Baillie’s Parallel. Chapter III.

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CHAP. III.

Proving the Instruction or second part of the Mass with all the particular portions thereof, to wit, the Epistle, Gospel, Homily, Credo, tractus, Gradual, sequentia, to be in our Book either actually or virtually.

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The Eight parts of the Instruction, are to be found in our Book.

The second part of the Mass, which Aquinas and others after him call the instruction, is subdivided in eight portions, the first four only principal are the Epistle, Gospel, Creed, and Homily, these we have all from the Mass: the next four are less principal and of small consideration, to wit, the Gradual, Hallelujah, tractus, and sequentia, these the Papists will dispense with, though they be left out, and our Book-men may not oppose, though they be put in, but let us go through all the eight in order.

1. The Epistle.

The first is the Epistle, the putting of this piece in the Mass is ascribed to Pope Alexander, and Damasus, so Gemma Animæ. cap. 88. [Epistolam & Evangelium Alexander Papa ad Missam legi instituit, Hieronymus autem Presbyter Lectionarium, & Evangeliarium, ut hodie habet Ecclesia, collegit, sed Damasus Papa, ut nunc moris est, legi censuit (Pope Alexander instituted that the Epistle and Gospel should be read at Mass; but Jerome the Presbyter collected the Lectionary and Evangeliary as the Church now has them; and Pope Damasus appointed that they should be read as is now the custom).] but who ever have put the Epistle in the Mass it seems incredible, that the abuses of the Epistle, which this day are in the Mass, and in our Book from it, can have any very ancient, or yet very judicious authour. Why against the order of the New Testament are the Epistles set before the Gospel, the reason which the Rationalists give, is that the Epistles are baser then the Gospel, Alcuin indeed denies this, but Walafridus and the rest after him avow it: also because that the Epistle hath the office of John the Baptist, making way for the Gospel of Christ, they contain moral instructions, and are but like to the Law, and so their doctrine is of less worth then the doctrine of the Gospel: the Epistle is read by a Subdeacon in a lower place, the people

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sitting; but the Gospel must be read at least by a Deacon in a high place all reverently standing, see Innoc. Lib. 3. c. 29. Durand, Lib. 4. fol. 53. I cite but one passage of Rupertus de divinis officijs. Lib. 1. c. 32. [Epistola vox legis est suam in Joanne imperfectionem profitentis, & ad perfectionem Evangelicam suos auditores transmittentis. Quam vis autem sæpe de Apostolicis sumatur literis, tamen in eo gradu est, ac si semper de lege sit ac Prophetis, semper enim moralitatem vitæ neque actionum magis quam contemplativam sublimitatem, quæ in Evangelio radiat, instruit. Igitur morale legis officium agit Epistola, tantum distans ab eo quod in officio Missæ præcedit sancto Evangelio, quantum servus à Domino, præco à judice, legatus ab eo qui misit illum, quapropter cum legitur non injuria sedemus, cum tamen sanctum Evangelium audimus demissis reverenter aspectibus sicunt Dominum nostro assistimus (The Epistle is the voice of the Law, confessing its own imperfection in John, and sending its hearers on to evangelical perfection. Although it is often taken from the apostolic letters, nevertheless it holds that rank as though it were always from the Law and the Prophets; for it always instructs in the morality of life, and not so much in actions as in the contemplative sublimity which shines forth in the Gospel. Therefore the Epistle performs the moral office of the Law, standing as far distant from that which, in the office of the Mass, follows it—the holy Gospel—as a servant is from his lord, a herald from a judge, an ambassador from the one who sent him. Therefore, when it is read, we sit without impropriety; but when we hear the holy Gospel, with our eyes reverently lowered, we stand as before our Lord).]

