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 â— 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 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 Body 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 reasonable to discontinue so short so high so effectual a Form whose intire vertue depends 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 considering 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 consecrating the Blood the same Form is to be observed In like manner when the Priest pronounceth the words of Consecration in every matter let him always intend to make that which Christ Instituted and the Church also does Observations 1 This word Translated leasurely in the Latine is Morosius that is more surly or morose pronouncing 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 Consecration's naught and the Worshippers of the Cake aâ—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 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 Salvâ— for then the Priest must else eat himself because the Bread would then be Converted to his Body 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 â—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 before 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 mâ—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 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 Gambals 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 Cruel 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 handle the Chalice that by no surprize of a sudden cough it should rush against any thing but let him take it gingerly so as that he may have no Impediment But when he shall take many Hosts as when the host is to be 1 Renewed let him first take that which he hath consecrated and the blood likewise and then those that Remain Yet let him take his own before any of the other because he believes 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 Imprisoned in the Priests filthy Pocket 3 These Washings I take to be the last finger-licking 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
â—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 Consecration of the Sacrament Then some other Priest ought to begin again at the place where the other left and onely supply that which remaineth And when the Priest shall happen to miscarry whilst hâ— is a Consecrating having 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 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 Transubstantiation has involv'd the Papists in such inextricable Labrynths such a multitude of ridiculous absurdities doubts and difficulties that they shall never be able with all the querks and School-subtilty of their Doctors to avoid the shame and Confusion of it as you shall hear 1 Here are two workmen Body and Bloodmakers 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. If he perceive before the Consecration of the blood that there is no water in the Chalice 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 yâ—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 receiveth 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 Recâ—ived the Body he ought afresh to taâ—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 notwithstanding he had Received the Water and also the blood before Yet Pope Innocent saith that if the Priest feareth to 3 offend or give Scandal by Reason of the delay or Tediousness 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 manner after he had supped unto the end Nevertheless he must not make the two Crosses which are severally made over the Host Now if thou wouldest know what the Priest should do when as after he hath Received the Body he hath Water in his Mouth and is certain that t is 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 Consâ—cration of the Mass Howbeit it is better for him to swallow 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 Consecrates without Water there 's no adding of it afterwards lest the blood should be corrupted mark that The blood of Christ is incorruptible this is Corruptible Ergo t is 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 into 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 sanctify the whole Ocean so the Wine put amongst the Water turns it into Wine provided there be more Wine then Water Look ye now there 's 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 't is 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 noâ—hing but meer Water which the Impious 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 sometimes 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 Engâ—ish if the People are sensible 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 Hostiensiâ— writ a vast Volumn of these Fopperies 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
