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
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
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
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
he must be Armed to Duel that Dreadful Enemy Therefore he puts on his Shoes first which signify in their sense the Humility of Christ Then the Bishop attires his head with an Horned Mitre whereas the Priest wears onely a Coiff and Kerchief as they call it this Mitre is a kind of Spiritual Hâ—lmet to keep his Lordships Patesafe and sound from Satans Attaque The Priests Coif denotes the Robe or Veil that Christs Face was covered with when the Souldier smote him Matth. 27. Mark 15. Luk. 23. Crying Who smote thee The Alb is a kind of shirt of Mail in their sense representing the Gown which Herod gave to Christ in mockery The Girdle with which he binds this Smock of the Whore of Babylon signifies the Bow with which these Archers kill Devils in this Holy War The little Cord wherewith the Stole is tyed denotes the Quiver wherein the Arrows are put The Stole is the Breast-plate which goes about the Neck and Crosses the Priests Belly like a Saint Andrew's Cross signifying the Cord with which Christ was bound when they scourged him The Manipule that is the Childs swadling Band is put about his Arms as a Bracelet is instead of a Mace or Courtleax denoting with all the Cord with which Christs Hands were bound The Chasuble is a loose Garment with a hole in the middle through which the Priest like a Monkey puts his head and so one part hangs before the other behind in which undermost part is always a Cross this signifies the Garment without Sean wherewith in mockery they attired Christ. They have abundance of other Fooleries and some mystical signification ridiculous enough to 〈◊〉 sure is attributed to each of them These m 〈…〉 suffice to shew what difference there is between these Sacrament-makers and Christs Institution 〈◊〉 which no such Habiliments were used but Christ without any super addition of Pontifical Robes wash his Disciples Feet O unspeakable Humility But these Fellows array themselves with a mock pageantry of Habit and happy is he that kisses then Tails Besides they have a kind of a Consecratione call it Conjuring if you will for all these Garments to keep all sawcy Devils away that dare to interrupt the sacred Comedy Every piece of the Priests spiritual Armor is attended with a Prayer which he must whisper to himself forsooth denoting the Magical Spell for which it was ordained which take from their own Book as follows Here follow the words which the Priest must say when he Apparelleth himself to say Mass first when he hath Crossed himself and taken his Amict let him say Lord put the Helmet of Salvation upon my head that I may vanquish and overcome all the Deceits of the Devil in the Name of the Father of the Son c. In girding himself with the strings of the Amict Lord make me clean both in Soul and Body to the end I may worthily perform thy holy Work through our Lord Jesus Christ In putting on of his Alb let him say Lord put on me the Vestment of Salvation and the Robe of Righteousness or Environ me evermore with the Robe of Gladness through Jesus Christ our Lord. When he puts on his Girdle let him say Lord Gird the Reins of my Heart and Body with the Girdle of Faith and quench in me all humours of Lechery and let the love of Chastity remain in me through Jesus Christ c. In taking the Manipule let him say O Almighty God I beseech thee that I may so de serve to bear my Manipule both going and weepig with patience and putting it off with Joy that I may with these have part through Jesus Christ c. When he putteth on his Stole let him say Environ my Neck with the Stole which is the Robe of Righteousness When he putteth on his Chasuble let him say Thy Yoke and Burden O Lord are sweet light and therefore make me able to bear them that I may obtain Mercy at thy hands O Saviour ef the World who Livest and Reignest one God in perfect Trinity World without End Notes O the Repeated Blasphemies of these Wretches what the Apostle ascribes to the true Spiritual Armor which defends us in and through Christ from the Assaults of the Devil is by this Mass Priest attributed to his Cursed Head-geer and the other appurtenances of his more Devilish Mass But for the exposition of that passage of Scripture Eph. 6. I refer my Reader to Mr. William Gurnal of Lavenham in Suffolk who upon that Subject Writ Largely and Learnedly CHAP. III. THe Priest being thus prepared let him approach the Altar saying the 43. Psalm Judge me O God c. Vnto the end with Glory be to the Father Then must he repeat the Versicle Introibc c. And I will go in to the 1 Altar of God to that God which makes glad my mouth The Verse Confess your selves unto the Lord because he is good The Answer For his Mercy endureth for ever And I guilty and unworthy Priest confess my self unto Almighty God 2 and to the Blessed Virgin Mary and to all the Saints and to you my Brethren Because that I miserable Sinner have greatly sinned against the Law of my God in Thought Word Deed and by negligence and through my own fault my fault my most grievous fault And therefore I BESEECH MARY the most Blessed Mother of God and all the he-and-she-Saints of God omnes Sanctos Sanstas Dei and you my Brethren to pray for me wretched Sinner unto the Almighty Lord our God to have mercy upon me When he hath thus made his Confession with â— profound bending of his Body let him so stand still till the rest have Answered The Clerks shall answer Amen 2 Misereatur tu 〈…〉 Omnipotens Deus c. The Almighty God have mercy upon thee c. Notes How the places of Scripture here alleaged and misapplyed and God is mocked