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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56750	The three grand corruptions of the Eucharist in the Church of Rome Viz. the adoration of the Host, communion in one kind, sacrifice of the Mass. In three discourses.	Payne, William, 1650-1696.; Payne, William, 1650-1696. Discourse concerning the adoration of the Host. aut; Payne, William, 1650-1696. Discourse of the communion in one kind. aut; Payne, William, 1650-1696. Discourse of the sacrifice of the Mass. aut	1688 (1688)	Wing P911A; ESTC R220353	239,325	320

The Three Grand CORRVPTIONS of the Eucharist THE THREE GRAND CORRVPTIONS OF The Eucharist IN THE CHURCH of ROME VIZ. The Adoration of the Host The Communion in one kind The Sacrifice of the Mass In Three Discourses LONDON Printed for Brabazon Aylmer at the Three Pidgeons over against the Royal Exchange in Cornhil MDCLXXXVIII A DISCOURSE Concerning the ADORATION OF THE HOST As it is Taught and Practiced in the CHURCH of ROME Wherein an Answer is given to T. G. on that Subject And to Monsieur Boileau's late book De Adoratione Eucharistiae Paris 1685. LONDON Printed for Brabazon Aylmer at the Three Pigeons against the Royal Exchange in Cornhill 1685. right Charge of the Church of England of which no honest man can be a Member and a Minister who does not make and believe it I might give several Instances to shew this but shall only mention one wherein I have undertaken to defend our Church in its charge of Idolatry upon the Papists in their Adoration of the Host which is in its Declaration about Kneeling at the Sacrament after the Office of the Communion in which are these remarkable words It is hereby declared that no Adoration is intended or ought to be done either unto the sacramental Bread and Ware there bodily received or unto any corporal presence of Christs natural Flesh and Blood for the sacramental Bread and Wine remain still in their natural substances and therefore may not be adored for that were Idolatry to be abhorred of all faithful Christians Here it most plainly declares its mind against that which is the Ground and Foundation of their Worshipping the Host That the Elements do not remain in their natural Substances after Consecration if they do remain as we and all Protestants hold even the Lutherans then in Worshipping the consecrated Elements they worship meer Creatures and are by their own Confession guilty of Idolatry as I shall show by and by and if Christ's natural Flesh and Blood be not corporally present there neither with the Substance nor Signs of the Elements then the Adoring what is there must be the Adoring some things else than Christs body and if Bread only be there and they adore that which is there they must surely adore the Bread it self in the opinion of our Church but I shall afterwards state the Controversie more exactly between us Our Church has here taken notice of the true Issue of it and declared that to be false and that it is both Unfit and Idolatrous too to Worship the Elements upon any account after Consecration and it continued of the same mind and exprest it as particularly and directly in the Canons of 1640 where it says a Canon 7. 1640. about placing the Communion Table under this head A Declaration about some Rites and Ceremonies That for the cause of the Idolatry committed in the Mass all Popish Altars were demolisht so that none can more fully charge them with Idolatry in this point than our Church has done It recommends at the same time but with great Temper and Moderation the religious Gesture of bowing towards the Altar both before and out of the time of Celebration of the Holy Eucharist and in it and in neither a Ib. Cans 7. 1640. Vpon any opinion of a corporal presence of Christ on the Holy Table or in the mystical Elements but only to give outward and bodily as well as inward Worship to the Divine Majesty and it commands all Persons to receive the Sacrament Kneeling b Rubric at Communion in a posture of Adoration as the Primitive Church used to do with the greatest Expression of Reverence and Humility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Cyrill of Hierusalem speaks c Cyril Hierosolym Catech. Mystag 5. and as I shall shew is the meaning of the greatest Authorities they produce out of the Ancients for Adoration not to but at the Sacrament so far are we from any unbecoming or irreverent usage of that Mystery as Bellarmine d Controv. de Eucharist when he is angry with those who will not Worship it tells them out of Optatus that the Donatists gave it to Dogs and out of Victor Vticensis that the Arrians trod it under their Feet that we should