A PARALLEL OR BRIEF COMPARISON OF THE LJTURGJE WITH THE MASSE-BOOK, The breviary, the Ceremonial, and other Romish rituals.  
Wherein is clearly and shortly demonstrated, not only that the LITURGY is taken for the most part word by word out of these Antichristian Writts; but also that not one of the most abominable passages of the Mass can in reason be refused by any who cordially embrace the Liturgy as now it stands, and is commented by the Prime of our Clergy.  
All made good from the Testimonies of the most famous and learned Liturgick Writers both Romish and English.  
By R. B. K.  
Seen and Allowed.  
LONDON, Printed by Thomas Pain, and are to be sold at the Castle in Cornhill, 1641.   

THE PREFACE.  

The reformed Religion is a great Enemy to Satan's Kingdom.  THe Kingdom of Satan these last thousand years hath not been so much endamaged by any work of God, as by that glorious reformation of Religion, which in the days of our Fathers the LORD stirred up many Protestant Potentates and Divines to undertake, and to this day with an undaunted courage and marvellous success to maintain: it is nothing strange to see or hear of plots singularly crafty, of practices eminently cruel, employed by the vassals of the God of this world for the crushing of that reformation which hath preved so divine an engine to profligate error, profaneness, and all other wickedness, whereby the souls of men were wont to be led away to their destruction without controlment.  

Satan's new devise to overthrow the reformed Religion by his mediators of peace.  The old devices of the Devil against the Protestant Churches by their long use are a little blunted and become nothing either so terrible or effectual as once we felt them▪ the learning, vivacity, & indefatigable industry of the Jesuits & other Romish orders, in their Voluminous Writings: the spite and rage of Antichristian Princes, in their wars, massacres, banishments, and persecutions of all kinds, have done their worst upon us, and yet by the mercies of our Protector, we stand firm against all these efforts. Our restless enemy finding himself in these his former endeavours disappointed, hath lately run about to a new point of his circle, and thought meet to assay another quarter of our walls, which to him appeared more weak and less attended, than those upon which he had spent his strength, and skill so long in vain. When the most subtle disputations and sharpest swords were not likely with haste enough to bring forth our ruin, behold that mischievous General sends forth the reserved squadron of Knights of his new order of refined Reconcilers, by whose pretences of friendship and peaceable mediations, he is confident to overthrow the Protestant cause more quickly than by the heads and hands of all his former Soldiers. The experience he hath had of the efficacious operation of this engine, when at the first framing it was managed by the weak hands of Cassander, his remembrance how many thousand souls by the unhappy conceits of this man's moderation were kept in the bosom of the great whore, when upon the clear sight of her abominations they were on their wing to have forsaken with speed her communion, fills him now with hopes of drawing over to Rome whole Nations and kingdoms of Protestants, when he perceives this his noble instrument to be fallen into the hands of far greater spirits, and men armed with much greater authority.  

Holland by this engine was well near catched in the net of the Pope and Spaniard.  The Churches and States of Holland having outridden all their former tempests, by the blast of this last spirit, were well near dashed on the rocks of a total ruin: Arminius and Utenbogard, breathing nothing but charity and moderation of the rigours of Calvin and Beza, after they had gotten the shoulders of Barnevelt and Grotius to support them, in a short time did bring these famous Provinces in a more evident hazard, to fall into the mouth of the Spanish Lion for their bodies and estates, and of the Romish she Wolf for their souls and Religion, than forty or fifty years of cruel and continual war had ever been able to reduce them.  

By this instrument Cardinal Richelieu is labouring to destroy the Churches of France.  How ever the Cardinal of France by the sword of the King his Master, hath weakened the Protestant Churches of that Kingdom in all their outward securities, much more than all the enemy's that ever professed to oppose them, yet his peaceable weapons are far more terrible than all his instruments of war. Wither his finger did stir in that late smoke of Amirant and Testard, I do not know, but the world doth now see him ready to strike (if he can) to the very heart these gracious Churches with Cassander's sword. This is all the labour of his hypocritish emissary Milletier, once amongst the most zealous and learned Gentlemen of the Religion there, but lately having tasted of the Cardinal's favour, by all the means he can endeavouring avowedly to persuade the Churches of France not to become at the first full Papists, but only to pass from their first reformation as rash, to enter into a new capitulation of peace with the Pope, to keep so much and leave so much of the reformed Religion, that if his importunate advice were harkened unto, the most both of Pastors and people of their own accord without any violence from the King's force or persuasion from the Jesuits craft, behoved incontinent to fall in such a mist of confusion, that they could not eschew to betake themselves either to open Atheism or plain Popery. No engine against our Churches pleased that too too wise man so well as this of a pretended reconciliation. Wherefore if it should fail in the hands of his servant Milletier, as indeed his too palpable siding with the Pope hath made him to the most of Protestants contemptible and ridiculous, yet hath his Master projected other means for the prosecution of this design: his familiar and frequent conferences with the prime Ministers of the Religion; his contentment to hear of a Patriarchate in France, of translating the Popish Bible and Liturgy in the vulgar Language, and some other such fables, hath no other end but to amuse the Protestants with pleasant and foolish dreams, that the Papists at last are inclining to meet them in the midway; that by this means they may be drawn from their old station, defended so long with rivers of the best blood of France, that they may desert a great part of their cause on vain hopes of an equitable condiscending, and when they are brought to the mid term they imagine, they may either by persuasion be drawn quite over to the Romish side, or else quickly by force be chased out of France.  

The greatest operation of this engine was in the Isle of Britain.  But of all the Regions of the world this evil Cassandrian spirit did choose the Isle of Britain for his principal habitation, having once gotten possession in the heart of the great Arch Prelate there; from him as the head without much ado he diffused his venom into the most of the inferior members, numbers of the Clergy were incontinent in all the Dominions so fare intoxicated with this pestilentious vapour, that how much true protestant life remained in their breast, it is hard to say. By all appearance too great a number needed no more for their posting to Rome, but a Warrant from the King and Parliament, yea so great a mind had they to the voyage, that many of them, notwithstanding of the King and States express discharge are found as fugitives much beyond the midway, if not within the walls themselves of that Babel: who pleaseth to peruse with attention that late Treatise of the Canterburian self-conviction, will find it more easy to recite the Catalogue of Romish errors, which were avowed by a great number of Divines, with the hearty approbation, or at least open countenance of all the Bishops, than to find any abomination of Popery whereof they were free.  

The Canterburians by the means of the Liturgy did most promote their wicked design.  Amongst the manifold policies employed by these new engineers to steal away the hearts of people from their zeal to the Protestant Religion, to diminish their hatred of Popish corruptions, piece and piece to bring them insensibly within the doors of the Harlot's house: their masterpiece for these ends was the crying up with all their strength of the Liturgy and Popish rituals: they knew that amongst people the capacities of few did reach to the comprehension of doctrinal controversies, they perceived that the division of Protestants from Rome was most if not alone sensible in the use of their Liturgy and rituals; a civil society with Papists we did never refuse, divers also make no scruple to come to their Sermons, but to countenance their worship, to partake of their Sacraments, to join with them in their Missal, Breviatie, Pontifical, or any other of their Ceremonial books, all true Protestants have ever abhorred as superstitious and idolatrous pollutions. To remove this great if not sole wall of separation, 
See Hall's defence of his Remonstrance, p. 10.  our Masters of the new art did make it their chief task to frame all the rituals of our Church in such a mode, that they should in nothing at all cross with the least offence the mind of the Pope himself: and as if it had not been favour enough to Papists to have removed out of our Books of devotion, every thing any ways displeasing to them, they will yet more show their care of complying with the desires of these their friends; when the reframing of the Liturgy cometh into their hands, by cunning conveyance they will slide in so many more new clauses from the Romish Missal, as may serve at their first explanation to be a fair bridge to all our people to walk strait over the ancient ditches of division to the midst of the City of Rome. They saw by sensible reasons, that when we did embrace such a Liturgy as did justify the Mass Book of the Papists, their breviary and all other their public devotions, in all the most material exceptions we were wont to take at them, that then we were brought to an inevitable necessity to conjoin at the first occasion with the Papists in these things wherein our separation almost alone was apparent.  

The Liturgy of old was a pregnant mean to subdue England to the Pope.  Beside reason and sense they were taught by ancient experience, that the easiest way whereby the Pope of old subdued the most of the Western Nations to his obedience, was by the snare of his Liturgy; they were not unacquainted with the history of foreign Churches, at least of their own: It was not only in Italy, France, and Spain, where the Pope after his long wars and contests both with the Preachers and people, for the receiving of his Ordo Romanus, at last sore against the heart both of the Churches and States by the violent oppression of misled Princes, did bind the yoke of his Service-book so fast on the necks of these realms, that to this day the knot of that slavery could never be gotten either loosed by art, or cut by force; but in England above all Nations the first introduction of the Romish Liturgy was tragical and tyrannic, for notwithstanding of all that the crafty and in famous Apostle Austin could do, the Churchmen of England were never induced to receive that Roman order, till that cruel maledictine Monk by the sword of the misinformed King, had massacred 1200 of the most zealous and innocent of his opposers, to the end that the seed of Romish rituals being watered with the blood of so many Martyrs, might take the deeper root in English ground; surely when once that cruel Monk, than Archbishop of Canterbury, and the Pope's Apostle to England, had brought that Romish service into the Church over the carcases of so many martyred Divines, the slavery of the whole Nation become so pitiful, that for many ages without any possible remedy, both their souls, bodies, and estates were trod upon by the foul feet of the Roman Antichrist.  
These tried experiences did encourage much of late our Leaders to assay the reducing of our Church in that old beaten path to the obedience of the Apostolic Sea. The English Liturgy which contained the m●st tolerable fooleries of the old order of Satum was winked at in the beginning of King Edward and Q. Elizabeth's Reign, by many gracious men overswayed by the prepotent Popish faction, hoping withal in due time by the power of preaching to get all that trash cast out, and all the mist of these shadows dispelled: but in this hope they were much deceived, for that book which at the beginning might have (albeit with some difficulty) been gotten quite removed, in process of time was so rooted, became so lovely to many of the Clergy, that when this new faction of Reconcilers was lifted up on the stage of this Isle, they found it the best instrument they could have wished for the promoving of all their designs: the greatest follies and most inexcusable faults thereof, which in the days of former Governors were either altogether neglected or but softly pressed, by our new Master's wisdoms were all punctually and most straight urged: these men gave unto many passages of that Book, which by a benign interpretation were wont to be drawn unto a protestant sense; their first and native exposition according to the mind of these Popes who had at the beginning composed them; and finding it most easy by a little variation to get in much more of the Romish stuff, they procured from the King, as if it had been for the use of the Church of Scotland alone, the reframing of the whole Book: in this their work they inserted so much farther of the Romish rituals, that if God had not crossed their design, it had been in all appearance most easy for them so to have dressed that new service in a second Edition (which by a fresh Proclamation for a full uniformity in the worship of God amongst all the King's Subjects, might have been imposed on all the three Dominions) that Protestants should have no longer made any scruple to have gone to the Popish Mass and Matins, nor Papists to have come to the English Liturgy, when both of them with their eyes did see these books at last to have become really the same.  

It is marvellous that any good man should now be zealous for the Liturgy.  It is strange that men who profess more than ordinary zeal to the peace of the Church of England, should at this time be so earnest solicitors for the preserving of this Liturgy, when the far most part, if not simply all the godly of the Isle are longing with great expectation, and greater desires to see that instrument after all the evil they have suffered by it to be broken in pieces; these bygone years the truths of God, of the highest quality in a very great number by their Brethren the Canterburians were shamefully trod underfoot, the world truly wonders how then these men's pens and tongues were employed, where their remonstrances, their defences, their apologies lay then buried? when the whole Protestant religion before their eyes was violate, when a deluge of Arminianism and Popery was overflowing the Land, were they not then dumb as fishes? did either the King, or the Parliament, or the Country hear one syllable of the smallest complaint from them? but now when the holy Mitres of Prelates begin to be touched, when the book of sacred Ceremonies cometh in hazard of a removal, heaven and earth is filled with their clamours, no end there is now of their pamphleting, as wave presseth wave, so their irrefragable propositions must be seconded with their divine Episcopacy, and that backed with a remonstrance, and this with a defence; and however all these should swell never so big with disdainful pride and most bitter injuries, yet the world must forsake their senses, and take all for the most sweet, mild, and humble moderation. I will pass no censure on that Spirit which leads men of eminent parts and dignity to a dumb silence, when both Church and State are set on fire about their ears by Incendiaries of their special acquaintance and intime familiarity, but wakens them to high and outrageous passions, when Bishops and Ceremonies come to be called in question, only they would beware lest this their second practice be a just punishment on them from God for their first fault, lest for their former betraying (at least through their connivance) the truth of God, and liberties of their Country, they be now scorched with the flames of intemperate zeal for keeping in the Church that trash which they may know hath ever been, and now is like to be an occasion of most pitiful division both in Church and State, which the world knows hath ever been a rod of Scorpions in the hands of the sons of Belial, to scourge alongst all the Kingdom many amongst the best both pastors and professors of the whole Land, which themselves have seen with their eyes to have been the prime instrument whereby the Canterburians were like in a short time to have redelivered all these Dominions into the hands of the Pope, and which if they please they may know to be of that nature that to the world's end will make it very apt to do the like service to any who shall have the like boldness and occasion to reattempt the like designs.  

The scope of the subsequent Treatise.  But with the Liturgy of the Church of England I will not meddle, those whom more properly it concerns will doubtless now shortly in all seriousness recognise upon it, whether or no at this divine occasion when without the least hurt to any soul it may most easily be gotten quite removed, it ought not once for all to be cast away for the remedying of many great evils wherewith in all bygone times it hath afflicted both Church and State, as also for the procuring of many great blessings which through the want of its encumbrance all other reformed Churches this day enjoy. It is my only intention to consider the Scottish Liturgy, which the Bishops persuade the King to be all one with the English, and is indeed by the English Authors so cunningly contrived that no sensible difference to a common and running eye will appear: according as the general Assemblies and Parliament of Scotland give express warrant, and as now thanks be to God both his Majesty and this gracious Parliament of England doth freely consent; I will show that this our Service-Book is not only taken well near word by word, out of the Sinks of Rome, but also that all the filth which runs in any laines of the Mass, is either clearly to be seen in the gutters of it, or at least secret conduits are laid under its streets for to receive all the mire of the Romish rituals, whenever it shall be the pleasure of a misleading Prelate to open the Sluices for deriving to us more of the Romish puddle. It is my labour in this subsequent Treatise to show not so much that the Liturgy is in the Mass, whereof none do doubt, as that the Mass is in the Liturgy: that the matter and the form, that the substance and the accidents of the Mass are here; that of the integral parts those which are incomparably the worst, do actually and expressly appear in our Service; that all the portions of the Mass better and worse are in our Book, if not expressly (as very many be) yet virtually such a seed of them being sown that for their bud, blossom, and fruit, they needed no more but a command from a Bishop's mouth to a Printer, upon a privy Warrant from Court, purchased by false information; if this I make good to the sense of every imprejudicate Reader, I hope all reasonable men will absolve of rigour not of unjustice only, the decrees of the Scottish Church against this unhappy Book, and all those within her jurisdiction who have contributed their endeavours for the contriving, imposing, or defending thereof, and who yet refuse to give any true security of their purpose to oppose, if that same Book or a worse by a misled Church, or misinformed Prince, should to morrow again be recommended, though not peremptorily commanded to be embraced by our Nation. With what safety a flock of Christian people may be committed to the charge of men of that temper, it is easy to judge.   

CHAP. I. Of the Mass, and the parts of it in General.  

The Papists call the Mass their Liturgy or their Service-Booke.  THat ye may behold the general accord, if not identity of our Liturgy and Service Book, with the Mass: consider first the words, and then the matter; for the words, the Papists most gladly will call their Mass by the name of our Service and Liturgy. And we must make no question to call our Liturgy or Service by the name of their Mass, for the accord of Papists to our name, see the jesuit Saints in his Liturgy. pag. 8. printed at Anwerp. 1560. professing that the most convenient name which can be given to the Mass, is that of Liturgy and Service. Si placet Missah Hebraeorum ad Graecos traducere, quo id facias aptissimè, non aliud quàm Liturgias nomen comperies, contra si liturgiam Graecorum vis ad linguam sanctam revocare per Missah id cures necesse est. Si Latinè utrumque postulas nullum quàm officij nomen significantius habebitur quo Latina Ecclesia cum agitur de sacrificio saepè delectatur.  

The Prelatical men call their Liturgy the Mass.  For our contentment to take their name of Mass to our Service, see Pocklington, Sunday no Sabbath, subscribed by Canterbury's Chaplain about the midst, where from a supposititious testimony of Ambrose, he will have the saying of their second service at the Altar, to be just the same with that which that Authout calls Missam facere caepi dimissis catechumenis, that none but Schismatics will deny their harmony with the ancients in this Missification: but it is not only that part of the Liturgy which they have of late begun to call the second service, to which they will give the style of Mass, as Cousins used to do long ago in Durham, where the former part of the Communion he was wont to call the Matins, and the latter the Mass, as ye may see in Smarts Sermon printed at Edinburgh 1628. But the whole Service Pocklington will style with the name of Mass in the foresaid Sermon towards the end; where this supposititious testimony of Austin, quidam cogunt sacerdotem ut abbreviet Missam, & ad eorum libidinem cantet, he translates, some force the Priest to curtail Divine Service, or to say or sing it after their fancy. Bishop Montagu in his Antidiatribae pag. 10. makes no scruple of the Mass so fare as concerns the word; yea, and the matter too, if ye put a commodious sense upon it. Missam ipsam non damnamus quoad vocem quippe cùm nihil impietatis habeat, sed neque Missae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sano sensu intellectum. In the words here betwixt the parties you see a perfect agreement.  

Our men approve the matter of the Mass.  In the matter, consider if there be any discord of importance, the English not refusing to approve the Mass, the Papists not refusing to approve the Liturgy. For the first, Pocklington in his Altar near the end is approved by Canterbury to profess upon a very false allegiance, that K. james would like well enough of the Mass, if the Priest would shrive it of Transubstantiation: now any may defend that Transubstantiation cannot be inferred by any sound reason from any part of the Mass as it is read at Rome, or if it be inferred from any passage therein, then from these mainly which of late have been put in our Book: so that they who like of the Mass, if it wanted Transubstantiation may like of it as it stands this day at Rome; for Transubstantiation cannot be deduced from the words of it, but by the glosses of the interpreters, which may agree as well to the words of our Service, as to these of their Missal how ever Transubstantiation itself will not deter us from the Mass: here Montagu embracing that word as well as the other of the Mass, Antidiat. p. 10. De vocibus dixi ne missae quidem imò ne transubstantiationis certamen moveremus. And how fare he is from the matter of Transubstantiation we will find hereafter; here only mark how near he draws the Romish Mass and English Liturgy in his recusancy. p. 1. [Our service is the same in most things with that in the Church of Rome, the differences are not great, nor should make any separation] how small a difference they put betwixt their service and the Mass, see the Letter of the King and his Council in King Edward's days, Acts and Monuments, vol. 2. p. 667. [As for the service in the English tongue, it perchance seems to you a new service, and yet indeed it is no other but the old, the selfsame words in English which were in Latin, having a few things taken out. If the service of the Church was good in Latin, it remaineth good in English; for nothing is altered, but to speak with knowledge, that which was spoken with ignorance.]  

The Papists approve the matter of the Liturgy.  Thus do the English Prelates judge of the matter of the Mass, hear what the Papists say of the matter of the Liturgy. Pope Pius the fourth is said to have offered his approbation to the Liturgy. For this see Mortons' appeal, p ult. also Cambden his life of Queen Elizabeth, p. 46. in these words. The Pope, Pius-quartus sent unto her Vincentio Parpalia, Abbot of S. Saviors with secret instructions and letters of flattery, the report goes that the Pope gave his faith that he would confirm the English Liturgy by his authority, so as she would join herself to the Romish Church, and acknowledge the primacy of the chair of Rome; yea, and that certain thousand crowns were promised to those that should procure the same. The Council of Trent was nothing opposite to this offer of the Pope, for about that same time being consulted by the Popish Nobility of England, if it was lawful for them to countenance the Liturgy, they did no ways discharge or give any sign of disallowance to this fact albeit they would not give any act of their approbation when there was no condition of advantage propounded to them. Yea long thereafter Pope Gregory the 13. repeated the offer of Pius to the Queen of approving the Liturgy upon her admission of his Primacy, for this see the late Bishop of Canterbury, Doctor Abbots in his expli●at●o illustrium quaestionum c. 4. p. 112. Cùm testibus Pontificijs magnates aliquot nobilèsque Anglicani per legatos inea quaestione Concilium Tridentinum interpellârint prae memoriae lapsu aut oblivione patres non omiserunt, quin potiùs credo per conniventiam quandam tacitos praeterijsse prospicientes quam incommodum futurumesset tot tantisque suarum partium aut carceris aut exilij molestiam facessere, & nesciebant an all quis venturus esset Pontifex, qui jacturâ suae partis deliberatè perpensâ ad damnum resarciendum liturgiam Anglicanam posset approbare & confirmare, id quod à Papa Gregorio 13. Reginae oblatum fuisse modò titulus supremae gubernationis Romanae sedi redderetur, pervagato hominum & magnorum sermone jactitatum aliquando significat Houlettus num verè illud an falsò nescio, at solet ex indulgentia sua sanctissimus Pater quae videntur duriora nonnunquam concedere quo faciliùs secreta sui cordis desideria amplissimè consequatur. By these testimonies it is clear, how near the Papists think the Liturgy draws to their Mass, and how near the Prelates think the Mass to come to their Liturgy both in words and matter. But it will be more manifest how little either of the parties are deceived in this their judgement, If we will cut both the Bodies of the Mass and Liturgy in small parts, and so lay limb to limb, and member to member, here will the analogy or disproportion, the agreement or disagreement, the diversity or identity appear to the eye of any common beholder.  