and Blasphemed any body may see that is not wilfully blind 1 The Table on which the Supper was Celebrated and whereon thanks were given to God which thanks indeed are Sacrifices of Praise by a Metaphorical or Allusive Phrase called an Altar by some of the Antients but Christians have no Material Altar but onely this Spiritual Altar whereon it is not lawful for them to eat that serve the Tabernacle viz. the Jews or Heathens who also had Altars and Sacrifices for their Idols So that the Pedigree of this Popish Altar must needs be derived from the Jews or Pagan Idolaters for it has no Sanction in the Gospel 'T is worth observing how these Mass-Mongers Massacre the Psalms picking on t here and there some Verses that have no coherence together expresly contradicting the second Councel of LAODICEA 'T was a pretty mistake of a Priest who neither understood nor could pronounce this Introibo to say constantly Introibo ad Tartara Dei that is I will go unto the Hell of God I am sure if he spoke not Truth yet
he was in the right way to Hell when he forsook Christ and followed such strange and Devilish Paths c. his Posture denotes that he neglects Heaven for he looks Downwards very demurely The Roman Poet the Heathen could tell him that God formed man with an Erected face on purpose that he might behold and adore Heaven Os homini Sublime Deâ— it Caelumque tueri Jussit Erectos ad Sydera tollere Vultus Ovid Metam lib. 1. 2 The Blasphemy of the Priests Confession is abominable t is not only to God No no that would not do t is to all the hee and shee Saints sure these Masculine and Feminine Saints have large Ears and must be Omniscient if they hear every Priests Confession Now the Vassals of the infalloblo Pope Resolve this Dialemma thus Eieher your hee and shee Saints hear your Confessions Prayers and Applications or they do not If they do hear them then they are certainly Omniscient that is they know all things for it would bâ— impossible for them or any of them at one and thâ— same time to hear the Prayers of many Thousandâ— if not Millions in several Nations and several Languages and of many hundreds if not thousandâ— of several kinds of Suits and answer them all at so vast a Distance unlesse they were Omniscient and if so by unavoidable Consequence that being onâ— of the Divine Majesties Incommunicable Attributes you make them Absolute Gods which is Superlative Blasphemy to assert But if they do not nor cannot hear as aforesaid then all your Prayers Confessions c. to them are not only idle and ridiculous but most horrid Blasphemy in the very Abstract Avoid this ye Saint-Worshippers if ye can and Vindicate your Mass-Priest who makes no mention of Christ to be his Advocate but the Virgin Mary and the other Saints of both Sexes c. O horrible 2 Here 's another Trick for you when the Priest Confesses the Clerk as the Representative of the People absolves him mark that Ay and the Priest to quit scores absolves them kaw me kaw thee like scabby Colts they nab one another Reader pray bear with me t is difficult to be serious at so ridia past-time this is the only difference of these Absolutions the Clerk says in the Singular Misereatur tui and the Priest in the Plural Misereatur vestri c CHAP. IV. ANd after the standers by have confessed let the Priest say Amen Brethren and Sisters that by the mercy of our Lord Jesus Christ by the Aid and sign of the holy Cross ✚ THROUGH THE INTERCESSION OF THE ALWAYS BLESSED AND GLORIOUS VIRGIN MARY and by the MERITS of the Holy Apostles Peter and Paul and of St. Michael the Arch Angel and of the most Holy Saint Julian and of all the Holy men and Women the God Almighty have mercy upon you and forgive you all your Sins And I do further beseech the Lord Jesus Christ the Son of God to bring you to everlasting Life Amen I do also beseech our Good Father and Merciful Lord to pardon and forgive you all your Sins Amen And the Grace of the Holy Ghost the Comforter enlighten our Minds Hearts and Bodies and cleanse us from all our Sins and Iniquities Amen Our help is in the Name of the Lord who hath made both Heaven and Earth Blessed be the Name of the Lord from this time forth and for evermore Most Holy Mother of God pray for us that we may be made worthy the Promises of Christ Lord hear my Prayer and let my cry come unto thee The Lord be with you Answer and with your Spirit Let us pray Let the Priest in bowing himself before the Altar say whisperingly Lord take from us all our Iniquities that our Spirits being Purifyed we may deserve to enter into the Holy of Holy ones through Christ Jesus our Lord. Then stooping let him secretly say We beseech thee O Lord through the Merits of the Saints whose Reliques we have here and through the Merits of the rest of the Saints to forgive me all my Sins Amen Which done let him lift up himself and laying his hands on the Altar kiss it and if it be a Solemn Mass by reason of the Double Feast let him take the Censor viz. the Frankincense Box out of the Deacons hand and perfume the Altar therewith and Returning the Censor to the Deaâ—on let him kiss the Paten and say We adore thee O Christ and bless thee because through thy Holy Cross thou hast Redeemed the World Thou O Lord which hast suffered for us have mercy upon us The Prayer We beseech thee O Lord to look upon this Family for the which our Lord Jesus Christ Refused not to be betrayed into the hands of the Wicked and abide the Torment of the Cross who liveth and Reigneth with thee c. Notes Here are almost as many Blasphemies as Prayers all the men and Women Saints yea the Cross being joyned with Jesus the Blessed Redeemer and made joint Saviours with him In which no certain Number nor Order is observed only the Priests invoke such as they