The Life of William Archbishop of Canterbury Examined, Chapter 7
CHAP. VII. The Canterburians embrace the Masse it selfe.
OF all the pieces of popery, there is none so much beloved by papists, nor so much hated by Protestants, as the Masse, since the reformation of Religion, the Masse hath ever beene counted the great wall of division, keeping the parties asunder, who ever could free that ditch, whose stomack could digest that morsell, no man of either side was wont to make any doubt of his name, but that with consent of all, hee might passe for a true papist; and no waies in any reason stand for a moment longer in the catalogue of protestants: If then I bee able to demonstrate the Canterburians minde to be for the Masse, I hope no man of any understanding and equity will require of me any further proofe of their popery, but with good leave of all I may end my taske, having set upon the head therof this cape-stone.
In the mouth of both sides reformed and Romish, preaching, and the Masse goe for reall opposites, the They cry downe so far as they can all preaching.affection of Papists to their Masse maketh them value our preaching at the lesser rate; the affection of Protestants to preaching, maketh the Masse to them the lesse lovely: Our faction to make roome for the Masse so farre as they dare, so fast as they can, are crying downe preaching. They tell us first, that much of the preaching which now is at London, and over England is not the word of God, but of the Devill, aCant. Starchamber speech, pag. 47. But in the pulpit it is at most, Hoc est verbum meum, and God hold it there at his word: for as too many men use the matter, it is, Hoc est verbum Diaboli, this is the word of the devill in many places, witnesse sedition, and the like to it.because indeed the best and most zealous preachers in their sermons doe oft taxe Arminianisme and Popery, and the waies whereby his Grace is in use to advance both: This to him and his followers is doctrinall Puritanisme, much worse than disciplinarie; yea, it is sedition taught by the Devill: 2. They tell us, that the most of preachers, though voyd of the former fault, are so ignorant, idle, impertinent, clamorous fellowes, that their silence were much more to be wisht than their speech. bAnd. Posthuma, pag. 32. Ex quo nuper hic apud nos vapularunt canes muti, exclusi sunt clamatores … as molesti, ex quo pessimus … mos invaluit, ex quo pruriginoso … editus … bic quicquidlibet effutiendi, Ecclesia in tonstrinam versa est, non plus ibi ineptiarum quam bic, Theologia in battologiam, canes … latrantes mutati in catulos …, … fere scias … opt ā dum fit, illudne …, an bi latratus absoni, illudne jejunium, an baec nausea.Because indeed grave and gracious Ministers are not either able or willing to stuffe their Sermons with secular learning, and imploy extraordinarie paines for to gather together a Masse of tinkling words, as Andrewes was, and his admirers are wont to doe, for to spoyle preaching of that life, spirit, and power, which ought to shine into it. 3. That the preaching which themselves approve and praise, is but sermonizing in pulpits, no necessary part of the Ministeriall charge, but a practice to bee used of some few of singular learning & eloquence, and that only at rare and extraordinary times, as the Bishop, or the Star-chamber Court shall be pleased to give licence. cShelfoord, pag. 91. Beside these ten kinds of preaching, which are able to stop the mouth of all itching … professours, there is yet another kind of preaching not fit for every Minister, but for extraordinary and excellent men, called by God and the Church, to reforme errors and abuses, to promulge to the world new Lawes & Canons. And as this kind is to be performed by extraordinary men, … it is not alwaies so needfull, but when necessity required: for when things are setled, there needs no more setling, but only preserving. We ought not to have many …, or many Evangelists, nor many Apostles; Were people now to be called and converted to the Gospel, then not … this kind of preaching, but miracles also were needful, when much needlesse and some unsound teaching by tract of time had sued into the ark of Christs Church, by the … & Priests thereof: … in the 19 year of King Henry the eighth, began licences to be granted by the Court of Star-chamber, to preach against the corruptions of the time; but now the corruptions are … the ancient & true doctrine of the primitive Church by setled articles is restored; Therfore this extraordinary kind is not now so necessary, except it be upon some … crimes, breaking forth among people.4. That the onelyonly ordinary, profitable, and necessary preaching which God hath appoynted, and the Church laid upon the backe of Pastours, as their charge for which their tithes and stipends is due to them, is nothing but the distinct and cleare reading of the Service Booke. dShelfoord, pag. 35. The principall part of the Ministers office is the true understand …, distinct reading, and decent Ministrie of the Church service, contained in the Book of Common Prayer. This is the pith of godlinesse, the heart of religion, the spina or …, the backbone of all holy faculties of the Christian body. Ibid. pag 39. Were … … as the Canons … aptly, that is, by just distinctions, and by a sensible Reader, observing all the rules of reading, with … fit … the matter, and with due attention of the hearer, there would bee much profit and edifing. Jbid. pag. 76. Gods Minister … thy Preacher, and the divine service of the church book is his sermon. In this service & this sermon is contained whatsoever is necessary for salvation. Ibid. p. 78. The … reading is preaching; yea, a lively & effectuall kind of preaching.As for sermonizing in pulpits, when so it is permitted, it ought to be very short, and after the popish form, without any prayer at all, either before or after: That the custome of English preachers, who before Sermon pray for the help of the Spirit of God to themselves and their