The masse displayed. VVritten in French by Mr Iohn Bede, advocate to the Parliament of Paris, and now translated into English

THE MASSE DISPLAYED .

CHAP. I. Of the Supper , or Communion .

FORASMVCH as names are imposed on things to be signes and markes of what they are , Nomina sunt rerum notae . it will suit well to our purpose in hand , if wee take our beginning from the explicating of certaine tearmes , least a iealousie which some might conceiue from the words , should breed a controversie in things already accorded on , or sundry acceptions should lead one to an erronious confession of that which hee no waies beleeueth . Let vs beginne therefore with expounding of this word supper .

Supper is the english of the latine word Coena , which as Isodore Bishop of Sevill in Spaine in his booke of Etymologies tels vs , is so called , quasi κοινὴ common , and from thence is deriued the word , Communicants . Wherefore the Communion which Christians haue of the body and blood of Christ , eating of the same bread , and participating of the same cup , is most properly called by that name . Contrariwise , at these tables where there is but one onely which receiueth , we cannot iustly affirme that there is a Communion , but rather a true Excommunication , Can. peracta de consecrat . dist. 1. as saith Pope Calixtus in the canon Peracta , St Paul likewise in the same sense calleth it δεῖπνον a supper .

Tertull. de resurrec . idem in Apologet. c. 39. Jdem ad vxor . l 2 c. 6.

Thom. 1. Cor. 11. Hier. eodem cap. August . ad Januar . epist. 118.

And Tertullian more then two hundred yeares after him said , Wee cannot eate the Supper of the Lord , and the Supper of Divels . Which Thomas thus interpreteth , to eate the Supper of the Lord , is to take the Sacrament of the Eucharist ; and Hierome saith , the Supper is so called because our Lord at Supper did ordaine that Sacrament . And St Augustine interpreteth it , the taking of the Eucharist . See the vsage of this word for the space of 400 yeares , mark now the 400. Beda 1. Cor. 11. following which make vp 800. Beda saith , that the taking of the Eucharist was the supper of the Lord . Whence it followeth that the most ancient and most proper tearme to expresse that holy action , was the word of the Supper : as also the prose of the Masse of the fiue wounds imports , which beginneth , Coenam cum discipulis Christe celebrasti , thou hast celebrated , O Christ , the Supper with thy Disciples .

CHAP. II. Of the Eucharist .

EVcharist , signifieth in Greeke , a thankesgiuing , for if ever a sufficient subiect offereth it selfe , to stirre vs vp to giue thanks vnto God , it is then when he communicats vnto vs our salvation in Iesus Christ , & makes vs partakers of all his benefits , making him our wisdome , iustice , sanctification , 1. Cor. 1. v. 30. and redemption . Now as in the word of Communion , is properly designed that which God bestoweth on vs , by a part vnderstanding the whole : so this tearme which in its proper and natiue signification , signifieth prayers and thankesgiuings , proceeding from vs and offered vp vnto God , comprehendeth notwithstanding all the action : for the thanksgiuing presupposeth that the faithfull haue received some benefit . And the Canons of the Masse runne most commonly in the plurall number , Nou. 7. Iustin . & ibi Cuiacius . See Rhenan . Communicantes : Quod ore sumpsimus : that is to say , that which wee haue receiued into our mouth : which giues vs to vnderstand , that in the primatiue Church there was no single participating of the Pastor alone , but a true communicating of all the faithfull , otherwise it should never haue beene called a thankesgiuing , if they had presupposed but one receiuer : for they which receiue nothing haue no occasion to say God a mercy .

CHAP. III. Of the Liturgie .

THis terme likewise is Greeke ,

L. semper . 5. §. demonstratus . & seqq . De iure immunit .

Dion de Eccles. Hierarch . Philip. 2. v. 25.

and signifieth in generall whatsoeuer belongeth to any publike administration , be it sacred or prophane , for Suidas interpreteth it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and in this sense it is taken in the lawe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to withdraw ones selfe from publike imployments : also we say 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , administring a publike office , though the Apostle saith of the particular offices done vnto him by Epaphroditus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , who ministred vnto me such things as I wanted . Now when some haue vsed this tearme , they haue vnderstood 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 communion . 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 from the other . The first therefore shal be the Sacrament , marueilous agreable to this action . 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 : σύμβολα τᾶυτα , καί οὐκ 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 vnquam litem . 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 one sacrifice for sinnes for euer , sate downe on the right hand of God . Heb. 9. v. 25. Againe , Not that he should offer himselfe often , as the high Priest entreth into the holy place euery yeare , with the blood of others , &c. but now once in the end of the world hath he appeared to put away sinne , by the sacrifice of himselfe . Againe , Ib. v. 12. Heb. 10. v. 14. he entred in once into the holy place , hauing obtained eternall redemption for vs . Againe , for by one oblation he hath perfected for euer them that are sanctified . Finally , if Iesus were often offered vp , by himselfe or by another , then God should often make him pay the punishment of sinne , ( for satisfaction is a necessary effect of oblation ) which is a blasphemy against his Maiesty . Moreouer he then ought often to shed his Blood ; Heb. 9. v. 22. for without shedding of blood is no remission : the which shedding is to bee vnderstood of that which causeth death , of which speaketh the Prophet Esay , Hee hath powred out his Soule vnto death , Es. 53. and made his Soule an offring for sinne . So that the oblation and sacrifice of the Crosse is sufficient to appease God , and sanctifie the Elect ; and moreouer it neither ought nor can be reiterated . Besides if it ought to be performed againe , there cannot be found in the world a sacrificer which hath the qualities required vnto such a worke , but onely our Sauiour Christ , who hath neither successour nor companion in his sacrifice ; Thou art a Priest for euer according to the order of Melchisedeck . Againe , Heb. 6.20 . & 7.21 . & 27.28 . For the Law maketh men high Priests which haue infirmity , but the word of the oath which was since the Law , maketh the sonne which is consecrated for euermore . Againe , hee is entred into heauen it selfe , now to appeare in the presence of God for vs . Heb. 9.24 . Now as for these qualities specified , may they be found in our Pastours , be they who they will ? holy , harmelesse , vndefiled , separate from sinnes , Heb. 7. v. 26. and made higher then the heauens . We may conclude therefore , that we are not onely destitute of such Priests , but also that such a sacrifice is not possible , for Iesus can not dye any more , Heb. 9. v. 25. Heb. 10. v. 11. &c. Heb. 9. v. 12. & 28. &c. 8. v. 12. not reiterable , for Iesus by one onely oblation hath consecrated vs for euer , not necessary , for God is appeased , and sinne is destroyed . And if we reade in any passages , that there were sacrifices and sacrificers after the death of Christ , we must vnderstand that the matter of those sacrifices was not the body and bloud of our Sauiour . Let vs heare Saint Paul , that I should be the sacrificer of Iesus Christ to the Gentiles , Rom. 15. v. 16. Orig. ad Rom. c 15. l. 10. sacrificing the Gospell of God . And Origen saith , that the Greekes speake in more magnificent termes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which the Latines render sacrificing : from whence one may gather , that to preach the Gospell is a worke of sacrificing : as Gregory saith , I haue offered you vp to God as a beast in sacrifice : Greg. Nazian. ad plebem . Epist. ad Rom. c. 15. and Chrisostome , My sacrifice is to preach the Gospell : he saith not , to say Masse , much lesse to offer Iesus Christ to God for the sinnes of the liuing and the dead . Now as the Pastours haue one sacrifice separated from the people in that sense , so haue they an other commune with them in another sense , whereof the Apostle speaketh , Rom. 12. v. 1. I beseech you brethren by the mercies of God , that you present your bodies a liuing sacrifice , holy , acceptable vnto God , which is your reasonable seruice . Againe , Philip. 8.17 . If I be offered vpon the sacrifice and seruice of your faith , I ioy and reioyce with you all . And in another place , Heb. 13. v. 15. By him therefore let vs offer the sacrifice of praise to God continually , that is , the fruit of our lips giuing thankes to his Name : Psal. 50. v. 14. Tertul. apolog. c. 30. and Dauid , Offer or sacrifice vnto God thanksgiuing , & pay thy vow vnto the most high . Tertullian , I offer vnto God the most fat oblation that I can , euen Prayer which hee hath commanded . This is farre from teaching that none but Priests doe sacrifice vnder the Gospell , seeing that Prayer is a sacrifice , & that we offer euen our bodies vnto him , by dedicating our selues vnto the service of God . That which wee cannot doe availably , if first we be not reconciled to God by Iesus Christ , who hauing made our peace , troubles not himselfe any more to treate of it againe ; but persues the effect , and obtaines a discharge for our soules that we may enter into an absolute possession of salvation .

CHAP. VI. Of the word Oblation .

THe interpretation of this word is a commentary to those which went before , first in regard that in the Supper mention is made both of the sacrifice and of the oblation performed vpon the crosse , for that Supper is called ( but yet by a figure ) oftentimes an oblation and sacrifice . Amb. vpon the Epist. to the Heb. c. 10. Heb. 13.15 . And to this purpose , saith Ambrose , that which we doe is a Commemoration of that sacrifice which hath beene done . Secondly , because it is taken sometimes for a thanksgiuing offered in sacrifice . Thirdly , because elsewhere it signifieth an offering vp of our selues vnto God . In this sense , Canon . Memento domine . Sacrificium laudis , is an oblation in the Canon of the Masse , See the oblations which wee make directly vnto God through Iesus Christ . There are other oblations which are not made vnto God , but forsomuch as we make them to those to whom he hath ordained them , hee esteemeth them as tendred to his owne person , Philip. c. 14. v. 18 , of which St Paul speaketh , tearming them an odour of a sweet smell , a sacrifice acceptable well pleasing to God . Concerning which likewise speaketh our Saviour in S. Mathew , Math. 25.40 . and Ireneus saith , as God hath no need of that which is ours , so wee had need to offer vnto God something , according to that which Solomon saith , Iren. l. 4. c. 34. hee that hath pittie vpon the poore lendeth vnto the Lord . Let vs vse this word Oblation soberly , not as the price of our redemption , but as an homage due for those goods which we possesse which were purchased without vs , before vs , and for vs , but not by vs : paid for at once , and not at severall recknings , by one which was iust , and not by many culpable . In this sense said Saint Cyprian to a rich but vngratefull woman , Cypr. 1. serm. de Eccles. Commest thou to the Table of the Lord without sacrifice , and yet partakest of that sacrifice which the poore offer ? For we must obserue that all the faithfull brought to the Temple the Bread and Wine which was distributed in the Supper . And from thence are deriued those abuses which now-a-dayes doe appeare in offrings , Just. Martyr . Apol. 2. for now they offer them not to God for the remission of their sinnes , but to the Priest , where as then they were not offered to the Priest to abide with him , but to be distributed to the people : and this distribution is yet tearmed an offering : and wee neede not doubt that those three significations of the word Oblation , are no way lyable to that abuse which is current now-a-dayes . In which sense Saint Hierome reprehended the vanity which long since crept into the Church , Hierom. in Ezech. l. 1. c. 18. but especially then when the Deacons began to publish by way of boast , what any one had either offred or promised . Canon . cum omnes de consecrat . dist. 2. The Canons of the Popes themselues correct that abuse which is committed at this time with applause , ordaining that it should not bee lawfull for any man to offer in diuine seruice any other thing then that which was agreeable to the ordinances of the auncient Councel , to wit , Bread and Wine mingled with water . See in what sense were taken the sixe wordes aboue specified , three Greeke , and three Latin , le ts now examine the seauenth , a word aduouched by no good Authour , but entertained through much ignorance .

CHAP. VII . Of the Masse .

DOctor * * Cuia . ad Non. q. de bonis Eccl. tom. 3. p. 549. vetus est verbu quo & Ambrosius , vtitur , & alij quidam qui tamen omnes dicunt Missas agere vel facere , vel tenere , vel complere ; non dicere , non canere , non audire . Saint Ambr. was Bishop of Milan , about the yeare 380. Funct. Chron. Cuias writing vpon the seuenth Nouell , saith that neither S. Ambrose , nor any other of the Fathers euer vsed these phrases , to say Masse , to sing Masse , to heare Masse . Now if in the time of Iustinian himselfe , who liued about 530. yeares after Christ , they were not vsed , it must needes follow , that those which affirme that S. Iames at Hierusalem , and S. Peter at Rome sang Masse , be fowly deceiued . And indeed Socrates , Sozomene , and Theoderet , which wrote the Ecclesiasticall hystory in Greek , 400 years after the natiuity of our Sauiour , neuer vsed this tearme of the Masse , but simply of a Synaxis or Synagogue . Now in as much as Christian Religion was deriued from Hierusalem , passed through Greece , and from thence to Rome , if this maner of speech had been vsed by the faithfull , it would certainely haue continued for some tract of time in those parts . Epiphanius , he which made the tripartite hystory , that is , composed a rapsody of three Greeke Authors , as often as hee translates synaxis , he expounds it Masse : but this is contrary to the true signification of the word , and besides 500 yeeres after our Sauiour . Some would deriue it from the Hebrew word Maozam , which I hold to dissent more in regard of the analogy , 2 Kings 11. then the truth ; being contrary to that in the 16 of Deut. or rather in the 2. of Kings , in which place Messa signifieth destruction or abandoning . The Mahumetan Arabians instructed by Sergius the Monke , haue retained it as being most proper to their Idolatries , Ioh. Leo Assi●can in his booke of the description of Africa . deriuing it from the word Messa three cities , where they expect their Messias Mahomet , Their Priests they call Messen , and their Temples Messit or Meschit . Others deduce the word either from the Greeke μύω , μίσω , I shut , or obscure , I teach obscurely ; from whence commeth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Priest , and a mystery ; which word is written in the forehead of the great whore of Babylon , Apocal. 17. v. 6 the mother of harlots ; or else from the word μύζω , which signifieth to mutter in the teeth without being vnderstood , or to chaw something and sucke it . The third etymologie is from a Latin word which is barbarous inough , Missa for Missio , which taketh its originall from a fashion obserued by the ancient Idolaters , as witnesseth Apuleius , whose Priests were wont to speake with a loude voice in Greeke , λάοις ἄφεσις , that is , the people may depart : and in Latin , Ite missa est . Wherefore the Romans applying themselues more then any other Christian Church to Iewes and Idolaters , haue retained many of their customes , and may well be obserued in their habits , temples , altars , numbers , turns , words , shauings , holy-water , tapers , processions , poppets of waxe , and a thousand other things , which shall be handled in an other place , amongst which this word likewise encroached , but in a contrary sense , for there it was a token of their separation , and heere it signifieth an assembly . Moreouer , after the confession of faith , the reading of the lessons , preaching and prayer , the Priest or Deacon vs'd to say with a loude voice , Ite missa est , to the end that those which were excommunicated , or might not bee admitted to receiue , should withdraw themselues , and that first part of the action was called Missa catechumenorum . After which the Bread and Wine was set forth , blessed , broken , and distributed to all the assistants , and the communion being ended , See Rhen. Spiegl . Greg lib dial. 3. c. 3. they said againe , Ite missa est ; and this second part was called Missa fidelium , the Masse of the faithfull : because none were then to be present at it but those which communicated . And from thence it comes , that some haue vsed the Masse in the plurall number , whence it appeares that particular Masses , are the Masses of the excommunicated , nay rather worse , for there is not joyned to them as there ought , either lecture or expounding of the holy Scriptures . Thom. 4. sent. dist. 12. q. 2. Bie● dist. 1. q. 3. lib. 1 4 Albert. magan C. 6. Ioh. apud Mnisingerum , &c. This conge therefore in bad Latin , hath chased away the word of assembly , with the effect of the Supper or communion , translated from a sacrifice of praise and thanksgiuing , to a sacrifice of the reall body of Christ ; and finally in opere operato , is applyed not onely to those which are capable to examin themselues , but to those likewise which neither haue nor can haue any disposition to such a matter , as being dead creatures , depriued of reason or insensible . Wherefore as for the word in Hebrew , to goe to Masse signifieth to goe to an abandoning , or a destruction ; in Greeke , to mutter betweene the teeth , and to suck ; in Latin , to separate or depart from the house of assembly ; & therfore it is impertinent in Latin , vnprofitable in Greeke , and a bad presage in Hebrew .

CHAP. VIII . Tho ancient forme of celebrating the Supper , practised at this day in the reformed Church .

BY vnderstanding the seuerall names of the Supper , one might well apprehend the substance of it , to wit , that it is a diuine institution , proceeding from our Sauiour , who in the Sacrament of a common Supper , celebrated by the Church , hath disposed of the matter , forme , & end therof . The matter is double , the one visible and corruptible , which is receiued with the hand , and entreth into the body by the mouth of the faithfull , to wit , the Bread and Wine . The other inuisible and incorruptible , to wit , the body broken , and the Bloud of Iesus shed vpon the Crosse , which is applyed to the soule of the faithfull , for their sanctification and redemption . As for the forme , it is prescribed in the Gospel , on the pastors part to take the bread into his handes to blesse it , breake it , & distribute it to the people , likewise to take the Wine , to blesse it , and giue it to all the Church to drinke thereof , which are capable of it , and to signifie vnto them the benefite of that Sacrament . On the part of the faithfull , Math. 26. Mar. 14. Luke 22.1 . Cor. 11. hauing examined themselues , they ought to present themselues to that holy communion , take it , eate and drinke that visible element with the mourh of their body , and by faith to participate of the body & blood of our Saviour , apprehend the merit of his death , the effect of his resurrection , and the efficacy of his ascension . As for the End , it is to magnifie the bountie of God , to render him thanks , to accept his accordment made in the new Testament , to receaue there the pledge and assurance of a better life , to protest our fidelitie to his service , from the vnion which we haue with him , then with his mysticall body the Church , receauing from him our spirituall nourishment , & so participating of that quickning bread , to wit , all his benefits , his wisdome , his iustice , his sanctification & redemption . So then the vnion which we haue with our Saviour is reall , but that is as much to say as reipsa , for in regard of the veritie of it , we are vnited vnto him , and it is likewise spirituall in respect of the meanes whereby it is wrought , which is the spirit and faith . With this truth and this simplicity the faithfull of the first ages contented themselues , and if they vsed the termes of sacrifice and oblation , it was not either to play the Pagans or Iewes , much lesse to crucify againe our Saviour , as it hath beene proued before . But as falshood is an ape of the truth , the spirit of error hath falsified this testament , strucke of her seales , turned the things bequeathed to other vses , depriued the legataries of their legacies , inserted divers clauses to their owne profit , and to be briefe hath so disguised and adulterated the coppies , that from thence one can no more expect ayd for his salvation . Wherefore the truely faithfull , doe charge that instrument with falsehood , haue recourse to the first draught of it in the Gospel , and take no lesse care of the salvation of their soules , then of the keeping of an heritage , fearing as much false doctrine as to receaue false coyne , & righting themselues from the confessions of the forgers themselues , doe finde great light for the discovery of these falshoods . To this purpose confessed an ancient Abbot , Rupert . Tuit . l. 2. cap. 21. that the Masse was not celebrated in times past with such apparell as it is now adaies , and that it was not polisht by one alone in such sort as it is now . &c. and that it is not a whit the holyer for that , considering that heretofore it was consecrated only with the words of our Lord , and ioyning of the Lords prayer . And a Bishop of Rome saith , Greg. epist. ex reg. lib. 7. c. 63. Platin. in Xisto . the Lords prayer is said incontinently after the other prayers , because the Apostles were accustomed to consecrate the oblation of the host , in saying only the Lords prayer . Whence it appeares , that the body of the Masse which is the Canon , is not at all essentiall vnto it , and that the soule of it which is transubstantiation , was not infused into that body , vntill by the Councell of Lateran , in the yeare 1205. We must therefore here resume the first paths , we must take away the hay , durt , and strawe from this building , and ioine our selues to the foundation of the Apostles : doing like those which goe astray & return by their owne steps to finde the true way . Wee shall finde Iustin Martyr writing about an hundred and sixtie yeares after the birth of Christ , and wee shall note in reading him , that water was mingled with the wine about 40 yeares before , Iustin . Apolog. 2. by Pope Xistus , or Alexander . See how he describes the celebration of divine service in his time . The day ( saith he ) which is called Sunday , an assembly is made of all those which abide in the fields or cities , into one place , and there are read the Commentaries of the Apostles , and the writings of the Prophets , so long as the time will permit . Afterwards the reader hauing left off to read , hee which is president in the assembly makes an exhortation to the people in a Sermon , admonishing them to imitate those good things ; after that is finished , all doe rise vp together , and make our prayers vnto God ( hee saith not to any Saint ) and as we said before , that prayer being done , the bread , the wine , and the water are brought forth , and hee that performeth that action , pronounceth with all his might , prayers and thanksgiuings , the people there ioyne their voices , their affections and their blessing , saying Amen . Then a distribution is made to every one , and a communication of those things which were blessed with thanksgiuing . The people were not then excommunicated . I aske , let any man speake in conscience , if that forme be not practised in the reformed Churches ? and why will not they follow it : is it not the ambition of Prelats which hindreth them from acknowledging their fault ; and avarice which retaines them in a commodious errour , whilst in the meane time the simple drinke the folly of their conductors , great ones contributing their authority , the people their violence , & the ignorant their fury . O Lord , order proceeds from thee , thou hast the hearts of kings in thine owne hands , deliuer vs from popular seditions . Let vs thinke , that not the sacrament alone hath beene liable to abuse , for even the tree of life , the sacrifices of Moses , the brasen Serpent which was a firgure of our Lord , and many other divine institutions haue beene subiect to reformation , after 900 , yea after 1000 yeares of abuse , and idolatry . And as for the supper , wee see how that that hath beene casheerd by the Masse , the tables of wood by the tables of stone , the Churches simplicitie by Iewish and heathenish superstition , although some of these things might at the first haue beene introduced with a good intention . Harken therefore to the advice of a good Cordelier named Ferus , speaking of the idolatry which befel in Israel . There was ( saith he ) a double sinne in Gedeon , Ioh. Ferus in annot. in lib. Iud. c. 8. both in that hee made an Ephod contrary to the word of God , and in that he seeing the abuse of it , tooke it not away . Now 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 consists 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 numbers , 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 than 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 commodity , & traffiquing for sacred things , as namely the sacrament , 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 of the Bread and Wine , the adoration of men , of nayles , of wood , of Christs garment at Argenteuil : the adoration of reliques , making of images , their consecrations , & dedications , which are Idolatryes according to the saying of Tertullian and some Popes . Their vowes , pilgrimages , Agnus Dei , blessed graynes , shirts of Chartres , kissings of the alters , breviaries , confessions to the dead & bruit beasts , and a thousand other superstitions which the poore people commit , going barefoot , or creeping on their knees , and bearing candles and presents before the alter .

CHAP. X. The beginning of the Masse .

THe Priest being attired according to the vsuall manner , approacheth to the alter , and bowing his head , signeth himselfe with the signe of the Crosse , saying .

In the name of the Father and of the sonne and of the holy Ghost . Amen .

In nomine Patris & Flij & Spiritus Sanctus . Amen .

Afterwards he vnfolds the corporall , which is of fine linnen , or tafaty wherein the Sacrament is put , vncouers the Chalice , and at the right side of the alter poures the wine into the Chalice , saying .

From the side of our Lord Iesus Christ issued our bloud at the time of his most blesblessed passion .

De latere Domini nostri Iesu Christi , exiuit sanguis tempore sacratissimae passionis suae .

then hee puts vpon the alter both the Plate and the Host , which he covers with a little corporall folded , and mingles not the water with the wine vntill after the oblation of the Host .

