History of the Catholic Church from 600 to 1600, Ecclesiastical epoch 600-1000 · Century 9 · Chapter 3 · Notes

History of the Catholic Church from 600 to 1600 · Ecclesiastical epoch 600-1000 · Century 9 · Chapter 3 · Notes

p. 1351. Note how he calleth the elements Sacraments, as it was uſual then, and it hath been obſerved in others.

2. Platina in Sixto. 1. and Prayer without book.Pol. Vergil. de invent. rer. lib. 5. cap. 10. ſay, Theſe things were done ſimply at the firſt; for when Peter did conſecrate he uſed the prayer, Our Father, which art....and others have augmented them. Platin. in Celeſtin. 1. ſaith, When the Epiſtle was read and the Goſpel, the ſacrifice was ended. Which is ſo to be underſtood, that they, at firſt, had not a ſet or preſcribed form of prayer, but only the Lord's Prayer, which they did uſe; and the Apoſtles and other Miniſters in every Church, when believers were aſſembled, made their prayers unto God, as the ſpirit gave them utterance. Chryſostom on Rom. 8. hom. 14. ſaith, With other gifts they had alſo the gift of prayer, which was alſo called The Spirit; and he who had this gift, did pray for the whole multitude; for becauſe they were ignorant of expedient things, and we pray for things which are not profitable, the gift of prayer came upon one; who being ſet in place of them all, did pray for what was expedient unto the Church; and alſo did inſtruct others to pray. So here the Spirit is called that gift of prayer, which then was given, and it is the ſoul which did pray unto God and ſigh; for he who was honoured p. 136with this gift, did ſtand, and with much compunction and many groans, ſupplicating unto God according to the earneſtneſs of his mind, did pray for thoſe things which were expedient unto all. And Tertullian in Apologet. mentioning the ſame cuſtom in his time, ſaith, We looking up to Heaven, with our hands ſtretched forth, as being innocent; and bareheaded as not aſhamed, make our prayers Sive Monitore, without a Directory, as coming from the free motion of our own hearts. And by that teſtimony of Platina in Celeſtin 1. (who lived about the year 423.) what other parts of the Maſs, beſides the Goſpel and the Epiſtles, are fathered upon others, and are of later ſtanding, and were not in uſe in the Roman Church before Celeſtine. Iuſtin. in Apolo. 2. fully ſheweth the manner of Chriſtian Service in his time, The ancient Chriſtians (ſaith he) had their meetings on the Sunday; they began with prayers for the Church, eſpecially for the inlightned which were to be baptized. Then the Writings of the Prophets and Apoſtles are read, as time permits. When the Reader cauſeth foreign, he who hath the charge hath a Sermon unto the people, and exhorts them all unto the imitation of the beſt things; then all do riſe up, and pour forth prayers again. When the prayers are ended, Bread and Wine being mixed with Water is brought forth, which being taken, he who hath the charge goeth before the people, with an earneſt voice in praiſing God and thankſgiving; and the people do anſwer with a loud voice, Amen. Then the Deacons divide the holy ſigns unto all them which are preſent, and carry the ſame unto the abſent. This food we call foreign, Thankſgiving; whereof none may partake, unleſs he beleeve the true doctrine, and be waſhed in the laver unto regeneration and remiſſion of ſins, and live ſo as Chriſt hath directed; and the ordinance of Chriſt is thus obſerved; after this is a gathering of Alms. That Father which lived in the ſecond Century, hath no more of the Chriſtian Liturgy, unleſs ye will add, that in another place he ſaith, After the prayer they did kiſs one another, and of that ſome words do follow. Geo. Caſſander in Liturgica ſaith, At the firſt the Maſs was ſaid otherwiſe then now.....and it is not done more holily then it was before; when it was hallowed with the only words of the Lord, and with the Lord's prayer. And from Walafrid Strabo he ſaith, All which is now done with a multitude of prayers, leſſons, ſongs and conſecrations, the Apoſtles and thoſe who next followed them, did (as is thought) with prayers and remembrance of the Lord's ſufferings, even as He commanded. In the ſame Chapter he ſaith, In the next times when the Epiſtle and the Goſpel was read, the Maſs was done; and other things were added, at diverſe times, by the Popes Gelaſius and Gregorius.

