saved by such trifling oblations what needed the Son of God to have died for us If a morsell of bread and a full of wine offered up of an idolatrous Priest bee of such vertue that it may obtaine salvation for the quicke and the dead was not Christ greatly overseene to suffer so great paines for the redemption of man If thousands of great oxen bulls kine calves goats sheepe lambes doves c. in the old Law could not take away the sinnes of the people although they were offered at the commandement of God is it to be thought that a wafer cake and a spoonefull of wine mingled with water and appointed to bee offered by Antichrist is a sufficient oblation to purchase salvation for the living and rest and quietnesse for the dead O Damnable Idolatrie There is no Sacrifice that can save us but the glorious Passion and precious Death of our Lord and Saviour Christ Iesus alone as Saint Paul saith God forbid that I should rejoyce in anything but in the Crosse that is to say in the passion and death of our Lord Iesus Christ. And to whom doe yee offer your new solemne Sacrifice To God alone Nay but to blessed Mary also and to all the company of heaven In this also if your oblation and sacrifice were good doe ye grievously offend For yee may offer Sacrifice to none but to God alone Therefore you making your oblation to Mary to Peter to Paul to Magdalen to Iohn to Iames to Erkeâ—â—ald to Grymbald and I cannot tell to how many thousands more are abominable Idolaters seeing that as much as lyeth in you ye make of the Saints gods and so doe ye rob God of his glorie God saith by the Prophet I am the Lord this is my Name I will give my glory to none other And the Saints themselves crie in this manner Not to us O Lord not to us but to thy Name give the glory After that your prayer yee set your Chalice downe againe saying these words Acceptuâ—s sit omnipotenti Deo hoc sacrificium novuns That is to say O that this new Sacrifice might be thankfully taken of almighty God! Why d ee yee doubt of the matter Is your prayer so good and your faith so strong that yee doubt whether God will heare you and receive your sacrifice or no Indeed you may right well call it a new Sacrifice for it was never heard of afore that a wafer cake and a spoonefull of wine mingled with water should be an oblation and Sacrifice for the salvation of the living and for the rest and quietnesse of all the faithfull that are dead But notable is your doing afterward When ye have thus sacrificed and offered yee trudge straight-wayes to the Altars end and wash your hands To what end I know not except it bee that you have defiled your selves with your new stinking Sacrifice W ch you even now offered unto God to blessed Mary and to all the company of heaven for the salvation of the quicke and for the rest and quietnesse of all the faithfull that are dead and thinke by the washing of your hands to be cleansed from the abominable spirituall whoredome which yee have committed against God I suppose yee learned this washing of your hands of Pilate which when for favour of the Iewes and for feare of Caesar he had unjustly condemned CHRIST unto death called for a bason of water to wash his hands and said I am cleane from the bloud of this righteous man But as he for all his washing escaped not the vengeance of God but dyed a most miserable death even so may yee bee sure though yee wash your hands never so oft not to escape the heavie hand of God for speaking such blasphemies against the Lord and his annointed except yee out of hand cease from your abominable Massing which is nothing else but very Idolatry meere blasphemy great dishonour to God and extreme injury to the precious bloud of Christ while yee ascribe that unto bread wine and water which only appertaineth unto the passon and death of our Saviour Christ. After ye have washed your hands ye returne again to the Altar holding your hands before you like maidenly Priests and manerly bowing your selves to your little great god that shal be ye make a crosse upon the Altar and kisse it in stead of your pretty Petronilla and then having peradveÌ„ture a good mind to behold some shee Saint in the Church yee turne your selves looking downe to the people and saying Orate pro me Fratres Sorores O pray for mee ye Brethren and Sisters when many times there is no bodie in the Church but the Boy that helpeth you to say Masse and so making solemn courtesie like womanly Ioue ye returne unto your accustomed