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-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
consequatur By these testimonies it is cleare how neere the Papists thinke the Liturgy drawes to their Masse and how neere the Prelates think the Masse to come to their Liturgy both in words and matter But it will be more manifest how litle either of the parties are deceived in this their judgement If wee will cut both the Bodies of the Masse and Liturgy in small parts and so lay limbe to limbe and member to member here will the analogie or disproportion the agreement or disagreement the diversity or identitie appeare to the eye of any common beholder What are the parts of the Masse The most received division of an whole is into parts essentiall integrall or subjective to finde the essentiall parts of the Masse actually and in expresse words in our service is no great labour For to the essence of the sacrifice of the Masse are required but two things or three at the most according to Bellarmine de missa Lib. 1. c. 27. To wit the consecration the oblation not before nor after but in the consecration and thirdly the consumption in the Priests receiving alone in both the kinds these will be all found as expressely in our Booke as in the Missall as heereafter shall be shewed The subjective parts of the Masse are the divers kinds and species of the Masse for of Masses some are ordinary and daylie some extraordinary and solemne and these againe of a great number according to the-severall festivities wherein and diverse ends for which they are celebrated upon these severall sorts of Masses the greatest part of the Missall is spent and upon these likewise more then two parts of our Booke are consumed But the parts of the Masse most cōmonly spoken of are the integral of the daily ordinary Masse with these let us begin that with those which are principall The necessary ceremonies or circumstances especially the universall ones which run along the whole body of the Masse such as the Priest the altar the vestments the crossings the perfumings c. may well receive the names of parts at least the large frequent Rubricks concerning them but because these are but ceremonies at best but among the integral parts lesse principall we wil let them alone till we have first considered these which are confessed by all to bee most principall members of this unhappie body of these more or fewer are made according to the diverse conceptions of writers Innocentius reduceth all to three heads Bellarmin to foure Durandus to five Thomas to sixe Bellarmines foure parts de Missa lib. 2. c. 21. are first Missa Catechumenorum the part of the ordinary Masse whereat the Catechumeni might have bin present secondly the Offertory thirdly the Consecration or Canon fourthly the Communion Our Service at the Communion hath all these parts in the same order the first part in the English seemed not cleerely enough distinguished for there followed no mention immediately of an offertory nor at all of a consecration but in our Booke all are clearely professed and in England now also are like to be better considered for the Missa Catechumenorum by Canterburies men is called the first Service performed in the body of the Church the rest as the Missa fidelium is called the second Service and appointed to bee officiate onely at the Altar and that in the Quire none present but onely Communicants expressely against the old Canons and Customes o◠that Church which now no man but a Schismaticke must challenge for this see Pocklington in his Sunday no Sabboth about the middest dimissis catechumenis missam facere caepi Saint Ambrose beganne the second Service as our Church calls it at the Altar having before finished the first Service in the body of the Church no man will goe about to put away this sweet harmony which our Church still keepes with antiquitie but Schismatickes But passing the division or Bellarmine wee will follow that of Thomas in his third p. quaest 83. art 4. in corp as serving more to cleare that blacke body which hath indeede much neede of clearing as being the most mistie and darke piece that ever my hand touched He drawes it to sixe heads the first he calles a preparation the next an instruction the third an offertory the fourth a consecration the fift a participation the sixt a Thankesgiving all these we will goe through in order CHAP. II. Proving the preparation or first part of the Masse with all the 12. particles of it to be in our Booke either actually or virtually The ten Particles of the introitus are but all late inventions of Popes and yet all are in our Booke THe preparation is subdivided in a number of parcells 1. The Pater Noster 2. The Ave Maria. 