THE MASS a MOCK ROME'S Sacrifice an Abomination frontispiece The ROMISH Mass-Book FAITHFULLY Translated into English WITH NOTES ●nd OBSERVATIONS THEREUPON; Plainly Demonstrating the Idolatry and Blasphemy thereof CONTAINING I. The Cautelae, or Caveats of the Mass. II. The Canon of the Mass. III. The History of the Mass, showing when, how, and by whom it was Patched together. WITH UNANSWERABLE ARGUMENTS Proving It No Service of God. Published at this Juncture to Inform men's Judgements, and put a stop to the Designs of Those that Endeavour to Introduce Popery amongst us. LONDON▪ Printed by George Larkin, for Thomas Malthus, at the Sun in the Poultry. 1683. Reverendo in Christo Patri, ac Domino, D. HENRICO Londinensi Episcopo, Sercnissimae Regiae Majestati a Secretioribus Consiliis, etc. QU●●tum sit discrimen inter Sapientiam Divinam in Sacro— Sanctis Scripturis Reconditam, et hoc Missale Romanum (nunc in Vernaculum Sermonem, ad verbum, Conversum,) non latet te, Doctissime Praesul. De priori, Celeberrimus Augustinus, In quem Spiritus Dei, suas Dotes largiùs Effudit; postquam ejus Interiora Penetrasset, haec olim dixerat: Vbi eos (nempe sacrae Paginae Scriptores) Intelligo, non solum nihil eis Sapientius, verum etiam nihil Eloquentius videri potest, lib. 4. de Doctr. Christ. De posteriori veró, quid Sentiendum sit, apud ipsum imperitum Vulgus, Res ipsa jam loquatur. Nudum in Conspectu omnium, Exponitur istud Mysterium Iniquitatis, & jam Impostura remota, Si Populus vult decipi, decipiatur. Ego, qui nihil aliud praeterquam patriae Salutem, adversus hujus Pestis Progressum, quaero; hanc opellam Nomini tuo dedicare sum ausus. Papicolarum Invidiae, atque Odii Exitialis, non sum Ignarus; quin, summus tamen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me, aeque ac Conamina mea, (quamvis exigua) in suam Clientelam, & Patrocinium habeat, non vereor. Adversus nostrae Religionis Infestissimos Hostes, tempestivé militas, (Antistes Clarissime,) tam vividis Scriptis, tam viva voce. Non REGIAM MAJESTATEM, non Augustissimum Angliae SENATUM, Non Vniversum populum latet, quot, & quibus Pontificiorum latebris, Circumvallamur. Quas Strages, quot Atrocissimas Insidias, quot Conjurationes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satellites Instruxerunt, & indies Instruunt, ut ex hujus Monarchiae Naufragio, Gazas, sibi iterum, sine Mensura, Compararent, Horret Animus Commemorare tot Martyrum Infandas Clades sub Antichristi Imperio perpetratas! Proh!— Quot Obsidionibus minantur oves, [Lupi voraces sub Pellibus Agninis] TIBI IPSI non parceret Papistica Rabies! Quam Barbaris Cruciatibus Afflixerunt Antecessores tuos! CRANMERUM, RIDLEIUM, LATIMERUM, etc. (Clarissimos Martyres nunquam sine laude Commemorandos.) Quis eorum (aequé ac Caeterorum) memoriam oblivisci poterit? nisi stupor Catholicus totum Orbem occupaverit, omniaque Historiographorum Monumenta Delere valuerit Index alter Expurgatorius. URBIS hujus Celeberrimae Vastationem quis non defleat?— O! quam horribili Incendio Cremabatur haec Illustrissima Monarcharum sedes; ornamentum atque praesidium Regni, Mater Artium atque Disciplinarum; Mercatorum, & Reliquae Plebis, Emporium Opulentissimum!— Quot Papivomas Flammas, In Caelum quasi Impetum facientes, Adspexerunt Angligenae?— Non solum Civitatibus, verùm etiam Omnibus Christianismi Fautoribus, haec Pontifica Conflagratio Minabatur Interitum! Vestrae Dominationi notissimum est, quòd statim post Exhibitum Messiam, Circiter Annum Christi Sexagessimum tertium, Haec nostra Brittannia lucem verbi Divini Accepit. Hanc Spiritualem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex LUCIUS postea excoluit. Tandem verò, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tanquam Aper in vinea Domini, Corruptelas, Tetrasque Idololatrias, disseminaverat. Rursus tamen, (licet parùm feliciter Successerit, propter hominum Peccata) quidam vera fide Praestantes emicuerunt, qui in praealtis Tenaebris, quosdam Errores taxarunt, & verum Domini Cultum, ab Interitu, Vindicare Conati sunt. Neminem sanae mentis latet, quam longé latéque grassatur haec Diabolica Conjuratio. Paucos ignorare Existimo, quo Belligerandi & Imperandi Studio, (ad Veritatis Perniciem,) Calidissimae Jesuitarum Cohortes Ardent. Contendere igitur omni Studio totisque Viribus necesse est, ut Homines, ab hujusmodi Praestigiatoribus Obcaecatos, Refulgentibus Verbi Divini Radiis, Illuminentur. In hoc Opus (ut Christianum Episcopum decet) Summa cum laude Incumbis; ea ergô de Causa, Tibi, Dignitate ac Nobilitate Clarissimo Domino, hanc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offero. Humiliter Orans, ut Sacro Sanctissimus humanae Saluti●● Largitor, (Venerandissimus Jesus,) te diu servet Incolumem, Universamque Ecclesiam Spiritu suo sancto Gubernet, usque ad Consummationem Seculi, Amen. Sic Supplex precatur R. V. Humilimus Servus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Epistle to the Reader. THis great Body Politic (of our English Monarchy) being justly incensed against Popery, has often expressed its solemn abhorrence and detestation of it by its grand and August Representative the Parliament, as being a Sect of dangerous and Accursed Principles. And who cannot but see, unless they are bewitched by the Sorceries of the Whore of Babylon, that the whole Mass of their Worship is a mere medley of Blasphemy, Nonsense, and Irreligion? To disabuse the Common People, and such as understand not Latin, you have here a Faithful Translation of it into the best English such barbarous stuff will bear. Mr. Coverdale Bishop of Exeter, and from him Mr. Fox our famous Martyrologist, Published the Canon in English in his Book of Martyrs, and Mr. Stocker near an hundred years ago Published that and the Cautelae of the Mass (a barbarous word) which I had a sight of, after my Translation was finished, both which are out of Press, and therefore I judged it a necessary piece of service to the Public, to expose it; it being so Foppish, that there needs little more Confutation of it then to make it English. And that's the reason the▪ Priests keep it in Latin. You know that real Beauty scorns the bedawbings of a Pencil, & Deformity will be always masked, to avoid the Derision and Contempt of its Spectators. Therefore this spiritual Farce is acted in the old Romish Masquerade. This is that Mass for opposing which, our Reverend Archbishops, Bishops, Ministers, and Christian Brethren, have been burnt, Massacred, and by Innumerable Torments otherwise destroyed. This is that Mass which you must go to, or be BURNED, if Popery should grow rampant here, (which God in mercy prevent) This is that Mass that has laid a stumbling block in the way of Jews, Turks, and Héathens, and hindered their Conversion. How men's Purses and Estates were empployed by these State-Leeches, was well observed by the Reverend Grostead Bishop of Lincoln, who computed Anno 1253. (Act. and Mon. vol. 1. p. 296.) That the Revenues of Foreigners and Clarks placed here by the Pope, amounted to 70000 Marks a year, whereas the Revenues of the Crown came not to 30000; a prodigious Sum in those times; 420 years ago. That Excellent History of the Magdeburgenses tells you, that in the second Century this whisking Lie of Transubstantiation was unknown to the Church of that Age— Cent. 2. cap. 4 p. 48. Edit. Basil. 1559. Ignotum fuit Ecclesiae hujus Seculi Commentum de Transubstantione.— Neither is there one word of their (Theatrica circumgestatione) playhouse like carrying about the Bran-Idol: nor a syllable of any opus operatum of the Mass. They come yet nearer, and tell you positively, Missae nec vocabulum quidem apud hujus seculi scriptorem Invenias Cent 4. cap. 6. p. 430. Not one word of the Mass can you find among the Writers of this Age. But it appears, say they, that this monstrous & horrible Plague, of the pains of Purgatory, and the Merchandise of Masses crept first into the Church in this Age; that is, in the sixth Century, Cap. 10. Quando tam tetra & horrenda illa pestis de Purgatorii Poenis, & Missarum Mercatura, primitius in Ecclesiam Dei Invecta sit— Yea they tell us that in the seventh Century, full seven hundred years after Christ, (Tempore illo nondum missas habuerunt in Anglia sed tota fuit solicitudo Doctor unserviendo Deo) that is, yet they had no Masses in England, but the whole care of the Doctors was to serve God— With much more to that effect— So that you may see this Mass was brought in about the very time that the Man of Sin mounted the Ecclesiastical Throne; and as it was born with him, so no doubt but in Gods due time it will perish with him; which ought to be the Prayer of every Christian, as it of Yours in all Christian Services J. D. THE ROMISH MASS Faithfully Translated into English: WITH Notes & Observations Thereupon; Plainly demonstrating the Idolatry and Blasphemy thereof. The (Cautelae, or) Caveats for Mass-Priests, Translated word for word out of the Romish Missale. Instructions to be observed by the Priest that is to say Mass. CHAP. I. THe first Caution is, That the Priest who is to celebrate Mass ought well to prepare his own Conscience by pure (1) Confession: Let him earnestly desire the Sacrament, and fully purpose (2) to make it. He is to get (3) without Book a little Note of the manner of doing his duty. Let his (4) Gestures be very composed and devout; for whereas every one is obliged to love God with all his Heart, and with all his Soul, and with all his Strength, he is not approved to love God, who shall appear at the Table of the Altar, where the (5) King of Kings, and Lord of all, is handled; and taken, if he be Irreligious, Undevout, Impudent, Distracted, a Vagabond, or an Idle Person. Let every man therefore consider, that he sits at a great Table, let him consider how he ought to be prepared, let him be Wary and Circumspect. Let him stand (6) upright not leaning on the Altar, let him join his Elbows to his Sides: Let him lift up his hands moderately so that the tops of his Fingers may be seen even with his (7) Shoulders. Let him fit his Understanding to the words and signs (viz. Crosses) for great things lie hid in the signs, greater in the words, but the greatest of all in the Intention. Let him join three Fingers with which let him make the Crosses; let him fold the other two in his hand. Let him make Crosses (8) directly, not obliquely, and high enough, left he overthrow the Chalice, let him not make Circles for Crosses. But when he must bow, let him bow with his whole Body bend, not obliquely, but directly, before the Altar. Notes. (1) This Confession is an Apish Imitation of what the Apostle Commands 1. Cor. 11. 28. viz. Let à man Examine himself, not confess to a Priest in his Ear, and receive his unsanctifyed Absolution. (2) The Papists hold that without this purpose whatsoever the Priest does, is merely null and invalid; And therefore all that worship the Wafer he holds, commit downright IDOLATRY; for by their own Doctrine if the Priest has not a right intention, it is no God. Now, no man living can assure himself that the Priest has a real purpose in what he does, because no man knows the heart, and consequently can have no assured Faith, for true Faith and Doubt at the same time, are inconsistent. (3) That is like a Stage-player, have his Part by heart, that he may the better act it: O mimic Religiou. (4) That is, (monkey-like) he must put a good face upon't, and so he had need; (mark Sirs) he is reputed the devoutest, that's most dexterous at their Apish and Bobtayled Grimaces. (5) A mighty breaden King indeed! that must be lodged in the Priest's Guts, or at the mercy of Rats, Mice and other Vermin. (6) Observe your postures, stand clear there, let's see the Juggling Pageant. (7) This is fine worship in Dumb Show; Religious Mummery! (8) Have a care of Saltires or Saint Andrews Croses, and Mathematical Circles there, they'd spoil all the Sport CHAP. II. THe Second Caution is, that he must not only think, or suppose, but certainly know, that he has the requisite Materials, that is, Wheaten Bread, and Wine with a little water. And thus he shall know that he hath both Wine and Water; Let him order the Clerk to taste both the Wine and the Water, (1) for the Priest himself ought not to taste them. * Let him pour a drop into his hand, chafe it with his Finger, and smell to it, and so he shall be sure. Let him not trust to the Wine Crewet, nor to the colour, because they often deceive a man. Let him take heed that the Chalice be not broken (or cracked) let him also take heed to the Wine, for if it be (2) corrupt he may in no wise Celebrate— If it be sour, let him [dissimulet] Dissemble. If too waterish, let him forbear, unless he knows that there is more Wine than Water. And in every Case, if there happens a Doubt by reason of sourness, mixture, or Limpidity [Limpiditatem] (viz. transparency or clearnness) whether it may be made we advise him to forbear, because in this Sacrament nothing must be done doubtfully, wherein these words certainly must be said, (viz.) For this is my Body and this is the Cup of my Blood. Likewise let him choose the evenist and roundest hosts, and pour in (3) a competent portion of Wine; For this Sacrament ought to serve the Senses of Seeing, Touching and Tasting, that they may be refreshed by the (4) outward show, and the understanding nourished by the thing contained therein. Let Water also be poured in a very small quantity, & let it have the relish of Wine, for there is no danger by putting in never so little Water but by putting in too much (5) The Water is put in only for a signification, and one drop signifies as much as a Thousand. Let the 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 Lord's Supper) must Celebrate it fasting, for the Priest must not taste whether it be Wine or no, but believes the Clerk, yet if he suspects him, here ● 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 oft thought himself poisoned, for it seems the Salt was not transubstantiated, (2) Such as are versed in the mystery of Tippling, 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 Seasons 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 signified, 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 spoiled, and can never make Blood, much less good Blood. CHAP. III. THe third Caveat is, that he must read the Canon more (1) Leisurely than the rest, and especially from that place— Who the day before he suffered took▪ etc. 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 not other thought will disturb him. And it seems not reasonable to discontinue so short, so high, so effectual a Form, whose entire virtue depends upon the last word, to wit (5) MY, which is spoken in the (6) person of Christ, therefore there ought not 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 entire. 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 intent to make that which Christ Instituted, and the Church also does. Observations. (1) This word Translated leisurely, in the Latin 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 a●e Idolaters. (3) This is a mere mockery when the Priest Communicates alone, to say Take ye, eat ye, etc. When he won't let them have one bit. (4) If he be foundered or broken wound, or Patient to a Mountebank, as they often are. (5) In English not MY, but BODY is the last word; now if the whole virtue 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 Salv●, for then the Priest must else eat himself, because the Bread would then be Converted to his Body and not into Christ's. CHAP. IU. THe Fourth is, that if he has many Hosts to Consecrate, he must lift up one of them, viz. That which he has pitched upon for (1) himself when he began the Mass, and he must let it lie amongst the rest, provided he directs his intention ●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 chooses the largest Cake to m●ke a lustier God for himself (which is only 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 Wafer makes its Exit into the Priests unsanctified Guts. But O what a Comedy is it to see, how many Freaks, Gambols, and Antic Tricks our God-maker plays, what Toss, Cringing, postures, Adorations, before the poor God is devoured; This is a mere 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 mere Carcase▪ and therefore the rest▪ only eat a Dead Body— or if the Blood be in it, they are worse than Cannibals 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 surprise 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) Assured of his own, that is, for aught 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 washed his flesh down with his blood, rinsing the Chalice, his Teeth and Fingers, because neither flesh nor blood should Remain. CHAP. VI The Commemorations to be made in the Canon of the Mass, and for whom. THe Sixth is, that he concern not himself with too many Names in the C●●●n or Memento, and that not always, but as often as he thinks fit, he may do it, and when he Pleases omit it: Because the Canon by Multitudes of Names is tedious, and by that Cogitation is Distracted. Yet it is Reasonable, that he Remember Father, Mother, Brother, and Sister, and such as he thinks meet in that Season to be Recommended, especially those for whom he says Mass▪ Yet let there be no Vocal but a MENTAL Expression. CHAP. VII. THe Seventh is, that he must take care when he washeth his Mouth or Teeth (which he may lawfully do) that he swallow not down the (1) taste of water with his spittle. And if the Priest should by chance swallow down a drop of water when he Washeth his Mouth, yet in the Opinion of the Doctors he may say Mass, unless he should do it of set▪ purpose. Hereunto agreeth Richard in his fourth Distinction. But Thomas says, Unless he swalloweth it not down in great quantity: with these also (2) Angelus de Clavasio in his Summary agrees. Let him take heed of spitting after Mass as much as he can, until he hath eaten and drank, and that for Reverence sake, and also for fear that something sticking in his Teeth or Wind Passage, should that way be spit out. Observations. (1) This is right Straining at a Gnat, and swallowing a Camel, Matt. 23. 24. A making clean the Outside of a Cup (or Platter) when the inside is full of Ravening and Wickedness. Luke 11. 