pattering What ye say no man can tell For now comes in your subtill secrets And they may right well bee called Secrets for they are so Secret and so secretly spoken that no man is the wiser for them But whatsoever they are good stuffe I warrant you they are And for as much as they bee certaine Collects they father them upon Pope Gelasius and Pope Gregory of whom we spake before When ye have once done with your subtill solemne sleepy secrets ye burst out into open words and exhort the people to lift up their hearts unto God and to consider the mysteries that are now in hand and to be thankefull to God for the benefits of their redemption Ah would God yee so spake the words that the people might bee edified by them But ye speake in such sort that it were much better for you to hold your peace and the people to be at home asleepe For yee doe nothing else than beat the ayre with your breath The people understand nothing at all neither doe they consider any thing but only are there present as vaine gasers These admonitions to the people of lifting up their hearts unto God and to be thankfull to him for his benefits set forth in the death of his Son Christ were used in the Primative Church as we may see in Saint Cyprian and Saint Augustine The Authour of these godly exhortations is not knowne Immediately followeth the Preface and because there bee divers they father them upon Pope Gelasius and Pope Gregory as they doe all other things whereof they can finde no certaine Authour But this is most certaine that the ancient Church used but one Preface which is called the quotidian or daily Preface These things passed over yee fall in hand with the Sanctus W ch lifting up your hands ye speake with a loud voice that ended ye kisse the Masse-booke because some other is not at hand The Sâ—â—ctus as they say was brought in by Pope Sixtus which was about the yeare of our Lord 125. and commanded to be sung in the Church Now commeth in your holy Masse Canon whereof be diverse
Authors For it is an hotch-potch devised made by a number of Popes and by others also It is a very beggers cloke cobled clouted and patched with a multitude of popish ragges And yet the Papists affirme it to bee the holiest part of your Masse And it may soone be For there is not one part of the Masse that can worthily be called good as it is used at this present All things are so far out of order without edifying and contrary to Gods holy ordinance The authors of this their goodly and godly Canon they make Pope Aleâ—ander Pope Gelasius Pope Gregory Pope Sixtus Pope Leo and a certaine man called Scholasticus with other And here beginne yee wonderfully to crosse and to pray for the Universall Church first for our LORD Pope secondly for the Bishop of the Diocesse wherein yee dwell thirdly for your King and Queen last of all for all those that be of the Catholike faith And now come yee to your first Memento which serveth for the living where yee stand nodding like a sort of drunkards and praying yee say for all your good friends and benefactors for all that uphold and maintaine the kingdome of the Clergie and defend our mother holy Church against the assaults of the Gospellers and here ye alledge a sort of Saints and ye desire that for their merits and prayers sake yee may bee saved and preserved from all evill O abhominable blasphemers This done yee fall to crouching and beholding the little cake and chalice speaking a few little good words in Latine yee blesse and crosse wonderfully the cake and Chalice as though they were haunted with some ill spirits While yee are thus blessing the boy or Parish Clerke rings the little Sacry bell which biddeth the people lay all things aside now and lift up their heads behold their maker kneele down and worship their Lord God which Sir Iohn shall straight-wayes make with as much speed as may be and shew him unto them above his head Before it was Sursum corda Lift up your hearts unto the Lord but now is sursum capita come in lift up your heads and looke upon your maker betweene the priests hands with his arse turned towards you because no woman at that present shal be inamored with his sweete and loving face Come off kneele downe looke up knocke your brest behold the apple-maker of Kent and marke well him that killed thy father This is the Lord thy God Let us fall downe and worship him O unsufferable Idolatrie Notable is the doctrin of the Nicene Counsell which commandeth that wee shall not