THE ANATOMIE OF THE MASSE Wherein is shewed by the Holy Scriptures and by the testimony of the Ancient Church that the MASSE is contrary unto the Word of God and farre from the way of Salvation By PETER du MOVLIN Doctor and Professor in Divinity And Translated into English By JAM MOUNTAINE LONDON Printed by J. B. for Humphrey Robinson and are to be sold at his Shop at the Signe of the three Pigeons in Pauls Church-Yard 1641. Imprimatur Tho Wykes R. P. Episc Lond. Capell Domest TO The Right Honourable and most Illustrious Lords The Earle of Bedford The Earle of Hartford The Earle of Essex The Earle of Warwick The Viscount Say and Seale The Viscount Savile Lord Wharton Lord Brooke RIGHT HONOVRABLE GOD having been pleased not to suffer my heart to be much enamoured with worldly preferments imployes of that nature whereby I have possessed my soule in quietnesse and enjoyed more liberty In acknowledgement of that favour and being perswaded withall that God hath not weaned me from these pleasures for to sit still to be idle my chiefe studie hath been according to my poore ability to busie my mind and to apply my heart to spirituall things which might both better my selfe and others and make me if not so rich and so considerable in this life yet I am sure through God his free mercy rich and eminent enough in the life to come Wherefore in the prosecution of that holy resolution after severall Works of this nature which by Gods providence I have given to the publick in the French tongue and which I may say it truly without vanity have not been without fruit It hath pleased the same divine Wisdome to put into my heart to give unto this Pious Nation this little Work in their owne language And forasmuch as your Honours are of the eminentest of the kingdome and of the mainest and principal Pillars which under your most Pious and most Gratious Soveraigne uphold both this Church and Common wealth furthermore seeing also that all the eyes of this florishing Nation grounded upon that assured knowledge it hath of your fervent Love to GOD Loyalty to your PRINCE and tender affection to your Countrey are now fixed upon you as upon so many Moses standing in the gap between them and Gods threatning judgements I have thought my selfe bound in duty having so faire an opportunity as this is to crowd among the rest into your presence and to shew as wel as others this publick and true testimony of my most humble respects in presenting first with all humility this poore labour of mine unto your Honors joyntly being unwilling so long as I finde divers presidents of the like dedications to divide and separate those whom GOD and the KING have joyned together beseeching you to accept of it to vouchsafe it your Patronage and to beare in its forefront your Honourable Names I presume that for the Author his sake your Honors will not deny me that favour And the rather because it tends to the same end that yee aime at to wit Gods Glory and the furtherance of True Religion For Most Illustrious Lords I have beene an eye-witnesse above this eighteen years of that Constant Zeale and Exemplary Pietie which is so resplendent in your Honors And oftentimes being ravished in admiration to see such extraordinary gifts graces in such great Persons notwithstanding the corruption of the times I have blessed God heartily for it and prayed his Divine Majestie to powre more and more upon your Lordships the dew of his heavenly graces unto the end And indeed Right Honourable to conclude this in a word I can attest upon mine owne knowledge of that eighteen yeares standing that although your Honours doe live here among men your conversation hath been for the most part with God neglecting no meanes for all your great and weighty occasions to waite and attend upon his service in his holy Courts and Sanctuaries But alas all that I can say in that behalfe is but as a drop of water throwne into the vast Ocean And therefore Right Honorable I must crave leave to say no more and aske pardon that I have said so little and so far short of what your Honors deserve As for the Author and Worke I should say something too if he and his Workes were not better knowne than I can expresse Yet I will say this by the way that he hath been is and long may hee be one of the Worthiest and most powerfull Instruments in Gods hand for the conversion of Soules destruction of Babel and rearing up of Bethel as this Age hath afforded And for this particular Worke of his it shall suffice me to say to give it the highest commendation I can that it is Peter du Moulins Finally Right Honourable I should say something also touching my selfe which shall bee onely to beseech againe your Lordships to be pleased to Pardon the boldnesse of a poore stranger in