39 Mat. 23. 25. 2. This Angelus, Author of the Evangelical Summary, was a Sophistical School-Doctor, as Richard, Aquinas, and the rest were, who had Leisure, enough to study these Idle, Superstitious Theories. CHAP▪ VIII. ANd although the Mass is very devoutly to be Celebrated for Contemplation's sake, yet there is a mean to be observed, lest the man be noted to be over tedious, or too short, for hastiness is a sign of Negligence, and Tediousness is an Occasion of Distraction both to him, and▪ his Auditors, both these William of Paris Rebukes in his Book of Divine Rhetoric; but he that useth a M●an, Acts safest; now every Priest ought to▪ have this Regard, as to say ●very Mass, with such Affection, as if he had said his first Mass, and as if he should never say more; for every▪ such great gift ●●●●t always to be new▪ Therefore the Priests must have great care in his Consecration, great Reverence in his handling, and Devotion in the Receiving it. And in his so feeling and doing the Sacrament shall be worthily ministered, he shall rightly perform his Office, and Perils and Offences shall be avoided. CHAP. IX. LIkewise in saying of his Collects, let an (1) odd Number always be▪ observed, if it may be conveniently done, except it happens ordinarily that he must do otherwise. He must say one for the Unity of the Divinity; Three for the Trinity of Persons; Five, for the Passion of Christ, and his Wounds; and seven for the seven fold Grace of the Holy Spirit. It is not expedient to exceed the Number of seven, lest he forget many. But such as can do otherwise may do it in their private Masses. Also in the Masses for the Dead no Prayer is said but of the Dead, save this Prayer only, O Almighty and Everlasting God, who hast power over Quick and Dead▪ etc. Because it maketh also mention indifferently of the Dead, and that in the private Mass. Likewise so often as the Prayer is made to God the Father alone, he must say at the end of it, Through thy Son our Lord Jesus Christ. But if it be made to the Father, and any mention is made therein of the Son, than he must say at the end, Through the same our Lord Jesus Christ thy Son; and if the Prayer be made only to the Son, than he must say in the end, Who livest and reignest God with the Father and the Holy Spirit, World without end. Amen. And if mention be made of the Holy Ghost in any Prayer, then must be said in the end, In the Unity of the said Holy Spirit, God World without End, Amen. Notes. (1) This seems not only to Ape the the Philosophy of Pythagoras, which consisted in Numbering, but to have also a certain Magical Relish; for your Co●urers dispose of their Charms and Enchantments by certain Numbers, in which they say are great Mysteries, and the whole virtue of their Diabolical Art— Now I profess seriously that I believe this Mass to be a kind of Sorcery, not only because of these kind of Magical Tricks, Postures, and Observations, but also (which is to be lamented) because so many millions of people have been bewitched by it, and so many millions of the true Worshippers of the Living God destroyed for opposing this vilest of Idols. O the Blindness, O the Blasphemy, ●● these Detestable Mass Priest's!— In their Collects they call upon men and women Saints; neglecting the (only) Adorable God, they call upon the Merit● of such as died Traitors, or rather Incarnate Devils Sainted by the Pope, and forget the Merits and Passion of our Blessed Lord Jesus— how abominably Superstitious are their Prayers for the Dead, supposing a Purgatory, and renouncing the Blood of Christ our only true Purgatory from Sin, etc. Here begin certain Not able Instructions and Cautions to be observed about the Defects or mischances which might happen. And of the Accidents that might fall out in the Mass, and especially about the Consecration of the Host, and first what is to be done if the Priest happen to be sick. CHAP. X. FIrst if the * Priest gins to find himself ill at the Altar after he hath Consecrated, so that he cannot make an end of the work which he hath begun, then if there be any other Priest at hand, and that the sick Priest is able to show him the place where he left, he that is in health ought to begin there, and so make an end of it; but if he cannot point him to the place, then let him begin at such a place as may be guessed he left at. But if there be no Priest present, let another Priest be looked for, against the next Morrow, and then let the Clerk show him as well as he can where he must begin; But if the Clerk be not able to Certify him, nor none of those that were present, neither can by any means understand where the Sick Priest dwelleth, then let him say over again the Consecration, and make an end devoutly. For Authority saith, that that cannot be said to be twice done, which a man knoweth not whether it were done or not— Non dicitur ●teratum quod nescitur esse Factum. If the Priest happen to miscarry or die, before he come to the Canon, it shall not be needful for any other to make an end of the Mass▪ Yet nevertheless, if any is willing ●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 only supply that which remaineth. And when the Priest shall happen to miscarry whilst h● is a Consecrating, having already in part pronounced some words, and not fully finished: Some other Priest, in the opinion of Pope Innocent, aught to begin at this place, Qui pridie, etc. 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, etc. Notes. * This gross and brutish Doctrine of Transubstantiation has involved the Papists in such inextricable Labrynths, such a multitude of ridiculous absurdities, doubts, and difficulties, that they shall never be able with all the quirks 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 throughstitch with his work, nor made a complete Body, because he pronounced not the last word, therefore what he did signifies nothing, and another finishes the Job— Brave Do! 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, etc. 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, y●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 punished 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, etc. If he perceive this after he hath Received the Body, he ought afresh to ta●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, etc. 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, etc. 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 wouldst know what the Priest should do, when as after he hath Received the Body, he hath Water in his Mouth, and is certain that 'tis 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 Consecration 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, 'tis not the blood of Christ. The knack is, that if the Water had been mixed 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 Subtleties, and Skirmish stoutly, but the Prevailing party boldly Allege, 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 than 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 'tis converted to something else▪ in the Priest's belly, and avoided. (1) If this▪ should happen, than the Sacramental words are pronounced in vain.— Or had their Doctrine been true they tell a swinging LIE▪ When the Priest says, This is my (that is Christ's) blood, meaning Material Corporal blood, and yet there's nothing but mere Water which the Impious Wretch Worships, and advances, it above his brainless Baldpate for the People to adore it; If this bened 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, gentlemans, the God-maker in this Case, eats no less than two Gods at a Breakfast, one wet, another Dry; O Monstrous sottish Popery! (3) That is in plain English, 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 Hostiensi● 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 Judgement of Papists) so great, that whosoever holds it, is first to be given to the Devil, then to the Tormentors, to by fried in flames, or else by some other Romish Charity destroyed. Yet if St. Paul, 1 Cor. 11. 24. Or Christ himself Mat. 26. 26. Mark▪ 14. 32. Luken. 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 straggling in his Chaps, 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. Emperor, 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 Morning's Draught— Now how contrary is this to the Lords Supper or Communion? Which was administered 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 fly, Spider, or any such thing, fall into the Chalice before Consecration, or if it be perceived that any Body has poisoned it, that Wine must be poured out, and when the Chalice is washed clean, there must be other Wine mixed 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 Vermin, 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 Poison, or that the Priest dares not receive it for fear of Vomiting it up, or over much horror, let it then be burnt, as before, for the Poison by no means must be taken, but the blood wherein the Poison ●s, must be kept in a clean Vessel with the Relics. And lest the Sacrament should ●e imperfect, he must again in due order make ready the Chalice, and Rehearse the Consecration of the blood, beginning at this place, In like manner, etc. 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 poison 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 expressly declare in this place) may be so infected and annoyed— therefore it is not the Body and Blood of Christ. Which plain Argument I defy all the Jesuits in Europe to answer. All that are acquainted with History must need● know how frequently the Devilish Priests have poisoned their Host, and destroyed their Communicants, thereby making that which Christ ordained to be a Sacrament of Life to the faithful Receiver▪ ● Fatal, invennomed murdering Dose. As it was to Pop● Victor the Third, who was so poisoned, etc. Bu● how long, O Lord! how long wilt thou safer th●● Monstrous Abomination to infect the World? (1) Here you have the Priest turned Spider-Catcher, and Fly-washer— very good— but pray what w●● it these vermin drunk, till they were drowned ●gain? Was it Wine? Then the Consecration signified nothing: Was it blood? if so, Spiders, Flies, etc. 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 Relics and other such things; here these holy Spiders are reposited— Well I'll say no more, but, Like Relic, like Saint▪ like Sacrament, etc. 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 Rehearsal 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 Rehearse 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 ●lack-Art-men, who in their Incantations must not miss a syllable of their form of Devilism, if they do, the Enchantment signifies no more than this Consecration. We 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 jatent and Devotion, yet nevertheless the Consecrateth, considering that the habitual and virtual Intent remaineth still in him. For the Chief Priest Christ Jesus supplieth his defect. But if through over great distraction he lose both the habitual and actual Intent (which seldom or never come to pass) it seems he ought to reassume the words of Consecration with the Actual Intent: And yet in such sort, as that he would not Consecrate, if he had already Consecrated. Note. Mark still what weight is put upon the Priest's intent; the whole validity of the figment of Transubstantiation depends upon it— Therefore (as we noted already) there is no avoiding the Idolatry which the people must commit if they worship a Cake for a God, their own Doctrine being this, that without a right Intent the Consecration's of no effect. Now I would seriously appeal to any moderate Papist, (if there be any such) what Devotion, or Pious Intent can that Priest have that goes from a Whore or a Drunken Debauch to make his God (as many do, if not most of them) O! that the World should be so besotted as to believe that such pitiful sinful Wretches shall do more than the Almighty God himself does! He made the Creatures out of nothing by his word; but these Nonsensical, most horrid, and most monstrous Blasphemers make their Creator of a Creature by their words, yea many thousands in one day, and many Millions in one Age. Oh! the amazing patience of Heaven, that will endure such affronts of Hell which the very Earth hath greatest Reason to tremble at the hearing of! CHAP. XVI ITem, if the Consecrated Host fall from the Priest's hands into the (1) Chalice either by reason of Cold or some other Cause, before he hath divided the Host, or after, he shall in no wise take it out, nor begin again any of the Consecration, nor yet alter any thing about the Celebration of the Sacrament: But proceed with his Cross and the rest of his business, as if he had had it between his hands. But if the Eucharist falls to the Ground, then let the Earth whereon it fell be scraped up and burnt to Ashes, and the Ashes be bestowed (or kept) near the Altar. Notes. (1) Here you have the poor Bran-Idol in danger of Drowning in his own Blood, yet the Priest must not once dare to give him a lift, till he has said all his Tricks over him, and then soups off Flesh, Blood, and Bones at one go-down— This God i● in as unlucky a Plungen as the Flies and Spider's lately mentioned, and if he been't drowned, he's a● lest well soused and soaked— yet 'tis pretty sport to see how the Priests Fingers frisk and Caper without their God, whilst he poor thing stirs not a bit, but looks to be swallowed Dead or alive every Minute. (2) Mark that the Earth is not fit to bear this Idol, and therefore because it had the honour to touch it, 'tis scraped into Relics— O horrible Blasphemy! CHAP. XVII ITem, If through neglect any of the Blood drop down upon the Table, that sticketh fast to the ground, let the Priest lick up the Blood with his Tongue, and let the place where it fell be scraped, and the scraping burnt, and the Ashes kept about the Altar with the Relics. And according to the Canons let the Priest do Penance forty days, or otherwise let him make due satisfaction, at the discretion of a wise Confessor. But if the Chalice drop down upon the Altar, let him suck up the drop and do Penance three days, but if the drop fall upon the Table cloth, and run through unto the second Cloth, let him do Penance four days; If unto the third Cloth, let him do Penance nine days, if unto the fourth Cloth, let him do Penance twenty days, and let the Priest or the Deacons wash the , which the Drop touched, in three several waters over the Chalice, and let the washings be laid * up and kept with the rest of the Relics. Note. * Hear again we have new Relics; but in my epinion, if the Priest had been made to Drink these washings, it had been a more cleanly Draught, than the washings of the Flies, Spiders, and other Vermin, whereof a dranght was before made, if the Patient would have soupt it off. CHAP. XVIII. ITem if any man through chance (or surfeit) vomit up the * Eucharist, the same vomit shall be burnt to Ashes, and the Ashes thereof to be bestowed and kept about the Altar. And if any Clerk, Monk, Friar, Priest, or Deacon do it, let him do Penance forty days; a Bishop seventy days, and a Layman thirty. But if any man cast it up by reason of sickness, let him do Penance five days, or else let him as aforesaid make due satisfaction at the discretion of his Confessor. Note. * The Eucharist is taken for the Priests God— But the word Eucharistia, signifies giving of Thanks, Gratiarum Actio— or bona gratia, good grace, Eph. 5. 4. And since it would be too gross to say to vomit up God, or God's Body, or the Host, they say the Eucharist; that is in plain English, they vomit up Thanksgiving, and enshrine the stinking vomit as a detestable Relic. CHAP. IX. ANd whatsoever Priest shall not safely keep the Sacrament from being EATEN up, either by Mice, or any other Vermin shall do Penance forty days. But if any lose it, or if any one piece thereof fall to the ground, and the same not possibly to be found again, let him do Penance thirty days. And it is also thought good that that Priest through whose negligence the Consecrated Hosts shall putrify, is worthy the like Penance! and such a Penitent aught to fast and abstain from the Communion and saying of Mass, during all those days. Nevertheless in weighing the Circumstances of the offence and person, the aforesaid Penance ought according to the will of the Discreet Confessor, to be either augmented or diminished. Nevertheless this is to be holden for a sure Rule, that wheresoever all the whole Species of the Sacrament are to be found, they are reverently to be reverenced, but if it cannot be done without Peril, than they are to be reserved for Relics. Note. Here they take the name Sacrament, as they did before the name Eucharist— for it would be too gross to say that the Body of God should be eaten with Mice, etc. Surely it cannot be said of this God as it is said of Jesus, Psal. 16. 10. Thou wilt not suffer thine Holy One to see Corruption, Act. 2. 31. & 13. 