hearers, or after Sermon crave grace to practice what hath beene spoken is all but idle; yea, intollerable novations to bee abolished: eHeylens answer, pag. 165. Whereas formerly you used to mangle and cut short the Service, that you might bring the whole worship of God to your extemporary prayers and Sermons, now you are brought againe to the ancient usage of reading the whole prayers, without any diminishing in regard of preaching. As for your other cavils about the using of no prayer at all after Sermon, the innovation here is on your part, who have offended all this while, not only against the Canon, but act of Parliament, by bringing in new formes of your owne devising. As for the forbidding of any prayer before the Sermon, if any such be, it is but agreeable unto the Canon, which hath determined so of it long ago. The Preachers in King Edwards dayes used no forme of prayers, but … exhorting which is now required in the Canon.Neither this onelyonly, but that the most able Pastors are not to bee suffered so much as in their private studies to recommend their soules to God in their owne words, but in their very private prayers, are to bee tyed precisely to the words of the Service Booke. fCouzins devotions in the preface. Let no prayers be used, but these which are allowed by the Church: what prayers … ever any man hath framed for himselfe, let him first acquaint these that are wise & learned … them, before he presume to use them: and that men may not think those rules are to be applied to publike praiers only, & not to privat, let them weigh those words in the councell of …, Quascunque … preces, &c. When we speak to the awfull … of God, we would be sure to speak in the … and pious language of the Church, which hath ever been guided by the holy Ghost, & not to lose our selves with confusion in any sudden abrupt or rude dictates, which are … by private spirits, & ghosts of our own, in regard whereof our very Priests & Deacons themselves are in their private and … prayers enjoyned to say the morning & evening devotions of the Church, and when at any time they pray, there is a set forme of words prescribed to them to use, that they also might now it is not lawful for them to pray of their own heads, or suddenly to say what they please themselves.5. That the sermonizing which themselves permit, must bee in the greatest Townes in the most solemne times but once a day, that the practice of hearing two Sermons in one day is to be corrected, that one in a month is abundant, and all the English Canons doe require.gPokling …. Our Saviour in … on the Sabbath, preached but once a day, for immediatly after he went to dinner. … answer, …. 168. If in the great cities and …, Sermons are … to the … time of the day, or as … owne phrase is, to an … onelyonly, assuredly it is neither … nor strange, nor need … bee offended at it, if by that meanes the people in those place, cannot heare but one sermon in the day, it being not many, but good sermons; not much, but profitable hearing, which you should labor to commend. Shelford, p. 93. Better were it for our Church and people to have but one Sermon well premeditated, in a monethmonth, which is insinuated by the Canon, than two on a day, proceeding from a rolling braine and mouth, without due preparation. Heylens answer, pag. 166. Your afternoone Sermon on the Sunday, if performed by Lecturers, are but a part of your new fashion, and having no foundation in the Church at all, it cannot be any innovation to lay them by, and if the Curate performe his dutie in catechizing, you have no reason to complaine for want of Sermons in the afternoone.
6. That over all England, Lecturers whose Sermons wont to be the farre best, must be presently silenced, as those whose calling the Canons Ecclesiasticall of England cannot permit. hHeylens answer, 163. Why count yee the suppressing of Lectures for an innovation, whereas the name of Lecturers and Lectures are in themselves a new and … invention, borrowed from the new fashions of Geneva?In a word, that Sermons are the great occasion of the division and heart-burnings, which now trouble the Church and State, of the presumption and pride, and most sins among the people: That therefore it were verie good to returne to the old fashion in the dayes of popery, before the 19. yeare of Henry the eighth, where there was none, or but few preachings, that this is the only means to reduce the land to that old honest simplicitie, equitie, pietie, and happinesse, which was in our Antecessors dayes; iShelford, pag. 71 When men had more of inward teaching, and lesse of outward, then was there far better living; for then they lived alwayes in feare of offending, and as … as they had done any thing amisse, their conscience by & by gave them a nip, and a memento for it, then they confessed their sins to God & their Minister, for spirituall comfort and counsell; then they endevoured to make the best temporall satisfaction they could by almes, prayers, & fasting, & other good works ofhumiliation; but now outward teaching not … understood, hath beaten away this. Ibid. pag. 82. The besotted negligence of our delicate Puritans, is that which makes them to run so after Sermons; what doth this singularitie work in them, but a contempt of government? As weak stomacks cannot well digest much meat, so the common people cannot governe much …; & when they can not digest it well, they vomit it up, they wax proud, and will contest with their Ministers. At what time were most heresies broached? Was it not in the primitive Church, when there was most preaching; … thereafter they did slake it. Ibid pag. 99. Preaching by reading is the ordinarie preaching ordained by God himselfe, and his Church, and this was the ordinarie preaching in our Church before King Henry the eighth.even to that old blindnesse, wherein of necessity, wee must give our soule to bee led by the light of Sir John the Priest, our Father Confessor, for all this behold on the margine their expresse declaration.