abhor any such disrespect shown to the sacred Symbols of our Saviours Body as is used by them in throwing it into the Flames to quench a Fire or into the Air or Water to stop a Tempest or Inundation or keep themselves from drowning or any the like mischeif to prevent which they will throw away even the God they Worship or the putting it to any the like undecent Superstitions 'T is out of the great Honour and Respect that we bear to the Sacrament that we are against the carrying it up and down as a show and the Exposing and Prostituting it to so shameful and Abuse and so gross an Idolatry We give very great Respect and Reverence to all things that relate to God and are set apart to his Worship and Service to the Temple where God is said himself to dwell and to be more immediately present to the Altar whereon the Mysteries of Christs Body and Blood are solemnly celebrated to the Holy Vessels that are always used in those Administrations to the Holy Bible which is the Word of God and the New Testament of our Lord and Saviour Jesus Christ as the Sacrament is his Body and the New Testament in his Blood to the Font which is the Laver of Regeneration wherein we put on Christ as well as we eat him in the Eucharist and if we would strain things and pick out of the Ancient and Devout Christians what is said of all these it would go as far and look as like to adoring them as what with all their care they collect and produce for adoring the Sacrament as I shall afterwards make appear in Answer to what the a Jacob. Boileau Paris De Adoratione Eucharistiae Paris 1685. latest Defender of the Adoration of the Eucharist has culled or rather raked together out of the Fathers It seems from that Declaration of our Church that some were either so silly or so spiteful as to suppose that by our Kneeling at the Sacrament we gave Worship to the Elements and that learned man is willing to have it believed that we do thereby externè Eucharistiam colere b Boil p. 145. outwardly Worship the Sacrament and he blames us for not doing it inwardly in our minds as well as outwardly with our Bodies so willing are these men to joyn with our wildest Dissenters in their unreasonable Charges against our Church and use any crutches that may help their own weak Cause or be made use of to strike at us but it may as well be said that the Dissenters Worship their Cushions or their Seats when they kneel before them the roof of the Church or the crowns of their Hats when they fix their Eyes upon them at the same time they are

reverence it as Boileau falsly says o Eucharistiam pro praesente numine semper habuisse Veteres the Ancients did as a present Numen and Deity This Feast was appointed by Pope Vrban the 4th about the middle of the twelfth Century and again by Clement the fifth in the beginning of the 13th as is owned by themselves upon the occasion of a Vision to one Juliana who saw a crack in the Moon that signified it seems a great defect in the Church for want of this Solemnity such was the rise of this great Festival p Bzovii Annal. in Contin Baron Anno Dom. 1230. and so late was its Institution in the Roman Church in which alone and in no other Christian Church of the World it is observed to this day And that the whole practice of the Adoration to the Host is Novel and unknown to the primitive Church and to the Ancient Writers I shall endeavour to make evident against that bold and impudent Canon of the Council of Trent which is the first Council that commanded it in these words q Si quis dixerit non esse hoc Sacramentum peculiari festivia celebritate venerandum neque in processionibus secundum laudabilem Universalem Ecclesiae sanctae ritum consuetudinem solenniter circumgestandum vel non publice ut adoretur populo proponendum ejus Adoratores esse Idololatras anathema sit Concil Trident. Can. 6. Sess 13. If any one shall say that the Sacrament is not to be worshipt by a peculiar Festival nor to be solemnly carried about in Processions according to the laudable and universal manner and custom of the Holy Church nor to be publickly proposed to the People that it may be adored by them and that the Worshippers of it are Idolaters let him be accursed To confront this insolent pretence of theirs that it was an universal custom of the Church thus to carry the Sacrament in Processions the ingenuous confession of their own Cassander is sufficient The custom says he r Consuetudo qua panis Eucharistiae in publica pompa conspicuus circumfertur ac passim omnium oculis ingeritur praeter veterum morem ac mentem haud ita longo tempore inducta recepta videtur Illi enim hoc mysterium in tanta religione ac veneratione habuerunt