CORNELL 
 
 UNIVERSITY 
 
 LIBRARY 
 
_„ Cornell University Library 
 
 BX2230 .P39 
 
 Sacrlflcium missaticum : mysterium Iniqu 
 
 olin 
 
 3 1924 029 398 629 
 
Cornell University 
 Library 
 
 The original of tliis book is in 
 tine Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924029398629 
 
SACRIFICiyM MlSS^TlCUM^ 
 MYSTERiy M INIQlUITATIS: 
 
 O R, 
 
 A T R E A T. I S 3E 
 
 COIJCER'NIISJ^G i-^ 
 
 Sacrifice of the Mass. 
 
 (never before printed) 
 
 By the Rev^end and Learned 
 
 Mr. HENRY PENDLEBURY,' M. A. 
 
 Of Christ's College, Cambridge; 
 
 AUTHOR OF 
 
 A Trad on Tranfubftantiatioii;, 
 
 Published by Archbishop TiLj-oxsoisr, 
 And fome other Valuable Pieces. 
 
 A fhort Account of the Author's Life is prefixed j 
 and the whole is eatnellly recommended to the 
 particular Attention both of the Proteftants and Papifts 
 , of thefe Kingdoms. 
 
 MONSTRUM HO R REN DOM 
 
 J I I I I I I I J ji* .1 ''T-'l " ', ' -'' - i jrcnfi ! ■• 
 
 L O N D O. H;,; 
 pPrinted for W, Griffin, in. Catharine-^ireeti^ Strands 
 
 .MPCCtSPVIIU 
 
T H E 
 
 Editor's Preface. 
 
 1 
 
 "^HE Editor's principal view in 
 this Publication, is to ferve 
 the interefts of Protestant Re- 
 ligion, by creeling a barrier againft 
 the incurfion of Popery. Every one 
 knov7s that there have of late been 
 feveral loud complaints of the reftlefs 
 endeavours of the Papifts in thefe 
 Kingdoms, to make Profelytes; 
 and of the too great fuccefs they- 
 have met with. Some foundation, 
 it is to be feafed, there may be 
 • A 2 for 
 
iv EDITOR'S PREFACE, 
 
 far fuch Complaints. One Fa^, 
 however, it is faid, is indifputa-^ 
 ble, viz. That a great Num6er 
 of Jefuits^ baniil^ed even from 
 Popifh Countries, for execrable 
 Crirnes, have taken refyge among 
 us; and; if .that is thefgie, we may 
 be almoft certain, they will pot be 
 long unemployedf. 
 
 The Edjttor being no ftanger t& 
 thefe things, and having had the Ori- 
 ginal Authentic Manwfcript of the 
 valuable Treatife, he now offers to 
 the P,ublic, a confiderable time in hi^ 
 hands ; he was induced to perufc it 
 with g. more particular attention ; 
 p.nd, finding it tp cgiitain, in his opi- 
 . jiior> at Jeaft, a elf ar and foli4 refu^ 
 t^tion of the Main Point of ge- 
 nuine Popery, he thought it no lef^ 
 tl^aq tii? Puty to pubUdi it. 
 
 3ome 
 
Epf toil's PREFACE. V 
 
 Some perfdiis-' Aotwithftan ding, 
 th^y perhaps too ha fli^y jutl^ fuch 
 & Publication rieedlefs * atid urgCj 
 " That in thefe happy days of me- 
 ** ridian light and liberty, all Pro- 
 " teftants have as ftrong an injlinc- 
 '* tive Abhorrence of Popery, as that 
 *' which feems to be naturally im-* 
 ** planted in thehumati breaft againft 
 '* a Serpent ; and that the only ufe of 
 ** a difcourfe o^ this kind mw, rnuft ' 
 ** be to convert Papifts, in whicl; 
 ** there is little hope of fuccefs." 
 
 The trueanfwertoall fuch reafon- 
 ing is this, viss. that, fiippofirig the 
 truth of the Premiles (which, how- 
 ever, is far frorn being felf-evident) the 
 Conclufion is by no means neceflary. 
 For who can be ignorant that mere 
 InJiinEis arid Impreflions of this fort 
 are changeable arid transient j and 
 A3 vf that 
 
vi EDITOR'S PREFACE. 
 
 that it were much better to be 
 armed at all points, with folid Rear- 
 fon and Judgment, which are ever- 
 lafting and immutable ? and fuck 
 Armour, it is prefumed, may be had 
 from the following Treatife. 
 
 The Editor has nothing more at 
 hearty than that young perfons efpe- 
 cially, would carefully ftudy the 
 Sacrifice of the Mafs. Who fees 
 not the happy confequences to ouf 
 GiV/'/as well as Religious concerns, of 
 their being thoroughly eftablifhed ir^ 
 Protestantism? Indeed this is 
 an important part of Education, 
 but too much negledted in the pre- 
 fent age, Thoufands, even inthefe, 
 enlightened^ nations, can give no, 
 other reafon for their being Protef- 
 tants, than that they were educateji 
 as fuch : nay, ftrange as it may 
 
 . . ; appear, 
 
£birOR*s Pl^^FACE. vii 
 
 Appear, it is moft certain, they do 
 not even underftand the liame Pro- 
 teftant ; much lefs, the Thing. 
 
 The following trektife may be of 
 great Service in confirnlihg fuch as 
 thefe in the Principles of Prbteftant 
 Religion, upon the furfeft and belt 
 grounds. Nor need they fhudder at 
 being called upon to read fo uncouth 
 a Subjed: : if they read ^ith a good 
 diipofition, they may perhaps with 
 furprife find the ufeful and the 
 agreeable happily conjoined : and if 
 this, in any degree, fhould cool 
 their affedion for trifling Roman- 
 ces, and vain Books of mere amufe- 
 ment, and give* them fome relifti for 
 more folid Compofitions ; none, it 
 is hoped, will have any juft caufe to 
 regret it. 
 
 The following Treatife exhibits 
 an Example of grave reafoning, on 
 A 4 an ■ 
 
Till EDITOR'S PREFACE. 
 
 an argument which fome may think 
 iti^rce worthy of it, and. fitter for 
 Ridicule, than to be handled feri- 
 oufly. But thcfe perfons would 
 do well to confider, that, how- 
 ever ridiculous Popery is in it- 
 felf; it has had, and ftill con- 
 tinues to have very ferious effeds : 
 and as it's Advocates, (befides the 
 ^ream of the IinfallibiUty of their 
 Church) pretend to fupport it up-^ 
 pu the fu|-e foundations ofReafonand 
 Scripture; it is neceffary to fhew 
 the Weaknefs and Infufficiency of 
 'the arguments they draw from 
 thence, and to fight them wfth 
 their own Weapons : and few, per- 
 haps, are to be found better qua- 
 lified than our Author for the 
 tafk. He had thoroughly ftudied 
 his fubjed, and appears to be per- 
 
 fea; 
 
EDITOR'S |»R.EFACS. h 
 
 fb^ mafter of it : He had all the 
 advantages both of natural Genius 
 and acquired Erudition ; and, above 
 all, a pious and good heart, and a 
 deep concerri for the Siniplici.ty and 
 Purity of Divine Worfliip. With 
 thefe noble Qualifications, we fliall 
 not wonder to find him writing with 
 ail the generous Freedom and Spirit of 
 a GIhillingworth ; and at the fame 
 time, with the Sedatenefs and grace"^ 
 ful Dignity^ of a Hooker, both 
 whofe diftinguifliing Excellencies 
 fefem in this Treatife to be happily 
 united. 
 
 The Language is elegantly plain 
 andfimple; and fuch an Air of Purity, 
 Sincerity, and unaffeded Integrity, 
 the very Figure of the Author's own 
 jnind, runs thro' the whole Piece, 
 as cannot fail of pleafing every per- 
 
 fon 
 
X EDITOR'S PIlEFACEf. 
 
 fdn of Senfe. Thfe chief Excellency 
 of all, is the Reasoning, which is 
 clear, lirong, and irrefiftibk j every 
 Syllable ftamps convi6tion : and 
 however little Succefs- is to be ex- 
 peded, yet it were devoutly to be 
 wifhed, that thofe of the Roman 
 Catholic Communion among us, that 
 are not utterly abandoned to Delu- 
 fion, would perufe this Piece with 
 the attention it deferves. Who knows 
 what happy Effects, through the 
 Bleffing of God, it might produce? 
 The Editor pretends to no other 
 fhare of merit in the following Per- 
 formance, than as a faithful Tran- 
 fcriber and Tranflator of feveral 
 PafTages of Latin, for the benefit 
 of the Englifh Reader. He has alfo 
 digefted it, he thinks, in a better 
 order than in the original, and ren- 
 dered 
 
EDITOR'S PREFACE, xi 
 
 dered the feveral tranfitions from 
 one Argument to another more 
 eafy ; changed feme few obfolete 
 words, for others exactly fyno- 
 nymous, that are in more frequent 
 ufe ; and carefully revifed and cor- 
 refted the whole. Had the Au- 
 thor finifhed it himfelf, it would 
 dou'btlefs have appeaa'ed with great- 
 er advantage ; but" the Editor has 
 fpared no pains nor expence to ren- 
 der it as exadi and accurate as a 
 Pofthumou/S Work of this kind can 
 reafonably be expeded to be : And 
 he has nothing more to add by 
 way of Preface, than to pray and 
 befeech the Reader not to go over 
 the following Sheets too curforily, 
 but with llrid: attention. He may 
 afiiire himfelf, it will amply repay 
 all his pains. And now may the 
 
 Bleffing 
 
BlefUng of Almighty God attend 
 this well-meant endeavour to pro- 
 mote his Glory, and the Good of 
 his univerfal Church I Amen^ 
 
 Namptwich, 
 Dec. 5th, 1757, 
 
 A LIST 
 
O T T Jl S 
 
 SUBSCRIBERS' NAMES. 
 
 THE Reverend Mr. Law. Adams, Vicar of 
 St. John Baptift's, Chefter. 
 Ml". Adams ditto. 
 The Reverend Mr. Stephen Addington, Har- 
 
 borough, three Books. 
 James AinQie, M. D. Kendall. 
 Mr. Robert Alderfey, Chefter. 
 Mr. Ebenezer Aldred, Wakefield. 
 The Reverend J. Allen, Redor of Tarporley, 
 Mr. Allen, Southampton Buildings, London- 
 Robert Amory, M. D. Wakefield. 
 Mr. Robert Anderfon, Liverpool. 
 Mr. Thomas Appleby, Manchefter; 
 Jphn Arden, Efql Stockport. 
 Samuel Armitage, Efq. near Wakefield. 
 Mff William Armftron^ Manchefter. 
 
 I Francis 
 
xiv SUBSCRIBERS' NAMES.- 
 
 Francis AiTiby, Efq. Derby, 
 
 Mr, James Afpell, Manchefter. 
 
 Mrs. Afquith, Leeds. 
 
 The Reverend Mr. Thomas Aftley, Prefton,' 
 
 The Reverend Mr. Atkinfon, Wakefield. 
 
 Mr, Audley, Attorney at Law, Naroptwich; 
 
 B. 
 
 Jofe^^h Backhoufe,' Efq. Leedis, 
 
 Mifs Prudence Bagfhaw, Chefterfield, 
 
 The Reverend Mr. Law. Bailey, M. A, Fellow 
 
 of Chrift's College, Cambridge. 
 Thre Reverend Mr. Bakewelj,' Derby. 
 The Reverend J. Baldwin, Reftor of Nortl; 
 
 Meols, Lancafhire. 
 Mrs. Elizabeth Ball, Chefter. 
 Mr. Robert Bancroft, Stockport, 
 Mr. William Banks, Leeds, 
 James Juftus 3^rlow, Geat. Salford, 
 Fhifip Barnes, Efq. Derby. 
 The Reverend Roger Barnllori, Prebend of 
 
 Chefter. 
 Trafford Harrrfl:on,'Efq. ditto; 
 Mr. Samuel Baron, WalHiaw,' 
 Samuel. Barrow, Efq. Kamptwich, iwoBofiks.' : 
 Thomas Barflpw, Tozvn- clerk, Leeds, ' ., 
 
 The Reverend Mr. Richard Barton, Heywbod. . 
 Mr. John Berwick, Surgeon, Leeds." 
 Mr. Edmund Bdttcrfbee, Manchefter. ' 
 James Bayley, Efq. Chefter. 
 Mrs. Bayley, ditto, 
 Mr. Samuel-B^yley, ditto. 
 The Revprend Mr- G. BaylifF, Sheffield, 
 Mr. Beckett, Baddeley. 
 Mr. John Bedford, Junior, Leeds.' 
 
 3 The 
 
SUBgCRl?ETl.S' NAMES, xv 
 
 The Reverend Mr. Thomas Beely, Manchefter. 
 
 Mr. Francis Beevor, Leeds, 
 
 Mr. Samuel Be)l, ditto. 
 
 Mr. Jofeph Berry, Manchefter. 
 
 Mr. William Bcrtles, Stockport. 
 
 Mr. John Bickerton, Namptwich. 
 
 John Peploe-Birch, Efq. Manchefter. 
 
 Mr. Jbfiah Birch, ditto, 
 
 Mr. Arnold Birch, ditto. 
 
 Mr. Sam.uel Birch, ditto. 
 
 Mr. Jofeph Birch, Stockport 
 
 Mifs Sarah Blackmore, Manchefter; 
 
 John Blayds,'Etq. Leeds.- 
 
 James Blayds, Efq. ditto. 
 
 Mr. William Blonk, Sheffield, 
 
 Mr. J. Bloodworth, Derby. 
 
 Mr. Bloomfield, Namptwich, 
 
 The Reveretjd Mr. Blyth, Birmijigham. 
 
 The Reverend Mr. Booth, Stockport. 
 
 The Reverend- Mr. Boult, Wrexham. 
 
 Mr. William Boult, Chefter. 
 
 Mrs. Bourji, Rowftey. 
 
 Mr. Benj. Bower, Manchefter. 
 
 The Reverend Mr. Braddock, Bury, two Booh^ 
 
 Mr. Thonjas Bradley, Leeds. 
 
 The Revei-end Mr. Brailsford, Head Mafter of 
 the Free-School, Birmingham, 
 
 Mr. Benj. Brett, Walfall.' 
 
 Mr. John Broadhprft, Stockport. 
 
 The Reverend Mr! Samuel Brooke, Leeds. 
 
 Mr. R. S. Brooke, Namptwich. 
 
 Mr, W. Brown, Attorney, at Law, Wakefield. 
 
 Mr. Jofeph Brown, CHulmundefton. 
 
 Mr. Richard Bruce, near Chefter. 
 
 Mr. William Burton, Surgeon, Sheffield, 
 
 Mr. John Burton, Chefterfield. 
 
 Hans 
 
xvi SUBSCRIBERS' NAMES. 
 
 Hans Bulk, Eit|. Leeds, 
 Mr. Henry Butterfield, ditto, 
 Mr. Richard Buxton, Wakefieldi 
 
 The Right Honourabk Lord CliVe. 
 
 The Right Honourable Lady Clive. 
 
 Mr. Jatfies Caldwall, Namptwich. 
 
 Mr. Jofeph Caldwall, Manfbefter. 
 
 Mr. John Calverley, Leeds. 
 
 Mr. Ralph Cappur, Namptwich, 
 
 Mr. James Card, Newcaftle, 
 
 Mr. James Carr, Halifax. 
 
 Mr. William Carr, Leeds. 
 
 Mr. Carter, Middlev/i'ch. i 
 
 Mrs. Carver, Cheftfeffield, 
 
 The Reverend Mr. Cawley, Tarvin. 
 
 Sir John Chetwode, Baronet. 
 
 The Reverend Mr. Chidlaw, Chfefter. 
 
 Mr. Jofeph Chippindall, Attorney at Law, 
 
 Manchefter. 
 Mr. Church, at tbe-Grij^n, Namptwich. 
 John Clarke, Elq, Wilgherton. 
 The Reverend Mr. Qaf ke, Bir'mingham, 
 Mr. John Clarke, Littlewoodhoufe, 
 Mr. William Ckrkfonj Leeds. 
 Mr. James Clegg Manchefter. 
 Mr. John Clegg, near Rochdzle, 
 Richard Clive>Efq. Stych. 
 "William Clive, Efq. Ipfwich. 
 The Reverend Mr. Clive, Reftof of Ad4erley, 
 
 two Books, ^ 
 Mr. Richard Claugh, Manchefter. 
 Mr. Jofeph Clubbe, Chcfter. 
 
 Mr. 
 
S.UBSGRIBERS' NAMES, xvii 
 
 Mr. John Clubbs, Chefter. 
 
 Major Cole, Leeds. 
 
 Mr. Hobert Coleman, Eriftol. 
 
 Mr. Richard Cooke, Merchant, Halifax* 
 
 Mr. James Cooke> dittOi 
 
 Mr. White Cooke, Derby. 
 
 Mr. Jofeph Cookcj Cheften 
 
 Mr. John Gdoke, ditto. 
 
 Mr. William Cooke, Namptwich. 
 
 John Cookfon, M. D. Wakefield. 
 
 Mr. Samuel Cooper, Attorney at Law, Stockport* 
 
 Mr. Cooper, Slfufford-ArMs, Wakefield. 
 
 Mr. Cooper, Namptwich; . 
 
 Mr. Edward Coppock, Stockporti 
 
 Mr. William Cornelius, Cheften 
 
 Mr. Luke CbteS, Manchefter. 
 
 Mr. Michael Cottam, Surgeon, Leeds* 
 
 Mr. George Cottpn.'fenior, Wakefield* 
 
 Mr. George Cotton, junior, ditto. . 
 
 Mr. William Cowell, Merchant, Leeds* 
 
 Mr. William Cowley, Angel, Chefterfieldi 
 
 John Crewej Efq. Crewe. 
 
 Jofliua Crompton^ Efq; Derby, -'v 
 
 John Crqmptpn, Efq. ditto. 
 
 Mr. Robert Crowther, Stockport. 
 
 Mr. Tim. Crowther, Gtiitimerfall* 
 
 Mrs. CunlifFe, Chefter, two Books, 
 
 ib: 
 
 Mr. Samuel Dartiel, Stockport. 
 
 The "Reverend Mr. Darwall, Walfall. 
 
 John Dawfon, Efq. Morley, "two Books. 
 
 Mr., Dawfon, Attorney at Law, Sheffield, two 
 
 Books. 
 Mr. William Dawfon, Surgeon, Lecds^ 
 
 b Thei 
 
xviii SUBSCRIBERS' NAME3< 
 
 The Reverend Mr. Dean, Mancheft^, 
 
 Mr. Dennis, Namptwich. 
 
 William Dennifon, Efq. Leeds. 
 
 Alexander Denton, M. D. GxSxr: 
 
 The Reverend Mr. Derbyftiire, ditto. 
 
 The Reverend Mr. Ditrkenfon, Vicarcf Tarvin^ 
 
 The Reverend Mr. Dickenfon, Gloiicefter, 
 
 The Reverend Mr. Dickenfon, Sheffield. 
 
 Mr. Benj. Dickenfon, Merchant, Halifax, 
 
 Mr. Eben. Dix, Chefter. 
 
 Mr. Samuel Dixon, Stockport. 
 
 The Reverend Mr. Dockfey, Chefter, 
 
 The Reverend Mr. Hen. Downes, Sheffield, 
 
 Mr. Jofeph Downing, ditto. 
 
 Mr. James Drake, Halifax 
 
 Mr. Drink water. Surgeon, Salford, 
 
 Maria DucaiEl, Bath. 
 
 Mr. James Durden, Rocbdale, 
 
 E. 
 
 The Reverend Mr. Jofeph Eat©n, Chefter; 
 
 Mr. Eaton, Attorney at 'Law, ditto 
 
 TheReverend Mr. Eddowes, Reftor ofWiftafton; 
 
 Mr. John Edduwes, Naraptwith. 
 
 Mr. John Eddowes, CJwfter. 
 
 The Reverend Mr. Edwards, Leeds. 
 
 Mr. William Egerton, near Namptwich. 
 
 Mr. Ellis, Chefter. 
 
 The Reverend Mr. Ethelfton, Mandiefter. 
 
 The Reverend Mr. Caleb Ewans, Briftol. 
 
 The Reverend Mr. Thomas Evans Mixenden. 
 
 The Reverend Mr. Jofeph Evaire, SheffieW. 
 
 Mr. Thomas Evans, Briftol. 
 
$UBSCR,IBERS' NAMES, xix 
 
 A 
 
 F. 
 
 Mrsc Elizabeth Faulkner, Chcfter. 
 
 The Reverend Mr._ John Fawcett, Leeds. 
 
 The Reverend Mr. FawcetE, Kidderminfter,' 
 
 "William Fenton, Efq. near Leeds. 
 
 Thomas Fenton, Efq- ditto. 
 
 Mr. John Fenton, ditto. ^ 
 
 Mr. H. Feilden, Manchefter. 
 
 John Firth, Efq, Leeds. 
 
 Thomas Fletcher, Efq-, ^4tham(low^ 
 
 Mr.Folliott, Merchant, Chefter. 
 
 Mr. Hugli Fpfter, Namptv/ich. 
 
 Mr. Wi'niam Fofter, ditto. 
 
 Wr. William Fpvfirdcn, Stockpqrt. 
 
 Mr. Willi^^ff) Fpwlff, Attorney at Law> Derby. 
 
 Mr. Ralph Fox, N^im-ptwich. 
 
 Mr. Francis, Gent. Malton, 
 
 Mr. John Frur, Surgeon, Birmingham, 
 
 '« ' 
 
 G. 
 
 1 he Right Honourable Lord Gray. 
 The Honourable Booth Gray. 
 Mr. GaUioiore, Attorney ^.t Law, Cheftecfield 
 Mr. Stephen Gamble, 'ditto. 
 Mrs. Gardiner, ditto. 
 Mr. Lawrence Gardner, Mapchefter, 
 Mr. James Gardner, ditto. 
 Mr. John Garland, Leeds, 
 Mr. Saipuel Garnett, Namptwich. 
 Mr. Gdbt'ge Garnett, ditto. 
 The Reverend Mr. Garratt, Burton. 
 The Reverend Mr. Cuthbert Galkarth, BowdenI 
 b z Mr, 
 
XX SUBSCRIBERS' NAMES. 
 
 Mr. ^ohnGee, Stockport. 
 
 The Reverend Mr. Gentleman, Salop. 
 
 Mr. Gibbons» Attorney at Law, Namptwich, 
 
 Mr. Janies Gibfon, Salop: 
 
 Mr. Francis Gilbert, Ghefter. -^ 
 
 Mr. Gilbert, Namptwich. 
 
 Mr. Benj. Glover, Leeds. 
 
 Mr. Jofliua Glover, Birmingham." 
 
 Ralph Goforth, Efq. 
 
 Mr. Gorft, Middlewich. 
 
 Mr. Robert Gorton, Manchefter. 
 
 Mn William Graham, Halifax. 
 
 Mrs. Gream, Wakefield. ; 
 
 Mr, James Greatrex, fenior, Manchefter, 
 
 Mr. Samuel Greaves, ShefBeld, , 
 
 Richard Green, Efq. Wakefield. 
 
 Mr. Robert Green, Leeds, two Books^ 
 
 Mr. Greenwollers, Namptwich, 
 
 Mr. Aaron Grimfhaw, De Acad. Leeds.' 
 
 Mr. Samuel Grundy, Bury.. 
 
 The Reverend Mr. Gummer, Hereford. 
 
 Mr. Thomas Gunning, Sheffield. 
 
 Mr. Thomas Gyfbourn, Birminghani. 
 
 H. 
 
 The Honourable and Reverend Dr. Harvey, 
 
 Prebend of Ely. 
 Mr. John Hadfield, junior, Mancheiler. 
 Mr. Jofliua Hainfworth, Leeds. 
 Dr. Hall, Manchefter. 
 Mr. Hall, Surgeon, Namptwich. 
 Mr. Hall, Brazen Nofe College, Oxford. 
 Mr. Samuel Hall, Manchefter. 
 Mr. William Hall, Sheffield. 
 Mr. John Hamer, Rochdale. 
 
 Mr. 
 
SUBSCRIBERS* NAMES, xxi 
 
 Mr. George Hatnisr, Hamer-Hall. 
 
 Mr. John Hamnett, Willafton. 
 
 Mr. Jofeph .Han cock, Sheffield, two Books. 
 
 Captain Nathaniel Hancock, London. 
 
 Mr. Benjamin Hanfon, ditto. 
 
 Mr. Thomas Hardy, junior, Wakefield. 
 
 Mr. J. Hargreaves, ditto. 
 
 Samuel Harper, Efq. Leeds. 
 
 Mr. Ja'mes Harriott, London. 
 
 Mr. James Harrifon,. Manchefter. 
 
 Mr. William Harrifon, Derby^ 
 
 The Reverend Mr. Harrop, Wem. 
 
 The Reverend Mr, Harrop, Afliton. 
 
 Mr. Thomas Harrop, Chefter. 
 
 The Reverend Mr. Hart, Doncaftef. 
 
 The Reverend Mr. Harwood, Chefter. 
 
 Mr. James Haflam, Rochdale. 
 
 The Reverend Mr. Hawkes, Birmingham.' 
 
 Mr. William Hawksford, ditto. 
 
 Mr. Gam. Hawkins, ^hefter. 
 
 Mr. John Hawkfley, Surgeon, Sheffield. 
 
 Mr. Chriftopher Heath, Derby, two Books. 
 
 iMifs Heaton, Chefterfield. 
 
 The Reverend Charles Henchman, Vicar of St. 
 
 Ofwald's, Chefter. 
 Mr. Thomas Henftiaw, Manchefter. 
 The Reverend Mr. Helketh, Northouram. 
 Mr. William Hewitt, Namptwich. 
 Mr. John Hewitt, ditto^ two Books. 
 Mr. Jofeph Hewitt, Stapeley. 
 The Reverend Mr. James Hey wood, Chefterfield. 
 Mr. Robert Hibbert, Merchant, Manchefter, 
 
 two Books. 
 The Reverend Mr. Hinckefman, Chefterfield. 
 Mr. Charles Hindley, Manchefter. 
 
 ■ b 3 Th« 
 
3c5cU SUBSCRIBERS' NAMES* 
 
 The Reverend Mr. Hinton,. Birminghacti. 
 
 William Hird, M. D. Leeds. 
 
 Mr. Thomas Hobfon, BiruiMgham, 
 
 Mr. Hockcnhull, Namj>iwkh. 
 
 C. Hodfon, M. D. Wakefield. 
 
 Mr. James Hodfon, Manchefter. 
 
 The Reverend Mr. Francis Hodfon, Bury. 
 
 Lady Hoghton, Walton. ; 
 
 Mr. John Holford, Manchefter. 
 
 Mr. Samuel Hoiker, Bury, 
 
 Mr. Samuel Holland, Surgeon, Chefterficld,- 
 
 Mr. Jofeph HoUings, Halifax. 
 
 Mr. William Holme, Stockport. 
 
 Mr. John Holmes, Le^dS. 
 
 Mr. John Hope, Manchefter. 
 
 Mr. William Houghton, Merchant, Hudder& 
 
 field. 
 Mrs. Haworth, Manchefter,- twQ Books, 
 Mr. Daniel Howell, Nafflptwich. 
 Mrs. S. Hudfon, Maiifax. , 
 Mr. William Hudfon, Gilderfome, 
 Mrs. Mary Hunt, Chefter. 
 Mr. William Hutchinfon,Wi«eMerchant,LeedsJ 
 Mr Samuel Huwon, ditto. 
 Mrs, Hyde, Chefter. 
 
 Mr. Robert Hyde, Merchant, Mancheftert' 
 Mr. Pavjd Hyde, Stockport. 
 
 I. 
 
 Mr. Jofepb Ibbetlbn, Sheffield, 
 Samuel Ingram, M- D. London, 
 
 Mr. Jofeph J^ckfoti, Ki^g's-Jms^ Namptwieh;^ 
 Mr. Thomas Jackfon, ditto. 
 
 Mr; 
 
SUBSCRIBERS' NAMES, xxiii 
 
 Mr. Thomas Jagger» Leeds. 
 
 Mr. E. Jennings, Wakefield* 
 
 Mrs. Joddrell, Chefter, twa Books. 
 
 Mrs.' Jdddrell, Mancheftef. 
 
 Mr. P. Johnfon, Derby. 
 
 Mr. Samuel Jqbyafon, Natnptwrch. 
 
 James Johnftone, M. D. 
 
 The Reverend Mr. J9nes, Walfalb 
 
 ^p. Thomas Jytes, NamptwLch. 
 
 K. 
 
 Samuel Kay, M: D. Manchefter. 
 
 Mr. Richard Kay^ Bury. 
 
 The Reverend Mr. Keay, Afll, ^x Books: 
 
 Mr. Randle Keay, "Whitchurch. 
 
 Mr. Kenneriey, Namptwich. 
 
 James Kennion, Efq, near Leeds. 
 
 Mr. Edward Kennion, MercbaAt, Manchefter^! 
 
 Mr. Kent, Apothecary, Namptwich. 
 
 Mr. William Kenti ditto. 
 
 The Reverend Mr. Kent, ditto. 
 
 Mr, Edmund Kerftiaw, Stockport. 
 
 Mr. George Killer, Derby. 
 
 Mr. John Kirby, Sheffield. 
 
 Mr. Ralph Kirkham, Manchefter. 
 
 Mr. Thomas Kirkpatrick,, Derby. 
 
 Mr. Roger Kiflspatrick, Whitcbijrch.' 
 
 The Reverend Mr. Knowles, B. A. Stockport* 
 
 Jhe Reverend Mr, Knight, Halifax, 
 
 L. 
 
 The Reverend Mr. John L?.i3ghprne, Aflon,' 
 Mr. William Leachi Halifax, 
 Mr. William Lcaper, Derby, 
 
 b 4 Mr. 
 
xxiv SUBSCRIBERS' NAMES. 
 
 Mr. John Leathley, Leeds. ' 
 
 Thomas Lee, fenior, Efq. ditto. 
 
 Thomas Lee, junior, Efq. ditto, 
 
 Mrs. Lee, Chefter. 
 
 John Lee, Efq. Lincoln's Inn. 
 
 Jonathan Lee, Efq. Chefterfield. 
 
 Mr. R. Leeke, Middlewich. 
 
 John Lees, Efq. Piatt, fix hooks. 
 
 The Reverend George Legb, L. L, D. Vicar of 
 
 Halifax, three Books. 
 Mr. James Leigh, Golfaourne. 
 Mr. Samuel Lenox, Liverpool. 
 Mr. Liverfage, iSTatnptwich, 
 Mr. Robert Livefey, Manchefler. 
 The Reverend John Lloyd, Vicar of Rotheram, 
 Edmund Lodge, Efq. Leeds, two jBeoks. 
 Thomas Lodge, Efq. ditto. 
 Mr. Thomas Longmore, Birmingham, 
 The Reverend Mr. Lord,' ICnutsford. 
 Mr. Samuel Loynesi Walfall. 
 Mrs. Theodofia Lowe, Derby. 
 Mr. Solomon Lowe, Mottram. 
 Robert Lowndes, "Efq. Chefterfield, 
 Mr. William Ludlow, Briftol. 
 Mr. Chriftopher Ludlow, ditto, 
 Mr. Ifaac Ludlow, ditto. 
 Mr. Robert Lumb, Leeds. 
 'J'he Reverend Mr. William Lupto'n, ditto, 
 
 M. " 
 
 Mr. John M'Kie, CheiJ^r. 
 
 H. Mackworth, Efq. Cavendifli Square. 
 
 The Reverend Mr. Maddock, Namptwich. 
 
 Mr. James Maddock, ditto. 
 
 ]VIr. Plant Maddock, ditto, . 
 
SUBSCRIBERS' NAMES, xxv 
 
 Mr. George Maddock, Stapeley. 
 
 Peter Mainwaring, M. D. ' Manchefter, iwa 
 
 Books. 
 Mr. R.' Markham, Leeds. 
 Mr. Thomas Marrioir," Minchefter. 
 Mr. William Marriott, Stockpprt. , 
 Mr. Marriott, Roe-Buck, Rochdale. 
 Mr. Robert Marfden, Chefterfield. 
 Mr, James Marfhall, Leeds. 
 Mr. John Marfliall, Merchant, Woolverhamp- 
 
 ton. 
 Mr. WilUa'm Martin, Namptwich. 
 Mr. J. Martland, Manchefter. 
 Edmund Maflcelyne, Efq. Baflet Down, Wilts. 
 The Reverend Mr. Maffey, Tarporley. 
 Mr. John Maffie, Namptwich. 
 The Reverend Mr. Mather, Rainford. 
 Mr. J. Matthewman, Sheffield. 
 Mr. John Matthews, ditto, iwo Books. 
 Mr. George MaudQey, Wakefield. 
 Mr. John Maurice, Chefter. 
 The R,everend Mr. Meanley, Piatt. 
 Meffrs. Thomas and John Medhurfts, Leeds, 
 
 iwo Books. 
 Mr. Micklethwaite, Leeds. 
 Mr. Robert Midgley, ditto.. 
 Mr. Jof. Midlani, Birmingham. 
 
 Milner, M. l5. Leeds. 
 
 Robert Milnes, Efq. Wakefield. 
 
 Pemberton Milnes, Efq. ditto. 
 