The first sinne which is here committed against the lawe of God , is , that the name of God is taken in vaine , V. Officium proprium sanct. & shamefully prophaned , for the most part of the Masse after is said in the name and commemoration of Saints and reliques , to wit , of the Nayles , the Lance , the Robe without seame , and Iosephs breeches : Is not this a taking of Gods name in vaine and an interesting of him in such idolatries ?

The second error is generall & diffuseth it selfe through the whole action , which is the celebrating of the Masse in an vnknowne tongue , contrary to the practise of the ancient Church . O●ig lib. 8. cont. Celsum . For Origen saith , The Greekes call vpon God in Greek , the Romans in Latine , and every one in his owne tongue prayeth vnto God and prayseth him . And to this end the Apostles had the guift of tongues , that men might vnderstand them what they said ; whereas the greater part of Priests now adaies doe chiefly labour that they may not be vnderstood : which is a token of reprobation to a Church , where such service is celebrated . For it is written , I will speake vnto this people by men of other tongues and other lippes , Esa. 28.11 . that they may not vnderstand me : 1. Cor. 14.21 . and S. Paul saith , tongues are a signe not vnto those that beleeue , but vnto those that beleeue not .

It followeth in the Missall , the Priest joyning his handes before his brest ,

and I will enter vnto thy alter . Answ. Vnto God which reioyceth my youth .

& introibo ad altare tuum . R. Ad Deum quilaetificat iuventutem meam .

The ancient Christians had no alters in their Churches of any fashion soever , but called it their table dressed for the Communion : Arn. lib. 6. as for the name of alter , an hundred yeares after the nativitie of our Saviour , Arnobius witnesseth saying , Orig cont. Celsi● lib. 8. p 934. & Minutius felix in Octavio p. 20 Wee make neither alters of wood , nor alters of stone . And Origen : I would haue you conceaue , that we conceale that which wee serue vnder a shadowe , and that wee haue neither Temples nor Alters , but that wee shunne their dedications . Yet neuerthelesse the Roman Church suffering her selfe to slide into Iewish and Paganish superstitions , hath erected not one altar onely ; Hos. 8.11 . but many , according to that which is written , because Ephraim hath made many altars to sinne , altars shall be vnto him to sinne , and hath ordained that they should be of stone . Secondly a a Can. altaria de consecr. dist. 1. it hath decreed that the altar should be consecrated with chrisme , & that men should be prohibited to communicate any-where els , b b Can. novalij . then it ordained that there should remaine vnderneath it a piece of a dead body , c c Can. placuit . c●n . sunt nov●lij de conscer . d●st . 1. Orat. ad sec. caetum . c 12. v. 4. fast . an heathnish custome , ( Ouid. 4. Fast . ) and besides to haue burning tapers and lampes there , and to turne towards the East . Most of which are contrary to the ancient custome of Christians , as witnesseth Constantine in Eusebius . No incense , no burning taper ; but a pure light to cleare the spirits of those which pray : and Tertullian , Tertul. & vigil . c. 3. We light not tapers in the open day as thou calumniatest vs , but we imploy the light to dispell the darkenes , that so wee may watch vntill breake of day . The first Christians assembling themselues in the night , had need of lights , which ought not to be any pretence for the superstition which is at this day vsed : yet neuerthelesse Durand with other aduocats of these inuentions , Dur l 4. rubr . de muta . doe feine mysteries to be in them ; for they prefigure in them both the light of faith , and our Lord which consumes our rustinesse . There was then one Table onely , and that of wood in the middle of the Temple which serued for the communion . Concerning which , saith Albert Krantzius , Albert. Krant . in metrop . lib. 1. c. 9. But after that thou hast beene at the Table which is in the middle of the Temple , I haue perceiued a visage so ioyfull , &c. Furthermore , the Pastors which serued at the Supper , turned not their backs to the people as now-a-dayes they doe , all which euidently argues this conclusion to be true , that the Christians for more then the space of 300 yeares , had neither altars nor burning tapers , much lesse esteemed them to be of the essence of the Sacrament . And if any of the Fathers mentioned at any time the altars of Christians , they explained themselues as did Saint Paul , Wee haue ( saith he ) an altar whereof they haue no right which serue the Tabernacle , Heb. 13. v. 10. meaning by the altar , the Crosse , vpon which our Sauiour was stretched forth . And Thomas vpon that passage saith , Our altar is Iesus Christ , in whom and by whom we offer vp our prayers , and hee is that altar of gold of which is spoken in the Apocalyp . ca. 8. and Clement Alexandrinus saith , Strom. lib. 7. that we haue no other altar then one holy soule : and Saint Austin saith , the altar of the faithfull is their owne heart .

After followeth a Psalm which is recited by Antiphones , for the Priest saith one verse , and the Clerke another ; it is the 42. or 43.

Iudge me O Lord , and plead my cause .

Iudica me Deus , Psal. 43. & discerne causam , &c.

This is farre from the nature of this action ; for whereas the Supper tendeth to craue pardon of God , to confesse ones selfe to be a sinner , to haue recourse to his mercy , to entreat him not to enter into iudgment with vs , imitating the poore Publican ; the Priest quite contrariwise alledgeth the iustice of his cause , makes a comparison of his owne holinesse , with the sanctity of others , takes the place of the Pharisie , and applyes that Psalme to such an end as it was neuer before applyed , to wit , to call God to an account . He ought rather to say , Psal. 143. Enter not into iudgement with thy seruant O Lord , for in thy sight shall no man liuing be iustified . Besides , if all these passages were to the purpose , yet neither are they , nor euer shall they be able to sweeten the pill which they would haue the ignorant to swallow with them . Le ts passe on forwards .

Glory be to the Father , & to the Sonne , and to the Holy Ghost : [ and the Clerke answereth ] As it was in the beginning , is now and euer shall be , world without end , Amen .

P. Our ayde is in the Name of the Lord .

R. Who made heauen & earth .

Gloria Patri & Filio , & Spiritui sancto : Sicut erat in principio , & nunc , & semper , & in secula seculorum . Amen

P. Adiutorium nostrum in nomine Domini .

R. Qui fecit coelum & terram .

Heere is to be noted that in the Masses for the dead , or de tempore from the Passion Sunday vnto holy Sunday exclusiuely , is omitted the Psalme Iudica me Deus , &c. That being said & answered , the Priest joynes his hands , makes this confession following , bowes himselfe , and so continues vntill it be answered him Misereatur . Now the confession which he makes is this .

And I a guilty and vnworthy Priest , doe confesse to Almighty God , to the blessed Virgin Mary , to S. Michael the Archangell , to S. Iohn Baptist , to the holy Apostles Peter and Paul , to S. N. to all the Saints , and to you brethren ; that I haue too much offended , by thought , word and deed , [ Heere hee strikes his brest ] by mine own fault , by mine owne fault , by my most greiuous fault . Therefore I most earnestly desire the blessed Virgin Mary , S. Michael the Archangel , S. Iohn the Baptist , the holy Apostles Peter & Paul , S. N. and all the Saints , and you my brethren , to pray for me to our Lord God .

Et ego reus & indignus sacerdos confiteor Deo omnipotenti , beata Mariae Virgini , beato Michaeli Archangelo , beato Ioanni Baptistae , sanctis Apostolis Petro & Paulo , beato N. omnibus sanctis , & vobis fratres , quia peccaui nimis , cogitatione , verbo & opere , mea culpa , mea culpa , mea maxima culpa . Ideò precor beatam Mariam semper virginem , Where is Christ ? Vbi Christus . B. Michaelem Archangelum , B. Ioannem Baptistam , Sanctos Apostolos Petrum & Paulum , B. N. omnes sanctos , & vos fratres , orate pro me ad Dominum Deum nostrum .

After which they answere .

God Almighty haue pitty on thee , and remitting thy sinnes , bring thee to life euerlasting . To which the Priest saith Amen .

Misereatur tui omnipotens Deus , & dimissis peccatis tuis , perducat te ad vitam aeternam . Amen .

Afterwardes the rest of the Quire hauing made the same confession , changing onely vobis fratres into tibi pater , and vis fratres into te pater , in the name of the people , the Priest joyning his hands , absolueth them , saying ,

God almighty haue mercy on you , and pardoning your sinnes , bring you vnto eternall life . R. Amen .

Misereatur vestri omnipotens Deus , & dimissis peccatis vestris , perducat vos ad vitam aeternam . R. Amen .

Then signing himselfe with the signe of the Crosse , hee saith .

The almighty and mercifull Lord giue vs pardon , absolution , and remission of all our sinnes . Amen .

Indulgentiam , In quibusdam & inueni , Amen fratres . absolutionem , & remissionem omnium peccatorum nostrorum tribuaet nobis omnipotens & misericors Dominus . Amen .

After the peoples confiteor , there is found in some Authors , this forme pronounced by the Priest .

Amen , brethren and sisters , by the mercy of our Lord Iesus Christ , by the aid and signe of the holy Crosse , by the intercession of the blessed , glorious , and euer Virgin Mary , and by the merites of the blessed Apostles , and all the Saints , almighty God haue mercy on you .

Amen , fratres & sorores , per misericordiam domini nostri Iesu Christi , per auxilium & signum sanctae crucis , per intercessionem beatae gloriosae semper Virginis Mariae , ac per merita beatorum Apostolorum , & omnium sanctorum & sanctarum misereatur vestri omnipotens Deus , &c.

The confession of sinnes to God is of two sorts , the one generall , and hath beene practised in all ages by the Church of God ; By it is condemned the doctrine of merits & works of supererogation , for this forme of confession appertaines to all the Church , euen to Priests themselues which acknowledge that they sinne by thought , Fagius in paraph . Chald. leu. c. 16. word and deed . For so was the chiefe Sacrificer wont to say , We haue sinned O Lord , we haue done wickedly , we repent our selues of it , &c. The other kinde of confession is particular , and is performed by euery Christian , either vnto God , or to some other ; concerning that which is made to God , Psal. 51. Dan. 9. v. 3. 1. Sam. 7.6 . luke 23. we haue many examples in the Psalmes , and in Daniel . The other kinde of particular confession is made by one Christian to an other , whether it bee when one hath offended the other , or when one would bee reconciled vnto an other , or when one communicateth his afflictions to an other , or lastly when one asketh counsell & desireth an other to joine in prayers to God with him , to implore his mercy ; Iam. 5.16 . Aug. lib. confes. 10. c. 22. and this is that of which S. Iames speaketh , Confesse your sinnes one vnto another : and of which S. Mathew maketh mention , Chap. 5. v. 23. As for the other kindes of confession we must say with S. Austin , What haue I to doe with men , who heare my confessions , as if they ought to cure my griefes . This confession , bee it generall or particular , is corrupted in the Masse ; for as concerning the generall , is it not made onely to God , but also to the absent , and to the dead : and as for the liuing which be present , they vnderstand it not ; besides , this confession is as implicit as the faith which they preach , and contrary to their owne doctrine , Workes of supererogation , contrary to the confession of the Priest . which makes men beleeue , that Priests who heere confesse themselues to be sinners in thought , word and deed , doe accomplish not onely the commandements of God , but alsoe doe more then they ought to doe , especially if they be Fucillans , Capucins , Iesuits , &c. so that insteed of crauing pardon of God , they make him to owe them the rest . Now if those which be present vnderstand not that which the Priest saith with a low voyce , and in a strange tongue , hardly will the absent vnderstand it . For the Pope teacheth in his Canons , Can. satend . caus. 13. q. 2. that the dead know not that which is done here below by the Priest , but only by the dead which goe to Paradise . Now if those dead in their way towards Heauen , chance to passe through purgatory , or to soiourne there , the Saints aboue wil be something of the latest aduertised of their necessities . It is true , that since this canon was made , the Iesuites haue deuised a mirrour in Paradise , in the which are represented all the actions of this world as it were in one of our perspectiue glasses : but there remaines an Echo yet to bee found out to conuey the sound of mens words vnto them , and a Momus to be raised vp , who should open the stomacke , and sound the thoughts of men , whilest their schoolemen prepare answers to that which God saide to good King Iosias , being to take him out of this world , 2. Kings 22. 2. Chron. 6.30 . Es. 63.16 . Eccles. 9.6 . Auricular confession . Decret. titul . 38. Can. omni● vtriusque . Iuvenal . thou shalt not see these things , and to that of Iob , who speaking of the dead , saith his sonnes come to honour and he knoweth it not , and they are brought low , but he perceiueth it not of them . Chap. 14.

As for auricular confession , brought into the Church by Innocent the third , about the yeare 1200 , it is vs'd now according to the saying of the Poet , Scire volunt domini secreta , atque inde timeri : to make men stand in aw of them , hauing diued into their secrets . And indeed here is committed first a sacriledge against our Lord , from whom they take away the office of interceding for vs , and giue it to any other ; for he is no wayes imployed here , Heb. 9.15 . & 12.24 . 1. Tim. 2.5 . 1. Ioh. 2.1 . although he be the Mediator of the New testament , and as there is but one God ( so there is but ) one Mediatour betweene God and man , the man Christ Iesus , August . in Psal. 108. to which purpose Saint Austin saith , that the prayer which is not made through Iesus Christ doth not onely not blot out our sinnes , but that it is a sinne it selfe . The second impiety , Rom. 10. v. 14. is the inuocation of Saints : for first wee ought not to call on him in whom we beleeue not : now we are not to beleeue in any man ( be he neuer so holy ) saue onely in Iesus who is man and God ; Ier. 17. for it is written , Cursed be the man that trusteth in man . Secondly , it is proper to Iesus Christ , the Angell , the great Counseller , Apoc. 8.4 . to present vp vnto God the invocations of the faithful , and to make ascend vp before him the odour of such incense , as God reserues vnto himselfe , which ought not to be presented vnto creatures , according to that which is figured in the Law , Ezech. 30. Whosoeuer shall make such a perfume to receiue the odour thereof , shall perish from among the people . Whence it followeth , Es. 42.8 . Ps 50.15 . Ier. 17.5 . Tert. Apol. 2. c. 30. Mart. quipingit sacros auro vel marmore vultus , Non facit ille deos ; qui rogat , ille facit . 1. Ioh. 2. v. 1. Rom. 8. v. 25. Heb. 7. v. 25. that inuocation as well as beleefe is due to God onely : for seeing that our prayers are sacrifices , as saith Tertullian in his apology , it followeth that as we ought not to sacrifise but to God alone , we ought likewise to invocate none but him onely . For well said an Heathen Poet , The Painter or Caruer makes not a god , but he which prayes vnto him . It is an infidelity to call vpon other intercessours then our Sauiour , whether they be the Virgin Mary , or the Saints ; for of Christ it is said , If any man sinne , we haue an Aduocate with the Father , Iesus Christ the righteous . Againe , He maketh intercession for the Saints vnto God , wherefore he is able also to saue them to the vttermost , that come vnto God by by him , seeing hee euer liueth to make intercession for them . Where he saith by him , to exclude the Saints , which haue need of him themselues . And although we be taught that our Sauiour maketh requests for vs , yet in the Church of Rome they neuer say , Christ pray for vs , that so they may take from him his office of being intercessour , and attribute it vnto creatures . Biel lect. 80. & Bernard in Mariali . Nay they doe farre worse , for they not onely make the Virgin Mary to intercede for vs , but also make her part stakes with God , & say that we are to appeale from the Court of Gods iustice , Prosa Mariae praeconio . vnto the Court of Maries mercy , and from thence comes that Hymne , Rogapatrem , iube natum , iure matris impera Redemptori : that is , command thy Sonne by the right of a mother . This is farre differing from that which we finde written , Ioh. 2.4 . Woman what haue I to doe with thee , when Iesus spake vnto his mother in a point concerning the execution of his charge ? Besides to these intercessions of Saints , they adde the aid of the signe of the crosse , and that to such a purpose as the Primatiue Church neuer applyed it which acknowledged in it an vse of signification , Bell lib. 2. de sacr. c. 29. but not of adoration , much lesse of producing supernaturall effects , as casting out of diuels , curing diseases , &c. Now we finde in the Masse of the commemoration of the Crosse , Per signum crucis de inimicis nostris libera nos , Deus noster . As if the merit : of our Sauiour were not sufficient , without the aid of that signe ; in which as in many other gestures , respirations , intentions and words , consisteth most part of that action , according to the cautels , magna latent in signis , &c: so that there is nothing so perfect in our Sauiours institution , which is not heere prun'd , amplified , corrected , and turn'd from its true vse . The Priest bowing himselfe , goes on .

God , thou being converted , wilt quicken vs . R. And thy people shall reioyce in thee . P. Shew vs thy mercy O Lord . R. And giue vs thy health . P. Lord heare my prayer . R. And let my cry come vnto thee . P. The Lord be with you . R. And with thy spirit .

Deus , tu conversus vivificabis nos . R. Et plebs tua laetabitur in te . P. Ostende nobis domine misericordiam tuam . R. Et salutare tuum da nobis . P. Domine exaudi orationem meam . R. Et clamor meus ad te veniat . P. Dominus vobiscum . R. Et cum spiritu tuo .

It is not onely requisite that a thing bee good in it selfe , but it ought also to be to the purpose . See heere foure diuers passages , which are not one whit agreeable to the present subiect , neither can one tell wherefore they are extracted out of seuerall Psalmes , neither to what end it is that they say no more of any piece then a fragment . Mounting to the Altar , he saith .

Take from vs , O Lord we beseech thee all our iniquities , to the end that wee may merit to enter vnto the Holy of Holiest with pure mindes , through Iesus Christ our Lord . Amen .

Aufer à nobis quae sumus domine , cunctas iniquitates nostras , vt ad Sancta Sanctorum puris mereamur mentibus introire , per Christum dominum nostrum . Amen .

In this place the Priest playes the Iew , speaking of the Holy of Holiest , which was onely in the Temple of the Iewes , and into which entred the High-Priest .

After he hath bowed himselfe very low , and joyned his hands , he saith this prayer .

Wee beseech thee Lord by the merites of thy Saints , Heere hee kisseth the Altar : whose Reliques are here , & of all the Saints , that thou wouldest vouchsafe to forgiue me all my sinnes .

Oramus te domine per merita omnium sanctorum tuorum , quorum reliquiae hic sunt , & omnium sanctorum , vt indulgere digneris omnia peccata mea . Amen .

There is good cause , wherefore to pronounce that prayer with so low a voyce , for he speakes not there of the intercession of our Sauiour , neither comes he in his name ; & therfore by a consequence is a thiefe : Ioh. 10. for S. Iohn saith , No man commeth vnto the Father but by me . I am the dore , he that entreth not by the doore into the sheepfold , but climeth vp some other way , the same is a thiefe & a robber . Now imagine a man be reconciled vnto God only by one that is a sinner , it is not doubtfull whether such a one shal be saued or no ? and yet the Priest is capable to be a Mediatour and Sacrificer for vs towards God , though hee employ no other meanes of purgation then a dead mans arme , or a Spider bathed in the Sacrament , and laide vp to bee a Relique , as the cautells import .

Psal. 2. This being done , the Priest kisseth the Altar , which is a kinde of adoration ; for it is written in the second Psalme , Kisse the sonne , that is , adore him . Also Biel and Titleman interprete this kissing to be a figure of the nuptials between Christ and his Church , Now if it were so , it would suffise to kisse it once , but the good Sr Iohn , returnes often to it , and makes men beleeue , that there is in it a kinde of spirituall strumpery , for he counts nine kisses as well of the altar as of the breviary , as if there were certaine quarters prescribed him whereon to bestow his kisses . For before the placing & after the receauing of his services , they are applyed to the middle of the altar , after the placing , and before the receaving , they are acted on the left hand of the Chalice neare the host , and as for the book , that must wait for his kisse vntill the Gospell be read .

Wee may not omit in this place , that if it bee a solemne Masse , and a double feast , that then the Priest blesseth the incense , saying ,

Be thou blessed by him in whose honour thou shalt be burnt .

Ab illo benedicaris in cuius honore cremaberis . Amen

Then taking the censer at the hands of the Deacon , This prayer is repeated afterwards . hee censeth the altar , saying . Dirigatur Domine oratio mea , sicut incensum &c. which being ended , the Deacon receaueth again the censer of the Priest , & censeth him only . Afterwards the Priest signing himself with the signe of the crosse begins the entrance , that is to say , some passages wickedly profaned in the Masses of Saints , of the Nayles , of the iron Head , of the Lance , of the Robe without seame , &c. As for example sake .

The entrance to Christmas is , To vs a child is borne , and to vs a child is giuen , & the governement shall be vpon his shoulder , and his name shall be called wonderfull , counseller , &c. Let vs sing vnto God a new song , for he hath done marveilous things . Glory be to the father & to the sonne , &c.

Puer nobis natus est , &c. The entrance for the dedication of a Church . Terribilis est locus iste ; Hic domus est Dei & porta coeli . The entrance for the beginning of a Masse for a Martyre , Gloria & honore coronasti eum , & constituisti eum super opera manuum tuarum . &c.

After that entrance the Priest ioyning his hands , comes to the middle of the altar , and beyond all reason , repeateth interchangeably with the Quire , or his Cleark this following .

Lord haue mercy vpon vs .

Christ haue mercy vpon vs .

Ch.

Lord haue mercy vpon vs .

Kyrie eleyson .

Christe eleyson .

Ch.

Kyrie eleyson .

That numerous repetition of the words not vnderstood by the people , Capit. li. 6. c. 170 is attended by Gloria in excelsis , which was brought in by Pope Steven the successour of Gregory , & inserted before the canon by the ordinance of Charlemaine . But before the Priest beginnes it , he first extends his hands , then ioynes them , and bowes his head a little , saying ,

Glory bee to God in the highest , and in earth peace , and towards men good will ; we blesse thee , wee worship thee , wee giue thanks vnto thee , Lord , God , heauenly King , father Almighty , Lord the only begotten sonne Iesus Christ , Lord God , Lamb of God , sonne of the Father , thou which takest away the sinnes of the world , receaue our prayers , thou which sittest at the right hand of God haue mercy on vs , for thou only art holy , thou onely art Lord , thou onely art most high , Iesus Christ , with thy holy spirit [ here hee crosseth himselfe ] in the glory of God the father , Amen .

Gloria in excelsis Deo , & in terra pax hominibus bonae voluntatis . Laudamus te , benedicimus te , adoramus te , glorificamus te , gratias agimus tibi propter magnam gloriam tuam . Domine Deus , rex coelestis , Deus pater omnipotens , Domine fili vnigenite Iesu Christe , Domine Deus , agnus Dei , Filius Patris qui tollis peccata mundi miserere nobis qui tollis peccata mundi suscipe deprecationem nostram : qui sedes ad dextram patris miserere nobis , quoniam tu solus sanctus , tu solus Dominus , tu solus altissimus , Iesu Christe , cum sancto spiritu , in gloria Dei Patris , Amen .

Afterwards he kisses the alter , and casting downe his eies he turnes towards the people and saith ,

The Lord be with you .

A. and with thy spirit .

Dominus vobiscum .

