conveniently in portions in a clean and a convenient Vessel so that after the solemnity of the Ministration being done they that were not prepared and ready to communicate may receive every Sunday or Festival day Eulogies or Benedictions with the same haec illo As concerning Holy water which they used to sprinkle at the Church door upon them that entred in I will nor say that it sprung from the Idolatrous use of the Gentiles This I say as I find in Historia Zozomeni erat autem Romanis vetusta consuetudo ut quem limen Templi transeundum esset sacerdos secundum morem ethnicum madidos quosdam Olivae remusculos manu tennens ingredientes aspergebat c. i. e. It was an old custum among the Romans that at the entering in at the Church door the Preist after the usual manner of the Ethnicks having in his hand moist branches of Olive did sprinkle with the same such as entred in c. To the which custom this our manner of giving of Holy water is so like that it seemeth to proceed out of the same In the Book of the Popes Decrees and in the distinctions of Gratianus there is a certain Decree gathered upon Alexander the first about the Year of our Lord 121 which Decree may well seem to be a bastard Decree neither agreeing to such a father nor such a time concerning the Conjuring of holy water the words of the decree be these Aâ—uam sale conspersam in Populis bene dicimus ut ca 〈◊〉 aspersi sanctificentur purificentur quod omnibus sacerdotibus faciendum esse mandamus Na 〈…〉 si cinis vitulâ— aspersus Populum sanctificabat atq 〈…〉 mundabat multo magis aqua sale aspersâ divinisq 〈…〉 pracibus sacratd Populum sanctificat atque mund 〈…〉 Et si sale asperso per Heliseum prophetam sterilit 〈…〉 aqua sanata est quinto magis divinis precibus sacra tus sal sterilitatem rorum aufert humanarum col 〈…〉 quinatos sanctificat purgat caetera bona multiplicat infidias Diaboli avertit et à phantasmat 〈…〉 versutis homines defendit That is we bless water sprinkled with Salt among the People that all such as be sprinkled with the same may be sanctifye and purified which thing we charge and command all Priests to do for if the Ashes of the Heifer the old Law being sprinkled among the People did sanctity and cleanse them much more water sprinkled with Salt and hallowed with godly Prayers santifieth and cleanseth the People and if the Helisens and the Prophet by the sprinkling of Salt did heal and help the barrenness of the water how much more doth the Salt being hallowed by god Prayers take away the barrenness of human thin 〈…〉 and sanctify and purge them that be defiled a 〈…〉 multiplieth other things that be good and tu 〈…〉 away the Snares of the Devil and defends Men from the deceptions of phantasy c. Thus you have heard the Author and Father holy water which some also ascribe to Pope Six 〈…〉 which succeeded Alexander but as the Papists do 〈◊〉 agree in the first Author or institutor of this hallow of Elements so I think the same untruly to be scribed to either but leaving the probation of the further leasure let us now hear in our own to 〈…〉 their own words which they use in this their C 〈…〉 juration The form and words used of the Priest in Conju 〈…〉 Salt I Conjure thee thou creature of Salt by th 〈…〉 â—ving God by the ✚ true God by the holy God c. That thou mayest be made a Conjured Salt to the Salvation of them that beleive and that unto all such as receive thee thou mayest be health of Soul and body and that from out of the place wherein thou shalt be sprinkled may fly away and depart all phantasy wickedness or craftiness of the Divils subtilty and every foul Spirit c. The form of Cunjuring Water I Conjure thee thou creature of Water in the name of ✚ God the father almighty and in the name of ✚ Jesus Christ his Son our Lord and in the vertue ✚ of the Holy Ghost that thou become a Cunjured Water to expel all power of the Enemy c. Who seeth not in these words Blasphemy intollerable how that which is only due to the Blood of Christ and promised only to Faith in him the same is transferred to Earthly and insensible creatures to be salvation both to body and Spirit inwardly to give Remission of Sins to give health and remedies against evils and Devils against all phantasies wickedness and all foul Spirits and to expel the power of the Enemy c. If this be true whereto serveth the Blood of Christ and the vertue of Christian Faith Therefore Judge thy self good Reader whether thou thinkest this trumpery rightly to be fathered upon those ancient Fathers afore named or else whether it may seem more like truth that John Sleydan writeth whose words in his second Book de Monarchiis are these Norum decreta sunt in libris inserta conciliorum sed ex his pleraque tam sunt lericula tam nugatoria tam aliena prorsus sacris literis ut credible fit ab aliis longo post tempore fuisse conficta c. That is the decrees of these foresaid Bishop and Marters be inserted in the Book of Councels but of these decrees many whereof be so Childish so trifling and so far disagreeing from the holy 〈◊〉 〈◊〉 it is very like that the same were fained and counterâ—elted of others long after their time c. Thus much â—aith Sâ—eydon with more words in that place unto whose Testimony iâ— I might be so bold also to add my conjecture I would suppose the Conjuration of this same Water and Salt to spring out of the same Fountain from whence proceeded the conjuring of Flowers and Branches because I see the order and manner of them both to be so like and uniform as may appear The manner of hallowing Flowers and Branches I conjure thee thou creature of Flowers and Branches in the Name of ✚ God the Father Almighty and in the Name ✚ of Jesus Christ his Son our Lord and in the Virtue of the ✚ Holy ghost therefore be thou rooted out and displanted from this Creature of Flower and Branches all thou strength of the Adversary all thou Host of the Divel and all the Power of the Enemy even every assault of the Divels c. And thus much concerning the Antiquity of holy Bread and holy water which is left Before the Christian Reader that he may judge whether they be of God or the Father of Lyes c. Furthermore as touching the Reserving of Reliques and the Memorial of Saints brought into the Mass Gregory the third is the Author thereof who also added to the Canon thereof this clause Quâ—rum solemnitatis hodie in conspectu Divinâ— Majestatis tuâ— celebrantur c. Finally it were too long to recite
