The Novelty of Popery Opposed to the Antiquity of True Christianity, Book 7 · Treatise · Chapter 9
CHAP. IX. A third cauſe why they will not have the Maſs to be underſtood by the people. Some clauſes of the Maſs which would offend the people if they were unſtood.
BUt the chief cauſe why the Pope will not have the Maſs to be underſtood by all, is that the Maſs contains many things which would either inſtruct or offend the people, if the people underſtood them.
For the Maſs is full of Clauſes, ſome of which are contrary to Popery, and are conformable with our Religion; Some evidently contrary to the doctrine of the Goſpel, and ſome contrary to common ſenſe.
I. For example, the People might be taught not to believe Merits, if they underſtood the words of the Maſs which condemn them, when the Prieſt prayeth that God receive us into the company of the Saints, non aeſtimator meriti, ſed gratiae largitor, not weighing our merits, but granting us pardon.
II. Alſo the people being inſtructed to pray for the Souls of the dead that are frying in Purgatory, would be amazed to hear the Prieſt praying for the dead in theſe words,(a)Memento etiam Domine famulorum et famularum tuarum, qui nos praeceſſerunt cum ſigno fidei, et dormiunt in ſomno pacis. Lord remember thy ſervants and handmaids that went before us in the ſign of Faith, and are ſleeping in the ſleep of Peace. He that hath given money to a Prieſt to recommend one of his friends in the Memento of the Maſs, would ſay, I had given money for a ſoul which I thought to be tormented in a burning fire; but now I learn that my friends ſoul is laid down in a peaceable ſleep. I will take heed another time of giving my money for a ſoul that is ſleeping quietly.
III. Likewiſe the people being taught to believe, that after the conſecrating words, the bread is tranſubſtantiated into the Lords body, and that the thing which the Prieſt holds is no more bread, but the natural body of Chriſt, would be amazed to hear the Prieſt ſaying theſe words over the conſecrated Hoſt, Per quem [Chriſtum] haec omnia Domine ſemper bona creas, ſanctificas, vivificas, benedicis & praeſtas nobis. By which [Jeſus Chriſt] O Lord, thou createſt always all theſe goods, and ſanctifieſt them, and bleſſeſt them, and affordeſt them unto us. For they ſhould find it very ſtrange, that the Prieſt calls the body of Chriſt, all theſe goods. And that the Prieſt ſaith, that God createth always Jeſus Chriſt, ſeeing that God createth only thoſe things that were not before they were created, and that God createth no more the glorious body of his Son Jeſus Chriſt. And that it is a great abuſe to ſay that God creates always a thing that is always in its perfection. They would wonder that God quickeneth Chriſt always, as if God at every moment did raiſe him from the dead. Scruples would ariſe in the minds of the people, hearing the Prieſt ſaying theſe words unto God, Per Chriſtum haec omnia bona creas & praeſtas nobis, Thou createſt and affordeſt theſe goods to us by Chriſt. For he that hath ſome liberty of Judgement, would reaſon thus in himſelf, It muſt needs be acknowledged that theſe goods which the Prieſt hath before him, are not Chriſt himſelf, ſince God giveth them unto us by Chriſt. Neither doth God create and quicken Chriſt by Chriſt. Upon that any perſon of good ſenſe would ſay, No doubt but that this prayer was ſaid by the ancient Church in another ſenſe; for every word is fit and proper to be ſaid over a quantity of bread and wine ſet upon the Table, but not over the body of Chriſt.
IV. Neither would the people be leſs amazed, ſeeing the Prieſt offering unto God the conſecrated Hoſt in theſe words(b)Super quae propitio ac ſereno vultu reſpicere digneris. Ʋpon which things be pleaſed to look with a propitious and ſerene face; For a man that hath his wits about him, would ſay, How comes this to paſs, that Chriſts body, which is but one, is called, theſe things, as if Chriſt had many bodies? And what an abuſe is this, that the Prieſt prayeth, that God will look upon his Son Jeſus Chriſt with a propitious and ſerene face; as if he was afraid that Chriſt ſhould not be acceptable unto his Father? or as if Chriſt had need of our recommendation to God to be accepted of him. For note that the Prieſt by theſe things, underſtands the Hoſt which he hath in his hand, not the faith or the devotion, or the prayer of the people; as it appears by the words next before, where he ſaith, that he offereth unto God an immaculate Hoſt, a holy bread, a cup of perpetual ſalvation; Then he addeth, Ʋpon which things, &c.