3. When the Sacrament began to be termed a Sacrifice, it is uncertain; but this is certain, it was not called properly A Sacrament is not a Sacrifice.a Sacrifice by the pureſt primitive Church, eſpecially in the time of Juſtine Martyr, Lactantius Firmian and Auguſtine. For in the daies of Juſtine the Pagans did revile the Chriſtians, and called them Atheiſts; becauſe they offered not ſacrifice nor incenſe unto their God. Juſtine in Apolog. 2. anſwereth, They do offer ſuch ſacrifices, as they knew were acceptable unto him; to wit, the ſacrifices of prayer and thankſgiving: as for the creatures which God hath appointed for the ſuſtentation of man, we keep them for the uſe and neceſſity of the poor, but we burn them not with fire. Lactantius had the ſame occaſion in Inſtitut. lib. 6. cap. 24 & 25, and ſo Auguſtine de Civit. Dei lib. 10. cap. 4. but neither of the two hath any ſyllable of the ſacrifice of the Maſs, or of the Lord's body on the Altar. Nevertheleſs Auguſtine in Enchirid. cap. 110. and elſewhere, and Cyprian have called the Sacrament, a Sacrifice; yet not properly, or but figuratively, to wit, becauſe it is a memorial and remembrance of that true and only Sacrifice, which was once p. 137offered by Chriſt, Cyprian. Epiſt. 63. ordin. Pammel. So ſpeaketh the Gloſs on Gratian; for where it is ſaid, de conſecr. lib. 2. cap. Quid ſit, out of Gregory the great, Though Chriſt living immortally, dieth not now; yet in this Sacrament he dieth, and his fleſh ſuffereth for the ſalvation of the people: the Gloſs addeth, that is, His death and paſſion is repreſented. So doth Chryſoſtom in Heb. hom. 17, and Augustin de Verb. Dom. ſer. 28. ſpeak, and many others, ſaying; We offer the ſame ſacrifice which Chriſt did offer; or rather, we offer the remembrance of that ſacrifice. So alſo teacheth Lombard. lib. 4. cap. 12. B. G. Chriſt died once on the Croſs, and there he was offered; but he is offered daily in the Sacrament, becauſe in the Sacrament is a remembrance of that which was once done; and becauſe it is a memorial repreſentation and remembrance of that true ſacrifice, and holy oblation on the Altar of the Croſs. At ſome times alſo the Ancients call the Sacrament, a Sacrifice; becauſe of the offerings which the people brought, when they came to the Sacrament; Cyprian de oper. & eleemoſ. ſaith, Thou who art rich, comeſt into the Church without a ſacrifice, and takeſt a part of the ſacrifice which the poorer hath offered. Bellarmin. de Euchariſt. lib. 1. cap. 27. hath the like words from Irenaeus lib. 1. cap. 32, acknowledging that thoſe Fathers ſpoke ſo of the bread and wine which the people offered. And Alcwin de divin. offic. at the words Surſum corda, ſaith, The Prieſt exhorts the people, as if he ſaid, Now when ye are ſufficiently inſtructed and confirmed, by the Apoſtolical and Evangelical Precepts, direct your hearts from earthly cares upward unto the Lord, that I may be able to offer worthily the ſacrifice, which ye have offered unto me, to be offered unto God. So whereas the Ancients did moſt uſually abſtain from the name of Altar and Sacrifice, terming thoſe Tables and Euchariſt; afterwards the Church being eſtabliſhed in the truth of doctrine, the Paſtours did adventure upon a greater liberty of words, not doubting to be ſoundly underſtood by Catholick hearers. But becauſe the degenerating ages have wreſted theſe words to a proper ſignification, clean cotrary to the firſt intention; it ſhould not be thought amiſs in them, who contain themſelves now within the more ancient reſtraints, and are content with the firſt terms, ſince the other have occaſioned that intollerable errour of the real ſacrifice in the Maſs. To the end this may be more evident, I ſhall repeat the The original of the Chriſtian Sacrifice.cuſtom of this matter from the beginning. Chryſoſtom on 1 Cor. 11. hom. 27. ſaith, As in the three thouſand, who at firſt did beleeve, they did all eat together, and they did poſſeſs all things in common; ſo alſo it was when the Apoſtle writ this, yet not ſo certainly, but that ſome doubting of the communion were remaining, and deſcending unto poſterity; and when it came to paſs that ſome were poor, and ſome were rich, they did not give all things in community; but they made the common Tables on the appointed daies, as was decent; and the collection being done, after the communication of the Sacrament, they all came to a common feaſt, and the diſhes were carried by the honeſter poor ones; and they who had nothing, were invited by them, and they ſate down all together: but in progreſs of time this cuſtom went away; for by this diviſion it came, that ſome did adjoin themſelves in one company, and ſome in another; and they ſaid, I am his, and I am his; as the Apoſtle amending this, ſaith in the beginning of the Epiſtle. Juſtine near the end of his greater Apology, ſaith; Let the rich men, if they pleaſe, every one beſtow as they will; and let that which is brought be laid down beſide the Biſhop [foreign.] To wit, when the firſt cuſtom was left off, they brought a quantity of Bread and Wine, or of the firſt Corns, or Raiſins; whereof ſo much was taken as did ſerve for the elements of the Sacrament, and the reſt p. 138was eaten, by the Believers, as in a feaſt; and ſome was ſent unto ſick perſons, or diſtſtributed among the poor. When the Church had more liberty, and became more wealthy (as in the daies of Conſtantine) the oblations were richer, and a part thereof was appointed for maintenance of the Preachers; according to that of Jerom, They who ſerve at the Altar, are ſuſtained by the offerings at the Altar: Then the voluntary offerings were called Sacrifices, after the manner of the law of Moſes; and the Presbyters did conſecrate them by prayer, as is manifeſt by the Liturgies, where they ſay, O Lord, we thy ſervants, and alſo thy holy people, being mindfull of the bleſſed ſuffering and reſurrection, and the glorious aſcenſion of Chriſt thy Son, our Lord God, do offer unto thy moſt excellent Majeſty, out of thy gifts, this pure ſacrifice....upon which things it may pleaſe thee to look with a favourable and gracious eye, and to accept them, as it pleaſed thee to aceept the gifts of thy righteous ſervant Abel, and the ſacrifice of our Patriarch Abraham. Theſe words did ſtill (untill the Reformation) remain in the Canon of the Maſs. And on Paul's day the words of the Secretum were read, We beſeech thee, O Lord, ſanctifie the gifts of the people, by the prayers of thy bleſſed Apoſtle Paul; that thoſe things which are acceptable unto thee by thy inſtitution, may be more acceptable by the patrociny of him praying. Theſe and many other prayers of the Maſs, cannot otherwiſe be underſtood without blaſphemy: Then of the gifts of the people, Caſſander in Liturgic. cap. 27. hath theſe words, from Expoſitio Ordinis Romani, All the people coming into the Church ſhould ſacrifice; and ex Decretis Fabiani, We ordain, that on every Lord's day, the oblation of the Altar be made, by all the men and women, both of Bread and Wine. Again, at firſt they were wont to communicate daily: Cyprian de Orat. Domi. at the 4 petition ſaith, We receive the Euchariſt daily. On theſe words Pammelius hath marked, that the ſame cuſtom continued at Rome, and in Spain, till the daies of Jerom; and at Millan till Ambroſe; but had failed ſooner in the Eaſt Church. Auguſtine in his 118 Epiſtle, ſheweth the different cuſtom of communicating, in ſome places ofter, and in others more ſeldom. It may be thought that when Chriſtians had place, zeal did decreaſe, and the people did not communicate ſo oft, and ſo the offerings were the fewer. Then the Fathers did complain of the rarity of Communicants, and exhorted the people to communicate at leaſt every Lord's day; and did abſolutely inveigh againſt their rarity, as abſurd and zeal-leſs; and ſaid, that when they came it was not for thirſt of grace, or remorſe of ſin, but for ſolemnity, Chryſoſt. on 1 Cor. 11. hom. 28. Theſe exhortations and reproofs prevailed not, therefore an Act was made binding the people to communicate each Lord's day, Gratian. de conſecr. diſt. 2. cap. Quot…die. Neither was this order obeyed, therefore was another, that they ſhould communicate thrice yearly, at the Feaſts of Chriſt's Nativity, Reſurrection, and the Pentecoſt, Ibid. cap. Saeculares. For all this, the people would not communicate ſo oft, therefore a Law was made that all the people ſhould communicate at Paſch. And then daily communion was forgot amongſt the people. When the Prieſts ſaw that Laws would not move the people to communicate oft, and to bring their offerings, they deviſed another damnable means; they taught the people, that the Lord's Supper is not only a Sacrament, and ſo profitable to them only; but it is a Sacrifice to God, and profitable to all the beholders of it, and by their offerings they may find mercy and grace: Yea laſtly, not to the offerers and beholders only, but to all for whom the Prieſt offereth it, as well abſent as preſent, whether alive or dead; and at laſt, both to the ſoul, and all other neceſſities. They were the more bold to teach ſo, p. 139becauſe the Fathers had improperly, and dangerouſly, called the Sacrament a Sacrifice. And upon this doctrine was multiplied the riches and wealth of the Church, by donations of prebendaries, chanouries, lands, yearly revenues, as is to be ſeen in their Charters, I offer unto God the things contained in this clanter for the remiſſion of my ſins, and of my Parents ſins, to maintain the ſervice of God in Sacrifices and Maſſes. They who have ſeen the Rights or Writs of Church-lands or revenues, know this. This doctrine took deep root, for it was gainfull unto the Prieſts, and eaſie unto the people; for what can be thought more eaſie? Men wallowing in ſin, hear a Maſs, and bring an offering to a Prieſt, and get remiſſion; no ſearching of the heart, nor mortification required; this was not the ſtreight way, and who was not able to do it? Nor can it be ſhewed, that ſuch doctrine was heard in the Church before the ſeventh Century; to wit, they give heed to lies and apparitions of deceiving ſpirits, or deceitfull and feigned apparitions, and ſo left the truth. All that is ſpoken of this purpoſe declares, that at firſt the action of offering was not the action of the Prieſt, but of the people; and the thing offered was not the Sacrament, nor the Son of God, but the gifts of the people, as is manifeſt; for in the daies of Pope Gregory the I, the words, a little from the beginning of the Canon, are not, Which we offer unto thee; but, Which each of them offer unto thee. Afterwards the Prieſts turn them to their action; and their action was called the ſacrifice; and all their prayers, which before were in dedication of their offerings, the Prieſts turn to the conſecration of the Bread and Wine, which the Prieſt, and one with him, do take. This change is manifeſt by the Canon of the Maſs, whereof I have touched ſome words; and namely, Accept the gifts, as thou didſt accept the gifts of Abel, Abraham and Melchiſedek....command that theſe things be carried, by the hands of thy Angel, unto the Altar above. And when it was generally ſo called a Sacrifice, Raban ſheweth in what ſenſe the beſt ſort underſtand it, De Inſtitut. Cleric. lib. 1. cap. 31. Sacrificium dictum quaſi ſacrum factum....that is, a ſacrifice is an holy action; becauſe, by myſtical prayer, it is conſecrated in remembrance of the Lord's paſſion. And Thomas Aquin. part. 3. qu. 83. art. 1. The celebration of this Sacrament is called a Sacrifice, for two cauſes; firſt, becauſe (as Auguſtin. ad Simpli.) Images are called by the names of things whereof they are Images; as looking to a Picture, we ſay, This is Cicero: But the celebration of this Sacrament, is a repreſentative Image of the Paſſion of Chriſt, who is the true Sacrifice: Hence Ambroſe on Hebr. cap. 10, By Chriſt was the Sacrifice once offered, &c. What therefore do we? we do therefore every day offer in remembrance of his death. Another way in reſpect of the effect of Chriſt's paſſion; to wit, becauſe by this Sacrament we are made partakers of the fruit of the Lord's ſuffering; and therefore in a ſecret Dominical Prayer it is ſaid, How oft the commemoration of this Sacrifice is celebrated, the work of our redemption is exerced. And therefore (ſaith he) in reſpect of the firſt way, it may be ſaid, that Chriſt was offered even in the figures of the Old-Teſtament; as it is ſaid Apoc. 13. the Lamb ſlain from the beginning of the World; but in reſpect of the other way, it is proper unto this Sacrament, becauſe Chriſt is offered in celebration thereof. So far he. If he and many others who have written the like, had beleeved that the Sacrament is properly a Sacrifice, or elſe the ſame Sacrifice with Chriſt's ſuffering, or an iteration of it, why did they not teach ſo in expreſs words? Therefore we may conclude, that for 1300 years they thought not the Sacrament to be a Sacrifice properly; but did call it ſo improperly, or in remembrance, or in repreſentation.

p. 1404. The Romaniſts ſay, their Maſs The original of the word Miſſa.is from the inſtitution of Chriſt, and yet they cannot find the name of it in any Eccleſiaſtical Writer before Pope Leo, who lived An. 460; and in what ſignification it was taken at that time, it may be learned out of Auguſtine, if theſe be his Sermons: Ser. 237. de temp. he ſaith, Poſt Sermonem fit Miſſa catechuminis, after the Sermon or preaching, they which are but learning their catechiſm, are ſent away. So Miſsa is a diſmiſſion, or a charge to depart. And Ser. 251, is this word thrice, for all that is done in the meetings of the Church; he ſaith, Some, eſpecially the potent men of this World, when they come to the Church, are not devout in the praiſes of God, but compel the Presbyter to ſhorten the Miſſa, and ſing at their pleaſure; neither will they let him keep the uſe of the Church. And Raban in the beginning of the ſame Chapter, gives the former reaſon of the name, ſaying; The Levite crieth, If any Catechumenus be here as yet, let him be gone. They give other reaſons of the name, which were tedious to repeat. But hence we may ſee that the word ſignifieth not a Sacrifice; although Popiſh men would have others believe, that where that word is found, a Sacrifice is ſignified. As for the original of the word, ſome would bring it from Deut. 16. 10: But Bellarm. de Miſſa lib. 1. cap. 1. ſaith, That cannot be; becauſe then it ſhould be found among the Greeks, ſince all the Hebrew words, which are among the Latines, are come unto us by the hands of the Greeks; as Amen, Hallelujah, Oſanna, &c. Neither can they agree on the deprivation of it.

