praedicat D. White of Ely in his Treatise of the Sabbath after 73. p. among his traditions reckons the baptisme of Infants the right sanctifying of the Sunday the service of the Church in a knowne tongue and the delivery of the communion to the people in both the kinds Heylen Antidot about the midst tells us that hoc facite belongs to the Priest alone and to the Apostles as Priests but hoc edite to the Priests and people both he will not be pleased to say so much of hoc bibite Canterbury sets downe in Andrâ—wes posthume stricturae a little after the beginning the acknowledgement of the ancient custome of the peoples communicating in one kinde in diverse cases without any appearance of dislike of such mutilation of the Sacrament These are his words It cannot be denied but reserving the Sacrament was suffered a long time in the Primitive Church in time of persecution they were permitted to carry away how great a part they would to keepe it by them and to take it at all times for their comfort and those that lived as Hermits in remote places were likewise permitted to take with them so much as they thought good to take it at times As for the sick it was alwayes sent them home were the distance never so great and against the time of extremitie it was thought not amisse to have it reserved that if the Priest should not be in case to goe to the sicke partie and there to consecrate for him yet at least it might be sent him Yea Dr. Poklington is applauded by Canterbury to praise the Church of England not onely for their Altars Fonts Walls Glasse-windowes Vestry Lavatory Reclinatory for confessions within the Chancell but also for their repository now it is knowne that no part of the Sacrament used to be reserved and put in the cibor or repository for the use of the sick or others but the bread onely By this practice the Papists vehemently presse us with the needlesnesse of the cup in all these cases And by these preparatives the simple needlesnesse of it for the people in any case While also they scrape out of the English Rubrick the giving to the people the Communion in their hand and put in for it the giving of it in due order they make way to another Popish abuse of putting the bread in the peoples mouth Vide large Supplem as being too profane to handle that which so oft after the consecration they call the body of the Lord and by this due order they evidently distinguish the people from the Clergie that are present the one communicates at the Altar but the other is more unholy than to get leave to come neere to the Altar but were he a King he must receive the Communion without the rayle This diverse of them in their late Writts avowes to have been the practice of antiquitie which they pretend themselves desirous to imitate In the delivery of the elements the English Liturgie is left and the Masse followed In the Communion it seemes the Romish Church tyes not precisely to any one forme of words in the delivery of the Elements for in the Missall there is a diversitie in the forme of these words My Sarum hath this forme Corpus Domini nostri I. Christi sit mihi peccatori via vita in nomine Patris Filij Spiritus Sancti Amen But the most common forme I see is that of the Roman Missall Corpus Domini nostri Iesu Christi custodiat animam meam in vitam aeternam This our Book followes adstricting to one onely forme of words and that of the Roman Missall correcting as it were but most unhappily the English Liturgie for both we adde a Rubrick here the partie receiving shall say Amen and repeat it also at the other element for this sentence savouring so much as words may do of their corporall presence they will therfore have it much heeded and the people to seale it with their Amen Also that golden sentence of the English Liturgy that served much to hinder what ever evill imagination people might have taken of a grosse corporall presence of Christs body and blood in the elements or on the Altar either from the words in hand or any other that golden saying Take eat this in remembrance that Christ dyed for thee by faith eat him in thy heart with thankesgiving they score out by their new Index least such a firme pillar should stand for these vile heretickes the Sacramentarians to leane upon At the taking of the other element the Priest sayes Sanguis Jesu Christi custodiat animam tuam in vitam aeternam This our Booke borrowes the blood of the Lord Jesus which was shed for thee preserve thy body and soule to life eternall for feare of Popish transubstantiation the English put to this sentence Drinke this in remembrance that Christs blood was shed for thee and give thanks But our men have spunged this away propter Sacramentarios least any thing should be here to hinder our returne to our old faith of the reall presence within the elements and that to this faith we might the more be hastened immediately they subjoyne a Rubrick to cover the remaines of the consecrate elements with a corporall Now Pope Innocent tells us that corporaeles pallâ—e significant linteamina quibus corpus Christi involutum suit this linnen is not called a corporall till after the consecration for onely then it doth involve and lye about the body of Christ before the consecration the corpus was not present and so before they will not give the linnen the style of the Corporall The Post communion is approved The Post-Communion is some prayers which the Priest sayes after the participation These in the ordinaâ—y Masse are thankesgivings to God that hath given the blessed food of Christs body and blood and desires to find the fruit of that blessing in sundry formes of words the same in substance with our Collect of Thankesgiving The most common forme is this Gratias tibi ago Domine sancte Pater omnipotens aeterne Deus qui mâ— refecisti de sacrosancto corpore sanguine filij tui Domini nostri J. Christi precor ut hoc sacramentum salutis nostrae quod sumsi indignus peccator non veniat mihi ad judicium neque ad condemnationem pro meritis meis sed ad profectum corporis meè animae salutem in vitam aeternam Amen The onely thing that any would except against this or any other of the Post Communions is the termes which may import the corporall presence but these wee leave to take in as grosse words as the Missall doth use The English have in this place the Lords prayer and another prayer of thankesgiving but our Book must rather be dissonant from the English than from the Roman Liturgie these prayers must not stand here but be put to such places and ranked in such an order as Sarum of old prescribed
consequatur By these testimonies it is cleare how neere the Papists thinke the Liturgy drawes to their Masse and how neere the Prelates think the Masse to come to their Liturgy both in words and matter But it will be more manifest how litle either of the parties are deceived in this their judgement If wee will cut both the Bodies of the Masse and Liturgy in small parts and so lay limbe to limbe and member to member here will the analogie or disproportion the agreement or disagreement the diversity or identitie appeare to the eye of any common beholder What are the parts of the Masse The most received division of an whole is into parts essentiall integrall or subjective to finde the essentiall parts of the Masse actually and in expresse words in our service is no great labour For to the essence of the sacrifice of the Masse are required but two things or three at the most according to Bellarmine de missa Lib. 1. c. 27. To wit the consecration the oblation not before nor after but in the consecration and thirdly the consumption in the Priests receiving alone in both the kinds these will be all found as expressely in our Booke as in the Missall as heereafter shall be