must know denotes the coming of Christ out of the Virgin 's Womb or a Bridegroom to his Bride here 's like to be Jolly Work 1 He hath sed them with the finest of the Wheat Ay to be sure the Priests won't eat brown Georges when they can get White-bread they are all furnisht with the best Belly-Stuff their belly as well as the Wafer is a God to them This Cake God is a notable Caterer It furnishes 'em with the best bits and most delicate Wines The first Councel of Africa about the time o Pope Boniface the first and the third Councel of Toledo in the days of Pelagius the second and the Councel of Basil did prohibite these kind of Interludes Spiritual Dances and other Antique Freaks upon Festival Days especially in Churches Wee 'll pass by the Mystical sence of their repealed Kyrie Eleisons and Christe Eleisons which are Odd Numbers too viz. 3. 9. as Magical Foolleries and vain babling c. Note that the Fragments which relate to the Holy Ghost and to the Virgin Mary have been added to this hymn by others and not by the makers of the rest however you have them as they are for we cannot find the Authors of them They are only said on the Virgin Maries days that is on the days Dedicated to her CHAP. VI. VVHen he hath done this he kisseth the Altar in the midst and afterwards turns himself to the People saying The Lord be with you Answer And with thy Spirit Priest Let us pray O God who under a Marvelous Sacrament hast left us a Remembrance of thy Passion we beseech thee to grant us so to honour the holy Mysteries of thy Body and Blood that we may always find the Fruit of thy Redemption in us who livest and Reignest with God the Father in the Unity of the Holy Spirit God World without end Amen Here is to be Noted that when either the Collector the Epistle is said his hands are not joined together but the Tops of his Fingers Through our Lord. Here as well in the End of his Prayer as of thâ— Mass hiâ—â—ands â—â—e to be joined together Notes This Priest is terribly in Love with the Table for he kisses it often a piece of Complaisance he is well skill'd in c. his backside is towards the People because the Situation of their Churches are Eastwards but when he Complements them he Vouchsafes to turn about with his Dominus vobiscum but his main Business is to talk with the Altar-trash before him Here his Lordship the Bishop when he says Mass instead of Dominus Vobiscum the Lord be with you is to say Pax Domini sit semper Vobisâ—um let the Peace of God be always with you in spight of the Bracarean Councel about the time of Pope Honorius the first who Enacted that both Bishop and Priest should salute the People after one and the same Fashion This Oremus of the Priest which signifies Let us Pray should denote that the People which are at Mass should understand what is said else how can they Pray with him when he uses a strange Language see 1 Cor. 14. 2. to the 28 Verse The Epistle in Corpus Christi day is taken from the 1 Cor. 11. from verse 24. to 29. which of it self Confutes this Abominable Mass And if the words are to be understood without a Trope then the Cup must needs be the New Testament and not blood See 1 Cor. 11. 25. and the other Evangelical Texts that treat of the Lords Supper Note also by the way that that Piece of the Epistle to the Corinthians mentioned just now is ill Translated in this Mass-Book and worse applyed For if we compare the Mass with the Lords Supper here described we shall find it to have no face nor form of the same which Paul expresly saith he received of the Lord not daring to add or diminish from the Institution But alas what a Mass indeed of Blasphemy and Superstition is this Popish Mass and what a rabble of Nensensical and Wretched Ceremonies out-doing the silly Heathens attend it In a word it is no more a kin to the Evangelical Sacrament then the Bottomless Pit from whence it came is to Heaven Then follows their Gradual Sequence and Prose as Foppish and Ridiculous as the rest and therefore Omitted that we may hasten to the Canon it self or very body of their Mass CHAP. VII AFterwards let him carry his Mass-Book unto the 1 other side and say O Lord open thou my lips and then my mouth shall shew forth thy Praise When he hath so done let him look to the 2 Sacrifice and lift up the Patten upon which the Host must lye looking into the Chalice whether there be Wine and Water in it or no If there be none then let him take some blessing the Wine and the Water and putting them out into the Chalice let him say Out of the side of our Lord Jesus Christ issued Blood ✚ and likewise the Water of Baptism for the Remission of Sins ✚ let the Wine and the Water be mingled together In the Name of the Father and of the Son and of tâ—e Holy Ghost ✚ After that let him say Lord Commanâ— to bless The Lord be in my Heart and in my Lips that I may worthily pronounce the Holy Gospel of Peace In the Name of the Father and of the Son and of the Holy Ghost Amen ✚ And then let him make a Sign of the Cross When the Deacon readeth the Gospel let him kneel down before the Altar and desire the Priest to bless him saying 3 Lord command to bless Then let the Priest say The Lord be in thy Heart and in thy Lips that thou mayest worthily utter his Gospel in the Name of the Father and of the Son and of the Holy Ghost ✚ Notes 1 What Ridiculous Tricks are these Now at one end then at the middle next at the end of the Table passes and Repasses short and long turns as the nature of the Jig requires Ye blind Stupid Wretches where did Christ or his Ministers command or practice such Diabolical Fopperies the very Nature of Gods Worship is so Diametrically Opposite to these Monstrous Fooleries that it were folly to confute them any more then by meer naming of them 2 The Bread and Wine not yet Consecrated are here called a Sacrifice and I am willing to believe that these Innocent Creatures have then no harm in them but when the Priests unsanctified breath Pollutes them they become an Idol if not a pair of Idols 3 Here you have the Priest commanding himself to bless himself and after doth that which he commandeth himself Fine Apish Popish Nonsence CHAP. VIII IN all Solemn Feasts let the Deacon kneeling before the Altar desire to have the Incense blessed saying Bless ye Then let the Priest Answer The Lord Be thou blessed by him in whose honour thou shalt be burnt In the Name of the Father c. ✚ After that the Priest
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
â—o Celebrate he must-begin at the beginning of the Mass and devoutly finish it all Now if he miscarry in the Canon and yet shall have made some Signs and Crosses before the Transubstantiation and Consecration of the Sacrament Then some other Priest ought to begin again at the place where the other left and onely supply that which remaineth And when the Priest shall happen to miscarry whilst hâ— is a Consecrating having already in part pronounced some words and not fully finished Some other Priest in the opinion of Pope Innocent ought to begin at this place Qui pridie c. Who the day before he suffered Nevertheless if the Priest shall miscarry the 1 Body being once Consecrated and not the Blood some other Priest may finish the Consecration of the Blood beginning at this place In like manner c. Notes * This gross and bruitish Doctrine of Transubstantiation has involv'd the Papists in such inextricable Labrynths such a multitude of ridiculous absurdities doubts and difficulties that they shall never be able with all the querks and School-subtilty of their Doctors to avoid the shame and Confusion of it as you shall hear 1 Here are two workmen Body and Bloodmakers as before were two Workmen to make one Body Now the former having not gone through-stitch with his work nor made a compleat Body because he pronounced not the last word therefore what he did signifies nothing and another finishes the Job Brave Doings CHAP. XI IF he perceive aster he hath Consecrated the Body that there is no Wine in the Chalice the Host shall be put up again fair and clean into the Corporas Case and when he hath made ready the Chalice let him begin again in this place In like manner c. If he perceive before the Consecration of the blood that there is no water in the Chalice he shall immediately put some into it and make an end But if he perceive after he hath Consecrated the blood that there is no water in the Chalice yâ—t must he go on and mingle no water then with the blood for so the Sacrament would partly be Corrupted Nevertheless the Priest ought to be sorry and be punisht for it If after the Consecration of the blood he perceives that there was no Wine put into the Chalice but only 1 Water he ought to put out that water and put in Wine and Water together always provided that he perceive it before such time as he receiveth the body And besides he ought to Rehearse the Consecration of the blood beginning at this place In Like Manner c. If he perceive this after he hath Recâ—ived the Body he ought afresh to taâ—e 2 another Host to be Consecrated anew with the blood as the Doctors of Divinity say and Reassume the words of Consecration beginning at this place Who the day before c. And in the end he must again take the Host that was last Consecrated notwithstanding he had Received the Water and also the blood before Yet Pope Innocent saith that if the Priest feareth to 3 offend or give Scandal by Reason of the delay or Tediousness these words only are sufficient by which the Blood is Consecrated to wit In like Manner c. and so receive the blood Likewise if by Negligence it should happen that after the Canon is read and the Consecration finished there be neither Wine nor Water in the Chalice he ought immediately to pour in both and the Priest shall Repeat the Consecration from that Place of the Canon to wit In like manner after he had supped unto the end Nevertheless he must not make the