V. The people would not take leſſe offence at the following words(c)Supra quae propitio et ſereno vultu reſpicere digneris, et accepta habere, ſicut accepta habere dignatus es munera pueri tui juſti Abel, et ſacrificium patriarchae noſtri Abrahae. Ʋpon which be pleaſed to look with a propitious and ſerene face, as thou wert pleaſed to accept the preſents of thy righteous ſon Abel, and the ſacrifice of our Patriach Abraham. For they would inquire what thoſe preſents were which Abel offered unto God; and finding that it was a Lamb or a Calf, they would be angry at the heart to hear that compariſon whereby Chriſt is compared unto a beaſt; and whereby the Prieſt asketh of God, that the body of Chriſt be as acceptable unto him as a Bullock or a Lamb offered by Abel; for we have already ſhewed that by theſe things he underſtands the conſecrated Hoſt and Cup, which he compareth with the preſents of Abel, not our faith and devotion with that of Abel.
VI. The like matter of ſcandal ſhould be found in the following words, in which the Prieſt addeth,(d)Supplices te rogamus, Omnipotens Deus, jube hac perferri per manus ſancti Angeli tui in ſublime altare tuum, in conſpectu divinae Majeſtatis tuae. We humbly beſeech thee Almighty God, command theſe things to be carried by the hands of thy holy Angel, to thy high altar, in the preſence of thy Divine Majeſty. This indeed is ſufficient to offend a mind that hath ſome clearneſs of judgement. What? (may he ſay) Do we ask of God that the Angel come and take the Hoſt from the Prieſts hands? Muſt the eternal Son of God be preſented to his Father by an Angel? Doth he ſtand in need of the mediation of Angels to be acceptable unto his Father? Or if the Prieſt pray that the Angel come, and take the Hoſt from his hands, why doth he eat it preſently after theſe Words? Why doth he not ſtay for the Angels coming? He ſeemeth to be afraid to have his prayer granted. Beſides when he calls Chriſt theſe things, he ſpeaks manifeſtly againſt his knowledge and intention; for Chriſt is not theſe things, but one perſon.
And here one may have here again the ſame thought as before; That theſe prayers are good, being ſaid over Alms, and over a quantity of bread and wine not tranſubſtantiated, laid upon the table according to the cuſtom of the ancient Church; but are abſurd being ſpoken of Chriſt. Doubtleſs theſ… prayers, more ancient then the doctrine of Tranſubſtantiation, have loſt their firſt ſignification by the change of the doctrine.
VII. The following words give the like ſubject of offence, when the Prieſt addeth, Ʋt quotquot ex hac Altaris participatione ſacroſanctum filii tui corpus ſumſerimus, That as many of us as ſhall take by the participation of thine altar the ſacred body of thy Son. For to what purpoſe is that language when no body participates? Seeing that in moſt Maſſes the Prieſt eats alone, and in all Maſſes drinks alone? and that in private Maſſes no body is preſent? and yet the Prieſt ſpeaks as if many had received.
VIII. Alſo the words, whereby they hold that the conſecration is made, might give offence; for they are ſaid only recitative, that is, in a form of relation, as when an Hiſtory is related. As Gabriel Biel obſerveth in the 48. Leſſon upon the Canon of the Maſs, ſaying, that the Prieſt pronounceth theſe things, non enuntiative ſed recitative, not by form of enuntiation, but of relation. Whereas the Roman Church will have theſe words to be ſaid effectively, as if God by them declared that he will have this bread to become fleſh. When God ſaid, Let the light be, and let the earth bring forth herbs, &c. theſe words were effective and operative, and brought forth light and plants; But he that relates that God ſaid, Let the light be, doth not bring forth light. Yet the Prieſts words are but a bare relation of that Chriſt ſaid: The Prieſts words are theſe(e)Qui pridie quam pateretur accepit panem in ſanctas et venerabiles manus ſuas, et elevatis oculis in coetum ad te Deum Patrem ſuum Omnipotentem tibi gratias agens benedixit, fregit, deditque Diſcipulis ſuis, dicens Accipite et manducate ex hoc omnes, Hoc eſt enim corpus meum. Who (that is Chriſt) the day before he ſuffered, took the bread in his holy and venerable hands, and lifting up his eyes unto thee, his Father Almighty, giving thee thanks, bleſſed, brake, and gave to his Diſciples, ſaying, Take, and eat of it you all; For this is my body. All that is but a bare relation which cannot have any effective vertue: Which is confirmed by theſe words, Accipite, manducate: whereby it is evident that the Apoſtle expreſſeth not what he doth, or will do, but only what Chriſt hath done; for ordinarily when the Prieſt pronounceth theſe words, there is no body that takes or eats after the Prieſt, and private Maſſes are without Communicants.