Divine Mr. Jacob Ambrose Bentevolio and Vrania in six Books written by the Learned Nathaniel Ingelo D. D The fourth Edition with large Amendments wherein all the obscure words throughout the Book are Interpreteâ— in the Margin which makes this much more delightful to read then the former Additions Mr. James Janeways Legacy to his friends containing twenty seven famous instances of Gods Providences in and about Sea-dangers and Deliverances with the Names of several that were Eye-Witnesses to many of them An Historical Account of the Heroick Life and Magnanimous Actions of the most Illustrious Protestant Prince James Duke of Monmouth containing an Account of his birth Education Places and Titles with his Great and Martial Achievements in Flanders and Seotland his Disgracâ— and Departure both from Court and Kingdom with the most Material Passages that hath occurred since his Return Catastrophe Mundi or Merlin Revived in a Discourse of Prophâ—cies and Predictions and their Remarkable Accomplishments with Mr. Lillies Hieroglyphicks exactly cut and Notes and Observations thereupon as also a Collection of all the Antient Reputed Prophecies that are extant Touching the Grand Revolutions like to happen in these latter Ages Historical Memoirs of the Life and Death of that wise and valiant Prince Rupert Prince Palatine oâ— the Rhine Duke of Cumberland c. containing 〈◊〉 breif but Impartial Account of his Grreat and Martial Atcheivements during the time of the Civil Wars together with his several Engagements in the Wars between his Majesty and States General of the united Princes Fifteen real Comforts of Matrimony in answer to the late fifteen Sham-comforts together with Satyrical Reflections on the Whoring and Debauchery of this present Age. Written by a Person of Quality of the Female Sex The Voyages of the ever Renowned Sir Francis Drâ—â—e into the West Indies viz. His great Adventures for Gold and Silver with the Gaining thereof and an Account of his surprising of Nombe de Dios. A large â— Account of that voyage wherein he Encompassed the VVorld his Voyage made with Francis Knollis and others their taking the Towns of St. Jago Sancto Domingo Carthagina and St. Austine His last Voyage in which he dyed being Accompanied with several Vallient Commanders and the manner of his Burial To which is added an Account of his Vallarous Exploits of the Spanish Invasion The Confession of Faith and the larger and shorter Catechisme first agreed upon by the Assemby of Divines at VVestminster and now approved by the General Assembly of the Church at Scotland to be a part of Uniformity in Religion Psalmorum Davidis Paraphrasis Poetica Georgii Buchmian Stotia Argumentis ac Melodiis Explicata atque Illustrata FINIS The History of the Mass The Introite CElestinus Pope gave the first Introite as Platina and Sigebertus writâ— The Psalm Judica me Deus c. The Priest prepares himself to his Mass first with the Psalm Judica me Deus discerne causam meam c. which was ordained by the said Celestinus And where they ascrâ—be to Saâ—nt Ambrose the two Prayers which he used in the preparation to the Mass and be added to the Books of Ambrose Erasmus judgeth the same to be none of his and that rightly as it seemeth for therein are contained Errors not elsâ— to be found in the Books of Ambrose both in giving â—doration to the bread of the Sacrament and making invocation to the Saints namely to blessed Mary as in the second Prayer where he saith ut efficax haec mea sit deprâ—catio beatae Mariae Virginâ— suffragia peto c. that is And that this my Prayer may be of Efficacy I desire the suffrâ—ge and intercession of blessed Mary the Virgin c. whereby it may appear that learned Ambrose was not the Author of such an Error Chrysostom in the XI homily upon the Gospel of Mathew saith that in his time and afore hiâ— time the use was to sing whole Psalms till they were entred and assembled together and so belike Celestinuâ— borrowed this custom of the Greeks and brought it into the Latin Church as Râ—pertus wâ—iteâ—h Gregory the Great as some wâ—itâ— called a Synod at Rome about the Year of our Lord 594 in which Synod he appointed that the Inâ—â—oit of the Mass should be taken out of some Psalm The Confiteor The Confiter Pope Damasus brought into the Mass as it is written albeit peradventure not this Popish Confiteor which in the later Church hath been used stuft full of Idolatry and Invocation of Saints against the word of God The Kyrie Eleyson The Kyrie Eleyson which is 9 times to be repeated in such a Tongue as few Priests either understood or do rightly pronounce Gregory did institute about 600 years after Christ taking it out of the Greek Church and yet transposing it otherwise then there it was used For among the Greeks this Kyrie Eleyson which they called their Litany was sung of all the People the which Gregory ordained to be sung only of the Quire adding thereto also Christs Eleyson which the Grecians used