two Crosses which are severally made over the Host Now if thou wouldest know what the Priest should do when as after he hath Received the Body he hath Water in his Mouth and is certain that t is so indeed whether he ought to swallow it down or spit it out thou must look for that in the Summary of 4 Hostiensis in the title of the Consâ—cration of the Mass Howbeit it is better for him to swallow it down then to spit it out lest haply when he spits out the Water he cast up some Crum of 5 BREAD withal Notes Mark good Reader what a deal of Balderdash Foppery and Confusion's here sometimes an Empty Cup is Consecrated then where 's the blood why the breaden and bloodless God is laid by to rest till the Priest new makes him some If he Consecrates without Water there 's no adding of it afterwards lest the blood should be corrupted mark that The blood of Christ is incorruptible this is Corruptible Ergo t is not the blood of Christ The knack is that if the Water had been mixt with the Wine before the Wine had been turned into Blood it had been say they Transubstantiated into blood with the Wine if discreetly mingled but otherwise it won't Incorporate come Riddle me that Their Schoolmen are sometimes together by the Ears about these Sacramental Subtilties and Skirmish stoutly but the Prevailing party boldly Alledge that as holy Water makes all the rest of the Water Holy Ay a drop of it forsooth will sanctify the whole Ocean so the Wine put amongst the Water turns it into Wine provided there be more Wine then Water Look ye now there 's the Difference Now here be two Transubstantiations of the Water first into Wine then into blood Yea there 's a third Metamorphosis of it when 't is converted to something else in the Priests belly and avoided 1 If this should happen then the Sacramental words are pronounced in vain Or had their Doctrine been true they tell a swinging LYE When the Priest says This is my that is Christs blood meaning Material Corporal blood and yet there 's noâ—hing but meer Water which the Impious Wretch Worships and advances it above his brainless Bald-pate for the People to adore it If this ben't point blank IDOLATRY there 's no Idolatry in the World Now either this may sometimes happen or not if it happens no man is sure but he commits Idolatry every time he is at Mass If it never happens the Caveat is Superfluous and his Infallible Popeship is an impertinent fallible Sot 2 Here 's another Trick for you Gentlemen the God-maker in this Case eats no less then two Gods at a Breakfast one wet another Dry O Monstrous sottish Popery 3 That is in plain Engâ—ish if the People are sensible of the Juggle that their God is not well made and so for fear they should refuse to adore it the Priest must by a neat Legerdemain gallop it over in his mind which will do the feat cleverly 4 This Hostiensiâ— writ a vast Volumn of these Fopperies and treats of this matter lib. 4. titul 15. 5 Note that BREAD is here still called BREAD after the Consecration and after the eating of it also A Heresy in the Judgment of Papists so great that whosoever holds it is first to be given to the Devil then to
the Tormentors to by fry'd in flames or else by some other Romish Charity destroy'd Yet if St. Paul 1 Cor. 11. 24. Or Christ himself Mat. 26. 26. Mark 14. 32. LukeÌ„ 22. 19. may be believed It is called BREAD after Thanksgiving or if they will have it Consecration and in the Distribution of it to the Disciples as well as before Now the Pope Unawares here calls it BREAD yet you must believe it to be flesh therefore the Priest must swallow the Water lest any God-flesh sticking in his Teeth or stragling in his Chops should be spit out with it CHAP. XII LIkewise if the Priest after Consecration remembers that he has been at 1 Breakfast or has Committed any Deadly Sin or is Excommunicated he must be Contrite or at the least 2 Desire the Grace of Contrition and then he may well enough go on so he purpose to make satisfaction and desire Absolution Howbeit if before the Consecration he Remembers himself concerning the things aforesaid it were safer for him to leave the Mass begun and get absolution unless by so doing some scandal may arise Notes 1 By a Canon at Salegaustadein in the time of Henry 8th Emperour and Pope Benedict 8. No Priest was to say Mass the day following if he has drunk after Cock-crowing unless in Case of necessity And if it be dangerous to swallow a drop of water when he washeth his Mouth which they fiercely dispute much more danger there is of a lusty Mornings Draught Now how contrary is this to the Lords Supper or Communion Which was administred by our Lord Jesus after they had supped 2 Note how little Repentance will serve this Theophagus God-eater of a Priest and 3 How tender they are in concealing the Sacramental Cheat it being safer to neglect Confession and Absolution then discover it CHAP. XIII ALso If a flie Spider or any such thing fall into the Chalice