THE ROMISH MASS Faithfully Translated into English: WITH Notes & Observations Thereupon; Plainly demonstrating the Idola∣try and Blasphemy thereof.
The (Cautelae, or) Caveats for Mass-Priests, Translated word for word out of the Romish Missale.
Instructions to be observed by the Priest that is to say Mass.
CHAP. I.
THe first Caution is, That the Priest who is to celebrate Mass ought well to prepare his own Consci∣ence by pure (1) Confession: Let him ear∣nestly desire the Sacrament, and fully pur∣pose (2) to make it.
Page 2He is to get (3) without Book a little Note of the manner of doing his duty. Let his (4) Gestures be very composed and de∣vout; for whereas every one is obliged to love God with all his Heart, and with all his Soul, and with all his Strength, he is not approved to love God, who shall appear at the Table of the Altar, where the (5) King of Kings, and Lord of all, is handled; and taken, if he be Irreligious, Undevout, Impudent, Distracted, a Vagabond, or an Idle Person.
Let every man therefore consider, that he sits at a great Table, let him consider how he ought to be prepar'd, let him be Wary and Circumspect.
Let him stand (6) upright not leaning on the Altar, let him joyn his Elbows to his Sides: Let him lift up his hands mode∣rately so that the tops of his Fingers may be seen even with his (7) Shoulders. Let him fit his Understanding to the words and signs (viz. Crosses) for great things lie hid in the signs, greater in the words, but the greatest of all in the Intention.
Let him joyn three Fingers with which let him make the Crosses; let him fold the other two in his hand.
Let him make Crosses (8) directly, not ob∣••quely, and high enough, left he overthrow the Chalice, let him not make Circles for Page 3 Crosses. But when he must bow, let him bow with his whole Body bent, not oblique∣ly, but directly, before the Altar.
Notes.
(1) This Confession is an Apish Imitation of what the Apostle Commands 1. Cor. 11. 28. viz. Let à man Examine himself, not confess to a Priest in his Ear, and receive his unsanctifyed Absolution.
(2) The Papists hold that without this purpose whatsoever the Priest does, is meerly null and inva∣lid; And therefore all that worship the Wafer he holds, commit downright IDOLATRY; for by their own Doctrine if the Priest has not a right in∣tention, it is no God. Now, no man living can as∣sure himself that the Priest has a real purpose in what he does, because no man knows the heart, and con∣sequently can have no assured Faith, for true Faith and Doubt at the same time, are inconsistent.
(3) That is like a Stage-player, have his Part by heart, that he may the better act it: O mimick Reli∣giou.
(4) That is, (monkey-like) he must put a good face upon't, and so he had need; (mark Sirs) he is reputed the devoutest, that's most dexterous at their Apish and Bobtayl'd Grimaces.
(5) A mighty breaden King indeed! that must be lodg'd in the Priests Guts, or at the mercy of Rats, Mice and other Vermine.
(6) Observe your postures, stand clear there, let's see the Jugling Pageant.
(7) This is fine worship in Dumb Shew; Religi∣ous Mummery!
(8) Have a care of Saltires or Saint Andrews Cro∣ses, Page 4 and Mathematical Circles there, they'd spoil all the Sport
CHAP. II.
THe Second Caution is, that he must not onely think, or suppose, but cer∣tainly know, that he has the requisite Ma∣terials, that is, Wheaten Bread, and Wine with a little water. And thus he shall know that he hath both Wine and Water; Let him order the Clark to taste both the Wine and the Water, (1) for the Priest him∣self ought not to taste them.
* Let him pour a drop into his hand, chafe it with his Finger, and smell to it, and so he shall be sure. Let him not trust to the Wine Crewet, nor to the colour, because they often deceive a man. Let him take heed that the Chalice be not broken (or crackt) let him also take heed to the Wine, for if it be (2) corrupt he may in no wise Celebrate—If it be sower, let him [dissi∣mulet] Dissemble. If too waterish, let him forbear, unless he knows that there is more Wine than Water.
And in every Case, if there happens a Doubt by reason of sowerness, mixture, or Limpidity [Limpiditatem] (viz. transpa∣rency or clearnness) whether it may be made we advise him to forbear, because in this Page 6 Sacrament nothing must be done doubtful∣ly, wherein these words certainly must be said, (viz.) For this is my Body and this is the Cup of my Blood.
Likewise let him chuse the evenist and roundest hosts, and pour in (3) a compe∣tent portion of Wine; For this Sacrament ought to serve the Sences of Seeing, Touch∣ing and Tasting, that they may be refresh∣ed by the (4) outward shew, and the un∣derstanding nourished by the thing con∣tained therein.
Let Water also be poured in a very small quantity, & let it have the relish of Wine, for there is no danger by putting in never so little Water but by putting in too much (5)
The Water is put in onely for a signifi∣cation, and one drop signifies as much as a Thousand. Let the Priest therefore take heed that he pour it in not too fast, for fear there run in too much.
Notes.
(1) These Mass-mongers (making a Breakfast or the Lords Supper) must Celebrate it fasting, for the Priest must not taste whether it be Wine or no, but believes the Clark, yet if he suspects him, here • a trick * to bray the Wine in his Fist, and taste it by the Nose very pretty! The Priest of Payern, it seems did not mind this Caveat, whose Wine was powdered with Salt and when he soupt it offt Page 6 thought himself poyson'd, for it seems the Salt was not transubstantiated,
(2) Such as are verst in the mystery of Tipling, say that good Wine makes good Blood, and good Blood a good Soul, Ergo he that will be saved must drink well. So this Bloodmaker must have good Wine, or else he makes but corrupt Blood.
(3) That is, a brimmer, when the Season's hot, and the Priest dry.
(4) Well said for once, if the outward signs serve the Senses, and the Soul is nourished by the thing signify'd, then here is no Corporal nor Material Bo∣dy and Blood, but a Sacramental Eating, for the Soul and Mind have no Bodily Mouth.