5. Prieſthood, and Sacrifice, and Altars are correlatives; and ſo Prieſts and Altars.Prieſthood properly taken, hath relation to a Sacrifice and an Altar properly taken, ſaith Bellarmin. ibid. cap. 2. & 14. But the Chriſtians in the primitive times (ſaith he, de cultu Sanct. lib. 3. cap. 4.) did purpoſely abſtain from the words of Temple and Prieſt untill the daies of Tertullian; not (as he ſaith there) leſt they had ſeemed to retain ſome Jewiſh ceremonies, or Temples of Heatheniſh Idols; for ſo they ſhould have abſtained from the words of worſhip and prayer, which terms were uſed both by Jews and Heathens: But rather leſt the new Converts might by the name of Temple, Prieſt and Altar, conceive ſome corporal ſacrifice to be offered by men, for expiation of offences. Tables agree better unto a Supper, and the Sacrament is called a Table, 1 Cor. 10. So ſpeaketh the Councel at Nice, At the Table of the Lord we ſhould not look baſely upon the Bread and Wine, which is ſet before us; but we ſhould lift up our hearts, &c. Lactant. lib. 6. cap. 25, and Auguſt. de Civ. Dei lib. 10. cap. 4. did not acknowledge any Altars in their times, but the Altar of our hearts. And at the ſame time, by the alluſion unto the Law, the Elders were called Prieſts, and Church-Tables were called Altars: but ſince ſuch alluſions have given, unto their poſterity, occaſion to conceive ſuch errours, it is ſafer to uſe the moderation of the firſt times. And ſince it is not lawfull among the Papiſts to conſecrate the Sacrament, but upon p. 141a conſecrate Altar; and Bellarmin ſaith, It is certain, Pope Sylveſter was the Authour of conſecrating Altars, De verbo Dei lib. 4. cap. 3; it is manifeſt, that the primitive Church had not Altars, and now the having of them is a novelty.

6. Antiphona and Introitus are both one, ſaith Platina in Gregor. I. Antiphonaand leſt any ornament or conſent be lacking in time of Sacrifice, he appointed that the Antiphona ſhould be chanted. Again in Celestin. I, (who lived An. 423.) Platin. ſaith, Celeſtine ordained, that the Pſalms ſhould be chanted antiphonativè, and this cuſtom was not in uſe before. I know not whether Platina's memory had failed him; or whether he meaneth, as Poly. Virg. de invent. rer. lib. 5. cap. 10. ſaith, Antiphona which is called Introitus, was ordained by Gregory; and that which is called Tractus, by Celeſtine. But Raban de Inſtitut. Cler. lib. 2. cap. 50. ſaith, The Greeks firſt made the Antiphonae, two Queers ſinging by turns; and among the Latines bleſſed Ambroſe ordained them, following the example of the Greeks. But ſure it is, as Lindan de opti. genere Interpretat. lib. 3. cap. 3. ſaith, Agobert, Biſhop of Lions, did complain, that there were many ſuperfluous things in them; and ſaith Lindan, If Agobert were now living, and ſaw the Antiphona's and the Miſſals, O everlaſting God, with what name would he decipher them! Where not only many things are from the Apocrypha Goſpel of Nicodemus, and other trifles; but ſecret prayers, and filthy, yea and feigned by Hereticks.

7. Pope Damaſcus in Epiſt. ad Hieronim. ſaith, The Church of Rome was not acquainted with ſinging, and he biddeth him to ſend him a copy of the Singing.Greek Pſaltery. Auguſtine in Confeſſ. lib. 9. cap. 7. ſheweth, that the Latine Church had not ſinging, till Ambroſe was expelled out of Millan by the Arrian Empreſs Juſtina; and in his abſence the people did begin to follow the example of the Eaſtern Churches, and others follow Millan; and the ſinging in Alexandria was liker unto grave reading, then unto Muſical chanting. And Raban loc. cit. cap. 48. doth forbid Muſical geſtures, and Theatral ſinging; and admitteth only ſuch as may move compunction, and may be clearly underſtood by the hearers. Poly. Vergil. de invent. rer. lib. 6. cap. 2. ſaith, Now the Chanters make a noiſe in the Church, and nothing is heard there but a voice; and others who are preſent, are content with the conſent of the cries, no way regarding the meaning of the words; and ſo it is, that among the multitude, all the eſteem of Divine Worſhip ſeems to rely upon the Chanters; although generally no ſort of men are lighter or more wicked. The Spaniſh Index Expurgator. pag. 72. ordained theſe words to be left out in following Impreſſions.

8. Poly. Vergil. loc. cit. ſpeaking of the Chorus, ſaith, I may ſay that theſe are, for the moſt part, brought into our Ceremonies from the The Qu…re.old Heathens, who were wont to ſacrifice with ſymphony; as witneſſeth Livius lib. 9.

9. Theſe have not one father. Gratian. The Letanies.de conſecr. dist. 1. cap. Iacobus, giveth ſome of them unto James the Lord's brother, and ſome to Baſilius Caeſarian. Platina gives ſome to Damaſus P. An. 370, ſome to Symmachus P. An. 510; and in Gregory the I, he ſaith, Gregory did ordain the Supplications, which the Greeks call Letanies. They are of ſeveral ſorts. Poly. Verg. lip. cit. cap. 11. ſaith, Mamercus Biſhop of Vienna, in the daies of Pope Leo the I, becauſe of an p. 142Earth-quake, did ordain firſt the Supplications, which the Greeks call Letanies or Proceſſions, that they ſhould go two and two in long order, paſſing from one place to another, and praying with a loud voice: and theſe are called the leſſer Letanies, which not long after Pope Agobert did firſt ordain to be each Lord's day in the Churches, or about the Church, which now is done every where. Some would rather have them called Proceſſions, becauſe the ſacrifical pomp proceeds publickly......Thereafter Pope Gregory ordained the greater ones, when the people of all ſorts going by ſeven in rank, ſhould ſing by turns; becauſe at that time the people were ſmitten with a kind of ſwelling in their loins, whereby many were killed.......Gregory commanded that theſe Letanies ſhould be obſerved every where; and now the Prieſts ſing them for fear of imminent evils, a great number of people alſo following and praying: but in proſperity alſo they oft pray ſo publickly, that who for fear of evils had praied with ſupplications, thereafter obtaining our deſires, and rejoicing in ſecurity, we ſhould give thanks unto God. Which the Pagans did alſo, as Virgil ſaith of Dido, rejoicing for the unexpected coming of the Trojans, Sic memorat, ſimul Aeneam in regia ducit Teſta, ſimul Divum templis indicit honorem; that is, as Servius ſaith, She commanded Supplications. So did the Romans, and almoſt all other Nations, from whom, without doubt, ſuch rites are come unto us; for in the pomp of our ſupplications, ſome ridiculous things do precede, &c. He ſheweth the manner of them conform to the old cuſtom, in Dionyſ. lib. 7. and Cato, and Plautus, and Apuleius: In the end he ſaith, We keep theſe rites alſo, but I know not whether they be done well: I fear, I fear, I ſay, that in them we give more pleaſure unto Heathen Gods, then unto Chriſt....yea whatſoever ſhall be done unto us, herein we do contrary unto Chriſt's command; and to the end we may be the more aſhamed of this, I ſhall name one example of 600, &c.

10. This prayer is collectae, and there be many of them, Collects.and added by ſundry Authours; as Caſſander witneſſeth in Liturgic. cap. 21. and they give ſundry reaſons of the name.