have a particular kindness for viz. their Choice Patrons The Priest must whisper or buzz two Prayers here which is against the Decree of the Counsel of Basil which damns those secret Prayers of Massing Priests This Mumbling looks like Conjuring for all the World This Sancta Sanctorum Holy of Holies is not that which God Ordained by Moses Exod. 30. for that 's Abolished Heb. 8. by the coming of the Messiah prefigured by it nor can it be that which Christ went into at his Ascension which is in Heaven Now there being no more but these two the Sancta Sanctorum must be of their own or the Devils making and may be well called SATANS SANCTUARY As for the Reliques so often mentioned the plain Case is this when Superstition began to creep into the Church where good men and Martyrs were buryed they built Sepulchres and Feigned that Remission of Sin and many other Heavenly Blessings might be had by visiting them and making offerings there so gulling the simple people of their Money But these growing too numerous the Priests judged it profitable to make a kind of Monopoly of them and therefore procured a Decree at the first Councel of Carthage about the time of Pope Anastasius that the Bishops should pull down those scattered Monuments resorted to and build them in more profitable Market-places with a Prohihition that no Christians should haunt the forsaken places And in the time of Pope Gelasius the First it was Decreed that no Altar should be Consecrated unless it were of Stone and had some Reliques of Saints in it which they counterfeited as they pleased The unmber of these is infinite as Saint Popes Saint Cardinals Saint Bishops Saint Abbots Saint Priests Monks Fryars with a world of hee s and shee s besides Saint Bell Saint Image Saint Vessel Saint Garment Saint Temple Saint Altar c. Of Bells Stocks
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
of Consecration with the Evangelical and Apostolical Records and note how they differ 8 The Priest here worships a God of his own making then advances it over his bald Pate â—ringing most reverently and happy is he that can lift up the Tail of his Mock seamless garment Now you have signal given at the Elevation of the Wafer God by a tingling of Bells and then the people must say Adoramus te Christe c. VVe adore thee O Christ c. O abominable Blasphemy VVhat a VVafer Christ T is observable that no Mass is said without wax Tapers or Candles Though the Sun shines never so clear yet this VVorship iâ— meer spiritual darkness Nor must the people see the grand VVafer before the Priest makes a God of it they have a trick for that Thus forsooth Idolatry is prevented say they The people also must adore the Chalice here with an Ave vere sanguis Domini nostri Jesu Christi c. Hail thâ—u truly Blood of our Lord Jesus Christ c. Here 's Flesh and Blood distinctly worshipped and therefore they are distinct Gods or none at all 9 If the Consecrated VVafer be really converted to a very Christ as Popery teaches then the Priest here praying for the Son of God that the Father would accept of him speaks Blasphemy as supposing Christ to have need of the Priests Intercession 10 Here is a piece of Blasphemy as wicked as the other the Angels must be at the Priests beck for what VVhy no less then to carry Christ to heaven which supposes him absent from thence and unable to get there unless introduced by those Evangelical Masters of the Ceremonies of the Popes feigning 11 The Memento or Prayer for the Dead is a notable gainful thing for these Priests that are hir'd to pray poor Souls out of Purgatory O this knack brings in more Cash in a year then some Kings Revenues amount to Yet t is certain that t is a meer Cheat the very Prayer speaks as much For what should praecedere in Signo Pacis Dormire in Somno Pacis To go before in the Sigâ— of peace and to sleep in the sleep of peace signify but the actual enjoyment of Heavenly Glory Iâ— so what necessity is there for the Priests prayers for them No need at all I assure ye but the Feat however robs the poor Layty and fills thâ— greedy Priests pocket Blessed are the Dead which Die in the Lord for from thenceforth they rest from their Labour says the Scripture but says the Pope Blessed are the Dead that are prayed for by my Jouâ—neymen Priests come open your purses ye niggardly Wretches or you are all damn'd your Father is broyling upon Live Coals and won't you give a few Crowns to Release him Such and such and such Relations of yours are in a horrible pickle and can you be so hard hearted as not to let a little Mammon out of your Chest bail 'em out O Money blessed money these Priests make a little God A'mighty of thee he that has thee may defâ—e the Devil and Purgatory too I wonder in my heart whereabouts this Purgatory is or how this spiritual Mount Aetna can be supplyed with fuel for so many 100 years and what Devils are Fire-makers there and who pays 'em their Sallaries I tell ye friends 't is hot Service And yet these worse Devils wont give the other poor Moyling Devils their due They never send them one penny 12 Here 's a good round Jury of Sainrs culld out and why I pray what 's that to you because t is my pleasure to name 'em quoth the Pope There 's reason enough 13 Here is not said Amen why so Because t is a kind of a Graceless and hopeless prayer for the Priest despaires of coming into such a Society This is a Balaams Prayer with a witness he desired to die the Death of the Righteous both are heard alike O But say they the Angels Answer and say Amen here Ay ay they are turned Mass-Clarks brave Preferment 14 When the Cat has got a silly Mouse at his Mercy how he plays with it tosses it boxes it to this side and that c. yet at last greedily swallows it so this Antick