 James Milnes, Efq. ditto. 
 
 Mr. William. Milnes, Chefterfield. 
 
 Mr. Jofeph Mitchell, Sheffield. 
 
 Mr. James Mitchell, Manchefter. 
 
 Mr. Jofeph Mobberley, Walfall, 
 
 ' . • Mr. 
 
xxvl SUBSCRIBERS* NAMES« 
 
 Mr. B. Molefworiih, Sheffield. 
 
 Mr, Mbllyneux, Merchaoiti Leeds. 
 
 Mr, John Moreton, Chefter. 
 
 The Reverend Mr, John Morewood, ChefterficM* 
 
 Mr. John Mort, Chowbent. 
 
 Francis Mofeley, Efq. Mancbefter. 
 
 The Reverend Mr. Motterfliead, ditto, 
 
 Mr. John Moulfon, Chefter. 
 
 The Reverend Mr. Moub, Rotheram, 
 
 Mr. R. Wylde Moult, ditto. 
 
 Mr. Robert Moult, Manchefter. 
 
 Mr. John Monk, Surgeon, Rochdal^ij 
 
 Mr. Edward Murdock, GJafgQW, 
 
 N. 
 
 Mr. William Nabb, Attorney at Law, Manchefter, 
 
 Richard Nangreave, Efq, ditto. 
 
 Mr. John Navafon, Rochdale. 
 
 Mr, J. Naylor, Attorney at Law, Wakefield. 
 
 Mr. John Naylor, ditto. 
 
 Robert Newton, Efq. Norton. 
 
 The Reverend Mr. Newton, Briftol. 
 
 Mr. William Newton, Bookfeller, Manchefter, j 
 
 The Reverend Mr. Gabriel Nichols^ ditto. 
 
 Mr. Richard Nutter, Rochdale 
 
 O. 
 
 The Reverend Mr. James Oates, Betley,' 
 Mr. George Oates, Merchant, Leeds. 
 Mr. Jofiah Oates, Merchant, ditto. 
 Mr. Samuel Oates, Merchant, ditto. 
 Mifs Mary Oates, ditto. 
 The Reverend Mr. Oldfield, Manchefter. 
 
 Richard 
 
SUBSCRIBERS' NA]^fE5. xxvii 
 
 Mr. Richard Olivpr, junior^ Attorney at Law, 
 
 Manchefter. . 
 Mr. John Orang^, Chefte^. ^ 
 
 Mr. Aaron Orme, fenipr, Manchefter. 
 iThe Reverend Mr. Job Orton, Kidderminfter. 
 Mr. Oulton, Namptwich- 
 
 The Reverend Mr. Palmer, Macclesfield.' 
 Mr. Kennion Parker, Sheffield- 
 Mr. Thomas Parks, Biripinghatiji, 
 Mr. Parrbtt, Middjewicli'. 
 Mr. William Parfons, Leeds. 
 Mr- William Partridge, Perby. 
 The Reverend Mr. partridge, Namptwich. 
 Mr, Payne, ditto. , 
 
 Mr. Richard Peac&pp, Merchant, Leeds. 
 The Reverend Wiilian) Pendlehury,^ M. A, 
 
 Reftor of Bury thorp, tw<o Books. 
 Mr. Penlington NamptwJch. 
 Mr. Francis Perrott, Sj^rgeon, Birmingham. 
 Mr. Williami Phillips, Namptwich. 
 Mr. J. Pickford, Derby. 
 Mrs.Pigott, Manchefter. 
 
 -Pilkington, Efq. Heath, two Boeks.. 
 
 The Reverend Mr. Pilkington, Prefton. 
 
 Mr. Robert Pilkington, Bolton, two Books^ 
 
 Mr. Robert Plack, Stockport. 
 
 Mr. Randle Podmore^ Namptwich, 
 
 Mr. George Pollard, Halifax^ , ^ 
 
 Mr. William Pollard, ditto. 
 
 The Reverend Mr. Pppe, ManGhefter^ 
 
 Mr. James Potter, Merchant, ditto. 
 
 Mr. Thcjnaas Ptatchett, Namptwich. 
 
 " Mr. 
 
xxviii SUBSCRIBERS' NAMES, 
 
 Mr. Abraham Pratt, Malton^ 
 
 Mr. Philip Prefbury, Chefter. 
 
 Colonel Prefcott, Wakiefield, ; 
 
 R. Prefcott, Efq. London. 
 
 Mr. Nathaniel Prieftley, Northouram,' 
 
 Jofeph Prieftley, Field-Head. 
 
 Mr. Jonathan Prieftley, Leeds. 
 
 Mr. Philip Prothero, Briftol. 
 
 The Reverend Mr. Punfield, Birmingham, 
 
 The Reverend Mr. Pye, Sheffield. 
 
 R. 
 
 Mr. Edmund Radcliffe, Manchefter, two Boah, 
 
 Mr. Radcliffe, Namptsvich. 
 
 The Reverend Mr. Ralph, Halifax. 
 
 The Reverend Mr. Ratcliffe, Congleton,' 
 
 Mr. Andrew Raynes, Sheffield. 
 
 Mr. John Read, Leeds. 
 
 Mrs. Rhode, Chefter. 
 
 Mr. John Rhodes, Halifax. 
 
 Mr. William Rhodes, Leeds. 
 
 The Reverend Legh Richmond, Re(fl:or of 
 
 Stockport, two Beoks^ 
 Mr. Rider, Leeds. 
 Mr. David Rivers, London. 
 Mr. Jer. Rpades, Gummerfall. 
 Mr. Jof. Roberts, Sheffield, two Booh. 
 Mr. Robert Roberts, Chefter. 
 The Reverend Mr. Robins, Weftbromich. 
 George Robinfon, Efq. Altringham. 
 Mr. James Robinfon, Derby. 
 Mr. William Rofe, Leeds. • 
 Mr. John Rofe, Chefter. 
 The Reverend Mr. Rothcram, Kendall, 
 
 Mr. 
 
SUBSCRIBERS' NAMES., xxix 
 
 Mr. Ronghley, Chefter. 
 
 Mr. Chjiftopiier Routh, X-eeds. 
 
 Mr, Robert Rowland, Sheffield, 
 
 Mr. John Ruffell, Rotheratn. 
 
 Mr. Daniel Rufton, Birmingham. 
 
 The Reverend Mr. Rylands, Haddersfield, 
 
 The Right Honourable Earl of Stamford. 
 The Right Honourable Cpuntefs of Stamford- 
 Th« Honourable and Reverend John Stanley, 
 
 Re<5lor of Winwick. 
 Mr. William Sacheverell, Wakefield. 
 The ReverendTVIr. Matthew Salmon, Atherton. 
 The Reverend Mr. Jofeph Saunders, Chefterfield. 
 Mr. Jofeph Scarrett, Namptwich. 
 Mr, Robert Scarrett, dittb.', ■■ <■ ■ 
 Samuel Scatcherd, Efq. Mbrley. 
 Mrs. Scott, Leeds.' 
 
 The Reverend Mr. James Scott, M, A. FeHiaw 
 ' of- — ^--Gollege,' Cambridge. 
 Mr. John Seaman, Middlewii^h," 
 Mr. William , Seaman, ditto. ' 
 The Reverend Mr. John Seddon, Marichefter* 
 The Reverend Mr. John Shaw, Rochdale. 
 Mr. John Shaw, Chefterfield. 
 Mr. Thomas Shaw, Chefter, 
 Mr. John Shepley, Attorney at Law, Leeds. 
 Samuel Shore, Efq. Sheffield, iwo Books. 
 Mr. William Short, Leeds. 
 Mr. John Shute, ditto. 
 William Shuttleworth, Efq. Chefterfield. 
 Mr. William AtitrobusSidebotham, Stockport. 
 Mr. S. Simmons, Sheffield. 
 Mr. William Simpfon, Sheffield. 
 
 . ■ ^ Mr. 
 
irxx SUBSCRIBERS' NAMES. 
 
 Mr. Richard Slater, Chefteriield. 
 
 Mr. Richard Slater, junior, AttWHey at Law, 
 
 ditto. 
 Mr. Thomas Slater, Surgeod, ;ditto. 
 Thomas Slaughter, Efq. Ch^fter. 
 The Reverend Archdeacon Smalbrooke, Litclw- 
 
 field, two Books. 
 Mr. Thomas Smalley, ■Ghefterfield. 
 Mr. George Smart, Beokfeller^ WalfeH, two Boohi 
 Bo»k- Society, ditto. 
 Tfie'Revereixd J. Smith, SheiHeld. 
 Mrs. Sarah Smith, Wakefield. 
 Mr. William Smith, Leeds. 
 Mr. Nicholas Smith, Attorney at Law, ditto^ 
 Mr. Charles Smith, Rochdaie. 
 Mr. William Smith, Sheffield. 
 Mr. John Smith, ditto. 
 Mr. Alexander Smith, Halifax. 
 Mr. Peter Smith, Namptwich. 
 Mr. W. Snape, Der-by. 
 l^he Reverend Mr, Soley, M. A. Re6ior of Nor- 
 
 field. 
 Mr. Ephraim Sorby, Sheffield. 
 Abraham Spooner, Efq, Birmingham. 
 Mr. William Sprout, Namptwich. 
 Mr. George Spurftow, Apothecary, Chefter. 
 Mr. Charles StannVforth, Sxirgeon, Cheflerfieldj 
 Mr. David Sunsfield, Merchant, Halifax. 
 Mr. Thomas Starkey, MancHefter. 
 Mr. Richard Stevenfon, Leeds. 
 Mr. John Storrs, Stockport. 
 Mr. Storry, Namptwich. 
 Mr. Richard Stovin, Wakefield. 
 Benjamin Strachey, Efq. Berkley Square, Lon* 
 
 don. 
 Mr. Jofeph Strettles, Namptwich. 
 
SUBSCRIBERS' NAMES. kx4 
 
 Mr. John Stringer, Stockfxjrt. 
 
 Mr. James Sfubbs, CHefter. 
 
 Mr. John Suidiffe, Sheffield* 
 
 Mrs. Swaine, Spreed-Eagle, Maachefler^; 
 
 Mr. Peter SwiisJdell, Stockport, 
 
 T. 
 
 Mr. Thomas Tagg, Namptwkh, 
 
 John Taylor^ Efq. Bkminghatn. 
 
 Mr. Thomas Taylor, ditttj. 
 
 Mr. George Taylor, Sheffield, two Books. 
 
 Mr. Janses Taylor, Merchant, Rochdale, 
 
 Mr. SdfiHsd Taylor, ditta 
 
 Mr. John Taylor, ditto. 
 
 Mr. William Taylor, Altringham. 
 
 Mr. John Teafdale, Rochdale. 
 
 Mr. John Tennant, Leeds. 
 
 TheRewerend Mr. Thomas, M. A. Natnptwich. 
 
 Mr. Robert Thomley, Attorney at Law, Chcf- 
 
 terfield. 
 Mr. John Thorp, Rotheram. 
 The ReverendMr. Threl^eld, Halifax. 
 Mr. William Threlkeld, ditto, 
 Mr. Jiohft TMone, Chefter. 
 Mifs Tilftofte, ditto, 
 Mr. Thomas Tinker, Manchefter, 
 Mr. Thomas Tippings jtinior. Merchant, ditto. 
 Mr. Maurice Tobin,. l.eeds. 
 <G&iTi§e ToMet, Efq. Bttley, ti&o Bocfh. 
 Philip Tomlins, Efq, Worcefter. 
 William Tomkinfon, Efq, Manchefter, 
 Mr. Henry , Tomkinfon, Attorney at Law 
 
 Dorfold. 
 The Reverend Mr. Toramas Briflol, - 
 Mr. William Topham, Merchant, Leeds. 
 Mr. Tinj. Topham, Regijier Office, Wakefield. 
 
fcfxU SUBSCRIBERS' MAMES. 
 
 Mr. Topp, Congleton. "" - 
 
 Colonel L. A. Tottenham»^ Wakefefd- 
 
 Mr. Tottie, Merchant, Leeds. 
 
 Mr. Janaes Touchett, Merchant, Manchefter. 
 
 Mr. Towne, Attorney at'Lav?, Wakefield. 
 
 Mr. Jofeph Townfherid, Birmingham. 
 
 Mr. Matthew Travis, Manchefter. 
 
 Mr. Treacher, Namptwich. 
 
 Mr. Samuel Troughton, Birminghani, 
 
 The Reverend Mr. Turner, Wakefield. 
 
 Mr. James Turner, Rochdale. 
 
 The Reverend Mr. Twyford, Didfbury. 
 
 The Reverend Mr. Tyndall, Birmingham^ 
 
 Mr. Jofeph Tyndall, ditto. , ; - 
 
 IX' • :',- ' 
 The Reverend Mr. Urwicke, Worcefter, 
 
 Mr. Daniel Vaudray, Middlewich. 
 
 Mr. J. Venables, Stockport. 
 
 The Reverend Mr. Venn, Vicar of Huddefsfield* 
 
 The Reverend Mr. Vicary, Bewdley. 
 
 .. w. 
 
 The Honourable Lady. Warren, Poynton, twi 
 
 Books.' 
 Mr, J. Waddington, Halifax. 
 Mr. Hai'gh Walker, Leeds. 
 Mr. William Walker, ditto. 
 Mr. William Walker, junior, Wakefield;-; 
 Mr. Samuel Walker, Sheffield; 
 
 Mr. 
 
Subscribers* nAjvieS. toiii 
 
 Kir. Andrew Walker, Warner-Street, Londonj 
 
 Mr. Jarvis Walker^ Namptwich. 
 
 Mr. William Walley, dittp. 
 
 Mr. Richard W*lf"^ey, Altringhanl. 
 
 Mr. William WalmOey, Manchefter. 
 
 Mr. James Walmfley, Rochdale. 
 
 .Peter Walthall, Efq. Wiftaftoir. 
 
 Mr. Robert Ward, Manchefter. 
 
 Mr. Thomas Warren, Printer, Birminghafflj 
 
 Mr. John Waterhowfe, Halifax. 
 
 Mr. Watkifs, Attorney at.Law, Namptwich. 
 
 Mr. John W^tfoq, .Chefter. 
 
 Mr. W. Watfpn, M^Fchfint, Sheffield. 
 
 Mr. Watfon, the George, ditto; 
 
 Mr, E. Watfon, Stpckport. 
 
 Mr. William Webb, Suttpn Cold field. 
 
 Mr. Leonard W^bfter, Sheffield. 
 
 Mrs. Sarah Webfter, Chefterfidd. 
 
 Mrs. Wentworth, Wakefield. 
 
 The -Reyerqnd Mr. Chriftopher Wetherhead* 
 
 Leedsi 
 Mrs. Wettenhall, Namptwich. 
 Mr. James Wh^r^on, Manchefter; 
 Mr. James Whavs^flll, Stpckport; 
 ■Mr, James WJieat, Sheffield; 
 The Reverend Mr. Whitaker, ^Leeds. 
 The Reverend Mr. William Whitaker, ditto. 
 Mr. James Whitaker, Attorney at Lawi Man- 
 
 phefter. 
 Mr. Henry Whitaket;, ditto. 
 Mr. John Whitaker, ditto. 
 Mr. Daniel Whitaker* ditto. 
 Snowden White^ M. ,P. Derby^ 
 The Reverend Mr. White, ditto. 
 Mr. Charles White, Surgeon, F. R. S. Man- 
 
 chefter; 
 
 c Mr. 
 
xxiv SUBSCRIBERS' NAMES. 
 
 Mr. John White, Chefterfield. 
 
 Mrs. Mary Whittley, Chefter. 
 
 Mr. Wickfted, Namptwich. 
 
 Mr. Richard Wickfted, Surgeon, dittoi 
 
 Mrs. Mary Wilbraham, ditto. 
 
 Mr. Edward Wilkes, Leeds. 
 
 The Reverend James Wilkinfon, Vicar of Shef- 
 field, two Books. 
 
 Mr. AUwood Wilkinfon, Merchant, Chefterfield. 
 
 Mr. Richard Wilkinfon, Merchant, ditto. 
 
 Mrs. Williams, Leeds. 
 
 Mrs. Lydia Williamfon, Stockport. 
 
 Richard Wilfon, Efq. Recorder of Leeds; 
 
 Mrs. Wilfon, Eftiton. 
 
 John Wilfon, Efq. Manchefter. 
 
 The Reverend John Wilfon, M. A. Fellow of 
 Trinity College, Cambridge. 
 
 Mr. John Wilfon, Paifley. 
 
 Mr. Robert Winftanley, Prefton. 
 
 The Reverend Mr. Jolhua Wood, Halifax. 
 
 Mr. William Woollatt, Derby. 
 
 Mr. Hatton Woolrich, Leeds. 
 
 Mr. Edward Worthington, Stockport. 
 
 Mr. John Worthington, ditto. 
 
 The Reverend Thomas Wray, D. D. Vicar of 
 Rochdale, tvjo Books. , 
 
 Mr. Wrench, Surgeon, Namptwich. 
 
 William Wright, Efq. Stockport, two Books. 
 
 The Reverend Mr. Thomas Wright, Briftol. 
 
 Jcrvas Wright, Surgeon, Sheffield. 
 
 Mr. Wroe, Bookfeller, Derby. 
 
 Mr. Thomas Wroe, ditto. 
 
 Sir Rowland Wynne, Baronet; 
 
 2 • Thomas 
 
SUBSCRIBERS' NAMES, xxxv 
 
 Y. 
 
 Thomas Younge, M. D. Sheffield, 
 
 Mr. S. A. Younge, ditto. 
 
 Mr. William Yoxall, Namptwich. 
 
 Mr. William Yoxall, ditto, Attorney at Law.- 
 
 Z, 
 
 Mr. Samuel Zouch, Wakefield. 
 
 A SHORT 
 
 .C,2 
 
SHORT ACCOUNT 
 OF T H E 
 
 LIFE OF THE AUTHOR. 
 
 BY THE 
 
 REVEREND Mr. CHORLTON, 
 
 Prefixed to a Treatise intitled 
 
 INVISIBLE REALITIES. 
 
 MR. Henry Pendlebury, the Re- 
 verend Author of the enfuing Dif- 
 courfe, was born the fixth of May 1626, at 
 '^okht in Bury Parifti in Lancajhire. He 
 was, from his youth, of a folid and fedate 
 Spirit i there did then appear in him an 
 averfenefs to vanity, and an inclination to 
 
 ferioufnefs ; 
 
AUTHOR'S LIFE, xxxvii 
 
 fejflQufnefs J lie ^la^ an apt^efs for, and 
 Iqv? to lesrnipg,, an4 purfued it witl^ great 
 q\o(m^ik sind diligence. Ther? thet; feem-: 
 ed t<^ b§ ai^ ^arly fpupdation laid in him, 
 upon whi?h aftefW^?4? a high Fabric of 
 l^arping atid Goodnefs was tp be erefted. 
 He waa at fever^l fphoqijs, but perfedled for 
 the Unlverfit^ fi^ B^f'j! Schoal. After he had 
 taken his J)egr^es ^t Q^mbridge, he return- 
 ed into Ij0,^(qfhirej aqd preached his firft 
 Sermon at ^Jhmorik.^ in the Panfh of Liid' 
 dletout Auguft 1 6th, 1648, V'^hefe after- 
 wards he fpept fome time as Probationer ii} 
 the Miniftry. 
 
 He was fet apart to the Office and Work 
 of the Miniftry at Tnrton Ciiapel, in the 
 Pariflj of Bolton in the Moors, Od:ober 
 third, 1650. The Reverend Minifters that 
 invefted him in the iVIinifterial Ofl^ce^ were 
 Mr. jQhn Tilfley, Mr. fhomas Fitts, Mr, 
 'Jonathan ScbQlefield, Mr. Tobias Furnefs,Mv, 
 Robert Bath. They who were prefcntj 
 obferved him to make his Ordination- Vows 
 and Promifes with great Hunjility of Spjrit. 
 After his Ordination, he preached near 
 a Year at fiorridg^ Chapel, in the Parilli of 
 c 3 Dean. 
 
xxxviii AUTHOR'S LIFE; 
 
 Dean. From thence he removed to Hol- 
 comhe Chz^d, in the Parifli of Bury, Odbo- 
 ber i6th, idji, where he laboured hard in 
 his matter's work, 'till he was excluded 
 from the public performance thereof in that 
 place, on Barthokmew-Day 1662, by the 
 Adt of Uniformity. The adjacent mini- 
 fters and people had him in high eftimation 
 for his Life and Labours. When he was at 
 Holcombe, he had a Call from the people at 
 Ringley ; but they at Holcombe being fenfi- 
 ble what a burning and fhining Light he 
 was amongft them, would not be brought 
 to give up their Title to him. He had a 
 large Meafure of natural Gifts and Endow- 
 ments, which furnifhed him with gr6at 
 profiiptnefs and readinefs for all his Mini- 
 fterial Performances ; but they did not ren- 
 der him the lefs ftudious, for he would not 
 ferve the Lord with that which coft him 
 nothing. Much of his Time vyas fpent in 
 his Clofet, where he gave him felf to Prayer, 
 Reading, and Meditation : this was the on- 
 ly place upon earth, where he took the 
 greateft pleafur.e, next to his Pulpit. He 
 did not concern himfelf in any feoular af^* 
 
 fairs 
 
AUTHOR'S LIF E.. xxxix 
 
 feirs pertaining to his Family, but devolved 
 the whole management- of them upon his 
 virtuous Confort. All his Sermons, both 
 as to the Heads and Enlargement of them, 
 were premeditated and penned, and after- 
 wards preached with little variation, with- 
 out the help of his Notes ; which manifeft- 
 ed, befides the ftrength of his memory, the 
 yaftnefs of his pains to fix them therein, 
 confidering the variety of the matter, and 
 the number of the Texts contained in 
 them. 
 
 So great was his induflry, that in his 
 weakn,efs, when there wdre fome fmall 
 hopes of his recovery, be fet himfelf to 
 fludy a new Difcourfe (uitable to his own 
 and his Hearers condition. Before his ex- 
 clufion from his Work in public, befides 
 his conftant Preaching every Lord's-Day at 
 Hokomh among his people, he preached 
 much to other Congregations, both far and 
 near, in the "country, which had their 
 pionthly exercifes j and after he was filenced, 
 he continued as laborious in preaching as 
 before. And indeed the Protpftant Diflent- 
 gr? in all the Parifties adjaceht to him, 
 c ,4 were 
 
xl AUTHOR'S LIFE' 
 
 Were very defirQUs df hrs Labours amongfl 
 them J and he Was free" to fpend, and be 
 fpfent for the promoting of their Sotfis 
 good. He Was ever mittdful of his Ordi-' 
 nation-Vow, and could not think tba|, any 
 power upon Earth could annul hrs Conimif- 
 fion Whidh h6 had received from Chrift tq 
 Preach the Gofpfel He Was moft emi-i' 
 ftent for humilify,' meeknefs, and felf-? 
 denial ;. hefeiri he fhined above hjs Fel- 
 lows. 
 
 His modefty was fuch, th^t tho' he was 
 one of the grefateft of his Brethren for thi^ 
 liiffefiai Atfainments and Performances, yet 
 he did really efteem; himfelf the leaft of 
 them all: his hurnility craft fuch a Veil 
 over all his Abilities, that h could riot dif-= 
 cern thefri, tlioug'h they were very corifpi- 
 cuous to others. He was able to maintain 
 the Truths of the Gofpel committed to hisr 
 Truft, againft* the Oppofers ahd Subverters 
 pf them, 'the Controverfies, both as to 
 Faith and Worfliip, between thePROTEST-e 
 ANTS and Papists, wefe thoroughly un- ' 
 ^erftQod by him ^ his frrjall Treatlfe of 
 
 T?tAN-j 
 
AUTHOR'S LIFE. xli 
 
 TftANSUBSTAHTiAT iON*isa fdfficicnt evi- 
 i^efitie of his Ability to defend the Proteftant 
 Caufe : afid he has left behind him another 
 Piece on the Sacrifice of the Mass, not 
 inferior to it in Worth and Excellency -f. 
 
 He hiad a Tfanfeript of all th6fe divine 
 Truths and Graces -tjpen bis own Heart, 
 which he fecomittended onto others ; the 
 Scope of all' his" Studies, Prayers, and Ser- 
 mons, was directed by bim to the faving 
 of hirtifelf, and thofe that beard him. And 
 in his Converfation were fo exprelled the 
 Pqwer and Life of all his miniflerial Ad:s 
 in a holy Imitation of his Lord and Mafter 
 
 * Dedlor Calamy fays, that this traft on Tranfubitantia^ 
 tion was carried by a friend of Mr. Pendklurfs. to -Arch- 
 biihop Tillotfon, who caufed it to be publifhed, he fo 
 innch approved it. Dr. Birch attefts, in fubftance, the 
 fame ; and others »o--zd li'ving, who have read Mr. Pendle- 
 bury's Treatife on Tranfubftantiation, remember a recom- 
 niendatOry Preface prefixed to it, that was written, by 
 Archbifliop TiUotfmi. The Editor of the prefent work did 
 yerily believe that Difcourfe which now appears among 
 tillotfon\ Works, to be Mr. Pendlebury's. But Doftor 
 Birch exprefsly fays, that the Archbilhbp was Editor 
 of two Difcourfes on Tranfubftantiation, the onp his onun, 
 jhe other Mr. Pendkbu>y\. 
 
 rj- That is the prefent Treatife, 
 
 Jefaa 
 
xlii AUTHOR'S LIFE. 
 
 Jefus Chrifl, as did fhew him to be really 
 
 perfuaded in his heart that there was more 
 
 than ordinary care required of him to keep 
 
 himfelf in all refpedts pure from the Blood 
 
 of Souls : and the Lord, who is the fearcher 
 
 and trier of the Heart, and who loves 
 
 " Truth of Grace in the- inward parts," 
 
 did crown his minifterial endeavours with 
 
 great Succefs : he did not '^run in vain," 
 
 nor ^' labour-in vain, nor fpend his Strength 
 
 for nought ;" but he had Seals of his mini- 
 
 ftry all along, from the beginning to the 
 
 clofe thereof j and the Lord ordered it fo 
 
 wifely in his Providence, that fometimes 
 
 the notice of the faving Succefs of his mi- 
 
 niftry was then brought unto him, when it 
 
 conduced moft to his inward Support and 
 
 Confolation. Then (to give one inftance 
 
 of many) when he was baniflied by the 
 
 Oxford Kdi, at the firfl: Houfe where 
 
 he took up his Lodging, as a poor Exile 
 
 from his own Home, the Mafter of 
 
 the Houfe faluted him as his fpiritual 
 
 Father, and related to him that he was the 
 
 Inftrument of his Converfion, by preaching 
 
 qi Ledure-fermon zl Leigh Church . Mr. 
 
 Nathaniel 
 
AUTHOR'S LIFE. xliii 
 
 Nathaniel Hilton of London, gave a Stipend 
 for a weekly Ledlure at Bolton every Mon- 
 day, of the moft eminent Minifters in the 
 County, to four in their courfes, among 
 whom this worthy Servant of Chrift was 
 chofen one. He was a great redeemer 
 of his Time ; there was not fo much as a 
 Day fpent by him in Idlenefs j the fenfe of 
 unfeen Things was fo deeply imprefled on 
 his Ipirit, as made him fill every Leaf in 
 the Book of his Life, with thofe great and 
 weighty works which were incumbent on 
 him in his Place. When pieffons that had 
 been reclaimed from Vice to Virtue by 
 his miniflry, gave notice to him thereof, he 
 would with great humility lift up his Eyes 
 and Hands towards Heaven, and fay, *' Lord, 
 who am I, that I fhould befo far honoured 
 as to be the Inftrument in the converting 
 of one Soul ?" 
 
 He was eminent for contempt of the 
 World ; he never fought great places for 
 himfelf, and when they were offered him, 
 he declined them : he was content to move 
 in an obfcure and low fphcrc, fo he might 
 |3ut be an Inftrument of doing good to 
 
 Souls 
 
x\W AUTHOR 'S LI F E. 
 
 Souls. He. would not be drawn no-r dtiv^i? 
 to iny other Bufiaefe, but continued ia feit 
 laborious Courfe of Preaching .twice every 
 Lprd's Day, and adminiflering thei Lord's 
 Supper monthly. 
 
 He was a conftant mourner for the Sins 
 of the Nation ; and was greatly conceroad 
 for the rifing Generation, and bent bis Dif* 
 courfes to eftabliih them in the true Re^ 
 ligion. 
 
 He welcomed his laft Sicknefs with deep 
 Submiflion to the will of God. 
 
 He exprefled his contentednefs, if hia 
 Lord and Mafter, whom he " ferved with 
 his Spirit in the Gofpel," had any more 
 work for him to accomplifh in the 
 Church below ; but if not, he was willing" 
 *' to depart," defirous to have his own 
 bleflednefs among the Saints above, ** and 
 to be with Chrift, as being far better." 
 
 He had little Pain in the beginning of his 
 Sicknefs', and was much in blefling God 
 for dealing fo gently with him, and carry- 
 ing on his long vifitation with fo great eafe 
 to him. He kept his refigned frame to the 
 will of his heavenly Father, and faid, " I 
 
 have 
 
AUITHOR'S LIFE. xiv 
 
 have had more Time to work for my own, 
 
 and others Souls, than i rtod^e account of 
 
 \<''hen I was yoan'g ; aiid fo if God have no 
 
 more work for me to do, I am free vto go 
 
 to ray reft: I have 'bad enoogh of Living, and 
 
 am fuHyfafe^ed witli this Life upon Earth:" 
 
 There 'came Frienfls from all Places •w%'eire 
 
 he had prek'cheS to vilit -liim, to whom 
 
 he always dropped 'fome word of 'fuitabUe 
 
 Cooinfel. He adviifed thofe who tdld him 
 
 th^y ^reconverted 'byli-is "miniftry, to give 
 
 <iJod iheGlory, and to '*' 'waik worthy of 
 
 the dotation "wherewith they were called." 
 
 Heebthorted thofe who had profited,' and 
 
 tver'c 'Built up in Grace hy his Labours, to 
 
 'go '-On their v/ay rejoicing, tho' " -they 
 
 ihcal'd fee his Face no more." ■'■ 
 
 "Hb cautioned rich and trading ■'Pro feflbrs 
 to 'take heed that they loft not ^heir Souls 
 in a Croud, 'and Hurry of earthly Bufinef&i 
 he charged them to remerriber the Saying of 
 "Sir Thomas More ; there is. a great Truth 
 in it, as well as a Scum of wit ^ " There 
 is a Devil that is termed Bufinefsy that car- 
 rieth more Souls with him. to Hell, than all 
 the Devils in Hell befides. Oh ! beware of 
 
 1 the 
 
xlvi AUTHOR'S LIFE; 
 
 the Devil ; when you come to be in my 
 condition, your full Bags, your full Shops, 
 and full Houfcs, will ftand you in fto ftead." 
 He^r^?^ converfed with his Reverend Bre- 
 thren in the Miniftry that vifited him, and 
 always defired them to pray with him, as he 
 alfo did all his other Chriftian Friends. 
 
 In the latter End of his Sicknefs, it 
 pleafed his heavenly Father to vifit him 
 with a complication of painful Diftempers ; 
 under all the tortures of which, he yet glo- 
 rified God with great Patience, and expref- 
 fed his hope of his future bleflcdnefs, fay- 
 ing, I am not *" fick unto Death, but unto 
 eternal Life." He would often fay,,/* la 
 a little while all will be well." As to the 
 Eftate and Condition of his Soul, he ex- 
 preffed himfelf to fome Friends thus : *' I 
 can now look back upon my way and work 
 in the miniftry, and fay, I have been faith- 
 ful; and I can look within, and fay, I have 
 Peace j but after all, the Bottom I would 
 fix upon is Chrift and his Righteoufnefs. 
 Him I ivould make all in ally 
 
 When his Body was brought exceeding 
 kv/, yet he would be left alone fometimes 
 
 in 
 
AUTHOR'S LIFE, xlvii 
 
 in the Day, that he might (as was con- 
 cluded) with lefs Diftradlion enjoy Com- 
 munion with God in fecret Prayer and Me- 
 ditation. 
 
 A little before he died, fbme of his 
 Hearers coming to him, and inquiring of 
 him how he did? He faid, ** I long after 
 your Spiritual and SouU Welfare. 
 
 He departed this Life the i8th of June 
 1695, about eight of the clock in the morn- 
 ing, and in the 70th year of his age. His 
 pious Soul, which through the whole courfe 
 of his Life had been bent towards God, did 
 fhew her readinefs and preparednefs for ihc 
 full and eternal fruition, by the fweet and 
 ■ ardent breathings which it had that night 
 and morning after him j which were often 
 exprelTed in thefe words j " Father,, come 
 and take me home to thyfelf." 
 
 His Body was interred in Bury Church- 
 yard (being the Parilh Church where he 
 liv-ed) clofe by the Ch^ncel-wall, on the 
 South-fide, June 20th, 1695. A vaft con- 
 courfe of people appeared at the Funeral, 
 and made great Lamentation over him : The 
 Reverend Mr, Robert Seddon of Bolton, 
 preached the funeral Sermon at Mr. Pendte- 
 
 bury's 
 
CONTENT S. 
 
 C H A P, IV, 
 
 A Review of the Whole 
 
 Page 
 149 
 
 C H A P. V. 
 