3. The Oration 4. The Introitus 5. The Uersicle Gloria Patri 6. The Confession 7. The Misereatur 8. The Absolution 9. The Letany Kyrie eleison 10. The Angelike hymne Gloria in excelsis 11. The Salutation Dominus vobiscum with the responsorie cum Spiritu tuo 12. The Collects All these goe oft under one name of introitus being but the beginning and ingresse to that which followes All these ten or twelve parts of the Masse are but so many patches put in by the superstition of severall Popes the truth of this who pleases to see set them reade Morney de Missa c. 1. p. 80. and c. 3. p. 107. And especially his Authors Walafridus Berno Albinus Tungrensis c. In the eleventh Tome of Bibliotheca Patrum Hittorpius his auctarium For the present I cite but two testimonies which will not admit Bellarmines elusion from two Popes which laboured as much to understand the Masse as any of their Collegues either before or after Gregory ep l. 7. Epist 63. Mos Apostolorum fuit ut adipsam solummodò Orationem Dominicam oblationis hostiam consecrarent valdè mihi inconveniens visum est ut precem quam Scholasticus composuerat super oblationem diceremus ipsam traditionem quam Dominus composuerat non diceremus He avowes that the Apostolicke times had no other order of Communion but to say the Lords Prayer with the institution from the Gospel and Saint Pauls Epistles as I take it also that the very Canon it self let be the preparation was made by a late Scholar Innocent 3. de Mysterijs Missae Lib. 2. c. 18. Caelestinus Papa constituit ut Psalmi ante sacrificium canerentur antiphonatim quod anteà non fiebat sed Epistola tantùm Evangelium legebantur So before Caelestine none of these ten or twelve parts of the introitus were extant nothing was read or sung before the Epistle or the Gospel of the Church of Rome Bellarmine grants this but he hath better reason to grant it of other Churches for reade these Liturgies which falsely are ascribed to James to Basile to Chrysostome composed as it seemes in the very late and corrupt times of the Easterne Church yee will
more but that the Creede shall follow the Gospel the reason of which order the Rationalists give at length but our Rubricke before the Creede sayes farther to wit this Creede shall be said or sung all reverently standing up importing first that at the reciting of the Creede of Constantinople not that of Nice nor that of the Apostles we must use much more reverence then at the reciting of the Epistles of the Apostles or writings of the Prophets even the same reverence wee use at the reading of the Gospell of this Durand gives a good reason Quia symbolum verbum est Evangelicum ideò stando illud audire sicut Evangelium debemus Lib. 4. fol. 60. col 3. Next our Booke imports the singing of the Creede and that according to the reasons of the Masse which at this place takes rather in that of Constantinople then the Creede of the Apostles or of Nice because it agrees better to the song by musicall voices or instruments then these so speakes Walafridus c. 22. Et notandum Graecos illud symbolum quod nos ad imitationē eorum intra Missas adfumimus potiùs quà m alia in cantilenae dulcedinē ideò transtulisse quia Constantinopolitani Concilij proprium est fortasse aptius videbatur modulis sonorum quam Nicenum quod tempore prius est Thirdly the saying or singing of the Creede is given in our Booke neither to the Priest nor to the people as the Gospel immediately before was injoyned to bee read only by the Priest and the acclamations to be said onely by the people but the Creede is to bee said neither by the Priest nor by the people but it is to bee begun by the Priest and to be sung through by the Quiristers for the mysterious reasons ye may see in Durandus after the Creede is sung the Priest bowing downe kisses the Altar as we have in Heigam pag. 162. This ceremonie Heylen in his Epistle to the King before his antidotum commends in the person of these who did fall downe and reverence with affectionate kissing of the Altar 4. The Predication The fourth part of the instruction is the predication this was a principall part of the Sacrament which was much regarded not onely by the auncients as wee may see in the order of celebration set downe by Iustine Martyr and Dionysius Areopagita as also in manifold Sermons yet extant of Cyprian Basile Ambrose Augustine and others which they delivered at such occasions but even in the later times in the second Councell of Toledo c. 2. and the first of Lateran c. 10. where strict order is taken for Preaching of the word that is as the place makes cleare for the exposition and application of the Scriptures before read to the reproofe instruction comfort admonition of the people as their present state did require This part of the Masse is acknowledged by Durand Lib. 4. fol. 224. col 2. yea in the Roman pontifical there are sundry rubricks spent upon it among the rest we have these words fol. 224. col 4. Si autem post Evangelium ut plerumque fit in curia sit praedicandum Pontifex sedet accipit mitram à Diacono tum ille qui est praedicaturus accedit ad eum pontifex benedicens ei dicit Dominus sit incorde tuo in labijs tuis ut dignè fructuose annuncies verba sancta sua tum surgit praedicator accedit ad pulpitum exequitur officiū finitâ praedicatione expectat in pulpito praedicator c. It is most cleare that in all antiquity to the very latest and most corrupt times the care not of reading only but preaching was seriously recommended to all Bishops and Presbyters as we may see in their orders of consecration yet standing in the Pontificall yet at last the ignorance and carelesnesse of the Clergy grew so great that this duty was all utterly neglected for sundry ages as we may see acknowledged by the Councell of Trent the history of it printed at London in Italian fo 165. so in the Missals of Sarum this part of the Masse is omitted and how ever the English Rubrick have an expresse command for a Sermon Evangelio lecto sequitur concio and the very Councell of Trent have strict acts for reforming the old neglect of Sermons injoyning to the B. himselfe let be to other Presbyters the dutie of preaching at least every Sunday and all holy dayes as the chiefe part of the Episcopall office to feed the Soules of their flock with the bread of the Word preached