Another evident abuse there is, that in the Mass and our Book, the Acts of the Apostles, the Revelation, the Prophets, any book of the old Testament should be called the Epistle except only the five books of Moses. Walafridus points at the novelty of this corruption in these words, cap. 22. [Videtur autem non alias lectiones ante Evangelium fuisse nunc positas, nisi tantum Apostoli Pauli quod S. Damasus Papa ad Hieronymum scribens ostendit, & fortasse primum solius Pauli lectiones eo loco legebantur, postea autem omnibus latius augmentatis aliæ lectiones non tantum de Novo, verum etiam de veteri intermixtæ sunt Testamento (It appears, however, that no other readings were formerly placed before the Gospel except only those of the Apostle Paul, as Pope St. Damasus shows when writing to Jerome. And perhaps at first only the readings of Paul were read in that place; but afterward, when everything had been more broadly enlarged, other readings were intermingled there—not only from the New Testament, but also from the Old Testament).] To this Durand adds, Epistola tamen non legitur de quinque libris Mosis, quia in illis temporalia promittebantur [Yet the Epistle is not read from the five books of Moses, because in them temporal things were promised], fol 53.

A third abuse in the Epistle is, that never a full passage is read but a shred, beginning after the beginning of a Chapter, and cutting before the end, choosing out parts most impertinent for the purpose, and very oft directed to colour some idle or superstitious conceit: To these and other such faults, the Epistles of our book are subject, as well as these of the Mass; for commonly in both books, the same passages of Scripture are set down for Epistles, as on S. Stephen’s day the seventh of the Acts,

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upon Innocent’s day the 14. of the Revelations, 1 of Lent, 2. of Joel, the Tuesday before Easter, the 50. of Isaiah.

2. The second is the Gospel.

The next portion of the instruction is the Gospel, here we follow the pattern of Sarum as much as in the Epistles, as the Missals read the Gospels without any order, but that which the sole pleasure of some Popes in the latter times hath given to them, beginning at the end of a book, at the midst of a Chapter, ending with the beginning of a book, looping every day here and there without any reason or example of antiquity which can be shown, so does our Book follow precisely, look for example the first four Sundays in Advent, wherein the first Sunday our Gospel is Mat. 21. v. 1. in the second, chap. 21. vers. 25. in the 3. Matth. 11. vers. 2. in the 4. John 1. vers. 19. of such coursing what reason can be given, but a conformity with Sarum in times of Popery.

As in the matter of our Gospel we follow the Missal, so in our forms. The Epistle was contumeliously debased, but the Gospel is superstitiously exalted, Rupertus Lib. 1. c. 37. and from him Durand, Evangelium principale est omnium quæ dicuntur ad Missæ officium, sicut enim caput præeminet corpori, & illi cætera membra subserviunt, sic Evangelium toti officio præeminet [The Gospel is the principal thing among all that is said in the office of the Mass; for as the head stands above the body, and the other members serve it, so the Gospel stands above the whole office]. For this cause Pope Anastasius ordained, that when the Gospel was in reading, all should stand on their feet, and that with their head and eyes bowed to the ground for reverence. Anastasius Papa decrevit ut dum Evangelium legitur, nullus sedeat [Pope Anastasius decreed that while the Gospel is being read, no one should sit]. Also the people must say before the Gospel Gloria tibi Domine [Glory be to thee, O Lord], and after it is ended, they must say Deo gratias [Thanks be to God]. The reasons see in Durand, Lib. 4. fol. 59. This we are enjoined twice, least we should forget it, both at the Communion, and in the Collects, Epistles, and Gospels for the whole year; we get leave to sit at the Epistle, to be silent when it begins, and silent when it ends, but all the time of the Gospel we must stand, and use our exclamations both at the beginning and end of it.

