finde at most but some Psalmes and prayers for confession of sinnes all diverse from these in the Masse and diverse also among themselves So then wee may take all the parcells of this first part of the Masse to bee the Popes invention which either for antiquity or universalitie are not much considerable yet such peeces must bee obtruded on us for try which of them our Bookes do not beare 1. The Pater Noster The first the Pater Noster not that wherby the Apostles are said to consecrate for that followeth in the Missall and our booke also long thereafter but that which the order of Sarum puts immediately after the introitus with this our Communion beginnes it is the first words the Priest sayes at the Altar after the Roman order of the Pontificall Masse where this Pater Noster is the first speech which the Pope reades at the altar for thus doth the Pontificall printed at Lions 1542. testifie fol. 119. p. 2. Quibus indutus surgit Pontifex ad altare stans detecto capite dicit Pater Noster qui es in coelis c. And this as it seemes according to the Canon before the Breviarie rubricae generalis c. 32. Pater Noster Ave Maria semper dicuntur secretò ante omnes horas so wee see that our Matins must beginne with it and our Masse also 2. The Ave Maria. As for the second parcell the Angelike salutation Ave Maria it is not actually in our Booke but may wee not say it is in it potentially when my L. of Canterbury in whose power it will be to put into it at the next edition these passages of antiquity which will bee found expedient for our further union with other Chrians hath permitted Mr. Stafford to print at London of late the defence of the Popish use of this salutation to sing in his Poems omnis terra revibrat ave and to invey in his Prose against Puritans who have left this practise of their anceâ—â—ors These are his words towards the end of his female glorie The Puritants reject all testimonies of her worth as Haile Marie full of grace the Lord is with thee they challenge to themselves a greater measure of knowledge but a lesser of pietie then had their ancestors by disclaiming words and phrases familiar to antiquity of one thing I will assure them till they be good Marians they sâ—all never be good Christians while they derogate from the dignity of the mother they cannot honour the Son When these words are challenged Peter Heylen appointed by Canterbury to answer and Chrystopher Dow allowed in the answer hee was pleased to make doth not retract or disallow any thing in these sayings What then shall we expect from our Bishops but a Canon to injoyne those who will not bee Puritans who will not leave the pietie of their Ancestors who will not be contemners of CHRIST That they become at last so good Marians as to joyne hereafter their Ave Maria at the back of their Pater noster 3. The Oration The third part of the preparation is the First Collect the very name is little lesse then the Masse if we beleeve Bellarmine he counts the Collects the chiefe parts of the Masse for the which the Masse it selfe uses to be called a Collect eaedem collectae dicuntur Missae quia sunt pars quaedam eáque non minima Missae L. 2. de Missa cap. 16. This first Collect in the Missall of Sarum is the same with our first Prayer after the Pater noster to a Letter Thus speaks the Priest in the Masse Deus cui omne cor patet omnis voluntas loquitur quem nullum latet secretum purifica per infusionem S. Spiritus cogitationes cordis nostri ut te perfectè diligere dignè laudare mereamur per Dominum nostrum Iesum Christum Amen Missale ad usum Ecclesiae Sarisburiensis Parisijs 1555. fol. 141. And wee turne it Almightie GOD c. 4. The Introitus The Fourth part is the Jntroitus the 43. Psalme so called because sung by the Quire antiphonatim while the Priest is comming in or rather for that fourth versicle of it introibo ad altare Dei which is most chanted This is not in our Booke actually yea wâ—e think it was put out of the English expresly both for the great impertinencie of it and also the evident abuse which was made of that introibo ad altare meaning it of the ingoing of a Priest to a proper Altar for as proper sacrificing as was in the old Testament yet wee may take it virtually to be in our Booke for it 's a part of the Masse which Canterburie professeth he likes well and sayes but not truly that it is in the Church of England these are his words in his Speech before the Starre-Chamber p. 44. After the Iudaicall worship was ended as farre upward as there is any tract of a Liturgie this was the introitus of the Priest all the Latine-Church over and in the daylie prayers of the Church of England this was retained at the Reformation I thinke his Grace is mistaken in that he sayes venite was the introitus in the Latine-Church for all the Missalls I have seen of the Romish-Church which to him are the Liturgies of the Latin-Church have never venite for the introitus only in the Breviarie it is the invitatorie for the Matins and so the English retained it indeed the Greek-Church uses it for the introitus as we read in Fortunatus Antiphonarie Cap. 21 But never the Latine I grant the Papists could be content to change and take in this venite in place of their old introibo for Heigam in his exposition of the Masse approved by the Doctours of Doway printed at St. Omers 1622. p. 83. avowes that the Angels were heard to sing in Constantinople this venite adoremus for the Introitus but most falsly for all that his Author Fortunatus sayes in the forenamed place in their own edition at Paris 1610. is hunc Psalmum audivi Constantinopoli in Ecclesia S. Sophiae in principio Missae celebrari the singing of it by the Angels is Heigams false addition to Fortunatus However my Lord of Canterburie showes his good liking of the Latin introitus and albeit he mistake the Psalme yet that which wee most except against in the Latin true Introitus hee does approve of it for let bee to approve the Priests introibo ad altare he adds the convenience not only to goe in to the Altar but to adore even the Altar it selfe Domino altari ejus which he alleages the english-English-Book imports albeit authoritie too loose heere does not constrain the practice This is much more than the Romish introitus albeit no more than the Papists practice according to other parts of their Masse 5. The Gloria Patri The Fift part is their Gloria Patri This wee have more formally then they for according to our Rubrick iâ— must
onely in one thing we follow the English order in singing their Gloria in excelsis which the Masse had long before as we shew in the proper place After all while the Priest puts off his cloths there are read sundry Psalmes and Scriptures and prayers none whereof our men will get refused and all is closed with the Bishops or Priests blessing the same which we use as for the first part of it it was in the Masse before the giving the pax or peace to the people but the last part the Masse so expresseth it Benedictio Dei patris omnipotentis descendat super nos maneat semper in nomine Patris Filij Spiritus Sancti Amen which we turne The blessing of God Almightie the Father Sonne and holy Ghost be amongst you and remaine with you alwayes Amen Nothing in the Masse at all which our men will not imbrace if it were pressed on them by authoritie It remaines that wee should paralell with our Booke the accidentall parts of the Masse so to call them the most of these we have actually their vestments hoods surplices rotchets miters copes of all colours filled with numbers of images palls corporalls challices patins offertory basins wax candles vailes railes stalls lavatories repositories reclinatories bowings duckings crossings kissings coursings perfumings These wee have already and what of the ceremonies we want it were easie to fetch testimonies from our parties writs for their lawfulnesse or at least to shew the necessitie of taking them when ever they shall be imposed by our Bishops upon as good grounds as we have taken the rest As for the parts subjective the diverse kinds of Masses our Book hath enough of them it spends 78 leaves on them alone it hath of them above an hundreth and seven all borrowed from the Missall almost word by word some from the Sanctorall but most from the temporall the changes that are be not considerable What in the particular Masses the order of Sarum joynes to the Collects Epistles and Gospels to wit the Office Oration Tractus Sequentia Communio post Communio there is no syllable in them to my memory which crosseth the wrins of our partie but my present wearinesse and necessary a vocation to other studies also the hopes now we heare by the great mercy of God and goodnesse of our Prince to be quite of this unhappy Book suffer me not to proceed any farther I must also upon the same reasons leave at this time my iâ—â—ended Paralell of the Breviarie with our Mattins and Even-song also the Ceremoniall with our Order of Baptisme Putrification Buriall c. in all these will be found betwixt the Romish Orders and our Book too great an identitie A COMPEND OF THE PRECEDING TREATISE in a Speech at the Generall Assembly of Glasgow 1638. THe imposing of the Books on the Bishops part is an act of greater tyranny than ever was used in this Nation for some few men by a Letter purchased from a Prince to presse on a Nation against the hearts of all ranks and estates contrary to many Lawes of this Church and Kingdome standing both in force and practice three or foure Books full of novations all to be beleeved in every poynt by every person under paine of the great Excommunication doth cast our soules bodies and estates under a slavery intolerable In England yea in Ireland to this day as our adversaries confesse the smallest rite was never enjoyned without the consent of a Convocation or generall Assembly By this preparative the Masse yea