every thing in order divised and brought in particularly to the Mass and to the Church for after that mans brain was once set on devising it never could make an end of â—â—aping Rite upon Rite and Ceremony upon Ceremony till all Religion was turned to Superstition â—â—â—â—â—fore cometh Oyle and Creem brought in by â—ope Silvester not wont to be hallowed but by a â—ishop That the Corporas should not be of Silk but only Fine Linnen Cloth That the Psalms should be 〈◊〉 on Sides the one fide of the Quire Singing 〈◊〉 verse the other another with Gloria Patri c. That Baptism should be Ministred at no other time the Year but only at Easter and Whiâ—sontide save â—â—ly to Infants and such as were in extreme infirmiâ—â— and that it should be required 40 Days before so â—â—termined by Pope Sixtus and therefore was it at Fonts were hallowed only at these two seasons 〈◊〉 which hallowing they keep still but the ordinance â—â—ey have Rejected Item that Bells also were Christned Item no Preist â—ould wear a Beard or have long Hair so appointed Pope Martin the first Item that Auricular confession â—ould be made that the Book of Decrees and deâ—â—tals should be stablished and transubstantiation â—â—firmed in which three arts Pope Innocentius the 〈◊〉 was the cheif doer about the Year of our â—â—rd 1215. Arguments against the Popish Mass and Transubstantiation To omit the Janglings of Critical Schoolmen about the Derivation of the word Missa Mass Iâ— which the Papists themselves cannot agree the moâ—â— probable opinion is that Missa is taken pro licentiâ— dimittendi populum that is the dismission or sendinâ— away the people by their Ite Missa est at the Conclusion of the Mass Or say others it takes denomination of that which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dimission of the people alluding to thâ— story of the Hebrews licensed of Pharoah to Depart out of Captivity after eating of the Paschâ— lamb as an old Popish Book de Sacramentis saceâ— doâ—alibus has it c. Let it be what it will you maâ— note by the way that this word Missa was neveâ— used by the Greeks Yet such Latin Interpreters aâ— have in old times Translated the Antient Greeâ— Books as Eusebius The Tripartite History and others have made bold to render those term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to call the Congregation to convene Assemblies c. By the Terms of Missas sacere Celebrarâ— c. that is to make or Celebrate Masses So that yoâ— may conjecture that the word was not of old time attributed to the action of Consecration but 〈◊〉 Christian Assemblies gathered together Well 〈◊〉 best 't is a barbarous Latin word of an uncertain original and so let the Name pass Now to thâ— thing As the Unbelief of the Jews when our Lorâ— Jesus â—â—â—urned on Earth was a kind of Miracle coâ—sidering those â—tupendious sense-convincing Mâ—racles wrought for their Conversion so the freâ—â—â— and dotage of Our Mass-adorers is to be adâ—â—red at who prostrate their Reason Conscience and Religion in maintaining such a medley of superstition Blasphemy and Nonsence especially in these times of Gospel Sunshine wherein it has been baffled by unanswerable Arguments and made appear as really it is the very Invention of the Devil and his vicar the Romish Anti-Christ To encounter therefore this Contagion we will give you an Abstract of some Arguments that have been or may be us'd to overthrow it The holy Supper instituted by our Lord Jesus is a pledge of his Love and a Memorial of his Passion A Sacrament that nourishes seeds and refreshes the believing Soul But these idolatrous Papists turn it into a Soul-killing poyson quite changing the Nature of it of which take these brief Instances 1. There must be Wâ—ter mixt with the Wine which Bâ—llarmine says lib. 4. cap. 10. De Euchar cannot be omitted without grievous Sin verifying the saying of the Prophet thy Wine is mixt with Water Yet not one Drop of Water is mentioned by any of the Evangelists or Apostles when they treat of the Supper I read that Pope Honâ—rius the 3. suspended a poor Priest for ever ab oâ—â—icio beneficio from office and benefice for sacrificing without Water 2. They are by no means to use any other but unleavened Bread Bellarmine ibid. cap. 7. a silly superstitious Vanity like the former for Christ and the Apostles laid no such restraint but used the Bread that was commonly used where they were The Greek Church contends for leavened Bread only the Latins for unleavened This was one of the Crimes of the Priest last mentioned 3. Their Bread must be a little Wafer Cake This is notorious to all the World But if a Man may be so bold to ask them in what part of the World such water Crustlings are used for Bread without doubt 't is in Vtopia that is no-where where Natives No people make it their daily Food But the Mystery is it gives a lift towards Transubstantiation for if it be No bread it may with ease be somewhat else and what that should be you shall hear anòn 4. One of these Wafers only is to be broken into three parts and all that too for the Priest alone to devour The Communicants have it whole but a less Wafer such as Letters are seal'd withal so that there is no breaking of Bread for them â— Quite contrary to Christ who first did break the Bread and then being broken gave the same Bread to his Disciples note that the Priests morsel must be broken over the Chalice least any Crum should be lost So the People must have theirs whole to avoid the like Danger forsooth as Durandus and Salmeron tells us 5. The consecration lies percisely in these words This is my Body this is my Blood saith Bellarmine de Eucar lib. 4. cap. 13. he ought not to have left out enim for though the Gospel doth since his Missal hath it and himself us'd it but at the end of the Chapter before quoted His Modesty in this place is singular the Scripture says that every creature of God is sanctifi'd by the word and Prayer and our Lord first takes Bread next Blesseth it then breaks it after gives it to his Disciples biding them take eat and lastly saith This is my Body without any for of theirs And can the Consecration lie in the last words only It cannot be common but consecrated or blessed Bread that is Christs Body And this Bread was Blessed or consecrated before Christ saith thereof This is my Body 6. The consecrations must be uttered by the Priest secretly that no body else may hear it And why must he so mutter Because forsooth 1 Hannahs voice was not heard only her lips moved and she they say was a tiype of the Church And the Lord said to Moses Wherefore try'st thou to me when he said nothing And the Prophet said speak in your Hearts
For Christs Body is not they confess white round and thin nor his Blood grateful and pleasant And Bread and Wine there is none at all you hear and must believe there 's an end on 't this is Bedlam Doctrine with a Witness 'T is a strange Parodox to me that Christ should eat his own body and drink his own blood yet they affirm it why so why then say I the Body and Blood of Christ was in his own mouth and stomach and yet sitting at the table with his Disciples at the same time It was broken and whole eaten and uneaten and all at once Nay his blood was shed and in the Cup and thence drank by himself yet not one Drop missing out of any Vain of his Body Ay and to confound us the Eater was the thing Eaten and the thing Eaten was the Eater to For with his Body did he Eat and this his Body that he Eat so his Disciples did Eat him as Crucified and dead his Body broken and blood â—â—â—d but he was still alive untouched and before their faces these are monstrous Goblins The Scripture assures us t is true BREAD and WINE that we receive in the Sacrament Matth. 26. 26. Mark 14. 22. Luke 22. 19. And the Apostle calls it bread no less then three times after the Consecration 1 Cor. 11. 26 28. And calls the Cup the Communion of Christs Blood and Bread the Communion of his Body Chap. 18. V. 16. c. Certainly the most Idolatrous among the Heathens may learn Idolatry from these Nicknamed Christians the Ancient Romans us'd to make their Gods of wise or at least Valient Men the Greeks chose reasonable Creatures for the object of their adoration The Egyptians more brutish then the 〈◊〉 would yet have a living Creature for their chief Diety But papists take a senseless lifeless thing O more then Heathen Idolatry O fulsom Nicknam'd Eucharist away with thee Reader if thou dost but impartially consider these Arguments and brief Reasonings I am satisfied you will judg this Mass to be no Institution of Christs but rather a most abominable rabble of Blashphemys patcht together by the Antichristian synagogue of Rome in opposition to the worship of the Everliving Jesus and a thing quite different from the sacred supper of the Lord. By this Mass ariseth false hope and a false remedy is promised to wicked lives for such if they hear Mass in the Morning think all 's well and bolster themselves up in security giving the reins to all kind of sensuality and the Debaucheryes that are Alamode For who would deny himself of his beloved pleasure though never so contrary to true piety that believes alittle Mercenary Priest A mass or some Holy water can expiate his sin O says one I am now purged from all iniquity and am a good Catholick Innocent as the Child unborn Ay Crys another I thank God I saw my Maker to day I am well enough so takes his Evening wallow in wickedness and next Morning a Mass makes him a Saint again Certainly that can be none of Gods way that incourages men to vice as this 〈…〉 which besides its Numberless abominati◠〈…〉 d in a language unknown to the People and therefore had it been never so good no way edyfying as the Apostle says in one of his Epistles to the Corinthians mentioned before Objection me thinks these words at every plain This is my body what will you make Christ a Lyer the Catholick Church of Rome take them litterally and you ought to believe it Answer the Scripture is not always to be taken aâ— the lerter foundeth but the intent and purpose of the holy Spirit the Dictator of it is to be minded For â—â— you will always follow the bare words you will quickly shake down the greatest part of Christianity What 's plainer then thi my Father is greater then I John 14. 