Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	intercession_n	mediator_n	redemption_n	1,722	5	9.9845	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77473	A parallel or briefe comparison of the liturgie with the masse-book, the breviarie, the ceremoniall, and other romish ritualls. VVherein is clearly and shortly demonstrated, not onely that the liturgie is taken for the most part word by word out of these antichristian writts; but also that not one of the most abominable passages of the masse can in reason be refused by any who cordially imbrace the liturgie as now it stands, and is commented by the prime of our clergie. All made good from the testimonies of the most famous and learned liturgick writers both romish and English. By R.B.K. Seene and allowed.	Baillie, Robert, 1599-1662.	1641 (1641)	Wing B465; Thomason E156_9; ESTC R4347	78,388	109

propter utrumque praestantiae habeat si voluerit Romanus Pontif●x p. 147. ante quam terminos transposuerat antiquos Romanus Episcopus quidni dicebatur scio alias amplector Romanum Pontificem vocatum Benedictum scio Papam pastorem nominari quid si haec omnia nomina usurpabat quid si Apostolicum p. 41. He regrates that the Pope is so farre debased that he should be spoyld of his just and proper dignitie Gens avium unaquaeque tandem suas sibi plumas repetendo furtivis coloribus denudatam proprijs etiam quod non oportuit improbantque vehementer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumcisam ac spoliatam nudam ridendam exsibilandam corniculam exposuerunt In that same page he assures that Christian Princes and people will gladly yet give to the Popes this old honor and tribute if they will amend their manners Exhiberent etiamnum ad priscos illos mores si tantum revertatur exempla pietatis majorum Thus farre Montague went above ten yeares since but to goe thus far on that even this day without any reformation the Pope when he is a monster in his private life for the spirituall dignitie he hath in the Church above all other by vertue of his place he ought to possesse his old style not onely of holy Father but of holinesse in the abstract and that all who will deny this are madde frantick Puritans who goes thus farre cannot but think the Liturgie of all Westerne Churches to be faultie where the Popes name is not put in the old place of the publick prayers Yea they will have their very Bishops preferred to Kings As for the Kings place after the Bishop the ambition of our Book-men is capable of such extravagancy Poklington before in his relation of the ancient custome puts indeed the King behind the Bishop and these men oft in their Writs urge that example of Theodose that the Emperours were not permitted to have place to stand at the Altar being but Laicks and not capable of that spirituall dignitie proper to Priests that the Princes highest priviledge is to come to the Altar with his offering and then without stay to depart The Popes Legate Seignior Con is made much of among them who propounds to our Prince the example of our old Scottish devout Kings who did salute the meaner Priests as their superiours yea it was marked in our Soveraignes Coronation that when the greatest Marques was admitted in that solemnitie but to the kissing of his Majesties hand the meanest Bishop got a kisse on the cheeke many strange things are alleadged of the Clergies ambition among us whereof I wish time may cleare them to be guiltlesse Montague in his Antidiatrib p. 80. Ille principatus obtineat in Ecclesia ut revera semper obtinebat summus sacerdos inter caeteros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut appellant enim graeci Patres passim Episcopus constituitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut vocatur ab Ignatio Monarchae sunt Episcopi in suis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monarchae in suis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metropolitae Monarchae Patriarchae augustiores p. 40. Sacerdotij culmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ignorant Reges Serenissimus Britanniarum Monarcha minimè omnium ignorat fatetur antem ultro aliquo modo in quibusdam supra regiam dignitatem eminere cum vetustis orthodoxis patribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Chrysostome meaning that the Bishop is a Prince of greater dignitie than the Emperour Gregorius Nazianzenus scripsit in Apologia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So much as the Soul exceeds the body tantùm Regno sacerdotium quantum Deus praestat hominibus tantùm regiae potestati praestare sacerdotium haec enim non nesciunt in lege Dei edocti eruditi Reges cum Constantinus olim Pipinus demum Carolus Fredericus occurrerint de equis descenderint venientes exceperint religionis antistites Christianae venerationemque exhibuerint We need no more scorne the Canonists for preferring the Pope to the Emperour so farre as the Sunne is above the Moone Since Dr. Montague is applauded to prove from Scriptures and Fathers that any Bishop is as