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our Lord: (a) “Well hath Isaias prophecy'd of you Hyo • pocrites," as it is written, (b) “ This Pcopla ho. “ noureth me with their Lips, but their ricart is fat “ from me."

How abhorrent this is from the Pra&ice of the Apoftles, and the Faithful in their Days, and even unknown in the purer primitive Ages, the Popish Huthors abundantly tellity. So testifies Lyra, on the 141h Chapter of St. Paul's first Epiftle to the Corinthians. “ the primitive Church, says he, the Bleffings, and alio“ ther common Prayers, were performed in the vulgar Tongue.” So faith Getzer, (c) “ All Things were “ dispatched in a Language not unknown or unintelligible

to the People; and the Custom was, that the whole Church, Priest, and People, did fing together." And so a Multitude of their Authors, as Aquinas, Callander, Erasmus, Bellarmine, all acknowledge, that the publick Prayers in the firft Ages were in a Tongue that the People understood

But, if so then, why not now? does not the same Reafon hold good? who hath made this Change ? who hath sowathele new Tares in the Church? how crepe in this false Doctrine? how grew up this corrupt, absurd Practice certainly from no other than that corrupt Root, which gives being to the whole Body of Popery, PRIDE and USURPATION. For when the Bishops of Rome, by: the ill Arts before mentioned, had mounted to such an eminent Degree of Grandeur in the World, and by their external Luftte obscured their fellow Bishops, then 10thing wou'd serve their Turns, but they must be giving

ws, and prescribing Rules, tho' never so absurd and unreasonable. And as Conquerors usually bring in, and frequently impose their own Language on those they have fubdued and intend for their Slaves, so the Popes made it their Businefs to obtrude and plant the Roman Rites, Ce.

(a) Mark 7, 6, (b) isai. 27. 13. (c) Def. Cay,. 16. Lib. 2.


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remonies, and Language, in what other Charches they could, that the same might atrerwards ferve for an Asa gument of their Jurisdiction, and the other's Dependance: And to establish to themselvesan universal Tyraony in the Church, they cou'd not think of a fitter Expedient to facilitate fuch their Attempt, than by introducing a general Ignorance, and theretore not only locked up the Scriptures from the People, but likewise enjoin’d them te pray in á Tongue which they did not understand.

The first Pope that established this Practice was Vitalian, and it is observable, that as Ireneus, who flourished avout two hundred Years after Christ, affirm'd, (a) That

the Number of the Beast, 066, Λατεινοσ. . was contained in, and fignified the

Name Lateinos, the numeral Letza ters of which Word in Greek

make up that Number; so it was 300 in the Year of cur Lord, 666, that

5 the said Pope Vitalian commanded
10 the Latin Service generally to be re-
50: ceived in the Western Churches,

thoʼat thar Time in moft Parts, tew
of the People understood it.

Sure there cannot be a more ridi-
666 culous Piece of Devotion, than

that ot' such a Congregation as pretend to be very busy in the Worship of God, tho' they know not what they are a saying to him. Nay, the Practice of Men telling over their Beads in publick Worthip, declares, that they belong not to it, and have no Occasion lor it; for they cannot in any Sense be said to beat the same Service, who do not join in the same Prayer. Astor loftance, if while the Priest says, Domine non sum bitzpills, I say a Pater, and another, an Ave, and a third; an Ora pro nobis; this is no more one Service than it is an Harmony, when every one fings and plays what comes




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into his Fancy, without regarding the Tune, or the Chorus of his Fellow-Musicians in the Confort; whereas, it they were separated, every Man apart inight make some kind of Musick. Therefore, every understan ling Chriftian may be affurd, that what is done publickly in a Church, in a strange Language, not understood by the People, (a) “ Profiteth not che Congregation; edi" fieth not the Weak ; instructerb not the Ignorant; in“ fameth not the Zeal; (b) “ Off:ndeth the Hearers ; “ abufeth the People; di pleaseth God; bringeth Re" ligion into Contempt :” And neither is the Word of God regarded, nor the Custom of the purer and primitive Church observed in that unrighteous Practice.

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S we think there is nothing needful to render Popery

bials's Christian, more than barely to understand its so we think it expedient in speaking against the Mass, to lay before you its Canon, which the Romanists. hold to be the holiest Part of their ·Mass, tho' no Man can tell readily on whom to father it. St. Paul says, “ I know " whom I hare believed, and am certain.” And to Timothy, he faith, “ Stand steadfastly in such Things as. “ thou hast learned, knowing of whom thou hast learnedar them," But these Romih Doctors have no Manner of Certainty in this grand Affair : Some say Pope Alexan-, der the First made ir, fome say Leo, some say Gelafius, fome say Gregory the First; Pope Gregorý says, One Scholafticus; others lay Gregory the Third; but Pope Innocent the Third, to put the Matter quite out of doubt, says. plainly, it came from Christ and his Apostles. Who was the first Deviser of it is not very material, but we will enquire into the Particulars of it, in as tew Words as porfible, that you may fee what Thing this is, that is esteemed to high, and boly, and what it contains.

The Canon of the Mafs being a Beadrol of Litanies and fuperftitious Prayers: The Priest after he crosses himself, begins with Prayers for the Pope, which brings him to the first Memento for the Living; wherein the Congregation shou'd pray, for all they can remember of their Friends and Benefactors, deliring God (don't forget that


al their Prayers are in Latin) that for the. Merits of such and such Saints, they may be saved from Evil:

Then again, he crosses the Wafer and Chalice, standing with his Back towards the People, and takes up the Water in his Hands, and a Boy rings a Bell, which invites the People to look up, whilst the Priest lays these Words (very softly, and with a low Voice, lo as none may hear him) called the Consecration. “ The Day before our “ Lord suffered he took Bread into his holy and adorable Hands, and lifting up his Eyes unto Heaven to God, “ and giving Thanks, he blessed, (here he crosses the Cake often) “ Brake, and gave to his Disciples, saying, “ take and eat ye all of this; For it is my Body." (Thele five Words are those wbich turn the Bread into very Flesh, as they teach) Then with a World of CircumAtances doth the Priest lift, or heave it up over his Heads for the People to see it, (which is called the Elevation or Sacring) who immediately fall down on their knees, and wornip it. This done, he takes up the Cup, and with the like low Voice, says, “ In like Manner, alter Supper, “ he took this noble Chalice into his Holy and Adorable. “ Hands, and after Thaoks to the Father, he blessed, There he crosses again)! And gave to his Disciples, lay

ing, cake yc, and drink ye all of this, (mark their im-. pudence! that can write the Command, and at the same lastant break it, by denying the Cup to the People) “ For " this is the Cup of my Blood, (here they Íhamefully add) « A new and everlasting Testament, a Mystery of « Faith, which shall be shed for you, and for many, “ for the Remission of Sins; so oft as ye shall do this,

ye Thall do it in Remembrance of me.” Then the Priest holding up the Chalice in his Hand, breathes uponthe Wine, and kneels down to it, and the Bread, giving thereby sovereign Adoration to this Imaginary Christ; then rising up, he holds the Cup over his Head, that. the People may likewise worship it. This done, be fets down the Chalice, and covers it with the Cloath, and then koeels down again to the Bread and Wine, and, with out/pread A.ms. kisses the Altar. All this is done with many Crossings. n. wings. Then begins the second. Momento, or Prayers for the Dead, wherein they


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