direct our mindes downeward to the bread and cup but lift them up to Christ by faith whith is ascended up into heaven really and corporally and not present carnally in the Sacramental bread as the papists teach Christ while we live in this world is not to be seen with the eyes of this body but of the spirit by faith If we wil see and worship Christ aright we must see and worship him in spirit sitting in his glory and majestie above in heaven at the right hand of God his father and not behold him in the Sacramentall bread with the corporall eyes where nothing is to be seene felt tasted or received with the mouth but bread onely But before wee come to your consecration to your Sacring and to the lifting up of your litle great young old God we will first see what Christ did afterward compare your doings with his Christ sitting at the table tooke bread and after hee had given thankes he brake the bread and gave it to his Disciples for to eat Christ sate at the table yee stand at an Altar Christ tooke bread to make it a Sacrament of his body yee take a little thinne round Cake or rather a thinne piece of starch to make it the naturall body of Christ God and man and to offer it for a Sacrifice for the sinnes of the quicke and the dead Christ delivered the bread to his Disciples to eate it in the remembrance of his death ye take the bread and hold it up above your head and make a shew of it to the people and when yee have once so done ye alone devoure and eate it up Christ brake the bread signifying thereby the breaking of his body on the Altar of the Crosse for the Salvation of the world according to this his promise in the Gospell of Saint Iohn I am that living bread which came downe from heaven If any man eateth of this bread hee shall live for ever And the bread that I will give is my flesh which I will give for the life of the world Ye breake the bread also which yee say is the naturall body of Christ flesh bloud and bone But very fondly ye breake it For yee breake your Host I use your own tearmes in three parts holding it over the chalice while you breake it I thinke because yee would lose none of the bloud that should issue out of the body which ye newly have made and now suddainely yee breake and destroy againe When ye have broken your new formed God in three parts two pieces you keepe still in your hands for flying away and the third yee let fall downe into the chalice to lie there awhile a sleeping or to put you in remembrance of your nappy Ale and Tost which your pretty Parnell hath full lovingly prepared for you against your Masse bee done lest you should chance to faint for taking so great paines at your butcherly altar Many significations have the Papists invented for those 3. broken pieces of the cake which all here to rehearse were too long I will rehearse one and if yee desire to know more enquire of your brethren the Papists and they shall easily teach you The first part say they which is both the longest and the greatest doth not onely signifie but also is a Sacrifice of thanksgiving to God the Father for his benefits declared to mankinde in the death of Christ his sonne The second is a Sacrifice propitiatory for the sinnes of the people that â—ee living in this world but specially for the sinnes of such as have bought the Masse for their money that they may bee delivered a poena culpa toties quoties The third piece which is let downe into the chalice is a satisfactory Sacrifice for the soules that lie miserably puling in the hot fire of Purgatorie to deliver them from the grievous paines and bitter torments that they there suffer and through the vertue and merits of that Sacrifice to bring them unto everlasting glory O intollerable abomination Here is the breaking of your Host with the goodly mysteries thereof Christ say the Evangelists took bread brake it and gave it to his Disciples saying Take eat this is my body which is broken for you Doe this in remembrance of me Yee also take bread and breake it
