suis dicens Accipite manducate ex hoc omnes Hoc est enim corpumeum meaning Iesus Christ the day before hee suffered tooke bread into his sacred and venerable hands and when hee had lift up his eyes to heaven unto thee his Father Almightie giving thee thankes blessed it brake it and gave it to his Disciples saying For this is my body All this is but a meere recitall of that which Iesus Christ hath done Which cannot have any effective virtue and this is fortified by these words Accipite Manducate by which it is evident that the Priest expresseth not that which hee doth or would doe but onely that which Iesus Christ hath done For ordinarily when the Priest pronounceth these words there is no body that taketh or eateth after the Priest And the private Masses are without Communicants IX It might also fall out that some one of the people more curious then others would take the boldnesse to search the holy Scriptures and would observe that the Apostle Saint Paul in the first to the Corinthians Chapter 11. verse 24. witnesseth that Iesus Christ said This is my body which is broken for you And there above out of a curiositie which is doubtlesse the way to heresie would be inquisitive why the Priest omits these words which is broken for you For these are the words that are the deciders of the difference It being most cleere and evident that as the body of our Lord in the Eucharist is not broken really but sacramentally that so also the bodie of our Lord is not really but sacramentally betweene the hands of the Priest Nor is there any reason to require that these words which is broken for you should bee a Sacramentall and figurative manner of speech and that these words This is my body should be taken in any other manner In a word it is certaine that the bread in the Sacrament is in the same manner the body of Christ as that it is broken in Now broken it is not really nor then likewise is the body of Iesus Christ therein broken really But SathaÌ„ hath endeavoured to damne and stop up this window thorough which the light shineth in unto us so clearely having this Word utterly out of the Bibles of the Church of Rome wherein in steed of frangitur there is inserted tradetur in steed of is broken they have put shall be given X. From the bread the Priest passeth to the Cup and recites the words of our Lord saying that Iesus Christ having taken the Cup said Accipite bibite ex eo omnes Hic est enim calix sanguinis mei novi aeterni Testamenti mysterium fidei Take yee drinke yee all hereof for this is the Cup of my bloud of the New and eternall Testament the Mysterie of faith There also many subjects of scandall offer themselves For seeing the Priest witnesseth that Iesus Christ said Drinke yee all hereof Why is it the priviledge of Priests and Kings onely to drinke of this Cup If it belong to Priests and Kings onely that this word Drinke yee is directed then must the like be said of this word Eate yee For these words are directed to the same persons Then should there bee none but Priests and Kings that ought to eat of the Sacrament Add moreover that the Apostles being in the company of Iesus Christ held not the ranke of Pastors but of sheepe and of Disciples Therefore the Apostle willeth that the people of Corinth examine themselves 1 Cor. 11.28 and so eat of this bread and drinke of this Cup. XI Above all these words afford subject of offence in this that the Priest changeth the words of our Lord For the words of the Masse are neither found in Saint Paul nor in any of the Evangelists Saint Paul saith that the Lord said This Cup is the New Testament in my bloud doe this in remembrance of me Excellent words For these words This is my body and those This Cup is the New Testament ought to bee understood after the same manner Now neither the Cup nor that which is in it is really a Testament but sacramentally and in signification Nor then the bread which they call the Hoast is really the body of Iesus Christ but sacramentally and in signification Therefore that this might not be discerned the words of our Lord have bene changed in the Text of the Masse For in the place of these words This Cup is the New Testament The Priest saith This is the Cup of my bloud of the New and eternall Testament XII To the same end in the place and instead of these words Doe this in remembrance of me the Priest saith The Mysterie of faith which is a strange depravation made of purpose because the word in remembrance expounds these words This is my body to â—it that the bread is called the body of the Lord because it is the commemoration of it according as the Scripture denominates the signes and commemorations by the names of the things signified XIII Behold here yet another subject of scruple of scandall that the people would receive if the Masse were said in a tongue understood And this is it A great while before the words which are called the words of consecration there are prayers in the Masse wherein the unconsecrated bread is called the sacrifice or immaculate Hoast which is offered to God for the sinnes of the quicke and the dead in these words a Suscipe hanc immaculatam hostiam quam ego indignus famulus tuns offero tibi Deo meo vivo vero pro innumerabilibus