cap. 44. Durandus Honorius and Beleth doe yeelde a reason Because say they that euerie man can it by hart and because that some of the Pastors abused it to transubstantiate their bread into flesh as it came to passe and yet they were neuerthelesse miraculously punished by fire from heauen Gabriel Biel. contrarie to the auncient vse of the East and West Churches as appeareth by all their lithurgies in which the wordes of the consecration are pronounced with a loude and audible voice And yet notwithstanding it is to be noted The prescript formes of the Masse were diuers and not all one till the yeare 1200. that it was a long time that is to say more then 600. yeares after Gregorie the first before it could bee obtained that there should be but one prescript forme of the Masse throghout all the latine church For we reade about the yeare 1000. and Bellarmine confesseth the same that Bruno the brother of Otho the Great Archb. of Colen did as then reforme the office and order of the Masse in his diocesse according to that of Rome And likewise in France they had Masses which they called two faced three faced and foure faced Masses bifaciatas trifaciatas c. becaused they respected three or foure diuers subiectes as namely diuers Saints for that they were to diuers ends saue onely when they came to the offertorie and notwithstanding they concluded with one Canon which time hath at length abolished Petrus Cantor in verbo abbreuiato Such as haue spoken against these abuses or rather the good husbanding of the priestes who would haue dispatched all at twice or thrice Tantae molis erat saith one speaking to that purpose Romanam condere Missam Loe here you may see how that the Masse would take his foundation root from the holy Supper hath in the end cast it quite out of house harbor so that now the place thereof doth not know it or any the signes markes therof any more And therefore they need not to maruaile if Petrus Cantor more thē 400. yeares since did taxe confute the multiplying profaning of Masses blamed the priests for hauing left the preaching of the word for to sing Masses for hauing sewed and set together again the vale of the Temple Petrus Cantor in verbo abbreuiato citat per Cardinal Alliac rent in sunder by the death of our Lord to bring Iudaisme again by their ceremonies in summe saith he for hauing neglected the commandements of God to follow the inuentions of men Neither yet if Arnoldus de Villa noua one of the most famous men of his time and age saide that for these three hundred yeares the Masses and sacrifices for the deade haue not beene any thing but abuses and departinges from the veritie of Christ that the Priest in his pretended sacrifice doth offer nothing vnto God and that the Deuill by succession of time hath turned out of their right way and caused to erre all Christian people from the truth of our Lord and Maister If the Waldenses and after them the Albigenses which haue replanted

reproued Marcellina because she burned incense to the Image of Christ what would hee haue saide to them which burne incense euerie day vnto the Images of the Saintes And hereupon also it came that the Spaniard Peresius found fault with this distinction And as for the other namelie That they doe not worship the Image but the thing whereof it is a signe can they deny that the Pagans said not asmuch vnto S. Augustine Lactantius Arnobius and Tertullian who yet did not therefore surcease or giue ouer to reproue and condemne them And if they coulde not tell how to excuse the matter or defende themselues against those Fathers Idem l. 3. de doctr Christi c. 7.8 9. what hope is there left that our Idolaters can speed any better in the same cause and matter But S. Augustine cutteth off al excuse by a generall proposition saying The signes of the Iewes are profitable because they are ordained of God but those of the Gentiles vnprofitable as their Images pictures c. notwithstanding that in them they bee properlie giuen to honour their Gods Afterwarde hee speaking of the one and the other saith If thou honour the signes in stead of the thing signified intending the honour vnto these and not to them yet this is notwithstanding a carnal scruitude wheras Christian libertie hath euen deliuered the Iewes And so by this meanes this respectiue kinde of worship goeth downe the streame Cassand in consultatione which Cassander likewise sincerelie acknowledgeth neuer to haue had anie place nor yet to haue found any reason to pleade for it in the olde Church But after this they speake a great deale more plainelie The growth proceeding of Idolatrie and Idolatrie beginneth to lift vp her Maske Theodore Bishoppe of Myra had said in the second Councell of Nice There are not two sorts of worshipping Latria and Dulia there is but