Form must be used 5 These secrets are so called because the Priest mumbles them to himself In many of them are horrible Blasphemies this inserted here is not much amiss if it had been applyed to a better end the term signified used in this secret is wholly inconsistent with their Mass in which they affirm the thing not the thing signifyed to be exhibited CHAP. X. The Preface and Sanctus Here lifting â—p his hands asundâ—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 understanding 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 Archaâ—gels Thrones and Dominions and with the whole Troops of the Heavenly Militia we sing the Hymn of thy Glory Here he must join his hands together Saying incessantly and somewhat bowing himself 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 omnia Secula Seculorum for ever and ever that the People who knew not a word of his Secret Prayers may say Amen This Word is Hebrew and declares the Consent of the Hearers and their concurrent 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 t is horrible Blasphemy Note that besides the Barbarous Latine they intermix many strange words in their Mass Here they have Sabaoth and Osanna from the Hebrews which very few of the Mass-Priests can pronounce or understand Are not these Hodge-podge Prayers Now we are â—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 saying 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 holy Catholick Church that thou vouchsafe to pacify keep unite and govern it throughout the whole World with thy Servant our Pope N. and our Bishop 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 Estimation 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 pray First for himself Secondly for Father and Mother carnal and Spiritual and for other Parents 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 Immissions 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 render 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 Jesus Christ and also of his Blessed Apostles and Martyrs Peter Paul Andrew James John Thomas Phillip Bartholomew Mathew Simon and Thaddâ—us Timis Cletus Clemens Sextus Cornelius 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 being pacified wilt receive this Oblation of our bounden Service and of all thy houshold and order our days in thy peace and command us to be delivered 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 Reasonable and acceptable that unto us it may be Here let him make a Cross upon the Bread saying ✚ 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 Almighty his Father Here let him bow down and afterward 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 thiâ— ye all FOR THIS IS MY BODY And these words must be pronounced with one 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 sâ—ying thus Likewise after they had supped he taking this excellent 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 Remission of Sins Here let him lift the Chalice to his breast or further 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 Ascension of the same Christ thy Son our Lord God do offer unto thy Excellent Majesty of thine own Rewards and Gifts Here let there be made five Crosses namely the three first upon the Host and Cup saying ✚ A Pure Host ✚ an Holy Host ✚ an undefiled Host The Fourth upon the Bread onely saying The Holy ✚ Bread of Eternal Life The Fifth upon thâ— 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 Melchisideck 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 Oâ—ni ✚ Benedictione Caelesti With all Heavenly Benediction We humbly beseech thee O Almighty God command 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 Participation 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 Here 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 beyond the Chalice on every side Secondly even with the Chalice Thirdly within the Chalâ—câ— 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 Gloâ—y Here 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 Intercession of the Blessed Glorious and ever Virgin Mary the Mother of God and thy Blessed Apostles Pâ—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 being 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 into 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 Râ—â—â—neth God Here 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
every thing in order divised and brought in particularly to the Mass and to the Church for after that mans brain was once set on devising it never could make an end of â—â—aping Rite upon Rite and Ceremony upon Ceremony till all Religion was turned to Superstition â—â—â—â—â—fore cometh Oyle and Creem brought in by â—ope Silvester not wont to be hallowed but by a â—ishop That the Corporas should not be of Silk but only Fine Linnen Cloth That the Psalms should be 〈◊〉 on Sides the one fide of the Quire Singing 〈◊〉 verse the other another with Gloria Patri c. That Baptism should be Ministred at no other time the Year but only at Easter and Whiâ—sontide save â—â—ly to Infants and such as were in extreme infirmiâ—â— and that it should be required 40 Days before so â—â—termined by Pope Sixtus and