What are the parts of the Mass.  The most received division of an whole is into parts essential, integral or subjective, to find the essential parts of the Mass actually, and in express words in our service is no great labour: For to the essence of the sacrifice of the Mass are required but two things, or three at the most, according to Bellarmine de missa, Lib. 1. c. 27. To wit, the consecration, the oblation not before nor after but in the consecration, and thirdly the consumption in the Priests receiving alone in both the kinds, these will be all found as expressly in our Book as in the Missal as hereafter shall be showed.  
The subjective parts of the Mass are the divers kinds and species of the Mass, for of Masses some are ordinary and daily, some extraordinary and solemn, and these again of a great number according to the-severall festivities wherein and divers ends for which they are celebrated upon these several sorts of Masses, the greatest part of the Missal is spent, and upon these likewise more than two parts of our Book are consumed.  
But the parts of the Mass most commonly spoken of are the integral of the daily & ordinary Mass, with these let us begin, & that with those which are principal. The necessary ceremonies or circumstances especially the universal ones which run along the whole body of the Mass, such as the Priest, the altar, the vestments, the cross, the perfumings, etc. may well receive the names of parts, at least the large & frequent Rubrics concerning them, but because these are but ceremonies & at best but among the integral parts less principal, we will let them alone till we have first considered these which are confessed by all to be most principal members of this unhappy body, of these more or fewer are made according to the divers conceptions of writers. Innocentius reduceth all to three heads, Bellarmin to four, Durandus to five, Thomas to six.  
Bellarmine's four parts de Missa. lib. 2. c. 21. are first Missa Catechumenorum, the part of the ordinary Mass whereat the Catechumeni might have been present: secondly, the Offertory thirdly, the Consecration or Canon: fourthly, the Communion. Our Service at the Communion hath all these parts in the same order, the first part in the English, seemed not clearly enough distinguished, for there followed no mention immediately of an offertory, nor at all of a consecration, but in our Book all are clearly professed and in England now also are like to be better considered, for the Missa Catechumenorum by Canterbury's men is called the first Service, performed in the body of the Church, the rest as the Missa fidelium is called the second Service, and appointed to be officiate only at the Altar, and that in the Choir, none present but only Communicants, expressly against the old Canons and Customs o● that Church, which now no man but a Schismatic must challenge; for this see Pocklington in his Sunday no Sabbath about the midst [dimissis catechumenis missam facere caepi. Saint Ambrose began the second Service as our Church calls it, at the Altar, having before finished the first Service in the body of the Church, no man will go about to put away this sweet harmony which our Church still keeps with antiquity but schismatics.]  
But passing the division or Bellarmine, we will follow that of Thomas in his third p. quaest. 83. art. 4. in corp.. as serving more to clear that black body which hath indeed much need of clearing, as being the most misty and dark piece that ever my hand touched. He draws it to six heads, the first he calls a preparation, the next an instruction, the third an offertory, the fourth a consecration, the fift a participation, the sixth a Thanksgiving: all these we will go through in order.   

CHAP. II. Proving the preparation or first part of the Mass with all the 12. particles of it, to be in our Book, either actually or virtually.  

The ten Particles of the introitus are but all late inventions of Popes, and yet all are in our Book.  THe preparation is subdivided in a number of parcels. 1. The Pater Noster. 2. The Ave Maria. 3. The Oration. 4. The Introitus. 5. The versicle, Gloria Patri. 6. The Confession 7. The Misereatur. 8. The Absolution. 9 The Litany Kyrie eleison. 10. The Angelic hymn, Gloria in excelsis. 11. The Salutation, Dominus vobiscum, with the responsory & cum Spiritu tuo. 12. The Collects. All these go oft under one name of introitus, being but the beginning and ingress to that which follows. All these ten or twelve parts of the Mass, are but so many patches put in by the superstition of several Popes, the truth of this, who pleases to see, set them read Morney de Missa. c. 1. p. 80. and c. 3. p. 107. And especially his Authors Walafridus, Berno, Albinus, Tungrensis, etc. In the eleventh Tome of Bibliotheca Patrum, Hittorpius his auctarium. For the present I cite but two testimonies which will not admit Bellarmine's elusion from two Popes which laboured as much to understand the Mass as any of their Colleagues either before or after, Gregory ep. l. 7. Epist. 63. Mos Apostolorum fuit ut adipsam solummodò Orationem Dominicam oblationis hostiam consecrarent & valdè mihi inconveniens visum est, ut precem quam Scholasticus composuerat super oblationem diceremus, & ipsam traditionem quam Dominus composuerat non diceremus. He avows that the Apostolic times had no other order of Communion but to say the Lords Prayer with the institution from the Gospel, and Saint Paul's Epistles as I take it, also that the very Canon itself, let be the preparation, was made by a late Scholar, Innocent 3. de Mysterijs Missae Lib. 2. c. 18. Caelestinus Papa constituit ut Psalmi ante sacrificium canerentur antiphonatim, quod anteà non fiebat, sed Epistola tantùm & Evangelium legebantur. So before Celestine none of these ten or twelve parts of the introitus were extant, nothing was read or sung before the Epistle or the Gospel: of the Church of Rome Bellarmine grants this, but he hath better reason to grant it of other Churches, for read these Liturgies which falsely are ascribed to James, to Basile, to chrysostom, composed as it seems in the very late and corrupt times of the Eastern Church, ye will find at most but some Psalms and prayers for confession of sins, all divers from these in the Mass, and divers also among themselves. So then we may take all the parcels of this first part of the Mass to be the Pope's invention, which either for antiquity or universality are not much considerable, yet such pieces must be obtruded on us, for try which of them our Books do not bear.  

1. The Pater Noster,  The first, the Pater Noster; not that whereby the Apostles are said to consecrate, for that followeth in the Missal, and our book also long thereafter, but that which the order of Sarum puts immediately after the introitus, with this our Communion begins, it is the first words the Priest says at the Altar after the Roman order of the Pontifical Mass, where this Pater Noster is the first speech which the Pope reads at the altar, for thus doth the Pontifical printed at Lions 1542. testify, fol. 119. p. 2. Quibus indutus surgit Pontifex & ad altare stans detecto capite, dicit, Pater Noster qui es in coelis, etc. And this as it seems according to the Canon before the breviary rubricae generalis. c. 32. Pater Noster & Ave Maria semper dicuntur secretò ante omnes horas, so we see that our Matins must begin with it, and our Mass also.  

2. The Ave Maria.  As for the second parcel, the Angelic salutation, Ave Maria, it is not actually in our Book; but may we not say it is in it potentially? when my L. of Canterbury (in whose power it will be to put into it at the next edition these passages of antiquity, which will be found expedient for our further union with other Chrians) hath permitted Mr. Stafford to print at London of late the defence of the Popish use of this salutation to sing in his Poems omnis terra revibrat ave, and to inveigh in his Prose against Puritans, who have left this practice of their ancestors: These are his words towards the end of his female glory. [The Puritants reject all testimonies of her worth, as Hail Marry full of grace, the Lord is with thee; they challenge to themselves a greater measure of knowledge, but a lesser of piety than had their ancestors, by disclaiming words and phrases familiar to antiquity; of one thing I will assure them, till they be good Marian's, they s●all never be good Christians while they derogate from the dignity of the mother, they cannot honour the Son.] When these words are challenged, Peter Heylen appointed by Canterbury to answer, and Chrystopher Dow allowed in the answer, he was pleased to make, doth not retract or disallow any thing in these say: What then shall we expect from our Bishops, but a Canon to enjoin those who will not be Puritan, who will not leave the piety of their Ancestors, who will not be contemners of CHRIST; That they become at last so good Marian's as to join hereafter, their Ave Maria at the back of their Pater noster?  

3. The Oration.  The third part of the preparation, is the First Collect, the very name is little less than the Mass, if we believe Bellarmine; he counts the Collects the chief parts of the Mass: for the which the Mass itself uses to be called a Collect, eaedem collectae dicuntur Missae, quia sunt pars quaedam eáque non minima Missae. L. 2. de Missa. cap. 16. This first Collect in the Missal of Sarum, is the same with our first Prayer after the Pater noster to a Letter. Thus speaks the Priest in the Mass: Deus cui omne cor patet & omnis voluntas loquitur— quem nullum latet secretum, purifica per infusionem S. Spiritus cogitationes cordis nostri, ut te perfectè diligere, & dignè laudare mereamur, per Dominum nostrum jesum Christum, Amen. Missale ad usum Ecclesiae Sarisburiensis Parisijs 1555. fol. 141. And we turn it Almighty GOD, etc.  

4. The Introitus.  The Fourth part is the Jntroitus, the 43. Psalm so called, because sung by the Choir antiphonatim, while the Priest is coming in, or rather for that fourth versicle of it, introibo ad altare Dei which is most chanted: This is not in our Book actually, yea, w●e think it was put out of the English expressly, both for the great impertinency of it, and also the evident abuse, which was made of that introibo ad altar, meaning it, of the ingoing of a Priest to a proper Altar, for as proper sacrificing as was in the old Testament: yet we may take it virtually to be in our Book, for it's a part of the Mass which Canterbury professeth he likes well, and says, (but not truly) that it is in the Church of England, these are his words in his Speech before the Star-chamber, p. 44. [After the judaical worship was ended, as fare upward as there is any tract of a Liturgy, this was the introitus of the Priest all the Latine-Church over, and in the daily prayers of the Church of England, this was retained at the Reformation.] I think his Grace is mistaken in that he says, venite was the introitus in the Latine-Church, for all the missals I have seen of the Romish-Church, which to him are the Liturgies of the Latin-Church, have never venite for the introitus, only in the breviary, it is the invitatorie for the Matins, and so the English retained it, indeed the Greek-Church uses it for the introitus, as we read in Fortunatus' antiphonary, Cap. 21: But never the Latin. I grant the Papists could be content to change, and take in this venite in place of their old introibo, for Heigam in his exposition of the Mass, approved by the Doctors of Douai, printed at St. Omers, 1622. p. 83. avows that the Angels were heard to sing in Constantinople, this venite adoremus for the Introitus, but most falsely: for all that his Author Fortunatus says, in the forenamed place, in their own edition at Paris, 1610. is, hunc Psalmum audivi Constantinopoli, in Ecclesia. S. Sophiae in principio Missae celebrari, the singing of it by the Angels, is Heigams false addition to Fortunatus. However my Lord of Canterbury shows his good liking of the Latin introitus, and, albeit he mistake the Psalm, yet that which we most except against in the Latin true Introitus, he does approve of it; for let be to approve the Priests introibo ad altar, he adds the convenience, not only to go in to the Altar, but to adore even the Altar itself; Domino & altari ejus, which he alleages, the English-Book imports: albeit, authority too lose here, does not constrain the practice. This is much more than the Romish introitus, albeit, no more than the Papists practice, according to other parts of their Mass.  

5. The Gloria Patri.  The Fift part, is their Gloria Patri. This we have more formally than they, for according to our Rubric, i● must be sung at the back of every Psalm; yea, of every Hymn: but the Roman Rubric admits sundry dispensations. Breviarium Roman. Rubricae generales, cap. 21. In fine Psalmorum semper dicitur, Gloria Patri praeterquàm, etc. For the matter of this Hymn, let it be as old as Bellarmine can make it, yet the first Author who can be alleged for putting it in the Mass, is Pope Damasus, and that as Bellarmine avows on false grounds; yea, the joining of it to the back of any Psalms, seems later, let be the putting of it in the Mass, but the singing of it after the fashion of our Book, is a new invention to hinder the people to sing, Glory to the Father, and to the Son, to hinder the Minister to sing, as it was in the beginning, to make the first, the Priest's song alone, the second, the people's responsory only, is the Romanists very late invention: We are rolled by Isidor, and the rest of the old Rationalists, that the answering of the people was the invention of the Italians, as the Reciprocrations and Antiphonies was the invention of the Greeks: but this answering of the people, which in our Book is ordained at the back of Gloria Patri, is a Novelty much later than any of these old Writers on the Mass: for Walafridus cap. 25. shows, that the Hymn was no ways divided in his days; but in all Churches it was one passage, sung without division of parts, albeit with variety, the Spanish Church keeping this form Gloria & honour Patri, & filio, & Spiritui sancto in saecula saeculorum, Amen. Latini verò eodem ordine & ijsdem verbis hunc hymnum decantant, addentes tantúm in medio, sicut erat in principio. Berno hath the same observation: So that this part of our Book, seems to follow the late Roman orders against the practice, not only of all the Reformed Churches, but all the ancient also: yea, more precise are we here, than the Romanists themselves, as I have said.  

6. The Kyrie eleison.  The sixth part, is the Kyrie eleyson, this is a very powerful and efficacious part of the Mass, Magna est istorum verborum efficacia says Durand the Rationalist lib. 4. on this Rubric, legitur enim quód dum beatus Basilius Kyrie eleison clamasset, portae vicinae Ecclesiae sint apertae, rursus cùm B. Geminianus Kyrie eleison clamaret quinque Reges conversi dicuntur in fugam, unde fortè significat aliud quàm Domine miserere, quod tamen nos ignoramus. These so miraculous words are used in the Mass, and put at the back of the song of Jntroitus, mainly to obtain mercy to the Choristers, whose mind by the melody of their song, was puffed up to vain Pride, so does Amalarius show us. Kyrie eleison necessariò constitutum est à praecepteribus Ecclesiae, ut cantores post finitam antiphonam, deprecentur Domini misericordiam, quae deprimat inanem jactantiam quae solet sequi cantores: habent enim quandam exultationem propter egregiam compositionem melodiarum. This was put into the Mass by Pope Gregory, a Father of many other Superstitions, he confesseth in his 63. Epistle of the seventh Book, that he changed the Greek form; for it was their custom, when their Priest did make the prayer for the people, by way of assent, to subjoin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you have it in Morney de Missa. lib. 1. cap. 7. from Sidonius Apollinaris. Gregory would keep the Greek words, he would have them thrice repeated, he would make them to be said by the Clergy, and the people only to answer, he would have the Name of Christ put in the midst, thus fare he counselleth. But his successor Innocent the third, tells us more; that the intention of these three sentences, is to call on God the Father, Son and holy Ghost, for to obtain mercy for three kinds of sin, Original, Mortal, and Venial: yea, to obtain from the Father, mercy for sins of Infirmity which are against him, from the Son, sins of Ignorance which are against him, from the Holy Ghost, sins of Malice which are against him. Est peccatum fragilitatis per impotentiam, simplicitatis, per ignorantiam, malignitatis, per invidentiam, hoc est, peccatum in Patrem, peccatum in Filium, peccatum in Spiritum Sanctum. B. Gregorius Kyrie eleison ad Missam cantari praecepit à Clero quod apud Graecos ab omni populo cantabatur. This order our Book follows, the Presbyter saying, let us pray: Lord have mercy upon us, Christ have mercy upon us, Lord have mercy upon us. For the language they will make no scruple, they keep latin words enough as obscure as these Greek one's, to wit, Benedictus, Magnificat, Venite, etc. Andrews in his Sermon of Imaginations, after the beginning, maintains the lawfulness of this practice, in these words. [Some will hear no Greek or Latin, yet S. Paul feared not to use terms as strange to the Corinthians as Maranatha, Belial, Abba, which easily he might have expounded: but it liked him to retain his Liberty in this point.] Neither will the Papists stand much in this point to the Greek, for they grant that the Greeks themselves, pronounce these words in Latin. So Albinus de celebratione Missae, Kyrie eleison Latinè Graeci, & Graecè Latini proferunt. Biblo. patr. auctar. pag. 278. E.  
7. After the Introitus, Gloria Patri, Kyrie eleison follows the Confiteor, 
7. The Confiteor.  where first the Priest confesseth his sins, and the people say, Misereatur: Then the people confess their sins, and the Priest says, Misereatur, praying for Mercy and Absolution. This Confession is general, no particular enumeration; it is only of Venial sins, and the Absolution is not Sacramental: for the particular Confession is in secret before the Mass, and to this auricular Confession, the Priest pronounceth the Sacramental Absolution. Innocen. lib. 2.13. Pontifex de peccatis suis cum astantibus confitetur. Illud autem in hac confessione notandum est, quia non in specie sed in genere confitenda sunt peccata, quoniam ista confessio non est occulta sed manifesta; To this Durand adds, that the Psalm of Confession was put in the Mass by Pope Celestine, Rubrica de confession, Heigams' exposition of the Mass. cap. 22. [As the Confession was general, so the Absolution is general which the Priest gives only by way of Prayer, and not of Sacrament, as that ego te absolvo, and extendeth itself no farther, than to the taking away of Venial sins.] This he learned from Hugo de Sancto Victore, fit communis confessio ut mundemur à peccatis venialibus, fine quibus communis vita non facilè ducitur. Consider whether all these three parts may be said to be actually in our Book; both the Confiteor, the Misereatur, and the Absolution, the Confiteor and the Misereatur is twice in the Mass, the Absolution but once, so is it with us. The Confession of sins in the Mass, is shorter, confiteor quod peccavi nimis cogitation, locutione, & opere which we say, not only thus shortly; [We acknowledge our manifold sins which we have grievously committed, in thought, word, and deed.] But in our first Confession, we go through all the ten Commandments, and craves a Misereatur for every one of them.  
And this form of Confession we have learned from the hours of the Virgin Mary, after the order of Sarum, printed at Paris 1533. where, after the Latin prayer is subjoined a form of Confession in English, going through all the 10. Commandments, & acknowledging the breach of every one with this conclusion: [whereof I cry God mercy] that this our Confession is so general, that it excludes mortal sins to the auricular confession before the Sacrament, I can hardly think: yet we see that the Rubric expressly calls this Confession general: Also we know that the English Divines of the faction, do now distinguish betwixt Mortal & Venial sins, and that the special Confession whereto the Rubric in the visitation of the sick refers, is applycd now by them to an auricular Confession, to be made by all the Communicants before the Communion: However this double Confession of the Mass, and our double Confession, seems to be really one.  

8. The Misereatur.  8. As for the Misereatur, it's one, word by word in both Books; for so the Missal of Sarum. pag. 141. Misereatur vestri omnipotens Deus, & dimittat vobis omnia peccata vestra, liberet vos ob omni malo & confirmet in bono, & ad vitam perducat aeternam, Amen. This we turn, [Almighty GOD, have mercy upon you, pardon & deliver you from all your sins, confirm and strengthen you in all goodness, and bring you to everlasting life, through jesus Christ our Lord, Amen.]  

9 The Absolution.  9 The Absolution of the Priest in the Mass, and of the Priest in the Liturgy, differeth not in the matter; there it is, deinde dicat sacerdos absolutionem & remissionem omnium peccatorum vestrorum, spatium verae poenitentiae & emendationem vitae, gratiam & consolationem Sp. sancti tribuat vobis omnipotens & misericors Deus. Sciendum est quicunque sacerdos officium exequatur, semper Episcopus si praesens fuerit dicat absolutionem. With us [then shall the Presbyter, or the Bishop being present, pronounce this Absolution. Almighty GOD have mercy, etc.] Both the Absolutions are nought, but a prayer for Remission. There is indeed in the Confiteor of Sarum, two clauses about the Saints, which our Confession wants; for it says thus: Confiteor Deo, beatae Mariae, omnibus sanctis & vobis, quod peccavi nimis, precor sanctam Mariam, omnes sanctos Dei, & vos orate pro me, the last clause of the prayer to Mary and the Saints, no marvel that our Book leaves it out, for the Roman Missal hath put it out before us: See fol. 26. Micrologus also hath put it away in the Parish Edition of Labigne. 1609. In his 23 chap. Thus he recits that portion: Confiteor Deo omnipotenti, istis Sanctis, & omnibus Sanctis, & tibi frater quia peccavi in cogitation, locutione, & opere, ideò precor te, ora pro me. But our men will not care much, in their Confession to put in both these clauses. For as shall be shown when we come to the Canon, they do defend the lawfulness of praying to the Saints and Angels, yea they pray by the Merits of the Saints, to obtain grace from GOD. So Field writes, but ye must remember it is a posthume appendix, which the World saw not, till the 1628. When my Lord of Canterbury sat in London and made that same year Bishop Andrew's tell us many strange tales after his death, as a little after Bishop Montague made Doctor Overhall after his death also speak to the World, very uncouth language, as we shall hear hereafter.  
10. The next part is the Angelike-Hymne 
10. The Angelic hymn.  which is in our Book, word by word: Thus speaks the Priest after the order of Sarum: Gloria in excelsis Deo, & in terra pax hominibus bonae voluntatis, laudamus te, benedicimus te, adoramus te, glorificamus te, gratias agimus tibi propter magnam gloriam tuam Domine Deus Rex coelestis, Deus pater omnipotens, Domine fili unigenite jesu Christ, Domine Deus agnus Dei, filius Patris qui tollis peccata mundi, miserere nobis, qui tollis peccata mundi suscipe deprecationem nostram, qui sedes ad dextram patris, miserere nobis, quoniam tu solus sanctus, tu solus Dominus, tu solus altissimus jesu Christe cum S. Spiritu in gloria Dei Patris, Amen. Confer this with our Book, you will find it translated to a Letter. This piece of the Mass, is a patch of many hands; the first words of it are Scripture, the words of the Angel in Christ's nativity. This was put in the Mass, as Albinus alleages, by Telesphorus, and was ordained to be sung every Sunday by Symmachus long thereafter; the rest of these words after the Angel's words, are ascribed to Hilary, but this Albinus proves by no authority, and himself lived in so late and fabulous a time, that we may not lean to his writ. It is confessed that a number of the Church's hymns, which used to be ascribed to Hilary and Ambrose, are the fruit of dull and base Spirits, many hundred years after the death of these Fathers. The words of Alcuin are; Telesphorus natione Graecus ex anachoreta, constituit ut hymnus diceretur Angelicus (ante sacrificium ad Missam nocturnam natalis Domini, as Innocent comments it) Symmachus post Telesphorum quadragesimus quintus constituit, ut omni die Dominico & natalitijs Martyrum idem hymnus diceretur. Auct. Bibl. patr. p. 276. E. Incipit sacerdos hymnum ab Angelis decantatum, sed à beato Hilario Pictaviensi posteà auctum & consummatum, & hoc ipsum ad imitationem Angelorum: From this place this tale by the rest of the Rationalists, is chanted and rechanted, according to their custom of transcribing one another's words, with dissimulation of their Authors. Innocentius puts to this addition, that the Priest in this Song represents the Angels, yea, Christ the great Angel, Mox sequitur hymnus Angelicus, quem ille primus inchoando pronuncia● qui Angelum magni consilij repraesentat. This Durand and the rest of the later takes from Innocent's hand. In this hymn the Missal makes mention of Marie, but neither for invocation nor adoration, and so our men will make no bones of that commemoration.  

11. The Salutation.  The next part is the Salutation which Sarum fol. 143. thus expresses [vertat se sacerdos ad populum, dicens, Dominus vobiscum, & chorus respondeat, & cum Spiritu tuo] Our Book hath it thus [the Presbyter with a loud voice pronouncing, the Lord be with you. Answer, and with thy Spirit.] The words of this Salutation, the people may not utter, no not the Deacon, and Durand gives a good reason in Rubrica de Salutatione, Lib. 4. [Sane Diaconus non dicit Dominus vobiscum per horas eò quòd non ita gerit personam Christi sicut sacerdos, qui eâ in persona Christi utitur.] Howsoever it seems a mocking of God and man, that this salutation of the people should be used where no people is, and Innocent, besides many other Popish writers, doth confess the acts of the Church, which are yet extant in the distinction of consecration, never to say this part of the Mass but where the people at least two persons are with the Priest, yet now it is otherwise resolved from P. Damianus reasons, that the Priest in his chamber alone may well say Dominus vobiscum albeit none be with him, because he must say no other prayers than these which are in the form appointed by the Church, which must be inviolably kept without any change, also in that his pensum which for the Church he says to God, the whole Church with whom he is one in faith, is supposed to be present, and to reap the benefit of his prayer; so speaks he in his treatise of Dominus vobiscum. c. 7. [Ecclesiasticae traditionis regulam sive soli, sive cum pluribus uniformiter observate, si enim Doctores Ecclesiae id expedire decernerent in Ecclesiasticis officijs, alium multis ordinem tradidissent, sed unum contenti remotâ diversitate composuere, unum nos docuerunt ordinem inviolabili semper observatione tenere, providerunt enim quia quicquid in divinis obsequijs à quolibet Ecclesiae membro reverenter offertur, id etiam fide & devotione cunctorum universaliter exhibetur.] Which most idle superstition our Book seems to approve, for the first Rubric obliges every Presbyter to say the morning prayers, whereof Dominus vobiscum is a part, and giveth liberty to say it in private in their secret chamber, as well as in public in their families or Church.  
In the people's answer, and with thy Spirit; their meaning is that God may direct the Priest's mind, that he may have an intention to pray, and to consecrate the sacrifice, else their prayers would not be accepted, nor the host be trasubstantiated; for this see Durand Lib. 4. fol. [Hac responsione populus se refert solûm ad actionem immolationis, ad quam sacerdos accedit, & in qua per Spiritum totaliter elevatus, & ab omni terrenitate prorsus abstractus esse debet.] For this salutation no author in the time of purer antiquity can be alleged, Bellarmine's eldest citations are but trash in the late and corrupter times.  