far above the King as the Soule is above the body yea as God is above man The next part of the first prayer is this Memento Domine famulorum famularumque tuarum omnium circumstantium quorum tibi fides cognita est not a devotio pro quibus tibi offerimus vel qui tibi offerunt hoc sacrificium landis pro se suisque omnibus pro redemptione animarum suarum pro spe salutis incolumitatis suae tibique vota reddunt sua aterna Deo vivo vero Of this commemoration of the living in generall and in particular of benefactors they will make no scruple who in their solemne prayers delight to name their Patrons with all their styles as for the offering for their Soules salvation the former place of Field does justifie it The commemoration of the Saints in publick prayer avowed In the third part of this prayer is the greatest difficultie so it sayes Communicantes memoriam venerantes inprimis gloriosae semperque virginis Mariae genetricis Dei Domini nostri I. Christi sed beatorum Apostolorum Martyrum tuorum Petri Pauli Andrea Iacobi Joannis Thomae Iacobi Philippi Bartholomaei Matthaei Simonis Thaddaei Lini Cleti Clementis Sixti Cornelij Cypriani Laurentij Chrysostomi Ioannis Pauli Cosma Damiani omnium sanctorum tuorum quorum meritis precibusque concedas ut in omnibus protectionis tuae muniamur auxilio per eundem Christum Dominum nostrum Amen The exceptions which use to be taken at this part of the prayer are mainly two First The particular enumeration of the Apostles names and of other old Martyrs of this our parties make no question for diverse of them have printed lately their good liking of the dyptiches reading in time of the Sacrament which hath the names of a great number more and lesse knowne Saints than here are expressed The second is a desire of blessings from God for the merits of the Saints this they make Field after his death clearly to defend p. 223. Let us come sayes he to the other objection concerning the commemoration of the blessed Apostles other Saints and holy Martyrs by whose intercession and for whose merits the Priest and people desireth God that they may be kept safe c. The Saints our Mediatours of intercession by vertue of their owne merits This he would shew to be no poynt of Popery by the testimony of Bucer but no wayes pertinent to his purpose as his owne citation will cleare yea they have begun long ago to proclaim the Saints departed our Mediators of intercession as Christ is our Mediatour of Redemption so Montague Antidiatrib p. 19. Non abnuerim illos esse orationis intercessionis ut loqui soletis intercessores Iesus Christus solus est absque alijs

action yea that the Church of Rome doth maintaine no kinde of Idolatry The Rubricks of this part of the Masse some we take as the laying our hands on the patin and challice The Rubrick of bowing before the patin and challice or hostie thereof we have not a word but punctually our men practice it giving foure inclinaboes to the elements before the act of receiving the other Rubrick for the peoples prostration at the elevation of the hosty they cannot be against sure their practice is to bow most lowly to the place where the hostie uses to lye Tenthly The prayer of Oblation stands at the back of the consecration in the Masse and so in our Book there is in the words some changes but what we adde or detract it is for our disadvantage the maine words whereon the unbloudy sacrifice is grounded we have and if what we want of it were added we must not refuse it for they defend all this part of the Masse making no bones to professe the offering up of Christs body and blood in a propitiatory sacrifice for the benefit both of quick and dead yea in this matter of a true externall unbloody sacrifice which the Priests in the new Testament ordained by Christ after the order of Melchisedec in these words hoc facite doe offer our men within these two yeares have gone very neere as far as any of the Romish Writers Eleventhly The other foure particles of the Canon we omit but needlesly for our men defend them all as good and lawfull for the matter the things most to be stood upon are that in them the Pope is prayed for as the chiefe Bishop this now these with whom we have to doe will easily digest to count him Antichrist is but the malicious ignorance of Puritanes yea it is but their mad frensie to deny him this day the style of holinesse in the very abstract he is Peters successour that order requires one to be chiefe and first among all Bishops this honour is due to him who sits in Peters chaire that injurie was done unto him in the reformation in taking from him not onely his usurped power but even his proper right In these prayers also the B. of the diocesse is put before the King this now is not strange to the faction they print that every B. is a true Prince yea a Monarch so much more excellent than a King as the soule is more excellent than the bodie that the Emperours in dutie ought to light downe from their horse and give reverence to the Bishops yea on their knees to receive their