Preaching being thus far cryed down, there will be They approve the Masse both for word & matter.the lesse adoe to get up the Masse: For the word of the Masse is so lovely to them, that they are delighted to stile their Service Booke by that name. k…. Sunday, Missam facere coepi, saith S. Ambrose, he began the second service, as our Church calleth it, quidam cogunt sacerdotem … abbreviet …, saith S. Augustine, that is, they make the Priest to curtaile Divine Service.And least wee should thinke that it is but with the word of the Masse, that they are reconciled, they shew us next, that they find no fault with the very matter of the Masse, if you will give unto it a charitable, and benigne interpretation. lMontag. antid. pag. 10. Missam ipsam non damnamus, quoad vocem, quin neque Missae foreign sano & recto sensu intellectumNeither here doe they stand, but goe on to tell us, yet more of their minde, that if transubstantiation onelyonly were removed from the Masse, they would make no question, for any thing it hath beside. And this, but most falsly, they give out for King James judgement. mPockling. alt. pag. 138. The King would like well enough of the Masse, if the Priests would shrive her of ….Yea, they goe on further to embrace transubstantiation it selfe, so farre as concernes the word: And how much the matter of it displeaseth them wee shall heare anon.nMontag. antid. pag. 10. De vocibus, ne Missae quidem, … ne Transubstantiationis certamen moveremus.
But to shew their minde more clearely towards the Masse, consider the Scottish Liturgie; This unhappy book was his Graces invention: If he should denie it, his owne deeds would convince him. The manifold letters which in this pestiferous affaire have passed betwixt him and our Prelates are yet extant. If we might bee heard, wee would spread out sundrie of them before the Convocation house of England, making it cleare as the light, that in all this designe his hand hath ever been the prime stikler; so that upon his back mainly, nill he will hee, would be laid the charge of all the fruits good or evill which from that tree, are like to fall on the Kings Countries. But of this in time and place; onelyonly now we desire to bee considered, that to this houre, his Grace hath not permitted any of his partie to speak one crosse word against that booke, but by the contrarie lets many ofthem commend it in word and writ for the most rare and singular piece, that these many ages hath beene seene in any Church, for all gratious qualities that can bee found in any humane writ. Heare how the personate Jesuite … Nicanor, that is, as we conjecture by too probable signes his Graces creature, Lesly of Dun, and Conner extolls that Booke above the skies: oPag. 28. I … no Church … celebrate the Sacrament with more puritie, …, gravitie, and none with more majestythan by thi Book: Certainly it is purged from all …, which you call Superstition, or the … of the Masse, it is restored to the ancient …, the least thing that … to …, being thrust out of doores, as Amnon did Tamar, without hope of returne: And if any superstitions would dare to enter, the doore is so … shut, that … must despaire of any entrie. What needs all such uproare then without cause? I shall … my selfe to make good these particulars: First, that you shall never bee able to find any thing in that Booke, contrarie to the Word of GOD. 2. That it containeth nothing contrarie to the practice of the primitive Church, but which is most agreeable thereto. 3. That all the points which you condemne are not contraverted betweene our Classicall Divines and …, but agreed upon on both sides. 4. That there is nothing in it, contrarie to our Confession of Faith in Scotland; yea, which is much, yee shall not shew mee a … Divine of any note, who ever did condemne this Book of the least point of Poperie, but on the contrarie, did defend and commend it.And yet we did undertake to shew into it the maine, yea all the substantiall parts of the Masse, and this undertaking to the satisfaction of our Nation was performed in our generall Assembly; but to those men the judgements of nationall Churches are but vile and contemptible testimonies. I have seene a parallel written by a preacher among us, comparing all and every particular portion of the Masse, as they are cleared by Innocent, Durand, Walfrid, Berno, and the rest of the old Liturgick Rationalists, with the parts of our Liturgy, as they may bee cleared by the late writs of the Canterburians, which ends not, till all the parts great and small of the Masse bee demonstrate in our Book either formally, in so many words, as the most considerable are, and that in the very … (If you will joyne to our book the Canterburian commentars) or virtually a necessity being laid uponus, upon the same grounds which perswades to embrace what in those bookes is formally expressed, to embrace also what of the Masse is omitted, … it shal be their pleasure in a new edition to add it. This parallel is ready for the publick when ever it shall be called for.