dedicating this small book and first fruits of his that have seene the light in the English tongue unto your Honours excuse the defects that may be found in the same though I hope you shall finde it faithfully translated and free from any grosse barbarismes in the Language and to attribute that excesse of temeritie to the excesse of the honour I beare unto your Lordships for whom I shall never cease to call upon God for an encrease of Honor and long Prosperity here on Earth untill that being full of dayes and having finished your course in his feare yee receive that Crowne of glory which is laid up for you in Heaven And so fearing to be too tedious and troublesome unto your Honours I humbly take my leave and rest Most Renowned Lords Your most humble and most devoted servant JAM MOVNTAINE A TABLE OF THE CHAPTERS FIRST BOOKE Chap. 1. THe Institution of the holy Supper by our Lord Jesus Christ as it is contained in the first Epistle of the Apostle Saint Paul to the Corinthians Chapter 11. page 1. Chap. II. Foure and thirty contrarieties betweene the holy Supper and the Masse And how farre the Church of Rome is departed from the institution of the Lord. pag. 3. Chap. III. How the change in the Lords Institution hath changed the nature of the Sacrament And that in the Masse there is no consecration 24. Chap. IV. That by altering the Lords Institution the Romane Church hath changed the nature of Christ 26. Chap. V. Of Maldonat his audaciousnesse in giving Saint Paul and Saint Luke the lie and in correcting Saint Matthew and Mark And of the fruit of the Vine 30. Chap. VI. How much Christ is dishonoured by this Doctrine And of the character indelible And of the power of creating ones Creator 35. Chap. VII That the very words of the Masse are contrary to Transubstantiation 41. Chap. VIII Recrimination of our Adversaries 43. Chap. IX Causes why the Pope admitteth not of any alteration in the Masse and will not
28.2 But this place is likewise alleaged falsly For Saint Matthew in the very same place saith the cleane contrary There was saith he a great Earthquake For the Angel of the Lord descended from heaven and came and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rolled back the stone from the doore of the Sepulcher And Marke chap. 16.4 saith the same c Thom. 1. Concil Edition Golonan 1567. pag. 814. Revoluto monimenti lapide tertio die caro resurrexit Leo the first Bishop of Rome in his 95 Epistle to Leo Augustus acknowledges it saying that in the third day the flesh of the Lord arose againe the stone of the monument being rolles backe In vaine do they alleage that Chriâ—â— walked upon the waters For what iâ— that to prove that his body may be in severall places at one and the same time He that walketh upon the waters is not for that farre from himselfe If Christ by his divine power hath made the waters firme under his feete or sustained his body that it might not sinke he hath not for that placed his body in severall places nor changed the nature of his body If I keepe up and uphold with my hand a stone above the water that changes not the nature of the stone and doth not take from it its weight and heavinesse For to prove that the body of the Lord hath beene sometimes in two severall places at once they alleage the 23 chapter of the Actes verse 11. where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the night following the Lord stoode by Paul from whence they doe inferre that Christs body being in heaven stood neverthelesse by Saint Paul on earth In speaking thus they presuppose without proofe that the Lord of whom is spoken in this place is Christ onely and not God simply without distinction of persons Yea even in reâ—â—raining this word LORD to Christs person there is nothing in that place that obliges us to understand this of the body of Christ rather then of his divine nature and vertue Might not â—he sonne of God speake and make himselfe sensible to Saint Paul by his divine vertue without a locall and bodily approach The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 12.7 Luc. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 23.