yet our Booke seems to like better of the old order of Sarum which according to the custome of these dark times did neglect Sermons so our Rubrick is conceived After the Creed if there be no Sermon directly absteining to give any injunction for Sermon at the Communion How great enemies our Bookmen are to Sermons it is shewen at large in the Canterb. self-conviction The Papists even at Trent makes it needfull to preach every Sabbath yea the Popish Princes this day who have any taste of devotion be their affaires never so weightie will have two Sermons every Sabbath so we see in the life of the late Emperour Ferdinand but our men at most will admit but of one yea they thinke that one in a moneth is enough and all that their Canons doe require and that one must be very short without any prayer either before or after What spite they carry at the preaching which this day is used in England may be seene in the words which Canterbury makes Andrewes use after his death and which himselfe useth before the Starre Chamber in his late Speech yea these men are now brought to avow in Print the great expediency to put downe preaching by bringing us back to that order which was used in England in the time of Popery where the want of our present kinde of preaching did keepe the people in their ancient simplicitie and so in that old laudable integritie and devotion see passages for all this in the Self-conviction As for the Homilies which are ordained to be read in place of Sermons their forme is taken from the Roman Breviarie which after the reading of the Lessons from Scripture ordaines the reading of many Homilies the English Liturgie also permits the reading of Homilies printed by the Reformers of Religion in these places of the Land where maintenance cannot be had for a preaching Minister but here our Booke seemes to be worse than either the Roman Breviary or the English Liturgie for the Homilies which are in the Breviary were composed of old by the ancient Fathers and these Homilies of England are most orthodox and composed by the most sound Fathers of that Church since the Reformation but our Homilies which we are obliged to receive are not yet extant and the composition of them as of all our Books is committed to the hands of that faction who of late in their printed Sermons have vented all the
follow the Homily and after it the Presbyter shall earnestly exhort the people to remember the poore saying or singing these sentences This part of the Masse was not in use in the primitive Church so does Walafridus testifie c. 22. Offertorium quod inter offerendum cantatur quamvis à prioris populi consuetudine in usum Christianorum venisse dicatur tamen quis specialiter addiderit officijs nostris apertè non legimus cum verè credamus priscis temporibus patres sanctos silentio obtulisse vel communicasse quod etiam sabbathe Pasche nos hactenus observamus sed sicut supra dictum est diversis modis partibus per tempora decus processit Ecclesiae usque in finem augeri non desinet That this was a part of the Masse which of late times had been put in wherewith antiquitie was not acquainted Berno confesses in the very same words of Strabo Honorius gives the invention of this portion to Gregory the father of many moe innovations of the Church Gemma animae l. 188. Offertorium Gregorius Papa composuit ad Missam cantari statuit This is said not onely of the singing and musick of the Offertory but of the composition of the very matter of it we grant long before the custome was to make offrings or publike gifts of bread and wine and yet never before the old Agapae were abolished which were in use after Tertullians dayes but we say withall that the Offertory as it is now in the Masse and as our Book translates it hence seemes to be an invention farre later than Gregorius dayes for in his dayes that Canon of the third Councell of Carthage which we see standing in the decret de consecrat 2. Can. in Sacramento or rather that fift of the Canons called Apostolick injoyning nothing to be brought to the Table but bread and wine and all other gifts to be brought to the house of the Bishop these Canons were then in use no moneys then were set on the Table by the hand of the Priest that it was so the Roman order puts it out of question this order is not alleadged to be composed before Gregory yea the barbarismes of it will make it many ages later and yet even in it no money offered onely bread and wine out of the which the elements for the Sacrament were taken The first that seemes to have admitted the offering of money at the Altar expresly against the old Canons and customes seemes to have bin that good man Hildebrand Gregory the 7. for to him does the Canon Law de consecrat dist 1. ascribe the Canon Omnis Christianus injoyning all Christians to bring some thing to offer when they come to the Masse drawing that which before was onely bread and wine to aliquid money or what ever might be for the use of the poore Priest but what ever Pope hath been the inventor of this kinde of Offertory which this day stands in the Missall and in our Book it is one of the Jewish ceremonies if we will beleeve Durand l. 4. fol. 65. Ritus igitur synagogae transivit in religionem Ecclesiae sacrificia carnalis populi translata sunt in observantiam populi spiritualis The first part of the Offertory This Offertory may be subdivided in foure portions the first is passages of Scriptures sung or said for the encouragement of the people to contribute In this portion our Book