(5) Ay then the Wine is spoil'd, and can never make Blood, much less good Blood.
CHAP. III.
THe third Caveat is, that he must read the Canon more (1) Leisurely then the rest, and especially from that place—Who the day before he suffered took▪ &c. For then taking breath, he ought to be attentive and Recollect himself wholly. (2) If he could not do it before, minding every word he pronounces.
And whilst he shall say, (3) Take ye, and eat ye all of this, he is to take breath, (4) and then with one breath let him speak these words, Hoc est enim Corpus meum—For this is my Body.—So no other thought will disturb him. And it seems not reaso∣nable Page 7 to discontinue so short, so high, so effectual a Form, whose intire vertue de∣pends upon the last word, to wit (5) MY, which is spoken in the (6) person of Christ, therefore there ought no stop (or point) to be made between these words, consider∣ing that there is no reason to lead any man so to do, as to point it thus for, This, is, my, Body, but that the whole sentence be pronounced intire. Likewise in conse∣crating the Blood the same Form is to be observed.
In like manner when the Priest pronoun∣ceth the words of Consecration in every matter, let him always intend to make that which Christ Instituted, and the Church al∣so does.
Observations.
(1) This word Translated leasurely, in the Latine is Morosius, that is, more surly or morose; pronoun∣cing his words like a crabbed Fellow, that's hard to be pleased. (2) Viz. From the thoughts of his Belly and comfortable Importance, for if his Thoughts should straggle that way, his Consecra∣tion's naught, and the Worshippers of the Cake a•e Idolaters. (3) This is a meer mockery when the Priest Communicates alone, to say Take ye, eat ye, &c. When he won't let them have one bit. (4) If he be founderd or broken winded, or Patient to a Mountebank, as they often are. (5) In English not MY, but BODY is the last word; now if the whole Page 6 〈1 page duplicate〉 Page 7 〈1 page duplicate〉 Page 8 vertue of the Consecration and Transubstantiation be in the last word, he should say this SHALL be my Body, not this IS my Body, since it cannot be the Body till the last word is pronounced. (6) A Good Salv•, for then the Priest must else eat himself, be∣cause the Bread would then be Converted to his Bo∣dy and not into Christs.
CHAP. IV.
THe Fourth is, that if he has many Hosts to Consecrate, he must lift up one of them, viz. That which he has pitcht upon for (1) himself when he began the Mass, and he must let it lie amongst the rest, provided he directs his intention •o them all, both in Crossing and saying, (2) This is my Body, and must think upon as many as he lifteth up, or hath before him.
We Advise also, that the Priest get the Canon by heart, for so he may say it more Devoutly, yet let the Book be always be∣fore him, because if he should chance to miss, he may have recourse to it.
Observations.
(1) Here to be sure the Priest chuses the largest Cake to m•ke a lustier God for himself (which is onely when some of the Parish Communicates with him,) and then eats him, (washing it down with his Blood) but not a drop for the people. His God is a large one, and Capers about as the Page 9 spiritual Magician Charms, whilst the other little Diminutives lie sneaking till the grand VVafer makes its Exit into the Priests unsanctified Guts. But O what a Comedy is it to see, how many Freaks, Gam∣bals, and Antick Tricks our God-maker plays, what Tossings, Cringings, postures, Adorations, before the poor God is devoured; This is a meer Comi-Tragedy.
(2) Here he makes many Gods in a lump, and therefore should rather say, These are my Bodies. As for the Blood, he may indeed say it, for he turns no Wine into Blood save for his own God; so that the rest have either no Blood, or else the Blood is made at the same time with their Bodies, if so, what needs the Priest make a Distinct Blood for the Body he eats, for without Blood the Body is a meer Carcass▪ and therefore the rest▪ onely eat a Dead Body—or if the Blood be in it, they are worse than Canibals to eat their supposed Living God; since it is more Cru∣el and Barbarous to eat that which has life in it, then that which is Dead.
CHAP. V.
THe fifth is, that he must so gently han∣dle the Chalice, that by no surprize of a sudden cough it should rush against a∣ny thing; but let him take it gingerly, so as that he may have no Impedi∣ment.
But when he shall take many Hosts, as when the host is to be (1) Renewed, let him first take that which he hath consecra∣ted, and the blood likewise, and then those that Remain▪ Yet let him take his own Page 10 before any of the other, because he be∣lieves and is (2) Assured of his own; of the others he believes, but is not certain—Finally let the (3) washings be.
Observations.
(1) This Renewing of the Host (or Breaden God) is when it grows mouldy, or rotten (there's a God indeed!) for that often happens through the neglect of his Canonical Guard, or when the Priest reels into a Ditch from the Tavern, and the God in the Pix-box catches cold.
(2) Assur'd of his own, that is, for ought he knows some unlucky Wag or other might play Tricks, and steal away the Gods of others, but he has his in safe Custody, therefore assured of it. O Horrible! The Uncircumscriptable God supposed to be Impriso∣ned in the Priests filthy Pocket!
(3) These Washings I take to be the last finger-lick∣ing of the Priest, when he has eaten his God, and washt his flesh down with his blood, rinsing the Chalice, his Teeth and Fingers, because neither flesh nor blood should Remain.
CHAP. VI.
The Commemorations to be made in the Canon of the Mass, and for whom.
THe Sixth is, that he concern not him∣self with too many Names in the C•••n or Memento, and that not always, Page 11 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 Re∣commended, 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 swal∣low down a drop of water when he Wash∣eth 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 quanti∣ty: with these also (2) Angelus de Cla∣vasio in his Summary agrees. Let him take heed of spitting after Mass as much as he can, until he hath eaten and drank, and Page 12 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 swallow∣ing a Camel, Matt. 23. 24. A making clean the Out∣side 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 Sum∣mary, 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 devout∣ly to be Celebrated for Contemplati∣ons sake, yet there is a mean to be observ∣ed, least the man be noted to be over tedi∣ous, or too short, for hastiness is a sign of Negligence, and Tediousness is an Occasion of Distraction both to him, and▪ his Audi∣tors, both these William of Paris Rebukes in his Book of Divine Rethorick; but he that useth a M•an, Acts safest; now every Priest ought to▪ have this Regard, as to say •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 ••••t alwayes to be new▪
Page 13Therefore the Priests must have great care in his Consecration, great Reverence in his handling, and Devotion in the Re∣ceiving it. And in his so feeling and doing the Sacrament shall be worthily ministred, he shall rightly perform his Office, and Pe∣rils and Offences shall be avoided.