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof Saint Luke makes use signifieth not onely to stand by one but also to come upon him unlook'd for to relieve and succour him and make him feele his favour as may be seene Acts 12.7 Luke 2.9 Acts 23.27 In all these places the Greeke word signifieth to come upon unlooked for Now the Roman Church doth not beleeve that Christ comes unto the Sacrament but beleeves that hee is made in it CHAP. XXI Of the dignitie of Priests And that our Adversaries debase and vilisie the utilitie and efficacie oâ— Masses and make them unprofitable for the remission of sinnes And of the trafficke of Masses THe Doctors of the Roman Church do speake of the Eucharist as of the highest mystery of Christian Religion and extoll with such bigge tearmes the power of priests in making Christ with a few words that they call them Gods and Creators of their Creator having a power above the blessed Virgin Mary and above all the Angels who cannot make Christ because he is made already So saith Gabriel Biel in his 4 lesson upon the Canon of the Masse * Ad Sacerdotii authoritatem Angeli coelorum cives noÌ„ audent aspiraâ—e The Angels Citizens of Heaven dare not aspire to the authority of Priesthood And a little after †Transgrediendo perinde agmina Angetorum ad ipsam eoeli Regâ—naÌ„ mundi Dom nam veniamus Haec etsi in gratiae plâ—nitudine â—â—â—aturas supergrediatur universas Hierarchâ—s tamen cedit it commissi mysterii executione Passing by the bands of Angels let us come to the Queene of Heaven and Lady of the World The same though in pleniâ—â—de of grace shee goes beyond all the creaâ—ures yet shee yeelds to the Hierarchs of â—he Church he cals the Priests so in the â—xecution of the Mystery committed unto â—â—em And it is in the same lesson where â—e saith that Christ in incarnate and made â—â—esh in the hands of Priests as in the Virâ—ins wombe and that Priests doe create â—heir Creator and have power over the â—ody of Christ Peter de Besse in his Booke of the Royall Priesthood chapter 2. speakes thus Saint Peter addeth that all Priests are Kings in token whereof they weare the crowne And in the 3 chapter The Priesthood and the Godhead are in some things to be parallell'd and are almost of equall greatnesse since they have equall power Matth. 16. 18. Againe Seeing that the Priesthood walketh hand in hand with the Godhead that Priests are Gods it goes farre beyond the kingly authority and Priests are farre above Kings And in the same place hee calls them Masters of Kings surpassing as much in dignitie the royall office as the Soule surpasses the body Which hee hath taken out of * Baron annal An. 57. §. 31. At verò longe praestare sacerdotes regibus arâ— gumento quo utitur plane significat Et paulo post Regem sacris ministris minorem gerere ordineÌ„ certum est And shewes it by the example of S. Martin who made a Priest drinke before the Emperour at the Emperour his owne table Baronius He addes Incredible things saith he but yet true that the power of Priests is so great and their excellencie so noble that heaven depends on them Item in the same place comparing the Priests with Josuah at whose Prayer the Sunne stood still he saith Josuah stopped but the Sunne but these to wit the Priests stay Christ being in heaven in the midst of an Altar The creature obeyed to the first but the Creator obeyes to these last The Sunne to the one and God to the other as often as they pronounce the sacred words To be short he concludes that whatsoever God is in heaven the Priest is the same on earth And all that with the approbation of the Faculty of Divinity at Paris prefixed in the front of the Booke It is good to know that England having beene a long time without a Bishop subject to the Pope the English Papists complained lately they had no body to conferre them the Orders and to minister unto them the confirmation without which the Canons say that a man cannot be wholy a Christian Vnto whose desire Vrhan now raigning being willing to satisfie sent them a titular Bishop which hee hath called Bishop of Calcedon But the Jesuits tâ—at are in possession of ruling and governing among the English Papists would not receive that Bishop saying that Confirmation is not necessary and that the Baptismall Vnction may supply the want of Episcopall Crisome and that a Church may bee without a Bishop Against whom the Sorbonne of Paris did cast some Censures calling their doctrine hereticall and scandalous
those that would take up Armes against Ladislaus for the defense of the Church This Indulgence being published at Prague many of the people beganne to say aloud and openly that it was indeed the language of Antichrist that promised salvation to those that should spill the Christian blood At which the Magistrate of Prague being angry hee layd hands on some of them and clapped them up into prison But the people gathered themselves together and demanded of the Magistrate the release of these prisoners who fearing an uproare appeased the people with milde words promising that no harme or wrong should be done unto them But so soon as this multitude was separated the Magistrate caused these prisoners to be stabbed with a dagger or pomard in the prison So that the blood ran out in such abundance that it streamed into the very street At the sight of that blood the people being provoked to wrath and fury they