Priest plays with his God and when he has Acted over all his Cat-like tricks devours him skin and all Exit Priests-God 15 Sure this Priests Eyes are not fellows for he cannot see the Sawcer with both together And why the left Eye must have the Prerogative of the first glance I cannot yet understand 16 O Hypocritical Reverence true Pilate like Here 's an adoring Cringe prologuing the Tragedy And then the dismembred Body of their fancyed Christ is swallowed done O more then brutish Villany But of this elsewhere Yet I pray how can it be posible for this Priest to have any solid Meditation of the Passion of Christ when his main business is to make so many Monkey Faces Apish postures and other prophane as well as ridiculous Ceremonies 17 The Cake is here called the Lamb of God which taketh away the Sins of the World Ay and three times too because he is dull of hearing Alas poor Lamb thou art in the VVolves Clutches ready tohi â— sacrificed into his Unmerciful Paunch 18 This is a very Impious Prayer as supposing the receiving of Christs Body may damn him Thiâ— Priests God is a damnable God but the true Christian Sacrament of the Lords Supper is a Comemoration of the Death and Passion of the Lord of life for our Redemption And if any prophane or Unbelieving Person approaches and partakes of this Supper he discerns not the Lords Body that is hâ— wants the Eye of Faith which only can see into the eâ—d and use of the Ordinance and Consequently is damned for unbelief and Hypocrisy But t is certain that such a Person never eats any body of Christ at all because he wants a Spiritual Mouth nor can he do it any more then a man can eat bread that wants a Corporal Mouth 19 De munere Temporali of a Temporal Gift this Expression comes out unawares for t is certain that for all these Hocus-pocusses here 's nothing still but a wafer and a little wine and water which can no more feed the Soul then meer wind can feed a Cormorant of a Priest 20 Iâ—e missa est that is get ye gone be packing I say the Mass is done t is Massed enough of Conscience the Job's done and so are our Observations though here is Theam enough for a volumn but for brevity we omit the rest of the blasphemonâ— Stuff FINIS IT remaineth now thaâ— we give you a Hâ—storical Account how every part and parcel of this Mass camâ— to be patcht together which I have faithfully extracted from the Acts and Monuments of Reverenâ— Mr. Fox pag. 1274. Edit 1610. as followeth Books lately Printed for and sold by Thomas Malthus at the Sun in the Poultrey THe compleat Works of that Reverend and Learned
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—
CHAP. VI. The Commemorations to be made in the Canon of the Mass and for whom THe Sixth is that he concern not himself with too many Names in the Câ—â—â—n or Memento and that not always but as often as he thinks fit he may do it and when he Pleases omit it Because the Canon by Multitudes of Names is tedious and by that Cogitation is Distracted Yet it is Reasonable that he Remember Father Mother Brother and Sister and such as he thinks meet in that Season to be Recommended especially those for whom he says Masse Yet let there be no Vocal but a MENTAL Expression CHAP. VII THe Seventh is that he must take care when he washeth his Mouth or Teeth which he may lawfully do that he swallow not down the 1 taste of water with his spittle And if the Priest should by chance swallow down a drop of water when he Washeth his Mouth yet in the Opinion of the Doctors he may say Mass unless he should do it of set purpose Hereunto agreeth Richard in his fourth Distinction But Thomas says Unless he swalloweth it not down in great quantity with these also 2 Angelus de Clavasio in his Summary agrees Let him take heed of spitting after Mass as much as he can until he hath eaten and drank and that for Reverence sake and also for fear that something sticking in his Teeth or Wind Passage should that way be spit out Observations 1 This is right Straining at a Gnat and swallowing a Camel Matt. 23. 24. A making clean the Outside of a Cup or Platter when the inside is full of Ravening and Wickedness Luke 11. 39. Mat. 23. 25. 2. This Angelus Author of the Evangelical Summary was a Sophistical School-Doctor as Richard Aquinas and the rest were who had Leisure enough to study these Idle Superstitious Theories CHAP VIII ANd although the Mass is very devoutly to be Celebrated for Contemplations sake yet there is a mean to be observed least the man be noted to be over tedious or too short for hastiness is a sign of Negligence and Tediousness is an Occasion of Distraction both to him and his Auditors both these William of Paris Rebukes in his Book of Divine Rethorick but he that useth a Mâ—an Acts safest now every Priest ought to have this Regard as to say â—very Mass with such Affection as if he had said his first Mass and as if he should never say more for every such great gift â—â—â—â—t alwayes to be new Therefore the Priests must have great care in his Consecration great Reverence in his handling and Devotion in the Receiving it And in his so feeling and doing the Sacrament shall be worthily ministred he shall rightly perform his Office and Perils and Offences shall be avoided CHAP. IX LIkewise in saying of his Collects let an 1 odd Number always be observed if it may be conveniently done except it happens ordinarily that he must do otherwise He must say one for the Unity of the Divinity Three for the Trinity of Persons Five for the Five-fold Passion of Christ and his Wounds and seven for the seven fold Grace of the Holy Spirit It is not expedient to exceed the Number of seven least he forget many But such as can do otherwise may do it in their private Masses Also in the Masses for the