CHAP. IX.
LIkewise in saying of his Collects, let an (1) odd Number always be▪ observ∣ed, if it may be conveniently done, except it happens ordinarily that he must do o∣therwise. 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 Num∣ber 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 indif∣ferently of the Dead, and that in the pri∣vate Mass.
Likewise so often as the Prayer is made Page 14 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 reign∣est 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 Ʋnity of the said Holy Spi∣rit, God World without End, Amen.
Notes.
(1) This seems not onely to Ape the the Philo∣sophy of Pythagoras, which consisted in Numbring, but to have also a certain Magical Relish; for your Co•urers dispose of their Charms and Inchantments by certain Numbers, in which they say are great My∣steries, 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 Obser∣vations, 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, •• these Detestable Mass Priest•!—In their Collects Page 15 they call upon men and women Saints; neglecting the (onely) Adorable God, they call upon the Me∣rit• 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 abomina∣bly Superstitious are their Prayers for the Dead, supposing a Purgatory, and renouncing the Blood of Christ our onely true Purgatory from Sin, &c.
CHAP. X.
FIrst if the * Priest begins to find him∣self ill at the Altar after he hath Con∣secrated, 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 Page 16 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 know∣eth not whether it were done or not—Non dicitur •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 •o Celebrate, he must-begin at the beginning of the Mass, and devoutly finish it all.
Now if he miscarry in the Canon, and yet shall have made some Signs and Crosses before the Transubstantiation and Conse∣cration of the Sacrament: Then some o∣ther Priest ought to begin again, at the place where the other left, and onely sup∣ply that which remaineth.
And when the Priest shall happen to miscarry whilst h• is a Consecrating, ha∣ving already in part pronounced some words, and not fully finished: Some other Priest, in the opinion of Pope Innocent, ought to begin at this place, Qui pridie, Page 17 &c. Who the day before he suffered.
Nevertheless if the Priest shall miscarry the (1) Body being once Consecrated and not the Blood, some other Priest may finish the Consecration of the Blood, beginning at this place, In like manner, &c.
Notes.
* This gross and bruitish Doctrine of Transub∣stantiation has involv'd the Papists in such inextri∣cable Labrynths, such a multitude of ridiculous ab∣surdities, doubts, and difficulties, that they shall never be able with all the querks and School-subtil∣ty of their Doctors to avoid the shame and Confu∣sion of it, as you shall hear.
(1) Here are two workmen (Body and Blood∣makers) as before were two Workmen to make one Body—Now the former having not gone through-stitch with his work, nor made a compleat Body, because he pronounced not the last word, therefore what he did signifies nothing, and another finishes the Job—Brave Doings!
CHAP. XI.
IF he perceive aster he hath Consecrated the Body that there is no Wine in the Chalice, the Host shall be put up again fair and clean into the Corporas Case, and when he hath made ready the Chalice, let him begin again in this place, In like manner, &c.
Page 18If he perceive before the Consecration of the blood, that there is no water in the Cha∣lice, he shall immediately put some into it, and make an end. But if he perceive after he hath Consecrated the blood, that there is no water in the Chalice, y•t must he go on, and mingle no water then with the blood, for so the Sacrament would partly be Corrupted: Nevertheless the Priest ought to be sorry, and be punisht for it.
If after the Consecration of the blood he perceives that there was no▪ Wine put into the Chalice, but only (1) Water, he ought to put out that water, and put in Wine and Water together, always provided that he perceive it, before such time as he re∣ceiveth the body: And besides he ought to Rehearse the Consecration of the blood, beginning at this place, In Like Manner, &c.
If he perceive this after he hath Rec•i∣ved the Body, he ought afresh to ta•e (2) another Host to be Consecrated anew with the blood, as the Doctors of Divinity say, and Reassume the words of Consecration, beginning at this place, Who the day before, &c. And in the end he must again take the Host that was last Consecrated, notwith∣standing he had Received the Water and also the blood before.
Page 19Yet Pope Innocent saith, that if the Priest feareth, to (3) offend (or give Scan∣dal) by Reason of the delay [or Tedious∣ness] these words only are sufficient by which the Blood is Consecrated to wit▪ In like Manner, &c. and so receive the blood.
Likewise if by Negligence, it should happen that after the Canon is read and the Consecration finished, there be neither Wine nor Water in the Chalice, he ought immediately to pour in both, and the Priest shall Repeat the Consecration from that Place of the Canon to wit, In like man∣ner after he had supped, unto the end. Ne∣vertheless he must not make the two Cros∣ses which are severally made over the Host.
Now if thou wouldest know what the Priest should do, when as after he hath Re∣ceived the Body, he hath Water in his Mouth, and is certain that tis so indeed, whether he ought to swallow it down, or spit it out, thou must look for that in the Summary of (4) Hostiensis, in the title of the Cons•cration of the Mass.
Howbeit, it is better for him to swal∣low it down, then to spit it out, lest haply when he spits out the Water, he cast up some Crum of (5) BREAD withal.
Notes.