peccatis offensionibus negligentijs meis pro omnibus circumstantibus sed pro omnibus fidelibus Christianis vivis atque defunctis Receive this immaculate Hoast which I thine unworthy servant offer unto thee my living and true God for my numberlesse sinnes and offences and negligences and for all them that stand round about and withall for all faithfull Christians quick and dead He saith the like thing over the unconsecrated Cup. All this is full of difficulties For the unconsecrated bread is not the same Hoast with that which is consecrated which is said to bee the true body of Iesus Christ by this meanes behold in the Masse two Hoasts of divers natures and two sorts of Sacrifices And that which is more strange and of more difficult disgestion is that the Priest offers unto God in Sacrifice unconsecrated bread for satisfaction for our sinnes Which is to offer a morsell of bread for payment for our sinnes and for the price of our redemption b Bell lib. 2. de Missa cap. 17. §. Offertorium Quinque illae orationes Suscipe sancte pater c. Offerimus tibi Domine c. Veni sanctificator c. In spiritu humilitatis c. Suscipo Sancta Trinitas c. Neque antiquae admodum sunt â—eque in Romana Ecclesia ante quingentos annos legebaÌ„tur Bellarmine in his 2. booke of the
Masse Chap. 17. seemeth to condescend and to yeeld as much touching these prayers for hee saith that they are not very ancient that untill within these five huÌ„dred yeares they were not said in the Church of Rome for there are five prayers in ranke of like nature in that part of the Masse which is called the offertorie the which this so renowned Cardinall hath beene bould to accuse of noveltie and hath observed that Innocent the III. who writ of the Masse in the yeare 1214. hath made no mention of them But that by these prayers the Priest makes an oblation and offers in sacrifice unconsecrated bread Bellarmine acacknowledgeth it in his first booke of the Masse Chap. 27. saying c Bellarm. c. 27. §. Primo Negari non debet panem vinum aliquo modo in Missa offerri proinde pertinere ad rem quae sacrificatur Haec propositio patet primum ex ipsa Liturgia Nam cum ante consecrationem dicimus Suscipe sancte Pater hanc immaculatam hostiam certè pronomen HANC demonstrat ad sensum id quod tunc manibus tenemus id autem panis est Et similes sunt in Liturgia non paucae sententiae quae panem offerri manifestissimè demonstrant It must not bee denied that bread and wine are in some manner offered in the Masse This may appeare first of all by the Liturgie it selfe for when before consecration wee say Suscipe sancte pater hanc immaculatam Hostiam Receive ô holy father this immaculate Hoast Certainely this Pronounce HANC demonstrates sensibly that which we then hold in our hands but it is bread which we hold And in the Liturgie so hee calls the Masse there are many sentences which manifestly shew that bread is offered Behold here then in the Masse an Hoast offered in sacrifice for the sinnes of the quick and of the dead which is not the bodie of Christ but unconsecrated bread But as concerning that which the said Cardinall saith that these prayers are new and brought in within these five hundred yeares he saith true in some sort It is true that it is a very new thing to sacrifice unto God unconsecrated bread for the sinnes of men But to call the bread and the wine of the holy Supper which the people brought and which the Pastor offered unto God sacrifices and holy oblations it is a thing very ancient and a prayer conformable to the Word of God which calls Almes prayers and al holy actions sacrifices d Bellarm. Ibid. §. Deinde Veteres Patres passim ita tradunt Ireneus lib. 4. cap 32. dicit Ecclesiam offerre Deo sacrificium ex creaturis id est ex pane vino Cyprianus lib. 2. Epist 3. dicit Christum obtulisse patricalicem vino aqua mistum Et in sermone de eleemosyna reprehendens divites foeminas quae non adferebant panem consecrandum Locuples inquit dives in Dominicum sine sacrificio venis partem de sacrificio quod pauper obtulit sumis Vbi per sacrificium panem intelligit qui per sacerdotes Deo sacrificandus erat The fathers of the first Ages spake thus So spake Ireneus in his 4. booke Chap. 32. saying The Church offereth to God a sacrifice of his creatures that is to say of bread and wine And Cyprian in the Epistle 3. of the 2. booke saith that Christ offered unto his Father a Cup blended with wine and water And in his Sermon Of Almes reproving the rich women that brought not bread to Church for an offering said unto them Thou rich and wealthy woman that commest to the Supper of the Lord without a sacrifice that takest part of the sacrifice which the poore hath offered Where it is evident that by these sacrifices he calls the offerings of bread and of wine not consecrated brought by the people as freely acknowledgeth the same Cardinall in the same place But that which is more expresse in this matter is that the Priest on Christmasse day adioyneth e Oblata Domine munera nova unigeniti tui nativitate sanctifica O Lord Hallow by the new birth of thy Sonne these offerings which we have offered unto thee He speaketh of an oblation already offered and yet this is spoken before consecration The title of the 