Dead no Prayer is said but of the Dead save this Prayer onely O Almighty and Everlasting God who hast power over Quick and Dead c. Because it maketh also mention indifferently of the Dead and that in the private Mass Likewise so often as the Prayer is made to God the Father alone he must say at the end of it Through thy Son our Lord Jesus Christ But if it be made to the Father and any mention is made therein of the Son then he must say at the end Through the same our Lord Jesus Christ thy Son and if the Prayer be made onely to the Son then he must say in the end Who livest and reignest God with the Father and the Holy Spirit World without end Amen And if mention be made of the Holy Ghost in any Prayer then must be said in the end In the Vnity of the said Holy Spirit God World without End Amen Notes 1 This seems not onely to Ape the the Philosophy of Pythagoras which consisted in Numbring but to have also a certain Magical Relish for your Coâ—urers dispose of their Charms and Inchantments by certain Numbers in which they say are great Mysteries and the whole vertue of their Diabolical Art Now I profess seriously that I believe this Mass to be a kind of Sorcery not onely because of these kind of Magical Tricks Postures and Observations but also which is to be lamented because so many millions of people have been bewitcht by it and so many millions of the true VVorshippers of the Living God destroy'd for opposing this vilest of Idols O the Blindness O the Blasphemy â—â— these Detestable Mass Priestâ— In their Collects they call upon men and women Saints neglecting the onely Adorable God they call upon the Meritâ— of such as dy'd Traytors or rather Incarnate Devils Sainted by the Pope and forget the Merits and Passion of our Blessed Lord Jesus how abominably Superstitious are their Prayers for the Dead supposing a Purgatory and renouncing the Blood of Christ our onely true Purgatory from Sin c. Here begin certain Not able Instructions and Cautions to be observed about the Defects or mischances which might happen And of the Accidents that might fall out in the Mass and especially about the Consecration of the Host and first what is to be done if the Priest happen to be sick CHAP. X. FIrst if the * Priest begins to find himself ill at the Altar after he hath Consecrated so that he cannot make an end of the work which he hath begun then if there be any other Priest at hand and that the sick Priest is able to shew him the place where he left he that is in health ought to begin there and so make an end of it but if he cannot point him to the place then let him begin at such a place as may be guess'd he left at But if there be no Priest present let another Priest be looked for against the next Morrow and then let the Clark shew him as well as he can where he must begin But if the Clark be not able to Certify him nor none of those that were present neither can by any means understand where the Sick Priest dwelleth then let him say over again the Consecration and make an end devoutly For Authority saith that that cannot be said to be twice done which a man knoweth not whether it were done or not Non dicitur â—teratum quod nescitur esse Factum If the Priest happen to miscarry or die before he come to the Canon it shall not be needful for any other to make an end of the Mass Yet nevertheless if any is willing
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
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
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
Stones Rome maketh her best Saints And with fine Varnish her foul Idols paints Fit Saints indeed for such a Church as she Mock-Saints and Mock-Religion well agree In thirty four Churches at Rome onely and what 's that to the total there near 200 years ago were Reckon'd up by name 200 Reliques but yet in 13 of those Churches specified the Author concludes with besides others or and divers others or many others or others innumerable or an infinite Number Ex Libro a Stephano Planco de Patavia Romae Excúso Anno 1489. Now by Proportion what a numbeâ—rless Armado of these Reliques may be found in the other Churches at Rome and the rest of the Popifyed World The Monk of Charrovium Saint Laterane at Rome and Hildshein pretend to have the fore-skin of Christ cut off at his Circumcision This is a modest-Multiplication into three in comparison of the whiskers following yet Christ had but one ascended with his whole Body into Heaven The Chalice which Christ used when he said Mass forsooth the Platter in which the Paschal Lamb was eaten are to be seen in several places with these Papists sure they had good luck to scape the plunder of Jerusalem by Vespasian and the Priests must have notable skill to know them from other Plate for I never heard that Christ employed any Herald at Arms to Blazen his Coat or ingrave it on his Plate Besides it must be very durable to last so long as 1600 years Well suppose all these Doubts could be answered how comes it to pass that this Chalice is seen at Saint Mary's in the Isle of Lyons and in the Monastery of Austin-Fryars with the Helvians And the Platter to be at Rome Genoa and Orleance at the same time Here 's an increase of Multiplications In like manner they Multiply the Towel wherewith Christ washed his Disciples Feet the Pots in which he turned water into Wine to be seen at five places in three several Nations The Cross is multiplied to a whole Ship load no Town being so little but hath a piece of it The number of the Nails is also increased wonderfully at Millain Carpentras Rome Saint Helens Saint Crosses Churches at Sienna and Venice One at Colen in Germany one at Tryers at Paris in France with the Carmelites there another another at Saint Denis's and