28. whence sprung the Arrian Heresie yet Christ says John 10. 30. I and my Father are one whence some deny'd the distinction of Persons in the Trinity It is said Acts 4 32. that the multitude of believers had one heart and one soul yet every one of them had a heart and soul peculiar to himself He said that the Man and Wife are one Flesh yet each has a distinct Body Judah said of his Brother Joseph he is our Flesh Gen 37. 27. yet he has not their real Flesh 't is said of Melchiseâ—â—â—h that he had neither Father nor Mother yet he had both Christ is called a Rock a Door a Lamb a Vine c. yet he was not really and materially such the Cup is called the New Testament yet call it a Metonimy so that you may see by these and many other Instances of 〈◊〉 like Nature how frequently such figurative and â—â—opical Speeches are used in Scripture as may be seen 〈◊〉 large in a late Book intituled Tropologia and 〈◊〉 sacra c. And why must this only Text be so 〈◊〉 confined to a meer literal interpretation 〈◊〉 the sense and reason in the World 〈…〉 culous to say that a thing is done in 〈…〉 it self this Sacrament is used in 〈…〉 therefore not Christ himself 〈…〉 both Visible and Invisible but the Sacrament is visible and the Body of Christ invisible therefore they are not one the Body of Christ is food not for the Body but for the Soul and therefore it must be received by faith only which is the Souls mouth Hence Augustine says in Johan tract 15. Quid paras ventrem dentem Crede manducasti Why makest thou ready thy Tooth thy Belly Believe thou hast eaten Here 's a Sylogism for you in Datisi Of whatsoever sort the Mouth is of such is its food But the Mouth of the Spirit is spiritual not bodily Ergo it receiveth Christs Body spiritually not bodily Spiritual hunger must be spiritually satisfied the most delicate and pallate pleasing dishes cannot content the longings of the fasting Soul 't is only spiritual Food lie feeds on In my Judgment the very Mice are wiser then these Dating Priests for if the wafer were not real bread for all the Priests conjuring they wou'd never steal it away and eat it But if it be a God then the Church Rats are well fed when they are banqueted with Gods Flesh Under the Law No man was to eat or drink Blood yea the prohibition is repeated in the Acts of the Apostles but these blood thirstly Priests gulge of their Gods Blood unmercifully yea in the very time of their lent even on Good-Friday they eat Flesh and drink blood when the poor Lay-men must not eat an Egg or a Mess of Milk under pain of Church curses if not Damnation If this Bread could be metamorphos'd into Christ real Christ St. Paul needed not to have wish'd to be dissolved and to be with Christ when he might be every day with him at the Altar But alas that Blessed man knew better things The Scripture and all the antient Fathers tells us that Christ is ascended into Heaven and is there to remain at the Right hand of the Father how can it be true then that every Mass Priest can conjure him down to be eaten at pleasure Ay â—â—d make a horrible Multiplication of him I could 〈◊〉 〈…〉 though from Antiquity if it were need◠〈◊〉 how can the Sacrament be called a break 〈…〉 〈◊〉 if there be no Bread remaining unriddle 〈◊〉 God makers I have read that Henry the 〈◊〉 Emperor was poyson'd in the Host and victor 〈◊〉 in the Chalice what a poyson'd God! 〈…〉 〈◊〉 Sacrament could speak and doubtless 〈…〉 it were alive it would cry out O! I am bitter 〈◊〉 swallow'd I perish I mould I am kept in a Box f 〈…〉 of Rats if you leave me out all Night I shall be d 〈…〉 before Morning If the Mouse gets me I am gonâ—â— Bread I am no God don't believe the wretches muâ— murder murder c. I will conclude my Argument 〈…〉 st this Upstart transubstantiation which wi 〈…〉 up from the bottomless Pit in the time of Pop◠〈◊〉 at the â— at the Latarant Councel in Rome abou◠〈…〉 rs agoe with these pithy Sentences of a few 〈◊〉 Fathers 〈◊〉 in his homily on Levit. says si secundum literaâ— naris c. that is if ye follow that which is written after 〈…〉 ener unless ye shall eat the Flesh of the Son of Man 〈◊〉 shall be no life in you that letter kills So Chrysosto◠〈◊〉 Hom 46. Caro non prodest c. The flesh profiteâ— that is to say my words must be taken and expounde◠〈◊〉 by Spirit for he that heareth after the flesh gainet◠〈◊〉 Now what is it to understand Carnally to take 〈◊〉 simply as they be spoken and not to consider any fur◠〈◊〉 meaning therein for things must not be judged 〈…〉 seen but all Mysteries must be seen with inwar 〈…〉 that is to say spiritually Teitullian Contra Marc 〈…〉 says Christus accepit panem Corpus suum fe 〈…〉 est Corpus meum dicendo id est figura Corpor 〈…〉 that is Christ took Bread and made it his Body say 〈…〉 Body that is to say the figure of my Body 〈…〉 Augustine Irenaus c. say with one voicâ—
Form must be used 5 These secrets are so called because the Priest mumbles them to himself In many of them are horrible Blasphemies this inserted here is not much amiss if it had been applyed to a better end the term signified used in this secret is wholly inconsistent with their Mass in which they affirm the thing not the thing signifyed to be exhibited CHAP. X. The Preface and Sanctus Here lifting â—p his hands asundâ—r he saith For ever and ever Answer So be it The Priest The Lord be with you Answer And with thy Spirit The Priest Lift up your hearts Answer We lift them up to the Lord. The Priest Let us give Thanks unto the Lord our God Answer It is just and meet so to do The Priest Verily it is meet and right equal and healthful that we should give Thanks unto thee Holy Lord Father Almighty everlasting God Because the New light of thy brightness hath enlightned the understanding of our eyes through the Mystical Incarnation of thy word That whilst we know God visibly we might by it be ravished by the love of invisible things Wherefore with Angels and with Archaâ—gels Thrones and Dominions and with the whole Troops of the Heavenly Militia we sing the Hymn of thy Glory Here he must join his hands together Saying incessantly and somewhat bowing himself over the Altar say Holy Holy Holy Lord God of Hosts Heaven and Earth are full of the Majesty of thy Glory Hosanna in the Highest Here he signeth himself with the sign of the Cross saying Blessed is he that cometh in the Name of the Lord Hosanna in Excelsis Notes You are to understand that the Priest mumbles many Secrets to himself for fear he should be heard and then bauls out to no purpose per omnia Secula Seculorum for ever and ever that the People who knew not a word of his Secret Prayers may say Amen This Word is Hebrew and declares the Consent of the Hearers and their concurrent Wish with him that prays therefore is it a strange and most gross Absurdity for them to say Amen to they know not what as if a man should sign and Seal such Writings as he never read nor ever heard read If this be not folly I know not what is see 1. Cor. 14. 