caused the Prison doores to be opened unto them and conveyed away the dead corpses and carried them from Church to Church crying aloude These are the faithfull ones that have exposed their bodies fâ—r the Covenant of God The King did consider these things without being much moved at it But the Emperour Sigismond desiring to remedy the disorders of the Papacie and by the same meanes to pacifie the troubles of Bohemia did in such sort by his going and comming and bestirring himselfe too and fro that a Councell was called and kept at Constance a City of Suaube in Germanie in the yeare 1414. wherein the three forenamed Popes were degraded of especially John XXIII for having among other things laid to his charge * Concâ—l Constant Sâ—ss X I. maintained openly and obstinately that the soules of men die as the soules of beasts and that there is neither Heaven nor Hell In these three Popes roome was chosen in the Councell Martin the fifth to whom the Emperour Sigismund kneeled downe before the whole Councell kissed his feet and worshipped him This Martin sent some Embassadors to Constantinople to whom hee gave instructions that begin thus Sactissimus et beaâ—issimus qui bahet coeleâ—te arbitriâ—m qui est Dominus in â—erris sucâ—essor Petri Christus Deâ—ini Domiâ—us uniâ—ersi ReguÌ„â—ater orbis â—umen c. The most holy and most blessed who hath the heavenly Empire who is Lord on Earth successor of S. Peter the Christ of the Lord the Master of the Vniversall World the Father of Kings the Light of the World the most high and Soveraigne Bishop Martin by the divine providence commandeth unto Master Anthonie Masson c. These instructions are inserted in the Councell of Siena held a little after Printed at Paris in the yeare 1612. At the same Councell of Constance John Huz and Hierome of Prague were called for to conferre of their doctrine they shewed some unwillingnesse to meet thither fearing some ill usage But the Emperour assured them and gave them by the advice of the Councell a large safe conduct whereby he did promise they should receive no harme there but might with all liberty and freedome propound their reasons and after that returne home in all safety Grounded upon the Emperours faith and promise they resorted to the Councel and propounded their reasons They spake chiefly of the Communion under both kinds But the Fathers of the Councell perceiving they would not yeeld to that which was enjoyned unto them concluded that they should be burned alive The Emperour made some difficulty in it saying he had obliged his faith unto them and that they came under his promise Thereupon that the Emperours conscience might be at quiet * This Canon by which is defined that one is not bound to keepe faith with hereticks is to be seene in the 19 Session of the Councel of CoÌ„stance the Councell framed a Canon wherein is declared and defined that faith must not be kept unto hereticks after men have done what they can for to convert them and that a Prince is not bound to keepe what hee hath promised them This Sentence being pronounced to John Huz he appealed to Christ Jesus They were then executed publickly And Aeneas Sylvius who afterward was Pope and made himselfe to bee called Pius the second speakes thus of them in the 36 chapter of his Historie of Bohemia * Pertulerunt ambo constanti animo neceÌ„ quasi ad epulas invitati ad incendium properaruÌ„t nullam emittentes vocem quae m seri animi esset indicium Vbi ardere coeperunt hymnum cecinere c. Both of them suffered death with a constant courage and made haste to goe to the fire as if they had been invited to a feast without heâ—ring any word come from them that shewed or testified any sorrowfulnesse of minde When they beganne to burne they fell a singing of an Hymne which could hardly be hindred by the violence and noyse of the flames No Philosopher ever suffered death with such magnanimitie as these indured burning Then he alleadgeth an Epistle of Poggius a Florentine that describeth the death of Hierome of Prague who was put to death some dayes after John Huz In that Epistle Poggius speakes as one that was present at the examination and death of the sayd Hierome I confesse saith he I never saw any body who in a cause altogether criminall came neerer the eloquence of the Ancients It was an admirable thing to sie with what words what eloquence what arguments what countenance what confidence hee answered his Adversaries and that too after he had beene three hundred and forty dayes in a deepe and stinking dungeon Then he relates afterwards how a list of heresies that were laid to his charge was read unto him and that upon everie head or point he answered in such sort as hee did shew they were calumnies laid upon him saying he beleeved