the Alcoran or Talmud will not be gotten refused let all the Kingdome cry they are against Scripture and the Lawes of Church and State they shall not be heard if so some two or three prime and leading Bishops will oppose no barre had been left us against the Alcoran let be the masse-Masse-book but the sole will of our gracious Prince if so this practice of our Bishops had gone on Secondly The service Book is all for common word by word drawne out of Popish Ritualls which this day are used at Rome The first part of it is a compend of the Mattins and Vespers in the Breviarie The second is the summe of the Missall the third of the Ceremoniall Thirdly The Masse Book which all Protestants of whatever name doe so farre abhorre that they rather would die than imbrace it this abhominable Masse hath three parts The Ordinary which is sung on any common day The Temporall which is additions or changes used in all Sundayes and high Festivals The Sanctorall which is the formes added to the ordinary Masse on the Saints dayes These three parts of the Masse are all set downe in our Booke Out of the temporall wee have above fourescore formes out of the Sanctorall about twentie what we leave out which the Masse hath may be taken in upon the same reasons whereupon wee take what wee have borrowed Fourthly The ordinary Masse is commonly divided in six parts The Preparation The Instruction The Offertory The Canon The Communion The Post Communion Our Booke hath all these six in order Fiftly The Preparation is subdivided in twelve portions whereof we have ten neere word by word the Pater noster the Collect the Gloria Patri the Cyrie Eleyson the Confession the Misereatur the Absolution the Angelike Hymne the Salutation the Oremus The two which remaines Ave Maria and the Introibo ad altare we may not refuse upon reason Stafford is allowed to print that it is puritanisme to refuse to the Virgin Marie these haile Maries which our forbeares of old wont to sing to her for the Introibo our prime Bishops avow that our Booke not onely hath an Introibo ad Altare but which is much worse Adoremus altare Sixtly The Instruction hath eight portions foure principall which we have all in the same order foure of little moment to wit the Graduall Halelujah Tractus and Sequentia These with the Popes good leave may all be omitted as Spalato shews at large and if the Pope will not dispence therewith we might not refuse them on any reason according to our Bookmens grounds The principall are the Epistles Gospells Creed Predication In the reading of the Epistles and Gospels we follow punctually the misorders the follies the superstitions of the Papists we cast the Epistles ever before and the Gospels behind contrary to the order of Scripture we begin at the end of one chapter and end at the beginning of another we course from place to place without any reason oft imaginable except the free-will of some foolish Pope who cut Scripture in patches and coucht it in the Missall as his fancy led him or some superstitious conceit of the day whereto he would apply such Scriptures but oft with an evident impertinency The Acts the Revelation the Bookes of the Prophets except the Pentateuch we call them all Epistles even as the Masse We are commanded to stand at the Gospells and say at their beginning and ending the
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
A PARALLEL OR BRIEFE COMPARISON OF THE LJTVRGJE WITH THE masse-MASSE-BOOK The Breviarie the Ceremoniall and other Romish Ritualls VVherein is clearly and shortly demonstrated not onely that the LITURGIE is taken for the most part word by word out of these Antichristian Writts but also that not one of the most abominable passages of the Masse can in reason be refused by any who cordially imbrace the Liturgie as now it stands and is commented by tbe Prime of our Clergie All made good from the Testimonies of the most famous and learned Liturgick Writers both Romish and English By R. B. K. Seene and Allowed LONDON Printed by Thomas Paine and are to be sold at the Castle in Cornehill 1641. THE PREFACE The reformed Religion is a great Enemy to Sathans Kingdome THe Kingdome of Sathan these last thousand yeares hath not been so much indamaged by any work of God as by that glorious reformation of Religion which in the dayes of our Fathers the LORD stirred up many Protestant Potentates and Divines to undertake and to this day with an undaunted courage and marvellous successe to maintaine it is nothing strange to see or heare of plots singularly craftie of practises eminently cruell employed by the vassalls of the God of this world for the crushing of that reformation which hath preved so divine an engine to profligate errour prophanenesse and all other wickednesse whereby the soules of men were wont to be led away to their destruction without controlment Sathans new devise to overthrow the reformed Religion by his mediators of peace The old devices of the Devill against the Protestant Churches by their long use are a little blunted and become nothing either so terrible or effectuall as once we felt them the learning vivacitie indefatigable industry of the Jesuits other Romish orders in their Voluminous Writings the spight and rage of Antichristian Princes in their warres massacres banishments and persecutions of all kinds have done their worst upon us and yet by the mercies of our Protector we stand firme against all these efforts Our restles enemy finding himselfe in these his former indeavours disappointed hath lately run about to a new poynt of his circle and thought meet to assay another quarter of our walls which to him appeared more weake and lesse attended than those upon which he had spent his strength and skill so long in vaine When the most subtile disputations and sharpest swords were not likely with haste enough to bring forth our ruine behold that mischievous Generall sends forth the reserved squadron of Knights of his new order of refined Reconcilers by whose pretences of friendship and peaceable mediations he is confident to overthrow the Protestant cause more quickly than by the heads and hands of all his former Souldiers The experience he hath had of the efficacious operation of this engine when at the first framing it was managed by the weak hands of Cassander his remembrance how many thousand soules by the unhappy conceits of this mans moderation were kept in the bosome of the great whore when upon the cleare sight of her abominations they were on their wing to have forsaken with speed her communion fills him now with hopes of drawing over to Rome whole Nations and kingdomes of Protestants when he perceives this his noble instrument to be fallen into the hands of far greater spirits and men armed with much greater authoritie Holland by this engine was well neare catched in the net of the Pope and Spaniard The Churches and States of Holland having outridden all their former tempests by the blast of this last spirit were well neere dashed on the rocks of a totall ruine Arminius and Utenbogard breathing nothing but charitie and moderation of the rigours of Calvin and Beza after they had gotten the shoulders of Barnevelt and Grotius to support them in a short time did bring these famous Provinces in a more evident hazard to fall into the mouth of the Spanish Lyon for their bodies and estates and of the Romish shee Wolf for their soules and Religion than fortie or fiftie yeares of cruell and continuall warre had ever been able to reduce them By this instrument Cardinal Richelieu is labouring to destroy the Churches of France How ever the Cardinall of France by the sword of the King his Master hath weakened the Protestant Churches of that Kingdome in all their outward securities much more than all the enemiâ—s that ever professed to oppose them yet his peaceable weapons are far more terrible than all his instruments of warre Whither his finger did stirre in that late smoke of Amirant and Testard I doe not know but the world doth now see him ready to strike if he can to the very heart these gracious Churches with Cassanders sword This is all the labour of his hypocritish emissary Milletier once amongst the most zealous and learned Gentlemen of the Religion there but lately having tasted of the Cardinalls favour by all the meanes he can endeavouring avowedly to perswade the Churches of France not to become at the first full Papists but onely to passe from their first reformation as rash to enter into a new capitulation of peace with the Pope to keep so much and leave so much of the reformed Religion that if his importunate advise were hearkened unto the most both of Pastours and people of their owne accord without any violence from the Kings force or perswasion from the Jesuits craft behoved incontinent to fall in such a mist of confusion that they could not eschew to betake themselves either to open Atheisme or plaine Popery No engine against our Churches pleased that too too wise man so well as this of a pretended reconciliation Wherfore if it should faile in the hands of his servant Milletier as indeed his too palpable siding with the Pope hath made him to the most of Protestants contemptible and ridiculous yet hath his Master projected other means for the prosecution of this designe his familiar and frequent conferences with the prime Ministers of the Religion his contentment to heare of a Patriarchate in France of translating the Popish Bible and Liturgie in the vulgar Language and some other such fables hath no other end but to amuse the Protestants with pleasant and foolish dreames that the Papists at last are inclining to meet them in the mid-way that by this means they may be drawne from their old station defended so long with rivers of the best blood of France that they may desert a great part of their cause on vaine hopes of an equitable condiscending and when they are brought to the mid terme they imagine they may either by perswasion be drawn quite over to the Romish side or els quickly by force be chased out of France The greatest operation of this engine was in the Isle of Britaine But of all the Regions of the world this evill Cassandrian spirit did choose the Isle of Britaine for his principall