they bee here recited was Pope Alexander about the yeare of our Lord 112. Here doe yee not rehearse the words truely as our Saviour CHRIST spake them Some words yee added and some yee have taken away But I much marvell at your grosse ignorance in this one thing Yee put a difference betweene Blessing and Thankesgiving For when yee rehearse this word Beâ—edixit he blessed you crosse and blesse the bread with your greasie fingers as though Christs blessing in that place were the wagging of his fingers and not rather thankesgiving For where Saint Marke hath Cum Benedixisset When he had blessed Saint Matthew Luke and Paul hath Cum Gratias egisset When he had given thankes So that to blesse after Markes phrase is nothing else than to give thankes to praise and to magnifie And so is it taken in divers places of the holy Scriptures both in the old and new Testament Again ye put to these foure words of Christ Hoc est corpus meum this word Enim and ye say Hoc est enim carpus 〈◊〉 one word more than ever Christ put in because ye may be found still as ye are even abominable liars But for putting in this one word Enim which is of so great vertue say ye that without it there can bee no perfect Consecration and then what is to bee thought I pray you of Christ and of his Apostles of the Primative Church and of the Greekes at this day which never used that word being your owne superfluous addition yee most wickedly leave out these most necessary words that CHRIST spake which is betrayed for you Doe this in the remembrance of mee This joyfull promise that Christs body was betrayed given and broken for us with the residue ye leave out as a thing pertaining nothing to the purpose And yet are they so necessary that without the knowledge of them the Sacrament profiteth nothing at all If I receive the Sacrament a thousand times yet if I know not to what use it was instituted of Christ what profits and benefits I have by the worthy receiving of it If I doe not set before the eyes of my minde the death of Christ and faithfully beleeve to have remission forgivenesse of al my sins by the breaking of Christs body by the sheadding of his most pretious bloud c. it profiteth me no more thaÌ„ the pretious stone did profit Aesops Cock Again those words which Christ spake openly to his Disciples unto their great joy and comfort you partly leave out and partly whisper in hocker mocker to your selves that no man may bee the better for your doings and that the people may bee kept still in blindnesse Our Saviour CHRIST saith What I tell you in darkenesse that speake yee in light And what ye heare in the eare that preachye on the house tops But ye doe cleane contrary For that which Christ spake openly to his Disciples ye mutter it softly to your selves O cruell soule-slayers and bloudie murtherers But is this your dexterity uprightnes and true dealing with the Word of God So to corrupt and mangle the words of the glorious Testament of the Sonne of God It is not lawfull to alter a mortall mans Testament and dare ye presume O yee Antichrists to alter and change the blessed Testament and heavenly will of the King of Glory Are ye faithfull Ministers which deale so unfaithfully with your Lord and Master Ye that deale so wickedly with God how wil ye deale with man God keepe all faithfull people out of your clawes After ye have once spoken these five words Hoc est enim corpus meum over the bread and have blasted breathed and blowed upon it yee kneele down to it and worship it like abominable Idolaters and afterward ye hold it up above your pestilent pilde shaven shamelesse heads that the people by looking upon it and worshipping it may be partakers also of your abominable Idolatry not being contented with your own damnable estate except ye bring other also into the same danger The Author of your levation lifting the bread above your head was Pope Honori the third about the yeare of our LORD 1 10. which commanded that the Host should bee lifted up above the Priests head at Masse and that all the people should fall downe and worship it O Antichrist Here may all men see how ancient a thing your holy sakering is which is counted the best and chiefest part of your Masse when notwithstanding it is the most wicked and most abhominable part of your idolatrous Masse Verily it is not much more than three hundred yeares old Let the lying Papists therfore bee ashamed to brag that their divellish Masse came from the Apostles seeing it is proved to be a new and late invention of Antichrist And although the whole Masse of the Papists be utterly wicked and abhominable yet this part which they call the Sakering is most wicked and abominable for as much as it provoketh the people that are present to commit most detestable Idolatries For the people take it to be their god They beleeve that bread w ch the Priest heaveth above his head to bee Christ perfect God perfect man Therfore kneel they down