Mark (good Reader,) what a deal of Balderdash Foppery, and Confusion's here; sometimes an Empty Cup is Consecrated; then where's the blood? why the (breaden, and bloodless) God is laid by, to rest till the Priest new makes him some—If he Con∣secrates without Water, there's no adding of it after∣wards, lest the blood should be corrupted (mark that) The blood of Christ is incorruptible, this is Corruptible; Ergo, tis not the blood of Christ. The knack is, that if the Water had been mixt with the Wine, before the Wine had been turned into Blood, it had been, (say they,) Transubstantiated in∣to blood (with the Wine) if discreetly mingled—but otherwise it won't Incorporate; come Riddle me that! Their Schoolmen are sometimes together by the Ears about these Sacramental Subtilties, and Skirmish stoutly, but the Prevailing party boldly Alledge, that as holy Water makes all the rest of the Water Holy, (Ay a drop of it forsooth will san∣ctify the whole Ocean) so the Wine put amongst the Water turns it into Wine, provided there be more Wine then Water: Look ye now, theres the Difference! Now here be two▪ Transubstantiations of the Water, first into Wine, then into blood,—▪ Yea there's a third Metamorphosis of it, when 'tis converted to something else▪ in the Priests belly, and avoided.
(1) If this▪ should happen, then the Sacramental words are pronounced in vain.—Or had their Doctrine been true they tell a swinging LYE▪ When the Priest says, This is my (that is Christs) blood, meaning Material Corporal blood, and yet there's no•hing but meer Water which the Impi∣ous Page 21 Wretch Worships, and advances, it above his brainless Bald-pate for the People to adore it; If this ben't point blank IDOLATRY, there's no Idolatry in the World. Now either this may some∣times happen, or not, if it happens, no man is sure but he commits Idolatry every time he is at Mass, If it never happens the Caveat is Superfluous, and his Infallible Popeship is an impertinent fallible Sot.
(2) Here's another Trick for▪ you, Gentlemen, the God-maker in this Case, eats no less then two Gods at a Breakfast, one wet, another Dry; O Monstrous sottish Popery!
(3) That is in plain Eng•ish, if the People are sen∣sible of the Juggle, that their God is not well made, and so for fear they should refuse to adore it, the Priest must by a neat Legerdemain gallop it over in his mind, which will do the feat cleverly.
(4) This Hostiensi• writ a vast Volumn of these Fop∣peries, and treats of this matter, lib. 4. titul. 15.
(5) Note that BREAD is here still called BREAD after the Consecration and after the eating of it also, A Heresy, (in the Judgment of Papists) so great, that whosoever holds it, is first to be given to the Devil, then to the Tormentors, to by fry'd in flames, or else by some other Romish Charity destroy'd. Yet if St. Paul, 1 Cor. 11. 24. Or Christ himself Mat. 26. 26. Mark▪ 14. 32. Lukē. 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 stick∣ing in his Teeth, or stragling in his Chops, should be spit out with it.
CHAP. XII.
LIkewise if the Priest after Consecrati∣on, 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 necessi∣ty. And if it be dangerous to swallow a drop of wa∣ter 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 ad∣ministred 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 Sacra∣mental 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 Conse∣cration, or if it be perceived that any Bo∣dy 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 Wa∣ters, 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 Abo∣mination 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 re∣ceive it for fear of Vomitting it up, or over much horror, let it then be burnt, as be∣fore, for the Poyson by no means must be taken, but the blood wherein the Poyson •s, must be kept in a clean Vessel with the Reliques. And lest the Sacrament should •e imperfect, he must again in due order Page 24 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▪ A∣bominable 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 Transubstan∣tiation, it being an unanswerable Truth, that what∣soever is capable to be infected with poyson or an∣noyed with vermin, cannot be the Body and Blood of Christ, which is now Glorified and Incorrupti∣ble; But this Popish Sacrament (as their own words expresly declare in this place) may be so in∣fected and annoyed—therefore it is not the Body and Blood of Christ. VVhich plain Argument I de∣fy all the Jesuits in Europe to answer.
All that are acquainted with History must need• know how frequently the Devilish Priests have poysoned their Host, and destroyed their Commu∣nicants, thereby making that which Christ ordai•∣ed to be a Sacrament of Life to the faithful Receiver▪ • Fatal, invennom'd murthering Dose. As it was to Pop• Victor the Third, who was so poysoned, &c. Bu• how long, O Lord! how long wilt thou saffer th•• Monstrous Abomination to infect the World?
(1) Here you have the Priest turn'd Spider-Catch¦er, and Fly-washer—very good—but pray what w•• it these vermine drunk, till they were drown'd •¦gain? Was it VVine? Then the Consecration s••¦nify'd Page 25 nothing: VVas it blood? if so, Spiders, Flies, &c. may drink the sacred Blood of Jesus—O horri∣ble 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 re∣member, 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 ma∣nifestly 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 o∣ver again * all the words of the Conse∣cration upon that matter; for otherwise it should be NO CONSECRATION, which he needed not do, if many other things had been omitted. This Conjunction (E∣nim) for, or the rest of the words which Page 26 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 asser∣tion amend all the order and form concern∣ing 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 •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 Con∣secration. 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 Scrip∣ture, but impudently use a Form of their own In∣vention.
CHAP. XV.
IF any Priest at any time of the Consecra∣tion, be distracted of his actual Iatent Page 27 and Devotion, yet nevertheless the Conse∣crateth, 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 distracti∣on he lose both the habitual and actual In∣tent (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 Transub∣stantiation depends upon it—Therefore (as we no∣ted 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 ma∣ny 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 Page 28 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 be∣stowed (or kept) near the Altar.
Notes.
(1) Here you have the poor Bran-Idol in dan∣ger 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 i• in as unlucky a Plungē as the Flies and Spider• lately mentioned, and if he been't drown'd, he's a• least well sous'd and sok't—yet 'tis pretty sport to see how the Priests Fingers frisk and Caper with∣out their God, whilst he poor thing stirs not a bit, Page 29 but looks to be swallowed Dead or alive every Mi∣nute.
(2) Mark that the Earth is not fit to bear this Idol, and therefore because it had the honour to touch it, 'tis 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 a∣bout 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 touch∣ed, in three several waters over the Cha∣lice, 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 Ver∣mine, whereof a dranght was before made, if the Patient would have soupt it off.