IX. Perhaps alſo ſome one of the people more curious then his fellows, having made bold to look into the holy Scripture, might obſerve, that the Apoſtle Paul, 1 Cor. 11.24. affirmeth that Chriſt ſaid, This is my body which is broken for you, and upon that by a curioſity, which is now held the way to hereſie, would inquire why the Prieſt leaveth out theſe words, which is broken for you; For they are words that decide the difference, It being evident that as the Lords Body in the Euchariſt is not really broken, but Sacramentally; alſo the Lords body is not really but Sacramentally in the Prieſts hands. No reaſon can be given why theſe words, which is broken for you, ſhould be a Sacramental and figurate expreſſion, and the words, This is my body, ſhould be taken otherwiſe; for it is certain, that the bread of the Sacrament is in the ſame manner the body of Chriſt, as the body of Chriſt is broken in that Sacrament. Now the body of Chriſt is not really broken in it; then the body of Chriſt is not really in the ſame. But Satan did labour to ſtop that window, by which ſuch a clear light comes unto us, having taken away that word out of the Bibles of the Roman Church, where inſtead of frangitur there is tradetur: inſtead of is broken, they have put, ſhall be delivered.
X. From the bread the Prieſt comes to the cup, and relates the words of the Lord, ſaying that Chriſt having taken the Cup, ſaid, Accipite, Bibite ex eo omnes, Hic eſt enim calix ſanguinis mei novi & aeterni Teſtamenti, myſterium fidei; that is, Take, drink all of it; for this is the cup of my blood of the New and eternal Teſtament, a myſterie of faith. Here alſo there are many ſubjects of offence: For ſince the Prieſt witneſſeth, that Chriſt ſaid, Drink ye all of it: why is it the priviledge of Prieſts and Kings only to drink the Cup? If to Kings and Prieſts only that word drink is directed, the ſame muſt be ſaid of the word eat; for theſe words are directed unto the ſame perſons. By that reaſon none but Prieſts and Kings muſt eat in the Sacrament. Beſides, the Apoſtles being in Chriſts Company, did not in that action keep the rank of Paſtors, but of ſheep and diſciples. Wherefore the Apoſtle will have the people of Corinth to examine themſelves, and ſo eat of this bread, and drink of this cup.
XI. In this eſpecially theſe words give matter of offence, that the words of the Maſs are found neither in Saint Paul, nor in any of the Evangeliſts. St. Paul relateth that the Lord ſaid, This cup is the New Teſtament in my blood, do this in remembrance of me: Excellent words; For theſe words, This is my body, and theſe, This cup is the New Teſtament, muſt be underſtood in the ſame manner. Now neither a Cup, nor that which is within it is really a Teſtament, but Sacramentally, and in ſignification; no more then is the bread (which they call the Hoſt) really the body of Chriſt, but Sacramentally, and in ſignification. Wherefore that this might not be perceived, the words of the Lord were changed in the Text of the Maſs: For inſtead of theſe words, This cup is the New Teſtament, the Prieſt ſaith, This is the cup of my blood of the New and eternal Teſtament.
XII. To the ſame end, inſtead of theſe words, Do this in remembrance of me, the Prieſt ſaith, a myſterie of faith, which is a ſtrange depravation, done purpoſely becauſe the word remembrance expounds theſe words, This is my body, namely that the bread is called the Lords body, becauſe it is the remembrance of it, according as Scripture nameth ſigns and commemorations, with the name of things ſignified.
XIII. Here is another ſubject of ſcruple and ſcandal which the people ſhould receive, if the Maſs were ſaid in a known tongue: For long before the words, which they call conſecrating words, there are prayers in the Maſs, in which the bread not conſecrated is called the ſacrifice, and the immaculate Hoſt offered unto God for the ſins of the living and the dead in theſe words,(f)Suſcipe hanc immaculatam hoſtiam quam ego indignus famulus tuus offero tibi Deo meo vivo pro innumerabilibus peccatis & offenſionibus et negligentiis meis, & pro omnibus circumſtantibus, ſed & pro omnibus fidelibus Chriſtianis vivis atque defunctis. Receive this immaculate hoſt, which I thine unworthy ſervant offer unto thee my living and true God, for my innumerable ſins, and offences, and negligences, and for all that ſtand about me, but alſo for all the faithfull Chriſtians, both living and dead: The like things he ſaith over the Cup, not conſecrated. All that is full of difficulties; for the bread not conſecrated, is not the ſame Hoſt as that which is conſecrated, which they ſay to be the true body of Chriſt. By this means two Hoſts of divers nature, and two ſorts of ſacrifice are in the Maſs; and that which is moſt ſtrange, and of hardeſt digeſtion, is; that the Prieſt offereth bread not conſecrated unto God in Sacrifice for ſatisfaction for his ſins, which is giving a piece of bread for payment for our ſins, and for the price of our redemption.