another at Bâ—urges another at the Abbey called the Sheeres and another aâ— Dragminian more than a Bakers Dozen Tâ—â—y pretend to have the Garments of the Virgin Marâ— as her Hair Kerchief Combs even heâ— very Shift Girdle Shoes Slippers and I know not what her very Milk beyond the quantity of what aâ—y Dayry-House can shew in a year And all these multiply'd as far as Popish Arithmetick will go It would be over tedious to number the rest respecting Saint John Baptists Head his Face Brains the tip of his Ear his Hair his Arm c. to be had at several places Yet the whole Head is at Saint Silvester's at Rome all the while VVhat a Cerberus do they make of the holy man yea more than a Cerberus for three times three heads won't do if this Romish Fantastical Figment were true At Rome they have Paul and Peters Bodies both their heads at Saint Lateranes and one of Saint Peters Teeth Yet Poictiers hath got Peters Jawbone and his Beard to boot Argenton in Berry has got Pauls Shoulder and in a word all Churches Dedicated to them have one p'ece or other of them Amongst them if you have Faith enough to believe them you may find Saint Peters Chair his Massing Garments his Altar the Sword with which he cut off Malchus his Ear his Crosier and sheep Crook and his Cudgel that he walkt with About which several places quarrel most fiercely each challenging his to be the right and makes all the rest Impostors Fine Catholick Doings It would require a Volume to particularize all and what a havock they make of the Saints Bodies who were to be single hearted in their lives yet these Wretches won't let 'm be single-Bodyed in their Deaths but multiply 'em and snarl about 'em as hungry Dogs do about a parcel of Bones c. If thou hast a Curiosity to peruse more se eeâ—â—ook before mentioned viz. The Man of Sin Printâ—d for Mr. Boulter in Cornhill 1677. A very ingeniâ—ous and Excellent Book p. 1â—2 c. CHAP. V. In the Entrance to the Mass let the Priest say OUr help is in the Name of the Lord who hath made both Heaven and Earth Blessed be the Name of the Lord from henceforth for evermore In the Name of the Father ✚ of the Son ✚ and of the Holy Ghost ✚ Amen Afterwards let him read the Introit of the Mass with his hands asunder and lifted up a little Here followeth the Mass of Corpus Christi Feast The Introit or Entrance 1 He fed them with the finest of the wheat Alleluja that is praised be God and filled them with the Hony of the Rock Alleluja Alleluja Alleluja Praise God Praise God Praise God The Psalm Rejoyce in God our Aid be glad in the God of Jacob. The Versicle Glory be to the Father c. Then let him begin and say again He fed them c. Then he must say Lord have mercy three times Christ have mercy three times and Lord have mercy three times Then let him go to the midst of the Altar and bowing himself a little and if it be to be said let him say Gloria in Excelsis Deo c. Glory be to God on High c. And here is to be be noted that at every to Morrow-Mass or Morrow-Mass he must always say Te Deum Laudamus Te Dominum c. We Praise thee O God we Confess thee O God c. Vnless it be said upon the Vigil or even of a Saints day or else in Lent or the Ember-days yeâ— upon Easter and Whitson-eve there must be said always what is set down in the Black Letter Glory be to God on high and in the Earth Peace to men of good will Et in terra pax hominibus bona voluntas We praise thee we bless thee we adore thee We give thee thanks for thy great glory Lord God Heavenly King God the Father Almighty Lord Jesus Christ the onely Son The Holy Ghost the Comforter of the Fatherless Lord God Lamb of God Son of the Father The First Begotten of Mary the Virgin Mother Thou which takest away the Sins of the World have mercy upon us Thou which takest away the Sins of the World receive our Prayers To the Glory of Mary Thou which sittest at the Right Hand of the Father have mercy upon us for thou onely art holy Sanctifying Mary Thou onely art the Lord. Which governest Mary Thou only art the most high Which Crownest Mary Jesus Christ with the Holy Ghost in the Glory of the Father Amen Notes Now comes the Priest in his Massing-Garb out of the Vestry to Act his part which you
Censeth the Altar Chalice and Mass-Boâ—k then he gives it back to the Deacon who Censeth the Priest himself And when he hath so done he goeth on to the reading of the Gospel saying The Lord be with you Answer And with thy Spirit The Priest Sâ—quentia Sancti Evangelii c. The things which follow are according to the Gospel of Saint John Answer Glory be to thee O Lord. When this is said every one must make the Sign of the Cross both on his Forehead and also upon his Breast then must the Priest make a sign of the Cross upon his Book ✚ and kiss it After that he goeâ—h on and saith In those Days Jesus said unto his Disciples and unto the Multitude of the Jews My Flesh is Meat indeed and my Blood is Drink indeed Whosoever eateth my Flesh and drinketh my Blood dwellâ—th in me and I in him As the Living Father sent â—he and I live by the Father even so he that eateth me shall live by the means of me This is that Bâ—ead which came down from Heaven Not as your Fathers eat Manna in the Wilderness and are dead but he that eateth this Bread shall live for ever And after he addeth By these Evangelical sayings let our Sins be blotted out Amen These are holy words and I believe and confess it Notes These â—ensings are said to be invented by Leo the First but it seems that unless the Mass be solemn the Gods made at Petty Masses are not perfumed so that you have a Distinction of Masses Grand-Masses and Petty-Masses according to the quality of the Saint or Magnificence of the Audience O Antichrist that sittest in the Temple of God Exalting thy self