16. c. 2 Here the Priest Salutes the People with his Backside to 'em the rest of this which they call the Sanctus was used though not in this manner nor to this end in some Ancient Churches and had it not been misapply'd might pass without Controul but when attributed to the Idol of the Mass t is horrible Blasphemy Note that besides the Barbarous Latine they intermix many strange words in their Mass Here they have Sabaoth and Osanna from the Hebrews which very few of the Mass-Priests can pronounce or understand Are not these Hodge-podge Prayers Now we are â—ome to it Afterwards Bowing himself profoundly before the Altar with hands Joined together he saith CHAP. XI The Canon of the Mass VVE therefore humbly beseech thee most merciful Father through Jesus Christ thy Son our Lord. Here the Priest standing upright must kisse the Altar on the 1 Right hand of the Sacrifice saying That thou accept and bless Here let the Priest make three Crosses upon the Chalice and the Bread saying 1 These ✚ Gifts these ✚ Presents these ✚ Holy and Unspotted Sacrifices When the Signes are made upon the Chalice let him lift up his hands saying thus Which first of all we offer unto thee for thy holy Catholick Church that thou vouchsafe to pacify keep unite and govern it throughout the whole World with thy Servant our Pope N. and our Bishop N. that is his own Bishop only Charity would have prayed for others also and our King 2 N. And they are Expressed by name then let there follow And all true Believers and such as have the Catholick and Apostolick Faith in due Estimation Here let him pray for the living Remember Lord thy Servants and Handmaids N. and N. In the which Prayer a Rule must be observed for the Order of Charity five times let the Priest pray First for himself Secondly for Father and Mother carnal and Spiritual and for other Parents Thirdly for special Friends Parishioners and others Fourthly for all that stand by Fifthly for all Christian People And here may the Priest commend all his Friends 3 to God But my Councel is That none make overlong tarrying there partly for Distraction of mind partly because of Immissions which may chance through Evil Angels And all that stand thereby round about whose Faith and Devotion unto thee is known and manifest for whom we offer unto thee or which themselves offer unto thee their Sacrifice of Praise for them and theirs 4 for the Redemption of their Souls for the hope of their Salvation and health and render their Vows unto thee the Eternal Living and true God Communicating and Worshipping the Memorial first of the Glorious and ever Virgin Bowing down a little let him say 5 Mary the Mother of our God and Lord Jesus Christ and also of his Blessed Apostles and Martyrs Peter Paul Andrew James John Thomas Phillip Bartholomew Mathew Simon and Thaddâ—us Timis Cletus Clemens Sextus Cornelius Cyprianus Laurence Chrysogomus John and Paul Cosme and Daman and of all thy Saints by whose merits and Prayers grant thou that in all things we may be defended with the help of thy Protection through the same Christ our Lord Amen Here let the Priest behold the Host with great Veneration saying Therefore Lord we beseech thee that thou being pacified wilt receive this Oblation of our bounden Service and of all thy houshold and order our days in thy peace and command us to be delivered from Eternal Damnation and to be numbred in the Flock of thine Elect through Christ our Lord Amen Here again let him behold the Host saying Which Oblation we beseech thee O Almighty God in all things to make Here let him make three Crosses upon both when he saith 8 ✚ Blessed ✚ Appointed ✚ Ratifyed Reasonable and acceptable that unto us it may be Here let him make a Cross upon the Bread saying ✚ The Body Here upon the Chalice And ✚ Blood Note that the Rubrick here says thus The three former Crosses are commonly made over the Host and Chalice the fourth only over the Host and the fifth over the Chalice Here with hands joined together let him say Of thy most dearly beloved Son our Lord Jesus Christ Here let the Priest lift up his hands and join them together and afterward wipe his Fingers and lift up the Host saying 7 Who the next day afore he suffered took bread in his Holy and Reverend Hands and his Eyes being lift up unto Heaven Here let him lift up his Eyes unto the God Almighty his Father Here let him bow down and afterward Erect himself up a little saying Rendring thanks unto thee he ✚ blessed he brake Here let him
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
Impudence of this Rubrick 3. Nay this is not all neither 't will deliver out of all sorts of trouble will it so Yes 't is undoubtedly true saith the Heavenly Embassador I should say Satans Envoy Extraordinary Well but how comes it to pass that the late Jesuits and their Bretheren Martyr'd for Treason If I may use a Catachresis made no use of this glorious receipt to save their Necks If they try'd it the Devil fail'd'um If not they were all so many felo's dese self murtherers when they might scape if they would I would advise the Priests in Newgate c. to get themselves out by this trick as also their friends in the Tower I profess I can hardly forbear laughing when I consider what fools our students are as well as the vertuosoes and Philosopher-stone-men together with the whole body of learned Phisitians who spend so much time and expence in arriving to their Skill Yea the whole World is mad that does not lay aside these and other useless sciences and set up a parcel of 5 wound Mass Priests who will doe the Job presently be it what it will In whatsoever Tribulation this is a Comprehensive word art thou going to be hang'd Employ a Priest betimes in the Morning and hee l fumble over five Mases before thou getst to high Holborn there 's one Tribulation gone Art thou over Head and Ears in Debt and surrounded with a stone Doublet peh 't is nothing the same Charms will set open the Prison doors for you Art thou at Sea Menac'd every moment with the Devouring Billows whilst the inraged Elements tumultuously encounter to destroy thee the Skys ratling the Wind roaring and the swelling Waves mounting like so many Isles of Tenariff fear not set the Catholik Chaplain to work and whip you have all the Ocean as smooth as a Fish pond before you have surl'd your Sails An Infinite Number of these benefits may be thought on And the Nation may save a world of Money in an Age which iâ— given to maintain Our Ministers for Preaching the Gospel of Salvation If these five Masses can save us the Gentry may save the Charges of breeding up their Sons at University's and Inns of Court because this Mass Priest can prevent and remedy all vexations of Law-suits so that in a word Divinity Law and Physick are all render'd Superfluous if this Mass can supply their places Risum teneatis amici But to our Argument 4. Whatsoever causes or occasions a man to rest in a meer external serving of God which should be inward and Spiritual that hinders the service of God But the Mass occasions a man to rest in such external service viz. hearing seeing and saying of Mass which are but the object of sense yet say they meretorious ex opere operato etiam sine bono Motu intentionis viz from the work done even without the good motion of the Intention Erog the Mass hinders the true service of God 1. The Papists affirm that the Bread after these 5 words of Consecration hoc est enim Corpus meum are whispeâ—ed by the Priest over it it ceases to be Bread and at the utterance of the last syllable um mark that not before it becomes the real and substantial Body of Christ Flesh Blood and Bones without any hope or Allegorical Meaning even as he convers'd with Mortals upon Earth This is their great Dâ—â—na of a Doctrine Well what then Then of necessity if this Doctrine be true the real Body of Christ is a Dead * substance wholy void of life and sense for the Consecrated water stirs not but as the Priest moves it But the real Body of Christ is a living substance and is and must be eternally such Rom. 6. 9. Christ being raised from the Dead dyeth no more Death hath no more dominion over him Rev. 1. 18. I am he that liveth and was Dead and Behold I am a live for evermore Luk. 20. 35. 36. Ergo this wafer cannot be the real and material Body of Christ the one being a living the other a Dead Substance If the Consecrated wafer be the real Body of Christ then 't is possible that Christ may have a 100000 Bodys at one and the same time For one Prâ—est at one Consecration may make as many as the Table will hold perhaps some hundred Body 's at a Clap with the meer Charm of hoc est enim Corpus Meum to be sure he makes enough for all the Communicants which may be Milâ—ions at one Instant at least the same Morning in Europe c. This is quite contrary to the Text 1 Cor. 1. 13. Is Christ Divided c. that is he is not Divided as by the Context appears Eph. 4. 4 5. one Body one Spiritâ— one hope one Lord one Faith-one 〈◊〉 Now if every one of these consecrated Wafers be a real and substantial Christ it must of necessity follow that we have so many Christs yea Christ-Mediators for that it must or no Christ as there are consecrated Wafers which the Scriptures in express terms gain says 1 Cor. 8. 6. to us there is but one God and one Lord Jesus Christ c. 1 Timothy 2. 5. there is one God and one Mediator not many between God and Men the Man not Men Christ Jesus The Papists say that Christs Flesh Blood and Bones ay and his Soul and Divinity too that is whole Christ is here sacrificed in their wafer by a Knack they call Concomitancy A very little room a meer little Ease Now if there be as many real Christs or Christs Bodys as there are consecrated Wafers they make the Lord Jesus to have only a phantastical Body that is indeed none at all contrary to what he himself demonstrated to his Disciples Luke 24. 39. Behold my Hands and my Feet handle me or feel me and see c proving the reality of his Body by sight-and touch so John 14. 19. the World seek me no more viz. till his second coming I go unto the Father viz. in bodily presence ver 28. I leave the World c. but the Papists can bring him back with a Charm of five Words The Angel thought t was a good Argument to prove Christ was not on Earth or in the Sepulcher because he was risen but these Logicians will have him risen and here too strange Sâ—phistry If this Transubstanâ—iation be true thâ—n Christs Body may be eaten by Rats Mice and other Vermine as in the Caveats of the Mass contrary to Act. 2 27. where 't is said neither wilt thou suffer thine holy one to see Corruption This consecrated Bread or Wafer hath not the real Nature and property of flesh or a human Body as Animal Spirits no taste nor feeling like Flesh no complexion of flesh so as to convince the senses of sight taste and toÌ„uching therefore no real Body of Christ And if we must believe a thing so contraâ—y to sense and that our senses are deceived the greatest Evidence of Christianity