12. The Oremus.  12. The last part of the preparation is the Oremus, the posterior Collects that stand before the Epistle, of this more or fewer may be used at the Priest's discretion, one, three, five, seven, keeping always an unequal number. [Sacerdotes in Missa septenarium numerum non excedant, nam Christus septem petitionibus omnia corporis & animae necessaria comprehendit, quia verò Deus numero impari gaudet sum moperè, quidam observant ut impares dicant orationes in Missa vel unam, vel tres, vel quinque, vel septem, unam vel tres propter unitatis Sacramentum vel Trinitatis mysterium] This we observe, for at the beginning we use after the Pater Noster but one, and that word by word from the Mass, here before the Epistle we use three. The first is that of the day which for common is word by word from Sarum, as we shall see in due time; for the present take but one example. In the day of Epiphany, see if our Collect before the Epistle be not the English of this Oremus. [Deus qui hodierno die unigenitum tuum gentibus stellâ revelâsti, concede propitius, ut qui jam te ex fide cognovimus usque ad contemplandam speciem tuae celsitudinis perducamur per eundem Dominum, etc.] The other two are for the King according to the pattern of Sarum also, there is nought in them which a Papist will not subscribe to see their Oremus in Sarum, conclusiones Missarum. [Da quaesumus omnipotens Deus famulo tuo Regi nostro salutem mentis & corporis, ut bonis operibus inhaerendo, tuae semper virtutis mereatur protectione defendi, per eundem Dominum nostrum jesum Christum, Amen.   

CHAP. III. Proving the Instruction or second part of the Mass with all the particular portions thereof, to wit, the Epistle, Gospel, Homily, Credo, tractus, Gradual, sequentia, to be in our Book either actually or virtually.  

The Eight parts of the Instruction, are to be found in our Book.  THe second part of the Mass, which Aquinas and others after him call the Instruction, is subdivided into eight portions, the first four only principal are the Epistle, Gospel, Creed, and Homily, thes we have all from the Mass: the next four are less principal and of small consideration, to wit, the Gradual, hallelujah, tractus, and sequentia, these the Papists will dispense with, though they be left out, and our Bookmen may not oppose, though they be put in, but let us go through all the eight in order.  

1. The Epistle.  The first is the Epistle, the putting of this piece in the Mass is ascribed to Pope Alexander, and Damasus, so Gemma Animae. cap. 88 [Epistolam & Evangelium Alexander Papa ad Missam legi instituit, Hieronymus autem Presbyter Lectionarium, & Evangeliarium, ut hodiè habet Ecclesia, collegit, sed Damasus Papa, ut nunc moris est, legi censuit:] but who ever have put the Epistle in the Mass it seems incredible, that the abuses of the Epistle, which this day are in the Mass, and in our Book from it, can have any very ancient, or yet very judicious author. Why against the order of the New Testament are the Epistles set before the Gospel, the reason which the Rationalists give, is that the Epistles are base than the Gospel, Alcuin indeed denies this, but Walafridus and the rest after him avow it: also because that the Epistle hath the office of john the Baptist, making way for the Gospel of Christ, they contain moral instructions, and are but like to the Law, and so their doctrine is of less worth than the doctrine of the Gospel: the Epistle is read by a Subdeacon in a lower place, the people sitting; but the Gospel must be read at least by a Deacon in a high place all reverently standing, see Innoc. Lib. 3. c. 29. Durand, Lib. 4. fol. 53. I cite but one passage of Rupertus de divinis officijs. Lib. 1. c. 32. [Epistola vox legis est suam in Joanne imperfectionem profitentis, & ad perfectionem Evangelicam suos auditores transmittentis. Quam vis autem saepè de Apostolicis sumatur literis, tamen in eo gradu est, ac si semper de lege sit ac Prophetis, semper enim moralitatem vitámque activam magis quàm contemplativae sublimitatem, quae in Evangelio radiat, instruit. Igitur morale Legis officium agit Epistola, tantum distans ab eo quod in officio Missae praecedit sancto Evangelio, quantum servus à Domino, praeco à judice, legatus ab eo qui misit illum, quapropter cum legitur non injuriâ sedemus, cum tamen sanctum Evangelium audimus demissis reverenter aspectihus sicunt Domino nostro assistimus.  
Another evident abuse there is, that in the Mass and our Book, the Acts of the Apostles, the Revelation, the Prophets, any book of the old Testament should be called the Epistle except only the five books of Moses. Walafridus points at the novelty of this corruption in these words, cap. 22. [Videtur autem non alias lectiones ante Evangelium fuisse tunc positas, nisi tantùm Apostoli Pauli quod S. Damasus Papa ad Hieronymum scribens ostendit, & fortasse inprimis solius Pauli lectiones eo loco legebantur, posteà autem omnibus latius augmentatis aliae lectiones non tantùm de Novo, verùm etiam de veteri intermixtae sunt Testamento. To this Durandus adds, Epistola tamen non legitur de quinque libris Mosis, quia in illis temporalia promittebantur, fol. 53.  
A third abuse in the Epistle is, that never a full passage is read but a shred, beginning after the beginning of a Chapter, and cutting before the end, choosing out parts most impertinent for the purpose, and very oft directed to colour some idle or superstitious conceit: To these and other such faults, the Epistles of our book are subject, as well as these of the Mass; for commonly in both books, the same passages of Scripture are set down for Epistles, as on S. Stephen's day the seventh of the Acts, upon Innocents' day the 14. of the Revelations, 1. of Lent, 2. of joel, the Tuesday before Easters, the 50. of Isaiah.  

The second is the Gospel.  The next portion of the instruction is the Gospel, here we follow the pattern of Sarum as much as in the Epistles, as the Missals read the Gospels without any order, but that which the sole pleasure of some Popes in the latter times hath given to them, beginning at the end of a book, at the midst of a Chapter, ending with the beginning of a book, looping every day here and there without any reason or example of antiquity which can be shown, so does our Book follow precisely, look for example the first four Sundays in Advent, wherein the first Sunday our Gospel is Mat. 21. v. 1. in the second, chap. 21. vers. 25. in the 3. Matth. 11. vers. 2. in the 4. john 1. vers. 19 of such coursing what reason can be given, but a conformity with Sarum in times of Popery.  
As in the matter of our Gospel we follow the Missal so in our forms. The Epistle was contumeliously debased, but the Gospel is superstitiously exalted, Rupertus Lib. 1. c. 37. and from him Durand, Evangelium principale est omnium quae dicuntur ad Missae officium, sicut enim caput praeeminet corpori, & illi caetera membra subserviunt, sic Evangelium toti officio praeeminet. For this cause Pope Anastasius ordained, that when the Gospel was in reading, all should stand on their feet, and that with their head and eyes bowed to the ground for reverence. Anastasius Papa decrevit ut dum Evangelium legitur, nullus sedeat: Also the people must say before the Gospel Gloria tibi Domine, and after it is ended, they must say Deo gratias: The reasons see in Durand, Lib. 4. fol. 59 This we are enjoined twice, lest we should forget it, both at the Communion, and in the Collects, Epistles, and Gospels for the whole year, we get leave to sit at the Epistle, to be silent when it begins, and silent when it ends, but all the time of the Gospel we must stand, and use our exclamations both at the beginning and end of it.  
The Book of the Gospel must stand upon the Altar to signify that with the preaching of the Gospel ever must be conjoined the sacrifice of the Altar, and when it is to be read, the Deacon must come, and lift the book from the Altar, to signify that the sense of holy Scriptures must be taken alone from the warrant of the holy Church, see Heigam. pag. 122. In the ceremonies and significations it seems we must agree with Rome, for we see that among the decent furniture wherewith our Altar is adorned, the text of the Gospel is a chief part, also the necessity of the Altars and sacrifices, where ever the Gospel is preached, and the taking of the sense of Scripture from the hand of the Church, ye may see express passages from Heylen, Montagu, and White, in Canterbury-selfe-conviction.  
Farther, when the Deacon hath lifted the text of the Gospel from the Altar, he gives it to the Subdeacon to carry at his back, two wax candles are lifted from the Altar by two Acolytes, to be carried burning before him so long as the Gospel is in reading, the cross or crucifix is also on Festival days carried before the Gospel, also a Censer with fire and Incense, the book is crossed, and perfumed, and when the lesson is ended, the Book by the Deacon is kissed, the reason of all these ceremonies, see in the forenamed places of Durand and Jnnocent, from none of these superstitions we can be long secured: Our Deacons are begun already to be consecrate, the chief part of their office is their Service at the Sacrament, and their reading of Scripture; the orders of Subdeacon and Acolytes are proclaimed to be convenient, if the Church had maintenance for them, by Andrew's: the wax Candles are standing on the Altars already: the silver Crucifix is avowed by Pocklington to have a meet standing upon the same Altar; the cross and perfumings and lights are maintained by Andrew's, as Canterbury sets him forth, the kissing of the Book is now daily practised.  

3. The Creed of Constantinople.  The third portion of the instruction is the Creed of Constantinople, Credo in unum, etc. This is put in the Mass by Pope Mark according to Durand, or by Pope Damasus according to Innocentius. Damasus Papa constituit, utsymbolum cantaretur ad Missam, Lib. 2. c. 49. or rather it was put in the Mass long thereafter, for Walafridus tells that the Latins learned this part of the Mass from the Grecians, and that after the Council of Constantinople, cap. 22. This Bellarmine approves de Missa, Lib. 2. c. 17. as also Walafridus addition, that the French and Dutch Church received not this part of the Mass, till the days of Charlemagne and that through the occasion of the heresies of Felix.  
This part of the Mass we have word by word from the Missal of Sarum, fol. 143. yea, the Romish ceremonies about it, put out of the English Liturgy, we seem to resume, the English says no more, but that the Creed shall follow the Gospel; the reason of which order the Rationalists give at length, but our Rubric before the Creed says farther, to wit, this Creed shall be said or sung all reverently standing up, importing first that at the reciting of the Creed of Constantinople, not that of Nice, nor that of the Apostles, we must use much more reverence, then at the reciting of the Epistles of the Apostles, or writings of the Prophets, even the same reverence we use at the reading of the Gospel, of this Durand gives a good reason; [Quia symbolum verbum est Evangelicum, ideò stando illud audire, sicut & Evangelium debemus, Lib. 4. fol. 60. col. 3.] Next our Book imports the singing of the Creed, and that according to the reasons of the Mass, which at this place takes rather in that of Constantinople, than the Creed of the Apostles or of Nice, because it agrees better to the song by musical voices or instruments then these; so speaks Walafridus, c. 22. [Et notandum, Graecos illud symbolum, quod nos ad imitationem eorum intra Missas adfumimus potiùs quàm alia in cantilenae dulcedinem ideò transtulisse, quia Constantinopolitani Concilij proprium est, & fortasse aptius videbatur modulis sonorum quam Nicenum, quod tempore prius est] Thirdly, the saying or singing of the Creed is given in our Book, neither to the Priest, nor to the people, as the Gospel immediately before was enjoined to be read only by the Priest, and the acclamations to be said only by the people, but the Creed is to be said neither by the Priest, nor by the people, but it is to be begun by the Priest, and to be sung through by the Choristers, for the mysterious reasons ye may see in Durandus: after the Creed is sung, the Priest bowing down kisses the Altar as we have in Heigam. pag. 162. This ceremony Heylen in his Epistle to the King before his antidotum commends in the person of these, who did fall down and reverence with affectionate kissing of the Altar.  

4. The Predication.  The fourth part of the instruction is the predication, this was a principal part of the Sacrament, which was much regarded not only by the ancients, as we may see in the order of celebration set down by justine Martyr, and Dionysius Areopagita, as also in manifold Sermons yet extant of Cyprian, Basile, Ambrose, Augustine, and others, which they delivered at such occasions, but even in the later times in the second Council of Toledo. c. 2. and the first of Lateran, c. 10. where strict order is taken for Preaching of the word, that is, as the place makes clear for the exposition and application of the Scriptures before read to the reproof, instruction, comfort, admonition of the people, as their present state did require. This part of the Mass is acknowledged by Durand, Lib. 4. fol. 224. col. 2. yea, in the Roman pontifical there are sundry rubrics spent upon it, among the rest we have these words, fol. 224. col. 4. Si autem post Evangelium ut plerumque fit in curia sit praedicandum, Pontifex sedet & accipit mitram à Diacono, tum ille qui est praedicaturus accedit ad eum, & pontifex benedicens ei, dicit, Dominus sit incorde tuo, & in labijs tuis ut dignè & fructuose annuncies verba sancta sua, tum surgit praedicator & accedit ad pulpitum & exequitur officium finitâ praedicatione expectat in pulpito praedicator, etc. It is most clear that in all antiquity, to the very latest and most corrupt times, the care not of reading only, but preaching was seriously recommended to all Bishops and Presbyters, as we may see in their orders of consecration yet standing in the Pontifical, yet at last the ignorance and carelessness of the Clergy grew so great, that this duty was all utterly neglected for sundry ages, as we may see acknowledged by the Council of Trent, the history of it printed at London in Italian, foe. 165. so in the Missals of Sarum, this part of the Mass is omitted, and how ever the English Rubric have an express command for a Sermon, Evangelio lecto sequitur concio, and the very Council of Trent have strict acts for reforming the old neglect of Sermons, enjoining to the B. himself, let be to other Presbyters the duty of preaching, at least every Sunday, and all holy days, as the chief part of the Episcopal office, to feed the Souls of their flock with the bread of the Word preached; yet our Book seems to like better of the old order of Sarum, which according to the custom of these dark times, did neglect Sermons, so our Rubric is conceived, [After the Creed if there be no Sermon] directly abstaining to give any injunction for Sermon at the Communion. How great enemies our Bookmen are to Sermons, it is shown at large in the Canterb. self-conviction, The Papists even at Trent makes it needful to preach every Sabbath; yea the Popish Princes this day, who have any taste of devotion, be their affairs never so weighty, will have two Sermons every Sabbath; so we see in the life of the late Emperor Ferdinand; but our men at most will admit but of one, yea, they think that one in a month is enough, and all that their Canons do require, and that one must be very short, without any prayer either before or after. What spite they carry at the preaching which this day is used in England, may be seen in the words which Canterbury makes Andrew's use after his death, and which himself useth before the Star Chamber in his late Speech; yea, these men are now brought to avow in Print the great expediency to put down preaching, by bringing us back to that order which was used in England in the time of Popery, where the want of our present kind of preaching, did keep the people in their ancient simplicity, and so in that old laudable integrity and devotion; see passages for all this in the Self-conviction.  
As for the Homilies which are ordained to be read in place of Sermons, their form is taken from the Roman breviary, which after the reading of the Lessons from Scripture, ordains the reading of many Homilies; the English Liturgy also permits the reading of Homilies, printed by the Reformers of Religion, in these places of the Land, where maintenance cannot be had for a preaching Minister; but here our Book seems to be worse than either the Roman Breviary, or the English Liturgy; for the Homilies which are in the Breviary, were composed of old by the ancient Fathers, and these Homilies of England are most orthodox, and composed by the most sound Fathers of that Church since the Reformation; but our Homilies which we are obliged to receive are not yet extant, and the composition of them, as of all our Books is committed to the hands of that faction, who of late in their printed Sermons, have vented all the points of Arminianism, and the fare most and grossest points of Popery, if not all without any exception, as the Self-conviction makes good; when they have stuffed their Homilies so full as they think good, of Arminianism and Popery, we must approve, subscribe, and use them daily, as the public doctrine of our Church, or else be excommunicate as rebellious schismatics without any remedy; for the composers of these Homilies take to themselves in this act the title and authority of our Church representative, whose dictates must be embraced under the highest pains both civil and spiritual. Yea, beside the burden of Homilies, it seems we must lay down our back to bear the Legends also, whether they be of gold, or of lead, or of dross; for as the Breviary puts their fabulous Legends and Martyrologies at the back of their Homilies, so our Bookmen are beginning to print the great conveniency of reading in the Church to the people the lives and histories of the Martyrs, see Quaeres.  

The four less principal parts of the Instruction.  As for the four less principal parts of the Instruction, to wit, the Gradual, hallelujah, tractus, and sequentia, which are sung betwixt the Epistle and the Gospel, the Papists will grant that they are put in only of late, to hold up the musical harmony, and so may well be omitted, yea, they are discharged by the Council of Toledo, and came in only by custom; hear Walafridus Confession of the Gradual and hallelujah, as for the tractus & sequentia, they were not heard of even in his days, cap. 22. [Responsoria & hallelujah quae ante Evangelium cantantur, deinde adjuncta videntur & prohibita canonibus Hispanorum, in illis enim jubetur ne aliquis hymnus inter lectionem Apostolicam & Evangelium in ordine Missae ponatur, ex quo intelligitur id aliquos tentasse tunc temporis, sed propter novitatem rei studium eorum non fuisse receptum, quod tamen postea usu Romano commendatum ad omnes Latinorum pervenit Ecclesias] This Bellarmine cannot deny, de Missa, l. 2. c. 17. yea all the four parts are of so small importance, that the Papists themselves would be quit of them; so speaks Spalleto of them as they stand in the Breviary, l. 7. c. 12. art. 96. [Antiphonae, responsoria, versiculi & ejusmodi minuta, quae ut puto, cantus & modulationis gratia intermisceri lectioni solita fuerunt ad tollendum fastidium ubi Musicae locus non est, non videntur necessaria, impediunt enim cursum piae & utilis lectionis] This Spalleto did learn from Cardinal Quignonius, who did print the same advice with the good liking both of Pope Paul the third and Clement the seventh. The Cardinal's words are these in Spalatoes' next section, giving a reason why in his Breviary he put out all these four things which were in use to be sung betwixt the Epistle and the Gospel [Versiculos responsoria & capitula omittere idcirco visum est, quoniam cum introducta sint ad cantus potissimum modulandos, & legentes saepè morentur, cum molestia quaeritandi locum, relinquere voluimus, nec enim ad precandum cuncta salubria & utilia congeri debent ne clerici graventur iniquiori pondere] ye see how with the Pope and Cardinals good leave, we may leave out of our Book all these particles in hand.  
But suppose that the Pope this day would be more precise, and require strictly the use of them all, our men would easily yield to this his rigorous importunity; for consider, 
1. The Gradual.  if in all these four parts of the Mass there be any thing which their stomaches could not well digest, the gradual or responsory is nought but two verses of a Psalm sung on the gradus or steps of the Altar, the first by two Chorister boys in their Surplices, the other in way of answer by the whole Choir, as we see on the first Sunday of Advent, where the gradual is the third verse of the 25 Psalm, Vniversi qui te exspectant non confundentur Domine, the Versicle responsory to this is the fourth verse, Vias tuas Domine notas fac mihi & semitas tuas edoce me.  

2. The hallelujah.  The hallelujah is nought but this Hebrew sentence, which we read oft in Scripture, used on festival days.  

3. The tractus.  The tractus is but a line of other Scriptures, which on fasting days in times of sorrow is put in the place of hallelujah and sung tractim heavily, laserly, in sad, grave, and long notes, as the first Sunday of Lent the tractus is the first verse of the 91 Psalm, Qui habitat in adjutorio altissimi in protectione Dei coeli commorabitur. The versicle or responsory, is the second verse of that same Psalm, Dicet Domino susceptor meus es tu & refugium meum Deus meus, sperabo in eum.  

4. The sequentia.  The sequentia or prosa, is a song of praise put at the back of hallelujah, a long rhythm in prose used at some few high festivals, invented first by Nocherius a dutch Abbot, and put in the Mass by Pope Nicolaus, as Durand tells us, l. 4. fol. 56. col. 3. Here is nothing which our men will oppose, as in that famous sequency of Pentecost S. Spiritus adsit nobis gratia, quae corda nostra sibi faciat habitacula, expulsis inde cunctis vitijs spiritalibus etc. In some of their sequencies, I grant, there are contained praises of the B. Virgin and other Saints, but no ways so gross as these which follows in the Canon, and are defended by our men as lawful, as shortly we shall hear: So than the four little and less principal parts of the Instruction, will not be refused by us upon any reason, if we keep the grounds of our Book, when ever it shall be the will of our Clergy to put them in, with the other four large and principal parts of the same Instruction.   

CHAP. IU. Concerning the Offertory and Exhortations.  
HAving gone thorough the two first members of the Mass, the Preparation and Instruction, and the twelve portions of the first, with the eight portions of the second, and so the first twenty parts of the Mass as it lies in the old Missal of Sarum, and having showed how that all the principal of these twenty parts are actually in our Book, and the rest to the very least virtually, we come now to the Offertory, 
The Offertory.  this in the Mass follows the Gospel and the Creed; the reason of the connexion Pope Innocent gives it in these words, Ordo conveniens est ut post praedicationem Evangelij sequatur fides in cord, laus in ore, fructus in opere; fides in symbolo, laus in offertorio, fructus in sacrificio, quapropter offerenda cantatur, quia sacrificium laudis offertur. Mysteriorum missae, l. 4. c. 53. These words Durand transcribes. This order our Book follows precisely, after the Creed shall follow the Homily, and after it the Presbyter shall earnestly exhort the people to remember the poor, saying or singing these sentences.  
This part of the Mass was not in use in the primitive Church, so does Walafridus testify, c. 22. Offertorium quod inter offerendum cantatur, quamvis à prioris populi consuetudine in usum Christianorum venisse dicatur, tamen quis specialiter addiderit officijs nostris apertè non legimus cum verè credamus priscis temporibus patres sanctos silentio obtulisse vel communicasse quod etiam sabbathe Pasche nos hactenus observamus, sed sicut supra dictum est, diversis modis & partibus per tempora decus processit Ecclesiae & usque in finem augeri non desinet. That this was a part of the Mass which of late times had been put in, wherewith antiquity was not acquainted, Berno confesses in the very same words of Strabo. Honorius gives the invention of this portion to Gregory the father of many more innovations of the Church, Gemma animae, l. 188. Offertorium Gregorius Papa composuit, & ad Missam cantari statuit, This is said not only of the singing and music of the Offertory, but of the composition of the very matter of it, we grant long before the custom was to make offerings or public gifts of bread and wine, and yet never before the old Agapae were abolished, which were in use after Tertullia's days, but we say withal, that the Offertory as it is now in the Mass, and as our Book translates it hence, seems to be an invention fare later than Gregorius days; for in his days that Canon of the third Council of Carthage, which we see standing in the decret de consecrat. 2. Can. in Sacramento, or rather that fift of the Canons called Apostolic, enjoining nothing to be brought to the Table but bread and wine, and all other gifts to be brought to the house of the Bishop, these Canons were then in use, no moneys than were set on the Table by the hand of the Priest; that it was so the Roman order puts it out of question, this order is not alleged to be composed before Gregory, yea the barbarismes of it will make it many ages later, and yet even in it no money offered, only bread and wine, out of the which the elements for the Sacrament were taken. The first that seems to have admitted the offering of money at the Altar, expressly against the old Canons and customs, seems to have been that good man Hildebrand, Gregory the 7. for to him does the Canon Law de consecrat. didst. 1. ascribe the Canon, (Omnis Christianus) enjoining all Christians to bring some thing to offer when they come to the Mass, drawing that which before was only bread and wine to aliquid, money, or what ever might be for the use of the poor Priest; but what ever Pope hath been the inventor of this kind of Offertory, which this day stands in the Missal and in our Book, it is one of the Jewish ceremonies, if we will believe Durand, l. 4. fol. 65. Ritus igitur synagogae transivit in religionem Ecclesiae & sacrificia carnalis populi translata sunt in observantiam populi spiritualis.  