 Pr.a£Ucal RefleSiions - k 
 
 ?74 
 
 A TREATISE 
 
^t)f OOM OdoaooM Mm tote oeaaHOO aaoe e oeaafiM Moo BaoooofleaQOBcooaeaDsoao^eoonflMe cffM oooo oaoo qaw 
 sno ocgooegBoooo weaoooBaoco odmowo bcmooco ooeooomswBoooe DOBSQooe oMooepoooog 90000(1000000 onf 
 
 A'- 
 
 TREATISE 
 
 CONCERNING THE 
 
 Sacrifice of the Mais. 
 
 I N T R b D U C T I O N. 
 
 t Cor. xi, Verfe 23. For I have received of the 
 Lordf that which elfo I delivered unto jou, that 
 ' the Lord ffefuSy the fame mght in 'which he was 
 betrayed, took Bread; 
 
 24. ^nd when he had given Thanks^ he brake it, 
 mdfaid. Take, eat : thif is my Body, which is 
 broken for you : this do in Remembrance, of me. 
 
 55. After the fame Manner alfo he took the Cup, 
 when he had fupped, faying, This Cup is the 
 New Teftanient in my Blood : this do ye, as oft 
 as ye drink it, in Remembrance of me. 
 
 26. For as often as ye eat- this Bread, and drink 
 this Cup, ye dpfhewthe Lord^s Death till he come. 
 
 IN thefe Wbrds we have a plain and full De- 
 fcription of'the Lord's Supper,. as it was in- 
 ftituted by our Lord Jefus Chrift himfelf, and 
 Ofdaincd to ftand and continue in the Church to 
 
 B thoi 
 
2 Sacrificivm Missaticum 
 
 the End of Time. The Occafion of them " was 
 this ; The Holy Apoftle had before delivered to 
 the 'Con'n/Mafis the naked Inftitution : but tho 
 there had not pafled many Years froni the Birth 
 of this Ordinance, and but a little Time fince the 
 Foundation of the Churph of Corinth -^ yet nov? 
 in this Church (ia, Church bf great Renown foe 
 Eminence of Gifts and Graces) this moft facred 
 aJld folemn Ordinance was darkened and dif- 
 guifecl by feveral grand Abufes and 'grofs Cor- 
 ruptions, that attended the Celebration of it ; as 
 maybe feen from Verfe zo, down to the Words. 
 And the Apoftle, for the Reformation of thtfe 
 AbuTes, and Purging out of thefe Corruptions, 
 thus earjy crept into this Ordinance, and fettjng 
 It right again among them, according to Chrift'i 
 own Inftftution, here repeats the inftitution it- 
 felf ; lieads them back to the original Rule ; and 
 "fhews them, how Chrijl ihftituced the Ordi- 
 nance; how Chrift celebrated it ; and how Clirift 
 left it to be obferved arid adminiftered in the 
 Church V that fb, from our Lord's own Ap- 
 pointment, they might fee how far Wity had 
 fwerved : how they ought to celebrate it; and 
 (rejedtin^ their former Errors and Corruptions J 
 return again to the pure and •primitive Inftitution 
 and Pattern. This is the Occafion of the Words. 
 We have in them^ First, The Author-of this 
 Ordinance, viz. The Lord, together with . the 
 2 Circumftance 
 
Mysterium Iniquitatis, 3 
 
 Circumftao/Ce of time when it was inftituted, 
 viz. The Night before he was betrayed ; Then, 
 the external vifible JVlatter or Elements, viz. 
 Bread andWine\ and Lastly, The facred Ac- 
 tions and'Rites ufed in the celebration of ir, 
 'viz. BenediSlion, or Bkffing the Elements -, Br eat- 
 ing the Bread ; Biflribution of ih Bread andj^ine 
 to the Communicants •,'an4. ^^^ Receiving of them by 
 the Communicants. The initernal Matter or 
 Things fignified and exhibited by thefc facra- 
 mental Signs and Aflionsi, are the Body and Blood 
 ■efyefurChrifi;,jind the End for which this Sa- 
 crament was inftituted, and for which it is to be 
 celebrated, is, to be a Memorial* of Chrifi. 
 
 This is the pkin and naked Delineation of 
 this Ordinance, which the Apoftle here lays be- 
 fore them, " as he had received it from the 
 Lord." 
 
 "What I intend, at this time, is, to fet before 
 you a Pprtraiture of the Popish Mass, which 
 is both a grofs Prophanation of the Lard's Table, 
 and a piece of the moft monflrous and abomina- 
 ble Idolatry, that ever- was fet up in the 
 Tworld. And I have chofen this fcripture for the 
 Foundation of myDifcourfe on this Subject, be- 
 caufe from this plain Draught of this facred In- 
 
 • Ferfes 2\andz$. 
 
 B 2 ' ftitution, 
 
4 Sacrificium MissATictrM 
 
 ftitutlon, we may moft clearly, and with tht 
 beft advantage, view the horrible Dcfoi'mity of 
 this Popish Idol. And I h^ve chofen this Sub- 
 jeft at this Time, for the following Reafons : 
 viz. Becaufe of the prefent danger of the fpread- 
 ing and prevailitig of Popery among^ us; and 
 for that (I fear) there is a.great, and too gener^ 
 Ignorance of the Controverfies between the 
 Papijis and Us. The long Continuance 'of the 
 Reformation, with the comparative Paucity of 
 •Remanifts, hath miniftered occafioh, of great 
 fileiice, both in Prefs and Pulpit, about the 
 Differences between us and them ; whence hath 
 enfued much Ufiacquaintednefs with thefe Mat- 
 ters : And it will be no fmall Advantage to 
 thefe crafty Seducers, to find Perfons, they have 
 their Dcfign upon, no better grounded in the 
 Principle's of their prefent Profeffion, no better 
 to underlland the grbfs Corruption of Pf/>^ 
 Principles and Praftices. There are Enow, that 
 can fwear readily arid rotmdly " By the Mafs ;" 
 but not over many, that know what the Mafs 
 is, in any trieafure, nor the Myftery of Iniquity 
 that worketh in it: fb that a Difcourfe of tjiis 
 nature is, at this day, undeniably -feafonable 
 and neceflfary ; and till many of thofe who pro- 
 fcfi themfelves Proteftants, be better informed 
 
 and 
 
MysTERiuM Iniquitatis. 5; 
 
 and fettled in "the'ir judgment, all that can be faid 
 will be little enough.* 
 
 Moreover, The Mafs is one of the greateflr 
 and moft dangerous Errors in Popery. Calvin 
 truely ftiles it f, " The Head of the horrible 
 Abomination." Themfelves confefs. That it 
 is the chief,' and moft important, of all our 
 controverfies j and wherein we are at the fartheft 
 Diftance from one another. 
 
 Again, This is one of the- grand Pillars of 
 Popery, and the Point, that much of the, Body 
 of Popery depends on ; yea, the Mafs carries 
 the Body of Popery in its Belly > and being once 
 admitted, would foon bring in the Whole. For 
 it immediately introduces the e^7«/f Merit of 
 Works: Saying and Hearing MafTes, is efteemed 
 meritorious.. Abfolate Merit of Works introduces 
 human Satisfaftions. Human Satisfaftions intro- 
 duce Works of Supererogation.Works of Supere- 
 rogation introduce a communication of Merits. 
 This brings in Indulgences and Pardons. Thefe 
 maintain the moft beneficial fire of Purgator'yj 
 and Purgatory at once fills'' the Pope's Coffers 
 
 * What Weight there is in this Argument for the prifent 
 Foblication', muft be left to others \fi judge j 'tis to be fear? 
 e:d there, is too much in it. 
 
 t Horrendee ecbtminationis caput, 
 
 r . 
 
 B 3 with 
 
6- Sacrificium MissATieuM 
 
 with gold, and the Patmcbes of idle Priefts» 
 
 Monks, and Friars, with the Fat of all the Lands 
 
 ■vphere they live. Thus the Mafs draws the 
 
 main Body of Popery after it. It is impregnated, 
 
 with all thefe mifchiefs, and will be found, when 
 
 grown up and come to maturity atttong us, both 
 
 a fruitful Mother, an-d kind Nurfe'to them all. uy 
 
 Again, Many other points of Popery will ioU 
 
 low the Fate of This;, and, as they hang thereon, 
 
 muft either ftand or fall with it. 
 
 ' Moreover, This is the Palladium Pon- 
 
 TiFiciuM, ThcrGreat Dagon or Diana that 
 the Papifts make the Main Hurry about, and 
 plant in all Places (where they have Power) by 
 open Force of Fire and Sword, and other Bar- 
 barous and Inhuman Cruelties: The Unbloedy 
 Mafs hath flicfj/even Rivers of Chriiljan jB/ooi, 
 
 This indeed is the Point that -moft of oyr 
 Glprioos Martyrs fuffered in oppofitlbn to, and, 
 went to §takes,, one after another, for Denying, 
 and Refufing to join in; an^ it is pofilble w« 
 may come to be tried about it. 
 
 In a Word, The Knowledge hereof may be 
 a fpecial Antidote, not oJily againft the Mafs it- 
 felf, bu't ahb againft the reft of Popery ; inaf- 
 much .asj by the manifeft Groffnefs of this one 
 Error, we may learn what to think of all the 
 other Dbdlrines and Praftices of Rome. It may 
 
 be 
 
^YSTERIUM iNIQUITATig. J 
 
 be helpful, in forae Degree, to promote our 
 Settlement and Eftablifliment in fliaking Times. 
 I am perfuaded that at fuch a Seafon, it will be 
 found a matter of no fmall Moment, to be bot- 
 tomed in what we believe, profefs, and praflife, 
 not merely upon human' Laws, Tradition from 
 our Fore-fathers, common Guftom of the Coun- 
 try, C5?f. but upon the true and proper, fure and 
 ftanding Foundation : 'i'/z. The Word of God. 
 Thefe are my Motives or Reafon§. 
 
 B4 CHAPi 
 
8 Sacrificium MissaticuM 
 
 CHAP. I. 
 
 J Delineation or Portraiture of the Mafst as it is 
 now ufed in the Church of Rome ; 
 
 NOW to cothe.tojtet which I intenid. As 
 I have laid before you the Defcription of 
 the jLord's Supper,, as it was inftituted by pur 
 Lord Jefus Chrift, fo I fliall here lay the Mafs be- 
 fore you, as it is made up and dreft by the Pope ; 
 and fo thruft into the room of the Lord's Supk- 
 per, and ufed as fuch, in all the Synagogues of 
 Antrchrift. That we may attain to a more true, 
 and clear Underftanding of the Matter before us, 
 I fhall, on this J6.rft.Head, -briefly fliew, What the 
 Word or H|t^MAss ftands for; or. What is 
 lignified by it. ' And therti I fliall defcribe the 
 Thing itfelf fignified by- this Napie. As to the 
 Name or Word Mass, I will not, at prefenr, 
 detain you with any Enquiry about the Etymo- 
 logy of it, concerning which there are various 
 Opinions among the Romanijis themfelves : Some 
 will have it to be derived from the He^rew^ 
 others from the Greeks and others from the 
 Latin ; and fome affign one Reafon of it's Im- 
 pofition, fome another. But it is now in the 
 
 Church 
 
Mysterium Iniquitatis. 9 
 
 Church of i2ew commonly ufed two Ways, or 
 to denote two Things: viz. First, Largely and 
 generally, " The whole Worfliip or Service of 
 the Church, that confifteth in public Prayers " 
 {Toiam ceUhrationem dmni officii) Thus IVIafs m 
 general fignifieth the TiTcTy^ip ; dnd fo Mafs zni 
 Liturgy In this fenfe are one and the fame. Or, 
 Secondly, It is ufed particularly, and limitedly, 
 for a part oftheMafs: viz. The Sacrament 
 OF THE Altar, or The Sacrifice of the 
 Mass : This, properly fpeakihg, is the fecond 
 part of the Mafs, and begins at the Offertory : 
 It is ufually fung, and it receives its Name from 
 the Prieft offering up the Hofl, as a Sacrifice, 
 to God the Father. Thus alfo it is a Word re- 
 ceived and ufed to fignify the Celebration of the 
 Sacrament of the Altar^ or, the facrifice of the 
 Mafs ; fo that to fay, or fing -Mafs, in the 
 Church of Rome, is to Sacrifice or offer Cbrift. 
 And to go to, or hear Mafs, is to be prefent at, 
 and to'join in that Sacrifice. And in this fenfe it 
 is taken here. The Thing fignified by this 
 Word, the Ron^anifts defcribe thus*. '* The 
 
 ? , Mijfa. eji facrificiam prtpriui^ tt propitiaierium, quo 
 Chrijiuit'e pane tranfuhjiantiato per-'verba. Hoc est Cor- 
 pus MtVMtfailus, manibus facerdotis offertur Deo Patri, pro 
 tvi'vis l^ mgrtuis, (kd impetrandum remiffionem peccatorum, et 
 ftanis generis teneficia. "^' 
 
 "Mafs 
 
ip Sacrificium Mi&saticum 
 
 " Mafs is a true, proper, and propitiatory Sa- 
 *' crifice, of the very natural Ppdy and Blood of 
 " ,Chrj(t, und^r the Species of l^ff ad and ^Wipe, 
 *' offered by a Prieft unto Qod ^he Father, 
 " for the Expiation of the Sins of the Living 
 " and the Dead, and for th^j Impetration of all 
 " Bleffings." 
 
 In this Defcription we h^ve %\\e Nature of the 
 Mafs, It is a proper Sacrifice ; or, a Sacrifice 
 i^, the true and proper notion of thp word, and 
 not itpprapcrly and metaphprieally ; in which 
 fenfe Mgny of itjie Fathers yfed to call it fo, 
 with fome Appearance of Reafon ; that is, exaft-r 
 ly in the f^me fenfe, that the Scriptures call 
 Prayers, Praifes, and Almsgiving Sacrifices*. 
 
 Indeed there are fevcral good reafons, why if 
 may be called a Sacrifice in this qualified fenfe; 
 natnely, Becaufe it was inftityfed to declare and[ 
 reprefent the Sacrifice of the Death of pur Lord : 
 And figns ordinarily h^ve the. N^mes of thp|e 
 things which they fignify. ThpreiR yre celeb(ra.te a 
 Memprialof theDeath ofChrillj the only Sacrifice, 
 Aifo, ■feeing duly received, it js a Pledge §n4 
 Seal of the Virtue of Chrift's Sacrifice, once of- 
 fered, to be cotitiniially applied to us by Faithj 
 for the Remiffion of pur fins. A fol^mp Sacri-^ 
 
 * See I Ptt, ii. 5. iJeb, xiii. 15. 16. Phil, iv. 18. 
 
 fice 
 
MVSTERIUM InIQUITATIS. I I 
 
 fiee of Prayers, Praifes and Thankfgiviftgs is of- 
 fered up, at the Celebration of this Sacrament, 
 to God the Father, for the Redemption and Sal- 
 vation by Chrift. And Gifts, and Prefents were 
 wont to be'brought in the primitive Times, and 
 placed on the Table, by every Communicant, 
 which 'Were called Oblations ot Offerings.. But 
 the Romanes make it a Sacrifice, not in any of 
 thefe fenfes, but in a true and proper fenfe. 
 
 Moreover, according to them, as it is a 
 true and proper Sacrifice ; fo it is truly, and pro- 
 perly, a propitiatory and expiatory Sacrifice, 
 and not Euchariftical, and of Thankfgjving. 
 The Leviiied Sacrifices were of two kinds : 
 viz. t^io-TWfls, Expiaioria, For the Expiation of 
 Sin, and i*,x«fiffTixa, Gratuhtoria, For the Tcfti- 
 fication of Thankfulnefs for Mercies. 
 
 Now this Sacrifice of the Mafs is of the for- 
 mer Kind. A Sacrifice of Propitiation, Expia- 
 tion, and Redemption. 
 
 A G A I N , Here is the Oblation, or Ofiering : In 
 every Sacrifice there is * " fomething to be 
 offered." And this is bere the very Body and 
 Blood of Chrift, or, Jefus Ch^ft our Lord, 
 as -he was born of the Virgin, and as he is in 
 Heaven; -the very Body and Blood of Chrift 
 
 * Ceria res in eo offerenda. 
 
 under 
 
iz Sacrificium Missaticum 
 
 under the Species of ^read and Winej the Bread 
 being, by Transubstantiation, turned in- 
 to the Body, and. the Wine into the Blood of 
 Chrift. This is the Oblation, >uiz. Jefus Chrift 
 himfelf % who is offered up in this Sacrifice, a 
 Sacrifice. 
 
 Farther, The offerer, or Perfon by whom 
 Jefus Chrift is thus offered, as a propitiatory 
 Sacrifice, is a Prieft : And this is the Work that 
 thePriefts are ^ordained for: wz» to be Sacri- 
 ficers of the Body and Blood of Chrift; as the 
 Manner of their Ordination fliews. When a 
 Perfon is to Receive the Order of Priefthood^ 
 the Bifhop delivers into his Hands the Chalice 
 with the Wine, and the Patine with the Hoft, 
 faying, -Receive ptytver to offer Sacrifice to Godt and 
 to fay Majfes for the Living and the Bead. 
 
 Againj The Objeft of this Sacrifice is God 
 THE Father. The Prieft offcreth Jfefus Chrift 
 perfonally and corporally, under the Species of 
 Bread and Wine,' a Sacrifice unto God. the Fa- 
 ther. . Thd Canon oi the Mafe, at the offerins, 
 of this oblation, appoints this Prayer, L,ook 
 Mercifully upon thefe 'Things ' {viz.- the Epdy and 
 Blood of Chrift) and accept of them, as thou didfi 
 accept of the Sacrifice c/ Abel, 0/ Abraham, and of 
 Melchifecleck. 
 
 2 ne 
 
MysTERiujvf iNiQjriTATis^ 13 
 
 The Perfons for whom, Jefus Chrift is thus 
 offered by the Prieft to God the Father, are the 
 Living and the Dead. The Biftiop Coafecrates ' 
 Priefts with this Form,: " Receive Power to<tf- 
 " fer Sacrifice- in the Church of God, for the 
 *' Living and the Dead*." And when the Prieft 
 offers the Hoft upon the Altaj;, he prays, Re- 
 ceive, Holy Father, this Immaculate ^acrifite mhicb 
 I offer unto thee, for my o'jsn Sins, and for the Sins 
 of alt the 'Faithful, both Living and Diad, that it 
 maypr^t me and them to Salvation and Everlafiing 
 Life. And when he offers the Chalice upon the 
 Altar', he prays, *^ That it may afcend) in the 
 *' Prefence of the Divine Majefty, for the Sal- 
 " vation of himfelf, and of all the World." 
 Thus it is offered for the Living, abfent as well 
 as prefent ; for Mariners, Soldiers, and fuch as 
 are fick-f- on their Beds, or ihut up in Prifons, 
 or gone on Pilgrimages, &c. who can none of 
 them (according to Chrift's Inftitution andConi- 
 mand) either 7ake, Eat, or Driitk. And it is 
 offered for the Bead, i. e. in Purgatory. The 
 Great Hoft in the Mafs, is broken into three 
 
 I 
 
 . r J 
 
 • Acdplu poteflaum offirendi facrificium in tcclefia dei 
 fro mi'uis et mariuif. 
 
 + The prieft carries tlieHoft to the Sick with thefe Words, 
 " Behold, My Friend, Gop the Crsatoe, which I have 
 »• brought unto yoo." 
 
 parts, 
 
14 Sacrificium Missatigum 
 
 parts, for the Church Triumpha^y for the Church 
 Mililmti and for the Church iw Purgatory. And 
 the greateft Part of Maffes are tlius daily faid for 
 the Dead j tho' Chrift ireftituted his Supper for 
 the liiving only, cotnmahding them to Take, and 
 to Eat, which the Dead cannot do. 
 
 The Ends for. which Chrift is thus offered a 
 Sacrifice for the Living and the Dead are, 
 
 The Pacification of God, or the Appeafing of 
 his Wrath. The Council of Trent Calls it a 
 true propitiatory Sacrifice. And they teach that 
 the Mafs is one in Subftance with the Sacrifice 
 of the Crofs, and that it produceth the felf fame 
 EfFedls ; arid particularly, T^e Jppeajtng of God's 
 Wratb*. Hence, in times of Fire, Famine, Peftl- 
 lence, Tempefts, they fly to their Maffings. 
 
 The Remiflion of Sins is another End. Pope 
 Innocent de MiffS, faith, " That the Sacrifice ctf 
 *' the Mafs is offered for original, 'bmial, and 
 *' fnertal Sins." By this Sacrifice daily Sins are 
 remitted -and purged. " It is a Sacrifice by 
 " which our Sins are purged and remitted, 
 "and by whidh we rrvay be delivered from 
 *' our daily Offences f ." Boniface the Sixth 
 
 • See Gahr..Bitl.. Lee. 8$. in Explicit. Canon, 
 f Sacrificium per quod purgantur it remittuntur peccata, et 
 . quo liberamur a culpis quotidianit. 
 
 hath 
 
Mysterium Iniquitatis.' 15 
 
 hath given Pardon of 3000 Years to them that 
 devoutly fay the Mafs that is ftiled The Mafsfor 
 the Name of Jefus. Another End is the Re- 
 demption of Souls, or -the Delivering of them 
 from the dreadful Pains of Purgatory. In the 
 Canon of the Mafs the Prieft faith*, " That he 
 " ofFereth this Sacrifice for the Redemption of 
 *' Souls." And this is the principal End of fuoh 
 fre«iuent Maffes in the Church oi Rome. 
 
 And hence it is, that Maffes have built and 
 endowed many Churches ; founded-alnd eretfted 
 many Monafteries and Abbies-, maintained iiwiu- 
 tnerablePriefts, Monks, and Friars; and brought 
 in a vaft Revenue to theChurch. For from hence 
 have come the greateft part of her Donations: 
 And People have fpared neither Gold nor Silver, 
 nor Houfes, nor Lands, nor Heritages, to Have 
 Maffes ,faid for their Souls when Dead, and to 
 help the Souls of their Progenitors, Parents, and 
 Friends. 
 
 Hence Chantries had their Rife, which con* 
 ■filled of Salaries allowed to one, two,, three, or 
 more Priefts to fay Daily Mafs for the Souls {>f 
 their deceafed Founders and their Friends. They 
 were commonly united to fome Parochial, Colle- 
 giate, or Cathedral Church. Of thefe before their 
 
 * -Se cfferre hoc facrificium pro redemptiont animarum. 
 
 Dif- 
 
i6 Sacrificium Missaticure 
 
 Diflblution by Henry VIII. there were founded^ in 
 St. PauVs forty- feven, and throughout England, 
 alrtJoft an incredibleNumber. Free Chapels and 
 Colleges were of the fame Nature, and for the 
 fame uft ; but more confiderable in Bignefs^ 
 Building, Namber of Priefts, and Endowments. 
 
 Hereby the Clergy engrofled to themfelves al- 
 moft the whole Subftknce 6f Chriftendom,' and 
 the Laity were cheated out of their Eftates and' 
 Patrimonies. This was one of the Grievances 
 reprcfented by the Bohemians deliring Reforma- 
 /tion. " ThePo|»e {fay tbey)mlh. his Priefts, by 
 *' his Purgatory, hath deceived, defpoiled, and 
 *' difinherited Kings, Princes, Lords, Knights^ 
 " and Good Houfliolders, and many others^, o^ 
 " their lawful Inheritances, becaufe their An- 
 " ceftors and Progenitors gave theiji a.way to 
 *' Colleges, MonafteriesandChurches, to make 
 *' Memorials of them, and to fing or fay Mafles 
 *' for their Souls, that they might be redeemed 
 " out of Purgatory." 
 
 Another End of the Mafs is the Impetra- 
 tion of Bleffings. " As it is ^propitiatory Sizn^i^s 
 ofFerfd up for the Remiffien of Sins -, fo it is al- 
 fo impetratorj, and offered up for the Procuring 
 of every Kind of Bleflings. The Mafs is a Ser- 
 vice by which, the Prieft who offereth Chrift, 
 and the reft, who join in that Oblation, even 
 
 . ' merit 
 
MysteriuM Iniquitatis. 17 
 
 merit of the : Almighty,' Hence all.- fpiritual 
 Graces and Bleffings, and eternal Salvation may 
 bcsobtained by Saying or Hearing Mafies *. 
 
 Lastly. The Mafs is celebrated for the Proj 
 curing of all other Neceffaries for Dead or Li v- 
 ' ing, Abfent or Prefent, Body or Sonl, Man or 
 Beaft. And therefore (which is horrible to fay) 
 they celebrate Mafles for. Horfes, and other Ani- 
 mails, when under Difcaks ^ yea, even (as one 
 affirms) for 'f a poor Wife?s Hen," ifitbeloftor 
 fickv. 
 
 Thus we have the Ends, whereunto I may 
 add, that the Sacrifice they dream of may be 
 applied, by i\-\e. Intention of the Prieft. Sacrificing^ 
 to any particular Perfons whether Alive or Ddad ; 
 and thereby they to whomat is fo applied, may 
 obtain .'^ Reroiffion both from Sin and Punifh- 
 ment, and other temporal and fpiritual Blef- 
 fings -f." But the facred Scriptures mention no 
 other way of the efi^eftual ^-pplication ofChrift's 
 Sacrifice upon the Crofs to particular Perfons, 
 
 * Vt/acrijicium prop'tiaiorium efl, et ohlatum pro remij/ione 
 ptccatarum, tta eft imfetratorium, et ohlatum fro adeptione 
 emnis gineris benefciorum : Miffk eft opus quo facerdos qui 
 chrijium offert, et alii qui in ohlatjone participant, Deuvt.prc 
 merentur. 
 
 f Remijfftenem et a pcenis et culpis, aliaqtie fpiritualid^'et 
 temporalitL benejicia. ' ' , ■■'' 
 
 C for 
 
i8 Sacrificium Missaticum 
 
 for the RemifliOn of their Sins, than Principal^ 
 hy the operation of the Hply Spirit, begetting 
 and exciting Faith in their Hearts ; and, InftrU' 
 iHentally, by the Preaching of the Gofpelj and 
 Adminiftfation of the Sacramento, by Means of 
 the fame Faith*, not by celebrating Mafles in 
 their Name. 
 
 Finally, This Sacrifice is an ablation meri*- 
 torious for the Quick and the Dead, «f oftre 
 cperats -, that'is, not »n Account of the Faith 
 and Devotionof him that. Says or Hears Mafs ; 
 but mere'Jy for its own fake, and on Account of 
 the Dignity of the work. The Work donb- 
 (fecluding all moral Goodnefs in the Doer) is 
 available for the forementioned Endsf . 
 
 Gabriel Bid tells us, " That. the Mafs is 
 " available in one refpeft, ex opp-e eperantis ; that 
 " is, on account of the perfonal Merit of Bim 
 " that celebrates it, for which God confers 
 " thofe things that are aflced by the Prieft,' 
 " on tbeni to whom 'the Prieft applies the 
 " Sacrifice of Prayers, and of the Mafs : And 
 *' in another, .refpeft, ex epere operate^ i, . e. 
 '* from th? b^e Confecratioa, ObJation and 
 "■ Participati<?n, without any regard Md to the 
 
 * EttdetHiJidt mediante, 
 
 f Non exfJi it dtvothm eprantit, /td-ix/iftr $» ^gat- 
 t»le tptrii, . ^ 
 
 " perfonal 
 
** perfonal Sanftity or Merit of the Prieft*." 
 And, 'Bellarmine fays, " Tho' the Mafs, as a 
 Sacrament, may not profit them that are not 
 duly prepared; yet, as a Sacrifice, it mayf,'* 
 Thus our prefence alone, when this Sacrifice is 
 offered, or Mafs faid ftho' we neither eat nor 
 drink) is a Work available for Pacification, Re- 
 diiffion, &c. 
 
 Thiis is MiSsATiduM SACRiFtciiJM, or, The 
 Sacrament, OF the Altar, wherein you have 
 the Naiure, Kind, OBlation, Offerer^ Ol?je^to 
 whom, the Perfons, for whom, and the Ends fot 
 which this Sacrament is ttfed in the Church of 
 Rome. Tet, for a clearer underftanding of it, and 
 »^the Myjiery of Iniquity bound up' in it, I fliall 
 more diftiriftly fliew what Things concur to 
 the fl»ailsi% up of this (as they call it) in^ahli 
 Myftery, or what is wont to be done in'the Ce- 
 lebration _ of it J. Lmimer' reckoned up foui* 
 Things which he ufed to call the marrom-hones 
 
 * Bill in Can. Mlffl.LeS. 26. Mijfa <vaUt uhb mbdo^ 
 ex opere operantis, ^oc eft, ex Merito perjanali pirfimd 
 CtkhraHtis, prefttf quod covert Deus pttitit a Bacerdeie etst 
 quHas tre^ionam et MiJJJe facrificittm applicatur : Alio modo, 
 ex opere operate, hoc eft^ ex ipfa tonfecratiene; oblatione, ei 
 fumpiime, Hon huhendo rtfpe&um ad Pef/enakm Sanaifatem ant- 
 miritttm Saeerdeiis. r ■ v ^ -s : . ^ 
 
 t JS'gJlamitie'ie Effeft. SaWaineiit. L. ii. d ft 
 
 f ^a/itifilitit in Celebrationi Mfti, 
 
20 SACRIFICIUM MiSSATlCUlVl 
 
 oftheMafs: i;/z. The Confeifation^lrdnfuhfltiff- 
 fiation. Oblation, a.r\d Jddr at iofi of the Hoii. 
 
 I fliall here take notice of ten m the Celebra- 
 tion of the Mafs.' , 
 
 When it is to be Cdebrated, there is firft the 
 Altar of Stone, which is covered with a fair 
 linen Cloth, called Corporak, or Palla ; then the 
 Deacon prefenteth the Patine. with -the Rounds 
 Hoft upon it, and the Chalice with the mixed 
 Wine and Water, to the Prieft or Bilbop, who 
 placeth thenv on the Altar, 
 
 Then the Prieft fumeth the Altar, and the 
 Sacrifice with Incenfef three times, in Manner of 
 a Cfofs, to chafe away the Devil. 
 
 Then begiils the Prafatio. 
 
 Then Divers Prayers for the Church, for 
 the Pope, for Biftiops, and Kings ; fof thofe in 
 particular for whom' the Sacrifice is to be offered, 
 whofe Names are rehearfed; for thofeatfo that 
 be prefeiit at the Mafs. 
 
 Then comes in the Confecration, f whereby 
 the Elements ai;e tranfubftantiateH) w.hich Lati- 
 mer calls a God's Body making. ,This begins with 
 miany Croffings* of the Hoft andChalice,twerity- 
 
 * The Mafs is full of Croffings from ene End to the other: 
 Sometimes with two at once to fave both Body and Soul, ot 
 to change both Bread and Wine.: Soaietimes witl^ three to- 
 gether, inWbrlhip of the Father, Son," and, Holy Ghoft : 
 Sopietimes vixihji've at once in Reverence of the five wound* 
 of Chrift Jefus. Beehive, L, iv. C, 3. 
 
 five. 
 
MySTERIuM iNiquiTATIS/ 21 
 
 five 11? all, to drivp aw^y evil Spirits, left they 
 fliould prevail againft the Prieft, or againft, the 
 Sacrifice (z. ^. ;againft Jefus Chrift) ?.% Innocent the' 
 Third inftituted*. TheConfecration is perform^- 
 ed by the Priefts Mumbling thefe words, of 
 Chx'i^^ Hoc eft e)im Corpus metm, over tKe Ele- 
 ments in a low Voice, and their Backs turned 
 on the People, the more to amufe them, witli 
 an Addition of many vain, idle, ludicrous,' and 
 fuperftitious Ceremonies, that, (as one obferves) 
 have, neither Command nor Example ofChrift's 
 Inftitution or Aftion ; nor of the Apoftles Doc- 
 trine or Praftice in the Scripture of God i but 
 look like a Charmifig of the Elfements, after the 
 manner of Sorc?&rers in doing their Feats, with 
 afet Number and Ord^pr of Words and^Signs. 
 
 After this follows the Elevation of theHoft 
 by the Prieft, who lifts it up on high, that all 
 the People who are prefent may adore and wor- 
 ftiip it, ^fter the moft folemn, devout, and re- 
 ligious manner ; which is accordingly mpft de- 
 voutly performed by All. 
 
 Another, and a main thing, is the Obla- 
 tion, or, Jllio Sacrificai$4i, whereby Jefus Chrift 
 himfelf is ofFpred, under tlie Species of Bread apd 
 Wipe, uqtoGoD the Father, a Sacrifice, for 
 the Living and the Dead. In! This the Sacrifice 
 
 * 5« Lib. ii.of the Myfteries of theMafs, Cap. 58. 
 