not as Gregory himself writing to the Bishop of Syracuso doth testifie Gloria in Excelsis Next followeth Gloria in Excelsis c. which words were sung of the Angels at the Birth of our Saviour albeit these words also were corrupted as many other things were in the Church for where the words of the Angels Hymn were hominibus boâ—â— voluntas that is to men good will the Mass said hominibus bona voluntatis that is to men of good will c. This Hymn was brought into the Mass by Pope Symmachus and not by Tolesphorus as some mistakenly write saying that he ordained three Masses on Christmas-day for in his time there was no Mass in the World Anno 140. The said Hymn was augmented by Hillarius Pistariensis with those words that follow Laudamus te c. singing it first in his own Church which was Anno 340. And afterward brought into other Churches by Pope Symmachus Anno 510. Dominus vobiscum with the Answer Oremus and the Collects Dominus vobiscum with the Answer of the People although we have no certain Author named by whom it came yet this is certain that it was deduced out of the Greek Church into the Latin as may appear by the Lyturgie attributed to Chrysostom and Basilius but t is a doubt whether that Liturgy be rightly ascribed unto them also by Origen and other antient writers by whom it may seem that the Lyturgie or Mass as they call it did first begin with Dominus vobiscum and then Sursum corda After that Gratias agamus Domino deo nostro and so following upon the same vere dignum Augustum est c. To the which beginning of the Canon other additions after were put into by others as ye shall hear by the Lords grate more hereafter at large Hugo des Victore writeth that this Prayer was taken out of the antient Salutation of Rooz saluting his Harveâ—
Priest therefore take heed that he pour it in not too fast for fear there run in too much Notes 1 These Mass-mongers making a Breakfast or the Lords Supper must Celebrate it fasting for the Priest must not taste whether it be Wine or no but believes the Clark yet if he suspects him here â— a trick * to bray the Wine in his Fist and taste it by the Nose very pretty The Priest of Payern it seems did not mind this Caveat whose Wine was powdered with Salt and when he soupt it offt thought himself poyson'd for it seems the Salt was not transubstantiated 2 Such as are verst in the mystery of Tipling say that good Wine makes good Blood and good Blood a good Soul Ergo he that will be saved must drink well So this Bloodmaker must have good Wine or else he makes but corrupt Blood 3 That is a brimmer when the Season's hot and the Priest dry 4 Well said for once if the outward signs serve the Senses and the Soul is nourished by the thing signify'd then here is no Corporal nor Material Body and Blood but a Sacramental Eating for the Soul and Mind have no Bodily Mouth 5 Ay then the Wine is spoil'd and can never make Blood much less good Blood CHAP. III. THe third Caveat is that he must read the Canon more 1 Leisurely then the rest and especially from that place Who the day before he suffered took c. For then taking breath he ought to be attentive and Recollect himself wholly 2 If he could not do it before minding every word he pronounces And whilst he shall say 3 Take ye and eat ye all of this he is to take breath 4 and then with one breath let him speak these words Hoc est enim Corpus meum For this is my Body So no other thought will disturb him And it seems not reasonable to discontinue so short so high so effectual a Form whose intire vertue depends upon the last word to wit 5 MY which is spoken in the 6 person of Christ therefore there ought no stop or point to be made between these words considering that there is no reason to lead any man so to do as to point it thus for This is my Body but that the whole sentence be pronounced intire Likewise in consecrating the Blood the same Form is to be observed In like manner when the Priest pronounceth the words of Consecration in every matter let him always intend to make that which Christ Instituted and the Church also does Observations 1 This word Translated leasurely in the Latine is Morosius that is more surly or morose pronouncing his words like a crabbed Fellow that 's hard to be pleased 2 Viz. From the thoughts of his Belly and comfortable Importance for if his Thoughts should straggle that way his Consecration's naught and the Worshippers of the Cake aâ—e Idolaters 3 This is a meer mockery when the Priest Communicates alone to say Take ye eat ye c. When he won't let them have one bit 4 If he be founderd or broken winded or Patient to a Mountebank as they often are 5 In English not MY but BODY is the last word now if the whole vertue of the Consecration and Transubstantiation be in the last word he should say this SHALL be my Body not this IS my Body since it cannot be the Body till the last word is pronounced 6 A Good Salvâ— for then the Priest must else eat himself because the Bread would then be Converted to his Body and not into Christs CHAP. IV. THe Fourth is that if he has many Hosts to Consecrate he must lift up one of them viz. That which he has pitcht upon for 1 himself when he began the Mass and he must let it lie amongst the rest provided he directs his intention â—o them all both in Crossing and saying 2 This is my Body and must think upon as many as he lifteth up or hath before him We Advise also that the Priest get the Canon by heart for so he may say it more Devoutly yet let the Book be always before him because if he should chance to miss he may have recourse to it Observations 1 Here to be sure the Priest chuses the largest Cake to mâ—ke a lustier God for himself which is onely when