R. Et cum spiritu tuo ,

That being done , the Priest saith , Oremus , let vs pray : and then saith one or more prayers , which being ended , there is read according to the circumstance of the time , or the Saint in whose honour the Masse is celebrated , an Epistle , a graduell , or alleluia , tract or sequency , which done , the Deacon sets downe the Gospell vpon the altar , and hauing blessed the incense as before , he bowes before the altar , and ioining his hands saith ,

Clense my heart and my lips , Almightie God , thou which purifiedst the lips of the Prophet Esay with a burning stone , so vouchsafe to clense me with thy gracious mercy , that I may worthily preach thy Gospell , through Iesus Christ our Lord . Amen

Munda cormeum ac labia mea , omnipotens Deus , qui labia Isaiae Prophetae calculo mundasti ignito , ita me tua grata miseratione dignare mundare , vt sanctum Evangelium tuum dignè valeam nunciare , per Christum Dominum nostrum . Amen .

Then the Deacon takes the booke , and bowes himselfe before the Priest , and saith vnto him .

Lord commaund thou to blesse .

Iube Domine benedicere .

And the Priest saith .

The Lord be in thine hart and in thy lippes , that thou maist worthily and fitly preach the Gospell in the name of the father Sonne & holy Ghost . And makes a signe of the crosse .

Dominus sit in corde tuo , & in labiis tuis , vt dignè & competenter annuncies Evangelium suum in nomine patris & filij , &c.

Note that if the Priest haue no Clearke , as commonly he hath not when he saith particular Masses , yet hee omits not to say the same things , as to commande himselfe to blesse himselfe , and to speake to himselfe with as much reason as he doth in that which followeth ; afterwards the Deacon kisseth the Priests hand , and if it be a solemne Masse , then with the rest which doe there minister , comming to the place where the Gospell lies with lights and incense , he stands at the left side of the altar , & turnes himselfe towards the people , and then ioyning both his hands , saith ,

The Lord bee with you .

A. and with thy spirit .

Dominus vobiscum .

R. & cum spiritu tuo .

Men say , nec Deus intersit , nisi dignus vindice nodus . This prayer made by the Deacon , is most agreeable to him which would expound the Gospell , and apply the doctrine ; but here where there is but the bare reading of one verse , to what end is all this quoile ? vnlesse it bee done because the Priest dares not read the Scriptures without the permission of the Bishop . Leauing therefore the other , it were more to the purpose if he prayed for some more skill in reading , for such creatures as these , are oftentimes very defectiue in that behalfe . After this the Deacon with his right thumbe makes the signe of the crosse vpon his forehead , his mouth , his breast , and his booke , and whilst the rest of the Quire answer , Gloria tibi Domine , hee thrice censeth the booke , then ioyning his hands , reads a peece of the Gospell , & that being done the Clearke or subdeacon , if there be one , saith ,

By the words of the Gospell , let our sinnes be wiped away .

Per evangelica dicta deleantur nostra delicta .

That being done , the subdeacon carrieth the booke to the Priest who kisseth it , which is flat idolatry in them , as before we shewed . As for the words , if they bee referred to the merits of our Saviour mentioned in the Gospell , I can finde no abuse in them : but forsomuch as the Priest intendeth to ioyne this reading with the ayde of the signe of the crosse , and that there is not a turne , signe , word , or intention which yeelds not some profit to their title of good workes . I doubt much to allow of this action . Afterwards followeth the Nicen creed , and confession of faith , which notwithstanding is not throughout repeated .

I beleeue in one God the father Almightie . &c.

Credo in vnum Deum patrem omnipotentem : &c.

In the midst of this confession , speaking of our Saviour , who for our sakes and for our salvation came downe from heauen , the Priest falls vpon his knees , as if he had not beene sent when he said , I beleeue in God , nor when he said , I beleeue in Iesus Christ , which makes one conceaue , that the Priests intention is to make the people beleeue , that he euokes the humanitie of our Saviour , and makes it descend every day , although it be in heauen , Act. 3. and there remaines vntill the comming to iudge the world . This being done , he kisseth the altar , and turnes himselfe vnto the people saying :

The Lord be with you .

A. and with thy spirit .

Dominus vobiscum .

R. Et cum spiritu tuo .

Afterwards turning himselfe to the right side of the altar saith , Oremus , and reads a peece which is called an offertory , which differs according to the divers Masses which are celebrated . See here an example .

The heauens & the earth are thine , thou hast founded the earth & the fulnes thereof ; iustice and iudgement are the preparation of thy seat .

Tui sunt coeli & tua est terra , orbem terrarum & plenitudinem eius tu fundasti . Iustitia & iudicium praeparatio sedis tuae .

I leaue it to men to consider , whether the action following bee any thing to the purpose of this offertory : for although he saith that the heavens are the Lords , notwithstanding he offereth a crumme of bread for the redemption of the liuing and of the dead , the which bread is not yet consecrated . And to obserue this forme of Oblation , the Priest takes from the hands of the Deacon , if the Masse be solemne the Plate and the Oblation , and lifts them vp with both his hands , which makes me to remember the homage which some tenants in France performe vnto their Landlords , who are bound to bring vnto them a Wrenne carried in a waine drawne with Oxen. In the meane time hee leaues the little corporall vpon the chalice and saith ,

Holy father , omnipotent eternall God , receaue this immaculate hoast , which I thy vnworthy servant doe offer vnto thee my liuing & true God , for mine innumerable sinnes and offences & negligences , and for all the standers by ; and likewise for all faithfull Christians , whether aliue or dead , to the end that it may profit mee & then vnto salvation , into life ever lasting . Amen .

Suscipe sancte pater , omnipotens , aeterne Deus , hanc immaculatam hostiam , quam ego indignus famulus tuus offero tibi Deo meo viuo & vero , pro innumerabilibus peccatis & offensionibus & negligentijs meis , & pro omnibus circumstantibus : sed & pro omnibus fidelibus Christianis vivis ac defunctis , vt mihi & illis proficiat ad salutem , in vitam aeternam . Amen .

This offertory was brought in by Leo the 13 , as well as the incense , about the yeare 800. For wee read in an Epistle of Gregory to Boniface a Bishop of Germany , Greg. 2. epist. ad . Bonis . tom. 2. consil. p. 434. a great observer of the Roman ceremonies , that he demanded of Gregory if it were lawfull to offer for the dead ? Whence it followeth , that this suscipe was not as yet inserted . For this question never would haue beene moued , if the case had been before resolued . Secondly , the Priest acknowledging himselfe to be a sinner , confesseth by a consequence , that he is vncapable to be a sacrificer vnder the new Testament . For it is written Such an high Priest became vs , who is holy , harmlesse , vndefiled &c. Heb. 7. ●6 . Who needeth not dayly as those 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 Gentiles 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 communion , 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 to be done . Now these words of sacrifice ought to be vnderstood of those of thankesgiuing ; Can. Memento . for the Masse it selfe termes it , hoc sacrificium laudis , and the word to offer , according to that which we haue said signifies to offer and to present by the Pastour vnto the people . The Priest puts his hoaste vpon the corporal , where if it be a solemne Masse , the Deacon powres in the wine , and the Subdeacon the water into the chalice , but if it be onely a priuat Masse , the Priest powres in both , and blesseth the water to be mingled with the wine , saying .

O God which hast wonderfully created the dignity of humane substance , and more admirably hast reformed it , grant vs by the mistery of this wine and water to be partakers of his diuinity , who vouchsafed to partake of our humanity , Iesus Christ thy Sonne , our Lord , who liueth & raigneth with thee , in the vnity of the holy Ghost , God , for euer and euer , Amen .

Deus qui humanae substantiae dignitatem mirabiliter condidisti , & mirabilius reformasti , da nobis per huius aquae & vini mysterium , eius diuinitatis esse consortes , qui humanitatis nostrae dignatus est fieri particeps , Iesus Christus , Filius tuus , Dominus noster , qui tecum viuit & regnat , in vnitate Spiritus sancti , Deus per omnia secula seculorum , Amen .

This mingling of wine with water was one of the first errours that was brought into the Supper , about the yeare of our Lord 120 , against which one might apply the wordes of Cyprian aboue mentioned , who would haue vs to keepe our selues in that which our Sauiour instituted ; See Iustin in his 2. Apol. who recites how the idolaters consecrated bread , wine and water to their gods . And now the Greek Church resisted that mixture , In. lib. 4 c. 5. de off . missa . as witnesseth Innocent , & Scotus misliketh it giuing this reason , for that it will not , being so tempered transubstantiate . Moreouer , if the Priest be partaker of the diuinity of Christ , as Christ himselfe of the humanity , it would follow that he should be true God , seeing that Iesus is truely man . Thirdly , with what assurance can he demand to be heard by the vertue of that mystery , and that mixture of wine and water , considering that it is a thing which God hath not onely not commanded , but also hath beene condemned by many Councels , 4 Councell of Ort. in the time of Pelagius . in these wordes . That no man presume to offer any thing for the oblation of the blessed Cuppe , but that onely which he beleeueth to be of the fruit of the Vine , and that without being mingled with water . For it is iudged sacriledge to offer any other thing , Plat. & habe . l. can . in sacramento dist. 2. de consecrat . & in the catechisme of the Councell of France . then that which our Sauiour hath commanded in his most holy Commandements . Is it not then a mocking of God to demand of him to bee made partaker of his diuinitie , by vertue of this commixture of wine and water : as if by a sinne and a transgression we were ambitious to be made gods ? Of this Xistus or Alexander in the yeare 120 was the Authour , and since it is passed for a Law ; for the Pope commands vnder paine of a mortall sinne , that no man faile to performe it . Now if for omitting of this humane inuention , men doe sinne mortally , what condemnation ought to attend these , which doe wholly take away the cup from the Laitie ? We may not heere omit the perplexities which the Doctours of transubstantiation through the mingling of this water doe fall into . Can. in sanctis . eccles. v. calix de consec . dist. 2. & can . cum Matho . §. quaesisti de celebr . Missarum . For some say that this water is turned into wine , others say into blood , and the last tell vs , that it is not conuerted at all . See the canons and the glosses . From that aboue ariseth an other blasphemy , to cal that wine and that water being not yet consecrated , the cup of saluation , which the Priest would haue to mount vp to Heauen , in eleuating it , for the saluation of all the world , & yet presently he makes it to descend much lower , when hee saith , adhaereat visceribus meis , praying that it may bee fixed vnto his entralles . Note that in Masses for the dead this prayer is said , but the water is not then consecrated at all : afterwards the Priest offereth the chalice , holding it reasonable high with both his hands , saying ,

Lord , wee offer vnto thee the cup of saluation , crauing thy clemencie , that it may ascend with the odour of sweetnesse in the presence of thy diuine Maiesty , for the saluation of vs & the whole world . Amen .

Offerimus tibi , domine , calicem salutaris , tuam deprecantes clementiam , vt in conspectu diuinae maiestatis tuae , pro nostra & pro totius mundi salute , cum odore suauitatis ascendat . Amen .

Afterwards he places the cup vpon the corporall , and hauing couered it , joines his hands , and then bowing himselfe a little , saith that which followeth ,

In the spirit of humilitie , and in a contrite heart , let vs be receiued by thee O Lord , that our sacrifice may bee done in thy presence to day , in such sort as it may please thee , O Lord God .

In spiritu humilitatis , & in animo contrito , suscipiamur à te , Domine ; & sic fiat sacrificium nostrum in conspectu tuo hodie , vt placeat tibi domine Deus .

Of what sacrifice intendeth the Priest to speake , would he make two ? for once before did hee eleuate and offer vp the bread and the wine ; it must needs be therefore that the prayer was an introduction to the second offertory , whereby the bread shall be no more bread , but body , if one would beleeue it , nor shall neede to mount into Heauen ; for to saue its journey , Iesus Christ will descend from thence to bee fastened to the entralls of the Priest , for he requires it so . Now if he would learne the meanes by which that sacrifice shal be performed in such sort as it shal please God , he must obserue that which Christ hath commanded , saying , Doe this , which is thus interpreted by Alexander a martyr , and the fift Bishop of Rome after the Apostles , As often as yee shall do this , that is to say , that ye shall blesse , breake , distribute , you shall do it in remembrance of me . Cardinall Humbert , who wrote against the Monke Nicholas , learned it of this Pope , and so wrote , where it euidently doth appeare , that in those times , by this word doe , the least part of their thought was to sacrifice Iesus Christ . Then standing vpright , he spreades abroad his hands , and so lifting them vp on high , joyneth them againe , and casting his eyes vpwards towards Heauen , and by and by downwards , saith .

Come thou Almighty sanctifier , eternal God , blesse this sacrifice prepared for thy holy Name .

Veni sanctificator omnipotens , aeterne Deus , benedic hoc sacrificium tuo Sancto nomine praeparatum .

Innocen . Papa . de off . missae . lib. 2. c. 53. Saying these wordes he makes a signe of the crosse , of which the first part is made downe right vpon the host onely ; but the other mounting , trauerseth the host and the chalice , all founded vpon mysteries .

If the Masse be solemne , the Priest blesseth the incense in this manner .

By the intercession of S. Michael the Arch-angell , which stands at the right side of the burning Altar , & of all his Elect ; the Lord vouchsafe to blesse this incense , and to receiue it as sweet odour , through Christ our Lord , Amen .

Per intercessionem beati Michaelis Archangelistantis à dextris altaris incensi , & omnium electorum suorum , incensum istud dignetur dominus benedicere , & in odorem suauitatis accipere , per Christum dominum nostrum . Amen .

Afterwards taking the censer , hee censeth the oblations , saying .

Let this incense which is blessed by thee , ascend vp vnto thee , and let thy mercy descend downe vpon vs .

Incensum istud à te benedictum ascendat ad te , domine , & descendat super nos miscricordia tua .

Then he censeth the Altar , saying ,

Let my prayer bee directed as incense in thy sight , and the lifting vp of my handes as an euening sacrifice ; put O Lord a watch vnto my mouth , and a doore of circumstances vnto my lippes , that my heart decline not to words of malice , to excuse excuses in sinne .

Dirigatur domine oratio mea sicut incensum in conspectu tuo ; eleuatio manuum mearum sacrificium vespertinum . Pone domine custodiam ori meo , & ostium circumstantiae labijs meis , vt non declinet cor meum in verba malitiae , ad excusandas excusationes in peccatis .

In restoring backe the censer , he saith ,

The Lord kindle in vs the fire of his loue , and the flame of eternall charity . Amen .

Accendat in nobis dominus ignem sui amoris , & flammam aeternae charitatis . Amen .

Or otherwise ,

We beseech thee almighty and euerlasting God , to vouchsafe to blesse and sanctifie with the right hand of thine infinite Majesty , this creature the incense , to the end that in the vertue of thy holy name , it may miraculously chase away all fantastique assaults of vncleane spirits , and heale all diseases , restoring health wheresoeuer the smoake shall waue , and yeeld vnto thee almighty God , a fragrant odor with a perpetuall sweetnesse , thorough our Lord Iesus Christ , Amen .

Tua quae sumus omnipotens , I haue seene an other form of blessing the incense , wh●●h was founded vpon Innoc. 3. lib. 2. c. 17. who brought it in to chase away the malignity of diuels . sempiterne Deus , immensae maiestatis tuae dextra hanc creaturam incensi benedicere & sanctificare digneris : vt in virtute sancti nominis tui , omnes immundorum spirituum fantasticos inausus effugare , omnesque morbos reddita sanitate expellere , vbicunque fumus eius afflauerit , mirabiliter possit , atque tibi omnipotenti Deo odore fragrantissimo perpetua suauitate redolere , Per dominum , &c.

Afterwards is the Priest censed , and then others in order .

Leo the third brought in this censing , which was a thing much practised amongst the Gentiles , Thure Deum placa , the canon saith , appease God with incense , and spare the calfe . Thus 800 yeeres after the banishing of this creature the incense , Plat. c. 171. in vita Xisti . out of the Church , the Priest reuiues it againe , and alleadgeth Psalmes of Dauid , who substituted his prayer in the place of incense , hauing reference through his propheticke spirit , to that which ought to bee practised in the Gospell , whereas the Priest doth take the shadow and the smoake for the substance and the truth . Like to this is the standing of Michael at the right corner of the Altar , who if he take vp that place , he seemes to take part with the Iewes ; for Durand saith , that by the right corner of the Altar the Iewes are prefigured , and by the left the Gentiles . Now note , Blond . lib. 1. Alex. ab Alex. lib. 4. c. 17. Lib. Pontif. in Sergio . Theod. l. 3. c. 15. that in the sacrifice of Ianus , there was a little vessell named Canora , with which they censed the Altar , the images and the hoste ; & to imitate this , Sergius the Pope gaue a golden censer for the perfuming of Masses , to the end that he might Iudaize , Paganize , and imitate Iulian the Apostata , who brought in incense to despite the Christians , which neuer vsed it in their Churches . Now that incense is one of those ceremonies which ought to be abrogated , it appeares by that which S. Paul saith , Heb. 9. v. 8. Heb. 9. v. 8. for there are some things which are constituted for a time onely , and are for that time , because they take their vertue and efficacy from their institution , and not from their owne nature , as the dirt wherewith our Sauiour anointed the eyes of the blinde , the which ought still to be put in practice , by the same reason that incense is now to be vsed , for now it is growne to bee a kinde of charme , to chase away the diuell with smoake , and to heale bodyly diseases : neither ( to say the truth ) appertaineth it to any but such as sell smoke , to publish it , and to such as Chamelion-like feede vpon the aire , to beleeue it . The diuels are put to flight by prayers , Math. 17.21 . 1. Pet. 9. fastings and orisons , and there are none but bleare eyes and foxes , which may be chased out of their holes with this engine . Wee are to feare lest that befall vs , Leu. 10. which happened to Nadab and Abihu the sonnes of Aaron , who were st●ffled with that fire which they kindled , because it was other then that which God appointed them : so much are wee to regard that wee serue God with no other thing , neither in any other manner then he hath prescribed vs , for he is zealous and strong . A good intention excused not Vzzah which touched the Arke , 2. Sam. 6. Iosu. 7. nor Achan which retained that which was forbidden ; And now that incense was banished the Temple of Christians , Eusch . orat . ad S. coctum . Arnob. l. 6. Aug. Psal. 49. it appeares by the testimony of the Emperour Constantine , such ( saith he ) is the sacrifice of the Eucharist , without blood , without any violence , and there is not required any odour of incense , neither any burning fire : and S. Austine saith , See how we are without care , Leu. 5. v. 11. we need not goe any more to fetch incense in Arabia &c. Finally ; the Iewes themselues , neuer burned incense at such sacrifices as were made for sin , but onely at meere thanksgiuings ; wherefore this action is contrary to the inuention of the Priest , who pretendeth to sacrifize in the Masse an oblation for the sinnes of the liuing and of the dead .

In washing his hands the Priest saith ,

I will wash my handes amongst the innocent , and will compasse about thine Altar , O Lord : that I may heare the voyce of praise , and tell of all thy marueilous things .

Lord I haue loued the beauty of thine house , and the place of the habitation of thy glory . O God destroy not my soule with the vngodly , & my life with bloody men , in whose handes is wickednesse , and their right hand is filled with gifts . But I am entred in in mine innocency . Redeeme mee and haue mercy on me ; My foot stood in the right , in the Churches will I blesse thee O Lord . Glory be to the Father , and to the Sonne , and to the Holy Ghost ; as it was in the beginning , is now and euer shal be , world without end . Amen .

Lauabo inter innocentes manus meas , This verse is ill translated out of Hebrew , for it should rather be in innocency , then amongst the innocent . & circundabo altare tuum Domine , vt audiam vocem laudis , & enarrem vniuersa mirabilia tua .

Domine dilexi decorem domus tuae , & locum habitationis gloriae tuae . Ne pendas cum impijs , Deus , animam meam , & cum viris sanguinum vitam meam , in quorum manibus iniquitates sunt , dextera eorum repleta est muneribus . Ego autem in innocentiae mea ingressus sum . Redime me , & miserere mei . Pes meus stetit in directo , in ecclesiis benedicam te Domine . Gloria Patri & Filio & Spiritui sancto . Sicut erat in principio , & nunc , & in secula seculorum . Amen .

Three abuses may bee found in this place ; the first is the retayning of Altars , which being a Iewish ceremony , ought to be abolished . The second is the taking of the Prophets words in a wrong sense , Psal. 143. who intended not to iustifie himselfe before God ; for in that sense , no man liuing shal bee iustified : and that 's the reason wherefore he prayes , Enter not into iudgement with thy seruant O Lord ; but he made a comparison betweene his owne cause , and that of his enemies . As when in the like case he said , if I haue rewarded euill vnto him that was at peace with me , &c. Wee must therefore distinguish betweene the innocency of a man towards God , which can no-where be found , Psal. 7. and the innocency of a man in regard of his persecuters , which may well bee granted . The third abuse is , that whereas the receiuing of this Sacrament is a medicine to those which feele their disease , acknowledge their sinnes , and craue pardon of God for them , Math. 18. as did the poore Publican : the Priest heere teacheth the people the quite contrary , and practiseth the doctrine of the Pharisee , protesting his owne innocency and theirs which compasse him about , and which fill both his hands and his kitchen with gifts , whereof speakes that verse : otherwise it seemes that he would not say Masse at all , and in that he imitateth Geheza , and Simon Magus . We may not here omit , that Gloria patri , is not said in Masses for the dead nor in that of the passion . You may gesse wherefore . This being said , the Priest goes with his hands ioynd , to the middle of the altar , and there bowes himselfe lowe , saying ,

Holy Trinity , receaue this oblation which we offer vnto thee in memory of the incarnation , nativity , circumcision , passion , resurrection , & ascension of our Lord Iesus Christ , and in honour of the ever blessed virgin Mary , & of S. Iohn Baptist , & the holy Apostles Peter and Paul , and all the Saints , who haue pleased thee from the beginning of the world , that it may be for their honour , and for our salvation , and that they would vouchsafe to intercede for vs in heaven , of whom wee make mention here on earth ; through the same Christ our Lord .

Suscipe sancta Trinitas hanc oblationem quam tibi offerimus ob memoriam incarnationis , nativitatis , circumcisionis , passionis , resurrectionis , ascensionis , Domini nostri Iesu Christi , & in honorem beatae Mariae semper Virginis , & beati Iohannis Baptistae , & S. Apostolorum Petri & Pauli , & omnium sanctorum qui à mundi initio tibi placuerunt , vt illis proficiat ad honorem : nobis autem ad salutem : & illi pro nobis intercedere dignentur in coelis , quorum memoriam facimus in terris . Per eundem Christum Dominum nostrum . Amen .

After this , the Priest stands vpright , kisseth the incense , bowes his head , and turning himselfe towards the people with his hands ioyned , saith ,

Pray for me my brethren that mine and your sacrifice may bee acceptable with God the father Almighty .

Orate pro me fratres , vt meum & vestrum sacrificium acceptabile fiat apud Deum patrem omnipotentem ,

Then the people , or else himselfe addeth .

The Lord receaue the sacrifice of thine hands , to the prayse and glory of his name & to the profit of our selues , and his most holy Church , Amen .

Suscipiat Dominus sacrificium de manibus tuis , ad laudem & gloriam nominis sui , ad vtilitatem quoque nostram , totiusque Ecclesiae suae sanctae , Amen .

Then the Priest stretching forth his hands , saith a prayer as it were in secret , differing according to the season , & the scope of the Masse , as for example , on Christmas day is said ,

Sanctifie , O Lord , the gifts which are presented vnto to thee through the nativity of thine only begotten , and clense vs from the spots of our sinnes : through the same Iesus Christ our Lord , thy Sonne , who liueth & raigneth with thee God in the vnity of the holy Ghost .