24. Canon of the third Councill of Carthage is such f Vt in sacrificio tantùm panis calix offeratur That in sacrifice nothing be offered but bread and the Cup. g Ipse Canon Vt in Sacramentis corporis sanguinis Domi i nihil amplâ—ùs offeratur quà m ipse Dominus tradidit hoc est panis vinum aqua mixtum Nec ampliùs in sacrificijs offeratur quà m de uvis frumentis And in the Text of the Canon there is That in the Sacraments of the bodie and blood of our Lord nothing bee offered but what the Lord hath ordained namely of bread and of wine mingled with water and that nothing bee offered in sacrifices but that which commeth of the grape and wheat XIIII But behold here the things which as much or more then the precedent would give the people a very strong impression and would discover unto them the abuses of the Masse were it but pronounced with an audible voice in the vulgar tongue The Priest in the beginning of the Masse saith his Confiteor in these words h Confiteor Deo omnipotenti beatae Matiae semper Virgini beato Iohanni Baptistae sanctis Apostolis â—etro Paulo omnibus Sanctis vobis fratres quia peccavi nimis cogitatione verbo opere Mea culpa mea culpa mea maxima culpa Ideò precor bâ—atam Mariam semper Virginem beâ—tum Michaâ—lem Archangâ—lum beatum Iohannem Baptuâ—â—aâ— sanctos Apostostolâ—â—ke trum Paulum omnes Sanctoâ— vos fratres orate pro me ad Dominum Deum nostrum I confesse unto Almighty God and to the blessed Marie ever a Virgin To blessed Iohn Baptist to the holy Apostles Peter and Paul to all the Saints and to you brethren I have too exceedingly sinned in thought word and deed Mine offence mine offence mine exceeding great offence Wherefore I beseech the blessed Marie ever a Virgin the blessed Michael Archangell the blessed Iohn Baptist the holy Apostles Peter and Paul all the Saints and you brethren to pray for me unto the Lord our God In this confession the Priest confesseth his sinnes to the dead departed this life contrarie to the example of all the prayers and confessions which are found in the Scriptures all which are made unto God onely For even as it is God onely whom we have especially offended Tibi soli peccavi Psalme 51. verse 6. I have sinned against thee onely so also is it God alone that can forgive us our sinnes and it is he alone that understands the prayers of the heart because hee it is onely that knowes the hearts of men 2. Chron. 6. ver 30. and it
taken out of the nature of man and from the intention of the creature ought to be laid for the foundation namely that the tongue was given unto man to be the interpreter of his thoughts and messenger of his conceptions Whence it followeth that to use the tongue to a contrarie end and to speake to the end to be not understood is to turne nature topsie turvie and quite to overthrowe her and as much as in us lyeth to frustrate the Creator of his intention and to change humane speech into an unprofitable Echo and into a sound beating the aire Now if this bee true in him which speaketh to others in a tongue which he understandeth not it is yet more true in him which is understood neither by himselfe nor by another V. Out of the selfe same maxime it followeth that when the Priest speaketh Latine in the Church he ought to speake to bee understood by some body Our adversaries must tell us whether he speake to bee understood by the assistants or to be understood by himselfe or to bee understood by God for there is no fourth Now hee speaketh not to be understood of the by-standers seeing hee speaketh so very lowe and in a tongue which the people understand not and besides in private Masses hee speaketh alone and without any assistants Besides he speaketh not to be understood of God for God understands us without our speaking though we speake not at all and before wee open our mouthes nor can it rather be said that the Priest in the Masse speaketh to the end to be understood by himselfe for hee knew his owne thought before hee spake speech was given man not to informe himselfe in his own thoughts but to the end to make it knowne to another he is utterly beside himselfe that speaketh to himselfe to the end to understand himselfe VI. Add herevnto that in many places of the Masse the Priest speaketh to the people saying unto them Oremus c. and Orate pro me fratres c. and many other such like things wherein the Priest bids the people aske of God such and such things and to ioyne their prayers with his but the people have no minde to obey that his commandement not so much as knowing what the Priest bids them doe the people might iustly say to him make us understand thee if thou wilt be obeyed VII Wherefore in the Church of the Old Testament the whole publique service was performed in the vulgar tongue and the prayers which Aaron and his Successors made for the Hebrew people were made in the Hebrew tongue which after the captivitie of Babylon being corrupted yet was still understood by the people as wee will shew hereafter VIII Our Lord Iesus Christ instituted and celebrated the holy Supper amongst his Disciples in the vulgar tongue and that which was understood by the assistants his will was that when the faithfull shall eat of that bread and drinke of that cup they shew