35. CHAP. XX. ITem, If the Host or but a piece thereof be found under the (1) Patten or Corporas Cloth, and be doubted whether the same be Consecrated or not, he ought reverently to receive it, after he hath taken the Blood, as thou shalt find more at large set out in the Title of the Celebration of the Mass. Item, if the Lords Body given to (2) a sick man or woman be by him or her cast up through Infirmity, or by reason of any other Cause: Yet let it be received again as carefully and as speedily as may be. And if there can be found none that hath so good a Stomach as to receive that which the sick body hath cast up, then let it be burnt and the Ashes kept in a Shrine. Note. (1) The Cover of the Chalice is called Paten, and the Corporas Cloth is so called, because the Body of their God rests upon it. (2) I find a Story Recorded that in the year 526. In the Jacobin Convent, in Auserre, an old Friar of that place having been almost rotten with the Pox, and had not said Mass a long time, resolves to Feast himself with his God on Corpus Christi Day, but not able to digest it, thinking to return to his Chamber, he disgorges that, with other filthy stuff just before the Chapter Door— This sets all the Convent in an uproar, and the Prior being absent, they consult a while, and at last set up a Tabernacle over it, as they do when they sing for the Dead, with four wax Tapers, one at each corner— then the Novices sung all day this versicle, Tantum ergo Sacramentum veneremur cern●i, etc. they sang also the Antiphone of the same day, viz, O sacrum Convivium; etc. that is, O Sacred Banquet, yet none of them had the Stomach to taste it, so that they could never have more truly said, Domine non sum Dignus ut intres sub Tectum meum, Lord I am not worthy that thou shouldst enter under my Roof,— viz. to be swallowed by me. At last they agree to shovel the holy vomit together, and reverently gather it up, and that the ground should be carefully pared and all carried into the Church— then comes the Superior in his holy Vestments who with the whole Convent went into the Church in solemn Procession, two Novices marching before the Shrine, with Candlesticks, & Tapers. Well the ground is pared, and the holy vomit gathered up with anointed Fingers— some set up their howling Notes, and some shed their Crocodile Tears at so doleful a Spectacle, to the great confusion of their Solemn Feast— Now they consult what was▪ best to be done with it, some of the oldest Doctors advised it should be burnt and the Ashes kept in a Shrine▪ which was immediately done— And now Gentlemen there's your blessed Relic. The two Novices mentioned▪ were amazed at this abominable Passage, and upon deep scrutiny resolved (God in mercy so ordering it,) to forsake that filthy Profession, and therefore left the Convent and became worthy Professors of the Gospel. From whom this Passage was received, and Published by Mr. Stocker in English, near one hundred years ago. CHAP. XXI. THE like also of the * Invetered Eucharist. [that is, rotten with Age] set down by the Council of Orleans chap. 5. Every Sacrifice that's spoiled by sordid oldness is to be burnt, and the Ashes thereof to be disposed of near the Altar. Note * Here's a rotten God still! surely this is not that living Bread that came down from Heaven. CHAP. XXII. ITem, if the Body of Christ being (1) consumed either by Mice or Spiders, cometh to nothing, or be overmuch bitten, if the Worm lie whole and ●●und in it, then let it be burnt but if the remnant that is s● bitten, may be taken without loathing, it i● a great deal better that it be received. Likewise, if any man incontinently after the receiving thereof, cast it up again (albeit this Food of the Soul passeth away into the mind, and not into the Belly) yet for the Reverence that's to be had to the Sacrament, if there be found never so little a piece ●f the Eucharist, let it be reverently received (2) again, and the vomiting burnt, and the Powder thereof put amongst the Relics. Note. (1) O detestable, O horrible Blasphemy! Now it belches f●rth without a blush— O you villainous Wretches, what Lords Body do you mean? Now your own Mouths confound you, and 'tis your own Mass Book will bear Record that your God is a corrupt, ro●ten filthy Idol— Nor shall you escape that divine Nemesis that flaming vengeance reserved for you by that Jesus you thus Mock and Blaspheme, for your more than Barbarous Murder of his Dear Members, because they would not worship your rotten Wormeaten Wafer. (2) Like the Dog that turns to his vomit; 'tis pity they should ever eat better meat. CHAP. XXIII. ITem, as concerning the matter of the Blood, take heed it be not sharp, or else so small Wine, as that it hath no colour of Wine, neither let it be reddish water, stained with a Cloth that hath been Died in red wine, let it not be vinegar nor wine utterly corrupt. Let it not be Claret Wine [Claretum] nor Wine made of Mulberries nor Pomegranates, because they keep not the true colour of Wine. Whosoever Consecrateth knowingly, and not compelled, with wine that is in the way of corruption [in via corruptionis] or tending that way grievously sinneth, although he Consecrated: Because it keepeth not the colour of Wine. Item, there must be great care taken that but a little water be put into it, for if there should be so much put in, as to cause the Wine to loo●e its colour, the Consecration were of NONE * effect. Note. * They say that there are many kinds of Pears wherewith a man may make Wine to say Mass withal for want of better stuff; and why not as well Mullerries, Pomegranates, etc. Now if these blookheaded Priests had contented themselves with Christ's ●ay, they had not needed to keep such a sputter and puzzle about the mixture of water with the wine, for there's no such thing in Christ's Institution. Besides a man had need be a Prophet, to know when there is but just water enough, else he commits Idolatry; because say they, if there be too much, the whole Consecration is ineffectual. CHAP. XXIV. IF any part of the (1) Wine be spilt before the Transubstantiation let him change the (3) veil [palla] without any words, and Celebrating Prosecute his Office. If all be spilt, let the be changed, and let him minister it again, and begin from this oblation therefore, yet always premising a Confession. If any part of the (2) Blood be spilt after Transubstantiation, yet let not the Priest cease to do his Office. But if it be all spilt, so that there remain no jot thereof (which is very hard to do) let him lay it up, on the Altar, and minister the Bread again, and the▪ Wine and Water also, and begin again from this oblation therefore, etc. Always provided that his Confiteor, (that is, Confession) be first said: And let the Minister or sick Body receive the first host, or some other that i● ready for that purpose. If the Blood (4) freeze in the Chalice (in frosty ●eather) the Priest must breathe over it a good while, till it be thawed, or with great reverence thaw it, with quick Charcoal, or if it cannot so be thawed, let him swallow it down whole (5) Notes. (1) Before Transubstantiation, they call it Wine, Wine; but after, (2) Blood, Blood; for then say they) 'tis no more Wine. (3) This is that that covereth the Chalice; which must be removed by slight of hand, for fear of Offence forsooth. (4) Sure this Blood must be very cold, when separated from the Body, for Blood never freezeth in a man's Body unless the Body be stark Dead. (5) This is no Drinking, but Eating of Wine, (or rather Blood) the Priest must have a notable wide Throat if he escapes choking— Poor Anacreon was choked with a Grapestone, and one of the Popes with a Fly— and Fabius the Praetor with a hair in his Milk, but our Priest can gulp down a lump of bloody Ice. Presto be gone. CHAP. XXV. ITem, if there be any other thing requisite to this matter, let them be sought for in the Breviary and Lecture of Hosteinsis, in the Title of the Celebration of the Mass, or rather in the Summaries of the New Doctors of the Civil and Canon Laws, and of the Divines. Note. Reader, here is the Conclusion of the Cautelae or Caveats of the Mass: such a Medley of ridiculous Foppery and Superstition, yea point black Idolatry, that I profess I could have hardly believed that any men of sense could have heaped together such a parcel of monstrous absurdities, had not I seen them in their own Books, which are here carefully translated, word for word▪ Yet by this Conclusion, it seems there are Cart loads of them, and therefore, who so pleases may rake that prodigious kennel. Here is stinking stuff enough to nauseate any true Christian and so we leave them. The Mass of the Body of Jesus Christ. The Preparation, and Requisites of the Priest that is to say Mass— And first of his Confession and Absolution. CHAP. I. NOw to your Work Priest, make Room there! Well, when they are to play their Part, and remedy the mischances that might happen in the interlude— the Priest prepares himself by saying hi● Confiteor, by the appointment of Pope Innocent the third, than he must be Combed, Trimmed, and must wash his hands— and so put on his holy Garments-Look ye sirs! here's the first Scene. The Preparation to the Mass. Here is to be noted that he which will make Confession of his Sins, must first say unto the Priest, Bless me O Father. (●) The Priest. The Lord be i● thy Heart and in thy Lips, for the Confessing of all thy Sins, In the name of the Father, and of the Son, and of the Holy Ghost. So be it. Them let him make Confession of his (2) Sins, and when he hath so do●●, let the Priest say, The God Almighty have mercy upon thee, etc. Indulgence and Absolution, etc. Let thy Sins be forgiven thee the through MERIT of our Lord Jesus Christ the SUFFRAGES of our Holy Mother the Church, & the GOOD DEEDS which thou shalt do hereafter by the Grace of God. Then let him enjoin him his (3) Pennance saying, And for an Especial Penance, thou shalt say this, a●d this, or do this and this. Then let him absolve him, saying, Our Lord Jesus Christ the high Bishop, of his most Pious Mercy absolve and forgive thee; And I by the (4) Authority granted to me, do first absolve thee from the sentence of the less Excommunication if thou hast need thereof. And besides I absolve thee from ALL thy Sins, in the name of the Father, and of the Holy Ghost, Amen. Notes. (1) First note that the Priest Blasphemes God and Christ at first dash, by applying himself for a Blessing to his (per antiphrasin) Holy Father, here's like to be Holy Service indeed! mark also that in the Absolution wha● stuff is joined with the Merits of Jesus the sole and only Mediator, viz. Mother Church, and his own good works, making them joint Saviour's with Christ, that is, Mother Church one third, viz. out of the store of works of Supererogation, viz. good works, which they are not commanded to do, which indeed is that very Ethelothrekeia, will worship, condemned Col. 2. 23. This is done by the Rabble of Shavelings, Priests, Monks, Friars, etc. Another third is to be fetched out of the Shop of his own good Deeds, so that one third only is allowed to Christ, and therefore these Blasphemers make him only a third part Saviour. (2) David prays to be purged from secret Sins, because it is impossible to know all, but the Priest it seems can do more than David who said, Psal. 19 12. Who can understand his errors, Cleanse thou me from secret faults. (3) This Penance they enjoin for satisfaction, and by THIS, and THIS, is meant what the Confessor thinks fit to order him, as three or four Pater Noster●, Ave mary, or some such dreadful punishment, and when he has fumbled them over, he is like ●ur late Treason-plotters, AS INNOCENT AS THE CHILD UNBORN— Is not this fine satisfaction? Certainly the Merits of Christ are Excommunicated, by these fellows: Yet the Scripture tells us, that by the Travel of his Soul, God saw and was satisfied, that he made an end of sin and Transgression, and by one sacrifice perfected for ever them that were sanctified, made Peace by the Blood of his Cross, on Earth, and lives in Heaven to keep it, and obtained Eternal Redemption for his People▪ Believers are Pardoned and Justified by him, etc. Mourning for Sin, Prayer for Pardon against the power thereof, and Mortification of it, are for quite other things than satisfaction for it. But what ever the Scripture says, must it seems truckle to the Infallible Dictates of the Romish Chair. 'Twas very pretty, when a Popish Archbishop of Canterbury enjoined ten of his Tenants to do Penance because they carried litter for his Horses very clownishly, a dreadful sin! 'Twas thus (de Cariando Litteram, of carrying Litter, monstrous Latin, in the very Language of the Beast) the Sunday following they were to go bare headed and bore footed leisurely before the Procession, carrying every man hi● Sack full of Straw and Hay upon his Shoulder, the mouth thereof so open that the lookers on may see it— Good sport was it not! More of these Pennances you●●●ay see in that excellent Book Entitled, The Man of Sin, Printed for Mr. Boulter in Cornhill 1677. p. 110. etc. To which I refer you, hearty wishing every Family in England had one of them. (4) The Priest speaks▪ like a Prince, he has absolute Authority to absolve for sooth, as if it could not be▪ done by Christ, without him, O▪ Blasphemous Absolution! Before we proceed it may not be amiss to give a brief account of the Priests Massing Habit, which differs from a Bishops when his Lordship gives himself the trouble of saying Mass. The Bishop puts on nine several Vestments and a Mere Priest but six. The Priest must be shod, though he hath vowed to go bare footed, for, say they, he is like a Warrior that fights with the Devil, in Defence of Christians; Ergo he must be Armed to Duel that Dreadful Enemy. Therefore he puts on his Shoes first, which signify (in their sense) the Humility of Christ. Then the Bishop attires his head with an Horned Mitre, whereas the Priest wears only a Coiff and Kerchief (as they call it) this Mitre is a kind of Spiritual Helmet to keep his Lordships Patesafe and sound from Satan's Attaque; The Priest's Coif denotes the Robe or Veil that Christ's Face was covered with, when the Soldier smote him, Matth. 27. Mark 15. Luk. 23. Crying, Who smote thee? The Alb, is a kind of shirt of Mail, in their sense representing the Gown which Herod gave to Christ, in mockery. The Girdle with which he binds this Smock of the Whore of Babylon, signifies the Bow, with which these Archers kill Devils in this Holy War. The little Cord wherewith the Stole is tied, denotes the Quiver wherein the Arrows are put. The Stole is the Breastplate, which goes about the Neck▪ and Crosses the Priest's Belly like a Saint Andrew's Cross, signifying the Cord with which Christ was bound when they scourged him. The Manipule (that is the Child's swaddling Band) is put about his Arms as a Bracelet, & is instead of a Mace or Courtleax, denoting with all the Cord with which Christ's Hands were bound. The Chasuble is a lose Garment with a hole in the middle, through which the Priest like a Monkey puts his head, and so one part hangs before, the other behind, in which undermost part is always a Cross; this signifies the Garment without Scene wherewith in mockery they attired Christ. They have abundance of other Fooleries, and some mystical signification (ridiculous enough to 〈◊〉 sure) is attributed to each of them— These m 〈…〉 suffice to show what difference there is between these Sacrament-makers, and Christ's Institution, 〈◊〉 which no such Habiliments were used; but Christ without any super addition of Pontifical Robes, wash his Disciples Feet, O unspeakable Humility! But these Fellows array themselves with a mock pageantry of Habit, and happy is he that kisses then Tails. Besides they have a kind of a Consecratione (call it Conjuring if you will) for all these Garments to keep all saucy Devils away, that dare to interrupt the sacred Comedy. Every piece of the Priests spiritual Armour is attended with a Prayer, which he must whisper to himself forsooth, denoting the Magical Spell, for which it was ordained, which take from their own Book as follows. Here follow the words which the Priest must say, when he Apparelleth himself to say Mass, first, when he hath Crossed himself, and taken his Amict, let him say, Lord put the Helmet of Salvation upon my head that I may vanquish and overcome all the Deceits of the Devil, in the Name of the Father, of the Son, etc. In girding himself with the strings of the Amict. Lord make me clean both in Soul and Body, to the end I may worthily perform thy holy Work through our Lord Jesus Christ. In putting on of his Alb let him say, Lord put on me the Vestment of Salvation, and the Robe of Righteousness; or, Environ me evermore with the Robe of Gladness, through Jesus Christ our Lord. When he puts on his Girdle let him say, Lord Gird the Reins of my Heart and Body with the Girdle of Faith, and quench in me all humours of Lechery, and let the love of Chastity remain in me, through Jesus Christ, etc. In taking the Manipule let him say, O Almighty God, I beseech thee, that I may so de serve to bear my Manipule both going and weepig with patience, and putting it off with Joy, that I may with these have part through Jesus Christ, etc. When he putteth on his Stole let him say, Environ my Neck with the Stole, which is the Robe of Righteousness. When he putteth on his Chasuble, let him say, Thy Yoke and Burden, O Lord, are sweet & light, and therefore make me able to bear them, that I may obtain Mercy at thy hands, O Saviour of the World, who Livest and Reignest one God in perfect Trinity World without End. Notes. O the Repeated Blasphemies of these Wretches! what the Apostle ascribes to the true Spiritual Armour which defends us in and through Christ, from the Assaults of the Devil, is by this Mass Priest attributed to his Cursed Head-geer, and the other appurtenances of his more Devilish Mass. But for the exposition of that passage of Scripture Eph. 6. I refer my Reader to Mr. William Gurnal of Lavenham in Suffolk, who upon that Subject Writ Largely and Learnedly. CHAP. III. THe Priest being thus prepared, let him approach the Altar saying the 43. Psalms, Judge me O God, etc. Unto the end, with Glory be to the Father. Then must he repeat the Versicle— Introibc, etc. And I will go in to the (1) Altar of God, to that God which makes glad my mouth: The Verse. Confess yourselves unto the Lord because he is good. The Answer. For his Mercy endureth for ever. And I guilty and unworthy Priest confess myself unto Almighty God, (2) and to the Blessed Virgin Mary, and to all the Saints, and to you my Brethren: Because that I miserable Sinner, have greatly sinned against the Law of my God, in Thought, Word, Deed, and by negligence, and through my own fault, my fault, my most grievous fault; And therefore I BESEECH MARY, the most Blessed Mother of God, and all the he-and-she-Saints of God (omnes Sanctos & Sanstas Dei) and you my Brethren, to pray for me wretched Sinner, unto the Almighty Lord our God to have mercy upon me When he hath thus made his Confession with ● profound bending of his Body, let him so stand still till the rest have Answered. The Clerks shall answer, Amen, (2) Misereatur tu 〈…〉 Omnipotens Deus, etc. The Almighty God have mercy upon thee, etc. Notes. How the places of Scripture here alleged and misapplyed, and God is mocked and Blasphemed, any body may see that is not wilfully blind. (1) The Table on which the Supper was Celebrated. and whereon thanks were given to God, which thanks indeed are Sacrifices of Praise by a Metaphorical or Allusive Phrase called an Altar by some of the Ancients, but Christians have no Material Altar, but only this Spiritual Altar, whereon it is not lawful for them to eat that serve the Tabernacle, viz. the Jews or Heathens, who also had Altars and Sacrifices for their Idols. So that the Pedigree of this Popish Altar must needs be derived from the Jews, or Pagan Idolaters, for it has no Sanction in the Gospel. 