The Book of the Gospel must stand upon the Altar to signify that with the preaching of the Gospel ever

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must be conjoined the sacrifice of the Altar, and when it is to be read, the Deacon must come, and lift the book from the Altar, to signify that the sense of holy Scriptures must be taken alone from the warrant of the holy Church, see Heigam. pag. 122. In the ceremonies and significations it seems we must agree with Rome, for we see that among the decent furniture wherewith our Altar is adorned, the text of the Gospel is a chief part, also the necessity of the Altars and sacrifices, where ever the Gospel is preached, and the taking of the sense of Scripture from the hand of the Church, ye may see express passages from Heylen, Montagu, and White, in Canterbury-self-conviction.

Farther, when the Deacon hath lifted the text of the Gospel from the Altar, he gives it to the Subdeacon to carry at his back, two wax candles are lifted from the Altar by two Acolytes, to be carried burning before him so long as the Gospel is in reading, the cross or crucifix is also on Festival days carried before the Gospel, also a Censer with fire and Incense, the book is crossed, and perfumed, and when the lesson is ended, the Book by the Deacon is kissed, the reason of all these ceremonies, see in the forenamed places of Durand and Innocent, from none of these superstitions we can be long secured. Our Deacons are begun already to bee consecrate, the chief part of their office is their Service at the Sacrament, and their reading of Scripture; the orders of Subdeacon and Acolytes are proclaimed to be convenient, if the Church had maintenance for them, by Andrews: the wax Candles are standing on the Altars already: the silver Crucifix is vowed by Pocklington to have a meet standing upon the same Altar; the crossings and perfumings and lights are maintained by Andrews, as Canterbury sets him forth, the kissing of the Book is now daily practised.

3. The Creed of Constantinople.

The third portion of the instruction is the Creed of Constantinople, Credo in unum, &c. This is put in the Mass by Pope Mark according to Durand, or by Pope Damasus according to Innocentius. Damasus Papa constituit, ut sym-

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bolum cantaretur ad Missam [Pope Damasus ordained that the Creed should be sung at Mass], Lib. 2. c. 49. or rather it was put in the Mass long thereafter, for Walafridus tells that the Latins learned this part of the Mass from the Grecians, and that after the Council of Constantinople, cap. 22. This Bellarmine approves de Missa, Lib. 2. c. 17. as also Walafridus addition, that the French and Dutch Church received not this part of the Mass, till the days of Charlemagne and that through the occasion of the heresies of Felix.

This part of the Mass we have word by word from the Missal of Sarum, fol. 143. yea, the Romish ceremonies about it, put out of the English Liturgy, we seem to resume, the English says no more, but that the Creed shall follow the Gospel; the reason of which order the Rationalists give at length, but our Rubric before the Creed says farther, to wit, this Creed shall be said or sung all reverently standing up, importing first that at the reciting of the Creed of Constantinople, not that of Nice, nor that of the Apostles, we must use much more reverence, then at the reciting of the Epistles of the Apostles, or writings of the Prophets, even the same reverence we use at the reading of the Gospel, of this Durand gives a good reason; [Quia symbolum verbum est Evangelicum, ideo stando illud audire, sicut & Evangelium debemus (Because the Creed is an evangelical word, therefore we ought to hear it standing, just as we do the Gospel), Lib. 4. fol. 60. col. 3.] Next our Book imports the singing of the Creed, and that according to the reasons of the Mass, which at this place takes rather in that of Constantinople, then the Creed of the Apostles, or of Nice, because it agrees better to the song by musical voices or instruments then these; so speaks Walafridus, c. 22. [Et notandum, Græcos illud symbolum, quod nos ad imitationem eorum intra Missas assumimus potius quam alia in cantilenæ dulcedinem ideo transtulisse, quia Constantinopolitani Concilii proprium est, & fortasse aptius videbatur modulis sonorum quam Nicenum, quod tempore prius est (And it should be noted that the Greeks transferred that Creed—which we, in imitation of them, adopt within the Masses rather than others—into the sweetness of song for this reason: because it belongs properly to the Council of Constantinople, and perhaps seemed more suitable to musical measures than the Nicene Creed, which is earlier in time)] Thirdly, the saying or singing of the Creed is given in our Book, neither to the Priest, nor to the people, as the Gospel immediately before was enjoined to be read only by the Priest, and the acclamations to be said only by