shewed The subjective parts of the Masse are the divers kinds and species of the Masse for of Masses some are ordinary and daylie some extraordinary and solemne and these againe of a great number according to the-severall festivities wherein and diverse ends for which they are celebrated upon these severall sorts of Masses the greatest part of the Missall is spent and upon these likewise more then two parts of our Booke are consumed But the parts of the Masse most cōmonly spoken of are the integral of the daily ordinary Masse with these let us begin that with those which are principall The necessary ceremonies or circumstances especially the universall ones which run along the whole body of the Masse such as the Priest the altar the vestments the crossings the perfumings c. may well receive the names of parts at least the large frequent Rubricks concerning them but because these are but ceremonies at best but among the integral parts lesse principall we wil let them alone till we have first considered these which are confessed by all to bee most principall members of this unhappie body of these more or fewer are made according to the diverse conceptions of writers Innocentius reduceth all to three heads Bellarmin to foure Durandus to five Thomas to sixe Bellarmines foure parts de Missa lib. 2. c. 21. are first Missa Catechumenorum the part of the ordinary Masse whereat the Catechumeni might have bin present secondly the Offertory thirdly the Consecration or Canon fourthly the Communion Our Service at the Communion hath all these parts in the same order the first part in the English seemed not cleerely enough distinguished for there followed no mention immediately of an offertory nor at all of a consecration but in our Booke all are clearely professed and in England now also are like to be better considered for the Missa Catechumenorum by Canterburies men is called the first Service performed in the body of the Church the rest as the Missa fidelium is called the second Service and appointed to bee officiate onely at the Altar and that in the Quire none present but onely Communicants expressely against the old Canons and Customes o◠that Church which now no man but a Schismaticke must challenge for this see Pocklington in his Sunday no Sabboth about the middest dimissis catechumenis missam facere caepi Saint Ambrose beganne the second Service as our Church calls it at the Altar having before finished the first Service in the body of the Church no man will goe about to put away this sweet harmony which our Church still keepes with antiquitie but Schismatickes But passing the division or Bellarmine wee will follow that of Thomas in his third p. quaest 83. art 4. in corp as serving more to cleare that blacke body which hath indeede much neede of clearing as being the most mistie and darke piece that ever my hand touched He drawes it to sixe heads the first he calles a preparation the next an instruction the third an offertory the fourth a consecration the fift a participation the sixt a Thankesgiving all these we will goe through in order CHAP. II. Proving the preparation or first part of the Masse with all the 12. particles of it to be in our Booke either actually or virtually The ten Particles of the introitus are but all late inventions of Popes and yet all are in our Booke THe preparation is subdivided in a number of parcells 1. The Pater Noster 2. The Ave Maria. 3. The Oration 4. The Introitus 5. The Uersicle Gloria Patri 6. The Confession 7. The Misereatur 8. The Absolution 9. The Letany Kyrie eleison 10. The Angelike hymne Gloria in excelsis 11. The Salutation Dominus vobiscum with the responsorie cum Spiritu tuo 12. The Collects All these goe oft under one name of introitus being but the beginning and ingresse to that which followes All these ten or twelve parts of the Masse are but so many patches put in by the superstition of severall Popes the truth of this who pleases to see set them reade Morney de Missa c. 1. p. 80. and c. 3. p. 107. And especially his Authors Walafridus Berno Albinus Tungrensis c. In the eleventh Tome of Bibliotheca Patrum Hittorpius his auctarium For the present I cite but two testimonies which will not admit Bellarmines elusion from two Popes which laboured as much to understand the Masse as any of their Collegues either before or after Gregory ep l. 7. Epist 63. Mos Apostolorum fuit ut adipsam solummodò Orationem Dominicam oblationis hostiam consecrarent valdè mihi inconveniens visum est ut precem quam Scholasticus composuerat super oblationem diceremus ipsam traditionem quam Dominus composuerat non diceremus He avowes that the Apostolicke times had no other order of Communion but to say the Lords Prayer with the institution from the Gospel and Saint Pauls Epistles as I take it also that the very Canon it self let be the preparation was made by a late Scholar Innocent 3. de Mysterijs Missae Lib. 2. c. 18. Caelestinus Papa constituit ut Psalmi ante sacrificium canerentur antiphonatim quod anteà non fiebat sed Epistola tantùm Evangelium legebantur So before Caelestine none of these ten or twelve parts of the introitus were extant nothing was read or sung before the Epistle or the Gospel of the Church of Rome Bellarmine grants this but he hath better reason to grant it of other Churches for reade these Liturgies which falsely are ascribed to James to Basile to Chrysostome composed as it seemes in the very late and corrupt times of the Easterne Church yee will
elevet eam supra fronteÌ„ ut possit à populo videri simili modo postquam coenatum est accipiens hunc praeclarum calicem in sanctas venerabiles manus suas itidem tibi gratias agens benedixit deditque discipulis suis dicens accipite bibite ex eo omnes the rubrick hic elevet sacerdos calicem as before hic inclinet se hic est enim calix sanguinis mâ—i novi Testamenti mysterium fidei qui pro vobis multis effundetur in remissionem peccatorum haec quotiescunque feceritis in mei memoriam facietis This Romish prayer the latter parts of it are said by them to have been composed by Pope Alexander so Durand L. 4. fol. 74. Haec verba qui pridie usque ad hoc est corpus meum Alexander Papa primus canoni addidisse dicitur as for the former part which is the prayer formally said by them on their hostie wee heard before how Innocent ascribes its composition to Gregories Scholasticus albeit no wayes as it stands in the Missall and our Book for in that Scholasticus time the words did run clearly against transsubstantiation see how they are set downe in the fourth Book de Sacramentis c. 5. among Ambrose works but posterior to his dayes Accipe quae sunt verba dicit sacerdos fac nobis hanc oblationem ascriptam rationabilem acceptabilemque quod est figura corporis sanguinis Domini nostri I. Christi qui pridie quam pateretur in sanctis manibus suis accepit panem respexit ad coelum ad te sancte pater omnipotens aeterne Deus gratias agens benedixit fregit fractumque Apostolis suis discipulis tradidit dicens accipite edite ex hoc omnes hoc enim est corpus meum quod pro vobis confringetur similiter etiam calicem c. This prayer composed by whomsoever yet as it stands this day in the Missall and in our Book from it is the maine ground they have in the Masse for their consecration transubstantiation and adoration of the Hoste they do controvert among themselves about the words of consecration the Arch-bishop of Caesarea de capite fontium a French Preacher of late hath made much adoe to have the consecration made by the words of the prayers as the Greeke Church ever did think but the current of their Doctors strives to have the power of consecration placed alone in the five words for this is my body c. This question is taken up and agreed by the