For the present, because those men make our gracious The Scottish Liturgie is much worse than the English.Soveraigne beleeve, and declare also to the world in print, that what we challenge in that book, doeth strike alike against the Liturgie of England, as if the Scots Liturgy were altogether one with the English, and the few small variations, which possibly may be found in the Scottish, were not onelyonly to the better, but made for this very end, that this new booke might better comply with the Scots humour, which now almost by birth or at least by long education is become naturally antipathetick to the Masse, to make this their impudent fraud so palpable that hereafter they may blush (if it bee possible for such foreheads to blush at any thing) ever againe before our King to make any such allegeance passing all the rest of that booke for shortnesse, wee shall consider some few lines in some three or foure leafes of it at most, wherein the world may see their malapart changing of the English liturgy in twentie particulars and above, every one whereof drawes us beyond all that ever was allowed in England, and diverse of them lead to those parts of the Masse which all protestants this day count most wicked. If this be made cleare, I hope that all equitable men will bee the more willing to free our opposition thereto, of all imputations, and specially of all intentions to meddle with any thing that concernes the English Church, except so farre as is necessary for our present defence, and future peace, and makes cleerely fortheir good also. For albeit we are confident the world would have excused us to have opposed with all vehemency the imposition upon us (a Church and Kingdome as free and independant upon any other nation as is to bee found this day in Christendome) without our consent, or so much as our advice, the heavie burden of foure forraigne books, of liturgie, canons, ordination, homilies: ofa number ofstrange judicatories; high commission, episcopall visitations, officiall courts, and the like, though they had bin urged in no other words, in no other sence then of old they wont to be used in England: For it is well known that those things have bin the sole ground and onelyonly occasion of the … schismes, and heavie troubles wherewith almost ever since the reformation, that gracious church hath beene miserably vexed. But now all those things being laid upon us in a far worse sence as they are declared by the Canterburian imposers in their owne writs, yea in farre worse words, as all who will take the paines to compare, may see: wee trust that our immoveable resolution to oppose even unto death all such violent novations shall be taken, by no good man, in evill part, let be, to be throwne, far against our intentions, to the disgrace of our neighbour church, or any well minded person therein. We have with the English church nought to doe, but as with our most deare and nearest sister, wee wish them all happinesse; and that not onelyonly they, but all other Christian Churches this day were both almost, and altogether such as wee are, except our afflictions. We have no enemies there but the Canterburian faction, no lesse heavie to her than to us. What we have said against the Scots liturgie may well reflect upon them, and so farre as we intend, upon them alone, and that for three of their crimes chiefely. First their forcing upon us, with whom they had nought to do, so many novations, even all that is England at one draught, and that by meere violence. 2. Their mutation of the most of those things to a plaine popish sence, which in the best sence that ever was put upon them, did occasion alwayes to England much trouble. 3. Their mutation of the English books not onelyonly to popish sences, but even to popish words, and that in a number of the most important passages of the Masse. This last here wee will shew, holding us within the bounds of our few forenamed leafes, by which, conjecture may bee made of the rest.
Of all the limbes of the Masse, the most substantious Our alteration in the Offertorie.for many evill qualities are those three, which lie contiguous together, the Offertorie, the Canon, the Communion: The English at the reformation, howsoever for reasons of their owne, thought meet to retaine more of the Masse words than our church could ever be induced to follow, yet in those three portions of the Masse they were very carefull to cast out what they knew protestants did much abhorre in the church of Rome. But at this time the Canterburians having gotten the refraiming of the Liturgy in their hands, for to manifest their affection openly to Rome do put in expressely that, which the English reformers put out, as wicked scandalls. That this may bee seene, consider severally the three named portions.