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the people; but the Creed is to be said neither by the Priest, nor by the people, but it is to be begun by the Priest, and to be sung through by the Quiristers [i.e. Choristers], for the mysterious reasons ye may see in Durandus: after the Creed is sung, the Priest bowing down kisses the Altar, as we have in Heigam. pag. 162. This ceremony Heylen in his Epistle to the King before his Antidotum commends in the person of these, who did fall down and reverence with affectionate kissing of the Altar.

4 The Predication.

The fourth part of the instruction is the predication, this was a principal part of the Sacrament, which was much regarded not only by the ancients, as we may see in the order of celebration set down by Justin Martyr, and Dionysius Areopagita, as also in manifold Sermons yet extant of Cyprian, Basil, Ambrose, Augustine, and others, which they delivered at such occasions, but even in the later times in the second Council of Toledo, c. 2. and the first of Lateran, c. 10. where strict order is taken for Preaching of the word, that is, as the place makes clear for the exposition and application of the Scriptures before read to the reproof, instruction, comfort, admonition of the people, as their present state did require. This part of the Mass is acknowledged by Durand, Lib. 4. fol. 224. col. 2. yea, in the Roman pontifical there are sundry rubrics spent upon it, among the rest we have these words, fol. 224. col. 4. Si autem post Evangelium ut plerumque fit in curia sit prædicandum, Pontifex sedet & accipit mitram à Diacono, tum ille qui est prædicaturus accedit ad eum, & pontifex benedicens ei, dicit, Dominus sit incorde tuo, & in labiis tuis ut digne & fructuose annuncies verba sancta Evangelium surgit prædicator & accedit ad pulpitum & exequitur officium finita prædicatione expectat in pulpito prædicator [But if, after the Gospel, as is commonly done in the curia, there is to be preaching, the Pontiff sits and receives the mitre from the deacon. Then the one who is about to preach comes to him, and the Pontiff, blessing him, says: “The Lord be in thy heart and on thy lips, that thou mayest worthily and fruitfully proclaim the holy words of the Gospel.” The preacher rises, goes to the pulpit, and performs the office. When the sermon is finished, the preacher waits in the pulpit], &c. It is most clear that in all antiquity, to the very latest and most corrupt times, the care not of reading only, but preaching was seriously recommended to all Bishops and Presbyters, as we may see in their orders of consecration yet standing in the Pontifical, yet at last the ignorance and carelessness of the Clergy grew so great, that this duty was all utterly neglected for sundry

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ages, as we may see acknowledged by the Council of Trent, the history of it printed at London in Italian, fo. 165. so in the Missals of Sarum, this part of the Mass is omitted, and however the English Rubric have an express command for a Sermon, Evangelio lecto sequitur concio [After the Gospel has been read, the sermon follows], and the very Council of Trent have strict Acts for reforming the old neglect of Sermons, enjoining to the B[ishop]. himself, let be to other Presbyters the duty of preaching, at least every Sunday, and all holy days, as the chief part of the Episcopal office, to feed the Souls of their flock with the bread of the Word preached; yet our Book seems to like better of the old order of Sarum, which according to the custom of these dark times, did neglect Sermons, so our Rubric is conceived, [After the Creed if there be no Sermon] directly abstaining to give any injunction for Sermon at the Communion. How great enemies our Bookmen are to Sermons, it is shewn at large in the Canterb. self-conviction, The Papists even at Trent makes it needful to preach every Sabbath; yea the Popish Princes this day, who have any taste of devotion, be their affairs never so weighty, will have two Sermons every Sabbath; so we see in the life of the late Emperour Ferdinand: but our men at most will admit but of one, yea, they think that one in a month is enough, and all that their Canons do require, and that one must be very short, without any prayer either before or after. What spite they carry at the preaching which this day is used in England, may be seen in the words which Canterbury makes Andrews use after his death, and which himself useth before the Starre Chamber in his late Speech; yea, these men are now brought to avow in Print the great expediency to put down preaching, by bringing us back to that order which was used in England in the time of Popery, where the want of our present kind of preaching, did keep the people in their ancient simplicity, and so in that old laudable integrity and devotion; see passages for all this in the Self-conviction.

