CHAP. VI. The Commemorations to be made in the Canon of the Mass and for whom THe Sixth is that he concern not himself with too many Names in the Câ—â—â—n or Memento and that not always 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 Recommended 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 swallow down a drop of water when he Washeth 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 quantity with these also 2 Angelus de Clavasio in his Summary agrees Let him take heed of spitting after Mass as much as he can until he hath eaten and drank and 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 swallowing a Camel Matt. 23. 24. A making clean the Outside 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 Summary 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 devoutly to be Celebrated for Contemplations sake yet there is a mean to be observed least the man be noted to be over tedious or too short for hastiness is a sign of Negligence and Tediousness is an Occasion of Distraction both to him and his Auditors both these William of Paris Rebukes in his Book of Divine Rethorick but he that useth a Mâ—an Acts safest now every Priest ought to have this Regard as to say â—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 â—â—â—â—t alwayes to be new Therefore the Priests must have great care in his Consecration great Reverence in his handling and Devotion in the Receiving it And in his so feeling and doing the Sacrament shall be worthily ministred he shall rightly perform his Office and Perils and Offences shall be avoided CHAP. IX LIkewise in saying of his Collects let an 1 odd Number always be observed if it may be conveniently done except it happens ordinarily that he must do otherwise 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 Number 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 indifferently of the Dead and that in the private Mass Likewise so often as the Prayer is made 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 reignest 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 Vnity of the said Holy Spirit God World without End Amen Notes 1 This seems not onely to Ape the the Philosophy of Pythagoras which consisted in Numbring but to have also a certain Magical Relish for your Coâ—urers dispose of their Charms and Inchantments by certain Numbers in which they say are great Mysteries 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 Observations 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 â—â— these Detestable Mass Priestâ— In their Collects they call upon men and women Saints neglecting the onely Adorable God they call upon the Meritâ— 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 abominably Superstitious are their Prayers for the Dead supposing a Purgatory and renouncing the Blood of Christ our onely true Purgatory from Sin c. Here begin certain Not able Instructions and Cautions to be observed about the Defects or mischances which might happen And of the Accidents that might fall out in the Mass and especially about the Consecration of the Host and first what is to be done if the Priest happen to be sick CHAP. X. FIrst if the * Priest begins to find himself ill at the Altar after he hath Consecrated 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 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 knoweth not whether it were done or not Non dicitur â—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
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
Let the Quire Answer Amen Here let him make three Crosses witbin the Chalice with the third part of the Host saying The peace of the Lord ✚ be alwaies ✚ with ✚ you Let the Quire Answer And with thy Spirit To say AGNUS DEI let the Deacon and Sub-Deacon approach near unto the Priest being both â—n the right hand the Deacon nearer the Sub-Deacon further off and let them say privately 17 O Lamb of God that takest away the Sins of the World have mercy upon us O Lamb of God that takest away the Sins of the World have mercy upon us O Lamb of God that takest away the Sins of the World grant us peace In the Masse for tâ—e Dead it is said thus O Lamb of God that takest away the Sins of the World give them rest With this addition in the third Repitition Everlasting Here making a Cross let him put down the said third part of the Host into the Sacrament of the Blood saying This Holy mingling together of the Body and Blood of ouâ— Lord Jesus Christ be unto me and all that receive it Salvation of Mind and Body an wholesome Preparation both to deserve and receive Eternal Life through the same Christ our Loâ—d Afore the Pax be given let the Priest say O Lord Holy Father Almighty Eternal God graâ—t me so worthily to take this holâ— Body and Blood of thy Son our Lord Jesus Christ that by this I may merit to receive forgiveness of all my Sins and be Replenished with thy holy Spirit and to have thy peace for thou art God alone neither is there any other without thee whose Glorious Kingdom and Empire endureth continually World without End Amen Here let the Priest kiss the Corporas on tâ—e right-side and the Brink of the Chalice and afterwardâ— let him say to the Deacon Peace be unto thee and to the Church of God Answer And with thy Spirit On the right hand of the Priest let the Deacon receive the Pax of him and reach it to the Sub-Deacon Then to the Step of the Quire let the Deacon himself bear the Pax uâ—to the Rectors of the Quire