nothing of all that And being brought to the place of punishment and compassed round about with faggots and straw hee fell a singing of an Hymne or Psalme The Executioner drawing neare for to kindle the fire hehind him he said unto him Friend come neere put the fire here before mee for if I did feare the fire I would not bee here The ashes of these Martyrs were cast into the Lake of Constance for to abolish the memory of them In this Councell was framed a Canon Sessioâ— XII whereby those are declared hereticks and punishable by the secular power who for conforming themselves unto Christ and unto the Ancient Church will have the people to receive the Sacrament under both kindes There also was condemned Wicklefs doctrine to whom in that Councell are falsly attributed impious doctrines and which never came into his minde For example That God ought to obey the Devill That a Prince is no lawfull master while he is in a mortall sinne And that it belongs to the people to chastise their Lords In the like manner was handled John Huz whose doctrine was condemned by
Christ with the bread in the Sacrament only which bringeth no manner of change to the naturall body of Christ But these Fathers make two bodies of Christ the one his naturall body which is but in Heaven the other the bread of the Sacrament which they make to be Christs body two manner of wayes to wit because it is united to the divinitie of Christ by an union like unto the hypostaticall union of the two natures of Christ and because it is a signe figure and symbole of Christs naturall body according as the signes are wont to be called by the name of that which they doe signifie and represent Whence also they say sometimes that that bread is the body of Christ borne of the Virgin and crucified for us Whosoever shall apprehend this aright shall have a key in their hand for to enter into the knowledge and intelligence of the Fathers and for to come out of all difficulties It is the solution of the places of Cyril that are objected against us and of those and Ambrose out of the Booke of Sacraments For indeed the Author of the Books of Sacraments was one of these Impanators since that he holdeth that by the unspeakable vertue of God the bread becometh the body of Christ and yet remaines bread still as we have prooved and alleadged the forme of the service of that time where it was said * Ambros li. 4. de Sacram c. 5. Fac nobis hanc oblationem aseriptam rataÌ„ rationabilem acceptabilem quod est siguracorporis Christi That the oblation we offer is the Figure of the body of Christ And in the 4 chap Let us establish this to wit how THAT WHICH IS BREAD may be the body of Christ And a little after he saith that the bread and the wine are still what they were and yet are changed into the body and blood of the Lord. Wee must not wonder if for to work this change in the bread of the Sacrament he imployeth the Omnipotency of God and his unexpressable vertue in changing things For indeed if that union he conceiveth were true it were an unspeakable and incomprehensible work and wherein human reason is stark blind Because of this mysticall union which is neare unto the personall union Cyrill of Alexandria saith that this body of Christ received into our bodies maketh them susceptible and capable of the Resurrection Which truely is an abuse For by the same reason the participation of the Sacrament should keep us from dying The Faithfull of the Old Testament and John the Baptiste and the Theife crucified with Christ and an ininfinit number of Martyrs that were never partakers of this Sacrament are no lesse capable of the Resurrection From that impanation sprung up that custome by which in old time many particular persons carried away the Eucharist into their own houses and kept it locked up in a chest or cupboord as a Gregor Nazianz. Oratione de sorore Gorgonia Gorgonia did who was sister to Gregory Nazimzen Which sheweth on the one side that they did give unto that bread something more than to be the figure and signe of Christ body And on the other side that sheweth also that they did not beleeve the Transubstantiation For they would never have put Christs naturall body into a womans hand for to keep it locked up in a cupboord From the same opinion proceeded that which Satyrus b Ambros Oratione de obitu fratris Satyri did who was S Ambroses brother and yet unbaptized Who being upon the Sea in danger of shipwrack caused the Eucharist to be given him and hanged it about his neck and then threw himselfe into the sea for to save himselfe by swimming An evident proofe they beleeved thâ—t in this Sacrament there was some secret vertue and that neverthelesse they beleeved not this bread to be the naturall body of Christ crucified for us For