As for the Homilies which are ordained to be read in

E

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place of Sermons, their form is taken from the Roman Breviary, which after the reading of the Lessons from Scripture, ordains the reading of many Homilies; the English Liturgy also permits the reading of Homilies, printed by the Reformers of Religion, in the places of the Land, where maintenance cannot be had for a preaching Minister; but here our Book seems to be worse than either the Roman Breviary, or the English Liturgy; for the Homilies which are in the Breviary, ware composed of old by the ancient Fathers, and these Homilies of England are most orthodox, and composed by the most sound Fathers of that Church since the Reformation; but our Homilies which we are obliged to receive are not yet extant, and the composition of them, as of all our Books, is committed to the hands of that faction, who of late in their printed Sermons, have vented all the points of Arminianism, and the far most and grossest points of Popery, if not all without any exception, as the [Canterburians] Self conviction makes good; when they have stuffed their Homilies so full as they think good, of Arminianism and Popery, we must approve, subscribe, and use them daily, as the public doctrine of our Church, or else be excommunicate as rebellious Schismatics without any remedy; for the composers of these Homilies take to themselves in this act the title and authority of our Church representative, whose dictates must be embraced under the highest pains both civil and spiritual. Yea, beside the burden of Homilies, it seems we must lay down our back to bear the Legends also, whether they be of gold, or of lead, or of dross; for as the Breviary puts their fabulous Legends and Martyrologies at the back of their Homilies, so our Bookmen are beginning to print the great conveniency of reading in the Church to the people the lives and histories of the Martyrs, see Queries.

The four less principal parts of the Instruction.

As for the four less principal parts of the Instruction, to wit the Gradual, Hallelujah, tractus, and sequentia, which are sung betwixt the Epistle and the Gospel, the Papists will grant that they are put in only of late,

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to hold up the musical harmony, and so may well be omitted, yea, they are discharged by the Council of Toledo, and came in only by custom; hear Walafridus Confession of the Gradual and Hallelujah, as for the tractus & sequentia, they were not heard of even in his days, cap. 22. [Responsoria & halelujah quæ ante Evangelium cantantur, deinde adjuncta videntur & prohibita canonibus Hispanorum, in illis enim jubetur ne aliquis hymnus inter lectionem Apostolicam & Evangelium in ordine Missæ ponatur, ex quo intelligitur id aliquos tentasse tunc temporis, sed propter novitatem rei studium eorum non fuisse receptum, quod tamen postea usu Romano commendatum ad omnes Latinorum pervenit Ecclesias (The responsories and Alleluia which are sung before the Gospel appear to have been added afterward, and to have been forbidden by the canons of the Spaniards. For in those canons it is commanded that no hymn be placed between the apostolic reading and the Gospel in the order of the Mass. From this it is understood that some had attempted this at that time, but because of the novelty of the thing their effort was not received; nevertheless, afterward, being commended by Roman usage, it came to all the churches of the Latins)] This Bellarmine cannot deny, de Missa, l. 2. c. 17. yea, all the four parts are of so small importance, that the Papists themselves would be quit of them, so speaks Spalato of them as they stand in the Breviary, l. 7. c. 12. art. 96. [Antiphonas, responsoria, versiculi & ejusmodi minuta, quæ ut puto, cantus & modulationis gratia intermisceri lectioni solita fuerunt ad tollendum fastidium ubi Musicæ locus non est, non videntur necessaria, impediunt enim cursum piæ & utilis lectionis (Antiphons, responsories, versicles, and small things of this sort—which, as I think, were customarily intermingled with the reading for the sake of chant and melody, in order to remove weariness—do not seem necessary where there is no place for music; for they hinder the course of pious and useful reading)] This Spalato did learn from Cardinal Quignonius, who did print the same advise with the good liking both of Pope Paul the third and Clement the seventh. The Cardinal’s words are these in Spalato’s next section, giving a reason why in his Breviary he put out all these four things which were in use to be sung betwixt the Epistle and the Gospel [Versiculos responsoria & capitula omittere idcirco visum est, quoniam cum introducta sint ad cantus potissimum modulandos, & legentes sæpe morentur, cum molestia quæritandi locum, relinquere voluimus, nec enim ad precandum cuncta salubria & utilia congeri debent ne clerici graventur iniquiori pondere (It therefore seemed good to omit the versicles, responsories, and capitula, because, since they were introduced chiefly for modulating the chants, and often delay the readers, with the trouble of searching for the place, we wished to leave them aside. For not all things that are wholesome and useful for prayer ought to be heaped together, lest the clergy be burdened with an unfairly heavy weight)] ye see how with the Pope and Cardinal’s good leave, we may leave out of our Book all these particles in hand.