blessing Twelfthly The third scruple that might deterre us from these prayers is that the names of the Virgin Marie and of many Saints are reckoned up by whose intercessions and merits we pray to be defended this also they defend in their prefaces to their prayers they delight to reckon up the names of these Saints they maintaine the Saints to be our Mediatours of intercession as Christ is of redemption they avow they pray to their Angel keeper and would be glad to pray to all the Saints if they were perswaded of their audience and now many means have they found out of getting intelligence to the Saints of mens estate on earth especially that glasse of the Trinitie As for merit they goe as farre in it as Bellarmine their Epigrams are famous both to Papists and Protestants Virtutum sancta speciosa caterva salutem divine ex pacto quam meruere dabunt The last scruple which might appeare in these prayers is a supplication for case to all who have dyed in faith and sleep in peace from this all the Papists deduce Purgatorie yet this passage is defended by our men as for Purgatorie they are very neere it Limbus Patrum they teach openly yea Christs descent there and lower also for the bringing up of Aristotle Plato Socrates Theseus Penelope and many Pagans The grounds of Scripture whereby we refute Purgatorie they deny the passages of Scriptures and antiquitie whereby the Papists labour to prove Purgatorie they presse on us an expiative Purgatorie wherein by the prayers of the living the sinnes of the dead are put away they professe Thirteenthly After the Canon followes the Communion for better preparation thereto the Missall hath some more prayers and ceremonies the first prayer after the Canon is the Pater noster with the Preface audemus dicere the Priest having once gotten Christ the Son in his hands after the muttering of the prayers of consecration and oblation is bold with a loud voice to say Our Father It is so in our Books clearly After the Pater noster are sundry short prayers the summe whereof is in our prayer of humble accesse as for the ceremonies of breaking the host in three parts the giving the pax and so forth our men will never strain at such gnattes they maintaine the Churches power of instituting significant rites they take in worse ceremonies than those to wit surplices rotchets copes candles incense organs cornets chancells altars rails vails a reclinatorie for confession a lavatorie a repositorie also crossings coursings bowings duckings and which is worst of all crucifixes of massie silver images in carved stone and bowing of the knee before them Fourteenthly Before the communion we have a direction that the Preacher shall communicate first himselfe alone in both kinds this is the Roman order where the Priests communion in both kinds is onely required the peoples communion they count but accidentall this is the consumption wherein they put the chiefe part of the essence of the Masse we direct the people to communicate in their own order never a word of both kinds yea we seeme to make the giving of the cup to the people no wayes necessary for our men build the peoples right to the cup not on Gods word but onely on tradition they approve diverse cases of old where the people did participate the bread alone they have repositories neere the Altar for keeping of the consecrated bread to the use of the sick In the distribution the words whereby the Priest assures the receiver that he takes in his mouth the body of Christ are put directly in our Booke from the Roman order the body of Christ preserve thee to life eternall and to perswade the receiver the more he is to say Amen unto it At the receiving of the cup the same words are borrowed from the Missall the blood of the Lord Jesus preserve thy Soule and the person receiver must say his Amen The golden sentences of the English which here were put in as antidotes to the venome of transubstantiation are expurged and for them a Rubrick full of blacke venome is put in of covering the pa●in and challice with a corporall Fifteenthly The post communion is prayers of thanksgiv●ng which the Priest sings in the end of the Service the same in substance with our collect of thankesgiving nothing in any of these postcommunions which our men doe refuse hardly will you finde one sentence in the Masse from the beginning to the end which our Book-men will not defend as tolerable and so what we want of the full Masse it needs no more but halfe an houres writing to the Bishops Chaplaine that in the next Edition it may be put in for our full union in our service with the mother Church of Rome That the intention of our prime Bishops is Popery in grosse it may be shewen by reasons which they will not answer in haste For shortnesse I will point onely at foure other particulars to shew what seeds of Popish impietie idolatry errour heresie may be seene in our Booke for impietie they put the Sabbath day and other festivals of humane institution all in one order teaching that the fourth command of