some of the Parish Communicates with him and then eats him washing it down with his Blood but not a drop for the people His God is a large one and Capers about as the spiritual Magician Charms whilst the other little Diminutives lie sneaking till the grand VVafer makes its Exit into the Priests unsanctified Guts But O what a Comedy is it to see how many Freaks Gambals and Antick Tricks our God-maker plays what Tossings Cringings postures Adorations before the poor God is devoured This is a meer Comi-Tragedy 2 Here he makes many Gods in a lump and therefore should rather say These are my Bodies As for the Blood he may indeed say it for he turns no Wine into Blood save for his own God so that the rest have either no Blood or else the Blood is made at the same time with their Bodies if so what needs the Priest make a Distinct Blood for the Body he eats for without Blood the Body is a meer Carcass and therefore the rest onely eat a Dead Body or if the Blood be in it they are worse than Canibals to eat their supposed Living God since it is more Cruel and Barbarous to eat that which has life in it then that which is Dead CHAP. V. THe fifth is that he must so gently handle the Chalice that by no surprize of a sudden cough it should rush against any thing but let him take it gingerly so as that he may have no Impediment But when he shall take many Hosts as when the host is to be 1 Renewed let him first take that which he hath consecrated and the blood likewise and then those that Remain Yet let him take his own before any of the other because he believes and is 2 Assured of his own of the others he believes but is not certain Finally let the 3 washings be Observations 1 This Renewing of the Host or Breaden God is when it grows mouldy or rotten there 's a God indeed for that often happens through the neglect of his Canonical Guard or when the Priest reels into a Ditch from the Tavern and the God in the Pix-box catches cold 2 Assur'd of his own that is for ought he knows some unlucky Wag or other might play Tricks and steal away the Gods of others but he has his in safe Custody therefore assured of it O Horrible The Uncircumscriptable God supposed to be Imprisoned in the Priests filthy Pocket 3 These Washings I take to be the last finger-licking of the Priest when he has eaten his God and washt his flesh down with his blood rinsing the Chalice his Teeth and Fingers because neither flesh nor blood should Remain
Folks and out of the Book of Chronicles where the Prophet saluteth Azan the King with his Company about him saying Dominus vobiscum Honorius writes thus Presbiter cum salutatione veâ—eris testamenti Episcopus cum salutatione novi Testamenti saluâ—at Populum quiae dignius est novum â—uam veâ—us testamentum That is the Priest saluâ—eth the People with the words of the old Iestament Dominus vobiscum so the Bishop useth the words of the New Testament saying Pax vobiscum c. Concerning the Collects Walafridus Strabo writeth that as they be diverse and uncertain if they were made of divers and sundry Authors as every of them thought it fit Hugo des Victore affirms that chiefly they were made by Gelersius and Gregorius Why they were called Collects W. Durandus and Micrologus shew the cause for that in the City of Rome they said them over the People collected together in their station day therefore they were called Collectae The Gradual with Alleluya tracti sequencies The Responsary which is called the Gradual being wont to be sung at the steps going up with Alleluya Honorius saith that Ambrose made them but Pope Gregory ordained them to be received Upon festival days the sequencies which were wont to be sung were chiefly composed by an Abbot called Nokkerus des gallo and by Pope Nicholas commanded to be sung in the Mass The Gradual the people were wont to sing when the Bishop was about to go up to the Pulpit or some higher standing where the word of God might be the better and more sensibly heard at his mouth Reading the Epistle and the Gospel The Epistle and the Gospel The Reading of the Epistle and the Gospel although it was not used in the Apostles times yet it seemeth to be of ancient continuence as Hugo saith Primus temporibus ab Epistola Pauli missa incipiebatur postquam sequebatur Evangelium sicut nunc i. e. In former time the Mass begun first with the Epistle of Saint Paul after which Epistle then followed the Gospel as also now c. Walafridus Strabo saith it is uncertain who first ordered and disposed them to be Some attribute them to Hierome some to Damasus some to Telesphorus aforesaid this is certain that Pope Anastasius ordained to stand up at the hearing of the Gospel read about the Year of our Saviour 406. Petrus Cirvelus writeth thus legimus circa annos Christianae salutis 500 fere jam institutas Epistolas in officio missali c. about 500 years since almost the Epistle saith he was first brought into the Mass Honorius lib. 1. Epistolam Evangelium Alexander Papa legi ad missam constituit Hieronimus autem presbiter lixionarium Evangeliarum ut hodie habet Ecclesia collegit sed Damasus papa ut nunc moris est legi censuit Alexander saith he appolutthe Epistle and Gospel to be read at Mass The Translation and the Disposition of them in that order as they stand Hierome the Priest collected but Damasus appointed them to be read in the Church so as the use is now Betwixt Epistle and the Gospel the old Canons of the Spaniards did forbid any Hymn or Canticle to be sung in the Order of the Mass which now by the Romish order is broken The Creed The Creed was made by the Synod of Constantinople but by Damasus the Pope ordained to be sung at the Mass and where some affirm that it was