The Canterburians Self-Conviction, Chapter 7

The Canterburians Self-Conviction · Chapter 7

p. 88CHAP. VII. The Canterburians embrace the Maſſe it ſelfe.

OF all the pieces of Poperie, 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 p. 89of 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 wayes 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 equitie 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 thereof this cape-ſtone.

In the mouth of both ſides reformed and Romiſh, preaching and the Maſſe go for reall oppoſites, the affection of Papiſts to their Maſſe maketh them value our preaching at the leſſer rate;They cry downe ſo far as they can all preaching. the affection of Proteſtans to preaching maketh the Maſſe to them the leſſe lovely: Our faction to make rowme for the Maſſe ſo far 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 Divell,(a)(a)Cant Starchamber ſpeach, pag. 47. But in the pulpit it is at moſt, Hoc est verbum meum, & 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 divel in many places, witneſſe ſedition, and the like to it. becauſe indeed the beſt and moſt zealous preachers in their ſermons do oft taxe Arminianiſme and Poperie, and the wayes, whereby his Grace is in uſe to advanee both: This to him and his followers is doctrinall Puritaniſme, much worſe than diſciplinary; yea, it is ſedition taught by the Divell: 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 ſpeach.(b)(b)And poſthuma, pag. 32. Ex quo nuper hic apud nos vapularunt canes muti excluſi ſunt clamatores iſti odioſi ac moleſti, ex quo peſſimus iſte mos invaluit, ex quo pruriginoſo cuipue odious, patefactus hic quicquid libet effutiendi, Eccleſia in tonſtrinam verſa eſt, non plus ibi inepti… rum quam hic, Theologia in battologiam, banes non latrantes mutari in catulos oblatrantes, haud ferè ſcias quid optandum ſit illud, ne ſi lentium, an hilatratus abſoni, illud ne j…junium, an haec nauſea. Becauſe indeed grave and gratious Miniſters are not either able or willing to ſtuffe their ſermons with ſecular learning, and imploy extraordinar paines for to gather together a Maſſe of tinkling words, as Andrewes was, and his admirers p. 90are wont to do, for to ſpoile preaching of that life, ſpirit, and power, which ought to ſhine into it. 3. That the preaching which them ſelves approve & praiſes, is but ſermonizing in pulpits, no neceſſar part of the Miniſteriall charge, but a practice to be uſed of ſome few of ſingular learning & eloquence, and that only at rare and extraordinar times, as the Biſhop, or the Star-chamber-court ſhall be pleaſed to give licence.(c)(c)Shelfoord, pag. 91. Beſide theſe ten kinds of preaching which are able to ſtop the mouth of all itching eared profeſſors, there is yet another kinde of preaching not fit for every Miniſter, but for extraordinarie and excellent men, called by God and the Church, to reforme errors and abuſes, to promulge to the world new Lawes and Canons. And as this kinde is to be performed by extraordinarie men, ſo it is not alwayes ſo needfull, but when neceſſitie required: for when things are ſetled there needs no more ſetling, but only preſerving, Wee ought not to have many Moſeſes, or many Euangeliſts, nor many Apoſtles; Were people now to bee called and converted to the Goſpel, then not only this kinde of preaching, but miracles alſo were needfull, when much needleſſe and ſome unſound teaching by tract of time had ſued into the ark of Chriſts Church, by the Prelats and Prieſts therof: Then in the 19. year of King Henrie the eight began licences to be granted by the Court of Starchamber, to preach againſt the corruptions of the time; but now the corruptions are removed, the ancient and true doctrine of the primitive Church by ſetled articles is reſtored; Therefore this extraordinarie kinde is not now ſo neceſſarie, except it bee upon ſome notorious crimes, breaking foorth among people. 4. That the only ordinar, profitable, and neceſſar preaching which God hath appointed, and the Church laid upon the back 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.(d)(d)Shelf. p. 35. The principall part of the Miniſters office is the true underſtanding, diſtinct reading, & decēt Miniſtrie of the Church ſervice, contained in the book of Commō Prayer. This is the pith of godlineſſe, the heart of religion, the ſpina or vertebrae, the backbone of all holy faculties of the Chriſtiā body. Ib. p. 39. VVere theſe read as the Canons directs aptly, that is, by juſt diſtinctions, and by a ſenſible Re…der, obſerving all the rules of reading, with pronunciation fit for the matter, and with due attention of the hearer, there would bee much profite and edifying. Ibid. pag 76. Gods Miniſter is thy Preacher, …nd the divine ſervice of the church Book is his ſermon. In this ſervice & this ſermon is contained whatſoever is neceſſar for ſalvation. Ibid p. 78. The very reading is preaching; yea, a lively and effectuall kinde 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 p. 91themſelves and their hearers, or after Sermon crave grace to practice what hath beene ſpoken is all but idle; yea, intollerable novations to be aboliſhed:(e)(e)Heylans anſwere, pag. 165. VVhereas formerly you uſed to mangle and cut short the ſervice, that you might bring the whole worship of God to your extemporarie 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 diviſing. 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 that exhorting which is now required in the Canon. Neither this onelyonly, but that the moſt able Paſtours are not to be ſuffered ſo much as in their private ſtudies to recommend their Souls to God in their owne words, but in their very private prayers, are to be tyed preciſely to the words of the Service Booke.(f)(f)Couzins devotions in the preface. Let no prayers bee uſed but theſe which are allowed by the Church, what prayers ſo ever any man had framed for himſelfe, let him firſt acquaint theſe that are wiſe and learned with them, before hee preſume to uſe them: and that men may not think thoſe rules are to be applyed to publick prayers only, and not to private, let them weigh thoſe words in the councell of Carthage, Quaſcunque ſibi preces, &c VVhen wee ſpeak to the awfull Majeſtie of God, wee would bee ſure to ſpeak in the grave and pious language of the Church, which hath ever beene guided by the holy Ghoſt, and not to loſſe our ſelves with confuſion in any ſuddaine abrupt or rude dictats, which are framed by private ſpirits, and ghoſts of our own in regard whereof our very prieſts and deacons themſelves are in their private and dayly prayers injoined to ſay the morning and evening devotions of the Church, & when at any time they pray, there is a ſet forme of words preſcribed to them to uſe, that they alſo might know it is not lawfull for them to pray of their owne heads, or ſuddainly 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 do require.(g)(g)Pokling. Sunday. Our Saviour in Capernaum on the Sabboth, preached but once a day, for immediatly after he went to dinner, Heylens anſwer, Pag. 168. If in the great cities and univerſities, ſermons are limited to the ſame time of the day, or as your owne phraſe is, to an houre only, aſſuredly it is neither new nor ſtrange, nor need you bee offended at it, if by that meanes the people in thoſe places can not hear but one ſermon in the day, it being not many, but good ſermons; not much but profitable hearing, which you should labour to commend. Shelfoord, pag. 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, then 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 can not be any innovation to lay them by, and if the Curate performe his duetie in catechiſing, you have no reaſon to complaine for want of ſermons in the afternoone.