The first part of the Offertory.  This Offertory may be subdivided in four portions, the first is passages of Scriptures sung or said for the encouragement of the people to contribute: In this portion our Book seems to go beyond the Missal in corruption in three respects; first, in the needless multiplication of passages to the number of sixteen, recommending in the posterior Rubric the saying not only one of them, but of them all, whereas the Missal eschewing here tediousness, beside its custom, is content with one passage alone, as Durand remarks, l. 4. fol. 62. Secondly, the passages of the Missal do no ways savour, for the fare most part of a Legal, Jewish, or any proper Oblation, neither does the English passages look that way, but the passages which our Book here doth use, as may be seen in the first five, set in the forefront, all out of the old Testament, carries directly to a legal oblation. Thirdly, how ever the avarice of the Romish Clergy be notorious, and their purpose in this part of the Mass to draw money from the people to their own purses be well known, yet they are not so impudent as to make a profession in their Book of such a base design, but our men think no shame to avow their design, to intervert the peoples oblations, and to spoil the poor of their alms, for all the Scriptures which are said for the Offertory, where one is for an alms to the poor, three are expressly directed for a gift to the Church and the Priest, however some of the same Scriptures be used in the English, yet all their Rubrics hinder this abuse and misapplication, and do not permit the Clergy to take up for themselves what was given only for the poor, but our Rubric is express for the giving of the one half to the Presbyter, and the other half to any pious or charitable use that the Priest thinks meetest, the Church fabric, or what else, though the poor should starve.  

The second part of the Offertory.  The second portion of the Offertory, is the offering up to God the moneys given by the people, this I think is the daily practice of the Mass Priest, yet I find not any thing in the Missal, or Expositors of it old or new except some thing in Durand, which looks that way, the English Book hath nothing of this, but all which is given is directed as a simple alms to be put in the poor man's box, and without further ceremony for the poors use alone, but our Book here hath a fair and clear Jewish peace offering; for as the people under the Law did give their offering not to God directly, but first to the Priest, and he did not offer it to God but upon the Altar, so here the Deacon having taken the oblations from the people gives them in their name to the Priest, and he sets them upon the Altar or Table there to be presented before God, this ceremony is borrowed from the Missal by way of analogy, for there the plate with the offering of the bread must be presented by the Deacon to the Priest, and he must place it before God on the Altar. Take it in Durands words, l. 4. fol. 64. Subsequenter Diaconus ipse patinam cum hostia Pontifici repraesentat, & Pontifex seu sacerdos hostiam collocat super altar. The mysteries hid in these actions see in the place, only he shows a reason why it is necessary that the Deacon must put these oblations in the holy hands of the Presbyter, fol. 66. Sacerdos oblationes manu tangit repraesentans illud, Levit. 1. & 4. ponetque manus super caput hostiae & acceptabilis erit & in expiationem proficiens.  

The third part of the Offertory.  The third and main portion of the Offertory, is the placing of the bread and wine upon the Altar, the offering of them up to God, even before the consecration with certain prayers to be a peace offering, that so they may be fitted for the matter of the Propitiatory sacrifice following; of this oblation thus speaks Heigam, p. 175. [The Priest having placed the bread and wine in a readiness to be consecrate, he requireth the holy Trinity to accept his oblation] and Bellarmine de Missa, l. 2. c. 17. Illa prior oblatio praeparatio fuit ad posteriorem oblationem in qua proprie sacrificium consistit, quapropter rectè dicitur praeparatum sacrificium quando materia sacranda Deo per quandam oblationem est dedicata.  
To this offering of the bread and wine on the Altar the Romish Church in the late and worst times detorted all what was said in a good sense of the people's offerings, in this they put the main part of their Offertory, almost neglecting all other things to which the term of offering was wont to be applied, and by this offering made way for that more wicked oblation which follows in the Canon; the Church of England detesting this abuse plucked it up by the root and put it far away from their Book, but our men have put it onus in express terms and in such a place that the subsequent prayer for the Church must mainly be applied to it [and the Presbyter shall then offer up and place the bread and wine upon the Lord's Table that it may be ready for this service (or on the Altar that it may be ready for that sacrifice, this is now the more ordinary stile of our Booke-makers) and then he shall say let us pray.]  

The fourth part of the offectory.  The fourth part of the offertory is a number of prayers said upon the bread and wine, not for consecration nor oblation, but for acceptation of God to be the matter of that following sacrifice of these prayers there are five public 1. suscipe sancte Pater, etc. pronounced on the bread that God would take it for a sacrifice, which the Priest offereth for himself, for all Christians dead and living that it may profit them. The next is offerimus tibi Domine an offering of the Cup with a desire that it may go up in a sweet smelling sacrifice for the sins of the world. The third is suscipe sancta Trinitas a request for both the bread and wine conjunctly, that they may be a sacrifice for the memory of Christ's resurrection, and for the honour of the blessed Virgin and all the Saints that have pleased God from the beginning of the World. The fourth veni sanctificator a request to the holy Spirit to come and fill with his fire the hearts of the faithful: The fift in spiritu humilitatis a desire in the spirit of humility and contrition to be accepted with the sacrifice they are preparing for God.  
The secret prayers are divers at the Priest's discretion, the most common is this short shred for the Church. Ecclesiae tuae quaesumus Domine unitatis & pacis dona concede, quae sub oblatis muneribus mysticè designantur. I find also in Sarum joined to these prayers, this short preface, fol. 144. Hostias & preces tibi Domine offerimus. These secrets or this Secretella as Durand styles it, are the principal and chief prayers of the offertory and the only prayers, which were in use of old in the Mass; these we see put in the bosom of our offertory prayers word by word with the forenamed preface, whereof Sarums Rubric says Notandum quod in omnibus Missis pro corpore praesenti & in anniversarijs cujuscunque fuerint & in trigintalibus dicitur hostias & preces, fol. 144. So we begin our prayer, [we humbly beseech thee to accept our alms (called immediately before oblations) and to receive these our Prayers which we offer unto thy divine Majesty, beseeching thee to inspire the universal Church with the Spirit of truth, unity, and concord, etc.] As for the first five public prayers, they may be well left out of our Book, for they are not in the old missals, Bellarmine grants they were all invented of late, and are not to be found in any of the old expositors of the Mass, quinque autem illae orationes suscipe sancte Pater, etc. neque antiqua admodum sunt neque in Romana Ecclesia ante quingentos annos legebantur, unde etiam Walafridus, Rupertus, Amalarius Alcuinus imo etiam Innocetius tertius & alij veteres non meminerunt illarum orationum sed transeunt ab offertorio ad secretas: yea they are of so little consequence, that the present Missals take one or two of them as they please at the Printers discretion. Sarum printed in a fair edition at Paris 1555. hath only two of them, suscipe sancta Trinitas & inspiritu humilitatis; so though we should have omitted them in our Book it would have been no sacrilege against the Mass, albeit no necessity obliges our Book men to omit any of them, three of them for their matter contain no scruple for them to stick on, what inconvenience ariseth from the matter of the other two concerning the honour of the Saints and Prayers for the dead we will see hereafter when we come to the Canon, that they make no bones of such things, but swallow them all down, being a little sweetened and mollified with their commodious interpretations.  

We make a sacrifice in honour of the Saints, and for benefit of the dead.  Yea in the same very place they seem to make direct way for the worst absurdity in the Mass prayers, to wit, the offering of the sacrifice of Bread and Wine in honour of the Saints, and for benefit of the dead, for in that our Offertory prayer longer alone than all the six prayers in the Roman Offertory, after the hostias and preces which Sarum commands never to be here omitted, and the secretall, Ecclesiae tuae quaesumus, the only offertory prayer in the Elder Missals, and after the petitions, for the King, his officers, the Clergy, and their flocks, & for those in affliction, taken all for their matter out of the Litany as ye may read it in the Sarum office of the Virgin Mary, fol. 124. after all this our Book subjoins these new additions to the English Liturgy, showing that in this same offertory they will have the Saints highly honoured, the wonderful grace and virtue which hath appeared, and been declared in these Saints who in their several generations have been the lights of the world, proclaimed here to God's praise: What say the Papists more for the honour of the Saints in their offertory, the specifying of this general with the particular names of the Virgin Mary, of the Prophets, or patriarchs, Apostles, or Fathers or any men or women who were known to have been the lights of the world in their several generations will be nought against the grounds of our Bookmen, who now are heard oft in their public prayers and thanksgiving to particularise these names with great disdain and contempt of the scandal which they know the simple takes at this their practice.  
As for the other point, the offering of these oblations and prayers for the benefit, not only of the quick but of the dead; we see that after they have commended their oblations to be mercifully received of God, and put to their back, prayers for the good of the living in all degrees and callings, they immediately subjoin not only their thanksgiving, but their prayers and supplications for the dead, even for the salvation of their Soul [that we and all they may be set at the right hand of thy Son] and the dead (for which among the rest of the mystical body of Christ this salvation is sought) are distinguished expressly in two ranks: one are styled Saints who had wonderful grace, and were the lights of the world in their several generations, others of fare inferior quality, only God's servants who are dead in faith, and now rest from their labour, the meetest description that can be of the faithful in Purgatory as they are distinguished from the canonised Saints in heaven if we will believe Bellarmine: As then the Mass referred their oblation of bread and wine, and their offertory prayers upon it to the honour of the Saints in heaven, to the benefit of the living and good of the faithful who are dead in what ever place they be, whether in heaven, or else where, so does our Book, but no ways the English, for in this place they pass the honour of the Saints, they speak not of the benefit of the dead, and the blessings they crave to the living have no reference at all to the oblation of bread and wine, for they have plucked up by the root that pestiferous weed, which yet our men have planted again in the old place, and put to the back of it our offertory prayer after the manner of the Mass, so that these benefits craved in that prayer either for quick or dead ought not to be excluded from a relation yea dependence from the preceding offering of bread and wine to which they are annexed. See B. Forbes in the self conviction, taxing the Church of England who by Bucers' advice did put out the words which import prayer for the dead, which he most earnestly labours to have again restored as they were in the old Missal.  

We make any offertory without a Communion.  There is a Marginal Rubric added also to our offertory prayer which is most strange [when there is no communion these words say they shall be left out] I remember not that such grossness in the Missal is expressed, it is I grant their doctrine and daily practice to offer the sacrifice of their Mass for the present and absent, for the quick and the dead without any Communion, for the presence of a congregation to celebrate the Sacrament, or to offer the sacrifice of Christ's body and blood, they do no ways require, and fare less any communion, the presence of the congregation they think merely accidental and needless to the perfecting of the Mass and their communicating much more, for the Priest's consumption to them is all, yet they say not so much in their book, but contrary ways in all their Masses there are expressly Rubrickes for a Communion and post communion as we shall hear; so it is very strange that our men here were not content to have made so many additions except this caipstone had been put on, that all the former service that the oblation of the bread and wine by the Presbyter on the Altar may well be done without a communion, yea without any congregation assembled for such an end, charity itself cannot be offended by imputing to these men's senses which their words do so clearly bear, that hardly can any other exposition be put on them.  

Our exhortations are needless.  After the offertory are subjoined in our book 3. large exhortations, which are not in the Mass, but in the Mass there are sundry exhortations & prayers which will be found meeter for this place then any of these three, the first seems to be altogether needless and scornful, it is spent in a multitude of words, obtesting all to communicate, at that time there is none present who ministers any such attestations, non-communicants are put to the door at least in the end of Missa Catechumenorum before the offertory, the Curate in the morning or night before took up the names of all Communicants as it is in the first Rubric of the Communion, & before this exhortation he did see in the offertory the faces of all Communicants, these who gave up their names in the morning, and presently did contribute their offering as Communicants, need not be earnestly obtested to come to the Table, and others they are none present, or if they were any according to the custom of the Church and command of the former Rubric, they might not be admitted.  
The next exhortation is as unreasonable to wit, to be reconciled with their neighbours, to make satisfaction for wrongs, to come to a Minister to disburden their conscience, or as they do now directly expound that passage to make their auricular confession in the ear of the Priest; these things at that time and place are not possible to be done without marring the whole action, and so ought not then to be exhorted unto: As for the third, how good and pertinent so ever, yet may it not well be omitted, that in it alone we should not break our uniformity with the Roman Catholic Church, which in all the rest of our book we have so carefully kept, and if we will in this be stubborn, the Papists will easily dispense with it, for in it nought is contrary to the tenets of their Church.  
After the exhortations follows the invitation to repentance, the general confession and absolution with the grounds of comfort, this is nought but that second confession of the people and their absolution which the Mass puts at the back of the Priest's confession in the introitus as we before noted.   

CHAP. V Concerning the Canon of the Mass, Consecration, transubstantiation and adoration, etc.  

The ordinary Prefaces.  WE are now come to the Canon, a part of the Mass, whereupon the Papists fond love, and the Protestants just hatred is chiefly spent, take Bellarmine for a witness of these contrary affections, de Missa, Lib. 2. c. 17. Sacrum canonem ut summa reverentiâ semper Catholici retinuerunt, ita incredibili furore haeretici hujus temporis lacerant.  
This member of the Mass consists of Prayers and prefaces: The Prefaces are either extraordinary for high times or ordinary for common Masses, the ordinary prefaces we have word by word, for so reads the Missal: Hic dicit sacerdos sursumcorda, respondet chorus, habemus ad Domi num, sacerdos gratias agamus Domino nostro. Resp. dignum & justum est, sacerdos verè dignum & justum est, aequum & salutare nos tibi semper & ubique gratias agere Domine sancte pater omnipotens, aeterne Deus, & ideo cum Angelis & Archangelis, cum thronis, & dominationibus & cum omnibus militiae caelestis exercitibus hymnum gloriae tuae canimus sine fine dicentes, sanctus, sanctus, sanctus Dominus Deus Saboth, pleni sunt coeli & terrae gloria tua, hosanna in excelsis: Our Book turneth it thus, [After which the Presbyter shall say, lift up your hearts. Answer. We have them up unto God, the Presbyter, let us give thanks, etc.] saying all the preface to a letter, the end of these words is according to Bellarmine, to make way to the great sacrifice that then is drawing near, dicitur praefatio quia est excitatio populi ad illam actionem in qua propriè sacrificium consistit de Miss. Lib. 2. c. 17. or as Heigham. p. 282. [The preface serves to dispose Christians to devotion while the Priest addresseth himself to recite the holy Canon which containeth the most ineffable & incomprehensible mystery of the consecration of the body and blood of our Saviour] what mysteries are hid in every one of these words, yea in some letters besides the words, especially what vain imaginations are drawn from the orders of Angels, see who hath leisure in all the Rationalists for in these conceits all of them agree to vage.  
As for the Authors who put in these patches to the Mass, so says Innocent, Gelasius Papa sacramentorum praefationes dictavit, Sixtus autem, hymnum sanctus, sanctus, sanctus cantari instituit, Lib. 2. c. 61. So likewise Durand with him; the first words sursum corda were in the ancient times used in the Sacrament, but all the following are but late patches, yea the first words were some ages ago abused to the furthering of the blasphemous sacrifice: hear Alcuin de divinis officijs cap. de celebratione Missae, sursum corda hortatur sacerdos populum tanquam dicat corda vestra à terrenis curis sursum ad Dominum dirigite ut sacrificium Deo offerendum quod mihi obtulistis dignè offerre valeam exhortationem quaesequitur verè dign●m etc. Gelasius composuisse dicitur. Amalarius, Lib. 3. c. 21. Hymnus Sanctus, etc. a Sixto Papa additus est ut in gestis Pontificalibus invenitur, the reason why he might have been moved to this act, we have from Gabriel Biel in Heigham, a boy in the time of an earthquake at Constantinople, being ravished up to the heavens after an hours stay reported that he heard the Angels sing the hymn of Sanctus, & was commanded to desire the people to sing the same, which when they did, the earthquake ceased: For the composition of the Preface we may hear Honorius in Gemma animae, Lib. 1. c. 89. Leo Papa praefationes composuit sursum corda de jeremia, gratias agamus Deo de Apostolo sumptum est, sed Gelasius Papa ad Missas cantari instituit Sanctus, Sanctus, Sanctus, Sixtus Papa dimidium de Esaia, dimidium de Evangelio composuit, & ad Missam cantari statuit.  

Extraordinary Prefaces.  As for the extraordinary prefaces, of old they were many, but thereafter the Popes did canonize ten, which we may see extant this day in the Missal: Thus speaks Durand. Notandum quod licet olim innumerae essent praefationes, hodie decem tantùm sunt canonizatae, etc. Lib. 4. fol. 84. This Bellarmine reckons out from him, de Missa. Lib. 2. c. 17. and both from the Canon Law, dist. 79. Et de consecratione didst. 1. Of these ten our Book makes use of five, in the 1. of Christmas a little of the Mass Preface is changed in our Book, but it is done both needlessly and to the worse, for so says the Missal: Quando per incarnati Verbi mysterium nova mentis nostra oculis lux tuae claritatis infulsit ut cum visibiliter Deum cognoscimus, per hunc in invisibilium amorem rapiamur. This is in nothing worse than our preface, yea in our Preface is matter of more quarrel for it says that Christ was borne on that day which to some breeds no small scruple.  
In the second of Easter, there is no change at all, for thus say they in the Mass, Et te quidem omni tempore, sed hac potissimum die gloriosius praedicare, cum Pascha nostrum immolatus est Christus, ipse enim verus est agnus Dei, qui abstulit peccata mundi, qui mortem nostram moriendo destruxit, & vitam resurgendo reparavit, & ideo cum Angelis, etc. Our book does but turn these in English.  
The third, on the Ascension day our Book takes almost word by word out of the Mass per Christum Dominum nostrum qui post resurrectionem suam omnibus discipulis suis manifestus apparuit, & ipsis cernentibus est elevatus in coelum ut nos divinitatis suae ribueret tesse participes, & ideo cum Angelis, etc.  
The fourth Preface of Pentecost the Missal sets down thus, Per Christum Dominum nostrum, qui ascendens super omnes coelos, sedensque ad dextram tuam promissum Spiritum Sanctum hodierna die in filios adoptionis effudit, quapropter profusis gaudijs totus terrarum orbis exultat, sed & supernae virtutes, atque Angelicae potestates hymnum gloriae tuae concinunt sine fine dicentes; What here our Book changes is of their mere pleasure without any necessity.  
So in the fift Preface of the Trinity, there is no material change; Thus hath the Missal, Aeterne Deus qui cum unigenito filio & Spiritu Sancto unus es Dominus non in unius singularitate personae, sed in unius trinitate substantiae, quod enim tua gloria revelante de te credimus, hoc de filio tuo, hoc de S. Sancto sine differentia distractionis sentimus: we repeat the same.  
The other five canonised Prefaces are for the solemnities of the Epiphanie, of the first day of Lent, of the Apostles and Evangelists days, of the feasts of the Virgin Mary, of the feasts of the Croce; all these solemnities our Authors do keep but the last, and the last may be enjoined to be observed according to their grounds, when ever it shall come in their will to command so: What ever is said in any of these five Prefaces they embrace it all, only some doubt might be made of some ambiguous words in the feasts of the Apostles, but that they digest them and more hard pills we shall show at once, so that our want of these five Prefaces, and our possession of the other five, depends allanerly upon the same ground, to wit, the sole pleasure of our Book-makers who were content at this time to put in the one, and hold out the other, for the demonstration of their freewill in the exercise of this act.  

The Canon itself is but late trash.  After the Prefaces follow the Prayers, these altogether go under the name of the Canon, the action, the secret; our adversaries brag much of the antiquity and holiness of these prayers, but the more advised of them as ye may see in Field, Append. ad lib. 3. c. 1. do astrict the spiration of antiquity and holiness, but to a small part of these, for how ever the Jesuits please to magnify to the skies this Canon, yet they which understand it much better than the best of them, confess that it is but patched like a beggar's pall of a number of clouts by divers hands oft without discretion, Pope Innocent, l. 3. c. 9 and Durand from him, Secreta quae secundum diversos & canon & actio nominatur non tota simul ab uno, sed paulatim à pluribus ex eo quoque perpenditur fuisse composita, quod ter in ea sanctorum commemoratio repetitur, in secunda quip commemoratione supplentur qui de primitivis Sanctis deesse videbantur in prima: And in the next Chapter, Traditur quod Gelasius Papa quinquagesimus primus à B. Petro qui fuit post Sylvestrum per 160. annos Canonem principaliter ordinavit, herewith does Honorius in gemma Animae c. 90. agree: Canonem Gelasius Papa composuit, etc. subjoyning the names of a number of Popes, who put to their proper additions to this cento, this same doth Walafrid. cap. 22. and divers of the old Rationalists. All the Canon as it lies in the Mass our Book does not borrow, neither was it necessary, for the kind mother Church of Rome can well dispense with some difference, yea with a greater variety than is betwixt our Book and theirs, in this part take Bellarmine's caution for this benignity, de Missa, l. 2. c. 18. Neque negamus verba Canonis diversa fuisse & etiam hodie esse apud Graecos, & apud quasdam Latinorum Ecclesias, neque cogit Romana Ecclesia, ut Chemnitius mentitur, ut omnes Canonem Missae Romanae tanquam necessarium, omnino ad Eucharistiam consecrandam servant, nam & in ipsa urbe Roma, & alibi per Italiam videmus Romano Pontifice consentiente à Graecis retineri Liturgiam Basilij & Chrysostomi & Ambrosianam Mediolani & quam dicunt Mosarabam Toleti in Hispania. Our men take in expressly the principal members of this portion, these things which the Papists do most love and the Protestants most abhor, and what they omit they show their good liking of it all, without balking any one line. For the demonstration whereof consider that the prayers of the Canon use to be divided in a number of parts, in five, six, seven, eleven, twelve, in more or fewer, as Authors are pleased diversely to conceive, we shall take them up in six parts.  

The worst parts of the Canon are in our Book.  The third and fourth only are the principal, even those pieces whereby alone the consecration and oblation of the great sacrifice is performed, for here alone it is Vbi sacerdos accedit ad Dominici corporis consecrationem, according to Durand, l. 4. fol. 73. Of these parts it is that Innocent exclaims, l. 4. c. 1. Ecce nunc ad summum sacramenti verticem accedentes, ad ipsum cor divini sacrificij penetramus. These parts he calls the heart of that wicked body of the Mass, this unhappy heart the English had pulled out, that the Serpent might never again revive among them; but our men with an high hand and open face profess the restoring of the life and putting in again the heart in the body of that dead hydra: They put up in capital Letters their prayer of consecration and memorial of oblation, and set down at the back of the same Rubric the same words which the Missal uses for their transubstantiation; and to the other the same words which they use in offering up their unbloody propitiatory Sacrifice, who ever can clear our Book of these abominations, must clear the Missal of them, for these places of the Missal whence alone, or at least fare most directly and principally the Papists do infer these their capital errors, the same places are expressly set down in our Book without any circumlocution.  