11. Poly. Vergil. de invent. rer. lib. 5. cap. 10, ſaith, Pope Innocent the I, did ordain, that the Prieſts ſhould Kiſſing.kiſs one another, after the Canon; and Pope Leo the II ordained, that the kiſs ſhould go round amongſt the people; but when Maſs is ſaid for the dead, it is not to be done; leſt we ſeem to communicate with thoſe, of whom we are not ſure that they are in favour with God. But whoſoever was the Authour, and whatſoever be ſignified by this rite, it is not now in uſe, becauſe of abuſes following thereupon; and this, with other ſuch paſſages where the people are ordered to anſwer, doth ſhew that in the beginning the Service was done Prayer in known language.in a known language; or elſe how could the people underſtand what they ſhould anſwer? Bellarm. de verb. Dei lib. 2. cap. 16. confeſſeth, that in the primitive Church, both Eaſtern and Weſtern, they did uſe the vulgar tongue; p. 143and ſo ſaith Origen contra Celſ. lib. 8. Let all the Heathens know, that we who are Chriſtians, do not uſe barbarous or unknown words; but the Greeks uſe Greek words, and the Romans uſe Romiſh, and all people pray in their own languages; and the Lord of all languages underſtandeth them ſpeaking ſo diverſly, as if they were all ſpeaking in one voice. And Chryſoſt. on 1 Cor. 14. hom. 35, at theſe words, Thou giveſt thanks well, but another is not edified, ſaith, Behold he laieth (as they ſpeak) the ſtone to the ſquare, requiring the edification of the Church in every thing; the unlearned, he called the common people; and he ſheweth, it is not a little evill, that they cannot ſay Amen. What he ſaith is to this purpoſe, If thou giveſt thanks in a ſtrange tongue, and either underſtands it not thy ſelf, or doeſt not expound it unto others, a common man cannot anſwer with Amen....and he who underſtandeth not, receiveth no benefit thereby, &c. Caſſander in Liturgica cap. 28. hath this title, The Canonical Prayer, eſpecially the conſecration of the Body and Blood, the Ancients did read ſo, that the people might underſtand it, and ſay unto it, Amen. He proved this by the teſtimonies of Thomas par. 3. qu. 78. art. 1. Euſeb. hiſt. lib. 7. cap. 9. Iustinian. Imper. in nov. conſtitut. 123. and the Liturgies of the Greeks, Aethiopians, Syrians, Armenians, &c. But now (ſaith Bellarm.) the Councel of Trent condemneth, with anathema, all them who require, that publick prayers, and eſpecially the Maſs, ſhould be uſed in a vulgar language. And if any will ask, how and when this alteration came into the Weſtern Church, ſince it is not in others? Eraſmus in Comment. on 1 Cor. 14. anſwereth, It is a wonder how it came in. But certainly the Latine was uſed in the Weſtern Churches from the beginning, becauſe it was commonly underſtood by them all; but as the Roman Empire was diminiſhed, and ſeveral Nations got power amongſt themſelves, the Latine language did turn to French, Spaniſh, Italian, &c. So the vulgar tongue was not denied unto the people, as Pope Vitalian did command the Latine in all Churches; and the Councel of Trent accurſed all other languages; but the Nations went out of uſe of it; and the Popes will have them uſe it, whether they underſtand it or not.

12. Here we ſee the Canon of the Maſs hath ſeveral parts, and ſo The Canon with a low voice.it hath many Authours. Caſſander loc. cit. ſaith, The Canon was not made by one, nor yet in the order as it is now. Io. Beleth, a Doctor at Paris, about the year 1170, in his book de Divin. Offic. cap. 46, ſaith, The Canon is ſaid with a low voice; becauſe God hears the cry not of the mouth, but of the heart...and yet we pronounce the words, leſt we ſeem to be ignorant of the things which we ask, or which we ſhould ask; or leſt we fail in our voice by long ſpeaking, if it were pronounced loudly; or thirdly, leſt the words of ſo great a myſtery becom vile by daily cuſtom, and be uſed elſewhere in uncompetent places...It is forbidden by a Decree, under a curſe, that none ſhould pronounce theſe words, but who is cloathed with ſacred veſtures, and from a book upon a conſecrated Altar......and therein are many things, which are not lawfull for us to expound, but haply for the Prieſts only; therefore we will be ſilent of them. So far Beleth, It ſeems this Decree, and theſe things which are to be kept in ſilence, were not in the daies of Raban; and therefore he ſpeaks not of the Secreta.

13. Reſponſorium or Graduale is given by Platina The Reſponſorium.unto Celeſtine the I; and by Poly. Vergil. unto Gelaſius and Gregory. Raban Inſtitut. lib. 2. cap. 51. ſaith, It was deviſed by the Italians a long ſpace before the Antiphonae, and then one ſaid them; but now (ſaith he) ſometimes one, ſometimes two, and ſometimes three, the Quiere for the moſt part anſwering.

14. Platina in Sixt. 1. ſaith, Halelujah is borrowed from Halelujah.the Church of Jeruſalem; but he telleth not who borrowed it; and in Gregory the I, he ſaith, Gregory ordained it to be ſung nine times. Jerom in his p. 144anſwer unto the Epiſtle of Damaſus; adviſeth after every Pſalm to ſing, Glory unto the Father, unto the Son, and the Holy Ghoſt, as it was in the beginning, now, and through all ages, Amen; to the end, the faith of the 318 Biſhops, of the Nicene Councel, may be declared by the conſent of voice; and then put unto all the Pſalms Halelujah.

15. Platina in Sixt. 1. ſaith, Jerom firſt read the Epiſtle and the Goſpel, in the Maſs; and again he giveth them to Damaſus.

16. It is ſpoken before, at note 3, of the offerings. It may be Catalogue of them who offer.added, that when the Prieſts ſaw the charity or liberality of the people grow cold, a Decree was made to read the Catalogue of the offerers; and then of them for whom the offering was made, whether alive or dead.

17. This is the ſong of dedication, or (as Platin. ſpeaks) for bleſſing the offerings; and ſaith he, Eutichian P. An. 275, was the deviſer of the Offer torium. But Walaf. Strabo de init. & incremen. rer. Eccleſ. cap. 22. ſaith, the Authour thereof is not known, ſince we do verily believe, that the ancient and holy Fathers did offer in ſilence. Biel in expoſit. Miſſae lect. 16. ſaith, It is ſung in the mean time while the people do preſent their gifts; and there he mentioneth three ſorts of offerings, to wit, of their perſons, their gifts, and of thoſe things which are for the elements.

17. Gratian. de conſecr. diſt. 1. cap. Holy Veſtures.Conſultò, ſheweth, that even in the primitive Church was too great oſtentation of the Corporale, which was of ſilken or ſcarlet cloath; therefore Pope Sylveſter the I. ordained, that they ſhould uſe only white linnen, becauſe Chriſt's body was wrapped in linnen. Walaf. Strabo lip. cit. cap. 24. ſpeaking of this linnen, adds that the Prieſtly veſtures are alſo advanced to a great ornament; whereas at firſt they did celebrate in no other but their uſual garments; as alſo is yet the cuſtom of the Eaſtern Churches. Pope Stephen the I, did ordain, that Prieſts and Levites ſhould not daily uſe their holy garments; and thereafter a diſtinction was made between the veſtures of Biſhops, and of others.

19. Gratian. Holy Veſſels.loc. cit. cap. Vaſa, ſheweth, that in the primitive times they had only wooden veſſels, untill Pope Zepherin, An. 216. appointed cups of glaſs; and becauſe thoſe were brittle, Pope Urban An. 230. brought in cups of ſilver: [But others ſay, The Church had no cups of gold nor ſilver, untill the Emperour Conſtantine gave them,] and then an Act was made, that no Prieſt ſhould adminiſter the Sacrament in wooden veſſels, leſt God be offended. Nevertheleſs it is recorded of Exuperius, Biſhop of Tolouſe, that he would not admit golden or ſilver veſſels p. 145in his Diocy; but only mands of wands, or baskets for the bread, and glaſſes for the wine. Jerom commendeth him for this. It appears then, although ſome did delight in oſtentation, yet others did not approve it.

20. Io. Beleth. li. cit. cap. 34. ſaith, It is The word Miſſa is homonymous.all called the Maſs, which is ſaid from the beginning to the end...yet ſometimes more eſpecially the firſt part or the Introitus is ſo named, becauſe an Angel is ſent thither. But the Maſs is divided into four parts, Obſecrations, Orations, Poſtulations and Thankſgivings......The firſt part is of the Catechumeni....for they may abide no longer, no more than Jews or Heathens, becauſe as yet they are not Members of the Church; for which cauſe the Deacon ſaith, from the Pulpit, with a loud voice, Let the Catechumeni go forth. Hence the firſt part is called Miſsa, ab emittendo, becauſe they are ſent forth...But all the Office is called Miſſa, which is from the Introitus, uſque ad, Ite, Miſsa eſt; although ſometimes we call Miſſa thoſe words, whereby the body of the Lord is made. So far Beleth. But it ſeems Raban knew not that form of ſaying Maſs; for he ſpeaks afterwards of the conſecration, and ſeveral things muſt be done, after the covering of the Altar, before the conſecration. As for the diſmiſſion of the Catechumeni, the Prieſt ſingeth not that; but the Deacon ſpeaketh it with a loud voice.

21. Many of the Ancients repeat Surſum Corda.theſe words, Surſum Corda, lift up your hearts; whereby they did teach that the Service was not private, but one ſpoke unto the people: Corda. 2. That men ſhould not look upon the elements, as if Chriſt's body were in them, or as if they were turned into Chriſt's body; but we ſhould lift up our minds, by faith and meditation, unto Heaven, where only is Chriſt bodily, and we ſhould ſeek and find him there.

