participent c. It cannot be called a Communion Except moâ—e then one do participate of one sacrifice c. And Duranduâ— In primitiva Ecclesia omnes qui celebratione Missaruâ— intererâ—nt singulis diebus communicare solebanâ— co quod Apostoli omnes de calice biberunt c. that is in the primative time all that were present at the ministration were wont everyday to Communicate because that the Apostles did altogether drink of the Cup. c. Secondly they alter and degenerate therein from antient antiquity in that when they Communicate also with the people yet they deprive them of the holy Cup which deprivation was not in the Church before the Councel of Constance about the Year of our Lord 1414. for before it was so authentickly received that it was counted a Sacriledge to receive the one without the other as appeareth by the words of Pope Grlasius Comperimus quod quidam sumpta tantum mode corporis sacri portione c. The whole in English is this We understand that there be some which receiving the one part only of the holy Body abstain from the Cup of the sacred Blood who because they be taught so do by what supersticion I cannot tell either let them receive the Sacrament whole together or let them abstain from the whole Sacrament altogether because the division of that one and whole Sacrament cannot be without great Sacriledge c. Hitherto also pertaineth the Testimony of Saint Austin in these words Et ibi vos estis in mensa in calice nobiscum vos estis simul enim boc sumimus simulbibimus quia simul vioimus c. i. e. There bâ— you at the Table and at the Cup there also bâ— you with us for together we receive and together we drink because we live together As also out of the Book of Gregory it is maniseâ—â— that not on'y the people received them in both linds but also the words were prescribed to the Minister what he should say in giving the Cup. Item sacerdos Calicem dando dicat sanguis domini nostri Jes Christi custodiate advitam aternam i. e. let the Prie say in giving the Cup the blood of our Lord Jesus 〈…〉 â—hee â—â— everlasting life Amen Further in rendring the cause why it should so be done Thomas Aquinas writeth Nam hoc valet ad representandum Passionem Chrsti in qua seorsim suit sanguis à Corpore seperatus c. secundo hoc est conveniens usui hujus sacramenti ut seorsim exhibeatur corpus Christi fidelibus in cibum sanguis in potum i. e. for that serveth to represent the passion of Christ wherein his blood was parted severally from the body c. Secondly for that it is convenient to the use of the Sacrament that the body should severally be given to the faithful for meat and the blood for drink And therefore served the office of the Deacons as we read Ut oblata à populo super altare consecranda disponant perfect is misteriis calicem sacro sancti sanguinis domini fidelibus propâ—nent i. e. say the offerings of the People upon the alter to be hallowed when the misteries be consecrated to distribute the Cup of the sacred blood of the Lord to the faithful c. But among all other testimonies to prove that the Sacrament ought to be common to all people in both kinds there is none more evident then that place of Hierome Caeterum dominica cana omnibuâ— debet esse communis quia ille omnibus discipul is suis qui aderunt aequaliter tradidit Sacramenta i. e. the supper of the Lord ought to be indifferently common to all his Disciples there present c. And there have ye heard the Canon described which otherwise is called Secretum i. e. the secret of the Mass being so termed because the Priest was wont to read it in secret or in silence the reason thereof Pope Innocentius the third declareth in his third Book for that the holy words faith he of the Canon should not grow in contempt with the People by the daily use and hearing thereof and he bringeth in an Example concerning the same of certain Shepherds which in the fields using the same words of the Canon upon their Bread and Wine the matter was turned saith he into Fiesh and Blood and they plagued therefore from Heaven but with such Popish tales the Church hath been long replenished as we have touched already The Postcommon After the Canon and Communion then followeth the postcommon with the Collects which the Mass Book requireth always to be used in an odd Number sometime teaching to use but one as in the Sundays Leot and sometime three as in certain Massesfrom Low