'Tis worth observing, how these Mass-Mongers Massacre the Psalms: picking on't here and there some Verses that have no coherence together— expressly contradicting the second Council of LAODICEA. 'Twas a pretty mistake of a Priest, who neither understood nor could pronounce this Introibo, to say constantly & Introibo ad Tartara Dei, that is, I will go unto the Hell of God— I am sure if he spoke not Truth, yet he was in the right way to Hell, when he forsook Christ, and followed such strange and Devilish Paths, etc. his Posture denotes that he neglects Heaven, for he looks Downwards very demurely— The Roman Poet the Heathen could tell him, that God form man with an Erected face on purpose that he might behold and adore Heaven. Os homini Sublime De● it Caelumque tueri Jussit & Erectos, ad Sydera tollere Vultus. Ovid Metam. lib. 1. (2) The Blasphemy of the Priest's Confession is abominable 'tis not only to God; No no, that would not do; 'tis to all the he and she Saints; sure these Masculine and Feminine Saints have large Ears, and must be Omniscient if they hear every Priest's Confession, Now the Vassals of the infalloblo Pope, Resolve this Dialemma, thus: Eieher your he and she Saints hear your Confessions, Prayers, and Applications; or they do not: If they do hear them, than they are certainly Omniscient, that is, they know all things, for it would b● impossible for them or any of them, at one and th● same time to hear the Prayers of many Thousand● if not Millions, in several Nations and several Languages, and of many hundreds if not thousand● of several kinds of Suits, and answer them all at so vast a Distance, unless they were Omniscient, and if so, by unavoidable Consequence, (that being on● of the Divine Majesties Incommunicable Attributes) you make them Absolute Gods, which is Superlative Blasphemy to assert: But if they do not, nor cannot hear, as aforesaid, than all your Prayers, Confessions, etc. to them are not only idle, and ridiculous, but most horrid Blasphemy in the very Abstract; Avoid this, ye Saint-Worshippers, if ye can, and Vindicate your Mass-Priest, who makes no mention of Christ to be his Advocate, but the Virgin Mary, and the other Saints of both Sexes, etc. O horrible! (2) Here's another Trick for you, when the Priest Confesses, the Clerk, (as the Representative of the People) absolves him, (mark that) Ay, and the Priest to quit scores, absolves them; kaw me, kaw thee; like scabby Colts, they nab one another, (Reader pray bear with me, 'tis difficult to be serious at so ridia past-time) this is the only difference of these Absolutions, the Clerk says in the Singular, Misereatur tui, and the Priest in the Plural, Misereatur vestri, &c, CHAP. IU. ANd after the standers by have confessed, let the Priest say, Amen. Brethren and Sisters, that by the mercy of our Lord Jesus Christ by the Aid and sign of the holy Cross, ✚ THROUGH THE INTERCESSION OF THE ALWAYS BLESSED AND GLORIOUS VIRGIN MARY, and by the MERITS of the Holy Apostles Peter and Paul, and of St. Michael the Arch Angel, and of the most Holy Saint Julian, and of all the Holy men and Women; the God Almighty have mercy upon you, and forgive you all your Sins; And I do further beseech the Lord Jesus Christ the Son of God to bring you to everlasting Life, Amen. I do also beseech our Good Father, and Merciful Lord, to pardon and forgive you all your Sins, Amen. And the Grace of the Holy Ghost the Comforter, enlighten our Minds, Hearts, and Bodies, and cleanse us from all our Sins and Iniquities, Amen. Our help is in the Name of the Lord, who hath made both Heaven and Earth. Blessed be the Name of the Lord, from this time forth and for evermore. Most Holy Mother of God▪ pray for us, that we may be made worthy the Promises of Christ, Lord hear my Prayer, and let my cry come unto thee. The Lord be with you— Answer, and with your Spirit— Let us pray. Let the Priest in bowing himself before the Altar say whisperingly, Lord take from us all our Iniquities, that our Spirits being Purified, we may deserve to enter into the Holy of Holy ones, through Christ Jesus our Lord. Then stooping let him secretly say, We beseech thee O Lord, through the Merits of the Saints, whose Relics we have here, and through the Merits of the rest of the Saints, to forgive me all my Sins, Amen. Which done, let him lift up himself, and laying his hands on the Altar, kiss it, and if it be a Solemn Mass by reason of the Double Feast, let him take the Censor (viz. the Frankincense Box) out of the Deacons hand, and perfume the Altar therewith, and Returning the Censor to the Dea●on, let him kiss the Paten and say, We adore thee O Christ, and bless thee, because through thy Holy Cross thou hast Redeemed the World. Thou O Lord which hast suffered for us, have mercy upon us. The Prayer. We beseech thee, O Lord, to look upon this Family, for the which our Lord Jesus Christ Refused not to be betrayed into the hands of the Wicked and abide the Torment of the Cross, who liveth, and Reigneth with thee, etc. Notes. Here are almost as many Blasphemies as Prayers, all the men and Women Saints, yea the Cross, being joined with Jesus the Blessed Redeemer, and made joint Saviour's with him,— In which no certain Number nor Order is observed, only the Priests invoke such as they have a particular kindness for, viz. their Choice Patrons. The Priest must whisper or buzz two Prayers here which is against the Decree of the Counsel of Basil, which damns those secret Prayers of Massing Priests, This Mumbling looks like Conjuring for all the World.— This Sancta Sanctorum, Holy of Holies, is not that which God Ordained by Moses, Exod. 30. for that's Abolished, Heb. 8. by the coming of the Messiah, prefigured by it, nor can it be that which Christ went into at his Ascension, which is in Heaven; Now there being no more but these two, the Sancta Sanctorum, must be of their own or the Devils making, and may be well called SATAN'S SANCTUARY. As for the Relics so often mentioned, the plain Case is this, when Superstition began to creep into the Church, where good men and Martyrs were buried, they built Sepulchers, and Feigned, that Remission of Sin, and many other Heavenly Blessings might be had by visiting them, and making offerings there, so gulling the simple people of their Money— But these growing too numerous, the Priests judged it profitable to make a kind of Monopoly of them, and therefore procured a Decree at the first Council of Carthage, about the time of Pope Anastasius, that the Bishops should pull down those scattered Monuments, resorted to, and build them in more profitable Market-places, with a Prohihition that no Christians should haunt the forsaken places— And in the time of Pope Gelasius the First, it was Decreed, that no Altar should be Consecrated unless it were of Stone, and had some Relics of Saints in it, which they counterfeited as they pleased. The unmber of these is infinite, as Saint Popes, Saint Cardinals, Faint Bishops, Faint Abbots, Saint Priests, Monks, Friars, with a world of he's and she's besides— Saint Bell, Saint Image, Saint Vessel, Saint Garment, Saint Temple, Saint Altar, etc. Of Bells, Stocks, 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 only (and what's that to the total there?) near 200 years ago were Reckoned up by name 200 Relics, 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 numbe●rless Armado of these Relics 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 foreskin 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 engrave 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 Lions, and in the Monastery of Austin-friars-s with the Helvians. And the Platter to be at Rome, Genoa, and Orleans, 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 Milan, Carpentras, Rome, Saint Helen's, 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', and another at B●urges, another at the Abbey called the Shears, and another a● Dragminian: more than a Bakers Dozen! T●●y pretend to have the Garments of the Virgin Mar●, as her Hair, Kerchief, Combs, even he● very Shift, Girdle, Shoes, Slippers, and I know not what; her very Milk beyond the quantity of what a●y Dayry-House can show in a year— And all these multiplied, as far as Popish Arithmetic 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, etc. to be had at several places. Yet the whole Head is at Saint Silvester's [at Rome all the while: What 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 Peter's Bodies, both their heads at Saint Lateranes, and one of Saint Peter's Teeth— Yet Poitiers hath got Peter's Jawbone and his Beard to boot. Argenton in Berry has got Paul's 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 Peter's 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 walked with; About which several places quarrel most fiercely, each challenging his to be the right, and makes all the rest Impostors. Fine Catholic Do! It would require a Volume to particularise all, and what a havoc they make of the Saints Bodies, who were to be single hearted in their lives, yet these Wretches won't let them be single-Bodyed in their Deaths; but multiply 'em, and snarl about 'em, as hungry Dogs do, about a parcel of Bones. etc. If thou hast a Curiosity to peruse more, se ee●●ook before mentioned, viz. The Man of Sin, Printed for Mr. Boulter in Cornhill, 1677. A very ingeni●ous and Excellent Book, p. 1●2, etc. 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 Honey of the Rock, Alleluja, Alleluja, Alleluja, Praise God, Praise God, Praise God. The Psalm. Rejoice in God our Aid, be glad in the God of Jacob. The Versicle. Glory be to the Father, etc. Then let him begin and say again; He fed them, etc.— 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, etc. Glory be to God on High, etc. 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, etc. We Praise thee O God, we Confess thee O God, etc. Unless it be said upon the Vigil (or even) of a Saints day, or else in Lent, or the Ember-days; ye● 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 only 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 only art holy. Sanctifying Mary. Thou only 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 must know denotes the coming of Christ out of the Virgin's Womb, or a Bridegroom to his Bride; here's like to be Jolly Work. (1) He hath said them with the finest of the Wheat]— Ay, to be sure, the Priests won't eat brown George's, when they can get White-bread; they are all furnished with the best Belly-Stuff; their belly, as well as the Wafer, is a God to them. This Cake God is a notable Caterer; It furnishes 'em with the best bits, and most delicate Wines. The first Council of Africa, about the time o Pope Boniface the first, and the third Council of Toledo, in the days of Pelagius the second, and the Council of Basil, did prohibit these kind of Interludes, Spiritual Dances, and other Antique Freaks upon Festival Days, especially in Churches. we'll pass by the Mystical sense of their repealed Kyrie Eleisons, and Christ Eleisons, which are Odd Numbers too, viz. 3. & 9 as Magical Foolleries, and vain babbling, etc. Note that the Fragments, which relate to the Holy Ghost, and to the Virgin Mary, have been added to this hymn by others, and not by the makers of the rest, however you have them as they are, for we cannot find the Authors of them. They are only said on the Virgin Maries days, that is, on the days Dedicated to her. CHAP. VI When he hath done this, he kisseth the Altar in the midst, and afterwards turns himself to the People, saying. The Lord be with you— Answer And with thy Spirit— Priest— Let us pray. O God, who under a Marvellous Sacrament, hast left us a Remembrance of thy Passion, we beseech thee to grant us so to honour the holy Mysteries of thy Body and Blood, that we may always find the Fruit of thy Redemption in us: who livest and Reignest with God, the Father, in the Unity of the Holy Spirit, God World without end, Amen. Here is to be Noted that when either the Collector the Epistle is said, his hands are not joined together; but the Tops of his Fingers. Through our Lord. Here as well in the End of his Prayer, as of th● Mass, hi●●ands ●●e to be joined together. Notes. This Priest is terribly in Love with the Table, for he kisses it often, a piece of Complaisance, he is well skilled in, etc.— his backside is towards the People, because the Situation of their Churches, are Eastwards, but when he Compliments them, he Vouchsafes to turn about, with his Dominus vobiscum; but his main Business is to talk with the Altar-trash before him. Here his Lordship the Bishop, when he says Mass, instead of Dominus Vobiscum, the Lord be with you, is to say, Pax Domini sit semper Vobis●um, let the Peace of God be always with you; in spite of the Bracarean Council about the time of Pope Honorius the first, who Enacted that both Bishop and Priest should salute the People after one and the same Fashion. This Oremus of the Priest, which signifies Let us Pray, should denote that the People which are at Mass should understand what is said, else how can they Pray with him, when he uses a strange Language? see 1 Cor. 14. 2. to the 28 Verse. The Epistle in Corpus Christi day, is taken from the 1 Cor. 11. from verse 24. to 29. which of itself Confutes this Abominable Mass. And if the words are to be understood without a Trope, than the Cup must needs be the New Testament, and not blood. See 1 Cor. 11. 25. and the other Evangelical Texts that treat of the Lords Supper. Note also by the way, that that Piece of the Epistle to the Corinthians, mentioned just now, is ill Translated in this Mass-Book, and worse applied; For if we compare the Mass with the Lords Supper here described, we shall find it to have no face nor form of the same; which Paul expressly saith, he received of the Lord, not daring to add or diminish from the Institution; But alas! what a Mass indeed of Blasphemy and Superstition, is this Popish Mass! and what a rabble of Nensensical and Wretched Ceremonies, outdoing the silly Heathens, attend it? In a word, it is no more a kin to the Evangelical Sacrament, than the Bottomless Pit (from whence it came) is to Heaven. Then follows their Gradual, Sequence, and Prose, as Foppish, and Ridiculous as the rest, and therefore Omitted, that we may hasten to the Canon itself, or very body of their Mass. CHAP. VII AFterwards let him carry his Mass-Book unto the (1) other side and say, O Lord open thou my lips, and then my mouth shall show forth thy Praise. When he hath so done, let him look to the (2) Sacrifice, and lift up the Patten, upon which the Host must lie, looking into the Chalice, whether there be Wine and Water in it or no; If there be none, then let him take some, blessing the Wine and the Water, and putting them out into the Chalice, let him say, Out of the side of our Lord Jesus Christ issued. Blood, ✚ and likewise the Water of Baptism, for the Remission of Sins, ✚ let the Wine and the Water be mingled together: In the Name of the Father, and of the Son, and of t●e Holy Ghost ✚ After that let him say, Lord Command to bless, The Lord be in my Heart, and in my Lips, that I may worthily pronounce the Holy Gospel of Peace, In the Name of the Father, and of the Son, and of the Holy Ghost Amen. ✚ And than let him make a Sign of the Cross. When the Deacon readeth the Gospel, let him kneel down before the Altar, and desire the Priest to bless him, saying, (3) Lord command to bless,—— Then let the Priest say, The Lord be in thy Heart, and in thy Lips, that thou mayest worthily utter his Gospel, in the Name of the Father, and of the Son, and of the Holy Ghost, ✚ Notes. (1) What Ridiculous Tricks are these? Now at one end, then at the middle, next at the end of the Table, passes, and Repasses, short and long turns, as the nature of the Jig requires. Ye blind Stupid Wretches, where did Christ or his Ministers command or practise such Diabolical Fopperies? the very Nature of God's Worship is so Diametrically Opposite to these Monstrous Fooleries, that it were folly to confute them, any more, then by mere naming of them. (2) The Bread and Wine not yet Consecrated are here called a Sacrifice, and I am willing to believe that these Innocent Creatures have then no harm in them, but when the Priests unsanctified breath Pollutes them, they become an Idol, if not a pair of Idols. (3) Here you have the Priest commanding himself to bless himself, and after doth that which he commandeth himself. Fine Apish Popish Nonsense! CHAP. VIII. IN all Solemn Feasts let the Deacon kneeling before the Altar, desire to have the Incense blessed, saying, Bless ye. Then let the Priest Answer, The Lord; Be thou blessed by him, in whose honour thou shalt be burnt, In the Name of the Father, etc. ✚ After that the Priest Censeth the Altar, Chalice and Mass-book, than he gives it back to the Deacon, who Censeth the Priest himself. And when he hath so done, he goeth on to the reading of the Gospel, saying, The Lord be with you. Answer And with thy Spirit. The Priest S●quentia Sancti Evangelii, etc. The things which follow are according to the Gospel of Saint John. Answer. Glory be to thee O Lord. When this is said, every one must make the Sign of the Cross both on his Forehead, and also upon his Breast▪ then must the Priest make a sign of the Cross upon his Book ✚ and kiss it. After that he goes on, and saith, In those Days Jesus said unto his Disciples, and unto the Multitude of the Jews, My Flesh is Meat indeed, and my Blood is Drink indeed. Whosoever eateth my Flesh, and drinketh my Blood, dwells in me, and I in him. As the Living Father sent ●he, and I live▪ by the Father, even so he that eateth me, shall live by the means of me. This is that B●ead which came down from Heaven: Not as your Fathers eat Manna in the Wilderness, and are dead, but he that eateth this Bread shall live for ever▪ And after he addeth, By these Evangelical say, let our Sins be blotted out. Amen.