22. In this Miſſal is now neither ſuch exhortation, A Thankſgiving is omitted.nor ſuch a prayer, as followeth; and therefore I may ſay of Raban, as Corn. Lauriman in his Epist. nuncup. ſaid of Io. Beleth, Theſe things may argue his antiquity, which he writeth were done in the Church every where in his time; of which things a great part is ſo aboliſhed and extinct, that no footſtep thereof now appears; for which cauſe ſome have heretofore deſpiſed him, as if he had written falſe things; whereas he is for the ſame, the more to be commended, ſince hence we may learn what they did of old, and how much our times are different from antiquity. But neither doth Beleth mention any exhortation to praiſe, nor ſuch a prayer, ſo that thoſe were aboliſhed before his time; and in place thereof, he mentioneth Secreta and the Prefaces chap. 43; and in the next chap. Secreta is ſo called, becauſe it is ſecretly pronounced. So the people may not hear nor know it; and chap. 45. he ſaith, the Prefaces are ten in number; and Lauriman addeth, in the margine, there are eleven of them. Walaf. Strabo loc. cit. ſaith, Who made the Prefaces and the Actio (which the Romans call the Canon) it is unknown unto me; but that it is augmented not once, but often, we know by the parts which are added. So here are novations upon novations, and frequent changes from the Miſſal of Gregory.

23. Platina ſaith, Pope Sixtus the I, ordained Sanctus.that Sanctus ſhould be ſung.

24. The Scriptures have the word of The word Conſecration is dangerous.Thankſgiving and Bleſſing, and not Conſecration; nor is a word a material difference, if they underſtood no other thing but Thankſgiving or Bleſſing. But it is a dangerous word, ſince the old Heathens did uſe it, to ſignifie the making of a God, Conſecrare ſtatuam; and now the Romaniſts do uſe it, for the lifting up of the elements, and blowing on them, and croſſing them, I know not how often; the thwarting and lifting up of their Arms, the joining and unjoining of the Prieſt's thumb and fore-ſinger, with ſuch other rites; p. 146which have no ſuch foundation in, nor relation unto Chriſt's Inſtitution, nor his Apoſtles doctrine or practice; and do ſmell of charming or heatheniſm, more then of true piety; and the rather is the word to be forſaken, becauſe their Prieſts are not aſhamed to ſay, Qui creavit me, dedit mihi creare ſe; qui creavit me ſine me, creatur à me.

25. Raban ſpeaks ſo, not that he meaneth the bread to be turned into the body of Chriſt; although Io. Eckius in tom. The Bread is he Body figuratively.4. homil. 31. doth cite his words unto that purpoſe: For Tranſubſtantiation was not then hatched (as I ſhall ſhew God willing) and Raban was reckoned amongſt Hereticks for the contrary doctrine, as is touched before; but becauſe the Bread and Wine are the viſible figures and reſemblances, and ſeals of Chriſt's Body and Blood; and becauſe with the ſigns the Believers receive the Body and Blood of Chriſt. Raban's words, which I have related in the former Section, do clearly ſhew his mind in theſe words; and ſo we may judge of many others writing in this manner, although their words have been wreſted to another ſenſe.

26. Obſerve, he ſaith, Prayer unto God. But in all this Inſtitution, is not one word of praying unto the Bread. I know they The Bread was not worshipped.do quote the Ancients for adoring the bread; and eſpecially, they alledge Theodoret. dial. 2. But by one we may underſtand the meaning of all others: his words are theſe; The myſtical ſigns after ſanctification, do not depart from their nature; for they remain in their former ſubſtance, figure and form; and they may be both touched and ſeen, as they were before; but they are underſtood to be thoſe things which they are made, and are beleeved to be; and they are adored as thoſe things which they are beleeved to be; compare therefore the Image with the exemplar or patern, for the figure ſhould be like the truth. In theſe words Theodoret. denieth Tranſubſtantiation and the bodily preſence; and he calleth the Bread and Wine ſigns myſtical, the Image of the exemplar, and figure of the truth; and thereby we may eaſily underſtand what kind of adoring or reverence he would have given unto the ſigns, and not that they ſhould be adored as Chriſt himſelf. And to ſhew the impudency of the Romaniſts, I add another teſtimony, which they do object out of Auguſt. in Pſ. 98. ſaying, No man eats it before he adore it. They object theſe words, as if Auguſtine were ſpeaking of the bread. But his words are, Of the earth he [Chriſt] took earth, becauſe fleſh is of the earth; and of the fleſh of Mary he took fleſh, becauſe he walked here in the ſame fleſh, and did give us the ſame fleſh unto ſalvation; and no man eats that fleſh except he firſt adore it, &c. Here Auguſtine ſpeaks not of the Sacrament, but of the fleſh, which Chriſt took of the fleſh of Mary: and who denieth that fleſh ſhould be adored? Some words after theſe, may be underſtood of the Sacrament, and they are clear; for he expoundeth the words of Chriſt, The words which I have ſpoken unto you, are ſpirit and life: as if the Lord had ſaid, Underſtand ye ſpiritually, what I have ſpoken; ye ſhall not eat this body which ye ſee, nor drink this blood, which they ſhall ſhed who ſhall crucifie me: I have commended unto you a certain Sacrament, which being ſpiritually underſtood, ſhall quicken you; and although it be neceſſary that the ſame be celebrate viſibly, yet it muſt be underſtood inviſibly. So Auguſt. Nothing can be ſpoken more plainly and directly; againſt the groſs and carnal manner of the preſence of Chriſt's body in the Sacrament.

27. It is certain, that our Saviour is the Authour of this Prayer; and who hath ordained it to be ſung, Rites at ſaying Pater noſter.I know not: But Io. Beleth cap. 47. teſtifieth, that in his time the people did ſtand when this prayer was ſaid, if it were a Feaſt-day; and if it were not a Feaſt, the people were proſtrate; and the Prieſt ſaid it with a loud voice, except theſe words, But deliver us from evil: which the people did anſwer.

28. As Chriſt did ordain, that all Believers ſhould eat in remembrance of p. 147Communicating now left of.him; ſo in ancient times was an order, that all ſhould communicate, who will not be excommunicate, Gratian. de conſecr. diſt. 2. cap. Peracta, &, Comperimus. Where was then the private Maſs, wherein the Prieſt alone conſumeth the Sacrament? This order of communicating hath ceaſed through the ſloth of Prieſts and people, ſaith Cochlaeus de ſacrif. Miſſae, and Harding's anſwer to the firſt article of Biſhop Juel's challenge. And for remedy, it was provided, that two Deacons ſhould communicate with the Prieſt, Gratian. de conſecr. diſt. 1. cap. Hoc quoque, &, Omnes. And Pope Sergius the II. ordained, And the rite is turned to a myſtery.that the Bread ſhould be broken into three parts, according to the number of Communicants; which rite of breaking remaineth yet, although the Prieſt be alone, but they have drawn it to ſignifie a myſtery. Lombard. lib. 4. dist. 12. F. ſaith, The part which is offered and caſt into the Cup, ſignifieth the body of Chriſt which roſe again; the part which is eaten, ſignifieth him walking on the earth; and the third part lying on the Altar till the end of the Maſs, ſignifieth the body lying in the grave; for untill the end of this world, the bodies of the Saints ſhall continue in the graves. The Authour of Specul. Curator. ſaith, two parts are reſerved, and the third is caſt into the cup, to ſignifie that the ſacrifice is profitable for three things; unto juſt men, for increaſe of grace; unto ſinners, for taking away their ſins; and unto thoſe in Purgatory, for taking away their puniſhment. So uncertain are they in their errours. And in that direction of the Curats, it is ſpecially provided, that only the Prieſt ſhall eat that part which is caſt into the Cup. So that now the Communion is, for the moſt part, turned into a theatrical eating and drinking of the Prieſt alone. Caſſander cannot wonder enough, how they have departed ſo far from the Inſtitution; and how they dare ſo clearly violate the Acts of Councels, &c. Conſult. art. 24.

29. Chriſt did not put the Sacrament into his Apoſtles mouths, but every one received the bread with his hand; Receiving is altered.and ſuch was the cuſtom of the Church untill the ſixth Synod, ſaith Jeſuit Salmeron on 1 Cor. 11. diſp. 19. But this was altered, when the Roman Church ordained, that for reverence ſake people ſhould not touch it with their hands; but ſo oft as they communicate the Prieſt ſhould put the bread into their mouths. Hence is ariſen another novelty, that whereas the bread was wont to be broken, and diſtributed out of the ſame loaf, now they break not the bread, they ſay, for reverence; as if the Apoſtles and primitive Church had not been reverent, or Believers now cannot be reverent; and therefore leſt Wafers.people do break Chriſt's body with their teeth, they do provide Wafers, which may melt away in the mouth. Caſſander in Liturg. ſaith, This is religion many waies deſpiſed.