ut non modo ad ejus perceptionem sed ne inspectionem quidem admitterent nisi fideles quos Christi membra tanta participatione dignos esse existimarent quare ante Consecrationem Catechumeni Energumeni paenitentes denique non Communicantes Diaconi voce Ostiariorum Ministerio secludebantur Cassand Consult of carrying about the Sacramental Bread in publick pomp to be seen and exposed to all eyes is contrary to the mind and custom of the Ancients and seems to be lately brought in and received for they had this mystery in such religious Veneration that they would not admit any not only to the partaking but not to the sight of it but the Faithful whom they accounted members of Christ and worthy to partake of such a Mystery Wherefore all those who were but Catechumens or were Energumeni or Penitents and not Communicants were always put out and dismist at the Celebration of it Whether they be Idolaters for adoring the Sacrament I have considered already and their practice joined with their Doctrine makes it more evident I shall now prove that this Adoration of theirs was neither commanded nor used by Christ or the Apostles nor by the Primitive Church nor is truly meant and designed by any of those Authorities of the Fathers which they produce for it and upon a general view of the whole matter That it is a very absurd and ridiculous thing that tends most shamefully to reproach and expose Christianity 1. That it was not used or commanded by Christ or the Apostles is plain from the account that all the Evangelists give us of Christs celebrating this Sacrament with his Apostles where is only mention of their taking and eating the Bread and drinking the Wine after it was blessed by him but not the least tittle of their adoring it so far from it that they were not then in a posture of Adoration which they should have been in if they had inwardly adored it which makes this not only a Negative Argument as Boileau ſ De Adorat Euch. l. 2. c. 1. would have it but a positive one To take off this argument from the no mention of any such command or practice of Adoration to the Sacrament in the Gospel he says Neither is the Adoration of Christ prescribed in express words t Nullo exiis loco conceptis verbis praescriptam fuisse Adorationem sc Christi p. 27. nor that of the Holy Ghost either commanded or performed u Nullibi praeceptam ejus Adorationem aut confestim peractam conceptis intelligamus p. 98. But I hope all those places of Scripture that so fully tell us that both Christ and the Holy Ghost are God do sufficiently command us to worship them by bidding us worship God and if it had told us that the Sacrament is as much God as they it had then commanded us to adore it There are sufficient instances of Christs being adored when he appeared upon Earth and had the other Divine Persons assumed a bodily Shape those who had seen and known it would have particularly adored it and so would the Apostles no doubt have done the Sacrament if they had thought that when it was before them an object of worship St. Paul 1 Cor. 11. c. when he wrote to the Corinthians of their very great Irreverence in receiving the Lords Supper had very good occasion to have put them in mind of adoring it had that been their Duty this then would have been a proper means to have brought them to the highest reverence of it but he never intimates any thing of worshipping it when he delivers to them the full account of its institution and its design nor never reproves them among all their other unworthy abuses of it for their not adoring it and 't is a very strange fetch in Boileau w Ib. p. 103. l. 2. that he would draw St. Pauls command of examining our selves before we eat to mean our adoring when or what we eat and that not discerning the Lords body and being guilty of the Body and Blood of Christ is the not worshipping the Sacrament which he never so much as touches upon among all their other faults Are there not many other ways of abusing the Sacrament besides the not worshipping it this is like his first Argument out of Ignatius his Epistles x l. 1. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. ad Smyr at ipsemet nos docet nihil nos diligere debere praeter Solum Deum that because he says the Sacrament ought to be loved therefore he meant that it ought to be adored At which rate I should be afraid to love this