 C 3 ■■ of 
 
t2 Sacrificium Missaticum 
 
 of theMafs properly ftands ; and I bring it in here 
 in order, though I will not hy that I hk on fet- 
 ting it in the Place that belongs to it ; For their 
 Own great Rabbles are not yet agreed amongft 
 themfelves (tho' they agree that Chrift is facri- 
 flced in the Mafs, and facrificed every day, God 
 only knows how often over) in what Aftion, or 
 Part of the Mafs, the Sacrifice formdly con-. 
 fjfteth. Here is a Prieft which offers, a Hoft 
 which i|'-offered, God to whom it is offered, the 
 Church for which it is offered, and an Altar 
 •whereon it is offered : But the time nahen^ and 
 the Aftion tsoherem it is offered, is hard to be 
 Icnbwn, and they are at a vefjjjSreat lofs about 
 it. Some make it ftand in the Placing of it on the 
 Altar. Some in the Confecration of the Elc- 
 Inents. Some in the Elevation of the Hoft. Some 
 in the Breaking of the Hoft. And fome in 
 the Eating of the Hoft. Bellarmins -f- ingenu- 
 oufly confeffes, That the Adlion of Offering can-? 
 not be eafiiy diftinguilhed and feparated from 
 the other Aftions that are done conjointly there- 
 \vith, by the Words of Inftitution. Yet having 
 fet afide the. Opinions of others, as unfatisfac- 
 to>-y to him, tie delivers his Own, which is this: 
 " That the A^ion of facrificing Chrift's Body 
 " and Blood, ftandeth in thefe three together*; 
 
 t Si '"'J^ * Conjun^iAJ, 
 
 viz. 
 
MVSTERIUM InIQJJITATIS. 23 
 
 " viz^ Inihe.C(mfecraHanyinthe Placing of the Eu- 
 " charifi on the Altar, and in the Manducation of 
 ** theHoJi. In the Confecration, becauie,yayj he, 
 ' " by this, a thing that before was common or 
 " profane, is made facred. For Bread, a terrene 
 *' thing, is hy faterdotal Confecration made the 
 " Body of Chrift." But the Sacrifice cannot 
 ic\t\itT -wboUy, as Some, or in fart, as Bejlar- 
 ^mt) formally confiftin the Confecration of the 
 Eueharift. For, the making of a common thing 
 facred. by Confecration, is nothing to the Ef- 
 'fence of a Sacrifice, xxnXzi^ That felf fame thing 
 that was common before, be ofi^red to God 
 after that it is fo niade facred. But noiw they fa- 
 crifice not the fame thing, . h^it another ; not £om' 
 tnon Brea4 by Confecration changed into facred., 
 but the very Body of Chrift : A quite different 
 ithing in Nature, EfTence and Subftancc. 
 
 Again, No confecrated thing is ofi^ered to 
 God in the-Mafs ; and therefore the Aflion pf 
 Sacrificing cannot conGft in the Confecration. 
 That Nothing confecrated is ofi^ered to |God is. 
 evident; for, if there be any fuch thing offered, 
 it muft be either the Bread, the Accidents of 
 thie Bread, or, the Body of Chrift: But it is 
 nolle of thefe. Not the Bread, for there is no 
 more Subftance of Bread (ihey fay) zfter the 
 Words of Confecration are pronounced. Not 
 C 4 the 
 
24 SACRiPiCiuNi'- MrssATieuM 
 
 the accidents of the Bread, zs Colour, Roundnefs,' 
 Breadth, &c. for thefe {they fay) afe not offered^ 
 to God, but only 'That which is contained' under 
 them. ' Not the Body of Jefus Chrift, for^ari 
 Ghrift be confecrated by Us ? The Apbftle tells 
 us*, That he hath Sanctii'ieI), or Coisise-' 
 CRATED Us; but that" He (hould be Conse- 
 crated by Us is horrible to fay. So that hero 
 h nQi]\\ng confecrated in the Mafs, which^'tlie- 
 Prieft can offer up unto God. Therefore, ■ 
 
 Lastly, The A'9:ion of Sacrificing* cannot 
 confift in the Cdnfecration ; For, they generally 
 agree, that the Confecration is performed by 
 "Pronbuncing thefe 'Words; ^rer-the -Ekmentsi 
 This is my Body: Ndw thefe Wofds are 'not 
 Words of Oblation ; for, they were not directed 
 by our Saviour to God, but to the ApostleS ; 
 they therefore o^cf Nothing- to'God;'but t6 
 offer Something is effential to all'Sacrifices'. There- 
 fore the Sacrifice cannot confift in the Confe- 
 cration. Thus we have taken ofF the\Ft^'of 
 Bellarmine's Ingredients, or, Adlions wherein he 
 makes the Sacrifice to confift. We fliall pafs on 
 to the Second, and fee if That will hold. It is 
 the Placing eft^e Eticharijl on the Altar. " That 
 " Sadred Hoft, fays he, is offered unto God, 
 !! while, by the Virtue of Confecration, it is 
 
 *' .o . ,♦' 
 
 * Hebrews, x. 14. 
 
 *^ placed 
 
• Mysterium iNiQxriTATrs. 25 
 
 *■' placed oti the Altar ; For, to put the Vicbim 
 "■' OH the Altar, is really to offer it unto God." 
 But againft This alfo it m?y be urged. That 
 Ghrift/is put upon the Altar, as a Viflim (the 
 B/ead being turned by Confecratibn into his 
 very Body, and the Wine into his very Blood) 
 doth fuppofe Transubstantiation , which 
 (asihewn elfewhere*) is a horrible Fiftion.' Yet 
 iffucha "Tranfubftantiation were granted them, 
 their Placing of Chrift's Body and Blood, made 
 (in , the Afl: of Confec ration) of Bread and Wine, 
 /Wpon the Altar, would hot import a facrificing, 
 '■*but a Miraculous .Adtion. Etsio es, The Hoft 
 is placed on the Altar before, the A6t of Confe- 
 cration, and while* it. is mere Bread, as they 
 themfelves confefs ; fo that if the Aft of offering 
 fta;nd..in Placing the Hoft on the Altar, then it 
 mu ft follow,.. That theViftim which is offered is 
 not Chriji. {zs they fay) but only a Cake of Bread. 
 Nor are the Placing of the Viftim on the Altar, 
 •and Sacrificing It,, both One, as iBellarmine would 
 have them be; {o^ That is but a previOus'Ac- 
 tion to This,- and. may be- where This is not -f . 
 The viftim being placed on the Altar, unlefsan 
 Offering up of the Viftim fo placed on the Altac 
 
 * See our Author's excellent Difeourfe on Tranfuhjlantia- 
 
 tioti, puBliflied by Archbifhop 7V//o(/»/i. 
 • f Ed pofitd niji maSatioJitt nullum ejl/acrifitivm. .}'■-. 
 
 ^ does 
 
26 SaCRIFICIUM MiSSATICUM • 
 
 do follow, there is no real and true Sacrifice; 
 There muft then be fome farther Adt to com- 
 plete this Sacrifice, for thefe tw6 will hy nO 
 means make it One. And this is the Mandu- 
 cation of the Hoft. " The adion of facrificing 
 {fays he) confifts in this, " That the Thing which, 
 " is offered be defigned to ? l a true, realj exter- 
 " nal Deftruftion ; and this is don«|, when after 
 " the Confecration, the Body of Chrift is eaten 
 *' by the Prieft. For, in this Eating, the Body 
 *' of Chrift lofeth its facramental Being, and 
 " ceafes to be really pn the Altar." Artd now 
 on This Bellarmine fixes, and concludes, •' That 
 *• the A^on of facrificing, ftands chiefly in 
 " This i" and thinks he has hit the White % and 
 the Truth is, if he have not hit on it in this, or 
 at leaft opened a Way to it, we are ftill in the 
 Dark, and may defpair of ever finding^it. And 
 ha« he done this ? Nay, for hardly Any Tiling 
 could have been invented by him that would 
 have been more unfcriptural, irrational, and ab- 
 furd than this is. Where will he find any colour 
 of Scripture for this, " That God hath appointed 
 his 'Son to he fatrificed to himfelf by /ibwr Eating of 
 him" And what is more abfurd and irrational 
 than to fay, " That to eat a human Body, and 
 to offer it (at the fame time and in the fame 
 aftion) to God, are both the famg Thing ? What 
 2 is 
 
MysTBRiUM iNiQtriTAf IS. 27 
 
 i« more abfurd than to fay, ^\the M offacrific- 
 ing Jiands in Manducating," whilft it is moH: 
 evident tbat the Prieft, when he is eating the 
 hoft, is fi^niing it down into his own Stomach 
 inftead of offering it up unto God ? , • 
 
 Finally, If this were fo, then the Prieft's 
 Mouth would be the Altar on which the Sacrifice 
 is offered ; and aftthe Communicants would be 
 Offerers andSacrificers, as Well as the Prieft; and 
 every one indeed would be both Altar and 
 Prieft. And this is the eighth Thing done in 
 the Sacrifice of the Mafs, the Obla'tion of Chrift. 
 And from what has been hinted you may fee* 
 That the Priefts who offer up this Sacrifice, many 
 times over 'every day, in the celebration of the '-■ 
 Mafs, cannot yet tell. How, When^ ot 'mJVhat 
 ^^jaf their's they do it. I may fay as DaveUg 
 Determ. 13*. An admirable Prieft indeed, who 
 under|lands not when he offers his Sacrifice! 
 
 After the Oblation follows the Communion, 
 or Participation of the Eucharift : For we muft 
 know, That this ineffable Myftery of the Eu- 
 charift is both a Sacrifice and a Sacrament, and 
 therefore they give it thefe two Styles, " Tiie 
 " Sacrifice of th^ Mafii and the Sacrament of the 
 *' Altar." A Sacrifice, for the Living and Dead, 
 
 * Mirui pr^S&facttdQS ^Ji, fui nen inuliigil, quando/a- 
 frijkium fuum offerat, 
 
 as 
 
28 SACRIFICIUM MlS^ATICUlVl 'f. 
 
 '.' as before. A Sacrament^ as ordained to ht 
 " received into our Bodies, and to feed, the 
 " fame to Refurreftion and Immortality ; and 
 " to gjye Grace and Salvation to our Souls; 
 " if we worthily receive it*," First, {fay they) 
 Chrift made the Elements his Body and Blood ; 
 Th^n he offered Himfelf for them ;> and. 
 Lastly, he gave xhsfame Body and iBJood to his 
 Apoftles to be eaten: thus at once inftituting 
 both a Sacrifice and a Sacrament. As a Sacri^ 
 fice,- they offer it unto God ; as ? Sacrament, 
 they eat and drinjc it themfelves : And this is 
 to communicate. And this communicatiflg in 
 the Chufch of Rome is either by the Prieft alone, 
 who celebrates, fays, fings or chants the Mafs 
 in the Prefence of the People afTembled at Mafs ; 
 or, by the Prieft and People together. The 
 ordinary iVlanner of communicating, or, cele- 
 brating the Sacrament of the Altar, is by th? 
 Pricfl ailone -, who (after the Confecration, Ele- 
 vation, Adoration, and Oblation) eats and drinks 
 all himfelf ; the Multitude that are prefent, in 
 the- mean time, only looking on as idle Spedta, 
 tors. Yet he docs this, in the Name of th? 
 People. " The Prieft alone receives without 
 ." Diflribution, but then he does it in the Name 
 
 * Rhemift. en Maif&eiiu'xxvi, 26. 
 
 •^^- of 
 
MtSTERIUM iMlQUITA'flS. %g 
 
 ^' ofthewholeChurch,and for the Ad vantage of 
 " the Speflators*." Thus it is a Sacrament with- 
 out Com'niunicants,' whereinf thofe that are pre- 
 fent do not eat of drink, but are only Beholders 
 of thePrieft eating and drinking /f//himfelf alone, 
 Neverthelefs they call this the Communion and 
 Communicating, becaufe tho' the P&ople indeed 
 do not eatox drink, yet in and by hearingznA feeing^- 
 they do communicate, and " join in Unity and 
 " perfect Fellowliiip of one body, with all true 
 " Chriftian Men in the world." And the Prieft's 
 thus receiving for them is as available to them,- 
 as if they received rhemfelveS; and by this Hear- 
 ing and Seeing of Maffes, they are armed (as 
 they, think) againft the Devil ; and, feu'Amuleto 
 Alexipharmae&, made fafe from all dangers.' 
 " Thofe (idLyxhtRhem. on John vi. ^■^.) that de- 
 " voUtly hear Mafs, and adore, in prefeitice, the 
 *^ Body and Blood of Chrift, joining in heart 
 " with the Prieft, receive Life and Fruit of the 
 " 'Sacrament, tho' they receive not faeramentdt' 
 " ly in one or both kinds." This now is the 
 .ordinary Manner of communicating'in the Syna- 
 gogues of Antichrift ; and it is a moft grofs, 
 palpable, and abominable Perverlion of, and- 
 
 * Vnusfine dijlrihutione accipit, at '■ ilk unus iotius ecchfiie 
 nomine facit, Et ut ffeSini.oribui in commsdum, facer das pro &his 
 facmmentum/umit. 
 
^O SaCRIFICIUM MlSSATlClTM 
 
 Peparture from, the Inftitutiotti Example and 
 Command of Cfarift: His lajiituiim, whatook 
 and blefled tli'e Elements in Order to the Diftri- 
 buting and Giving them to the Difciples ; as ia 
 plain from the Words of Inftitution, Matihew 
 xxvi. a6. 27. His Exampki who not onljl' 
 took' arid bleffed the Elements, but adtually 
 gave them to the Difeiples. 'The Bnad, Matthew 
 xxvi, a 5 ; TheCupi Matthew, xxvi, 27. 
 
 It is a Departure from, and Perverfioti of, 
 the Command of Chrift both to the Difpenfers' 
 and Receivet-s. To the Difpenfers, on whom he 
 lays this Command ; Hoc facite ; This do*. 
 Whefein he charges them that adminifter, to 
 do as he did in the firft Adminiftrationj i. e. 
 to take the Elements, to bleis them, and to 
 gite them to the Communicants: Tothe^^'-'' 
 ceivers, whom he commands to takef, tseaf^ 
 and to drink §, arid not to look on only as idle 
 Speftatora. This was our Saviour's Inftitution r 
 And, therefore, to confecrate the, Bread and 
 Wine, and not to diftribute them among the 
 Coramlinicants, is not to celebrate the Lord** 
 
 * Luke xxii. 19. i Cort xi. i^. 
 -|- Matthiixj xxvi. 26. 
 \ Maitliewxxvi. 26. 
 5 Matthew xxvi. 27. 
 
 Supp«f« 
 
MysTERiuM Iniquitatis. gf 
 
 Supper, ^Ibr there is an Otniflion rherein,of a 
 fpecial and effential part or aflion of the Supper. 
 
 MoRBOVEit, It is contrary to the Pradtice of 
 the Apoftles, who» in the Adminiftratioin of the 
 Supper, did not receive the Bread , and' Wine 
 •thenifelves only, and in the Name of others, 
 (a thing unknown to them) but gave them to 
 the communicants. This was St. Paul's Prac- 
 tice at Cerinih*, and he blames the Corin- 
 thians for the great diforder they bad fallen into, 
 in not flaying for one another, to celebrate the 
 Lord's Supper together, at the fame time, in 
 the public Affembly of the Church f . 
 
 Lastly, It is moft abfurd and irrational in 
 itfclfi We fhould fay it were a very abfurd 
 thing, if one Manbaptized.himfelf in theName 
 of a great multitude of unbaptized Men, both 
 Prefcnt and Abfent ; and pretended, that this 
 Deed of his, was no lefs available to them, than 
 if T'i»<?y were all ac^iually baptized. Or, if when 
 a great number of guefts were invited to, aind 
 aflembled at, a folemn feaft, being fet down at 
 the table. One only of the Company ihould 
 eat and drink for all the reft, affuring them, 
 that his Eating and Drinking (if they did but 
 look on him when fo doing) would avdil as much 
 
 • See Cor. xi. 23, 24, 25, and Fer/es 20, 21, 22. 
 
 ■f See «(/» Aas ii, 41 , 42 . Aas xx. 7. 
 
 - tc% 
 
32 SACRIFieiuM'.MiSSATICUjVl 
 
 to jjlicjr "Comfort, fwU refeftion and fatisfadioitl 
 asif they all ate and dranfei with him. Would 
 Ijunaticks and Bedlams believe him? And is 
 This any better,? Oh.the monftrousBlindnefs p^ 
 thofe'P&ojj People who can down ytiih ;f\jc.h Work 
 as this ! jgut, befides Tbcfcj they have almoft 
 an infinite. Number ^pf private Maffes in their, 
 Cfiurches, t;elebra,ted by Jingle Priefts i^lppg^^j 
 none either of the Clergy or Laity being prefent.. 
 As, in the Maffes ; for the Dead wherein one 
 Prieft,* in one Corner, at, one altar, chants his; 
 Mafs, for the Sowl.of fuch a One ; and anotljer 
 Prieft in another COrner, at,. a,npther h\ta.r^ at. 
 thp fame time, murnbiqs;pver a Jylafs^^or fuch a 
 Soul ; ..an^d a third in tjie fame Mann.^^ in the; 
 fame. Temple. ', ; . " 
 
 We jiow come to the.fecond Way of commu- 
 nicating; which is by the Pripft and People to-, 
 gether, or, wherein, the Laity and Congregation, 
 receive. And this (tho' they hear and fee.MaiTes. 
 alrnpft«every Day) is ,but ordinarily done -|- once ^ 
 in the Year ; according to the Conftitution of ; 
 Innocent the Third, who if confined the Receiv- 
 ing of the Sacrament to Ecijler, when- all of both 
 
 * Unus in uno angulo ad^unum altate^ ISc. in eodem Umph. 
 ■f Se'mel in anno, ' " ' . ' ' ■ • 
 
 X Coenx uftim ad Tafcha aftrinxit, ubi Qmnis ttfriufg^e 
 fexMi i£c. ' 
 
 fexes 
 
to^siiiuftl-eceiVeit. A'hd'tMs ihdeed'looks Tome-' 
 thihg lAdfe like the SaCratrient' of the Lord's Sup- 
 pcr,-thafiw'henthePrieft aldlie' eats and drinks, and' 
 the Pedpfe ohly Ibek an : Yet even This is really 
 rifithingy but dri opdti' Vibl^ibh of our Saviour's 
 rnft'itutiOfi',' attd<^a'gi<ofs PrOfaination of his Ordi- 
 iliaiice: For,' When they a<3ttihifter the' Sacra- 
 riieiit of the /^Itar to the' Pebple, they celebrate 
 it in a Language wHlch: t'He Peojile undeirftana' 
 mt ;■ andlo'kiiep the Whblfe of the Service frbm 
 tifdr Kfldwle^dge, w'Ko neither' ajiprehend What' 
 is ikidi' nor What is dbfte in it, biit flrkhd'thtre 
 liKe fd nla^riy' fehftlefs iffiagfe.' A praSlice cbrir 
 trafy' to- the' cxprefs Wortls^and Dir'efliori^ of" 
 Seriptiite*, tb the comttibri Senfe and Reafoit of 
 Mahkitid; and to the piidn' Example oT Anti- 
 quity } yea, even the Lateran "Council njndcr 
 Irinoanf th^Thiird, abbut' I'a'i'^, detrfedV Cap. 
 ix. " That' for as mtich a^ in rnany Places within 
 " the fame City and Diocfefe, there be Nationsf 
 " nnlrhgled Of divers Tongues, having divers 
 ** Rites' and Manners, under one Faith, wfe 
 *' ftraightly command, Thai the Bifhops of fucfS 
 *' Cities or D.iQceiTes, provide meet Men; wl^o, 
 •' according to the Diverfity of their Rites and 
 " Tongues, may celebrate the divine Service^, and 
 *' a^minifter the Sacraments of the Church ojiito 
 
 f See I C}r. xiv. 2, 3, 4. 
 
 D " them." 
 
''^ SaCRIFICIUM. MlSSATICUl* 
 
 •' them." So that it is not \rery long fince th^* 
 Chuich'of i?«»«? herfelf wasfor having both Ser- 
 vice and Sacraments in a known Tongue. But 
 now flie is of anoth,er Mind, and all muft be per- 
 formed in Lalin, " That the fecret Myfteries of 
 "the dreadful Sacrament may not be profaned :"i 
 It.'fliould have been rather faid, " That the 
 *' Abp^inableSxiperftitions oftheMafs may not 
 «* be underftoodby the ignorant Vulgar," 
 
 The Council of ^rent, Seff. xxii^Can, 8. de- 
 crees * : " Tho' the;Mafs contain excellent In- 
 ^^,,itr.u£lipn , for the Faithful People, yet the 
 " Fathers judge it not to be expedient, that 
 *Mt (hquld every- where be celebrated in the 
 " vulgar tongue ;" and therefore. Can. 9. they 
 thunder, out -f, " whoever contradidts this De- 
 " cree kt him be accurfed." 
 
 Moreover, They digny the Cup to the Laity; 
 and fo moft /acrilegioufly (contrary to the plaia 
 Inftitution of Chrift) rob them, in taking away 
 one Half of the Sacrament frocn theta, and de- 
 ftroy^pne main End of, the Sacrament, which is 
 tp fhew ,the Lord's Death, and the Separation of 
 
 * Etji Mtffa magnam contineat.populi Jidelis eruditiovem,noit 
 tamen expedire •Oi/um ejl pafribus, ut niulgari' livgud pajJtM 
 iilibritur. 
 
 i t St qiiis dixerit, liiigud tantitm vulgari mijfatn ttkbrart 
 dthere, anathema Jit, 
 
 his 
 
Mysterium Iniquitatis, 35 
 
 Hs Blood;from his Body, or, his Blopd-iheddirig, 
 'till he cpme*. , 
 
 • They fay, the Pripft peforming Mafs tnuft al- 
 ways receive in both Kinds; >' becawfe he muftex- 
 " prefs in a lively MoMtier the Paflion of Chrift, and 
 ** the Separation of his Blood from his Body in the 
 *' ,fame :", Apd for this reafon the People furely 
 ought to .j;eceive in, both Kinds alfo. Yet this 
 is denied to all Lay-People, excepting only ^ings 
 and Princes, whpm the Priefts admit to be their 
 Companions. A very grofs Violation of the fa- 
 cred Ordinance : For Nothing is plainer, than 
 that Chrift^inftituted Both to be received; diftri- 
 huted Both to the Difciples ; commanded Both 
 to be done ; ^but more exprefsly and particularly 
 commanded all to drink f. In the former Ferfe, 
 •when he fpeaks of the Bread, he does not fay, 
 *' Ritye Jll;" but in this, when he fpeaks of 
 the Cup, he fays, " Drink ye Jll:" So that they 
 might have, taken away the Bread with more 
 colour, than they have for taking away the Cup. 
 Yet they (have this vain, and frivolous Pretence 
 for their horrid Violation of this plain Inftitution 
 of Chrift, viz. That Chrift adminiftercd the Sa- 
 mment to none, but the Apoftles ; and they 
 yrere all Priefts or Paftors of the Church. 
 
 * I Cor, xi, 26. t See Mat. xxvi. 27. 
 
 D 2 But 
 
f6 SACRIFfCIUM MlSSATfCuM' 
 
 But this will not avail therir: For, in this s-^ 
 they were in the People's Room, not as Shep^ 
 herds, but as Sheep and Difcipltes. But if we 
 grant them that Chrift did adminifter the Sacra- 
 ment to the DifcigJfes, as Pafl?o*s or Prifefhs, I 
 would fini alk them the fbHowiftgQueftions ; Did" 
 not Chrift then comma:nd them, as Priefts-, tO' 
 do w;hat he' had done ; i. e, to take, and to give 
 Bread and Wine to Priefts only ? What Warra'nt- 
 then have they to give the Bvtai' to I/ay-mcrs 
 any more than \}a^£u^\ for the Gommand' erf 
 Eating and Drinking, ' belongs ta the fttne 
 Perfons ? 
 
 Now, if Lay- men: have no right to the Cnp^ 
 becaufe thofe to \yhOtfl Chrift glave it were 
 jZ^lergymen ; then, by the fame feafon, they 
 have no right to the BYead, nor indeed to partake 
 of the Sacrament at all. Why then is it given 
 them ? If it_ be faid, That was inftituted; to ber 
 received by them, but not TMs^ i. e. the Breads 
 but not the^/»?; then I would alk farther^ 
 how they will ever make it appear that thoffr 
 Words of our Saviour Take, Eat, are diredtedf' 
 both to Clergymen and^Lay men, or, Priefts^nd 
 People v but that thefe Words DrM^ye AH, are 
 dii-efled to Clergymen only ? And,- why they 
 give the Cup to- K'ngs and Pripcei, wjp a,]fe mere 
 Laymen? 
 
 Bat 
 
Mysterium Iniqjtitatis^ 5/ 
 
 ' Sut tlie- Ap&ille clears the Matter beyond 
 Exception ; for be delivered the Inftitution of 
 the Eracharift to the Corm^hmns, as he had re-' 
 "Cejved it erf the Lord: -See i Cor. xi. 23. 
 
 where we may obferve, " that he wrote that 
 Epiftle . not only to th<3 Pajlors, but to the 
 Church" (^aCh^..\. Ver. 2.) " that he men- 
 tions no !E?cclufion ©f any from the Cup -, and, 
 that he exprefsly commands all to drinh." (See 
 aKoFvr: 25. and a 8,) Here the Command to 
 ^mrnitie is made to ail the Faithful, and the Com- 
 4nand to eei and to drink is made to the^^^. 
 
 Again, As Ghrift inftituted, lb his iipoftles, 
 and their Succeffors, for above a thoufand Years 
 after Cbrift, aidminiftered the Sacrament, in both 
 iCinds, to «// the Communicants. It were eafy 
 ■to give a JVJultitude fi^ Inilances*. Indeed this 
 Abufe began to creep in, in Pope Gelajius's time^ 
 who fat in 4^5* againil which he pronounced 
 
 * Gir. de Qoena 29. 30. 31. 
 
 Eft ubi riillii diffisrt facerdos a fobdito ; ut, quando frnen- 
 iduln eftmyfteriis ; Similiter enim omnes, ut ilia participemUt, 
 Jigni haitiwr. Soinetimes a Prieft differs not from' a Lay- 
 man/ as when the Holy Myfteries are to be celebrated : For 
 'iM are all alike ^ccounte/'worthyjo farlftke of them. Chrj/- 
 foftom, Horn. 18. in i Cvrint'h.' And a Council held at 
 Antioch about the Year ^53 decreed, that all that were pre- 
 fer at fervice Ihould communicate, or otlieiwire depart. 
 Tom. J. ConciJ. g 
 
 D 3 this 
 
38^ Sacrificium Missaticum 
 
 this Sentence: " We have been advertifed that 
 " fome Perfons, having only taken a Piece of 
 " the facred Body, do abftain from the Cup of 
 " the facred Blood ; who, without Doubt, ought 
 *' to receivethe fVhole Sacrament, or, be wholly, 
 *' excluded from Communicating, becaufe the 
 *' Divifion of a > Sacrament cannot be made, 
 *' without grbfs Sacrilege." Yea, the CouncH 
 of^Conftance, which is the firft Council that made 
 a Canon againft the Communion in both Kinds, 
 upon Pain of Herefy, and Punilhment to be 
 impofed by the Secular, in the very Canon made 
 againft the Cup, (SeiT. 13. jimo-i4.i^) con- 
 feffeth. That Jcfus Chrifl: did inftltute and ad- 
 minifter to his Difciples the venerable Sacrament 
 under the Species of Bread and Wine ; and like- 
 wife. That, in the primitive Church, it was re- 
 ceived by the Faithful, under both Kinds* ; and 
 yet, in the fame Canon, they eftablilh the con- 
 trary Cuftom ; and declare all thofe to be Here>- 
 tics ; and, that they are to be grievdufljpuia(h-^ 
 ed, who contradid it. But, doubtlefs, Chrifl:'? 
 Blood, as well as his Body, belongs equally to 
 all Believers f. Yet that they may put fome 
 Cloak and Excufe upon fo palpable a,n Abufe, 
 
 * MoUtt. 529. '^ 
 
 ■J- Mev/a dominica omnibus ex tequo tjl pnpefita, Theedorit 
 in I Cor. xi. , ' * 
 
 they 
 
Mysterium iNiQjriTATisr"' ^gi 
 
 di^ey have invented the Fid ion of Concomitancy, 
 and they fay that, the taking away the Cup from 
 the Lay-people, doth not exclude them, from 
 the Participation of the Blood of Chrift in the Sa- 
 crament, Becaufe Chdft's Whole Perfon, both 
 Humanity and Divinity, both Flefli and Blood, 
 are in each Form ; and are wholly received no lefs 
 in the firft, than in the fecond, or in both. 
 Under the Form of Bread they receive the Body 
 of Chjrift with his Blood, by Concomitancy, fee- 
 ing his Body cannot befeparated from his Blood. 
 But this Concomitancy fuppofeth 'Tranfubjlantia:^ 
 tioriy and is built upon it: And it is repugnant 
 to the Words of Chrift, who, by way of Diftinc- 
 tlon from each other, calls the Bread, his Body; 
 and the Wine, his Blood; and exhibits therh 
 diJiinSly, the Bread to be eaten, ?nd the Wine tp 
 be drunk. 
 
 Besides, If this were fo, neither have the 
 Clergy Need of the Cup, any more than the 
 Laity ; becaufe, without it, they receive a Whole 
 Chrift. And indeed Chrift's Inftiiution of the 
 Cup, upon this Suppofition, was need lefs ; for 
 there is Nothing a'dded therein j that was not be- 
 fore in the Bread : So that it was done in vain, 
 which is abfurd. But if we grant them this Con^ 
 comitancy, yet it will no way juftify their deny- 
 iag the Laity the, Cup ; for hereby they feparate 
 P 4 . thofe 
 
^0 JSacp.i:ficjum MissATi.cyivf 
 
 thoie things vfhich Cbrift ,h^|th infeparably joifjr 
 ed together in this Inftitiutipi), viz. The Bread 
 and ^/»?. Arid tho' there we rie » Concomitancy, 
 yet Eaiiti^ is no Urivking -, but we are coni- 
 jnandpd toJrink. If I take a Piece of Breac} and 
 dip it in Wine, apd then eat it, J do not there- 
 hydriiik,, tho' fome of the Wine be received by 
 Concomitancy. Neither can there he. a S^cra- 
 rnental Participation of the Bload of Chrift hy 
 Partaking of the Brea4, but of the Cup; for 
 iChrifl: made not the Bread, but the Cup, thg 
 Sacrament of his Blood ; and under the BreacJ, 
 Nothing is facramentally received, bin the ElQdy 
 ofChrift. 
 
 Further, They take away the Breckkiifg of- 
 Bread in the Communion of the Lay-peppje, 
 ■As they utterly deny the Cup to them, fo they 
 deprive them of the facramental Adion repre- 
 fentiag the Paffion and Crucifixion of Cbrift. In- 
 deed it is broken in the Prieft's Communion * ; 
 but in the Communion of the Laity, in%ad o| 
 broken Breads they have little round Wafers 
 "with the Image of Cbrifl; on themf; and they 
 ' adminiller them, diftributing to every Communi- 
 cant one of theaiWhaie, contrary to the Ej^ampl^ 
 and Command of Jefus Chrift, who l>rake thq 
 
 • Miffs, facerdotii, f Placinta orhiculari.t' 
 
 Btea4 
 
^fysffRiiJM Ikiquitatis. 41 
 
 Pr^l^, ^11^ faid^ flpc FACiTg, ThisDo: con- 
 trary to the l^f^aice of ^he Apoftles *, and con- 
 jr^ry to the Pri^ifEtice of the Church in the firfl: 
 ^es; as were epfy to ihew. Yea, from this 
 very ^ftipn fif pur Saviour, in the Inftitutioa 
 and ;A.dminiftr^ion of this Ordinance, the Sa- 
 j;rament tooli the Nanfie of Breaking of Bread f. 
 
 AcAiN, They dp npt deliver the Wafer into 
 jhe Hands, but put it into the Mouths of the 
 jTeHgral Communicants. " The Eucharift is not 
 " to he given into the Hands of any Layman or 
 f "Woman, but only to be put into their 
 -*' MovithJ.'' And this is done not without 
 much Superffeition, and a faife Opinion, " that it 
 is unlawful for any Layman to touch the venera- 
 ble Sacrament with his Hands ; that it is more 
 ^everewly and devoutly received, w-hen taken 
 ^nto the Mouth, than into the Hand ; that the 
 Hands of the Priefts are holier than the ^apds of 
 the People i and that the Mouths of the Com-: 
 nnunicaots are holier than their Hands -, fo 
 that they may take into their Mouths That 
 ■w.hich they may not touch with one of their 
 Hands, or take between two of their Fingers." 
 
 * 1 Cor. X. 16. 
 f 4&'_ ii. 42- Ciapi XX. 7. 
 
 J Nu/li laico autftlemina Euchai'tflia in manm p«nenda,fed 
 fantum in os ejus. 
 
 But 
 
42 Sacrificium Mis^aticum 
 
 But the Manner of fitting at the Table, fpeaks 
 it to have been anciently received into the Hands 
 of the Communicants. ■ And in the primitive 
 Church, when Tranfubftanttation was not yet 
 born, nor once known, or heard of, as a thing 
 that was to come into the World, then " it was 
 " no Impiety to touch the holy Symbols *," but 
 they w.ere given into the Hands of the Consmu- 
 nicants. See the Epijlk efDionyJtus of AkxandriA 
 in Eufebius, L. vii. C. 8. where it appears that 
 the Pricft did not thruft the Bread into the 
 Mouths of the Communicants, but the Com- 
 municants ftretched forth their Hands (as hig 
 Words are) to receive the holy Food. The fame 
 is alfo evident from the Words of Ambrofe to 
 Theodofms the Great, after the Slaughter of the 
 Theffalonians -, " How dare you ftretch forth 
 " thofe Hands which are yet reeking with in- 
 " nocent Blood, and with the fame receive the 
 " holy Sacrament of Chrift's Body f ? 
 