had been in all appearance most easie for them so to have dressed that new service in a second Edition which by a fresh Proclamation for a full uniformitie in the worship of God amongst all the Kings Subjects might have been imposed on all the three Dominions that Protestants should have no longer made any scruple to have gone to the Popish Masse and Matins nor Papists to have come to the English Liturgy when both of them with their eyes did see these books at last to have become really the same It is marvellous that any good man should now be zealous for the Liturgie It is strange that men who professe more than ordinary zeale to the peace of the Church of England should at this time be so earnest soliciters for the preserving of this Liturgie when the far most part if not simply all the godly of the Isle are longing with great expectation and greater desires to see that instrument after all the evill they have suffered by it to be broken in pieces these bygone yeares the truths of God of the highest qualitie in a very great number by their Brethren the Canterburians were shamefully trod underfoot the world truly wonders how then these mens pens and tongues were employed where their remonstrances their defences their apologies lay then buried when the whole Protestant religion before their eyes was violate when a deluge of Arminianisme and Popery was overflowing the Land were they not then dumb as fishes did either the King or the Parliament or the Countrey heare one syllable of the smallest complaint from them but now when the holy Miters of Prelates begin to be touched when the book of sacred Ceremonies commeth in hazard of a removall heaven and earth is filled with their clamours no end there is now of their pamphleting as wave presseth wave so their irrefragable propositions must be seconded with their divine Episcopacy and that backed with a remonstrance and this with a defence and however all these should swell never so big with disdainfull pride and most bitter injuries yet the world must forsake their sences and take all for the most sweet milde and humble moderation I will passe no censure on that Spirit which leads men of eminent parts and dignitie to a dumbe silence when both Church and State are set on fire about their eares by Incendiaries of their speciall acquaintance and intime familiaritie but wakens them to high and outragious passions when Bishops and Ceremonies come to be cald in question onely they would beware least this their second practice be a just punishment on them from God for their first fault least for their former betraying at least through their connivance the truth of God and liberties of their Countrey they be now scorched with the flames of intemperate zeale for keeping in the Church that trash which they may know hath ever been and now is like to be an occasion of most pitifull division both in Church and State which the world knowes hath ever been a rod of Scorpions in the hands of the sons of Belial to scourge alongst all the Kingdome many amongst the best both pastors and professors of the whole Land which themselves have seene with their eyes to have been the prime instrument whereby the Canterburians were like in a short time to have redelivered all these Dominions into the hands of the Pope and which if they please they may know to be of that nature that to the worlds end will make it very apt to doe the like service to any who shall have the like boldnesse and occasion to reattempt the like designes The scope of the subsequent Treatise But with the Liturgie of the Church of England I will not meddle those whom more properly it concernes will doubtlesse now shortly in all seriousnesse recognise upon it whether or no at this divine occasion when without the least hurt to any soule it may most easily be gotten quite removed it ought not once for all to be cast away for the remedying of many great evils wherwith in all bygone times it hath afflicted both Church and State as also for the procuring of many great blessings which through the want of its incumbrance all other reformed Churches this day enjoy It is my onely intention to consider the Scottish Liturgie which the Bishops perswade the King to be all one with the English and is indeed by the English Authours so cunningly contrived that no sensible difference to a common and running eye will appeare according as the generall Assemblies and Parliament of Scotland give expresse warrant and as now thanks be to God both his Majestie and this gracious Parliament of England doth freely consent I will shew that this our service-Service-Book is not onely taken well neare word by word out of the Sincks of Rome but also that all the filth which runs in any laines of the Masse is either clearly to be seene in the gutters of it or at least secret conduits are laid under its streets for to receive all the myre of the Romish rituals whenever it shall be the pleasure of a misleading Prelate to open the Sluses for deriving to us more of the Romish puddle It is my labour in this subsequent Treatise to shew not so much that the Liturgie is in the Masse whereof none doe doubt as that the Masse is in the Liturgie that the matter and the forme that the substance and the accidents of the Masse are here that of the integrall parts those which are incomparably the worst doe actually and expresly appeare in our Service that all the portions of the Masse better and worse are in our Booke if not expresly as very many be yet virtually such a seed of them being sowne that for their bud blossome and fruit they needed no more but a command from a Bishops mouth to a Printer upon a privie Warrant from Court purchased by false information if this I make good to the sense of every imprejudicate Reader I hope all reasonable men will absolve of rigour not of unjustice onely the decrees of the Scottish Church against this unhappie Booke and all those within her jurisdiction who have contributed their indeavours for the contriving imposing or defending thereof and who yet refuse to give any true securitie of their purpose to oppose if that same Booke or a worse by a misled Church or mis-informed Prince should to morrow againe be recommended though not peremptorily commanded to be imbraced by our Nation With what safetie a flock of Christian people may be committed to the charge of men of that temper it is easie to judge CHAP. I. Of the Masse and the parts of it in Generall The Papists call the Masse their Liturgy or their Service-Booke THat yee may behold the generall accord if not identitie of our Liturgie and Service Booke with the Masse consider first the words and then the matter for the words the Papists most gladly will call their Masse
by the name of our Service and Liturgy And wee must make no question to call our Liturgy or Service by the name of their Masse for the accord of Papists to our name see the Iesuit Sainctes in his Liturgy pag. 8. printed at Anwerp 1560. professing that the most convenient name which can be given to the Masse is that of Liturgy and Service Si placet Missah Hebraeorum ad Graecos traducere quo id facias aptissimè non aliud quà m Liturgias nomen comperies contra si liturgiam Graecorum vis ad linguam sanctam revocare per Missah id cures necesse est Si Latinè utrumque postulas nullum quà m officij nomen significantius habebitur quo Latina Ecclesia cum agitur de sacrificio saepè delectatur The Prelaticall men call their Liturgy the Masse For our contentment to take their name of Masse to our Service see Pocklington Sunday no Sabbath subscribed by Canterburies Chaplaine about the midst where from a supposititious testimonie of Ambrose he will have the saying of their second service at the Altar to be just the same with that which that Authout calles Missam facere caepi dimissis catechumenis that none but Schismaticks will denie their harmonie with the ancients in this Missification but it is not onely that part of the Liturgy which they have of late begun to call the second service to which they will give the style of Masse as Cozens used to doe long agoe in Durham where the former part of the Communion hee was wont to call the Matins and the latter the Masse as ye may see in Smarts Sermon printed at Edinburgh 1628. But the whole Service Pocklington will stile with the name of Masse in the foresaid Sermon towards the end where this supposititious testimony of Austin quidam cogunt sacerdotem ut abbreviet Missam ad eorum libidinem cantet he translates some force the Priest to curtall Divine Service or to say or sing it after their phansie Bishop Montagu in his Antidiatribae pag. 10. makes no scruple of the Masse so farre as concernes the word yea and the matter too if ye put a commodious sense upon it Missam ipsam non damnamus quoad vocem quippe cùm nihil impietatis habeat sed neque Missae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sano sensu intellectum In the words here betwixt the parties you see a perfect agreement Our men approve the matter of the Masse In the matter consider if there be any discord of importance the English not refusing to approve the Masse the Papists not refusing to approve the Liturgie For the first Pocklington in his Altar neere the end is approved by Canterbury to professe upoÌ„ a very false alleagence that K. Iames would like well enough of the Masse if the Priest would shrive it of Transubstantiation now any may defend that TransubstantiatioÌ„ cannot be inferred by any