Oblata , Domine , munera nova vnigeniti tui nativitate sanctifica , nosque à peccatis nostrorum maculis emenda . Per eundem Dominum nostrum Iesum Christum filium tuum , qui tecum vivit & regnat in vnitate Spiritus sancti Deus .

The Priest must heere haue regard to transubstantiation , by which he makes of bread a new Iesus , and will make him a new entrance anon saying Hozanna , and afterwards will sacrifize and breake him , whereas Iesus of the substance of the virgin is not on earth , neither can hee any more either suffer or dye . The second errour , is going beyond the commandment of Iesus , which was simply to declare his death , without speaking of his nativitie , circumcision , &c. to the end to represent vnto vs in the supper , 1. Cor. 11. Can. quia morte ca. sanctorum . Can. in Christo de con. dist. 2. Bern. Cant. serm. 33. Spec. sacerdotum cant . in tangendo ibi continentia divinitatis . not a Iesus triumphing in his ascension , but a Iesus broken for our sinnes . As often as you shall eat of this bread , and drinke of this cup , you shall declare the Lords death vntill his comming . The Canons of the Pope teach vs no other thing . Thirdly , his remembrance is to knowe his corporall absence , for according to S. Bernard , remembrance is opposed to presence , and faith and hope to that which one sees with his eyes . Neverthelesse the Priest tels vs that he holds in his hands the humanitie , & the divinitie of our Saviour contained in that oblation . Fourthly , how can the bread being not consecrated , bee the price of our redemption ? yet it is offered to that end by the Priest . Fiftly , if the Priest intends to speake of the body which hee purposeth to make , ought he to offer it in honour of creatures , & especially him to whom all honour and homage is due , and who would haue this action to be done in the remembrance of him ? Yet the Priest most prophanely sacrificeth in the honour of Saints , contrary to that which is written , Exod. 23. v. 13. You shall make no mention of the names of other Gods , neither let it bee heard out of thy mouth . Sixtly , the administration of the Sacraments , is it not to nourish our faith in the hope of a blessed life ? to what end therefore offers hee this oblation for the Saints , which are already in a full possession of the same ? Finally , as we haue said , by this they doe depriue our Saviour of his Mediatorship , 1. Tim. 2.5 . ioyn assistants vnto him in renewing our peace with God , and doe impiously besides , both invocate and adore creatures . Concerning which , Epiphanius Bishop of Salamine , who liued long time after S. Ambrose , vsed these words : Epiphan. cont. Antidicomarianitas . heresi . 78. That the errour of the seducers ceaseth , for Mary is not God , &c , that none may offer in her name , for he looseth his soule . It was farre from him to dedicate temples , dresse altars , cloath statues , beare candles , ordaine feasts , sacrifice , or ordaine Masses to her . Poore Bishops , men would call you Hugonites if you were now in France . That secret being pronounced in secret , the Priest cryeth out , per omnia secula seculorum , and that is a preamble to the Canon . Now obserue that in this prophanesse there is great variety , according to the season and the end of the Masse , whether of the nativitie , the purification , of the crosse , the nayles , the garment , or of the Masse of requiem &c: the which are begunne with both the hands laid vpon the altar on one side and the other , which he lifts vp a little when he saith sursum corda , and saying , gratias agamus , he ioynes his hands , and bowes his head , and then disioynes them vntill hee saith , sanctus : then he saith ,

World without end . An. Amen . The Lord bee with you . A. And with thy spirit . Let vs lift vp our hearts . A. We lift them vp vnto the Lord . Let vs giue thanks vnto our Lord God . A. It is worthy , iust , meet , & wholsome , that alwaies , and in all places we giue thankes vnto thee holy Lord , Father Almightie , eternall God , because by the mystery of thy word which was made flesh , the light of thy brightnesse hath shined to the eyes of our renewed vnderstandings , that whilest wee doe visibly knowe God , we may by him bee rauish't to the loue of things invisible , & therefore with Angels & Archangels , with thrones and dominations , and with all the warfare of the heauenly army , wee sing a hymne to thy glory , saying , holy , holy , holy , Lord God of Saboth , heaven and earth are ful of thy glory ; These last words the Priest vttereth in somewhat a lower voice then before . Hozanna in the most high , * blessed is he which commeth in the name of the Lord , Hozanna in the most high .

Per omnia secula seculorum . R. Amen . Dominus vobiscum . R. Et cum spiritu tuo . Sursum corda . R. Habemus ad Dominum . Gratias agimus Domino deo nostro . R. Dignum est & iustum & salutare , nos tibi semper & vbique gratias agere , Domine sancte , pater omnipotens , aeterne Deus , quia per incarnati verbi mysterium nova mentis nostrae oculis , lux tuae claritatis refulsit , vt dum visibiliter Deum cognoscimus per hunc in invisibilium amorem rapiamur , & ideo cum Angelis & Archangelis , cum throuis & dominationionibus , cumque omni militia coelestis exercitus , hymnum gloriae tuae canimus , sine fine dicentes , sanctus , sanctus , sanctus , Dominus Deus saboth , pleni sunt coeli & terrae gloria tua . Hozanna in excelsis , * benedictus qui venit in nomine Domini . Hozanna in excelsis .

We saw before the new nativitie , here is his new entry , where he shall bee seene visibly , as this preface imports , and afterwards carnally broken with the hands and teeth of the Priest , if one would beleeue Pope Nicholas in the Canon Ego Berengarius ; 1. De consecr. dist , 2. but the glosse saith that it is a dangerous heresie to beleeue that doctrine , and the glosse of another Canon saith , that Berengarius spake by an hyperboly , and that he lyed when he spake of the sensuall & carnall eating of Christs body . Can. alterum . gl. in verbo vocari . Thus the spirit of errour hath intangled it selfe . And indeed these two words , sursum corda , doe witnes that we must lift vp our selues by faith to the right hand of the father , & not descend thether , whether he wil not come vntill the day of iudgement ; and they intimate besides that Christs body is but in one place only , though his truth bee diffused through all places . Can. prima haeresis de consecr. dist. 2. S. Augustine saith that it is the prime heresie of the world to imagine or beleeue a carnall eating , which opinion the Popes haue canonised . And St Chrysostome saith , Chrys. hom. 24. 1. ad Cor. vbi cadaver . he which approacheth to this body ought to mount on high , and to haue no communion with the earth , our country which is below , but to soare alwaies on high , & to haue regard to the sonne of iustice , and to haue the eye of the spirit most acute , for this table is a table for eagles , and not for iayes or crowes . After this short skirmish , looke vpon the Canon which beginneth Te igitur , which was composed , about the yeare 800 , but not by one Pope alone : for Platina makes it to be compiled by Alexander , Gelasius , Syricius , & Pelagius . To say the truth , it is not found in the impression of the breviary of Almagny , in the yeare 700 , wherefore the Index expurgatorius ordaines that that Missall shall bee no more reprinted : and not that only , Index expurg . Belgicus , p. 75. but also the Liturgye of Ambrose was suppressed by the commandement of Charles the great , who would therein gratifie the Popes , which much advantaged his predecessors in the obtayning of the crown of France ; Durand . ration . lib. 4. and so the Gregorian service was brought in by force , and through the punishments of those Church-men which opposed it . Iocob . de Voragine in v. 16. Gregor. And seeing they demand of vs where our Church was in those times , they may see how it stood in opposition so farre as not to suffer Ambrose Masse to bee changed , or to haue these words which doe abate the efficacy of the Masse to be taken away , to wit , Ambr. l. 4. de sacramento . c. 5. Quod est figura corporis & sanguinis Domini nostri , that the supper is a figure of the body , and not the body it selfe : and the Popes imployed the Emperour , as well 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 gemma 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 humbly 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 them 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 Magician or Sorcerer , as he was which not long since was burned in the Greue at Paris , the Parishioners would bee full ill assured of their saluation . Fourthly , hoc sacrificium laudis . this sacrifice of praise , witnesseth , that it was not made to purchase remission of sinnes , but to render thankes vnto God for that purchase , which Iesus Christ his Sonne hath made for vs . Moreouer it is not possible to reiterate such a sacrifice ; and if it were , yet this heere cannot be sufficient , Heb. 9.22 . & 25. for without shedding of blood , euen vnto death , there was neuer made any sinne-offering . But there are diuers fractions interlarded vsually in this prayer ; Afterwards followeth the canon ,

We communicating and honouring the memory , first of the euer-glorious Virgin Mary , mother of God , & of our Lord Iesus Christ , and of the blessed Apostles & Martyrs , Peter , Paul , Andrew , Iames , Iohn , Thomas , Philip , Bartholomew , Mathew , Simon , Thaddeus , Linus , Cletus , Clement , Sixtus , Cornelius , Cyprian , Laurentius , Chrysogonus , Iohn and Paul , Cosma and Damian , and all thy Saints ; for whose merits and prayers grant that in all things wee may be fortified by the aide of thy protection , through the same Christ our Lord , Amen .

Communicantes & memomoriam venerantes imprimis gloriosae semper Virginis Mariae , genitricis Dei , & Domini nostri Iesu Christi , sed & beatorum Apostolorum ac Martyrum , Petri , Pauli , Andreae , Iacobi , Iohannis , Thomae , Philippi , Bartholomaei , Matheęi , Simonis , Thaddei , Lini , Cleti , Clementis , Sixti , Cornelii , Cypriani , Laurentii , Chrysogoni , Iohannis & Pauli , Cosmae & Damiani , & omnium sanctorum tuorum , quorum meritis precihusque concedas , vt in omnibus protectionis tuae muniamur auxilio , per eundem Christum Dominum nostrum , Amen .

Durand . in rational . l. 4. ad 3. part . c. 38. Durand attributes this peece to Pope Syricius , In the Primatiue Church mention was made of Saints , simply for the reasons before mentioned , but they were not therefore invocated ( saith Saint Augustine ) but were named to teach vs , Aug. de ciu dei lib. 22 c. 10. Dionys. hierarch . c. 3. that they were not dead , but translated vnto life . For Dionysius saith in the place aboue quoted , that they are not dead at all . Now heere they goe much beyond the ancient limits : for the Communion which ought to be celebrated in remembrance of Christ is now performed in remembrance of men , such as it hath pleased the Pope to register , as Cosma , Damian , Chrysogonus , &c. Secondly , the Canon is false in all particular Masses , for there the people communicate not at all , and therefore they are excommunicated as often as they assist at such Masses , following the doctrine of the Pope in the Canons . Can. peracta de consecrat . dist. 2. Thirdly , through whose vertue is it that the Priest implores the aide of God ? Is it not through the vertue of Cletus and Chrysogonus , &c. And how well agrees this with a canon following , which beginneth , Nobis quoque , where he beseecheth God not to poyse at all their merites , but to grant them his pardon ; where we may obserue , that after they haue once stood vpon their merits in this canon , they renounce them in a canon following , see what strange contradictions be heere throughout . Holding his hands extended ouer the oblations , he saith .

We pray thee therefore , thou being pacified , that thou wouldest receiue this our oblation of seruitude of all thy family , and that thou wouldest dispose our dayes in thy peace , and deliuer vs from eternall damnation , & enrole vs amongst the flock of thine elect . ( Heere hee ioynes his hands . ) through Christ our Lord , Amen .

Which oblation wee beseech thee O God in all things to make † blessed , † ascribed , † ratified , † reasonable , † and acceptable , to the end that it may be made vnto vs the body and blood of thy most beloued Sonne our Lord Iesus Christ .

Hanc igitur oblationem seruitutis nostrae , sed & cunctae familiae tuae , quaesumus domine vt placatus accipias , diesque nostros in tua pace disponas , atque ab aeterna damnatione nos eripias , & in electorum tuorum iubeas grege numerari , per Christum Dominum nostrum , Amen .

Quam oblationem , tu Deus in omnibus quasumus † benedictam , † ascriptam , † ratam , † rationabilem , † acceptabilemque facere digneris , vt corpus & sanguis fiat dilectissimi Filii tui Domini nostri Iesu Christi .

Heere the Priest playes the fencer , and redoubles the battery , for he makes fiue crosses , the three first vpon the hoaste and the chalice , the fourth vpon the hoaste alone , and the fift vpon the chalice onely , saying , sanguis fiat , if it bee not made before . But heere you may note a notable forgery ; for the Priest pruneth Saint Ambrose words , Ambr. lib. 4. de sacr. c. 5. and insteed of saying after acceptable , which oblation is the figure of the body and blood of our Lord , he changeth and substituteth in their roome these words , that it may be made vnto vs the body and blood of our Lord , and from thence they take the foundation of transubstantiation , to forge an idoll insteed of the Sacrament . It followeth afterwards ,

Who the day before hee suffered , tooke bread into his holy & venerable hands , and lifting vp his eyes vnto Heauen , to thee God his Almighty Father , giuing thankes vnto thee he blessed it , brake it , and gaue it to his Disciples , saying , Take and eate you all of this , for this is my body .

Qui pridie quam pateretur accepit panem in sanctas ac venerabiles manus suas , & eleuatis oculis in coelum ad te Deum , patrem suum omnipotentem , tibi gratias agens benedixit , fregit , deditque discipulis suis , dicens , accipite & manducate ex hoc omnes , hoc enim est corpus meum .

Note that in saying he tooke bread , he takes the hoaste with his fore finger and his thumbe , and saying eleuatis , he liftes vp his eyes ; and saying , he blessed it , he makes a signe of the crosse , as if that had beene the forme of the benediction which our Sauiour vsed , before his crosse was made . Then saying hoc , he holdes the hoaste with his two fore-fingers , and his two thumbes , and with one breath pronounceth these words distinctly , attentiuely , and with a low voyce , Iustin . Nou. 123. This is my body , contrary to the vse of the Primatiue Church , which raised her voyce in pronouncing these words , Tertia cautela . and that in the vulgar tongue . And if the Priest stayes , or makes a comma at any word , the cautell saith that the consecration is to no purpose . So that all lyes at the mercy of the Priest who speakes low , and whom it much concernes according to that cautell that hee bee not pursye or short-winded . That word being spoken , the Priest falles vpon his knees , adores the hoaste , then lifts himselfe vp , and holding the hoaste on high , makes the people adore it ; then layes it vpon the corporall , and adores againe ; and you are to remember , that from this , vntill he wash the foure first fingers of both his hands , he disioynes them not at all , vnlesse he touch the hoaste , but they are clasped two and two , so that when he would beate his brest to play the Publican , he doth it with his three hinder fingers , and if he would take the plate , he vseth the middle finger , which he ioynes with the fore-finger in forme of a payre of pinsers , for the other fingers are destinated to the consecration . Le ts see what followeth .

Likewise after supper here he takes the chalice with both his hands ] taking this excellent Chalice into his venerable and holy hands , & here holding the Chalice in in his left hand , hee crosseth it with his right ] giuing thanks vnto thee , he blessed it † and gaue it to his Disciples , saying , take & drinke all of you of this [ these words of the consecration he pronounceth ouer the Chalice , eleuating it a little ] this is the Chalice of my blood of the new and eternall testament , the mystery of faith , which shall bee shed for you and many to the remission of sinnes , as often as you shall doe this , doe it in remembrance of me .

Simili modo post quam coenatum est , accipiens & hunc praeclarum calicem in sanctas & venerabiles manus suas , item tibi gratias agens , benedixit † deditque Discipulis suis , dicens , accipite & bibite ex eo omnes : hic est enim calix sanguinis mei novi & aeterni testamenti , mysterium fidei , qui pro vobis & pro multis effundetur in remissionem peccatorum . Haec quotiescunque feceritis , in mei memoriam facietis .

Before the Priest saith , as often , hee puts the Chalice vpon the corporall , adores it , then riseth vp , and makes it to bee adored in shewing it and saying , Haec quotiescunque , afterwards layes it downe againe , couers it , adores it , and disioynes his hands to say .

Wherefore wee thy seruants O Lord , and all thine holy people being mindfull of the blessed passion of thy Sonne , as also of his resurrection from hell and his glorious ascension into Heauen , doe offer vnto thy excellent Maiesty of thine owne gifts , a † pure hoaste , an † holy hoaste , † an immaculate hoaste , the † holy bread of eternall life , and the † cup of perpetuall saluation .

Vnde & memores domine , nos serui tui , sed & plebs tua sancta , eiusdem Christi filij tui Domini nostri , tum beatae passionis , nec non ab inferis resurrectionis , sed & in coelos gloriosae ascensionis , offerimus praeclarae Maiestati tuae de tuis donis ac datis hostiam † puram , hostiam † sanctam , hostiam † immaculatam , panem † sanctum vitae aeternae , & † calicem salutis perpetuae .

Pronouncing this canon , the Priest makes fiue crosses , out of season , for the consecration was performed when he said hoc est corpus meum ; and because the hoaste is then deified the Priest makes himselfe greater then it , when he blesseth it : for S Paul saith , Heb. 7. v. c. without contradiction the lesser is blessed of the greater . There was no neede therefore of making crosses , considering that crosses are equipollent to blessings , and that the Priest can not be greater then God , vnlesse wee should say with the quodlibet , qui fecit me sine me , Stella cle●i● . creatur mediante me , he which made me without me , is created by me . A blasphemy worthy of the booke wherein it is written . Now inasmuch as creation is vnderstood properly , and the glosse of the canon Timorem , Can. timorem . gl. v. corpus de 〈◊〉 . dist. ● . saith , that by this word hoc , nothing is signified , it followeth by the Popes doctrine , that this is my body , is as much to say , as nothing is my body . Now before we speake of pretended transubstantiation , you must obserue , that this hoaste is round , and is giuen vnbroken vnto the people , who may not touch it with their hands , but are enjoyn'd to gape , and let the Priest put it into their mouthes , whensoeuer they receiue the communion . Where the first errour which heere discryes it selfe is the round forme of the bread , it being from the institution of Numa King of Rome a Pagan and a Magician , 〈◊〉 O●o●● . 1. 〈◊〉 . who sacrificed vnto his gods a round cake which he called Mola , and from thence commeth the Verbe Immolo , as before was shewed .

The second abuse is , in that the bread in the Masse is not one loafe in common to represent the whole Church , and the communion of Saints , but consists of seuerall cakes to represent a schisme in it . ● . Cor. 10.17 . Au●ust . ep . 59. 〈◊〉 P●●●a nomen . For it is written that wee are one bread and one body ; and S. Austin saith , that we come to be vnited to the body of Christ , in that wee being many , are yet one loafe and one body . Whence it followeth , that we are to communicate with one loafe , seeing that the vnion of the body of Christ which is the Church , is represented by that vnity . The third abuse is , in that the people are forbidden to touch the Sacrament with their handes , contrary to that which is commanded by our Sauiour , Take , eate this , &c: and which a Bishop of Ierusalem hath written , 〈…〉 . ca te●●●●nyst . 5. 〈◊〉 8. Sexta●ra . in Trulla c. 102. Hee approached to the Table , and stretched forth his hand to take the holy foode . And in the yeare 681 , the Synode condemned those which would take the Sacrament with a litle vessell of gold , preferring a thing without life before a humane creature made after the Image of God . The fourth is , in that the bread is not broken , which is a great default , for by that mystery , the breaking of the Body of Christ for vs is deciphered . Which was the cause that S. Paul saith , The bread which we breake , it is the communion of the body of Christ , so that contrariwise wee are to say , that the bread which we breake not , is not the communion of the body of Christ , but a marke rather of diuision , euery man hauing his owne part . Humbertus Episc. sil●● ca 5. d ●●e c●●tra libell . Ni ce● . M●nachi . Wherefore a good Bishop of Rome , the fift after the Apostles , saith , as often as you doe this , that is , blesse , breake , distribute , you shall doe it in remembrance of me , because he which doth the one without the other , the benediction without the fraction or distribution , hee represents not a perfect memory of Christ , as likewise the benediction is nothing without the fraction . For in those daies they had but one great loafe broken vnto all , Can. N●● . 〈◊〉 de co●●● . d●●t . as the canon doth import ; The greatest wickednesse is in the adoration of the Sacrament ; for if ( to doe this ) as hath beene said , doth signifie onely to blesse , breake and distribute , and that wee are not to doe any thing but that which Christ hath commaunded in his word , we ought not to adore it , for it appeares not that either Christ or his Disciples did euer adore the Sacrament . Moreouer it being that we are to worship that onely which is eternall , Dam●sc . lib. ● . orthod fide●● . the humanity of Christ is not to bee worshipped , if the diuinity be not joyned thereunto . For Damascene distinguisheth totus Christus , all Christ , from totum Christi , all that which is in Christ . All Christ is perfect God , and perfect man ; but all that which is in Christ is not God , neither yet is it man . Wee must distinguish and not separate his diuinity from his humanity , which being ioyned , doe make one hypostasis and one Person . As for example , all man is one soule and one body , but all that which is in man is not soule , neither is it body , but both together .

Now we may say according to the doctrine of the Pope , who would tye himselfe to the letter : the Priest makes not all Christ , neither all that which is in Christ , he creates but a body broken vpon the Crosse , and but blood shed forth ; & consequently an humanity dead and separated from its soule . And the glosse of the canon Comperimus saith , Can. sic in s●●ctificando . gl. Verb. Cal g de consec . dist. 2. that if a Priest should haue consecrated the bread whilest our Sauiour was in the sepulchre , that the substance of the wheate would haue beene simply a dead body . Now when one hath yeelded to the Priest , that he can make a body and blood of the substance of the bread and wine ( which notwithstanding is false ) yet cannot that which he makes bee wholly Christ , for his soule and his diuinity shall not bee made , and consequently we ought not to adore that which he makes . For we adore the humanity of Christ , nor considered apart , ●ren . de incar . c. 25. but as being vnited to the diuinity ; So sayth an ancient father , Christ hath adored with vs : and if it so be that we must adore him , for to him must euery knee bow , yet this is to be done onely in respect of one of his natures . And Saint Augustine giues vs an example thereof , If ( sayth he ) any of vs should finde a purple Robe or a Crowne lying on the ground , Aug. de ●erbo 〈◊〉 58. would we worship it ? But when the King is cloathed therewith , hee makes himselfe lyable to great punishment , who through contempt adores it not with the King . In the same manner shall he be culpable of eternall death , which will not adore the humanity of Christ our Lord , not as it is considered nakedly alone , but as being vnited to his diuinity , hee being the onely Sonne of God , true God and true man . This passage sheweth that Saint Augustine was farre from preaching the adoration of the Crosse , Launce , Nayles , or Robe without seame , which are not vnited vnto our Sauiour , neither make one person . If he should come to Argenteuill the Priest without all question would call him an Heretique .

Another abhomination is committed in that the Priest pretendeth to sacrifice Iesus Christ in the Masse , which Christ himselfe did not in the supper ; for if hee had done it , he verily would not haue reiterated the next day his oblation , for that had not beene necessary . Now Iesus sacrificing himselfe vpon the crosse , said not , doe this , for hee had no other worthy sacrificer of such a sacrifice but himselfe , whose effect is eternall , and that which wee are to doe , is to blesse , breake , and distribute in remembrance of that sacrifice vpon the crosse . Chrysost. in hom. ad Corinth . In this sense S. Chrysostome saith , If Iesus Christ be not dead , whereof shall this sacrifice be a signe or figure ? But this is more amply treated of in the chapter of Sacrifice , and of the Sacrament ; where you shall see that the action of the supper differeth from that of the crosse , in respect of the time place , forme , ende , matter , &c. and therefore cannot bee the same action . But seeing that the essence & soule of the Masse consisteth in transubstatiation , wee must examine it more particularly .

Of the pretended transubstantiation .