p. 926. That over all England, Lecturers whoſe ſermons wont to be the far beſt, muſt be preſently ſilenced, as thoſe whoſe calling the Canons Eccleſiaſticall of England can not permit.(h)(h)Heylens anſwere, 163. VVhy count yee the ſuppreſſing of Lectures for an innovation, whereas the name of Lecturers and Lectures are in themſelves a new and late invention, borrowed from the new fashions of Geneva. In a word, that Sermons are the great occaſion of the diviſions 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 very good to returne to the old faſhion in the dayes of poperie, before the 19. yeer of Henrie the eight, where there was none, or but few preachings, that this is the onelyonly means to reduce the land to that old honeſt ſimplicitie, equitie, pietie and happineſſe, which was in our anteceſſors dayes;(i)(i)Schelfoord, pag. 71. VVhen 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 ſoone as they had done any thing amiſſe, their conſcience by and by gave them a nip, and a memento for it; then they confeſſed their ſins to God and their Miniſter, for ſpirituall comfor and counſell; then they endeavoured to make the beſt temporall ſatisfaction they could by almes, prayers, and faſting; and other good works of humiliation; but now outward teaching not being rightly underſtood, hath beaten away this. Ibid. pag. 82. The beſotted negligence of our delicat Puritans, is that which makes them to run ſo after Sermons: what doeth this ſingularitie work in them, but a contempt of government? As weak ſtomacks, can not well digeſt much meat, ſo the common people can not governe much knowledge; & when they can not digeſt it well, they vomit it up, they waxe proud, and wil conteſt with their Miniſters. At what time were moſt hereſies broached? VVas it not in the primitive Church, when there was moſt preaching, therefore thereafter they did ſlake it. Ibid. pag. 99. Preaching by reading is the ordinaire preaching ordained by God himſelfe, and his Church, and this was the ordinarie preaching in our Church before King Henrie the eight. even to that old blindneſſe, wherein of neceſſitie, we muſt give our ſoule to be led by p. 93the light of S^r. Iohn the Prieſt, our Father Confeſſor, for all this behold on the margine their expreſſe declaration.