Marks a year whereas the Revenues of the Crown came not to 30000 a prodigious Sum in those times 420 years ago That Excellent History of the Magdeburgenses tells you that in the second Century this whisking Lye of Transubstantiation was unknown to the Church of that Age Cent. 2. cap. 4 p. 48. Edit Basil 1559. Ignotum fuit Ecclesiae hujus Seculi Commentum de Transubstantione Neither is there one word of their Theatrica circumgestatione play-house like carrying about the Bran-Idol nor a syllable of any opus operatum of the Mass They come yet nearer and tell you positively Missae nec vocabulum quidem apud hujus seculi scriptorem Invenias Cent 4. cap. 6. p. 430. Not one word of the Mass can you find among the Writers of this Age. But it appears say they that this monstrous horrible Plague of the pains of Purgatory and the Merchandize of Masses crept first into the Church in this Age that is in the sixth Century Cap. 10. Quando tam tetra horrenda illa pestis de Purgatorii Poenis Missarum Mercatura primitius in Ecclesiam Dei Invecta sit Yea they tell us that in the seventh Century full seven hundred years after Christ Tempore illo nondum missas habuerunt in Anglia sed tota fuit solicitudo Doctor unserviendo Deo that is yet they had no Masses in England but the whole care of the Doctors was to serve God With much more to that effect So that you may see this Mass was brought in about the very time that the Man of Sin mounted the Ecclesiastical Throne and as it was born with him so no doubt but in Gods due time it will perish with him which ought to be the Prayer of every Christian as it of Yours in all Christian Services J. D. THE ROMISH MASS Faithfully Translated into English WITH Notes Observations Thereupon Plainly demonstrating the Idolatry and Blasphemy thereof The Cautelae or Caveats for Mass-Priests Translated word for word out of the Romish Missale Instructions to be observed by the Priest that is to say Mass CHAP. I. THe first Caution is That the Priest who is to celebrate Mass ought well to prepare his own Conscience by pure 1 Confession Let him earnestly desire the Sacrament and fully purpose 2 to make it He is to get 3 without Book a little Note of the manner of doing his duty Let his 4 Gestures be very composed and devout for whereas every one is obliged to love God with all his Heart and with all his Soul and with all his Strength he is not approved to love God who shall appear at the Table of the Altar where the 5 King of Kings and Lord of all is handled and taken if he be Irreligious Undevout Impudent Distracted a Vagabond or an Idle Person Let every man therefore consider that he sits at a great Table let him consider how he ought to be prepar'd let him be Wary and Circumspect Let him stand 6 upright not leaning on the Altar let him joyn his Elbows to his Sides Let him lift up his hands moderately so that the tops of his Fingers may be seen even with his 7 Shoulders Let him fit his Understanding to the words and signs viz. Crosses for great things lie hid in the signs greater in the words but the greatest of all in the Intention Let him joyn three Fingers with which let him make the Crosses let him fold the other two in his hand Let him make Crosses 8 directly not obâ—â—quely and high enough left he overthrow the Chalice let him not make Circles for Crosses But when he must bow let him bow with his whole Body bent not obliquely but directly before the Altar Notes 1 This Confession is an Apish Imitation of what the Apostle Commands 1. Cor. 11. 28. viz. Let à man Examine himself not confess to a Priest in his Ear and receive his unsanctifyed Absolution 2 The Papists hold that without this purpose whatsoever the Priest does is meerly null and invalid And therefore all that worship the Wafer he holds commit downright IDOLATRY for by their own Doctrine if the Priest has not a right intention it is no God Now no man living can assure himself that the Priest has a real purpose in what he does because no man knows the heart and consequently can have no assured Faith for true Faith and Doubt at the same time are inconsistent 3 That is like a Stage-player have his Part by heart that he may the better act it O mimick Religiou 4 That is monkey-like he must put a good face upon 't and so he had need mark Sirs he is reputed the devoutest that 's most dexterous at their Apish and Bobtayl'd Grimaces 5 A mighty breaden King indeed that must be lodg'd in the Priests Guts or at the mercy of Rats Mice and other Vermine 6 Observe your postures stand clear there let 's see the Jugling Pageant 7 This is fine worship in Dumb Shew Religious Mummery 8 Have a care of Saltires or Saint Andrews Croses and Mathematical Circles there they 'd spoil all the Sport CHAP. II. THe Second Caution is that he must not onely think or suppose but certainly know that he has the requisite Materials that is Wheaten Bread and Wine with a little water And thus he shall know that he hath both Wine and Water Let him order the Clark to taste both the Wine and the Water 1 for the Priest himself ought not to taste them * Let him pour a drop into his hand chafe it with his Finger and smell to it and so he shall be sure Let him not trust to the Wine Crewet nor to the colour because they often deceive a man Let him take heed that the Chalice be not broken or crackt let him also take heed to the Wine for if it be 2 corrupt he may in no wise Celebrate If it be sower let him dissimulet Dissemble If too waterish let him forbear unless he knows that there is more Wine than Water And in every Case if there happens a Doubt by reason of sowerness mixture or Limpidity Limpiditatem viz. transparency or clearnness whether it may be made we advise him to forbear because in this Sacrament nothing must be done doubtfully wherein these words certainly must be said viz. For this is my Body and this is the Cup of my Blood Likewise let him chuse the evenist and roundest hosts and pour in 3 a competent portion of Wine For this Sacrament ought to serve the Sences of Seeing Touching and Tasting that they may be refreshed by the 4 outward shew and the understanding nourished by the thing contained therein Let Water also be poured in a very small quantity let it have the relish of Wine for there is no danger by putting in never so little Water but by putting in too much 5 The Water is put in onely for a signification and one drop signifies as much as a Thousand Let the
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
be received again as carefully and as speedily as may be And if there can be found none that hath so good a Stomach as to receive that which the sick body hath cast up then let it be burnt and the Ashes kept in a Shrine Note 1 The Cover of the Chalice is called Paten and the Corporas Cloath is so called because the Body of their God rests upon it 2 I find a Story Recorded that in the year 526. In the Jacobin Convent in Auserre an old Fryar of that place having been almost rotten with the Pox and had not said Mass a long time resolves to Feast himself with his God on Corpus Christi Day but not able to digest it thinking to return to his Chamber he disgorges that with other filthy stuffe just before the Chapter Door This sets all the Convent in an uproar and the Prior being absent they consult a while and at last set up a Tabernacle over it as they do when they sing for the Dead with four wax Tapers one at each corner then the Novices sung all day this versicle Tantum ergo Sacramentum veneremur cernâ—i c. they sang also the Antiphone of the same day viz O sacrum Convivium c. that is O Sacred Banquet yet none of them had the Stomach to taste it so that they could never have more truly said Domine non sum Dignus ut intres sub Tectum meum Lord I am not worthy that thou shouldst enter under my Roof viz. to be swallowed by me At last they agree to shovel the holy vomit together and reverently gather it up and that the ground should be carefully pared and all carried into the Church then comes the Superior in his holy Vestments who with the whole Convent went into the Church in solemn Procession two Novices marching before the Shrine with Candlesticks Tapers Well the ground is pared and the holy vomit gathered up with anointed Fingers some set up their howling Notes and some shed their Crocodile Tears at so doleful a Spectacle to the great confusion of their Solemn Feast Now they consult what was best to be done with it some of the oldest Doctors advised it should be burnt and the Ashes kept in a Shrine which was immediately done And now Gentlemen there 's your blessed Relique The two Novices mentioned were amazâ—d at this abominable Passage and upon