therefore was it at Fonts were hallowed only at these two seasons 〈◊〉 which hallowing they keep still but the ordinance â—â—ey have Rejected Item that Bells also were Christned Item no Preist â—ould wear a Beard or have long Hair so appointed Pope Martin the first Item that Auricular confession â—ould be made that the Book of Decrees and deâ—â—tals should be stablished and transubstantiation â—â—firmed in which three arts Pope Innocentius the 〈◊〉 was the cheif doer about the Year of our â—â—rd 1215. Arguments against the Popish Mass and Transubstantiation To omit the Janglings of Critical Schoolmen about the Derivation of the word Missa Mass Iâ— which the Papists themselves cannot agree the moâ—â— probable opinion is that Missa is taken pro licentiâ— dimittendi populum that is the dismission or sendinâ— away the people by their Ite Missa est at the Conclusion of the Mass Or say others it takes denomination of that which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dimission of the people alluding to thâ— story of the Hebrews licensed of Pharoah to Depart out of Captivity after eating of the Paschâ— lamb as an old Popish Book de Sacramentis saceâ— doâ—alibus has it c. Let it be what it will you maâ— note by the way that this word Missa was neveâ— used by the Greeks Yet such Latin Interpreters aâ— have in old times Translated the Antient Greeâ— Books as Eusebius The Tripartite History and others have made bold to render those term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to call the Congregation to convene Assemblies c. By the Terms of Missas sacere Celebrarâ— c. that is to make or Celebrate Masses So that yoâ— may conjecture that the word was not of old time attributed to the action of Consecration but 〈◊〉 Christian Assemblies gathered together Well 〈◊〉 best 't is a barbarous Latin word of an uncertain original and so let the Name pass Now to thâ— thing As the Unbelief of the Jews when our Lorâ— Jesus â—â—â—urned on Earth was a kind of Miracle coâ—sidering those â—tupendious sense-convincing Mâ—racles wrought for their Conversion so the freâ—â—â— and dotage of Our Mass-adorers is to be adâ—â—red at who prostrate their Reason Conscience and Religion in maintaining such a medley of superstition Blasphemy and Nonsence especially in these times of Gospel Sunshine wherein it has been baffled by unanswerable Arguments and made appear as really it is the very Invention of the Devil and his vicar the Romish Anti-Christ To encounter therefore this Contagion we will give you an Abstract of some Arguments that have been or may be us'd to overthrow it The holy Supper instituted by our Lord Jesus is a pledge of his Love and a Memorial of his Passion A Sacrament that nourishes seeds and refreshes the believing Soul But these idolatrous Papists turn it into a Soul-killing poyson quite changing the Nature of it of which take these brief Instances 1. There must be Wâ—ter mixt with the Wine which Bâ—llarmine says lib. 4. cap. 10. De Euchar cannot be omitted without grievous Sin verifying the saying of the Prophet thy Wine is mixt with Water Yet not one Drop of Water is mentioned by any of the Evangelists or Apostles when they treat of the Supper I read that Pope Honâ—rius the 3. suspended a poor Priest for ever ab oâ—â—icio beneficio from office and benefice for sacrificing without Water 2. They are by no means to use any other but unleavened Bread Bellarmine ibid. cap. 7. a silly superstitious Vanity like the former for Christ and the Apostles laid no such restraint but used the Bread that was commonly used where they were The Greek Church contends for leavened Bread only the Latins for unleavened This was one of the Crimes of the Priest last mentioned 3. Their Bread must be a little Wafer Cake This is notorious to all the World But if a Man may be so bold to ask them in what part of the World such water Crustlings are used for Bread without doubt 't is in Vtopia that is no-where where Natives No people make it their daily Food But the Mystery is it gives a lift towards Transubstantiation for if it be No bread it may with ease be somewhat else and what that should be you shall hear anòn 4. One of these Wafers only is to be broken into three parts and all that too for the Priest alone to devour The Communicants have it whole but a less Wafer such as Letters are seal'd withal so that there is no breaking of Bread for them â— Quite contrary to Christ who first did break the Bread and then being broken gave the same Bread to his Disciples note that the Priests morsel must be broken over the Chalice least any Crum should be lost So the People must have theirs whole to avoid the like Danger forsooth as Durandus and Salmeron tells us 5. The consecration lies percisely in these words This is my Body this is my Blood saith Bellarmine de Eucar lib. 4. cap. 13. he ought not to have left out enim for though the Gospel doth since his Missal hath it and himself us'd it but at the end of the Chapter before quoted