Sunday till the Assention but never to pass the Number of Seven Ita Missa est Last of all cometh Ita Missa est whereby the Minister dismisseth or sendeth away all the Congregation there present to their Business for as you heard before it was decreed in antient time that it was not lawful to depart from the Congregation in the time of holy Ministration before the End of the whole Communion and therefore all things being accomplished the Priest turning to the Assembly pronounceth Ite Missa est Where note that upon Sundays and Festival days on'y when Gloria in Excâ—lsis was sung Ita Missa est was wont to be said â—on the Work days benedâ—eamû◠Domino sometime Requiâ—scant in pace Now concâ—â—ning such Trinkâ—â—s as were to the aforesaid Mass appertaining or circumstant first the Liâ—â—â—n Albeâ— aâ—d copporasses were brought in by Pope Martus Aâ—â—o 340 if that be true which is thought of some whore note again that in the time of this Pope it was nothing offensive for every â—onâ—â—â— Prlesâ—â—â— have his own proper Wise In the 〈◊〉 also of this Marcâ—o was â—â—ncilium Eliburâ—â—â—â—m which condomn all â—indâ— of Images and â—â—â—â—â—res â—â— Temples Contrary to the which Council Pope Gregory the third about the Year of our Lord 732. Calling a Council at Rome did not only establish the Images before condemned but condemned the gainsayers for Heretickes as is aforesaid By Sixtus the second it was ordained that no Liturgie should be done save only upon Alters hallowed about the Year of our Lord 260. as some suppose but as I see no firm probation upon the same so have I probable conjecture the same not to be true Some there be that shame not to say that S. Clement brought in the Alb and vestments to the Popish Mass Item that the Sacrament of the blood of the Lord should be consecrated in Chalices of glass and not of wood as it was in former time they say it was the ordinance of Pope Severinus After this came in golden Chalices and a true Proverb withal that once they had wooden Chalices and Golden Proists now they have Golden Chalices and wooden Priests Sebirianus ordained the Ringing of bells and burning of Lamps in Churches Vitalianuâ—
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
and in your Chambers 2 Else the Priest might mar his own intention and then all the Freak of transubstantiation vanishes 3 His voice perhaps might fail by speaking loud 4 the holy words might grow vile or despicable as of old time when they were spoken loud some shepherd learning them put Bread up on a stone and by speaking those word turned it into flesh But says the whiskeâ— they were smitten with Fire from Heaven for their pains some other Raving not reasonings they have which I omit see Duranâ— Rational lib. 4. de secret 7. They have Private Masses that is Sacraments wherein the Priest alone Communicates This alone Communion is such a peice of Non-sense and impious Contradiction that it might astonish any man to hear those Rabbys as men of reason â— impudently assert it What can be more contrary to the Command of Christ to 〈◊〉 Disciples present take Eat Drink yet the Ravenous Priest swallows all himself and bids the people seed with their Eyes t is pity but he were so fed Institution is the solâ— foundation whereon Sacraments stand And all Examples in Scripture are again these Papists nor will any Antiquity sheâ—ter them see Dr. Caves Primitive Christianity An Excellent Book 8. Lay men must not tast at all of the Cuâ— but Christ and his Apostles were of another mind Drink ye all of this was currant then but now it will not pass No No though the Conventicle of Trent sect 21. Cap. 3. Confess'd the Institution to be otherwise Their Doctrine is that whole Christ is either kind in defiance of Christ who said the Bread was his Body and the Wine his Blood If the people have a whole Christ under one kind then the Priests have two Christs under both that 's certain either two or none That Popish Hector Bellarmine gives you reasons forsooth lib. 4. de Euchar. cap. 24. ad finem why they thus rob the Laity Because it would be impossible in large Parishes for one Priest to give the Cup to all Ah ah he is too large And then some drops may fall and be split and the Wine by carrying about one way or other may be made unfit to Drink Again many can't abide Wine O rare some Countrys want it Ergo the Laity must not have the Cup Well