CHAP. XVIII.
ITem if any man through chance (or sur∣feit) 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 Con∣fessor.
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 vo∣mit up God, or Gods Body, or the Host, they say the E•charist; that is in plain English, they vomit up Thanksgiving, and inshrine the stinking vomit as a d••estable Relique.
CHAP. IX.
ANd whatsoever Priest shall not safely keep the Sacrament from being EA∣TEN up, either by Mice, or any other Ver∣mine 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 thir∣ty 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 Commu∣nion and saying of Mass, during all those days.
Nevertheless in weighing the Circumstan∣ces of the offence and person, the afore∣said Pennance ought according to the will of the Discreet Confessor, to be either aug∣mented 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 Page 32 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 Cor∣poras Cloath, and be doubted whether the same be Consecrated or not, he ought re∣verently 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 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 Page 33 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 Taberna∣cle 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 Sa∣cramentum veneremur cern•i, &c. they sang also the Antiphone of the same day, viz, O sacrum Con∣vivium; &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 toge∣ther, 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 Vest∣ments who with the whole Convent went into the Church in solemn Procession, two Novices march∣ing before the Shrine, with Candlesticks, & Tapers. Well the ground is pared, and the holy vomit gather∣ed up with anointed Fingers—some set up their how∣ling 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 men∣tioned▪ were amaz•d at this abominable Passage, and upon deep scrutiny resolved (God in mercy so or∣dering Page 34 it,) to forsake that filthy Profession, and therefore left the Convent and became worthy Pro∣fessors 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 sor∣did oldness is to be burnt, and the Ashes thereof to be di•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 ••und in it, then let it be burnt but if the remnant that is s• bitten, may be taken without loathing, it i• a great deal better that it be received.
Likewise, if any man incontinently after the receiv∣ing there•f, cast it up again (al•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 •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 f•rth without a blush—O you villanous Page 35 Wretches, what Lords Body do you mean? Now your own Mouths confound you, and 'tis your own Mass Book will bear Record that your God is a corrupt, ro•∣ten filthy Idol—Nor shall you escape that divine Ne∣mesis that flaming vengeance reserved for you by that Jesus you thus Mock and Blaspheme, for your more then Barbarous Murther of his Dear Members, be∣cause they would not worship your rotten Worm-Ea∣ten Wafer.
(2) Like the Dog that turns to his vomit; 'tis 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 corrup∣tion [in via corruptionis] or tending that way grie∣vously 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 loo•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 with∣al for want of better stuff; and why not as well Mullerries, Pomegranates, &c. Now if these blook∣headed Page 36 Priests had contented themselves with Christs •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. Be∣sides a man had need be a Prophet, to know when there is but just water enough, else he commits Ido∣latry; 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 Tran∣substantiation 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 Tran∣substantiation, 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 i• ready for that purpose.
If the Blood (4) freez in the Chalice (in frosty •eather) the Priest must breathe over it a good vvhile, till it be thavved, or with great reverence thavv it, with quick Charcoal, or if it cannot so be thawed, let him swallow it down whole (5)
Notes.
(1) Before Transubstantiation, they call it Wine, Page 37 VVine; but after, (2) Blood, Blood; for then say they) 'tis no more Wine.
(3) This is that that covereth the Chalice; which must be removed by slight of hand, for fear of Of∣fence forsooth.
(4) Sure this Blood must be very cold, when sepa∣rated 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 Cele∣bration 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 prodigi•us kennel. Here is stinking stuff enough to nauseate any true Christi∣an 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 in∣te•lude—the Priest prepares himself by saying hi• 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 Confes¦sion of his Sins, must first say unto the Priest,
Bless me O Father. (•)
The Priest.
The Lord be i• 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 do••, 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, a•d this, or do this and this.
Page 39Then 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 Absolu∣tion wha• 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 in∣deed is that very Ethelothrekeia, will worship, co•∣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, be∣cause 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 sa•isfaction, and by THIS, and THIS, is meant what the Confessor thinks fit to order him, as three or four Pater Noster•, Ave Marys, or some such dreadful punish∣ment, and when he has fumbled them over, he is like Page 40 •ur late Treason-plotters, AS INNOCENT AS THE CHILD ƲNBORN—Is not this fine satis∣faction? Certainly the Merits of Christ are Excom∣municated, 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 Trans∣gression, 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 Peo∣ple▪ 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.
'Twas very pretty, when a Popish Archbishop of Canterbury injoyned ten of his Tennants to do Pen∣nance because they carried litter for his Horses very clownishly, a dreadful sin! 'Twas thus (de Carian∣do 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 eve∣ry man hi• Sack full of Straw and Hay upon his Shoulder, the mouth thereof so open that the look∣ers on may see it—Good sport was it not! More of these Pennances you• ••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 ab∣solute Authority to absolve for sooth, as if it could not be▪ done by Christ, without him, O▪ Blasphemous Abso∣lution!
Before we proceed it may not be amiss to give a Page 41 brief account of the Priests Massing Habit, which differs from a Bishops when his Lordship gives him∣self 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; Er∣go he must be Armed to Duel that Dreadful Ene∣my. Therefore he puts on his Shoes first, which signi∣fy (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 H•lmet to keep his Lordships Patesafe and sound from Satans Attaque; The Priests Coif de∣notes the Robe or Veil that Christs Face was cove∣red 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 o∣ther behind, in which undermost part is always a Page 42 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 pagean¦try 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 inter∣rupt the sacred Comedy.