Missall and our Book ascribing the consecration to the prayer and words of the Institution conjunctly without any prerogative to the prayer facere digneris ut nobis fiat above the narration qui pridie or to this narration above the prayer As for transubstantiation there is no Papist this day but will avow that from the clause ut fiat nobis corpus sanguis being expurged of the glosse which it bare of old figura corporis sanguis from this clause I say all Papists think their Transubstantiation clearly to flow if not as from the words which makes the conversion yet as from the words which evidently presupposes the conversion presently to be made by the words which in the Missall and our book immediately followes I grant that some of the old Schoolemen put such Commentaries upon this passage that we may deny to the Papists the flowing of their trasubstantiation therfrom for Aquinas p. 3. qu. 83. art 4. ad septimuÌ„ Non tamen videtur ibi sacerdos orare ut consecratio impleritur sed ut nobis fiat fructuosa unde signanter dicit ut nobis corpus sanguis fiat hoc significant verba quae praemittit dicens hanc oblationem facere digneris benedictam id est per quam benedicamur scilicet per gratiam ascriptam id est per quam in caelo ascribamur ratam id est per quam de visceribus Christi esse censeamur rationabilem id est per quam a bestiali sensu exuamur acceptabilem ut qui nobis ipsis displicemus per hanc acceptabiles ejus unico filio simus but what ever one or two of old may be found to speak yet the current of their writers even of old all of them I know this day doe avow that their monstruous transubstantiation by cleare inference is deduced from this passage Innocent the third the most nocent father of this monster so doth expound it Lib. 3. cap. 12. petimus ut hanc oblationem Deus faciat benedictam ut eam consecret in rationabilem hostiam acceptabile sacrificium ut ita nobis id est ad nostram salutem panis fiat corpus vinum sanguis dilectissimi filij Dei so Bellarmine de Missa lib. 2. c. 23. Non oramus pro Eucharistia consecrata sed pro pane vino consecrando neque petimus ut Deus benedicat sanctificet corpus sanguinem Christi sed ut benedicat sanctificet panem vinum ut per eam benedictioneÌ„ sanctificationem fiat corpus sanguis Domini Heigam whom the Doctors of Doway of late have given to the English nation for an approven expositor of the Masse c. 48. p. 242. on our words Heere beginnes the principall part of all the holy Canon which is the consecration where the Priest beseecheth almighty God that the creatures of bread wine may be sanctified and blessed yea changed and converted into the precious body and blood of our Saviour worthilie is this word fiat added in this place because there is required the same Almighty power in this conversion which was in the creation of all the world and in the incarnation of the Almighty for God said when he was to create the world fiat lux and our Lady said to the Angell when Christ our Lord was to bee incarnate fiat mihi so the Priest in this place fiat corpus I know no Popish writer who this day takes this passage in any other sense Great appeareance that our men intend to have their words expounded popishly That our Bookemen desire us to take it in any other meaning there is no appearance they have let no clause fall from their pen which rejects transubstantiation or at lest a corporall presence these which in the English book did crosse it are now put out at the delivery of the elements the English hath two sentences which are against the coporall presence in the elements This our booke hath scored out as impertinent their Rubrieke gave leave for the Minister to carry home the relikes of the elements to be imployed as he thought meet in common uses this our Book doth strictly discharge no consecrate bread may be carried out of the holy place but as the Papists injoyne all the relickes of the Hâ—stie and wine even these that stucke on the Priests fingers to be gathered together and consumed in the holy place by the Priest or Deacon or
After the Prefaces follow the Prayers these altogether goe under the name of the Canon the action the secret our adversaries brag much of the antiquity and holinesse of these prayers but the more advised of them as yee may see in Field Append. ad lib. 3. c. 1. doe astrict the spiration of antiquitie and holinesse but to a small part of these for how ever the Jesuits please to magnifie to the skies this Canon yet they which understand it much better then the best of them confesse that it is but patched like a beggars pall of a number of clouts by diverse hands oft without discretion Pope Innocent l. 3. c. 9. and Durand from him Secreta quae secundum diversos canon actio nominatur non tota simul ab uno sed paulatim à pluribus ex eo quoque perpenditur fuisse composita quod ter in ea sanctorum commemoratio repetitur in secunda quippe commemoratione supplentur qui de primitivis Sanctis deesse videbantur in prima And in the next Chapter Traditur quod Gelasius Papa quinquagesimus primus à B. Petro qui fuit post Sylvestrum per 160. annos Canonem principaliter ordinavit herewith does Honorius in gemma Animae c. 90. agree Canonem Gelasius Papa composuit c. subjoyning the names of a number of Popes who put to their proper additions to this cento this same doth Walafrid cap. 22. and divers of the old Rationalists All the Canon as it lies in the Masse our Book does not borrow neither was it necessary for the kinde mother Church of Rome can well dispence with some difference yea with a greater varietie than is betwixt our Book and theirs in this part take Bellarmines caution for this benignitie de Missa l. 2. c. 18. Neque negamus verba Canonis diversa fuisse etiam hodie esse apud Graecos apud quasdam Latinorum Ecclesias neque cogit Romana Ecclesia ut Chemnitius mentitur ut omnes Canonem Missae Romanae tanquam necessarium omnino ad Eucharistiam consecrandam servent nam in ipsa urbe Roma alibi per Italiam videmus Romano Pontifice consentiente à Graecis retineri Liturgiam Basilij Chrysostomi Ambrosianam Mediolani quam dicunt Mosarabam Toleti in Hispania Our men take in expresly the principall members of this portion these things which the Papists doe most love and the Protestants most abhorre and what they omit they shew their good liking of it all without balking any one line For the demonstration whereof consider that the prayers of the Canon use to be divided in a number of parts in five six seven eleven twelve in moe or fewer as Authors are pleased diversly to conceive we shall take them up in six parts The worst parts of the Canon are in our Book The third and fourth onely are the principall even those pieces whereby alone the consecration and oblation of the great sacrifice is performed for here alone it is Vbi sacerdos accedit ad Dominici corporis consecrationem according to Durand l. 4. fol. 73. Of these parts it is that Innocent exclaimes l. 4. c. 1. Ecce nunc ad summum sacramenti verticem accedentes ad ipsum cor divini sacrificij penetramus These parts he calls the heart of that wicked body of the Masse this unhappy heart the English had pulled out that the Serpent might never againe revive among them but our men with an high hand and open face professe the restoring of the life and putting in again the heart in the body of that dead hydra They put up in capitall Letters their prayer of consecration and memoriall of oblation and set down at the back of the same Rubrick the same words which the Missall uses for their transubstantiation and to the other the same words which they use in offering up their unbloody propitiatory Sacrifice who ever can cleare our Booke of these abhominations must cleare the Missall of them for these places of the