30. He mentioneth the receiving of bread only; nevertheleſs it is certain, the diſtribution of the Cup alſo was ordained by Drinking is out of uſe.Chriſt, and it continued in uſe: For Raban in the ſame book chap. 31. ſaith, The Lord would have the Sacraments of his body and blood taken by the mouth of Believers. Now this cuſtom was not forbidden untill the Councel at Conſtance, An. 1415, Caſſand. Conſul. art. 22; and again it was permitted unto the Bohemians, An. 1438. by the Councel at Baſil. Yea Pope Gelaſius the I, made a Decree, that who would not communicate in both, ſhould be excommunicated from both. This Decree ſtood in force about the year 1200, and is regiſtred by Gratian. de conſecr. cap. 2. Comperimus: his reaſon is, becauſe the diviſion of one and the ſame myſtery, cannot be without great ſacriledge. Upon theſe words the Gloſs ſaith, This is underſtood of the Species....therefore it is taken under both kinds, as a Pupil muſt approve all which a Tutor doth, or refuſe all; yet (ſaith he) a ſick man who may not drink wine, or any other in neceſſity, may take the body without wine. When and by whom came this alteration? Jeſuit Coſter in Enchir. p. 148tracta. de commun. ſub utraque ſpe. ſaith, Not by commandment of Biſhops, but it crept in by the practice of the people, the Biſhops winking at it. It is likely, the communion of bread only, came by practice of Prieſts; after that Thomas Aquin. had deviſed concomitancy, leſt any thing might ſeem ſuperfluous.

31. This is the ſecond time that Kiſs.the Prieſt ſaluteth the people. Biel in Expoſ. Miſſ. lect. 16. noteth three ſalutations with the particular reaſons, as they may be. Io. Beleth cap. 48. ſaith, The Prieſt takes this kiſs from the Euchariſt, or as ſome think from the Altar, and gives it to the Deacon or ſub-Deacon, that by them it may go unto others; but (ſaith he) with this caution, that men give it not unto women, leſt ſome wantonneſs or carnality creep into the thoughts. The Rhemiſts would derive this cuſtom of the Maſs from Rom. 16. 16: but Paul did not kiſs the bread nor the Altar, nor did he command it as a part or pendicle of the Maſs. As it is a faſhion among us, for men meeting or parting with friends to ſhake hands; ſo it was among the Jews, and ſome other Nations, as appears by many places in both Teſtaments, for men to kiſs men, which cuſtom Chriſtians did alſo obſerve; and therefore the Apoſtle doth moderate that cuſtom, that it ſhould be with holineſs; and as that ſecular cuſtom did wear out of uſe, ſo it ceaſed alſo in the Church.

32. Beleth hath the words, Lamb of God, who takes away the A change in the words, Agnus, &c.ſins of the world; and not the words following: but alſo faith, theſe be ſaid thrice, to wit, twice with, Have mercy upon us; once with, Give us peace; but neither of the two when it is a Maſs for the dead; but only with, Give them reſt. Raban and others before him knew not this diſtinction.

33. The lawfull The uſe of communicating.uſe of the Lord's Supper, is the remembrance of his death to the ſalvation of the beleeving receiver. But afterwards it was provided, that if any theft was committed in a Monaſtery, and the Monks were ſuſpected; then the Abbot ſhould ſay a Maſs, and all the Monks ſhould communicate, and thereby declare that they were innocent. Gratian. cauſ. 2. qu. 5. cap. Saepe contingit, ſheweth that Pope Nicolaus ordained theſe words to be ſaid unto each one of them, The body of the Lord be unto thy trial. This Decree was abrogate by contrary Decrees of Popes; becauſe the body of Chriſt ſhould not be given unto him who is ſuſpected of a crime: Tho. Aquin. pag. 3. qu. 80. ar. 6 ad 3. Nevertheleſs it is turned to worſe, for in all their Treaſons and Plots either againſt Nations or Church, they make the Sacrament to be the bond of their bloody intentions.

34. Beleth ſaith, this is the laſt part of the Maſs, called The Thankſgiving; and beginneth at the Communion, which is alſo called Completio. But I find no words of Thankſgiving here; ſo thankfulneſs is worn out of uſe.

35. Some ſay, the bleſſing was ordained by Pope Leo the I; Ite, Miſſa eſt.but it is more ancient to bleſs the people at their diſmiſſion.

36. Poly. Virgil. de invent. rer. lib. 4. cap. 11. ſaith, The ſaying of Ite, Miſſa eſt, is from a cuſtom What was done with the remainder.of the Prieſts of Iſis.