sound reasoÌ„ from any part of the Masse as it is read at Rome or if it be inferred from any passage therin then from these mainlie which of late have beene put in our Booke so that they who like of the Masse if it wanted Transubstantiation may like of it as it stands this day at Rome for TransubstantiatioÌ„ cannot be deduced from the words of it but by the glosses of the interpreters which may agree as well to the words of our Service as to these of their Missall how ever Transubstantiation it selfe will not deterr us from the Masse here Montagu imbracing that word as well as the other of the Masse Antidiat p. 10. De vocibus dixi ne missae quidem imò ne transubstantiationis certamen moveremus And how farre hee is from the matter of Transubstantiation wee will finde hereafter here onely marke how neere hee drawes the Romish Masse and English Liturgy in his recusancie p. 1. Our service is the same in most things with that in the Church of Rome the differences are not great nor should make any separation how small a difference they put betwixt their service and the Masse see the Letter of the King and his Councell in King Edwards dayes Acts and Monuments vol. 2. p. 667. As for the service in the English tongue it perchance seemes to you a new service and yet indeede it is no other but the old the selfe-same words in English which were in Latine having a few things taken out If the service of the Church was good in Latine it remaineth good in English for nothing is altered but to speake with knowledge that which was spoken with ignorance The Papists approve the matter of the Liturgy Thus doe the English Prelates judge of the matter of the Masse heare what the Papists say of the matter of the Liturgy Pope Pius the fourth is said to have offered his approbation to the Liturgy For this see Mortons appeale p ult also Cambden his life of Queene Elizabeth p. 46. in these words The Pope Pius-quartus sent unto her Vincentio Parpalia Abbot of S. Saviors with secret instructions and letters of flatterie the report goes that the Pope gave his faith that he would confirme the English Liturgy by his authority so as shee would joyne herselfe to the Romish Church and acknowledge the primacie of the chaire of Rome yea and that certaine thousand crownes were promised to those that should procure the same The Councell of Trent was nothing opposite to this offer of the Pope for about that same time being consulted by the Popish Nobility of England if it was lawfull for them to countenance the Liturgy they did no waies discharge or give any signe of disallowance to this fact albeit they would not give any act of their approbation when there was no condition of advantage propounded to them Yea long thereafter Pope Gregory the 13. repeated the offer of Pius to the Queene of approving the Liturgy upon her admission of his Primacie for this see the late Bishop of Canterbury Doctor Abbots in his expliâ—atâ—o illustrium quaestionum c. 4. p. 112. Cùm testibus Pontificijs magnates aliquot nobilèsque Anglicani per legatos inea quaestione Concilium Tridentinum interpellârint prae memoriae lapsu aut oblivione patres non omiserunt quin potiùs credo per conniventiam quandaÌ„ tacitos praeterijsse prospicientes quam incommodum futurumesset tot tantisque suarum partium aut carceris aut exilij molestiam facessere nesciebant an ali quis venturus esset Pontifex qui jacturâ suae partis deliberatè perpensâ ad damnum resarciendum liturgiam Anglicanam posset approbare confirmare id quod à Papa Gregorio 13. Reginae oblatum fuisse modò titulus supremae gubernationis Romanae sedi redderetur pervagato hominum magnorum sermone jactitatum aliquando significat Houlettus num verè illud an falsò nescio at solet ex indulgentia sua sanctissimus Pater quae videntur duriora nonnunquam concedere quo faciliùs secreta sui cordis desideria amplissimè
be sung at the backe of every Psalme yea of every Hymne but the Roman Rubrick admits sundrie dispensations Breviarium Roman Rubricae generales cap. 21. In fine Psalmorum semper dicitur Gloria Patri praeterquà m c. For the matter of this Hymne let it be as old as Bellarmine can make it yet the first Author who can be alleaged for putting it in the Masse is Pope Damasus and that as Bellarmine avowes on false grounds yea the joyning of it to the back of any Psalmes seemes later let be the putting of it in the Masse but the singing of it after the fashion of our Booke is a new invention to hinder the people to sing Glorie to the Father and to the Sonne to hinder the Minister to sing as it was in the beginning to make the first the Priests song alone the second the peoples responsorie onely is the Romanists very late invention We are rold by Isidor and the rest of the old Rationalists that the answering of the people was the invention of the Italians as the Reciprocrations and Antiphonies was the invention of the Greeks but this answering of the people which in our Booke is ordained at the back of Gloria Patri is a Noveltie much later then any of these old Writers on the Masse for Walafridus cap. 25. shewes that the Hymne was no wayes divided in his dayes but in all Churches it was one passage sung without division of parts albeit with varietie the Spanish Church keeping this forme Gloria honor Patri filio Spiritui sancto in saecula saeculorum Amen Latini verò eodem ordine ijsdem verbis hunc hymnum decantant addentes tantúm in medio sicut erat in principio Berno hath the same observation So that this part of our Booke seems to follow the late Roman orders against the practice not only of all the Reformed Churches but all the ancient also yea more precise are we here than the Romanists themselves as I have said 6. The Kyrie eleison The sixt part is the Kyrie eleyson this is a very powerfull and efficacious part of the Masse Magna est istorum verborum efficacia sayes Durand the Rationalist lib. 4. on this Rubrick legitur enim quód dum beatus Basilius Kyrie eleison clamasset portae vicinae Ecclesiae sint apertae rursus cùm B. Geminianus Kyrie eleison clamaret quinque Reges conversi dicuntur in fugam unde fortè significat aliud quà m Domine miserere quod tamen nos ignoramus These so miraculous words are used in the Masse and put at the back of the song of Jntroitus mainly to obtain mercy to the Quiristers whose mind by the melodie of their song was puffed up to vaine Pride so does Amalarius shew us Kyrie eleison necessariò constitutum est à praecepteribus Ecclesiae ut cantores post finitam antiphonam deprecentur Domini misericordiam quae deprimat inanem jactantiam quae solet sequi cantores habent enim quandam exultationem propter egregiam compositionem melodiarum This was put into the Masse by Pope Gregory a Father of many other Superstitions he confesseth in his 63. Epistle of the seventh Booke that he changed the Greeke forme for it was their custome when their Priest did make the prayer for the people by way of assent to subjoyne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you have it in Morney de Missa lib. 1. cap. 7. from Sidonius Apollinaris Gregory would keepe the Greeke words he would have them thrice repeated he would make them to be said by the Clergie and the people only to answer he would have the Name of Christ put in the midst thus farre he counselleth But his successour Innocent the third tells us more that the intention of these three sentences is to call on God the Father Son and holy Ghost for to obtaine mercy for three kindes of sinne Originall Mortall and Veniall yea to obtaine from the Father mercie for sinnes of Infirmitie which are against him from the Sonne sinnes of Ignorance which are against him from the Holy Ghost sinnes of Malice which are against him Est peccatum fragilitatis per impotentiam simplicitatis per ignorantiam malignitatis per invidentiam hoc est peccatum in Patrem peccatum in Filium peccatum in Spiritum Sanctum B. Gregorius Kyrie eleison ad Missam cantari praecepit à Clero quod apud Graecos ab omni populo cantabatur This order our Booke followes the Presbyter saying let us pray Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us For the language they will make no scruple they keep latin words enough as obscure as these Greeke ones to wit Benedictus Magnificat Venite c. Andrews in his Sermon of Imaginations after the beginning maintaines the lawfulnesse of this practice in these words Some will heare no Greeke or Latine yet S. Paul feared not to use termes as strange to the Corinthians as Maranatha Belial Abba which easily he might have expounded but it liked him to retain his Libertie in this point Neither will the Papists stand much in this point to the Greek for they grant that the Greeks themselves pronounce these words in Latine So Albinus de celebratione Missae Kyrie eleison Latinè Graeci Graecè Latini proferunt Biblo patr auctar pag. 278. E. 7. After the Introitus Gloria Patri Kyrie eleison followes the Confiteor 7. The Confiteor where first the Priest confesseth his sinnes and the people say Misereatur Then the people confesse their sinnes and the Priest sayes Misereatur praying for Mercie and Absolution This Confession is generall no particular enumeration it is only of Veniall sinnes and the Absolution is not Sacramentall for the particular Confession is in secret before the Masse and to this auricular Confession the Priest pronounceth the Sacramentall Absolution Innocen lib. 2.13 Pontifex de peccatis suis cum astantibus confitetur Illud autem in hac confessione notandum est quia non in specie sed in genere confitenda sunt peccata quoniam ista confessio non est occulta sed manifesta To this Durand addes that the Psalme of Confession was put in the Masse by Pope Coelestine Rubrica de confessione Heigams exposition of the Masse cap. 22. As the Confession was generall so the Absolution is general which the Priest gives only by way of Prayer and not of Sacrament as that ego te absolvo and extendeth it selfe no farther than to the taking away of Veniall sinnes This he learned from Hugo de Sancto Victore fit communis confessio ut mundemur à peccatis venialibus fine quibus communis vita non facilè ducitur Consider whether all these three parts may be said to be actually in our Booke both the Confiteor the Misereatur and the Absolution the Confiteor and the Misereatur is twice in the Masse the Absolution but once so is it with us The Confession of