Missall whence alone or at least farre most directly and principally the Papists do inferre these their capitall errours the same places are expresly set downe in our Book without any circumlocution Wee have borrowed the Popish consecration A Rubrick for consecration alone without any further addition in these dayes had been obnoxious to suspicion of an evill intent our Book-men knew that however the tearme of consecration uses not so much to be stood upon yet that the Romish Church does use it in no other sense than to demurmurate a number of words on the elements for their transubstantiation into the body and blood of Christ and not as we doe for the sanctifying of the Elements or applying them to the holy and sacramentall use by reciting â—he words of Christs institution to the people not to the dead elements Durands doctrine is this day common among our Adversaries Dicimus illud non consecrari sed sanctificari differt autem inter haec nam consecrare est consecratione transubstantiare sanctificare est sanctum reverendum efficere ut patet in aqua benedicta Wee are injoyned in consecrating to turn our backs to the people and so by consequent to whisper in what language we will A Rubrick for consecration alone then had been suspicious especially here where the English yea no reformed Liturgie had any formes of consecration but now while to their consecration they will adde a clause of the Ministers posture in this act commanding him during the time of consecration to leave the former stance he was injoyned in the first Rubricks to keep at the North end of the Table to come to such a part of the Table where he may with more ease and decency use both his hands the world will not get them cleared of a vile and wicked purpose The Papists will have their consecration kept altogether close from the eares of the people for many reasons especially that by ignorance of their words reverence may be conciliate to them and the people may not be able to get them by heart and to profane them which some Shepheards once did to their great hurt for they pronounced the words of consecration on the bread of their dinner in the fields with intention to doe what they did see oft the Priest to doe in the Temple by this pronunciation their bread before their eyes was transubstantiate into flesh and fire from heaven came downe which destroyed that flesh and them at least stroke them dead for a time whereupon it was decreed that the whole Canon thereafter not onely should be in a tongue unknowne to the people but also should be whispered so secretly that no man but the Priest alone should heare one word of it This history is set downe in such a number of the Popish writers that I need make no citations onely the reformed Church counts the secret murmuration of their Canon and words of consecration a very vile and wicked
and oblations and all these in respect of that peculiar dispensation of Gods presence in this division of the Church as within the vaile in their division of the temple having an Altar heere answerable to the mercy-seate there as also in respect of the union betwixt this place and Christs humane nature from 12. to 16. p. a different holinesse of places there is confessed and this ariseth frō a different presenee of God in these places and there must follow also a different respect toward these places else were there not a suteablenesse betwixt honour and merit which naturall justice requires wee reade of civill respect not onely to the persons of great men but to their portraitures their chaire of estate their chamber of presence and wee reade of reverentiall respects to the Tabernacle to the Temple to the crosse and Gospels of Christ for as persons and things have beene in a religious or civill estate so have religious and civill persons ever esteemed of them nor is all this to insinuate the derivation of Gods honour on any beside God God divert that damnable idolatry as farre from me as hee hath done from the Church of God Some things have a civill respect others a religious but the Lord onely a divine this religious respect is called by Damascen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reverentia vel honor religiosus debetur omnibus quae propriè spectant ad cultum this honour is religious not only quia imperatur à religione but also quia fundamentum habet in relatione rei vel personae alicujus ad religionem et cultum sacrum pag 25. we find in Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a honour due to the Altar adgeniculari aris a kneeling to the Altars in Tertullian and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adoration of the Altar in the fift Councell reverentiam altaribus exhibendam in the Synodals of Odo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Damascen yea divina altaria and in the Greek Liturgies an humble prostration before the Altar and in Damascens life of Mary the Egyptian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although they gave a religious reverence to these places yet they terminate that religious reverence in God not in the places the throne is honoured for the King he that respects the house for the owners sake respects not the house but him although the humane nature of Christ receive all from the divine yet we adore the whole suppositum in grosse which consists of the humane as well as of the divine so because of Gods personall presence in the place wee adore him without abstraction of his person from the place p. 39. I doubt if the grossest of the Jesuits have spoken so plaine language for the adoration with religious reverence of the mind and prostration of the body not onely before but unto the Chancel the Altar the Crosse and by good consequent as I thinke much more unto the elements which in all respects are nearer that body which makes by its presence all the rest to be so adored The Popish coursing about the Altar and crossings approved Many other poynts of agreement might an acurate paralleler find betwixt the Masse and our Booke in the present passage I poynt but at other three to wit in coursing and in crossing in neglect of breaking and intention to consecrate wee reprove in the Papists their folly to course from one nook of their altar to another from the North to the South from the right horne to the left from the end to the midst and from it to the end again for these mysterious reasons we may reade in the Rationalists What other thing does our Rubrick import bidding us leave our North standing where we were in our Preface and come to another part of the Altar during the time of consecration that when it is ended we may returne againe to the North end Also that the end of our comming to another place in the consecration is the more ease to use both our hands what use here of both the hands is possible but that which the Romish Rubricks at this place doe injoyne the multiplication of crosses whiles with the right whiles with the left hand whiles with both the armes extended so far as they may be this could not be done if we stood at the North end of the Table for then the East wall of the Church would hinder us to extend our left arme and so to make the image of Christs extension on the crosse perfectly The Papists to recompence the want which the people have in their eare by the Priests silence turning of his back upon them during the time of consecration as our Book speaks they thinke meet to fill their eyes with dumb shewes not onely to set up the crucifix on the Altar on the Pillars on the Tapestry on the East glasse window where it may be most conspicuous to the eye but chiefly to cause the Priest at the altar to make a world of crosses and gestures all which must have a deep spirituall sense Will not the present