unto it knocke their breasts lift up their heads worshippe and honour it When the Bel once rings if they cannot conveniently see they forsake their seats and runne from Altar to Altar from Sakering to Sakering peeping here and tooting there and gazing at that thing which the pilde-pate Priest holdeth up in his hands And if the Priest bee weake in the armes and heave not up high enough the rude people of the Countrey in divers parts of England will crie out to the Priest hold up Sir Iohn hold up Heave it a little higher And one will say to another Stoupe downe thou fellow afore that I may see my Maker For I cannot be merry except I see my LORD GOD once in a day O abomination Ah Woe worth you yee Masse-mongers that are the authors of this abominable Idolatrie and through your wicked massing send thousands to the Devill except the mercy of God bee the greater Better were â—e Masse-mongers to leave your fat Benefices your rich Prebeuds your wealthy Deanries your honourable Chaplainships your long Gownes your Sarseneâ— Tiopets and your shaven crownes and become watertankard-bearers in London or to cobble a shoo or goe to plough and cart yea to have a milstone tyed about your neck and be cast into the bottome of the sea than your most stinking wicked and vile massing to provoke so many people unto Idolatry and to bring the wrath of God and everlasting damnation upoÌ„ them except they repent and amend Verily I say unto you it shall bee easier for the Land of So dome at the day of Iudgement than for you But I know what yee will say That we hold up is the very
end and there once againe yee wash your hands to shew how â—â—minion trimme fine neat and white-fingered Gentlemen yee are in all your doings but especially in matters pertaining to Lady Venus Court After this yee returne to the Altar and take another licke or two of the dropping of the Chalice because yee would bee loth to lose any thing and taking up your cake in your hand ye come againe to the Altars end where yee began your popish and idolatrous Masse to declare that as good never a whit as never the better and to shew that the matter for the which yee said Masse is as farre forward now as though yee had said none at all After a few Collects mumbled over yee turne you to the people and say Dominus vobiscum bidding them adieu and with Ite Missa est yee bidde them goe and tell them Masse is done And all in Latine because the people understand nothing but English Then fall yee once againe to kneeling downe at the altar and because yee are our Ladies knights yee salute her most humbly with some devout Orison That done ye rise up againe like tall fellowes and saying the beginning of S. Iohns Gospell ye blesse you Secrosse you as though a thousand Devills were about ye After all these things yee trusse up your trinkets yee shut your booke ye fold up your corporasse cloath yee winde up your chalice ye put off your fooles coate your vestment your stole your Fannell your girdle your Albe and your Amice yee put out the candle solemnly making curtesie to your God that hangeth over the altar ye trudg out of the Church either home or else to the alehouse being now at libertie all the whole day after to doe what ye list with a safe conscience to â—dise to card to hunt to hawke to bowle to bib to make good cheere to play revell rout to drinke them all out to set cocke on the hoope let the divell pay the Maltman to fish in Venus pond to sacrifice to Bacchus and what not And here is your goodly godly massing wherwith ye bewitch the ignorant and make the simple people to doate I passe over your monstrous and apish toyes your inclinations and prostrations your complications and explications your elevations and extensions your incurvations and genuflexions your inspirations and exosculations your benedictions humiliations your pulsations pausations with your consignations and all other abominations What Christian heart can abide either to say heare or see such a divellish and abominable kind of massing as ye use at this day yee doe nothing at all in your masse that agreeeth with Christs institution The Lords Supper and your peevish popish private masse doe agree together like God and the divell Christ and Beliall light and darkenesse truth and falsehood and as the common proverbe is like harpe and harrow or like the hare and the hound Sowre and sweete are not so contrary one to another as your Masse is contrary to Christs holy Communion as yee