sinnes in the Masse is shorter confiteor quod peccavi nimis cogitatione loquutione opere which we say not only thus shortly Wee acknowledge our manifold sinnes which wee have grievously committed in thought word and deede But in our first Confession wee goe through all the tenne Commandments and craves a Misereatur for every one of them And this forme of Confession wee have learned from the houres of the Virgin Mary after the order of Sarum printed at Paris 1533. where after the Latine prayer is subjoyned a forme of Confession in English going through all the 10. Commandments acknowledging the breach of everie one with this conclusion whereof I cry God mercy that this our Confession is so generall that it excludes mortall sinnes to the auricular confession before the Sacrament I can hardly thinke yet wee see that the Rubrick expresly calls this Confession generall Also we know that the English Divines of the faction doe now distinguish betwixt Mortall Veniall sins and that the speciall Confession whereto the Rubrick in the visitation of the sicke referres is applycd now by them to an auricular Confession to be made by all the Communicants before the Communion However this double Confession of the Masse and our double Confession seemes to be really one 8. The Misereatur 8. As for the Misereatur it s one word by word in both Bookes for so the Missall of Sarum pag. 141. Misereatur vestri omnipotens Deus dimittat vobis omnia peccata vestra liberet vos ob omni malo confirmet in bono ad vitam perducat aeternam Amen This wee turne Almightie GOD have mercy upon you pardon deliver you from all your sinnes confirme and strengthen you in all goodnesse and bring you to everlasting life through Iesus Christ our Lord Amen 9. The Absolution 9. The Absolution of the Priest in the Masse and of the Priest in the Liturgie differeth not in the matter there it is deinde dicat sacerdos absolutionem remissionem omnium peccatorum vestrorum spatium verae poenitentiae emendationem vitae gratiam consolationem Sp. sancti tribuat vobis omnipotens misericors Deus Sciendum est quicunque sacerdos officium exequatur semper Episcopus si praesens fuerit dicat absolutionem With us then shall the Presbyter or the Bishop being present pronounce this Absolution Almightie GOD have mercy c. Both the Absolutions are nought but a prayer for Remission There is indeede in the Confiteor of Sarum two clauses about the Saints which our Confession wants for it sayes thus Confiteor Deo beatae Mariae omnibus sanctis vobis quod peccavi nimis precor sanctam Mariam omnes sanctos Dei vos orate pro me the last clause of the prayer to Mary and the Saints no marvell that our Booke leaves it out for the Roman Missall hath put it out before us See fol. 26. Micrologus also hath put it away in the Parish Edition of Labigne 1609. In his 23 chap. Thus he recits that portion Confiteor Deo omnipotenti istis Sanctis omnibus Sanctis tibi frater quia peccavi in cogitatione loquutione opere ideò precor te ora pro me But our men will not care much in their Confession to put in both these clauses For as shall be showen when we come to the Canon they do defend the lawfulnesse of praying to the Saints and Angels yea they pray by the Merits of the Saints to obtaine grace from GOD. So Field writes but yee must remember it is a posthume appendix which the World saw not till the 1628. When my Lord of Canterbury sate in London and made that same yeere Bishop Andrewes tell us many strange tales after his death as a little after Bishop Mountague made Doctour Overhall after his death also speake to the World very uncouth language as we shall heare hereafter 10. The next part is the Angelike-Hymne 10. The Angelike hymne which is in our Book word by word Thus speakes the Priest after the order of Sarum Gloria in excelsis Deo in terra pax hominibus bonae voluntatis laudamus te benedicimus te adoramus te glorificamus te gratias agimus tibi propter magnam gloriam tuam Domine Deus Rex coelestis Deus pater omnipotens Domine fili unigenite Iesu Christe Domine Deus agnus Dei filius Patris qui tollis peccata mundi miserere nobis qui tollis peccata mundi suscipe deprecationem nostram qui sedes ad dextram patris miserere nobis quoniam tu solus sanctus tu solus Dominus tu solus altissimus Iesu Christe cum S. Spiritu in gloria Dei Patris Amen Conferre this with our Booke you will finde it translated to a Letter This piece of the Masse is a patch of many hands the first words of it are Scripture the words of the Angel in Christs nativitie This was put in the Masse as Albinus alleages by Telesphorus and was ordained to be sung every Sunday by Symmachus long thereafter the rest of these words after the Angels words are ascribed to Hilarie but this Albinus proves by no authoritie and himselfe lived in so late and fabulous a time that we may not leane to his writ It is confessed that a number of the Churches hymnes which used to be ascribed to Hilarie and Ambrose are the fruit of dull and base Spirits many hundred yeares after the death of these Fathers The words of Alcuin are Telesphorus natione Graecus ex anachoreta constituit ut hymnus diceretur Angelicus ante sacrificium ad Missam nocturnam natalis Domini as Innocent comments it Symmachus post Telesphorum quadragesimus quintus constituit ut omni die Dominico natalitijs Martyrum idem hymnus diceretur Auct Bibl. patr p. 276. E. Incipit sacerdos hymnum ab Angelis decantatum sed à beato Hilario Pictaviensi posteà auctum consummatum hoc ipsum ad imitationem Angelorum From this place this tale by the rest of the Rationalists is chanted and rechanted according to their custome of transcribing one anothers words with dissimulation of their Authors Innocentius puts to this addition that the Priest in this Song represents the Angels yea Christ the great Angel Mox sequitur hymnus Angelicus quem ille primus inchoando pronuncia◠qui Angelum magni consilij repraesentat This Durand and the rest of the later takes from Innocents hand In this hymne the Missall makes mention of Marie but neither for invocation nor adoration and so our men will make no bones of that commemoration 11. The Salutation The next part is the Salutation which Sarum fol. 143. thus expresses vertat se sacerdos ad populum dicens Dominus vobiscum chorus respondeat cum Spiritu tuo Our Booke hath it thus the Presbyter with a loud voyce pronouncing the Lord be with you Answer and with thy Spirit The words
enim moralitatem vitámque activam magis quà m contemplativae sublimitatem quae in Evangelio radiat instruit Igitur morale Legis officium agit Epistola tantum distans ab eo quod in officio Missae praecedit sancto Evangelio quantum servus à Domino praeco à judice legatus ab eo qui misit illum quapropter cum legitur non injuriâ sedemus cum tamen sanctum Evangelium audimus demissis reverenter aspectihus sicunt Domino nostro assistimus Another evident abuse there is that in the Masse and our Booke the Acts of the Apostles the Revelation the Prophets any booke of the old Testament should bee called the Epistle except onely the five bookes of Moses Walafridus points at the noveltie of this corruption in these words cap. 22. Videtur autem non alias lectiones ante Evangelium fuisse tunc positas nisi tantùm Apostoli Pauli quod S. Damasus Papa ad Hieronymum scribens ostendit fortasse inprimis solius Pauli lectiones eo loco legebantur posteà autem omnibus latius augmentatis aliae lectiones non tantùm de Novo verùm etiam de veteri intermixtae sunt Testamento To this Durandus addes Epistola tamen non legitur de quinque libris Mosis quia in illis temporalia promittebantur fol. 53. A third abuse in the Epistle is that never a full passage is read but a shread beginning after the beginning of a Chapter and cutting before the end chusing out parts most impertinent for the purpose and very oft directed to colour some idle or superstitious conceit To these and other such faults the Epistles of our booke are subject as well as these of the Masse for commonly in both bookes the same passages of Scripture are set downe for Epistles as on S. Stephens day the seventh of the Acts upon Innocents day the 14. of the Revelations 1. of Lent 2. of Ioel the Tuesday before Easters the 50. of Isaiah The second is the Gospel The next portion of the instruction is the Gospel here we follow the paterne of Sarum as much as in the Epistles as the Missals reade the Gospels without any order but that which the sole pleasure of some Popes in the latter times hath given to them beginning at the end of a booke at the midst of a Chapter ending with the beginning of a booke looping every day heere and there without any reason or example of antiquity which can be showne so does our Booke follow preciselie looke for example the first foure Sundayes in Advent wherein the first Sunday our Gospel is Mat. 21. v. 1. in the second chap. 21. vers 25. in the 3. Matth. 