Man Elien doth not avail or profit any other but as all good Deeds profit the Congregation and as one Member healed or taking nourishment profiteth another Member And I suppose also Covent Litchfield that the Receiving of one Man doth not avail or profit another but as every good Act or Deed of one Member doth profit to the whole Body The Receiving of the Sacrament Carliolen as it noteth the Act of him who receiveth it may be that it neither availeth or profiteth him who receiveth nor any other but also hurts the Receiver if he presume to take it rashly or unworthily But as touching the thing which is Sacred offered and distributed by the Common Minister in the Mass representing the Holy Church or Mystical Body of Christ and is received both of him and other that will whatsoever the Receiving or Receiver be it availeth and profiteth all present absent Living and Dead No but as the receipt of wholsome Doctrine Roffen the receipt of the Fear of God the receipt of any Godly Gift that is profitable to any one Member of Christ's mystical Body may be said generally to profit the whole Body because there is a mystical Communion and a spiritual Participation amongst all the Members of Christ in all Godliness as there is in the natural Body a natural participation of all natural Affections both good and evil It appeareth by the words of St. Cyprian Bristollen Epist 6. Lib. 3. that it should be profitable and available to others forasmuch as he wrote these words of the faithful Christians which departed this World in Prison and said Quanquam fidelissimus devotissimus frater noster inter caetera solicitudinem curam suam cum fratribus in omni obsequio operationis impertitur qui nec illic curam corporum scripserit ac scribat ac significat mihi dies quibus in carcere beati fratres nostri ad immortalitatem gloriosae mortis exitu transeant celebrentur hic a nobis Oblationes Sacrificia ob commemorationes eorum quae cito vobiscum domine prosperante celebrabimus Ita enim docuit Apostolus Christi unus Panis unum Corpus multi sumus omnes 1 Cor. 1. qul de uno Pane de uno Calice participamus Nec loquitur de his solis qui eo tempore Corinthi conveniebant Sacramentum ab unius Sacerdotis manu recipiebant Verum potius de seipso tunc procul a Corintho agente Corinthiis ipsis omnibusque in Christum credentibus ubi tandem constituti essent quos omnes significat unum esse Corpus qui toto orbe de uno Pane communicantes participarent Meneven The Sacrament profiteth him only that receiveth it worthily like-as it damnifieth him only that receiveth it unworthily Nam qui edit aut bibit indigne judicium sibi ipsi edit ac bibit 1 Cor. 11. Dr. Cox The Receiving of the said Sacrament doth avail and profit the Receiver only and none other but by occasion to do the like Dr. Tyler So much as the Christening of Man profiteth another which after my Opinion profiteth nothing Quest 3. What is the Oblation and Sacrifice of Christ in the Mass Answers Cantuarien THe Oblation and Sacrifice of Christ in the Mass is not so called because Christ indeed is there offered and sacrificed by the Priest and the People for that was done but once by himself upon the Cross but it is so called because it is a Memory and Representation of that very true Sacrifice and Immolation which before was made upon the Cross Eboracen The Oblation and Sacrifice of Christ in the Mass is the presenting of the very Body and Blood of Christ to the Heavenly Father under the Forms of Bread and Wine consecrated in the Remembrance of his Passion with Prayer and Thanksgiving for the Universal Church London Worcester Hereford Norvicen Cicestren Assaven I think it is the Presentation of the very Body and Blood of Christ being really present in the Sacrament which Presentation the Priest maketh at the Mass in the Name of the Church unto God the Father in memory of Christ's Passion and Death upon the Cross with thanksgiving therefore and devout Prayer that all Christian People and namely they which spiritually join with the Priest in the said Oblation and of whom he maketh special remembrance may attain the benefit of the said Passion Dunelm The Oblation and Sacrifice of Christ in the Mass is the presenting of Christ by the Priest in commemoration of his Passion being our eternal and permanent Sacrifice present in the Sacrament by his Omnipotent Word left to us to have his Death and Passion in remembrance with giving thanks for the same and Prayer of the Minister and them which be present that the same may be available to the whole Church of Christ both Quick and Dead in the Faith of Christ Which Oblation commemoration of Christ's Passion Sarisburie giving of Thanks and Prayer taketh effect only in them which by their own proper Faith shall receive the same effect There is properly no Oblation nor Sacrifice Lincoln but a remembrance of the One Oblation of Christ upon the Cross made once for all a giving of Thanks for the same and the Prayer of the publick Minister for the whole Congregation which Prayer only taketh effect in them who by their own proper Faith receive the benefit of Christ And where many of those Authors do say there is an Oblation and Sacrifice they spoke so because in this Sacrament we be admonished of the Oblation and Sacrifice of Christ upon the Cross If Oblation be taken pro re Oblata then Elien as old Ancient Doctors write it Is Corpus Sanguis scil Verum Corpus scil Mysticum If ye take it pro actu offerendi it is a Commemoration and Representation of Christ's Death once suffered upon the Cross with Thanksgiving for the same I suppose the very Oblation and Sacrifice of Christ in the Mass Covent Litchfield is this That after the Benediction that is to say the words of Consecration spoken by the Priest and the divine working of Christ presently by the which there is the very precious Body and the precious Blood of Christ present to be so received then the Priest offereth up the holy Memory of our Redemption to God the Father most humbly praying That as it was once offered up by Christ upon the Cross for the Redemption of Man-kind so it may take effect now and at all times especially in those that with a true Faith with a full Trust and hope shall so worthily receive it The Oblation and Sacrifice of Christ in the Mass is Carliolen even the same which was offered by Christ on the Cross ever and every-where abiding and enduring of like strength virtue and power The difference is That on the Cross Christ being there both Priest and Sacrifice
offered himself visibly and in the Mass being likewise both Priest and Sacrifice offereth himself invisibly by the common Minister of the Church who in the name and stead of the whole faithful Congregation offereth and presenteth as he bid and commanded by Christ The Representation and Commemoration of Christ's Death and Passion said and done in the Mass is called the Sacrifice Oblation Roffen or Immolation of Christ Non rei veritate as learned Men do write sed significandi Mysterio It is in giving Thanks unto the Father Bristollen as Christ did himself at his Supper taking the Bread and Wine into his hands and with the words of Consecration consecrating the same and then making presentation of the very Body and Blood of Christ unto God the Father in the Name of the Church in the memory of Christ's most painful Passion and Death suffered upon the Cross and so worthily receiving the same and with giving thanks again for the same at the latter end as the Gospel saith Hymno dicto but what this Hymn or Prayer was I find no mention Meneven The Oblation and Sacrifice of Christ mentioned in the Mass is a memorial of Christ's only Sacrifice upon the Cross once offered for ever Vnica enim Oblatione perfectos effecit in perpetuum eos qui sanctificantur Heb. 10. Dr. Cox The Oblation of the Sacrifice of Christ in the Mass is the Prayer the Praise the Thanksgiving and the remembrance of Christ's Passion and Death Dr. Tyler There is no Oblation speaking properly but some Ancient Doctors and the use of the Church calleth the receiving of it with the Circumstances then done an Oblation that is to say a Memorial and Remembrance of Christ's most precious Oblation upon the Cross Quest 4. Wherein consisteth the Mass by Christ's Institution Answers Cantuarien THe Mass by Christ's Institution consisteth in those things which be set forth in the Evangelists Matth. 