We have borrowed the Popish consecration.  A Rubric for consecration alone without any further addition in these days had been obnoxious to suspicion of an evil intent, our Bookmen knew that however the term of consecration uses not so much to be stood upon, yet that the Romish Church does use it in no other sense than to demurmurate a number of words on the elements for their transubstantiation into the body and blood of Christ, and not as we do for the sanctifying of the Elements, or applying them to the holy and sacramental use by reciting ●he words of Christ's institution to the people, not to the dead elements: Durands doctrine is this day common among our Adversaries, Dicimus illud non consecrari sed sanctificari, differt autem inter haec, nam consecrare est consecratione transubstantiare, sanctificare est sanctum & reverendum efficere ut patet in aqua benedicta.  

We are enjoined in consecrating to turn our backs to the people, and so by consequent to whisper in what language we will.  A Rubric for consecration alone then had been suspicious, especially here where the English, yea not reform Liturgy had any forms of consecration, but now while to their consecration they will add a clause of the Ministers posture in this act, commanding him during the time of consecration to leave the former stance he was enjoined in the first Rubrics to keep at the North end of the Table, to come to such a part of the Table where he may with more ease and decency use both his hands, the world will not get them cleared of a vile and wicked purpose. The Papists will have their consecration kept altogether close from the ears of the people for many reasons, especially that by ignorance of their words reverence may be conciliate to them, and the people may not be able to get them by heart and to profane them, which some Shepherds once did to their great hurt, for they pronounced the words of consecration on the bread of their dinner in the fields, with intention to do what they did see oft the Priest to do in the Temple by this pronunciation, their bread before their eyes was transubstantiate into flesh, and fire from heaven came down which destroyed that flesh and them, at least struck them dead for a time; whereupon it was decreed that the whole Canon thereafter not only should be in a tongue unknown to the people, but also should be whispered so secretly that no man but the Priest alone should hear one word of it: This history is set down in such a number of the Popish writers that I need make no citations, only the reformed Church counts the secret murmuration of their Canon, and words of consecration, a very vile and wicked practice against nature, reason, and all antiquity; so that we must take it in a very evil part to be brought towards it by our Book, for when our Table is brought to the East end of the Choir, so near the wall as it can stand, and the Minister brought from the end of it to the bread-side with his face to the East and his back to the people, what he speaks may be Hebrew for them, he may speak so low as he will or what he will, for were his face to the people & his voice never so extended, yet in so great a distance he could not be heard, but now being set in the furthest distance that is possible, and being commanded not only to turn his shoulder, as he was by his North stance in all the former action, but his very back by his new change of place and not being enjoined to extend his voice as some where he is, what can we conceive but it is their plain mind to have the consecration made in that silence which the Romish Rubric in this place injoines: Whereupon Durand from Innocent and others thus comments; Canon secretâ voce celebratur ne sacro sancta verba vilescant, fertur enim quod cum antiquitus publicè et alta voce Canon diceretur omnes penè per usum illum sciebant, & in plateis & in vicis decantabant, unde cum quidam pastores illum in agro cantarent & panem super lapidem posuissent ad verborum ipsorum prolationem panis in carnem conversus est, & illi ipsi divinô judicio igne coelitus misso percussi sunt, propter quod sancti Patres statuerunt verba illa sub silentio dici, inhibentes sub anathemate ne proferantur nisi à sacerdotibus super altar & in missa & cum vestibus sacris. This injunction we are directed to keep while we are not only enjoined to go so far from the people, as the remotest wall and Table will permit, but to use such a posture that our back must be turned to them, that so our speech may be directed to the elements alone, & that in what language you please, and no ways to the people from whom we have gone away, and on whom we have turned our back.  
This is Bellarmine's main prop of celebrating the Sacrament in an unknown tongue, de Missa, L. 2. c. 11. Verba consecrationis non dicuntur ad instruendos auditores, sed ad elementum consecrandum, elementum autem nullam linguam intelligit, quare impertinens est ad oblationem, utrum Missa dicatur lingua vulgari aut non vulgari. For this wicked practice of silence and going from the people Bellarmine's great argument is, the practice of the Jewish Priests in these words, c. 12. Habemus exempla sacrificiorum veteris Legis, nam Levit. 16. describitur solenne sacrificium incensi ac jubetur solus sacerdos intra velum ingredi & sacrificare & orare pro se & populo, omnibus alijs foris exspectantibus & non modo non audientibus, sed nec videntibus sacerdotem quo etiam ritu sacrificasse Zachariam patrem praecursoris, Luc. 1. Yea as the Jewish Priest to be more hid from the people in some solemn sacrifices went within the veil, so the Popish Priest will have the veils and curtains of their Altars drawn about him while he is uttering his Canon and secret consecration; this we have from Durand, Lib. 4. fol. 72. Ad quod repraesentandum in quibusdam Ecclesiis sacerdos secretam intrans quibusdam cortinis, quae sunt in utroque latere altaris, quae tunc extenduntur, quasi tegitur & velatur. Is it not to this that here our Bookmen lead us, my L. of Canterbury is not content in his Sermon before K. James 1621. to avow it is expedient that the substantial Church now should go beyond the typick Church of old in the sumptuous magnificence of many ceremonies, but approves of late his man Dr. Poklington in his Altar Christianum a little after the beginning to praise their zeal, who made their altars of gold, or silver, and consecrated them, laying on them carpets and corporals, and enclosing them not only with rails of timber, but veils and curtains of cloth, yea to use expressly the present argument of Bellarmine for closing up the Priest in his sacrificing, or making his consecration, so that not only his words may be removed from the ears, but his person from the eyes of the people, for so speaks the Doctor there with Canterbury's good leave after the midst of his Book [As the people were excluded from the altar of incense, they stood without all the time that he was praying or burning incense within, Luk. 1. So in like manner the altar built by Paulinus was in medio constituta, set in the midst of the holy place (which practice he is urging to be restored in the Church of England, and defending where it is already set up) which did represent the Sanctuary from which the people were all utterly excluded, the people might see the Priest going into the Sanctuary, might hear his bells, but himself within, his gestures, his actions they saw not.]  
When our Book hath professed a consecration and at such a place of the Church, and with such a posture of the Priest, that it must of necessity be so secret from the people, as the Priest may say it in what language he will, and in so quiet silence as he pleases, for who can challenge him when he is in his Sanctuary divided by his veils and rails from the people, when the prayer which stood here in the English Liturgy is some impediment in their way opposing their Popish consecration, they have removed it to another place fit for their designs, when our Book and these men whom we have reason to take for good Commentators to it avow so much, who can blame us to be grieved? but when they go yet further to bring back the very words of the Mass for their consecration and oblation, the worst words, I say, that the Mass hath for that end, how shall we not be desperate of any good from their hands?  

The very words whereupon the Papists build transubstantiation, our Book takes from the Missal.  The Popish prayer in Consecration stands thus in the Mass: Quam oblationem tu Deus omnipotens in omnibus quaesumus benedictam, ascriptam, ratam, rationabilem acceptabilemque facere digneris, ut nobis corpus & sanguis fiat dilectissimi filij tui Domini nostri I. Christi qui pridie quam pateretur accepit panem in sanctas & venerabiles manus suas, & elevatis oculis in coelum ad te Deum suum patrem omnipotentem, tibi gratias agens benedixit, fregit, (a rubric interlaced hic frangit hostiam) deditque discipulis suis, dicens accipite & manducate ex hoc omnes, hoc est enim corpus meum (a rubric here also post haec verba inclinet se sacerdos ad hostiam, & postea elevet eam supra frontem ut possit à populo videri) simili modo postquam coenatum est accipiens & hunc praeclarum calicem in sanctas & venerabiles manus suas itidem tibi gratias agens benedixit, deditque discipulis suis dicens accipite & bibite ex eo omnes (the rubric hic elevet sacerdos calicem, as before, hic inclinet se) hic est enim calix sanguinis m●i novi Testamenti mysterium fidei qui pro vobis & multis effundetur in remissionem peccatorum, haec quotiescunque feceritis in mei memoriam facietis.  
This Romish prayer the latter parts of it are said by them to have been composed by Pope Alexander, so Durand, L. 4. fol. 74. Haec verba qui pridie usque ad hoc est corpus meum, Alexander Papa primus canoni addidisse dicitur, as for the former part which is the prayer formally said by them on their hostie, we heard before how Innocent ascribes its composition to Gregory's Scholasticus, albeit no ways as it stands in the Missal and our Book, for in that Scholasticus time the words did run clearly against transubstantiation, see how they are set down in the fourth Book de Sacramentis, c. 5. among Ambrose works, but posterior to his days, Accipe quae sunt verba; dicit sacerdos, fac nobis hanc oblationem ascriptam, rationabilem, acceptabilemque quod est figura corporis & sanguinis Domini nostri I. Christi qui pridie quam pateretur in sanctis manibus suis accepit panem, respexit ad coelum ad te sancte pater omnipotens aeterne Deus gratias agens, benedixit, fregit, fractumque Apostolis suis & discipulis tradidit dicens accipite & edite ex hoc omnes, hoc enim est corpus meum quod pro vobis confringetur, similiter etiam & calicem &c. This prayer composed by whomsoever yet as it stands this day in the Missal and in our Book from it, is the main ground they have in the Mass for their consecration, transubstantiation, and adoration of the Host, they do controvert among themselves about the words of consecration, the Archbishop of Caesarea de capite fontium a French Preacher of late hath made much ado to have the consecration made by the words of the prayers, as the Greek Church ever did think, but the current of their Doctors strives to have the power of consecration placed alone in the five words, for this is my body, etc. This question is taken up and agreed by the Missal and our Book, ascribing the consecration to the prayer and words of the Institution conjunctly without any prerogative to the prayer facere digneris ut nobis fiat, above the narration qui pridie, or to this narration above the prayer.  
As for transubstantiation, there is no Papist this day but will avow that from the clause ut fiat nobis corpus & sanguis being expurged of the gloss which it bore of old figura corporis & sanguis, from this clause, I say, all Papists think their Transubstantiation clearly to flow, if not as from the words which makes the conversion yet as from the words, which evidently presupposes the conversion presently to be made by the words which in the Missal and our book immediately follows, I grant that some of the old Schoolmen put such Commentaries upon this passage that we may deny to the Papists the flowing of their trasubstantiation therfrom, for Aquinas. p. 3. qu. 83. art. 4. ad septimum. Non tamen videtur ibi sacerdos orare ut consecratio impleritur, sed ut nobis fiat fructuosa, unde signanter dicit ut nobis corpus & sanguis fiat & hoc significant verba quae praemittit dicens hanc oblationem facere digneris benedictam, id est, per quam benedicamur, scilicet per gratiam: ascriptam, id est per quam in caelo ascribamur, ratam id est per quam de visceribus Christi esse censeamur, rationabilem, id est per quam a bestiali sensu exuamur, acceptabilem ut qui nobis ipsis displicemus per hanc acceptabiles ejus unico filio simus, but what ever one or two of old may be found to speak, yet the current of their writers even of old, & all of them I know this day do avow that their monstruous transubstantiation by clear inference is deduced from this passage, Innocent the third, the most nocent father of this monster, so doth expound it, Lib. 3. cap. 12. petimus ut hanc oblationem Deus faciat benedictam, ut eam consecret in rationabilem hostiam, & acceptabile sacrificium ut ita nobis, id est, ad nostram salutem panis fiat corpus & vinum sanguis dilectissimi filij Dei: so Bellarmine de Missa, lib. 2. c. 23. Non oramus pro Eucharistia consecrata, sed pro pane & vino consecrando, neque petimus ut Deus benedicat & sanctificet corpus & sanguinem Christi; sed ut benedicat & sanctificet panem & vinum, ut per eam benedictionem & sanctificationem fiat corpus & sanguis Domini Heigam whom the Doctors of Douai of late have given to the English nation for an approven expositor of the Mass, c. 48. p. 242. on our words. [Here begins the principal part of all the holy Canon which is the consecration where the Priest beseecheth almighty God that the creatures of bread & wine may be sanctified and blessed, yea changed and converted into the precious body and blood of our Saviour, worthily is this word (fiat) added in this place, because there is required the same Almighty power in this conversion which was in the creation of all the world, and in the incarnation of the Almighty, for God said, when he was to create the world, fiat lux, and our Lady said to the Angel when Christ our Lord was to be incarnate, fiat mihi, so the Priest in this place, fiat corpus;] I know no Popish writer who this day takes this passage in any other sense.  

Great appearance that our men intent to have their words expounded popishly.  That our Bookmen desire us to take it in any other meaning, there is no appearance, they have let no clause fall from their pen which rejects transubstantiation or at lest a corporal presence, these which in the English book did cross it are now put out, at the delivery of the elements, the English hath two sentences which are against the coporall presence in the elements: This our book hath scored out as impertinent, their Rubrieke gave leave for the Minister to carry home the relics of the elements to be employed as he thought meet in common uses, this our Book doth strictly discharge: no consecrate bread may be carried out of the holy place but as the Papists enjoin all the relics of the H●stie and wine even these that stuck on the Priest's fingers to be gathered together and consumed in the holy place by the Priest or Deacon, or else burnt, and the ashes to be put in a holy vessel, so all the remains of our holy elements must be eaten by the Priest himself or these Communicants that day which the Priest counts most fit, and they must be eaten with great reverence, and that only in the holy place And to the end that all dangers may be eschewed which may befall on the unreverent eating of these elements for we know what ado the Papists make if a crumb of the consecrate bread, or a drop of the consecrate wine should fall to the ground, or upon the beard of a laic, for eschewing of such grievous inconvenients, we are ordained to consecrate, & ever to consecrated as little as may be, yea far rather to be short of necessaries, though it should be supplied with new provision, & that to be consecrate over again, beginning at such a part of the canon as the Rubric of the Mass doth prescribe than to have any to leave about the consumption whereof, the devote mind might be perplexed: yea as if they would avow manifestly their belief, and their commanding of our souls to believe with them their transubstatiation, 
See Canterb. Selfe-conviction. c. 6. and Sup. c. 2.  at least their real presence of the body within the elements, they will have the linen  which cover the consecrat elements to be called a very coporall, the world knows that corporals were never heard of in this Sacrament till transubstantiation was borne.  
All these changes, transpositions, additions, parings of the English Liturgy here, our men among their friends profess are made propter sacramentarios. Mr. Mitchels Epistles are known counting not us alone in the Scottish, French, Fleemes, Switz, and other Churches as ever they did Zuinglian and Sacramentarian heretics, but even the body of the English Church, which loves not to add to their old Liturgy. We have the more reason to be afraid for their humour of novation when we see what sundry of that faction have lately printed on this subject, that they agree with Lutherans and Papists, and with them have no controversy at all about the matter itself of the real presence of Christ's body in the Sacrament, that all the question is about the manner of the presence, which question they pronounce to be needless, as being about a mode which is not necessary to know, yea which is impossible to be determined, being a mystery imperceptible, yea that none here will make any controversy but devilish Puritans and jesuits, whom an evil Spirit possesseth to the maintenance of factions and schisms in the Christian Churches, which without their unhappy humours would easily agree, yea to facilitate the agreement; they are come further to the very mode of the Popish presence, or at least so near as is possible, without the open avowing of it in terminis, professing such a presence of the body in the very elements, and upon the Altar, that for it the Altar itself as the chair or throne wherein it sits must be adored and worshipped, not only the elements which are fare nearer to it. For all this there are passages brought in the Selfeconviction from Montagu, Pocklington, Canterbury, and others of that faction: here I will not repeat, only hear one passage of D. Laurence Sermon, I like S. Ambrose, Lombard, Bucer, Roffensis and Harding, who advice in this argument to forbear the determination of the manner of presence, but to  our fancy with indefinite and general expressions, as I like not those that say he is bodily there, so I like not those that say his body is not there, because Christ says it is there, & S. Paul says it is there, and the Church of England says it is there, & the Church of God ever said it is there, and that truly, substantially, essentially, not only by way of representation or commemoration and yet without either, con, sub, or trans, which the ancient Church said not but by a real, and nevertheless spiritual, mystical, and supernatural presentation and exhibition, we must believe it is there, we must not know how it is there: It is a mystery they all say, and it were not a mystery if it were known. The presence they determine yet the manner of his presence they determine not, they said he is there, but they said, the Lord knows how. pag. 71. 18.  

They are for bread worship and Altar worship.  As for the adoration of the Hostie, and so the vilest Idolatry that we challenge this day in the Church of Rome, it is builded upon the forenamed Rubrickes, directing the Priest in the consecration to take the Hostie in his hand, to lift it up, to bow before it, and the people then to prostrate: how near are we brought to this in the consecration, we are directed to take the patine and chalice in our hand, they needed not have abstained from the word hostie, the latin Mass words of patine and chalice are as unkoth to us, yea Pocklington with Canterbury's leave as he delights to bring in use the words of officiating Priests with patine and chalice and corporals, carpets and veils, so likewise the words of Hostie and Sacrifice, yea Montagu shows his contentment of the words Mass and Transubstantiation, always we are directed to take in our hands the chalice and the patine with the hostie not for eat king of it, or distribution of it, nor any such end: to say that the end of this taking in our hands is that same for which the Papists use elevation, to wit, the Priest's inclination and the people's prostration see if any charity does hinder these suspicions, it is now the daily practice of that faction not only at the consecration to lift up the consecrat elements that the people may see them (as one of our chief Bishops professed to myself, it had been his custom to do these many years bygone if my memory be good) but also to bow before them, both at their taking up and laying down, so that at least they may be perceaved to give four inclinations to the elements before the act of receiving: As for the people, there prostration we cannot be far from it, when we see their head and Prince my Lord of Canterbury complaining in print of the laxnes of authority that urges not all to bow, prostrate, and adore not only at, but to the very Altar, for the relation it hath to the body which usually sits thereon; must authority urge all to adore the Altar for the Sacrament that is but some times upon it? And shall it permit people to be so profane? for to this vice Canterbury gives no better name, yea a fare more scurrile epithet) as to neglect adoration to the consecrate Host which brings all that respect to the Altar whereupon it is laid.  
Our fears of such intentions are increased, when we see that in discourses & printed books they are not ashamed to clear and free the Papists of all Idolatry in these acts wherein all our reformed Divines put their very Idolomanie and madness upon Idols: D. Montague whose late writs M. Dow by Canterbury's licence, pronounces to be most orthodox and antipapisticall, and Peter Heylen when from Canterbury, and as he says from the state he answers Burton, absolves with a great elegy from all error and dissonance from the Church of England, taking as I think the Canterburian faction for the Church by a great mistake. D. Montague I say thus approven of late in his apparatus shows us how Papists are not Idolaters, for he tells that no Christian who is a member of the Catholic Church can be an Idolater, how consonant to himself a little thereafter, I do not say, only thus he speaks p. 1. Et certè quamdiu palam non deficiunt à pietate & cultu Dei proprio ad idolatriam etiam moribus impij, vita contaminati tolerantur in Ecclesia non minus quam miluus & corvus immunda animalia erant in arca Ecclesiae prototypo singulari at nullus erat in arca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nec in Ecclesiae societate quià 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pietatem Christianam quatenus Christianam execratur. Now that the Papists are members of the true Church neither heretics nor schismatics, but members of the same Body, burgesses of the same city, sons of the same Father with us Protestants, and though they maintain stiffly to death all their popish tenets, yet that they ought in peace and love to be tolerated, and that Divines who deny this are but mad, see pag. 283. sectam & haeresin non faciunt ij qui constanter retinent doctrinam traditam, neque enim ille haereticus dicetur qui per omnia Romanam fidem integerrimam profitetur, & p. 347. Haec est illa Helena quae nomen jamdiu Christianum partibus & factîonibus distractum in mutuas caedes concitavit impiè & crudeliter inter ejusdem Ecclesiae membra, ejusdem cives civitatis, ejusdem patris filios, odijs, convitijs, maledictis, ferro s●ammâque saevitur in rebus plerumque non tam fidei, quam curiositatis, scimus autem ait Cyprianus, quosdam id quod semel imbiberunt nolle deponere, nec propositum suum facile mutare, sed salvo pacis & charitatis vinculo quaedam propria quae semel usurpata sunt apud se retinere, nolebant illi à suis opinionibuus dimoveri, facile tamen patiebantur dissentientes, at alia nunc sunt tempora, diversi mores, quicquid factioso alicui aut furioso Theologo, etc. Yea in his Origines he gives to the putters down of the Popish Idols in the Church of England no better style than furiosi iconoclastae, p. 162. and religiosi nebulones, 174. yea p. 40. he proclaims the distinction of latria and dulia, and avows that no Papist ever gave to any creature the worship of latria, and all the question we and they have long tinkled on for the worshipping of Saints, Relics, Images, or any other consecrate things with dulias is but vain and for a shadow: That we have been but toying upon ambiguous and obscure words; yea that to those holy things a religious reverence and worship of dulias is truly due if so it be not a divine latreia which no Papist will give them more nor we, martyrum reliquias, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deposita, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, si quae nancisci potuerimus genuina nec fucata libenter suscipimus, & veneratione sua debita ac congrua hcnoramus, (non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he spoke before) deveneratione autem debita hoc est modo & mensura disquirendum, inprimis Dei cultum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quem appellant nec possumus alicui creaturae nec debemus sive humanae sive Angelicae quamvis excellentissimae impendere, hoc fatebitur Bullingerus & tota schola non insanientium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nolunt enim illi quovis modo cuicunque creaturae latrian ne quidem cultu relativo exhiberi, sed non constat quis sit ille cultus latriae soli Deo praecisè & peculiariter debitus, quibus terminis circumscribatur quis ille qui solis debetur creaturis, quis modus, gradus, mensura, parts, conditio, limitatio, omnia vacillant, vel ignorantur nec illud agitur ut constare possint, lusum est diu in hac quaestione & illusum per ambiguitates, è privatis nempe vel contendendi vel ditescendi respectibus, constet autem hoc & facilè conveniet inter nos de sanctorum reliquijs venerandis; magnam certe gratiam ab Ecclesia Christi & partibus inter se contendentibus inierit is vel ille qui doceant quousque progredi in hoc Sanctorum cultu, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possumus. Interim quod pueri solent in hac re ut in multis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The other author I spoke of is D. Laurence, Chaplain in ordinary in his Sermon Preached lately before the King subscribed by Canterbury's Chaplain and printed (as the book says) by the King's special command, he makes idolatry the giving of Divine honour to a creature, and so purges the Church of God of this damnable crime: even as Schelford in his last Sermon notes that images become not idols till they be worshipped with divine worship, and that as Gods, yet Laurence preaches that religious worship and adoration may be given to creatures especially to the Altars for the singular presence of Christ's Body, yea that divine worship which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (expressly distinguished from religious veneration and prostration belonging to Creatures) may be given to the Altar but not terminatiuè, only transitiuè for it is for the respect of God who is there, yea farther he will have the Creator & the creature adored with one conjunct divine adoration without any distinction as Christ's Godhead and manhood without any abstraction are adored with a divine adoration, so Christ's body and the Altar (much more the elements) are without any abstraction to be adored with one and the self same honour, hear the Doctor's words, [As Christians distinguished their oratory's into an Atrium a Churchyard, a Sanctum a Church, a sanctum Sanctorum a Chancel, so did they conceive a greater degree of sanctity in one of them than another, and a greater degree of the presence of God: as that distinction of holy places continued after Christ, so did the reason of that distinction, the whole is the house of God because that although the Lord be without these walls, yet is he more within, as we are not presumed to be so much abroad as at home, as the Church conceived him to be in all the parts of his house yet it conceived him to be more present in one part of it than another, which was the reason that the consecration of the Sacrament was in one place, albeit the distribution was in another, where our Liturgy hath enjoined also the second service to be read, and after childbirth the presentation of thanksgiving and oblations, and all these in respect of that peculiar dispensation of God's presence in this division of the Church, as within the veil in their division of the temple, having an Altar here answerable to the mercy-seat there, as also in respect of the union betwixt this place and Christ's humane nature from 12. to 16. p. a different holiness of places there is confessed, and this ariseth from a different presenee of God in these places, and there must follow also a different respect toward these places, else were there not a suitableness betwixt honour and merit, which natural justice requires: we read of civil respect, not only to the persons of great men, but to their portraitures, their chair of estate, their chamber of presence; and we read of reverential respects to the Tabernacle, to the Temple, to the cross and Gospels of Christ, for as persons and things have been in a religious or civil estate, so have religious and civil persons ever esteemed of them, nor is all this to insinuate the derivation of God's honour on any beside God; God divert that damnable idolatry as fare from me as he hath done from the Church of God: Some things have a civil respect, others a religious, but the Lord only a divine, this religious respect is called by Damascen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Reverentia vel honor religiosus debetur omnibus quae propriè spectant ad cultum; this honour is religious not only quia imperatur à religione, but also quia fundamentum habet in relatione rei vel personae alicujus ad religionem et cultum sacrum, pag, 25. we find in Ignatius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a honour due to the Altar, & adgeniculari aris a kneeling to the Altars in Tertullian, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an adoration of the Altar, in the fift Council, & reverentiam altaribus exhibendam in the Synodals of Odo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Damascen, yea divina altaria, and in the Greek Liturgies, an humble prostration before the Altar, and in Damascens life of Mary the Egyptian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, although they gave a religious reverence to these places, yet they terminate that religious reverence in God, not in the places; the throne is honoured for the King, he that respects the house for the owner's sake, respects not the house but him: although the humane nature of Christ receive all from the divine, yet we adore the whole suppositum in gross, which consists of the humane as well as of the divine, so because of God's personal presence in the place, we adore him without abstraction of his person from the place, p. 39] I doubt if the grossest of the Jesuits have spoken so plain language, for the adoration with religious reverence of the mind, and prostration of the body, not only before but unto the Chancel, the Altar, the Cross, and by good consequent, as I think, much more unto the elements, which in all respects are nearer that body, which makes by its presence all the rest to be so adored.  