— These are holy words, and I believe and confess it. Notes. ▪ These ●ensings are said to be invented by Leo the First, but it seems that unless the Mass be solemn, the Gods made at Petty Masses are not perfumed; so that you have a Distinction of Masses, Grand-Masses and Petty-Masses, according to the quality of the Saint, or Magnificence of the Audience— O Antichrist! that sittest in the Temple of God, Exalting thyself above all that is called God, that makest this Pontificial Gaudery to be the Alpha and Omega of thy Devilish Religion; that makest these Ceremonies of besotted B●ains, to thrust out the Naked Purity and Simplicity of the Gospel— The Un●rring Word of God assures us, that thou shalt be tumbled with a vengeance from thy lofty Pinnacle of Pride to the Bottomless Pit— with all thy Rotten Rags, fit only for so shameless and overgrown a Hee-Whore as thou art. Reader, You must note that this Perfuming supposes they stunk before, else it were needless to sweeten them— Note also that the Incense itself is not worth a straw, unless the Spiritual Conjurer blesses it. Mark further what a ridiculous Prosopopeia is here, the Priest speaks to the Incense— Ab illo benedicaris, in cujus honore Cremaberis. In Nomine, etc. That is Be THOU blest by him in whose honour thou shalt be burnt. In the Name, etc. Now if this Mass be not of Gods making, (for so all Divine Worship must be) it is certainly of the Devils making, and the Incense is Consecrated by him, and burnt to his honour— There's Devilish Consecration with a Witness! This Fragment of the Gospel mentioned, no way favours the Carnal Presence of these Papists, as is fully proved by our Reverend Protestant Divines by unanswerable Arguments, to which we refer▪ You see the words of the Gospel are made a kind of a Charm of, as if by the bare uttering of them Sins were bl●tted out— which is no otherwise done but by the Blood of Christ. [Then with several Antic Cringes and Postures the Nice●● Creed is Repeated by the Priest, which Creed confounds this Mass, if rightly expounded: Take but one instance instead of many, viz. If the Bodily Presence of Christ in the Wafer be true, than this Article of his Ascension into Heaven is false, or else the Body of Jesus Christ, is no true (or real,) but a Fantastical Body. But the Article by their own grant is true: Ergo, their Transubstantiation, the grand Id ● and life of the Mass, is a horrible Figment] Next follows the Offertory or Oblation, as they call it, full of like. Tricks and Blasphemies, and then comes the washing of hands, etc. as follows. CHAP. IX. AFterwards let him go and wash his hands at the right end of the Altar, saying, (1) I will wash my hands among the Innocents', unto the end of the Psalm. (viz. Psalm 25.) with, Glory be to the Father, etc. As it was, etc. Lord have mercy upon us, Christ have mercy upon us. Lord have mercy upon us— Our Father which art in Heaven, etc. After he hath washed his hands, let him make a sign of the Cross, standing at the middle of the▪ Altar, and say, In the Name of the Father, etc. Come Holy Ghost replenish the hearts of thy Faithful, and kindle the fire of thy love in them. Then let him bow himself down before the Altar, and say, Let us be received by thee O Lord in the Spirit of Humility and a Contrite mind, and let our Sacrifice be so made, as that it may at this day be received by thee, and please, O Lord my God. In the Name of the Father, and Son, etc. Amen. Making (2) a Cross upon the A●tar, and kissing it, let him lay his hands a cross over the Sacrifice, saying, (3) Come O invisible Sacrificer and Keeper, bless and sanctify thy Sacrifice, prepared for thy Holy Name, In the Name of the Father, etc. Making a Cross over the whole Sacrifice, and kissing the Altar— Then let him hold his hands together, and turning himself unto the People, say, Pray▪ for me Brethren and Sisters, and I for you, that both mine and your Sacrifice together, may be acceptable unto the Lord our God, through Jesus Christ our Lord. Lord hear my Prayer. And let my Cry come unto thee. The Lord be with you, Ansmer, And with thy Spirit. Let us pray. (4) Then turning himself about on the left side, he saith the (5) Secret or Secrets— The Secrets. We beseech thee, O Merciful Lord, grant unto thy Church the Gifts of Unity and Peace, which are spiritually signified under the Gifts offered. Notes. (1) This washing of hands may be properly compared to pilate's, for they both (if Transubstantiation be true) Sacrifice the same Jesus, Flesh, Blood, and Bones— If this be washing of hands in Innocence (as the verse in the Psalm is profanely and Impiously applied) there is no guilt in the World. Here are plenty of Crosses for you— But these Cross-makers are not over forward to bear the Cross of Christ. (3) 'Tis worth inquiry who this invisible Sacrificer and Keeper is? For it cannot be Christ, because it would be absurd to invoke him to sanctify himself▪ nor t●e Holy Spirit, for Christ is as holy as the Holy Ghost. Therefore it must be some Unclean Spirit which guides the Blasphemous Priest: (4) To omit the ridiculous Postures reacted by the Priest, his Orate pro me, Fratres & Sorores— Pray for me Brethren and Sisters, with a Promise of his Prayers for them, is doubly foolish, for first the people do not understand a word of it, & secondly, 'tis absurd to say Brethren and Sisters, when in thousands of Masses, there is but one besides the Priest, and yet this 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 applied 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 signified, to be exhibited. CHAP. X. The Preface and Sanctus. Here lifting ●p his hands asunder, 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 enlightened 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 Archangels, 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. etc. (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 misapplyed, might pass without Control, but when attributed to the Idol of the Mass, 'tis horrible Blasphemy. Note, that besides the Barbarous Latin, they intermix many strange words in their Mass. Here they have Sabaoth, and hosanna from the Hebrews, which very few of the Mass-Priests, can pronounce or understand. Are not these Hodgepodge Prayers? Now we are ●ome to it. Afterwards Bowing himself profoundly before the Altar with hands Joined together, he saith. CHAP. XI. The Canon of the Mass. WE therefore humbly beseech thee most merciful Father through Jesus Christ thy Son our Lord. Here the Priest standing upright must kiss 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 Signs are made upon the Chalice, let him lift up his hands, saying thus, Which first of all we offer unto thee for thy holy Catholic 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 Catholic and Apostolic 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 Council 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) Marry the Mother of our God, and Lord Jesus Christ, and also of his Blessed Apostles and Martyrs. Peter, Paul, Andrew, James, John. Thomas, Philip, Bartholomew, Matthew, Simon and Thadd●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 household, and order our days in thy peace, and command us to be delivered from Eternal Damnation, and▪ to be numbered 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 Rubric 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, Rendering thanks unto thee, he ✚ blessed, he broke. Here let him touch the Host, saying, And gave unto his Disciples saying▪ Take ye, and eat of thi● ye all, FOR THIS IS MY BODY. And these words must be pronounced with one breath, and under one Prolation: without making of any pause 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 Cross made with the same, and then let him uncover the Chalice, and hold it between his hands, not putting his Thumb and Forefinger asunder, save only when he blesseth, s●ying thus: Likewise after they had supped, he taking this excellent cup into his holy and reverend hands, rendering thanks also unto thee. Here let him bow himself, saying: Bless ✚ said, 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 than 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 , his▪ Finger's 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 Resurrection, 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 only, saying, The Holy ✚ Bread of Eternal Life. The Fifth upon th● 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 O●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 Than 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 sound thump his Breast, saying. Nobis quoque peccatoribus etc. 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, Mathias, 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 ✚ quicken'st, 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 Chal●c●▪ 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 Glo●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 God's 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, etc. The Choir must say, Sed Libera nos, etc. 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 P●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 always 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 Reigneth 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. Let the Choir Answer, Amen. Here let him make three▪ Crosses, witbin the Chalice, with the third part of the Host, saying, The peace of the Lord ✚ be always ✚ with ✚ you. Let the Choir Answer, And with thy Spirit. To say AGNUS DEI, let the Deacon and Sub-Deacon approach near unto the Priest being both ●n the right hand, the Deacon nearer, the Sub-Deacon further off, and let them say privately, (17) O Lamb of God that takest away the Sins of the World, have mercy upon us. O Lamb of God that takest away the Sins of the World, have mercy upon us: O Lamb of God that takest away the Sins of the World, grant us peace. In the Mass for t●e Dead, it is said thus: O Lamb of God that takest away the Sins of the World, give them rest. With this addition in the third Repartition, Everlasting. Here making a Cross, let him put down the said third part of the Host into the Sacrament of the Blood saying; This Holy mingling together of the Body, and Blood of ou● Lord Jesus Christ, be unto me, and all that receive it, Salvation of Mind and Body, an wholesome Preparation both to deserve and receive Eternal Life, through the same Christ our Lo●d. Afore the Pax be given let the Priest say, O, Lord, Holy Father, Almighty Eternal God, gra●t me so worthily to take this hol●▪ Body and Blood of thy Son our Lord Jesus Christ, that by this I may merit to receive forgiveness of all my Sins, and be Replenished with thy holy Spirit, and to have thy peace, for thou art God alone, neither is there any other without thee, whose Glorious Kingdom and Empire endureth continually World without End, Amen. Here let the Priest kiss the Corporas on▪ t●e rightside, and the Brink of the Chalice▪ and afterwards let him say to the Deacon, Peace be unto thee, and to the Church of God. Answer. And with thy Spirit. On the right hand of the Priest let the Deacon receive the Pax of him, and reach it to the Sub-Deacon, Then to the Step of the Choir, let the Deacon himself bear the Pax u●to the Rectors of the Choir, and let them bring it to the Qiure either of them to his own▪ side, beginning at the Eldest, But in Feasts and Ferial days when the Choir is not Governed, the Pax is born from the Deacon to the Choir by two of the lowest of the second Form like as afore. After the Pax given, let the Priest say the Prayers following, privately before he communicate, holding the Host with b●th his hands: O God Father thou Fountain and Original of all Goodness, who being moved with mercy, hast willed thine only begotten Son for our sake to descend into the lower parts of the whole World, and to be incarnate, whom I unworthily hold in my hands: Here let the Priest bow himself to the Host saying, I worship thee, I glorify thee, I praise thee, with whole intention of mind, and heart, And I beseech thee that thou fail not us, thy Servants but forgive our Sins so as with pure Heart and chaste Body we may be able to serve thee, the only living and true * God through the same Christ our Lord Amen: [* Note that the Priest speaks all this to the Host▪ O horrible Blasphemy!] O Lord Jesus Christ, the Son of the Living God▪ who according to the Will of the Father, the Holy Ghost working withal, hast quickened the world through thy Death, deliver me I beseech thee through this thy holy Body, and through thy Blood from all my Iniquities, and from all Evils. And make me always obey thy Commandments, and never suffer me to be separated from thee for Evermore, thou Saviour of the World who with God the Father, and the same Holy Ghost Liveth and Reigneth God World without End, Amen▪ O Lord Jesus Christ let not the Sacrament of thy Body and Blood which I receive (though unworthily) be to my (18) Judgement and Damnation, but through thy goodness let it profit to the Salvation of my Body and Soul Amen. To the Body let him say with Humiliation, afore he receive, Hail for evermore thou most holy Flesh of Christ, unto me afore all things and above all things, the highest sweetness. The Body of our Lord Jesus Christ be unto me Sinner the way and life in the ✚ name of the Father, and of the Son, and of the Holy Ghost, Amen. Here le● him take the Blood, a cross being first made, with the same Body afore his mouth, saying, Hail for evermore thou Heavenly Drink, unto me before all things and above all things the highest sweetness. The Body and Blood of our Lord Jesus Christ profit me Sinner for a remedy Everlasting unto Life Eternal, Amen. In the ✚ name of the Father, and of the Son, and of the Holy Ghost Amen. Here let him take the Blood, which when it is received let him bow himself down, and say, The Prayer. IRender Thanks to thee O Lord Heavenly Father, Almighty Eternal God, which hast refreshed me out of the most holy Body and Blood of thy Son our Lord Jesus Christ. And I beseech thee that this Sacrament of our Salvation, which I unworthy Sinner have received, come not to my Judgement, nor Condemnation after my merits, but to the profit of my Body, and to the Salvation of my Soul into Life Everlasting Amen. Which Prayer being said, let the Priest go to the right side of the Altar with the Chalice between his hands, his Fingers being yet joined together as afore: And let the Subdeacon approach near, and pour out Wine and Water into the Chalice, and let the P●iest rinse his hands lest any parcels [A dangerous martyr, Sirs! Magno Conatu Magnas Nugas agunt▪] of the Body or Blood be left behind him in his Fingers, or in the Chalice. But when any Priest must Celebrate twice in one day, then at the first Mass, ●e must not-receive any Ablution, but put it in the Sacristi, or in a clean Vessel till the ●end of the other Mass, and then let both the Absolutions be received: After the first Absolution is said this Prnyer. That we have received with mouth O Lord, let us take with a pure mind, and out of a (19) Temporal Gift, let it be to, us a remedy Everlasting. Here let him wash his Fingers in the hollow Room of the Chalice, with Wine being poured in by the Subdeacon, which when it is drunk up, let the Prayer follow: Lord let this Communion purge us from Sin, and make us to be Partakers of the Heavenly remedy. After the receiving of the Absolutions, let the Priest lay the Chalice upon the Patten, that if ought 〈◊〉 behind it may drop. And afterwards bowing 〈◊〉 let him say, Let us worship the sign of the Cross, whereby we have received the Sacrament of Salvation. Afterward let him wash his hand in the mean Season let the Deacon fold up the ● poras: When his hands are washen and the Priest returneth to the right end of the Altar, let the Deacon reach the Chalice to the Priest's mouth, that if ought of that which was poured in, do remain behind, he may receive it. After that let him say the Communion with his Ministers. Then making a Sign of the Cross in his own face, let the Priest turn himself to the people, and with his Arms somewhat lifted up, and his hands joined together, let him say, Dominus vobiscum, The Lord be with you, and turning him again to the Altar let him say, Oremus, Let us pray: Then let him say the Post Common, according to the number and order of the afore said Prayers: Before the Epistle, when the last Post Common is ended, and the Priest hath made a sign of the Cross in his Forehead, let him turn him again to the people, and say, Dominus vobiscum, Then let the Deacon say, Benedicamus Domino. At another time is said, (20) Ita missa est: as oft as it a missa est is said, it is always said in turning to the people, and when Benedicamus Domino, or Reqniescant in Pace must be said, let it be said in turning to the Altar: When these things are spoken, let the Priest with his body bowed down, and his hands joined together in the midst before the Altar, say with a still voice this prayer; O Holy Trinity, let the Office of my Bond Service please thee, and grant, that this Sacrifice which I unworthily have offered in the Eyes of thy Majesty, may be acceptable unto thee, and that unto me and all them for whom I have offered, it may avail to obtain Remission, thou being merciful who livest and Reigneth God, etc. Which Prayer being ended, let the Priest stand upright, Crossing himself in his face saying, In nomine Paetris, etc. And so when obeisance is made, after the same order wherein they came afore to the Altar at the beginning to the Mass, so having on their Apparel with the Censer-bearer and other Ministers, l●t them go their way again. The End of the Canon. Notes upon the Canon. AS often as the words Bless and Blessing are mentioned in the Mass, there must be always Crosses made, as if that Magical Trick had d●●oted Blessing. (1) Heo dona, haec munera, hec Sacrificia illibata] 〈◊〉 Popish Rabbis make a dreadful work about 〈◊〉 Exposition of these words, because they are in 〈◊〉 Plural Number forsooth, when yet there is but o●● Sacrifice as they themselves stiffly assert. Here's a Crabbed Riddle that requires a Spiritual Oedipus to unfold it— Aquinas and Bellarmine are Simpleto●● here What a pother do the Schoolmen make ●bo●●●his, yet they cannot reconcile it to sense— Well let it be so— That is, neither more nor less than Popish Nonsense. In the Autient Church the Rich made Contributions for their poor fellow Members, which because offered to God, were called Sacrifices, Heb. 13. 