the habitual and vertual Intent remaineth still in him For the Chief Priest Christ Jesus supplyeth his defect But if through over great distraction he lose both the habitual and actual Intent which seldom or never come to pass it seems he ought to reassume the words of Consecration with the Actual Intent And yet in such sort as that he would not Consecrate if he had already Consecrated Note Mark still what weight is put upon the Priests intent the whole validity of the figment of Transubstantiation depends upon it Therefore as we noted already there is no avoiding the Idolatry which the people must commit if they worship a Cake for a God their own Doctrine being this that without a right Intent the Consecration's of no effect Now I would seriously appeal to any moderate Papist if there be any such what Devotion or Pious Intent can that Priest have that goes from a VVhore or a Drunken Debauch to make his God as many do if not most of them O! that the VVorld should be so besotted as to believe that such pittiful sinful VVretches shall do more than the Almighty God himself does He made the Creatures out of nothing by his word but these Nonsensical most horrid and most monstrous Blasphemers make their Creator of a Creature by their words yea many thousands in one day and many Millions in one Age. Oh! the amazing patience of Heaven that will endure such affronts of Hell which the very Earth hath greatest Reason to tremble at the hearing of CHAP. XVI ITem if the Consecrated Host fall from the Priests hands into the 1 Chalice either by reason of Cold or some other Cause before he hath divided the Host or after he shall in no wise take it out nor begin again any of the Consecration nor yet alter any thing about the Celebration of the Sacrament But proceed with his Crossings and the rest of his business as if he had had it between his hands But if the Eucharist falls to the Ground then let the Earth whereon it fell be scraped up and burnt to Ashes and the Ashes be bestowed or kept near the Altar Notes 1 Here you have the poor Bran-Idol in danger of Drowning in his own Blood yet the Priest must not once dare to give him a lift till he has said all his Tricks over him and then soups off Flesh Blood and Bones at one go-down This God iâ— in as unlucky a PlungeÌ„ as the Flies and Spiderâ— lately mentioned and if he been't drown'd he 's aâ— least well sous'd and sok't yet 't is pretty sport to see how the Priests Fingers frisk and Caper without their God whilst he poor thing stirs not a bit but looks to be swallowed Dead or alive every Minute 2 Mark that the Earth is not fit to bear this Idol and therefore because it had the honour to touch it 't is scraped into Reliques O horrible Blasphemy CHAP. XVII ITem If through neglect any of the Blood drop down upon the Table that sticketh fast to the ground let the Priest lick up the Blood with his Tongue and let the place where it fell be scraped and the scraping burnt and the Ashes kept about the Altar with the Reliques And according to the Canons let the Priest do Pennance forty days or otherwise let him make due satisfaction at the discretion of a wise Confessor But if the Chalice drop down upon the Altar let him suck up the drop and do Pennance three days but if the drop fall upon the Table cloth and run through unto the second Cloth let him do Pennance four days If unto the third Cloth let him do Pennance nine days if unto the fourth Cloth let him do Pennance twenty days and let the Priest or the Deacons wash the Cloaths which the Drop touched in three several waters over the Chalice and let the washings be laid * up and kept with the rest of the Reliques Note * Here again we have new Reliques but in my epinion if the Priest had been made to Drink these washings it had been a more cleanly Draught then the washings of the Flies Spiders and other Vermine whereof a dranght was before made if the Patient would have soupt it off CHAP. XVIII ITem if any man through chance or surfeit vomit up the * Eucharist the same vomit shall be burnt to Ashes and the Ashes thereof to be bestowed and kept about the Altar And if any Clark Monk Fryer Priest or Deacon do it let him do Pennance forty days a Bishop seventy days and a Lay-man thirty But if any man cast it up by reason of sickness let him do Pennance five days or else let him as aforesaid make due satisfaction at the discretion of his Confessor Note * The Eucharist is taken for the Priests God But the word Eucharistia signifies giving of Thanks Gratiarum Actio or bona gratia good grace Eph. 5. 