The Popish coursing about the Altar, and cross approved.  Many other points of agreement might an accurate paralleler find betwixt the Mass and our Book, in the present passage I point but at other three, to wit, in coursing and in crossing, in neglect of breaking and intention to consecrate: we reprove in the Papists their folly to course from one nook of their altar to another, from the North to the South, from the right horn to the left, from the end to the midst, and from it to the end again; for these mysterious reasons we may read in the Rationalists. What other thing does our Rubric import, bidding us leave our North standing, where we were in our Preface, and come to another part of the Altar during the time of consecration, that when it is ended we may return again to the North end? Also that the end of our coming to another place in the consecration is the more ease to use both our hands, what use here of both the hands is possible, but that which the Romish Rubrics at this place do enjoin, the multiplication of crosses, whiles with the right, whiles with the left hand, whiles with both the arms extended so far as they may be; this could not be done if we stood at the North end of the Table, for then the East wall of the Church would hinder us to extend our left arm, and so to make the image of Christ's extension on the cross perfectly. The Papists to recompense the want which the people have in their ear by the Priest's silence & turning of his back upon them during the time of consecration, as our Book speaks, they think meet to fill their eyes with dumb shows, not only to set up the crucifix on the Altar, on the Pillars, on the Tapestry, on the East glass window, where it may be most conspicuous to the eye, but chief to cause the Priest at the altar to make a world of crosses and gestures, all which must have a deep spiritual sense. Will not the present Rubric give us leave to entertain our people with the same shows, the crucifixes are already set upon the Altar, on the Tapestry, on the walls, on the glass windows in fair and large figures. The lawfulness of crossing not only in Baptism, but in the Supper and any where is avowed, as in the Self-conviction is shown, what other bar is left us to receive all the cross that are in the Mass, but the sole pleasure of our Prelates who when they will, may practise that which they maintain and force us to the particular use of these things which they have already put in our Book in general terms. 
The breaking of the bread unnecessary.   
Again, we challenge in the Papists that in their form of consecration they have put out not only the forenamed sentence, Quod est figura corporis & sanguinis, but also that other sentence, which for a long time stood in the old Liturgies, Quod pro vobis confringetur, that by the razing out of these words, they might put away the breaking of the bread in the distribution to the people, they have indeed a breaking of the bread after the consecration into three parts, all which are eaten by the Priest for very absurd ends; but when they distribute on Pasche day to the people, they will not break but provide to every one a round Wafer to be put in their mouth, for if they did break there would be great danger that some little crumbs of the bread in breaking should fall off, and that so many bodies of Christ as in these are broken mites of bread, should fall to the ground, and be trod on or lost, for this cause when they break the hostie into their three portions, it is done with great circumspection above the cup, that all the crumbs may fall in the blood and be drunken down with it by the Priest, but no breaking must be of the bread which is given to the people: With this practice our Book does agree, for it says not which was broken for you, but which was given for you, no direction in any of our Rubrics for breaking of the bread, yea one Rubric pronounces that Wafers shall be lawful to give to the people, albeit usual bread may suffice.  

The Priest's intention avowed.  Farther all know what great disputes we have with the Papists about their intention to consecrate, and what fearful perplexities they are put in, both Priest and people, by their Rubric which will have the Priest's intention absolutely necessary for the consecration, as we may see in these two cautels of the Mass: Proferendo verba consecrationis circa quamlibet materiam sacerdos semper intendat conficere id quod Christus instituit & Ecclesia facit: The other, Si autem per nimiam distractionem habitualis intentio cum actuali tolleretur, videtur quod deberet verba consecrationis cum actuali intentione resumere, sic tamen quod nollet consecrare si consecratio facta esset; this intention to consecrate our Book avows in the Rubric in hand, [let him lay his hands on so much as he intends to consecrate.]  
Thus much for our prayer of consecration, borrowing from the Mass these sentences word by word, whereupon they build their consecration, transubstantiation, and adoration, whereby they put away the breaking, and take in the coursing, and manifold cross, with the Priest's intention to consecrate; the rest of the words of the Romish consecration may all be easilier digested than any one of these corruptions we profess to borrow, yea our men avow plainly their approving of this part of the Mass as it stands in the Canon without any change, see the appendix ascribed to D. Field after his death, L. 3. c. 1. [In this sense says he it is which we find in the Canon, where the Church desires almighty God to accept these oblations of bread & wine which she presents unto him, and make them to become unto the faithful Communicants the body & blood of Christ, who the night before he was betrayed, took bread into his sacred hands, lifted up his eyes to heaven, gave thanks, blessed it, and gave it to his Disciples, saying, Take ye all of this, for this is my body: And in like manner after the Supper, etc.] nothing is in this part of the Mass, but all there is justified.   

CHAP. VI Concerning the Propitiatory Sacrifice, and the rest of the Canon.  

Our prayer of oblation from the Mass, and not from the English Liturgy.  Follows the prayer of oblation, as in our Book so in the Missal subjoined immediately to the words of consecration, thus stands in the Missal the Romish memorial, Vnde & memores Domine nos tui servi-ejusdem Christi filij tui Domini Dei nostri, tum beàtae passionis, nec non & ab inferis resurrectionis, sed & in coelo gloriosae ascensionis offerimus praeclarae Majestati tuae de tuis donis ac datis hostiam puram, hostiam sanctam, hostiam immaculatam, panem sanctum vitae aeternae, & calicem salutis perpetuae, supra quae propitio ac sereno vultu respicere digneris, & accepta habere, sicut accepta habere dignatus es munera pueri tui justi Abel, & sacrificium Patriarchae nostri Abrahae, & quod tibi obtulit summus sacerdos tuus Melchisedec sanctum sacrificium, immaculatam hostiam supplices te rogamus omnipotens Deus, jube haec perferri per manus sancti Angeli tui, in sublime altar tuum in conspectu divinae Majestatis tuae ut quotquot ex hac altaris participatione, sacrosanctum filij tui corpus & sanguinem sumserimus, omni benedictione coelesti & gratia repleamur per eundem Christum Dominum nostrum. Here our Book doth much reform the English, a Rubric for oblation they have none, but we proclaim a prayer of oblation, and that not of the former Offertory, wherein the bread and wine was offered on the Altar in a peace offering, but of a second sacrifice, even as the Mass distinguishes, to the which the first offering was but a preparation.  
Secondly, The most of this prayer in the English is put after the Communion to be a thanksgiving and a spiritual sacrifice of praise to GOD for the blessings in the Communion received, but we correct and draw it back from that place and set it at the back of the consecration, where it stands in the Missal, and make it change the English nature, resuming the old Romish Spirit to be no more a thanksgiving but a prayer, and that of oblation of a new sacrifice to God for sin.  
Thirdly, We put in sundry clauses which the English put out, as these words [may worthily receive the most precious body and blood of thy Son Jesus Christ] borrowing them from the Mass clause in the same place, Quotquot ex hac altaris participatione sacrosanctum filij tui corpus & sanguinem sumserimus: And the first eight lines which gave the form of the oblation we resume from the Mass, professing Christ's ordinance to make, and our intention to make, that is, both according to the Popish Commentary & late English style, offer up in a sacrifice if we believe either Bellarmine or Heylin, the one Lib. 1. de Missa, c. 12. maintains that in the institution hoc facite is rightly expounded, sacrificate; the other in his Antidotum, avowing that Christ in the supper made the Apostles sacrificing Priests, and gave to them as Priest's power in these words hoc facite: How ever the most pregnant passages which can be found in the Missal for the Romish propitiatory and unbloody sacrifice are translated hence and put in this our prayer: I grant that some things are added and some things detracted, but both the detractions & additions are made for our disadvantage, we want God's acceptation of that bread and cup, as of the sacrifices of Abel, Abraham, and Melchisedec, his command to the Angels to bring this sacrifice up to the heaven; but by these clauses our Divines use to reject the Romish Propitiatory sacrifice, and so they might not stand in our Book which will admit of no bar to that abomination, the clause we add in the end of our prayer, one part is taken out of the prayers which in the Mass do follow: Non aestimator meriti, sed veniae, quaesumus largitor, and doth nothing cross the doctrine of merit: The other part is taken out of the prayer which in the Mass immediately goes before: Hanc igitur oblationem servitutis nostrae quaesumus Domine ut placatus accipias per Christum Dominum nostrum, now from this clause both Bellarmine and Heylen conclude their unbloody sacrifice, the one de Missa, L. 2. c. 21. Hanc igitur oblationem servitutis nostrae, etc. ubi apertè ostenditur eam oblationem propriè esse sacrificium quippe quae per ministerium sacerdotum Deo offertur. The other in his Antidotum out of all the Liturgy chooseth this one place to prove that the English Church in the Supper offereth up to God, a proper, outward, unbloody sacrifice: These words as in the English Liturgy they stand in a thanksgiving after the Communion have no such show, but as they are transposed to stand at the back of a consecration in a prayer of oblation before the communion, may well prove this intent.  

We must offer the Popish sacrifice of the Mass.  Farther, the sacrifice which here we pretend to offer is the oblation of praise and thanksgiving; See how Bellarmine expounds this part of the Canon of the Mass, L. 2. c. 21. Falsum est per sacrificium laudis cujus in canone fit mentio debere accipi sacrificium spirituale quod in laude et gratiarum actione consistit, significatur enim ea voce sacrificium veri corporis Domini, quod sacrificium laudis dicitur, quia p●r illud Deus magnopere laudatur et gratiae illi aguntur pro summis ejus in nos beneficijs, unde eti●m sacrificium eucharisticum merito nominatur; that the Canterburians take this sacrifice no otherwise now, see Peter Heylen in his Antidotum about the midst, where in the matter of this sacrifice my L. his Grace gives him leave to utter at length far other speeches than ever dropped before from any English man, which pretended opposition to Papists; the farthest that Montague himself, let be Andrew's, Hooker, or any other of their Divines, did go, was to a commemorative, improper, spiritual sacrifice, but that man will have here a proper, corporal, outward, unbloody sacrifice offered, for which the Ministers of the Gospel are constitute by Christ as proper Priests of Melchisedecks' order, as ever were these of the Law after the order of Aaron, this sacrifice cannot possibly be any other but of the body and blood of Christ, for the offering of the bread and wine is the first sacrifice, and but preparatory, and upon it the Evangelicall Priesthood is not grounded, the offering up of praise alms, ourselves are expressly by Heylen excluded from that sacrifice he speaks of, so it remains that he must profess the offering up the very body and blood in an unbloudy and propitiatory Sacrifice. In this place heart his own words:— [The passion of Christ as it was prefigured by the Lord's ordinance to the Jews in the legal sacrifices a part ante, so by Christ's institution it's to be commemorate by us Christians in the holy Supper à parte post, a sacrifice it was in the figure, a sacrifice in the fact, and so by consequent a sacrifice in the commemoration or in the postfact, a sacrifice there was among the jews, foreshowing to them his coming in the flesh, a sacrifice there must be among the Christians to show forth his death till he come and if a sacrifice must be, there must also be Priests to do, and Altars whereupon to do, for without a Priest and an Altar there can be no sacrifice, yet so that the precedent sacrifice was of a different nature from the subsequent, and so are also both the Priests and the Altars from these before, a bloody sacrifice then, an unbloody now, Priests derived from Aaron then, from Melchisedeck now, an Altar for Mosaical sacrifices then, for Evangelicall now, the Priests were ordained by Christ, to wit, the Apostles and their successors in the Evangelicall Priesthood, there is a hoc facite, for the Priests only who have power to consecrate, hoc edite is both for Priest and People.] Thereafter at length he produceth many testimonies of antiquity for true, proper, external, corporal, visible, mystical sacrifices in the Church, but for no better purpose than the Papists before him have done, who laid all these citations to his hands.  
If there be any clause in the Mass prayer of oblation concerning their unbloody propitiatory sacrifice for the remission of sins which is not in ours, as hardly ye will miss any sentence necessary for this purpose, yet if any be, it is little matter, it may be soon added, for there is naught in this part of the Canon which our men will not gladly embrace; for this see the Appendix to Dr. Field L. 3. c. 1. p. 201. where he justifies all this part of the Mass to a letter, and shows how we may truly offer to God the body and blood of Christ in a propitiatory sacrifice for remission of sins and pacifying of God: Such justifications of the Mass were wont to be counted most unreasonable, albeit possible, by all Protestants even those who came nearest to the Roman Church, yea by Papists themselves who had any ingenuity. In that same place of Field, we may read of Luther's censure of the Canon, yea of Cassander and other Papists, their desire to have the Canon reform, at least glossed with marginal notes, but in that 28 year, wherein this Appendix long after the pretended Author's death was Printed, my L. of Canterbury did sit in the sea of London, and had power to make men both living and dead speak from the Press language, which was never before heard in the reformed Church; albeit since the uncouth voices of sundry their dead men, both Andrew's, Overhall, Field, and others, have been made to ring loud over all the I'll for men's amazement.  

Our men do reject nothing of the Canon of the Mass.  We have gone thorough the principalll parts of the Canon, that which Pope Innocent styles the heart of the Canon and head or top of the Mass, Cor & summus vertex, there is in it yet four other prayers, two before the consecration and sacrifice, and two after, these our Book hath passed by, but upon no necessity, there is nothing in any of them which our Men have not avowed, thus have they made Field speak after his death for all these four prayers, and what ever else is in the Canon, p. 221. [The Canon of the Mass rightly understood is found to contain nothing in it contrary to the rule of faith, and the profession of Protestant Churches] what dislike they have of any thing in these prayers, we shall see in discussing the particulars; the first of these four because it is long let it be divided in three parts, behold the first; Te igitur clementissime Pater per Jesum Christum filium tuum Dominum nostrum supplices rogamus, ac petimus ut accepta habeas & benedicas haec dona, haec munera, haec sancta sacrificia illibata inprimis quae tibi offerimus pro Ecclesia tua sancta, catholica, quam pacificare, custodire, adjuvare & regere digneris toto orbe terrarum unà cum famulo tuo Papa nostro & antistite nostro & Rege nostro, & omnibus orthodoxis atque Catholicis & Apostolicae fidei cultoribus: The chief things here that our Bookmen might seem to have reason to mislike, is the making of the Sacrament a sacrifice, which they offer to God for the Church and all the members of it; next that the Pope the Antichrists name must stand in the prayers of the Church. Thirdly, That the Bishop's name must stand before the Kings, but none of these things will trouble their stout stomaches.  

What the Canon speaks of a sacrifice they approve.  For the first, that they make this Sacrament a true sacrifice we shown before, and that this their sacrifice they do offer up to God for the welfare not only of all Christians living, but also for many of the dead, we may see in many late approved writs, Montagu apparat. p. 379. Vnde Tertullianus de corona militis ait, pro natalitiis annua die facimus hoc est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offerimus in commemorationem agonistarum J. Christi. Dow against Burton about the midst [That the ancient Church had oblations for the dead, the ancient Liturgies put it out of question] Poklinton in his Altar not only at the beginning brings out with approbation from the Decretals that Canon of Fabian; Decernimus ut omnibus di●bus Dominicis, altaris oblatio fiat, but also about the midst hath these words [At the Altar their Priests did stand at their solemn stations and offer prayers there pro omni Episcopatu nostro, etiam pro Regibus] pointing expressly at the place of the Mass in our hands: And thereafter, at the Altar also were commemorations made in Cyprians time, and who had made a Deacon his Executor, the Canon was that for such a one non offerretur, nec pro dormitione ejus celebraretur neque enim ad altare Dei meretur nominari in sacerdotum prece, qui ab altari Dei sacerdotes avocare voluit.  

What honour the Mass gives to the Pope, they yield it to the full.  For their affection to the Pope it's not enough for Montagu and others of his fellow servants to pour upon the reformed Divines in general oft, and in special upon Calvin, Beza, Scaliger, Casaubon, and such, all the venom which spite can invent, Novatores, schismatici, furiosi, zolotae, Lemanici, Puritani, and what not. To speak with great respect of the Popish Divines, especially of sundry of the Jesuits, as of profound, grave, moderate Theologues, to inveigh against the overthrow of Abbeys, and wish earnestly the restitution of Monasteries, that the holy Monks may live as Elias and john the Baptist gave them example. To speak not only of Bellarmine, Baronius, Boromeus, as of good, pious, and godly men, let be miraculously learned, but to avow the office of Cardinal to be an eminent dignity in the Church, a due reward of virtue, and worthy by all much to be respected, with this they are not content except they let the world know also their great respect to the Pope himself, to call him Antichrist who dare among them, except he desire to be trampled upon as a peevish ignorant Puritan; they will have their succession and derivation from the Pope a main pillar of their Church, without which prop the Church of England would fall to the ground. Hear Poklington with Canterbury's applause, speaking in his Sundays Sermon at the beginning [Our Diocesan can derive himself the successor of an Apostle, otherwise we would have taken his call for the voice of a stranger] and in his Altar thus he says [Miserable were we if he who now sits Archbishop of Canterbury could not derive his succession from St. Austin, and St. Austin from St. Gregory, and St. Gregory from St. Peter, his Grace can say, ego sum haeres Apostolorum, I and my Predecessors have kept possession, I have received the right faith from the right owners] This favour they bear not only to the old Popes, but even to these of the latest and worst times; see what commendation Montague gives to two late Popes, Orig. p. 114. Patrum nostrorum vel avorum memoria duo summi Pontifices viri optimi & doctissimi Adrianus Sixtus & Bellarmini avunculus Marcellus secundus extitere, 
See in the large Supplement what praises he pours on the head of the present Pope Vrban.  yea these Popes whom the world knew to be monsters of men, Montague will have to be called most holy Fathers by all who are not Puritan, by virtue of the place which they enjoy in the Church of God; see his Orig. par. 1. p. 417. Certis quibusdam titulis & elogiis homines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constitutos ab omni retro antiquitate viri prudentes etiam & religiosi honorarunt, istos honorum lemniscos non est cujusvis conculcare, sed nec palam reprehendere id quod solent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puritani, Pontificem Romanum suam sanctitatem indigitare certissimus est character Antichristianismi, non tibi sed religioni dicebat olim Isidis ad orator, cum asinus portans mysteria se putaret adoratum, honorem pari modo non Paulo alicui quarto, Alexandro sexto, johanni 12. caeteris si qui sint prodigia & propudia honestatis, sed religioni exhibendum contendimus, hoc est eminenti dignitati qua ultra alios in Ecclesia Dei praediti sunt, sed est haec phrenesis hominum solummodo fanaticorum quibus omnia displicent nisi quae de suo cerebro confinxerint, quanquam nec illa placere diu possunt: It was too much that many of these men oft have professed their willingness to give to the Pope, notwithstanding of all the defaults of that Sea, upon the condition of some Reformation, his old place to be the Patriarch of the West, unto whom all the Western Clergy did owe some obedience and subjection, yea to have him as he was of old the first Patriarch of the Christian world, so Montague Antidiatrib. p. 81. Necesse est ut caput Ecclesia habeat, Ecclesiae in summa collectione caput est Christus, Ecclesiae per partes capita sunt constituti Episcopi, hoc est praesunt cum authoritate capitis singuli in suis paraecijs, censetur inter ista capita Pontifex, habet ille locum, jus antiquum obtinet, caput est Ecclesiae particularis Romanae cui praeest, praecipuae olim parti Christiani orbis, hoc est, cunctis ad Occidentem regionibus cum authoritate quadam, non illa quidem singulari & suprema, praefuit Pontifex, et si non obstaret perdita illa ambitio prae esset hodie eti●m ●um sed de jure humano, p. 74. Sedem Romanam appellat coryphaeam subscribo & eodem ipse titulo candem sedem cohon●stabo, p. 51. De Principe Petro non litigamus, de successorum primatu aliquatenus, domicilium principatus non domolimur, i. e. damus a Petro ad aetatem Augustini in Ecclesia Romana Apostolicae cathedrae semper perviguisse principatum, p. 49. Vbicunque multi, & multiplicitas ut ordo eluceat & harmonia conservetur, ab uno arcessenda est origo omnis, unde autem melius origo omnis quàm ab Ecclesia principali, loco debetur haec praeminentia: loci primatum & illum ordinis & propter utrumque praestantiae habeat si voluerit Romanus Pontif●x, p. 147. ante quam terminos transposuerat antiquos, Romanus Episcopus quidni dicebatur— scio alias & amplector Romanum Pontificem vocatum Benedictum, scio Papam & pastorem nominari, quid si haec omnia nomina usurpabat, quid si & Apostolicum, p. 41. He regrates that the Pope is so fare debased that he should be spoilt of his just and proper dignity: Gens avium unaquaeque tandem suas sibi plumas repetendo furtivis coloribus denudatam proprijs etiam quod non oportuit improbantque vehementer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumcisam ac spoliatam, nudam, ridendam, exsibilandam corniculam exposuerunt; In that same page he assures that Christian Princes and people will gladly yet give to the Popes this old honour and tribute if they will amend their manners; Exhiberent etiamnum, ad priscos illos mores si tantum revertatur & exempla pietatis majorum: Thus fare Montague went above ten years since, but to go thus far on, that, even this day, without any reformation, the Pope when he is a monster in his private life, for the spiritual dignity he hath in the Church above all other, by virtue of his place he ought to possess his old style, not only of holy Father, but of holiness in the abstract, and that all who will deny this are mad frantic Puritans, who goes thus fare cannot but think the Liturgy of all Western Churches to be faulty, where the Pope's name is not put in the old place of the public prayers.  