have abundantly heard heretofore For whereas Christ preached at the institution of his holy Supper yee preach nothing at all at your Masse Whereas Christ ministred his blessed Supper at a table yee say your popish Masse at an Altar Whereas Christ did sit while he have the Sacrament of his body and bloud to his Disciples yee stand and by no means will sit when yee receive it Whereas Christ did use none other apparell but his â—suall garments yee disguise your selves with such geare as is more meet for a gameâ— player than for a sober minister Wheras Christ at his supper both prayed gave thanks to his heavenly Father in that tongue which those that were present did understand ye at your Masse speake all things in such a tongue as yee your selves for the most part understand not and so are they that are present unedified Whereas Christ in his holy supper gave the sacrament of his body and blood to all his Disciples yee in your abominable masses give it to none but yee your selves eate and drinke up altogether alone Whereas Christ at his mawndy gave to his Discipler holy Bread and holy Wine to bee figures signes and memorialls of his blessed body breaking and of his pretious blood shedding yee at your Masses take upon you to eate and drinke not spiritually but corporally and naturally the corporall and naturall body and bloud of our Saviour Christ as hee was borne of the Virgin and hung on the crosse Wheras Christ ministred with true and perfect breaâ— yee minister with starch or with a thinne waâ—er Cake Whereas CHRIST delivered the Cuppe contayning Wine onely in it yee in your Chalice put both Wine and Water mingled together Whereas Christ gave the Sacrament of his body and bloud to his Disciples sitting at the Table yee give the Sacrament to such as kneele before the Altar Whereas Christ gave his Disciples the Sacramentall bread and the cup into their handes yee put the bread into the mouths of the Communicants and by no meanes will you suffer them to touch your Popes holy chalice wheras Christ delivered the Sacrament of his body and bloud under both kinds to his disciples and so commanded it to be observed in his holy congregation yee contrary to Christs institution ordinance minister it to the common people under one kind only whereas Christ did institute his holy Supper to bee eaten and drunke in the remembrance of his blessed passion and precious death yee reserve the Sacramentall bread and hang it up in your pixes carry it about for a pageant at your pompous popish processions whereas Christ ordayned his blessed Supper to bee a Sacrament of thanksgiving you make your Masse to be a Sacrifice propitiatory satisfactory and expiatory for the sinnes both of the quicke and the dead Whereas Christ at his Supper gave the Sacrament of his body and bloud freely to his Disciples you sell your Masses and make merchandise of the Sacrament as the Costard-monger doth of his costards and of his other fruits To conclude whereas Christ appointed the Sacrament of his body and bloud to put us in remembrance of his blessed body breaking and precious bloudshedding and to stirre us up unto mutuall love and unto thankesgiving to his heavenly Father for the benefits received by the death of his Sonne Christ yee apply your Masses to a thousand severall purposes cleane contrary as to the getting of faire weather rain health long life riches victory in battell overhand of enemies c. To driving away of devills chasing away of agues putting away of pestilences curing of measled swine healing of sicke horses helping of chickens of the pip making hot of a Winchester goose restoring of a good name procuring of friends preserving of evill chances bringing of good lucke pacifying of Gods wrath obtaining of remission of sinnes delivering of soules out of Purgatory yea out of Hell