The popish Offertorie in it selfe is a foule practice, even a renovation in the Christian church of a Jewish Sacrifice, as Durand confesseth. pDurand. Ration. lib. 4. fol. 65. Ritus igitur … transivit in …, & sacrificia … populi … sunt in observantimpopuli ….But as it stands in the Masse, it hath yet a worse use, to bee a preparatorie peace offering making way for that holy propitiatorie, which in the Canon followes. It is pretended to bee a sacrifice for the benefit both of quicke and dead, for the good of the whole church universall, for the helpe of these in Purgatorie; but it is really intended to be a dragge, a hook to draw in money to the Priests purses. This piece of the Masse the English did cleane abolish, but behold how much of it our present Reformers are pleased to replant in our booke: First, they professe in plaine tearmes the reduction of the Offertorie, and that not once alone, but least their designe should passe without observation, they tell us over againe of the Offertory: 2. In the very forefront of this their Offertory, they set up unto us whole five passages of Scripture, whereof the English hath none, all directly in the literall sence carrying to a Jewish oblation. 3. For the waking of the Priests appetite (which of it selfe uses to be sharpe enough) Upon the hope of present gaine to sing his Masses with the better will, they set up a Rubrick, seasing and infefting the officiating Priest in the halfe of all the oblations, which hee can move the people to offer, and giving a liberty to him with his Church-warden, to dispose on the other halfe also as he thinks good, expresly contrary to the English, which commands all the almes of the people to bee put up in the poores boxe. 4. They will not have us to want the very formality of a Jewish offering, for they ordaine the Deacon to put the bason with the peoples devotions in the hands of the Priest, that hee may present it before the Lord upon the Altar, just as the papists in this place ordaine to bring the paten with their oblations unto the Priest; that hee may set it before their altar. qDurand. lib. 4 …. 64. Subsequens Dtaconus ipse patinam cum hostia pontifici …, & pontifex seu sacerdos … collocat super altare. Ibid. fol 66 Sacerdos … manu targit, repraesentans … …, 14. 4. ponetque … super … hostiae, & …, & in expiationem ….5 The priest is ordained to place and to offer up the bread and wine upon the Lords Table, that it may be ready for that service, just the popish offering in that place of the Masse, of the bread and wine, as a preparatory sacrifice for the propitiatory following. 6. The English prayer for the Catholick Church, is in our book cast immediately at the back of the offering of bread and wine, and that we may know it must be taken for the Offertory prayers that stands there in the Missall, and that for the benefit not onelyonly of the living, but also of the dead: The Masse clauses for the honour of the Saints, and helpe of those who are in purgatorie, which the English scraped out, they put in againe: For as the Papists say, these Offertorie prayers for the honour of the Saints, especially of the blessed Virgin, and Apostles, and Martyrs, so they in this their Offertorie prayer commemorat all the Saints, who in their severall generations were the lights of the World, and had wonderfull grace and vertue, they might have put in particularly, as Couzins in his devotions doeth, page. 371. The blessed Virgin …, the holy Patriarchs, Prophets, Apostles, and Martyrs: also they mention among the dead not onelyonly these glorious Saints, but the rest of Gods servants, who have finished their course in …, and now doe rest from their labours, the best description that can be, if Bellarmine may be believed, of the Soules in Purgatory, for whom not only thanks is given, but also prayers made, as Couzins who is suspected to be one of the maine pen-men of our booke, doth comment this passage in his devotions, page 372. That at the last day, we with them, and they with us may attaine to the resurrection of the Just, and have our perfect consummation both of soule and body in the kingdome of heaven: There is no footestep of any of these things in the English book.Our changes in the consecration.
The piece which followes the Offertorie in the Missall, and in our booke also, is the Canon, no lesse detested by all Protestants, then admired by papists, as Bellarmine telleth us; rDe missa, lib. 2. cap 17. … canonem ut summa reverentia semper Catholici retinuerunt, it a incredibili furore haeretici hujus temporis lacerant.Many of the prefaces and prayers thereof wee have word by word, and what ever we want, these men in print are bold to justifie it all, as in nothing opposite to the truth or protestant Doctrine: So the appendix to D. Fields third Booke, Chap. 1. But wee must consider the time wherein D. Field is made to utter such speeches, it is in the twenty eight yeare, long after the death of that learned and reverend Divine: It is in that yeare when his Grace sitting in the Chaire of London, had … now the full superintendence of all the presses there, and could very easily (for the promoving of his designes) put in practice that piece of policie among others, to make men after their death speak in print, what they never thought in their life; or at least to speake out those thoughts which for the good and peace of the Church, they keeped close within the doors of their owne breast, and withdrew from the notice of the World; it would then seeme reason to father these strange justifications of the Masse, which are cast to Fields booke so long after his death, as also many passages in these posthume works of Andrewes, which his Grace avowedly sets out in the twentie ninth yeare, and those new pieces never heard of, which in the thirtie one yeare are set out by M. Aylward, under the name of the English Martyrs, as also that writ of Overall, which Montagu puts out with his owne amplifications, in the thirty six yeare: These and the like pieces, must in reason be ratherfather'd on those who put them forth, then upon their pretended authors, who readily did never know such posthume children, or else did take them for such unhappy bastards as they were resolved, for reasons known to themselves to keep them in obscurity, and never in publike to avow them as their owne.
In this Canon there are two parts most principall, which the papists call the Heart, and Head thereof. sInnocent. lib. 4 …. 1. … nuno … summam Sacramenti …, ad ipsum … divini sacrificii penetramus.The prayers of consecration, and of oblation, this head the English strikes off, this heart they pull out of their Booke, that the wicked Serpent should not have any life among them. But our men are so tender and compassionate towards that poore Beast, that they will again put in that Heart, and set on that Head. The consecration and oblation they will bee loth … want. Consider then these mens changing of the English booke towards both those, the two incomparable worst parts of the whole Masse. First, the English scrapes out all mention of any consecration: for however we delight not to strive with the papists any where about words, yet in this place while they declare expressely, that by consecration of the Elements they doe understand not the sanctification of the Elements by the word and prayer, but a secret whispering of certaine words upon the Elements, for their very Transubstantiation: tDurand. lib. 6. … non …; sed …: differt autem inter …, … consecrare, est … transubstantiare: … est, sanctum & reverendum efficere, ut … in aqua ….Consecration in this place being so taken by the papists, the English rejects it, and will have nothing to do therewith; but our men being more wise, and understanding their owne ends, put up in their rubrick in capitall letters formally and expressely their praier of consecration.