TWelue hundred yeares after the institution of the supper , the Popes brought in this transubstantiation , In the councel of Lateran . as new for the name as the effect ; the Divell hauing by little and little , at the length gained the top of the mystery of iniquitie . Le ts set downe therefore that which wee are to beleeue in this communion , and then by way of opposition we shall knowe the abuses . It was instituted in generall for the commemoration of the death of Christ , to celebrate the graces which he purchased for vs , to ratifie his alliance , to receaue the pledge , seale , and assurance of a better life , to make protestation of that obedience which wee owe vnto God ; and of the vnion which wee haue with all the Saints , particularly , to receaue the nourishment of our soules , to feele that we are vnited to our head and Lord , Iesus Christ , that we are one with him , as he is with God the Father : and that we are bone of his bones , and flesh of his flesh : that we inioy him intirely , and all his benefits , to wit , his wisdome , Iustice , sanctification and redemption . So the vnion which we haue with him is tearmed substantiall in regard of the things vnited , reall , in regard of the truth of the vnion , and its effect , and spirituall in regard of the meanes by which this vnion is made , which are the spirit and faith : but as for the forme , that is incomprehensible vnto vs : thus farre wee must goe , that wee prescribe not vnto God an impanation , concomitancy , transubstantiation , or other chimeraes which favour of impiety and idolatry .

First let vs consider the words of our Lord , Fagius in Deut. c. 8. Ioseph . Scal. de emend . temp. lib. 6. who ordayning the celebration of the Passouer , and the commemoration of his death ; vsed in a manner the same tearmes which were vsed in the ancient passouer , where they said : this is th bread of misery which our fathers haue eaten in Egypt , which is as much as to say , this bread which you now eate , doth represent that bread which our fathers did eat in Egypt : it is 1500 yeares since you were deliuered from that captivitie . The Iewes in blessing of bread and wine , vsed these words , Blessed be thou , In lib. Vnisnaioth . O God , which hast giuen vs bread , and the fruit of the vine of the earth . And so we are to take these tearmes , not according to the letter , but sacramentally , as those which were added after them , this is my body , this cuppe is my bloud of the new Testament , which wee must thus interpret , this wine which is in the cup , doth represent and present vnto you the new alliance which I haue made with you by the shedding of my bloud , for the remission of sinnes . So that if one would demand how the bread is the body of Christ , we are to answer , that it is in the same manner as the cup is his bloud , without changing of the substance . This bread is the body of Christ , as circumcision was the covenant , for it is added , Gen. 17.10 . and it shall be a token of the covenant betwixt mee and you . So then the signe taketh the name of the thing signified as when it is said , Exod. 11.12 . 1. Cor. 10 4. Tit. 3.5 . Ioh. 3.6 . Numb. 10. 1. Cor. 5. that the lambe was the Passover , that the rocke was Christ , that baptisme is the washing of regeneration : and Moses when the Arke set forwards , said , Rise vp Lord , and when it rested , Returne O Lord : and the Arke is called the king of glory , Ps. 24.7 & 8. All which manner of speeches although they be in sacramentall matters , yet are they not litterally to be vnderstood , but doe receaue a sacramentall interpretation . Which is the cause why the Doctors & Pastours of the Church haue called the sacraments , types , antitypes , figures , similitudes , significations , images , & representations . You shall see hereafter more varietie of the Doctors testimonies . At this time note only this , that according to the sacramentall phrase , and according to the names giuen to the sacraments , it may be verified , that this is my body , imports no changing of the substance , for they should be neither types nor figures , if they were of the same nature that the things themselues are which they represent , figurae non sunt rerum homogencarum .

Another Classis of arguments against this pretended change , is taken from divers concluding reasons . The first is this . This manner of speech , this is my body , soundeth not , let this be , or this shall be my body ; for these are not imperatiue or operatiue tearmes of a new creature , no more then when it was said , this is my welbeloued sonne , Mat. 3.17 . which was but a simple notification of that which he was before the pronouncing of them . It is another matter when it is said , Gen. 1. Let there be light , increase and multiplie , for these are not meere enuntiations of things which are , but powerfull tearmes to create that which was not .

The second reason is drawne from the order which our Saviour vsed , in taking , blessing , and breaking , before he declared in words that which he presented ; for to what ende tooke he it but to blesse it ? and to what end blessed he it , but to sanctifie it ? Now if that blessing had his force , it is false to say that by the pronouncing of the last word Meum , the consecration is made ; for if it were so hee should not haue said , this is , but this shall be my body . For when hee would doe a miracle , he said Lazarus come forth , Ioh. 11.44 . and not Lazarus is come forth . For that was a tearme to doe , and not to declare what was done .

The third reason is taken from the tearmes themselues , for this is my body , is not as much as this is my body and bloud , which necessarily they must acknowledge , if the bread bee transubstantiated into Iesus , and so they shall haue good store of rhetoricall figures : which notwithstanding the Priests reiect in these words . In the same manner one might say as much of this cup is the new Testament , for in it there be many degrees of figuratiue interpretations , first a metonymie for by the Cup , they vnderstand the wine which is within it , and by the wine the bloud : then a Synecdoche , for by the bloud they vnderstand all Christ , both his body and soule , & notwithstanding it is contrary to that which our Saviour would present and represent , for by the bread is represented only the communion of the body , and by the cup the communion of the bloud of our Lord : & this is that which we learne of S. Paul , ● . Cor. 10.16 . who saith , the bread which we breake , is it not the communion of the body ( not of the bloud ) of Christ , and the cup of blessing which we blesse , is it not the communion of the bloud of Christ ? Wherevpon one of the first Schoolemen saith , ●●trus de palu●e 4. sent. d. 11. q. 3. 〈◊〉 . 44. That the Sacraments doe effect that which they prefigure , and that the effect of this Sacrament is the perfect refection of the soule , which is nothing else but to eate it & drinke it : and therefore concludes , that it ought to haue a double matter in it , to wit , matter to eate , and matter to drinke . Now this Doctor wrot about the yeare 1300 , and yet speakes not one word of transubstantiation , but only of the figure

The fourth reason is , that if this transubstantiation of bread and wine had place , there would bee three bodies of Iesus Christ at the same time , differing in matter and forme , that which is visible at the right hand of God in heaven , consisting of flesh and bone , and other two , the one made of the substance of bread , and the other of water and wine , both of them in forme of bread and wine , so that they worshippe not Iesus which was borne of the virgin , but Iesus which is made of wheat and wine .

V●de gl . verb. con●erturtur . can . quia corpies dist. 2. de consec . which denieth true substantiation . The fift reason is , that the perfect body of Christ should receaue every day as many additions as there bee consecrated hoastes , or else the substance of this hoaste doth vanish away , and giues place to her first body , which if it were so , there would be no changing , but onely a displacing of the substance and changing of the place . Neuerthelesse it will be hard to beleeue , that of the substance of a glorified body , wormes may be engendred , or that it is at the mercy of a flye : and it is blasphemous , and contrary to naturall knowledge , to beleeue that accidents may subsist without a subiect , or can corrupt without a substance .

The sixt is , that the bones of our Sauiour bee broken , which were not euen in his type , Exod. 12.46 . Ioh. 19.36 . you shall not breake the bones : and therefore they were preserued vpon the crosse , although it were the custome to breake their bones which died in that manner vpon the crosse . Now if his bones were not broken in his humilitie , wherefore doe they teach that they can breake them in his glory ? Psal. 16. The seauenth is taken from that it is said , that his body shall not take corruption : Now if he be chewed by the teeth of the Priest , Can 7. caueat execrationes . goes down into his stomack , passeth into his guts ( for to that purpose they abstaine to eat for some time , if he doth that which the cautells specifie ) it is certaine that he corrupteth , which being impossible , it followeth that this eating of Christ is not carnall , but to beleeue is to drinke , Ioh 6.35 . Ier. 15.16 . and to come to Christ is to eate , as saith S. Iohn : So in Ieremy , I haue eaten the word , is to say , I haue beleeued it , and in the revelation , to eat the booke , Apoc. 10.9 . Can. ●t quid putas . de consec . dist. 2 Cass . in liturg . whereof he spake , is to beleeue it , as saith S. Augustine in the Canon , beleeue and thou hast eaten , and the Liturgie of the Armenians , Lord Iesus , I eat by faith thine holy quickning & sauing body .

The eighth is , August . ed Dardan . item tra●● . 30. in Joh. V●gil l. 4 con ●●●● . qui vbi● h●●●rat . nusquam habitat . that such transubstantiation destroyes the nature of the body of our Lord , making it to be no body . Take from bodies their space , and they are no more bodies . The body of Christ is raysed from the dead , and it must needs be in one certaine place ; for as Vigilius an ancient Bishop of Trent , saith , how comes it about that the word being every where , the flesh is not every where ? For when it was on earth , it was not in heaven , and now it is in heaven , it is not vpon earth . In the Canons themselues this carnall eating is called by S. Augustine the first heresie , where it is said , Can. prima quidem haeresis . de consec . dist. 2. That vntill the end of the world , the Lord will be on high , but the truth of the Lord is here with vs ; for the body wherewith hee was raised vp must needs be in one certaine place , but his truth is diffused throughout . And in the Acts of the Apostles it is written , whom the heauen must receaue vntill the times of restitution of all things . Act. 3.21 .

The ninth is , Vide gl. can . Quia corpus . v. convertuntur . de consec dist. 2. where the glosser is much troubled Ioh. 2.9 . Exod. 7.10 . that this doctrine of transubstantiation is contrary to it selfe , because the corruption of the first matter ought to be the generation of the second , as when the substance of the water was altered and turned into the substance of wine in the marriage of Cana , or when the rod of Aaron was turned into a serpent . Now in this sacrament the substance of bread is not altered , and the substance of the body of Christ was before , there is therefore onely a change of place and not of substance , and the body which is in heauen comes but either to mingle it selfe , or to take the roome of the bread , contrary to that which hath been proued here before .

The tenth reason is , that the body which Christ presents vnto vs is a crucified body , the memory wherof he inioyned vs to celebrate : wherefore it is said , This is my body which is broken , Mat. 26 , 26. 1. Cor. 1. and my bloud which is shed forth , and not that which shall be , or which hath beene : for this lambe slaine before the creation of the world , was present to Abraham vpon the crosse through faith , which is the substance of things hoped for , Heb. 11.1 . and whose effect was present before and since the passion in regard of the faithfull , which are called not to the participation of a glorious body , but of a body crucified , not a body which cannot suffer but of him which makes his soule an oblation for sinne , Esay . 53.11 . as Esay saith .

Durand . de remed. penit . can . vt quid . de consecr. dist. 2. c. non iste . Amb. lib. 6. de sacramento . Idem lib. 2. c. 5. de Isaac & anima . Aug. in . Joh. tract. 5. The eleuenth reason is , that the body of our Lord being spirituall food , ought to be receaued spiritually , and to that purpose S. Augustine saith , To what end preparest thou thy teeth and thy belly ? beleeue and thou hast eaten . And S. Ambrose . As the bread is the proper food of our body , and is eaten corporally , so the body of Christ is the food of the spirit and is eaten spiritually . And the same bringeth in our Saviour speaking , Those are present with me whose faith is with mee , and whose portion I am : and S. Augustine , Some will question how I shall enioy it being absent ? how I shall stretch forth my hand thither where he sits , and hold him there ? send thither thy faith , and thou takest hold of him , thy forefathers enioyed him in the flesh , enioy thou him by faith . Our Saviour himselfe interpreteth to drinke and eat by the same tearmes , to come and beleeue .

The twelfth reason is taken from the nature of the bodie , and from the manner of the phrase , to be in a place . For if the naturall body borne of the Virgin be in the Sacrament , it is then either definitiuely , as the Angels be in a place , and so it will haue no true body , which ought to fill a place , or else it will be there repletiuely , and so in as much as it is a naturall body , it should be there visibly and palpably . For by being raysed againe , and glorified it looseth not the nature of a true body , for Christ said himselfe , Touch and see , Luk. 24.29 . for a spirit hath not flesh nor bones , as I haue . It remaineth therefore that Christ is there by the virtue of his divinity , which is every where ( as saith S. Augustine ) although his flesh bee in heauen , and no otherwise then as we say the sunne to bee present with vs when the light thereof commeth through the windowes , although the body thereof be fixed in the heauens .

The thirteenth reason is , that if the eating of the body of Christ be carnall , all the faithfull which liued before the comming of our Saviour be damned , because they bee dead before they eat the body of Christ . For it is written , If you eat not the flesh of the sonne of man , and drinke not his bloud , there is no life in you . But we are assured that they were saued , by the words of our Saviour concerning the bosome of Abraham , and by other testimonies and examples of Moses , Enoch , Elias , Elizeus &c: from whence wee must conclude that they eat Iesus Christ , it being written in expresse terms , that all our Fathers did eat the same spirituall meat , 1. Cor. 10.4 . and did all drinke of the same spirituall drinke , and that the rocke whereof they dranke was Christ . Now before his nativitie they drank him not carnally , and therefore it followeth that they did eat it by faith , and that such a kind of eating is sufficient vnto salvation , considering that by it alone they were saued , being bound notwithstanding to eat it .

The fourteenth is taken from the effect of transubstantion , for if the bread be made flesh by virtue of those wordes which are pronounced by the Priest , it continues to be flesh vnlesse either by contrary words one dissubstantiats it , whereof we haue no example , or the incredulitie of the wicked receauer doth disanull that which the consecration had created : For otherwise the wicked which receaue the sacrament should be infallibly saved , and none of them receiue condemnation , in regard that the promise is generall , whosouer eateth my flesh and drinketh my bloud , Ioh. 6.56 . Aug. de verbo dom. & tract . in Iohan. 26. Cyrill . lib. 4. in Ioh. c. 19. the same hath life everlasting , and that of S. Augustine , when Christ is eaten , life is eaten . Againe , The sacrament is life vnto every man , & is death vnto none , whosoever he be which receaueth it . For if it might be ( saith Origen vpon the 15 chap , of Mat. ) that the wicked should eat the word which is made flesh , it had never beene written , whosoever shall eat this bread shall liue eternally . The reason hereof is evident ; for seeing that the flesh and bloud are eaten only by the faithful , and are receaued only by faith , this body cannot bee eaten vnworthily . For as S. Augustine saith , Lib. 5. cont. Donatistas . tract . in Iohan. 26. We are not to conceaue that the wicked doe eat the body of Christ ; although hee carnally and visibly doe breake with his teeth the signes of the body and bloud . Note that he saith signes , for S. Paul saith not , whosoeuer eateth this body vnworthyly , but whosoeuer eateth of this bread , & drinketh of this cup. Which eating of the meere signe , is sufficient , to make any man culpable which approacheth vnworthily , and reiecteth the grace which his prince offereth him , trampling vnder foot his armes , and iniuring his ambassadour ; Heb. 10.26.28 . which are no lesse then crymes of high nature offered to his sacred maiestie . So the contempt of circumcision was a cause of Gods forsaking his people ; see more in the punishment of the Bethsamites for prying within the Arke of the covenant , Gen. 17. 1. Sam. 7 , 36. & 6.19 . and of the Philistians , who placed it in the temple of their Idoll .

Inn. de sacram . altaris . c. 4 13. & 14. p●nem domini non panem dominum . The fifteenth reason is taken from the wordes which S. Paul vseth , that hee is culpable , and receiueth his owne damnaon , eating vnworthily the bread of the Lord . So Iudas eate the bread of the Lord , but not the bread which is the Lord , saith Innocent . Whence it followeth that there is no transubstantiation , considering that after the consecration he speaketh of two breades , the one Panis domini , the bread of the Lord , which is the wheaten loafe , the other Panis Dominus , the bread which is the Lord , to wit , the true body of Iesus Christ : the one in Heauen , the other on earth ; the one receiued with the hand and the mouth of the body , the other with faith , which is the hand and mouth of the soule , the one offered by the minister of the Church , the other by Iesus Christ himselfe . Wherefore S , Paul saith , that he which eateth and drinketh vnworthily , discerneth not the Lords body . Where to discerne , διακρίνειν , is as much as to separate the one from the other , and to haue a diuers respect of either : for if there be but one , there can be neither discerning nor distinguishing .

The sixteenth reason is taken from hence , that the pretended change made by the pronouncing of words , will accuse them , in that they haue not the power to change as wel the accidents as the substance , nor to conuert the forme as well as the matter . And they must needes interprete these words this is my body , in this manner ; this substance with his accidents , is changed into an other substance without accidents .

The seuenteenth is taken from that which the Apostle saith , You shall declare the Lords death vntill his comming . 1. Cor. 11.26 . For if we are not to celebrate this action but vntill his comming , by a consequent there ought not to bee any more Masses said ; for according to the Priests doctrine Christ hath often descended already vnto vs .

The eightenth is , that we are not to celebrat the memory of things present , but of those which are absent ; and therefore seeing that this is a commemoration of Iesus Christ , it followeth that he is not there carnally present .

The nineteenth is taken from the letter , to which the Priests so much sticke ; for this is my body , makes not whole Christ , and consequently the Priest in pronouncing those words , vnderstands him not wholly ; and therefore ought not to adore him as is before said , Numb. 23.

The twentieth reason is taken from the testimony of Cyrill , before cited , that the Sacrament is life vnto euery man , Cyrill . lib. 4. in Ioh. c. 19. & is death vnto none , whosoeuer he be that receiueth it . So that if there were a true transubstantiation of the breade , Pope Victor the 3. and the Emperour Henry the 7. would not haue beene poysoned with the bread and wine transubstantiated , for neither the body nor bloud glorified is capable of poyson .

Exod. 16.15 . & 78.25 . Joseph . Angles in storibus . 4. quaest. de susc . diffic . 2. Alexand. Hales . part. 4. q. 45. m. 1. &c. The one and twentieth reason ( for it is behoofull to haue iust furniture ) is taken from Manna a figure of this Sacrament , which though it were not transubstantiated , yet was it stiled the bread of Angels , and Heau'nly bread , and that which was reserued thereof in the Arke putrified not , wherfore the bread which is in the Masse is not the naturall and carnall body of our Lord ; For if it were , it would haue no lesse vertue in it to guard it , then its legall figure had to preserue it selfe from wormes , mice , and other creatures , with which the Priests stand at mortall enmity this day .

The last reason is taken from hence , that our Sauiour ought to be adored with one onely kinde of adoration , before and after his incarnation ; for the incarnation cannot be a cause of a new worship , such as is in the Masse , which endures no longer then the species doe subsist without putrifying : whereas the onely and true adoration due to our Lord , is due onely to the Person of Christ , wherein two natures are inseparably vnited . Wherefore the Ephesian Creed made against Paulus Damasetanus , and translated out of Greeke into Latin by Peltanus the Iesuite , saith , We confesse that Iesus Christ our Lord ought to be entirely adored , with his body , but not according to his body . For this reason the Arrians haue beene called idolaters by Athanasius , Cyrill and Theodoret , because they adored a god , which they said , was created . §. Nobis quoque vers . per quem . The same say the Priestes in the Masse in these words , by whom thou createst vnto vs these dayly goods . And these goods after the words of pretended consecration are called pure Sacraments in temporall gifts ; and therefore they cannot be inseparably and hypostatically vnited to the person of our Sauiour , § Corpus tuum . Inspec . sacer . versican tangendo Corpus Christi , & propter continentiam tuam excellentissimae diuinitatis Christi . who is neither a Sacrament , nor in their sense a temporall gift . Likewise Nestorius beleeuing our Sauiour to be man sustaining the God-head , hath been condemned as an Heretique : much more reason is there to brand with such a title those which beleeue the simple accidents doe sustaine a body and a soule , euen the whole entire diuinity , and who ordaine an adoration of Sacraments , and things visible and temporall , which are not God inuisible , eternall , infinite , neither our Sauiour in his naturall existence , who is at the right hand of God , farre differing from a sacramentall existence , which the Councell of Trent confesseth cannot be expressed , in which regard one may say vnto them , You know not that which you adore , but wee know that which we worship , euen Iesus which is God inuisible , made man like vnto vs in all things , sinne onely excepted , Now this new adoration was instituted by Honorius the 3. about the yeare 1225 , and the prayer vnto it is prescribed in the glosse , Salue lux mundi , &c. God saue thee thou light of the world , word of the Father , true hoaste , liuing flesh , § Placeat tibi . entire deity , true man , &c. And although this adoration bee addressed directly to the hoaste , yet the Priest knowes well that it is differing from Iesus Christ , not onely in regard of the termes aboue mentioned , to wit , that he is called a pure Sacrament , and a temporall gift , but also in respect of the prayer which he makes , Let the office of my seruitude please thee , holy Trinity , &c. and grant that the sacrifice offered by me , be agreeable vnto thee , &c: through Iesus Christ . Now I say that if this hoaste were Iesus Christ himselfe , we ought not to say , let Iesus be agreeable through Iesus ; for men imploy not the intercession of a thing , to the thing it selfe . Moreouer Iesus Christ was not Mediatour for himselfe to God , for betweene the Persons of the Trinity there is no mediation ; but betweene the hoaste and him to whom it is offered , a kinde of mediation is suggested ; for in the same moment , the Priest throwes himselfe below the hoaste to adore it , and aboue it , intercedes for it to God , that it may be acceptable vnto him , so that he makes two Christs , the one at the right hand of the Father inuocated and prayed vnto , and the other in the hands of the Priest , supplicating and attending to finde grace , the one vnto whom the sacrifice is offered , and the other which is sacrificed . Whence appeares a manifest idolatry ; for there is but one onely adoration of the same essence , which receiues neither more nor lesse , neither differeth from it selfe either in substance or accident .

The next order of arguing against this pretended transubstantiation , is taken from the analogy of the Sacraments , which are visible signes and seales of the inuisible grace of God , so that the signe is a thing differing in his owne nature from that which it signifies , as the water in Baptisme , which although it be a Sacrament of bloud , yet is it not transubstantiated . Can. quia passus in fine de consec . dist. 2. And the Popes themselues heerein agree with vs , saying , We are not to doubt that euery faithfull man is made partaker of the body and of the cup , when hee is baptised , although he dye before he receiue the Eucharist , and marke the reason added thereunto , because hee hath in himselfe that which this Sacrament signifies . The same may bee saide of the Sacraments , of the Passeouer , the Rocke , the Arke , in which the Lambe was not changed into the Passeouer , nor the Rocke into Christ , nor the Arke into the Couenant , notwithstanding they contayned the truth of that which they prefigured , and they which were partakers of them , did really enioy that which was represented by them . Ibid. Omnis res in sese illarum rerum continet naturam & veritatem , ex quibus conficitur . And this is the reason why the Canon , hoc est , shewes that euery Sacrament hath two parts , and sets down this Maxime , that euery thing containeth in it selfe the nature and the verity of those things whereof it is composed . From whence it is easie to conclude , that the Sacrament of the Eucharist being amongst other things composed of bread and wine , the bread and the wine retaine the nature and verity of bread and wine . And more plainely in the same canon is said , that the bread is called a body , Gl. verb. coelestis . suo modo , after its owne maner , not in truth , but in signifying it in a mystery . And the reason why they continue in their proper nature is euident ; Nullum simile est idem . for otherwise there would bee no resemblance betweene the thing signifying and the thing signified ; and we should with blasphemy say , that as the accidents without the substance cannot nourish the body , so likewise that which they prefigure , can yeeld no nourishment to the soule . Heare St Augustine , If the Sacraments had no agreement with the things whereof they be Sacraments , Aug. ep. 23. they would be no more Sacraments , because they would not signifie them at all .

