Censeth the Altar Chalice and Mass-Boâ—k then he gives it back to the Deacon who Censeth the Priest himself And when he hath so done he goeth on to the reading of the Gospel saying The Lord be with you Answer And with thy Spirit The Priest Sâ—quentia Sancti Evangelii c. The things which follow are according to the Gospel of Saint John Answer Glory be to thee O Lord. When this is said every one must make the Sign of the Cross both on his Forehead and also upon his Breast then must the Priest make a sign of the Cross upon his Book ✚ and kiss it After that he goeâ—h on and saith In those Days Jesus said unto his Disciples and unto the Multitude of the Jews My Flesh is Meat indeed and my Blood is Drink indeed Whosoever eateth my Flesh and drinketh my Blood dwellâ—th in me and I in him As the Living Father sent â—he and I live by the Father even so he that eateth me shall live by the means of me This is that Bâ—ead which came down from Heaven Not as your Fathers eat Manna in the Wilderness and are dead but he that eateth this Bread shall live for ever And after he addeth By these Evangelical sayings let our Sins be blotted out Amen These are holy words and I believe and confess it Notes These â—ensings are said to be invented by Leo the First but it seems that unless the Mass be solemn the Gods made at Petty Masses are not perfumed so that you have a Distinction of Masses Grand-Masses and Petty-Masses according to the quality of the Saint or Magnificence of the Audience O Antichrist that sittest in the Temple of God Exalting thy self above all that is called God that mak'st this Pontificial Gaudery to be the Alpha and Omega of thy Devilish Religion that makest these Ceremonies of besotted Bâ—ains to thrust out the Naked Purity and Simplicity of the Gospel The Unâ—rring Word of God assures us that thou shalt be tumbled with a vâ—ngeance from thy lofty Pinacle of Pride to the Bottomless Pit with all thy Rotten Rags fit onely for so shameless and overgrown a Hee-Whore as thou art Reader You must note that this Perfuming supposes they stunk before else it were needless to sweeten them Note also that the Incense it self is not worth a straw unless the Spiritual Conjurer blesses it Mark further what a ridiculous Prosopopeia is here the Priest speaks to the Incense Ab illo benedicaris in cujus honore Cremaberis In Nomine c. That is Be THOV blest by him in whose honour thou shalt be burnt In the Name c. Now if this Mass be not of Gods making for so all Divine Worship must be it is certainly of the Devils making and the Incense is Consecrated by him and burnt to his honour There 's Devilish Consecration with a Witness This Fragment of the Gospel mentioned no way favours the Carnal Presence of these Papists as is fully prov'd by our Reverend Protestant Divines by unanswerable Arguments to which we refer You see the words of the Gospel are made a kind of a Charm of as if by the bare uttering of them Sins were blâ—tted out which is no otherwise done but by the Blood of Christ Then with several Antick Cringes and Postures the Niceâ—â— Creed is Repeated by the Priest which Creed confounds this Mass if rightly expounded Take but one instance instead of many viz. If the Bodily Presence of Christ in the Wafer be true then this Article of his Ascension into Heaven is false or else the Body of Jesus Christ is no true or real but a Phantastical Body But the Article by their own grant is true Ergo their Transubstantiation the grand Id â— and life of the Mass is a horrible Figment Next follows the Offertory or Oblation as they call it full of like Tricks and Blasphemies and then comes the washing of hands c. as follows CHAP. IX AFterwards let him go and wash his hands at the right end of the Altar saying 1 I will wash my hands among the Innocents unto the end of the Psalm viz. Psalm 25. with Glory be to the Father c. As it was c. Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Our Father which art in Heaven c. After he hath washt his hands let him make a sign of the Cross standing at the middle of the Altar and say In the Name of the Father c. Come Holy Ghost replenish the hearts of thy Faithful and kindle the fire of thy love in them Then let him bow himself down before the Altar and say Let us be received by thee O Lord in the Spirit of Humility and a Contrite mind and let our Sacrifice be so made as that it may at this day be received by thee and please O Lord my God In the Name of the Father and Son c. Amen Making 2 a Cross upon the Aâ—tar and kissing it let him lay his hands a cross over the Sacrifice saying 3 Come O invisible Sacrificer and Keeper bless and sanctifie thy Sacrifice prepared for thy Holy Name In the Name of the Father c. Making a Cross over the whole Sacrifice and kissing the Altar Then let him hold his hands together and turning himself unto the People say Pray for me Brethren and Sisters and I for you that both mine and your Sacrifice together may be acceptable unto the Lord our God through Jesus Christ our Lord. Lord hear my Prayer And let my Cry come unto thee The Lord be with you Ansmer And with thy Spirit Let us pray 4 Then turning himself about on the left side he saith the 5 Secret or Secrets The Secrets We beseech thee O Merciful Lord grant unto thy Church the Gifts of Unity and Peace which are spiritually signified under the Gifts offered Notes 1 This washing of hands may be properly compared to Pilates for they both if Transubstantiation be true Sacrifice the same Jesus Flesh Blood and Bones If this be washing of hands in Innocence as the verse in the Psalm is prophanely and Impiously applyed there is no guilt in the World Here are plenty of Crosses for you But these Cross-makers are not over forward to bear the Cross of Christ 3 'T is worth inquiry who this invisible Sacrificer and Keeper is For it cannot be Christ because it would be absurd to invoke him to sanctifie himself nor tâ—e Holy Spirit for Christ is as holy as the Holy Ghost Therefore it must be some Unclean Spirit which guides the Blasphemous Priest 4 To omit the ridiculous Postures reacted by the Priest his Orate pro me Fratres Sorores Pray for me Brethren and Sisters with a Promise of his Prayers for them is doubly foolish for first the people do not understand a word of it secondly 't is absurd to say Brethren and Sisters when in thousands of Masses there is but one besides the Priest and yet this
For Christs Body is not they confess white round and thin nor his Blood grateful and pleasant And Bread and Wine there is none at all you hear and must believe there 's an end on 't this is Bedlam Doctrine with a Witness 'T is a strange Parodox to me that Christ should eat his own body and drink his own blood yet they affirm it why so why then say I the Body and Blood of Christ was in his own mouth and stomach and yet sitting at the table with his Disciples at the same time It was broken and whole eaten and uneaten and all at once Nay his blood was shed and in the Cup and thence drank by himself yet not one Drop missing out of any Vain of his Body Ay and to confound us the Eater was the thing Eaten and the thing Eaten was the Eater to For with his Body did he Eat and this his Body that he Eat so his Disciples did Eat him as Crucified and dead his Body broken and blood â—â—â—d but he was still alive untouched and before their faces these are monstrous Goblins The Scripture assures us t is true BREAD and WINE that we receive in the Sacrament Matth. 26. 26. Mark 14. 22. Luke 22. 19. And the Apostle calls it bread no less then three times after the Consecration 1 Cor. 11. 26 28. And calls the Cup the Communion of Christs Blood and Bread the Communion of his Body Chap. 18. V. 16. c. Certainly the most Idolatrous among the Heathens may learn Idolatry from these Nicknamed Christians the Ancient Romans us'd to make their Gods of wise or at least Valient Men the Greeks chose reasonable Creatures for the object of their adoration The Egyptians more brutish then the 〈◊〉 would yet have a living Creature for their chief Diety But papists take a senseless lifeless thing O more then Heathen Idolatry O fulsom Nicknam'd Eucharist away with thee Reader if thou dost but impartially consider these Arguments and brief Reasonings I am satisfied you will judg this Mass to be no Institution of Christs but rather a most abominable rabble of Blashphemys patcht together by the Antichristian synagogue of Rome in opposition to the worship of the Everliving Jesus and a thing quite different from the sacred