37. He hath no mention of what was done with the remainders of the elements. Bellarm. de Euchar. lib. 4. cap 4. ſheweth out of Juſtine, that the Deacons were wont to carry the Euchariſt unto the ſick, or them who could not come to the publick meetings: And cap. 5. The reliques was given unto children to be eaten by them; becauſe they thought not the element to be holy but in uſe. But now they keep their Oſty for adoration p. 149and pompous proceſſion, which cuſtom is contrary unto the Inſtitution, as Caſſander proves by many teſtimonies in Liturgic. cap. 30. 11. This Many rites are added.was the form of Gregory's Maſs, and all that was in the daies of Raban, far different from the firſt Inſtitution of the Lord's Supper; but ſince that time it is as far changed, even ſo far that if Raban were alive, and could ſay Maſs no better, he would be called an ignorant Curat. It hath indeed more ſhew and pomp now then before; but as a painted Image hath more accoutrements then the man hath, yet it hath no life in it; ſo the additions and changes make it more glorious to the eye of a natural man, but the livelineſs and ſpirituality of it is gone. For at firſt was but one ſort of celebrating, but now they have a publick form, and a private, and a ſolitary, one for Sundays, another for Week daies, another for Feaſt daies, another for Faſts, &c. 2. The people underſtood all, and had their part in praying and ſinging; but now the Prieſt doth all in an unknown language, except that a Deacon or Clark ſay ſome few words. 3. As ſome exhortations and prayers are now put away (whereof I have now noted ſome) ſo many other things are added: As firſt the Introitus muſt be ſung twice on ſome daies, and thrice on other daies. 2. There is a Tractus which muſt be ſung with long or ſlow pronunciation. 3. There be a number of Collects. 4. The Prieſt muſt turn ſometimes to the North, ſometimes to the Eaſt, and ſometimes his face towards the people, and ſometimes his back towards them; neither muſt his turning be in the ſame place, but ſometimes at the North end of the Altar, and ſometimes at the middle on the Weſt ſide; ſometimes he muſt ſtand ſtreight up, ſometimes bow or cringe, and ſometimes on his knees; ſometimes waſh his hands in time of the Maſs, he muſt have his Maſs cloaths. Poly, Virgil. de invent. rer. lib. 6. cap. 12. ſaith, Pope Stephen did firſt ordain them in imitation of the Jewiſh Prieſts; for from the beginning (ſaith he) Prieſts going about Divine Service did put nothing above their cloaths, but did ſtudy rather to deck themſelves with the vertues of the mind, and caſt off vices. But here they do exceed the Levitical Prieſts, ſince thoſe had but ſix ſeveral pieces, as we ſee in Exod. 28. 4; but now they have nine ſeveral pieces, and the Biſhops muſt have ſeven more. The Prieſt muſt ſtretch forth his hands and arms, ſometimes lift up his hands and eys to Heaven; then he muſt join his hands, and ſometimes cauſe his thumb touch his fore-finger; ſometimes rub his fingers, and waſh his hands; he muſt ſalute the people ſeven times, to wit, five times when he turns unto them, and twice when he turns not; he muſt have his wax candles, and incenſe; he muſt be ſprinkled with incenſe by the Deacon, and the Acolyte muſt beſprinkle the Choriſters, beginning at the Rector. The Prieſt muſt kiſs the Altar, the Platter, and the Book, and caſt Incenſe on the Sacrifice. Anſelm in his Treatiſe unto Waltram, ſheweth diverſity of croſſing the elements at that time, ſome croſſing them one way, and ſome another way. Thom. Aquin. par. 3. qu. 83. art. 5 ad 3. ſheweth, that the Prieſt muſt make 29 croſſes, to wit, three when he ſaith, Haec dona, haee munera, haec ſancta; three when he ſaith, benedictam, aſcriptam, ratam; two when he ſaith, ut nobis corpus & ſanguis; one when the bread is conſecrated; another when the wine is conſecrated, at the word benedixit; five when he ſaith, hoſtiam puram, hostiam ſanctam, hoſtiam immaculatam, panem ſanctum, & calicem ſalutis; three when he ſaith, corpus & ſanguinem ſumpſerimus; three when he ſaith, ſanctificas, vivificas, benedicis; three when he ſaith, per ipſum, cum ipſo & in ipſo; two immediately after the cup; and three when he ſaith, pax domini. But the Miſſal hath them now another way, to wit, he muſt croſs both the bread and wine together three times, and again them both three times, then them apart once, and again them both apart once, and again p. 150thrice and once, and again once and twice; ſigning himſelf between them, ſo oft with his hand; and then he muſt ſign the chalice with the hoſty; and then ſign himſelf with the Platter, and once with the chalice; and all theſe in ſaying the Canon and Communio, and beſides a hundred more; as when he comes at firſt unto the Altar, he muſt make a Croſs on his face, and ſay, In nomine Patris, Filii, & S. S. then he bleſſeth the incenſe with the ſame words; then he beſprinkleth both the horns of the Altar, &c. Many other ſuch ceremonies have they, which if they be looked upon, by one who knows not what ſignification they put upon them, they are like a Stage-play. Though they give a ſignification unto every one of theſe ceremonies, yet ſo uncertainly, that one expoundeth them one way, and another expounds them another way; and the moſt that any of them ſaith, is, This rite may ſignifie this thing. So uncertain are things of religion when we ſtray from the bounds of Scripture. If we conſider the authority of them, they are will-worſhip and deviſes of men, and brought into the Church ſome by one way, and ſome by another; ſome ſooner and ſome later, and for the moſt part in conformity unto Jews or Heathens, as may be ſeen in Poly. Virgil. de invent. rer. If we conſider the number of them, though Auguſtine ſpeaking of the Sacraments ſaid, the ſigns of Chriſtians are fewer then the ſigns or rites of the Jews; even in number feweſt, and in ſignification moſt clear; yet now they are more a great deal then the Jewiſh, as that one particular of the Veſture ſheweth; and in ſignification both obſcure and uncertain, and which is worſe; whereas God would have the people then to be inſtructed by thoſe rites (which the Apoſtle, under the Goſpel, calleth beggarly rudiments) and now he would have his people informed in a more open and plain way, they hold the people in ignorance, and under more beggarly rites; as that the …iſhop muſt have ſeven pieces of Veſture more then the Prieſt, to ſignifie the ſeven gifts of the ſpirit, wherein he ſhould excel the Prieſt, the Tractus muſt be ſung with a ſlow pronunciation, to ſignifie the miſeries of this life; the Corporale ſignifieth Chriſt's body wrapped in a linnen cloath, &c. What need is there of ſuch ſhadows or repreſentations? Hath a Biſhop need to learn from his ſlippers and his coat what manner of man he ſhould be? Is the ſlow ſinging at one time more then at another, a ready way to teach people the miſeries on earth? And which is worſe then any of theſe, if we conſider the main aim and doctrine of the Maſs, it is derogatory to the ſufficiency of Chriſt's Sacrifice; for they teach and contend, that every day they ſacrifice unto God the Father the very fleſh and blood of Chriſt, for the forgiveneſs of ſins of all which offer, and for whom they offer, either quick or dead. But this is a cunning falſhood contrary to Scriptures, injurious to Chriſt, abhominable to God, offenſive unto men, and monſtrous in the Church, as hath been proved by many. But my main purpoſe is, to ſhew the changes of the Maſs from time to time. But they will ſay, Ceremonies are variable, and they have retained unchangeably, the main part of Gregory's Miſſal, which is the Canon. I reply unto the firſt, it is true Ceremonies are variable; but firſt they ſhould not be multiplied, as the Roman Church doth. 2. The Ceremonies ſhould be changed for the edification of the Church; but their changes are contrary, for ſome part that was read ſo that the people might hear and underſtand, is now read ſo that the people ſhall not hear what it is; and many ceremonies do require much time, ere the people can know what they do ſignifie; whereas they might learn the ſame things ſooner, if they were informed plainly and directly; and many ceremonies are ſo dark, that even Prieſts know not what they do ſignifie. Next, whereas they ſay they retain the Canon of the Maſs: Firſt, have they not put away ſome parts of Gregory's p. 151Miſſal, and added far more? And doth not ſuch addition and aboliſhing make up a great change? 2. Though we ſtand not for maintaining the Canon, as being not the work of Chriſt, nor of his Apoſtles; as Gregory confeſſeth lib. 7. ind. 2. Epiſt. 63; but either his own, or (as he ſeemeth to ſay there) of one Scholaſticus; yet it is the mighty providence of God for the conviction of the Romiſh Church, that the Canon is continued: For they hold Out of the Canon is confuted 1 The doctrine of the ſacrifice.firſt, That in the Maſs is a true, ſingular and proper ſacrifice. 2. That the Bread and Wine are tranſubſtantiated into the Body and Blood of Chriſt. 3. That the People ſhould not pertake of the Wine. 4. That men attain ſalvation, or eternal life, by merit of their works: but all theſe are clearly confuted by the words of that Canon. Firſt, concerning the Sacrifice, it ſaith, a little from the beginning, Petimus uti accepta habeas & benedicas haec dona, haec munera, haec ſancta ſacrificia illibata. Here obſerve firſt, that the words are in the plural number, gifts, ſacrifices: But Chriſt is not many gifts, nor many ſacrifices, he is one gift Ioh. 4. 10. and one ſacrifice Heb. 9. 2…. & 10. 10. therefore Chriſt is not ſignified by theſe words. 