26. Mark 14. Luke 22. 1 Cor. 10 11. Eboracen The Mass by Christ's Institution consisteth in the Consecration and Oblation of the very Body and Blood of Christ with Prayer Thanksgiving and Receiving of the same as appeareth in the Evangelists Matth. 26.27 Mark 14. 15. Luke 22. 23. John 6. 1 Cor. 10 11. Acts 2. London Worcester Hereford Norvicen Cicestren Assaven I think it consisteth principally in the Consecration Oblation and Receiving of the Body and Blood of Christ with Prayers and Thanksgiving but what the Prayers were and what Rites Christ used or commanded at the first institution of the Mass the Scripture declareth not Dunelm The Mass by Christ's Institution consisteth in those things which be set forth by the Evangelists Mat. 26. Mark 19. Luke 22. and Paul 1 Cor. 10 11 12. and Acts 2. with humble and contrite Confession the Oblation of Christ as before the Receiving of the Sacrament giving of Thanks therefore and Common Prayer for the Mystical Body of Christ The Mass by Christ's Institution Sarisburien consisteth in those things which be set forth in the Evangelists Matth. 26. Mark 14. Luke 22. 1 Cor. 10 11. Acts 2 and 13. It consisteth in these things which be set forth Matth. 26. Mark 19. Luke 22. 1 Cor. 10.11 Acts 2. Lincoln The Mass by Christ's Institution Elien consisteth in those things which be set forth in the Evangelists Matth. 26. Luke 22. and 1 Cor. 10.11 and Acts 2. The Mass by Christ's Institution Covent Litchfield only expressing the Form of Christ by the Scripture consisteth in the taking of the Bread and giving thanks to God the Father in the Benediction and Consecration in the receiving or distribution and receiving of them to whom the distribution is made by the hands of the Priest as the Eldest Authors affirme in the renewing of the memory of our Redemption by an undoubted Faith and for that to give most humble thanks so calling to remembrance as often as it is thus done the inestimable benefit of our Redemption What Thanks that Christ gave before this most holy Action or what Thanks that he gave after it by the general words of Matthew Hymno dicto are not expressed Chap. 24. So that there appeareth both before this most Holy Action and also after to be a certain Ceremony appointed by Christ more than is expressed Moreover 1 Cor. 11. by the Doctrine of the Apostle it behoveth every Man to be wise and circumspect that he receive not this most blessed Sacrament unworthily and unreverently not making difference betwixt the receiving of the most blessed Body of Christ and other Meats The Mass by Christ's Institution consisteth in Consecrating Carliolen Offering Receiving and Distributing of the blessed Body and Blood of our Saviour Jesus Christ according to that he himself did willed and commanded to be done This we have manifested by the Evangelists St. Paul and St. Luke in the Acts. But because Christ was after his Resurrection long with his Disciples communicating and treating of the Kingdom of God what should be done here to come thither it may be well thought that whatsoever he or his Holy Spirit left with the Apostles and they with others after which also the whole Universal Congregation of Christian People useth and observeth most ancient and holy Doctors in like form noteth may likewise be said and taken as of Christ's Institution I am not able to say Roffen that the Mass consisteth by Christ's Institution in other things than in those which be set forth in the Evangelists Matthew Mark and Luke in the Acts and 1 Cor. 10. 11. As I take it the Mass by Christ's Institution Bristollen consisteth in those Things and Rites which be set forth unto us in the 26th of St. Matthew the 14th of St. Mark and the 22 of St. Luke and also as mention is made in the first Epistle to the Corinthians Chap. 10. and 11. and Acts 11. any other Institution I read not of by Scripture Meneven Christ's Institution compriseth no more in the Mass than the Communion of the Body and Blood to be ministred and received under both kinds of Bread and Wine according as is declared by the Evangelists Mat. 26. Mark 14. Luke in the Acts 2. Dr. Cox The Mass by Christ's Institution consisteth in Thanksgiving to the Father in distributing of the Body and Blood of Christ to the Congregation to have the Death and Passion of Christ in remembrance and in the end to laud and praise God Dr. Tyler In giving of Thanks to God the Father and blessing and breaking it and reverently receiving the Holy Sacraments with all such Rites and Circumstances as Christ did in both the kinds Quest 5. What time the accustomed Order began first in the Church that the Priest alone should receive the Sacrament Answers Cantuarien I Think the use that the Priest alone did receive the Sacrament without the People began
prevailed with to do it Heath Bishop of Worcester put in Prison for not agreeing with the others appointed to draw the Book for Ordinations Wherefore on the fourth of March he was committed to the Fleet because as it is entred in the Council Books that he obstinately denied to subscribe the Book for the making of Bishops and Priests He had hitherto opposed every thing done towards Reformation in Parliament though he had given an entire obedience to it when it was enacted He was a Man of a gentle temper and great prudence that understood Affairs of State better than Matters of Religion But now it was resolved to rid the Church of those Compliers who submitted out of fear or interest to save their Benefices but were still ready upon any favourable conjuncture to return back to the old superstition As for the Forms of Ordination they found that the Scripture mentioned only the Imposition of Hands and Prayer In the Apostolical Constitutions In the fourth Council of Carthage and in the pretended Works of Denis the Areopagite there was no more used Therefore all those additions of Anointing and giving them Consecrated Vestments were later Inventions But most of all the conceit which from the time of the Council of Florence was generally received that the Rites by which a Priest was ordained were the delivering him the Vessels for consecrating the Eucharist with a Power to offer Sacrifice to God for the dead and the living This was a vain Novelty only set up to support the belief of Transubstantiation and had no ground in the Scriptures nor the Primitive Practice So they agreed on a Form of ordaining Deacons Priests and Bishops which is the same we yet use except in some few words that have been added since in the Ordination of a Priest or Bishop For there was then no express mention made in the words of Ordaining them that it was for the one or the other Office In both it was said Receive thou the Holy Ghost in the Name of the Father c. But that having been since made use of to prove both Functions the same it was of late years altered as it is now Nor were these words being the same in giving both Orders any ground to infer that the Church esteemed them one Order the rest of the Office shewing the contrary very plainly Another difference between the Ordination Book set out at that time and that we now use was that the Bishop was to lay his one Hand on the Priests Head and with his other to give him a Bible with a Chalice and Bread in it saying the words now said at the delivery of the Bible In the Consecration of a Bishop there was nothing more than what is yet in use save that a Staff was put into his Hand with this Blessing Be to the Flock of Christ a Shepherd By the Rule of this Ordinal a Deacon was not to be ordained before he was 21 a Priest before he was 24 nor a Bishop before he was 30 years of Age. The Additions brought into the Church of Rome in giving Orders In this Ritual all those superadded Rites were cut off which the later Ages had brought in to dress up these Performances with the more pomp whereof we have since a more perfect account than it was possible for them then to have For in our Age Morinus a learned Priest of the Oratorian Order has published the most ancient Rituals he could find by which it appears how these Offices swelled in every Age by some new addition About the middle of the