4. And since it would be too gross to say to vomit up God or Gods Body or the Host they say the Eâ—charist that is in plain English they vomit up Thanksgiving and inshrine the stinking vomit as a dâ—â—estable Relique CHAP. IX ANd whatsoever Priest shall not safely keep the Sacrament from being EATEN up either by Mice or any other Vermine shall do Pennance forty days But if any lose it or if any one piece thereof fall to the ground and the same not possibly to be found again let him do Pennance thirty days And it is also thought good that that Priest through whose negligence the Consecrated Hosts shall putrifie is worthy the like Pennance and such a Penitent ought to fast and abstain from the Communion and saying of Mass during all those days Nevertheless in weighing the Circumstances of the offence and person the aforesaid Pennance ought according to the will of the Discreet Confessor to be either augmented or diminished Nevertheless this is to be holden for a sure Rule that wheresoever all the whole Species of the Sacrament are to be found they are reverently to be reverenced but if it cannot be done without Peril then they are to be reserved for Reliques Note Here they take the name Sacrament as they did before the name Eucharist for it would be too gross to say that the Body of God should be eaten with Mice c. Surely it cannot be said of this God as it is said of Jesus Psal 16. 10. Thou wilt not suffer thine Holy One to see Corruption Act. 2. 31. 13. 35. CHAP. XX. ITem If the Host or but a piece thereof be found under the 1 Patten or Corporas Cloath and be doubted whether the same be Consecrated or not he ought reverently to receive it after he hath taken the Blood as thou shalt find more at large set out in the Title of the Celebration of the Mass Item if the Lords Body given to 2 a sick man or woman be by him or her cast up through Infirmity or by reason of any other Cause Yet let it
Folks and out of the Book of Chronicles where the Prophet saluteth Azan the King with his Company about him saying Dominus vobiscum Honorius writes thus Presbiter cum salutatione veâ—eris testamenti Episcopus cum salutatione novi Testamenti saluâ—at Populum quiae dignius est novum â—uam veâ—us testamentum That is the Priest saluâ—eth the People with the words of the old Iestament Dominus vobiscum so the Bishop useth the words of the New Testament saying Pax vobiscum c. Concerning the Collects Walafridus Strabo writeth that as they be diverse and uncertain if they were made of divers and sundry Authors as every of them thought it fit Hugo des Victore affirms that chiefly they were made by Gelersius and Gregorius Why they were called Collects W. Durandus and Micrologus shew the cause for that in the City of Rome they said them over the People collected together in their station day therefore they were called Collectae The Gradual with Alleluya tracti sequencies The Responsary which is called the Gradual being wont to be sung at the steps going up with Alleluya Honorius saith that Ambrose made them but Pope Gregory ordained them to be received Upon festival days the sequencies which were wont to be sung were chiefly composed by an Abbot called Nokkerus des gallo and by Pope Nicholas commanded to be sung in the Mass The Gradual the people were wont to sing when the Bishop was about to go up to the Pulpit or some higher standing where the word of God might be the better and more sensibly heard at his mouth Reading the Epistle and the Gospel The Epistle and the Gospel The Reading of the Epistle and the Gospel although it was not used in the Apostles times yet it seemeth to be of ancient continuence as Hugo saith Primus temporibus ab Epistola Pauli missa incipiebatur postquam sequebatur Evangelium sicut nunc i. e. In former time the Mass begun first with the Epistle of Saint Paul after which Epistle then followed the Gospel as also now c. Walafridus Strabo saith it is uncertain who first ordered and disposed them to be Some attribute them to Hierome some to Damasus some to Telesphorus aforesaid this is certain that Pope Anastasius ordained to stand up at the hearing of the Gospel read about the Year of our Saviour 