16. So Thanksgiving is called a Sacrifice, ver. 15. And the word Eucharist signifies no more. Yet you see this M●● Sacrifice is but a Wafer and some Wine and Water, which the greedy Priest Sacrifices into his 〈◊〉 Belly; let the Poor starve if they will, here's no Spiritual nor Corporal Relief for them, I assure ye. Ay, but (say they) these Crosses signifies Judas his Treason: Yes, yes, what then? Why then the murdering Priest is the worst Judas of the two; he only Betrayed his Master, but this bloody Wretch eats him alive! worse by half then Crucifying. They expound Illibata for Incorruptible; but if it be so, what need have they to make such provision for its preservation, as in the third Council of Arles chap. 3. Yea, burn it to Ashes when putrified, as you have it point black from themselves; see the Caveats of the Mass, etc. The word properly signifies a thing whole and sound, but this Wafer-God is broken into three parts by the God-eater, and then bitten to pieces and swallowed down in Fragments. O cursed Illabata Sacrificia. (2) These Letters N. N. denote that the Priest must name those he prays for, expressing their Respective Titles, as his Imperial Majesty, His Majesty, his Highness, his Grace, his Lordship, Worship. Squire so and so— I had almost forgot his Holiness. well let him bring up the Rear for once. (3) The●e's a charitable Priest for ye, not a bit of a Prayer for Enemies— Here's a Prayer for the Living: Why so? Because they are in more danger than the Dead, who are Roasted in Purgatory, and may for a little in significant thing called Money be Conjured out at pleasnre. But methinks these cruel Priests are very hard hearted to let the poor souls fry in such terrible Flames, when the little Hocus of a Mass (a quarter of an hours work) might Release them. In the Prayer for the Quick you have (Famularumque] That is, She Servants, or the Priest's Bedfellow; the very thought of her is enough to spoil all, for if his fancy runs a gadding that way, there's no God made, and the people Commit Idolatry. (4) Pro Redemptione animarum suarum] here's a Sacrifice for the souls of all that are present, let the Gospel say▪ what it will, no matter. What a Mass-Saviour instead of Christ! Oh horrible Blasphemy! (5) Besides this Musterroll of Saints, every Monk▪ Friar, or Massing-man may put in who he pleases, Saints past, present, or to come; known, or unknown▪ Very pretty! here's a kind of a straggling Saint one Chrysogone (some Mass-Books have it Grysogone) a stranger to many if not All the Popish Calendars. But why must such an Armado Rival the Lord of Glory? What? Robb Christ of his honour? Blasphemy, Blasphemy! You have here a very strange kind of expression [●●●●tricis ●●●i & Domini nostri Jesu Christi, that 〈◊〉 Shee-B●g●●ter of God and our Lord Jesus Christ] T●● same Genetrix (in this sense) is a very Barbar●●● word▪ it was form (only) by the Poets in th●ir idle Rhapsodies, when they want another word▪ th● best English of this word is BEGETTRESS; and here you have the Virgin Mary represented as the B●gettress (I am sure 'tis as good an English word as Genetrix is Latin) not only of Christ, but also o● God the Father— what's God the Father born of the Virgin Mary too! This is wonderful! Though Christ be really God, yet for distinction'● sake, that most sacred Term is usually referred to the Father, and the Name of our Lord to Jesus Christ▪ neither can we properly say that Jesus was begotten, but born of her. Here you may see a Specimen of Popish Infallibility, as I may say ex abundanti. (6) It is certain that none of these Crosses were ●ver made by Christ, for there is no mention made of them at the Institution of his Supper, neither was the Cross upon which he suffered then set up. The Inventor of this Juggle, is Recorded by Breno to be Pope Gregory the 7th. (with whom also agrees Cochleus) this Gregory was a mere Conjurer; a notable Ceremony-maker! (7) Reader pray compare these massing-words of Consecration with the Evangelical and Apostolical Records, and note how they differ. (8) The Priest here worships a God of his own making, then advances it over his bald Pate, ●ringing most reverently (and happy is he that can lift up the Tail of his Mock seamless garment) Now you have signal given (at the Elevation of the Wafer God) by a tingling of Bells, and then the people must say, Adoramus te Christ, etc. We adore thee, O Christ! etc. O abominable Blasphemy— What a Wafer Christ!— 'tis observable that no Mass is said without wax Tapers, or Candles▪ Though the Sun shines never so clear, yet this Worship i● mere spiritual darkness— Nor must the people see the grand Wafer before the Priest makes a God of it: they have a trick for that— Thus (forsooth) Idolatry is prevented, say they. The people also must adore the Chalice here with an Ave vere sanguis Domini nostri Jesu Christi, etc. Hail th●u truly Blood▪ of our Lord Jesus Christ, etc. Here's Flesh and Blood distinctly worshipped, and therefore they are distinct Gods, or none at all. (9) If the Consecrated Wafer be really converted to a very Christ as Popery teaches, than the Priest here praying for the Son of God that the Father would accept of him, speaks Blasphemy, as supposing Christ to have need of the Priest's Intercession. (10) Here is a piece of Blasphemy as wicked as the other; the Angels must be at the Priest's beck, for what? Why no less than to carry Christ to heaven▪ which supposes him absent from thence, and unable to get there unless introduced by those Evangelical Masters of the Ceremonies of the Pope's feigning. (11) The Memento or Prayer for the Dead is a notable gainful thing for these Priests that are hired to pray poor Souls out of Purgatory.— O this knack brings in more Cash in a year then some King's Revenues amount to.— Yet 'tis certain, that 'tis a mere Cheat, the very Prayer speaks as much▪— For what should [praecedere in Signo Pacis, & Dormire in Somno Pacis, To go before in the Sig●▪ of peace, and to sleep in the sleep of peace] signify▪ but the actual enjoyment of Heavenly Glory? I● so, what necessity is there for the Priests prayers for them? No need at all I assure ye, but the Feat however robs the poor Laity, and fills th● greedy Priests pocket. Blessed are the Dead which Die in the Lord, for from thenceforth they rest from their Labour, says the Scripture; but says the Pope, Blessed are the Dead that are prayed for by my Journeymen Priests; come open your purses, ye niggardly Wretches, or you are all damned, your Father is broiling upon Live Coals, and won't you give a few Crowns to Release him? Such, and such, and such▪ Relations of yours▪ are in a horrible pickle, and can you be so hard hearted as not to let a little Mammon out of your Chest bail 'em out— O Money! blessed money! these Priests make a little God A'mighty of thee, he that has thee▪ may def●e▪ the Devil and Purgatory too. I wonder in my heart whereabouts this Purgatory is, or how this spiritual Mount Aetna can be supplied with fuel for so many 100 years, and what Devils are Fire-makers there, and who pays 'em their Salaries? I tell ye friends, 'tis hot Service; And yet these worse Devils want give the other poor Moiling Devils their due. They never send them one penny. (12) Here's a good round Jury of Sainrs culled out, and why I pray? what's that to you? because 'tis my pleasure to name 'em, quoth the Pope— There's reason enough, (13) Here is not said Amen] why so? Because 'tis a kind of a Graceless and hopeless prayer, for the Priest despairs of coming into such a Society— This is a Balaams Prayer with a witness, he desired to die the Death of the Righteous; both are heard alike. O But say they, the Angels Answer, and say Amen here— Ay, ay, they are turned Mass-Clarks! brave Preferment! (14) When the Cat has got a silly Mouse at his Mercy, how he plays with it, tosses it, boxes it to this side and that, etc. yet at last greedily swallows it; so this Antic Priest plays with his God, and when he has Acted over all his Cat-like tricks, devours him skin and all. Exit Priests-God. (15) Sure this Priests Eyes are not fellows, for he cannot see the Saucer with both together. And why the left Eye must have the Prerogative of the first glance, I cannot yet understand. (16) O Hypocritical Reverence! true Pilate like! Here's an adoring Cringe prologuing the Tragedy. And then the dismembered Body of their (fancied) Christ is swallowed done; O more than brutish Villainy! But of this elsewhere. Yet I pray how can it be possible for this Priest to have any solid Meditation of the Passion of Christ, when his main business is to make so many Monkey Faces, Apish postures, and other profane as well as ridiculous Ceremonies? (17) The Cake is here called the Lamb of God which taketh away▪ the Sins of the World; Ay and three times too, because he is dull of hearing. Alas poor Lamb! thou art in the Wolves Clutches, ready tohi▪ ● sacrificed into his Unmerciful Paunch. (18) This is a very Impious Prayer, as supposing the receiving of Christ's Body may damn him— Thi● Priests God is a damnable God; but the true Christian Sacrament of the Lords Supper, is a Comemoration of the Death and Passion of the Lord of life for our Redemption— And if any profane or Unbelieving Person approaches and partakes of this Supper, he discerns not the Lords Body; that is, h● wants the Eye of Faith, which only can see into the e●d and use of the Ordinance, and Consequently is damned for unbelief and Hypocrisy. But 'tis certain that such a Person never eats any body of Christ at all▪ because he wants a Spiritual Mouth, nor can he do it any more than a man▪ can eat bread that wants a Corporal Mouth. (19) De munere Temporali, of a Temporal Gift▪ this Expression comes out unawares; for 'tis certain that for all these Hocus-pocusses, here's nothing still but a wafer and a little wine and water, which can no more feed the Soul, then mere wind can feed a Cormorant of a Priest. (20) I●e missa est] that is get ye gone, be packing I say; the Mass is done— 'tis Massed enough of Conscience, the Job's done, and so are our Observations, though here is Theme enough for a volumn▪ but for brevity we omit the rest of the blasphemon● Stuff. FINIS. IT remaineth now, tha● we give you a Historical Account how every part and parcel of this Mass cam● to be patched together▪ which I have faithfully extracted▪ from the Acts and Monuments of Reveren● Mr. Fox, pag. 1274. Edit. 1610. as followeth. Books lately Printed for and sold by Thomas Malthus at the Sun in the Poultry. THe complete Works of that Reverend and Learned Divine Mr. Jacob Ambrose. Bentevolio and Urania 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 Interprete●▪ 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 God's 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 Heroic 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 Disgrace 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 Prophecies and Predictions, and their Remarkable Accomplishments, with Mr. Lilies Hieroglyphics exactly cut, and Notes and Observations thereupon, as also a Collection of all the Ancient 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 o● the Rhine Duke of Cumberland, etc. containing 〈◊〉 brief but Impartial Account of his Grreat and Martial Achievements, during the time of the Civil Wars, together with his several Engagements in the Wars, between his Majesty and State's 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 Dr●●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 ● Account of that voyage wherein he Encompassed the World, his Voyage made with Francis Knollis and others; their taking the Towns of St. Jago Sancto Domingo, Carthagina and St. Austin. His last Voyage in which he died being Accompanied with several Valiant 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 Catechism, first agreed upon by the Assemby of Divines at Westminster, 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 writ●. The Psalm Judica me Deus etc. The Priest prepares himself to his Mass, first with the Psalm Judica me Deus, & discern causam meam etc. which was ordained by the said Celestinus. And where they ascribe to Sa●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 els● to be found in the Books of Ambrose, both in giving ●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 depr●catio, beatae Mariae Virgin● suffragia peto▪ etc. that is, And that this my Prayer may be of Efficacy. I desire the suffrage and intercession of blessed Mary the Virgin etc. whereby it may appear that learned Ambrose was not the Author of such an Error. Chrysostom in the XI homily upon the Gospel of Matthew saith, that in his time (and afore hi● time) the use was to sing whole Psalms till they were entered and assembled together, and so belike Celestinu● borrowed this custom of the Greeks, and brought it into the Latin Church as R●pertus w●ite●h. Gregory the Great as some w●it●, called a Synod at Rome about the Year of our Lord 594 in which Synod he appointed that the Introit 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, stuffed 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 Choir, adding thereto also Christ's Eleyson, which the Grecians used not as Gregory himself writing to the Bishop of Syracuso doth testify. Gloria in Excelsis. Next followeth Gloria in Excelsis etc. 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 Angel's Hymn were hominibus bo●● voluntas, that is to men good will, the Mass said hominibus bona voluntatis, that is to men of good will etc. 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 etc. 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 liturgy attributed to Chrysostom and Basilius (but 'tis a doubt whether that Liturgy be rightly ascribed unto them) also by Origen and other ancient writers, by whom it may seem that the liturgy 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, etc. To the which beginning of the Canon other additions after were put into by others, as ye shall hear (by the Lord's grate) more hereafter at large. Hugo des Victore writeth that this Prayer was taken out of the ancient Salutation of Rooz saluting his Harve● Folks, and out of the Book of Chronicles where the Prophet saluteth Azan the King with his Company about him saying Dominus vobiscum; Honorius writes thus, Presbyter cum salutatione ve●eris testamenti, & Episcopus cum salutatione novi Testamenti salu●at Populum, quiae dignius est novum ●uam ve●us testamentum. That is the Priest salu●eth the People with the words of the old jestament Dominus vobiscum, so the Bishop useth the words of the New Testament saying Pax vobiscum etc. Concerning the Collects: Walafridus Strabo writeth that as they be divers and uncertain, if they were made of divers and sundry Authors as every of them thought it fit. Hugo des Victore affirms that chief they were made by Gelersius and Gregorius. Why they were called Collects, W. Durandus and Micrologus show the cause, for that in the City of Rome, they said them over the People collected together in their station day, therefore they were called Collectae. The Gradual with Alleluya tracti & sequencies. The Responsary which is called the Gradual (being wont to be sung at the steps going up) with Alleluya, Honorius saith, that Ambrose made them, but Pope Gregory ordained them to be received. Upon festival days, the sequencies which were wont to be sung, were chief composed by an Abbot called Nokkerus des gallo, and by Pope Nicholas commanded to be sung in the Mass. The Gradual, the people were wont to sing when the Bishop was about to go up to the Pulpit, or some higher standing, where the word of God might be the better and more sensibly heard at his mouth, Reading the Epistle and the Gospel. The Epistle and the Gospel. The Reading of the Epistle and the Gospel although it was not used in the Apostles times, yet it seemeth to be of ancient continuence as Hugo saith, Primus temporibus ab Epistola Pauli missa incipiebatur, postquam sequebatur Evangelium sicut nunc i. e. In former time the Mass begun first with the Epistle of Saint Paul, after which Epistle then followed the Gospel as also now etc. Walafridus Strabo saith it is uncertain who first ordered and disposed them to be. Some attribute them to Hierome, some to Damasus some to Telesphorus aforesaid, this is certain that Pope Anastasius ordained to stand up at the hearing of the Gospel read about the Year of our Saviour 406. Petrus Cirvelus writeth thus, legimus & circa annos Christianae salutis 500 fere, jam institutas Epistolas in officio missali etc. about 500 years since almost the Epistle saith he, was first brought into the Mass. Honorius lib. 1. Epistolam & Evangelium, Alexander Papa legi, ad missam constituit Hieronimus autem presbiter lixionarium & Evangeliarum ut hodie habet Ecclesia collegit; sed Damasus papa, ut nunc moris est, legi censuit. Alexander, saith he, appolutthe Epistle and Gospel to be read at Mass. The Translation and the Disposition of them in that order as they stand, Hierome, the Priest collected, but Damasus appointed them to be read in the Church so as the use is now. Betwixt Epistle and the Gospel the old Canons of the Spaniards did forbid any Hymn or Canticle to be sung in the Order of the Mass, which now by the Romish order is broken. The Creed. The Creed was made by the Synod of Constantinople, but by Damasus the Pope ordained to be sung at the Mass, and where some affirm, that it was brought in by Pope Marcus about the Year of our Lord 340, to reconcile these two together, peradventure thus it may be taken, that the one brought in the Creed or Symbol of the Nicene