sixth Century they anointed and blessed the Priests Hands in some parts of France though the Greek Church never used anointing nor was it in the Roman Church two Ages after that for Pope Nicolaus the first plainly says it was never used in the Church of Rome In the 8th Century the Priests Garments were given with a special Benediction for the Priests offering expiatory Sacrifices It was no ancienter that that Phrase was used in Ordinations and in that same Age there was a special Benediction of the Priests Hands used before they were anointed and then his Head was anointed This was taken partly from the Levitical Law and partly because the People believed that their Kings derived the Sacredness of their Persons from their being anointed So the Priests having a mind to have their Persons secured and exempted from all Secular Power were willing enough to use this Rite in their Ordinations and in the 10th Century when the belief of Transubstantiation was received the delivering of the Vessels for the Eucharist with the Power of offering Sacrifices was brought in besides a great many other Rites So that the Church did never tie it self to one certain Form of Ordinations nor did it always make them with the same Prayers for what was accounted anciently the Form of Ordination was in the later Ages but a preparatory Prayer to it Interrogations and Sponsions in the new Book The most considerable addition that was made in the Book of Ordinations was the putting Questions to the Persons to be ordained who by answering these make solemn Declarations or Sponsions and Vows to God The first Question when one is presented to Orders is Do you trust that you are inwardly moved by the Holy Ghost to take upon you this Office and Ministration to serve God for the promoting his Glory and for the edifying of his People To which he is to answer He trusts he is It has been oft lamented that many come to receive Orders before ever they have seriously read over these Questions and examined themselves whether they could with a good Conscience make the Answers there prescribed since it is scarce credible that Men of common honesty would lie in the Presence of God on so great an occasion and yet it is too visible that many have not any such inward vocation nor have ever considered seriously what it is If it were well apprehended that heat that many have to get into Orders would soon abate who perhaps have nothing in their Eye but some Place of Profit or Benefice to which way must be made by that preceding Ceremony and so enter into Orders as others are associated into Fraternities and Corporations with little previous sense of that Holy Character they are to receive when they thus dedicate their Lives and Labours to the Service of God in the Gospel In the Primitive Church the apprehension of this made even good and holy Men afraid to enter under such Bonds and therefore they were often to be drag'd almost by force or catched at unawares and be so initiated as appears in the Lives of these two Greek Fathers Nazianzen and Chrysostome If Men make their first step to the Holy Altar by such a lye as is their pretending to a motion of the Holy Ghost concerning which they know little but that they have nothing at all of it they have no reason to expect that
were to exercise the Episcopal Function in their Diocess and were once to visit their whole Province and to oversee the Bishops to admonish them for what was amiss and to receive and judge Appeals to call Provincial Synods upon any great occasion having obtained Warrant from the King for it Every Bishop was to have a Synod of his Clergy some time in Lent so that they might all return home before Palm-Sunday They were to begin with the Letany a Sermon and a Communion then all were to withdraw into some private place where they were to give the Bishop an account of the state of the Diocess and to consult of what required advice every Priest was to deliver his opinion and the Bishop was to deliver his Sentence and to bring matters to as speedy a Conclusion as might be and all were to submit to him or to appeal to the Arch-bishop The 21st 22d 23d 24th 25th 26th 27th 28th and 29th Titles are about Church-wardens Universities Tithes Visitations Testaments Ecclesiastical Censures Suspension Sequestration Deprivation The 30th is about Excommunication of which as being the chief Ecclesiastical Censure I shall set down their Scheme the more fully Excommunication they reckon an Authority given of God to the Church for removing scandalous or corrupt Persons Their design concerning the use of Excommunication from the use of the Sacraments or fellowship of Christians till they give clear signs of their repentance and submit to such Spiritual punishments by which the Flesh may be subdued and the Spirit saved This was trusted to Church-men but chiefly to Arch-bishops Bishops Arch-deacons Deans and any other appointed for it by the Church None ought to be excommunicated but for their obstinacy in great faults but it was never to be gone about rashly and therefore the Judge who was to give it was to have a Justice of Peace with him and the Minister of the Parish where the Party lived with two or three learned Presbyters in whose Presence the matter was to be examined and Sentence pronounced which was to be put in writing It was to be intimated in the Parish where the Party lived and in the neighbouring Parishes that all Persons might be warned to avoid the company of him that was under Excommunication and the Minister was to declare what the nature and consequences of Exmunication were the Person so censured being cut off from the Body of Christ after that none was to eat or drink or keep company with him but those of his own Family whosoever did otherwise if being admonished they continued in it were also to be Excommunicated If the Person censured continued forty days without expressing any repentance it was to be certified into the Chancery and a Writ was to issue for taking and keeping him in Prison till he should become sensible of his offences and when he did confess these and submitted to such punishments as should be enjoyned the Sentence was to be taken off and the Person publickly reconciled to the Church And this was to take place against those who being condemned for capital Offences obtained the Kings Pardon but were notwithstanding to be subject to Church-censures Then follows the Office of receiving Penitents They were first to stand without the Church and desire to be again received into it and so to be brought in the Minister was to declare to the People the hainousness of sin and the mercies of God in the Gospel in a long Discourse of which the Form is there prescribed Then he was to shew the People that as they were to abhor hard'ned sinners so they were to receive with the Bowels of true Charity all sincere Penitents he was next to warn the Person not to mock God and deceive the People by a feigned Confession he was thereupon to repeat first a general Confession and then more particularly to name his sin and to pray to God for mercy to himself and that none by his ill example might be defiled and finally to beseech them all to forgive him and to receive him again into their Fellowship Then the Minister was to ask the People whether they would grant his desires who were to answer they would Then the Pastor was to lay his Hand on his Head and to absolve him from the punishment of his offences and the bond of Excommunication and so to restore him to his place in the Church of God Then he was to lead him to the Communion-Table and there to offer up a Prayer of Thanks-giving to God for reclaiming that sinner For the other Titles they relate to the other parts of the Law of those Courts for which I refer the Reader to the Book it self How far any of those things chiefly the last about Excommunication may be yet brought into the Church I leave to the Consultations of the Governors of it and of the two Houses of Parliament It cannot be denied that Vice and Immorality together with much impiety have over-run the Nation and though the charge of this is commonly cast on the Clergy who certainly have been in too many places wanting to their duty yet on the other hand they have so