Preaching being thus far cryed down,They approve the Maſſe both for word & matter. there will be the leſſe ado to get up the Maſſe: For the word of the Maſſe is ſo lovelie to them, that they are delighted to ſtile their Service Booke by that name.(k)(k)Pokling, Sunday, Miſſam facere cepi, ſayeth S. Ambroſe, he began the ſecond ſervice as our church calleth it, quidam cogunt ſacerdotem ut abbreviet Miſſam, ſayeth S. Auguſt. 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 ſhow us next, that they finde no fault with the very matter of the Maſſe, if you will give unto it a charitable and benigne interpretation.(l)(l)Montag. antid. Pag. 10. Miſſam ipſam non damnamus, quoàd vocem, quin nequit Miſſae foreign ſano & recto ſenſu intellectum. Neither heere do they ſtand, but go on to tell us, yet more of their minde, that if tranſubſtantiation only 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 Iames judgement.(m)(m)Pokling al, pag. 138. The King would like wel enough of the Maſſe, if the prieſts would shrive her of Tranſubſtantiation. Yea, they go on further to embrace tranſubſtantiation it ſelfe, ſo farre as concernes the word: And how much the matter of it diſpleaſeth them we ſhall heare anone.(n)(n)Montag. antid. pag. 10. De vocibus, ne Miſſae quidem, imo ne Tranſubstantiationis certamen moveremus.

But to ſhew their minde more clearly towards the Maſse, conſider the Scottiſh liturgie; This unhappie book was his Graces invention: If he ſhould p. 94deny it, his own deeds would convince him. The manifold letters which in this peſtiferous affaire have paſſed betwixt him and our Prelats are yet extant. If we might be heard, we would ſpread out ſundrie of them before the Parlement houſe of England, making it cleare as the light, that in all this deſigne his hand hath ever bene the prime ſtikler; ſo that upon his back mainly, nill he will he, would be laide the charge of all the fruits good or evill which from that tree, are like to fall on the Kings countreyes. But of this in time and place; onelyonly now wee deſire to bee conſidered that to this houre, his Grace hath not permitted any of his partie to ſpeak one croſſe word againſt that book, but by the contrary lets many of them commend it in word and writ for the moſt rare and ſingular peece, that theſe many ages hath beene ſeene in any church, for all gratious qualities that can be found in any humane writ. Heare you the perſonat Jeſuit Lyſimachus Nicanor, that is, as we conjecture by too probable ſignes his Graces creature, Leſty of Dun, and Conner, extols that booke above the skyes:(o)(o)Pag. 28. think no Church can celebrate the Sacrament with more puritie, ſinceritie, gravitie, and none with more majeſtie then by this Book: Certainly it is purged from all ſtuffe, which you call Superstition, or the eſſentialls of the Maſſe, it is reſtored to the ancient integritie, the leaſt thing that might tend to ſuperſtition, being thurſt out of doores, as Ammon did Tamar, without hope of return: And if any ſuperſtitions would dare to enter, the doore is ſo faſt shut, that they muſt deſpair of any entrie. VVhat needs all ſuch uproare then without cauſe? I shall oblidge my ſelfe to made good theſe particulars: Firſt, that you shall never bee able to finde any thing in that book, contrarie to the VVord of GOD. 2. That it containeth nothing contrary to the practiſe 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 papiſts but agreed upon in both ſides. 4. That there, is nothing in it, contrary to our Confeſſion of Faith in Scotland; yea, which is much, yee shall not show mee a Proteſtant Divine of any note, who ever did condemne this Booke of the leaſt point of poperie, but on the contrare, did defend and commend it. And yet wee 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 p. 95and contemptible teſtimonies. I have ſeene a paralel 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 Liturgie, 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 demonſtrat in our Book either formally, in ſo many words, as the moſt conſiderable are, and that in the very popiſh ſenſe, If you will joine to our book the Canterburian commentars: or virtually a neceſſity being laid upon us, upon the ſame grounds which perſwads to embrace what in thoſe booke is formally expreſſed, to embrace alſo what of the Maſſe is omitted, whenſoever it ſhall bee their pleaſure in a new edition to adde it. This paralel is readie for the publick when ever it ſhall be called for.