seemes to goe beyond the Missall in corruption in three respects first in the needlesse multiplication of passages to the number of sixteene recommending in the posterior Rubrick the saying not onely one of them but of them all whereas the Missall eschewing here tediousnesse beside its custome is content with one passage alone as Durand remarks l. 4. fol. 62. Secondly the passages of the Missall doe no wayes savour for the farre most part of a Legall Jewish or any proper Oblation neither does the English passages looke that way but the passages which our Book here doth use as may be seene in the first five set in the forefront all out of the old Testament carries directly to a legall oblation Thirdly how ever the avarice of the Romish Clergy be notorious and their purpose in this part of the Masse to draw money from the people to their owne purses be well knowne yet they are not so impudent as to make a profession in their Booke of such a base designe but our men think no shame to avow their designe to intervert the peoples oblations and to spoyle the poore of their almes for all the Scriptures which are said for the Offertory where one is for an almes to the poore three are expresly directed for a gift to the Church and the Priest however some of the same Scriptures be used in the English yet all their Rubricks hinder this abuse and misapplication and doe not permit the Clergie to take up for themselves what was given onely for the poore but our Rubrick is expresse for the giving of the one half to the Presbyter and the other half to any pious or charitable use that the Priest thinks meetest the Church fabrick or what else though the poore should sterve The second part of the Offertory The second portion of the Offertory is the offering up to God the moneys given by the people this I thinke is the daily practice of the Masse Priest yet I find not any thing in the Missall or Expositors of it old or new except some thing in Durand which looks that way the English Book hath nothing of this but all which is given is directed as a simple almes to be put in the poore mans box and without further ceremony for the poores use alone but our Book here hath a faire and cleare Jewish peace offering for as the people under the Law did give their offering not to God directly but first to the Priest and he did not offer it to God but upon the Altar so here the Deacon having taken the oblations from the people gives them in their name to the Priest and he sets them upon the Altar or Table there to be presented before God this ceremony is borrowed from the Missall by way of analogie for there the plate with the offering of the bread must be presented by the Deacon to the Priest and he must place it before God on the Altar Take it in Durands words l. 4. fol. 64. Subsequenter Diaconus ipse patinam cum hostia Pontifici repraesentat Pontifex seu sacerdos hostiam collocat super altare The mysteries hid in these actions see in the place onely he shewes a reason why it is necessary that the Deacon must put these oblations in the holy hands of the Presbyter fol. 66. Sacerdos oblationes manu tangit repraesentans illud Levit. 1. 4. ponetque manus super caput hostiae acceptabilis erit in expiationem proficiens The third part of the Offertory The third and maine
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
of the Canon followes in the Masse before the Communion some preparatory prayers according to the Rule which Durand in these words sets downes L. 4. fol. 92. Hoc autem breviter notandum est quod sacerdos ante perceptionem corporis sanguinis Christi debet dicere orationes à sanctis patribus institutas Our Pater noster in this place borrowed from the Masse Of these Prayers which stand at the back of the Canon the first is the Pater Noster however wee shew before that some of the auncients did avow the Apostles and their followers for a time to have used no other set forme of prayer at the Communion but only this of our Lord yet the putting of this prayer at the back of the consecration Canon wâ—â—â—â—ut a late invention of Pope Gregory as himselfe and all the Rationalists from him declare take it in Innocents words Lib. 5. c. 28. Beatus Gregorius Orationem Dominicam post Canonem super hostiam censuit recitari This in him was counted a noveltie and therefore in his Epistles it behoved him to use Apologies for it and to set before it a Preface to make the reciting of it in this place of the Masse to be taken in good part being said sometimes before in that same action Praeceptis salutaribus moniti divi â institutione formati dicimus Pater noster To this Preface of Gregory the formers of the Missall thereafter put to the word audemus and as yee heard from Pope Innocent this is all said super hostiam for their boldnesse to call God their Father in this place and that with bold lowd and high voice while as in the whole Canon they scarce durst peep but muttered all in great silence This their boldnesse now comes from the consecration and oblation whereby they have Christ the Son of God corporally present in their hands and have offered him in a propitiatory sacrifice to the Father When this is perfectly done they are bold to say their Pater Noster For this heare Heigam p. 30.5 The Priest having gotten as it were a good opportunity having now before him the Lord and maker of heaven and earth and that according to his corporall presence he exhorteth all the people heartily to pray saying Oremus Pater noster The English avoyds all these