 Lastly, The People muft not eat the Wa- 
 fer after all, by Chewing it with their Teeth, 
 but they muft hold it in their Mouth till it dif- 
 
 * S.acra Jymhola tangere non erat tiefas. 
 
 I Sluomodo manus txtendes, de quiBus adhuc fanguts inn»- 
 censfiillat ? quo medo hvjufmtdi mariibus fufcipies fan£li Do' 
 avvi corpus ? Theodoret,h. V, C. 8. 
 
 See the Rbsmiji. on \ Cor, xi. p. 530. 
 
 folve 
 
Mysterium Iniquitatis. 43 
 
 folve and melt away. Our Saviour ufed com- 
 mon, ordinary, and houlhold Bread, fuch as he 
 took off the Table, and gave it to the CotnmU'- 
 nicants, with a Command to eat it*. But, in- 
 ftead of ordinary Bread, they have brought in 
 their Wafers, that have- little of the Subftance of 
 Bread in them ; and inftead of giving them ta 
 be eaten, forbid the Eating of them ; and fo 
 take away not only Drinking, but Eating too (in 
 a proper fenfe) in the Sacrament. 
 
 'You have now the Lay-pfople's Communion, 
 in which you fee That they adminifter to them 
 in a'ftrange Language ; take away the Cup, take 
 away the Breaking of Bread, 'thruft the Eucharift 
 into their Mouths, as if they were children, or 
 Idio|:s. j- ; take away true Enead, and true Eat- 
 ing', and fo, do nothing lefs, than adminifter 
 the Lord*s Supper. This is the 9th Thing done 
 in the Mafs ; After which, follows the Poji-com- 
 munion, confifting of Prayers, Thankfgivings, 
 and Bleffing the People ; then. the Deacon con- 
 clades all with an ite mijfa eft, ^c, Co in Peace\ 
 the Heft is fent to Ged the Father, to facify h'is 
 
 ^ Maft. xxvi. z6. 'Sfa.yii comediie. 
 
 -j- This taking of the Eacharift in their Mouth refembles 
 more the manner, of the brutes, which ger(eraljy take their 
 Meat with Mouth or Beak, than of Men. Ch^mier de 
 Pucharift. 
 
 3 Jnger. 
 
44. Sacrificium Missaticum 
 
 dinger. I might farther give yQu an AcGOunt of 
 many other Fopperies that Siiperftition and Ido- 
 latry have foifted in, and made Conipanions ©f 
 the iVIafs ; fuch as the following: viz. 
 
 ■ Breaking the Hoft over the Chalice ; Bfeak- 
 itig it into three Pieces •, Putting one Piece into 
 the Wine ; Mixing Water with the Wine ; Re- 
 ceiving it fafting ; Candles burning on ihejiigh 
 Altar, before the Hoft; Veftments wherein the 
 Prieft is dreffed -, Frecjuent Wafhings, Croffin-gs, 
 Bkflings, Cenfings; Kiflings' of the AifJice, 
 Altar, Book, Paxj Frequent fmiting and knock- 
 ing of the Breaft; CriHgingiB and Bowings ef 
 the Body, with niany other Aftiotis andGeftures, 
 fa. ftrange, various, and ridiculous, that they 
 make it look more like a Siage-Play, than the 
 Worfhipof God, a«d may amaze a Man that is 
 not out of his Wits. 
 
 And this is a true Delineation of the Mafs, 
 both as a Sacrifice, and as a Sacrament. • 
 
 It is called Af*?/}, according to fome, Becaufe, 
 ," it isfei^t from the Father to Us, that Chrift's 
 " Body and Blood may be with us *.", And al- 
 fo beca'ufe Chrift is fent back from Us to the Fa- 
 ther, that he mayinterced'e for us with the !^a- 
 ther. This is jDio'a^^w's Opinion. Others think; - 
 
 * Chrijtus tji hoftia mhis mijja a Des. , 
 
 it 
 
it fo called, " Beeaufe thePfeoptei, by the miniflleiyi 
 " of the ft-ieft ^who herein i» Mediator betweew» 
 " God and Men) fend tep Ffafers, ¥isws, and^ 
 •* Oblation-s to God*." Ot&er-s aigaw, " Be- 
 ** eaufc an Angeihjhit ifrom.God,. to be pre- 
 " fent at the Sacrifice, afld to- carry it to Godi-fr.'** 
 Hence the Pirreft prays, " That the OblSBtia^i* 
 *' may be carried to Heaven by the Hand of 
 ** the Angel j" as if Ghrift- needed the hel|) of 
 an Angel, to carry him- to- Heaven. 
 
 A fourth Opinion is, '* That tlieMafel&fe called 
 from Sending -out; and this in two'Fefpe<9:S. There 
 is the Mafs of the Catechuifiens, aad the Majs 
 of-the Faithfirf. The former is, when ttie Prieft 
 begins to eonfecrate theEirclisrifi:'; fbrtJuefl'tlic 
 Catechumens zrefettt out of the Ch«rok>J." The 
 Mafe ofrthe Faithful is, from the Offertory; even 
 
 * £9 qupd p^ijis f^r wniftiriim.Jkettibtis^ qui t6i4i«teris 
 toke fungitur inUr Deum et hemhes,,pruth, nata, ei.oblatknest 
 tranfmittit Dep. 
 
 ■\ ^od 4''£i!us a TSetmittaturquifUmfiiiiaJ^fi'atiet'illui 
 ad "Deum diferat. 
 
 \ Mi^ ai" etaitieaia-diciam,,et ditpk^ ift. Uaa, eaf^r 
 thumtmrum; altera^d4hp^ MifiheaUchinne)wrum.£j}, q»af. 
 da/^ceiidas ihcipit <conficrare euikarr^iam ; tunc enim catechw 
 meni forts de teclefid mittuntur. Mijfa fideliutn 'tfl ah nfirtcri't 
 u/jiie.a:d pofi-communionem, et dicitur miJfa ilia a dimittendo; 
 quia, ea expleta, ad propria qui/que fidelikm dillliuitiir. See 
 * Durand, in natura div. off, L. iv. C. i. 
 
 to 
 
46 Sacrificii;m Missaticum 
 
 to the Poft-communion ; and is -fo called front 
 Sending away-, becaofe, it being ended, all'the 
 faithful arefenl, away to their own Homes . 
 
 Now th,is prodigious Mohfter of all Abomina- 
 tion, Impiety, and Idolatry, is the great Dagon, 
 or, Diana of the Romanijis : 'tis w.hat they have 
 the greateft Veneration for, and fet the higheft 
 Valae upon, ftyling it 
 
 The'Ineffable Mystery j' 
 
 The immaculate Host i 
 
 THEPtTRE Oblation ; 
 ej The unbloody Victim ; 
 
 The new Offering o# the new La^vj 
 
 The Sacrifice of the New Testament 1^ 
 
 The Sacrifice of the,Church ; 
 
 The Sacrifice of our Mediator ; 
 
 The one only incorruptible Sacrifice, 
 without which there is no Religion. 
 -:. This they are the hotteft fot, contending for 
 it with Fire atid Sword. " Yea, they contend more 
 *' warmly for the Mafs, than for all the other 
 " Articles of their Faith*." Hence it is Bellar- 
 w/wb'3 Refolution, "That were all other Contro- 
 verfies made up -, yiet there could he- no Recon- 
 ciliation between Prot;eftahts and Papifts, be- 
 
 * Pro hac miJJS, acrius defugnant quam pro omnihusatlisJiJe* 
 fva capiiibus. 
 
 caufe 
 
Mysterium Iniquitatis. 4^ 
 
 Cdufe we judge, the Mafs to be (hocking Idolatry, 
 which they efteem the diyinefl: part of their, 
 Worlhip*." 
 
 For This they have raifed innumerable Broils ; 
 Ihed Rivers of Proteftant Blood ; and conftantly. 
 anathematize, curfe, and damn us. , This they, 
 are moft wedded to, and bewitched with. 
 '' 'Tis even the golden Cup in the Whore's 
 '^ hand, full of Abominations, wherewith thp 
 *' Kingsof the Earth, and the People -f-, from the 
 *' higheftto the loweft, are fo drunk, intoxicated,. 
 " and ftupified, that, being more infcnfible than 
 *' brutes, they place their Salvation init§:" andJt 
 hath taken, by Continuance, fuch deep root in 
 their Minds,, that the eleareft Light of Jleafo;!,. 
 and the keeneft Edge of God's Word, cannot 
 eradicate it. In a Word, This they make the 
 Mark of the papal Religion. Going to Mafs, 
 and hearing Mafs, is as a Symbol or token, 
 by vi,hich the Pajiifts are diftinguifhed ^om 
 Frotejiants %. They place the fum of their Re- 
 
 * Si cat era omnes contromerjia ^componerenjur, tamen inter 
 frotefiatites tt papifias pacem tmcili^ri mn poffe, quod Hit mif. 
 Jam, fuum divinijjimum dei cultum, ms horrendam idolola' 
 triam judicamus. Tom. i.deLaic, L. iii. c. ip, 
 
 f Calv. Inft. 2q6. 5. 18. 
 
 § Afummo u/^ue ad noniiJIimum. 
 
 X Inftar fymholi et tejfara eft qua diftinguantur Romanmfei . 
 a proteftantihus, / 
 
 I ligion 
 
4? Sacrippci-cm Mis'S-ATiCvM 
 
 ligion in it. r-ridrtd the Mafs is the chifef Patl? 
 of the Service and Worfliipi wft'rch they giire ta'' 
 God, in the Church ; and the Whole Praftite' 
 of their Religion ftfahds principally irf Saying 
 and Rftearing' Mafs. " In the Sactifite of* the 
 *' Atot- conrifl''etH- the external Religion, and 
 *•■ pfOper Service of the Ne\r Teftament, a6' 
 « lefs, than the foV<ertign Worfliip of thd Old' 
 " Law confiftfed' in the Sacrifices of the fame*.'*' 
 " The Mail' is • commanded, not Prcach- 
 " ing f." Agreeable thetl?Uilro, The Hearihg 
 of Mafs is the only jiutilld Worfhip enjoined the' 
 People, on' any- of their Days of public Wt>r- 
 ftiip. So that for the Sanftify irig-of the LordV 
 Day, dr any othef vCWch the'y' aoconnt holy, 
 Jil that is rte'deffaTJ' is tHeWor/hip of the' Mafs, 
 wit'h^abftaining rtdtfl fervile Works ; and this'is' 
 eftdtigh for' the'aycffding' of mbrtal' Sm. Thtis 
 the Whole of their Reli'gion afnd Solvation-' ftands 
 in going" to M^fr, as it haS been now' deftribed; 
 
 • Rhemiji. on liuke xxii. 20. 
 
 + Mdirt mi£hm efi' in- pr/eieptoi cA^t^'- a'inem'itiiiiohm 
 mn ita- (Sitarez- T«ni;^ f. dtfp'. Sdtl f. I . A nd fo Biflar^'H* 
 (de MiffaC. i. p; 6'79.) Sd-a'-mifixomm^tttftinprtecepti:. 
 
 CH4.Pi 
 
My^terium Iniiqjltitat'is. 49 
 
 MOaaaoaooMCooQoaMseeeeooaMoosoae ooMooM 0000 woo eooeooaBoooeeooo 0000 ooooDenMOceooefiOM MM 
 
 muoooogoaooooeaoooosDo cooooo&oeoMoooo woBweoooBo ooB8M»ooa8aM»odoo8W6«oooM««M>'*'»"5"' 
 
 CHAP. II. 
 
 A View of the Foundations upon which the Ro- 
 manifts endeavour to eftablijh the MafSy with 
 Answers to their Arguments. 
 
 WE (hall now proceed fi-om the Delinea- 
 tion, Draught, or Portraiture of the 
 Mafs, in the feveral parts and members^ of it, 
 as it is Ufed in the Church of Rome, to a View 
 of the' foundations whereupon the Romanijis en- 
 deavour to eftablifla it. And as there never 
 hath been any Opinion, Doftrine, or Prac- 
 tice (among them that own the Scriptures) 
 forged and publiflied, of fo prodigious a nature, 
 but the Authors and Patrons of it have pre- 
 tended to produce the Teftimony and Authority 
 of the Oracles of (jod for it, feeking to fgund 
 and father it on the Word - of God ; fo the 
 Romanifls pretend to bring the Sacred Scriptures 
 for the Patronage and Maintenance of this 
 E monArous 
 
50 SaCRIFICIUM MlSSATlGuM! 
 
 monftrous Fiftidn of thelr's, the Sacrifice of the 
 Mafs^ as before reprefented.' 
 
 Thus they argue for it from Melchifedeck, wh(y 
 was a Type or Figure of Chrift. The Scriptures 
 tell us, " That Melcbifedecky King of Saletm, 
 " brought forth Bread and Wine ; and that he 
 « was the Prieft of the Moft high God * ;" and 
 , ** that Jefus Chrift was a Frieft after the Order of 
 " Mekhifedeck, and not after the 0<c6itroiAarvn\.^* 
 
 Now frqra heace they form this Argument. 
 *' Mekhifedeck, who was the Prieft of the Most 
 *' High God, offered Bread and Wine in /am- 
 *' fice unto God. Chrift is a Prieft after theOr- 
 " der of Mekhifedeck ; therefore he inftituted a 
 '' Sacrifice under the Species of Bread aiMi Wine, 
 " which is the Sacrifice of the Mafs'." ^'^•' 
 
 To pafs byfeveralAnimadverfions that might 
 be made on this Argument, I {hall only fay ia 
 Anfwer to it. That the whole ftrength of it 
 ftands upon two Suppofitions, both of wMch are 
 falfe : viz. That Melthijedeck offered a- t^rtie and 
 proper Sacrifice unto God; or, that the Bread 
 and Wine were offered unto God " as a true 
 " and proper Sa.cnRte -I;" and that the dhief 
 Thing wherein Mekhifedeck^s Priefthood cpnfift- 
 ed, and in which he was a Type of Chrift, was- 
 
 * Gj». xiv. 1 8. I[el>. vii. i. f Hd. vii. 21, 17, 21. 
 
 X In 'verum- et proprium/acrifiiium* ., 
 
 th€ 
 
MvStERlUM InIQUITATIS. 5! 
 
 the Offering of Bread and Wine to God'-, and 
 that Chrift is called a Prieli after the Ordei- of 
 Melchifedeck, chkfly with refpeft to the daily Sa- 
 crifice that is offered unto God under the Sfecies of 
 Sread and Wine, which ^as typified by Md- 
 •chifedeck'5 Offering. 
 
 First, That the Bread and Wine which Mel- 
 fchifedeck offered, were a trueand proper Sacrifice. 
 
 Bellarmine, Gregory At Valentia, Vafquez, and 
 Others, contend vehemendy for This. JBut,.! 
 faji', that this is moft falfe. . Melchifedeck did not 
 offer Bread and Wine,, as a Sacrifice unto 
 God i but only brought forth and prefented Bread 
 and Wine to Abraham and Ms Soldiers, There 
 is no mention 'of any Offering taGod, nor any 
 colour for fuch an Interpretation. The word 
 is K>»jn et, Ario Montana interprete, fignificat 
 eduxit ; et Butorfio, exire fecit, eduxiti pro- 
 dtfxit, protulit, deprcmpft-jr. Et, tefte Pagni- 
 no, NX', ejus radix in conjugatione Hiphil fig- 
 nificat proferre. And Bellarmine Tiimfelf con- 
 feffe'th, that the Verb doth fignify no more 
 than proferre feu adducere. An3 P-ererius, ano- 
 ther Jefuit, is, ,by the Evidence of ,thp Truth, 
 forced to fay:* " Nothing is. here written. 
 
 • Nihil hie fcribitiir de oblatiooe, fed prolatipTie panis 
 et 'vini. 
 f See BuxtorPsLexipoi), 
 
 E 2 *' concern- 
 
 * - 
 
 ■Si 
 
52 Sagrificium MissaticuM 
 
 " concerning O/ffWJ^ Bread and Wine, but only 
 *' that Bread and Wine were brought forth." 
 
 But, fay they, tho' the Word properly figni- 
 fies no more than to hiding forth, as in our Bibles » 
 yet the Words that do immediately follow, carry 
 it to their Senfe ; and fpeak it to be meant of a 
 proper Sacrifice : for it follows immediately, For 
 be was the Prieji of the moft high God*. 
 
 To this I anfwer, that the Romijh Bible hath 
 faUified and corrupted this Place in putting £«/»« 
 for Et ; and tranflating, " For he was the Prieft" 
 (as tho' the 5n«g'««gj^or//& of Bread and Wine 
 had been an Ad of bis Priefthood) inflead of, 
 " And he was the^ Prieft," according- to the 
 Hebrew, where the Copulative is Vau-\, and 
 this Claufe is not annexed as a Reafon of the 
 former -, viz. Ms Bringing forth Bread and Wine \ 
 but plainly relates to, and is to be joined 
 with that which follows J, as the fame Copuiftr 
 
 * ThztMelc&i/edeci offered not bread and wine unto God, but 
 unto Abrdham, isaiFicraed by Aug. QuKft, V. etN. Tefl;aai; 
 Qiiog. hy Amirofe, L. 4. de facr. C. 3. hy Damafcen. L. 4. 
 deortliodox. fid. c. 14. and hy Lombard, Sent. L. 4. diftinfl 8. 
 , f Habraa leSlio latine ad nierbum ceti'verfa, fie exprejjtt 
 ; huttc locum " Et Mekhi/edec^ Rex Salem proiulit panem et 
 " vinum." Ef ipfe erat faurdosDeo altijjlmo. Pereiius'?« 
 he. Andfo Cretan, ^od in vulgata editione/ubditurut caufa. 
 eblaticnis, " erat enim facerdcs DeVahiJ]tmi" in Heirtca nan 
 habeatur ut caufa, y«(/ ut feparata clau/ula. 
 
 X F. 19. 20. 
 
 tivc 
 
Mysterium Iniquitatis. 53 
 
 tive flieweth. And it was not the Bringing forth oj 
 bread and wine^ 'but the Bkffing of Abraham, that 
 was here the proper Adt of Mdchifedeck'& Prieft- 
 hodd ; and in relation whereunto he is ftiled th'^ 
 Prieft of the moft high God. 
 
 Thus, -in the firfl: place,' the Popijh Suppofi- 
 tion upon which this Argument is bottomed, is 
 falfe. But if it were true, that Mekhifedeck did 
 offer Bread and Wine to God in facrifice ; yet it 
 woald not follow that therefore Chriji muft and 
 did inftitute fuch a kind of Sacrifice a? Mekhife- 
 deck offered. I fay, this will never follow by 
 necelTary confequence ; nor can th« Sacrifice of 
 the Mafs be inferred hencp any where, but in 
 the Schools of the Jefuits, who have ,a known 
 and famous Faculty of proving and inferring 
 S^uidlihet.d Quolibet. 
 
 Mekhifedeck f^crificed Bread a.adWine ; Grant 
 it; What then ? Why, therefore thePri^ in the 
 Mafs factificeth the Body and Blood of Chrift, 
 Who feeth not the Abfurdity and Ridiculo^ufnefs 
 of this Inference ? Nay, if we grant them, that 
 Mekhifedeck offered a proper Sacrifice of Bread 
 and Wine ; yet, inftead of doJKig them any 
 Service, it will cut afunder the Sinews of their 
 own Argument : for be itfo, what then? W^hy, 
 fay they, Chrift being a Prieft after the Qr^er 
 of Mekbifcde^k, was obliged to offer the fame 
 ^ 3 kind 
 
54 SACRIFICIIirM MiSfiATICUM 
 
 kind of Sacrifice that Melchifcdeck ofFered : 
 Well, and what follows on this? Why, it wilf 
 follow, that becaufe Melchifcdeck facrifice4 
 Bread and ff^ine, therefore Chrift facrificed the 
 fame ; and the Prieft now facrificfith Bread and 
 TFine in the Mafs, as Mekhifedefk did. 
 
 T»is, I fay, (if any thing) will follow, That 
 the Muffing Prieft now Ifcrificeth Mread and 
 tVine, t-he fame kind of Sacrifice that Melchifc- 
 deck ofFered, and not the true &ni. proper Body and 
 , Blood ofCbrifl, which is quite another kind of 
 Sacrifice. So that their own Argument is botl^ 
 • , felo de fe and jugulator caufa ; deftroying thq 
 daily Sacrifice of the real Body and Blood of 
 Chrift, which they contend for, and would eftar 
 blifli.byit. 
 
 We haye now the firft Suppofition that thisf 
 Argument depends upon ; which is, in the firft 
 r'ace, falfe ; and, if true, would not beftead 
 them, but quite overthrow the caufc that it is 
 brought in to defend./ 
 
 Let' us now. take a view of the Arguments 
 whereby they would prove that Melchifedcck 
 facrificed Bread and Wine ; and thefe following 
 Arguments are brought to prove this. 
 
 Gab. Fafquez, the Jefuit, argues thus : Mel- 
 (hifedeck is brought in Giving Bread and Wine 
 to the Soldiers, and Blefilng them, 'f as with his 
 
 « dvvr^ 
 
MySTERIUM iNIt^tJ it ATI'S. 5J 
 
 / 
 
 *' ownHand*;" for the ScHpture faith, He brought 
 forth Bread and Wine, For he was the Prief| of 
 the mod high God, and he bkffed him.; where 
 he obferves that Mekhifedeck at once brought 
 forth Bread and Wine, and in Bringing them 
 forth, bleffed Them; whence, faith he, " it 
 ^' feemeth it may be inferred -]-," that the Bread 
 and' Wine were confecrated into a Sacrifice, and 
 fp diftributed by the Prifeft with his own Hands; 
 i.a^fwer, the Jefuit inferts that of Mekhifedeck, 
 giving the Bread and Wine, with his own Hands^ 
 of his own Head ; for it is neither in the Text, 
 nor can be <:ollefted from it. So that this is a bold 
 Pr^fumption of the Jefuit. Nor is there any 
 thing in the Text of Mekhifedeck's Bleffing the 
 Bread and Wjne, nor of his Diftributing them 
 to the Soldiers, nor of his Bleffing the Soldiers: 
 It isfaid he bkffed Abraham, but of the others 
 there is neither Jpt nor Tittle in the Text J; they 
 are &\l Jefiiitical Additions that -will never pafs 
 with Pretejiants upon the bare Word of the whole 
 1'ribe without better proof, which yet they have 
 not produced, nor ever^ can. But let us fup- 
 pofe that which the Jefuit takes for granted: viz. 
 that Melchifdeck having brought forth Bread and 
 Wine, firfi bleffed them^ and then diftributed 
 
 • Tanguajn propria ^anu. f Videtur coUigl. 
 X Nlc,'uohinec'vcJligium. 
 
 them 
 
5^ Sacrificium Missaticum 
 
 them to the Soldiers ; yet what is this to the 
 puppofe I Will this prove a Sacrifice ? Then it 
 will be no Difficulty to prove any Thing whatfo- 
 tVer. We blefs our Tables when we fit down 
 to eati and diflribute the Meat to ourFamtlieSi 
 or Friends, that fit down with 'us. Do we 
 therefore facrifice ? The Popijh Priefts (fome of 
 them at leaft) hUfs the Meat before they eat and 
 drink at their ordinary Meals ; but do they 
 therefore, and thereby, confecrate and offer the 
 pretended Sacrifice of the Altar as often as they 
 eat and drink ? I fuppofe they will not fay fo. 
 In (hort, this is meer Trifling, inftead of Reafon- 
 ing with any Shew or Colour of Truth; and 
 the Jefttit himfelf is not over confident of the 
 Strength of his Argument,, as appears by his 
 *' It feemeth that it may be inferred," .which (as , 
 one juftly obferves) is anfwered by *' Another it 
 •' feemeth that it may not be inferred*." 
 ' In th€ next place, Perer,iiis, another Jefuit, 
 will fay Something, biit it l,s to as little purpofe. 
 His Argument is, 
 
 " That in this Place we have mention made 
 «' of Three Afts of Melchifedecli' ; That he 
 " hrought forth Bread and Wine ; That he 
 J' hleffed Abraham, and that he received Tithes. 
 
 • " FUiiur colli ^f" quod filvitur, " per aliud wdtttir 
 J' non coUigi." 
 
 «« Now 
 
Mysterium Iniquitatis. ^J' 
 
 "Now the two laft of thefe A6ls were certainly 
 *' facerdotah, and therefore the firft Aift, to bring 
 " forth Bread and Wine, was alfo facerdotal, and 
 ** appertained to his facrifieing Office." 
 
 I anfwer, The Confequence will not hold ; the 
 two laft Ads are facerdotal j therefore ihe firft 
 is fo too. I fay, the Confequence is not good, 
 for it is inferred upon a falfe Suppofition : viz. 
 that becaufe thefe three A6bs are joined together 
 they are therefore all of the fame nature. Now 
 this is falfe, for " Things that are joined in the 
 ** fame Series or Sentence of Scripture, are not 
 ** always of the fame nature*;" but there is 
 a frequent Conjundlions both of things unequal 
 and Things unlike f, as might befhewn in 
 many Examples J. We have three Adls of our 
 Saviour, one following another in the fame Se- 
 ries, as thofe of Melchifedeck's do, and perform- 
 ed at the fame time as Melchifedeck's wcrci 
 and^yet they are not therefore the fame, nor Afls 
 of the fame Office, but belong unto feveral of- 
 fices : ]He caft the Buyers and Sellers out of the 
 Temple § : He preached || : and he Healed the 
 Blind arid the Lame ^. 
 
 • ^te una fententid coBJuiigutiiur nm continuo inde eaiem 
 
 \ Imparium et difparium^ X Mat. xxl. 12, 13, 14, 
 
 5 F. 12. II F. 13. cuni Mfirixi, 17. * f ^. 14. 
 
 2 . Now 
 
58 Sacrificium Missaticum 
 
 Now of thefc the firft was an A<El of his Re- 
 gal Office ; the fecond an Ad of his prophetical 
 Office i and t^e third (I conceive) an Adt of his 
 facerdetal OSice. So, jt is faid of Chrift, " He 
 *' is made unto us Bighteoufnefs and SanSifica- 
 " tioif* •" but not Ri^hteoufnefst in the jTatne, 
 fenfe, and refpeft, that he,is made unto San£li- 
 fication. So that the Jefuit's Argument is a 
 mereTOE««pK?-f-, and will never do them any Ser- 
 vice,, till they prove (which he Ihould firft have 
 done, if;, he would have had a folid foundation) 
 Ilia omnia ejufdem srdinis et n&tura ejfe, q^uafape 
 cenjmgmtur ; and this they can never do. 
 
 Again, Mekhifedeck fuftained a double Per-, 
 fon ; viz. That of a King, and That 4)f a Prieft ; 
 and was not only the Prieft of the moft high 
 Godj. butalfo the King of Salem : And here as 
 a King He entertained Ahrahfim with a magni- 
 ficent Feaft defcribed by Bringing forth' Bread 
 and Wine ; and as a Prieft he blefled Ahrahaniy 
 arid received Tithes of him. " For Bread and 
 Wine are not fpecified ew/ff^w/Xj but by them 
 are to be underftood, as is ufual in Scripture, all. 
 other kinds of Entertainment J." 
 
 * I Cor. i. 30i ^ 
 
 f, yide Joh. iii. 5. I Cor. iii. 22, 23. Phil, i. 19. uli cm- 
 
 junguntur qua; nonfunt ejufdem nafuree. ^ \ 
 
 { Ilia enim non fpespificantur excluji've ad alia, fed quia pra- 
 
 c'-puajunt aliment a, more fcriptiiris ufitato, reli^a omnia fuBfe 
 
 csmprehindunU 
 
 A third 
 
Mysterijjm Iniquitatis. 59 
 
 A t^iird Argument of the Romanics is this, 
 nkmely. That there was no need for Melchifedeek 
 JO bring forth Bread and Wine to Abraham, for 
 aRefeftion or Repaft of his Men ; and therefore 
 .he brought them for appther End or IJfe : /". e. 
 9.% a Saq-ifice unto God. This is ^ellarmine'& Ar- 
 gument. The Antecedent, viz, that there was 
 no Need of them for Food, he takes for granted 5 
 becaufe Abraham returned from the Battle with 
 a great Prey, wherein there was Plenty of Necef- 
 faries for Refrefliing* j and Abraham's Men had 
 refrejhed themfelves with the Spoil which they 
 had recovered before Meclhifedeck came out to 
 pieet him -f". 
 
 But, by Bellarmine's favour, we may juftly 
 queftion his An^cedent notwithftanding what' 
 he alledges for the proof of it. Indeed, that 
 they had eaten of the Provifions taken from the 
 Sodamiies, and recovered by Abraham, is declar* 
 icd in the Text ; but that this was before Mdthife* 
 deck xazt Abraham cannot be proved from the 
 Text quoted by Beliar mine. Or, if it could, 
 yet all the Vifluals might be fpent by the time 
 tYviX. Melchifedeek "met Abraham. It is true that 
 the Kings took away with them the Viduals of 
 ^adum and Gomorrah'^; yet I lay, it is not im- 
 
 * f. 16. i r. 24. .t V. ir. 
 
 probable 
 
6o SAcrificium Missaticum 
 
 probable that they might be fpent, partly by 
 the four Kings- and their Company, and partly 
 by Abraham and his Men. So that the JefuWi 
 Antecedent is merely precarious, and very du- 
 bious, . 
 
 But, though this were certainly true which' 
 he fuppofeth ; viz. that Abraham needed no 
 vidtuals ; yet the Colleftion is not true ; viz. that. 
 Melchifedeck brought forthBrcad and Wine to offer 
 irnto God ; This will not follow. There is little 
 Strength in this Reafoning, as Pererius, his Bro- 
 ther Jefuit, confefleth, who fhall anfwer Bel' 
 larmine here for me. His Anfwer is, " That 
 " li Abraham wanted no Provifions, ytt Mel- 
 ** chifedeck might not know fo much, but rather 
 *• fuppofe the contrary : Or, if he knew this, 
 *' yet he would, by this Prefent brought unto 
 ** Abraham, declare' and teftify his Humanity 
 *' and Benignity towards Abraham^ together 
 *' with his joyful Refentment of AbrahamhY'io* 
 *' tory over the four Kings *." This is the 
 Sum of Pererius' s Reply to this Argument, and 
 
 * Parum in hac cetifutationi <itUetur ijfe rahoris; dicat enim 
 ^quifpiam ne/ciffe id Melchifedeck, imo putajfe its propter laborem 
 dimicatiinis, et ftttigationem itineris recentihus cibis rejici et 
 rureari dehuiffe : Ac licet id fci'uijjfet, Melchifedeck iitluijpt 
 tamen eo munere fuam erga Abrahamum bene'volentiantf et ex 
 vicioriaejus/tnguUuremlaeiiiitrfute vohftatemdttltirare, Pefer. 
 
Mysterium'Iniquitatis. 6i 
 
 we needadd no more in anfwer to Bellarmine 
 than what is thus retorted by his Brother. Let 
 all be granted that he fuppofes, yet his Confe- 
 quence will not hold, till he can prove that 
 - None in thofe Times and Places, were ever en- 
 tertained with liberal Provifions or Feafts, by 
 Princes or Others, upon any Occafion, butfucb 
 only as were utterly deftitute, and had Nothing 
 of their own to fupply their Neceffities. And 
 this is plainly repugnant to the common Cullom 
 and Praftice of all paft Times and Nations ; To 
 far as their Cuftonis have come to our Know- 
 ledge. Yea, if there were Need, it would be 
 eafy to fliew, in many Inftances, that this was 
 an ordinary Praftiee, in thofe eaftern Countries, 
 even in thofe times; &nd Mofes excludes the 
 Moabites and Jmmonites from the Congregation 
 of the Lord, for a Negledl of this friendly Office 
 towards the Ifraelites*. " It is an univerfal 
 'SCuftom to take-Strangers to the Tabl^, even 
 ." tho' they want no Meat f ." 
 
 Another Argument of theirs is. That where- 
 as the Scripture doth in fo many places defcribe 
 the Priefthood oi Mekhifideck^ as diftinft from 
 the Aaronicalt and like unto the Priefthood of 
 
 • See Deut. xxiii, 3,4. 
 
 f Moris ejl ubique hofpites etiam non egentes eiho ad ^enfatif^ 
 (tntittuo deducere. Riierfi'mHib,Chif,\i\.Y.i^,i6, 
 
 Cbriji J 
 
62! SAcRiFicttfM MissAticti-ad 
 
 Chrtfi; it ought fomewhere to declare what, o^^ 
 oihhat kind, the Sacrifice of Melchifedeck was : 
 but there is no mention at^ where of d-ny Sacri- 
 fice offered by Melchifedeck, uftlefs it be in 
 this Place : Therefore by Bread and Wine wa 
 muft underftand' not 'common F#&d, but confe' 
 crated, and fuch as was firft offered unto God. 
 This again is Bettarmine'& Reafoning ; To which 
 I ahfwer, Debile fundamentum fallit opus. Thcf 
 Jefuit fuppofes, but proves not-, that the Scrip- 
 tures ought to declare, and defcribe unto us the 
 Kind and 'Nature of Melchifedeck's Sacrifice. 
 