For the preſent,The Scottish Liturgie is much worſe then the English. becauſe thoſe men make our gracious 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 liturgie were altogether one with the English, and the few ſmall variations, which poſſibly may be found in the Scottiſh, were not only to the better, but made for this very end, that this new book might better comply with the Scots humour, which now almoſt by birth or at leaſt by long education is become naturally antipathetick p. 96to the maſſe, to make this their impudent fraud ſo palpable that hereafter they may bluſh (if it be poſſible for ſuch foreheads to bluſh at any thing) ever again before our King to make any ſuch alledgance, paſſing all the reſt of that book for ſhortneſſe, we ſhall conſider ſome few lines in ſome three or foure leafes of it at moſt, wherein the world may ſee their malapert changing of the English liturgie in twentie particulars and above, every one whereof draws 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 al intentions to encroach upon any thing that concernes the Engliſh church. For albeit we are confident the world would have excuſed us to have oppoſed with all vehemencie the impoſition upon us (a church and kingdome as free and independant upon any other nation as it is to be 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, homelies, of a number of ſtrange judicatories, high commiſſion, epiſcopall viſitations, officiall courts, and the like, though they had been urged in no other words, in no other ſenſe then of old they wont to be uſed in England: For it is well known that thoſe things have been the ſole ground and only occaſion of the grievous ſhiſmes and heavie troubles wherewith almoſt ever ſince the reformation, that gracious church hath p. 97been miſerably vexed. But now all thoſe things being laide upon us in a far worſe ſenſe as they are declared by the Canterburian impoſers in their own writs, yea in far worſe words, as all who will take the paines to compare, may ſee: we truſt that our immovable reſolution to oppoſe even unto death all ſuch violent novations ſhal be taken, by no good man, in evil part, let be, to be thrown, 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 do but as with our moſt dear and neereſt ſiſter, we wiſh them all happineſſe, and that not only 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 then to us. What we have ſaid againſt the Scots liturgie may well reflect upon them, and ſo far as we intend, upon them alone, and that for three of their crimes chiefly. Firſt their forcing upon us, with whom they had nought to do, ſo many novations even all that is in England at one draught, and that by meer violence. 2. Their mutation of the moſt of thoſe things to a plaine popiſh ſenſe, which in the beſt ſenſe that ever was put upon them, did occaſion alwayes to England much trouble. 3. Their mutation of the Engliſh books not only to popiſh ſenſes but even to popiſh words, and that in a number of the moſt important paſſages of the maſſe. This laſt here we will ſhew, holding us within the bounds of our few forenamed leafes, by which, conjecture may bee made of the reſt.

p. 98Of all the limbs of the maſſe the moſt ſubſtantious for many evil qualities are thoſe three, which ly contiguous together, the Offertorie, Our alteration in the Offertorie.the Canon, the Communion: The English at the reformation, howſoever for reaſons of their own, thought meet to retaine more of the maſſe words then 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 liturgie in their hands, for to manifeſt their affection openly to Rome, do put in expreſly that, which the English reformers put out, as wicked ſcandals. That this may bee ſeen conſider ſeverally the three named portions.