God is not the ground of the Sundayes observation that we may lawfully without offence of God doe all these things on the Sabbath which may be done on other holy dayes that is goe to publick pastimes reap corne fish take journey on horse or foot Secondly for idolatry the crosse in baptisme will lead to it for they avow from the use of the signe of the crosse in Baptisme doth follow clearly the lawfulnesse of materiall crosses crucifixes images of all kinds in the Churches for religious use yea that the religious use of images moves the heart with many pious affections especially with a deepe reverence towards the person who by the image is represented which reverence is lawfully declared by outward adoration before the Image Thirdly for grosse errour the Book tells that all baptized Infants have all things necessary to salvation and all of them who dye before the yeares of discretion are undoubtedly saved from hence our men conclude that all the Articles of Arminius doe clearly follow the totall and finall apostasie of millions from the state of regeneration and salvation the power of mans free-will to oppose resist overcome and reject efficacious regenerating and saving grace the perseverance in grace by our free-will antecedent in Gods mind to his decree of election the intention of Christ to sanctifie and save aswell the reprobate as the elect the conferring of sufficient grace to reprobates yea universally to all men c. These are the avowed doctrines from the same ground of our men without circumloquution yea from another place may be gathered the errour of justification by the works of the Law which all Protestants ever detested as a damnable heresie the Book requires the restitution of the ancient penance that by the afflictions of the body the soule may be saved then bodily penance satisfies Gods wrath for sinne See the Self-conviction so faith in the blood of Christ is not our sole justification the Papists goe no farther in this point in their injurious heresie of justification than our men these yeares past have gone and that without controlment except advancement to high honour and great benefices be counted a punishment FINIS

of the Canon followes in the Masse before the Communion some preparatory prayers according to the Rule which Durand in these words sets downes L. 4. fol. 92. Hoc autem breviter notandum est quod sacerdos ante perceptionem corporis sanguinis Christi debet dicere orationes à sanctis patribus institutas Our Pater noster in this place borrowed from the Masse Of these Prayers which stand at the back of the Canon the first is the Pater Noster however wee shew before that some of the auncients did avow the Apostles and their followers for a time to have used no other set forme of prayer at the Communion but only this of our Lord yet the putting of this prayer at the back of the consecration Canon w●●●●ut a late invention of Pope Gregory as himselfe and all the Rationalists from him declare take it in Innocents words Lib. 5. c. 28. Beatus Gregorius Orationem Dominicam post Canonem super hostiam censuit recitari This in him was counted a noveltie and therefore in his Epistles it behoved him to use Apologies for it and to set before it a Preface to make the reciting of it in this place of the Masse to be taken in good part being said sometimes before in that same action Praeceptis salutaribus moniti divi â institutione formati dicimus Pater noster To this Preface of Gregory the formers of the Missall thereafter put to the word audemus and as yee heard from Pope Innocent this is all said super hostiam for their boldnesse to call God their Father in this place and that with bold lowd and high voice while as in the whole Canon they scarce durst peep but muttered all in great silence This their boldnesse now comes from the consecration and oblation whereby they have Christ the Son of God corporally present in their hands and have offered him in a propitiatory sacrifice to the Father When this is perfectly done they are bold to say their Pater Noster For this heare Heigam p. 30.5 The Priest having gotten as it were a good opportunity having now before him the Lord and maker of heaven and earth and that according to his corporall presence he exhorteth all the people heartily to pray saying Oremus Pater noster The English avoyds all these superstitions they say the Lords prayer after the Communion but Gregories Preface Praeceptis salutaribus moniti c. And the latter addition audemus dicere they scrape out Innocents rule to say it on the consecrate hostie they abhorre and put the prayer in a place where it cannot be possibly so abused but here we leave the English Novalists these Sacramentaries and put our Pater noster in that same place with the same Prefaces with the same boldnesse of speech which the good old order of Sarum prescribed before the Sacramentaries of England or their Patrons were borne Also our Prayers of humble accesse The other prayers wh … … e Priest uses before the Communion are diverse one