His Modesty in this place is singular the Scripture says that every creature of God is sanctifi'd by the word and Prayer and our Lord first takes Bread next Blesseth it then breaks it after gives it to his Disciples biding them take eat and lastly saith This is my Body without any for of theirs And can the Consecration lie in the last words only It cannot be common but consecrated or blessed Bread that is Christs Body And this Bread was Blessed or consecrated before Christ saith thereof This is my Body 6. The consecrations must be uttered by the Priest secretly that no body else may hear it And why must he so mutter Because forsooth 1 Hannahs voice was not heard only her lips moved and she they say was a tiype of the Church And the Lord said to Moses Wherefore try'st thou to me when he said nothing And the Prophet said speak in your Hearts
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. LukeÌ„ 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 sticking in his Teeth or stragling in his Chops should be spit out with it CHAP. XII LIkewise if the Priest after Consecration 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 necessity And if it be dangerous to swallow a drop of water 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 administred 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 Sacramental 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 Consecration or if it be perceived that any Body 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 Waters 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 Abomination 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 receive it for fear of Vomitting it up or over much horror let it then be burnt as before for the Poyson by no means must be taken but the blood wherein the Poyson â—s must be kept in a clean Vessel with the Reliques And lest the Sacrament should â—e imperfect he must again in due order 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 Abominable 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 Transubstantiation it being an unanswerable Truth that whatsoever is capable to be infected with poyson or annoyed with vermin cannot be the Body and Blood of Christ which is now Glorified and Incorruptible But this Popish Sacrament as their own words expresly declare in this place may be so infected and annoyed therefore it is not the Body and Blood of Christ VVhich plain Argument I defy all the Jesuits in Europe to answer All that are acquainted with History must needâ— know how frequently the Devilish Priests have poysoned their Host and destroyed their Communicants thereby making that which Christ ordaiâ—ed to be a Sacrament of Life to the faithful Receiver â— Fatal invennom'd murthering Dose As it was to Popâ— Victor the Third who was so poysoned c. Buâ— how long O Lord how long wilt thou saffer thâ—â— Monstrous Abomination to infect the World 1 Here you have the Priest turn'd Spider-Catcher and Fly-washer very good but pray what wâ—â— it these vermine drunk till they were drown'd â—gain Was it VVine Then the Consecration sâ—â—nify'd nothing VVas it blood if so Spiders Flies c. may drink the sacred Blood of Jesus O horrible 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 remember 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 manifestly 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 over again * all the words of the Consecration upon that matter for otherwise it should be NO CONSECRATION which he needed not do if many other things had been omitted This Conjunction Enim for or the rest of the words which 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 assertion amend all the order and form concerning 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 â—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 Consecration 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 Scripture but impudently use a Form of their own Invention CHAP. XV. IF any Priest at any time of the Consecration be distracted of his actual Iatent and Devotion yet nevertheless the Consecrateth considering that
Stones Rome maketh her best Saints And with fine Varnish her foul Idols paints Fit Saints indeed for such a Church as she Mock-Saints and Mock-Religion well agree In thirty four Churches at Rome onely and what 's that to the total there near 200 years ago were Reckon'd up by name 200 Reliques but yet in 13 of those Churches specified the Author concludes with besides others or and divers others or many others or others innumerable or an infinite Number Ex Libro a Stephano Planco de Patavia Romae Excúso Anno 1489. Now by Proportion what a numbeâ—rless Armado of these Reliques may be found in the other Churches at Rome and the rest of the Popifyed World The 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 whiskers 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 Genoa and Orleance at the same time Here 's an increase 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 wonderfully 