of Christ to which we immediately and particularly owe them and which we may truly call our Saviour St. Ambrose and St. Austin h August Enar. in Ps 98. his Scholar after him supposing that there was a great difficulty in that passage of the Psalms worship his footstool for so it is in the Latin i Adorate scabellum pedum ejus without the Preposition at his footstool they laboured to reconcile this with that command of Worshipping and Serving God alone and to give an account how the Earth which was Gods footstool could be worshipt and the way they take was this to make Christs Flesh which he took of the Earth to be meant by that Earth which was Gods footstool k Invenio quomodo sine Impietate adoretur terra scabellum pedum ejus suscepit enim de terra terram quia caro de terra est de carne Mariae carnem accepit August Ib. and this say they we ought to worship his Apostles did so whilst he was upon Earth and we do so now whilst he is in Heaven We worship the Flesh of Christ which was crucified for us and by the benefit of which we hope for Pardon and Salvation we worship that tho it be now in Heaven we worship it in the Solemn Offices of our Religion l Ipsam carnem nobis manducandam ad falutem dedit nemo autem illam carnem manducat nisi prius adoraverit Aug. Ib. that Flesh which he gave to be eaten by us for our Salvation that we worship for none eates that Flesh but he first worships Worships that if they please tho St. Austin do not expresly say that but we will own and we will be always ready to Worship the Flesh of Christ by which we are saved and we will do this especially at the Sacrament and that more truly and properly than they themselves will own that we eat and manducate it as St. Austin says not with our Teeth as we do the Bread but eat it and worship it too as it is Heaven St Hierome m Epist ad Marcel Ibant Christiani Hierosolymam ut Christum in illis adorarent locis in quibus primum Evangelium de patibulo coruscaverat says of some devout Christians That they went to Hierusalem that they might adore Christ in those places where the Gospel first shone from the Cross They went that they might adore Christ in those places not that they believed him to be corporally present in those places much less that they worshipt the places themselves but they made a more lively impression of Christ upon them and made them remember him with more Passion and Devotion and so does the blessed Sacrament upon us and we therefore worship Christ whom we believe to be in Heaven in the Sacrament as they worshipt him in those places where they were especially put in mind of him Thus St. Hierome says He worshipped Christ in the Grave and that Paula worshipped him in the Stall n Ad Paul. Eustoch and so we may be said to worship him on the Cross or on the Altar or in the Sacrament and yet not to worship the Cross or the Altar or the Sacrament it self 3. Other places out of the Fathers brought by him for the Adoration of the Host mean only that the Sacrament is to be had in great reverence and esteem by us as all things sacred and set apart to religious uses are that a singular Veneration is due to the Eucharist as St. Austin says o Eucharistiae deberi singularem venerationem Epist 118. c. 3. and as is to Baptism also of which he uses the same word We venerate Baptism p Baptismum ubicunque est veneramur Id Epist 146. as we ought to do all the Rites and Ordinances of our Religion this is meant by Origen in that first place of him produced by Boileau q De Euch. Ador. p. 10. ex Orig. Homil 13. Nostis qui Divinis mysteriis interesse consuestis quomodo cum suscipitis corpus Domini cum omni cautela veneratione servatis ne ex eo parum quid decidat ne consecrati muneris aliquid dilabatur Reos enim vos creditis recte creditis siquid inde per negligentiam decidat Ye that are wont to be present at the Divine Mysteries know how when ye receive the Body of Christ ye keep it with all Caution and Veneration that no part of the consecrated gift be let fall for ye think and that rightly that ye should be guilty of a fault if any of it should be let fall through your negligence And Christans have this Care and Veneration of those consecrated Symbols of the Body and Blood of their Saviour of these wonderful Pledges of his Love that they would not willingly spill them or let them fall to the ground through their carelesness and neglect they that have that due regard to the Holy Bible which they ought would not trample it under their feet or show any such disrespect to it it was this which Origen was recommending in that place from that example of their care and respect to the Sacrament Elements that they should give it also to the Word of God r Quod si circa corpus ejus tanta urimini cantela merito utimini quomodo putatis minoris esse piaculi Verbum Dei neglexisse quam Corpus ejus Ib. But if ye use such care and that very deservedly about keeping his Body how do ye think it to be a less fault to neglect the word