deep scrutiny resolved God in mercy so ordering it to forsake that filthy Profession and therefore left the Convent and became worthy Professors of the Gospel From whom this Passage was received and Published by Mr. Stocker in English near one hundred years ago CHAP. XXI THE like also of the * Invetered Eucharist that is rotten with Age set down by the Councel of Orleans chap. 5. Every Sacrifice that 's spoiled by sordid oldness is to be burnt and the Ashes thereof to be diâ—posed of near the Altar Note * Here 's a rotten God still surely this is not that living Bread that came down from Heaven CHAP. XXII ITem if the Body of Christ being 1 consumed either by Mice or Spiders cometh to nothing or be overmuch bitten if the Worm lie whole and â—â—und in it then let it be burnt but if the remnant that is sâ— bitten may be taken without loathing it iâ— a great deal better that it be received Likewise if any man incontinently after the receiving thereâ—f cast it up again alâ—eit this Food of the Soul passeth away into the mind and not into the Belly yet for the Reverence that 's to be had to the Sacrament if there be found never so little a piece â—f the Eucharist let it be reverently received 2 again and the vomiting burnt and the Powder thereof put amongst the Reliques Note 1 O detestable O horrible Blasphemy Now it belches fâ—rth without a blush O you villanous Wretches what Lords Body do you mean Now your own Mouths confound you and 't is your own Mass Book will bear Record that your God is a corrupt roâ—ten filthy Idol Nor shall you escape that divine Nemesis that flaming vengeance reserved for you by that Jesus you thus Mock and Blaspheme for your more then Barbarous Murther of his Dear Members because they would not worship your rotten Worm-Eaten Wafer 2 Like the Dog that turns to his vomit 't is pitty they should ever eat better meat CHAP. XXIII ITem as concerning the matter of the Blood take heeed it be not sharp or else so small Wine as that it hath no colour of Wine neither let it be redish water stained with a Cloath that hath been Dyed in red wine let it not be vinegar nor wine utterly corrupt Let it not be Claret Wine Claretum nor Wine made of Mulberies nor Pomegranates because they keep not the true colour of Wine Whosoever Consecrateth knowingly and not compelled with wine that is in the way of corruption in via corruptionis or tending that way grievously sinneth although he Consecrated Because it keepeth not the colour of Wine Item there must be great care taken that but a little water be put into it for if there should be so much put in as to cause the Wine to looâ—e its colour the Consecration were of NONE * effect Note * They say that there are many kinds of Peares wherewith a man may make Wine to say Mass withal for want of better stuff and why not as well Mullerries Pomegranates c. Now if these blookheaded Priests had contented themselves with Christs â—ay they had not needed to keep such a sputter and puzzle about the mixture of water with the wine for there 's no such thing in Christs Institution Besides a man had need be a Prophet to know when there is but just water enough else he commits Idolatry because say they if there be too much the whole Consecration is ineffectual CHAP. XXIV IF any part of the 1 Wine be spilt before the Transubstantiation let him change the 3 veile palla without any words and Celebrating Prosecute his Office If all be spilt let the Cloaths be changed and let him minister it again and begin from this oblation therefore yet always premising a Confession If any part of the 2 Blood be spilt after Transubstantiation yet let not the Priest cease to do his Office But if it be all spilt so that there remain no jot thereof which is very hard to do let him lay it up on the Altar and minister the Bread again and the Wine and VVater also and begin again from this oblation therefore c. Always provided that his Confiteor that is Confession be first said And let the Minister or sick Body receive the first host or some other that iâ— ready for that purpose If the Blood 4 freez in the Chalice in frosty â—eather the Priest must breathe over it a good vvhile till it be thavved or with great reverence thavv it with quick Charcoal or if it cannot so be thawed let him swallow it down whole
5 Notes 1 Before Transubstantiation they call it Wine VVine but after 2 Blood Blood for then say they 't is no more Wine 3 This is that that covereth the Chalice which must be removed by slight of hand for fear of Offence forsooth 4 Sure this Blood must be very cold when separated from the Body for Blood never freezeth in a mans Body unless the Body be stark Dead 5 This is no Drinking but Eating of Wine or rather Blood the Priest must have a notable wide Throat if he escapes choaking Poor Anacreon was choaked with a Grape-stone and one of the Popes with a Fly and Fabius the Pretor with a hair in his Milk but our Priest can gulp down a lump of bloody Ice Presto be gone CHAP. XXV ITem if there be any other thing requisite to this matter let them be sought for in the Breviary and Lecture of Hosteinsis in the Title of the Celebration of the Mass or rather in the Summaries of the New Doctors of the Civil and Canon Laws and of the Divines Note Reader here is the Conclusion of the Cautelae or Caveats of the Mass such a Medley of ridiculous Foppery and Superstition yea point black Idolatry that I profess I could have hardly believed that any men of sence could have heaped together such a parcel of monstrous absurdities had not I seen them in their own Books which are here carefully translated word for word Yet by this Conclusion it seems there are Cart loads of them and therefore who so pleases may rake that prodigiâ—us kennel Here is stinking stuff enough to nauseate any true Christian and so we leave them The Mass of the Body of Jesus Christ. The Preparation and Requisites of the Priest that is to say Mass And first of his Confession and Absolution CHAP. I. NOw to your Work Priest make Room there Well when they are to play their Part and remedy the mischances that might happen in the inteâ—lude the Priest prepares himself by saying hiâ— Confiteor by the appointment of Pope Innocent the third then he must be Combed Trimmed and must wash his hands and so put on his holy Garments-Look ye sirs here 's the first Scene The Preparation to the Mass Here is to be noted that he which will make Confession of his Sins must first say unto the Priest Bless me O Father â— The Priest The Lord be iâ— thy Heart and in thy Lips for the Confessing of all thy Sins In the name of the Father and of the Son and of the Holy Ghost So be it Them let him make Confession of his 2 Sins and when he hath so doâ—â— let the Priest say The God Almighty have mercy upon thee c. Indulgence and Absolution c. Let thy Sins be forgiven thee the through MERIT of our Lord Jesus Christ the SUFFRAGES of our Holy Mother the Church the GOOD DEEDS which thou shalt do hereafter by the Grace of God Then let him injoyn him his 3 Pennance saying And for an Especial Pennance thou shalt say this aâ—d this or do this and this Then let him absolve him saying Our Lord Jesus Christ the high Bishop of his most Pious Mercy absolve and forgive thee And I by the 4 Authority granted to me do first absolve thee from the sentence of the less Excommunication if thou hast need thereof And besides I absolve thee from ALL thy Sins in the name of the Father and of the Holy Ghost Amen Notes 1 First note that the Priest Blasphemes God and Christ at first dash by applying himself for a Blessing to his per antiphrasin Holy Father here 's like to be Holy Service indeed mark also that in the Absolution whaâ— stuff is joyned with the Merits of Jesus the sole and onely Mediator viz. Mother Church and his own good works making them joynt Saviours with Christ that is Mother Church one third viz. out of the store of works of Supererogation viz. good works which they are not commanded to do which indeed is that very Ethelothrekeia will worship coâ—demned Col. 2. 23. This is done by the Rabble of Shavelings Priests Monks Fryars c. Another third is to be fetcht out of the Shop of his own good Deeds so that one third onely is allowed to Christ and therefore these Blasphemers make him onely a third part Saviour 2 David prays to be purged from secret Sins because it is impossible to know all but the Priest it seems can do more than David who said Psal 19. 