…. The Papists to the end that their consecratory words may bee whispered upon the elements for their change, and no wayes heard of the people, who perchance if they heard and understood them, might learne them by heart, and in their idlenesse might pronounce them over their meales, and so, which once they say was done, Transubstantiate their ordinary food into Christs body: for the eschewing of these inconveniences, they ordaine the consecration to bee made in the outmost corner of the church, so far from the eares of the people as may be; and for the greater security, they ordaine their priests in the time of consecration, both to speake low, and to turne their backs upon the people: For to remedy these wicked follies, the English expressely ordained their Communion Table to stand in the body of the Church, where the Minister in the mids of the people might read out openly all the words of the Institution. But our men to returne to the old fashion, command the table to be set at the East end of the Chancell, that in the time of the consecration, the priest may stand so farre removed from the people, as the furthest wall of the Church can permit, and as this distance were not enough to keep these holy words of … from the prophane eares of Laicks, our book hath a second Rubrick, enjoyning expressely the priest in the time of Consecration to turne his backe on the people, to come from the North end of the Table, and to stand at such a place where bee may use both his hands with more decencie and ease, which is not possible but on the West side alone; for on the South side the commoditie is just alike as in the North. On the Eastnone can stand, for the Table is joyned hard to the Wall, and whosoever stands at the West side of the Altar, his Back is directly to the people that are behind him. They say for this practise many things, first, That in the good holy Liturgie of Edward the sixth, the Priest was ordained to stand with his back to the people. uHeylens antid. pag. 45. and 46. The Church of Rome enjoyneth the Priest to stand in medio altaris, with his face to the East, and back to the people; But the Church of England at the North side of the Table, albeit … King Edwards Lyturgie, the Priest was appointed to stand at the midst of the ….Againe, that alwayes in the ancient church the priests stood in the uppermost end of the church, divided from the people behind them, with railes, and vailes, and other distinctions. x… saepe.3. That Scripture is the ground of this practice, for so it was in the Jewish Church, the Priest when hee went into the Sanctuary to pray, and offer incense for the people, they stood without and never did heare what he spake, nor saw what he did. yPokling alt. pag. 99. The people might see the Priest going into the Sanctuarie, they might heare the noyse of his bels; himselfe, his gesture, his actions … saw not, yet all this was done in medio …, but not among the people in the outward … inward Court, whereunto onelyonly the people were permitted to come.If from this practice wee would inferre with Bellarmine, that the priest in the consecration might speake in latine, or in a language unknown to the people, since God to whom he speaks understands alllanguages, the elements upon which the consecratorie words are murmured, zScottish Service the words of … may be repeated againe over more either bread or wine.understands none, and the people for whom alone the vulgar language is used, is put backe from the hearing of the consecration; we know not what in reason they could answer: But this weknow, that the maine ground whereupon we presse the use of the vulgar language, not onelyonly in the consecration as they call it, but in the whole service of God, I meane the warrant of Scripture, they openly denie and for it gives no ground, but the old tradition of the Church.&White on the Sabbath, pag. 97. Such traditions are those that follow the Service of the Church in a knowne language, &c.
3 When our priest is set under the East wal within his raile his backe upon the people, he is directed to use both his armes with decency and ease, what use here can be made of the priests armes, except it be for making oflarge crosses as the masse Rubricks at this place doth direct, We doe not understand: only we bave heard before, that they avow the lawfulnesse of crossing no lesse in the supper than in Baptisme. 4. The prayer which stands here in the English booke, drawne from the place wherin it stood of old in the Masse to countenance the transubstantiation of the bread and wine into Christs body and blood, but standing in this place before the consecration it is clear of all such suspition: Our men are so bold as to transplant it from this good ground to the old wicked soyle at the backe of the consecration where it wont to stand before in the old order of Sarum. 5. In the next English prayer, we put in the words of the Masse, whereby God is besought by his omnipotent spirit so to sanctifie the oblations of bread and wine, that they may become to us Christs body and bloud, from these words all papists use to draw the truth of their transubstantiation, wherefore the English reformers scraped them out of their Booke, but our men put them fairely in, and good reason have they so to do: for long agoe they professed that about the presence of Christs body and blood in the Sacrament after consecration, they are fully agreed with Lutherans and papists in all things that is materiall and needfull, as for the small difference which remaines about the formalitie and mode of presence, it is but a curious and undeterminable question, whereabout there would bee no controversie, did not the devilish humour of the Puritans and Jesuites make and entertaine it. aMonr. apeal p. 289. If men were disposed as they ought unto peace, there needed bee no difference in the point of reall presence: for the disagreement is only de modo …; the … it self, That there is in the holy Eucharist a reall presence, is … to on either side. For Andrews professeth to Bellarmine, Nobis vobiscum de objecto convenit, de modo lis est. Praesentiam inquam credimus non minus … vos veram, de modo praesentiae nil temere …. There is no such cause therefore saith he, why in this point of the Sacrament we should be so distracted, seeing we both confesse that which is enough, This is my body, and contend meerly about the mean, how it is my body, a point of faith undeniable though it be unsearchable and incomprehensible: From Hooker he pronounceth, that there