forth the Lords death untill he come againe 1 Cor. 11. ver 26. Now this is not to shew forth a thing to propound it in an unknowne tongue not understood IX To this very selfe same end he gave unto his Apostles the gift of divers tongues to the end that in all nations they might establish the service of God in the tongue of the countrey and that in every tongue God might be served in such sort that the diversitie of tongues which at the building of Babel was a curse at the building of the Church is become a blessing X. The Apostles followed their Masters example for the Apostle writing to the Corinthians that were Grecians gave them in their owne tongue the forme of the Celebration of the holy Supper 1 Cor. 11. XI Would Iesus Christ who is the light of the world come to plunge it in darknesse and to make things more obscure And God having spoken to his people by Moses in a tongue understood would hee now wrap and infold up himselfe in darknesse by propounding his Word and by giving his Sacraments in a barbarous and an unknowne tongue XII But that which is yet of more strength in this matter and which clearely decides and fully determins this controversie is the authoritie of the Apostle Saint Paul who imployed the 14. Chapter of his 1. Epistle to the Corinthians in a manner wholly to condemne the use of strange tongues and not understood in the Church If saith he the trumpet give an uncertaine sound who shall be prepared to the warre So likewise you except you utter words which may be understood how shall it be knowne what is spoken For yee shall speake unto the aire and a little after Wherefore if I know not the meaning of the voice I shall bee a barbarian to him that speaketh and hee that speaketh shall be a barbarian to me and a little after If thou blesse with the spirit how shal he that occupieth the place of the unlearned say Amen at thy giving of thankes saying he understandeth not what thou sayest Thou verily giuest thankes well but another is not thereby edified Wherevpon he concludeth I had rather in the Church speake five words with my understanding that I may teach others also then ten thousand words in an unknowne tongue Du Perron against the King of great Brittaine book 6. chap. 1. p. 109. the word tongue in S. Paul signifieth an unknown tongue XIII Mounsieur du Perron answereth that Saint Paul speaketh not of an unknowne tongue which was in the Church but of tongues infused and miraculous This I willingly agree to for this augments the force of that place against the ordinarie service in an unknowne tongue For these miraculous gifts of tongues were rare and given unto some Christians for a small time to the end to declare the power of God and by consequent the use of them in the Church brought with them a benefit which the Masse in Latine cannot bring Neverthelesse the Apostle forbids them the use of this miraculous guift in the Church unlesse they interpret them instantly because he will have nothing spoken in the Church which is not understood How much more condemnes hee a strange language in the ordinarie service wherein that extraordinary evill which the Apostle would avoid would become ordinarie The Apostle forbids not an unknowne tongue in the Church for that it is miraculous but because it is not understood and because that he which speaketh is a barbarian to him that heareth him because that is not understood which is spoken because it is to speak in the aire because the people cānot say Amen to the thanksgiving they understand not and because that they that heare are not thereby edified which are truly reasons of moment be it that he which speakes in an unknowne tongue in the Church have learned that tongue by miracle or by studie the question here is not of the manner by which a tongue is learned but of the peoples
of divine service and especially all the townes and Burroughes wherein there are no strangers That if in one great Towne as in Paris they would gratifie strangers there should be assigned for the Italians one Church wherein service should bee said in Italian and so of other nations by this meanes every nation should have at Paris the service in their owne tongue III. They further add that to have every where the same tongue is a signe of union and of concord in the Catholike Church In thus speaking they declare that it would bee expedient that the service should neither bee said in Greeke nor in Hebrew tongues neverthelesse which they say were authorised by the inscription of the Crosse But the vnion which God approveth and applaudeth in his Word is not the vnion of one and the same tongue but of faith and charitie Which vnion may bee amongst those of divers tongues as on the contrarie men of the same tongue doe often dissent in faith Which is more God is glorified when in divers tongues hee is purely and unanimously served called upon as God himselfe witnesseth saying As I live saith the Lord every knee shall bow before me and every tongue shall give glory unto God Rom. 14. verse 11. Esay 45.23 For this it was that God gave to his Apostles the gift of divers tongues to the end that in all tongues God might bee served and called upon Du Perron the same IIII. Also presupposing that divine