of God than to neglect his Body The Comparison here made between the Word of God and the Sacrament so plainly shows that he no way meant its Adoration that I wonder this Person was not ashamed to pretend just before it that he ſ Alienum esse ab institutis meis ullum in medium adducere patrem quin conceptis verbis propitium Boil p. 10. would bring no Authority but what was expresly for his Opinion and use none but t Animo decreverim argumenta invictissima concludere invincible Arguments but Roman Faith must be defended with Roman courage and confidence which is the only invincible thing they have The words of Theodoret are a great deal more plausible and seem at the first glance to look more fairly than any for their purpose The Elements are understood to be what they are made and they are believed and reverenced as those things which they are believed v 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Dialog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Boil p. 64. Here our Faith makes the Sacrament to be what it signifies to become to us the res Sacramenti as well as a sign and Representation of it and that thing is to be adored by us in the use of the Sacrament which is the true sense of Theodorets words and that he cannot mean in the Roman sense that the Elements are converted into another substance the

Homage that was due to him to a Rebel or fellow Subject standing by him but they did this because they mistook the person and thought this to be the Prince that was not or that he was there where he was not or that that which was there ought to be worshipt for his sake still falsly supposing that they ought to worship that wrong Object which they took to be right or in that false manner which they took to be true for if a mistake will excuse it will excuse in one as well as another 2. Tho they do not only think and believe that which they worship to be a true Divine Object but it really be so in it self and that which they have in their Thoughts and intentions to worship be right yet they may still be guilty of Idolatry for so were the Jews in the Idolatry of the golden Calf whereby they intended not to throw off the Worship of the true God The God of Israel Exod. 32.4 5. who brought them out of the land of Egypt for they appointed the Feast to him under that Title and under the Name of Jehovah at the same time and so in the Idolatry of the Calves set up by Jeroboam 1 K. 12.27 28. they were not designed to draw off the people from worshipping the same God who was worshipt at Hierusalem but only to do it in another place and after another manner but still as T. G. a Cath. no Idol p. 330. says of the Roman Idolaters so it may be said of these Jewish That what they had in their Minds and Intentions to Worship was the true God and whatever was the material object of their Worship he was the formal for they did no more think the Gold than the Papists think the Bread to be God. So the Manichees in their Idolatry which St. Austin often mentions b Contra Faustum Manicheum l. 1. c. 3. Tom. 1. de Genesi contra Manich. l. 2. c. 25. Tom. 2. Epist 74. ad Deuterium Solem etiam Lunam adorant colunt of adoring the Sun and Moon the Object which they had in their Minds and Thoughts and Purposes to Worship was Christ as much as the Papists have him in the Eucharist I would only ask if a persons having a right Object in his mind in his thoughts and purposes to adore which T. G. c Catholicks no Idolaters p. 329 330. so often pretends would excuse him from Idolatry then suppose a person should before Consecration Worship the Sacramental Elements to prevent which they generally keep them from being seen yet in the Thoughts and Intentions and Purposes of his mind design to worship Christ then supposed tho falsly to be there as they Worship him afterwards whether this would be Idolatry in him or no If not then they may worship the unconsecrated Elements as well as consecrated even whilst they believe they are Bread if it be then having a right Object in our Thoughts and Purposes and Intentions will not excuse from Idolatry 3. Whatever was the material Object of Idolatrous worship it was not worshipt for it self no more than the Bread or its Accidents are by the Papists in the Eucharist but as they say of the Host because they believed that the true Object of worship was really present in it or in an extraordinary manner united to it a Deos relictis sedibus propriis non recusare nec fugere habitaculainire terrena quinimo jure dedicationis impulsos simulachrorum coalescere inunctioni Arnob. contra gent. l. 6. so did the Gentiles who thought the Gods themselves or at least a Divine