The Popiſh Offertorie in it ſelf is a foul practice, even a renovation in the Chriſtian church of a Jewiſh ſacrifice, as Durand confeſſeth.(p)(p)Durand. lib. 4 fol. 65. Ritus igitur ſynagogae tranſivit in religionem eccleſiae & ſacrificia carnalis populi tranſlata ſunt in obſervantiam populi ſpiritualis. But as it ſtands in the Maſſe, it have yet a worſe uſe, to be a preparatorie peace-offering making way for that holy propitiatorie, which in the Canon followes. It is pretended to be a ſacrifice for the benefite both of quicke and dead, for the good of the whole church univerſall, for the help of theſe in Purgatory; but it is really intended to be a dragge, a hooke to draw in money to the Prieſts purſes. This piece of the Maſſe the Engliſh did clean 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 p. 99ſhould paſſe without obſervation, they tell us over againe of the Offertorie: 2. In the very fore front of this their Offertorie, they ſet up unto us whole fiue paſſages of Scripture, whereof the Engliſh hath none, all directly in the literall ſenſe carrying to a Iewiſh oblation. 3. For the wakning of the Prieſts appitite (which of it ſelf uſes to be ſharp 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 contrare to the Englſh, which commands all the almes of the people to bee put up in the poores box. 4. They will not have us to want the very formalitie of a Iewiſh offering, for they ordaine the Deacon to put the baſon with the peoples devotions in the hands of the Prieſt, that he 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 upon their altar.(q)(q)Durand. lib. 4. fol. 64. Subſequens diaconus ipſe patinam cum hostia pontifici repreſentat, & pontifex ſeu ſacerdos hostiam collocat ſuper altare. Ibid fol. 66. Sacerdos oblatione? manu tangit, repraeſentans illud Levitici, 14.4. ponetque manus ſuas ſuper caput hostia, & acceptabilis erit, & inexpiationem proficiciens. 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 immediatlie at the back of the offering of bread and wine, and that we may know it muſt bee taken for the Offertorie prayers that ſtands there in p. 100the Miſſall, and that for the benefite not only of the living, but alſo of the dead. The Maſſe clauſes for the honour of the Saints, and help 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, pag. 371. The bleſſed Virgin Mary, 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 faith, and now do rect from their labours, the beſt deſcription that can be, if Bellarmine may be believed, of the Souls 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 book, doeth comment this paſſage in his devotions, pag. 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 Soul and Body in the kingdome of heaven: There is no footſtep of any of theſe things in the English Booke.

Our changes in the conſercration.The piece which followes the Offertorie in the Miſſall, and in our book alſo, is the Canon, no leſſe deteſted by all Proteſtants, then admired by Papiſts, as Bellarmine telleth us;(r)(r)De miſſa lib. 2. cap. 17. Sacrum canonem ut ſumma reverentia ſē per Catholici retinuerunt, ita in…redibili furore …retici huius tempori… lacerant. Many of the Prefaces p. 101and prayers thereof we 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 trueth 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 ſpeaches, 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 gotten now the full ſuperintendence of all the preſſes there, and could very eaſely (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 keept 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 book 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 own amplifications, in the thirtie ſix year. Theſe and the like pieces, muſt in reaſō be rather fathered on thoſe who put them foorth, then upon their pretended authors, who readily did never know ſuch poſthume children, or elſe did take them for ſuch unhappie p. 102baſtards as they were reſolved, for reaſons known to them ſelves, to keepe them in obſcurity, and never in publick to avow them as their owne.