(g)Bellar. l. 2. de Miſſa c. 17. Sect. Offertorium. Quinque illae orationes, Suſcipe ſancte Pater, &c. Offerimus tibi Domine, &c. Veni ſanctificator, &c. In Spiritu, humilitatis, &c. Suſcipe ſancta Trinitas, &c. neque antiquae admodum ſunt, neque in Roma in Eccleſia ante quingentes annos legebantur.Bellarmine in the ſecond Book of the Maſs, 17. chap. ſeemeth to be angry with theſe Collects; for he ſaith, that they are not very antient, and that before five hundred years, they were not ſaid in the Roman Church. Now there are five Collects or Prayers together of the ſame nature in that part of the Maſs which they call the Offertory, which this famous Cardinal made bold to accuſe of novelty, and obſerveth that Innocent the third, who writ of the Maſs in the year 1214. makes no mention of them.
That by theſe prayers the Prieſt maketh an oblation, and offereth a ſacrifice of bread not conſecrated, Bellarmine doth acknowledgk it in the 1. Book of the Maſs, 27. chap. ſaying,(h)Bellarm. cap. 27. Sect. prima. Negari non debet panem et vinum aliquo modo in Miſſa offerri, et proinde pertinere ad rem quae ſacrificatur. Hac propoſitio patet primum ex ipſa Liturgia. Nam cum ante couſecrationem dicimus Suſcipe ſancte Pater hanc immaculatam hoſtiam, certe pronomen Hanc demonſtrat ad ſenſum id quod tunc manibus tenemus: Id autem pants eſt. Et ſimiles ſunt in Liturgia non paucae ſententiae, quae panem offerri manifeſtiſſime demonſtrant. We muſt not deny that bread and wine are in ſome ſort offered in the Maſs. This appeareth firſt by the Liturgie it ſelf. For when we ſay before the Conſecration Suſcipe Sancte Pater hanc immaculatam hoſtiam, Receive O Father, this immaculate Hoſt, this word Hanc ſenſibly demonſtrateth that which we hold in our hands: Now it is bread that we hold. In the Liturgie (ſo he calls the Maſs) there are many ſentences which ſhew manifeſtly that bread is offered. Here is then in the Maſs an Hoſt offered in Sacrifice for the ſins of the living and the dead, which is not the body of Chriſt, but bread not conſecrated.
But as for that Bellarmine ſaith, that theſe prayers are new, and brought in ſince five hundred years, he ſaith true in ſome ſort. It is true that it is a very late cuſtom to ſacrifice bread not conſecrated unto God for the ſins of men; but to call the bread and wine of the holy Communion which the people brought, and which the Paſtor offered unto God, Sacrifices and holy oblations, is a very ancient cuſtom, and a prayer conformable unto the word of God, which calls Alms and Prayers, and all holy actions, ſacrifices.
(i)Bellarm. ibid. Sect. Deinde. Veteres Patres paſſim ita tradunt. Irenaeus l. 4. c. 32. dicit Eccleſiam offerre Deo ſacrificium ex creaturis, id eſt ex pane & vino. Cyprianus, l 2. Epiſt. 3. dicit Chriſtum obtuliſſe calicem patri vino & aqua miſtum. Et in Sermone de Eleemoſyna reprehendens divites foeminas quae non adferebant panem conſecrandum, Locuples (inquit) & dives in Dominicum ſine ſacrificio venis, & partem de ſacrificio quod pauper obtulit ſumis. Ʋbi per ſacrificium panem intelligit qui per ſacerdotes Deo ſacrificandus erat.The Fathers of the firſt Ages ſpeak ſo. Thus Ireneus in the fourth book, 32. ch. ſaying, that the Church offereth unto God a ſacrifice of his creatures, that is, bread and wine. And in the Sermon of Alms, rebuking rich women that brought no bread to the Church for the conſecration, he ſaith to them, Thou rich and wealthy woman that comeſt to the Lords Supper without a Sacrifice, that takeſt part of the ſacrifice which the poor hath offered. Where it is evident that by the Sacrifice he underſtands the Sacrifices of not conſecrated bread and wine, brought by the people; As the ſame Cardinal freely acknowledgeth in the ſame place.
But that which is moſt expreſs in this matter, is, that the Prieſt upon Chriſtmaſs day addeth,(k)Oblata Domine munera nova unigeniti tui nativitate ſanctifica. O Lord, ſanctifie by the new birth of thine only Son the gifts which we have offered unto thee. He ſpeaketh of an oblation ready made, and yet this is ſaid before the conſecration.
The title of the 24. Canon of the third Council of Carthage is ſuch(l)Vt in ſacrificio tantum panis et calix offeratur. That in the ſacrifice nothing be offered but the bread and the cup. And there is in the Text of the Canon;(m)Ibid. In Sacramentis corporis et ſanguinis Domini nihil amplius offeratur quam ipſe Dominus tradidit, hoc eſt panis et vinum aqua mixtum. Nec amplius in ſacrificiis offeratur quam ex uvis et frumentis. In the Sacraments of the body and blood of the Lord, let nothing be offered but what the Lord himſelf hath inſtituted, that is, bread and wine mixt with water. And that nothing more be offered in the Sacrifices, but that which comes out of grapes and corn.