little power or none at all by Law to censure even the most publick sins that the blame of this great defect ought to lie more universally on the whole Body of the Nation that have not made effectual provision for the restraining of vice the making ill Men ashamed of their ways and the driving them from the Holy Mysteries till they change their course of Life A Project for relieving the Clergy reduced to great Poverty There was another thing proposed this Year for the correcting the great disorders of Clergy-men which were occasioned by the extream misery and poverty to which they were reduced There were some motions made about it in Parliament but they took not effect so one writ a Book concerning it which he dedicated to the Lord Chancellor then the Bishop of Ely He shewed that without Rewards or Encouragements few would apply themselves to the Pastoral Function and that those in it if they could not subsist by it must turn to other employments so that at that time many Clergy-men were Carpenters and Taylors and some kept Ale-houses It was a reproach on the Nation that there had been so profuse a zeal for superstition and so much coldness in true Religion He complains of many of the Clergy who did not maintain Students at the Universities according to the Kings Injunctions and that in Schools and Colledges the poor Scholars Places were generally filled with the Sons of the Rich and that Livings were most scandalously sold and the greatest part of the Country-Clergy were so ignorant that they could do little more than read But there was no hope of doing any thing effectually for redressing so great a calamity till the King should be of Age himself to set forward such Laws as might again recover a competent maintenance for the Clergy This Year both
not edify the Congregation Therefore the use of an unknown Tongue in Publick Prayer or Administration of the Sacraments is not to be had in the Church The first part of this Reason is grounded upon St. Paul's words commanding all things to be done to Edification The second part is also proved by St. Paul's plain words First By this Similitude If the Trumpet give an uncertain sound who shall be prepared to Battel Even so likewise when ye speak with Tongues except ye speak words that have signification how shall it be understood what is spoken for ye shall but speak in the Air that is to say in vain and consequently without edifying And afterward in the same Chapter he saith How can he that occupieth the place of the Vnlearned say Amen at thy giving of Thanks seeing he understandeth not what thou sayest For thou verily givest Thanks well but the other is not edified These be St. Paul's words plainly proving That a Tongue not understood doth not edify And therefore both the parts of the Reason thus prov'd by St. Paul the Conclusion followeth necessarily 2. Secondly Nothing is to be spoken in the Congregation in an Unknown Tongue except it be interpreted to the People that it may be understood For saith Paul if there be no Interpreter to him that speaketh in an unknown Tongue taceat in Ecclesiâ let him hold his peace in the Church And therefore the Common Prayers and Administration of Sacraments neither done in a known Tongue nor interpreted are against this Commandment of Paul and not to be used 3. The Minister in Praying or Administration of the Sacraments using Language not understood of the Hearers is to them barbarous an Alien which of St. Paul is accounted a great Absurdity 4. It is not to be counted a Christian Common-Prayer where the People present declare not their Assent unto it by saying Amen wherein is implyed all other words of Assent But St. Paul affirmeth That the People cannot declare their Assent in saying Amen except they understand what is said as afore Therefore it is no Christian Common-Prayer where the People understandeth not what is said 5. Paul would not suffer in his time a strange Tongue to be heard in the Common-Prayer in the Church notwithstanding that such a kind of Speech was then a Miracle and a singular Gift of the Holy Ghost whereby Infidels might be persuaded and brought to the Faith much less is it to be suffered now among Christian and Faithful Men especially being no Miracle nor especial Gift of the Holy Ghost 6. Some will peradventure answer That to use any kind of Tongue in Common-Prayer or Administration of Sacraments is a thing indifferent But St. Paul is to the contrary for he commandeth all things to be done to Edification He commandeth to keep silence if there be no Interpreter And in the end of the Chapter he concludeth thus If any Man be Spiritual or a Prophet let him know that the things which I write are the Commandment of the Lord. And so shortly to conclude the use of a strange Tongue in Prayer and Administration is against the Word and Commandment of God To these Reasons grounded upon St. Paul's words which are the most firm Foundation of this Assertion divers other Reasons may be joined gathered out of the Scriptures and otherwise 1. In the Old Testamenc all things pertaining to the Publick Prayer Benediction Thanksgiving or Sacrifice were always in their Vulgar and Natural Tongue In the second Book of Paraleipomenon Cap. 29. it is written That Ezechias commanded the Levites to praise God with the Psalms of David and Asaph the Prophet which doubtless were written in the Hebrew their Vulgar Tongue If they did so in the shadows of the Law much more ought we to do the like who as Christ saith must pray in Spiritu Veritate 2. The final end of our Prayer is as David saith Vt populi conveniant in unum annuncient nomen Domini in Sion laudes ejus in Hierusalem But the Name and Praises of God cannot be set forth to the People unless it be done in such a Tongue as they may understand Therefore Common-Prayer must be had in the Vulgar Tongue 3. The definition of Publick Prayer out of the words of St. Paul Orabo Spiritu Orabo Mente Publicè orare est vota communia mente ad Deum effundere ea Spiritu hoc est Lingua testari Common Prayer is to lift up our Common Desires to God with our Minds and to testify the same outwardly with our Tongues Which Definition is approved of by St. Augustine de Magist. C. 1. Nihil opus est inquit loqutione nisi forte ut Sacerdotes faciunt significandae mentis Causâ ut populus intelligat 4. The Ministrations of the Lord's last Supper and Baptism are as it were Sermons of the Death and Resurrection of Christ But Sermons to the People must be had in such Language as the People may perceive otherwise they should be had in vain 5. It is not lawful for a Christian Man to abuse the Gifts of God But he that prayeth in the Church in a strange Tongue abuseth the Gift of God for the Tongue serveth only to express the mind of the Speaker to the Hearer And Augustine saith de Doct. Christ. lib. 4. cap. 10. Loquendi omnino nulla est causa si quod loquimur non intelligunt propter quos ut intelligant loquimur There is no cause why we should speak if they for whose cause we speak understand not our speaking 6. The Heathen and Barbarous Nations of all Countries and sorts of Men were they never so wild evermore made their Prayers and Sacrifice to their Gods in their own Mother Tongue which is a manifest Declaration that it is the very Light and Voice of Nature Thus much upon the ground of St. Paul and other Reasons out of the Scriptures joining therewith the common Usage of all Nations as a Testimony of the Law of Nature Now for the second part of the Assertion which is That the use of a strange Tongue in publick Prayer and Administration of Sacraments is against the Custom of the Primitive Church Which is a Matter so clear that the denial of it must needs proceed either of great Ignorance or of wilful Malice Justinus Apol. 2. For first of all Justinus Martyr describing the Order of the Communion in his time saith thus Die Solis urbanorum rusticorum caetus fiunt ubi Apostolorum Prophetarumque literae quoad fieri potest praeleguntur Deinde cessante Lectore Praepositus verba facit adhortatoria ad imitationem tam honestarum rerum invitans Post haec consurgimus omnes preces offerimus quibus finitis profertur ut diximus Panis Vinum Aqua tum praepositus quantum potest preces offert gratiarum Actiones plebs vero Amen accinit Upon the Sunday Assemblies are made both of the Citizens and Country-men where as