In this Canon there are two parts moſt principall, which the papiſts call the Heart, and Head thereof.(ſ)(ſ)Innocent lib. 4. cap. 1. Ecce nunc ad ſummam Sacramenti verticem accedentes, ad ipſum cor divini ſacrificii penetramus. The prayers of conſecration and of oblation, this head the English ſtrikes off, this heart they pull out of their book, that the wicked ſerpent ſhould not have any life among them. But our men are ſo tender and compaſſionat towards that poor Beaſt, that they will againe put in that Heart, and ſet on that Head, The conſecration and oblation they will bee loath to want. Conſider then theſe mens changing of the English book towards both thoſe, the two incomparably 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 do 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.(t)(t)Durand. lib. 6. Dicimus illud non conſerari; ſed ſanctificari, differt autem inter haec, nam conſecrare, eſt conſecratine tranſubſtātiare, ſancti ficare eſt; ſanctum & reverendumeſficere, ut patet in aqua benedicta. 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 prayer of conſecration. 2. The Papiſts to the end that their conſecratorie words may bee whiſpered upon the elements for their change, and no wayes heard of the people, p. 103who perchance if they heard and underſtood them, might learne them by heart, and in their idleneſſe might pronunce them over their meales, and ſo, which once they ſay was done, tranſubſtantiat their ordinarie food into Chriſts bodie: For the eſhewing of theſe inconveniences they ordaine the conſecration to bee made in the outmoſt corner of the church, ſo far from the ears of the people as may be; and for the greater ſecuritie, they ordaine their prieſts in the time of conſecration, both to ſpeake low, and to turne their backs upon the people: For to remeed their 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 beſet at the Eaſt end of the Chancell, that in the time of the conſecration, the prieſt may ſtand ſo far 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 conſecration from the profaine eares of Laicks, our booke hath a ſecond Rubrick, injoining expreſſely the prieſt in the time of conſecration to turne his back on the people, to come from the North end of table, and to ſtand at ſuch a place where hee may uſe both his hands with more decencie and eaſe, which is not poſſible but on the Weſtſide alone; for on the South ſide the commoditie is juſt alike as in the North. On the Eaſt none can ſtand, for the Table is joined hard to the Wall, and whoſoever ſtands at the Weſt ſide of p. 104the Altar, his back is directly to the people that are behinde 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.(u)(u)Heylens antid. pag. 45. and 46. The Church of Rome injoyneth the prieſt to ſtand in medio altaris, with his face to the Eaſt, and backe to the people; But the Church of England at the north ſide of the Table, albeit in King Edwards Lyturgie the prieſt was appointed to ſtand at the mids of the altar. Againe, that alwayes in the ancient church the prieſts ſtood in the uppermoſt end of the church, divided from the people behinde them, with railes, and vailes, and other diſtinctions.(x)(x)Supra ſaepe. 3. That Scripture is the ground of this practiſe, for ſo it was in the Jewiſh church, the prieſt when wee went into the Sanctuarie to pray, and offer incenſe for the people, they ſtood without and never did heare what he ſpake, nor ſaw what he did.(y)(y)P…kling. alt. pag. 99. The people might ſee the prieſt going into the Sanctuarie, they might heare the noiſe of his bels; himſelf, his geſture, his actions they ſaw not, yet all this was done in medio Eccleſiae, but not among the people in the outward or inward Court, whereunto only the people were permitted to come. If from this practice wee would infer with Bellarmine, that the Prieſt in the conſecration might ſpeake in latine or in a language unknowne to the people, ſince God to whom he ſpeaks underſtands all languages, the elements upon which the conſecratorie words are murmured,(z)(z)Scottish ſervice the words of conſecration may bee repeated againe over more either bread or wine. underſtands none, and the people for whom alone the vulgar language is uſed, is put back from the hearing of the conſecration; we know not what in reaſon they could anſwer; But this we know, that the maine ground whereupon wee 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 deny and for it gives us no ground, but the old tradition of the church.(&)(&)VVhite on the Sabbath, pag. 97. Such traditions are thoſe that follow the Service of the Chruch in a known language.