concluded great Bellarmine Brave Logick Now let 's consider this Mass and examine whether it be of God or no In order to which take a few general Reasons of that blessed servant and Martyr of Jesus John Gradford thus briefly reduced into Syllogisms From Fox Act. and Mon. 1. That thing is not perpetual nor standeth not alone which admits of succession of others to doe the same thing that was done before But the Mass Priest pretend to succeed after Christ doing the same sacrifice which he did before Ergo the Mass Priests make Christs Priesthood not to be perpetual 2. All Priests be after the order of Aaron or after the order of Melchisedech or after the order of the Apostles or after that spiritual sort whereof it is written ye are a spiritual Priesthood c. But the Mass Priests are neither of the order of Aaron for that were to establish what Christ abolish'd neither after the order of Melchisedech for that 's peculiar only to Christ neither after the order of the Apostles for they were Ministers and Preachers never had the title of Priests Neither after the general sort of the spiritual Priesthood for every Christian is a spiritual Priest offering up spiritual not bodily sacrifice as Prayer thanksgiveing c. Ergo the Mass Priests are no Priests unlâ—ss after the order of Baals Priests Concerning the sacrifice of Christ he reasoneth in like manner this reduced into Argument To Reiterate a thing once done for the aâ—taining or accomplishing of the end wherefore it was begun declareth the imperfectâ—on of the same thing before the Mass-Priests do reiterate the sacrifice of Christ once done for the end wherefore it was begun that is for propitiation and remission from punishment and guilt for the living and Dead Ergo Mass Priest make the sacrifice of Christ to be Imperfect and so are injurious to the sacrifice of Christ To confirm this mark the Rubrick following written before the Mass of the five Wounds in the Mass Book Boniface Bishop of Rome lay sick and was like to die to whom our Lord sent the Archangel Raphael with the office of the Mass of the five Wounds saying Rise and write this office and say it five times and thou shalt be restored to thy health immediately And what Priest soever shall say this office for himself or for any 1 other that is sick five times the Person for whom it is said shall obtain health and grace and in the World to come if he continue 2 LIFE everlasting and 3. whatsoever tribulation a man shall be in this life if he procure this office to be said five times for him of a Priest withont doubt he shall be delivered And if it be said for the SOVL of the Dead anon as it shall be said and ended five times his Soul shall be rid from paines This hearing the Bishop he did erect himself up in his Bed Conjuring the Angel by the Name of Almighty God to tell him what he was and wherefore he came that he should depart without doing him harm who answered that he was Raphael the Archangel sent unto him of God And that all the premisses were undoubtedly true Then the said Boniface confirmed the said office of the five Wounds by the Apostolick Authority Reader if I should go about to convince any body that this Rubrick which these Blushless Blasphemers shame not to print in their Mass-Book is horribly wicked it would be a kind of an Impeachment of your Understanding Now either the Apparition is ture or false If true it must be from God or the Devil It cannot be from God for 't is diametrically opposite to his word For health Grace and Salvation are to be had only by and through the Lord Jesus our Redeemer Therefore of necessity it must be from the Devil But if there was no such Apparition then the Pope is a devilish lyar fine Infallibility is it not 1. Note here that ther 's no need of Docters or Apothecharies c. For this Catholick Physitiah has got you a Panpharmacon to cure all diseases What unmerciful wretches are they to suffer so many of their pocky Brethren to languish under the teâ—ious and Chargeable Cures they are purgatory'd with when so easy a remedy is at every Priests disposal 2. Here 's Jesus Christ himself made a meer Cypher here 's the Eternal wisdom Blasphemously arraigned of downright folly and Cruelty For if Everlasting life might be had at so easy a rate there was no need that the Eternal Son of God should be expos'd to those torments and ineffable Agonies which he suffer'd in bearing the whole weight of Gods wrath for our Sins O the Astonishing