and let them bring it to the Qiure either of them to his own side beginning at the Eldest But in Feasts and Ferial days when the Quire is not Governed the Pax is born from the Deacon to the Quire by two of the lowest of the second Form like as afore After the Pax given let the Priest say the Prayers following privately before he communicate holding the Host with bâ—th his hands O God Father thou Fountain and Original of all Goodness who being moved with mercy hast willed thine onely begotten Son for our sake to descend into the lower parts of the whole VVorld and to be incarnate whom I unworthily hold in my hands Here let the Priest bow himself to the Host saying I worship thee I glorify thee I praise thee with whole intention of mind and heart And I beseech thee that thou fail not us thy Servants but forgive our Sins so as with pure Heart and chaste Body we may be able to serve thee the only living and true * God through the same Christ our Lord Amen * Note that the Priest speaks all this to the Host O horrible Blasphemy O Lord Jesus Christ the Son of the Living God who according to the Will of the Father the Holy Ghost working withal hast quickened the world through thy Death deliver me I beseech thee through this thy holy Body and through thy Blood from all my Iniquities and from all Evils And make me always obey thy Commandments and never suffer me to be separated from thee for Evermore thou Saviour of the World who with God the Father and the same Holy Ghost Liveth and Reigneth God World without End Amen O Lord Jesus Christ let not the Sacrament of thy Body and Blood which I receive though unworthily be to my 18 Judgment and Damnation but through thy goodness let it profit to the Salvation of my Body and Soul Amen To the Body let him say with Humiliation afore he receive Hail for evermore thou most holy Flesh of Christ unto me afore all things and above all things the highest sweetness The Body of our Lord Jesus Christ be unto me Sinner the way and life in the ✚ name of the Father and of the Son and of the Holy Ghost Amen Here leâ— him take the Blood a cross being first made with the same Body afore his mouth saying Hail for evermore thou Heavenly Drink unto me before all things and above all things the highest sweetness The Body and Blood of our Lord Jesus Christ profit me Sinner for a remedy Everlasting unto Life Eternal Amen In the ✚ name of the Father and of the Son and of the Holy Ghost Amen Here let him take the Blood which when it is received let him bow himself down and say The Prayer IRender Thanks to thee O Lord Heavenly Father Almighty Eternal God which hast refreshed me out of the most holy Body and Blood of thy Son our Lord Jesus Christ And I beseech thee that this Sacrament of our Salvation which I unworthy Sinner have received come not to my Judgment nor Condemnation after my merits but to the profit of my Body and to the Salvation of my Soul into Life Everlasting Amen Which Prayer being said let the Priest go to the right side of the Altar with the Chalice between his hands his Fingers being yet joyned together as afore And let the Subdeacon approach near and pour out Wine and Water into the Chalice and let the Pâ—iest rince his hands least any parcels A dangerous marter Sirs Magno Conatu Magnas Nugas agunt of the Body or Blood be left behind him in his Fingers or in the Chalice But when any Priest must Celebrate twice in one day then at the first Mass â—e must not-receive any Ablution but put it in the Sacristi or in a clean Vessel till the â—end of the other Mass and then let both the Absolutions be received After the first Absolution is said this Prnyer That we have received with mouth O Lord let us take with a pure mind and out of a 19 Temporal Gift let it be to us a remedy Everlasting Here let him wash his Fingers in the hollow Room of the Chalice with Wine being powred in by the Subdeacon which when it is drunk up let the Prayer follow Lord let this Communion purge us from Sin and make us to be Partakers of the Heavenly remedy After the receiving of the Absolutions let the Priest lay the Chalice upon the Patten that if ought 〈◊〉 behind it may drop And afterwards bowing 〈◊〉 let him say Let us worship the sign of the Cross whereby we have received the Sacrament of Salvation Afterward let him wash his hand in the mean Season let the Deacon fold up the â— poras When his hands are washen and the Priest returneth to the right end of the Altar let
must know denotes the coming of Christ out of the Virgin 's Womb or a Bridegroom to his Bride here 's like to be Jolly Work 1 He hath sed them with the finest of the Wheat Ay to be sure the Priests won't eat brown Georges when they can get White-bread they are all furnisht with the best Belly-Stuff their belly as well as the Wafer is a God to them This Cake God is a notable Caterer It furnishes 'em with the best bits and most delicate Wines The first Councel of Africa about the time o Pope Boniface the first and the third Councel of Toledo in the days of Pelagius the second and the Councel of Basil did prohibite these kind of Interludes Spiritual Dances and other Antique Freaks upon Festival Days especially in Churches Wee 'll pass by the Mystical sence of their repealed Kyrie Eleisons and Christe Eleisons which are Odd Numbers too viz. 3. 