11. vers 2. in the 4. Iohn 1. vers 19. of such coursing what reason can be given but a conformity with Sarum in times of Popery As in the matter of our Gospel we follow rhe Missall so in our formes The Epistle was contumeliously debased but the Gospel is superstitiously exalted Rupertus Lib. 1. c. 37. and from him Durand Evangelium principale est omnium quae dicuntur ad Missae officium sicut enim caput praeeminet corpori illi caetera membra subserviunt sic Evangelium toti officio praeeminet For this cause Pope Anastasius ordained that when the Gospel was in reading all should stand on their feet and that with their head and eyes bowed to the ground for reverence Anastasius Papa decrevit ut dum Evangelium legitur nullus sedeat Also the people must say before the Gospel Gloria tibi Domine and after it is ended they must say Deo gratias The reasons see in Durand Lib. 4. fol. 59. This we are injoyned twise least we should forget it both at the Communion and in the Collects Epistles and Gospels for the whole yeere we get leave to sit at the Epistle to be silent when it beginnes and silent when it ends but all the time of the Gospel we must stand and use our exclamations both at the beginning and end of it The Booke of the Gospel must stand upon the Altar to signifie that with the preaching of the Gospel ever must be conjoyned the sacrifice of the Altar and when it is to be read the Deacon must come and lift the booke from the Altar to signifie that the sense of holy Scriptures must be taken alone from the warrant of the holy Church see Heigam pag. 122. In the ceremonies and significations it seemes we must agree with Rome for wee see that among the decent furniture wherewith our Altar is adorned the text of the Gospel is a chiefe part also the necessity of the Altars and sacrifices where ever the Gospel is preached and the taking of the sense of Scripture from the hand of the Church yee may see expresse passages from Heylen Montagu and White in Canterbury-selfe-conviction Farther when the Deacon hath lifted the text of the Gospel from the Altar hee gives it to the Subdeacon to carry at his backe two waxe candles are lifted from the Altar by two Acolytes to bee carried burning before him so long as the Gospel is in reading the crosse or crucifix is also on Festivall dayes carried before the Gospel also a Censer with fire and Incense the booke is crossed and perfumed and when the lesson is ended the Booke by the Deacon is kissed the reason of all these ceremonies see in the forenamed places of Durand and Jnnocent from none of these superstitions we can be long secured Our Deacons are begun already to bee consecrate the chiefe part of their office is their Service at the Sacrament and their reading of Scripture the orders of Subdeacon and Acolytes are proclaimed to be convenient if the Church had maintenance for them by Andrewes the wax Candles are standing on the Altars already the silver Crucifix is avowed by Pocklington to have a meet standing upon the same Altar the crossings and perfumings and lights are maintained by Andrewes as Canterbury sets him forth the kissing of the Booke is now daily practised 3. The Creed of Constantinople The third portion of the instruction is the Creede of Constantinople Credo in unum c. This is put in the Masse by Pope Mark according to Durand or by Pope Damasus according to Innocentius Damasus Papa constituit utsymbolum cantaretur ad Missam Lib. 2. c. 49. or rather it was put in the Masse long thereafter for Walafridus tells that the Latines learned this part of the Masse from the Grecians and that after the Councell of Constantinople cap. 22. This Bellarmine approves de Missa Lib. 2. c. 17. as also Walafridus addition that the French and Dutch Church received not this part of the Masse till the dayes of Charlemaine and that through the occasion of the heresies of Felix This part of the Masse wee have word by word from the Missall of Sarum fol. 143. yea the Romish ceremonies about it put out of the English Liturgie wee seeme to resume the English sayes no
points of Arminianisme and the farre most and grossest poynts of Popery if not all without any exception as the Self-conviction makes good when they have stuffed their Homilies so full as they thinke good of Arminianisme and Popery we must approve subscribe and use them daily as the publike doctrine of our Church or else be excommunicate as rebellious schismaticks without any remedy for the composers of these Homilies take to themselves in this act the title and authoritie of our Church representative whose dictates must be embraced under the highest paines both civill and spirituall Yea beside the burthen of Homilies it seemes we must lay downe our back to beare the Legends also whether they be of gold or of lead or of drosse for as the Breviary puts their fabulous Legends and Martyrologies at the back of their Homilies so our Bookmen are beginning to print the great conveniency of reading in the Church to the people the lives and histories of the Martyrs see Quaeres The foure lesse principal parts of the Instruction As for the foure lesse principall parts of the Instruction to wit the Graduall Halelujah tractus and sequentia which are sung betwixt the Epistle and the Gospell the Papists will grant that they are put in onely of late to hold up the musicall harmony and so may well be omitted yea they are discharged by the Councell of Toledo and came in only by custome heare Walafridus Confession of the Graduall and Halelujah as for the tractus sequentia they were not heard of even in his dayes cap. 22. Responsoria halelujah quae ante Evangelium cantantur deinde adjuncta videntur prohibita canonibus Hispanorum in illis enim jubetur ne aliquis hymnus inter lectionem Apostolicam Evangelium in ordine Missae ponatur ex quo intelligitur id aliquos tentasse tunc temporis sed propter novitatem rei studium eorum non fuisse receptum quod tamen postea usu Romano commendatum ad omnes Latinorum pervenit Ecclesias This Bellarmine cannot deny de Missa l. 2. c. 17. yea all the foure parts are of so small importance that the Papists themselves would be quit of them so speaks Spalato of them as they stand in the Breviary l. 7. c. 12. art 96. Antiphonae responsoria versiculi ejusmodi minuta quae ut puto cantus modulationis gratia intermisceri lectioni solita fuerunt ad tollendum fastidium ubi Musicae locus non est non videntur necessaria impediunt enim cursum piae utilis lectionis This Spalato did learne from Cardinall Quignonius who did print the same advise with the good liking both of Pope Paul the third and Clement the seventh The Cardinalls words are these in Spalatoes next section giving a reason why in his Breviary he put out all these foure things which were in use to be sung betwixt the Epistle and the Gospel Versiculos responsoria capitula omittere idcirco visum est quoniam cum introducta sint ad cantus potissimum modulandos legentes saepè morentur cum molestia quaeritandi locum relinquere voluimus nec enim ad precandum cuncta salubria utilia congeri debent ne clerici graventur iniquiori pondere yee see how with the Pope and Cardinalls good leave we may leave out of our Book all these particles in hand But suppose that the Pope this day would be more precise and require strictly the use of them all our men would easily yeeld to this his rigorous importunitie for consider 1. The Graduall if in all these foure parts of the Masse there be any thing which their stomacks could not well digest the graduall or responsory is nought but two verses of a Psalme sung on the gradus or steps of the Altar the first by two Querister boyes in their Surplices the other in way of answer by the whole Quire as we see on the first Sunday of Advent where the graduall is the third verse of the 25 Psalme Vniversi qui te exspectant non confundentur Domine the Versicle responsory to this is the fourth verse Vias tuas Domine notas fac mihi semitas tuas edoce me 2. The Halelujah The Halelujah is nought but this Hebrew sentence which we reade oft in Scripture used on festivall dayes 3. The tractus The tractus is but a line of other Scriptures which on fasting dayes in times of sorrow is put in the place of Halelujah and sung tractim heavily laserly in sad grave and long notes as the first Sunday of Lent the tractus is the first verse of the 91 Psalme Qui habitat in adjutorio altissimi in protectione Dei coeli commorabitur The versicle or responsory is the second verse of that same Psalme Dicet Domino susceptor meus es tu refugium meum Deus meus sperabo in eum 4. The sequentia The sequentia or prosa is a song of praise put at the back of Halelujah a long rithme in prose used at some few high festivals invented first by Nocherius a dutch Abbot and put in the Masse by Pope Nicolaus as Durand tells us l. 4. fol. 56. col 3. Here is nothing which our men will oppose as in that famous sequency of Pentecost S. Spiritus adsit nobis gratia quae corda nostra sibi faciat habitacula expulsis inde cunctis vitijs spiritalibus c. In some of their sequencies I grant there are contained praises of the B. Virgin and other Saints but no wayes so grosse as these which followes in the Canon and are defended by our men as lawfull as shortly wee shall heare So then the foure little and lesse principall parts of the Instruction will not be refused by us upon any reason if wee keepe the grounds of our Book when ever it shall be the will of our Clergy to put them in with the other foure large and principall parts of the same Instruction CHAP. IV. Concerning the Offertory and Exhortations HAving gone thorow the two first members of the Masse the Preparation and Instruction and the twelve portions of the first with the eight portions of the second and so the first twentie parts of the Masse as it lyes in the old Missall of Sarum and having shewed how that all the principall of these twenty parts are actually in our Book and the rest to the very least virtually we come now to the Offertory The Offertory this in the Masse followes the Gospell and the Creed the reason of the connexion Pope Innocent gives it in these words Ordo conveniens est ut post praedicationem Evangelij sequatur fides in corde laus in ore fructus in opere fides in symbolo laus in offertorio fructus in sacrificio quapropter offerenda cantatur quia sacrificium laudis offertur Mysteriorum missae l. 4. c. 53. These words Durand transcribes This order our Book followes precisely after the Creed shall