they would never have given it to an unbaptized person for to hang it about his neck and cast it with him into the Sea Neither is it to bee omitted that the Fathers never speake of the species of the bread in the plurall but only in the singular because that by the spâ—cies of the bread they understand the substance of the bread which is one But our Adversaries which deprave the Fathers tearmes as well as their doctrine speak of species of the bread in the plurall because that by the species of the bread they understand accidents without a subject which are many Which is a new doctrine and a phrase or kind or speech altogether unusuall not only in Philosophers but also in the Fathers and in all Antiquity CHAP. XXX Particular opinion of Saint Austen and of Fulgentius and of Innocent the third AVsten and Fulgentius his disciple take sometimes these words This is my body in a sense patricular to themselves For besides this exposition which is very frequent in S. Austin namely that the Lord called the bread his body because it is the sigure and signe of his body in some places he will have in these words THIS is my body that by this word body the Church be understood For in his Sermon to Children which is to be found at the end of Fulgentius his Workes hee speaketh thus These things are called Sacraments because in them one thing is seene and another understood c. If then thou wilt know what the body of Christ is heare the Apostle saying Ye are the body and members of Christ And in the 26 Treatise upon S. John By this ment and by this drinke the Lord will have the fellowship of his body and of his members to bee understood to wit the holy Church of the Predestinat Pope Innocent the third holdeth the same doctrine For in his 4 Book of the mysteries of the Masse hee saith that Christ hath two bodies to wit his naturall body which he took of the Virgin and which was crucified and his mysticall body viz. the Church Then he addeth * Mysticum corpus coÌ„editur spiritualiter id est in fide sub specie panâ—s The mysticall body is eaten spiritually that is to say in faith under the species of the bread By all the premises it is plaine and evident that he who forsaking the Scriptures taketh the Fathers for his addresse or direction intangleth himselfe into marveilous difficulties and casteth himselfe into darknesse and in a labyrinth without issue And that a man must be well read in them and observe and heed them very exactly for to attaine to an indifferent knowledge of them That if any one readeth them carefully and with an unpreoccupated mind though he meets with many errors in them and small agreement among themselves Yet he shall find them so far from the doctrine of the Roman Church as the heavens are from the earth CHAP. XXXI That the Church of Rome condemning the Impanation is fallen her selfe into an error a thousand times more pernitiouâ— by Transubstantiation
And of the Adoration of the accidents of the bread WE have shewed that many Fathers have beleeved that the divinity of the Lord is joyned to the bread of the Eucharist by an union comming neare unto the personall union that is between the two natures of Christ The Transubstantiation is an imitation of this doctrine but in the worse For whereas these Fathers conjoyne the Godhead of Christ with the substance of the bread The Church of Rome conjoyneth Christ with the accidents of bread with a more strait union than that which those Impanators did put betweene the divinity of the Lord and the bread of the Eucharist For the ancient Fathers esteemed not that because of the union of Christ with the substance of the bread the bread should be worshipped But the Roman Church by reason of the union of Christs body with the accidents of the bread worshippeth these accidents that is to say the roundnesse whitenesse favour and breadth of the Host with the same adoration that Christs body is worshipped with * Bellar. 13 cap 5. Nullus dubtandi locus r l â—qu tur quin 〈◊〉 Châ— sti sideles latrâ—â— cultâ—â— quâ—â—â—â—â— Deo dâ—bâ—tur 〈◊〉 Sâ—nit ssimo Sacramento ma enâ—ratione adbibeant The Councell of Trente in the XIII Session ordaineth upon paine of a curse that the Sacrament shall be worshipped with divine adoration called Latria Now by the Sacrament the Councell understandeth the body of Christ with the species or accidents Of which abuse hath been spoken before It is therefore very wrongfully that the Church of Rome condemnes those that have put a mysticall and unspeakable union betweene the Godhead of Christ and the bread of the Sacrament since our Adversaries themselves bring in another a thousand times more absurde and more pernicious betweene Christ and the Accidents of bread More absurd I say For the union of two substances