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—
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
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
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
conveniently in portions in a clean and a convenient Vessel so that after the solemnity of the Ministration being done they that were not prepared and ready to communicate may receive every Sunday or Festival day Eulogies or Benedictions with the same haec illo As concerning Holy water which they used to sprinkle at the Church door upon them that entred in I will nor say that it sprung from the Idolatrous use of the Gentiles This I say as I find in Historia Zozomeni erat autem Romanis vetusta consuetudo ut quem limen Templi transeundum esset sacerdos secundum morem ethnicum madidos quosdam Olivae remusculos manu tennens ingredientes aspergebat c. i. e. It was an old custum among the Romans that at the entering in at the Church door the Preist after the usual manner of the Ethnicks having in his hand moist branches of Olive did sprinkle with the same such as entred in c. To the which custom this our manner of giving of Holy water is so like that it seemeth to proceed out of the same In the Book of the Popes Decrees and in the distinctions of Gratianus there is a certain Decree gathered upon Alexander the first about the Year of our Lord 121 which Decree may well seem to be a bastard Decree neither agreeing to such a father nor such a time concerning the Conjuring of holy water the words of the decree be these Aâ—uam sale conspersam in Populis bene dicimus ut ca 〈◊〉 aspersi sanctificentur purificentur quod omnibus sacerdotibus faciendum esse mandamus Na 〈…〉 si cinis vitulâ— aspersus Populum sanctificabat atq 〈…〉 mundabat multo magis aqua sale aspersâ divinisq 〈…〉 pracibus sacratd Populum sanctificat atque mund 〈…〉 Et si sale asperso per Heliseum prophetam sterilit 〈…〉 aqua sanata est quinto magis divinis precibus sacra tus sal sterilitatem rorum aufert humanarum col 〈…〉 quinatos sanctificat purgat caetera bona multiplicat infidias Diaboli avertit et à phantasmat 〈…〉 versutis homines defendit That is we bless water sprinkled with Salt among the People that all such as be sprinkled with the same may be sanctifye and purified which thing we charge and command all Priests to do for if the Ashes of the Heifer the old Law being sprinkled among the People did sanctity and cleanse them much more water sprinkled with Salt and hallowed with godly Prayers santifieth and cleanseth the People and if the Helisens and the Prophet by the sprinkling of Salt did heal and help the barrenness of the water how much more doth the Salt being hallowed by god Prayers take away the barrenness of human thin 〈…〉 and sanctify and purge them that be defiled a 〈…〉 multiplieth other things that be good and tu 〈…〉 away the Snares of the Devil and defends Men from the deceptions of phantasy c. Thus you have heard the Author and Father holy water which some also ascribe to Pope Six 〈…〉 which succeeded Alexander but as the Papists do 〈◊〉 agree in the first Author or institutor of this hallow of Elements so I think the same untruly to be scribed to either but leaving the probation of the further leasure let us now hear in our own to 〈…〉 their own words which they use in this their C 〈…〉 juration The form and words used of the Priest in Conju 〈…〉 Salt I Conjure thee thou creature of Salt by th 〈…〉 â—ving God by the ✚ true God by the holy God c. That thou mayest be made a Conjured Salt to the Salvation of them that beleive and that unto all such as receive thee thou mayest be health of Soul and body and that from out of the place wherein thou shalt be sprinkled may fly away and depart all phantasy wickedness or craftiness of the Divils subtilty and every foul Spirit c. The form of Cunjuring Water I Conjure thee thou creature of Water in the name of ✚ God the father almighty and in the name of ✚ Jesus Christ his Son our Lord and in the vertue ✚ of the Holy Ghost that thou become a Cunjured Water to expel all power of the Enemy c. Who seeth not in these words Blasphemy intollerable how that which is only due to the Blood of Christ and promised only to Faith in him the same is transferred to Earthly and insensible creatures to be salvation both to