2. The Canon ſaith, We pray that thou wouldeſt accept and bleſs theſe gifts: Should we think that Gregory would have men to pray for the acceptation of Chriſt, and for a bleſſing unto him, who is the dearly beloved of the Father eternally? I beleeve, Gregory did not underſtand the words ſo: And after the words which are called The Conſecration, it is ſaid, Supra quae propitio ac ſereno vultu reſpicere digneris, & accepta habere, &c. that is, On which be pleaſed to look with a favourable and gracious countenance, and accept them as thou were pleaſed to accept the gifts of thy ſervant Abel, and the ſacrifice of our Patriarch Abraham; and the holy ſacrifice and immaculate hoſty, which thy High-Prieſt Melchiſedek offered unto thee. Whether ſhall we believe, that the offerings and ſacrifices of Abel, Abraham and Melchiſedek were acceptable unto God through Chriſt; or that they were the paterns of accepting the ſacrifice of Chriſt? I beleeve certainly, that Gregory did not think the firſt, but the ſecond; and ſo, that he would have Believers to pray for the acceptation of their offerings in and through Chriſt; and ſo it is ſaid in the beginning of the Canon, Moſt gracious Father we humbly beſeech thee, for Jeſus Chriſt, thy Son, our Lord's ſake; and we pray, that thou wouldeſt accept...theſe gifts. Moreover in the ſame Canon it is ſaid, Hanc oblationem ſervitutis nostrae, ſed & cunctae familiae tuae, quaeſumus domine ut placatus accipias, i. e. O Lord we beſeech thee that thou, being pacified, wouldeſt accept this oblation of our ſacrifice [or of us thy ſervants] and of all thy family. Who can think that Gregory did mean, by theſe words, the oblation of Chriſt? Again it is ſaid, Quam oblationem tu Deus omnipotens, &c. i. e. Which oblation, O thou Almighty, we beſeech thee, that thou wouldeſt be pleaſed to make, in all reſpects, bleſſed, aſcribed, ratified, reaſonable and acceptable. Can theſe words be meaned of the offering of Chriſt, and not rather of the offering of the people? And ſo it may be ſaid of theſe words, We offer unto thy excellent Majeſty, of thy gifts, and of what thou haſt given. And theſe be all the words, at leaſt the greateſt part of the Canon, concerning a ſacrifice; and ſince theſe be not underſtood of a proper and ſingular ſacrifice, certainly in the Maſs no true and proper ſacrifice is offered. But they will ſay, the words are, Haec ſancta ſacrificia illibata, which cannot be underſtood of the offerings of the people; and therefore muſt be underſtood of Chriſt's ſacrifice. Anſwer: Firſt, for the word ſancta, it may be underſtood of the peoples offerings, in reſpect of dedication, as well as the ſacrifice of Melchiſedek is called holy and immaculate hoſty; and the more, if we take them with the words preceding, We beſeech thee humbly for Chriſt's ſake, that thou p. 146wouldeſt accept and bleſs theſe holy oblations. As for the word illibata, Alcwin (who was the Teacher of Raban, as ſome write) de Divin. Offic. ſaith, Illibata dicuntur, id eſt, non praeguſtata, id eſt, Illibata is not as yet taſted, but abiding whole. Yea and in the ſame place he ſaith, By dona, munera & ſacrificia, one and the ſame thing is commended with ſeveral names; and what is offered upon the Altar is called munera, as the Lord ſaith, If thou offer thy gift. It is clear that he underſtood the gifts of the people; and conſequently not a ſingular and proper ſacrifice. I know alſo, that Illibata ſignifieth not offered; and that ſignification doth more confirm what I have ſaid. Secondly, 2. Tranſubſtantiation.concerning Tranſubſtantiation; the Canon ſaith, Quam oblationem tu Deus...benedictam....facere digneris, ut nobis corpus & ſanguis fiat dilectiſſimi Filii tui Domini noſtri Ieſu Christi. Here they ſay, are both the ſacrifice and tranſubſtantiation. But firſt, If all theſe words be conſidered together, it is clear that (as I ſaid) the words, Quam oblationem benedictam, ratam, aſcriptam, rationabilem acceptabilemque, are not meaned of the body of Chriſt; becauſe it is craved that the oblation may be bleſſed....to the end, it may be the body and blood of Chriſt; for what we crave that it may be made the body, is not as yet the body. 2. I truſt none is ſo ignorant, to think that the word fiat doth neceſſarily ſignifie to be made a ſacrifice, and to be tranſubſtantiate; and if that word can, in that place, admit another ſignification, it proves not either of the two, and far leſs both; and ſo we ſee how great a work is grounded upon the uncertainty of the ſignification of one word. I have already twice ſhewed how Raban expoundeth the word for a ſign, figure, ſeal and repreſentation; and here I add the words of Auguſtine Epiſt. 23. ad Bonifa. Chriſt was once ſacrificed in himſelf, and is every day ſacrificed unto people in the Sacrament; neither is it falſely ſaid, that he is ſacrificed, for Sacraments have a ſimilitude of the things whereof they are Sacraments; and for this ſimilitude, they oft have the names of the very things; as in a certain manner, the Sacrament of the body of Chriſt, is called the body of Chriſt; and the Sacrament of Chriſt's blood, is called his blood. So far Auguſtine; and I could add the like teſtimonies of other Ancients, but I ſaid, I would prove it from the words of the Canon: Then obſerve firſt in the words immediately following, it is ſaid, Qui pridie quàm pateretur, accepit panem. 2. After the conſecration, Offerimus praeclarae Majestati tuae ex donis tuis ac datis hoſtiam puram....panem ſanctum vitae aeternae & calicem ſalutis perpetuae, ſupra quae propitio ac ſereno vultu reſpicere digneris, &c. 3. When the Prieſt takes the hoſty into his hands, before he communicateth, he is ordered to pray in this manner, Corporis & ſanguinis tui Domine Ieſu Chriſte, Sacramentum, quod licet indignus accipio, not ſit mihi judicio & condemnationi, ſed tua proſit pietate corporis mei & animae ſaluti. 4. When he takes the Cup, he is ordred to ſay, Gratias tibi ago, Domine Sancte Pater omnipotens....& precor ut hoc Sacramentum ſalutis noſtrae, quod ſumpſi indignus peccator, non veniat mihi ad judicium neque ad condemnationem. Whence we ſee, that both before the conſecration (as they ſpeak) and after the conſecration, that which is received is called Bread and the Cup, out of what the people offereth from what God had given them; and it is prayed, that God would look graciouſly on theſe things, even on that Bread and Cup, as he was pleaſed to look on the offering of Abel; and that Bread and Cup is, two ſeveral times, called the Sacrament of Chriſt's Body and Blood, and the Sacrament of our ſalvation. Wherefore certainly, according to the Canon, the Bread is ſtill Bread, and the Sacrament of Chriſt's body, and the Sacrament of our ſalvation; and it is not tranſubſtantiated into Chriſt's body. But ſaith the Jeſuit Io. Hart, againſt Io. Reinolds, yea the p. 153Bread and Cup do tropologicè ſignifie the very Body and Blood of Chriſt. I anſwer, This is a begging of the queſtion; for we hold, that there is a trope or figure in the words of Chriſt, This is my body; which they deny: And why ſhould that be denied, more than to be affirmed in the words of the Canon; and the rather, that in the ſame Canon, and in the prayers after conſecration, the Bread and Cup are expreſsly called the Sacrament of Chriſt's body, and the Sacrament of our ſalvation? A Sacrament is not the thing ſignified, but a ſign and ſeal of it; and therefore according to the Canon, there is no tranſubſtantiation of the Bread and Wine. Thirdly, Concerning the 3. The denying of the Wine unto the People.Communicants, it is to be obſerved, that the Canon is conceived in form of a Prayer, and in the name of the People; and therefore, by the way, I ſay, it ſhould be pronounced ſo, that the people may hear and pray in the mean time; but it is ſaid now with a low voice, leſt the people hear and underſtand. But to the purpoſe; in the Canon it is ſaid, Supplices te rogamus, Omnipotens Deus,.....ut quotquot ex hac Altaris participatione ſacro ſanctum Filii tui corpus & ſanguinem ſumpſerimus, omni benedictione Coeleſti & gratia repleamur, i. e. We humbly pray thee, Almighty God, that ſo many of us as ſhall, in partaking of the Altar, receive the holy body and blood of thy Son, may be filled with all Heavenly bleſſing and grace. Hence it is apparent, that they who receive the one element, ſhould alſo receive the other, ſince they are conjoined in the Canon. And not any Papiſt can deny, that the cuſtom was otherwiſe at that time, and ſome hundred years thereafter. Fourthly, 4. Mens merit.Concerning the merits of men, it is true they pray, after the Agnus Dei is ſung, in theſe words, Haec ſacro ſancta commixtio corporis & ſanguinis Domini noſtri Ieſu Chriſti, fiat mihi omnibuſque ſumentibus ſalus mentis & corporis, & ad vitam aeternam, promerendam & capeſcendam praeparatio ſalutaris, per eundem Chriſtum Dominum noſtrum. But whether the word capeſcendam doth not declare the other word promerendam to be taken there improperly; or if the word promerendam ſhould be taken properly for deſerving, let it be judged by the words of the Canon; where it is ſaid expreſsly, Nobis quoque peccatoribus famulis tuis de multitudine miſerationum tuarum ſperantibus partem aliquam & ſocietatem donare digneris cum tuis ſanctis Apoſtolis & Martyribus......& cum omnibus ſanctis tuis, intra quorum nos conſortium non aeſtimater meriti, ſed veniae quaeſimus largitor admitte per Chriſtum Dominum noſtrum, that is, We beſeech thee, that thou wouldeſt be pleaſed to give freely unto us ſinners, thy ſervants, hoping in the multitude of thy compaſſions, ſome part and fellowſhip with thy holy Apoſtles and Martyrs, and with all thy Saints, into whoſe ſociety, we beſeech, admit us; thou not reckoning our deſerving, but grant us pardon, for Chriſt our Lord's ſake. Who, weighing theſe words ſeriouſly, can imagine, that the firſt contriver of the Canon could plead for ſalvation by his own merits or deſervings? Certainly, theſe words of the Canon do renounce all our merit, and teach us to rely upon the mercy of God for Chriſt's ſake. And therefore, unleſs the firſt prayer be contrary unto the Canon, the word promerendam is declared by capeſcendam, that is, they pray that the Communion may be a ſaving preparation for attaining eternal life. And hereby we may learn how to expound that word mereamur in many paſſages of the Ancients, as I have touched before. I conclude this point, ſeeing the Canon hath nothing of proper ſacrifice in it, nor of tranſubſtantiation, and ordereth that they who receive the bread ſhould alſo receive the cup, and it takes away the merit of mens work; it is the mighty providence of God, for the conviction of the Romiſh Church, that the Canon continueth, when ſo many changes have been made in the Miſſal; and alſo it is a ſingular (I will not ſay prudence or wiſdom, but) policy of the Biſhops p. 154and Prieſts, that they will not pronounce the Canon ſo, that the people may know and underſtand it; leſt the people know thoſe errours which are ſo plainly contrary unto the Canon. I have alſo obſerved another place A notable …and change in a prayer after the Pax; there is a prayer in theſe words, O God, Father, fountain and original of all goodneſs, who being moved in mercy, wouldeſt that thy only begotten Son, ſhould for us deſcend into the loweſt part of the world, and aſſume fleſh, whom unworthy I hold here in my hands, I adore thee, I glorifie thee, and I praiſe thee with my whole mind, and intention of my heart; and I pray that thou wouldeſt not forſake thy ſervants, but forgive us our ſins, that we may be able to ſerve Thee, the only true and living God, with a pure heart and chaſt body, for the ſame Chriſt our Lord's ſake. We ſee this prayer is directed, from the beginning to the end, unto God the Father, and ſo have the firſt contrivers ordered it. But now in the Miſſal is a diviſion, and between the words, I hold in my hands, and, I adore thee, &c. the rubrick ſaith, Hic inclinet ſe ſacerdos ad hoſtiam, dicens, Te adoro, te glorifico, &c. as if the words preceding were only directed unto the Father, and the words following were directed unto the hoſty; and ſo they adore, glorifie, and praiſe the hoſty, as the only living and true God. Now who hath made this change, and when particularly it was changed; I think it can as hardly be pointed, as who did ſow the Tares amongſt the Wheat; but every one may ſee that an abhominable change is made there. Raban knew not this rubrick and adoration, nor Io. Beleth; neither is any mention of it, in any of the forms of Maſs recorded by Caſſander.