Wherefore after the blessing , Math. 26. 1. Cor. 11. euen our Sauiour himselfe called the Sacrament , the fruit of the Vine ; and Saint Paul saith , the bread which we breake , &c. Againe , whosoeuer shall eate of this bread , and drinke of this wine vnworthily , &c. hee saith not of his body . Lastly , our Sauiour hauing said , that he would drinke of this fruite in the kingdome of his Father , it is certaine , Luke 24. that he meant not that hee would drinke himselfe after the resurrection , but foretold onely the repast , which after it , he would take with his Disciples , and though he spake there onely of eating , yet drinking is well enough vnderstood , for men vse not to eate without drinking .

Finally , besides arguments drawne from reason , certaine it is that by testimonies and inartificiall proofes it may bee verifyed , that twelue hundred yeares after our Sauiour vntil Innocent the third , the Church receiued not that transubstantiation ; which is set downe in the canon Ego Berengarius , De consecr. dist. 2. & ●an . quia corpus & gl . & can . firmiter ardeum , & de suam Trinit in decretales . Ca● . Vtrum sub figura . v. Vorard . veritatem egressus & hyperbolica loquutus est . Theod. 1. dial . contra quosdam haeret tom. 2. where Nicholas caused it to be said , that not onely the Sacrament , but also the true body and blood of our Lord is sensually handled and broken by the hands of the Priest , and chewed with his teeth . Which beleefe being ful of impiety the canons themselues , doe derogate from it , and the glosse of the canon Vtrum , euen in the same title of consecration , where the glosse saith , that Berengarius , lyed , and spake by an hyperbole . What credit shall we giue to these forgers of traditions ? let 's haue recourse vnto antiquity , Our Sauiour hath changed the names in the Sacraments , and hath giuen to his body the name of the signe , and to the signe also hath he giuen the name of his body , and in the same manner as he was called an hedge , he called the wine his blood . Afterwards he concludes , So the visible signes are honoured with the name of body and bloud , not in changing nature , but in adding grace vnto nature . And in the second Dialogue : For euen after the benediction , the mysticall Symboles leaue not their owne nature , for they abide in their proper substance , and visible forme and shape , and to bee touched in such sort as they were before . And Macarius , Macar . hom. 27 When in the Church the bread and the wine are brought forth , being antitypes of the body and blood of him , those which partake of the visible bread , doe eate his body and his blood spiritually . And that which the Priest saith , after he hath taken the Eucharist , shewes that there is no transubstantiation ; for after the consecration he saith , quod ore sumpsimus &c: de munere temporali fiat &c: also the prose , sub diuersis speciebus signis tantum & non rebus latent res eximiae : the Sacraments are termed signes & not things . Chrys. ad Caesar . mon. And S. Chrysostome saith , that the bread is called by the name of our Lord , although the nature of bread doe yet continue . The same said Pope Gelasius , writing 1000 yeares after our Sauiour , Gelas . contra Eutich . Car. lib. de diuin. eff . pag. 85. Tertull. lib 4. cont. Marcion . Chrys. 1. Cor. c. 10. Amb. de iis qui init . myst . c. 9. Can. ante benedict. dist. 2. de consec . Dionys. de eccles. Hierarch . c 3. Aug. in Psal. 3. Aug. contra Adim . manich . c. 12. and Charlemaine writing to Alcuinus his Master , hath these wordes , In supping with his disciples , hee brake the the bread and gaue it vnto them , and likewise the cup , as figures of his body and blood . And Tertullian , Christ hauing taken the bread , and distributed it to his disciples , he made it his body in saying , this is my body , that is to say , the figure of my body . And Chrysostome , What is that which the bread signifieth ? the body of Christ . And Ambrose , Before the blessing of those heau'nly words , another kinde was named , but after the consecration , the body of Christ is signified . And Saint Denis , By the venerable signes of the Sacrament , Iesus Christ is signified and receiued . And S. Augustine saith , that he eateth Christ which eateth him within and not without , which eateth him in his heart , and not he which feedeth on him with his teeth . In his 26 tract vpon Saint Iohn : The patience of Iesus Christ was admirable , in that he admitted Iudas to the banquet , in the which he instituted and gaue to his disciples the figure of his body and of his blood , The Lord made no difficulty to say , this is my body when he gaue them the figure of his body and his blood . And in the canon taken out of Saint Hierome , vpon the Epistle to the Ephesians , it is said , that the body of Iesus Christ is two wayes vnderstood , the first , carnally , when it is said that it is crucified , Euseb. de vita const. lib 10. c. 3 Maldonat . Iesuit in Ioh. c. 6 v. 55. the other spiritually , when is is called bread . So are the Sacraments called by Eusebius , secret Symboles of the passion of our Sauiour . Againe , he calls his flesh true food , and blood true drinke , because it doth truly nourish our soules , and giues vnto them life euerlasting . As in the 32 verse , he calls himselfe true bread , yet certainely not of nature : for if one regard nature , he is not true and proper bread , but onely in respect of the effect , because hee truely doth doe that which bread vseth to doe . And Saint Augustine , The Apostle saith , Aug. ad Bonifac. epist. 23. wee are buried with Christ through Baptisme into his death , hee saith not that wee signifie his burying , but hee saith absolutely that we are buried . Wherefore hee called not the Sacrament of so great a thing , otherwise then by the name of the thing it selfe . And the same puts downe this rule , Aug. quaest. super Leuit. 67. the thing which signifieth , hath beene vsed to bee called by the name of that which it signifieth : as it is written , the seuen eares of corne are seuen yeares , hee saith not that they signifie seuen yeares : so likewise the seuen kine are seuen yeares , and many others . From thence it commeth , that it was said the rocke was Christ ; for it is not saide , the rocke signifieth Christ , but as if it had beene that which it was not in substance , but in signification .

Now that which hath brought in this errour , is , that they thinke that faith cannot produce any reall effect ; Heb. 11. and neuerthelesse wee haue the Scriptures full of contrary examples , by faith Enoch was translated that hee should not see death ; through faith Sara conceiued , by faith the Israelites passed through the red sea , by faith the walles of Iericho fell downe . And as for corporall manners of speaking attribubuted to the soule , as when it is said , that faith eateth and drinketh , they enforce not any communication of the proprieties of the body , any more then when it is said , that the soule heareth and seeth , although it haue neither eares nor eyes . The effects therefore of the spirit are reall and true , although the meanes and causes be spirituall , for otherwise the Angels which killed the first borne in Egypt , and defeated the Army of Senacherib , because they had not bodies , could not haue done that reall execution : whereas indeede it was so much the more reall , by how much the instrument was the more agile , and disburdned of that corporall Masse , which is an impediment to our actions .

Obiections . There remaine now the Obiections , whereof the first is , that vnder the Ghospell all figures cease . Where wee must distinguish of figures , for sometimes they are taken for Rhetoricall figures and manners of speech , which they call Tropes , and those cease not , for the Ghospell is full of them ; as for example , Iesus is called the Lambe , the Hedge , the way , by a Metaphore , and euen in this place the cuppe is taken for the wine by a Metonomie . Sometimes figures are taken for the ceremonies of the Law , which prefigured Christ and his sacrifice . These indeed cease in the reformed Churches , but not in the Romane . For if wee may beleeue Biell , Titleman and others , there were neuer more figures vnder the olde Law , then are now vnder the new . See the significations of the Altar , the kissing of it , the right hand , and the left , the turnings of the Priest , the signes , and a thousand significations and inuentions , which wee know notwithstanding to haue ceased . Wee answere therefore that figures doe not cease in the former signification , but the later .

The second obiection is taken from the omnipotency of God , who is able to make a body to be every where , to bee invisible , and existe without its accidents . To this wee must answer , that by this argument Mahumet and his abominations may be maintained , for God is able to doe any thing . But before we imploy this omnipotency , we ought to examine , if such be his will , and then wee may boldly conclude that hee can doe it ; for the proposition is not convertible , God can doe all that he will , Aug. Euchirid . c. 96. and God will doe all that hee can . This is taught vs by S. Augustine , God is not called omnipotent for any other reason , then for that hee is able to doe all that which he is willing to doe , and that the effect of his will can not be hindred by the will and effect of any other creature . And Tertullian , Tert. ad vers. praxeam . He could haue giuen feathers to men as well as to birds , but though he could yet it followeth not that he would &c for the power of God is his will . According to this Orthodoxe doctrine , we say , that there bee some things impossible to God , as first those things which are repugnant to his nature , as when it is said that he cannot lye , for hee is truth , Heb. 6 . 1● . Iam. 1.13 . 2. Tim. 2.13 . Aug. 5. de ●iv . c. 10. idem de symb . l. 1. Hier. ad Eustac . L●mb . lib. 1. d. 40. c. he cannot be tempted with evill , he cannot deny himselfe . And to this purpose , saith S , Augustine , That God cannot doe some things although he be omnipotent . Secondly , wee say that God cannot doe those things which are contradictory to the order which he hath established : as to make darknes to giue light , or a triangle not to containe in it three angles . Wherefore we say that in regard that our Lord hath a true and naturall body , hee hath alwaies the essentiall qualities belonging therevnto , so that hauing said that it was expedient for him to goe to heauen , that he might send vs the comforter which is the holy Ghost , Ioh. 16. Act. 3. Can. prim . quidem . that wee shall not alwaies haue him with vs , and that he will not come againe vntill the day of iudgement , it followeth that it is false that the Priests doe make him descend at every Masse which they say , considering that we neither see him nor touch him , 1. Pet. 2. whereas he is like vnto vs in all things , sinne only excepted .

The third obiection is that this transubstantiation is made by a miracle , which S. Augustine denieth , who saith , Aug. de trinit. lib. 3. c. 10. Exod. 7.10 . Ioh. 2.9 . These things may he honoured as being religious , but they cannot chalenge admiration or astonishment , as if they were miraculous . The reason is , because that which is miraculous , may bee seene and bee apprehended by the senses , as when Aarons rod , or the water of Cana were changed ; but men admire not that which they perceaue not , and therefore if one would speake properly , it cannot be tearmed a miracle .

The fourth obiection , is that the body of Christ is glorified , and therefore is spirituall and like vnto Angels . This makes not that it hath not flesh and bones : for after that he was raysed vp from the dead , he said himselfe , Luk. 24.9 . Damas . de fide orthodoxa . lib. ● . c. 3. a spirit hath not flesh and bones as you see me haue . And Damascen , Neither of Christs natures is capable to receaue contrary differences . Now if it were invisible in the sacrament and visible in heauen , his humanity would receaue contrary differences , which it cannot doe . And S. Augustine , if this bee my body , Aug ad Dard●num . ( saith he ) it is then in a certaine place &c. As for that which some obiect , that the body of our Saviour is spiritual , S. Augustine interpreteth it , Aug. ad Conscent as the sensitiue body is not soule but body , so the spirituall body is not a spirit but a body . For saith Theodoret , Theod. dialog. confusus . the nature of a true body continued with our Lord after his resurrection , and was not changed at all : onely that which was corruptible and mortall in him , was changed into immortalitie and incorruption . And as for that which is said that we shall be like vnto Angells , the word like , sheweth that we shall not be altogether the same . Tertull. de resur Hier. cant . Ioh. hyerosol . & ad Eust . So saith Tertullian , Iesus Christ said not , that they shall be Angels , to deny they shall be men , but that they shall be like Angels , to shew that they shall be men . And in another place he saith , by these words they shall be like vnto Angells , nature is not taken from vs , but the likenesse of Angels is promised vnto vs . Aug. retract . l. 1 c. 13. & 26. S. Augustine teacheth vs the same . And seeing that this resembling , is not onely in the humanitie of Iesus , but also in all the faithfull , we ought for the same reason to nullify the humanitie of al the Saints . The resemblance therefore consists in incorruption , in obedience to God , and in the holynesse of life , and not in the privation of a true humane body . For though the humane body should be throughout Angelicall , yet could it not be any whit the more visible in one place , and invisible in another , or in two places at the same time : to this purpose saith Didimus , Didimus tractatu de spir. &c. Basil tract . de spirit . &c c. 22. The spirit is every where , and therefore is God , which cannot be said of Angels . And Basil the great , All other powers are circumscribed for the Angell which visited Cornelius , was not in the same place where it accompanied Philip. As for his transfiguration , his walking vpon the waters , his entring in the doores being shut , these were effects of his divinitie , and not abrogatings of his humanitie : not changings of his body , but making of the creature to giue place to his creator , and consolidating the waters : for euen in the like manner , the Apostles haue come out of prison the doore being shut , and their chaines haue fallen off , and S. Peter if hee had faith enough might walke vpon the water , yet was there no necessitie to change his humane nature by that meanes to make him the more capable of that action . It followeth afterwards , that the Priest stretching forth his hand saith ,

Vpon which things let it please thee to looke with a propitious and a fauourable countenance , and to accept them , as thou didst vouchsafe to accept the gifts of thy iust sonne Abel , and the sacrifice of our Patriarch Abraham , and as the holy sacrifice and immaculat hoast which thy high Priest Melchisedeck● offered vnto thee .

Supra quae , propitio ac sereno vultu respicere dignoris , & accepta habere , sicuti accepta habere dignatus es munera pueri tui iusti Abel , & sacrificium Patriarcha nostri Abrahae , & quod tibi obtulit summus sacerdos tuus Melchisedech , sanctum sacrificium , immaculatam hostiam .

Of what oblation speakes he ? If it bee of the oblation of bread , that subsists no more , for hee hath said already , hoc est corpus meum ; it is therefore of Iesus Christ , and doth hee doubte , that it will not bee acceptable to God as the flocke of Abel ; o impietie ; the Priest did before offer vp bread not consecrated for the remission of sinnes , and here offering vp Iesus whom he hath adored and made the people to adore , doth abate his price & pray God that it may be in the same ranke that was the bread of Melchisedecke ? Eph. 2.18 . Ioh. 14.6 . Heb. 14.15 . Where is the knowledge , the conscience , the zeale of the house of God ? Come Lord Iesus , we beleeue and knowe that wee are acceptable to God through Iesus Christ , by his merits , and through the fauour of his intercession . The Priest quite contrary , doth here intercede for him , that he may be acceptable vnto God . Secondly , him which is the holy one of God . and on whom all sanctification doth depend , the Priest would make as holy as the goats of Abel ; whereas contrariwise it is written , The bloud of Iesus speaketh better things then that of Abel . Heb. 12.24 . And what a presumption is it to enterprise the sacrificing of Iesus , by that meanes making ones selfe more worthy then him , for the sacrifice is not acceptable in it selfe , Heb. 11.4 . leen . l. 4. cōntra haeres . valent . c. 34. but in consideration of him which offereth it , and that is the reason which S. Paul alleageth , why God regarded the sacrifice of Abel , and not of Cain , because his person pleased him not . And S. Ireneus giues the same reason . Afterwards the Priest falls vpon his knees & saith ,

We humbly beseech thee Almightie God , that thou wilt command these things to bee carried by the hands of thine holy Angell vnto thine holy altar , in the sight of thy divine maiestie .

Supplices te rogamus , omnipotens Deus , iube haec perferri , per manus sancti angeli tui in sublime altare tuum , in conspectu divinae Maiestatis tuae .

It it be Iesus Christ , he needs not the ministery of Angels to ascend into heauen , he ascended thither once by his own vertue : and if he be once ascended , by virtue of what words may men make him redescend ? and when ? for if the Priest be to devoure him , and make him passe into his entralles , as is before said , he had need to pray that he might descend , & not ascend . And if it be only to present himselfe vnto God , he needs not ascend , for God is every where ; but how will this ascension agree with his descent into the stomacke ? & how the one and the other with that which the glosse saith ? That this one thing is certaine , Gl. V. miscere . can . quibus gradibus 2. dist. de consecrat . per aqualicales digestus in secessunt diffunditur . that assoone as the species of bread and wine are broken with the teeth , straight waies the body of Christ is wrapt vp into heauen , whereas the text forbids the Priest to eat six houres after , for feare least hee should mingle a part of that body with the meat which passeth through . What impietie ? what blasphemie is this ? The Priest raiseth himselfe vp , and saying , participatione , kisseth the altar .

To the ende that all wee which shall take by participating of this altar the body [ crossing the hoast ] and the bloud [ crossing the chalice ] of thy sonne , may be filled with all benediction , and [ crossing himselfe ] celestiall grace , through the same Christ our Lord , Amen .

Vt quot quot ex hac altaris participatione , sacrosanctum filij tus corpus & sanguinem sumpserimus , omni benedictictione coelesti & gratia repleamur , per eundem Christum Dominum nostrum . Amen .

The Priest shewes what participation he intends to speak of by kissing the aultar , and saying this prayer , which is an idolatry reiterated , as aboue is shewed , for if he intended to speake by a rhetoricall figure , and to take the altar for that which is vpon the altar , to wit the Sacrament , hee ought to shew the Sacrament and not the altar . So that this participation is but the kisse which he bestowes at this time . Secondly is not this to mocke the people , to say , We shall take ? For if the people participate not at all , this prayer cannot be made for them . Wee may not forget the three signes of the crosse which are made vpon the hoast , the Chalice and the Priest himselfe , to every one one , by which hee exalts himselfe aboue that which he blesseth , as is said before . The second memento .

Remember also , O Lord , thy servants N. who went before vs with the signe of faith , and sleepe in the sleepe of peace .

Memento etiam Domine famulorum famularumque tuarum N. qui nos praecesserunt cum signo fidei & dormiunt in somne pacis .

This second memento , is said ordinarily with the hands ioyned , and comming to these words , who sleepe in the sleepe of peace , the Priest seemeth to sleepe , but in the meane time he must forsooth insert those which are recommended vnto him , and which haue furnished him with matter of remembrance . Afterwards he rouseth himselfe , and cryeth ipsis domine &c. I demand therefore , what that prayer is profitable for , after he hath once prayed for those which sleepe in the sleepe of peace ? are there two peaces in the other world ? But hence ariseth the profit of the Priest , who perswadeth the ignorant people that hee is the clearke of the signet for their deceased friends . Now if they sleepe in peace , tell mee , why takest thou my mony ? why preachest thou not vnto me that which is written , Ioh. 3.36 . & 5.24 . Luk. 23.43 . Hee which beleeueth on the sonne hath everlasting life , and shall not come into condemnation , but is passed from death vnto life ? Why proposest thou not the example of the theefe , who the same day of his death went with our Saviour into Paradise ? Wherefore takest thou not away the terrours of Purgatories fire , which proceeded from Tophet , and were too soone kindled for the peoples profit ? Lastly , Ioh. 1.1.7 . why tellest thou not , that The bloud of Iesus clenseth vs from all our sinnes ? Alas , we being washed therewith need not feare to be reputed any more polluted , seeing that Iesus Christ hath by himselfe purged our sinnes ; where note , that he saith , by himselfe , and not by imaginary fire . And teaching this for the consolation of the faithfull , turne but the leafe for the wicked , and you shall read in capitall letters , Hee which beleeueth not is already condemned , Ioh. 3.36 . hee that beleeueth not the sonne shall not see life , Can. maiores extat . de baptismo . but the wrath of God abideth on him . Wherefore then doe they invent halfe pardons , penall graces , pardons without mercy , when as even the decretall glosses doe teach vs the contrary . ● 1. § fi. C. de sententiam passis Larga dei pietas &c: The great bounty of God , will not pardon thee by halfes , but if thou weepest , it will giue thee all or none . And the Lawyers hold , that all restitution doth remit that which the sentence of condemnation had taken away . Neither doth the distinction of veniall and mortall sinnes any whit serue their turnes , for where the law distinguisheth not , all distinctions are but extinctions of the law . Now it is written , the wages of sinne is death . Rom. 6.13 . Deut. 27.26 . Gal. 3.10 . That is eternall . Also , the soule which sinneth shall die and cursed is every one that continueth not in all things which are written in the booke of the law to doe them . Wherefore let vs thus conclude , all sinnes merit death : but veniall sinnes are sinnes , and therefore veniall sinnes doe merit death . Heare what S. Augustine saith , Aug cont. Peligium . l. 5. and you shall see that Purgatory purgeth but the purse . First ( saith he ) the Catholike faith beleeueth that there is the kingdome of heauen : secondly , that there is hell , in the which every Apostata and stranger to the faith of Christ shall suffer torments , as for a third place wee neither seeke for it , neither doe we finde it mentioned in the Scriptures . Cyp. cont. Don. l. 4. ep. 4. And S. Cyprian , When one departeth from hence , he shall find no place for repentance or satisfaction , here is life either lost or kept . In breefe wee beleeue this faithfull testimony , Blessed are the dead which dy in the Lord , from henceforth , yea ( saith the spirit ) that they may rest from their labours , Apoc. 14.13 . & their works doe follow them . Likewise , I even I am he that blotteth out thy transgressions for mine owne sake , and will not remember thy sinnes . Againe , Es. 43.13 . Psal 32.2 . Aug. de verbis dom. Ser. 37. blessed is the man vnto whom the Lord imputeth not iniquitie . Lastly , S. Augustine concludeth with vs , Christ taking vpon him the punishment and not the fault , hath washed away the fault and the punishment . Afterwards he continues with his hands disioynd and stretched forth .

To them , O Lord , and to all those which doe rest in Christ , wee pray thee to giue a place of refreshing , of light and peace through the same Christ our Lord , Amen .

Ipsis Domine & omnibus in Christo quiescentibus , locum refrigerij , lucis & pacis vt indulgeas deprecamur , per eundem Christum Dominum nostrum . Amen .

Then the Priest beats his breast to represent the Publican and thumps it something harder then before , and then pronounceth the rest softly .

And to vs sinners thy servants , which hope in the multitude of thy mercies , vouchsafe to giue some part and societie with thine holy Apostles , & Martyres , Iohn , Stephen , Matthias , Barnabas Ignatius , Alexandrinus , Marcellinus , Peter , Felicity , Perpetuall , Agatha , Lucia , Agnes , Cecilia , Anastasia , & all the Saints , into whose number we beseech thee to receaue vs , not as a valuer of our merits , but of our pardoning , through Christ thy son our Lord. Here you must note that Amen may not bee said .

Nobis quoque peccatoribus famulis tuis de multitudine miserationum tuarum sperantibus , partem aliquam & societatem donare digneris , cum tuis sanctis Apostolis & Martyribus , cum Iohanne , Stephano , Matthia , Barnaba , Ignatio , Alexandrino , Marcellino , Petro , Felicitate , Perpetua , Agatha , Lucia , Agnete , Cicilia , Anastasia , & omnibus sanctis tuis , intra quorum nos consortium , non aestimator meriti sed veniae , quaesumus largiter admitte , per Christum filium tuum , Dominum nostrum .