Council, the other appointed the Creed of Constantinople as is said. The Offertory. After this oblations were wont to be offered of the People to the Priest, and the Offertory to be sung of the Quire. Of these oblations speaketh Irenaeus, pro diversis Sacrificiorum ritibus, simplex oblatio panis & V●ni fid●tibus sufficiat etc. Instead of the sundry rights of Sacrifices, let the simple oblation of bread and wine ●nffice the faithful. Item Walafrid, omnis populus intrans Ecclesiam debet sacrifica●e sicut docet ordo institutionis Ecclesiasticae, that is every Person entering in the Church must do Sacrifice as the order of Ecclesiastical institution doth ●each, what order this was it is declared, in ordine Romano by these words, Populus dat oblationes suas, id est panem & vinum primo masculi, deigned feminae, novissime vero Sacerdo●es & Diaconi afferunt, sed solum panem & hoc ante altar i. e. The People give every one his oblation that is bread and wine, first the Men, than the Women, after them, Priests and Deacons offer but bread only etc. Likewise Bu●ardus testifieth the same in Synodo Ma●iscon, decretum est ut in omnibus Dominicis dicbus aliisque festivitatibus oblatio ab omnibus qui ad Missam convenerint utriusque sexas offeratur in Ecclesia singulas oblationes offerentes, finita Missa oblationes a Presbitero accipiant i. e. In the Synod of Matiscon it was ordained that every Sunday and Festival day, oblation was made of all the People which came to the Mass or Liturgy both Men and Women in the Church, every Person bringing and offering his own oblation, the Liturgy being done, they receive the oblations of the Priest etc. Thus you may see what were their oblations and sacrifice in the ancient Time in their Liturgy, whereof now remaineth nothing but the Name only with a Song. This offertory some ascribe to Eutichianus about the Year of our Lord 280, but thereof no certain Evidence appeareth. Orate pro me fratres etc. Nauclerus writeth that Pope Leo brought in that which is said in the Mass, Orate pro me fratres & s●rores etc. The Preface of the Canon. The preface of the Canon from vere dignum & justum est etc. to per Christum Dom●num nostrum is given to Gelasius, Sursum corda seemeth to be borrowed out of the old manner of the Greek Church, S. Cyprian also maketh mention of the same And S. Austin de vera Religione cap 3. And therefore Thomas Waldensis judgeth that this part of the preface cannot be attributed to G●lasius. After Christum dominum nostrum in the old Liturgy than followed Qui pridie quam pateretur as Renanus supposeth, But than came Pope Gelasius the first about the year of our Lord 497. who inserted that which followeth Te jugiter Clementissime etc. Whereby it is to be noted, that Polidorus Virgilius (which ascribeth qui pridie to Pope Alexander) de invent lib 5. cap. 10. is deceived. The like is also to be said of Panormitanus who Referreth the same Clause Qui pridie etc. to the Apostles lib. de celebratione Missae. Furthermore note (good Reader) how this doth agree with the long Canon of Saint Ambrose, lib. 4. de Sacramentis cap. 5. dicit Sacerdos fac nobis ●anc oblationem ad scriptam rationalem, acceptabilem, quod est figura corporis sanguinis Domini nostri Jesus Christi. Qui pridie quam pataretur in sanctis manibus suis, accepit panem, res pexit ad Coelum ad te sancte pat●r omnipotens & Eternae Deus gratias agens bene dixit, fregit etc. If it be true that either Pannormitanus saith; or that Gelasius, made Qui pridi● &c, how can this Canon then be fathered upon S. Ambrose; And by the same reason also his whole book Entitled de sacramentis may be suspected as of divers learned men it is. Then came Pope Sixtus ten Years after him which brought into the Canon sanctus, sanctus, thrice to be sung out of the Book of Esay, and to annex it together, joined also that which goeth before, per quem Majestatem tuam etc. He that writeth the Liturgy of Basilius ascribeth it to his Name, whether he doth it truly or no, I will not here contend. This is to be noted that seeing in the said Liturgy of Basilius, the same particle, sanctus, sanctus, sanctus Dominus Deus Sabaoth: pleni sunt Cali & Terra gloria tua Osanna in exc●●sis, is sung, therefore it must needs follow that either Leo which was about the Year of our Lord 460 borrowed this out of Basi●ius Liturgy, or else the same is falsely attributed to Basilius. After this followeth sanctum sacrificium immaculatam ●est an till you come to placatus accipias which Leo the first did make and institute. The word, in the Communion, hoc quotioscunque seceritis in mei memoriam faci●tis etc. were put in by Pope Alexander i e. As Humbertus writeth under Alexander Martyr and Papa 5. ab Apost Pet●o passionem Domini inserens Canoni Missae ait, hoc quotiescunque feceritis etc. Pope Gregory the third, about the Year of our Lord 732. Put to his piece Et corum quorum memoria &c This Gregory the third called a Council at Rome, wherein he decreed that Images, should not only be had in Temples, but also worshipped and that all gainsayers should be counted as Heretics. Innocentius the third of that Name affirmeth Pope Gelasius which was about 490. Years after Christ to have made a great piece of that Canon, as he himself did something therein about the Year of our Lord 1215. Panormitanus affirmeth that Gregory did add to the Canon this clause, Diesque nostros in pace disponas. Briefly Gregorius in Registro saith that one Scholasticus made the most part of the Canon, finding also fault with the same, that in composing the Canon he would put in his own Prayers and leave ou● the Lords Prayer, etc. Where is to be noted for the reconsiling of these writers together, of whom some Impute the Canon to Gelasius, some again to Scholasticus: In my conjecture it may be said, that both these be one, and so the matter is reconciled the reason that moveth me is this, for so I find, in vetusto quodam libro de officio missae after these words Gelasius Papaex Scholas●ico effectus in ordine 48. fecit-tractatus & hymnos &c. The Elevation and Adoration. The Elevation and Adoration of the Sacrament we cannot find to come in by any other then by Honorius the third, about the Year of our Lord 1222 which ordained that the People then should kneel down and worship the Sacrament. The Pater Noster. Johannes Diaconus writing of Gregory saith Orationem Dominicam mox post Canonem super hostiam censuit recitari, i. e. That Gregory caused the Lord's prayer to be Recited immediately after the Canon upon the host. etc. Although the Apostles never used the Lord● prayer at the Supper of the Lord, as is said before, yet Gregory ●elike placed it so in that 〈◊〉 after the Canon, and brought it in with those wo●● precepth salutarib●●, etc. Gregorius in Rege Domi●●●●atio spud gracos ab omni populo apud nos vero, sole sacerdote cantatur i. e. The Lord's Prayer saith amongst the Grecians was wont to be sung general of all the People, with us it is sung only of the P. lest, Agnus. The Agnus Pope Sergius about the Year of 〈◊〉 Lord 700 brought into the Mass as witnesseth Exposed, R. ord propter officium confractionis Dominici cor●●ris constitutum est à papa sergio, & Agnus des ●●cantetur etc. The Pax. Innocentius ordained the Pax to be given to the People. Pacis ait, osculum dandum post confect a ●●steria & constet populum ad omnia qua in misteri aguntur prebuisse consensum etc. Peter Martyr in his Commentaries in Jud. say't that it was brought in by Pope Leo the Second as it is said, yet he supposeth the same, not to 〈◊〉 so, saying, that this was an ancient custom in the Apostles time for Christians to salute one another with the Kiss of peace etc. To this of Peter Martyr, agreeth also Gabr● Biel writing in these words, porrexit in primiti●● Ecclesia Sacerdos osculum pacis ministro, c●texis i● parti●nd●m ut per hoc significaret etc. That is, 〈◊〉 the primitive Church the Priest gave a Kiss of Pea●● to the Minister, to be given by him to the People▪ The Distribution and Communion. After this followeth the Communion, wherein o●●opish Mais and Ministers thereof do much alter a degenerate from ancient antiquity two manner of ways. First in that they make no Communion thereof receiving only to themselves, contrary both to their own words, where they say, after their receiving, sacramenta quae Sumpsimus etc. and also to the ancient examples and decrees of the Apostles and others. And where it is decreed in the Epistle of Anacletus; Peracta autem Consecratione omnes communicant qui noluerint Eclesiastic●s carere liminibus. Sic enim, & Apostoli statuerunt, & S. Romana tenet ecclesia etc. i. e. The consecration being done let all communicate together, unless they will be thrust out of the Church doors, etc. Here note by the way, Reader how Gracianus, the writer of the Pope's decrees is overseen, which in his Book de consecrat didst 2 referieth this Saying of Anacletus to Pope Calixtus, and likewise also Cocleus writing against Musculus, followeth Gratianus in the same Error. Likewise in the Canons of the Apostles (if the Canons were theirs) we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. That is, all the faithful that resort to the Church, and tarry not out the End of the Service, and receive not the holy Communion, be such as bringing in disorder to the Church ought to be dissevered etc. And again, si quis Episcopus, Presbyter, aut Diaconus, aut quicunque ex sacerdotali consortio, oblatione fa●●a, non communi caverins, causam dicito etc. For how can that be called a Communion which is not Common but private to one as Micrologic writ●●h Nec enim proprie, communio dici potes●, nisi plures de codem sacrificio participent etc. It cannot be called a Communion Except mo●e than one do participate of one sacrifice etc. And Durandu● In primitiva Ecclesia omnes qui celebratione Missaru● interer●nt singulis diebus communicare soleban●, co quod Apostoli omnes de calice biberunt etc. 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. etc. Secondly they alter and degenerate therein from ancient 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 Council of Constance about the Year of our Lord 1414. for before it was so authentically received that it was counted a Sacrilege to receive the one without the other, as appeareth by the words of Pope Grlasius, Comperimus quod quidam sumpta tantum mode corporis sacri portione etc. 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 superstition 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 Sacrilege etc. Hitherto also pertaineth the Testimony of Saint Austin in these words, Et ibi vos estis in mensa & in chalice nobiscum vos estis, simul enim boc sumimus, simulbibimus, quia simul vioimus etc. i. e. There b● you at the Table and at the Cup, there also b● 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 manifest 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 Pry say in giving the Cup the blood of our Lord Jesus 〈…〉 ●hee ●● everlasting life Amen. Further in rendering 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 etc. 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 etc. 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 prop●nent i. e. say the offerings of the People upon the altar to be hallowed, & when the mysteries be consecrated, to distribute the Cup of the sacred blood of the Lord to the faithful etc. 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 than that place of Hierome Caeterum dominica, cana omnibu● 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 etc. 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 than 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 Ascension, 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 ancient time, that it was not lawful to departed 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 Exc●lsis was sung Ita Missa est was wont to be said, ●on the Work days, bened●eamû● Domino, sometime, Requi●scant in pace. Now concerning such Trinkets as were to the aforesaid Mass appertaining or circumstant first the Li●●●n Albe● a●d copporasses were brought in by Pope Martus A●●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 ●on●●● Prles●●● have his own proper Wise. In the 〈◊〉 also of this Marc●o was ●●ncilium Elibur●●●●m which condomn all ●ind● of Images and ●●●●●res ●● 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 Heretics as is aforesaid. By Sixtus the second it was ordained that no Liturgy should be done, save only upon Altars 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. Vitalianu● 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 Incense. Eutichianu● as others say brought in the Offertory which was then after a manner far otherwise than 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 th●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 cons●●●●u D●● tui vacuus etc. Thou shalt not appear in the Sight of thy God empty etc. That as he willed the People to say their Offerings upon the Al●●●, so they did and have not yet forgotten to do so still. Soule-Masses and M●sses applied 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 hi● Gospel hoc facite in mei commemorati●nem, Do this in remembrance of me, And that which they say, In quorum memoria corpus Christi sumitur etc. i. e. In whose commemoration the Body of Chrst is taken etc. Christ would it to be done in his Remembrance, and the Pope saith do it in Remembrance of the D●●d etc. what can be more contrary? Ian●●●●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 Popery. Vigilins' ordained that the Priest should say Mass having his face towards the East. P●●tine writeth how the first Latin mass was sung in the fixed Council 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 ●●● know it. The opinion that the Mass, helps Souls in purgatory was constrmed by Pope J●●nn●s the 19 by 〈◊〉 of a dream, wherein he dreamt tha● he heard and saw the voices of Devils, lamenting and bewailing, that Souls there delivered from them by the say of Massos' and diriges, and therefore he did approve and Ratify the feast of All Souls, brought in by Odilo, moreover he had joined also to the same the the feast of All-hallows 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 ordain 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 Churchmen. Pope Leo Commanded the Sacrament to be censed that is perfumed 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 mention 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 etc. i. e. Three ways is the Body of the Lord understood, one which risen 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 etc. 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 h●● sacrificium laudis efferunt etc. 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 ●●logi●, the constitution whereof seemeth to proceed from Pope Pius, for so we read in the Decree● of the said Pope Pius, Ut de oblationibus qu● off 〈…〉 〈◊〉 à Populo & consecrationibus supersunt, vel 〈…〉 〈◊〉 deferunt ●ideles ad Ecclesiam, vel certe de s 〈…〉 〈◊〉 〈◊〉 p●r●●s 〈◊〉 habeat in 〈◊〉 indito & convenienti, & post missarum solennia qui communicare non fuerint parati Eulogias omni Die Dominica, & in di●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 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 entered 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 etc. i. e. It was an old custum among the Romans that at the entering in at the Church door, the Priest after the usual manner of the Ethnics, having in his hand moist branches of Olive did sprinkle with the same such as entered in etc. 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 Pope's 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, A●uam sale conspersam in Populis bene dicimus ut ca 〈◊〉 aspersi sanctificentur & purificentur quod omnibus sacerdotibus faciendum esse mandamus: Na 〈…〉 si cinis vitul● 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 sanctify 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 fantasy etc. 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 leisure, 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' 〈…〉 ●ving God, by the ✚ true God, by the holy God etc. That thou mayest be made a Conjured Salt, to the Salvation of them that believe, 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 departed all fantasy wickedness, or craftiness of the Devil's subtlety and every foul Spirit etc. 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 virtue ✚ of the Holy Ghost that thou become a Cunjured Water to expel all power of the Enemy etc. Who seethe not in these words Blasphemy intolerable? 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 fantasies wickedness and all foul Spirits, and to expel the power of the Enemy etc. If this be true, whereto serveth the Blood of Christ and the virtue of Christian Faith. Therefore Judge thyself (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 etc. That is the decrees of these foresaid Bishop and Marters be inserted in the Book of Counsels, 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 feigned and counter●elted of others long after their time etc. Thus much ●aith S●eydon with more words in that place▪ unto whose Testimony i● 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 Devil, and all the Power of the Enemy, even every assault of the Devils etc. 