the Writings of the Disciples and of the Prophets are read as much as may be Afterwards when the Reader doth cease the Head-Minister maketh an Exhortation exhorting them to follow so honest things After this we rise all together and offer Prayers which being ended as we have said Bread Wine and Water are brought forth then the Head-Minister offereth Prayers and Thanksgivings as much as he can and the People answereth Amen These words of Justin who lived about 160 Years after Christ considered with their Circumstances declare plainly That not only the Scriptures were read but also that the Prayers and Administration of the Lord's Supper were done in a Tongue understood Both the Liturgies of Basil and Chrysostom declare That in the Celebration of the Communion the People were appointed to answer to the Prayer of the Minister sometimes Amen sometimes Lord have mercy upon us sometimes And with thy Spirit and We have our Hearts lifted up unto the Lord c. Which Answers they would not have made in due time if the Prayers had not been made in a Tongue understood And for further proof Basil Epist 63. let us hear what Basil writeth in this Matter to the Clerks of Neocesarea Caeterum ad Objectum in Psalmodiis crimen quo maximè simpliciores terrent Calumniatores c. As touching that is laid to our charge in Psalmodies and Songs wherewith our Slanderers do fray the Simple I have this to say That our Customs and Usage in all Churches be uniform and agreeable For in the Night the People with us riseth goeth to the House of Prayer and in Travel Tribulation and continual Tears they confess themselves to God and at the last rising again go to their Songs or Psalmodies where being divided into two parts sing by course together both deeply weighing and confirming the Matter of the Heavenly Saying and also stirring up their Attention and Devotion of Heart which by other means be alienated and pluck'd away Then appointing one to begin the Song the rest follow and so with divers Songs and Prayers passing over the Night at the dawning of the Day all together even as it were with one Mouth and one Heart they sing unto the Lord a new Song of Confession every Man framing to himself meet words of Repentance If ye will flee us from henceforth for these things ye must flee also the Egyptians and both the Lybians ye must eschew the Thebians Palestines Arabians the Phenices the Syrians and those which dwell besides Euphrates And to be short all those with whom Watchings Prayers and common singing of Psalms are had in honour These are sufficient to prove that it is against God's Word and the Use of the Primitive Church to use a Language not understood of the People in Common Prayer and Ministration of the Sacraments Wherefore it is to be marvelled at not only how such an Untruth and Abuse crept at the first into the Church but also how it is maintained so stifly at this Day And upon what ground these that will be thought Guides and Pastors of Christ's Church are so loath to return to the first Original of St. Paul's Doctrine and the Practice of the Primitive Catholick Church of Christ J. Scory D. Whithead J. Juel J. Almer R. Cox E. Grindal R. Horn. E. Gest. The God of Patience and Consolation give us Grace to be like minded one towards another in Christ Jesus that we all agreeing together may with one mouth praise God the Father of our Lord Jesus Christ. Amen Number 4. The Answer of Dr. Cole to the first Proposition of the Protestants at the Disputation before the Lords at Westminster Est contra Verbum Dei consuetudinem veteris Ecclesioe Linguâ Populo ignotâ uti in publicis precibus Administratione Sacramentorum Most Honourable Ex MS. Col. Cor. C. Cant. VVHereas these Men here present have declared openly That it is repugnant and contrary to the Word of God to have the Common Prayers and Ministration of the Sacraments in the Latin Tongue here in England and that all such Common Prayer and Ministration ought to be and remain in the English Tongue Ye shall understand that to prove this their Assertion they have brought in as yet only one place of Scripture taken out of St. Paul's first Epistle to the Corinthians Cap. 14. with certain other places of the Holy Doctors whereunto answer is not now to be made But when the Book which they read shall be delivered unto us according to the appointment made in that behalf then God willing we shall make answer as well to the Scripture as other Testimonies alledged by them so as all good Men may evidently perceive and understand the same Scripture to be misconstrued and drawn from the native and true sense And that it is not St. Paul's mind there to treat of Common Prayer or Ministration of any Sacraments And therefore we now have only to declare and open before you briefly which after as opportunity serves in our Answer shall appear more at large causes which move us to persist and continue in the order received and to say and affirm that to have the Common Prayer or Service with the Ministration of the Sacraments in the Latin Tongue is convenient and as the state of the Cause standeth at this present necessary Second Section 1. And this we affirm first because there is no Scripture manifest against this our Assertion and Usage of the Church And though there were any yet it is not to be condemn'd that the Church hath receiv'd Which thing may evidently appear in many things that were sometime expresly commanded by God and his Holy Apostles 2. As for Example to make the Matter plain ye see the express Command of Almighty God touching the observation of the Sabbath-Day to be changed by Authority of the Church without any Word of God written for the same into the Sunday The Reason whereof appeareth not to all Men and howsoever it doth appear and is accepted of all good Men without any Controversy of Scripture yea without any mention of the Day saving only that St. John in his Apocalyps nameth it Diem Dominicam In the change whereof all Men may evidently understand the Authority of the Church both in this cause and also in other Matters to be of great weight and importance and therein esteemed accordingly 3. Another Example we have given unto us by the Mouth of our Saviour himself who washing the feet of his Disciples said I have herein given you an Example that as I have done even so do you Notwithstanding these express words the Holy Church hath left the thing undone without blame not of any Negligence but of great and urgent Causes which appeareth not to many Men and yet universally without the breach of God's Commandment as is said left undone Was not the Fact also and as it seemeth the express Commandment of Christ our Saviour changed and altered by the Authority
be eaten therefore they saw no necessity because of a former abuse to throw away Habits that had so much decency in them and had been formerly in use In the compiling the Offices they began with Morning and Evening Prayer These were put in the same Form they are now only there was no Confession nor Absolution the Office beginning with the Lords Prayer In the Communion Service the Ten Commandements were not said as they are now but in other things it was very near what it is now All that had been in the Order of the Communion formerly mentioned was put into it The Offertory was to be made of Bread and Wine mixed with Water Then was said the Prayer for the state of Christs Church in which they gave thanks to God for his wonderful Grace declared in his Saints in the Blessed Virgin the Patriarchs Apostles Prophets and Martyrs and they commended the Saints departed to Gods Mercy and Peace that at the day of the Resurrection we with them might be set on Christs Right Hand To this the consecratory Prayer which we now use was joyned as a part of it only with these words that are since left out With thy Holy Spirit vouchsafe to Ble †ss and Sanc †tifie these thy Gifts and Creatures of Bread and Wine that they may be unto us the Body and Blood of thy most dearly beloved Son c. To the Consecration was also joyned the Prayer of Thanksgiving now used After the Consecration all Elevation was forbidden which had been first used as a Rite expressing