 Who has told him this? or, of whom did hc 
 receive authority of prefcribing to the Hoi.y 
 One what ought to be done ? It is certainly, tQ 
 fay no worfe, an unwarrantable Prefumption foi:' 
 a mortal Man, tho' a Jefuit, and a Cardinal too,) 
 to make himfelf wifer than God ; and to fay^ 
 This or That QVight tp be, if God have not faid 
 it. The Scripture no where afcribes any propef 
 zndi fpecial Sacrifice to the Order of Melchifedeck, 
 diftindt from other Kinds of Sacrifices ; and we 
 are yet to learn how a Pap}ft'ca.n do it. Though 
 it be necefTary that every Prieft have Something 
 to offer, yet it is not necelTary to the Defcription 
 of 3. facerdotal Order, that there be an cxprefsaad 
 dfJiinSi Specif cation and Nomination of the Sacri- 
 fice ; for the Order may htfpecial, and yet the 
 3 Oblation 
 
Mysterium Iniquitatis. 6^ 
 
 Obla,tion common. There were Priefts before 
 the Inftitution of the Levitical Priefthoodj wh» 
 were neither oi Melchifedeck''s nor of Jaron^s Or- 
 der, as is evident from Exod. xix. 22, 24. 
 
 This was before the Inftitution of the Aafonical 
 Priefthood, and Reftriftion of it to the Tribe of 
 Levi ; and thefe Priefts are called Tettng Men of 
 the Children of Ifrael, Exod. xxiv. 5. i. e. the 
 Firft-born (as the Chaldee tranflateth it) which 
 God had fandlified' to himfelf*-, and in whofe' 
 place he afterwards took the Tribe of Levi -f. 
 T'hus-^the Father of the Family or the Eldeji Son 
 was a Prieft to the whole Family, and executed 
 the prieftly Office therein. 
 
 Moreover, That there was a Priefthood be- 
 fore the Levitical, different both from It and 
 Tkat of Melchifedeck, is manifeft from the Ex- 
 amples of Cain, AM, Noah, Abraham, . jfacoby 
 and yob, who is conceived tq have lived before 
 the Law, &c, Nbw tfeo' thefe were not of Aaron's 
 Order, yet moft of them offered the' fame kind 
 of Sacrifices that were offered, by the Levitical 
 •O'tderJ. And to m'jght Mel/chifedeck zUo, tho' 
 he was of another Order. Befides, tho' Jacob 
 
 m . - ' , ^ ' ■ ; 
 
 ^ ExoJ. xiii. 2. 
 
 f Ni^^k,nu 12 ; and Chap. viii. 14, 15, 16. 
 X Ge>(, iv. ,3, 4. Ge». viii. 20. Gea. xxii. 13. Exinl. 
 sxiv. 5. 
 
64. Sacrificium MrssATicuin 
 
 and Job were both PHefls, and facrificed to the 
 Lord i 'yet there is no exprefs and dyiinSi Specifi- 
 cation of their Sacrifices *. So that Bellarmne's 
 peremptory Oportet, Ought or Mufiy is xbut a mere 
 " CracIc"of the Jefuitj, and foon anfwered with 
 a Noii oportet : i. e. That there is no neceffity of 
 an exprefs Specification oi Mekhifedeck's Sacrifice, 
 becaufe he was of another Order than Aaroit-: 
 and therefore the Jpoflle, difcuffing and fliewing 
 at large wherein the. Difference of MelcM/edeck's 
 Order confiftedf, altogether omitteth the Mat- 
 ter and Manner of Mekbifedeck's Sacrifice as 
 needlefs to be mentioned by him : And indeed 
 it is abundantly fufiicient to ^evidence and efla* 
 blifh theDiflipftion bewteen MekhifedeckhVavs.^^ 
 hood and Aaron!%^ that Melchifedefk was both 
 a King and a Prieft ; but fo were not the Aareni^ 
 cal Priells. Mekhifedeck was without Succeffor : 
 He neither received his Priefthood from any 
 Othefi nor pafTed it over to any Other : but fo 
 ■were not the Levitical; they truly were many 
 Priefts (onfe fucceeding another) becaufe they 
 were notfuffered. fo continue by Reafen of Death J. 
 Mekhifedeck. "v^^i without Defcent§i i. e. his 
 Pedigree was not known, or, not recorded in 
 
 * Gen. xxxi. ^\.Jch, 1. 5. f HeB. vii, 
 
 X Heh. vij. 22. § Hei.vW. 3. 
 
 Scripture j 
 
MVSTfeRlUM iNKiUlTATiS. 6^ 
 
 Scripture; but fo were not the Levitical; for 
 their Pedijgrtees are' declared diftindlljr, after their 
 Families, by the Houfe of their Fathers. Yea, 
 after the Captivity, thofe who could not make 
 out their Defcent were put from the Prieft- 
 liood *. 
 
 • Thefe particulars make a Diftinftion plain 
 enough (without Bellarmineh Eyf^/iol.oi/) between 
 the Melchlfedechian and the Aaronical Priefthoods. 
 And thefe are the moft cohfiderable Things which 
 1 have met with, that are pleaded to prove that 
 Melchifedeck {2tzx\^zzdi Bread and Wine ; and I 
 leave it to any rational and fober Perfon tojudge 
 what weight there is in them, when fairly ^xa--' 
 mined. ' 
 
 We come now to the fecondSuppofition, up- 
 on the Validity and Truth, whereof their Argu. 
 ment doth depend : viz. ' That the chief Thing 
 wherefn Melchifedeck\ Priefthood confided, and 
 wherein he was a Type of Chrift, was the Offer- 
 ing of Bread and Wine to God* and that Chrift 
 is called a Prieft after the Order of Mclchifedeck; 
 chiefly with refpeft to the daily Sacrifice that is 
 offered unto God under the Species of Bread and 
 Wrne, which was typified by Mekhifedeck''% of- 
 fering.' 
 
 1. 
 
 * Nehem, vii, 63, 64. 
 
 F Now 
 
i)6 SaCRIFICIUM MlSSATICUI^ 
 
 Now the FaKhood of this is fufficiently evi- 
 dent from the Fal(hood of the former Suppofi- 
 tion, " that Melchifedeck offered Bread arid 
 Wine," which is irfwlo •^euJo?. the firft Faifhood ; 
 and fo 'This alfo falls with it. For, if Melchife- 
 deck did not offer Bread and Wine, 'then his 0/-- 
 fering Bread and Wine cannot (as is herefup- 
 pofed) be the thief and principal Thing (nor any 
 thing at all) in refpeft of which Chrift. is a 
 Prieft after the Order of Melchifedeck -, or, where- 
 in the Similitude of Chrift's iad Melchifedeck* s 
 Priefthood principally confifts. 
 
 Befides, Bellarmine builds this Suppofition 
 TrUppn another that is notorioufly falfe : viz. that 
 there was Nothing^n the .Priefthood of Melchifc' 
 deck tha^was peculiar or proper to Melchifedeck, 
 but only this pretended Oblation of Bread and 
 Wine ; and inftances in all the things mention- 
 ed by the JpoJlleS*, contending that they were 
 common toother Priefts ; Which is a plain con- 
 tradiftionof the yf^joy?/,?, and fo grofsly abfurd, 
 that another great Jefuit, viz. Gabriel Vafquez, 
 doth largely refute it -f , and plainly proves it to 
 be moft falfe and erroneous. So that I need not 
 dwell any longer on the Refutation of this ; yet, 
 
 * Hih, vii. 
 
 f Vafquex Tom. i, Difp. in 3 part, thorn. Difp. 86. 
 q«$ft. 21. Art. 4,0.4. Num. 33. 
 
 becaufe 
 
MYSTERltrM iNIQtflTATlS. f^J 
 
 h'tcsLuCe , Beliarmifie, and, others, infift fo much 
 on it, I (hall add Somethihg further, and provd' 
 that This was not the Thing wherein Melchife- 
 decFs Priefthodd chiefly confifted, and wherein 
 it principally reprefented the Priefthood of Chriji. 
 For the Apoflle fpeaks not one Word of this in 
 all his Differtation on the fubjedt ; nor once 
 names it in the Comparifon he makes between 
 Chrift and Mekhifedeck. The Epiftle to the 
 Hehnws is very large, \i is mainly and mqjlly 
 fpent about the Priefthood of Chriji, and the 
 Priefthood of Mekhifedeck ; and, in comparing 
 Chriji and Mekhifedeck, and their Priefthoods 
 together, and in picking up the leaft Circum- 
 ftancfis ; yet in the whole Epiftle he faith not a 
 Syllable of Mekhifedeck' s, Sacrifice of Bread and 
 Wine, nor of the Sacrifice ^ of the Eucharijl re- 
 prefented thereby ; mucli lefs, of Chriffs offer- 
 ing himfelf under the Species of Bread and Wine, 
 nor of any other Sacrificer than Jbsus Christ, 
 nor yet of any other Sacrifice than Thai of the 
 Crofs. Of all thefe there is not one Word in 
 all the Epijik. But how can it be imagined, 
 either that the Apoftle could quite forget, or, 
 would, in fo exadt a Difquifition, totally omit 
 That which {they fay) is the chief, mojt proper, %nd 
 only Thing ; and which, therefore, of all other 
 .fhings, ought not to have been omitted ? 
 
 F2 , ' The 
 
68 ^ACRIFiCIUM MiSSATICUM 
 
 The Apoflk, according to this Divinity, is as 
 much overfeen, as if a Man, that undertook' to 
 draw the Pidure of a Mafling-Prieft in a£i ofOb- 
 latien, ftiould reprefent him without a Wafer in 
 his Hand ; or, as if one who defigned to draw 
 an exadl PiiSture of a Mm, (hould perfedtly re- 
 prefent his Hands, Feet, and other Parts, but 
 forget or omit his Face and Head. 
 
 This Argument pinchps the Jefuit and his 
 Friends, but they never want their little- Shifts 
 and Evafions. And fo the Jefuit tells us, Thaf 
 the Apoftle omitted this fpeiial A£t of Mekhife- 
 decFs Priefthood, wherein he reprefented Chrift, 
 and the unbloody Sacrifice of the Euchariji, be- 
 caufethe Hebrews were yet uncapable of under-;- 
 &^x\d^\nQ this great Myjiery., 
 
 To this I anfwer. That the Apoftle here writes 
 not to the infidel but to the converted and believ-;: 
 ing Hebrews*. Neither can it be queflioned'- 
 but that thefe Hebrews had already participated' 
 of xh& Eucharifi ; and therefore it was neeeffary. 
 that they fhould underftand what they did there- 
 in ; efpecially, if (as the Romanics fa.y) the main 
 external Religion, and proper Worfhip of the 
 New Teftament, confift . in this Sacrifice; ; fair 
 that the Apoftle was under a fp^cial Obligation 
 
 * Chap. iii. i. 
 
MySTERIUM iNIQtr'JTATIS. 69 
 
 not purfofely to conceal this Myftery from them, 
 but to explain it to them. 
 
 Moi^EOVER, It is evident, thutthek Hehews, 
 to whom the Apojile writes, were fuch as had 
 fo firmly believed in Chrift, as to " bear great 
 " Perfecutions for his Name, and to take joy- 
 *■' fully the Spoiling of their Goods, ^c." Now 
 whence was it that fuch real Chriftians,' confiant ' 
 Cotifeflbrs, and invincible Sufferers, were alto- 
 gether unworthy, or unmeet to be given to un- 
 dcrftand any thing, little or much, of the great 
 and only Sacrifice (as the Romanifls call it) of the 
 Church ? Is not this an unaccountable Matter ? 
 And it is yet more ftrange, that the Jpoftle 
 Ihould leave this untouched, becaufe of their In- 
 capacity, when in the fame Epifile ht treats of 
 Matters far more arduous, and hard to be under- 
 ftood ; as, the eternal Generation of Chrift, his In- 
 carnation, Pajfwn, liefurreSiion, Afcenfion, Inter- 
 ceffion, and Seffion at the Father's right hand, the 
 RefurreSiion of the dead, &ff. Were they capable 
 of Thefe matters but uncapahle of the Other ? 
 Yea, was it not tnbre difficult to underftand, 
 how Melchifedeck was without Father, without'- 
 Mother, tvithsut Befcent, having neither Beginning 
 of Days nor End of Life, than if he had openly 
 declared to them, " That Melchifedeck offered ■ 
 II Pread and Wine to Gpd, as a Prefiguration 
 F 3 ■ of 
 
'JO Sacrificium Missat][cvm 
 
 " of the Oblation of confecrated Bread and 
 " Wine in the then (as they fuppofe) daily Sa-, 
 " crifice of the Church ?" 
 
 Moreover, It is not- a matter very credible;, 
 that their Incapacity fhould divert the ApoftU 
 from this Subjeft, when we find him inftrudting 
 the Corinthians about it: Were thek Cermthians- 
 newly converted from grofs Paganifm to Chrifti- , 
 anity more capable of receiving Inftrudion about 
 the Eucharifl, than the Hebrews, who were con- 
 verted from Judaifm? Then truly the; Apoftle's 
 " Much every way," and " Chiefly*" were no- 
 thing at all. The Jew had no Advantage. 
 
 Bat the Jefuit hath yet another Evafion, and 
 tells us, " That the Apoftle palTed over This 
 , in filence, .becaufe, it was impertinent, and di4 
 not make" for his prefent purpofe. And why 
 fo ? Why, becaufe the Scope of the Apoftle 
 here was to Iliew the E?£cellency of Chri/i's Prieft- 
 hood above the Levitical; and fo it would have 
 been impertinent to make mention of Mekhif?" 
 deck's Saci-ifice of Bread ahd Wine," 
 
 To this I anfwer, That it is falfe that the 
 Scope of the Apoftle was i?«/y to fhew the Ex- 
 cellency of Chrift's Priefthood above the Levitts 
 ceil For it was alfo and as much his Defmn to 
 
 • See Rom, u\. i, 
 
Mysterium Iniquitatis. 71 
 
 Ihew " why Chrift is called a Prieft after the 
 " Order of Mekhifedeck, and wherein that Or- 
 " der flood;" as will be unqueftionably evident 
 to any one that reads the Apoftle's Diflertation, 
 And this being undeniably fo, it is as undeniable, 
 that if there had, been any fuch thing as a Mel- 
 chifedechian^ Sacrifice of Bread and Wine, No^ 
 thing'coitid have been more proper, appofite, 
 and to the purpofe, than the mention of it. 
 
 But to proceed with my Argument. The 
 thing wherein Melchifedeck's. Priefthood chiefly 
 confifted, and wherein he was a Type of Chrijl, 
 was, according to their Hypothefis, diverfe from, 
 and of another kind than the Offerings and Sa- 
 crifices of the Levitieal Priefthood : But the 
 Priefts oijarorfs Order offered Bread and Wine ; 
 ^erefore Melchifedeck's Priefthood confifted not 
 in the Oblation of Bread and Wine. This (if 
 they will ftand to their tacklipg) cannot be de- 
 nied by them : for that it was^not proper and pe- 
 cviliar to Mekhifedeck^ but pertained alfo to the 
 Levitieal Order, to offer Bread and Wine,, is 
 moft certain and undeniable *. 
 
 Again, If the proper Reafon of the Qrder of 
 Mekhifedeck fland in This,- " that he offered 
 Bread and Wine, then Chrift muft offer the Sam 
 
 f Le%, ii. ver. i, 2, 3, £fff. Numh, xxviii. i, 2, 3. 
 
 F 4 to 
 
•^1 SaCRIFICI-UM lyilSSATICUM 
 
 to God, thzi Mplchifedeck o^tttd. : but true, and 
 proper Bread and Wine (as they' confefs) were, 
 offered by Melchifedeck. -Therefore C^&r//? offered 
 true and proper Bread and "Wine. Now thejr 
 cannot grant this that Chriji offered true and 
 proper Bread and Wine, but they muft quite 
 evert their SacriRce of the IS/Iafs. And they^ 
 cannot deny this, That Chriji offered true and 
 proper Bread and Wine, but they mufl (accord- 
 ing to their own Principles) deny that Chriji is a 
 Priefl: after the Order of Mekhijedeck, becaufe he 
 offered not thtfanie Sacrifice. 
 
 But if they would creep out by a Diftlnaion^' 
 fviz. That Chriji was not to offer the fame- Kind 
 of Sacrifice, that (as they pretend) Melchifedeck, 
 did, i. e. true Bread and Wine, but his own na- 
 tural Body and Blood under the Species of Bread 
 and Wine ; then they plainly -fprfake their- owii 
 Argument here, .(landing on this bottom, That, 
 the Order of Melchifedeqk (v/hich Chril): is of), 
 ' confifts chiejly and (according to -^llanmne) only 
 in the Rite or Matter of the Sacrmce offered by 
 Ddelchifedeik,, ' 
 
 Moreover, M^/c^Z/fi^^ffFs. pretended-Sacrifice 
 was not a propitiatory, but a ■gratulatery Sacri- 
 fice. This they acknowledge :-,^;id therefore 
 neither the Sacrifice, which they pretend to 
 have been offered by Ci)rijii nor That, which is 
 
 daily 
 
Mysterium' Iniquitati§. 7J 
 
 daily offered by the Majjing Priefi, can be z pro- 
 pitiator;^ Sacrifice. " For Qhrifi (fay they) with 
 refpedt to the Sacrifice, inftituted in the Eucharist 
 is a Prieft of the lame Order, and ^zj Sacrifice; 
 is a Sacrifice of th^ fame Order, and therefore 
 muft be a |-rfl/K/^/i5r)' Sacrifice ; for if Melchifik 
 deck's Was Gratulatory, and Chrift's Proptiatory, 
 then Mekhi/ede-ck's was of one kind and nature, > 
 apd Cbrifi's of another ; fo that they muft either 
 give up their propitiatory Sacrifice, or, that 
 wherein they place the Similitude between Mel- 
 (:hijedeck and Chrift*." 
 
 Again, If M^/ffoy^i^f^'s Priefthood did pro- 
 perly ftand in the Oblation of Bread and Wine, 
 then every Prieft that facrificeth in the Mafs 
 would alfq be a Prieft after the Order of Mel- ' 
 fhifedeck, but this is Chrift's Peculiar f . 
 ■ Again, The Mafs and Melchif?deck's Obla- 
 tion are nothing like. Mekhifedeck offered- Bread 
 and Wine in fubftance : In the Mafs they pre- 
 tend to, offer Chrift himfelf under the Species of 
 Bread ^.nd Wine. Mekhifedeck prefented his 
 
 •j* ■ Sine dtthia ,/entittidum et dicendum eft cum omnibus ortho- 
 do^s fcriptoribus, Melchi/edeck panem et vinum in facrificium 
 thtvl\[fi Dlo in.gratiarum a3ioneni pro Viilorid Abra^ami. 
 RJbera in Hehr. c, vii. v. 15. Without Doubt we ought to ' 
 think and fay with all orthodox Wtitersj that Mekhifedeck 
 ioffere4 Bread and Wine a. j-r/j/a/a/flfy Sacrifice to God fcr 
 Ahraham's Viftory. 
 f Pf. ex, 4. 
 
 2 Oblation 
 
74 SaCRIFICIUM MrsSATICUM 
 
 Oblation to Abraham'. .They oflFer their's to God; 
 Melchifedeck worfhipped net the Bread and Wine : 
 In the Mafs the Priefi adoreth them. Abraham 
 and his Men did eat of Melchifedeck'sVrovKions : 
 In the Mafs the Prieji eateth- and drinketh All 
 alone ; there is no focial Eating nor Drinking. 
 
 Lastly, (as was hinted before) The Apoftle 
 compareth Melchifedeck 'with Chrift not in This 
 that he offered Bread and Wine (for he never 
 names it) but in This, " that he was a King and 
 " a Prieft, without Father, without Mother, 
 " &c. bleflfed Abraham, took Tythes as his 
 ," Superior, was without SuccelTor, ^c." 
 
 This may fufBce to iiew the Falfity of the 
 fecond Suppofition which their Argument drawn 
 ftom Melchifedeck depends upon. I have now 
 done with it, and am very fenfible that I have 
 been prolix in it ; but it may be fome excufe for ' 
 me. That this Argument is the great Atlas, 
 whereupon they lay the main Strength of their 
 Gaufe i yet you fee it finks * under the Weight 
 
 * Is there not a ftriking refemblance between this 
 and the following paflage : w'z. " Tho' fome of their 
 "'greateft Wits have undertaken the defence of it, i.e. 
 " Tranfubjiant^ion, in great Volumes ; yet it is an Abfur- 
 '■ dity of that monftrous and rnafly Weight, that no hu- 
 " man Authority or Wit is able- to fupport it. It <will 
 " make the 'very Pillars efSt. Peter's crack, and re.quires 
 " more Volumes to make it good than luould Jill the Vatican." 
 See Difcourfeon Tranfuiftantiation in Tillotfon'j works, V. t • 
 
 of 
 
Myst:]|rium iNiotyiTATis, ys 
 
 pfjt, and phe Exa.mplt o£ Mek^ifedec^ maketh 
 Nothing for the Popish Majs-Sacjiifice, but- 
 ajtogethpr againfl: if. 
 
 They have another Argument taken fromi 
 the.PaJfpver of the Jemfl) Church, whereby they 
 endgavoui: to prove that the Eucharifi i.s a pro- 
 per Sacrifice. BeUarmine regifbps thus : ." The 
 '.' Celebration of the' Pqffover was an exprefs 
 ," Figure of the Celebration of the Eucharifi. : 
 'f but thqt w^s theO^rmi-of a Sacrifice to 
 " God. Therefore the Celebration of the Eu,- 
 " chariji, mufl: be the Oblation of a Sacrifice tq 
 *' God*," 
 
 To this I anf^fer. That the Firft Propofition 
 isfalfe: for the Paflbver was a Figure of Chriji 
 himfelf, and not of the Sacrament of the Eu- 
 charifi. And the SecQiid is doubtful ; for tho' 
 the PaiTover be called a Sacrifice -f, and indeed 
 was fo, in a large Signification ; becaufe the Lamb 
 was killed, and for that it was a Figure of theSa- . 
 Cfifice of C/^Tz/? ; yet whether it was a ^ra^ and 
 ^fo/i(?r Sacrifice, in a ftridt Senfe, may be a Que- 
 ftion, upon the following Grounds J : viz. 
 
 True. 
 
 . * L, I. de Miff4. Cap. vii. 
 f £xoii. xii. 27. Mari xiv. 12. 
 
 |, llle agms futuri fignifyit typus, et Hit fanguii dominici 
 
 fanguinis monjirabat adnietttum ^ et ovis ilia fuit fpiritualis 
 
 ovis exemplum j ille tfgnus umbra fuit, hie •ueritas Chryfoji, 
 
 fiom. de Prod, Jud, Gabriel Fa/quesn etiam diferte fcribit^ 
 
 ' agnum 
 
76 , Sacrificium Missaticum 
 
 True and proper Sacrifices were offered by 
 the Priefls only: but the P ajfover m\Q\\t be 
 killed not only by the Priefts, but by the Peo- 
 ple alfo; as the firft Celebratio;i fhews *i 
 " and not only Jewi/b Writers, but learned Ro- 
 fitanijis themfelves witnefs. The Pafchal Lamb 
 was facrificed in any private family, and there- 
 fore by the Mafter of jhe family f, " Ac- 
 cording to the Law, neither Prieft, nor Levite 
 was required to facrifice the Paffover, but the' 
 Mafter of each Family killed the Lamb him- 
 felfj." 
 
 Bellarmine alfo confefles, " That the. Mafter 
 of the Family facrificed in Perfon, and the reft 
 of the Family by him §." 
 
 agtium ilium fuijji pracifue jigur am facrificiiChriJii cruenti, 
 Tom. 3. in 3 thorn, qusft. 74. Difp. 172. Art. 4:, Cap. io 
 
 Sic Ribera, Immolatio agni, Chrijli in cruce immolandi a 
 •pertus typusfuit. Rib. de feftis diebusEbrseorum, L. 5. C 
 4. Etpoflea, Jlgnus immvlatus Jigura fuit pajjlonis Chrifti 
 Thefe Authorities prove that it has been the general Opinion 
 of the learned, that the Pafchal Lamb was a Type of the Sa 
 crificeofChrift onthe Crofs. ' 
 
 * Exod. xii. 3, ^c. 
 
 ■\ Immolatio agnifiebat in qualibet domQ, et ideo fiebat h 
 patrefamilids. Lyrand. ad L. 2. paral. c. 30. 
 
 t Juxta legis ritum, nee facer doi nee Le-vita requirebatur 
 ad immolandum pafiha, fed paterfamilias jugulabat agnum- 
 Cajetan. 
 
 § Bellarminus etiam L. I. de miffa, cap; vii. ait, Patrem- 
 famlias per ft immtlaffe; reliquosfamilia, per patremfamilidt. 
 
 Again 
 
MysTERIUM iNICiUITATIS. 7/ 
 
 . Again, True and proper Sacrifices were of- 
 fered upon the Altar of the Lord ; but we do 
 not find that ever the Pajfover, or Pafchal l.ambt 
 was brought to the Altar to be offered. They 
 were alfo either totally, or, in part, offered unto 
 God, anddeftroyed by the facrificing aft. Bd- 
 larmine Kitnfdf afferts this, " That it is eflential 
 to a true Sacrifice, that that which is facrificed 
 be quite deftroyed in the Aft of Sacrificing *." 
 From whence we may infer that the Paffover 
 was not a proper Sacrifice ; for as therein No- 
 thing was offered unto God, fo neither was the 
 Whole, nor any Part of it, confumed in Offer- 
 ing ; but it was entirely roafted and eaten by 
 the IfraeUtes.. Thefe things may create a Doubt 
 of Bellarmine's Minor Propofition -{"• 
 ; I add, that if Both the Premifes were moft 
 tru.e, yet the Conclufion inferred from them, 
 leaves the Matter in queftion quite behind it. 
 For if it follow from his Premifes, that the Ce- 
 lebration of the Eucharift is an Oblation of a Sa- 
 crifice to God, Doth this prove, that the true 
 and^ro^ifr Body and Blood oiCbrift is, this Sa- 
 crifice J Why not rather Bread and Wine ? Non 
 (ontlitdit' quod eft in quaftione. 
 
 * Ad 'veritm facrificium refiiritur, ut id, quod offertur Bt3 
 in facrificium, plant' dejirualur, L, i,. de miffa, C. I. 
 t See Viaeson the Sacrament, iv. 5. 
 
 But 
 
' ^B SAcRiFiciuk MissAticuM 
 
 But he will ftill pro've this, and tha't the Figfure 
 df the Paffover was properly fulfilled in the In- 
 ftitution and Celebration of the Eucharijt by the 
 Oblation of Chrift himfelf therein, from Part of 
 St. Paul's Epiftle to the Corinthians *. Purge out 
 therefore the old Leaven, that ye may Jb6 a new 
 Lump, as ye are unleavened. For even Chriji oUr 
 Pajfover is fatrificed for tts : Therefore let us keep 
 theFeafi, &€. 
 
 Whence he argUes thus, " It is certain that 
 the Apoftles ate the Body of Chrift, before his 
 Paffionj in his laft Supper : And therefore ate 
 the ttue Paffover, whereunto the Apoftle cjt- 
 horts, when he fays, Therefore ■ let us keep the 
 Feaji, ^c. But the Feaft follows the Sacrifice ; 
 the Sacrifice is /r/? offered, //&,?« eaten, and not 
 contrary-wife. Therefore the Oblation of Chrift 
 ought to precede that Manducation of the A- 
 poftles, at the firtt Celebration, before his Paf- 
 fion : Therefore' the Paffion alone is not the Sa- 
 crifice whereof the Apoftle fpeaks, but alfo 
 the Confecration, and Oblation of the Eucharifi, 
 are the Sacrifice figured by the Imtjiolation of 
 the Pafchal Lamb." 
 
 Here the Jefuit, by his Therefores (which are 
 mere Ropes of Sand) ties one thing to another, 
 
 I Cor. V. 7, 8. 
 
 unto 
 
MVSTERIUM InIQUITATIS* 79 
 
 unto a great Length of a Team, that he may 
 draw the Mafs out of the Pajfover ; but All will 
 not do ; for it happens unluckily, that the 
 Apoftle doth not treat of the ,Eucharift in thefe 
 Words ; Either in the Former, when he faith 
 Cbriji our Paffover, i^c. which is meant of the 
 Sacrifice of the Crofs, and was fulfilled in his 
 /r«^ and r^a/PaiTion thereon, which indeed is 
 exprefsly afTerted by Thomas Aquinas their own 
 Angelical Do£tor : Or, in the Following Part, 
 •when he faith, Therefore Let us keep theFeaJl &c. *, 
 which doth, ,in no wife, direSily and properly ^ 
 refer unto, or refpedl the Feaft of the Lord's 
 Supper, the Receiving of the Eucharifi, nor yet 
 the fpiritual IVlanducation of Chrift j but the 
 
 * Cum dicit, Etenim pafcha nojlrum, i£c, affignat ra- 
 tionem ejus quod dixerat, fcilicet, quan fideles debent efle 
 Axymi, quae 'quidem ratio fumitur ex tnyllerio pafilonis 
 Chrifti. Dicit ergo apoftolus, idea debetis efle azymi etenim, 
 i. e. ^ia ut figurale pafcha veteris populi eft agnus immo- 
 latus, ita pafcha noltram, i. e. novi populi, eft Chriflus im- 
 molatus. 
 
 When he faith, " For Chriji our Pajfover, ^c. he jffigns 
 a reafon for what he had faid, wiz. Why the Faithful ought 
 to keep the'mfelves free from Leaven, which reafon is taken 
 from the Myftery of Chrill's Paffion. The Apoftle then fays. 
 Therefore ye ought to be unleavened, Secaufe as the figura- 
 tive Paflbver of the ancient Jeivijh Church, was a facrificed 
 or flain Larhb j lb our Paflbver, or, the Chriftian FaflTover, 
 is & facrificed OT flain Chrift. See /^juin in loc, 
 
 3 Cbrijlian's 
 
go Sacrificium Missatigum 
 
 CBriJiiaifs whole Life, figufttiVelf reprerented 
 by the Feaft of unleavened Bread, whefeunto 
 the Jpqjile manifeftly alludes, q. d. Since Chritf 
 our Pajfover is facrificed for us, let us pafs our 
 Lives (which ought to be a ^er{)etual Gelebra- 
 tipn and Commemoration of our Redtmption by 
 Chrift) not in the Praftice of our old Sins, but 
 in Righteoufnefs and trueHolineft. The Words 
 then are a general Exhortation, " to Purity and 
 NewnefsofLife*." 
 
 Thus Jugujiitie, Therefore let us keep Holy- 
 day, not for one day only, but for our whole 
 Life -, not with the old Leaven, neither with the 
 Leaven of Malice, [^c. And thus alfo feveral 
 Others of the Roman Church, as great Men as 
 Bellarmine, do expound the Apojile f. 
 
 Agaiht 
 
 * ^d ■vitie no'vkatem et furitatem, 
 
 -}- Sen/us apoJloU, efi, merito vitam azymam a vobis exigo, 
 qtiandoquidetn agnus noftcr paichalis immolatus eft, nempe, 
 Chriflus, pro nobis in ara crucis ehlatus. Ipfe verb ell 
 agnus qui abftulit peccata mundi : Quare ficut Judasi ferraen- 
 to abftinebant quamdiu Pafcha celebrabant ; ita et vos, 
 chriftianuin & perpetuura pafcha agentes, femper oportet, 
 abftinere a fermento veteris & pravas converfationis. 
 
 The Meaning of the Apoflle is, " I juftly require of you 
 an thlea'vened Life, feeing our Pafchal Lamb is facriSced: 
 avix. Chrift, offered up for Us on the Altar of the Crofs. 
 He is truly the Lamb, who hath taken away the Sins of the 
 World. Wherefore, as the Jews abftained from Leaven-, 
 
 during 
 
MVSTERIUM iNlQulTATIsi i^' 
 
 Again, When Bellarntine faith. It is certain 
 that the yf^o/Zw ate the Body of Chrift before 
 ' his Pafllon, in his lafl: fupper 5 we do fully af- 
 <lent, if it be meant of facramentalE&iing, or of 
 fpiritual £ating. they ate the Sacrament of his 
 Body, an^ they ate his Body fpirkually by faith, ' 
 befofre his aftual paffion. But if he mean it in 
 the Pi^fjb fenfe, viz. that they ate the /ra/f, 
 proper, natural 'Body of Chr'iS: corporally, we 
 fay it is abfurd, incredible, monftrous ; and, fo 
 far from being certain, that it is impoflible to 
 be true, as clfewhere hath been proved *. 
 