Let vs consider how the spirit of lying is contrary to it selfe ; all the doctrine of the Masse is founded vpon the merits of Saints , of the Priests , and such like , and yet by an oversight , they haue inserted one word which destroyeth all their merits and establisheth Gods mercy . Can. quia corpus gl . v. meruisti . de consecr. dist. 2. For the Glosse of that Canon which alleageth S. Augustine saith , Mercy supposeth not merit , for to giue for merit sake , is iustice & not mercy . We ought therefore to acknowledge our misery , not by hypocrisie , as when we couer it with the name of humilitie , but in truth , as the Publican did , without building vpon the workes of the Pharisee : for before one can establish a merit , he must ascend foure degrees : first hee must giue that which is his owne : secondly , hee must doe that which hee is not bound or obliged to doe . Thirdly , the gift must be equivalent : and fourthly , it must profit him to whom it is giuen . As for the first , Philip. 2.13 . what can we giue to God , which wee haue not receiued of him ? and therefore S. Augustine saith , that When God giues vs our reward , he crowneth in vs his own gifts and not our merits . As for the second , when we haue fulfilled all the law , yet haue we done but that which wee ought to doe , and therefore according to that of our Saviour , We are but vnprofitable servants , Psal. 32. Rom. 4.6 . and that of David and S. Paul , the felicitie of a man consisteth in this , that God approueth of a iustice without workes . In the third place , what proportion is there betweene our workes & eternall life , that they should be able to merit it ? considering that even martyrdome it selfe , Rom 8.18 . Aug. de praes. sanctitate . and the afflictions of this present time , are not worthy of the glory which shall be shewed vnto vs . Wherefore S. Augustine saith , that the grace of God is none at all , if it be giuen for merits . Id. psal. 31. If thou wouldst estrange thy selfe from grace , make boast of thy merits . Whatsoeuer thou imputest to merits , detracteth from grace . And as for the fourth , what can wee giue to God that can profit him , who finds no content but in himselfe , to whom the whole world appertaineth and all that therein is , Psal. 50. Iob. 4. & . 18. who hath found no stedfastnes in his seruants and layd folly vpon his Angells . Iob. 4.18 .

Neither do those passages any thing auaile which are produced to conuince this doctrine : for we must distinguish of the iustice which the faithfull haue alleaged to God , & must consider that they spake not of any absolute justice , such as might merite with God , but onely of iustice in comparison of their enemies : as an ounce may bee said to bee weighty in regard of a graine , though it be but light when it is compared to a pound . Wherefore in respect of God wee haue no merits , as it is said , Psal. 143.2 . Enter not into iudgement with thy seruant . O Lord , for in thy sight shall no liuing man ( hee excepts not the Iesuites ) be iustified , And the Apostle makes a general Maxime , Rom. 3.27 . Wee conclude therefore that a man is iustified by faith without the workes of the Law . But speaking of the iustice of his cause against his aduersary Saul , Dauid saith , Giue sentence with me , O Lord , according to my righteousnes , Psal. 7.8 . and according to the innocency that is in me : and in the like manner he said to Saul , Let the Lord reward euery man according to his righteousnesse and faithfulnesse . To bee briefe when the Lord hath respect to our workes , it is not for their worth and their dignity , for they are but as filthy cloutes . Esay 64.6 . But he hath respect to his couenant , ex pacto agitur non autem ex merito ; and to the condition which he hath put in his contract , which notwithstanding wee cannot perfectly accomplish . As when the husbandman gaue to him whom he had hired at the last houre , as much as to those which sustained the heate of the day . Let vs imitate the Publican in this confession , and flye such Pharisaicall pride as is now renewed by the Iesuites . Then followeth the great battery of the whole Canon , for he makes seuen crosses .

By whom , O Lord , thou createst all these good things , thou sanctifiest , † quicknest , † blessest , † and giuest them vnto vs , by him , and † with him , † and in him . To him , and to thee † God almighty Father in the vnity of the Holy-Ghost , † bee all honour and glory .

Per quem haec omnia domine , semper bona creas , sanctificas , † viuificas , † benedicis , † & praestas nobis , per ipsum , † & cum ipso . † ipsi & tibi Deo patri † omnipotentiin vnitate Spiritus sancti , † omnis honor & gloria .

Note that the three first crosses are made vpon the hoste and the bread in common ; and when the Priest saith , & praestas nobis , he somewhat prostrates himselfe , ioyning his hands : afterwards he vncouers the chalice , and taking the hoaste in his right hand , & the chalice in his leaft , he makes with the hoaste , three signes of the crosse vpon the chalice , from one side to the other , saying Per ipsum . Then lifting vp his fingers , he makes two crosses betweene his brest and the chalice , beginning from the side of the chalice , saying , & tibi . This being done , he holdes the hoaste aboue the chalice , and lifting it a little with both his hands , hee sayth , Omnis honor & gloria . Then hee layes downe the hoaste , couers the chalice , adores it , lifts himselfe vp againe , and saith ,

World without end . Amen . Let vs pray , being advertised by wholesome precepts , & being informed by divine institution , we dare say , Our Father which art in Heauen , &c: And leade vs not into temptation . ( The Clerke answereth ) But deliuer vs from euill . ( Then the Priest ought to say with a low voyce , Amen .

Per omnia secula seculorum . R. Amen . Oremus . Praeceptis salutaribus moniti , & diuina institutione formati , audemus dicere , Pater noster qui es in coelis &c. Et ne inducas nos in tentationem . R. Sed libera nos à malo . Amen .

Seeing the Priest acknowledgeth heere , that the boldnes which he taketh to say Our Father , doth proceede from the ordinance of God which hath prescribed this forme , is it not an impudency to interlace both before and after , prayers which are not onely not commanded , but euen contrary vnto it ? and seeing that the Priest in this place addresseth himselfe directly vnto God , calling him Our Father , wherefore preacheth he the contrary , saying , that it is a presumption and a rashnesse to goe immediatly to God , and that we ought to imploy the Saints in presenting our petitions vnto him , neuer saying throughout the whole Masse , Lord Iesus intercede for vs , reconcile vs vnto God thy Father , thou art our Aduocate , our Mediatour , our propitiation . So much is man giuen to his owne inuentions , to digge stinking cesternes , and to leaue the water of life . Afterwards the Priest takes the plate , but it is onely with the middle and the forefinger , for the thumbe and the other side of the fore-finger hath touched the hoaste , and is not yet washed , neither the wash thereof drunke by the Priest , He saith then ,

Deliuer vs wee beseech thee O Lord , from all euill past , present , and to come , by the intercession of the blessed and euer-glorious Virgin Mary the Mother of God , and thy blessed Apostles Peter and Paul , and Andrew with all thy Saints .

Libera nos quaesumus , domine , ab omnibus malis praeteritis , praesentibus & futuris , intercedente beata & gloriosa semper Virgine Dei genitrice Maria , & beatis Apostolis tuis Petro & Paulo , atque Andraea , cum omnibus sanctis .

To each day is sufficient the euill thereof ; but heere the Priest conformeth not himselfe to begge his dayly bread , & so much as his present necessities doe require , but he besides makes prouision for euils to come , which notwithstanding is not so bad as to pray to be deliuered from euils past : for if priuations doe presuppose habits , it wil be something hard to cure a disease whereof one is already recouered . But the worst is that he reiecteth the remedy , for he imployes not the intercession of our Sauiour , but of Saints , which hee is forbidden to inuocate , and which haue no charge to intercede , as before is shewed . Now aboue wee haue obserued three kindes of signes , the one with the hand , the second with the hoaste , the third with the chalice held with both hands ; in this place the signe is made with the plate , to the end that euery one may contribute something . Hee saith then ,

Thou being propitious , giue peace in our dayes , to the end that being ayded with the ayde of thy mercy , we may bee alwayes deliuered from our sinnes , and secure from all perturbation .

Da propitius pacem in diebus nostris , vt ope misericordiae tuae adiuti , & à peccatis simus semper liberi , & ab omni perturbatione securi .

He puts the plate vnder the hoaste , vncouers the chalice , falles vpon his knees , riseth vp againe , takes the hoaste , and breakes it in the middle ouer the Chalice , saying ,

Through the same our Lord Iesus Christ thy Son .

Per eundem dominum nostrum Iesum Christum filium tuum .

Saying , by the same Iesus Christ , he breaketh it , pretending that he is the same which he holdeth , & which he breaketh . But how doth this agree with that which is written , You shall not breake his bones . Exod. 12.46 . Ioh. 19.33 . For S. Iohn interpreteth those words of our Sauiour , whose bones should be broken if this bread were so transubstantiated that euery crumme should containe an entire body , such an one as was vpon the crosse , whose feet and nose should consequently bee ioyned together , as you shall finde this question moued , and lamentably decided in the glosse of the canon , Can. vbi pars gl . in v. vbi de consecratione , dist. 2. Vbi pars . For no accident can be broken . And besides , accidents are not made to represent a body , for they are not of the same nature : like as we say that it is impious to represent God which is a spirit by wood , stone or mettaile ; now they insteed of saying with Saint Paul , 1. Cor. 10. Act. 2.42 . & 20.7 . The bread which we breake is the communion of the body of Christ , must necessarily say , the flesh & bones which we breake are not Iesus Christ , for they ought not to bee broken , especially after his glorification . Or euen as the accidents without substance , are not the nourishment of the body , euen so that which we breake doth not feed the soule . Let vs therefore thus argue with them , The Priest doth corporally eate that onely which he breaketh , but the Priest doth breake onely the accidents , therefore the Priest eateth corporally onely the accidents . The Popes interpretation of this fraction , is as abominable as the other , who hath ordained that one piece should be put into the chalice , Pars vino intincta , pro viuis sanctificatur . Altera pro sanctis , pars tertia pro redimendi● . and that to represent three things . That which is in the wine is for the liuing , the other for the Saints which are in Paradise , the third for those which are in Purgatory . Who euer without horrour did heare of such a diuision ? the souldiers would not diuide the coate without seame , and heere the Pope findes a meanes to diuide the humanity of Christ . There is another monstrous and Gerion-like interpretation in the canon Triforme , which sayth , Can. triform . de consecr. dist. 2. that the body of our Sauiour hath three formes in the Masse , which decipher vnto vs the body walking vpon earth , lying in the graue , and raised from the dead . All these Chimera's were forged in the yeare 700 or there abouts by Pope Sergius . The Priest puts halfe the hoste which hee held in his right hand vpon the plate , and the other halfe which he held in his leaft hand , he breaketh againe , saying ,

Who liueth and raigneth with thee , God , in the vnity of the Holy-Ghost .

Qui tecum viuit & regnat in vnitate spiritus sancti Deus .

Afterwards hee ioynes the portion which hee held in the leaft hand , with the halfe which is vpon the plate , and so behold three parts .

And as for the part which continues in the right hand , the Priest holdes it with two fingers , the forefinger and the thumbe ouer the chalice , which he lifteth vp a litle , saying ,

World without end , Amen .

Per omnia secula seculorum . Amen .

Then with that part which he holds in his right hand , he makes three signes of the crosse vpon the chalice , which he puts vpon the Altar , saying ,

The peace of † the Lord † bee alwayes with † you . Answ. And with thy spirit .

Pax † Domini sit † semper † vobiscum . R. Et cum spiritu tuo .

That being done , he puts that peece into the cup , saying softly ,

This mixture and consecration of the body & blood of our Lord Iesus Christ , be † to vs which receiue it vnto eternall life . Amen .

Haec commixtio & consecratio corporis & sanguinis Domini nostri Iesu Christi , fiat † accipientibus nobis in vitam aeternam . Amen .

How can the Priest demand eternall life for that mixture which is not at all commanded ? for faith commeth by hearing the word of God , and is founded vpon the promise . But what will all their Priests answere to the Epistle of Pope Iulius , Can cumomne ●r●mea de consecr. dist. 2. who writing to the Bishops , blamed the custome of those which steeped the bread in the wine , and said that it was contrary to the Ghospell , which hath commanded the participation of the body , to be by it selfe , and the cup by it selfe ; and that our Lord neuer gaue the bread dipped , saue to Iudas onely , which was not to institute the manner of so doing , but to designe the Traytor . Wherefore then will the Priest needes communicate like Iudas , and not like other of the Apostles ? Is it not because he sels the hoaste , though he deliuer it nor , and therein playes the cunninger Merchant of the two ? This being done , he couers the chalice , adores it , lifts himselfe vp againe , bowes himselfe ouer the hoaste , ioynes his hands , thrise beates his brest , and saith to his hoaste .

O Lambe of God which takest away the sinnes of the world , haue mercy vpon vs . O Lambe of God which takest away the sinnes of the world , haue mercy vpon vs . O Lambe of God which takest away the sinnes of the world , grant vs thy peace , ( And if the Masse be said for the dead , they change the words and say , ) O Lambe of God , which takest away the sinnes of the world , grant them eternall rest .

Agnus Dei qui tollis peccata mundi , miserere nobis , Agnus Dei , &c. Agnus Dei qui tollis peccata mundi , da nobis pacem .

Agnus Dei qui tollis peccata mundi , dona eis requiem sempiternam .

Plat. in Sergio . Sigibert . in Chron. Sergius the Pope ordained , that in breaking the bread , some should sing Agnus . Now if it bee an incongruity in Latin to say in the nominatiue case that which ought to be said in the Vocatiue , as well as that which followeth , yet is it greater absurdity in the application of it , to call a morsell of bread , the Lambe of God which taketh away the sinnes of the world , for the Priest bowes himselfe ouer the bread , adores it , and points out his Lambe which he inuocates . It followeth afterwards , that bowing himselfe , and joyning his hands he saith ,

Lord Iesus , which saidest to thy Apostles , My peace I giue vnto you , looke not vpon my sinnes , but on the faith of thy Church ; and vouchsafe to pacifie and vnite it according to thy wil , who liuest and raignest God world without end . Amen .

Domine Iesu Christe , qui dixisti Apostolis tuis , pacem meam do vobis , ne respicias peccata mea ; sed fidem Ecclesiae tuae , camque secundum voluntatem tuam pacificare & adunare digneris , qui viuis & regnas Deus , per omnia secula seculorum . Amen .

Then he giueth a thinne piece of plate , of siluer or other mettaile , which he calleth the Pax , vnto his Clerke , & that , after he hath kissed the Altar , saying ,

Peace be with thee . Ans. And with thy spirit .

Pax tecum . R. Et cum spiritu tuo .

The Clerke hath good reason to wish that he may bee in peace , for a good time was spent in nothing but turning , whirling , hoysting , kissing , crossing , standing , kneeling , &c. And we must note , that in Masses for the dead , neither the Pax is giuen , neither the precedent prayer said . But I pray you , is this siluer Pax any Apostolicall tradition ? was it any of S. Peters moueables ? was it a Legacy bequeathed by our Sauiour , as the Priest in this prayer would make vs beleeue ? Wee know that in the Primatiue Church reconciliations were made before the communion , and as a token thereof the parties reconciled did kisse one another , Rabau . de instit . cleric . lib. 1. c. 33. Sabell . Tom. 2. Enead. 8. lib. 6. and that kisse was called pacis osculum , the kisse of peace . But what a combate hath the Clerke with this peace ? which hath been brought in by Pope Leo , contrary to the ancient forme of the Church as Sabellicus writeth . Let vs goe on .

Lord Iesus Christ , Sonne of the liuing God , who by the will of thy Father , the Holy-Ghost cooperating , hast quickned the world by thy death , deliuer me by this thy sacred body and blood from all my sinnes , and all euils , and make me abide in thy commandements , and neuer suffer mee to separate my selfe from thee , who with the same God , Father and Holy-Ghost , liuest and raignest , world without end . Amen .

Domine Iesu Christe , Fili Dei viui , qui ex voluntate patris , cooperante spiritu sancto , per mortem tuam mundum vivificasti , libera me per hoc sacrum corpus & sanguinem tuum ab omnibus iniquitatibus meis , & vniuersis malis , & fac me tuis inhaerere mandatis , & à te nunquam separaripermittas , qui cum eodem Deo Patre & spiritu sancto viuis & regnas in secula seculorum . Amen .

If this prayer had beene made to God , it had beene good , but the Priest applyes it to the bread and wine , saying , Per hoc sacrum , and afterwards he adores it , and his hands being joyn'd , saith ,

Let not Lord Iesus Christ the receiuing of thy body , which I vnworthy doe presume to take , iudge and condemne me , but for thy piety let it be vnto mee a defence both of body and mind , and also a medicine , who liuest and raignest with God the Father .

Perceptio corporis tui Domine Iesu Christe , quem ego indignus sumere praesumo , non mihi perueniat in iudicium & condemnationem , sed pro tua pietate profit mihi ad tutamentum mentis & corporis , & ad medelam percipiendam , qui vivis & regnas cum Deo Patre .

Wee haue shewed heere aboue , that the body of Christ cannot be taken vnworthily , though the bread may , which representeth it : but the Priest heere deceiues himselfe , as hee doth in many other places concerning transubstantiation . Afterwards , he lifts vp himselfe againe ,

I will take the heauenly bread , and call vpon the Name of the Lord .

Panem coelestem accipiam , & nomen Domini inuocabo .

He takes the two peeces of the hoaste which were vpon the plate , betweene the thumbe and the forefinger of the leaft hand , and in manner of a paite of pinsers , takes with the same hand the plate betweene the fore-finger and the middle , and beates his brest with the right hand , saying thrice ,

Lord I am not worthy that thou shouldst enter vnder my roofe , onely speake the word and my soule shall be healed .

Domine non sum dignus vt intres subiectum meum , sed tantum dic verbum & sanabitur anima mea .

Then he taketh the host , and maketh a signe of the crosse vpon himselfe with his body aboue the plate , and saith ,

The body of our Lord Iesus Christ keepe my soule vnto eternall life . Amen .

Corpus Domini nostri Iesu Christi , custodiat animam meam in vitam aeternam . Amen .

Then he takes the two peeces of the host , either with his tongue vpon the plate , or else makes the signe of the crosse with the plate . That being done , he ioynes his hands , & reposeth himselfe for a little time , afterwards he vncovers the chalice , adores it , if any crumme remaine in the plate , puts it into the cup , and saith ,

What shall I giue vnto the Lord for all the benefits which hee hath done vnto me ?

Quid retribuam Domine , pro omnibus quae retribuit mihi ?

Then he takes the cup with both his hands , and makes therewith a signe of the crosse vpon himselfe , and saith ,

I will receaue the cup of salvation and call vpon the name of the Lord . Praysing , I will call vpon the Lord , & I shall be safe from mine enimies .

Calicem salutaris accipiam , & nomen Domini invocabo . Laudans invocabo Dominum , & ab inimicis meis salvus ero .

This verse is taken out of the 116 Psalme , in which David being deliuered from Saul , promiseth to giue thanks vnto God , and not to be any longer vngratefull , but to sacrifice vnto him praise , & as it is in the Greeke , θυσίαν αινέσεος . That which is contained in these verses is nothing to this purpose , for David hauing beene deliuered , saith not , I will oblige my selfe once more vnto God , in making me to bee deliuered the second time , as the Priest doth ; for the Priest hauing taken the bread , saith , what requitance shall I make vnto the Lord for this present ? and answereth himselfe , I will moreover take the wine , and hauing dranke it , by the same reason , he ought once more to say , what reward shall I giue ? and answer , I will take the bread , and so never make an end . For at every receauing he ought to retribute . But it hapneth vnto them which is written , Let their table be made a snare and a net , & a stumbling blocke even for a recompence vnto them . Consider without passion , if al this be to any purpose , or if the Priest haue quitted himselfe of his first receaving , by the second ; then it followeth ,

The bloud of our Lord Iesus Christ keepe my soule vnto eternall life , Amen .

Sanguis Domini nostri Iesu Christi custodiat animam mean in vitam aeternam . Amen .

Saying this , he taketh all the wine with the morsell steeped in it , and then giues to those which are to communicate if it be a day that the people are to receaue on . For you must note that the people doe not ordinarily receaue , which is contrary to the institution and commandement of Christ . And from this errour proceeded , first , the prohibition to touch the bread : secondly , to drinke at all : and lastly , neither to eat or drinke aboue once in the yeare , and that by those which are priviledged . What impudency is this to maintain that the primatiue Church communicated not vnder both kinds , 〈◊〉 . d● com 〈…〉 sp●●●e . and that the cup was denied vnto the people ? Heare the Doctors . I doe not thinke ( saith Cassander ) that for a thousand yeares and more in any part of the Catholike Church this Sacrament was administred any other waies then vnder both kinds . ●●to● . 3. lib 4. 〈◊〉 . And Innocent , The bloud is not drunk vnder the species of bread , neither is the body eaten vnder the species of wine . And Hales . A●●x . H t●●s 4 se●● . q 53 m●●th 1. A●●● l. 4 〈◊〉 . d●● . q 3. apud Cass . All Christ is not contained vnder either kinde sacramentally ( much lesse essentially ) but the flesh onely vnder bread , and the bloud only vnder wine . And Albertus Magnus , The vnitie of the mysticall body of Christ is not perfectly represented but vnder a double signe , and therefore through the virtue of the Sacrament , we ought to haue both the one and the other . Amb. ●●●d . Cor cap. 1● . And Ambrose , He is vnworthy of the Lord which celebrateth this mystery otherwise then the Lord hath ordained . And Pope Iulius saith , Can. cum omne . de consec . dist. 2. & can . compe●●mus . Serm. 44. p. 79. tom. 1. that our Lord did severally recommend the taking of the bread and wine . Also Pope Gelasius in another Canon saith , that one may not abstaine from receauing the cup , or divide this mystery without sacriledge . And Leo in his sermons calls those which doe otherwise sacrilegious , and on oynes to excommunicate them . Why therefore doe they vse the Church worse at this day , Greg 3. ep. ad Bonif tom. 2. con●il . p. 441. Con● co●●t . 〈◊〉 . 13 to● . ●2 . then the leapers in times past were vsed , for Boniface writes in these words , If the leapers be faithfull Christians , let them be admitted to the participation of the body and bloud of our Lord . But Pope Martin brought in the quite contrary , as witnesseth Kalteysen Bishop of Midrosia against the Bohemians : Can. Epis. opus . de consec . d●●t . 1. hae● sup. Can. enim archidiac . & Can. Episc. 2. de pa●attentis . Can. peracta . de consec . di●t . 2. Alex. v. 1. epist. de mysterio corp. & sang . Concil. Const. less . 1● tom . 2 and 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 Roman 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 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 voti●● . 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 praeconi● . 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 Angells , dead men , wood , nayles , iron , apparell , and substitute them in the place of God , and of the merits of Christ . O God , how long shall the adversary doe thee this dishonour ? Psal. 74. how long shall the enimie blaspheme thy name for ever ?

CHAP. XII . Of the name of the supper of the Masse .

IT is time to come to the matter whereof wee treate , in which we will consider divers things which are there distinguished , as 1. The differing names and divers tearmes , 2. The place where this mystery is celebrated . 3. Things belonging to the garnishing of the place . 4. The person of the Priest , his habits , actions &c: all which pertaine to the Masse as accidents inseperable . Wee need not repeat that which hath beene said before , concerning the originall of either word , for this action is called Coena , a supper , because it was instituted as a common repast by our Saviour at supper : it is called likewise , Sacrament , by reason of the vow which is made by the Communicants ; and named the Eucharist for the thanksgiuing which is rendred there vnto God . This hath beene amply treated of before , where wee spake likewise somewhat of the word Masse in generall ; but we shall never be able to giue sufficient reasons for the speciall appellations of each part thereof , as Entrance , Post-communion , Lessons , Verse , Responsories , Gospell , offring , consecration , Antheam , Litany , Liturgie , Corpus , Corporall , Plate , Kyrie eleyson , Allelu-ia , Albe , Cope , Girdle , Maniple , Stole , Miter , Incense , Absolution , Canticle , Complyne , Matins , Nons , Vespers , Infraction , Graduels , Offertories , Oblation , Sacrament , Sacrifice , Altar , Image , Taper , Relique , Bell , Font , Holy water Pixe , Sprinkling , Chrisme , Collect , Pax , Office , Secret , Prayer , Epistle , Tract , Sequence , Prose . Note that by the word prose they vnderstand not a loose manner of speech , but Latine rithmes . Votiue Masses , Masses of grace , of requiem , dry , great , short , particular , of the nayles , of the Robe without seame , high , lowe , of the holy Ghost , of Iob , of St Anthony , &c.