brought in by Pope Marcus about the Year of our Lord 340 to reconcile these two together peradventure thus it may be taken that the one brought in the Creed or Symbol of the Nicene Councel the other appointed the Creed of Constantinople as is said The Offertory After this oblations were wont to be offered of the People to the Priest and the Offertoâ—y to be sung of the Quire Of these oblations speaketh Irenaeus pro diversis Sacrificiorum ritibus simplex oblatio panis Vâ—ni fidâ—tibus sufficiat c. Instead of the sundry rights of Sacrifices let the simple oblation of bread and wine â—nffice the faithful Item Walafrid omnis populus intrans Ecclesiam debet sacrificaâ—e sicut docet ordo institutionis Ecclesiasticae that is every Person entring in the Church must do Sacrifice as the order of Ecclesiastical institution doth â—each what order this was it is declared in ordine Romano by these words Populus dat oblationes suas id est panem vinum primo masculi dâ—inde feminae novissime vero Sacerdoâ—es Diaconi afferunt sed solum panem hoc ante altare i. e. The People give every one his oblation that is bread and wine first the Men then the Women after them Priests and Deacons offer but bread only c. Likewise Buâ—ardus testifieth the same in Synodo Maâ—iscon decretum est ut in omnibus Dominicis dicbus aliisque festivitatibus oblatio ab omnibus qui ad Missam convenerint utriusque sexas offeratur in Ecclesia singulas oblationes offerentes finita Missa oblationes a Presbitero accipiant i. e. In the Synod of Matiscon it was ordained that every Sunday and Festival day oblation was made of all the People which came to the Mass or Liturgy both Men and Women in the Church every Person bringing and offâ—ring his own oblation the Liturgy being done they receive the oblations of the Priest c. Thus you may see what were their oblations and sacrifice in the antient Time in their Liturgy whereof now remaineth nothing but the Name only with a Song This offertory some ascribe to Eutichianus about the Year of our Lord 280 but thereof no certain Evidence appeareth Orate pro me fratres c. Nauclerus writeth that Pope Leo brought in that which is said in the Mass Orate pro me fratres sâ—rores c. The Preface of the Canon The preface of the Canon from vere dignum justum est c. to per Christum Domâ—num nostrum is given to Gelasius Sursum corda seemeth to be borrowed out of the old manner of the Greek Church S. Cyprian also maketh mention of the same And S. Austin de vera Religione cap 3. And therefore Thomas Waldensis judgeth that this part of the preface cannot be attributed to Gâ—lasius After Christum dominum nostrum in the old Liâ—urgie then followed Qui pridie quam pateretur as Renanus supposeth But then came Pope Gelasius the first about the year of our Lord 497. who inserted that which followeth Te jugiter Clementissime c. Whereby it is to be noted that Polidorus Virgilius which ascribeth qui pridie to Pope Alexander de invent lib 5. cap. 10. is deceived The like is also to be said of Panormitanus who Referreth the same Clause Qui pridie c. to the Apostles lib. de celebratione Missae Furthermore note good Reader how this doth agree with the long Canon of Saint Ambrose lib. 4. de Sacramentis cap. 5. dicit Sacerdos fac nobis â—anc oblationem
ad scriptam rationalem acceptabilem quod est figura corporis sanguinis Domini nostri Jesus Christi Qui pridie quam pataretur in sanctis manibus suis accepit panem res pexit ad Coelum ad te sancte patâ—r omnipotens Eternae Deus gratias agens bene dixit fregit c. If it be true that either Pannormitanus saith or that Gelasius made Qui pridiâ— c how can this Canon then be fathered upon S. Ambrose And by the same reason also his whole book Intituled de sacramentis may be suspected as of divers learned men it is Then came Pope Sixtus ten Years after him which brought into the Canon sanctus sanctus thrice to be sung out of the Book of Esay and to annex it together joyned also that which goeth before per quem Majestatem tuam c. He that writeth the Liturgy of Basilius ascribeth it to his Name whether he doth it truly or no I will not here contend This is to be noted that seeing in the said Liturgy of Basilius the same particle sanctus sanctus sanctus Dominus Deus Sabaoth pleni sunt Cali Terra gloria tua Osanna in excâ—â—sis is sung therefore it must needs follow that either Leo which was about the Year of our Lord 460 borrowed this out of Basiâ—ius Liturgy or else the same is falsly attributed to Basilius After this followeth sanctum sacrificium immaculatam â—est an till you come to placatus accipias which Leo the first did make and institute The word in the Communion hoc quotioscunque seceritis in mei memoriam faciâ—tis c. were put in by Pope Alexander i e. As Humbertus writeth under Alexander Martyr and Papa 5. ab Apost Petâ—o passionem Domini inserens Canoni Missae ait hoc quotiescunque feceritis c. Pope Gregory the third about the Year of our Lord 732. Put to his peice Et corum quorum memoria c This Gregory the third called a Councel at Rome wherein he decreed that Images should not only be had in Temples but also worshiped and that all gainsayers should be counted as Hereticks Innocentius the third of that Name affirmeth Pope Gelasius which was about 490. Years after Christ to have made a great peice of that Canon as he himself did something therein about the Year of our Lord 1215. Panormitanus affirmeth that Gregory did add to the Canon this clause Diesque nostros in pace disponas Breifly Gregorius in Registro saith that one Scholasticus made the most part of the Canon finding also fault with the same that in composing the Canon he would put in his own Prayers and leave