before Consecration or if it be perceived that any Body has poyson'd it that Wine must be pour'd out and when the Chalice is washt clean there must be other Wine mixt with Water put in to be Consecrated But if any of these things happen after the Consecration then shall he 1 slily take the Fly Spider or any other such thing and diligently wash it between his Fingers over some other Chalice in Divers Waters and so burn the Vermine and put the Water that washed it with Ashes into the 2 Pix or if it can be done without Abomination and Horror let the Priest take it But if it may probably be feared that the Nature of the Wine is infected with Poyson or that the Priest dares not receive it for fear of Vomitting it up or over much horror let it then be burnt as before for the Poyson by no means must be taken but the blood wherein the Poyson â—s must be kept in a clean Vessel with the Reliques And lest the Sacrament should â—e imperfect he must again in due order make ready the Chalice and Reherse the Consecration of the blood beginning at this place In like manner c. And note this that according to the Doctors no Abominable thing ought to be received by Occasion of this Sacrament Notes What a deal of misfortunes this Round-Robbin of a God is subject too Certainly if it had been a God no corruption could touch it therefore here is a notable confutation of the Popish Transubstantiation it being an unanswerable Truth that whatsoever is capable to be infected with poyson or annoyed with vermin cannot be the Body and Blood of Christ which is now Glorified and Incorruptible But this Popish Sacrament as their own words expresly declare in this place may be so infected and annoyed therefore it is not the Body and Blood of Christ VVhich plain Argument I defy all the Jesuits in Europe to answer All that are acquainted with History must needâ— know how frequently the Devilish Priests have poysoned their Host and destroyed their Communicants thereby making that which Christ ordaiâ—ed to be a Sacrament of Life to the faithful Receiver â— Fatal invennom'd murthering Dose As it was to Popâ— Victor the Third who was so poysoned c. Buâ— how long O Lord how long wilt thou saffer thâ—â— Monstrous Abomination to infect the World 1 Here you have the Priest turn'd Spider-Catcher and Fly-washer very good but pray what wâ—â— it these vermine drunk till they were drown'd â—gain Was it VVine Then the Consecration sâ—â—nify'd nothing VVas it blood if so Spiders Flies c. may drink the sacred Blood of Jesus O horrible Blasphemy 2 This Pix is a kind of a shrine wherein they put all the sanctified Trash as Reliques and other such things here these holy Spiders are reposited Well I 'll say no more but Like Relique like Saint like Sacrament c. CHAP. XIV IF the Priest forgets to say some of those things he ought to have said he ought not to be troubled in mind for it For he that speaketh much doth not always remember what he saith yea although he certainly knoweth that he hath left out somewhat yet let him go on and make no Rehersal thereof considering that there are no such things necessarily required in the Sacrament as are Secrets or some other words of the Canon nevertheless if he manifestly perceive that he hath left out somewhat that of necessity is to be used in the Sacrament as the form of the words of Consecration he ought to Reherse over again * all the words of the Consecration upon that matter for otherwise it should be NO CONSECRATION which he needed not do if many other things had been omitted This Conjunction Enim for or the rest of the words which go before or follow after the Form are of not of its substance But if the Priest should stand in Doubt whether he had left out some word appertaining to the substance in form or not he ought by no means to keep the form but may without any rash assertion amend all the order and form concerning his own matter with this intention that if he had once Consecrated he would by no means Consecrate again But if he had not so Consecrated that then he would Consecrate both Body and Blood Note * These Spiritual Conjurers make a kind of Magical Charm of their Sacramental words for if the Priest mistakes one word or syllable all 's stark naught and ineffectual For all the world like the â—lack-Art-men who in their Incantations must not miss a syllable of their form of Devilism if they do the Inchantment signifies no more than this Consecration VVe find Christ and his Apostles at their holy supper did not strictly tie themselves yet all agreeing in substance to one Form But these Priests never follow any form mentioned in Scripture but impudently use a Form of their own Invention CHAP. XV. IF any Priest at any time of the Consecration be distracted of his actual Iatent and Devotion yet nevertheless the Consecrateth considering that
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
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