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poteft, & comburi, & cinis juxta altare reponi. Sed Petrus de Palude dicit, quod mus exenterari debet : & mus quidem comburi, & cinis in pifcinam projici ; pars autem hoftia, fi homo eam horret fumere, debet in tabernaculo reverenter poni, & tamdiu ibi dimitti, quoufque naturaliter confuetur. Ipfa autem boftia nequaquam debet in pifcinam projici ; ficut fecit quidam facerdos de mufca reperta poft confecrationem in calice. Nec etiam debet comburi, ficut fecit alius facerdos de boftiis mucidis confecratis, & cinis ipfarum in pifcinam projici : quia hoc eft immane far crilegium. Et ideo quantumcunque modica particula inve niatur, debet reponi cum reverentia; quod in ea totus eft Chriftus. Et fiquidem homo effet tanti fervoris, quod bujufmodi non borreret, fed fumeret, commendandus effet; fi tamen effet jejunus. Sic beatus Hugo Cluniacus commenda-wit Goderanum fumendo partiunculas boftia, quas leprofus cum viliffimo fputo evomuerat, dicens craticulam Laurentii ·fuiffe tolerabiliorem. Anton. Florent. de Defectibus Missa, Vol. 3. Tit. 13. Chap. 6. Sect. 3. The fame Author has a great deal more of the fame Trafh in and near the fame Place. 20 60

But leaft it fhould be imagined by fuch as are Strangers to the Roman Corruptions, that thefe are only the Fanfies of private: Men, of how great Character foever in that Church,. I will therefore fubjoin fome few Paffages from the Miffal it felf.

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Si Sacerdos evomat Euchariftiam, fi fpecies integræ appareant, reverenter fumantur, nifi naufea fiat: tunc enim Species confecrata caute feparentur, & in aliquo loco facro reponantur, donec corrumpantur, & poftea in facrarium projiciantur. Quod fi fpecies non appareant, comburatur Vomitus,& cineres in facrarium mittantur.

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Si boftia confecrata, vel aliqua ejus particula dilabatur in terram, reverentur accipiatur, & locus ubi cecidit, mun→ detur, & aliquantum abradatur, & pulvis seu abrasio bu jufmodi in facrarium immittatur. Si ceciderit extra corporale in mappam, feu alio quovis modo in aliquod linteum, mappa vel linteum hujufmodi diligenter lavetur, & lotio ipfa in facrarium effundatur. De defect. circa miffam Occurrentibus, fect. 10. num. 14, 15. I forbear to mention other Particulars of the fame Kind.

Only I will fubjoin a Paffage of Gavantus's Com ment on Numb. 12. of this very Section. Saies he, Quid fi cadat fanguis Juper Barbam? Bartholomæus ab Angelo, Dialog. 5. Sect. 713. vult eam ablui & combu ri: fed videtur fufficere, fi barba pluries lavetur, cui para cendum eft magis quam tapetibus, de quibus fupra.

Let the Reader now judge, whether Tranfub ftantiation has given Occafion to many Superfti`tions, or no. Our Reformers were too well acquainted with them; tho' bleffed be God, we have not Inftances fo ready at Hand.

The Sixth and Seventh Propofitions. Of the Falfhood of Tranfubftantiation fee the Fourth and Fifth Propofitions. Of Confubftantiation fee the Twenty eighth Question of Turretin's Locus Decimus nonus. Whence the Truth of these Two Propofi tions neceffarily follows. See Bishop Wake's Com.. mentary on the Catechism, Sect. 49.

The Eighth Propofition. See the Eighth Propo fition of the Twenty fifth Article.

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The TWENTY NINTH ARTICLE.

Of the Wicked, which eat not the Body of Christ in the Ufe of the Lord's Supper.

HE wicked, and fuch as be void of a lively Faith, although they do carnally and visibly prefs with their teeth (as St. Auguftine faith) the Sacrament of the body and blood of Chrift: yet in no wife are they partakers of 'Chrift, but rather to their condemnation do eat and drink the fign or facrament of fo great a thing.

St. Auftin in his Twenty fixth Tract on St. John has thefe Words; Ac per hoc qui non manet in Chrifto, & in quo non manet Chriftus, proculdubio nec manducat (Spiritaliter) carnem ejus, nec bibit ejus fanguinem (licet carnaliter & vifibiliter premat dentibus facramentum corporis & fanguinis Chrifti) fed magis tanta rei facramentum ad judicium fibi manducat & bibit. This Article therefore is taken from St. Auftin, and the Church confirms the Doctrin contained in his Words, for the Truth of which fee Art. 25. Prop. 9, 10.

The THIRTIETH ARTICLE.

Of both Kinds.

HE cup of the Lord is not to be denied to the Lay

Tpeople for both the parts of the Lord's facrament,

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by Chrift's ordinance and commandment, ought to be miniftred to all Chriftian men alike.

This Article contains Two Propofitions.

1. The Cup of the Lord is not to be denied to the Lay People.

2. Both the Parts of the Lord's Sacrament, by Chrift's Ordinance and Commandment, ought to be miniftred to all Christian Men alike.

The First of thefe Propofitions is the neceffary Confequence of the Second. See the Eleventh Chapter of the Second Part of the Confutation of Popery.

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Tdemption, gropitiation, and fatisfaction for all the

HE offering of Christ once made, is that perfect re

fins of the whole world, both original and actual; and there is none other fatisfaction for fin, but that alone. Wherefore the facrifices of maffes, in the which it was commonly faid, that the priest did offer Chrift for the quick and the dead, to have remiffion of pain or guilt, were blafphemous fables, and dangerous deceits.

This Article contains Three Propofitions.

1. The Offering of Chrift once made, is that perfect Redemption, Propitiation and Satiffaction, for all the Sins of the whole World, both Original and Actual.

2. There is none other Satisfaction for Sin but that alone.

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3. The Sacrifices of Maffes, in the which it was commonly faid, that the Prieft did offer Christ for the Quick and the Dead, to have Remiffion of Pain or Guilt, were blafphemous Fables and dangerous Deceits.

The First Propofition. See the Tenth Propofition of the Second Article.

The Second and Third Propofitions. See the Twenty ninth Queftion of the Locus Decimus nonus of Turretin's Syftem. From whence it neceffarily follows, that those Sacrifices of Maffes are blafphemous Fables and dangerous Deceits; because they do fo manifeftly leffen the Honor of Chrift's one Oblation on the Crofs, and lead to a Thousand evil and fuperftitious Practices,

The THIRTY SECOND ARTICLE.
Of the Marriage of Priests.

ISHOPS, Priests, and Deacons, are not commanded by God's law, either to vow the estate of fingle life, or to abstain from marriage: therefore it is lawful for them, as for all other Chriftian men, to marry at their own difcretion, as they shall judge the fame to Serve better to godliness.

This Article contains Two Propofitions.

1. Bishops, Priefts and Deacons, are not commanded by God's Law, either to vow the Eftate of fingle Life, or to abstain from Marriage.

2. It is lawful alfo for them, as for all other Christian Men, to marry at their own Difcre

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