ouâ— the Lords Prayer c. Where is to be noted for the reconsiling of these writers together of whom some Impute the Canon to Gelasius some again to Scholasticus In my conjecture it may be said that both these be one and so the matter is reconciled the reason that moveth me is this for so I find in vetusto quodam libro de officio missae after these words Gelasius Papaex Scholasâ—ico effectus in ordine 48. fecit-tractatus hymnos c. The Elevation and Adoration The Elevation and Adoration of the Sacramâ—nt we cannot find to come in by any other then by Honorius the third about the Year of our Lord 1222 which ordained that the People then should kneel down and worship the Sacrament The Pater Noster Johannes Diaconus writing of Gregory saith Orationem Dominicam mox post Canonem super hostiam censuit recitari i. e. That Gregory caused the Lords prayer to be Recited immediately after the Canon upon the host c. Although the Apostles never used the Lordâ— prayer at the Supper of the Lord as is said before yet Gregory â—elike placed it so in that 〈◊〉 after the Canon and brought it in with those woâ—â— precepth salutaribâ—â— c. Gregorius in Rege Domiâ—â—â—â—atio spud gracos ab omni populo apud nos vero sole sacerdote cantatur i. e. The Lords Prayer saith amongst the Grecians was wont to be sung general of all the People with us it is sung only of the P. lest Agnus The Agnus Pope Sergius about the Year of 〈◊〉 Lord 700 brought into the Mass as witnesseth Eâ—posit R. ord propter officium confractionis Dominici corâ—â—ris constitutum est à papa sergio Agnus des â—â—cantetur c. The Pax. Innocentius ordained the Pax to be given to the People Pacis ait osculum dandum post confect a â—â—steria constet populum ad omnia qua in misteri aguntur prebuisse consensum c. Peter Martyr in his Comentaries in Jud. sa it that it was brought in by Pope Leo the Second as it is said yet he supposeth the same not to 〈◊〉 so saying that this was an antient custom in the Apostles time for Christians to salute one another with the Kiss of peace c. To this of Peter Martyr agreeth also Gabrâ— Biel writing in these words porrexit in primitiâ—â— Ecclesia Sacerdos osculum pacis ministro câ—texis iâ— partiâ—ndâ—m ut per hoc significaret c. That is 〈◊〉 the primitive Church the Priest gave a Kiss of Peaâ—â— to the Minister to be given by him to the Peoplâ— The Distribution and Communion After this followeth the Communion wherein oâ—â—opish Mais and Ministers thereof do much alter a degenerate from ancient antiquity two manner of ways First in that they make no Communion thereof receiving only to themselves contrary both to their own words where they say after their receiving sacramenta quae Sumpsimus c. and also to the ancient examples and decrees of the Apostles and others And where it is decreed in the Epistle of Anacletus Peracta autem Consecratione omnes communicant qui noluerint Eclesiasticâ—s carere liminibus Sic enim Apostoli statuerunt S. Romana tenet ecclesia c. i. e. The consecration being done let all communicate together unless they will be thrust out of the Church doors c. Here note by the way Reader how Gracianus the writer of the Popes decrees is overseen which in his Book de consecrat dist 2 referieth this Saying of Anacletus to Pope Calixtus and likewise also Cocleus writing against Musculus followeth Gratianus in the same Error Likewise in the Canons of the Apostles if the Canons were theirs we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is all the faithful that resort to the Church and tarry not out the End of the Service and receive not the holy Communion be such as bringing in disorder to the Church ought to be dissevered c. And again si quis Episcopus Presbiter aut Diaconus aut quicunque ex sacerdotali consortio oblatione faâ—â—a non communi caverins causam dicito c. For how can that be called a Communion which is not Common but private to one as Micrologâ—â— writâ—â—h Nec enim proprie communio dici potesâ— nisi plures de codem sacrificio
and in your Chambers 2 Else the Priest might mar his own intention and then all the Freak of transubstantiation vanishes 3 His voice perhaps might fail by speaking loud 4 the holy words might grow vile or despicable as of old time when they were spoken loud some shepherd learning them put Bread up on a stone and by speaking those word turned it into flesh But says the whiskeâ— they were smitten with Fire from Heaven for their pains some other Raving not reasonings they have which I omit see Duranâ— Rational lib. 4. de secret 7. They have Private Masses that is Sacraments wherein the Priest alone Communicates This alone Communion is such a peice of Non-sense and impious Contradiction that it might astonish any man to hear those Rabbys as men of reason â— impudently assert it What can be more contrary to the Command of Christ to 〈◊〉 Disciples present take Eat Drink yet the Ravenous Priest swallows all himself and bids the people seed with their Eyes t is pity but he were so fed Institution is the solâ— foundation whereon Sacraments stand And all Examples in Scripture are again these Papists nor will any Antiquity sheâ—ter them see Dr. Caves Primitive Christianity An Excellent Book 8. Lay men must not tast at all of the Cuâ— but Christ and his Apostles were of another mind Drink ye all of this was currant then but now it will not pass No No though the Conventicle of Trent sect 21. Cap. 3. Confess'd the Institution to be otherwise Their Doctrine is that whole Christ is either kind in defiance of Christ who said the Bread was his Body and the Wine his Blood If the people have a whole Christ under one kind then the Priests have two Christs under both that 's certain