supper of the Lord. By this Mass ariseth false hope and a false remedy is promised to wicked lives for such if they hear Mass in the Morning think all 's well and bolster themselves up in security giving the reins to all kind of sensuality and the Debaucheryes that are Alamode For who would deny himself of his beloved pleasure though never so contrary to true piety that believes alittle Mercenary Priest A mass or some Holy water can expiate his sin O says one I am now purged from all iniquity and am a good Catholick Innocent as the Child unborn Ay Crys another I thank God I saw my Maker to day I am well enough so takes his Evening wallow in wickedness and next Morning a Mass makes him a Saint again Certainly that can be none of Gods way that incourages men to vice as this 〈…〉 which besides its Numberless abominati◠〈…〉 d in a language unknown to the People and therefore had it been never so good no way edyfying as the Apostle says in one of his Epistles to the Corinthians mentioned before Objection me thinks these words at every plain This is my body what will you make Christ a Lyer the Catholick Church of Rome take them litterally and you ought to believe it Answer the Scripture is not always to be taken aâ— the lerter foundeth but the intent and purpose of the holy Spirit the Dictator of it is to be minded For â—â— you will always follow the bare words you will quickly shake down the greatest part of Christianity What 's plainer then thi my Father is greater then I John 14. 28. whence sprung the Arrian Heresie yet Christ says John 10. 30. I and my Father are one whence some deny'd the distinction of Persons in the Trinity It is said Acts 4 32. that the multitude of believers had one heart and one soul yet every one of them had a heart and soul peculiar to himself He said that the Man and Wife are one Flesh yet each has a distinct Body Judah said of his Brother Joseph he is our Flesh Gen 37. 27. yet he has not their real Flesh 't is said of Melchiseâ—â—â—h that he had neither Father nor Mother yet he had both Christ is called a Rock a Door a Lamb a Vine c. yet he was not really and materially such the Cup is called the New Testament yet call it a Metonimy so that you may see by these and many other Instances of 〈◊〉 like Nature how frequently such figurative and â—â—opical Speeches are used in Scripture as may be seen 〈◊〉 large in a late Book intituled Tropologia and 〈◊〉 sacra c. And why must this only Text be so 〈◊〉 confined to a meer literal interpretation 〈◊〉 the sense and reason in the World 〈…〉 culous to say that a thing is done in 〈…〉 it self this Sacrament is used in 〈…〉 therefore not Christ himself 〈…〉 both Visible and Invisible but the Sacrament is visible and the Body of Christ invisible therefore they are not one the Body of Christ is food not for the Body but for the Soul and therefore it must be received by faith only which is the Souls mouth Hence Augustine says in Johan tract 15. Quid paras ventrem dentem Crede manducasti Why makest thou ready thy Tooth thy Belly Believe thou hast eaten Here 's a Sylogism for you in Datisi Of whatsoever sort the Mouth is of such is its food But the Mouth of the Spirit is spiritual not bodily Ergo it receiveth Christs Body spiritually not bodily Spiritual hunger must be spiritually satisfied the most delicate and pallate pleasing dishes cannot content the longings of the fasting Soul 't is only spiritual Food lie feeds on In my Judgment the very Mice are wiser then these Dating Priests for if the wafer were not real bread for all the Priests conjuring they wou'd never steal it away and eat it But if it be a God then the Church Rats are well fed when they are banqueted with Gods Flesh Under the Law No man was to eat or drink Blood yea the prohibition is repeated in the Acts of the Apostles but these blood thirstly Priests gulge of their Gods Blood unmercifully yea in the very time of their lent even on Good-Friday they eat Flesh and drink blood when the poor Lay-men must not eat an Egg or a Mess of Milk under pain of Church curses if not Damnation If this Bread could be metamorphos'd into Christ real Christ St. Paul needed not to have wish'd to be dissolved and to be with Christ when he might be every day with him at the Altar But alas that Blessed man knew better things The Scripture and all the antient Fathers tells us that Christ is ascended into Heaven and is there to remain at the Right hand of the Father how can it be true then that every Mass Priest can conjure him down to be eaten at pleasure Ay â—â—d make a horrible Multiplication of him I could 〈◊〉 〈…〉 though from Antiquity if it were need◠〈◊〉 how can the Sacrament be called a break 〈…〉 〈◊〉 if there be no Bread remaining unriddle 〈◊〉 God makers I have read that Henry the 〈◊〉 Emperor was poyson'd in the Host and victor 〈◊〉 in the Chalice what a poyson'd God! 