Every piece of the Priests spiritual Armor is at∣tended with a Prayer, which he must whisper to him∣self 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 him∣self to say Mass, first, when he hath Cros∣sed 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 Page 43 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 attri∣buted to his Cursed Head-geer, and the other appur∣tenances of his more Devilish Mass. But for the ex∣position 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, Page 44 Judge me O God, &c. Ʋnto 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 Bre∣thren: Because that I miserable Sinner, have great∣ly 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 Bre∣thren, to pray for me wretched Sinner, unto the Al∣mighty Lord our God to have mercy upon me
When he hath thus made his Confession with • 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 Celebra∣ted. and whereon thanks were given to God, which thanks indeed are Sacrifices of Praise by a Meta∣phorical or Allusive Phrase called an Altar by some Page 45 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 Taberna∣cle, 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.
'Tis worth observing, how these Mass-Mongers Massacre the Psalms: picking ont here and there some Verses that have no coherence together—ex∣presly contradicting the second Councel of LAO∣DICEA.
'Twas 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 ve∣ry 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.
(2) The Blasphemy of the Priests Confession is a∣bominable tis not only to God; No no, that would not do; tis 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, Re∣solve this Dialemma, thus:
Eieher your hee and shee Saints hear your Con∣fessions, Prayers, and Applications; or they do not: Page 46 If they do hear them, then they are certainly Omni∣scient, that is, they know all things, for it would b• impossible for them or any of them, at one and th• same time to hear the Prayers of many Thousand• if not Millions, in several Nations and several Languages, and of many hundreds if not thousand• 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 on• 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 Blas∣phemy 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, tis difficult to be serious at so ridi∣a past-time) this is the only difference of these Absolu∣tions, 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 BLES∣SED AND GLORIOUS VIRGIN MARY, Page 47 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 mer∣cy 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 Com∣forter, 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 for∣give 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 So∣lemn 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, Page 48 and Returning the Censor to the Dea•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 Fa∣mily, 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 Pray∣ers, 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 cer∣tain 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 Mes∣siah, 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 SAN∣CTUARY.
As for the Reliques so often mentioned, the plain Case is this, when Superstition began to creep into Page 49 the Church, where good men and Martyrs were bu∣ryed, they built Sepulchres, and Feigned, that Re∣mission 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 Monu∣ments, resorted to, and build them in more profitable Market-places, with a Prohihition that no Christi∣ans 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.
Fit Saints indeed for such a Church as she!
Mock-Saints and Mock-Religion well agree.
Page 50The 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 whisk∣ers 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, Ge∣noa, and Orleance, at the same time. Here's an in∣crease 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 won∣derfully 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; ano∣ther at Saint Denis's, and another at B•urges, ano∣ther at the Abbey called the Sheeres, and another a• Dragminian: more than a Bakers Dozen!
T••y pretend to have the Garments of the Vir∣gin Mar•, as her Hair, Kerchief, Combs, even he• Page 51 very Shift, Girdle, Shoes, Slippers, and I know not what; her very Milk beyond the quantity of what a∣•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, re∣specting 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 Sil∣vester's [at Rome all the while: VVhat a Cer∣berus 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 Pe∣ters 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 Dedi∣cated to them, have one p'ece or other of them—A∣mongst 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 challeng∣ing his to be the right, and makes all the rest Impo∣stors. 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 ee• •ook before mentioned, viz. The Man of Sin, Print∣•d for Mr. Boulter in Cornhill, 1677. A very ingeni∣•ous and Excellent Book, p. 1•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, Al∣leluja, (that is praised be God) and filled them with the Hony of the Rock, Alleluja, Alleluja, Allelu∣ja, 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 mer∣cy, 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 Mor∣row-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.
Ʋnless it be said upon the Vigil (or even) of a Saints day, or else in Lent, or the Ember-days; ye• upon Easter and Whitson-eve, there must be said al∣ways, what is set down in the Black Letter.
Page 53Glory 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 glo∣ry, Lord God, Heavenly King, God the Father Al∣mighty, 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 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 Page 54 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 In∣terludes, Spiritual Dances, and other Antique Freaks upon Festival Days, especially in Churches.
Wee'll pass by the Mystical sence of their repea∣led Kyrie Eleisons, and Christe Eleisons, which are Odd Numbers too, viz. 3. & 9. as Magical Fool∣leries, 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 Al∣tar in the midst, and afterwards turns himself to the People, saying.
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 Collect¦or the Epistle is said, his hands are not joined toge∣ther; but the Tops of his Fingers.
Through our Lord.
Here as well in the End of his Prayer, as of th• Mass, hi• •ands ••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 vo∣biscum; 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 Vobis∣•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 Lan∣guage? 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 Evange∣lical Texts that treat of the Lords Supper. Note al∣so by the way, that that Piece of the Epistle to the Corinthians, mentioned just now, is ill Tran∣slated 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 dimi∣nish Page 56 from the Institution; But alas! what a Mass indeed of Blasphemy and Superstition, is this Popish Mass! and what a rabble of Nensensical and Wretch∣ed Ceremonies, out-doing the silly Heathens, attend it? In a word, it is no more a kin to the Evan∣gelical 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 t•e Holy Ghost ✚
After that let him say,
Lord Comman• to bless, The Lord be in my Heart, and in my Lips, that I may worthily pro∣nounce 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 Page 57 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 Diametri∣cally 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 be∣lieve 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 him∣self 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 be∣fore 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 ho∣nour thou shalt be burnt, In the Name of the Fa∣ther, &c. ✚
Page 58After that the Priest Censeth the Altar, Chalice and Mass-Bo•k, then he gives it back to the Dea∣con, who Censeth the Priest himself. And when he hath so done, he goeth on to the reading of the Go∣spel, saying,
The Lord be with you.
Answer
And with thy Spirit.
The Priest
S•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 up∣on his Breast▪ then must the Priest make a sign of the Cross upon his Book ✚ and kiss it. After that he go∣e•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. Whosoe∣ver eateth my Flesh, and drinketh my Blood, dwel∣l•th in me, and I in him. As the Living Father sent •he, and I live▪ by the Father, even so he that eat∣eth me, shall live by the means of me. This is that B•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 e∣ver▪
And after he addeth,
By these Evangelical sayings, let our Sins be blot∣ted out. Amen.—These are holy words, and I believe and confess it.