 Further, Wei deny that it was neceffary 
 that the Sacrifice of Chriil's Body fhould go be- 
 fore the Eating of it, in his lad Supper; or, 
 that, in the firft Celebration of the Ettcharift 
 with his Difciples, the Offering of his Body was 
 to precede the Eating of it : for he then gave it 
 to them facramentally^ad/piritually, not as being 
 already offered, bilt as ready to be offered pre- 
 fently upon the Cfofs ; and they received it 
 RQl a.s facrificedf b\it as/* he Jhortly fairificed fov 
 them. 
 
 dufing'the Celebration of their Paflbver; Jbalfoyoa, keep.- 
 ing the Chrifiian and Perpecual PafTovef, ought continuall}^ 
 to abfiain from the Leaven of your old £ofttI Convexfatioa,'' 
 MJfiin in loc. 
 * Sit TrMtifi m '^ran/kiflantiat'Bit* 
 
 Q |5 
 
^h :5ACRIfIGItJM MlSSATieirM 
 
 It is true the Pajfover was killed before it was 
 eaten -/'and now the Mariducationof Chrift in the 
 Eucharifl follows the Sacrificing, of Chrift, the 
 Sacrifice of the Crofs being paft. But it coujt 
 not be fo in the firft Supper with. the Difciples,> 
 for then Chrift muft have fufi^ered Death in the 
 ^Celebration of the Euch^rift, before ; he fufifered 
 on the Crofs ; and . fo muft have been, at the 
 fame time, both alive at the Table and deadxtn- 
 der the Species of Bread and Wine, 
 > The jfefuit IS ftillfoath to leave the Paflbver 
 till he, has tried his utmoft (kill in endeavpuring 
 to prefs and wring the Mafs out of iti^and 
 therefore proceeds from this to fbme other; Ar- 
 guments' drawn from it : but they are fo yefy 
 light and trifling, that (to avoid needlefs 'jpedi- 
 oufnefs) ; I (hall- pafs themovgr ; .and conclude 
 this Argument with a (hort Advertifement ,to- 
 •the Romamfts ; viz.. That if' they will have the 
 Figure of the PaSbver fulfilled in their Sacrifice 
 -of the Mafs,. Then the Mafs muft be a bloody 
 ■Sacrifice : for in the Lmmolation of the Pafchal 
 Lamb there was always a true and reel Effufion 
 oi irui zt\6 proper BXood. Chrift muft alfo be 
 killed as often as the Mafs is celebrated : For in? 
 every Pajfover there wa? a realznA aSlual MaiSa- 
 tion of the Lamb. And there muft be no Be- 
 fervation of the confecrated Hoft, nor . of aay 
 
 - Far-c. 
 
MystsiiiuM Iniqtxitatis. 1^^ 
 
 rart thereof: Nothing of.thePafchal Lambvwas 
 -to be referved *. 
 
 •liASTtY, ,^11 the people tfiat ane.prefent (land 
 hot the Prieft alone), muft eat as often .as the 
 ^afs is celebrated. The Pajfov^r w,as eaten ■ by 
 ill the Congregation of Ifraelf. 
 
 They. draw a third Argument from the Ster- 
 ility q{ Cibrifi's Px;iefthood, Tfjou art. a Prieft fpr 
 Sver\^, 
 
 Hence they argue, " The Priefthood pf C^ny? 
 *' is to continue for ewer, therefore it is neceflary 
 " that he have a Sacrifice which fliall continue 
 " for ever;" " But thjs cannot b&the Sacrifice 
 " of the Crofs, for that was but cfnce done, and 
 ^' is ended for ever ; therefore it muftbeano- 
 . " ther Sacrifice that is to be offered daily, and 
 " this can be no other than the Sacrifice of the 
 « Mafs §." 
 
 To which I anfwer, That the pretended Sa- 
 crifice of the Mafs cannot be the Sacrifice that 
 is to continue for ever; for the Mafs (by their 
 own Confeffion) is- to determine with the Mili' 
 tmt State of the Church on Earth, and therefore 
 cannot be etcKnal. 
 
 * Exod. xii. 1.0. -j- Exod. xii. 3. l^c. 
 
 X Pf. ex. 4. 
 y § This is the Argument oi Bellarmitte and Pererius, dilp; 
 y. in Gen. 14, ^c, 
 
 G 2 . But, 
 
$4 Sacrificium MissAticuM 
 
 But, fays Bellarmine, the Priefthood of Chrift 
 is faid to ,be eternal, not becaufe it ftiall never 
 end, but becaufe it ihall continue to the Cbn- 
 fummation and End of the World. ^ 
 
 To this It may be anfwered, that fome things 
 indeed are faid to be /or ever, not Becaufe they 
 ihall never have an end, but Becaufe they are 
 to continue a long time. Thus /or ever is ap- 
 plied to the Paflbver *, and to the.Leviiical Or- 
 dinances f, which were to expire at the Coming 
 of Cbriji ; but then the Everlafting Priefthood 
 and Sacrifice diChriJi cannot be interpreted into 
 this fenfe ; for fo it'would plainly contradid the 
 Apqftle, whoi from the Eternity, of Chrift's Per- 
 fon, Inferreth the Eternity of his Priefthood, as 
 infeparable from his Perfon J ; and when it is 
 here faid that He continueth for cver^ we may 
 as well expound it that He fhall continue only 
 to the End of the world, (which is not only falfc 
 but blafphemous) as interpret thcOthtr fo : viz. 
 That his Priffihood fliall only continue to the 
 End of the World ■§, Well then, the pretended 
 
 Sacrifice. 
 
 * E'Xad. xii, 14, 24. 
 
 t Num. Xi 10 ; 85 XV. 15 ; xviii. 8, ^r, 
 
 X Heb, vii, 24. 
 
 § Chfiftus quia aternus tji, femper manet, it fempir ofRcit 
 fiiO fungitur t hie auttm fucerdQS aternus ejl, tt idiQ tettruuMt 
 habet fuctrdotium. 
 
 -Chtift 
 
Mysterium Injq^itatis. 85 
 
 Sacrifice of the Mafs being to determine (as 
 they confefs) with the World, cannot he the 
 Sacrifice that is to continue for ever. 
 
 Again, The real Sacrifice of the Crofs, or, 
 the once Offering of the Body of Chrjft on the 
 Crofs, is the everlafting Sacrifice of our eternal 
 High Prieft. This, according to the Scripture, 
 is Chrift's everlafting Sacrifice. He hath given 
 Himfelf for us, an Offering and a Sacrifice to 
 God *. And this Sacrifice is One for ever. 
 (Heb. X. 12.) And, Once for all. Heb.' x. 10 f. 
 And by this one only^ and only once offered Sacri- 
 fice, he hath perfected /or ever (ei? % JmfsxtO them 
 that are fandlified % : that is, he hath perfeftly 
 redeemed them ; perfeftly fatisfied the Father 
 for them ; expiated all their Sins, ^nd purchafed 
 9U they have need of §. 
 
 Agaii^j 
 
 Chrift, becaafe he is eternal, always cootinues, and aU 
 ways difcharges his Office. And, He is an eternal Prieff, 
 and therefore hath an eternal Priellhood. Ribera in Hti, 
 vji. ver. 24, 25. 
 
 • JEpb. V. 2. 
 
 t Heh. X. 14. * 
 
 § Magna eft hoc loco hujus adverhii emphajls ', fignificat tnim 
 muodJemelfaSum eft, ita ahfolutum fuijfe, «/ reptUrt minimt 
 ^i neceffe, inn •vsrojit neftu, 
 
 G I Great 
 
tS Sacrif'icijjM M'ljSSATiCiJr^ 
 
 A(5Ar^f, The Priefthoqd and Sacrifice qF 
 CKriftare eternal j not Becaafe Hfc is daily' of^ 
 fered uato God in the ■popijb pretended Sacrifice 
 of the IVMs, which is (as we fhall- fep)" moft' in- 
 jurious both to his Prifefthood' and Sacrifice; 
 l3ut BfecaUfe Ke liveth for' ever to appear in the 
 Prefence bf God foi: us, as our great High Prieft; 
 ind Bcca.ufe: the Firtue of his Sacrifice on thq 
 ti-ofs is eternal. 
 
 Firft, CHrift ever Itvei^ to make interceffion 
 for us*. It is a-Saying of &l«r«f/,' an eminent 
 Divine, " tSt tHat orda'ined- hini a'Prfdft' to die 
 for Sinners, did'riot tlien ftrip hifri ofHisprieftly 
 Garments (as Aaron) tiut- appointed Hiltn' t^ 
 afcend in 'tftem'to Heaven, where he fitisi a Prieft 
 for eter by God''s Oatli j arid by his Death he 
 did but begin the Execution of his- Office ;• itf 
 Heav'ert he ends it. His eternal Priefthood ia 
 Heaven, and interceffion there, is the Applying}.* 
 Caule of our eternal Salvation f .'* 
 
 Againft 
 
 '■o" 
 
 Great is the Emphafis of the Ad<uerh l<pa.ica\ in this 
 I'lace ; for it iignifies, That what was then (!>nce done, was 
 fo abfolutely perfect, that there was not the' lead Neceffity 
 to repeat it; nay, that it would be the gfeateA Imfiety 
 fo to do. " 
 
 * Heb. vii. 25. 
 
 + Chrift. Arm. c. 4. f. i. p. 33. 
 
 Gaflrf'w/Vs Triumph of FSith, c.2. p. \ii^,lh. c.3. p. 132; 
 
 Sacerdotem 
 
Mysterium Iniquitatis; 8'^ 
 
 AgaiuQi this Bellarmmf;>oh}!S&St " That Chriji^ 
 *' liveth forever, is not enough; for then all 
 " the Leviticd Priefts would alfo have an eter- 
 *' nal Priefthood ; for, after the Refurredion, 
 f they ftiall alfo live for ever, and they have; 
 ?' had a Priefthood." 
 
 I anfwer. This is a Piece of the old Roman 
 Courage and Confidence, that fteels the Jefuit 
 to a bold Contradiction of the Apoftle, who * 
 makes this a great DifFerence between the Le- 
 vitkd Priefts- and Chrift : viz. That they were 
 not fuffered to continue by reafon of Peath, 
 and by Death loft their Priefthood -f ; but Chriji^ 
 becaufe He continueth for ever, hath an un- 
 changeable Priefthood. In his very Death, h© 
 performed the Office of Prieft, which Oifice he 
 pever afterwards laid down J. 
 
 H^objefts again, G&riJ} caaaot be a, Prieft, 
 yUnlefs he have Something to offer. Every High 
 
 f*riefi is > ordained t0 offer Gifts and Sacrifices %.. 
 
 -\ 
 
 Sacerdotemji requiras fuper cceloi eft tihi imterpellat fro U, 
 qui in terri pttrtuus fft pro te. Aug, in Pf. 94. - 
 
 If' you enquire after Chrift your Prieft, be is above the 
 Heavens ; ivhere he who die4 on e^rth f(jr you, now inter* 
 pedes for you. 
 
 •Gh. vii. 23, 24, 
 
 f Per mortem amifirunt facerdptium. 
 ' J In ip/a morte fundus eji officio facerdetis, quod poftea tiuay 
 
 Q ^ ■'w^erefom 
 
88 SACRlP?CltJM MiSSATICUM 
 
 ^hentf it is ofnecejftty that this Man have Seme^ 
 tiding alfo to offer *. Hence he makes this Col- 
 lecSiibn, " That Chrift cannot be a Prieft, un- 
 *« lefs he daily offer Somewhat on Earth." i.^e, 
 the Sacrifice of Bread and Wine tranfubftantiatedi 
 I anfwer. For the Senfe of the /ipoftW^ Words, 
 "whereon he would bottom this Objedion, I fliaU 
 fend him nnto VafiiUeZt one of his own Society, 
 ■wrho will inform him that all the Greek Fathers 
 refer this Place of the Apoftle to the bloody Sa- 
 crifice of the Crbfs ; none of them, to the un- 
 bloody Sacrifice of the Altar; neither is it theDe-. 
 fign of the Apoftle to prove that Chriit hath 
 Somewhat nowXo offer in Heaven; butit iscvf-* 
 ' dent that he fpeaks of the one only. Sacrifice, that- 
 ChriiT, by^ fhedding his Blood, offered on the 
 Crofsf, &c. 
 
 And, for a full AnCwer to this Objeftlon, I 
 ihall fend him unto Ribera, another of the fame 
 Society, Profeffor at Salamanca^ who in his Com-^ 
 
 * HeB.vm. 3. 
 
 ■\,Ad locum regerit, locum ilium f aires emnei Gracos re- 
 iuUjjfi, ad Jacrificium cruets Chrifti cruentum, nullum ad in' 
 cruentum, neque bunc e£i PauU /(opumutpr^hef Ciirijum nune 
 habere aliquid quod frequenter o^erat in ceelis'; fed cinjiare, 
 ipfum plane loqui de unico faerificio, quod fruepto mode in cruce 
 Chrijlus chtulit, quin loquitur de faerificio, cum quo, fequenti 
 . tapite, Bfleti_dii,Chri^umingre4iinfan&afa»iiorumfc.t^lpttt 
 (Pierni redem^iiouf iii'yenta, Fafq. 4ifp. 85, q. 2?. 
 
 ipentary 
 
Mysterium Iniquitatis. S9 
 
 cientary on this, Epiftlcj. which he compofedand 
 di(^ated to his Auditors in. that famous Univec- 
 fity, the laft Year o£ his Life, who {at atate, 
 ita et fapientid grandior) when he comes to thefc 
 Words, tells us That the Apoftle had before faid 
 three things of Chrift*: viz. i. That he was 
 -an High Prieft. 2. That he fat at the Right 
 Hand of the Father. 3. That he was a Mini^ 
 fterofthe Sandluary, i. e. that he executed the 
 Office of an High Prieft in Heaven. 
 
 This which he faid laft, he now {^faith Ribera) 
 proveih in this Manner. If he be a Minifter of 
 the Sanduary and an High Prieft, he muft have 
 ■imm Ibme Sacrifice or Gift to offer for us. For 
 every High Prieft y ordained to offer Gifts and 
 Sacrifices : but what thqt is which he fhould offer, 
 h? doth not now declare i being to open This, 
 
 * Tfia de Chrifia dixerat, ipfum ejfe pontificem, fidert ad 
 dextram fatris, miniftrum, eJfe fan3orum,^ i. e. adhue psnti' ■ 
 fitis officio fungi in ccelo, ^uodtertio atque txtrtmo loco dixer^t, 
 nuncjic probat, Ji fanSorum minifter eft, et pontifex, hofiidm 
 out munus aliquod effert pro nobis. Omnis enim pontifex 
 conllitiiitur, ut munera et hoftias. ofFerat, quid autem offerat 
 nunc tacet, explicaturus cap. ix. v. 24. cum dicet, non enim 
 in manufafla fanfla Jefas introivit, exemplaria verorum, fed 
 in ipfum ccelum ut appareat nunc vultui Dei pro nobis, id 
 eft, utfe patri oflendat, et per illam hvftiamquamjam in terra. 
 pbtuUtr nobis omnia bona itnpetrtt, (t pro nobis interpelltt, do- 
 ffec pmnes ele3i/alutem aternam (tnfecutifuerint. 
 
 K chap. ' 
 
00 SacRH'icium MiSSATieUM 
 
 chap. ix. when he faith, for Cbrifi is mt entered int if' 
 the- holy places^ which are the Figmes ef the true; 
 Uit into -Heaven iifelf, now to appear in the prefence- 
 of Gedfor us*, i. e. to prpfent himfelf before thg^ 
 It'athe^, aird, by th?t Sacrifice which he had of- 
 fered upotaE^arth, to impetrate all Bleffings for 
 us J. and to intercede in our behalf, till all the 
 Faithful have obtained eternal Salvation. 
 
 FartheKj The Vjrtti,e of Chrift's Sacrifice on 
 the Crofs is eternal. This is the Sectind : And' 
 it is owned by Vafquez; « Chrift?s Priefthood i$ 
 f^id to continue for ever^ yi'ilh refpeft to thq 
 Ferfe6tiort and Fruit of his Sacrifice f.' 
 
 Yet this is no way fatisfa<flQry- to Bellarmit^^ 
 
 ■who here again objedts, • That the Virtue and' 
 
 Efiicpxy of the Sacrifice on the Crofs continueth 
 
 for ever, is not fumcient to prove the eternal 
 
 continuance of his Priefthood ; for the Fruit 
 
 and Efficacy of Noah's Sacrifice remaineth ftilj 
 
 in keeping the World from being deftroyed by 
 
 Water ; yet Noah's Priefthood is not therefore 
 
 eternal.' 
 
 I Anfwer, It was no fpiritiml or eievnal, but 
 
 Only a temporal Benefit that foUovyed Npah'sS^t 
 
 * Chap IX. 24. 
 
 + Si confideres confamt/iationim et fhu^um ohlatlonis Chrifiiij 
 facerdotium ejus dicitur mantre inteternum, ^afquen, Difpnt. 
 85. q. 22, Art» 5. 
 
 crifice. 
 
Mysterivm I-niquitatis. 9|" 
 
 pVlfice. And' Noah's Sacrifice was not the pro- 
 per Caufe of the Benefit which followed it. The' 
 Efficacy was pot in himfelf, or in his Sacrifice; 
 but mChriJl, whole Sacrifice probably gave that 
 diif able EfFed to Noah's. And Noah having of- 
 fered' his Sacrifice did not enter into Heaven to 
 intercede by the yirtue of it for the World, as 
 fbriji did*. 
 
 But he objedjs again, Cbrift is not a Priefl: if 
 he do not now really aijd aftually offer Some /raff 
 and proper Sacrifice for us. 
 
 lA'nfwer, According to this Divinity, Chrifi 
 }s not now a Prieft upon any other Account, 
 than Becaufe he dally, hy the hands of maffing 
 Priefts, offers up himfelf to the Father, under the 
 Species of Bread and Wine ; nor hath he of him- 
 ftlf anEternalPi-iefthood, but by the Priefts' facri- 
 ficing him hisre on Earth ; fo that if they fhould 
 ceafe to offer Bread and Wine, he would alfo ceafe 
 to be a Prieft; arid could not' continue without 
 the Confertt and Concurrence of the Priefts of 
 the Church of Rome ; tho' the Scriptures teJl us, 
 ^he Lord hath fworn, and will not repent ^ " Thou 
 0rt a Priejl for ever -f." 
 
 Nay, from this Hypothejis (according to the 
 Sentiments of many Papijis) it will follow. That 
 
 f Heb. ix. II, 12, with 24. f P/.zx. 4. 
 
 ChriJTs 
 
92^. SaCRIFICIOM MlESATlCl^ 
 
 CMJt's Priefthood not only may, but certainly 
 Ihall expire before the End of the World. For 
 they expound thofe places that foretell the 
 Taking away of the daily Sacrifice, of the Sa- 
 crifice of the IVIafs * ; and when This goes,CbrlJi'^ 
 Priefthood;, muft neceflgrily go with it, and abide 
 the fame Fate. , 
 
 But there is no more neceffary to the Perpe- 
 tuating of his Priefthood, than that having once 
 offered his Sacrifice of eternal Efficacy (which is 
 already done, none of them denying) he con- 
 tinue to make interceffion, by virtue of that 
 Sacrifice fo offered by him, for all them for 
 whom it is offered. And tMs we are moft fure- 
 be now doth, and ever will do for them. 
 
 And in this again Ribera is clear and full 
 againft Bellarmine. ' Chrift even now executeth 
 the Office of our HighPrieft; and, by virtue of 
 that Sacrifice which he hath offered for us, 
 bringeth us to eternal Life -^,' 
 
 Another 
 
 • Dan. viii. ii.xii, ii. , 
 
 f Chriftus etiam nunc opcium ftmtificis facit, tt <virttttt 
 hiftia quam pro nobis obtulit, nos ad i-itam aternam perducif, 
 Riiera in Heb. c. vii, v. 25. 
 
 ■ Puplici rauone dicitur facerdos in sternum; quia ipfe 
 Kternus eft, nee moritur, ut a'lii facerdotes, qui dum vxxe- 
 Tunt, potuerunt hqftias ofFerre, fed morte impediuntur. At 
 Chriftus etfi mortuus eft, cam facrificium fuum obtulit ; re< 
 
 I Xurrexit, 
 
Mysterium Ink^ttatis. 9^ 
 
 Another. Argument is taken from the Pro- 
 phecy oi Malachi : For from the Riftng of the 
 SuH, even to the Going down of the fame, my Nam 
 fhail h great among the Gentilest and, in every 
 Place, Incenfefhall he offered unto my Nami^ and 
 a pure Offering'^. 
 
 Hence they argue thtis : *' It was foretold by 
 *' the Prophet, that there fliould be a true and 
 *' proper Sacrifice in the Church of Chrift. Now 
 *' fhis cannot be meant of any Jewifh Sacrifice', 
 " becaufe the Prophet fpeaks of a Sacrifice that 
 " is to be offered by the Gentiles" " Nor can 
 " it be meant of the Godly among the Gentiles 
 *' ^vho lived before Chrift, and facrificed unto the 
 *' true God : as, Job, ^c. for they were but a very 
 *' fmali number, and all the Gentile Nations 
 
 furrexlt, etvivit inxternam. Delnde, non eft finita virtas 
 ejus factificii cum ejus morte, nunc etiam illud patri repra~ 
 Jentat, et res noilras' apud patrem agit, ut omnes ele&i vitam 
 asternam confeqaantur. Christ is faid to be a Priefii for 
 ever, in two refpefts : vix. I . As he' himfelf is eternal, and 
 dieth not, like other 4>riefts, who, whilft they live, can offer 
 Sacrifices, bat Are hindered by Death. Sat Chrift, tho' he 
 died when he ofrered his Sacrifice, yet roPe again, atad )iveth 
 for ever; And, zdly, the Virtue of his fagrifice was pot de< 
 firoyedby hisDeat)i ; ^^en n»ii^ hi freftuti it to tht Father, 
 and manages our affairs in Heaven, fo that all the Eleft 
 jinay attain eternal Life, ^iherif. in Hel>. QMp. Wi. 17. 
 • Ch. i. v. II. 
 
 •; W{^re 
 
i04 SacrifIcium Missaticum 
 
 *' were then open Idolaters." " Nor of \ the 
 *' Sacrifices of the G^wZ/fc that were offered uri- 
 " to fttafige Gads." " Nor of the Sacrifice. of 
 *' the Crofs ; for That was offered only Onc^^ 
 '*' ,arid in oHe Place only 5 not amohgthe Gentiles;^ 
 *' but at jerujatem : Therefore it is the Sacrifice;" 
 " oftheMafs*." 
 
 Lanfwer, Tho' this Argument Be fet up b./ 
 their facred- Council, and backed with the Au- 
 thority of their greaieft ChanlpionS, yet jt.is-a' 
 .inere wowyJgsa^Va^, utterly falfe-,?mdin:cx>afec[uent. 
 For, they- argue here affirnjatively a getter e ad 
 ^5«e«?, from a General to a Special or Parti cular. 
 A Sacrifice is to be offered, therefore the Sacri- 
 ,fice of the Mafs, Nihil magis infulfumvel puerile. 
 It is as if one flipuld argue thus, ' The King 
 hath declared that he willftamp a new Piece of 
 coin, different in matter and Value from any 
 that is now current j therefore this new Coirf 
 tnuft be of kathef, and of a double value to VL 
 Broc^d Piece ; whenas it may bfe of any one of 
 an Hundred oth^r Materials -, or, pf a fai; l?fs, or 
 greater value.' Or, as if one flio^ild conclude 
 thus,' ' The Pope will preach upon a Scripture' 
 Theme, the next Corpus Ckrffii; therefore it 
 xn\i!R:he, on Gen. i. i. when it may as well, be 
 
 * Concil Trident, fef. 22. c. i. Bellarmine de mifl". c. io« 
 Sjtarez, Vakntia, MaUonat, Salmero, i^c. 
 
 on. 
 
MySTERIUIvi iN.IQClTi^TlS. .|0 
 
 on any Other between That and theLaft of Re- 
 velations.' For, theEnu meration made by them 
 is itppfrfefl, and doth not take in, all the Kinds 
 of facrifices, that are mentioned in the Scrip- 
 tures. " It ia not the Jewijh Sacrifice, nor the 
 *' Sacrifice of ■ the Godly Gentiles, nor of the 
 " G§^/?7f Idolaters, nor yet of the Cro/r, that the 
 "Prophet means i therefor-e it is the MafsJ* 
 But hold ! it may be, None of thefe, and: yet, for 
 all that, not the Mafs; but the fpirifml Sacrifices 
 ■pf Chriftians. which the/'are to offer in ^11 places j 
 and fo this Argument ftands on a rotten' 
 jfoundait'ion, ; being built not upcni the Text, 
 but upon^a. plain Mifinterpretatjon pf^ the Text, 
 which contains a Prophecy of the G?»///w Con- 
 verfion under the Mefilah, and of their true 
 Go/pelWorRi'ip, which is here figured, by jthc 
 l,egal. A thing moft freq^ient in the Scr,iptuj:e;g 
 ©f theiProphets, ; where the Worlhip of the^Nevir 
 Teftament is fet forth und€r the-Names »f that 
 •which belonged to the Old*; artd" fa here the 
 Prophet applies the old Name to then'ew Offices 
 fo be perforn?ed under, the Gofpel'f.i,and^iy^ 
 
 * See J/a. Ixvi. 23, ^oel. ii. 28. Zech. xiv,,i6. Mai. liL^, 
 ' Frophetis in more pofitum, de rebus Nbvi. Teftsmenti utt 
 phrafibiis V. T. et de cultu N. T. verbis legaUbus. 
 
 t Proph'eta, fub typis ztati fuse con gruentibus, de fpi- 
 titnali del cultu in . totu;n orjjem propaganda,, vaticinatur. 
 €!al. in loc. ' 
 
 Jfc the 
 
't)5 SacRIFIGITJM MlSSA-TlCtfM 
 
 the Title of Offerings and Incenfe unto the 
 Prayers, Praifes, and fpiritual Oblations, that 
 fliould begin to be offered unto God from the 
 Rifing to the Going down of the Sun, by the 
 Vocation of the Gentiles^ And they are fo called 
 likewife in the New Teftament *, where Offices 
 of Charity are called Sacrifices. Thefe Sacrifices 
 may, and fhould be offered by all Chriftians -j- ; 
 and it is with refpeft unto thefe Sacrifices that 
 ■we are faid to be made Priells unto God J, and 
 are ftiled a Holy Priejihood to offer up Jpiritaal 
 Sacrifices, fcff. §. 
 
 Thus Malachi means tht fpiritual Offerings of" 
 ChriHians, the Oblations that Ihould be offered 
 
 • See Heb. xiii. 15, 16. Phil. iv. 18, 
 
 f Si nos fumus dei templum, et ara dei anima nolira efi, {a> 
 crificium Dei q^aid eft ? imponimus in ara facriiicium quando 
 J)eum laudamus. 
 
 ' If we be the Temple of God, and our Soul the Altar 
 of God, what is. the Sacrifice of God? Anfwer, We kythe 
 Sacrifice upon the Altar, when we praife God.' Aug, ia 
 Pf. xciv. 
 
 Ab hoc facriiicandi munere' regale facerdotinm nuneupa- 
 inur> quod per Chriftum ofTerimus illam, de qua apbftolus 
 loquitur, hoftiam laudis Deo. 
 
 ' We are called a RoyaIi Priesthood from this Office 
 of Sacrificing, becaufe through Chrift we oiler up that Sa^ 
 orifice of Praife to God, of which the Apoftle is fpeaking.* 
 C<i/. Inftit. L. 4. c. i8> parag. 17. 1 
 
 J. Jps. i. 6. § I Pet. ii. 5, 9, 
 
 by 
 
MySTERIUM: iNIQUltATIS. 9^ 
 
 by the converted Gentiles tinder the Go/pel iri 
 all places. And iiohd^ Malachi {more proph^^ 
 tdYum) ffiake ifnproperlyi Mia'phorkally, or alle^ 
 girkally, that thev vainly urtderftand properly, 
 and confidently expound, df the fpecial, reat'y 
 arid /*/frM/ Oblation of the Body of Chrift in 
 the Mafs, without any Shew or Appeafancd 
 of Truth. For, while they make a Noife 
 with this Place, here^s ndt one Syllable of 
 Sacrificirig the Body and Blood' of Chriff 
 in the Eucharift, nor a Tittle ' of making a 
 Propitiatory Sacrifice ' for the Living and the^ 
 Dead: ' • 
 
 Ifbecatife therfe is fhehtiori ttiaide of an Oi^&- 
 tion in this Prophecy, there miifl therefore needs 
 be tin external Sicniicb in the Chriftiati Church j 
 th'en, by a Parity of reafon, there muft be alfd 
 iti the C})riftian Church, whatfoever^ny of thei* 
 Prophets foretold, by arid under the Names of 
 all the externals that were in the Church of the 
 Jews ; as an external, trUe, and proper ^erU-' 
 fakm; Mount Sion ; temple ; Feaji of TabSmades, 
 ^c. *. But this they will not allowi 
 
 Again, The Eucharifl is not a proper Si- 
 crifice, but a Sacrament, and Commemora- 
 tion of the Sacrifice of our Lord upon the Crofsj 
 
 Ifer, xxxili. 17, i8i 
 
 H ' •which 
 
9? SaCRIFICIUM MiSSATICtfM 
 
 which is the one only proper Sacrifice of theNc\jr 
 Teftament. " The Eucharift is a Sacrament, noe 
 " a Sacrifice properly fo called. We receive in it, 
 " we do not cffer, unleis the fpiritual Sacrifices of" ■ 
 .*' Prayers and Praifes *." 
 
 But here again they objeft, " That the Pro- 
 " ^\\tcy oi Malachi cannot mean our Sacrifices of 
 *' prayer and praife, Becaufe 1'hat is called a, 
 " pure Offenng; and therein the Prophet op- 
 " pofeth the put^e Offerings of the Chriftian 
 " Church to the irapure Oblations of the Jews j 
 " but Our''% are not fure^ but impfrfeSij and 
 " impure." , ; 
 
 I Anfv/er, It is falfe that the Sacrifices of the 
 Jews, which were of divine Inftitution, were irt 
 themfelves impure and ujickanf. Yea, Ther 
 Mincha:, which is the Offering that Malachi here 
 alludes unto, is a thing mofl holy J. And it is 
 no lefs falfe that the Ordinances and In(titutions|[ 
 of the Gofpel are impure and. mckan ; or, that 
 the Purity of them dependeth upon the Purity 
 of thofe that adminiftef them, -And tho' the 
 Performances of Chriftians (who are an Holy 
 
 * Ettchariftiafacramentum eft, non facriftci-um-proprie dh- 
 tum J redpinmy in eo, non effirimus, nifi /acrifitia/piritualUs 
 frecum tt landum, Spfinh, 
 
 ^+ Exod.Tsvf'm. 38. xxix. 33, 34, xxx, 25, 26,27, ^^» 
 29. Num. vi. 20, xxxi. 6, l^t. 
 X Lev. ii. 3. vi. 17. 
 
 Frieflhood) 
 
MystERtUM iNICilTITATIS* 9^ 
 
 3^riefl:hood) be in themfeJves imperfeii^ and part- 
 ly impure, as they proceed from thera ; yet aj 
 they are offered unto God ia Chffft, they are 
 clean, and Sacrifices aempa:hh to God' by Jefus 
 Chrift *. And fure the pretended Sacrifice of. 
 the Mafs, is. fo far from being a pare Oblation 
 that it is the fmlefi Abomination that ever was 
 in the world. 
 
 They further objeift, " That the Prophet fpeaks 
 *' of a true and proper Sacrifee, and not of aa 
 " improper and metaphmeal One', fuch as Prayers. 
 " and Thank%iving j for the Word traiiflated. 
 *' Ohlatim or Offering, is nm^, and flgnifieth a; 
 ** Meat-offering of fine Flaur, Oil, and FrankiTi- 
 " ««/e, (as it is defcribed in £,i?'u. ii. i, 2, 3, and' 
 " vi, 14, 15.) which was offered daily on the. 
 " Altar of the Lord. And this kind of Sacrifice 
 " reprefent? Ours of the Mafs ; for as the 
 " Miucba was a Cake made of fine Flour, with 
 " an Afperfion of Oil and Frankincenfe, and 
 " in, that manner offered unto God j fo Oar's is 
 " made of the fineft Flour, and contains the 
 «' Frankincgnfe of the l^ivinity, and the Oil of 
 « the Spirit, wherewith the Soul of Chriji there- 
 « in contained, is fprinkled, and is ofFtred daily. 
 '« unto God by the Hands of the Prieftsf." 
 
 * I Pet. ii. ?• Per Chrifti intercejjtmem, 
 t Salmero, tiaft 36, torn. 5. 
 
 H 2 To 
 
leo Sacrificium Missaticum, 
 
 To this I anfwer : Mincha here is ufed, and is 
 to be taken, t'lther properly or ■ improperly, but 
 neither way is it at all pertinent, nor doth it 
 fpeak Home to the Bufinefs. 
 
 If they take it prij^^r;^'* ^^ ufed for a proper 
 Sacrifice of the New Teftament, then that Sa- 
 crifice :ought to be of fine Floury Oil, and Frank- 
 incenfe, like the old Mincha ; and therefore can- 
 not be the Mafs : for that, (according to them) 
 is the irue and prdper Body and Blood of Cbrijl : 
 An Oblation of Cbriji himfelf, and not of a 
 Mincha : andj if they take it improperly, as ufed 
 to fignify the Mafs, then the Mafs is an impro- 
 per and metaphorical Sacrifice ; and therefore not 
 zn external, true, and r^a/ Sacrifice, unXtis pro- 
 per and improper be both one. But indeed the 
 Mincha was not ftriiftly and properly a Sacrifice, 
 but a Gift or Oblation. A Sacrifice, in a ftridt 
 and proper Senfe, is rerum animatarum, of'ThingSs 
 with Life; as Sheep, Oxen, fi?^. 'and ftands in 
 animalium maSiatione,- et oblatione, in Killing and 
 Offering them ; the Mincha {i. e. Mmus) was 
 rerum inanimatarum of Things without Life; as 
 Flour, Cakes, ^c. i. c. an Offering made of the 
 Fruits of the Earth. 
 