may easily be conceived But to unite a substance with the accidents of another substance as if one should put the Moon under the accidents of a horse is a thing and a conceit which passeth all the imaginations of hypocondriaks and which cannot fall into the mind of any man that hath not interdicted to himselfe the use of reason Adde moreover that this doctrine destroyeth the nature of the Sacrament and the humanity of Christ as we have prooved and bindeth men to worship a peece of bread with divine adoration Things which the ancient Church never beleeved nor practised It seemeth that Satan when he tempted Christ in the Wildernesse was a projecting this doctrine and making an essay or triall of it For promising unto Christ imaginary kingdomes he proposed unto him accidents without a subject And in speaking to him of turning stones into bread he spake to him of a Transubstantiation CHAP. XXXII That the Sacrifice of the Masse was not instituted by Christ Confession of our Adversaries IN the holy Scripture the holy Supper is not called a Sacrifice Christ in instituting this Sacrament offered nor presented nothing to his Father but only to his Disciples saying Take eate Hee made no elevation of the Host The Apostles worshipped not the Sacrament In a word there did not passe in it any of the actions necessarily required in a Sacrifice properly so called Bellarmin acknowledgeth it freely saying * Bellar. l. 1. de Missa c. 27. §. 5. Oblatiâ— quae sequitur consecrationem ad integritatem sacrificii pertinet non ad essentiam Quod non ad essent iam probatur tamex co quod Dominus eam oblationem non adbibuit immo nec Apostoll in principio ur ex Gregorio demonstratum est The oblation which is after the Consecration belongeth to the integrity of the Sacrifice but is not of its essence which is prooved in that the Lord made not this oblation nor the Apostles themselves at the beginning as we have demonstrated it out of Gregory A confession very notable by which this Cardinall will have Christ and his Apostles to have made a Sacrifice without offering any thing that is to say that in the Eucharist hee offered not himselfe in Sacrifice But now the Church of Rome offereth Christ Jesus in Sacrifice against Christs example and the example of his Apostles Salmeron Jesuite in the XIII Tome and first Book of Commentaries upon the Epistles of S. Paul * Parte 2. Disp 8 §. 5 Opus Et §. Postâ—â—mo §. Porro maketh an enumeration of the unwritten Traditions and puts in their rank the Ecclesiasticall Hierarchy that is to say the Papall Monarchy and the service of Images and the Masse and the manner of Sacrificing And the Tradition that Christ made a Sacrifice in bread and wine And here are the reasons why he thinketh it was not expedient those things should be written or taught by word of mouth a Part. 3. Disp 8. §. Quinto Tradit Stultum est omnia ab Apostolis scripta putare vel omnia ab eis trad ta fulsse Et in injuriam vergerel agentâ—s revelantis Spiâ—itus Et insuave esset naturae nostrae quae omnia simul non capit It is saith he a foolish thing to thinke the Apostles have written all or given all by Tradition That would turne to injury against the holy host acting and revealing And it would be a thing uncouth unto nature which comprehendeth not all things at once And there he giveth a particular reason wherefore these * §. Quinto opus Haec literis consignari minime debuerant ut servaretur praeceptum Christâ— Nolite dare sanctum cambus things were not to be writen to wit that Christs Commandement might be kept Give not that which is holy unto dogs If wee beleeve this Doctor the doctrine of the Birth and Passion of our Saviour was given unto dogs for it was Gods will it should be set down in writing By these Dogges he meaneth the People and the Princes Cardinall * Baron Annal. ad annum 53. §. 13. Baronius maketh the same confession and acknwledgeth ingenuously that the Sacrifice of the Eucharist is an unwritten Tradition and whereof by consequent no mention is made in the Gospell And Gregory of Valentia a Jesuite in the 4 chap of his first Book of the Masse * Si maxime ille cultus à Deo institutus non esset concludi tamen ab istis non posset non esse legitimum cum id ad bonitatem cultus minime requiratur Even though this service or worship of the Masse had not been instituted by God yet these men could not conclude that it is not lawfull for wee have showed that that to wit to bee commanded of God is not necessarily required for to make that a service be good All these Doctors speaking thus condemne tacitely the Councell of Trente who in the XXII Session chapter 1. declareth and defineth that by these words Doe this in remembrance of me the Lord established the Priesthood of the New Testament