grounds of our Booke-men who now are heard oft in their publike prayers and thankesgiving to particularize these names with great disdaine and contempt of the scandall which they know the simple takes at this their practise As for the other point the offering of these oblations and prayers for the benefit not onely of the quicke but of the dead wee see that after they have commended their oblations to bee mercifully received of God and put to their back prayers for the good of the living in all degrees and callings they immediately subjoyne not onely their thankesgiving but their prayers and supplications for the dead even for the salvation of their Soule that we and all they may be set at the right hand of thy Sonne and the dead for which among the rest of the mysticall body of Christ this salvation is sought are distinguished expresselie in two rankes one are stiled Saints who had wonderfull grace and were the lights of the world in their severall generations others of farre inferior qualitie onely Gods servants who are dead in faith and now rest from their labour the meetest description that can bee of the faithfull in Purgatory as they are distinguished from the canonized Saints in heaven if we will beleeve Bellarmine As then the Masse referred their oblation of bread and wine and their offertory prayers upon it to the honour of the Saints in heaven to the benefit of the living and good of the faithfull who are dead in what ever place they be whether in heaven or else where so does our Book but no wayes the English for in this place they passe the honour of the Saints they speake not of the benefit of the dead and the blessings they crave to the living have no reference at all to the oblation of bread and wine for they have plucked up by the root that pestiferous weede which yet our men have planted againe in the old place and put to the back of it our offertory prayer after the manner of the Masse so that these benefits craved in that prayer either for quick or dead ought not to be excluded from a relation yea dependance from the preceding offering of bread and wine to which they are annexed See B. Forbes in the selfe conviction taxing the Church of England who by Bucers advice did put out the words which import prayer for the dead which he most earnestly labours to have againe restored as they were in the old Missall We make any offertory without a Communion There is a Marginall Rubricke added also to our offertory prayer which is most strange when there is no communion these words say they shall bee left out I remember not that such grossenesse in the Missall is expressed it is I grant their doctrine and daily practise to offer the sacrifice of their Masse for the present and absent for the quicke and the dead without any Communion for the presence of a congregation to celebrate the Sacrament or to offer the sacrifice of Christs body and blood they doe noe waies require and farre lesse any communion the presence of the congregation they thinke merely accidentall and needlesse to the perfecting of the Masse and their communicating much more for the Priests consumption to them is all yet they say not so much in their booke but contrarie waies in all their Masses there are expressely Rubrickes for a Communion and post communion as wee shall heare so it is very strange that our men heere were not content to have made so many additions except this caipstone had been put on that all the former service that the oblation of the bread and wine by the Presbyter on the Altar may well be done without a communion yea without any congregation assembled for such an end charity it selfe cannot bee offended by imputing to these mens sences which their words doe so clearely beare that hardly can any other exposition be put on them Our exhortations are needlesse After the offertory are subjoyned in our booke 3. large exhortations which are not in the Masse but in the Masse there are sundry exhortations praiers which wil be found meeter for this place then any of these three the first seemes to be altogether needlesse and scornefull it is spent in a multitude of words obtesting all to communicate at that time there is none present who ministers any such attestations non-communicants are put to the doore at least in the end of Missa Catechumenorum before the offertory the Curate in the morning or night before tooke up the names of all Cōmunicants as it is in the first Rubrick of the Communion before this exhortation he did see in the offertory the faces of all Communicants these who gave up their names in the morning and presently did contribute their offering as Communicants neede not be earnestly obtested to come to the Table and others they are none present or if they were any according to the custome of the Church and command of the former Rubricke they might not be admitted The next exhortation is as unreasonable to wit to bee reconciled with their neighbours to make satisfaction for wrongs to come to a Minister to disburden their conscience or as they doe now directly expound that passage to make their auricular confession in the eare of the Priest these things at that time and place are not possible to bee done without marring the whole action and so ought not then to be exhorted unto As for the third how good and pertinent so ever yet may it not well be omitted that in it alone wee should not breake our uniformity with the Roman Catholike Church which in all the rest of our booke wee have so carefully kept and if we will in this be stubborne the Papists will easily dispense with it for in it nought is contrary to the tenets of their Church After the exhortations followes the invitation to repentance the generall confession and absolution with the grounds of comfort this is nought but that second confession of the people and their absolution which the Masse puts at the backe of the Priests confession in the introitus as we before noted CHAP. V. Concerning the Canon of the Masse Consecration transubstantiation and adoration c. The ordinary Prefaces VVEE are now come to the Canon a part of the Masse whereupon the Papists fond love and the Protestants just hatred is chiefely spent take Bellarmine for a witnesse of these contrary affections de Missa Lib. 2. c. 17. Sacrum canonem ut summa reverentiâ semper Catholici retinuerunt ita incredibili furore haeretici hujus temporis lacerant This member of the Masse consists of Prayers and prefaces The Prefaces are either extraordinary for high times or ordinary for common Masses the ordinary prefaces we have word by word for so reades the Missall Hic dicit sacerdos sursumcorda respondet chorus habemus ad Domi num sacerdos gratias agamus Domino nostro
Resp dignum justum est sacerdos verè dignum justum est aequum salutare nos tibi semper ubique gratias agere Domine sancte pater omnipotens aeterne Deus ideo cum Angelis Archangelis cum thronis dominationibus cum omnibus militiae caelestis exercitibus hymnum gloriae tuae canimus sine fine dicentes sanctus sanctus sanctus Dominus Deus Saboth pleni sunt coeli terrae gloria tua hosanna in excelsis Our Booke turneth it thus After which the Presbyter shall say lift up your hearts Answer We have them up unto God the Presbyter let us give thankes c. saying all the preface to a letter the end of these words is according to Bellarmine to make way to the great sacrifice that then is drawing neere dicitur praefatio quia est excitatio populi ad illam actionem in qua propriè sacrificium consistit de Miss Lib. 2. c. 17. or as Heigham p. 282. The preface serves to dispose Christians to devotion while the Priest addresseth himselfe to recite the holy Canon which containeth the most ineffable incomprehensible mysterie of the consecration of the body and blood of our Saviour what mysteries are hid in every one of these words yea in some letters besides the words especially what vaine imaginations are drawne from the orders of Angels see who hath leasure in all the Rationalists for in these conceats all of them agree to vage As for the Authors who put in these patches to the Masse so sayes Innocent Gelasius Papa sacramentorum praefationes dictavit Sixtus autem hymnum sanctus sanctus sanctus cantari instituit Lib. 2. c. 61. So likewise Durand with him the first words sursum corda were in the ancient times used in the Sacrament but all the following are but late patches yea the first words were some ages agoe abused to the furthering of the blasphemous sacrifice heare Alcuin de divinis officijs cap. de celebratione Missae sursum corda hortatur sacerdos populum tanquam dicat corda vestra à terrenis curis sursum ad Dominum dirigite ut sacrificium Deo offerendum quod mihi obtulistis dignè offerre valeam exhortationeÌ„ quaesequitur verè dignâ—m c. Gelasius composuisse dicitur Amalarius Lib. 3. c. 21. Hymnus Sanctus c. a Sixto Papa additus est ut in gestis Pontificalibus invenitur the reason why he might have beene moved to this act we have from Gabriel Biel in Heigham a boy in the time of an earthquake at Constantinople being ravished up to the heavens after an houres stay reported that hee heard the Angels sing the hymne of Sanctus was commanded to desire the people to sing the same which when they did the earthquake ceased For the composition of the Preface we may heare Honorius in Gemma animae Lib. 1. c. 89. Leo Papa praefationes composuit sursum corda de Ieremia gratias agamus Deo de Apostolo sumptum est sed Gelasius Papa ad Missas cantari instituit Sanctus Sanctus Sanctus Sixtus Papa dimidium de Esaia dimidium de Evangelio composuit ad Missam cantari statuit Extraordinary Prefaces As for the