or moe of them to be said according to his good pleasure all of them run on two poynts confession of unworthinesse to come to Gods table and a prayer by the Sacrament to be profited in Soule and Body so yee may see in the prayer Deus qui de indignis dignos facis de peccatoribus justos de immundis mundos And in that prayer Domine non sum dignus qui intres sub tectum meum Our prayer of humble accesse is formed plainly out of this yea it speaks in grosser tearmes than any of the Masse prayers of this place for the most common of the Priests prayers of accesse is this Corporis sanguinis tui Domine Iesu Christi Sacramentum quod licet indignus accipio non sit mihi judicio condemnationi sed tua prosit pietate corporis mei animae saluti Amen What they call the taking of the Sacrament of Christs body and blood wee call the eating of Christs body and drinking of his blood they desire that the receiving of the Sacrament may be profitable to the salvation of their soule and body wee pray that our Bodies may be cleansed by his Body and Souls washed by his blood The English have indeed this our prayer word by word but in a place that puts it out of all suspition to wit before the consecration but we will have it in the proper place where the Masse requires it and that with a Preface that its our prayer of accesse to the Communion In this place being so transposed and Prefaced it may well serve the turne of those who professe their designe in changing the English Book in these places to cure the diseased mind of Sacramentary Puritans There is also in the Masse before the Communion some ceremonies used as the breaking of the Host the putting of one part of it in the cup the giving of the Pax and some prayers joyned with these actions some of them as the Agnus Dei wee have word by word in our Morning prayer the rest have naught in them that our men will make any scruple of onely there is in the exposition of the last clause of the Pater noster Libera nos quaesumus c. mention ma●●●● the intercession of the blessed Virgin and Apostles but how well they like of such intercession Mortague shews us and if he cannot be trusted as it seemes he ought to be for since B. White is removed he is the principall Writer of that faction wee have to doe with or if Schelford likewise have no credit in his avowing that the keeper of the Saints day obtaines thereby the intercession of that Saint and the neglecter of that solemnitie receives a great spirituall losse even the deprivation of the heavenly prayers of the neglected Saint If we can beleeve neither of these take a third Dr. Andrewes in his Stricturae who must be above all exception especially when he is presented to the world after his death by my L. of Canterbury These are his words in the midst of that little Treatise We celebrate the memories and keep the feasts of the blessed Martyrs as well for imitation as that we may be partakers of their intercession Is not this a cleare enough text put by my Lord of Canterbury in Montague and in Schelfords hands which may uphold all the Commentars and deductions that they have made upon it The worst ceremonies of the Masse avowed As for the Ceremonies themselves of breaking the Host of putting part of it in the Chalice and taking them out againe for the representing of Christs buriall and resurrection of their giving their Pax to the people of their kisses and crosses and bowings none of all these things in reason can trouble our men for they defend the Churches power in making so many significant rites as she thinks expedient All these named and many moe particulars lye under their generall the power which they

Mediator redemptionis quoad meritum passionis suae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mediator intercessionis he avoweth that nought doth keepe him from the particular invocation of the Saints but their ignorance of his particular estate and confesseth his willingnesse to invocate his Angel-keeper whom he knowes to understand his affaires and any other Saint also if he knew that by any meane they could heare him Tu mihi proba posse me certum esse de scientiu Sanctorum particular Iquocunque tand●m modo acquisita ego certe quod ad meipsum at tinet sanctos defunctos Iaurea donates immortali bearam puta Virginem sanctissimos Apostolos caterosque gloriosissimos Martyres non vereber adire interpellari alloqui supplicibas precibus deprecaeri habeant me commendatum suis intercessionibus apud Deum patrem per filium suum Now for their cognition of our estate they are speaking of sundry probably wayes these Saints who have lately been on the earth they tell us take with them all the knowledge of humane affaires they had in their body also the advancement of the Virgin Mary above all the Angels how easie is a revelation of our case by God or an Angel or the report of a lately dead soule For the matter of merit they are as cleare as Bellarmine avowing with approbation in their comitiall Verses Virtutum sancta speciosa caterva salutem divino ex pacto