Ceremonies of the Monstrous Popish Mass, Part 1 · Chapter 14
Areceipt both for the Prieſts memory and alſo for their forgetfulneſſe. CHAPTER XIIII.
I Item, ſi ſacerdos nō recolit, ſe dixiſſe aliquid horum quae debuit dicere non debet mente turbari
Nō enim qui multa dicit, ſemper recolit quae dixit. Etiam ſi ſibi pro certo conſtat, quod aliqua omiſerit, ſi talia non ſunt de neceſſitate Sacramēti, ſicut ſunt decretae vel aliqua verba canonis vltra procedat, nec aliquid reſumat. Si tamen probabiliter ſibi conſtat, quod omiſit aliquid, quod ſit de neceſſitate Sacramēti, ſicut forma verborum per quam conſecratur omnia verba conſecrationis, ſuper ſuā materiā reſumere bebet: quia cōſecratio facta cō eſſet, quod tamē non oportet ſi quae alia praetermiſſa eſſent. Cōiunctio, enim. Vel alia verba quae praecedūt, vel ſequū …ur formam, non ſunt de ipſius ſubſtantia.
Si autem Sacerdos dubitaret an aliquod verbū pertinens ad ſubſtantian forma omiſiſſet, vel no… nullatenus debet ſerua… formā, ſed ſine temeraria aſſertione formam totam ſuper ſuam propriam materiam debet reſumere, cum hac intentione, quod ſi conſecratio eſſet facta, nullo modo velit cōſecre re, Sed ſi conſecratio no… eſſet facta, vellet corpu… & ſanguinē conſecrare.
a If the prieſt forgetteth, to ſaie ſome of thoſe thinges that he ought to hauehave ſaid, he is not therfor to diſquiet him ſelfe about it.
b For, he that ſpeaketh much, doth not alwaies remembre what he ſayeth: yea and although he certainely knoweth that he hath leaft out ſomewhat, yet let him go on, and make no rehearſall thereof: conſidering that ther are no ſuch thinges neceſſarily required in the Sacrament, as are the ſecrettes, or ſome other wordes of the Canon. Neuertheles, if he manifeſtly perceiue, that he hath left out ſomewhat, that of neceſſitie is to be vſed in the Sacrament (as the forme of the wordes of conſecration) he ought to rehearſe ouer againe all the wordes of the conſecration, vponupon that matter. For otherwiſe it ſhould be no conſecration, which he neded not do, if ſo be he ſhould leaue out many other things. This coniunction, for, or the reſt of the wordes which goe before, or followe after the forme, are of no ſubſtaunce.
c Howbeit, if the Prieſt ſhoulde ſtand in doubt whether he had left out ſome word appertaining to the ſubſtāce, in forme or not: he ought in no wiſe keepe the forme, or order, but may without any raſh aſſertion amende all the order and forme concerning his own matter, ſo that he do it with this intēt, that if he had once conſecrated, hee would by no meanes conſecrate againe: But if ſo he had not conſecrated, that then he would conſecrate both the bodie and alſo the blood.
a The Prieſt that ſaid, that he was farre more carefull about the Maſſes which he had ſaid, then about thoſe which he had ouerſlipt, made a much more ready diſpatch of them. For he ſaid, that he had committed but one fault in thoſe which hee had not ſaide, that is to ſay, which he neuer ſayd: but as for the reſt, that he had made as many faults in them, as there were wordes and ioly ieſtes and countenances: for he coulde neither reade well, nor yet iuggle well.
b And therefore it is commonly ſayed, that a lyer muſt hauehave a good memory: for otherwiſe he ſhould be oftentimes cut ſhort of.
c This is not ſpoken without good cauſe: for this witchcraft & ſorcerie is fetcht frō the Prieſts, who put all power in the pronunciation of the wordes, as the reſt of Sorcerers and Enchaunters do. And therefore if they miſtake the leaſt worde or ſyllable, the whole power and vertue of the charme is vtterly ouerthrown and of none effect. Neuertheleſſe theſe Magicians which woulde make an Art magike of their Sacramentall words, (for ſo it pleaſeth them to call them) are not able certainely to ſhewe the forme of wordes which Ieſus Chriſt and his Apoſtles vſed in this conſecration whereof they ſo much bragge. For, although the Euangeliſtes agree all with S. Paule in the ſubſtance: yet for all that there is not one of them that in euerie poynt reciteth the ſelfe ſame wordes alike. And beſides, the Prieſtes neuer followe the verie forme of any of them, but vſe manie moe wordes in their order and forme, then are in anie of the Euangeliſtes and Apoſtles.