〈…〉 〈◊〉 Sacrament could speak and doubtless 〈…〉 it were alive it would cry out O! I am bitter 〈◊〉 swallow'd I perish I mould I am kept in a Box f 〈…〉 of Rats if you leave me out all Night I shall be d 〈…〉 before Morning If the Mouse gets me I am gonâ—â— Bread I am no God don't believe the wretches muâ— murder murder c. I will conclude my Argument 〈…〉 st this Upstart transubstantiation which wi 〈…〉 up from the bottomless Pit in the time of Pop◠〈◊〉 at the â— at the Latarant Councel in Rome abou◠〈…〉 rs agoe with these pithy Sentences of a few 〈◊〉 Fathers 〈◊〉 in his homily on Levit. says si secundum literaâ— naris c. that is if ye follow that which is written after 〈…〉 ener unless ye shall eat the Flesh of the Son of Man 〈◊〉 shall be no life in you that letter kills So Chrysosto◠〈◊〉 Hom 46. Caro non prodest c. The flesh profiteâ— that is to say my words must be taken and expounde◠〈◊〉 by Spirit for he that heareth after the flesh gainet◠〈◊〉 Now what is it to understand Carnally to take 〈◊〉 simply as they be spoken and not to consider any fur◠〈◊〉 meaning therein for things must not be judged 〈…〉 seen but all Mysteries must be seen with inwar 〈…〉 that is to say spiritually Teitullian Contra Marc 〈…〉 says Christus accepit panem Corpus suum fe 〈…〉 est Corpus meum dicendo id est figura Corpor 〈…〉 that is Christ took Bread and made it his Body say 〈…〉 Body that is to say the figure of my Body 〈…〉 Augustine Irenaus c. say with one voicâ—
it self is but a phantastical Decâ—ptio visus or a trick of Legâ—rdâ—main for to what end serv'd those amazing Miracles done by the Almighty power in the Infancy of Christianity but to convince the unbelieving World and if sense must be mistrusted or plainly contradicted as in this Case of Transubstantiation might not the incredulous Jews and Gentiles plead for their unbelief and say these are but meer Phantasms and Juggles we won't believe our very eyes no nor any 〈◊〉 sense for they may be all deluded Nay 〈◊〉 â—on't believe any thing written in the Bible for our Eyes may deceive us c. See what a Gap these God makers open to let in Infidelity and point blank Atheism If our senses err we are sure of nothing under the Sun no not that we see this or that or to'ther thing and if the sense of universal Mankind cannot be deceived in so notorious a thing as this is 't is certain that the Priests consecrated wafer is no more than a meer wafer still without the least alteration or change to be perceived by the Eyes or Spectacles in the World If it should be true that this wafer is really turn'd into Christs material Body what Cannibals can be more inhuman than the Papists what make a Breakfast of their God O horrible this is a thousand times worse than to be crucified by the Jews They murther'd the Lord of life ONCE and then they let him alone but these vile Roman God-eaters will never let him be quiet they daily in thousands of places scranch his very bones betwixt their Teeth give him an unmerciful swallow modesty forbids me to mention what treatment the wafer God has afterwards to the end of the Chapter These fresh Crucifiers of Christ are hopeless Reprobates Heb. 6. 6 8. c. Further this Bread nâ—ver came down from Heaven no Sirs I can tell you its pâ—digree 't is first sowen in the ground then mow'd oâ— reap'd next brought â—nto the barn and soundly thresh'd ground in the Mill sifted kneaded bak'd and Godded by the Priest Prestol c. But other parts of the same corn serve for other uses see Isaiah 44. 15. 