406. Petrus Cirvelus writeth thus legimus circa annos Christianae salutis 500 fere jam institutas Epistolas in officio missali c. about 500 years since almost the Epistle saith he was first brought into the Mass Honorius lib. 1. Epistolam Evangelium Alexander Papa legi ad missam constituit Hieronimus autem presbiter lixionarium Evangeliarum ut hodie habet Ecclesia collegit sed Damasus papa ut nunc moris est legi censuit Alexander saith he appolutthe Epistle and Gospel to be read at Mass The Translation and the Disposition of them in that order as they stand Hierome the Priest collected but Damasus appointed them to be read in the Church so as the use is now Betwixt Epistle and the Gospel the old Canons of the Spaniards did forbid any Hymn or Canticle to be sung in the Order of the Mass which now by the Romish order is broken The Creed The Creed was made by the Synod of Constantinople but by Damasus the Pope ordained to be sung at the Mass and where some affirm that it was brought in by Pope Marcus about the Year of our Lord 340 to reconcile these two together peradventure thus it may be taken that the one brought in the Creed or Symbol of the Nicene Councel the other appointed the Creed of Constantinople as is said The Offertory After this oblations were wont to be offered of the People to the Priest and the Offertoâ—y to be sung of the Quire Of these oblations speaketh Irenaeus pro diversis Sacrificiorum ritibus simplex oblatio panis Vâ—ni fidâ—tibus sufficiat c. Instead of the sundry rights of Sacrifices let the simple oblation of bread and wine â—nffice the faithful Item Walafrid omnis populus intrans Ecclesiam debet sacrificaâ—e sicut docet ordo institutionis Ecclesiasticae that is every Person entring in the Church must do Sacrifice as the order of Ecclesiastical institution doth â—each what order this was it is declared in ordine Romano by these words Populus dat oblationes suas id est panem vinum primo masculi dâ—inde feminae novissime vero Sacerdoâ—es Diaconi afferunt sed solum panem hoc ante altare i. e. The People give every one his oblation that is bread and wine first the Men then the Women after them Priests and Deacons offer but bread only c. Likewise Buâ—ardus testifieth the same in Synodo Maâ—iscon decretum est ut in omnibus Dominicis dicbus aliisque festivitatibus oblatio ab omnibus qui ad Missam convenerint utriusque sexas offeratur in Ecclesia singulas oblationes offerentes finita Missa oblationes a Presbitero accipiant i. e. In the Synod of Matiscon it was ordained that every Sunday and Festival day oblation was made of all the People which came to the Mass or Liturgy both Men and Women in the Church every Person bringing and offâ—ring his own oblation the Liturgy being done they receive the oblations of the Priest c. Thus you may see what were their oblations and sacrifice in the antient Time in their Liturgy whereof now remaineth nothing but the Name only with a Song This offertory some ascribe to Eutichianus about the Year of our Lord 280 but thereof no certain Evidence appeareth Orate pro me fratres c. Nauclerus writeth that Pope Leo brought in that which is said in the Mass Orate pro me fratres sâ—rores c. The Preface of the Canon The preface of the Canon from vere dignum justum est c. to per Christum Domâ—num nostrum is given to Gelasius Sursum corda seemeth to be borrowed out of the old manner of the Greek Church S. Cyprian also maketh mention of the same And S. Austin de vera Religione cap 3. And therefore Thomas Waldensis judgeth that this part of the preface cannot be attributed to Gâ—lasius After Christum dominum nostrum in the old Liâ—urgie then followed Qui pridie quam pateretur as Renanus supposeth But then came Pope Gelasius the first about the year of our Lord 497. who inserted that which followeth Te jugiter Clementissime c. Whereby it is to be noted that Polidorus Virgilius which ascribeth qui pridie to Pope Alexander de invent lib 5. cap. 10. is deceived The like is also to be said of Panormitanus who Referreth the same Clause Qui pridie c. to the Apostles lib. de celebratione Missae Furthermore note good Reader how this doth agree with the long Canon of Saint Ambrose lib. 4. de Sacramentis cap. 5. dicit Sacerdos fac nobis â—anc oblationem
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—
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