farre to be obeyed as the limits of Gods Word doe suffer Iâ— their Lawes and Acts agree with the Word of God they are to be obeyed if they be contrary to the commandement of God it is to bee answered with the Apostles We must â—bey God more than men Furthermore if â—ee be afraid of losing your livings anâ— by that meanes of falliâ—g into beggery remember that he for whose sake yee forsake your Idolatrous Massing that ye may serve him with a pure conscience according to his word will never forsake you nor leave you succourlesse and unprovided for Sooner shall God deale with you as he did with the Children of Israel iâ— the wildernes with Eli as with the Widow of of Sarepta with Daniel with the people whom CHRIST fed in the desert as wee reade in the Historie of the Gospell and with such other as unfainedly feared God than ye shall want any good thing Hear what David saith They which seeke after the Lord shall want no manner of thing that is good Againe I have beene young and now I am old and yet saw I the righteous never forsaken nor their seed begging their bread on the earth Our Saviour Christ also saith There is no man that hath forsaken house or brethren or sisters or father or mother or wife or children or lands for my sake and the Gospels but he shall receive an hundred fold Now in this life houses and brethren and sisters and mothers and children and lands with persecution and in the world to come everlasting life And God himselfe saith I will not leave thee nor forsake thee Having these loving promises of God feare yee not the losse of your livings nor the hatred of the wicked worldlings If God provideth for you as undoubtedly hee doth what can ye want If God bee your friend your buckler shield who can hurt you As Saint Paul saith If God be on our side who can be against us Now have yee heard how far the Masse dissenteth from the Lords Supper Ye have heard what manifest blasphemies and intollerable untruthes bee contained in the Masse Ye have heard that the Masse is the invention of the Devill the Nurse-childe of Antichrist and the welbeloved darling of all them that have received the Beasts marke Ye have heard that no Christian man can either say Masse or heare Masse with a good conscience To end yee have heard that the Masse is the fountaine well head-spring and originall of all Idolatry superstition wickednes sin abomination and that it is not Gods worship but Idoll service Considering therfore these things if ye tender the glory of God your owne salvation and the peace quietnesse and safegard of our country flee Idolatry forsake your abominable Massing and serve the LORD our God according to his holy Word So shal God blesse you with all good things both in this world and in the world to come Fare yee well The Grace of our Lord Iesus Christ and the love of God and the fellowship of the Holy Ghost be with you all Amen Man How long O Lord. Christ I come quickly Man O come Lord Iesu. Give the glory to God alone The Abomination of the Popish Masse What Christ did when hee ordained his holy Supper Matth 26. Matth. 14. Luke 22. 1 Cor. 11. Iohn 13. Christ preached before his Supper Acts 2. 1 Cor. 11. Acts 20. Note Maâ—â— 3. Mat. 28. Iohn 13. 14. 15. 16. 1 Cor. 11. Ministration of the Sacraments without preaching profiteth little In Ioan tract 80. What things ought to be preached at the ministration of the Lords Supper Luke 1. The popish Masse hath no preaching No goodnes is learned at the popish Masse The Masse is the nurse of all vice Esay 58. Marke 16. The Bells are better preachers than the Massers What goodnesse followed the ministration of the holy Communion No man better for hearing Masse The Masse is to be abhorred of all good men The Masse-mongers are double dissemblers The people are mocked at the popish Masse Christ ministred his Supper at a Table The Primative Church used no Altars but Tables at the Lords Supper Why Christ ministred at a Table rather than at an Altar 1 Cor. 10. Christ alone is our Altar Heb. 13. Rom. 8. 1 Tâ—m 2. 1 Iohn 2. Abomination The communion of the bodie and bloud of Christ ought to be ministred at a Table Christ ministred without Copt or Vestment A Surplesse tollerable without the rest of massing apparel Fannell Fools coat otherwise called a vestment Shaven crowne Never none evill of that marke for Lady Venus pastime What the garments of the Priests in the old Law signified Spiced consciences Rom. 13. Christ sate at his Supper Gestures Why the Iewes stood at the eating of the Paschal Lamb. Psal. 39. Heb. 13. 1 Pet. 3. Why Christ with his Disciples sate at his Supper Apoc. 13. The doctrine of Christ is perfect and sufficient for our salvation Matth 23. Christ is no lesse present at Baptisme than at the Supper An error of the Papists A comparison between the old Idolatrous Priests and ours The God of the Papists Dan. 14. What the Papists doe at their Masse Priests massing vestments Altars Hallowing of altars Altar clothes Corporasse Cups of wood Chalices of glasse chalices of Silver and gold Bread Confiâ—eor An errour of the Papists concerning confession An error of the Papists concerning the intercession of Saintsâ— The Masse is a monster of lies The Iâ—troite or office of the Masse The Kyry Gloria in excelsis The Papists cannot agree Collects The Epistle The Grayle The Allelujah The Tract or Sequence The Gospel Why the people stand up at the Gospel The Creed Censing of the Altars The Offertory A blasphemous prayer at the offertory Idolatry The death of Christ is the alone sacrifice for sinne Sacrifice ought to bee offered to God alone Esay 42. Psal. 114. A new Sacrifice Washing of hands Matth. 