extraordinary prefaces of old they were many but thereafter the Popes did canonize ten which we may see extant this day in the Missall Thus speakes Durand Notandum quod licet olim innumerae essent praefationes hodie decem tantùm sunt canonizatae c. Lib. 4. fol. 84. This Bellarmine reckons out from him de Missa Lib. 2. c. 17. and both from the Canon Law dist 79. Et de consecratione dist 1. Of these ten our Booke makes use of five in the 1. of Christmasse a little of the Masse Preface is changed in our Booke but it is done both needlesly and to the worse for so saies the Missall Quando per incarnati Verbi mysterium nova mentis nostra oculis lux tuae claritatis infulsit ut cum visibiliter Deum cognoscimus per hunc in invisibilium amorem rapiamur This is in nothing worse then our preface yea in our Preface is matter of more quarrell for it sayes that Christ was borne on that day which to some breedes no small scruple In the second of Easter there is no change at all for thus say they in the Masse Et te quidem omni tempore sed hac potissimum die gloriosius praedicare cum Pascha nostrum immolatus est Christus ipse enim verus est agnus Dei qui abstulit peccata mundi qui mortem nostram moriendo destruxit vitam resurgendo reparavit ideo cum Angelis c. Our booke does but turne these in English The third on the Ascention day our Booke takes almost word by word out of the Masse per Christum Dominum nostrum qui post resurrectionem suam omnibus discipulis suis manifestus apparuit ipsis cernentibus est elevatus in coelum ut nos divinitatis suae ribueret tesse participes ideo cum Angelis c. The fourth Preface of Pentecost the Missall sets down thus Per Christum Dominum nostrum qui ascendens super omnes coelos sedensque ad dextram tuam promissum Spiritum Sanctum hodierna die in filios adoptionis effudit quapropter profusis gaudijs totus terrarum orbis exultat sed supernae virtutes atque Angelicae potestates hymnum gloriae tuae concinunt sine fine dicentes What here our Book changes is of their meere pleasure without any necessity So in the fift Preface of the Trinitie there is no materiall change Thus hath the Missall Aeterne Deus qui cum unigenito filio Spiritu Sancto unus es Dominus non in unius singularitate personae sed in unius trinitate substantiae quod enim tua gloria revelante de te credimus hoc de filio tuo hoc de S. Sancto sine differentia distractionis sentimus we repeat the same The other five canonized Prefaces are for the solemnities of the Epiphanie of the first day of Lent of the Apostles and Evangelists dayes of the feasts of the Virgin Mary of the feasts of the Croce all these solemnities our Authors doe keepe but the last and the last may be injoyned to be observed according to their grounds when ever it shall come in their will to command so What ever is said in any of these five Prefaces they imbrace it all onely some doubt might be made of some ambiguous words in the feasts of the Apostles but that they digest them and more hard pills wee shall shew at once so that our want of these five Prefaces and our possession of the other five depends allanerly upon the same ground to wit the sole pleasure of our Book-makers who were content at this time to put in the one and hold out the other for the demonstration of their free-will in the exercise of this act The Canon it selfe is but late trash
practice against nature reason and all antiquitie so that we must take it in a very evill part to be brought towards it by our Book for when our Table is brought to the East end of the Quire so neer the wall as it can stand and the Minister brought from the end of it to the bread-side with his face to the East and his back to the people what he speaks may be Hebrew for them he may speake so low as he will or what he will for were his face to the people his voice never so extended yet in so great a distance he could not be heard but now being set in the furthest distance that is possible and being commanded not onely to turne his shoulder as he was by his North stance in all the former action but his very back by his new change of place and not being injoined to extend his voice as some where he is what can we conceive but it is their plain mind to have the consecration made in that silence which the Romish Rubrick in this place injoines Whereupon Durand from Innocent and others thus comments Canon secretâ voce celebratur ne sacro sancta verba vilescant fertur enim quod cum antiquitus publicè et alta voce Canon diceretur omnes penè per usum illum sciebant in plateis in vicis decantabant unde cum quidam pastores illum in agro cantarent panem super lapidem posuissent ad verborum ipsorum prolationem panis in carnem conversus est illi ipsi divinô judicio igne coelitus misso percussi sunt propter quod sancti Patres statuerunt verba illa sub silentio dici inhibentes sub anathemate ne proferantur nisi à sacerdotibus super altare in missa cum vestibus sacris This injunction wee are directed to keepe while we are not only injoyned to goe so far from the people as the remotest wall and Table will permit but to use such a posture that our back must be turned to them that so our speech may be directed to the elements alone that in what language you please and no wayes to the people from whom we have gone away and on whom we have turned our back This is Bellarmines maine prop of celebrating the Sacrament in an unknowne tongue de Missa L. 2. c. 11. Verba consecrationis non dicuntur ad instruendos auditores sed ad elementum consecrandum elementum autem nullam linguam intelligit quare impertinens est ad oblationem utrum Missa dicatur lingua vulgari aut non vulgari For this wicked practice of silence and going from the people Bellarmines great argument is the practice of the Jewish Priests in these words c. 12. Habemus exempla sacrificiorum veteris Legis nam Levit. 16. describitur solenne sacrificium incensi ac jubetur solus sacerdos intra velum ingredi sacrificare orare pro se populo omnibus alijs foris exspectantibus non modo non audientibus sed nec videntibus sacerdotem quo etiam ritu sacrificasse Zachariam patrem praecursoris Luc. 1. Yea as the Jewish Priest to be more hid from the people in some solemne sacrifices went within the vaile so the Popish Priest will have the vailes and curtaines of their Altars drawne about him while he is uttering his Canon and secret consecration this wee have from Durand Lib. 4. fol. 72. Ad quod repraesentandum in quibusdam Ecclesiis sacerdos secretam intrans quibusdam cortinis quae sunt in utroque latere altaris quae tunc extenduntur quasi tegitur velatur Is it not to this that here our Book-men lead us my L. of Canterbury is not content in his Sermon before K. James 1621. to avow it is expedient that the substantiall Church now should goe beyond the typick Church of old in the sumptuous magnificence of many ceremonies but approves of late his man Dr. Poklington in his Altare Christianum a little after the beginning to praise their zeale who made their altars of gold or silver and consecrated them laying on them carpets and corporalls and inclosing them not onely with railes of timber but vailes and curtaines of cloth yea to use expresly the present argument of Bellarmine for closing up the Priest in his sacrificing or making his consecration so that not onely his words may be removed from the eares but his person from the eyes of the people for so speaks the Doctor there with Canterburies good leave after the midst of his Book As the people were excluded from the altar of incense they stood without all the time that he was praying or burning incense within Luk. 1. So in like manner the altar built by Paulinus was in medio constituta set in the midst of the holy place which practice he is urging to be restored in the Church of England and defending where it is already set up which did represent the Sanctuary from which the people were all utterly excluded the people might see the Priest going into the Sanctuary might heare his bels but himselfe within his gestures his actions they saw not When our Book hath professed a consecration and at such a place of the Church and with such a posture of the Priest that it must of necessitie be so secret from the people as the Priest may say it in what language he will and in so quiet silence as he pleases for who can challenge him when he is in his Sanctuary divided by his vailes and railes from the people when the prayer which stood here in the English Liturgie is some impediment in their way opposing their Popish consecration they have removed it to another place fitter for their designes when our Booke and these men whom we have reason to take for good Commentators to it avow so much who can blame us to be grieved but when they goe yet further to bring back the very words of the Masse for their consecration and oblation the worst words I say that the Masse hath for that end how shall we not be desperate of any good from their hands The very words whereupon the Papists build transubstantiation our Book takes from the Missall The Popish prayer in Consecration stands thus in the Masse Quam oblationem tu Deus omnipotens in omnibus quaesumus benedictam ascriptam ratam rationabilem acceptabilemque facere digneris ut nobis corpus sanguis fiat dilectissimi filij tui Domini nostri I. Christi qui pridie quam pateretur accepit panem in sanctas venerabiles manus suas elevatis oculis in coelum ad te Deum suum patrem omnipotentem tibi gratias agens benedixit fregit a rubrick interlaced hic frangit hostiam deditque discipulis suis dicens accipite manducate ex hoc omnes hoc est enim corpus meum a rubrick here also post haec verba inclinet se sacerdos ad hostiam postea
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
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
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