16. This BreaÌ„d cannot give eternal life to the Receiver because it self is not external for niâ— dat quod in se non habet nothing can give that which it has not in it self a most infallible Maxim If it should then the effect must infinitely tanscend the cause the grossest of absurdities Pray consider what monstrous conclusions may be drawn fâ—om this real presence for if it be true then 1. That the Body of Christ is a dead substance as we mentioned contrary to Luke 20. 35. 36. Rom. 6. 9. Rev. 1. 18. 2. That Christ may have a 100000 Bodies at one time 3. That there are so many Lords Christs and Christs Mediators against 1 Cor. 1. 13. Eph 4. 4. 1 Cor. 8. 5 6. 1 Tâ—m 2. 5. 4. That the Body of Christ is corruptible against Act 2. 2â— 5. That 't is flesh yet has neither the Nature property complexion or dimension of flesh 6 That it may be swallow'd down alive 〈…〉 pretend to worship him Heb. 6 6. 〈…〉 7. That 't is the Bread of Heaven when nothing can be more false as before 8. That it can save the Receiver when it hath no such Virtue existing in it It is neither like Man Woman nor Child nor has it any dimensions like them It has no parts powers or operations of a human Body no distinct Members It moves not neither do's it grow it can neither hear nor see c. No passions for Christ upon the Cross was sensible and cry'd my God my God c. But this God speaks never a word when he 's in the Devourers hands a pittiful God indeed that cannot rescue him self from the Merciless God Eater Christs real Body rose again after he was Crucified but this knows no Resurrection any more then Common Excrements That went to Heaven after it was sacrificed but this into the Draught You may with as much reason say that all the Saints of God are material Bread because 't is said 1 Cor. 10. 17. we being many are ONE Bread and one Bâ—dy and that the Israelites of old were Individual Vine-trees because they were called a Vine-yard Isa 5. 7. as well as call this Bread the real Body of Christ For Indeed they are all Metaphors If the consecrated Bread be the real Body of Christ then no Man needs fear the danger of eating unworthily unless he be stark blind for they may easily see the wafer and so in the Popish sense discern the Lords Body the qualification required 1 Cor. 11. 29 But men of good sight yea if they had Eagles ey 's may be damn'd for all that the discerning here being purely spiritual 1 Cor. 11. 27. Either this Popish Sacrament is a living or a dead Body if living they that bite it and eat it are meer Murtherers yea worse for they eat it raw no Ceremony of boiling or roasting though they often roast the lâ—ving Members of Christ the Martyrs of his eternal truth If it be a dead Body how can it give life 't is no more then an insipie Carkass that can give no good relish or nourishment Besides if the Doctrine of Transubstantiation be true Christ was his own Executioner and did eat himself before Judas betrayed him or the Jews did murther him But 't is certain he did not so therefore that Doctrine is abominably false Moreover this Doctrine makes him suffer Millions of times since his Crucifixion contrary to Heb. 7. 27. For this viz the Sacrifice he that is Christ did ONCE when he offered up himself So Heb. 9. 28. and 10. 10. 1. Pet. 3. 18 Heb 9 24 25 26. mark 't is but ONCE ONCE ONCE c. Sure no Man would endure to be eaten alive at this rate â—â—d do you think the Lord of life would be 〈◊〉 often Priest-bitten no no by one offering he hath compleated the work Heb. 10. 14. And he hath all Power in Heaven and Earth by which Kings reign and Princes decree Justice Matth. 28. Prov. 8. If this Popish Doctrine be true then these Papists that buy and sell it are meer Jews and Judasses the one sold the others bought him to destroy him so these sell him that they may devour him You cannot be a true Believer in the Romish sense unless you will be a meer Sot sense as well as reason must be deny'd for that there is nothing say they but the poor species or accidents remaining And so those accidents must subsist without a Subject contrary to the very Nature of them whose being is to be something As to instruct the plainest Christian you have whiteness roundness thinness and the like before your Eyes but 't is the whiteness roundness thinness of nothing So gratefulness of smell to the Nose and pleasantness of taste to the Mouth But gratefulness and pleasantness of nothing still