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 another at Saint Denis's and another at Bâ—urges another at the Abbey called the Sheeres and another aâ— Dragminian more than a Bakers Dozen Tâ—â—y pretend to have the Garments of the Virgin Marâ— as her Hair Kerchief Combs even heâ— very Shift Girdle Shoes Slippers and I know not what her very Milk beyond the quantity of what aâ—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 respecting 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 Silvester's at Rome all the while VVhat a Cerberus 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 Peters 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 Dedicated to them have one p'ece or other of them Amongst 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 challenging his to be the right and makes all the rest Impostors 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 eeâ—â—ook before mentioned viz. The Man of Sin Printâ—d for Mr. Boulter in Cornhill 1677. A very ingeniâ—ous and Excellent Book p. 1â—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 Alleluja that is praised be God and filled them with the Hony of the Rock Alleluja Alleluja Alleluja 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 mercy 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 Morrow-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. Vnless it be said upon the Vigil or even of a Saints day or else in Lent or the Ember-days yeâ— upon Easter and Whitson-eve there must be said always what is set down in the Black Letter Glory 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 glory Lord God Heavenly King God the Father Almighty 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
Divine Mr. Jacob Ambrose Bentevolio and Vrania in six Books written by the Learned Nathaniel Ingelo D. D The fourth Edition with large Amendments wherein all the obscure words throughout the Book are Interpreteâ— in the Margin which makes this much more delightful to read then the former Additions Mr. James Janeways Legacy to his friends containing twenty seven famous instances of Gods Providences in and about Sea-dangers and Deliverances with the Names of several that were Eye-Witnesses to many of them An Historical Account of the Heroick Life and Magnanimous Actions of the most Illustrious Protestant Prince James Duke of Monmouth containing an Account of his birth Education Places and Titles with his Great and Martial Achievements in Flanders and Seotland his Disgracâ— and Departure both from Court and Kingdom with the most Material Passages that hath occurred since his Return Catastrophe Mundi or Merlin Revived in a Discourse of Prophâ—cies and Predictions and their Remarkable Accomplishments with Mr. Lillies Hieroglyphicks exactly cut and Notes and Observations thereupon as also a Collection of all the Antient Reputed Prophecies that are extant Touching the Grand Revolutions like to happen in these latter Ages Historical Memoirs of the Life and Death of that wise and valiant Prince Rupert Prince Palatine oâ— the Rhine Duke of Cumberland c. containing 〈◊〉 breif but Impartial Account of his Grreat and Martial Atcheivements during the time of the Civil Wars together with his several Engagements in the Wars between his Majesty and States General of the united Princes Fifteen real Comforts of Matrimony in answer to the late fifteen Sham-comforts together with Satyrical Reflections on the Whoring and Debauchery of this present Age. Written by a Person of Quality of the Female Sex The Voyages of the ever Renowned Sir Francis Drâ—â—e into the West Indies viz. His great Adventures for Gold and Silver with the Gaining thereof and an Account of his surprising of Nombe de Dios. A large â— Account of that voyage wherein he Encompassed the VVorld his Voyage made with Francis Knollis and others their taking the Towns of St. Jago Sancto Domingo Carthagina and St. Austine His last Voyage in which he dyed being Accompanied with several Vallient Commanders and the manner of his Burial To which is added an Account of his Vallarous Exploits of the Spanish Invasion The Confession of Faith and the larger and shorter Catechisme first agreed upon by the Assemby of Divines at VVestminster and now approved by the General Assembly of the Church at Scotland to be a part of Uniformity in Religion Psalmorum Davidis Paraphrasis Poetica Georgii Buchmian Stotia Argumentis ac Melodiis Explicata atque Illustrata FINIS The History of the Mass The Introite CElestinus Pope gave the first Introite as Platina and Sigebertus writâ— The Psalm Judica me Deus c. The Priest prepares himself to his Mass first with the Psalm Judica me Deus discerne causam meam c. which was ordained by the said Celestinus And where they ascrâ—be to Saâ—nt Ambrose the two Prayers which he used in the preparation to the Mass and be added to the Books of Ambrose Erasmus judgeth the same to be none of his and that rightly as it seemeth for therein are contained Errors not elsâ— to be