is a generall agreement about that which is alone materiall, for the rest he avoweth himselfe to be for peace and …, and all to be so but Puritans and Jesuites, … the … doth nourish up in a faction. …, p. 18. I like S. Ambrose, Lombard, Roffensis & Harding, who advise in this argument to forbeare the … nation of the … of presence, and to cloath our … with … & general expressions. As I like not those that say he is … there, so I … not those that say his body is not there. For S. Paul saith it is there, … the Church … England saith it is there and the Church of God ever said, it is there, and that truly, substantially, essentially. We must beleeve it is there. We must not know how it is there. It is a mysterie they all say. The presence they determined, the … of his presence they determined not. They said he is there, but the Lord knows how.Yea they seeme to have come a step further, to the embracing of the very mode of the popish presence, for they … of a corporall presence ibi that the body is there on the Altar, and that essentially; yea so grossely, that for its presence there, the Altar it selfe, let be the elements, must bee adored. 6. They make an expresse rubrick for the priests taking of the patin and chalice in his hand in the time of consecration, which taking not being either for his owne participation or distribution to others, why shall wee not understand the end of it to be that, which the Masse there enjoynes the … and chalice, their elevation and adoration; for the elevation it waslong ago practised and professed by som of our Bishops, and the adoration when the chalice and paten are taken in the priests hands is avowed by Heylin. The practice of Wren does declare their intention: this man as the Citizens of Ipswich complaines to the Parliament, when he consecrat at their new Altar, did alwayes turne his back on the people, did elevate the bread and wine above his shoulder, that it might be seene, did set downe every one of the Elements, after they were consecrate, and adored lowly before them. b… answer, pag. 137. Think you it … the Priest should takeinto his … the holy mysteries without lowly reverence, and that it is an innovation to do so.7. In another rubrick of our consecration we have the cautels of the Masse, anent the priests intention to consecrate, expressely delivered unto us.
As for that wicked sacrifice of the Masse, which Our … about the ….the Canon puts at the back of the Consecration, the English banisheth it all utterly out of their book; but the faction to shew their zeal in their reforming the errours of the English Church, their mother, puts downe here in our booke; first at the backe of the consecration their memento and prayer of oblation. 2. That prayer of Thanksgiving which the English sets after the Communion in a place, where it cannot be possibly abused, as it is in the Masse for a propitiatory sacrifice of Christs body and blood, they transpose and set it just in the old place where it stood in the order of Sarum, at the back of the consecration before the Communion. 3. The clause of the Missall, which for its savour of a … presence, the English put out of this prayer (may worthily receive the most precious body and blood of thy Son Christ Iesus) they have here restored. 4. That wee may plainly understand, that this prayer is so transpianted and supplyed for this very …, that it may serve as it did of old in the Missall for a prayer of oblation of that unbloudie sacrifice by the priest for the sinnes of the world. Behold the first eighth lines of it, which of old it had in the Missall, but in the reformation was scraped out by the English, are plainly restored, wherein we professe to make and over againe to make before … divine Majestie a memoriall as Christ hath commanded. This making not only the Papists, but Heylene speaking from Canterburie, expones farre otherwise then either Andrewes, Hooker, Montagu, or the grossest of the English Divines for a true, proper, corporall, visible, unbloody sacrificing of Christ, for which first the Apostles, and then all Ministers are as truely priests though Evangelicall, and after the order of Melchisedeck, as ever the Sons of Aaron were under the Law, and the Communion Table becomes as true and proper an Altar, as ever was the brazen Altar of Moses. cHeylens antid. …. 6. …. 2 … of our …, as by the Lords owne …, it … to the … in the legal … by Christs …, it is to … by us … in the holy …. A … it was in figure, a … in fact, … so by consequence a … the commemorations, or immediately upon the post fact a Sacrifice there was among the Jewes, a Sacrifice … must be amongst the Christians: and if a Sacrifice must bee, there must be Priests also to do, and altars whereupon to do it: for without a Priest and an Altar there can be no Sacrifice. There was a bloudy Sacrifice then, an unbloudy now; a Priest derived from Aaron then, from Melchisedeck now; an Altar for Mosatcall Sacrifices then, for Evangelicall now. The Apostles in the institution were appointed Priests by Christ, where they received a power for them and their Successors to celebrate these holy mysteries. Hoc facite, is for the Priest, who hath power to consecrate; Hoc …, is both for Priest and people. Ibid pag. 17. He maintained at length, that in the Lords Supper there is a true, proper, corporall, visible, and externall Sacrifice.5. After the consecration and oblation they put to the Lords prayer, with the Missalls preface, audemus dicere. Here the papists …, that their priest by consecration having transubstantiate the bread, and by their memoriall of oblation having offered up in an unbloody sacrifice the body of Christ, for the reconciliation of the Father, doth then close his quiet whisperings, his poore pipings, and becomes bold to say with a loud voyce, having Christ corporally in his hands, Pater noster. The English to banish such absurdities, put away that naughty preface, and removed the prayer it selfe from that place: But our men to shew their Orthodoxie, repone the prayer in the owne old place, and set before it in a faire Rubrick the whole old preface. 6. The first English prayer which stood before the consecration, where the passages of eating Christs bodie, and drinking Christs blood, could not possibly, by the very papists themselves, be detorted to a corporall presence, yet now in our book, it must change the place, and bee brought to its owne old stance, after the consecration and oblation, immediately before the communion, as a prayer of humble accesse.