Rubrick give us leave to entertaine our people with the same shews the crucifixes are already set upon the Altar on the Tapestry on the walls on the glasse windowes in faire and large figures The lawfulnesse of crossing not only in Baptisme but in the Supper and any where is avowed as in the Self-conviction is shewen what other barre is left us to receive all the crossings that are in the Masse but the sole pleasure of our Prelates who when they will may practise that which they maintaine and force us to the particular use of these things which they have already put in our Book in generall termes The breaking of the bread unnecessary Againe we challenge in the Papists that in their forme of consecration they have put out not onely the forenamed sentence Quod est figura corporis sanguinis but also that other sentence which for a long time stood in the old Liturgies Quod pro vobis confringetur that by the razing out of these words they might put away the breaking of the bread in the distribution to the people they have indeed a breaking of the bread after the consecration into three parts all which are eaten by the Priest for very absurd ends but when they distribute on Pasche day to the people they will not break but provide to every one a round Wafer to be put in their mouth for if they did breake there would be great danger that some little crummes of the bread in breaking should fall off and that so many bodies of Christ as in these are broken mites of bread should fall to the ground and be trod on or lost for this cause when they breake the hostie into their three portions it is done with great circumspection above the cup that all the crums may fall in the blood and be drunken down with it by the Priest but no breaking must be of the
bread which is given to the people With this practice our Book does agree for it sayes not which was broken for you but which was given for you no direction in any of our Rubricks for breaking of the bread yea one Rubrick pronounces that Wafers shall be lawfull to give to the people albeit usuall bread may suffice The Priests intention avowed Farther all know what great disputes we have with the Papists about their intention to consecrate and what fearfull perplexities they are put in both Priest and people by their Rubrick which will have the Priests intention absolutely necessary for the consecration as we may see in these two cautels of the Masse Proferendo verba consecrationis circa quamlibet materiam sacerdos semper intendat conficere id quod Christus instituit Ecclesia facit The other Si autem per nimiam distractionem habitualis intentio cum actuali tolleretur videtur quod deberet verba consecrationis cum actuali intentione resumere sic tamen quod nollet consecrare si consecratio facta esset this intention to consecrate our Book avowes in the Rubrick in hand let him lay his hands on so much as he intends to consecrate Thus much for our prayer of consecration borrowing from the Masse these sentences word by word whereupon they build their consecration transubstantiation and adoration whereby they put away the breaking and take in the coursing and manifold crossings with the Priests intention to consecrate the rest of the words of the Romish consecration may all be easilier digested than any one of these corruptions wee professe to borrow yea our men avow plainly their approving of this part of the Masse as it stands in the Canon without any change see the appendix ascribed to D. Field after his death L. 3. c. 1. In this sense sayes he it is which we find in the Canon where the Church desires almightie God to accept these oblations of bread wine which shee presents unto him and make them to become unto the faithfull Communicants the body blood of Christ who the night before he was betrayed tooke bread into his sacred hands lifted up his eyes to heaven gave thanks blessed it and gave it to his Disciples saying Take yee all of this for this is my body And in like manner after the Supper c. nothing is in this part of the Masse but all there is justified CHAP. VI. Concerning the Propitiatory Sacrifice and the rest of the Canon Our prayer of oblation from the Masse and not from the English Liturgie FOllowes the prayer of oblation as in our Book so in the Missall subjoyned immediately to the words of consecration thus stands in the Missall the Romish memoriall Vnde memores Domine nos tui servi-ejusdem Christi filij tui Domini Dei nostri tum beà tae passionis nec non ab inferis resurrectionis sed in coelo gloriosae ascensionis offerimus praeclarae Majestati tuae de tuis donis ac datis hostiam puram hostiam sanctam hostiam immaculatam panem sanctum vitae aeternae calicem salutis perpetuae supra quae propitio ac sereno vultu respicere digneris accepta habere sicut accepta habere dignatus es munera pueri tui justi Abel sacrificium Patriarchae nostri Abrahae quod tibi obtulit summus sacerdos tuus Melchisedec sanctum sacrificium immaculatam hostiam supplices te rogamus omnipotens Deus jube haec perferri per manus sancti Angeli tui in sublime altare tuum in conspectu divinae Majestatis tuae ut quotquot ex hac altaris participatione sacrosanctum filij tui corpus sanguinem sumserimus omni benedictione coelesti gratia repleamur per eundem Christum Dominum nostrum Here our Booke doth much reforme the English a Rubrick for oblation they have none but wee proclaime a prayer of oblation and that not of the former Offertory wherein the bread and wine was offered on the Altar in a peace offering but of a second sacrifice even as the Masse distinguishes to the which the first offering was but a preparation Secondly The most of this prayer in the English is put after the Communion to be a thankesgiving and a spirituall sacrifice of praise to GOD for the blessings in the Communion received but we correct and draw it back from that place and set it at the back of the consecration where it stands in the Missall and make it change the English nature resuming the old Romish Spirit to be no more a thankesgiving but a prayer and that of oblation of a new sacrifice to God for sinne Thirdly We put in sundry clauses which the English put out as these words may worthily receive the most precious body and blood of thy Sonne Jesus Christ borrowing them from the Masse clause in the same place Quotquot ex hac altaris participatione sacrosanctum filij tui corpus sanguinem sumserimus And the first eight lines which gave the forme of the oblation wee resume from the Masse professing Christs ordinance to make and our intention to make that is both according to the Popish Commentary late English style offer up in a sacrifice if we beleeve either Bellarmine or Heylin the one Lib. 1. de Missa c. 12. maintaines that in the institution hoc facite is rightly expounded sacrificate the other in his Antidotum avowing that Christ in the supper made the Apostles sacrificing Priests and gave to them as Priests power in these words hoc facite How ever the most pregnant passages which can be found in the Missall for the Romish propitiatory and unbloody sacrifice are translated hence and put in this our prayer I grant that some things are added and some things detracted but both the detractions additions are made for our disadvantage wee want Gods acceptation of that bread and cup as of the sacrifices of Abel Abraham and Melchisedec his command to the Angels to bring this sacrifice up to the heaven but by these clauses our Divines use to reject the Romish Propitiatory sacrifice and so they might not stand in our Book which will admit of no barre to that abhomination the clause we adde in the end of our prayer one part is taken out of the prayers which in the Masse doe follow Non aestimator meriti sed veniae quaesumus largitor and doth nothing crosse the doctrine of merit The other part is taken out of the prayer which in the Masse immediately goes before Hanc igitur oblationem servitutis nostrae quaesumus Domine ut placatus accipias per Christum Dominum nostrum now from this clause both Bellarmine and Heylen conclude their unbloody sacrifice the one de Missa L. 2. c. 21. Hanc igitur oblationem servitutis nostrae c. ubi apertè ostenditur eam oblationem propriè esse sacrificium quippe quae per ministerium sacerdotum Deo offertur The other in his Antidotum