either two or none That Popish Hector Bellarmine gives you reasons forsooth lib. 4. de Euchar. cap. 24. ad finem why they thus rob the Laity Because it would be impossible in large Parishes for one Priest to give the Cup to all Ah ah he is too large And then some drops may fall and be split and the Wine by carrying about one way or other may be made unfit to Drink Again many can't abide Wine O rare some Countrys want it Ergo the Laity must not have the Cup Well concluded great Bellarmine Brave Logick Now let 's consider this Mass and examine whether it be of God or no In order to which take a few general Reasons of that blessed servant and Martyr of Jesus John Gradford thus briefly reduced into Syllogisms From Fox Act. and Mon. 1. That thing is not perpetual nor standeth not alone which admits of succession of others to doe the same thing that was done before But the Mass Priest pretend to succeed after Christ doing the same sacrifice which he did before Ergo the Mass Priests make Christs Priesthood not to be perpetual 2. All Priests be after the order of Aaron or after the order of Melchisedech or after the order of the Apostles or after that spiritual sort whereof it is written ye are a spiritual Priesthood c. But the Mass Priests are neither of the order of Aaron for that were to establish what Christ abolish'd neither after the order of Melchisedech for that 's peculiar only to Christ neither after the order of the Apostles for they were Ministers and Preachers never had the title of Priests Neither after the general sort of the spiritual Priesthood for every Christian is a spiritual Priest offering up spiritual not bodily sacrifice as Prayer thanksgiveing c. Ergo the Mass Priests are no Priests unlâ—ss after the order of Baals Priests Concerning the sacrifice of Christ he reasoneth in like manner this reduced into Argument To Reiterate a thing once done for the aâ—taining or accomplishing of the end wherefore it was begun declareth the imperfectâ—on of the same thing before the Mass-Priests do reiterate the sacrifice of Christ once done for the end wherefore it was begun that is for propitiation and remission from punishment and guilt for the living and Dead Ergo Mass Priest make the sacrifice of Christ to be Imperfect and so are injurious to the sacrifice of Christ To confirm this mark the Rubrick following written before the Mass of the five Wounds in the Mass Book Boniface Bishop of Rome lay sick and was like to die to whom our Lord sent the Archangel Raphael with the office of the Mass of the five Wounds saying Rise and write this office and say it five times and thou shalt be restored to thy health immediately And what Priest soever shall say this office for himself or for any 1 other that is sick five times the Person for whom it is said shall obtain health and grace and in the World to come if he continue 2 LIFE everlasting and 3. whatsoever tribulation a man shall be in this life if he procure this office to be said five times for him of a Priest withont doubt he shall be delivered And if it be said for the SOVL of the Dead anon as it shall be said and ended five times his Soul shall be rid from paines This hearing the Bishop he did erect himself up in his Bed Conjuring the Angel by the Name of Almighty God to tell him what he was and wherefore he came that he should depart without doing him harm who answered that he was Raphael the Archangel sent unto him of God And that all the premisses were undoubtedly true Then the said Boniface confirmed the said office of the five Wounds by the Apostolick Authority Reader if I should go about to convince any body that this Rubrick which these Blushless Blasphemers shame not to print in their Mass-Book is horribly wicked it would be a kind of an Impeachment of your Understanding Now either the Apparition is ture or false If true it must be from God or the Devil It cannot be from God for 't is diametrically opposite to his word For health Grace and Salvation are to be had only by and through the Lord Jesus our Redeemer Therefore of necessity it must be from the Devil But if there was no such Apparition then the Pope is a devilish lyar fine Infallibility is it not 1. Note here that ther 's no need of Docters or Apothecharies c. For this Catholick Physitiah has got you a Panpharmacon to cure all diseases What unmerciful wretches are they to suffer so many of their pocky Brethren to languish under the teâ—ious and Chargeable Cures they are purgatory'd with when so easy a remedy is at every Priests disposal 2. Here 's Jesus Christ himself made a meer Cypher here 's the Eternal wisdom Blasphemously arraigned of downright folly and Cruelty For if Everlasting life might be had at so easy a rate there was no need that the Eternal Son of God should be expos'd to those torments and ineffable Agonies which he suffer'd in bearing the whole weight of Gods wrath for our Sins O the Astonishing