12. Who can understand his errors Cleanse thou me from secret faults 3 This Pennance they injoyn for saâ—isfaction and by THIS and THIS is meant what the Confessor thinks fit to order him as three or four Pater Nosterâ— Ave Marys or some such dreadful punishment and when he has fumbled them over he is like â—ur late Treason-plotters AS INNOCENT AS THE CHILD VNBORN Is not this fine satisfaction Certainly the Merits of Christ are Excommunicated by these fellows Yet the Scripture tells us that by the Travel of his Soul God saw and was satisfied that he made an end of sin and Transgression and by one sacrifice perfected for ever them that were sanctified made Peace by the Blood of his Cross on Earth and lives in Heaven to keep it and obtained Eternal Redemption for his People Believers are Pardoned and Justified by him c. Mourning for Sin Prayer for Pardon against the power thereof and Mortification of it are for quite other things then satisfaction for it But what ever the Scripture says must it seems truckle to the Infallible Dictates of the Romish Chair 'T was very pretty when a Popish Archbishop of Canterbury injoyned ten of his Tennants to do Pennance because they carried litter for his Horses very clownishly a dreadful sin 'T was thus de Cariando Litteram of carrying Litter monstrous Latine in the very Language of the Beast the Sunday following they were to go bare headed and bare footed leasurely before the Procession carrying every man hiâ— Sack full of Straw and Hay upon his Shoulder the mouth thereof so open that the lookers on may see it Good sport was it not More of these Pennances youâ—â—â—ay see in that excellent Book Intituled The Man of Sin Printed for Mr. Boulter in Cornhil 1677. p. 110. c. To which I refer you heartily wishing every Family in England had one of them 4 The Priest speaks like a Prince he has absolute Authority to absolve for sooth as if it could not be done by Christ without him O Blasphemous Absolution Before we proceed it may not be amiss to give a brief account of the Priests Massing Habit which differs from a Bishops when his Lordship gives himself the trouble of saying Mass The Bishop puts on nine several Vestments and a Meer Priest but six The Priest must be shod though he hath vowed to go bare footed for say they he is like a Warrier that fights with the Devil in Defence of Christians Ergo
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
touch the Host saying And gave unto his Disciples saying Take ye and eat of thiâ— ye all FOR THIS IS MY BODY And these words must be pronounced with one breath and under one Prolation without making of any pawse between After these words let him 8 bow himself to the Host and afterward lift it up above his forehead that it may be seen of the People and let him reverently lay it again before the Chalice in manner of a Crosse made with the same and then let him uncover the Chalice and hold it between his hands not putting his Thumb and Fore-finger asunder save only when he blesseth sâ—ying thus Likewise after they had supped he taking this excellent cup into his holy and reverend hands rendring thanks also unto thee Here let him bow himself saying Bles ✚ sed and gave unto his Disciples saying Take and Drink ye all of this Here let him lift up the Chalice a little saying thus For this is the Cup of my Blood of the New and Everlasting Testament the mystery of Faith which for you and for many shall be shed to the Remission of Sins Here let him lift the Chalice to his breast or further then his head saying As oft as ye do these things ye shall do them in Remembrance of me Here let him set down the Chalice again and rub his Fingers over the Chalice Then let him lift up his Arms and cover the Chalice then let him lift up his Arms Cross-wise his Fingers being joined together until these words de tuis Donis that is to say of thine own Rewards Wherefore O Lord we also thy Servants and thy holy people being mindful as well of the blessed Passion and Resurection as of the Glorious Ascension of the same Christ thy Son our Lord God do offer unto thy Excellent Majesty of thine own Rewards and Gifts Here let there be made five Crosses namely the three first upon the Host and Cup saying ✚ A Pure Host ✚ an Holy Host ✚ an undefiled Host The Fourth upon the Bread onely saying The Holy ✚ Bread of Eternal Life The Fifth upon thâ— Cup saying And ✚ Cup of Eternal Salvation Vouchsafe thou also with a merciful and pleasant Countenance to have respect hereunto and to 9 accept the same as thou didst vouchsafe to accept the Gifts of thy Righteous Servant Abel and the Sacrifice of our Patriarch Abraham And the Holy Sacrifice the Undefiled Host that the High-Prist Melchisideck did offer unto thee Here let the Priest with his Body bowed down and his hands holden a cross say Supplices te Rogamus We humbly beseech thee until these words Ex hac Altaris participatione of this partaking of the Altar And then let him stand up blessing the Altar on the right side of the Sacrifice and let him make a sign of the Cross upon the Host and in his own face when he saith Oâ—ni ✚ Benedictione Caelesti With all Heavenly Benediction We humbly beseech thee O Almighty God command thou these to be carried by the 10 hands of thy Holy Angel unto the High Altar in the Presence of thy Divine Majesty that as many of us as Here Erecting up himself let him kiss the Altar on the right side of the Sacrifice saying Of this Participation of the Altar shall receive thy Sons Holy Here let him make a sign of the Cross upon the Host saying ✚ Body Then upon the Cup saying And ✚ Blood may be replenished Then let him make a sign in his own Face saying With all Heavenly Benediction and Grace through the same Christ our Lord Amen Here let him pray for the Dead Remember Lord also the Souls of thy Servants and Handmaidens N. and N. which are gone before us with the mark of Faith and rest in the sleep of Peace ✚ We beseech thee O Lord that unto them and unto all such as rest in Christ thou wilt grant a place of refreshing of Light and of Peace through the same Christ our Lord Amen Here let him soundly thump his Breast saying Nobis quoque peccatoribus c. Unto us Sinners also thy Servants hoping of the multitude of thy Mercies vouchsafe to give some Portion and Fellowship with thy Holy Apostles and Martyrs with John Stephen Matthias Barnabas Ignatius Alexander Marcellinus Peter Felicitas Perpetua Agatha Lucia Agnes Cecilia Anastasia and with all thy Saints within whose Fellowship we beseech thee admit us not weighing our merit but granting us forgiveness through Christ our Lord. 13 Here is not said Amen By whom O Lord all these good things thou dost ever Create Here let him make a sign over the Chalice three times saying Thou ✚ sanctifiest Thou ✚ quicknest Thou ✚ blessest and givest unto us 14 Here let him uncover the Chalice and make a sign of the Cross with the Host five times first beyond the Chalice on every side Secondly even with the Chalice Thirdly within the Chalâ—câ— Fourthly like as at the first Fifthly before the Chalice Through ✚ him and with ✚ him and in him is unto thee God Father ✚ Almighty in the Unity of the ✚ Holy Ghost all Honour and Gloâ—y Here let the Priest cover the Chalice and hold his hands still upon the Altar till the Pater Noster be spoken saying thus World without end Amen Let us pray Being advertised by wholesome Precepts and taught by Gods Institution we are bold to say Here let the Deacon take up the Patten and hold it uncovered on the right side of the Priest his Arms being stretched out on high until da Propitius Here let the Priest lift up his hands saying Pater Noster c. The Quire must say Sed Libera nos c. Deliver us we beseech thee O Lord from all Evil past present and to come and that by the Intercession of the Blessed Glorious and ever Virgin Mary the Mother of God and thy Blessed Apostles Pâ—ter and Paul and Andrew with all Saints Here let the Deacon commit the Patten to the Priest kissing his hand and let the Priest kiss the Patten afterwards let him it to his 15 left Eye and then to his right after that let him make a Cross with the Patten above upon his head and so lay it down again into his place saying Give peace graciously in our days that we being helped through the succour os thy Mercy may both be alwayes free from Sin and safe from all trouble Here let him uncover the Chalice and take the Body doing 16 Reverence shifting it over in the hollow Room of the Chalice holding it between his Thumbs and Fore-fingers and let him break it into three Parts The first breaking while there is said Through the same our Lord Jesus Christ thy Son The Second breaking Who with thee in the Unity of the Holy Ghost liveth and Râ—â—â—neth God Here let him hold two pieces in his left hand and the third piece in the Right hand upon the brink of the Chalice saying this with open voice World without end