CHAP. XIII . Of the place where the Masse is celebrated .

Hier. in Psal. 33. THe Church consisteth not in walls , but in the truenes of doctrine , saith Hierome , and where true doctrine is there is the true Church . For the Apostles assembled themselues but in a chamber , Act. 1. whence it appeareth that building is rather belonging to the well being then to the being of the service of God : so farre is it from being necessary to haue the place consecrated or adorned with reliques , Conc. Nic. 2. & 7 as the second Nicene Councell did ordaine in the yeare 790 , or thereabouts . Secondly , when the ancient Christians builded Churches , they dedicated them to none saue to God onely . So saith the Emperour Constantine , Whence it is that the Temples which were dedicated vnto him , Euseb. de laudibus Constant . were called by the name of the Lord , and on them was imposed the name , not of men , but of God , which is the cause that they are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The reason is because that , Temples , Altars , and Sacrifices cannot be erected , saue to the great and true God alone . S. Augustine saith Wee institute no altars , temples , Priests , or sacrifices to Martyres , Aug. Psal. 44. Jd. de civit . Dei l. 22. c. 10. to . 5. Inn. 3. de myst . missae . lib. 3. because they are not Gods , but haue the same God that wee haue . The Pope himselfe saith , that Temples , and Alters pertaine to Latria , or divine worship , and if one erect them to Saints , it is idolatry . Neverthelesse , see here the practise of such consecration , brought in in the yeare 800 , it being made a Sacrament like baptisme , to which they compare it , and afterwards in the yeare 1000 hauing the whole forme of it made compleat . Epist. Zach. ad Bonif. 2. concil . tom. 2. p. 451. The Bishop being assured of the revenue of a new built Church , makes a short prayer , besprinkles the walls without with holy water , with a nosegay of hysope , prophaning the words of the 51 Psalme , Purge mee with hysopp and I shall be cleane , and applying to a stone the washing of the bloud of Christ , which is proper to the faithfull . In the dedicating of a temple , a Masse likewise is to be said , whose entrance is Terribilis est locus iste . Then he beats the dore with his staffe , saying , at tollite portas thrice and being entred in , he painteth the Greeke and Latine Alphabet vpon the wals , exerciseth the salt , wine , water , ashes , makes thereof a mixture , into which he dippeth his thumbe , and after certaine ends of prayers pronounced by him , hee saith these words , This Temple be sanctified in the name of the Father , Sonne , and holy Ghost , in the honour of God , and of the glorious Virgin Mary , and of all the Saints , and in memory of such a Saint . See how of an indifferent place to pray in , they make thereof a place essentiall : of a place dedicated to God alone , a place dedicated to a creature , of a simple destination , a sacramentall consecration .

CHAP. XIIII . Of the garnishing of their Churches .

IN these Temples appeare , first the lighted tapers , which are not necessary in the day time . Wherefore Constantine in Eusebius saith , Euseb. ad sanct. coetum . Hieron . contra Vigil . c. 5. that the Christians haue neither incense nor burning . And Hierome , We light no taper in the open day , as thou calumniatest vs , but wee imploy the light to temper the darknesse , that we may watch vntill breake of day . Alas what would this good pastour haue said if he had seene the benedictions of the tapers in the day of the purification , where they sing the song of Simeon , and prophane that which is said of our Lord Iesus , That he is the light of the Gentiles , applying it to a corruptible and a needlesse taper . See the prayers which they said in the Masse of the purification , and benedictione cereorum . Of Altars we spake before : as for Images , they are expresly forbidden to bee made , which is the cause that the Church of Rome hath razed out the second commandment which condemneth them , which was done by the Councell of Auspurg in the yeare 1548. And Damascene , though otherwise a favorer of Images , saith , That it is a great folly and impiety to paint the divinitie . Orthod. fid. l. 4. c. 17. Tertul. l. de idol . And Tertullian , The consecration of images is idolatry . Now what may wee gesse he would haue said , if he had seene their consecration , cloathing , adoration , presenting of Candles : also of armes , and legges of wax vnto them ? But see the doctrine of the Church of Rome , Thom. 3. part . q. 83. art. 3. The things without life which are consecrated , doe get a certaine spirituall vertue , by which they are made proper to the service of God , to the end that from them men may receaue some devotion . Bel. de imag. c. 21 And Bellarmine would haue that the Images of Christ and of the Saints should be worshipped , not only by accident , or improperly , but also of themselues and properly , &c. So likewise the bell sounding hath this effect , Durand . ration . lib. 1. c. 1. saith Durand , that by the sound thereof , the faithfull are invited to the eternall price , the devotion of faith increaseth in them , the fruits , the soules & the bodies of beleeuers are saued , the enemies weapons are kept off , the thunderclaps , &c. And as for the Agnus Dei composed of chrisme and wax , Ceremon . del egli . de Rom. tit . 7. Can. placuit . & can . ficut . de con sec. dist. 1. Calvin . de reliq. consecrated with balme , it draweth the lightning from aboue , and dissolueth all sinne . As for reliques , as Iosephs breeches , the nayles , the wood of the crosse , the robe without seame , the lanthorne of Iudas at S. Denis , the sword and buckler where with the Archangell S. Michaell fought with the divell at Toures , a peece of the dead body of some saint canonized by the Pope ( who would haue them to be neere the altars ) processions , adorations , kissings , touchings , and such like customes doe wel discover the abuses which are committed about them . Holy water taketh its beginning from the Pagans , Just. in Apolog. Hippocr . de morbo sacro . Proclus de sacrif . & magia . Can. Aquam sale de consec . dist. 2. Theod. lib. 3. c. 15. & 16. who sprinkled themselues with water as they entred into the Church , & that for the purging of their sins . For men thinke that sulpher purgeth by reason of the strong smel , & salted water , by reason of the part of fire contained in it : & of this powdred virtue the Pope makes great account , ioyning vnto it other superstitions . Incense also is come from the Gentils ( thure Deum placa , appease God with frankincense ) & it was vsed by Iulian the Apostata to despite the Christians . Let vs therefore conclude that all these ceremonies were taken from Pagans & Iews , & are not to be practised by the Christians . Jn cap. 13. ep. ad Hebr. The reason is giuen by Nicholas de Lyra , Those which obserue the Law with the Gospel , haue no part of the effect of the passion of Chirst , Gal. 5. according to that which is said to the Galathians , if you bee circumcised , Christ wil profit you nothing . Thus the Christians contenting not themselues with the simplicitie of the Gospel , applyed themselues to the Iewes & Pagans , in hope to convert them , wheras they were in the mean time perverted , according to the threatning pronounced against such temporisers , Es. 29.13 . Because their feare towards me is taught by the precept of men , the wisdome of their wise men shall perish , and the vnderstanding of their prudent men shal be hidden . Now that the Christians haue taken from Pagans these ceremonies , Bar. Annal. tom 1. ann. Christ . 44 Sect. 88. Cardinal Baronius confesseth , saying , Thou hast aniversary vigils in Suetonius in the life of Vespasian , Ch. 7. Lustral waters & sprinkling of the sepulchers in Iuvenal , Sat. 6 Lights in the said Sepulchers in Suetonius his Octavius , Ch 98. lamps lighted on saturday in Seneca ep. 96. The distribution of tapers amongst the people , in Macrobius his Saturnals , &c. Whence it followeth , that all the prayers , consecrations , & benedictions borrowed from superstition , are but so many sins & prophanations of the word of God : For our prayers ought to be founded vpon the promise that we shal be heard . Now we haue no evangelical text which tels vs that God will giue virtue to a peece of wood to be a wholsome remedie to mankind , a redemption of soules , an advancement to good works ; whereas the Priest praieth in making of a new crosse , that God would bee pleased to giue it that virtue . For he sheweth that it is that which he aymeth at , saying , Lib. Pontif. de benedictione novae crucis . p. 172 Rom. 10. Vouchsafe to blesse this wood of the crosse . The same praier makes he for the tapers , water , incense , bells , agnus Dei &c. Now faith commeth by hearing , & hearing by the word of God , & not by the fantasie of men . Wherefore God saith to the inventers of such sacrifices , 1. King . 15. Mich. 3. Es. 66. Who hath required this at your hands ? obedience is better then sacrifice , and the inventer of worshippe shall not be heard . And he which killeth a lambe ( otherwise then is commanded ) is as if he sacrificed a dogge . Bee you the sheepe of the true shepheard , heare his voice , & not a strangers . Seeing that he hath declared that he is honoured in vain by the service founded vpon the commandement of men . Mat. 15. And seeing that he is the Lord , wee ought to worship him as hee himselfe hath commanded , and not otherwise .

CHAP. XV. Of the Priest and his qualities .

OVr Saviour sending abroad his Disciples which had the gift of tongues , inioyned them to preach the Gospel , & to publish it to all nations , & commaunded them to baptise in the name of the Father , Sonne , & holy Ghost . Now the Bishop which ordaines Priests , greaseth the ende of their fingers , & saith these words only . Receaue the power to celebrate Masses , Jn vet. agenda circa ann. 1000 and to offer vp sacrifice for the liuing and for the dead . There is nothing spoken here concerning baptising or preaching , no more than in the Canon Generaliter 16. q. 1. where is related another fashion of making Priests , to wit , That the hands be consecrated , to the end that whatsoever they consecrat may be holy , & that whatsoever they blesse , may bee blessed . There are many reasons which verifie that no Priest hath a lawfull calling , in regard of him which receaueth the power of committing symonie &c. And although it be written that Mariage is honorable amongst al , that a Bishop ought to be the husband of one wife , Heb. 13.4 . 1. Tim. 3.2 . 1 Tim. 4. Tertul. exhor. ad castitatem . c. 8. Euseb. l. 1. c. 23. that it is the doctrine of divels to forbid to marrie . That it was permitted to the Apostles to marry , & to lead about their wiues with them , & that Denis Bishop of Corinth said to Pinitus , that this waightie yoke of widowhood was not imposed vpon the Saints : And Chrysostom , that al the Prophets were maried : And S. Hierom , Chrys. in Mat. hom. 56. in f. Hierom. lib. 1. ex Iovinian . We read of none but the Pagan Priests which abstained from marriage , esteeming it vnagreeable with the Priesthood , such as were the Priests of Cybel , and the Athenian Hierophants . Nevertheles by the doctrine of the Roman Church mariage makes one vncapable to say Masse , but not concubinage , though it be in facie Ecclesiae .

Moreover he ought to be shauen , Lev. 19. Ezech. 44. Hier. in . Ezech. c. 44. Clem. Alex. in poed . l. 3. c. 11. contrary to the express word of not shauing their heads , or marring the corners of the beard . For Hier. saith , We ought not to haue our heads shauen , as the Priests of the Goddesse Isis & Serapis : & Clement Alexandrinus saith the same . The Subdeacon in this service marcheth before , to represent ( as they say ) the law , the Deacon after him figuring the Gospel , bearing a stole which crosseth the loyns , signifying the force & continency which resideth there , & he ought to turne himselfe towards the north , Titleman & Biel. and make a signe of the crosse towards that perstiferous quarter to the end that he may chase thence the divels . Also he carries a pillow vpon his stomack to represent an humble heart .

As for the habits of the Priests , besides the ordinary , there be some which are taken from the customes of the Iewes & Pagans , Inn. 3. lib. 4. de sacraltaris . and therefore Innocent the third maintaines that the ceremonies of the law are not wholy abolished , because the Church of Rome maintaines the oyle of vnction , incense , tithes , and first fruits , candles , habits , high Priests and Levits . Ioyne to this the saying of Baronius aboue quoted , and you shall see that the yoke of the Gospell which ought to bee lightned according to the saying of our Saviour , is agrauated with Iewish ceremonies and Paganish superstitions : which is farre from the opinion of Celestine writing to the Bishops of France , Valas . l. de reb. Eccles. c. 24. Ep. 2. de Episc. Gal. c. 1. and speaking against certaine Priests which not contenting themselues with the surplice vsed in the times of the Primitiue Fathers , would haue their reynes also to be girt , and themselues bee covered with a mantle whilst they serued in the Church , Hier. l. 1. cont. Pelag. concil . 4. Carthag . can . 41 Wherefore ( saith he ) haue they not lamps and staues in their hands ( mocking them , and afterwards adds ) we ought to be distinguished from the people & from others , by learning , not by robes : by conversation , not by the habit : by the puritie of mind , not by adorning : for if wee beginne to study novelties , Alex. ab Alex. lib. 4.11 . c 17. Lev. 1. dec. 1. we shall defile that order which was left vnto vs by our Fathers , and shall giue place to superfluous superstitions . Not misliking or denying hereby vestments or habits in the Church , if both few and seemely , seruing both for a decorum and a distinction , but finding fault with those professedly Aaronicall and Leviticall vestments , Duran . l. 3. c. 1. then begun ( it seemes ) but since multiplied beyond the proportion of types in the Iewish Priesthood . For now they ordaine , Sixe vestments for all Priests , in signification ( as they say ) that in six dayes God created heauen and earth , D●●an . vation . 〈◊〉 . l. 3. c. 1. and nine more beyond Priests for Bishops , in token that they are spirituall , like the nine orders of Angells , in all fifteene , betokning the degrees of virtues But as hardly shall they proue these members of fifteene vestments , and their mysticall senses to be truely ancient , as their so many signified vertues to haue beene common to all that vse them . Yet haue they not been beholding only to the Levits for all their fashions , but something they haue fetcht from Gentils . For the Pagan sacrificer bore a painted coat , and aboue it a pectoral of brasse , afterwards of gold or of silver , moreover he had a vaile to cover his head , called Amictus , 700 yeares before the comming of the Lord . Now of the Iewes are borrowed the Ephod , the Girdle , the Maniple , the tiara Mitra , to which Biel & Titleman giue strange significations , & such as those which invented them never imagined . The Girdle signifieth the rod , the stole the power the Maniple the bond of loue . As for the language , it is a stranger to the people being Latine , Greeke and Hebrew , following that which is writtten , that such tongues are signes vnto vnbeleeuers .

CHAP. XVI . The actions of the Priest in the Masse .

Ovid. 4. fast . Plut. in Numa . Ap●d . l. 11. de as●no . Alex. ab A● . 4. c 17. 2. Cor. 14. FIrst he must turne himselfe towards the East , according to the Paganish custome , and contrary to the Iewes , then hee ought to ioyne his elbowes to both his sides , lift vp his hands , so that they exceede not his shoulders following the cautell , stet erectus . This is taken from the Paganish superstition , which prescribed vnto the sacrificer not to eleuate his hand any higher then his mouth , Plin. lib. 28. Blond . lib. 1. Rom. triumph . Macrob. in Saturn . Caut. stat. Caut. tres digitos . and in all these turnings and friskes is put great holinesse , as diuers authors doe witnesse , which call them Vertigines in sacris . For the Priest is bound to ioyne his fingers with which he maketh the signes , & not to separate them , but only in handling the hoste , & if he takes the plate , to make his middle finger serue him insteed of a paire of pinsers . Likewise he continually almost turnes his backside to the people , makes in all 46 signes of the crosse at seueral times , euery one odde in number , & in a diuers manner , sometimes with the hand , then with the chalice , hoste & plate , vpon himselfe , the bread , the consecrated hoste , the chalice . Makes 9 adorations of the bread and wine , kisseth the Altar ( which is answerable to an adoration ) nine times , representeth diuers personages , the Iewes , the Gentiles , the Law and the Gospel , Christ liuing , dead , & in the sepulchre , hidden & manifested , the theefe , the Publican , Iudas ; and if one may beleeue Titleman , the plate representeth the diuinity of Christ . Moreouer one ought to consider the vertue of the signes of the crosse , which are essentiall in this mystery ; And if the hoste doe fall into the chalice before the time , Caut. si hostia . the Priest ought not to pull it out again , but to proceed in signs , words & gestures , as if he had it in his hands . by which account he fames to break , shew , eleuate , & makes his fingers to be adored , & the people to say , aue salus , aue vita . Caut. intellectum . also it is said aboue , per auxilium sanctae crucis , & in the Masse of the exaltation of the crosse , that he which shal make the signe of the crosse , shall not loose his children , & shall feele no sinne , &c: Now not only in signes , but also in words & intentions are hidden great secrets , so saith the cautell , Summa Angel . in voce Missa . great things are hidden in signes , greater in wordes , but the greatest of all in the intention . So that the Masse profits them onely to whom the Priest applyes it , in somuch that meere Grammaticall declining by the helpe of artificiall memory , auailes for six seuerall sorts of people , the Nominatiue for the Priest , the Genitiue for the Parents , the Datiue for the founders , the Accusatiue for his enemies , & so in others , which is called in the diuinity of the Masse opus operantis , the work of the worker . Now if the signes , words & intention be necessary in this confection , the respiration of the Priest is not of lesse importance , who ought not to doe it during the bringing forth of fiue words , hoc est enim corpus meum ; nor make any pauses vntill the end , for the cautell saith , nulla ratione potest valere si dicatur , Caut. 3. Hoc , est , enim , corpus , meum : but he ought to pronounce it in one breath . Moreouer , al comes to nothing if the matter of the Masse be not panis triticeus , Caut. 2. Can. in Sacram. can . sic in s m●ti fica ●do . gl●n verb. calex de consec . dist. 2. wheaten bread , if there be not greater quantity of wine then of water , if the bread be tempered with any other liquor then water , & if the wine be dead or sowre ; Alas , where consists the efficacy of this Sacrament but in words and signes onely ? in the intention and respiration of the Priest ? the poore Christian lyes at the mercy of the Priest , as the Lambe in the Wolfes mouth . Loe heere the accomplishment of the mystery of iniquity .

CHAP. XVII . Other circumstances of the Masse .

WE haue shewed how the Masse dependeth not onely vpon the worke , but also vpon the worker , which is the Priest : and how the first authors of transubstantiation were fowlly deceiued , in saying that a carnall and corporall eating is necessary , and that no Christian-like preparation is necessary , but rather a memento of the Priest , Now we must know , that this seruice which in the time of Iustinian the Emperour : ●ou . 123. Hono●ris in genima animae . l. 1. c. ● ) who made a decree concerning it , ) was pronounced with a loude voyce , Pope Vigilius would haue to be said with a low : and that vnder pretence of a certaine story , which relateth how some shepheards hauing learned the canon , did transubstantiate their bread into flesh . The numbers of prayers , signes , turnes , and repetitions of the same words , Mart. Polonus in chron. Etel . Math 6. v. 7. Baile . ●ect . 25. do proceed from the like superstitions , & are contrary to the expresse worde of God , which forbiddeth vaine repetitions , such as the heathen vse : neuertheles they are an article of faith in the Iesuites Catechisme , Rosmus lib. 2. imitating the Pagans which adored the goddesse of numbers called Numeria , & consecrated to the infernal gods the eauen numbers , & to the celestiall the odde , numero deus impare gaudet . Now as this fabrick made much adoe before it could be brought to its perfection , so likewise hath there bin no small care to keep it from inconueniences , whereof I purpose to set downe some in particular ; as first , if a Fly or Spider do chance to fal into the chalice before the consecration , Cant. Item fi musca . the Priest must sup it vp , and if it go against his stomacke to doe so , then he must finely take it out , and after he hath diuers times washed it , he must burne it , & then lay it vp for a Relique . Also , Cant. item si quis . if one being sick or otherwise through infirmity should vomit vp the hoste , the Priest ought to swallow downe that which is cast vp , and if not , then to burne it , and lay it vp for a Relique . and Alexander de Hales saith these horrible words , If a Dog or a Hog should eate the consecrated hoste entire , Alex part. 4. q. 45. n. 1. Part. 3. sum . de defect . Missae . I see no reason why the body of our Lord should not all together passe within the belly of that Dog or Hog . Anthony , Archbishop of Florence , hauing confirmed these abominable opinions , saith , that if he could finde any man which would swallow down such kind of vomited morsels , hee should be praise worthy , prouided that he were fasting , & saith , So Hugh of Cluny commended Goderan , who swallowed downe the peeces of the hoste , which a leaper had vomited vp with a villanous spattering , saying that the gridiron of Saint Laurence was more tolerable .

Let vs consider the effects of this transubstantiation , how many absurdities , impieties , & abominations haue issued from it , the fables of Ovids Metamorphosis neuer came neere it : Arania of a woman became an vnreasonable creature ; Arachne . Ouid. 6. Metam . and the companions of Vlysses were transformed into hogges ; but this inuention deifyes both spiders , dogges and swine , and turnes their cinders into Reliques . And if this corporall tou hing without any other disposing , doth sanctifie , why should wee deny it to Iudas his kisse ? or to the hangman which bound , whipt , & nayl'd the Lord ? they were as capable of this apotheosis as the Nayles and head of the Launce , vnlesse the want of sense & reason made the other the more capable of the Popes canonizing . But we passe farther .

CHAP. XVIII . The Authors of the Supper , and authors of the Masse .

WE are taught by the Euangelists that our Lord Iesus was Author of the Supper , Math. 26. Marc. 14. Luke 22. and prescribed the forme and matter thereof , & declared to his Disciples the end for which hee established this Sacrament . Which S. Paul witnesseth to haue bin practised in the same manner , 1. Cor. 11. I haue receiued of the Lord that which I haue deliuered vnto you ; & indeed , he related the words of the Euangelists , but as for the composition of the Masse , it was not the worke of one man onely , nor of one time . For besides that which we said aboue , we find that in the yeare 121. the first abuse was committed by Xistus or Alexander , who instituted the mingling of water with wine . Platin. & Sabellic . &c. Higinus in the yeare 141 , inuented the feasts of dedication & consecration , with the exorcisme of salt . Damasus in the yeare 377 , added the Confiteor . Innocent in the yeare 408. contributed to it the kissing of the Plate . Symmachus in the yeare 508. Gloria in excelsis . Agapet in the yeare 535 , the Procession . Greyory interlarded the Latine , Greeke & Hebrew , in the yeare 583. Sergius the Agnus Dei to be thrice sung . Flauian & Diodore instituted the antiphone● . Telesphorus the Collects , Leo & Gelasius the Graduels , Gregory the Tracts , Gothier the Sequences . And as for the main body of the Canon , it was made about the yere 800 , by Alexander , Gelasius , Cyrill , Leo , & Pelagius , as Platina a Secretary to the Popes doth affirme , & about that time the incense & offertory was ordained by Leo the 3. The soule of the Masse which is transubstantiation , was brought vpon the Stage in the yere 1062 , in the time of Pope Nicholas , priuileged by Hildebrand , confirmed by Honorius , who added the adoration of the hoste , in the yeare 1226 , whilest Sergius inuented the steeping of a peece of the bread in the wine , & the breaking of it into 3 peeces . & that nothing might be wanting , in the yeare 1264 , Vrban , crowned this worke with a Procession of the hoste , and a Corpus Christi day . Now in this place consider but the foolery of these men , which boast that Saint Iames sang Masse : considering that this Gregorian seruice was for the most part brought in by the violence of the Popes , who were ayded in promoting of these crotchets by Charlemaine and other Kings and Emperours which ruled in France , Germany and Italy , the one vsurping the temporall sword , the other the spirituall , vnder this title , Do , vt des , facio , vt facias .

FINIS .