of Consecration with the Evangelical and Apostolical Records and note how they differ 8 The Priest here worships a God of his own making then advances it over his bald Pate â—ringing most reverently and happy is he that can lift up the Tail of his Mock seamless garment Now you have signal given at the Elevation of the Wafer God by a tingling of Bells and then the people must say Adoramus te Christe c. VVe adore thee O Christ c. O abominable Blasphemy VVhat a VVafer Christ T is observable that no Mass is said without wax Tapers or Candles Though the Sun shines never so clear yet this VVorship iâ— meer spiritual darkness Nor must the people see the grand VVafer before the Priest makes a God of it they have a trick for that Thus forsooth Idolatry is prevented say they The people also must adore the Chalice here with an Ave vere sanguis Domini nostri Jesu Christi c. Hail thâ—u truly Blood of our Lord Jesus Christ c. Here 's Flesh and Blood distinctly worshipped and therefore they are distinct Gods or none at all 9 If the Consecrated VVafer be really converted to a very Christ as Popery teaches then the Priest here praying for the Son of God that the Father would accept of him speaks Blasphemy as supposing Christ to have need of the Priests Intercession 10 Here is a piece of Blasphemy as wicked as the other the Angels must be at the Priests beck for what VVhy no less then to carry Christ to heaven which supposes him absent from thence and unable to get there unless introduced by those Evangelical Masters of the Ceremonies of the Popes feigning 11 The Memento or Prayer for the Dead is a notable gainful thing for these Priests that are hir'd to pray poor Souls out of Purgatory O this knack brings in more Cash in a year then some Kings Revenues amount to Yet t is certain that t is a meer Cheat the very Prayer speaks as much For what should praecedere in Signo Pacis Dormire in Somno Pacis To go before in the Sigâ— of peace and to sleep in the sleep of peace signify but the actual enjoyment of Heavenly Glory Iâ— so what necessity is there for the Priests prayers for them No need at all I assure ye but the Feat however robs the poor Layty and fills thâ— greedy Priests pocket Blessed are the Dead which Die in the Lord for from thenceforth they rest from their Labour says the Scripture but says the Pope Blessed are the Dead that are prayed for by my Jouâ—neymen Priests come open your purses ye niggardly Wretches or you are all damn'd your Father is broyling upon Live Coals and won't you give a few Crowns to Release him Such and such and such Relations of yours are in a horrible pickle and can you be so hard hearted as not to let a little Mammon out of your Chest bail 'em out O Money blessed money these Priests make a little God A'mighty of thee he that has thee may defâ—e the Devil and Purgatory too I wonder in my heart whereabouts this Purgatory is or how this spiritual Mount Aetna can be supplyed with fuel for so many 100 years and what Devils are Fire-makers there and who pays 'em their Sallaries I tell ye friends 't is hot Service And yet these worse Devils wont give the other poor Moyling Devils their due They never send them one penny 12 Here 's a good round Jury of Sainrs culld out and why I pray what 's that to you because t is my pleasure to name 'em quoth the Pope There 's reason enough 13 Here is not said Amen why so Because t is a kind of a Graceless and hopeless prayer for the Priest despaires of coming into such a Society This is a Balaams Prayer with a witness he desired to die the Death of the Righteous both are heard alike O But say they the Angels Answer and say Amen here Ay ay they are turned Mass-Clarks brave Preferment 14 When the Cat has got a silly Mouse at his Mercy how he plays with it tosses it boxes it to this side and that c. yet at last greedily swallows it so this Antick Priest plays with his God and when he has Acted over all his Cat-like tricks devours him skin and all Exit Priests-God 15 Sure this Priests Eyes are not fellows for he cannot see the Sawcer with both together And why the left Eye must have the Prerogative of the first glance I cannot yet understand 16 O Hypocritical Reverence true Pilate like Here 's an adoring Cringe prologuing the Tragedy And then the dismembred Body of their fancyed Christ is swallowed done O more then brutish Villany But of this elsewhere Yet I pray how can it be posible for this Priest to have any solid Meditation of the Passion of Christ when his main business is to make so many Monkey Faces Apish postures and other prophane as well as ridiculous Ceremonies 17 The Cake is here called the Lamb of God which taketh away the Sins of the World Ay and three times too because he is dull of hearing Alas poor Lamb thou art in the VVolves Clutches ready tohi â— sacrificed into his Unmerciful Paunch 18 This is a very Impious Prayer as supposing the receiving of Christs Body may damn him Thiâ— Priests God is a damnable God but the true Christian Sacrament of the Lords Supper is a Comemoration of the Death and Passion of the Lord of life for our Redemption And if any prophane or Unbelieving Person approaches and partakes of this Supper he discerns not the Lords Body that is hâ— wants the Eye of Faith which only can see into the eâ—d and use of the Ordinance and Consequently is damned for unbelief and Hypocrisy But t is certain that such a Person never eats any body of Christ at all because he wants a Spiritual Mouth nor can he do it any more then a man can eat bread that wants a Corporal Mouth 19 De munere Temporali of a Temporal Gift this Expression comes out unawares for t is certain that for all these Hocus-pocusses here 's nothing still but a wafer and a little wine and water which can no more feed the Soul then meer wind can feed a Cormorant of a Priest 20 Iâ—e missa est that is get ye gone be packing I say the Mass is done t is Massed enough of Conscience the Job's done and so are our Observations though here is Theam enough for a volumn but for brevity we omit the rest of the blasphemonâ— Stuff FINIS IT remaineth now thaâ— we give you a Hâ—storical Account how every part and parcel of this Mass camâ— to be patcht together which I have faithfully extracted from the Acts and Monuments of Reverenâ— Mr. Fox pag. 1274. Edit 1610. as followeth Books lately Printed for and sold by Thomas Malthus at the Sun in the Poultrey THe compleat Works of that Reverend and Learned