one There is likewise no question to bee made of relation or respectiue regard the resembling thing and the thing resembled are worshipped both the one and the other in one and the same degree and measure But this proposition was not wel and equallie liked of all Thom. in 3. sent D. 2. Idem Sco●us But beholde the Schoolemen haue now found out the meanes to remoue the blocke out of the way by vertue of a place out of Aristotle but what hath he to do with our Diuinitie saying The thought that is bent vpon the Image and that which is bent vpon the thing signified by the Image are both alike and therefore the worship of the one and the other is alike And therfore they con clude and resolue that the Crosse and Image of Christ must be worshipped with Latria And therefore they vse to sing to the Crosse in the Church of Rome Behold the wood of the Crosse we worship it O holie Crosse graunt that Iustice may grow and increase in good men and pardon thou the transgressors and the sinners c. And of this opinion are likewise Thomas Iacob Nancl. Clugiens Epis Anno 1557. Scotus and Bonauentura c. so long as till that Iacobus Nanclantus Bb. of Chioggia in Italie did sharplie reproue them which said that Images ought to be worshipped and would haue had the wordes to worship Images to bee cut out But what increase insued there vpon these goodlie principles Surely thus much that euē as they held their Images by the tenure of imitation counterfeyting therein the Pagans so they borrowed of them all the fashions which they vsed to worship their Gods withall as to offer offringes vnto them to make vowes Temples Altars and Sacrifices to say also their Masses that is to say to sacrifice the Sonne of God Tertul. in lib. de Idololatria Germanus in Ep. ad Thom. in Nice conc 2 so far as in them laye vnto them and afterward gorgeous apparrell garlandes of flowers burning of incense wax-candles burning lampes fastinges solemne feastes in honour of them the carrying about of their pictures and a worshipping of their bones What one thing is there of al these that was euer practised in the Church of Israel or in the Primitiue Christian church Or on the contrarie what one is there amongst them al which is not cōfirmed both by testimony example in the stories of the Pagans And what then can they haue reserued as proper and peculiar vnto God himselfe vnder the name Latria Or what becommeth of Lyranus with his distinction That we are not to bow or kneele vpon both our knees to any but to God alone when as it is in this seruice done vnto the creatures made by God and the workes of mens hands But neither haue they yet contented themselues and stayed here for after the manner of the Pagans they haue likewise so consecrated these Images in such blasphemous sort as that Paganisme it selfe would haue been ashamed and blusht to haue done the like a thing as appeareth by the Councell of Francford vtterlie vnknowne at such time as it was held and kept For in consecrating of the Crosse they pray vnto God That all such as shall kneele downe vnto the same may haue remorse and compunction of heart and remission of their sinnes Now what remaineth besides this for the true Crosse that is for the mysterie of our redemption accomplished in that death vpon the Crosse suffered by Christ Againe That this wood of the Crosse so they call it may besaluation vnto the soule health to the bodie and a remedie vnto mankinde for the strengthning of faith the increase of good works the ransome of soules and for a defensatiue against the Diuell What shall now bee left behinde for the power of the holy Ghost to effect and work for the spirit of Christ which regenerateth vs sanctifieth and strengthneth vs making vs inheritors of eternall saluation c Pope Iohn the 22. In Antidotar Animae ordained a prayer to bee said that to the Veronique that pretended Image of Christ which was imprinted in a handkerchife Salue sancta facies Redemptoris nostri c. And in the same place it is praied vnto To cleanse and wipe away all the staines of whatsoeuer vices to vouchsafe to infuse light into the heart to increase and adde vnto the merites of such as doe belieue therein to destroye heretikes to defende the Christian faith to conduct and guide those which pray vnto it to the fruition of eternall life to the beholding of God to their coniunction and ioyning with Christ who of bread is made God c. And the Pope last aboue named granteth in the same place ten thousand dayes indulgences to him that obserueth the same And what doe they reserue more for Christ himselfe Or who shall alledge and say that this is but some particular mans deuotion when the pope himselfe is author thereof Pius 2. comment l 8. And when as likewise Pius the second ordained that vpon Easter day it should be