p. 1053. When our prieſt is ſet under the Eaſt wall within his raile his back upon the people, he is directed to uſe both his armes with decencie and eaſe, what uſe heere can be made of the prieſts armes, except it be for making of large croſſes as the maſſe rubricks at this place doth direct, We do not underſtand: only we have heard before, that they avow the lawfulneſſe of croſſing no leſſe in the ſupper then in baptiſme. 4. The prayer which ſtands heer in the Engliſh book, drawn from the place wherein it ſtood of old in the maſſe to countenance the tranſubſtantiation of the bread and wine into Chriſts body and bloud, 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 ſoile at the back 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 book, but our men put them fairly in, and good reaſon have they ſo to do: for long ago they profeſſed that about the preſence of Chriſts body and bloud 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 p. 106a curious and undeterminable queſtion, whereabout there would be no contraverſie, did not the diueliſh humor of the Puritans and Jeſuites make and entertaine it.(a)(a)Mont. apeal. pag. 289. If men were diſpoſed as they ought unto peace, there neded bee no difference in the point of reall preſence: for the diſagreement is only de modo praeſentiae; the thing it ſelf, That there is in the holy Euchariſt a reall preſence is yeelded to on either ſide. For Andrews profeſſeth to Bellarmine, nobis vobiſcum de obiecto convenit, de modo lis est. Praeſentiam inquam credimus non minus quam vos, verum de modo praeſentiae nil temere definimus. 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 bedy, and contend meerly about the means 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 himſelf to be for peace and reconciliation and all to be ſo but Puritans and Ieſuites whom the divel doth nourish up in a faction. Lawrence pag. 18. I like S. Ambroſe, Lombard. Roſfenſis and Harding who adviſe in this argument to forbeare the determination of the manner of preſence and to cloth our rancie with indefinite and generall expreſſions. As I like not thoſe that ſay he is bodily there, ſo I like not thoſe that ſay his body is not there. For S. Paul ſaith, it is there, and the Church of England faith it is there, and the Church of God ever ſaid, it is there, and that truly, ſubſtantially, eſſentially. VVe muſt beleeve it is there. VVe muſt not know how it is there. It is a myſterie they all ſay. The preſence they determined, the maner of his preſence they determined not. They ſaid he is there, but the Lord knows how. Yea they ſeem to have come a ſtep further to the embraceing of the very modde of the popiſh preſence, for they tell of a corporall preſence ibi that the body is there on the altar, and that eſſentially, yea ſo groſly, that for its preſence there, the altar it ſelf, let be the elements muſt bee adored. 6. They make an expreſſe rubrick for the prieſts taking of the paten and chalice in his hand in the time of conſecration, which taking not being either for his own participation or diſtribution to others, why ſhall we not underſtand the end of it to be that, which the maſſe there enjoynes the paten and chalice their elevation and adoration, for the elevation was long practiſed and profeſſed by ſome of our biſhops, and the adoration when the chalice and paten are taken in the prieſts hands is avowed by Heylene. (b)(b)Heylens anſwere p. 137. Think you it fit the prieſt should take into his hands the holy myſteries without lowly reverence, and that it is an novation to do ſo.7. In an other rubrick of our conſecration we have the cautels of the maſſe, anent the p. 107prieſts intention to conſecrat, expreſly delivered unto us.

As for that wicked ſacrifice of the Maſſe, Our changes about the ſacrifice.which the Canon puts at the back of the conſecration, the English baniſheth it allutterly out of their book; but the faction to ſhow their zeal in their reforming the errors of the English church, their mother, puts downe heere in our book, firſt, at the back 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 can not 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 corporall preſence, the English put out of this prayer (may worthily receive the moſt pretious Body and Blood of thy Son Chriſt Ieſus) they have heere reſtored. 4. That we may plainly underſtand, that this prayer is ſo tranſplanted and ſupplied for this very end, 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 ſins of the world. Behold the firſt eighth lines of it, which of old it had in the miſſall, but in the reformation was ſpred out by the Engliſh, are plainly reſtored, wherein we profeſſe to make and over again to make before Gods divine majeſtie a memoriall as Chriſt hath commanded. This making p. 108not only the Papiſts, but Heylene ſpeaking from Canterburie, expones far otherwiſe than 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 Euangelicall, 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 braſen Altar of Moſes. (c)(c)Heylens antid. pag. 6. ſect. 2. The paſſion of our Saviour, as by the Lords owne ordinance, it was prefigured to the Iewes in the legal ſacrifices à parte ante: So by Christs inſtitution, it is to bee commemorat by us Chriſtians in the holy Supper, à parte post. A ſacrifice it was in figure, a ſacrifice in fact, and ſo by conſequence a ſacrifice in the commemorations, or immediatly upon the poſt fact a ſacrifice there was among the Iewes, a ſacrifice there muſt be amongſt the Chriſtians: and if a ſacrifice where upon to doe it: For without a prieſt and an altar there can be no ſacrifice. There was a bloudie ſacrifice than; an unbloudy now, a prieſt derived from Aaron then, from Melchiſedeck now; an Altar for Moſaicall ſacrifices than, for Euangelicall now. The apoſtles in the inſtitution were appointed prieſts by Chriſt, where they received a power for them, and their ſucceſſours to celebrate theſe holy myſteries. Hoc facite, is for the prieſt, who hath power to conſecrat; Hoc edite, is both for prieſt and people. Ibid. pag. 17. Hee 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 Miſsals Preface, audemus dicere. Heere the Papiſts tell us, that their Prieſt by conſecration having tranſubſtantiat 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, doeth then cloſe his quiet whiſperings, his poore pipings, and becomes bold to ſay with a loud voice, 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 fair Rubrick the whole old preface. 6. The firſt Engliſh prayer which ſtood before the conſecration, where the paſſages of eating Chriſts body 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 be brought to its owne old ſtance, after the conſecration and oblation, p. 109immediatly before the communion, as a prayer of humble acceſſe.

