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
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
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
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
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
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—
the playing on the Organs Damasus by the instinct of Hierome appointed Gloria Patri Glory be to the Father after the Psalms Pelagius divised the Memento for the dead Leo brought in the Incâ—nce Eutichianuâ— as others say brought in the Offertory which was then after a manner far otherwise then it is or hath been used now a great while For what time as many of the Heathen being greatly accustomed to bring offerings were converted unto Christ and could not be well brought from their old long use of offerings the Pope thought to bear somewhat with the weak and permitted them to being meats into the congregation of the Church that when the Bishop had blessed them they that brought thâ—m might distribute them to the poor or take them to their own use But afterward did Pope Gregory improve this sentence Non apparebis in consâ—â—â—â—u Dâ—â— tui vacuus c. Thou shalt not appear in the Sight of thy God empty c. That as he willâ—d the People to say their Offerings upon the Alâ—â—â— so they did and have not yet forgotten to do so still Soule-Masses and Mâ—sses applyed for the dead came in partly by Gregory partly by Pelagius which brought in the Memento as is said Where note good reader and mark how these two stand together that which our Saviour saith in hiâ— Gospel hoc facite in mei commemoratiâ—nem Do this in remembrance of me And that which they say In quorum memoria corpus Christi sumitur c. i. e. In whose commemoration the Body of Chrst is taken c. Christ would it to be done in his Remembrance and the Pope saith do it in Remembrance of the Dâ—â—d c. what can be more contrary Ianâ—â—â—â—tius the third ordained that the Sacrament should be reserved in the Church the same also brought in Aricular Confession as a Law about the Year of our Lord 1215. He did also constitute that no Arch Bishop should enjoy the Pall unless he were of his own Religion and therefore no great Marvel if there be such Unity in Popâ—ry Vigilins ordaâ—nâ—d that the Priest should say Mass having his face towards the East Pâ—â—tine writeth how the first Latin mass was sung in the fixt Councel of Constantinople which was about the Year of our Lord 680 so that the said Mass was there and then first allowed and not before And yet they I mean the Greek Church should have known as soon the Mass if it had proceeded from James or Basillus as the Latin Church â—â—â— know it The opinion that the Mass helps Souls in purâ—â—â—ory was constrmed by Pope Jâ—â—nnâ—s the 19. by 〈◊〉 of a dream wherein he dreamt thaâ— he heard and saw the voices of Devils lamenting and bewailing that Souls there delivered from them by the sayings of Massos and diriges and therefore he did approve and Ratifie the feast of All Souls brought in by Odilo moreover he had joyned also to the same the the feast of Alhallowes about the Year of our Lord 1003. Concerning lent fast some think that Telesphorus about the Year of our Lord 140. was the author thereof But that paradventure may be as true as that which they also attribute to him that he ordained three Masses of one Priest to be said on Christmas-day or if he did ordain that Fast yet he did ordaine it but freely to be kept for so I find a mong the decrees that Lent was commanded first to be fasted but only of the Clergy or Church-men Pope Leo Commanded the Sacrament to be censed that is perfum'd with Incense Pope Boiniface set in his foot for covering of the Altars In St. Cyprians time it seemeth that water was mingled with the Wine whereof we read mentioâ— in his second Book of Epistles which mixture is referred to Alexander the first in the order of the Roman Canon As concerning the breaking of the body in three parts we read also mention to be made in the same book of order but no certain author thereof to be named the words of the book be these Tripliciter inquit corpus domini intelligitur unum quod resurrexit à mortuls quod significat particula in sanguinem missa aliud quod ad huc vivit in terra significatum partuit particulam a Sacerdote consumptam tertium quod jam requiescit in Christo quod etiam à tertia particula in altari reservata aptè figuratur c. i. e. Three ways is the Body of the Lord understood one which rose again from the Dead being signified by that part which is let fall to the Blood in the Chalice the other is that which yet is living in the Earth which the part of the Priest eaten doth signify the third is that now resteth in Christ which also is figured by that Particle that is reserved upon the Altar Dedication of Churches came in by Felix the third and that the Churches might not be hallowed but by a Bishop Anno 492. The Canticle Gloria laus c. In the procession before the Mass on Palm Sunday was instituted by The edulphus Bishop of Aurelia as Sigebertus writeth about the Year of our Lord 483. Giving of holy bread came in by this Occasion as it is to be gathered partly out of Honorius partly out of Durandus and others the manner was in ancient time that the Ministers were wont to receive certain Meats of every House or Family wherewith a great Loaf was made called Panis Dominicus able to serve in the Communion and to be distributed unto the People which then was wont every day to be present and received especially they that offered the Meat for whom it was wont therefore to be said in the Canon omnium circumstantium qui tibi hâ—â— sacrificium laudis efferunt c. But afterward the Number of the People increasing and piety decreasing as Durandus writeth it was then ordained to communicate but only upon Sundays At length followed the third Constitution that thrice a Year at least at Easter every Man should communicate it being thus provided that instead of the daily Communion before used the Pax did serve and instead of receiving upon the Sunday bread was hallowed and every Sunday given and distributed unto the people which also was called â—â—logiâ— the constitution whereof seemeth to proceed from Pope Pius for so we read in the Decreeâ— of the said Pope Pius Ut de oblationibus quâ— off 〈…〉 〈◊〉 à Populo consecrationibus supersunt vel 〈…〉 〈◊〉 deferunt â—ideles ad Ecclesiam vel certe de s 〈…〉 〈◊〉 〈◊〉 pâ—râ—â—s 〈◊〉 habeat in 〈◊〉 indito convenienti post missarum solennia qui communicare non fuerint parati Eulogias omni Die Dominica in diâ—bus festis exinde accipiant That is that the Minister shall take of the oblations offered of the People remaining of the Consecration or else of the bread which the Faithful bring unto the Church or use to make of their own Bread and cut it
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