body and Spirit inwardly to give Remission of Sins to give health and remedies against evils and Devils against all phantasies wickedness and all foul Spirits and to expel the power of the Enemy c. If this be true whereto serveth the Blood of Christ and the vertue of Christian Faith Therefore Judge thy self good Reader whether thou thinkest this trumpery rightly to be fathered upon those ancient Fathers afore named or else whether it may seem more like truth that John Sleydan writeth whose words in his second Book de Monarchiis are these Norum decreta sunt in libris inserta conciliorum sed ex his pleraque tam sunt lericula tam nugatoria tam aliena prorsus sacris literis ut credible fit ab aliis longo post tempore fuisse conficta c. That is the decrees of these foresaid Bishop and Marters be inserted in the Book of Councels but of these decrees many whereof be so Childish so trifling and so far disagreeing from the holy 〈◊〉 〈◊〉 it is very like that the same were fained and counterâ—elted of others long after their time c. Thus much â—aith Sâ—eydon with more words in that place unto whose Testimony iâ— I might be so bold also to add my conjecture I would suppose the Conjuration of this same Water and Salt to spring out of the same Fountain from whence proceeded the conjuring of Flowers and Branches because I see the order and manner of them both to be so like and uniform as may appear The manner of hallowing Flowers and Branches I conjure thee thou creature of Flowers and Branches in the Name of ✚ God the Father Almighty and in the Name ✚ of Jesus Christ his Son our Lord and in the Virtue of the ✚ Holy ghost therefore be thou rooted out and displanted from this Creature of Flower and Branches all thou strength of the Adversary all thou Host of the Divel and all the Power of the Enemy even every assault of the Divels c. And thus much concerning the Antiquity of holy Bread and holy water which is left Before the Christian Reader that he may judge whether they be of God or the Father of Lyes c. Furthermore as touching the Reserving of Reliques and the Memorial of Saints brought into the Mass Gregory the third is the Author thereof who also added to the Canon thereof this clause Quâ—rum solemnitatis hodie in conspectu Divinâ— Majestatis tuâ— celebrantur c. Finally it were too long to recite
Impudence of this Rubrick 3. Nay this is not all neither 't will deliver out of all sorts of trouble will it so Yes 't is undoubtedly true saith the Heavenly Embassador I should say Satans Envoy Extraordinary Well but how comes it to pass that the late Jesuits and their Bretheren Martyr'd for Treason If I may use a Catachresis made no use of this glorious receipt to save their Necks If they try'd it the Devil fail'd'um If not they were all so many felo's dese self murtherers when they might scape if they would I would advise the Priests in Newgate c. to get themselves out by this trick as also their friends in the Tower I profess I can hardly forbear laughing when I consider what fools our students are as well as the vertuosoes and Philosopher-stone-men together with the whole body of learned Phisitians who spend so much time and expence in arriving to their Skill Yea the whole World is mad that does not lay aside these and other useless sciences and set up a parcel of 5 wound Mass Priests who will doe the Job presently be it what it will In whatsoever Tribulation this is a Comprehensive word art thou going to be hang'd Employ a Priest betimes in the Morning and hee l fumble over five Mases before thou getst to high Holborn there 's one Tribulation gone Art thou over Head and Ears in Debt and surrounded with a stone Doublet peh 't is nothing the same Charms will set open the Prison doors for you Art thou at Sea Menac'd every moment with the Devouring Billows whilst the inraged Elements tumultuously encounter to destroy thee the Skys ratling the Wind roaring and the swelling Waves mounting like so many Isles of Tenariff fear not set the Catholik Chaplain to work and whip you have all the Ocean as smooth as a Fish pond before you have surl'd your Sails An Infinite Number of these benefits may be thought on And the Nation may save a world of Money in an Age which iâ— given to maintain Our Ministers for Preaching the Gospel of Salvation If these five Masses can save us the Gentry may save the Charges of breeding up their