XV. That which followeth, would make as deep an impreſſion in the minds of the people, as any thing that we ſpake of before, and would lay open the errors of the Maſs, were it pronounced with a loud voice, and in the vulgar tongue. The Prieſt beginning the Maſs, ſaith his Confiteor, which runs thus,(n)Conſiteor Deo Omnipotenti, Beatae Mariae ſemper Virgini, Beato Johanni Baptiſtae, Sanctis Apoſtolis Petro & Paulo, omnibus Sanctis, & vobis, fratres, quia peccavi nimis cogitatione, verbo, opere; Mea culpa, Mea culpa, mea maxima culpa. Ideo precor Beatam Mariam ſemper Virgin…m, Beatum Michaelem Archangelum, Beatum Johannem Baptiſtam, ſanctos Apoſtolos Petrum & Paulum, omnis Sanctos, et vos fratres, orate pro me ad Dominum Deum noſtrum. I confeſs unto God Almighty, to the bleſſed Mary, always Virgin, to the bleſſed John the Baptiſt, to the holy Apoſtles Peter and Paul, to all the Saints, and to you brethren, that I have ſinned too much in thought, word and deed: My fault, my fault, my moſt great fault. Wherefore I beſeech thee Bleſſed Mary, always Virgin, the bleſſed Michael the Archangel, the bleſſed John the Baptiſt, the holy Apoſtles Peter and Paul, all the Saints, and you brethren, to pray for me to the Lord our God. In this Confeſſion, the Prieſt confeſſeth his ſins to the dead, contrary to all the examples of prayers and confeſſions that are found in Scripture, which are all made unto God alone. For God alone we have offended. Tibi ſoli peccavi, Pſal. 51.6. Againſt thee, thee only have I only ſinned. Wherefore God alone can forgive us our ſins; And he alone heareth the prayers of the heart, becauſe he alone knoweth the hearts of men, 2 Chron. 6.30.(o)Ut cum altari aſſiſtitur, ſemp…r ad Patrem dirigatur oratio. Obſerve that by the 23. Canon of the III. Council of Carthage it is expreſſely forbidden to addreſs any prayer in the Euchariſt to another then the perſon of the Father, permitting not ſo much as to pray to the Perſon of the Son. Much leſs then would thoſe Fathers have ſuffered that in the Euchariſt Prayers ſhould have been offered unto Saints and Angels.
XVI. But that which is worſt in that Confeſſion, is, that the Prieſt calleth upon the Archangel Michael, John the Baptiſt, Peter and Paul, &c. to be his interceſſors towards God, without ſpeaking one word of Chriſts interceſſion, who yet aſcended into heaven purpoſely to make interceſſion for us; the Apoſtle teacheth us, Rom. 8.34. and we learn of St. John, 1 John 2.1, and 2. that we have an Advocate with the Father, Jeſus Chriſt the righteous, and he is the propitiation for our ſins. Thus in the Letanies they ſay to every Saint Ora pro nobis, but to Chriſt Miſerere nobis, depriving him of the Office of Interceſſor.
XVII. If the Maſs were ſaid in French or Spaniſh, ſhould not the people be offended, hearing the people ſaying in the beginning of the Maſs,(p)Oramus te Domine per merita Sanctorum, quorum reliquiae hic ſunt, ut indulgere digneris omnia peccata mea. We beſeech thee Lord by the merits of the Saints whoſe relicks are here, that thou be pleaſed to pardon all my ſins? What? (might the people ſay) Muſt the Lords Table be changed into a Sepulcher? Is the Maſs ſaid over dead mens bones? And why do they ask ſalvation by the merits of Saints, as if Chriſt had not ſatisfied enough for us? or as if to obtain remiſſion of ſins there was need that men, that were ſinners and ſtood in need of pardon, ſhould deſerve for us the remiſſion of our ſins? To what purpoſe is that payment for debts already payed, and for which Chriſt hath fully ſatisfied? If the Saints have merited any thing, God by giving them eternal ſalvation hath more then ſufficiently payed them for their merits. It is unjuſt to require that the ſame money ſerve to make two purchaſes, when it was hardly ſufficient to make the firſt. Beſides, we were told that the Saints are not Mediatours of redemption, but only of interceſſion; but now we ſee that the Maſs ſpeaks of them as of mediatours of redemption, affirming that they have merited for us ſalvation and remiſſion of ſins.