how Christ was lifted up on the Cross but was after the belief of the Corporal Presence made use of to shew the Sacrament that the People might all fall down and worship it And it was ordered That the whole Office of the Communion except the Consecratory Prayer should be used on all Holy-days when there was no Communion to put People in mind of it and of the Sufferings of Christ The Bread was to be unleavened round but no print on it and somewhat thicker than it was formerly And though it was anciently put in the Peoples Hands yet because some might carry it away and apply it to superstitious uses it was ordered to be put by the Priest into their Mouths It is clear that Christ delivered it into the Hands of the Apostles and it so continued for many Ages as appears by several remarkable Stories of Holy Men carrying it with them in their Journeys In the Greek Church where the Bread and Wine were mingled together some began to think it more decent to receive it in little Spoons of Gold than in their Hands but that was condemned by the Council in Trullo Yet soon after they began in the Latin Church to appoint Men to receive it with their Hands but Women to take it in a Linnen Cloath which was called their Dominical But when the belief of the Corporeal Presence was received then a new way of receiving was invented among other things to support it The People were now no more to touch that which was conceived to be the Flesh of their Saviour and therefore the Priests Thumb and Fingers were particularly anointed as a necessary disposition for so holy a Contact and so it was by them put into the Mouths of the People A Letany was also gathered consisting of many short Petitions interrupted by Suffrages between them and was the same that we still use only they had one Suffrage that we have not to be delivered from the tyranny of the Bishop of Rome and all his detestable enormities In Baptism there was besides the Forms which we still retain a Cross at first made on the Childs Forehead and Breast with an adjuration of the Devil to go out of him and come at him no more Then the Priest was to take the Child by the Right Hand and to place him within the Font there he was to be dipt thrice once on the right side once on the left and once on the Breast which was to be discreetly done but if the Child were weak it was sufficient to sprinkle Water on his Face Then was the Priest to put a White Vestment or Chrisome on him for a token of Innocence and to anoint him on the Head with a Prayer for the Unction of the Holy Ghost In Confirmation those that came were to be Catechised which having in it a formal engagement to make good the Baptismal Vow was all that was asked The Catechism then was the same that is now only there is since added an Explanation of the Sacraments This being said the Bishop was to Sign them with the Cross and to lay his Hands on them and say I Sign thee with the Sign of the Cross and lay my Hands on thee in the Name of the Father c. The Sick who desired to be anointed might have the Unction on their Forehead or their Breast only with a Prayer that as their Body was outwardly anointed with Oyl so they might receive the Holy Ghost with Health and victory over Sin and Death At Funerals they recommended the Soul departed to Gods Mercy and prayed that his sins might be pardoned that he might be delivered from Hell and carried to Heaven and that his Body might be raised at the last day They also took care that those who could not come or be brought to Church should not therefore be deprived of the use of the Sacraments The Church of Rome had raised the belief of the indispensable necessity of the Sacraments so high that they taught they did ex opere operato by the very action it self without inward acts justifie and confer Grace unless there were a barr put to it by the Receiver and the first rise of the Questions about Justification seems to have come from this For that Church teaching that Men were justified by Sacramental Actions the Reformers opposed this and thought Men were justified by the Internal Acts of the Mind If they had held at this the Controversie might have been managed with much greater advantages which they lost in a great measure by descending to some minuter subtleties In the Church of Rome pursuant to their belief concerning the necessity of the Sacraments Women were allowed in extream Cases to Baptize and the Midwives commonly did it which might be the beginning of their being licensed by Bishops to exercise that Calling And they also believed that a simple attrition with the Sacraments was sufficient for Salvation in those who were grown up and upon these Grounds the Sacraments were administred to the Sick In the Primitive Church they sent Portions of the Sacrament to those who were sick or in Prison and did it not only without Pomp or Processions but sent it often by the hands of Boys and other Laicks as appears from the famed Story of Serapion which as it shews they did not then believe it was the very Flesh and Blood of Christ so when that Doctrine was received it was
the future it was ordered That no Priest or Deacon should marry without allowance from the Bishop of the Diocess and two Justices of the Peace and the Consent of the Womans Parents or Friends All the Clergy were to use Habits according to their Degrees in the Universities the Queen declaring that this was not done for any Holiness in them but for Order and Decency No Man might use any Charm or consult with such as did All were to resort to their own Parish Churches except for an extraordinary Occasion Inn-Keepers were to sell nothing in the Times of Divine Service None were to keep Images or other Monuments of Superstition in their Houses None might Preach but such as were licensed by their Ordinary In all Places they were to examine the Causes why any had been in the late Reign Imprisoned Famished or put to Death upon the pretence of Religion and all Registers were to be searched for it In every Parish the Ordinary was to name three or four discreet Men who were to see that all the Parishioners did duly resort on Sundays and Holy-days to Church and those who did it not and upon admonition did not amend were to be denounced to the Ordinary On Wednesdays and Fridays the Common Prayer and Litany was to be used in all Churches All slanderous words as Papist Heretick Schismatick or Sacramentary were to be forborn under severe pains No Books might be printed without a License from the Queen the Arch-Bishop the Bishop of London the Chancellor of the Universities or the Bishop or Arch-Deacon of the Place where it was printed All were to kneel at the Prayers and to shew a Reverence when the Name of Jesus was pronounced Then followed an Explanation of the Oath of Supremacy in which the Queen declared that she did not pretend to any Authority for the ministring of Divine Service in the Church and that all that she challenged was that which had at all times belonged to the Imperial Crown of England that she had the Soveraignty and Rule over all manner of Persons under God so that no Forreign Power had any Rule over them and if those who had formerly appeared to have Scruples about it took it in that sence she was well-pleased to accept of it and did acquit them of all Penalties in the Act. The next was about Altars and Communion-Tables she ordered that for preventing of Riots no Altar should be taken down but by the consent of the Curat and Church-Wardens that a Communion-Table should be made for every Church and that on Sacrament days it should be set in some convenient Place in the Chancel and at other Times should be placed where the Altar had stood The Sacramental Bread was ordered to be round and plain without any Figure on it but somewhat broader and thicker than the Cakes formerly prepared for the Mass Then the form of bidding Prayer was prescribed with some variation from that in King Edward's Time for whereas to the Thanksgiving for God's Blessings to the Church in the Saints departed this Life a Prayer was added That they with us and we with them may have a glorious Resurrection now those words they with us as seeming to import a Prayer for the Dead were left out For the Rule about Church-men Marrying