above all that is called God that mak'st this Pontificial Gaudery to be the Alpha and Omega of thy Devilish Religion that makest these Ceremonies of besotted Bâ—ains to thrust out the Naked Purity and Simplicity of the Gospel The Unâ—rring Word of God assures us that thou shalt be tumbled with a vâ—ngeance from thy lofty Pinacle of Pride to the Bottomless Pit with all thy Rotten Rags fit onely for so shameless and overgrown a Hee-Whore as thou art Reader You must note that this Perfuming supposes they stunk before else it were needless to sweeten them Note also that the Incense it self is not worth a straw unless the Spiritual Conjurer blesses it Mark further what a ridiculous Prosopopeia is here the Priest speaks to the Incense Ab illo benedicaris in cujus honore Cremaberis In Nomine c. That is Be THOV blest by him in whose honour thou shalt be burnt In the Name c. Now if this Mass be not of Gods making for so all Divine Worship must be it is certainly of the Devils making and the Incense is Consecrated by him and burnt to his honour There 's Devilish Consecration with a Witness This Fragment of the Gospel mentioned no way favours the Carnal Presence of these Papists as is fully prov'd by our Reverend Protestant Divines by unanswerable Arguments to which we refer You see the words of the Gospel are made a kind of a Charm of as if by the bare uttering of them Sins were blâ—tted out which is no otherwise done but by the Blood of Christ Then with several Antick Cringes and Postures the Niceâ—â— Creed is Repeated by the Priest which Creed confounds this Mass if rightly expounded Take but one instance instead of many viz. If the Bodily Presence of Christ in the Wafer be true then this Article of his Ascension into Heaven is false or else the Body of Jesus Christ is no true or real but a Phantastical Body But the Article by their own grant is true Ergo their Transubstantiation the grand Id â— and life of the Mass is a horrible Figment Next follows the Offertory or Oblation as they call it full of like Tricks and Blasphemies and then comes the washing of hands c. as follows CHAP. IX AFterwards let him go and wash his hands at the right end of the Altar saying 1 I will wash my hands among the Innocents unto the end of the Psalm viz. Psalm 25. with Glory be to the Father c. As it was c. Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Our Father which art in Heaven c. After he hath washt his hands let him make a sign of the Cross standing at the middle of the Altar and say In the Name of the Father c. Come Holy Ghost replenish the hearts of thy Faithful and kindle the fire of thy love in them Then let him bow himself down before the Altar and say Let us be received by thee O Lord in the Spirit of Humility and a Contrite mind and let our Sacrifice be so made as that it may at this day be received by thee and please O Lord my God In the Name of the Father and Son c. Amen Making 2 a Cross upon the Aâ—tar and kissing it let him lay his hands a cross over the Sacrifice saying 3 Come O invisible Sacrificer and Keeper bless and sanctifie thy Sacrifice prepared for thy Holy Name In the Name of the Father c. Making a Cross over the whole Sacrifice and kissing the Altar Then let him hold his hands together and turning himself unto the People say Pray for me Brethren and Sisters and I for you that both mine and your Sacrifice together may be acceptable unto the Lord our God through Jesus Christ our Lord. Lord hear my Prayer And let my Cry come unto thee The Lord be with you Ansmer And with thy Spirit Let us pray 4 Then turning himself about on the left side he saith the 5 Secret or Secrets The Secrets We beseech thee O Merciful Lord grant unto thy Church the Gifts of Unity and Peace which are spiritually signified under the Gifts offered Notes 1 This washing of hands may be properly compared to Pilates for they both if Transubstantiation be true Sacrifice the same Jesus Flesh Blood and Bones If this be washing of hands in Innocence as the verse in the Psalm is prophanely and Impiously applyed there is no guilt in the World Here are plenty of Crosses for you But these Cross-makers are not over forward to bear the Cross of Christ 3 'T is worth inquiry who this invisible Sacrificer and Keeper is For it cannot be Christ because it would be absurd to invoke him to sanctifie himself nor tâ—e Holy Spirit for Christ is as holy as the Holy Ghost Therefore it must be some Unclean Spirit which guides the Blasphemous Priest 4 To omit the ridiculous Postures reacted by the Priest his Orate pro me Fratres Sorores Pray for me Brethren and Sisters with a Promise of his Prayers for them is doubly foolish for first the people do not understand a word of it secondly 't is absurd to say Brethren and Sisters when in thousands of Masses there is but one besides the Priest and yet this
the Deacon reach the Chalice to the Priests mouth that if ought of that which was powred in do remain behind he may receive it After that let him say the Communion with his Ministers Then making a Sign of the Cross in his own face let the Priest turn himself to the people and with his Arms sâ—mewhat lifted up and his hands joyned together let him say Dominus vobiscum The Lord be with you and turning him again to the Altar let him say Oremus Let us pray Then let him say the Post Common according to the number and order of the afore said Prayers Before the Epistle when the last Post Common is ended and the Priest hath made a sign of the Cross in his Forehead let him turn him again to the people and say Dominus vobiscum Then let the Deacon say Benedicamus Domino At another time is said 20 Ita missa est as oft as it a missa est is said it is always said in turning to the people and when