Power was brought into their Images by their Consecrations and that it resided and dwelt there and they worshipped their Images only upon this account b Deos per simulachra Veneramur Ib. Now if they had thought this of the true God himself that it was he and not any false God that was thus present in their Images this would have been nevertheless Idolatry Thus the Manichees who worshipt the Sun did not worship it for it self but because they believed Christ had placed his Tabernacle in the Sun so the more Philosophical Idolaters among the Heathens See Voss de Idolol l. 8. c. 1. who worshipt the several Things of Nature as parts they thought of the Great and Omnipresent God they did not worship them purely for themselves but as God was in them and they were as St. Austin speaks Aut partes ejus aut membra ejus aut aliquid substantiae ipsius c August l. 24. contra Faustum Either parts of him or Members of him or something of his substance as the Papists believe the Sacrament to be his Body Thus they deified the things of Nature tho they thought there was but one Supreme God whom they worshipt in them as Eusebius says of them they believe a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Praepar Evangel l. 3. c. 13. That one God fills all things with his various power and pervades all things and that he is to be worshipped in and by all visible things but yet they denied that those visible things were to be worshipt for themselves but for the sake of God and those invisible Powers of God which were in them as appears from the same place b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do not they say make Gods of the visible Bodies of the Sun Moon and Stars or the other sensible parts of the World but they worship those invisible Powers that are in them of that God who is God over all Nay the Egyptians themselves did not as Celsus pleads even for those Idolaters worship their brute Animals but only as they were Spmbols of God c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. contra Cel. l. 3. 4. Yet notwithstanding this Plea of Idolaters they may justly be charged with worshipping those material Objects which they say as the Papists when we charge them with Bread worship that they do not Worship So the Egyptians might be charged with brute worship the Heathens with the Worship of the Sun and Moon and the Scripture d Isa 44.17 expresly Reproaches and Accuses the Idolaters with worshipping a Stock or Stone or a piece of Wood tho it was the constant Plea and Pretence of the Heathens that they did no more worship those material Objects than the Papists do Bread. e Non ego illum lapidem colo nec illud simulachrum quod est sine sensu Aug. in Psal 69. I do not Worship the senseless Stone or Image which has Eyes and sees not Ears and hears not saies the Heathen in St. Austin and in Arnobius We do not worship the Brass or the Gold or Silver or any of the matter of which our Images are made a Nos nequeaera neque auri argentique materias neque alias quibus signa consiciunt eas esse per se Religiosa decern●mus numina sed eos in his colimus

in a very sad and desperate Condition But now I dare appeal to any man who shall take in all those Considerations I have mentioned together whether the Papist's adoring the Host upon the supposal and belief of Transubstantiation if that be not true will excuse them from Idolatry and whither if a mistake in this Case will excuse them it will not excuse the grossest Idolatry in the World Notwitstanding all the little Shifts and Evasions that T. G. uses to wriggle himself out of this streight and difficulty into which his learned Adversary had driven him HAving considered the Adoration of the Host as it is Taught in the Church of Rome I shall now consider the Practice of it which is more plain and evident and notorious to all the World however they would palliate and disguise their Doctrine According to their Missal which is wholly different in this as well as other things from the old Lyturgic and Eucharistic forms as I shall show by and by the Priest a Celebrans hostiam inter pollices tenens genuflexus eam adorat tum usque in terram genuflexus hostiam ipsam veneratur sic de calice reponit calicem super corporale genuflexus sanguinem reverenter adorat illum populo ostendens adorandum Sacramentum genuflexus veneratur in Canon Miss genuflexus reverentiam facit Sacramento in every Mass as soon as he has consecrated the Bread and Wine with bended Knees he adores the Sacrament b Missale Romanum c. 9. Sacramentum genuflexus adorat Capite inclinato versus Sacramentum dicit Intelligibili voce Agnus Dei qui tollis peccati mundi miserere nobis Da