Reflections made on the Injunctions those who reflected on it said They complained not of the Law but as St. Jerom did in the making a Law in his Time they complained of those that had given occasion for it Ministers wearing such Apparel as might distinguish them from the Laity was certainly a means to keep them under great restraint upon every indecency in their Behaviour laying them open to the Censures of the People which could not be if they were habited so as that they could not be distinguished from other Men and humane nature being considered it seems to be a kind of Temptation to many when they do but think their Disorders will pass unobserved Bowing at the Name of Jesus was thought a fit expression of their grateful acknowledging of our Saviour and an owning of his Divinity And as standing up at the Creed or at the Gloria Patri were solemn expressions of the Faith of Christians So since Jesus is the Name by which Christ is expressed to be our Saviour it seemed a decent piece of acknowledging our Faith in him to shew a Reverence when that was pronounced not as if there were a peculiar sanctity or vertue in it but because it was his proper Name Christ being but an Appellation added to it By the Queen's care to take away all words of Reproach and to explain the Oath of Supremacy not only clearing any ambiguity that might be in the words but allowing Men leave to declare in what sense they swore it the moderation of her Government did much appear in which instead of inventing new Traps to catch the Weak which had been practised in other Reigns all possible care was taken to explain things so that they might be as comprehensive to all Interests as was possible They reckoned if that Age could have been on any terms separated from the Papacy though with allowance for many other superstitious Conceits it would once unite them all and in the next Age they would be so educated that none of those should any more remain And indeed this Moderation had all the effect that was designed by it for many Years in which the Papists came to Church and to the Sacraments But afterwards it being proposed to the King of Spain then ready to engage in a War with the Queen upon the account of her supporting of the Vnited Provinces that he must first divide England at home and procure from the Pope a Sentence against the Queen and a condemnation of such Papists as went to the English Service and that for the maintaining and educating of such Priests as should be his Tools to distract the Kingdom he was to found Seminaries at Doway Lovain and St. Omers from whence they might come over hither and disorder the Affairs of England The prosecution of those Counsels rais'd the Popish Party among us which has ever since distracted this Nation and has oftner than once put it into most threatning convulsive Motions such as we feel at this day The first high Commission After the Injunctions were thus prepared the Queen gave out Commissions for those who should visit all the Churches of England in which they lost no time for the New Book of Service was by Law to take place on St. John Baptist's day and these Commissions were signed that same day Coll. Num. 7. One of those Commissions which was for the Arch-Bishoprick and Province of York is put into the Collection It was granted to the Earls of Shrewsbury and Derby and some others among whom Dr. Sands is one The Preamble sets forth That God having set the Queen over the Nation she could not render an account of that Trust without
the Ministration of the Sacraments may take a Living for the same All Priests saying Mass be bound in the same Dunelmen to pray for the whole mystical Body of Christ Quick and Dead though they be not hired thereto and those that be deputed thereto if they say Mass must do the same though they were not hired And yet as St. Paul saith Those that be partakers of Spiritual Things with others ought to minister unto them temporal Things in recompence Rom. 15. St. Paul saith Heb. 10. Lincoln That we are made Holy by the Offering of the Body of Jesus once for all and Heb. 9. That Christ by his own Blood entred in once to the holy place and found eternal Redemption which Redemption and Satisfaction unless we think insufficient it were meet Masses Satisfactory to be taken away and not to count Christ and his Apostles either unlearned or unloving Teachers and who could not or would not teach a thing so necessary Nauclerus does write that Gregory the third gave commandment to Priests to pray and offer for the Dead And though ancient Writers make oft mention of Prayer for the Dead yet they never allow any Hireling to that purpose Lege August ad Aurel. de coercenda temulentia It is one thing to sing Satisfactory Eli. and another to be hired to sing Mass for the Souls departed for the first importeth that the Mass should be a Satisfaction for the sins of the Soul departed which is not so but the second that is to sing or pray for the Souls departed is a laudable custom and seemeth to have some ground in Scripture which custom hath been always continued from the Apostles time and hath been used in the Mass as appeareth by Ancient Doctors Aust Amb. Chrys and others and therefore this to continue I think it meet But to say Mass for Mony thinking it a Commutation or just Compensation betwixt the Prayer and the Mony that he is hired for I think it soundeth to Avarice and Simonie and yet dignus est operarius mercede sua Like-as Praedicans Evangelium sine sumptu debet ponere Evangelium tamen Dominus ordinavit his qui Evangelium annunciant de Evangelio vivere Carlile If by this be meant that any Thing or Action either of the Priest should be a full and perfect Satisfaction of Sins Venial and Mortal I know we read not of any such Satisfactory neither would I say that Priests be hired after that common fashion and contracts of the World to sing for Souls departed but rather that they as they be ordered to do do say and sing their Mass having in their remembrance both generally and specially as shall most appertain both to the Living and the Dead and then as they be worthy must have their Livings by the Altar which they serve as St. Paul at large declareth But as for the full and perfect Satisfaction of all manner of Sins that is to be attributed only to Christ his Passion and Justification yet after the mind of St. Austin St. Jerom with others Pro non valde malis propitiatones fiant de levioribus peccatis cum quibus obligati defuncti sunt possunt post mortem absolvi c. Roffen That Masses Satisfactory should continue to be sung for Souls departed by Priests hired thereunto I think it not convenient Bristol I think that the Word of God and St. Paul meant that all Priests may offer Gifts and Sacrifices unto God for the Offences of the People as it is written in the 5th of the Hebrews Omnis Pontifex c. and may receive and take ministring the Sacrament and Sacramentals in the Church to the Congregation a Living for the same Dr. Cox Masses to be said for satisfaction of Sin since Christ is the only Satisfaction for all Sin is an Abuse not to be continued and Priests to be hired only to sing for Souls departed seemeth to be a superfluous Function in Christ's Church Quest 8. Whether the Gospel ought to be taught at the time of the Mass to the understanding of the People being present Answers Cantab. I Think it very convenient that the Gospel concerning the Death of Christ and our Redemption should be taught to the People in the Mass York It is expedient that the Gospel be taught at the time of the Mass to the Understanding of the People being present London c. I think it not necessary to have a Sermon at every Mass but the oftner the same is done to the edifying of the People so that the service of their Vocation be not thereby defrauded the more it is to be commended It is much convenient that the Gospel be taught to the understanding of the People being present when it may be Howbeit Dunelm it is not so of the Substance of the Mass but the Mass may be done without it and it done at other times as well as at the Mass Christ distributing the Sacrament to his Disciples does say Lincoln as it is Luke 22. Hoc facite in meam commemorationem And if St. Paul doth thus write to the Corinthians