Notes.
▪These •ensings are said to be invented by Leo the First, but it seems that unless the Mass be so∣lemn, Page 59 the Gods made at Petty Masses are not per∣fumed; so that you have a Distinction of Masses, Grand-Masses and Petty-Masses, according to the quality of the Saint, or Magnificence of the Audi∣ence—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 Al∣pha and Omega of thy Devilish Religion; that ma∣kest these Ceremonies of besotted B•ains, to thrust out the Naked Purity and Simplicity of the Gospel—The Un•rring Word of God assures us, that thou shalt be tumbled with a v•ngeance from thy lofty Pinacle of Pride to the Bottomless Pit—with all thy Rotten Rags, fit onely for so shameless and over∣grown a Hee-Whore as thou art.
Reader, You must note that this Perfuming sup∣poses 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 Prosopo∣peia is here, the Priest speaks to the Incense—Ab illo benedicaris, in cujus honore Cremaberis. In No∣mine, &c. That is Be THOƲ 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 Di∣vine 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 Conse∣cration 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 bl•tted out—which is no otherwise done but by the Blood of Christ.
Page 60[Then with several Antick Cringes and Postures the Nice•• 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 Transubstantia∣tion, the grand Id • 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▪ Al∣tar, 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 Sa∣crifice be so made, as that it may at this day be re∣ceived by thee, and please, O Lord my God. In the Name of the Father, and Son, &c. Amen.
Page 61Making (2) a Cross upon the A•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 to∣gether, 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 com∣pared to Pilates, for they both (if Transubstantiati∣on be true) Sacrifice the same Jesus, Flesh, Blood, and Bones—If this be washing of hands in Inno∣cence (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) 'Tis worth inquiry who this invisible Sacri∣ficer and Keeper is? For it cannot be Christ, be∣cause it would be absurd to invoke him to sanctifie himself▪ nor t•e Holy Spirit, for Christ is as holy as the Holy Ghost. Therefore it must be some Unclean Spirit which guides the Blasphemous Priest:
Page 62(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, 'tis absurd to say Brethren and Sisters, when in thousands of Masses, there is but one besides the Priest, and yet this Form must be used.
(5) These secrets are so called because the Priest mumbles them to himself. In many of them are hor∣rible Blasphemies; this inserted here, is not much a∣miss, if it had been applyed to a better end—the term [signified] used in this secret, is wholly incon∣sistent with their Mass, in which they affirm the thing, not the thing signifyed, to be exhibited.
CHAP. X.
The Preface and Sanctus.
Here lifting •p his hands asund•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 understan∣ding 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 Archa•gels, Thrones and Dominions, and with the whole Page 63 Troops of the Heavenly Militia, we sing the Hymn of thy Glory.
Here he must join his hands together.
Saying incessantly—and somewhat bowing him∣self 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 om∣nia Secula Seculorum, for ever and ever; that the People, who knew not a word of his Secret Pray∣ers may say, Amen. This Word is Hebrew, and de∣clares the Consent of the Hearers, and their concur∣rent 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, tis horri∣ble Blasphemy.
Note, that besides the Barbarous Latine, they in∣termix many strange words in their Mass. Here they have Sabaoth, and Osanna from the Hebrews, Page 64 which very few of the Mass-Priests, can pronounce or understand. Are not these Hodge-podge Pray∣ers? Now we are •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, say∣ing, 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 ho∣ly Catholick Church, that thou vouchsafe to pacify, keep, unite, and govern it, throughout the whole World, with thy Servant our Pope N. and our Bi∣shop 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 Estima∣tion.
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 Page 65 pray, First for himself, Secondly, for Father and Mother, carnal and Spiritual, and for other Pa∣rents. 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 Immissi∣ons 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 ren∣der 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 Je∣sus Christ, and also of his Blessed Apostles and Martyrs. Peter, Paul, Andrew, James, John. Tho∣mas, Phillip, Bartholomew, Mathew, Simon and Thadd•us, Timis, Cletus, Clemens, Sextus, Corneli∣us, 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 be∣ing pacified, wilt receive this Oblation of our bound¦en Service, and of all thy houshold, and order our days in thy peace, and command us to be delivered Page 66 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, Rea∣sonable, and acceptable, that unto us it may be
Here let him make a Cross upon the Bread, say∣ing,
✚ 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 Al∣mighty his Father. Here let him bow down, and af∣terward 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 thi• ye all, FOR THIS IS MY BODY.
And these words must be pronounced with one Page 67 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, s•ying thus:
Likewise after they had supped, he taking this ex∣cellent 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 Remissi∣on of Sins.
Here let him lift the Chalice to his breast, or fur∣ther 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 Ascen∣sion of the same Christ, thy Son our Lord God, do offer unto thy Excellent Majesty of thine own Rewards and Gifts.
Page 68Here let there be made five Crosses, namely the three first upon the Host and Cup, saying,
✚ A Pure Host, ✚ an Holy Host, ✚ an unde∣filed Host.
The Fourth upon the Bread onely, saying,
The Holy ✚ Bread of Eternal Life.
The Fifth upon th• 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 Melchisi∣deck 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 O•ni ✚ Benedictione Caelesti, With all Heavenly Benediction.
We humbly beseech thee O Almighty God com∣mand 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 Par∣ticipation 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.
Page 69Here 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, be∣yond the Chalice on every side.
- Secondly even with the Chalice.
- Thirdly within the Chal•c•▪
- 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 Glo•y:
Page 70Here 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 In∣tercession of the Blessed Glorious, and ever Virgin Mary the Mother of God, and thy Blessed Apostles P•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 be∣ing 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 in∣to 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 R•••neth God.
Page 71Here 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 •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 t•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, Ever∣lasting.
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 ou• Lord Jesus Christ, be unto me, and all that receive it, Salvation of Mind and Body, an wholesome Preparation both to deserve and re∣ceive Eternal Life, through the same Christ our Lo•d.