Yea they will have their very Bishops preferred to Kings.  As for the King's place after the Bishop, the ambition of our Bookmen is capable of such extravagancy: Poklington before in his relation of the ancient custom puts indeed the King behind the Bishop, and these men oft in their Writs urge that example of Theodose that the Emperors were not permitted to have place to stand at the Altar being but Laics, and not capable of that spiritual dignity proper to Priests, that the Prince's highest privilege is to come to the Altar with his offering, and then without stay to departed. The Pope's Legate Signior Con is made much of among them who propounds to our Prince the example of our old Scottish devout Kings, who did salute the meaner Priests as their superiors, yea it was marked in our Sovereign's Coronation, that when the greatest Marquis was admitted in that solemnity but to the kissing of his Majesty's hand, the meanest Bishop got a kiss on the cheek; many strange things are alleged of the Clergies ambition among us, whereof I wish time may clear them to be guiltless. Montague in his Antidiatrib. p. 80. Ille principatus obtineat in Ecclesia ut revera semper obtinebat, summus sacerdos inter caeteros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut appellant enim graeci Patres passim, Episcopus constituitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut vocatur ab Ignatio— Monarchae sunt Episcopi in suis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Monarchae in suis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metropolitae, Monarchae Patriarchae augustiores, p. 40. Sacerdotij culmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ignorant Reges; Serenissimus Britanniarum Monarcha minimè omnium ignorat, fatetur antem ultro aliquo modo in quibusdam supra regiam dignitatem eminere cum vetustis & orthodoxis patribus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says chrysostom, meaning that the Bishop is a Prince of greater dignity than the Emperor, Gregorius Nazianzenus scripsit in Apologia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: So much as the Soul exceeds the body, tantùm Regno sacerdotium, & quantum Deus praestat hominibus, tantùm regiae potestati praestare sacerdotium— haec enim non nesciunt in lege Dei edocti & eruditi Reges, cum Constantinus olim, Pipinus, demum Carolus, Fredericus occurrerint, de equis descenderint, venientes exceperint religionis antistites Christianae, venerationemque exhibuerint, We need no more scorn the Canonists for preferring the Pope to the Emperor so fare as the Sun is above the Moon. Since Dr. Montague is applauded to prove from Scriptures and Fathers, that any Bishop is as far above the King as the Soul is above the body, yea as God is above man.  
The next part of the first prayer is this, Memento Domine famulorum famularumque tuarum & omnium circumstantium quorum tibi fides cognita est, & not a devotio, pro quibus tibi offerimus vel qui tibi offerunt hoc sacrificium landis pro se suisque omnibus pro redemptione animarum suarum pro spe salutis & incolumitatis suae, tibique vota reddunt sua aterna Deo vivo & vero. Of this commemoration of the living in general, and in particular of benefactors, they will make no scruple who in their solemn prayers delight to name their Patrons with all their styles, as for the offering for their Souls salvation the former place of Field does justify it.  

The commemoration of the Saints in public prayer avowed.  In the third part of this prayer is the greatest difficulty, so it says, Communicantes & memoriam venerantes inprimis gloriosae semperque virginis Mariae genetricis Dei & Domini nostri I. Christi, sed & beatorum Apostolorum & Martyrum tuorum Petri, Pauli, Andrea, jacobi, Joannis, Thomae, jacobi, Philippi, Bartholomaei, Matthaei, Simonis, & Thaddaei, Lini, Cleti, Clementis, Sixti, Cornelij, Cypriani, Laurentij, Chrysostomi, joannis, & Pauli, Cosma & Damiani, & omnium sanctorum tuorum, quorum meritis precibusque concedas ut in omnibus protectionis tuae muniamur auxilio, per eundem Christum Dominum nostrum, Amen. The exceptions which use to be taken at this part of the prayer are mainly two. First, The particular enumeration of the Apostles names, and of other old Martyrs, of this our parties make no question, for divers of them have printed lately their good liking of the dyptiches reading in time of the Sacrament, which hath the names of a great number more and less known Saints than here are expressed. The second is a desire of blessings from God for the merits of the Saints, this they make Field after his death clearly to defend, p. 223. [Let us come (says he) to the other objection concerning the commemoration of the blessed Apostles & other Saints and holy Martyrs, by whose intercession and for whose merits the Priest and people desireth God that they may be kept safe, etc. 
The Saints our Mediators of intercession, by virtue of their own merits. ] This he would show to be no point of Popery by the testimony of Bucer, but no ways pertinent to his purpose, as his own citation will clear, yea they have begun long ago to proclaim the Saints departed our Mediators of intercession, as Christ is our Mediator of Redemption, so Montague Antidiatrib. p. 19 Non abnuerim illos esse orationis & intercessionis ut loqui soletis intercessores, jesus Christus solus est & absque alijs Mediator redemptionis, & quoad meritum passionis suae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mediator intercessionis; he avoweth that nought doth keep him from the particular invocation of the Saints, but their ignorance of his particular estate, and confesseth his willingness to invocate his Angel-keeper, whom he knows to understand his affairs, and any other Saint also, if he knew that by any mean they could hear him. Tu mihi proba posse me certum esse de scientiu Sanctorum particular Iquocunque, tand●m modo acquisita, ego certe quod ad meipsum at tinet sanctos defunctos jaurea donates immortali, bearam puta Virginem; sanctissimos Apostolos, caterosque gloriosissimos Martyres non vereber adire, interpellari, alloqui, supplicibas precibus deprecaeri habeant me commendatum suis intercessionibus apud Deum patrem per filium suum. Now for their cognition of our estate they are speaking of sundry probably ways, these Saints who have lately been on the earth, they tell us take with them all the knowledge of humane affairs they had in their body, also the advancement of the Virgin Mary above all the Angels, how easy is a revelation of our case by God or an Angel, or the report of a lately dead soul. For the matter of merit they are as clear as Bellarmine, avowing with approbation in their comitial Verses, Virtutum sancta & speciosa caterva, salutem divino ex pacto quam meruere dabunt.  
The second prayer of the Canon is this: Hanc igitur oblationem servitutis nostrae sed & cunctae familiae tuae quaesumus Domine ut placatus accipias diesque nostros in tua pace disponas, atque ab aeterna damnatione nos eripi, & in electorum tuorum jubeas grege numerari per Christum Dominum nostrum: The first words which alone are used by the Papists to a wicked purpose, we have them as I shown before, the rest form by Gregory none of them will refuse.  

Prayers for the dead avowed, also Limbus Patrum if not Purgatory itself.  Of the two prayers which in the Canon follows the consecration, the first is this: Memento etiam Domine famulorum famularumque tuarum qui nos praecesserunt cum signe fidei, & dormiunt in somno pacis, ipsis Domine & omnibus in Christo quiescentibus locum refrigerij, lucis & pacis, ut indulgeas deprecamur per eundem Dominum nostrum. This is the only place of the ordinary Mass, whereon universally the Papists hold their Purgatory & Prayer for the dead: Now all this prayer as it stands they make Dr. Field to defend, yea the Bishop of London put his hand to Cousin's devotion in the fourth Edition, wherein yet doth stand a Prayer for the Soul departed out of the Body, that it may be preserved from hell and darkness and carried to Abraham's bosom, and now they are beginning to lay down clear grounds for Purgatory; Montague under pretence to set down Dr, Overhalls tenet after his death about Limbus Patrum with his own amplifications as he professes, hath these words among many more; Apparat. p. 61. 1. Obijciunt nullus tertius locus indicatur in Scriptura praeter infernum damnatorum & coelum. R. si indicatur pios ante Christum in infernis non fuisse quod videtur constare, Luc. 16. Nec ulli homini coelu● patuisse ante Christum quod satis clare indicatur, Heb. 9.8. Simul indicatur necessarium fuisse aliquem alium locum ubi fuerint constituti, usque dum via Sanctorum per Christum aperiretur utcunque quis, qualis, aut ubi sit ille locus non indicetur: praeterea licet non indiceretur in Scriptura non esse tertium locum, non tamen inde sequitur non fuisse tertium, quia multa sunt quae non indicantur in Scriptura, locus ille Matth. 25. Loquitur non de loco aut statu animarum ante Christum, sed de statu & loco finali post finem saeculi, cum duae tantum erunt absque dubio hominum societates, & duo tantum loca, alter praemij, alter poenae sempiternae, quo sensurectè asserebat Augustinus contra Pelagium, non esse tertium locum praeter infernum & regnum Dei aut inter mortem aeternam & vitam aeternam. Immediately before he presseth the most of the Scriptures which the Papists under the name of the Father's abuses for the probation of Purgatory; Ante adventum Christi omnes ad inferos deduce bantur inquit Hieronymus in 4. Ecclesiastae, inde Iacob ad inferos descensurum se dicit, & job pios & impios in inferno queritur retineri, & Evangelium dicit magnum chaos interpositum apud inferos, & revera antequam flammeam illam rotam & igneam romphaeam ad paradisi fores Christus cum latrone reseraret, clausa erant coelestia, nota ut Samuelem quoque credas verè in inferno fuisse, & ante adventum Christi quamvis sanctos omnes inferni lege fuisse detentos. Also locus est qui locus vocatur et abyssus in qua non erant aquae, in qua animae recluduntur sive in refrigerio, sive ad poenas: Postquam eo descendit Christus inferorum claustra perfodit, diripuit, vastavit, spoliavit, vinctas inde animas liberando. How fare Limbus Patrum with such Scriptures & reasons maintained is from the next adjacent cellar of Purgatory, especially when we consider what they do maintain also of the state of Infants unbaptised any man may judge.  
The last prayer of the Canon is; Nobis quoque peccatoribus famulis tuis de multitudine miserationum tuarum sperantibus partem aliquam & societatem donare digneris cum tuis sanctis Aopstolis & Martyribus, cum joanne, Stephano, Matthia, Barnaba, Ignatio, Alexandro, Marcellino, Petro, Perpetua, Agatha, Lucia, Agnete, Caecilia, Anastasia, & cum omnibus sanctis tuis intra quo … nos consortium non aestimator meriti sed veniae quaesumus largitor, admit per Christum Dominum nostrum. Nothing here is to trouble their stomach, the commemoration of particular names in prayers at the Altar we proved before they defended, though here be divers names that are unknown, yet they approve the old Martyrologies, and in their Calendar of Saints are a great number of as obscure and uncertain names, yea Montague will have no story questioned which the long practice of the Church hath allowed, albeit for it no testimony of any ancient can be produced, Orig. p. 276. Nihil est memoriae proditum quod ego quidem sciem hac de re apud vetustiores sive historic s, sive patres, probabile tamen est hane rec●ptam Ecclesiae consuetudia●m de traditione vetustiore aut scriptis etiam Patrum ●●tustioribus nunc d●peraitis dima●asse.   

CHAP. VII. Concerning the last two parts of the Mass, the Communion and Post Communion.  
BEing now somewhat weary with the former collection, I am forced to draw what follows into short bounds: After the consecration and oblation and the rest of the Canon, follows in the Mass before the Communion some preparatory prayers, according to the Rule which Durand in these words sets downs L. 4. fol. 92. Hoc autem breviter notandum est, quod sacerdos ante perceptionem corporis & sanguinis Christi debet dicere orationes à sanctis patribus institutas.  

Our Pater noster in this place borrowed from the Mass.  Of these Prayers which stand at the back of the Canon, the first is the Pater Noster, however we show before that some of the ancients did avow the Apostles, and their followers for a time to have used no other set form of prayer at the Communion, but only this of our Lord, yet the putting of this prayer at the back of the consecration & Canon, w●●●●ut a late invention of Pope Gregory, as himself and all the Rationalists from him declare; take it in Innocent's words, Lib. 5. c. 28. Beatus Gregorius Orationem Dominicam post Canonem super hostiam censuit recitari: This in him was counted a novelty, and therefore in his Epistles it behoved him to use Apologies for it and to set before it a Preface to make the reciting of it in this place of the Mass to be taken in good part, being said sometimes before in that same action: Praeceptis salutaribus moniti, & divi â institutione formati dicimus Pater noster: To this Preface of Gregory the formers of the Missal thereafter put to the word audemus, and as ye heard from Pope Innocent, this is all said super hostiam, for their boldness to call God their Father in this place, and that with bold, loud, and high voice, while as in the whole Canon they scarce durst peep but muttered all in great silence: This their boldness now comes from the consecration and oblation whereby they have Christ the Son of God corporally present in their hands, and have offered him in a propitiatory sacrifice to the Father: When this is perfectly done, they are bold to say their Pater Noster. For this hear Heigam, p. 30.5. The Priest having gotten as it were a good opportunity, having now before him the Lord and maker of heaven and earth, and that according to his corporal presence, he exhorteth all the people hearty to pray, saying, Oremus Pater noster: The English avoids all these superstitions, they say the Lords prayer after the Communion, but Gregory's Preface, Praeceptis salutaribus moniti, etc. And the latter addition audemus dicere, they scrape out. Innocents' rule to say it on the consecrate hostie they abhor, and put the prayer in a place where it cannot be possibly so abused, but here we leave the English Novalists these Sacramentaries, and put our Pater noster in that same place with the same Prefaces, with the same boldness of speech which the good old order of Sarum prescribed before the Sacramentaries of England or their Patrons were borne.  

Also our Prayers of humble access.  The other prayers wh … … e Priest uses before the Communion are divers, one or more of them to be said according to his good pleasure, all of them run on two points, confession of unworthiness to come to God's table, and a prayer, by the Sacrament to be profited in Soul and Body; so ye may see in the prayer, Deus qui de indignis dignos facis, & de peccatoribus justos, & de immundis mundos; And in that prayer, Domine, non sum dignus qui intres sub tectum meum: Our prayer of humble access is form plainly out of this, yea it speaks in grosser terms than any of the Mass prayers of this place, for the most common of the Priests prayers of access is this; Corporis & sanguinis tui Domine jesu Christi Sacramentum quod licet indignus accipio, non sit mihi judicio & condemnationi, sed tua prosit pietate corporis mei & animae saluti, Amen. What they call the taking of the Sacrament of Christ's body and blood, we call the eating of Christ's body and drinking of his blood, they desire that the receiving of the Sacrament may be profitable to the salvation of their soul and body, we pray that our Bodies may be cleansed by his Body, and Souls washed by his blood. The English have indeed this our prayer word by word, but in a place that puts it out of all suspicion, to wit, before the consecration, but we will have it in the proper place where the Mass requires it, and that with a Preface, that its our prayer of access to the Communion. In this place being so transposed and Prefaced, it may well serve the turn of those who profess their design in changing the English Book in these places to cure the diseased mind of Sacramentary Puritans.  
There is also in the Mass before the Communion some ceremonies used, as the breaking of the Host, the putting of one part of it in the cup, the giving of the Pax and some prayers joined with these actions, some of them, as the Agnus Dei, we have word by word in our Morning prayer, the rest have naught in them that our men will make any scruple of, only there is in the exposition of the last clause of the Pater noster, Libera nos quaesumus, etc. mention ma●●●● the intercession of the blessed Virgin and Apostles; but how well they like of such intercession, Mortague shows us, and if he cannot be trusted, as it seems he ought to be, for since B. White is removed, he is the principal Writer of that faction we have to do with; or if Schelford likewise have no credit in his avowing that the keeper of the Saints day obtains thereby the intercession of that Saint, and the neglecter of that solemnity receives a great spiritual loss, even the deprivation of the heavenly prayers of the neglected Saint: If we can believe neither of these take a third, Dr. Andrew's in his Stricturae, who must be above all exception, especially when he is presented to the world after his death by my L. of Canterbury: These are his words in the midst of that little Treatise [We celebrate the memories and keep the feasts of the blessed Martyrs, as well for imitation, as that we may be partakers of their intercession:] Is not this a clear enough text put by my Lord of Canterbury in Montague and in Schelfords' hands, which may uphold all the Commentars' and deductions that they have made upon it.  

The worst ceremonies of the Mass avowed.  As for the Ceremonies themselves of breaking the Host, of putting part of it in the Chalice, and taking them out again for the representing of Christ's burial and resurrection, of their giving their Pax to the people, of their kisses and crosses, and bowings, none of all these things in reason can trouble our men, for they defend the Church's power in making so many significant rites as she thinks expedient: All these named and many more particulars lie under their general, the power which they give to the Church, will extend itself to the finding out and imposing all these rites were they yet to be invented, and so many more as can come hereafter in the fancy of any who hath a place and spirit for leading in the Church: the most of these rites they have avowed already to be lawful, yea the worst of all the Ceremonies and significant signs of the Mass they have proclaimed long ago to be good, to wit, the use of Images and prostration before them; ●●on this madness a great part of the faction, their zeal is now spent, albeit none of all the reformed Churches have kithed more zeal against Images both in doctrine and practice, than that of England; the Homily against the Peril of Idolatry, will bear witness, but this now is one of the diseases of this age, whereof Canterbury complains of to the King in his Preface to Andrew's Posthum works. This Iconomachian heresy is one of these fevers, a fit of that frenzy, wherein this last and most corrupt age is fallen, to which his Graces medicinal hand offereth a potion; albeit, as he there professeth, without great hope to get his perverse Patient by all the craft he can use, purged of the inveterate and now desperate disease; however, he will show his endeavours that posterior ages may know and praise his labours to relieve the age wherein he lived from these epidemic evils whereto the malign influence of Prior times did make it subject. Behold the tablet in hand which his Lo. by the hand of his Apothecary the Montebank Dr. Montague presents to us to be swallowed for our health, 
We must fall down before Images.  Antidiatrib. p. 24. Haeretici nequaquam censeri debemus in posterum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asservamus enim diligenter & cum cura Petri, Pauli, B. Virgins Deiparae, Sanctorum aliorum innumeras imagines praesertim verò I. Christi redemptoris crucifixi— etiam in templorum adytis, cryptis, lararijs, & p. 26. Sunt apud nos quod aliquoties dicendum frequentissimae imagines in Ecclesijs perstallos ut vocant Canonicorum per fenestras, ambones, vasa, vestimenta, & ipsa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he disallows not the religious use of Images but idolatry, p. 27. Tantummodo taxamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usum & utilitatem non sollicitamus ullo pacto, the greatest fault he alleages on the Papists here is not idolatry, p. 24. Pergamus ad Romanae Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this fault he chargeth them with but for the fashion, for he grants the great conveniency of Images in the Church to stir up effectually by their sight and to invite the hearts of people to sorrow for sin, love of Christ, joy, and all other holy affections, ibid. He says farther that the honour of the Image is for the architype, and what contumely is done to the Image, redounds to the person whose image it is, that those who do any disgrace to the image of a Saint are mad and should be punished, p. 128. Verissimum omnino est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Caesaris imago in numi mate, ut Meletij character in pala annuli, quod si quis Caesarem in charactere & numismate suo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in archetypum transit ea contumelia, quod si quis Sancti alicujus imaginem d●decore afficiat, illum ego & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 optaverim & suae temeritatis poenas dare: Yea if the old Laws be not exercised upon the breakers of Images which Canterbury makes Heylen to avow to be this day in force as they were in Q Mary's days, Studley with his Grace's approbation hath Printed that the hand of God will be on such profane persons, for he Prints that he knew a Churchwarden who had taken down a Cross in the Paroch, much frequented by some devout people, and that for the taking down and breaking of that Image the poor man's swine were stricken with madness, and that he thereafter in despair did drown himself. Yea which is wonderful, Montague leaves not the matter till he bring us to ●all down and adore before the Image, just as we do before the Altar, p. 30. Christiani omnes adoramus Christum, imagini & simulachro non prosternimur ●●ram imagine forsan, quid ad rem? Invitatio est ad pietatem ex intuitu; tolle scandalum ita si velis, prosternaris: ante mensam Dominicam inclinamur, in genua procumbimus, venerationem exhibemus, non tamen mensam adoramus. Will any Papist require more for the outward act than to fall down before the Image? Yea doth the spirit of error suffer these men to stand at an adoration before the Image and before the Table, hath not God given them over to vent their adoration and prostration not only before, but unto the Table for the respect of the body that lies on it, unto God, and to his Altar, and so by Montague his reason to use adoration, not only before Images, but to Images, when the horns of that Spirit are come out so long they deserve no compassion who will be deceived with it.  

The Priest's consumption of the sacrifice enjoined.  In the Communion we follow the order of the Mass, there the Priest must communicate, and that in both kinds first: if that once be, the sacrifice of the Mass is perfected, though no other communicate, his participation they enjoin as absolutely necessary and alone essential to this action. This we ordain straight that the Presbyter himself first receive in both the kinds, this is the Priest's consumption, wherein (as Bellarmine before did show us) the main part of the life, soul, and essence of the Mass did consist. Of this our Church was never careful, it was indifferent for our Minister to communicate at what time, in what order he thought meet.  