quam meruere dabunt The second prayer of the Canon is this Hanc igitur oblationem servitutis nostrae sed cunctae familiae tuae quaesumus Domine ut placatus accipias diesque nostros in tua pace disponas atque ab aeterna damnatione nos eripi in electorum tuorum jubeas grege numerari per Christum Dominum nostrum The first words which alone are used by the Papists to a wicked purpose wee have them as I shewed before the rest formed by Gregory none of them will refuse Prayers for the dead avowed also Limbus Patrum if not Purgatory it selfe Of the two prayers which in the Canon followes the consecration the first is this Memento etiam Domine famulorum famularumque tuarum qui nos praecesserunt cum signe fidei dormiunt in somno pacis ipsis Domine omnibus in Christo quiescentibus locum refrigerij lucis pacis ut indulgeas deprecamur per eundem Dominum nostrum This is the onely place of the ordinary Masse whereon universally the Papists hold their Purgatory Prayer for the dead Now all this prayer as it stands they make Dr. Field to defend yea the Bishop of London put his hand to Cozens devotion in the fourth Edition wherein yet doth stand a Prayer for the Soule departed out of the Body that it may be preserved from hell and darknesse and carried to Abrahams bosome and now they are beginning to lay downe cleare grounds for Purgatory Montague under pretence to set downe Dr Overhalls tenet after his death about Limbus Patrum with his own amplifications as he professes hath these words among many moe Apparat. p. 61. 1. Obijciunt nullus tertius locus indicatur in Scriptura praeter infernum damnatorum coelum R. si indicatur pios ante Christum in infernis non fuisse quod videtur constare Luc. 16. Nec ulli homini coelu● patuisse ante Christum quod satis clare indicatur Heb. 9.8 Simul indicatur necessarium fuisse aliquem alium locum ubi fuerint constituti usque dum via Sanctorum per Christum aperiretur utcunque quis qualis aut ubi sit ille locus non indicetur praeterea licet non indiceretur in Scriptura non esse tertium locum non tamen inde sequitur non fuisse tertium quia multa sunt quae non indicantur in Scriptura locus ille Matth. 25. Loquitur non de loco aut statu animarum ante Christum sed de statu loco finali post finem saeculi cum duae tantum erunt absque dubio hominum societates duo tantum loca alter praemij alter poenae sempiternae quo sensurectè asserebat Augustinus contra Pelagium non esse tertium locum praeter infernum regnum Dei aut inter mortem aeternam vitam aeternam Immediately before he presseth the most of the Scriptures which the Papists under the name of the Fathers abuses for the probation of Purgatory Ante adventum Christi omnes ad inferos deduce bantur inquit Hieronymus in 4. Ecclesiastae inde Iacob ad inferos descensurum se dicit Iob pios impios in inferno queritur retineri Evangelium dicit magnum chaos interpositum apud inferos revera antequam flammeam illam rotam igneam romphaeam ad paradisi fores Christus cum latrone reseraret clausa erant coelestia nota ut Samuelem quoque credas verè in inferno fuisse ante adventum Christi quamvis sanctos omnes inferni lege fuisse detentos Also locus est qui locus vocatur et abyssus in qua non erant aquae in qua animae recluduntur sive in refrigerio sive ad poenas Postquam eo descendit Christus inferorum claustra perfodit diripuit vastavit spoliavit vinctas inde animas liberando How farre Limbus Patrum with such Scriptures reasons maintained is from the next adjacent cellar of Purgatory especially when we consider what they doe maintaine also of the state of Infants unbaptized any man may judge The last prayer of the Canon is Nobis quoque peccatoribus famulis tuis de multitudine miserationum tuarum sperantibus partem aliquam societatem donare digneris cum tuis sanctis Aopstolis Martyribus cum Ioanne Stephano Matthia Barnaba Ignatio Alexandro Marcellino Petro Perpetua Agatha Lucia Agnete Caecilia Anastasia cum omnibus sanctis tuis intra quo … nos consortium non aestimator meriti sed veniae quaesumus largitor admitte per Christum Dominum nostrum Nothing here is to trouble their stomack the commemoration of particular names in prayers at the Altar we proved before they defended though here be diverse names that are unknowne yet they approve the old Martyrologies and in their Calendar of Saints are a great number of as obscure and uncertaine names yea Montague will have no story questioned which the long practice of the Church hath allowed albeit for it no testimony of any ancient can be produced Orig. p. 276. Nihil est memoriae proditum quod ego quidem sciem hac de re apud vetustiores sive historic s sive patres probabile tamen est hane rec●ptam Ecclesiae consuetudia●m de traditione vetustiore aut scriptis etiam Patrum ●●tustioribus nunc d●peraitis dima●asse CHAP. VII Concerning the last two parts of the Masse the Communion and Post Communion BEing now somewhat weary with the former collection I am forced to draw what followes into short bounds After the consecration and oblation and the rest