Let the Quire Answer Amen Here let him make three Crosses witbin the Chalice with the third part of the Host saying The peace of the Lord ✚ be alwaies ✚ with ✚ you Let the Quire Answer And with thy Spirit To say AGNUS DEI let the Deacon and Sub-Deacon approach near unto the Priest being both â—n the right hand the Deacon nearer the Sub-Deacon further off and let them say privately 17 O Lamb of God that takest away the Sins of the World have mercy upon us O Lamb of God that takest away the Sins of the World have mercy upon us O Lamb of God that takest away the Sins of the World grant us peace In the Masse for tâ—e Dead it is said thus O Lamb of God that takest away the Sins of the World give them rest With this addition in the third Repitition Everlasting Here making a Cross let him put down the said third part of the Host into the Sacrament of the Blood saying This Holy mingling together of the Body and Blood of ouâ— Lord Jesus Christ be unto me and all that receive it Salvation of Mind and Body an wholesome Preparation both to deserve and receive Eternal Life through the same Christ our Loâ—d Afore the Pax be given let the Priest say O Lord Holy Father Almighty Eternal God graâ—t me so worthily to take this holâ— Body and Blood of thy Son our Lord Jesus Christ that by this I may merit to receive forgiveness of all my Sins and be Replenished with thy holy Spirit and to have thy peace for thou art God alone neither is there any other without thee whose Glorious Kingdom and Empire endureth continually World without End Amen Here let the Priest kiss the Corporas on tâ—e right-side and the Brink of the Chalice and afterwardâ— let him say to the Deacon Peace be unto thee and to the Church of God Answer And with thy Spirit On the right hand of the Priest let the Deacon receive the Pax of him and reach it to the Sub-Deacon Then to the Step of the Quire let the Deacon himself bear the Pax uâ—to the Rectors of the Quire and let them bring it to the Qiure either of them to his own side beginning at the Eldest But in Feasts and Ferial days when the Quire is not Governed the Pax is born from the Deacon to the Quire by two of the lowest of the second Form like as afore After the Pax given let the Priest say the Prayers following privately before he communicate holding the Host with bâ—th his hands O God Father thou Fountain and Original of all Goodness who being moved with mercy hast willed thine onely begotten Son for our sake to descend into the lower parts of the whole VVorld and to be incarnate whom I unworthily hold in my hands Here let the Priest bow himself to the Host saying I worship thee I glorify thee I praise thee with whole intention of mind and heart And I beseech thee that thou fail not us thy Servants but forgive our Sins so as with pure Heart and chaste Body we may be able to serve thee the only living and true * God through the same Christ our Lord Amen * Note that the Priest speaks all this to the Host O horrible Blasphemy O Lord Jesus Christ the Son of the Living God who according to the Will of the Father the Holy Ghost working withal hast quickened the world through thy Death deliver me I beseech thee through this thy holy Body and through thy Blood from all my Iniquities and from all Evils And make me always obey thy Commandments and never suffer me to be separated from thee for Evermore thou Saviour of the World who with God the Father and the same Holy Ghost Liveth and Reigneth God World without End Amen O Lord Jesus Christ let not the Sacrament of thy Body and Blood which I receive though unworthily be to my 18 Judgment and Damnation but through thy goodness let it profit to the Salvation of my Body and Soul Amen To the Body let him say with Humiliation afore he receive Hail for evermore thou most holy Flesh of Christ unto me afore all things and above all things the highest sweetness The Body of our Lord Jesus Christ be unto me Sinner the way and life in the ✚ name of the Father and of the Son and of the Holy Ghost Amen Here leâ— him take the Blood a cross being first made with the same Body afore his mouth saying Hail for evermore thou Heavenly Drink unto me before all things and above all things the highest sweetness The Body and Blood of our Lord Jesus Christ profit me Sinner for a remedy Everlasting unto Life Eternal Amen In the ✚ name of the Father and of the Son and of the Holy Ghost Amen Here let him take the Blood which when it is received let him bow himself down and say The Prayer IRender Thanks to thee O Lord Heavenly Father Almighty Eternal God which hast refreshed me out of the most holy Body and Blood of thy Son our Lord Jesus Christ And I beseech thee that this Sacrament of our Salvation which I unworthy Sinner have received come not to my Judgment nor Condemnation after my merits but to the profit of my Body and to the Salvation of my Soul into Life Everlasting Amen Which Prayer being said let the Priest go to the right side of the Altar with the Chalice between his hands his Fingers being yet joyned together as afore And let the Subdeacon approach near and pour out Wine and Water into the Chalice and let the Pâ—iest rince his hands least any parcels A dangerous marter Sirs Magno Conatu Magnas Nugas agunt of the Body or Blood be left behind him in his Fingers or in the Chalice But when any Priest must Celebrate twice in one day then at the first Mass â—e must not-receive any Ablution but put it in the Sacristi or in a clean Vessel till the â—end of the other Mass and then let both the Absolutions be received After the first Absolution is said this Prnyer That we have received with mouth O Lord let us take with a pure mind and out of a 19 Temporal Gift let it be to us a remedy Everlasting Here let him wash his Fingers in the hollow Room of the Chalice with Wine being powred in by the Subdeacon which when it is drunk up let the Prayer follow Lord let this Communion purge us from Sin and make us to be Partakers of the Heavenly remedy After the receiving of the Absolutions let the Priest lay the Chalice upon the Patten that if ought 〈◊〉 behind it may drop And afterwards bowing 〈◊〉 let him say Let us worship the sign of the Cross whereby we have received the Sacrament of Salvation Afterward let him wash his hand in the mean Season let the Deacon fold up the â— poras When his hands are washen and the Priest returneth to the right end of the Altar let
participent c. It cannot be called a Communion Except moâ—e then one do participate of one sacrifice c. And Duranduâ— In primitiva Ecclesia omnes qui celebratione Missaruâ— intererâ—nt singulis diebus communicare solebanâ— co quod Apostoli omnes de calice biberunt c. that is in the primative time all that were present at the ministration were wont everyday to Communicate because that the Apostles did altogether drink of the Cup. c. Secondly they alter and degenerate therein from antient antiquity in that when they Communicate also with the people yet they deprive them of the holy Cup which deprivation was not in the Church before the Councel of Constance about the Year of our Lord 1414. for before it was so authentickly received that it was counted a Sacriledge to receive the one without the other as appeareth by the words of Pope Grlasius Comperimus quod quidam sumpta tantum mode corporis sacri portione c. The whole in English is this We understand that there be some which receiving the one part only of the holy Body abstain from the Cup of the sacred Blood who because they be taught so do by what supersticion I cannot tell either let them receive the Sacrament whole together or let them abstain from the whole Sacrament altogether because the division of that one and whole Sacrament cannot be without great Sacriledge c. Hitherto also pertaineth the Testimony of Saint Austin in these words Et ibi vos estis in mensa in calice nobiscum vos estis simul enim boc sumimus simulbibimus quia simul vioimus c. i. e. There bâ— you at the Table and at the Cup there also bâ— you with us for together we receive and together we drink because we live together As also out of the Book of Gregory it is maniseâ—â— that not on'y the people received them in both linds but also the words were prescribed to the Minister what he should say in giving the Cup. Item sacerdos Calicem dando dicat sanguis domini nostri Jes Christi custodiate advitam aternam i. e. let the Prie say in giving the Cup the blood of our Lord Jesus 〈…〉 â—hee â—â— everlasting life Amen Further in rendring the cause why it should so be done Thomas Aquinas writeth Nam hoc valet ad representandum Passionem Chrsti in qua seorsim suit sanguis à Corpore seperatus c. secundo hoc est conveniens usui hujus sacramenti ut seorsim exhibeatur corpus Christi fidelibus in cibum sanguis in potum i. e. for that serveth to represent the passion of Christ wherein his blood was parted severally from the body c. Secondly for that it is convenient to the use of the Sacrament that the body should severally be given to the faithful for meat and the blood for drink And therefore served the office of the Deacons as we read Ut oblata à populo super altare consecranda disponant perfect is misteriis calicem sacro sancti sanguinis domini fidelibus propâ—nent i. e. say the offerings of the People upon the alter to be hallowed when the misteries be consecrated to distribute the Cup of the sacred blood of the Lord to the faithful c. But among all other testimonies to prove that the Sacrament ought to be common to all people in both kinds there is none more evident then that place of Hierome Caeterum dominica cana omnibuâ— debet esse communis quia ille omnibus discipul is suis qui aderunt aequaliter tradidit Sacramenta i. e. the supper of the Lord ought to be indifferently common to all his Disciples there present c. And there have ye heard the Canon described which otherwise is called Secretum i. e. the secret of the Mass being so termed because the Priest was wont to read it in secret or in silence the reason thereof Pope Innocentius the third declareth in his third Book for that the holy words faith he of the Canon should not grow in contempt with the People by the daily use and hearing thereof and he bringeth in an Example concerning the same of certain Shepherds which in the fields using the same