out of all the Liturgie chuseth this one place to prove that the English Church in the Supper offereth up to God a proper outward unbloody sacrifice These words as in the English Liturgie they stand in a thanksgiving after the Communion have no such shew but as they are transposed to stand at the back of a consecration in a prayer of oblation before the communion may well prove this intent Wee must offer the Popish sacrifice of the Masse Farther the sacrifice which here we pretend to offer is the oblation of praise and thanksgiving See how Bellarmine expounds this part of the Canon of the Masse L. 2. c. 21. Falsum est per sacrificium laudis cujus in canone fit mentio debere accipi sacrificium spirituale quod in laude et gratiarum actione consistit significatur enim ea voce sacrificium veri corporis Domini quod sacrificium laudis dicitur quia pâ—r illud Deus magnopere laudatur et gratiae illi aguntur pro summis ejus in nos beneficijs unde etiâ—m sacrificium eucharisticum merito nominatur that the Canterburians take this sacrifice no otherwise now see Peter Heylen in his Antidotum about the midst where in the matter of this sacrifice my L. his Grace gives him leave to utter at length far other speeches than ever dropped before from any English man which pretended opposition to Papists the farthest that Montague himselfe let be Andrewes Hooker or any other of their Divines did goe was to a commemorative improper spirituall sacrifice but that man will have here a proper corporall outward unbloody sacrifice offered for which the Ministers of the Gospell are constitute by Christ as proper Priests of Melchisedecks order as ever were these of the Law after the order of Aaron this sacrifice cannot possibly be any other but of the body and blood of Christ for the offering of the bread and wine is the first sacrifice and but preparatory and upon it the Evangelicall Priesthood is not grounded the offering up of praise almes our selves are expresly by Heylen excluded from that sacrifice he speaks of so it remaines that he must professe the offering up the very body and blood in an unbloudy and propitiatory Sacrifice In this place heart his own words The passion of Christ as it was prefigured by the Lords ordinance to the Jewes in the legall sacrifices a parte ante so by Christs institution it s to be commemorate by us Christians in the holy Supper à parte post a sacrifice it was in the figure a sacrifice in the fact and so by consequent a sacrifice in the commemoration or in the postfact a sacrifice there was among the Iewes foreshewing to them his comming in the flesh a sacrifice there must be among the Christians to shew forth his death till he come and if a sacrifice must be there must also be Priests to doe and Altars whereupon to doe for without a Priest and an Altar there can be no sacrifice yet so that the precedent sacrifice was of a different nature from the subsequent and so are also both the Priests and the Altars from these before a bloody sacrifice then an unbloody now Priests derived from Aaron then from Melchisedeck now an Altar for Mosaicall sacrifices then for Evangelicall now the Priests were ordained by Christ to wit the Apostles and their successors in the Evangelicall Priesthood there is a hoc facite for the Priests onely who have power to consecrate hoc edite is both for Priest and People Thereafter at length he produceth many testimonies of antiquitie for true proper externall corporall visible mysticall sacrifices in the Church but for no better purpose than the Papists before him have done who laid all these citations to his hands If there be any clause in the Masse prayer of oblation concerning their unbloody propitiatory sacrifice for the remission of sinnes which is not in ours as hardly ye will misse any sentence necessary for this purpose yet if any be it is little matter it may be soone added for there is naught in this part of the Canon which our men will not gladly embrace for this see the Appendix to Dr. Field L. 3. c. 1. p. 201. where he justifies all this part of the Masse to a letter and shews how wee may truly offer to God the body and blood of Christ in a propitiatory sacrifice for remission of sinnes and pacifying of God Such justifications of the Masse were wont to be counted most unreasonable albeit possible by all Protestants even those who came neerest to the Roman Church yea by Papists themselves who had any ingenuitie In that same place of Field we may reade of Luthers censure of the Canon yea of Cassander and other Papists their desire to have the Canon reformed at least glossed with marginall notes but in that 28 yeare wherein this Appendix long after the pretended Authors death was Printed my L. of Canterbury did sit in the sea of London and had power to make men both living and dead speak from the Presse language which was never before heard in the reformed Church albeit since the uncouth voices of sundry their dead men both Andrewes Overhall Field and others have been made to ring lowd over all the I le for mens amazement Our men doe reject nothing of the Canon of the Masse We have gone thorow the principalll parts of the Canon that which Pope Innocent styles the heart of the Canon and head or top of the Masse Cor summus vertex there is in it yet foure other prayers two before the consecration and sacrifice and two after these our Book hath passed by but upon no necessitie there is nothing in any of them which our Men have not avowed thus have they made Field speak after his death for all these foure prayers and what ever else is in the Canon p. 221. The Canon of the Masse rightly understood is found to containe nothing in it contrary to the rule of faith and the profession of Protestant Churches what dislike they have of any thing in these prayers wee shall see in discussing the particulars the first of these foure because it is long let it be divided in three parts behold the first Te igitur clementissime Pater per Jesum Christum filium tuum Dominum nostrum supplices rogamus ac petimus ut accepta habeas benedicas haec dona haec munera haec sancta sacrificia illibata inprimis quae tibi offerimus pro Ecclesia tua sancta catholica quam pacificare custodire adjuvare regere digneris toto orbe terrarum unà cum famulo tuo Papa nostro antistite nostro Rege nostro omnibus orthodoxis atque Catholicis Apostolicae fidei cultoribus The chiefe things here that our Book-men might seeme to have reason to mislike is the making of the Sacrament a sacrifice which they offer to God for the Church and all the members of it