service bee not done for the instruction of the people but onely to glorifie God by prayers and thanksgiving and by their assistance to bring their consent unto that which is done in the Church and to be partakers of the fruits which the Church obtaines of God by the Liturgie they say that the people which understand not loose not these fruits nor the ends for the which divine service is instituted because that the Churches authoritie is a sufficient caution and securitie for the people And that it is enough that the Pastors understand for them But by the same ends for the which they say that divine service is instituted it is easie to convince them For persons assembled and met together to glorifie God by prayers and giving of thankes ought to know that which they aske and what they give thankes for Now these Rabbines will have the people aske they wot not what and give thankes for they know not why And seeing that they will have the people assemble to yeeld their consent to what is done and said in the Church how will they have them approve and assent unto things they understand not But if the people assist to participate in the good things which the Church receiveth by the publike service they assist then to bee instructed and comforted for that is one of the fruits for which divine service is instituted And seeing that in the Masse the Priest speaketh to the people in vaine speakes he to a people that understands him not And seeing that in the Masse are read Chapters of the Scriptures wherein God speakes unto men they ought not to hinder that God bee not understood by men The Apostle to the Romanes Chapter 10. tells us that faith comes by hearing of the Word of God not then by an assistance without understanding that which God propoundeth unto us in his Word And the same Apostle speaking to the people of Corinth 1. Cor. 11. ver 26. will that in eating the bread of the Lords Supper and in drinking of the Cup they shew forth the Lords death which cannot be done by persons that assist without understanding the same Of all these fruits are they deprived that assist and are present at a service where they understand not V. As for that that Du Perron saith that the Church stands for the peoples caution and securitie as if it could answer for the people at Gods judgement Seat I say that for this Church that boasts it selfe to bee a caution it shall stand in need of another caution to give us assurance that it erres not and that God receives her for caution Surely at the day of judgement Priests shall not answer for the people Hee shall finde himselfe deceived and fowly mistaken who then would give his Curate for his caution Above all those Pastors shall not bee currant who to enhaunse their authoritie and to leade the people on in ignorance at their pleasure have estranged them from all understanding But why may not the Greeke Church as well be caution as the Romane Seeing the Greeke Church is more ancient then the Romane and the Church of Rome is but her daughter and received from her the Christian religion and boasts her selfe as well to bee Catholicke and to have the chaires of Saint Peter and of many Apostles Du Perron pag. 1079. VI. But saith this Cardinall if to profit at a Masse it were necessarie to understand it the deafe and the persons that stand a farre off from him that saith service should receive no benefit by it if this reason were of any weight Then might we as well say that we must preach in a tongue not understood for though it were necessarie to preach in a tongue understood yet the deafe and such as were at too farre a distance from the Preacher would receive no profit by him I say then that where the defects of nature hinder from understanding what is said we are not for that accountable before God for God imputes not that for a crime which hee himselfe hath done But we stand accountable unto him for the impeachments and hindrances which we our selves lay in the way to hinder the understanding of his Word God supplies the defects of nature by meanes which are knowne to himselfe but man after hee hath done evills cannot remedie them If the light of the Sunne bee unprofitable to the blinde it thence followeth not that the eyes of them that see must bee put out even so if any be deafe yet ought we not for that to deprive the rest of the people of vnderstanding and he that stands farre of from him saith service speaking in a tongue understood had profited more if he had beene neare and another time hee may come nearer VII Hee obiects also that strangers are present in England at the English service without understanding the same whereunto I say that such are strangers present at it it may bee once or twise out of curiositie and not for devotion and that if they understood the English they would profit more by it and that the French have at London and other townes the service in French VIII Hee saith moreover that in the time of Christ Iesus and of the Apostles the Iewes assisted and were present at the ordinarie service of the Synagogues without understanding any thing thereof Which wee have already shewed to be false For then the Hebrew tongue was understood generally by the people of Iudea It fared not so with