found in the Books of Ambrose both in giving â—doration to the bread of the Sacrament and making invocation to the Saints namely to blessed Mary as in the second Prayer where he saith ut efficax haec mea sit deprâ—catio beatae Mariae Virginâ— suffragia peto c. that is And that this my Prayer may be of Efficacy I desire the suffrâ—ge and intercession of blessed Mary the Virgin c. whereby it may appear that learned Ambrose was not the Author of such an Error Chrysostom in the XI homily upon the Gospel of Mathew saith that in his time and afore hiâ— time the use was to sing whole Psalms till they were entred and assembled together and so belike Celestinuâ— borrowed this custom of the Greeks and brought it into the Latin Church as Râ—pertus wâ—iteâ—h Gregory the Great as some wâ—itâ— called a Synod at Rome about the Year of our Lord 594 in which Synod he appointed that the Inâ—â—oit of the Mass should be taken out of some Psalm The Confiteor The Confiter Pope Damasus brought into the Mass as it is written albeit peradventure not this Popish Confiteor which in the later Church hath been used stuft full of Idolatry and Invocation of Saints against the word of God The Kyrie Eleyson The Kyrie Eleyson which is 9 times to be repeated in such a Tongue as few Priests either understood or do rightly pronounce Gregory did institute about 600 years after Christ taking it out of the Greek Church and yet transposing it otherwise then there it was used For among the Greeks this Kyrie Eleyson which they called their Litany was sung of all the People the which Gregory ordained to be sung only of the Quire adding thereto also Christs Eleyson which the Grecians used not as Gregory himself writing to the Bishop of Syracuso doth testifie Gloria in Excelsis Next followeth Gloria in Excelsis c. which words were sung of the Angels at the Birth of our Saviour albeit these words also were corrupted as many other things were in the Church for where the words of the Angels Hymn were hominibus boâ—â— voluntas that is to men good will the Mass said hominibus bona voluntatis that is to men of good will c. This Hymn was brought into the Mass by Pope Symmachus and not by Tolesphorus as some mistakenly write saying that he ordained three Masses on Christmas-day for in his time there was no Mass in the World Anno 140. The said Hymn was augmented by Hillarius Pistariensis with those words that follow Laudamus te c. singing it first in his own Church which was Anno 340. And afterward brought into other Churches by Pope Symmachus Anno 510. Dominus vobiscum with the Answer Oremus and the Collects Dominus vobiscum with the Answer of the People although we have no certain Author named by whom it came yet this is certain that it was deduced out of the Greek Church into the Latin as may appear by the Lyturgie attributed to Chrysostom and Basilius but t is a doubt whether that Liturgy be rightly ascribed unto them also by Origen and other antient writers by whom it may seem that the Lyturgie or Mass as they call it did first begin with Dominus vobiscum and then Sursum corda After that Gratias agamus Domino deo nostro and so following upon the same vere dignum Augustum est c. To the which beginning of the Canon other additions after were put into by others as ye shall hear by the Lords grate more hereafter at large Hugo des Victore writeth that this Prayer was taken out of the antient Salutation of Rooz saluting his Harveâ—
the playing on the Organs Damasus by the instinct of Hierome appointed Gloria Patri Glory be to the Father after the Psalms Pelagius divised the Memento for the dead Leo brought in the Incâ—nce Eutichianuâ— as others say brought in the Offertory which was then after a manner far otherwise then it is or hath been used now a great while For what time as many of the Heathen being greatly accustomed to bring offerings were converted unto Christ and could not be well brought from their old long use of offerings the Pope thought to bear somewhat with the weak and permitted them to being meats into the congregation of the Church that when the Bishop had blessed them they that brought thâ—m might distribute them to the poor or take them to their own use But afterward did Pope Gregory improve this sentence Non apparebis in consâ—â—â—â—u Dâ—â— tui vacuus c. Thou shalt not appear in the Sight of thy God empty c. That as he willâ—d the People to say their Offerings upon the Alâ—â—â— so they did and have not yet forgotten to do so still Soule-Masses and Mâ—sses applyed for the dead came in partly by Gregory partly by Pelagius which brought in the Memento as is said Where note good reader and mark how these two stand together that which our Saviour saith in hiâ— Gospel hoc facite in mei commemoratiâ—nem Do this in remembrance of me And that which they say In quorum memoria corpus Christi sumitur c. i. e. In whose commemoration the Body of Chrst is taken c. Christ would it to be done in his Remembrance and the Pope saith do it in Remembrance