of the Canon followes in the Masse before the Communion some preparatory prayers according to the Rule which Durand in these words sets downes L. 4. fol. 92. Hoc autem breviter notandum est quod sacerdos ante perceptionem corporis sanguinis Christi debet dicere orationes à sanctis patribus institutas Our Pater noster in this place borrowed from the Masse Of these Prayers which stand at the back of the Canon the first is the Pater Noster however wee shew before that some of the auncients did avow the Apostles and their followers for a time to have used no other set forme of prayer at the Communion but only this of our Lord yet the putting of this prayer at the back of the consecration Canon wâ—â—â—â—ut a late invention of Pope Gregory as himselfe and all the Rationalists from him declare take it in Innocents words Lib. 5. c. 28. Beatus Gregorius Orationem Dominicam post Canonem super hostiam censuit recitari This in him was counted a noveltie and therefore in his Epistles it behoved him to use Apologies for it and to set before it a Preface to make the reciting of it in this place of the Masse to be taken in good part being said sometimes before in that same action Praeceptis salutaribus moniti divi â institutione formati dicimus Pater noster To this Preface of Gregory the formers of the Missall thereafter put to the word audemus and as yee heard from Pope Innocent this is all said super hostiam for their boldnesse to call God their Father in this place and that with bold lowd and high voice while as in the whole Canon they scarce durst peep but muttered all in great silence This their boldnesse now comes from the consecration and oblation whereby they have Christ the Son of God corporally present in their hands and have offered him in a propitiatory sacrifice to the Father When this is perfectly done they are bold to say their Pater Noster For this heare Heigam p. 30.5 The Priest having gotten as it were a good opportunity having now before him the Lord and maker of heaven and earth and that according to his corporall presence he exhorteth all the people heartily to pray saying Oremus Pater noster The English avoyds all these superstitions they say the Lords prayer after the Communion but Gregories Preface Praeceptis salutaribus moniti c. And the latter addition audemus dicere they scrape out Innocents rule to say it on the consecrate hostie they abhorre and put the prayer in a place where it cannot be possibly so abused but here we leave the English Novalists these Sacramentaries and put our Pater noster in that same place with the same Prefaces with the same boldnesse of speech which the good old order of Sarum prescribed before the Sacramentaries of England or their Patrons were borne Also our Prayers of humble accesse The other prayers wh … … e Priest uses before the Communion are diverse one or moe of them to be said according to his good pleasure all of them run on two poynts confession of unworthinesse to come to Gods table and a prayer by the Sacrament to be profited in Soule and Body so yee may see in the prayer Deus qui de indignis dignos facis de peccatoribus justos de immundis mundos And in that prayer Domine non sum dignus qui intres sub tectum meum Our prayer of humble accesse is formed plainly out of this yea it speaks in grosser tearmes than any of the Masse prayers of this place for the most common of the Priests prayers of accesse is this Corporis sanguinis tui Domine Iesu Christi Sacramentum quod licet indignus accipio non sit mihi judicio condemnationi sed tua prosit pietate corporis mei animae saluti Amen What they call the taking of the Sacrament of Christs body and blood wee call the eating of Christs body and drinking of his blood they desire that the receiving of the Sacrament may be profitable to the salvation of their soule and body wee pray that our Bodies may be cleansed by his Body and Souls washed by his blood The English have indeed this our prayer word by word but in a place that puts it out of all suspition to wit before the consecration but we will have it in the proper place where the Masse requires it and that with a Preface that its our prayer of accesse to the Communion In this place being so transposed and Prefaced it may well serve the turne of those who professe their designe in changing the English Book in these places to cure the diseased mind of Sacramentary Puritans There is also in the Masse before the Communion some ceremonies used as the breaking of the Host the putting of one part of it in the cup the giving of the Pax and some prayers joyned with these actions some of them as the Agnus Dei wee have word by word in our Morning prayer the rest have naught in them that our men will make any scruple of onely there is in the exposition of the last clause of the Pater noster Libera nos quaesumus c. mention maâ—â—â—â— the intercession of the blessed Virgin and Apostles but how well they like of such intercession Mortague shews us and if he cannot be trusted as it seemes he ought to be for since B. White is removed he is the principall Writer of that faction wee have to doe with or if Schelford likewise have no credit in his avowing that the keeper of the Saints day obtaines thereby the intercession of that Saint and the neglecter of that solemnitie receives a great spirituall losse even the deprivation of the heavenly prayers of the neglected Saint If we can beleeve neither of these take a third Dr. Andrewes in his Stricturae who must be above all exception especially when he is presented to the world after his death by my L. of Canterbury These are his words in the midst of that little Treatise We celebrate the memories and keep the feasts of the blessed Martyrs as well for imitation as that we may be partakers of their intercession Is not this a cleare enough text put by my Lord of Canterbury in Montague and in Schelfords hands which may uphold all the Commentars and deductions that they have made upon it The worst ceremonies of the Masse avowed As for the Ceremonies themselves of breaking the Host of putting part of it in the Chalice and taking them out againe for the representing of Christs buriall and resurrection of their giving their Pax to the people of their kisses and crosses and bowings none of all these things in reason can trouble our men for they defend the Churches power in making so many significant rites as she thinks expedient All these named and many moe particulars lye under their generall the power which they
action yea that the Church of Rome doth maintaine no kinde of Idolatry The Rubricks of this part of the Masse some we take as the laying our hands on the patin and challice The Rubrick of bowing before the patin and challice or hostie thereof we have not a word but punctually our men practice it giving foure inclinaboes to the elements before the act of receiving the other Rubrick for the peoples prostration at the elevation of the hosty they cannot be against sure their practice is to bow most lowly to the place where the hostie uses to lye Tenthly The prayer of Oblation stands at the back of the consecration in the Masse and so in our Book there is in the words some changes but what we adde or detract it is for our disadvantage the maine words whereon the unbloudy sacrifice is grounded we have and if what we want of it were added we must not refuse it for they defend all this part of the Masse making no bones to professe the offering up of Christs body and blood in a propitiatory sacrifice for the benefit both of quick and dead yea in this matter of a true externall unbloody sacrifice which the Priests in the new Testament ordained by Christ after the order of Melchisedec in these words hoc facite doe offer our men within these two yeares have gone very neere as far as any of the Romish Writers Eleventhly The other foure particles of the Canon we omit but needlesly for our men defend them all as good and lawfull for the matter the things most to be stood upon are that in them the Pope is prayed for as the chiefe Bishop this now these with whom we have to doe will easily digest to count him Antichrist is but the malicious ignorance of Puritanes yea it is but their mad frensie to deny him this day the style of holinesse in the very abstract he is Peters successour that order requires one to be chiefe and first among all Bishops this honour