A door opened for removing of the cup from the people, and the putting of the bread in their mouth.  Beside this, we are enjoined to give otherwise to the people than we take ourselves; the Presbyter must take it in both kinds, the people must get it in due order, not a word of both kinds for them, they have given us just occasion to suspect them of the Popish sacrilege of withdrawing the cup from the people, oft in print of late they have forsaken the grounds whereby we oppugn this Popish crime, they tell us that Scripture doth not command the giving of the cup to the people, that the people's possession of the cup is grounded on sole tradition, that bibite ex hoc omnes concerned the Apostles not as Disciples or people, but as Priests. Hear Doctor Montague in his last Treatise, Orig. p. 396. Vbi jubentur in Scriptura infantes baptizari, aut in coena Domini sub utraque specie communicantes participare, sexcenta sunt ejusmodi in rebus sacris à Deo institutis, Ecclesiae mandatis & usurpatis ab Ecclesia de quibus possumus profiteri nihil tale dicit Scriptura, Scriptura hoc non praedicat. D. White of Ely in his Treatise of the Sabbath after 73. p. among his traditions reckons the baptism of Infants, the right sanctifying of the Sunday, the service of the Church in a known tongue, and the delivery of the communion to the people in both the kinds. Heylen Antidote. about the midst, tells us that hoc facite belongs to the Priest alone, and to the Apostles as Priests, but hoc edite to the Priests and people both, he will not be pleased to say so much of hoc bibite, Canterbury sets down in Andr●wes posthume stricturae a little after the beginning the acknowledgement of the ancient custom of the people's communicating in one kind in divers cases without any appearance of dislike of such mutilation of the Sacrament. These are his words [It cannot be denied but reserving the Sacrament was suffered a long time in the Primitive Church, in time of persecution they were permitted to carry away how great a part they would, to keep it by them, and to take it at all times for their comfort, and those that lived as Hermits in remote places were likewise permitted to take with them so much as they thought good, to take it at times— As for the sick it was always sent them home were the distance never so great, and against the time of extremity it was thought not amiss to have it reserved that if the Priest should not be in case to go to the sick party and there to consecrate for him, yet at least it might be sent him] Yea Dr. Poklington is applauded by Canterbury to praise the Church of England, not only for their Altars, Fonts, Walls, Glass-windows, Vestry, Lavatory, Reclinatory for confessions within the Chancel, but also for their repository; now it is known that no part of the Sacrament used to be reserved and put in the cibor or repository for the use of the sick or others, but the bread only. By this practice the Papists vehemently press us with the needlessness of the cup in all these cases: And by these preparatives the simple needlessness of it for the people in any case.  
While also they scrape out of the English Rubric the giving to the people the Communion in their hand, and put in for it the giving of it in due order, they make way to another Popish abuse of putting the bread in the people's mouth, 
Vide large Supplem.  as being too profane to handle that which so oft after the consecration they call the body of the Lord, and by this due order they evidently distinguish the people from the Clergy that are present, the one communicates at the Altar, but the other is more unholy than to get leave to come near to the Altar, but were he a King he must receive the Communion without the rail. This divers of them in their late Writts avows to have been the practice of antiquity, which they pretend themselves desirous to imitate.  

In the delivery of the elements the English Liturgy is left, and the Mass followed.  In the Communion it seems the Romish Church ties not precisely to any one form of words in the delivery of the Elements; for in the Missal there is a diversity in the form of these words: My Sarum hath this form, Corpus Domini nostri I. Christi sit mihi peccatori via & vita in nomine Patris Filij & Spiritus Sancti, Amen. But the most common form I see is that of the Roman Missal Corpus Domini nostri jesu Christi custodiat animam meam in vitam aeternam. This our Book follows adstricting to one only form of words, and that of the Roman Missal, correcting as it were but most unhappily the English Liturgy, for both we add a Rubric here [the party receiving shall say, Amen] and repeat it also at the other element, for this sentence savouring so much as words may do of their corporal presence, they will therefore have it much heeded, and the people to seal it with their Amen. Also that golden sentence of the English Liturgy, that served much to hinder what ever evil imagination people might have taken of a gross corporal presence of Christ's body and blood in the elements or on the Altar, either from the words in hand or any other that golden saying [Take, eat this in remembrance that Christ died for thee, by faith eat him in thy heart with thanksgiving] they score out by their new Index lest such a firm pillar should stand for these vile heretics the Sacramentarians to lean upon.  
At the taking of the other element the Priest says, Sanguis Jesu Christi custodiat animam tuam in vitam aeternam. This our Book borrows [the blood of the Lord Jesus which was shed for thee, preserve thy body and soul to life eternal] for fear of Popish transubstantiation; the English put to this sentence [Drink this in remembrance that Christ's blood was shed for thee, and give thanks] But our men have spunged this away, propter Sacramentarios, lest any thing should be here to hinder our return to our old faith of the real presence within the elements, and that to this faith we might the more be hastened immediately they subjoin a Rubric, to cover the remains of the consecrate elements with a corporal. Now Pope Innocent tells us that corporaeles pallie significant linteamina quibus corpus Christi involutum suit, this linen is not called a corporal till after the consecration, for only then it doth involve and lie about the body of Christ, before the consecration the corpus was not present, and so before they will not give the linen the style of the Corporal.  

The Post communion is approved.  The Postcommunion is some prayers which the Priest says after the participation: These in the ordinary Mass are thanksgivings to God that hath given the blessed food of Christ's body and blood, and desires to find the fruit of that blessing in sundry forms of words, the same in substance with our Collect of Thanksgiving. The most common form is this, Gratias tibi ago Domine sancte Pater, omnipotens aeterne Deus, qui m● refecisti de sacrosancto corpore & sanguine filij tui Domini nostri J. Christi, & precor ut hoc sacramentum salutis nostrae quod sumsi indignus peccator non veniat mihi ad judicium, neque ad condemnationem pro meritis meis, sed ad profectum corporis meè & animae salutem in vitam aeternam, Amen. The only thing that any would except against this or any other of the Post Communions is the terms which may import the corporal presence, but these we leave to take in as gross words as the Missal doth use. The English have in this place the Lords prayer, and another prayer of thanksgiving; but our Book must rather be dissonant from the English than from the Roman Liturgy; these prayers must not stand here but be put to such places and ranked in such an order as Sarum of old prescribed, only in one thing we follow the English order in singing their Gloria in excelsis, which the Mass had long before as we show in the proper place.  
After all, while the Priest puts off his , there are read sundry Psalms, and Scriptures, and prayers, none whereof our men will get refused, and all is closed with the Bishops or Priest's blessing, the same which we use, as for the first part of it, it was in the Mass before the giving the pax or peace to the people, but the last part the Mass so expresseth it, Benedictio Dei patris omnipotentis descendat super nos, & maneat semper in nomine Patris, Filij, & Spiritus Sancti, Amen: which we turn [The blessing of God Almighty, the Father, Son, and holy Ghost, be amongst you, and remain with you always, Amen.]  

Nothing in the Mass at all which our men will not embrace if it were pressed on them by authority.  It remains that we should parallel with our Book the accidental parts of the Mass so to call them, the most of these we have actually, their vestments, hoods, surplices, rotchets, mitres, copes of all colours filled with numbers of images, palls, corporals, chalices, patins, offertory basins, wax candles, veils, rails, stalls, lavatories, repositories, reclinatories, bowings, duckings, cross, kiss, coursing, perfumings. These we have already, and what of the ceremonies we want, it were easy to fetch testimonies from our party's writs for their lawfulness, or at least to show the necessity of taking them when ever they shall be imposed by our Bishops upon as good grounds as we have taken the rest.  
As for the parts subjective, the divers kinds of Masses our Book hath enough of them, it spends 78 leaves on them alone, it hath of them above an hundreth and seven, all borrowed from the Missal almost word by word; some from the Sanctorall, but most from the temporal, the changes that are be not considerable. What in the particular Masses the order of Sarum joins to the Collects, Epistles and Gospels, to wit, the Office, Oration, Tractus, Sequentia, Communio, post Communio, there is no syllable in them to my memory which crosseth the wrins of our party, but my present weariness and necessary a vocation to other studies; also the hopes now we hear by the great mercy of God, and goodness of our Prince, to be quite of this unhappy Book, suffer me not to proceed any farther. I must also upon the same reasons leave at this time my i●●ended Parallel of the breviary with our Matins and Evensong, also the Ceremonial with our Order of Baptism, Putrification, Burial, etc. in all these will be found betwixt the Romish Orders and our Book too great an identity.   

A COMPEND OF THE PRECEDING TREATISE, in a Speech at the General Assembly of Glasgow, 1638.  
THe imposing of the Books on the Bishop's part is an act of greater tyranny, than ever was used in this Nation; for some few men by a Letter purchased from a Prince to press on a Nation against the hearts of all ranks and estates, contrary to many Laws of this Church and Kingdom, standing both in force and practice, three or four Books full of novations, all to be believed in every point, by every person, under pain of the great Excommunication, doth cast our souls, bodies, and estates under a slavery intolerable. In England, yea in Ireland to this day, as our adversaries confess, the smallest rite was never enjoined without the consent of a Convocation or general Assembly. By this preparative the Mass, yea the Alcoran or Talmud will not be gotten refused; let all the Kingdom cry they are against Scripture and the Laws of Church and State, they shall not be heard, if so some two or three prime and leading Bishops will oppose: no bar had been left us against the Alcoran, let be the Masse-book, but the sole will of our gracious Prince, if so this practice of our Bishops had gone on.  
Secondly, The service Book is all for common word by word drawn out of Popish rituals, which this day are used at Rome. The first part of it is a compend of the Matins and Vespers in the breviary: The second is, the sum of the Missal, the third of the Ceremonial.  
Thirdly, The Mass Book, which all Protestants of whatever name do so fare abhor that they rather would die than embrace it, this abominable Mass hath three parts; The Ordinary, which is sung on any common day; The Temporal, which is additions or changes used in all Sundays and high Festivals: The Sanctorall, which is the forms added to the ordinary Mass on the Saints days. These three parts of the Mass are all set down in our Book; Out of the temporal we have above fourscore forms, out of the Sanctorall, about twenty, what we leave out which the Mass hath, may be taken in upon the same reasons whereupon we take what we have borrowed.  
Fourthly, The ordinary Mass is commonly divided in six parts; The Preparation, The Instruction, The Offertory, The Canon, The Communion, The Post Communion: Our Book hath all these six in order.  
Fiftly, The Preparation is subdivided in twelve portions, whereof we have ten near word by word, the Pater noster, the Collect, the Gloria Patri, the Cyrie Eleyson, the Confession, the Misereatur, the Absolution, the Angelic Hymn, the Salutation, the Oremus. The two which remains, Ave Maria, and the Introibo ad altar, we may not refuse upon reason. Stafford is allowed to print that it is puritanism to refuse to the Virgin Marie these hail Maries which our forbears of old wont to sing to her; for the Introibo our prime Bishops avow, that our Book not only hath an Introibo ad Altar, but which is much worse Adoremus altar.  
Sixtly, The Instruction hath eight portions, four principal, which we have all in the same order, four of little moment, to wit, the Gradual, hallelujah, Tractus, and Sequentia. These with the Pope's good leave may all be omitted, as Spalleto shows at large, and if the Pope will not dispense therewith, we might not refuse them on any reason according to our Bookmens' grounds.  
The principal are the Epistles, Gospels, Creed, Predication. In the reading of the Epistles and Gospels, we follow punctually the misorders, the follies, the superstitions of the Papists, we cast the Epistles ever before and the Gospels behind, contrary to the order of Scripture, we begin at the end of one chapter and end at the beginning of another, we course from place to place without any reason oft imaginable except the freewill of some foolish Pope, who cut Scripture in patches, and couched it in the Missal as his fancy led him: or some superstitious conceit of the day whereto he would apply such Scriptures, but oft with an evident impertinency. The Acts, the Revelation, the Books of the Prophets, except the Pentateuch we call them all Epistles even as the Mass. We are commanded to stand at the Gospels and say at their beginning and ending the Popish sentences, but at the Epistles we may sit and keep silence; of this soul superstition there can be no reason given, but that wicked error of the Papists, that the doctrine of the Epistles is more base and contemptible than the doctrine of the Evangelists, and so should be before it as a servant goes before to make way for his Master. This wicked superstition they much increase, when they command to stand also at the reading of the Creed of Constantinople; by this means equalling an humane writ to the Gospels, and preferring it much to the Epistles of the Apostles, at reading whereof they permit to sit.  
Seventhly, the Predication is urged in the old Missals, but in the late order of Sarum it is omitted, this we follow and permit Communions to be celebrated without any Preaching, a horrible evil, who dispense with Preaching on a Communion day, may well want it all the days of the year, we are here worse than the Papists, the Council of Trent urges Bishops to preach every Sabbath, and many more days, our folks cry down preaching so fare as they can, and profess that it were good to have no more preaching then there was before the 18. year of K. Henry the eight; They teach that many Ministers should be kept in their place, but commanded never to preach so long as they live, that some few who are suffered to preach should do it but at some rare times, once in the month is abundant; that the reading of the Service is the only ordinary Preaching that God hath commanded, that by this means people may be brought back to that old simplicity, and so that ancient honesty which was among our forefathers before Luther or Calvin was borne.  
Yet there is more ill in this part of our Book, Homilies are to be framed by our Prelates, and what ever is put in them we must believe under the pain of excommunication. The Homilies of the breviary are composed for the most part by the old Fathers, these of England by the Martyrs of that Church whose writes are very orthodox, but our Homilies are to be made by men whose lives are not approved, and whose doctrine is known to be both Arminian and Popish, it is not possible but such stuff as they have vented in many Sermons will be put in our Homilies, which notwithstanding we must without doubt simply believe, unless we would be excommunicate.  
Eightly, The Offertory, a plain Jewish oblation going before and making way for the unbloudy and propitiatory sacrifice, we have clearly. In the Mass it hath four parts, so in our Book; the first is Scriptures stirring up the people to offer; the second, an Oblation of moneys; the third, an oblation of bread and wine; the fourth, prayers upon the bread and wine to prepare it for the ensuing sacrifice.  
In the first we go beyond the Papists, they content themselves with one place of Scripture, we have fifteen or moe: many of them pointing at the Jewish sacrifice, yea directed to countenance the Priests greid. Our Book here patronizes that vile sacrilege of the Masse-Priest, who says his Mass for advantage, for we are permitted to take to our own use the one half of the offering, and to employ the other half in what good use the Priest and the Churchwarden can agree. In the second part we have a plain legal sacrifice, a putting of the offered money in the Priest's hand, who sets it on the Altar before the Lord. In the third place, we have an offering of bread and wine on the Table. In the fourth part likewise prayers over the bread & wine that God would accept them for the benefit of the whole Church universal, both dead and living; the Mass expresses particularly some dead men's names, which our men do not insert but keep them in the general.  
Ninthly, The Canon which the Papists call the heart and head of their Mass, cor & vertex, consists of Prefaces and Prayers. Their prefaces are either ordinary, or solemn: the ordinary we have word by word; the solemn are ten for high times; the first five for Christmas, Pasce, Pentecost, Ascension, Trinity, we have: The other five we want, but upon no necessity. The prayers are six in number, the third and fourth they count the only principal, to wit, the prayer of consecration, and the prayer of oblation; these two we have avowedly. The Papists distinguish their consecration from sanctification; consecration, especially here, they call a secret pronouncing of some holy words on the elements for their transubstantiation, we avow such a secret murmuring of words on the elements, for this prayer of consecration is not said that the people may hear, but in it we are ordained to run from them so far as the outmost wall will suffer, and then we must come to the west side of the Altar, and so turn our back, we must be within both the rail of timber and veil of cloth, least men should either see or hear us so we may use any language we will, for God understands all, and the elements none. That the secret prayers over the elements are made for their conversion into the body and blood of Christ it is clear, for we take in these words of the Mass,  fiat corpus & sanguis, whence all Papists this day conclude transubstantiation, and which the English put out of their Book for fear to further by them this heresy; we put out the clause which stood here in the old Missals, Quod est figura corporis & sanguinis, which did oppose this wicked heresy, yea some two or three golden passages of the English Liturgy which did oppose likewise that abomination we scrape out. And to assure us more of their mind they have put in some new Rubrics, to eat the remains by Communicants in the holy place, to consecrate so little as can be, and to cover all with a Corporal, which word was never here used before the corpus was believed to be under the elements, all this our Book hath gotten, as is averred, propter Sacramentarios; such heretics must we be who believe the body of Christ to be contained in the heavens until he come again. They tell us that Papists, Lutherans, Calvinists are fully agreed on all that is material in that question, to wit, Christ's real presence, that the only difference is about the mode and manner of presence, which is but an unnecessary, curious, and undecidable question, about the which none will contend, did not the Devil foster up Puritans and Jesuits to hold in that fire, yea they are now come to avow the Popish mode, to proclaim the body of Christ to be received by our bodies and that corporally, and to be upon the Altar so grossly, that the Altar as its chair of estate is to be adored with latria itself, for the body's presence on it, yea that the Papists when they worship the Altar or the elements or the species that are about the body, are in no case Idolaters for that action: yea that the Church of Rome doth maintain no kind of Idolatry. The Rubrics of this part of the Mass some we take, as the laying our hands on the patin and chalice. The Rubric of bowing before the patin and chalice or hostie, thereof we have not a word but punctually our men practise it, giving four inclinaboes to the elements before the act of receiving: the other Rubric for the people's prostration at the elevation of the hosty they cannot be against, sure their practice is to bow most lowly to the place where the hostie uses to lie.  
Tenthly, The prayer of Oblation stands at the back of the consecration in the Mass, and so in our Book, there is in the words some changes, but what we add or detract it is for our disadvantage, the main words whereon the unbloudy sacrifice is grounded we have, and if what we want of it were added, we must not refuse it, for they defend all this part of the Mass, making no bones to profess the offering up of Christ's body and blood in a propitiatory sacrifice for the benefit both of quick and dead, yea in this matter of a true external unbloody sacrifice, which the Priests in the new Testament ordained by Christ after the order of Melchisedec in these words hoc facite, do offer: our men within these two years have gone very near as far as any of the Romish Writers.  
Eleventhly, The other four particles of the Canon we omit, but needlessly, for our men defend them all as good and lawful for the matter, the things most to be stood upon are that in them the Pope is prayed for as the chief Bishop: this now these with whom we have to do will easily digest, to count him Antichrist is but the malicious ignorance of Puritans, yea it is but their mad frenzy to deny him this day the style of holiness in the very abstract, he is Peter's successor, that order requires one to be chief and first among all Bishops, this honour is due to him who sits in Peter's chair, that injury was done unto him in the reformation, in taking from him not only his usurped power but even his proper right. In these prayers also the B. of the diocese is put before the King; this now is not strange to the faction, they print that every B. is a true Prince, yea a Monarch, so much more excellent than a King as the soul is more excellent than the body, that the Emperors in duty ought to light down from their horse and give reverence to the Bishops, yea on their knees to receive their blessing.  
Twelfthly, The third scruple that might deter us from these prayers, is that the names of the Virgin Marie, and of many Saints are reckoned up, by whose intercessions and merits we pray to be defended this also they defend; in their prefaces to their prayers, they delight to reckon up the names of these Saints, they maintain the Saints to be our Mediators of intercession, as Christ is of redemption, they avow they pray to their Angel keeper, and would be glad to pray to all the Saints, if they were persuaded of their audience, and now many means have they found out of getting intelligence to the Saints of men's estate on earth, especially that glass of the Trinity. As for merit they go as fare in it as Bellarmine; their Epigrams are famous both to Papists and Protestants, Virtutum sancta & speciosa caterva salutem, divine ex pacto quam meruere dabunt. The last scruple which might appear in these prayers is a supplication for case to all who have died in faith and sleep in peace; from this all the Papists deduce Purgatory, yet this passage is defended by our men; as for Purgatory they are very near it, Limbus Patrum they teach openly, yea Christ's descent there, and lower also, for the bringing up of Aristotle, Plato, Socrates, Theseus, Penelope, and many Pagans. The grounds of Scripture whereby we refute Purgatory they deny, the passages of Scriptures and antiquity whereby the Papists labour to prove Purgatory, they press on us, an expiative Purgatory wherein by the prayers of the living the sins of the dead are put away they profess.  
Thirteenthly, After the Canon follows the Communion for better preparation thereto, the Missal hath some more prayers and ceremonies; the first prayer after the Canon, is the Pater noster, with the Preface audemus dicere, the Priest having once gotten Christ the Son in his hands after the muttering of the prayers of consecration and oblation, is bold with a loud voice to say, Our Father: It is so in our Books clearly. After the Pater noster are sundry short prayers, the sum whereof is in our prayer of humble access; as for the ceremonies of breaking the host in three parts, the giving the pax, and so forth, our men will never strain at such gnats, they maintain the Church's power of instituting significant rites, they take in worse ceremonies than those, to wit, surplices, rotchets, copes, candles, incense, organs, cornets, chancels, altars, rails, vails, a reclinatorie for confession, a lavatory, a repository, also cross, coursing, bowings, duckings, and which is worst of all, crucifixes of massy silver, images in carved stone and bowing of the knee before them.  
Fourteen, Before the communion we have a direction that the Preacher shall communicate first himself alone in both kinds, this is the Roman order, where the Priest's communion in both kinds is only required, the people's communion they count but accidental, this is the consumption wherein they put the chief part of the essence of the Mass, we direct the people to communicate in their own order, never a word of both kinds, yea we seem to make the giving of the cup to the people no ways necessary, for our men build the people's right to the cup not on God's word, but only on tradition; they approve divers cases of old, where the people did participate the bread alone, they have repositories near the Altar for keeping of the consecrated bread to the use of the sick. In the distribution, the words whereby the Priest assures the receiver that he takes in his mouth the body of Christ, are put directly in our Book from the Roman order, the body of Christ preserve thee to life eternal, and to persuade the receiver the more, he is to say Amen unto it. At the receiving of the cup the same words are borrowed from the Missal, the blood of the Lord Jesus preserve thy Soul, and the person receiver must say his Amen. The golden sentences of the English which here were put in as antidotes to the venom of transubstantiation are expurged and for them a Rubric full of black venom is put in of covering the pa●in and chalice with a corporal.  
Fifteenthly, The post communion is prayers of thanksgiving which the Priest sings in the end of the Service, the same in substance with our collect of thanksgiving: nothing in any of these postcommunions which our men do refuse; hardly will you find one sentence in the Mass, from the beginning to the end which our Bookmen will not defend as tolerable, and so what we want of the full Mass, it needs no more but half an hours writing to the Bishop's Chaplain, that in the next Edition it may be put in for our full union in our service with the mother Church of Rome. That the intention of our prime Bishops is Popery in gross, it may be shown by reasons which they will not answer in haste.  
For shortness, I will point only at four other particulars, to show what seeds of Popish impiety, idolatry, error, heresy, may be seen in our Book; for impiety, they put the Sabbath day and other festivals of humane institution all in one order, teaching that the fourth command of God is not the ground of the Sundays observation, that we may lawfully without offence of God do all these things on the Sabbath which may be done on other holy days, that is, go to public pastimes, reap corn, fish, take journey on horse or foot. Secondly, for idolatry, the cross in baptism will lead to it, for they avow from the use of the sign of the cross in Baptism, doth follow clearly the lawfulness of material crosses, crucifixes, images of all kinds in the Churches for religious use, yea that the religious use of images moves the heart with many pious affections, especially with a deep reverence towards the person who by the image is represented, which reverence is lawfully declared by outward adoration before the Image. Thirdly, for gross error, the Book tells that all baptised Infants have all things necessary to salvation, and all of them who die before the years of discretion are undoubtedly saved, from hence our men conclude that all the Articles of Arminius do clearly follow the total and final apostasy of millions from the state of regeneration and salvation, the power of man's freewill to oppose, resist, overcome and reject efficacious regenerating and saving grace, the perseverance in grace by our freewill antecedent in God's mind to his decree of election, the intention of Christ to sanctify and save aswell the reprobate as the elect, the conferring of sufficient grace to reprobates, yea universally to all men, etc.  
These are the avowed doctrines from the same ground of our men without circumlocution, yea from another place may be gathered the error of justification by the works of the Law, which all Protestants ever detested as a damnable heresy, the Book requires the restitution of the ancient penance, that by the afflictions of the body the soul may be saved, then bodily penance satisfies God's wrath for sin; 
See the Self-conviction.  so faith in the blood of Christ is not our sole justification; the Papists go no farther in this point in their injurious heresy of justification, than our men these years past have gone, and that without controlment, except advancement to high honour and great benefices be counted a punishment.   
FINIS.