The third part of the Masse I spake of, was the Our changes in the Communion.Communion; see how here our men change the English booke: The English indeed in giving the Elements to the people, retaine the Masse words, but to prevent any mischiefe that could arise in the peoples minde from their sound of a corporall presence, they put in at the distribution of both the elements, two golden sentences, of the hearts eating by faith, of the soules drinking in remembrance. Our men being nothing afraid for the peoples beliefe of a corporall presence, have pulled out of their hands and scraped out of our booke both these antidotes. 2. The Masse words of Christs body and blood in the act of communion, being quite of the English antidots against their …, must not stand in our booke simply; but that the people may take extraordinary notice of these phrases, there are two Rubricks set up to their backs, obliging every Communicant with their owne mouth to say their Amen to them. 3. The English enjoynes the Minister to give the people the elements in their owne hand; ours scrapes out that clause, and bid communicate the people in their owne order, which imports not onelyonly their removall from the Altar, their standing without the Rail, as prophane Laicks farre from the place, and communion of the Priests, but also openeth a faire doore to the popish practice, of putting the elements not in the prophane hands, but in the mouthes of the people; this as the report goes, they have well neer practised; and no marvaile, since already they professe that the people ought not with their fingers to touch these holy mysteries: See in the Supplement, D. Kellets Tenets. 4. The English permit the Curate to carry home the reliques of the bread and wine for his private use, but such profanity by our booke is discharged: The consecrate elements are injoyned to be … in the holy place by the priest alone, and some of the Communicants that day, whose mouths he esteemeth to be most holy: Yea, for preventing of all dangers the cautele is put in, that so few elements as may, be consecrate. 5. Our Booke will have the elements after the consecration covered with a Corporall, the Church Linnings were never called Corporalls any where, till Transubstantiation was borne, neither carryed they that name in England, till of late his Grace was pleased by the pen of his man Pocklingtonne and the like, to disgrace them with that stile. 6 The English will have the Ministers and people to communicate in both kinds; our booke enjoynes the Priest to receive in both kindes, but the people onelyonly in due order: This due order of the people, opposite to the communion of the Priest in both kindes, may import the removall of one kinde from the people, so much the more may wee feare this sacriledge from their hands, since they tell us, that our onelyonly ground for communicating of the people in both kindes is stark naught, that for this practice there may well be tradition, but Scripture there is none. dWhite on the Sabbath, pag. 97. Such Traditions are those that follow the deliverie of the Communion to the people in both kinds. Montag. orig. pag. 396. Vbi … in Scripturis infantes baptizari, aut in coena Domiui sub utraque specie communicantes participare; de his … profiteri, Nihil tale docet Scriptura, Scriptura … non praedicat. Andrews stricturae pag. 5. It cannot be denyed, but roserving the Sacrament was suffered a long time in the Primitive Church, in time of persecution, they were permitted to carrie away how great a part they would, and to keep it by them, and to take it at times to comfort them; but for the sick, it was alwayes sent them home, were the distance never so great, and against the time of extremitie, it was thought not amisse to have it reserved, that if the Priest should not then be in state to go to the sick partie, and there to … it for him, yet at least it might be sent him, as in the case of Serapion. Pokling. as we have heard, made it one of the matters of that Churches glorie, that they yet … retaine in their … the old Repositories.Also that in divers cases the ancient Church did lawfully give to the people the bread alone, that the Sacrament after the publick communion, was oft reserved to be sent to the sick, to be taken at private occasions, and laid up in the Church in a publicke repository. Now it is well knowne, and the papists presse this upon us, when they would rob the people of the cup; that the wine was not sent to the sicke in a farre distance from the Church, nor taken home by the people to be used with the bread in the times of straight, nor set up in the Church in the Ciboir or Repositorie. These changes of the English Liturgy, which the Canterburians have made, in some few pages lying together of the Scottish service, if they be either few or small, your selfe pronounce the sentence.