Sons at University's and Inns of Court because this Mass Priest can prevent and remedy all vexations of Law-suits so that in a word Divinity Law and Physick are all render'd Superfluous if this Mass can supply their places Risum teneatis amici But to our Argument 4. Whatsoever causes or occasions a man to rest in a meer external serving of God which should be inward and Spiritual that hinders the service of God But the Mass occasions a man to rest in such external service viz. hearing seeing and saying of Mass which are but the object of sense yet say they meretorious ex opere operato etiam sine bono Motu intentionis viz from the work done even without the good motion of the Intention Erog the Mass hinders the true service of God 1. The Papists affirm that the Bread after these 5 words of Consecration hoc est enim Corpus meum are whispeâ—ed by the Priest over it it ceases to be Bread and at the utterance of the last syllable um mark that not before it becomes the real and substantial Body of Christ Flesh Blood and Bones without any hope or Allegorical Meaning even as he convers'd with Mortals upon Earth This is their great Dâ—â—na of a Doctrine Well what then Then of necessity if this Doctrine be true the real Body of Christ is a Dead * substance wholy void of life and sense for the Consecrated water stirs not but as the Priest moves it But the real Body of Christ is a living substance and is and must be eternally such Rom. 6. 9. Christ being raised from the Dead dyeth no more Death hath no more dominion over him Rev. 1. 18. I am he that liveth and was Dead and Behold I am a live for evermore Luk. 20. 35. 36. Ergo this wafer cannot be the real and material Body of Christ the one being a living the other a Dead Substance If the Consecrated wafer be the real Body of Christ then 't is possible that Christ may have a 100000 Bodys at one and the same time For one Prâ—est at one Consecration may make as many as the Table will hold perhaps some hundred Body 's at a Clap with the meer Charm of hoc est enim Corpus Meum to be sure he makes enough for all the Communicants which may be Milâ—ions at one Instant at least the same Morning in Europe c. This is quite contrary to the Text 1 Cor. 1. 13. Is Christ Divided c. that is he is not Divided as by the Context appears Eph. 4. 4 5. one Body one Spiritâ— one hope one Lord one Faith-one 〈◊〉 Now if every one of these consecrated Wafers be a real and substantial Christ it must of necessity follow that we have so many Christs yea Christ-Mediators for that it must or no Christ as there are consecrated Wafers which the Scriptures in express terms gain says 1 Cor. 8. 6. to us there is but one God and one Lord Jesus Christ c. 1 Timothy 2. 5. there is one God and one Mediator not many between God and Men the Man not Men Christ Jesus The Papists say that Christs Flesh Blood and Bones ay and his Soul and Divinity too that is whole Christ is here sacrificed in their wafer by a Knack they call Concomitancy A very little room a meer little Ease Now if there be as many real Christs or Christs Bodys as there are consecrated Wafers they make the Lord Jesus to have only a phantastical Body that is indeed none at all contrary to what he himself demonstrated to his Disciples Luke 24. 39. Behold my Hands and my Feet handle me or feel me and see c proving the reality of his Body by sight-and touch so John 14. 19. the World seek me no more viz. till his second coming I go unto the Father viz. in bodily presence ver 28. I leave the World c. but the Papists can bring him back with a Charm of five Words The Angel thought t was a good Argument to prove Christ was not on Earth or in the Sepulcher because he was risen but these Logicians will have him risen and here too strange Sâ—phistry If this Transubstanâ—iation be true thâ—n Christs Body may be eaten by Rats Mice and other Vermine as in the Caveats of the Mass contrary to Act. 2 27. where 't is said neither wilt thou suffer thine holy one to see Corruption This consecrated Bread or Wafer hath not the real Nature and property of flesh or a human Body as Animal Spirits no taste nor feeling like Flesh no complexion of flesh so as to convince the senses of sight taste and toÌ„uching therefore no real Body of Christ And if we must believe a thing so contraâ—y to sense and that our senses are deceived the greatest Evidence of Christianity