Benedicamus Domino or Reqniescant in Pace must be said let it be said in turning to the Altar When these things are spoken let the Priest with his body bowed down and his hands joyned together in the midst before the Altar say with a still voice this prayer O Holy Trinity let the Office of my Bond Service please thee and grant that this Sacrifice which I unworthily have offered in the Eyes of thy Majesty may be acceptable unto thee and that unto me and all them for whom I have offered it may avail to obtain Remission thou being merciful who livest and Reigneth God c. Which Prayer being ended let the Priest stand upright Crossing himself in his face saying In nomine Paetris c. And so when obeysance is made after the same order wherein they came afore to the Altar at the beginning to the Mass so having on their Apparel with the Censer-bearer and other Ministers lâ—t them go their way again The End of the Canon Notes upon the Canon AS often as the words Bless and Blessing are mentioned in the Mass there must be always Crosses made as if that Magical Trick had dâ—â—oted Blessing 1 Heo dona haec munera hec Sacrificia illibata 〈◊〉 Popish Rabbies make a dreadful work about 〈◊〉 Exposition of these words because they are in 〈◊〉 Plural Number forsooth when yet there is but oâ—â— Sacrifice as they themselves stiffly assert Here 's a Crabbed Riddle that requires a Spiritual Oedipus to unfold it Aquinas and Bellarmine are Simpletoâ—â— here What a pudder do the School-men make â—boâ—â—â—his yet they cannot reconcile it to sense Well let it be so That is neither more nor less than filly Popish Non-sense In the Autient Church the Rich made Contributions for their poor fellow Members which because offered to God were called Sacrifices Heb. 13. 16. So Thanksgiving is called a Sacrifice ver 15. And the word Eucharist signifies no more Yet you see this Mâ—â— Sacrifice is but a Wafer and some Wine and Water which the greedy Priest Sacrifices into his 〈◊〉 Belly let the Poor starve if they will here 's no Spiritual nor Corporal Relief for them I assure ye Ay but say they these Crosses signifies Judas his Treason Yes yes what then Why then the murthering Priest is the worst Judas of the two he onely Betrayed his Master but this bloody Wretch eats him alive worse by half then Crucifying They expound Illibata for Incorruptible but if it be so what need have they to make such provision for its preservation as in the third Councel of Arles chap. 3. Yea burn it to Ashes when putrified as you have it point black from themselves see the Caveats of the Mass c. The word properly signifies a thing whole and sound but this Wafer-God is broken into three parts by the God-eater and then bitten to pieces and swallowed down in Fragments O cursed Illabata Sacrificia 2 These Letters N. N. denote that the Priest must name those he prays for expressing their Respective Titles as his Imperial Majesty His Majesty his Highness his Grace his Lordship Worship Squire so and so I had almost forgot his Holinâ—sâ— well let him bring up the Rear for once 3 Theâ—e's a charitable Priest for ye not a bit of a Prayer for Enemies Here 's a Prayer for the Living Why so Because they are in more danger than the Dead who are Roasted in Purgatory and may for a little in significant thing called Money be Conjured out at pleasnre But methinks these cruel Priests are very hard hearted to let the poor souls fry in such terrible Flames when the little Hocus of a Mass a quarter of an hours work might Release them In the Prayer for the Quick you have Famularumque That is Shee Servants or the Priests Bedfellow the very thought of her is enough to spoil all for if his fancy runs a gadding that way there 's no God made and the peple Commit Idolatry 4 Pro Redemptione animarum suarum here 's a Sacrifice for the souls of all that are present let the Gospel say what it will no matter What a Mass-Saviour instead of Christ Oh horrible Blasphemy 5 Besides this Muster-roll of Saints every Monk Fryer or Massing-man may put in who he pleases Saints past present or to come known or unknown Very pretty here 's a kind of a stragling Saint one Chrysogone some Mass-Books have it Grysogone a stranger to many if not All the Popish Calendars But why must such an Armado Rival the Lord of Glory VVhat Robb Christ of his honoâ—r Blasphemy Blasphemy You have here a very strange kind of expression â—â—â—â—tricis â—â—â—i Domini nostri Jesu Christi that 〈◊〉 Shee-Bâ—gâ—â—ter of God and our Lord Jesus Christ Tâ—â— same Genetrix in this sense is a very Barbarâ—â—â— word it was formed onely by the Poets in thâ—ir idle Rhapsodies when they want another word thâ— best English of this word is BEGETTRESS and here you have the Virgin Mary represented as the Bâ—gettress I am sure 't is as good an English word as Genetrix is Latine not onely of Christ but also oâ— God the Father VVhat 's God the Father born of the Virgin Mary too This is wonderful Though Christ be really God yet for distinction'â— sake that most sacred Term is usually referred to the Father and the Name of our Lord to Jesus Christ neither can we properly say that Jesus was begotten but born of her Here you may see a Specimen of Popish Infallibility as I may say ex abundanti 6 It is certain that none of these Crosses were â—ver made by Christ for there is no mention made of them at the Institution of his Supper neither was the Cross upon which he suffered then set up The Inventor of this Juggle is Recorded by Breno to be Pope Gregory the 7th with whom also agrees Cochleus this Gregory was a meer Conjurer a notable Ceremony-maker 7 Reader pray compare these massing-words
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
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