The third part of the Maſſe I ſpake of, was the communion;Our changes in the communion. ſee how heere out men change the Engliſh Booke: The Engliſh indeed in giving the elements to the people, retaine the Maſſe words, but to preveene 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 affrayed for the peoples beliefe of a corporall preſence, have pulled out of their hands and ſcraped out of our Booke both theſe antidots. 2. The Maſſe words of Chriſts body and blood in the act of communion, being quite of the Engliſh antidots againſt their poyſon, muſt not ſtand in our Booke ſimplie; but that the people may take extraordinar notice of theſe phraſes, there are two Rubricks ſet up to their backs, oblidging every communicant with their owne mouth to ſay their Amen to them. 3. The Engliſh injoines the Miniſter to give the people the elements in their owne hand; ours ſcrapes out that clauſe, and bid communicat the people in their own order, which p. 110imports not onelyonly their removall from the altar, their ſtanding without the raile, as profaine Laicks far from the place, and communion of the Prieſts, but alſo openeth a faire door to the popiſh practice, of putting the elements not in the profaine hands, but in the mouths of the people. 4. The Engliſh permit the Curate to cary home the reliques of the bread and wine for his privat uſe, but ſuch profanity by our Book is diſcharged: The conſecrat elements are injoined to bee eaten in the holy place by the Prieſt alone, and ſome of the Communicants that day, whoſe mouths hee eſteemeth to bee moſt holy: Yea, for preventing of all dangers the cautele is put in, that ſo few elements as may, bee conſecrat. 5. Our Booke will have the elements after the conſecration covered with a Corporall, the church linnings were never called Corporals any where, till tranſubſtantiation was born, neither carried they that name in England, till of late his Grace was pleaſed by the pen of his man Pocklingtoune and the like, to diſgrace them with that ſtile. 6. The Engliſh will have the Miniſters and people to communicat in both kindes; our booke injoines the Prieſt to receave 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 only ground for communicating of the people in both kindes is ſtark nought, that for this practice there may well be tradition, but Scripture there p. 111is none.(d)(d)VVhit on the Sabbath, pag. 97. Such traditions are thoſe that follow the deliverie of the communion to the people in both kindes. Montag. orig. pag. 396. Vbi iubentur in Scripturis infantes babtiZari, aut in caena Domini ſubutraque ſpecie communicantes participare; de his poſſumus profiteri, Nihil tale docet Scriptura, Scriptura haec non praedicat. Andrews ſtricturae p. 5. It can not be denyed but reſerving 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 cenſecrat it for him, yet at leaſt it might be ſent him, as in the caſe of Cerapion. Pokling, as we have heard, made it one of the matters of that Churches glory▪ that they yet doe retaine in their Chanchels the old Repoſitories. Alſo that in diverſe 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 ſicke, to bee taken at privat occaſions, and laide up in the church in a publicke repoſitorie. 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 bee uſed with the bread in the times of ſtrait, nor ſet up in the Church in the ciboir or repoſitorie. Theſe changes of the Engliſh Liturgie, which the Canterburians have made, in ſome few pages lying together of the Scottiſh ſervice, if they be either few or ſmall, your ſelf pronunce the ſentence.