XVIII. Did the people know that among thoſe Saints whoſe bones are ſet under the Altar, and to whoſe merits the Prieſt hath his recourſe, there are many whoſe holineſs is very doubtful, although the Pope hath put them in the liſt of the Saints, with a command to beſtow invocation upon them; that moſt part of thoſe relicks are falſe and ſuppoſititious; And that many of thoſe Saints never were men, but imaginary perſons and forged at pleaſury,(q)See the Buckler of the Faith of this Author, in the ch. of Invocation of Saints. as we have ſhewed in other places; I ſay, could the people ſee all this abuſe which is kept hid in the dark, they ſhould be amazed at their religion, and would groan under the yoak of their hard captivity.
XIX. Alſo they ſhould have a juſt ſubject of offence in the Prieſts ſaying in private and ſolitary Maſſes, Orate fratres, &c. Pray brethren. For who are theſe brethren that he ſpeaks to being alone? Pope Innocent the III. in the ſecond book of the myſteries of the Maſs, ch. 25. anſwers,(r)Pie credendum eſt et ſacris authoritatibus comprobatur, quod Angeli comites aſſiſtant orantibus. that theſe brethren are Angels. But the following words contradict that, Brethren, pray that my ſacrifice and yours be acceptable unto Almighty God; for this Sacrifice is not made for Angels nor by Angels. Beſides, if theſe words Brethren pray, are addreſt unto Angels, theſe words alſo take eate, are addreſt unto them, and we muſt believe that in ſolitary Maſſes Angels are preſent to eat.
XX. But what would the people ſay hearing theſe words of the Canon of the Maſſe, Communicantes & memoriam venerantes imprimis glorioſae ſemperque Virginis Mariae, Communicating and venerating, in the firſt place, the memory of the glorious Mary alwaies Virgin? Why ſhould the Prieſt ſay communicating in the plural number, when no body communicates? But who can ſuffer that the Communion of the holy Sacrament be done in the firſt place to honour the memory of the Virgin Mary, ſeeing that the inſtitution of the Lords Supper by Chriſt himſelf ſheweth expreſly, that it was inſtituted in memory of Chriſt, who ſaith Do this in remembrance of me? It ſeemeth they would have Chriſt to have ſaid, Do this in the firſt place in remembrance of my Mother. We muſt ſpeak of the holy and bleſſed Virgin with all reſpect and reverence, but we muſt not alter for her the nature of the Lords Supper, nor turn it from the true end of the ſame; For it was inſtituted to announce the Lords death, not to announce the death of the holy Virgin, ſeeing that ſhe did not ſuffer for our redemption.
XXI. It would have been ſome comfort to the hearers, if the Prieſt having ſaid that the Communion is done in the firſt place to honour the memory of the Bleſſed Virgin, had added, that it is alſo in memory of Chriſt. But that he omitteth; for theſe are the Prieſts words;(ſ)Communicantes & memoriam venerantes, inprimis glorioſae ſemperque Virginis Mariae Genitricis Dei et Dominini noſtri Jeſu Chriſti, ſed et beatorum Apoſtolorum ac Martyrum tuorum, Petri, Pauli, &c. Lini. Cleti, Clementis, &c. Coſmae, Damiani & omnium Sanctorum tuorum, Quorum meritis precibuſque rogamus ut in omnibus protectionis tuae muniamur auxilio, per eundem Chriſtum, &c. Communicating and venerating in the firſt place the memory of the glorious and alwaies Virgin Mary, Mother of our God and Lord Jeſus Chriſt, but alſo of the holy Apoſtles and Martyrs, Peter, Paul, &c. Linus, Cletus, Clemens, &c. Coſme and Damian, and of all thy Saints. By whoſe merits and Prayers we beſeech thee, that in all things we may be fenced with the help of thy protection by the ſame Jeſus Chriſt our Lord. He makes indeed mention of Chriſt, but ſaith not that this Communion is done in memory of him. Only he ſaith, that in the firſt place he celebrates the memory of the Virgin Mary, and next that of the Saints, among whom he puts in many Popes. It is not enough for him that the prayers of the Saints do us good, unleſs they have alſo merited the grace of God for us.
XXII. Towards the end of the Maſs the Prieſt having taken the Hoſt and the Cup, prayeth for himſelf,(t)Corpus tuum Domine, quod ſumpſi, et ſanguis quem potavi, adhaereat viſceribus meis. Let thy body Lord which I have taken, and the blood which I have drunk, ſtick to mine entrals. He ought rather to have prayed with the Apoſtle, that Chriſt would dwell in his heart by Faith, Epheſ. 3.16. And that his body might be a temple of the Holy Ghoſt, 1 Cor. 6.19. For as St. John ſaith, 1 John 4.13. Hereby do we know that we dwell in him and he in us, becauſe he hath given us of his Spirit. But to imagine that the body of Chriſt ſitting at the right hand of God ſticks to the guts and entrals of a Prieſt, it is with diſhonouring Chriſt, defiling a mans ſoul with carnal thoughts.