nobis pacem that which he has consecrated that very thing which is before him upon the Paten and in the Chalice and gives the same Worship and Subjection both of Body and Mind to it as he could to God or Christ himself for with his Head and his Soul bowing towards it and his Eyes and Thoughts fixt upon it and directed to it he prays to it as to Christ himself Lamb of God that takest away the Sins of the World have Mercy upon us Grant us Peace and the like then the Priest rising up after he has thus adored it himself he lifts it up as high as conveniently he can above his head and with Eyes fixt upon it he shows it to be devoutly adored by the People c Sacerdos postquam ipse hostiam genuflexus adoravit continuo se erigens quantum commode potest elevat in altum intentis in eam oculis populo reverenter ostendit adorandam who having notice also by ringing the Mass Bell as soon as they see it fall down in the humblest Adorations to it as if it were the very appearance of God himself and if Christ himself were visibly present before them they could not show more acts of Reverence and Devotion and Worship to him than they do to the Host they Pray to it and use the very Forms of Petition and Invocation to that as to Christ himself such as these O saving Host or blessed Sacrament which openest the door of Heaven give me strength and and power against dangers and against all my Enemies d O salutaris Hostia quae caeli pandis ostium bella premunt hostilia Da robur fer auxilium Hymnus in Festo corporis Christi in Breviar Rom. e Adoro te devote latens Deitas quae sub his figuris vere latitas tibi se cor meum subjicit Deum meum te confiteor Fac me tibi magis credere in te spem habere te deligere praesta menti de te vivere te illi semper dulce sapere Rythmus St. Thom. ad Eucharist in Missal Make me always mere to believe to hope in thee to love thee Grant that my Soul may always live upon thee and that thou mayst always tast sweet unto it Thus both the Priest and the People are several times to Adore and Worship both the Host and the Cup in the Celebration of the Eucharist and they will not disown nor cannot their directing and terminating their Devotions and Prayers upon the Sacrament which is before them Prayers they call them to the Eucharist f Ad Sacram. Eucharistiam Rythmus Rom. breviar and 't is become a common form of Doxology amongst them instead of saying Praise be given to God to say Praise be given to the most holy Sacrament g Laus sacrati●●imo Sacramento as 't is in one of their Authors instead of ye shall pray to God ye shall pray to the Body of Christ i. e. to the Sacrament h Orlandinus hist Sanders in his Book of the Supper of the Lord i Corpori sanguini Christi sub Speciebus panis vim omnis honor Laus Gratiarum actio in secula seculorum Sanderus de caena Dom. instead of Glory be to the Father Son and Holy Ghost turns it thus To the Body and Blood of our Saviour under the Species of Bread and Wine be all Honour and Praise and Thanksgiving for evermore as if it were another Person of the blessed Godhead This Adoration is not only in the time of Communion when it is properly the Lords Supper and Sacrament but at other times out of it whenever it is set upon the Altar with the Candles burning and the Incense smoking before it or hung up in its rich Shrine and Tabernacle with a Canopy of State over it And not only in the Church which is sanctified they say by this Sacrament as by the Presence of God himself k Bellarm. de sanct c. 5. but when it is carried through the Sreets in a solemn and pompous Procession as it is before the Pope when he goes abroad just as the Persian fire was before the Emperor l Curt. l. 3. S. 3. meerly by way of state or for a superstitious end that he may better the be Guarded and Defended by the company of his God m Ad capitis illius sacri custodiam praesidialem patronalem Perron de Euch. l. 3. c. 19. In all these times it is to worshipped and adored by all persons as it passeth by as if it were the Glory of God which passed by They are like Moses to make hast and bow their heads to the Earth and worship n Exod. 34.8 but above all upon that high day which they have dedicated to this Sacrament as if it were some new Deity the Festum Dei as they call it the Feast of God or the Festum Corporis Christi the Feast of the Body of Christ for to call the Sacrament God is a general Expression among them as when they have received the Sacrament to say I have received my Maker to day and the Person who in great Churches is to carry the Sacrament to the numerous Communicants is called Bajulus Dei the Porter or Carrier of God and they always account it and so always