of the Dâ—â—d c. what can be more contrary Ianâ—â—â—â—tius the third ordained that the Sacrament should be reserved in the Church the same also brought in Aricular Confession as a Law about the Year of our Lord 1215. He did also constitute that no Arch Bishop should enjoy the Pall unless he were of his own Religion and therefore no great Marvel if there be such Unity in Popâ—ry Vigilins ordaâ—nâ—d that the Priest should say Mass having his face towards the East Pâ—â—tine writeth how the first Latin mass was sung in the fixt Councel of Constantinople which was about the Year of our Lord 680 so that the said Mass was there and then first allowed and not before And yet they I mean the Greek Church should have known as soon the Mass if it had proceeded from James or Basillus as the Latin Church â—â—â— know it The opinion that the Mass helps Souls in purâ—â—â—ory was constrmed by Pope Jâ—â—nnâ—s the 19. by 〈◊〉 of a dream wherein he dreamt thaâ— he heard and saw the voices of Devils lamenting and bewailing that Souls there delivered from them by the sayings of Massos and diriges and therefore he did approve and Ratifie the feast of All Souls brought in by Odilo moreover he had joyned also to the same the the feast of Alhallowes about the Year of our Lord 1003. Concerning lent fast some think that Telesphorus about the Year of our Lord 140. was the author thereof But that paradventure may be as true as that which they also attribute to him that he ordained three Masses of one Priest to be said on Christmas-day or if he did ordain that Fast yet he did ordaine it but freely to be kept for so I find a mong the decrees that Lent was commanded first to be fasted but only of the Clergy or Church-men Pope Leo Commanded the Sacrament to be censed that is perfum'd with Incense Pope Boiniface set in his foot for covering of the Altars In St. Cyprians time it seemeth that water was mingled with the Wine whereof we read mentioâ— in his second Book of Epistles which mixture is referred to Alexander the first in the order of the Roman Canon As concerning the breaking of the body in three parts we read also mention to be made in the same book of order but no certain author thereof to be named the words of the book be these Tripliciter inquit corpus domini intelligitur unum quod resurrexit à mortuls quod significat particula in sanguinem missa aliud quod ad huc vivit in terra significatum partuit particulam a Sacerdote consumptam tertium quod jam requiescit in Christo quod etiam à tertia particula in altari reservata aptè figuratur c. i. e. Three ways is the Body of the Lord understood one which rose again from the Dead being signified by that part which is let fall to the Blood in the Chalice the other is that which yet is living in the Earth which the part of the Priest eaten doth signify the third is that now resteth in Christ which also is figured by that Particle that is reserved upon the Altar Dedication of Churches came in by Felix the third and that the Churches might not be hallowed but by a Bishop Anno 492. The Canticle Gloria laus c. In the procession before the Mass on Palm Sunday was instituted by The edulphus Bishop of Aurelia as Sigebertus writeth about the Year of our Lord 483. Giving of holy bread came in by this Occasion as it is to be gathered partly out of Honorius partly out of Durandus and others the manner was in ancient time that the Ministers were wont to receive certain Meats of every House or Family wherewith a great Loaf was made called Panis Dominicus able to serve in the Communion and to be distributed unto the People which then was wont every day to be present and received especially they that offered the Meat for whom it was wont therefore to be said in the Canon omnium circumstantium qui tibi hâ—â— sacrificium laudis efferunt c. But afterward the Number of the People increasing and piety decreasing as Durandus writeth it was then ordained to communicate but only upon Sundays At length followed the third Constitution that thrice a Year at least at Easter every Man should communicate it being thus provided that instead of the daily Communion before used the Pax did serve and instead of receiving upon the Sunday bread was hallowed and every Sunday given and distributed unto the people which also was called â—â—logiâ— the constitution whereof seemeth to proceed from Pope Pius for so we read in the Decreeâ— of the said Pope Pius Ut de oblationibus quâ— off 〈…〉 〈◊〉 à Populo consecrationibus supersunt vel 〈…〉 〈◊〉 deferunt â—ideles ad Ecclesiam vel certe de s 〈…〉 〈◊〉 〈◊〉 pâ—râ—â—s 〈◊〉 habeat in 〈◊〉 indito convenienti post missarum solennia qui communicare non fuerint parati Eulogias omni Die Dominica in diâ—bus festis exinde accipiant That is that the Minister shall take of the oblations offered of the People remaining of the Consecration or else of the bread which the Faithful bring unto the Church or use to make of their own Bread and cut it
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