9. as Magical Foolleries and vain babling c. Note that the Fragments which relate to the Holy Ghost and to the Virgin Mary have been added to this hymn by others and not by the makers of the rest however you have them as they are for we cannot find the Authors of them They are only said on the Virgin Maries days that is on the days Dedicated to her CHAP. VI. VVHen he hath done this he kisseth the Altar in the midst and afterwards turns himself to the People saying The Lord be with you Answer And with thy Spirit Priest Let us pray O God who under a Marvelous Sacrament hast left us a Remembrance of thy Passion we beseech thee to grant us so to honour the holy Mysteries of thy Body and Blood that we may always find the Fruit of thy Redemption in us who livest and Reignest with God the Father in the Unity of the Holy Spirit God World without end Amen Here is to be Noted that when either the Collector the Epistle is said his hands are not joined together but the Tops of his Fingers Through our Lord. Here as well in the End of his Prayer as of thâ— Mass hiâ—â—ands â—â—e to be joined together Notes This Priest is terribly in Love with the Table for he kisses it often a piece of Complaisance he is well skill'd in c. his backside is towards the People because the Situation of their Churches are Eastwards but when he Complements them he Vouchsafes to turn about with his Dominus vobiscum but his main Business is to talk with the Altar-trash before him Here his Lordship the Bishop when he says Mass instead of Dominus Vobiscum the Lord be with you is to say Pax Domini sit semper Vobisâ—um let the Peace of God be always with you in spight of the Bracarean Councel about the time of Pope Honorius the first who Enacted that both Bishop and Priest should salute the People after one and the same Fashion This Oremus of the Priest which signifies Let us Pray should denote that the People which are at Mass should understand what is said else how can they Pray with him when he uses a strange Language see 1 Cor. 14. 2. to the 28 Verse The Epistle in Corpus Christi day is taken from the 1 Cor. 11. from verse 24. to 29. which of it self Confutes this Abominable Mass And if the words are to be understood without a Trope then the Cup must needs be the New Testament and not blood See 1 Cor. 11. 25. and the other Evangelical Texts that treat of the Lords Supper Note also by the way that that Piece of the Epistle to the Corinthians mentioned just now is ill Translated in this Mass-Book and worse applyed For if we compare the Mass with the Lords Supper here described we shall find it to have no face nor form of the same which Paul expresly saith he received of the Lord not daring to add or diminish from the Institution But alas what a Mass indeed of Blasphemy and Superstition is this Popish Mass and what a rabble of Nensensical and Wretched Ceremonies out-doing the silly Heathens attend it In a word it is no more a kin to the Evangelical Sacrament then the Bottomless Pit from whence it came is to Heaven Then follows their Gradual Sequence and Prose as Foppish and Ridiculous as the rest and therefore Omitted that we may hasten to the Canon it self or very body of their Mass CHAP. VII AFterwards let him carry his Mass-Book unto the 1 other side and say O Lord open thou my lips and then my mouth shall shew forth thy Praise When he hath so done let him look to the 2 Sacrifice and lift up the Patten upon which the Host must lye looking into the Chalice whether there be Wine and Water in it or no If there be none then let him take some blessing the Wine and the Water and putting them out into the Chalice let him say Out of the side of our Lord Jesus Christ issued Blood ✚ and likewise the Water of Baptism for the Remission of Sins ✚ let the Wine and the Water be mingled together In the Name of the Father and of the Son and of tâ—e Holy Ghost ✚ After that let him say Lord Commanâ— to bless The Lord be in my Heart and in my Lips that I may worthily pronounce the Holy Gospel of Peace In the Name of the Father and of the Son and of the Holy Ghost Amen ✚ And then let him make a Sign of the Cross When the Deacon readeth the Gospel let him kneel down before the Altar and desire the Priest to bless him saying 3 Lord command to bless Then let the Priest say The Lord be in thy Heart and in thy Lips that thou mayest worthily utter his Gospel in the Name of the Father and of the Son and of the Holy Ghost ✚ Notes 1 What Ridiculous Tricks are these Now at one end then at the middle next at the end of the Table passes and Repasses short and long turns as the nature of the Jig requires Ye blind Stupid Wretches where did Christ or his Ministers command or practice such Diabolical Fopperies the very Nature of Gods Worship is so Diametrically Opposite to these Monstrous Fooleries that it were folly to confute them any more then by meer naming of them 2 The Bread and Wine not yet Consecrated are here called a Sacrifice and I am willing to believe that these Innocent Creatures have then no harm in them but when the Priests unsanctified breath Pollutes them they become an Idol if not a pair of Idols 3 Here you have the Priest commanding himself to bless himself and after doth that which he commandeth himself Fine Apish Popish Nonsence CHAP. VIII IN all Solemn Feasts let the Deacon kneeling before the Altar desire to have the Incense blessed saying Bless ye Then let the Priest Answer The Lord Be thou blessed by him in whose honour thou shalt be burnt In the Name of the Father c. ✚ After that the Priest
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—