Quotiescunque manducabitis panem hunc ac calicem bibitis mortem domini annunciabitis donec veniet The glad Tydings therefore the great Benefit that we receive by Christ's Death and Sufferings which we see as in a Glass in this Holy Sacrament ought to be set forth and preached to the People so oft as they come to the Holy Communion That the Gospel be read or taught at the time of the Mass Elien that the People there present may understand it is good and godly and convenient it should be so I think it convenient and necessary Carliolen that as the King 's most Excellent Majesty his most dear Uncle my Lord Protector 's Grace with the most honourable Council beside hath already appointed and enjoined to be done that at all such times as the People as they ought be most gathered together in the Principal and High Mass the Gospel be taught and declared to the best understanding of the People The Annunciation of Christ's Death and Passion Roffen and the Benefit of the same that the forgiveness of Sins to all the true and faithful Believers therein ought evermore to be set forth in the Mass to the edification of the People which thing cannot be done according to St. Paul's mind and meaning 1 Cor. 14. as I suppose except it be set forth to the Peoples understanding I think it is not against God's Word Bristollen but the oftner the same is done to the edifying of the People received with Devotion and intending redress of Life thereby the more it is to be affected and used In the Mass-time it were convenient to have some Doctrines Dr. Cox after the Example of the Primitive Church that at the Blessed Communion the people might be edified Quest 9. Whether in the Mass it were
more _____ at the Mass that they do always communicate with the Executor in both kinds And for her Highness Conscience till then if there be some other devout sort of Prayer or Memory and the _____ or Mass Quest 6. What Noblemen be fit to be made privy to those Proceedings before it be opened to the whole Council Answer The Marquess Northampton the Earl of Bedford the Earl of Pembrook Lord John Gray Quest 7. What Allowance the Learned Men shall have for the time they are about to renew the Book of Common Prayers and Order of certain Ceremonies and Service in the Church and when they shall meet Answer Being so many Persons as must attend still upon it two Messes of Meat is thought yet indifferently to suffice for them and their Servants The Place is thought most meet either in some set Place or rather at Sir Thomas Smith's Lodging in Cannon-Row At one of those Places must Provision be laid in of Wood of Coal and Drink Number 2. Dr. Sand's Letter to Dr. Parker concerning some Proceedings in Parliament An Original Ex MS. Col. Cor. C. Cant. YE have rightly considered that these times are given to taking and not to giving for ye have stretched forth your hand further than all the rest They never asked us in what state we stand neither consider that we want and yet in the time of our Exile were we not so bare as we are now brought but I trust we shall not linger here long for the Parliament draweth towards an end The last Book of Service is gone through with a Proviso to retain the Ornaments which were used in the first and second Year of King Edward until it please the Queen to take other order for them our gloss upon this Text is that we shall not be forced to use them but that others in the mean time shall not conveigh them away but that they may remain for the Queen After this Book was past He was Dean of Windsor and Peterb in Q. Mary's Time Boxall and others quarrelled with it that according to the order of the Scripture we had not gratiarum actio for saith he Christus accepit panem gratias egit but in the time of Consecration we give no Thanks This he put into the Treasurers Head and into Count de Soreus Head and he laboured to alienate the Queen's Majesty from confirming of the Act but I trust they cannot prevail Mr. Secretary is earnest with the Book and we have ministred Reasons to maintain that part The Bill of Supreme Government of both the Temporality and Clergy passeth with a Proviso that nothing shall be judged hereafter which is not confirmed by the Canonical Scriptures and four General Councils Mr. Lever wisely put such a scruple into the Queen's Head A Minister at Frankfort much commended by Calvin to be followed as an Example that she would not take the Title of Supream Head The Bishops as it is said will not swear unto it as it is but rather lose their Livings The Bill is in hand to restore Men to their Livings how it will speed I know not The Parliament is like to end shortly and then we shall understand how they mind to use us We are forced through the vain Bruits of the lying Papists to give up a Confession of our Faith to shew forth the Sum of that Doctrine which we profess and to declare that we dissent not amongst our selves This Labour we have now in hand on purpose to publish that so soon as the Parliament is ended I wish that we had your Hand unto it Ye are happy that ye are so far from this tossing and gross Alterations and Mutations for we are made weary with them but ye cannot long rest in your Cell ye must be removed to a more large Abbey and therefore in the mean time take your pleasure for after ye will find but a little Nihil est statutum de conjugio Sacerdotum sed tanquam relictum in medio Lever was married now of late The Queen's Majesty will wink at it but not stablish it by Law which is nothing else but to bastard our Children Other things another time Thus praying you to commend me to your Abbesses I take my leave of you for this present hastily at London April ult 1559. Yours Edwin Sands Number 3. The first Proposition upon which the Papists and Protestants Disputed in Westminster-Abbey With the Arguments which the Reformed Divines made upon it It is against the Word of God and the Custom of the Primitive Church to use a Tongue unknown to the People in Common-Prayers and Administration of the Sacraments BY these words the Word we mean only the written Word of God Ex M. S. Col. C. Ch. Cant. or Canonical Scriptures And by the Custom of the Primitive Church we mean the Order most generally used in the Church for the space of five hundred Years after Christ in which Times lived the most notable Fathers as Justin Ireneus Tertullian Cyprian Basil Chrysostom Hierome Ambrose Augustine c. This Assertion above-written hath two parts First That the use of a Tongue not understood of the People in common Prayers of the Church or in the Administration of the Sacraments is against God's Word The second That the same is against the Use of the Primitive-Church The first part is most manifestly proved by the 14th Chapter of the first Epistle to the Corinthians almost throughout the whole Chapter in the which Chapter St. Paul intreateth of this Matter ex professo purposely And although some do cavil that St. Paul speaketh not in that Chapter of Praying but of Preaching yet it is most evident to any indifferent Reader of Understanding and appeareth also by the Exposition of the best Writers That he plainly there speaketh not only of Preaching and Prophesying but also of Prayer and Thanksgiving and generally of all other publick Actions which require any Speech in the Church or Congregation For of Praying he saith I will pray with my Spirit and I will pray with my Mind I will sing with the Spirit and I will sing with my Mind And of Thanksgiving which is a kind of Prayer Thou givest Thanks well but the other is not edified And how shall he that occupieth the room of the Vnlearned say Amen to thy giving of Thanks when he understandeth not what thou sayest And in the end ascending from Particulars to Universals concludeth That all things ought to be done to Edification Thus much is clear by the very words of St. Paul and the Ancient Doctors Ambrose Augustine Hierome and others do so understand this Chapter as it shall appear by their Testimonies which shall follow afterward Upon this Chapter of St. Paul we gather these Reasons following 1. All things done in the Church or Congregation ought to be so done as they may edify the same But the use of an Unknown Tongue in Publick Prayer or Administration of Sacraments doth