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 Lies etc. Furthermore as touching the Reserving of Relics 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, Qu●rum solemnitatis hodie in conspectu Divin● Majestatis tu● celebrantur etc. Finally, it were too long to recite every thing in order divised and brought in particularly to the Mass and to the Church, for after that man's brain was once set on devising, it never could make an end of ●●aping Rite upon Rite and Ceremony upon Ceremony, till all Religion was turned to Superstition, ●●●●●fore cometh Oil and Creem brought in by ●ope Silvester not wont to be hallowed but by a bishop. That the Corporas should not be of Silk, but only Fine Linen Cloth. That the Psalms should be 〈◊〉 on Sides, the one fide of the Choir Singing 〈◊〉 verse, the other another, with Gloria Patri etc. That Baptism should be Ministered at no other time the Year but only at Easter and Whi●sontide (save ●●ly to Infants, and such as were in extreme infirmity) and that it should be required 40 Days before, so ●●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 ●●ey have Rejected. Item that Bells also were Christened, Item no Priest ●ould wear a Beard, or have long Hair, so appointed Pope Martin the first, Item that Auricular confession ●ould be made▪ that the Book of Decrees and de●●tals should be established, and transubstantiation ●●firmed, in which three arts, Pope Innocentius the 〈◊〉, was the chief doer, about the Year of our ●●rd, 1215. Arguments against the Popish Mass and Transubstantiation. To omit the Janglings of Critical Schoolmen about the Derivation of the word Missa, (Mass), I● which the Papists themselves cannot agree the mo●● probable opinion is, that Missa is taken pro licenti● dimittendi populum, that is the dismission or sending 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 th● story of the Hebrews, licenced of Pharaoh to Departed out of Captivity after eating of the Pasch● lamb, as an old Popish Book de Sacramentis sace● do●alibus has it etc. Let it be what it will, you ma● note by the way that this word Missa, was neve● used by the Greeks: Yet such Latin Interpreters a● have in old times Translated the Ancient Gree● 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, etc. By the Terms of Missas sacere, Celebrar● etc. that is to make or Celebrate Masses: So that yo● may conjecture that the word was not of old time attributed to the action of Consecration, but 〈◊〉 Christian Assemblies gathered together. Well, 〈◊〉 best 'tis a barbarous Latin word of an uncertain original, and so let the Name pass, Now to th● thing. As the Unbelief of the Jews, when our Lor● Jesus ●●●urned on Earth, was a kind of Miracle, considering those stupendious, sense-convincing Miracles wrought for their Conversion; so, the fre●●● and dotage of Our Mass-adorers is to be ad●●red at, who prostrate their Reason, Conscience, and Religion, in maintaining such a medley of superstition, Blasphemy and Nonsense, 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 Antichrist. To encounter therefore this Contagion, we will give you an Abstract of some Arguments that have been, or may be used, 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 Soulkilling poison, quite changing the Nature of it, of which take these brief Instances. 1. There must be W●ter mixed with the Wine, which B●llarmine says, lib. 4. cap. 10. De Euchar▪ cannot be omitted without grievous Sin, verifying the saying of the Prophet thy Wine is mixed 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 Hon●rius the 3. suspended a poor Priest for ever ab o●●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 'tis in Utopia, that is, nowhere, 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 sealed withal) so that there is no breaking of Bread for them ● Quite contrary to Christ who first did break the Bread, and then being broken gave the same Bread to his Disciples; note, that the Priest's morsel must be broken over the Chalice, lest 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 used 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 sanctified 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 Christ's 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) hannah's 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, 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 whiske● they were smitten with Fire from Heaven for their pains, some other Raving (not reasonings) they have which I omit see Duran● Rational. lib. 4. de secret. 7. They have Private Masses (that is Sacraments) wherein the Priest alone Communicates. This alone Communion is such a piece of Nonsense and impious Contradiction, that it might astonish any man to hear those Rabbis, (as men of reason) ● 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; 'tis pity but he were so fed. Institution is the sol● foundation whereon Sacraments stand. And all Examples in Scripture are again these Papists; nor will any Antiquity she●ter them▪ see Dr. Caves Primitive Christianity, An Excellent Book. 8. Lay men must not taste at all of the Cu● 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. Confessed 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, than the Priests have two Christ's 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 Countries want it. Ergo, the Laity must not have the Cup Well concluded great Bellarmine! Brave Logic. 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 do 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 Christ's 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 etc. But the Mass Priests are neither of the order of Aaron (for that were to establish what Christ abolished) 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, (unless after the order of Baal's Priests) Concerning the sacrifice of Christ he reasoneth in like manner, this reduced into Argument. To Reiterate a thing once done, for the attaining or accomplishing of the end wherefore it was begun, declareth the imperfection 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 Rubric 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, without doubt he shall be delivered. And if it be said for the SOLDIER of the Dead, anon as it shall be said and ended five times, his Soul shall be rid from pains. 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 departed without doing him harm who answered that he was Raphael the Archangel sent unto him of God: And that all the premises were undoubtedly true, Then the said Boniface confirmed the said office of the five Wounds, by the Apostolic Authority. Reader if I should go about to convince any body, that this Rubric 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 true, or false. If true, it must be from God, or the Devil, It cannot be from God, for 'tis 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 liar; fine Infallibility! is it not. 1. Note here that there's no need of Doctors, or Apothecharies etc. For this Catholic 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 tedious and Chargeable Cures they are purgatoryed with, when so easy a remedy is at every Priest's disposal, 2. Here's Jesus Christ himself made a mere cipher; 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 exposed to those torments, and ineffable Agonies which he suffered in bearing the whole weight of God's wrath for our Sins. O the Astonishing Impudence of this Rubric. 3. Nay this is not all neither, 'twill deliver out of all sorts of trouble; will it so? Yes, 'tis undoubtedly, true saith the Heavenly Ambassador (I should say Satan's Envoy Extraordinary) Well; but how comes it to pass that the late Jesuits and their Brothers Martyred for Treason, (If I may use a Catachresis) made no use of this glorious receipt to save their Necks. If they tried it, the Devil fail'd'um. If not, they were all so many (feloes deses) self murderers, when they might scape if they would. I would advise the Priests in Newgate etc. 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 Physicians, who spend so much time and expense 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 do the Job presently, be it what it will. In whatsoever Tribulation] this is a Comprehensive word art thou going to be hanged? Employ a Priest betimes in the Morning, and he'll 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, 'tis nothing, the same Charms will set open the Prison doors for you. Art thou at Sea Menaced every moment with the Devouring Billows, whilst the enraged Elements tumultuously encounter to destroy thee, the Skies rattling, the Wind roaring, and the swelling Waves mounting like so many Isles of Tenariff fear not; set the Catholic Chaplain to work, and whip, you have all the Ocean as smooth as a Fish pond, before you have surled 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 i● 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 Lawsuits, so that in a word Divinity, Law, and Physic, are all rendered 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 mere 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 whispered by the Priest over it, it ceases to be Bread, and at the utterance of the last syllable ('em) [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 conversed with Mortals upon Earth. This is their great D●●na of a Doctrine. Well, what then? Then of necessity, if this Doctrine be true, the real Body of Christ is a Dead * substance wholly 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 'tis possible that Christ may have a 100000 bodies at one, and the same time. For one Priest at one Consecration may make as many as the Table will hold, perhaps some hundred Body's at a Clap, with the mere Charm of hoc est enim Corpus Meum, to be sure he makes enough for all the Communicants, which may be Mil●ions at one Instant, at least the same Morning, in Europe etc. This is quite contrary to the Text 1 Cor. 1. 13. Is Christ Divided? etc. that is he is not Divided as by the Context appears. Eph. 4. 4, 5. one Body— one Spirit● 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 Christ's, 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 etc. 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 Christ's 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 mere little Ease! Now if there be as many- real Christ's or Christ's bodies, as there are consecrated Wafers, they make the Lord Jesus to have only a fantastical 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 etc. but the Papists can bring him back with a Charm of five Words. The Angel thought 'twas a good Argument to prove Christ was not on Earth or in the Sepulchre, because he was risen; but these Logicians will have him risen and here too, strange Sophistry! If this Transubstantiation be true, th●n Christ's Body may be eaten by Rats, Mice, and other Vermin, (as in the Caveats of the Mass) contrary to Act. 2▪ 27. where 'tis 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 tonuching therefore no real Body of Christ. And if we must believe a thing so contra●y to sense, and that our senses are deceived▪ the greatest Evidence of Christianity itself is but a fantastical Dec●ptio visus, or a trick of Legerdemain; for to what end served 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 mere Phantasms and Juggles▪ we won't believe our very eyes, no nor any 〈◊〉 sense, for they may be all deluded: Nay 〈◊〉 ●on't believe any thing written in the Bible, for our Eyes may deceive us etc. 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 tother thing, and if the sense of universal Mankind cannot be deceived in so notorious a thing as this is, 'tis certain that the Priests consecrated wafer, is no more than a mere 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 turned into Christ's 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 murdered 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. etc. Further this Bread n●ver came down from Heaven; no Sirs. I can tell you its pedigree▪ 'tis first sown in the ground, then mowed o● reaped next brought ●nto the barn and sound threshed ground in the Mill, sifted, kneaded, baked, and Godded by the Priest Prestol etc. But other parts of the same corn serve for▪ other uses; see Isaiah 44. 15. 16. This Breand cannot give eternal life to the Receiver, because itself is not external, for ni● dat quod in se non habet nothing can give that which it has not in itself; a most infallible Maxim. If it should, than the effect must infinitely tanscend the cause, the grossest of absurdities. Pray consider what monstrous conclusions may be drawn f●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 Christ's and Christ's Mediators, against 1 Cor. 1. 13. Eph▪ 4. 4. 1▪ Cor. 8. 5, 6. 1 T●m▪ 2. 5. 4. That the Body of Christ is corruptible against Act▪ 2. 2●. 5. That 'tis flesh, yet has neither the Nature, property, complexion, or dimension of flesh. 6▪ That it may be swallowed down alive 〈…〉 pretend to worship him Heb. 6▪ 6. 〈…〉 7. That 'tis 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 does it grow, it can neither hear nor see, etc. No passions, for Christ upon the Cross was sensible and cried, my God, my God etc. But this God speaks never a word when he's in the Devourers hands, a pitiful God indeed, that cannot rescue himself from the Merciless God— Eater. Christ's real Body risen again after he was Crucified, but this knows no Resurrection any more than 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 'tis said 1 Cor. 10. 17. we being many are ONE Bread, and one B●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, than 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 eye's may be damned 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 by't it, and eat it, are mere Murderers, yea worse, for they eat it raw: no Ceremony of boiling or roasting, though they often roast the l●ving Members of Christ, the Martyrs of his eternal truth. If it be a dead Body, how can it give life? 'tis no more than an insipie Carcase, 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 murder him. But 'tis 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,) 'tis but ONCE, ONCE, ONCE, etc. Sure no Man would endure to be eaten alive at this rate, ●●d do you think the Lord of life would be 〈◊〉 often Priest-bitten? no, no, by one offering he hath completed the work Heb. 10. 14. And he hath all Power in Heaven and Earth, by which Kings reign, and Prince's decree. Justice, Matth. 28. Prov. 8. If this Popish Doctrine be true, than these Papists that buy and sell it are mere 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 mere Sot, sense as well as reason must be denied, 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 'tis 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. For Christ's 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. 'Tis 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 ●●●d; but he was still alive, untouched, and before their faces; these are monstrous Goblins. The Scripture assures us 'tis 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 than three times after the Consecration, 1 Cor. 11. 26, 28. And calls the Cup the Communion of Christ's Blood; and Bread, the Communion of his Body Chap. 18. V 16. etc. Certainly the most Idolatrous among the Heathens may learn Idolatry from these Nicknamed Christians. the Ancient Romans used to make their Gods of wise, or at least Valiant Men; the Greeks chose reasonable Creatures for the object of their adoration. The Egyptians more brutish than the 〈◊〉, would yet have a living Creature for their chief Deity. But papists take a senseless lifeless thing. O, more than Heathen Idolatry, O fulsome (Nicknamed) Eucharist away with thee. Reader if thou dost but impartially consider these. Arguments and brief Reasonings▪ I am satisfied you will judge this Mass to be no Institution of Christ's, but rather a most abominable rabble of Blashphemies patched 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 Catholic, Innocent as the Child unborn. Ay, Cries 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 God's 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 edifying 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 Liar? the Catholic Church of Rome take them literally, and you ought to believe it. Answer, the Scripture is not always to be taken a● the lerter foundeth, but the intent and purpose of the holy Spirit the Dictator of it, is to be minded: For ●● you will always follow the bare words, you will quickly shake down the greatest part of Christianity. What's plainer than thy, my Father is greater than I John 14. 28. whence sprung the Arrian Heresy, yet Christ says John 10. 30. I and my Father are one, whence some denied 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, 'tis said of Melchise●●●h that he had neither Father nor Mother, yet he had both. Christ is called a Rock, a Door, a Lamb a Vine, etc. 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 ●●opical Speeches are used in Scripture, as may be seen 〈◊〉 large in a late Book entitled Tropologia and 〈◊〉 sacra etc. And why must this only Text be so 〈◊〉 confined to a mere literal interpretation, 〈◊〉 the sense and reason in the World? 〈…〉 culous to say that a thing is done in 〈…〉 itself, 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 syllogism 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 Christ's Body spiritually, not bodily, Spiritual hunger must be spiritually satisfied the most delicate and palate pleasing dishes cannot content the long of the fasting Soul, 'tis only spiritual Food lie feeds on. In my Judgement the very Mice are wiser than these Dating Priests, for if the wafer were not real bread, (for all the Priests conjuring) they would never steal it away and eat it. But if it be a God, than the Church Rats are well fed, when they are banqueted with God's 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 God's Blood unmercifully; yea in the very time of their lent, even on Good-Friday they eat Flesh and drink blood when the poor Laymen must not eat an Egg or a Mess of Milk, under pain of Church curses, if not Damnation. If this Bread could be metamorphosed into Christ, real Christ, St. Paul needed not to have wished 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 ancient 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, ●●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 poisoned in the Host, and victor 〈◊〉 in the Chalice; what, a poisoned God 〈…〉! 〈◊〉 Sacrament could speak, (and doubtless 〈…〉 it were alive,) it would cry out O! I am bitter 〈◊〉 swallowed, 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 gon●● Bread, I am no God, don't believe the wretch's mu● murder murder! etc. I will conclude my Argument 〈…〉 st this Upstart transubstantiation (which widow 〈…〉 up from the bottomless Pit in the time of Pop● 〈◊〉 at the ●▪ at the Latarant Council in Rome abou● 〈…〉 rs ago) with these pithy Sentences of a few 〈◊〉 Fathers. 〈◊〉 in his homily on Levit. says si secundum litera● naris etc. 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 etc. The flesh profite● 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 etc. say with one voice