superstitions they say the Lords prayer after the Communion but Gregories Preface Praeceptis salutaribus moniti c. And the latter addition audemus dicere they scrape out Innocents rule to say it on the consecrate hostie they abhorre and put the prayer in a place where it cannot be possibly so abused but here we leave the English Novalists these Sacramentaries and put our Pater noster in that same place with the same Prefaces with the same boldnesse of speech which the good old order of Sarum prescribed before the Sacramentaries of England or their Patrons were borne Also our Prayers of humble accesse The other prayers wh … … e Priest uses before the Communion are diverse one or moe of them to be said according to his good pleasure all of them run on two poynts confession of unworthinesse to come to Gods table and a prayer by the Sacrament to be profited in Soule and Body so yee may see in the prayer Deus qui de indignis dignos facis de peccatoribus justos de immundis mundos And in that prayer Domine non sum dignus qui intres sub tectum meum Our prayer of humble accesse is formed plainly out of this yea it speaks in grosser tearmes than any of the Masse prayers of this place for the most common of the Priests prayers of accesse is this Corporis sanguinis tui Domine Iesu Christi Sacramentum quod licet indignus accipio non sit mihi judicio condemnationi sed tua prosit pietate corporis mei animae saluti Amen What they call the taking of the Sacrament of Christs body and blood wee call the eating of Christs body and drinking of his blood they desire that the receiving of the Sacrament may be profitable to the salvation of their soule and body wee pray that our Bodies may be cleansed by his Body and Souls washed by his blood The English have indeed this our prayer word by word but in a place that puts it out of all suspition to wit before the consecration but we will have it in the proper place where the Masse requires it and that with a Preface that its our prayer of accesse to the Communion In this place being so transposed and Prefaced it may well serve the turne of those who professe their designe in changing the English Book in these places to cure the diseased mind of Sacramentary Puritans There is also in the Masse before the Communion some ceremonies used as the breaking of the Host the putting of one part of it in the cup the giving of the Pax and some prayers joyned with these actions some of them as the Agnus Dei wee have word by word in our Morning prayer the rest have naught in them that our men will make any scruple of onely there is in the exposition of the last clause of the Pater noster Libera nos quaesumus c. mention maâ—â—â—â— the intercession of the blessed Virgin and Apostles but how well they like of such intercession Mortague shews us and if he cannot be trusted as it seemes he ought to be for since B. White is removed he is the principall Writer of that faction wee have to doe with or if Schelford likewise have no credit in his avowing that the keeper of the Saints day obtaines thereby the intercession of that Saint and the neglecter of that solemnitie receives a great spirituall losse even the deprivation of the heavenly prayers of the neglected Saint If we can beleeve neither of these take a third Dr. Andrewes in his Stricturae who must be above all exception especially when he is presented to the world after his death by my L. of Canterbury These are his words in the midst of that little Treatise We celebrate the memories and keep the feasts of the blessed Martyrs as well for imitation as that we may be partakers of their intercession Is not this a cleare enough text put by my Lord of Canterbury in Montague and in Schelfords hands which may uphold all the Commentars and deductions that they have made upon it The worst ceremonies of the Masse avowed As for the Ceremonies themselves of breaking the Host of putting part of it in the Chalice and taking them out againe for the representing of Christs buriall and resurrection of their giving their Pax to the people of their kisses and crosses and bowings none of all these things in reason can trouble our men for they defend the Churches power in making so many significant rites as she thinks expedient All these named and many moe particulars lye under their generall the power which they
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
Popish sentences but at the Epistles wee may sit and keepe silence of this soule superstition there can be no reason given but that wicked errour of the Papists that the doctrine of the Epistles is more base and contemptible than the doctrine of the Evangelists and so should be before it as a servant goes before to make way for his Master This wicked superstition they much increase when they command to stand also at the reading of the Creed of Constantinople by this meanes equalling an humane writ to the Gospels and preferring it much to the Epistles of the Apostles at reading whereof they permit to sit Seventhly the Predication is urged in the old Missals but in the late order of Sarum it is omitted this we follow and permit Communions to be celebrated without any Preaching a horrible evill who dispence with Preaching on a Communion day may well want it all the dayes of the yeare wee are here worse than the Papists the Councell of Trent urges Bishops to preach every Sabbath and many moe dayes our folks cry downe preaching so farre as they can and professe that it were good to have no more preaching then