1. The Gradual.

But suppose that the Pope this day would be more precise, and require strictly the use of them all, our men would easily yield to this his rigorous importunity; for consider, if in all these four parts of the Mass there be any thing which their stomachs could not well digest,

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the gradual or responsory is nought but two verses of a Psalm sung on the gradus or steps of the Altar, the first by two Querister [i.e., Choir] boys in their Surplices, the other in way of answer by the whole Quire [i.e., Choir], as we see on the first Sunday of Advent, where the gradual is the third verse of the 25 Psalm, Universi qui te expectant non confundentur Domine [All who wait for thee shall not be confounded, O Lord], the Versicle responsory to this is the fourth verse, Vias tuas Domine notas fac mihi & semitas tuas edoce me [Make thy ways known unto me, O Lord, and teach me thy paths].

2. The Hallelujah.

The Hallelujah is nought but this Hebrew sentence which we read oft in Scripture, used on festival days.

3. The tractus.

The tractus is but a line of other Scriptures, which on fasting days in times of sorrow is put in the place of Hallelujah and sung tractim heavily, lascively in sad, grave, and long notes, as the first Sunday of Lent the tractus is the first verse of the 91 Psalm, Qui habitat in adjutorio altissimi in protectione Dei cæli commorabitur [He who dwells in the help of the Most High shall abide under the protection of the God of heaven]. The versicle or responsory, is the second verse of that same Psalm, Dicit Domino susceptor meus es tu & refugium meum Deus meus, sperabo in eum [He says to the Lord: Thou art my protector and my refuge; my God, I will hope in him].

4. The sequentia.

The sequentia or prosa is a song of praise put at the back of Hallelujah, a long rhythm in prose used at some few high festivals, invented first by Nochevius a Dutch Abbot, and put in the Mass by Pope Nicolaus, as Durand tells us, l. 4. fol. 56. col. 3. Here is nothing which our men will oppose, as in that famous sequence of Pentecost, S. Spiritus adsit nobis gratia, quæ corda nostra sibi faciat habitacula expulsis inde cunctis vitiis spiritualibus [May the grace of the Holy Spirit be present with us, which may make our hearts habitations for itself, all spiritual vices having been driven out from them] &c. In some of their sequences, I grant, there are contained praises of the B[lessed]. Virgin and other Saints, but no ways so gross as these which follows in the Canon, and are defended by our men as lawful, as shortly we shall hear: So then the four little and less principal parts of the Instruction, will not be refused by us upon any reason, if we keep the grounds of our Book, when ever it shall be the will of our Clergy to put them in, with the other four large and principal parts of the same Instruction.

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