To which though our Adverſaries give way, teaching that the wicked, yea and beaſts alſo eat the Lords body; ſo it will follow, that the glorious body of the Son of God ſticks in their entrals, and that it ſtuck to the entrals of Judas after he had received the Sacrament. Pope Innocent the III. in the fourth book of the Myſteries of the Maſs, ch. 16. moveth an important queſtion; If (ſaith he) one having nothing in his belly but the conſecrated Hoſt and the Blood of the Chalice, is taken with a lask, which and of what nature are his excrements? (u)Si forte ſeceſſus vel fluxus aut vomitus poſt ſolam Euchariſtiae perceptionem evenerit, ex accidentibus et humoribus generatur.The ſolution is, that they are accidents and humours. But he doth not ſolve the difficulty, whether Chriſt remains ſticking to his entrals.
XXIII. It were infinite to repreſent all that may be found in the Maſs of all the year, and in all the publick Service of the Roman Church, which might ſcandalize the people if it were ſpoken in a vulgar Tongue. As that which is ſaid upon good Friday,(x)Ecce lignum crucis in quo ſalus Mundi pependit. Venite adoremus, Deus miſereatur noſtri Evohe. Behold the wood of the Croſs upon which the Salvation of the World was hang'd. God have mercy upon us, Evohe: That word Evohe is a word of triumph which the Bacchants, mad and drunken women, uſed in the honour of their god Bacchus. Then the Prieſt puts off his ſhoos to worſhip the wood of the Croſs barefoot.
Then alſo this Anthem is ſaid,(y)Crucem tuam adoramus Domine et ſanctam tuam reſurrectionem laudamus. Crux fidelis inter omnes arbor una nobilis. Nulla ſylva tantum profert fronde, flore, germine. Dulce lignum, dulces claves, dulce pondus ſuſtinet. We worſhip thy Croſs O Lord, and praiſe thy reſurrection. And ſpeaking to the Croſs, Faithful Croſs, the only noble among trees, No foreſt brings forth ſo much in leaf, in flower, in bud. The ſweet wood bears ſweet nailes, and a ſweet weight. While theſe words are ſaid, every one worſhippeth the Croſs. And when they lift up the Croſs they ſay, Ave lignum triumphale, &c. Haile triumphal wood, which is manifeſtly ſpoken to the wood. And upon this moſt part of the Doctors maintain that the Croſs muſt be worſhipped with adoration of latria, which is the higheſt adoration.
XXIV. Upon the Saturday before Eaſter the Maſs is ſaid in Violet, in which Maſs they bleſs incenſe, and give it vertue to expel Devils, and all the candles of the Church are put out, and lighted again with bleſſed fire. The Deacon beareth three wax lights on a ſtaffs end, then ſets five grains of incenſe in the figure of a Croſs upon a wax light, upon which wax light this bleſſing is ſaid with ſinging in a ſtyle, the impiety whereof is abſurd, and the terms ridiculous.(z)In hujus igitur noctis gratia ſuſcipe Sancte Pater incenſi hujus ſacrificium veſpertinum, quod tibi in hac cerei oblatione ſolemni per miniſtrorum manus de operibus apum ſacroſancta reddit Eccleſia; Sed jam columnae hujus praeconia novimus quam in honorem Dei rutilans ignis accendit. Qui licet ſit diviſus in partes, mutuati tamen luminis detrimenta non novit. Alitur enim liquantibus ceris quas in ſubſtantiam pretioſae hujus lampadis apis mater eduxit. O vere beata nox quae ſpoliavit Aegyptios, &c. Theſe are the very words, In the grace of this night, receive Holy Father, the Evening Sacrifice of this Incenſe, which the ſacred Church renders unto thee in this ſolemn offering of a wax light by the hands of the Miniſters of the work of Bees: But already we acknowledge the praiſes of this pillar, which the bright fire kindleth in the honour of God. Which though it be divided into parts, knoweth not the detriment of borrowed light. For it is fed with molten wax which the mother Bee hath produced in the ſubſtance of this precious Taper. O truly happy night which haſt ſtript the Egyptians, and inricht the Hebrews! Night in which earthly things are mingled with the heavenly, and the divine with the humane! We beſeech thee then Lord that this wax light conſecrated in the honour of thy Name perſevere without failing, to deſtroy the obſcurity of this night, and being acceptable in the odour of ſweet ſavour mingle it ſelf with the ſupreme Lights. Let the Morning-ſtar here find her flames, that Lucifer I ſay, which knows no ſetting. All that fricaſſy of abſurd words, which give unto a Taper that which is proper to the doctrine of the Goſpel, and puts a wax light made with the works of Bees among the heavenly Stars, is very far from the language of the Holy Ghoſt.