there was before the 18. yeare of K. Henry the eight They teach that many Ministers should be kept in their place but commanded never to preach so long as they live that some few who are suffered to preach should doe it but at some rare times once in the moneth is abundant that the reading of the Service is the onely ordinary Preaching that God hath commanded that by this means people may be brought back to that old simplicitie and so that ancient honestie which was among our fore-fathers before Luther or Calvin was borne Yet there is more ill in this part of our Book Homilies are to be framed by our Prelates and what ever is put in them we must beleeve under the paine of excommunication The Homilies of the Breviarie are composed for the most part by the old Fathers these of England by the Martyrs of that Church whose writes are very orthodox but our Homilies are to be made by men whose lives are not approved and whose doctrine is knowne to be both Arminian and Popish it is not possible but such stuffe as they have vented in many Sermons will be put in our Homilies which notwithstanding we must without doubt simply beleeve unlesse we would be excommunicate Eightly The Offertory a plaine Jewish oblation going before and making way for the unbloudy and propitiatory sacrifice we have clearly In the Masse it hath foure parts so in our Book the first is Scriptures stirring up the people to offer the second an Oblation of moneys the third an oblation of bread and wine the fourth prayers upon the bread and wine to prepare it for the ensuing sacrifice In the first we goe beyond the Papists they content themselves with one place of Scripture we have fifteene or moe many of them pointing at the Jewish sacrifice yea directed to countenance the Priests greid Our Book here patronizes that vile sacriledge of the Masse-Priest who sayes his Masse for advantage for we are permitted to take to our owne use the one halfe of the offering and to employ the other halfe in what good use the Priest and the Church-warden can agree In the second part we have a plaine legall sacrifice a putting of the offered money in the Priests hand who sets it on the Altar before the Lord. In the third place we have an offering of bread and wine on the Table In the fourth part likewise prayers over the bread wine that God would accept them for the benefit of the whole Church universall both dead and living the Masse expresses particularly some dead mens names which our men doe not insert but keep them in the generall Ninthly The Canon which the Papists call the heart and head of their Masse cor vertex consists of Prefaces and Prayers Their prefaces are either ordinarie or solemne the ordinary we have word by word the solemne are ten for high times the first five for Christ-masse Pasce Pentecost Ascension Trinitie we have The other five we want but upon no necessitie The prayers are six in number the third and fourth they count the onely principall to wit the prayer of consecration and the prayer of oblation these two we have avowedly The Papists distinguish their consecration from sanctification consecration especially here they call a secret pronouncing of some holy words on the elements for their transubstantiation we avow such a secret murmuring of words on the elements for this prayer of consecration is not said that the people may heare but in it we are ordained to run from them so far as the outmost wall will suffer and then we must come to the west side of the Altar and so turne our back we must be within both the raile of timber and vaile of cloth least men should either see or heare us so we may use any language we will for God understands all and the elements none That the secret prayers over the elements are made for their conversion into the body and blood of Christ it is cleare for we take in these words of the Masse Vt fiat corpus sanguis whence all Papists this day conclude transubstantiation and which the English put out of their Booke for feare to further by them this heresie we put out the clause which stood here in the old Missals Quod est figura corporis sanguinis which did oppose this wicked heresie yea some two or three golden passages of the English Liturgie which did oppose likewise that abhomination we scrape out And to assure us more of their minde they have put in some new Rubricks to eat the remains by Communicants in the holy place to consecrate so little as can be and to cover all with a Corporall which word was never here used before the corpus was beleeved to be under the elements all this our Book hath gotten as is averred propter Sacramentarios such hereticks must we be who beleeve the body of Christ to be conteined in the heavens untill he come againe They tell us that Papists Lutherans Calvinists are fully agreed on all that is materiall in that question to wit Christs reall presence that the onely difference is about the mode and manner of presence which is but an unnecessary curious and undecidable question about the which none will contend did not the Devill foster up Puritans and Jesuits to hold in that fire yea they are now come to avow the Popish mode to proclaime the body of Christ to be received by our bodies and that corporally and to be upon the Altar so grossely that the Altar as its chaire of estate is to be adored with latria it selfe for the bodies presence on it yea that the Papists when they worship the Altar or the elements or the species that are about the body are in no case Idolaters for that