words of the Canon upon their Bread and Wine the matter was turned saith he into Fiesh and Blood and they plagued therefore from Heaven but with such Popish tales the Church hath been long replenished as we have touched already The Postcommon After the Canon and Communion then followeth the postcommon with the Collects which the Mass Book requireth always to be used in an odd Number sometime teaching to use but one as in the Sundays Leot and sometime three as in certain Massesfrom Low Sunday till the Assention but never to pass the Number of Seven Ita Missa est Last of all cometh Ita Missa est whereby the Minister dismisseth or sendeth away all the Congregation there present to their Business for as you heard before it was decreed in antient time that it was not lawful to depart from the Congregation in the time of holy Ministration before the End of the whole Communion and therefore all things being accomplished the Priest turning to the Assembly pronounceth Ite Missa est Where note that upon Sundays and Festival days on'y when Gloria in Excâ—lsis was sung Ita Missa est was wont to be said â—on the Work days benedâ—eamû◠Domino sometime Requiâ—scant in pace Now concâ—â—ning such Trinkâ—â—s as were to the aforesaid Mass appertaining or circumstant first the Liâ—â—â—n Albeâ— aâ—d copporasses were brought in by Pope Martus Aâ—â—o 340 if that be true which is thought of some whore note again that in the time of this Pope it was nothing offensive for every â—onâ—â—â— Prlesâ—â—â— have his own proper Wise In the 〈◊〉 also of this Marcâ—o was â—â—ncilium Eliburâ—â—â—â—m which condomn all â—indâ— of Images and â—â—â—â—â—res â—â— Temples Contrary to the which Council Pope Gregory the third about the Year of our Lord 732. Calling a Council at Rome did not only establish the Images before condemned but condemned the gainsayers for Heretickes as is aforesaid By Sixtus the second it was ordained that no Liturgie should be done save only upon Alters hallowed about the Year of our Lord 260. as some suppose but as I see no firm probation upon the same so have I probable conjecture the same not to be true Some there be that shame not to say that S. Clement brought in the Alb and vestments to the Popish Mass Item that the Sacrament of the blood of the Lord should be consecrated in Chalices of glass and not of wood as it was in former time they say it was the ordinance of Pope Severinus After this came in golden Chalices and a true Proverb withal that once they had wooden Chalices and Golden Proists now they have Golden Chalices and wooden Priests Sebirianus ordained the Ringing of bells and burning of Lamps in Churches Vitalianuâ—
the playing on the Organs Damasus by the instinct of Hierome appointed Gloria Patri Glory be to the Father after the Psalms Pelagius divised the Memento for the dead Leo brought in the Incâ—nce Eutichianuâ— as others say brought in the Offertory which was then after a manner far otherwise then it is or hath been used now a great while For what time as many of the Heathen being greatly accustomed to bring offerings were converted unto Christ and could not be well brought from their old long use of offerings the Pope thought to bear somewhat with the weak and permitted them to being meats into the congregation of the Church that when the Bishop had blessed them they that brought thâ—m might distribute them to the poor or take them to their own use But afterward did Pope Gregory improve this sentence Non apparebis in consâ—â—â—â—u Dâ—â— tui vacuus c. Thou shalt not appear in the Sight of thy God empty c. That as he willâ—d the People to say their Offerings upon the Alâ—â—â— so they did and have not yet forgotten to do so still Soule-Masses and Mâ—sses applyed for the dead came in partly by Gregory partly by Pelagius which brought in the Memento as is said Where note good reader and mark how these two stand together that which our Saviour saith in hiâ— Gospel hoc facite in mei commemoratiâ—nem Do this in remembrance of me And that which they say In quorum memoria corpus Christi sumitur c. i. e. In whose commemoration the Body of Chrst is taken c. Christ would it to be done in his Remembrance and the Pope saith do it in Remembrance of the Dâ—â—d c. what can be more contrary Ianâ—â—â—â—tius the third ordained that the Sacrament should be reserved in the Church the same also brought in Aricular Confession as a Law about the Year of our Lord 1215. He did also constitute that no Arch Bishop should enjoy the Pall unless he were of his own Religion and therefore no great Marvel if there be such Unity in Popâ—ry Vigilins ordaâ—nâ—d that the Priest should say Mass having his face towards the East Pâ—â—tine writeth how the first Latin mass was sung in the fixt Councel of Constantinople which was about the Year of our Lord 680 so that the said Mass was there and then first allowed and not before And yet they I mean the Greek Church should have known as soon the Mass if it had proceeded from James or Basillus as the Latin Church â—â—â— know it The opinion that the Mass helps Souls in purâ—â—â—ory was constrmed by Pope Jâ—â—nnâ—s the 19. by 〈◊〉 of a dream wherein he dreamt thaâ— he heard and saw the voices of Devils lamenting and bewailing that Souls there delivered from them by the sayings of Massos and diriges and therefore he did approve and Ratifie the feast of All Souls brought in by Odilo moreover he had joyned also to the same the the feast of Alhallowes about the Year of our Lord 1003. Concerning lent fast some think that Telesphorus about the Year of our Lord 140. was the author thereof But that paradventure may be as true as that which they also attribute to him that he ordained three Masses of one Priest to be said on Christmas-day or if he did ordain that Fast yet he did ordaine it but freely to be kept for so I find a mong the decrees that Lent was commanded first to be fasted but only of the Clergy or Church-men Pope Leo Commanded the Sacrament to be censed that is perfum'd with Incense Pope Boiniface set in his foot for covering of the Altars In St. Cyprians time it seemeth that water was mingled with the Wine whereof we read mentioâ— in his second Book of Epistles which mixture is referred to Alexander the first in the order of the Roman Canon As concerning the breaking of the body in three parts we read also mention to be made in the same book of order but no certain author thereof to be named the words of the book be these Tripliciter inquit corpus domini intelligitur unum quod resurrexit à mortuls quod significat particula in sanguinem missa aliud quod ad huc vivit in terra significatum partuit particulam a Sacerdote consumptam tertium quod jam requiescit in Christo quod etiam à tertia particula in altari reservata aptè figuratur c. i. e. Three ways is the Body of the Lord understood one which rose again from the Dead being signified by that part which is let fall to the Blood in the Chalice the other is that which yet is living in the Earth which the part of the Priest eaten doth signify the third is that now resteth in Christ which also is figured by that Particle that is reserved upon the Altar Dedication of Churches came in by Felix the third and that the Churches might not be hallowed but by a Bishop Anno 492. The Canticle Gloria laus c. In the procession before the Mass on Palm Sunday was instituted by The edulphus Bishop of Aurelia as Sigebertus writeth about the Year of our Lord 483. Giving of holy bread came in by this Occasion as it is to be gathered partly out of Honorius partly out of Durandus and others the manner was in ancient time that the Ministers were wont to receive certain Meats of every House or Family wherewith a great Loaf was made called Panis Dominicus able to serve in the Communion and to be distributed unto the People which then was wont every day to be present and received especially they that offered the Meat for whom it was wont therefore to be said in the Canon omnium circumstantium qui tibi hâ—â— sacrificium laudis efferunt c. But afterward the Number of the People increasing and piety decreasing as Durandus writeth it was then ordained to communicate but only upon Sundays At length followed the third Constitution that thrice a Year at least at Easter every Man should communicate it being thus provided that instead of the daily Communion before used the Pax did serve and instead of receiving upon the Sunday bread was hallowed and every Sunday given and distributed unto the people which also was called â—â—logiâ— the constitution whereof seemeth to proceed from Pope Pius for so we read in the Decreeâ— of the said Pope Pius Ut de oblationibus quâ— off 〈…〉 〈◊〉 à Populo consecrationibus supersunt vel 〈…〉 〈◊〉 deferunt â—ideles ad Ecclesiam vel certe de s 〈…〉 〈◊〉 〈◊〉 pâ—râ—â—s 〈◊〉 habeat in 〈◊〉 indito convenienti post missarum solennia qui communicare non fuerint parati Eulogias omni Die Dominica in diâ—bus festis exinde accipiant That is that the Minister shall take of the oblations offered of the People remaining of the Consecration or else of the bread which the Faithful bring unto the Church or use to make of their own Bread and cut it
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