is due to him who sits in Peters chaire that injurie was done unto him in the reformation in taking from him not onely his usurped power but even his proper right In these prayers also the B. of the diocesse is put before the King this now is not strange to the faction they print that every B. is a true Prince yea a Monarch so much more excellent than a King as the soule is more excellent than the bodie that the Emperours in dutie ought to light downe from their horse and give reverence to the Bishops yea on their knees to receive their blessing Twelfthly The third scruple that might deterre us from these prayers is that the names of the Virgin Marie and of many Saints are reckoned up by whose intercessions and merits we pray to be defended this also they defend in their prefaces to their prayers they delight to reckon up the names of these Saints they maintaine the Saints to be our Mediatours of intercession as Christ is of redemption they avow they pray to their Angel keeper and would be glad to pray to all the Saints if they were perswaded of their audience and now many means have they found out of getting intelligence to the Saints of mens estate on earth especially that glasse of the Trinitie As for merit they goe as farre in it as Bellarmine their Epigrams are famous both to Papists and Protestants Virtutum sancta speciosa caterva salutem divine ex pacto quam meruere dabunt The last scruple which might appeare in these prayers is a supplication for case to all who have dyed in faith and sleep in peace from this all the Papists deduce Purgatorie yet this passage is defended by our men as for Purgatorie they are very neere it Limbus Patrum they teach openly yea Christs descent there and lower also for the bringing up of Aristotle Plato Socrates Theseus Penelope and many Pagans The grounds of Scripture whereby we refute Purgatorie they deny the passages of Scriptures and antiquitie whereby the Papists labour to prove Purgatorie they presse on us an expiative Purgatorie wherein by the prayers of the living the sinnes of the dead are put away they professe Thirteenthly After the Canon followes the Communion for better preparation thereto the Missall hath some more prayers and ceremonies the first prayer after the Canon is the Pater noster with the Preface audemus dicere the Priest having once gotten Christ the Son in his hands after the muttering of the prayers of consecration and oblation is bold with a loud voice to say Our Father It is so in our Books clearly After the Pater noster are sundry short prayers the summe whereof is in our prayer of humble accesse as for the ceremonies of breaking the host in three parts the giving the pax and so forth our men will never strain at such gnattes they maintaine the Churches power of instituting significant rites they take in worse ceremonies than those to wit surplices rotchets copes candles incense organs cornets chancells altars rails vails a reclinatorie for confession a lavatorie a repositorie also crossings coursings bowings duckings and which is worst of all crucifixes of massie silver images in carved stone and bowing of the knee before them Fourteenthly Before the communion we have a direction that the Preacher shall communicate first himselfe alone in both kinds this is the Roman order where the Priests communion in both kinds is onely required the peoples communion they count but accidentall this is the consumption wherein they put the chiefe part of the essence of the Masse we direct the people to communicate in their own order never a word of both kinds yea we seeme to make the giving of the cup to the people no wayes necessary for our men build the peoples right to the cup not on Gods word but onely on tradition they approve diverse cases of old where the people did participate the bread alone they have repositories neere the Altar for keeping of the consecrated bread to the use of the sick In the distribution the words whereby the Priest assures the receiver that he takes in his mouth the body of Christ are put directly in our Booke from the Roman order the body of Christ preserve thee to life eternall and to perswade the receiver the more he is to say Amen unto it At the receiving of the cup the same words are borrowed from the Missall the blood of the Lord Jesus preserve thy Soule and the person receiver must say his Amen The golden sentences of the English which here were put in as antidotes to the venome of transubstantiation are expurged and for them a Rubrick full of blacke venome is put in of covering the paâ—in and challice with a corporall Fifteenthly The post communion is prayers of thanksgivâ—ng which the Priest sings in the end of the Service the same in substance with our collect of thankesgiving nothing in any of these postcommunions which our men doe refuse hardly will you finde one sentence in the Masse from the beginning to the end which our Book-men will not defend as tolerable and so what we want of the full Masse it needs no more but halfe an houres writing to the Bishops Chaplaine that in the next Edition it may be put in for our full union in our service with the mother Church of Rome That the intention of our prime Bishops is Popery in grosse it may be shewen by reasons which they will not answer in haste For shortnesse I will point onely at foure other particulars to shew what seeds of Popish impietie idolatry errour heresie may be seene in our Booke for impietie they put the Sabbath day and other festivals of humane institution all in one order teaching that the fourth command of God is not the ground of the Sundayes observation that we may lawfully without offence of God doe all these things on the Sabbath which may be done on other holy dayes that is goe to publick pastimes reap corne fish take journey on horse or foot Secondly for idolatry the crosse in baptisme will lead to it for they avow from the use of the signe of the crosse in Baptisme doth follow clearly the lawfulnesse of materiall crosses crucifixes images of all kinds in the Churches for religious use yea that the religious use of images moves the heart with many pious affections especially with a deepe reverence towards the person who by the image is represented which reverence is lawfully declared by outward adoration before the Image Thirdly for grosse errour the Book tells that all baptized Infants have all things necessary to salvation and all of them who dye before the yeares of discretion are undoubtedly saved from hence our men conclude that all the Articles of Arminius doe clearly follow the totall and finall apostasie of millions from the state of regeneration and salvation the power of mans free-will to oppose resist overcome and reject efficacious regenerating and saving grace the perseverance in grace by our free-will antecedent in Gods mind to his decree of election the intention of Christ to sanctifie and save aswell the reprobate as the elect the conferring of sufficient grace to reprobates yea universally to all men c. These are the avowed doctrines from the same ground of our men without circumloquution yea from another place may be gathered the errour of justification by the works of the Law which all Protestants ever detested as a damnable heresie the Book requires the restitution of the ancient penance that by the afflictions of the body the soule may be saved then bodily penance satisfies Gods wrath for sinne See the Self-conviction so faith in the blood of Christ is not our sole justification the Papists goe no farther in this point in their injurious heresie of justification than our men these yeares past have gone and that without controlment except advancement to high honour and great benefices be counted a punishment FINIS