Afore the Pax be given let the Priest say,
O, Lord, Holy Father, Almighty Eternal God, gra•t me so worthily to take this hol•▪ Body and Page 72 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▪ t•e right∣side, and the Brink of the Chalice▪ and afterward• 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 Dea∣con himself bear the Pax u•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 Go∣verned, 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 Pray∣ers following, privately before he communicate, hold∣ing the Host with b•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 low∣er 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 Page 73 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 al∣ways 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 unworthi∣ly) 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 le• 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 Fa∣ther, and of the Son, and of the Holy Ghost A∣men.
Here let him take the Blood, which when it is re∣ceived let him bow himself down, and say,
Page 74The Prayer.
IRender Thanks to thee O Lord Heavenly Fa∣ther, 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 P•iest rince his hands least any parcels [A dan∣gerous marter, Sirs! Magno Conatu Magnas Nugas a∣gunt▪] 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, •e must not-receive any Ablution, but put it in the Sacristi, or in a clean Vessel till the •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) Tem∣poral 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,
Page 75Let 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 • poras: When his hands are washen and the Priest returneth to the right end of the Altar, let the Deacon reach the Cha∣lice 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 s•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 Ser∣vice please thee, and grant, that this Sacrifice which I unworthily have offered in the Eyes of thy Maje∣sty, 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.
Page 76Which Prayer being ended, let the Priest stand upright, Crossing himself in his face saying, In nomi∣ne Paetris, &c. And so when obeysance is made, after the same order wherein they came afore to the Al∣tar at the beginning to the Mass, so having on their Apparel with the Censer-bearer and other Ministers, l•t them go their way again.
Notes upon the Canon.
AS often as the words Bless and Blessing are mentioned in the Mass, there must be al∣ways Crosses made, as if that Magical Trick had d••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 o•• Sacrifice as they themselves stiffly assert. Here's a Crabbed Riddle that requires a Spiritual Oedipus to unfold it—Aquinas and Bellarmine are Simple∣to•• here What a pudder do the School-men make •bo•• •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 Contribu∣tions 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 M•• 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 Page 77 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 Cruci∣fying.
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 in∣to 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 Re∣spective Titles, as his Imperial Majesty, His Majesty, his Highness, his Grace, his Lordship, Worship. Squire so and so—I had almost forgot his Holin•s•. well let him bring up the Rear for once.
(3) The•e's a charitable Priest for ye, not a bit of a Prayer for Enemies—Here's a Prayer for the Li∣ving: 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 cru∣el 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 (Famu∣larumque] That is, Shee Servants, or the Priests Bedfellow; the very thought of her is enough to Page 78 spoil all, for if his fancy runs a gadding that way, there's no God made, and the peple Commit Ido∣latry.
(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 un∣known▪ 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 ho∣no•r? Blasphemy, Blasphemy!
You have here a very strange kind of expression [••••tricis •••i & Domini nostri Jesu Christi, that 〈◊〉 Shee-B•g••ter of God and our Lord Jesus Christ] T•• same Genetrix (in this sense) is a very Barba∣r••• word▪ it was formed (onely) by the Poets in th•ir idle Rhapsodies, when they want another word▪ th• best English of this word is BEGETTRESS; and here you have the Virgin Mary represented as the B•gettress (I am sure 'tis as good an English word as Genetrix is Latine) not onely of Christ, but also o• God the Father—VVhat's God the Father born of the Virgin Mary too! This is wonderful!
Though Christ be really God, yet for distincti∣on'• 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 a∣bundanti.
(6) It is certain that none of these Crosses were •ver made by Christ, for there is no mention made Page 79 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 nota∣ble Ceremony-maker!
(7) Reader pray compare these massing-words of Consecration with the Evangelical and Apostoli∣cal Records, and note how they differ.
(8) The Priest here worships a God of his own making, then advances it over his bald Pate, •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, A∣doramus te Christe, &c. VVe adore thee, O Christ! &c. O abominable Blasphemy—VVhat a VVafer Christ!—Tis observable that no Mass is said without wax Tapers, or Candles▪ Though the Sun shines never so clear, yet this VVorship i• meer spiritual dark∣ness—Nor must the people see the grand VVafer be∣fore 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 Chri∣sti, &c. Hail th•u truly Blood▪ of our Lord Jesus Christ, &c. Here's Flesh and Blood distinctly wor∣shipped, 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 ac∣cept 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 Page 80 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 Ma∣sters 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 tis certain, that tis 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 Sig•▪ of peace, and to sleep in the sleep of peace] signify▪ but the actual enjoyment of Heavenly Glory? I• 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 th• 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 Jou•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 def•e▪ the Devil and Purgatory too.
I wonder in my heart whereabouts this Purgatory is, or how this spiritual Mount Aetna can be sup∣plyed with fuel for so many 100 years, and what Devils are Fire-makers there, and who pays 'em their Sallaries? I tell ye friends, 'tis hot Service; And yet these worse Devils wont give the other poor Page 81 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 tis my pleasure to name 'em, quoth the Pope—There's reason enough,
(13) Here is not said Amen] why so? Because tis 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 po∣sible 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▪• sacrificed into his Unmerciful Paunch.
Page 82(18) This is a very Impious Prayer, as supposing the receiving of Christs Body may damn him—Thi• Priests God is a damnable God; but the true Chri∣stian Sacrament of the Lords Supper, is a Come∣moration 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, h• wants the Eye of Faith, which only can see into the e•d and use of the Ordinance, and Consequently is dam¦ned for unbelief and Hypocrisy. But tis certain that such a Person never eats any body of Christ at all▪ be∣cause 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 tis 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) I•e missa est] that is get ye gone, be pack∣ing I say; the Mass is done—tis Massed enough of Conscience, the Job's done, and so are our Observati∣ons, though here is Theam enough for a volumn▪ but for brevity we omit the rest of the blasphemon• Stuff.