27. Crossing Kissing Turne and Returne The Secrets The Preface Kissing the Canon of the Masâ— The Sanctu The Authors of the Canon Crossing The first Memento Why the Priest at Masse turneth his backe to the people Idolatrie The Councell of Nice An errour of the Papists What Christ did Comparison betweene Christ and the Massemongers Iohn 6. Breaking of the Host in three parts What the breaking of the Host signifyeth and is Note Matth. 25. 〈◊〉 14. Luke 22. I Cor. 11. A point of little good-fellowship Handling of the Sacramentall bread Of the hand and mouth Beware yee that maâ—ntaine Massemongers Note Touching of the chalice Idolatrie â—â—â—iding at Easter A point of little good fellowship Antichrists Why the Lords Supper was instituted Consecration Iugâ—â—ng Ignorance Blessing signiâ—ieth thankesgiving Enim Corrupters of Christs Testament Note well Antichrists Matth. 10. Corrupters â—dolatry Sakering or Levation The Sakering is the most abominable part of the Masse Matth. 18. Matth. 10. The objections of the Papists concerning Christs corporall presence in the Sacrament An absâ—rditie Iohn 15. 10. Mat. 11. 17 3 King 13. Iohn 19. Libr 4. Cont. Marc. Coâ—tra Adiâ—ant 〈◊〉 Mat. 26. Titus 3. Serm. de Chrism Contr. Adimanâ—um Christs naturall body cannot be but in one place at once Iohn 14. 16. Mark 16. Luke 24. Acts 1. Act. 2. Rom. 8. Eph. 4. Cel. 3. 1 Thes. 14. 1 Tim. 3. Heb. 10. 1 Pet. 3. 1 Iohn 2. Tract 50. in Iohan. Hd. Dardâ—n De fide Syn. â— 6 Lib. 1. cont Eâ—tich Ad Dardan Note well the omnipotencie or almighty power of God Why God is called Almighty The promises of Christ concerning concerning his presence Mar. 18. Matth. 28. In Ioh. l. c. 16. Idolatry 2 King 1â— The Doctrine of the Papists concerning the presence of Christ in the Sacrament is new The Feast of Corpus Christi Matth. 26. The Sacrament ought to be received of the people in both kinds Sacrilege The Councell of Constance Gelâ—sius Decree The Greeks and Bohems Idolatry A Lye Crossing Prov. 30. Idolatry Kissing The second Memento Praying for the soules departed The holy Scripture teacheth not prayer for the dead Prayer Rom. 14. 1 Iohn 5. 1 King 18. Luke 16. Iohn 3. Eâ—cces 11. Adfratres iâ— Eremo Serm. 57. Ser. dâ—temp Diâ— 17. Coâ—tr Demes What it is to rest with Christ after this life Apoc. 14 Psalm 116. Sapiâ—nt 3. The second Sakerinâ— otherwise called Gods hopping about the chalice The Pater noster c. 1. The breaking of the Host in three parts Agnus Idolatry Idolatry An history of a certain Emperour of Turkie The petty degree of the Papists God Noâ—â— Rom. 4. The Pax. The Pax. A Lie three for failing Christs ordinance is that the congregatioÌ„ should receive the Sacrament together Act. 2. 20. 1 Cor. 10. 1 Cor. 11. The Papists at their Masse in receiving the Sacrament tarry for the people as the Abbot tarrieth for his Covent The private Masse is of the Devill and not of God Every man ought to receive the Sacrament for himselfe Abacâ—k 2. Rom. 1. The Vision of Saint Anthony Note well The Lords Supper is a Sacrament oâ— love and concord 1 Cor. 10. An history of a Christian and a Iew. Drinke and still drinke Rinsing of the Chalice Washing of the hands Licking of the Chalice What the comming againe to the Altars end signifyeth An Orison for our Lady Saint Iohns Gospell God give you good night at Algate How the Priests spend the day after they have said Masse Good stuffe worke for the Tinker A comparison between the Lords supper and the popish Masse The vertues of the Masse The Masse serveth for all purposes Note in how damnable a state the Masse-monger is Exod. 12. â— King 6. Mat. 22. Ioh. 13. 1 Cor. 11 Rev. 20. Note well Act. 5. Exod. 1. Dan. 3. 1 Mac. 1. 2 Cron. 15. 1 King 18. â— King 9. 2 King 11. 〈…〉 How farre Civil Mastistrates are to be obeyed Act. 5. Poverty Exod. 16. 3 King 17. Dan 14. Marke 14. Psal. 34. Psal. 37. Mark 10. Ios. 1. Rom. 8. 2 Cor 13. Psal. 13. Apoc. 12. Apoc. 22.