XXV. Upon the ſame Saturday they bleſs the Fonts filled with water for Baptiſm, in theſe words. Make this water by the Empire of thy Majeſty to take the grace of thine only Son by the Holy Ghoſt, which by the ſecret(a)Note, The Godhead mingling it ſelf with the water giveth it the vertue of regenerating Souls, & makes the water to become a new creature, & a celeſtial race, by the immaculate womb of the fountain. How the Prieſt makes three ſigns of the Croſs. admixtion of his Godhead make this water fruitful, prepared for the regeneration of men, That having conceived ſanctification by the immaculate womb of the divine Fountain, being born again into a new creature, it may become a celeſtial race; and that the mother grace bring forth in an infancy all whom the ſex diſcerneth in the body, or the age in the time. Away then hence (thou Lord commanding it) all unclean ſpirits. Let all the wickedneſs of deviliſh fraud ſtand far. Let not the mixture of the contrary vertue have place here. Let her not flye about laying ambuſhes. Let her not creep in, hiding her ſelf. Let her not corrupt by infecting. Let this holy and innocent creature be free from all aſſaults of the impugner, and purged by the parting of all wickedneſs. Let this water be a living ſpring, a regenerating water, a purifying liquour, that all they that ſhall be waſht in this ſalutary laver, the Holy Ghoſt working in them, may get an indulgence of perfect purgation. Wherefore I bleſs thee creature of water, by the living God, † by the true God, † by the holy God, † by that God who in the beginning ſeparated thee from the dry ground by his Word, &c. Then he breathes upon the water in the form of a Croſs, and prayeth that theſe waters may be effectual for purifying the underſtanding. And dipping the Taper three times in the water he ſaith, Let the vertue of the Holy Ghoſt deſcend into the fulneſs of the Fountain. After that, he bloweth three times upon the water in this figure Ψ. Then he poureth in oyle and chriſma in the form of a Croſs. There is as much ſenſe in all theſe words, as efficacy in the ceremony. I ſuppoſe that ſome fanatical diſtracted Monk, whoſe braines were ſwarming with extravagant conceits, framed theſe Prayers in an ignorant age; or that ſome profane man deviſed theſe ridiculous expreſſions to make a ſport of God and Religion.
XXVI. Thus when they conſecrate Salt, The Biſhop or Prieſt ſaith, I conjure thee creature of Salt, &c. And ſpeaking to the ſalt, as if the ſalt underſtood, he giveth vertue to it againſt evil ſpirits.
In the Miſſal to the uſe of Paris, in the Maſs of the Holy Virgin Mary, there is a Proſe or Prayer in theſe termes, O felix puerpera, noſtra pians ſcelera, jure Matris impera Redemptori. O happy child-bed-woman, who expiateſt our ſins, Command our Redeemer by right of mother.
XXVII. Could all theſe things and the like, wherewith the Roman Service is full, be pronounced in French or another vulgar tongue; without amazing and alienating the ſpirits of the hearers, and moving ſome of them to loath, ſome to deride, ſome to execrate the groſſneſs of the abuſe offered unto Chriſtian Souls? Who would not laugh hearing the Prieſt ſaying in the Introit of the Maſs, Ad Deum qui laetificat juventutem meam, Ʋnto God that makes my youth glad, Although the Prieſt have a hoary head.
Truly the whole body of the Roman Service, eſpecially the Canon of the Maſs, is ſo compoſed, that I make no doubt but that the Popes would gladly alter many things in it, were it in their power; and would do the ſame with it as they have done in the Maſſes of the Saints, out of which Pius V. and Clement VIII. Popes have razed many Proſes and Prayers to the Saints, which ſtill are extant in moſt part of the Miſſals. That which is moſt diſpleaſing to our Adverſaries in the Canon of the Maſs, is, that there are many clauſes in it contrary to merits, to Purgatory, to Tranſubſtantiation, to private Maſſes, to the Communion in one kind only, and to the unknown language. Alſo that it is evident that almoſt all the Prayers of that Canon were made to be ſaid over alms, and over bread and wine, not over Chriſts body. But they dare not take in hand the amendment of theſe things, becauſe(b)Syn. Trid. Seſſ. XXII. Can. 6. Si quis dixerit Canonem Miſſae errores continere, ideoque abrogandum eſſe, Anathema eſto. the Council of Trent in the XXII. Seſſion pronounceth Anathema againſt any man that will ſay, that any thing ought to be mended in the Canon of the Maſs. They have tyed their own hands with that Law. This only remedy remains to them, to keep the people from underſtanding the Maſs, uſing for that a barbarous tongue, a low mumbling, and a confuſed and inarticulate tone.