 The Scripture therefore diftinguifheth between 
 a Sacrifice and an Oblation. " The Lord fware 
 that the Sin of Eli'i Houfe ihould not be 
 
 purged- 
 
TVIysterium Iniquitatis. lor 
 
 purged with Sacrifice nor Offering for ever *." 
 " He flaall caufe the Sacrifice arid t\i& Oblation. to 
 ceafe -j- ;" fo that the Prophet here could not 
 have refpeft to the Popijh Mafs, vsrhich (they fay) 
 is a /r«(? and ^r<3/)<?r Sacrifice J. 
 
 Again, The Mincba was not offered as an 
 expiatory or propitiatory Sacrifice j but as a Thank- 
 offering unto God §. But the Popi/p Mafs is 
 ■with them, a true and ^ro^tr propitiatory Sacri- 
 fice, both for the Living and the Dead ; fo that 
 there is no Conformity between thtMincha that 
 Malachi fpeaks of, and the Mafs as it is now ce- 
 lebrated in the Church of Rome: For, as you fee, 
 the Miricha was an Offering of fomething with- 
 out Life ; the Mafs is an Offering of a Living 
 Cbrifi. 
 
 The Mincba was &n Eucbariftical OhUtion ; the 
 Mafs is a Propitiatory Sacrifice, 
 
 The Mincba was' brought by all the Ifraelites j 
 the Mafs is offered by Priefts alone. 
 
 The Mafs is offered for the Dead ; fo was not 
 the Mincba. 
 
 * I Sam. iii. 14. The word is nnJiD. Meat-offering, 
 t Dan. ix. 27. The words are nnJDI ni1» Sacrificiutif 
 
 et munus. 
 
 J Vidima cruenta erat, munus incruentuni. 
 It was a bloody Sacrifice ; the Mincha an unbloody one, ' 
 § Offerehatur ad declarandam gratitudineiit }ro niiSu tt •nit if 
 Jhjtenfationf. 
 
 H 3 ' Neither 
 
102 SaCRIFICIUM MrSSATICU]^ ' 
 
 Neither will Salmero' s Comment vn&ke up any 
 Agreement : viz. 'that the Sacrifice of the Eu~ 
 (hariji being made of fine Floury contains the Frank-^ 
 incenfe ef the Deity, the Oil of the Holy Ghpjl, and, 
 the Whole Humanity of Chrifi, " which are all,'* 
 •^aya, irrational and abfurd Inventions ; for if the 
 SsLcriUcsi of the Euehariji be made of Flour, as 
 the Mincba was, thenj either a Cake or Wafer 
 made of Flour is offered unto God ; which is 
 denied by thena all ; or, that is not offered unto 
 God which is made the Sacrifice, or whereof 
 the Sacrifice is made. And fo likewife it is moft 
 abfurd and portentous to fay, that the Flour, or 
 Wafer made of Flour, contains the Divinity of. 
 Chrift, the Holy Ghott, and the Soul and Whole 
 Humanity of Chrift, in the fafne manner, as the 
 Mincha of fine Flour contained Oil and Frank7 
 incenfe. ' ' ' .' 
 
 In truth, thq Mincha of the Church of the 
 Jews, figured and analogically referred to the 
 Fruitis of Grace and good Works, that Chriftims 
 are to perform, both towards God and Men i 
 Towards ' God, by Prayer and Tha.nkfgiving 
 offered ynto him, " Let m^ Prater, faith 
 David *, h fct forth, before thee as Incenfe, and. 
 ihe Lifting up of my Hands, as the coening Sa-i 
 
 * FA cxii, ?. 
 
Mysterium Iniquitatis. iqj 
 
 ■mficey or as the Evening Mincha, or MeaU 
 pffering. Towards Men, by all adts of Charity 
 and Beneficence. 
 
 So, when the Lord here told the Jews, v. lo. 
 f I will not accept a Jidincka or an Offering at 
 your hands •/ he added, ' for from the Rifing of 
 the Sun to the Going {Jown of th? fame, my 
 Name fhall be great among the Gentiles, and in 
 every place 'Incenfe {hall be offered unto my 
 Name, and a pure Offering *.' Which is fulfilled, 
 when men pray every where, f lifting up Holy 
 Hands without Wrath and Doubting f.' 
 
 There are yet more Places of the Gld Tefta- 
 ment which they bring to prove the Sacrifice of 
 the Mafs : as, j Sam. ii. 35. Prpv. ix. i,- 2, 3. 
 Jf.xix. 21. Jer. xxxiii. 18. Dm. xii. 11. But it 
 Is needlefs to fpend precious time, and to blot 
 paper, in confuting fuch fenfelefs and ridiculous 
 Arguments, as they draw from a violent Wreft- 
 jngof thefeScriptureSifpr the fupportingof theif 
 
 * Durante temple, foUhant faerificia offirre quis 'pocantur^ 
 Uincha, cejfanit templo et facrijiciif, viri magna fynagtgee 
 Juhftitutrnnt eis preces, 5b«'/, JLex. in voce Mincha.' 
 
 While the Temple flood, the Jews were wont to offer Sa- 
 crifices, which were called Mincha ; but when the Tem- 
 jpje and Sacrifices were no more, the Men of the great 
 .Synagogue fubftituted Prayers ia therooroof them. 
 
 + I fim. ii. 8. Zes AinfiAiorth on Levit. eh.ii. r. i. , 
 
 H4 ' M^% 
 
>04 Sacrificium Missaticum 
 
 V '' 
 
 JMafs. There was a Time Virhen it was eafy to 
 impqfe uppn the blind and credulous World, and 
 ^t that Time, thefe pafTed for irrefragable and 
 evident Demon ftrations : viz, 
 
 Chrift /aid unto Feter, Pay that far me and 
 fhef *. Therefore the Po^e is the Head of the 
 iPhurch. 
 
 fiere are tinfo Swords f ; therefore the Pope 
 Jiath p.Qwer oihqfh Swqrd^ 
 
 The fpiritual Man is judged pf po Man J ; there- 
 fore no Man may judge the Pope. 
 
 God made Man iff his own Image § -, therefqre 
 there n)uft bje Images in the Churches. 
 
 ]>[o Man Ughteth a Candle to, put it under 0, 
 Bujhel, but on a Candkjlick j| ; therefore Imagef 
 jiiuft be placed on the Alt^r. - 
 
 Js we have heaifd, fo have wefeen ^n the City of 
 the Lord cffIoJis%; therefore we are inftrufted 
 mt only by the Hearing of the word, but alfg 
 by the Sight of Images. 
 
 ' We will worfiif at his Footjlool** ; jihereforg 
 Images mi|ft be worfhipped, 
 
 l^et every' Thing that hath Breath pr.aife th& 
 Lordff; '^therefore there muft be Organs ii^ 
 IChtirclies. 
 
 ? Mat. xvit. 27. , + Luie xxii. 38. :|: I Cor. ii. 15. 
 
 ^ Gen. i. 27. (| Mat. v. i j. .^P/. kviii. 8. 
 
 *? />/ cxxxii. 7. f f P/. cl. 6. 
 
 " '' ■ ' ' ■' ' ■' Pilau 
 
']^VSTERIUM InIQUITATIS. JQ5 
 
 . Pilate •wajhed his , Hands hefgre he delivered 
 Chrifi to be crucified * -, therefore thp Prieji mvtfl; 
 svafl) his Hands at Mafs. ' 
 
 Bak/lon "Was a golden Cup in the T^ord's Hand-f ; 
 therefore the Communion Cup^muft be of Silver 
 pr CfVld.' 
 
 . The Pieces of IV^oney for which Judas fold 
 phrifl were round, therefore the Comtnimion 
 Bread or Hoft inufl: be round. 
 
 I fay, when thefe ^nd a thou/and fuch other were 
 currentj a§ moft firm and appofite Proofs, theqi 
 alfo the Arguments for the Mafs fetched fronj 
 the forerpentioned Scriptures, were apodiftical 
 and plain proofs, But I thiqk they will hardly 
 liave a face, to bring theni abroad at thi$ time 
 of day J and where the light of the Gofpel hath 
 ^ined above thefe huqdred Years : Or, if they 
 fhould, the Anfwer to all is ffiort, viz. that all 
 thofe places fpeak either of /(?^fl/ Sacrifices, or of 
 improper and fpiritual Sacrifices and Oblations 
 ynder th^ New Teftament -, and to prove the 
 Mais by them is all one as ^to go into the Dark 
 that they may fee, 
 
 We, now proceed to their New Teftament 
 Proofs, which we may pafs over very briefly, 
 they being only taken from Scriptures, pitifully 
 
 "^ I4at' xxvii. ?4, f Jer. li. 7. 
 
 wrefted. 
 
166 Sacrificium MiSsaticum 
 
 Ivrefted^ and grounded on Suppofitions, with-i 
 out proof, or any fliew thereof. 
 
 Thus they argue from the Inftitution ; Thii is 
 my Body, which is broken for you *. This is my 
 Biosd of the Hevo Teftament which is fhed for tnany-b. 
 
 Whence they infer, That feeing thefe Word* 
 ^ere fpoken of the Prefent Time, it muft needs 
 be, That Jefus Chrift, at that prefent time, was 
 given as a Sacrifice. As the formfer Words, 
 viz. This is my B^dyX^ make and prove his 
 Body prefeM ; fo thefe words. Which is, given, 
 plainly fignify that It is prefent as givenj offered, 
 prfaerifced for us. And being uttered in the 
 prefent tenfe, they fignify not only that it fliould 
 afterwards be given or offered on the Crofs, but 
 that it was then alfo in the Sacrament given, or 
 offered for us §. So Maldbnat will have our Sa- 
 viour's Meaning in the Words coftceffiing the 
 Bread, 'Oiz. This is my Body, which is given for 
 ym II ; to be, which is facrificed fur yett ; and fo 
 the Words of the Cup, viz. which is fhed^ fi 
 be, which is offinsdi or fatri_ficed f . 
 
 To this I anfwer. That the prefent tenfe that 
 is here pleaded, is but a weak Fo^it for an Ar- 
 
 * 
 
 lu^exxli. 19. and i Ciir,i^i, 24^ f Mat. xxvi. 28^ 
 % Luke -axn, 19. § Rhem. on £»j^£ xxii, 19. 
 
 II M&t. xxvi. 28. 
 (51 I^atur, i, e./acrificettur,funditur, i, e . offertur tfacrificaturi, 
 
JVfY5TI;RIU^l Iniquitatis." '%0f 
 
 guraent to ftand ypoii that is to fupport f^ 
 JBsreighty a Caufe : for nothing is more frequent 
 in Scripture, than to put the Prefcn!: tenfe foif 
 the Future, when the thing fpoken of is at 
 hand *. Chrift faith. The Son of Man is betrayedy 
 before they had laid any hand on him j-. I lay 
 Sown my Life for my Sheep J, i. e. I will laiy 
 It down Ihortly : And again, v. ly,. I leave the 
 World, and go to the Father § ; i. e, I (hall go 
 quickly. / am no more in the World |) ; j. e. I 
 ^all fhortly leave the World. 
 
 Xhus, this Form of fpeech was ufual withi" 
 our Saviour ; and that when he was fpeaking of 
 his approaching Death ; and therefore, he might 
 well fpeak now of his I)eath, as pejent^ when 
 it was but the Evening before he died. And fo 
 aur Saviour in thefe Words fpeakcth of giving 
 his Body to die for us upon the Crofs \ and ufeth 
 the prefent tenfe for the future, to fignify that 
 his FalHon was even at hand, and his Body 
 ready to be offered on the Crofs, And to this 
 Senfe three great' Jefuifs (among other Romanifis) 
 do fully agree. Emman. Sa, upon the Words of 
 M^(. gh, xxvi, aSj fai,th, ' In the Greek it is faid, 
 
 * Tempus prsefens accipi, fplet in fi;riptura ad fignificant 
 ^wjp id quod fltd futuram eft. 
 * f Mat, xxvi. 4J. ' t J'^n x. 15. 
 
 J ^?^a xvi. 28, || Join xvii. 11. 
 
lo5 Sacrificium Missaticum 
 
 IVhich is Jhed, the time prefent for the time to 
 come :' And Barradius, " The Lord iifcth the 
 " time prefent for the future time, which then 
 " was at hand. For the words muft be under- 
 " ftood of his Future paffion, which then drew 
 ** nigh; in this fenfe, This is my Body, which 
 *■' Jhdlljhortly be given to fuffer and die for you.'* 
 And Cajetan, on Luke xxii. 19, 20, faith, " Even 
 " as the Evangelifts by the time prefent, have 
 *•' fignified the future Effufion of Blood -, fay- 
 *' ing. Is filed; fo Pa^/ likewife expreffeth the 
 *' Breaking pf his Body, which was after to be 
 *' done upon the Crofs, by the prefent time, 
 *' faying, Is broken * : and, which is yet more* 
 the vulgar Latin, or Roman Tranflacion (which 
 with them is authentical) gives the Words both 
 of the Evangelifts and the.Apoftle in the Future 
 tenfe, according to the true fenfe. Thus the 
 Vulgar Interpreter renders thefe Words of the 
 Cup, Which is Jhed, hjMffundetur, both in Mat-, 
 
 * Utitur dominus prsgfenti pro pa\ilo poft futuro ; de 
 fatura enin) et propinqua paffione funt verba inCelligenda, 
 hoc fenfu, hoc eft corpus meum quad pro •vgbis pajjiom et morii 
 f auk poft dahitur. Barrad. to*.' 4: Harm. Evan. L.' j/c. 4, 
 
 Eadem ratione,'quaE^fangelift^e futnram in cruce e^iifi- 
 onem fanguinis fignificaverunt in'prselinti ^^/raV^ar, eadeoi 
 ratione Padlus futuram in cruCe fraftionem catnia Chrilti 
 fignificat in praefenti iticeti^o-fraiigitur. Cirjet, 
 
MysTE^lulvi iKltilflTATll. XC3^ 
 
 thim, Mark, and Luke *. And the'EngliJh Tratlf-"* 
 ktion of Rhemes i-enders them accordingly, 
 Which Jhatt be ped, xn^M the three Evangelifts. 
 And fo likewife the Word concerning the Bread 
 in I Cor. xi, 24. Which is broken,, in the vulgar 
 is Tradetur, and in the Englifh Qf Rhemes, Which 
 fiiall he delivered for you : And thus alfo xhtMafs 
 hath it. All which Imply, that our Lord fpake 
 not of any Breaking of his Body, or Effufion of 
 his Blood then made, but of that which y&o«/i 
 be made, the next day, upon the Crofs. They 
 go from hence to the next words, This do in re- 
 membrance of me ■]- J Hoc facite : And will 
 have This do, to fignify, Sacrifice my Body and 
 Blood', and fay, that here C^nj/? gave Commif- 
 iion and Authority to the Jpejiles, and to all 
 Priefts that be their Succeffors, to facrifice his 
 Body and Blood, really, under thc' Species of Bread 
 snd Wine, as a propitiatory Sacrifice for the Liv- 
 ing and the Dead. 
 
 Where, by the Way, we may obferve, that, 
 in thefe two Words, Hoc facIte, they find the 
 Inftitution of two Sacraments, and one Sacri- 
 fice : viz. 
 
 The facrament of Orders, that makes Priefts 
 ta offer, and to facrifice'; the Sacrament of 
 
 * Mat. XXVI. 28. Mar. xiv. 24. Luk. xxii. 20. ^ 
 f Luk.x\\\, 19, and i Cor, xi, 24, 25. 
 
 the 
 
iio Sacripicium MissaTicitm: 
 
 the Eucbdriji ; and the Sacrifice of the Majs 
 (appointed in the Inftitution of the Sacrameat:' 
 of the Euchdrift) wherein Chrijl is offered, as 
 a true and proper Sacrifice ; fo that theft Words 
 ordain both Prieft and Sacrifice, Oh ! portentous 
 Sagacity. 
 
 But to the matter id Hand : From thefe Words 
 an Argument for the Mafs is thus formed: 
 *' Chrift, in his laft Supper^ truly and properly 
 *' oflfered up Himfelf to his Father, under the; 
 *' Species of Bread and Wine ; and commanded 
 *' the fame to be done by the Apoflles and their 
 *' Succeflbrs ; but that was to offer a true and 
 •' proper Sacrifice himfelf, and to inflitute the 
 " Offering of the fame by them ; thferefore the 
 •' Celebration of.the EtichariJlM a -proper Sacri- 
 ?' fice; wherein the Body and Blood of Chri^ 
 *' are truly facrificed." 
 
 This Argument is fo clear and full, that the 
 Council of Trent* thunders out her Excom- 
 munications and Curses againft all that deny 
 it. But, however, we deny that our Sayiour fa-; 
 crificed Himfelf under the Spems of Bread and 
 Wine '; and fay, that this is tJ u «px?,. et -srpwTo* 
 4-fuJ®'. Chrifl offered Himfelf but once, and that 
 was on the Crofs f . Nor is there in all thi^ 
 
 • Seff. 22. c. 9. can. 2. 3. -^ Hei. ix. 28. • 
 
 A<5iiori 
 
MySTERIUM lNI(lUITATri§.: tit 
 
 .4<^ion of, his laft Supper any Shew of a Sacri-' 
 fjce. For he never mentions any fuch thing, noj? 
 fpeaketh , Onto the Father, but unto his Dif- 
 ciples ; nor offereth any thing Uttto the Father^ 
 
 ' but unto the Difciples, faying. Take, Eat ', noc 
 Lift up the Bread and Wine ; nor d<:>th he com- 
 mand them to adore the Hoft. Of all thefe 
 there is not one Syllable, nor of axiy other thing 
 that has the leaft Appearance of a Sacrifice in 
 this a6i;ion from firft to laft. 
 
 And we alfo deny that our Saviour iriftituted, 
 a Sacrifice in this Adion. There are no Footfteps 
 of any fuch Inftitution in what he appointed and 
 commanded to be afterwards done by hisi Dif- 
 ciples. 
 
 But, fay the Romanijis, he faid, ' Hoc f a- 
 GiTE, and Facer e e&i Sacrificare' t\\^%ei<)xt her 
 facriftced himfeif, and commanded them to fa- 
 crifi,ce; ■ • 
 
 To this I anfwer, This Confirtpa,|io« is xs&^^^ 
 from the Signification of the Latin Wofd Fa- 
 
 . CERE; which, when joined wi,th an Ablative 
 caff, fometimes fignifieth tofacrifiee ; i. e. whert 
 they fpeak eoficifely, t^ facer e pro rent divinam fa- . 
 cere ponunt ; as in that of Virgil^ Eclog. 3. cum 
 
 'faciam vitula ffo fruglhus ipfe venito. But this 
 is of no Weight at all; for, thp' this were the or- 
 4inary and proper %Rifis;^tiQn pf the Latin 
 
 Ver]S> 
 
li& SACRIFICiuM MlSSATJCUM 
 
 Verb I^acio; yet, neither did our Saviour, nor 
 the Evangelifts, ufe thai Language : biit the' 
 Original, Afirhefeih this Mattfer was delivered, i^ • 
 Grefek, and the Words are tSto otoish-e, and ■n-oieV 
 hath no fuch fignification ; fo that this Allega- ' 
 tion plane ifieptuiH eji, is wholly impertinerlt and 
 ftivolous. 
 
 Again, Chrlft fald riot fimply Fdcik\ tJo^ 
 but Hoc facile. This do ; and the Relative parti- 
 cle Tto, plainly referreth to that which Chriflr 
 c^inmanded them tb do; viz. Ihat only which 
 he then did ; who, did ndtfacrifice Himfelf un^^ 
 deir \ht' Species of Bread and Wine, but tobk 
 Bread and bleffed it, and brake it,- and gave it» 
 ^c: Thus, This ^o fignifieth to do that which 
 was then done in the firft Supper, ^c. Buciint 
 
 Log. 48, q- 3° * 
 
 Again, Our SavioQr directs tiis, This do, to' 
 the Communicants, pointing therein at thatwhichf 
 they are to do in the Ijfe and Celebration of his 
 laft Supper J and which concerns them as muchj 
 if not more, than the Minifters f . Arid there- ' 
 
 fore;,- 
 
 • Significat agtre hoc quod tuHc in prima ccena agebaturi 
 tarn quoad di/pen/ationem quam. quoad receptionem cana attinett 
 
 '-)■ Hac commemoratio neque ad Deum patrem, neque ad 
 Chriftum referiur, quajijit illi riprafenianda filii pajffio, •vel 
 Jilitts rurfum offtrtndut ; fed credentium ccetum tifpklti curd 
 
 1 qu4 
 
Mysterium Iniquitatis. 113 
 
 ?ofe, the Apoftle Paa/ applies thefe Words of our 
 Lord, not to the Minifters only, but alfo to the 
 Whole Church of Cm»/i& j and commaods that 
 the Communicants /r;^ receive, and then eat the 
 Bread, and drink the Wine ; and. having faid^ 
 ST&V dp in Remembrunce of me 5 he immediately, 
 for an Expofition of thefe Words, addeth, for 
 as often as ye eat this Bread and drink this Cup, ye 
 dojhew the Lord's Death till he come*, q. d. To do 
 this in Remembrance of Hira, is to eat the Bread 
 and drink the Cup, in Remembrance of him, and 
 to fheiw: his Death, 
 
 Again, This do, being addrefied to all Chrijii- 
 ans, that can eat and drink in Remembrance of 
 yefus Chriji, cannot be meant of Sacrificing Chriji,. 
 (as they would have it) unlefs all Chriftians be 
 Priefts, ordained to offer a proper. Sacrifice of 
 the Body and Blood of Chrift to the Father in the 
 Eucharift. And this they will by no means allow., 
 
 Finally, If the Meaning of thefe Words, 
 ^his doy were Sacrifice ike, then the Meaning of 
 our Saviour's Speech muft be, Sacrifice me in 
 rewjembrance of me, which is moft abfurd : How 
 
 can we facrifice Chrift in remembrance of Chrift f 
 
 » • 
 
 qiio et apud quern, ceUhrcCndi hujus hemficii et profitenda com' 
 munis fide'i cau/a, hac inftitpta efe aitio. Meza in JjUC. 
 xxii. 19. 
 • I Cor. xi, z4, 25, 26. 
 
 I If 
 
114 SacrificixJm Missaticum 
 
 If he be facrificed, he muft be prefcnt ; if the 
 Eunharift be a Memorial of him, he muft be 
 abfent *. 
 
 The next Proof is from ABs xiii. 2. As theyi 
 minifiered to the hor-d. i. e. as they ferved the 
 Lord in their Miniftry. The Word is ^liiufv^^'Um. 
 It fignifieth nothing elffe but Miniftering, and 
 Executing a public Work, Service, or Office f. 
 Now this Service they will have to be the Mafa. 
 The Rhemifts tranflate it. As they were Mini- 
 fiering ; but in their Annotations fay, We might 
 have tranflatedfor Miniftering, Sacrificing; for fo 
 the Creek doth fignify, and Erafmus did tranflate 
 It : Yea, we might have tranflated it, Saying 
 Mafs, for fo they did, Rbem. in loc. And Ri- 
 bera takes it for certain, that the Apaflles offered 
 this Sacrifice of the Mafs, and quoteth this 
 Place to prove it. Bellarmine and Baronius^ &c. 
 aifo m*ke ufe of this Text, as proving it be- 
 yond Contradiftion. 
 
 But there is neither reafon nor colour for it: 
 For, the Greek Word is of a general Ufe, and 
 fignifieth To miniftery or Serve in any public 
 
 * Memoria efi mel pratiritBram, foel ab/entium. 
 
 t Confiat Apollolos, iiti a domino' acceperqnt, ob.tulijfi 
 ho,c facrifieium et haitc hofiiam incruentam ; i^emgue facerdo- 
 tibus ecclefiffi prs;cipiflb uc facerent. Aa. xiii. fcriptiitn eft, 
 MiniJ}rantibu5, l^e. Rib. in Heb. X. See Cartyvright on 
 tli&lR'hem, Tfeft. 
 
 Fmciion 
 
^ MystiRiuM Inic^jitatis. 115 
 
 , FmSIii/n-or Offia, facred or civil, i. e.' Minifter- 
 Ing in general. The civil Magiftrate 4s A6iV/»f» 
 the Mnifier of Gad*. Ihe minifter of the Gofpelf, 
 who ferves in"any religious Miniftration, is alfo 
 KitTspy©., ' Beneficence to the Poof is 7.sJapy£i«. The 
 Contribution made by the Macedonians and 
 /IcbaioHs for the poOr Saints at Jerufakm was 
 Ji£ila^<7*t to tuiwifier J. The jidminiftration of this 
 
 ■ Further, The Minijiering meant in thifi 
 Place, was the Preaching of the Gofpely and 
 other Religious Exercifes, which they were then 
 employed in. Thus Chryfoftom tranflates the 
 Word Preaching. Syrus et Arabs, Praying. 
 Others both Preaching and Prayingt B:u,t this, 
 lays Bellarmine, cannot be the Meaning, for the^ 
 were minijlefing to the Lord ; but preaching is to 
 ihe people, not to Goo. Nothing can be more, 
 frivolous than this, for Preaching is alfo to God; 
 j. e. being performed to the Glory cfGod, and in 
 pbedience to the Command of God. 
 
 Again, From this Argument it will follow, 
 that the Holy Angels are Priefts, and ordained 
 to fing M^fs, or to facrifice Jefus Chrijl ; for 
 they, are all MiTSfyua, iiryiviia<r0, Minijiering Spirits t|.' 
 
 * Rom. xiii. 6, f Rom. xv. |5, 
 
 % Rotn. XV. 27; and z Cof. ix. 12. § Phil. ii. 2^. 
 
 [| Heb. i. 14. 
 
 I 2 But, 
 
Il6 SAC'RiFICItM MisgATlCtlit 
 
 But, though we grant what they aflume, vi& 
 that the Apoftles and Believers were affenibled 
 to fing Mafs, or, to ofFer. Sacrifice; yet Will 
 this prove that this Sacrifice was the tor^^- 
 fce o( Chriji's Body and Blood ? They facrificedi> 
 therefore they facrificed th^ Body and Bloo4f 
 of Chrift. If this, will hold, it will be eafy to 
 prove any thing. But we may fee their Way^ 
 and how grofsly they abufe the Scriptures. . 
 
 The word that fignifieth Minifteringin general, 
 they tranflate to a Special k\hd of mimftering: viz.. 
 Sacrificing. 
 
 This Special kind bf mmiftering,' i. e. 5am-' 
 ficing, they again tranflate to zfpecial or particu- 
 lar kind of facrificing: viz. the Sacrificing 'of 
 the true and proper Body and Blood of yefus: 
 Chrift; and fo the Argument is unanfwera- 
 ble. They miniftered, therefore they facrificed ; 
 they facrificed, therefore they facrificed Chrift'* y 
 RiSuM Teneatis ? 
 
 In the next place, they draw- in Heb. xiii. lo. 
 We have an Altar whereof they have no right to eat 
 •which ferve the Tahernack •\. By this Akar they' 
 
 * Verum ut iilis detuY quod pofiulant , ridicule tamen in fate 
 \ tnijfix patrocinhtm Antiochenos doiiores fdcrijicaffe obtendunt, 
 \£c. Calnj, in Loc. Argumentatio infirma affirmative a gentre 
 ad/peciem, 
 
 f A4 extcranda Juts ntiffa ^h'Kiiy^i.st, tramfcrunt. 
 
, 3VJYSTERIUM IfiflQUITATIS. II7 
 
 will' have the Apoftle tb underftand the Sacrifice 
 of the Mafs. He putteth them in mind, by 
 thefe words, that, im following too much 
 their old Jewijh Rites, they deprived themfelves 
 of a. more excellent Sacrifice and Meat, meaning 
 the Holy AJtar and Cj&rj/^'s own Blefled Body 
 offered, aad eaten there; of which, they that 
 continued in the Figures of the old Law, could 
 riot be partakers. And the Greek y^ord, as alfo 
 the Hebrew, anfwering thereunto, in the feventh 
 yerfe, fignifieth -properly an Altar to facrifice on, 
 and not a melmpbdrical and fpiritual Altar, where- 
 by we prove, againft the Hereticks, that we have , 
 not a Commoft Table or Profane Cpmrnunion- 
 board to eat mere Bread, upon, but a very Altar, 
 in the proper Senfe, to facrifice Cbrift^s Body 
 upon. Rhemifts on the Word?, And fo alfp 
 Stapleton in Antid. Evang. Mat. v. 23, infifteth 
 upon this place. Ytt .Bellarmine, (who is other- 
 >vife hardy enough) gives up and forfakes this 
 Argument as indefenfible. Dc Miff. L. i.e. 6. 
 And he knew what he did ; for, this Plea is 
 built upon a grofs Mifinterpretation-of the Text; 
 for the flyo-ia;T>!fiov Altar here' is not the Table 
 whereon the. Lord's fupper is adminiftered, or 
 Altar, as the Romantfls term it; hat ChHJ}, whoi? 
 both Prieji, Sacrifice, and Jltar. • And the Apoftle 
 Ijere fpeake^h of the Death of Chrift upon the 
 I 3 Crofs, 
 
n8 Sacripicium Missaticom 
 
 Cfofs,. without the Gate, as is manifeft froiri the 
 two next following Verfes* : And hy Eathig of 
 this Altar, he meaneth the Participation of the 
 Sacrifice of Chrift's Death, or the faving Bene- 
 fits of his Paffion, froni which they aVe exclud- 
 ed, who ferve the Tabernaek -f- , i. e. who per- 
 tinacioully adhere to the tevi^cal Service and 
 Sacrifices, This Interpretation isfollqwedby their 
 own Angelical Do6tor and Prince of the Schools, 
 who, in his Cqmff|ent on thefe Words, faith ex- 
 pfpfsly. This Altar js either the Crofs of Chrift, 
 on which he was offered for ps ; or Chrifi himfelf^ 
 in whom, and by whoifi, we offer our Prayers •, 
 and this is xhzt gglden Altar fpoken of, Apec, S- 
 Of this Akar, therefcwe, they have no fight tq 
 eat [i. e. to partake of the Fruit of Chrift's Paf- 
 fion, .and to be incorporated into him as theic 
 Head] who. ferve the Tabernacle: i. e. adhere tq 
 the legal Rites J. But the U^emijis objeft, that 
 
 the 
 
 * CMjf aloae is fbe gpldtn altax, Rev., vili. 3, under 
 which the fouls of the martyrs are, Rev. vi. g. And he if 
 fet out by this title, becaufe he is the thing fignified by the 
 ancient a/zisr, by the Sacrifice, and by all the legal ceremonies. 
 
 t Metojiymia hie fuhjeQi pro adjuuiSo, et continintis prt 
 cDtilenfo, alt are pro w3ima. 
 
 X Habemus aliare. IJiud ultart vel (ft crux CJirifli in qua 
 (jChriftus pro nobis immnlatus eft, vtl ipfe Chriftus in quo, et, 
 per quern, prices nojiras offerimus ; et hoc eji altaie aureum </« 
 
 quo 
 
Mysterium Iniqjjitatis. 119 
 
 the Fathers interpret the Words into their fen^, 
 and call the Communion,TableaiXi^//<zr, inrefpe^ 
 of the Body of Chrift, which is facrificed thereon, 
 To this I anifwer. That fome of the Fathers 
 Calling the Table an Altar, w^s not with refpeft 
 to the Body of Chrift facrificed thereon, but, in 
 an improper fenfe, with refpe<St to the Comme- 
 moration of the Sacrifice of Chriji on the Crofs 
 in the Celebration of his lafft Supper ; and 
 with refpeft to the Gifts and Offerings then 
 brought by the Communicafnts, and placed oh 
 the Table, whereof that Part which remained, 
 after the Celebration of the Sacrament, was 
 diftributed to the Poor, But, that the Primitive 
 Chriftians,' for fome t'lme after Chrift, had no 
 material Altars, is certain and evident, even 
 from the common and ordinaty Objedlonqf the 
 Pagans againft the Chriftians ; which was. That 
 the Chriftians had no Temples, no Altars, and 
 therefore no Religioli -, For they took it for 
 .granted, that no Religion could confift without 
 Temples, Altars, and Sacrifices. This may be 
 read frequently in the Writings oi Origin, Arna- 
 Mus, Minutius Ffclix, &c.. who lived in the fsr 
 
 guo dicitur Apoc. 8. De ifto ergo altari non hahent fetifiatim 
 e^ire, i. e. fruaum pMfioriis t-'hrifti percipere,* et ijjfi tan- 
 j^uam capiti incorporari, qui tahernacvl<i hgalinni defer'uiuni, 
 Aquinas in locqni. 
 
 I ^ tpild 
 
120 Sacrificium Missaticum 
 
 cond and third Centuries. Qrig. contra CelJuwC^ 
 Jrnoh. adver. Gent. L. 6. Minutius FaliX'^d Ca„ 
 cilium, 
 
 ■ But, if we fliould grant them this ^ : viz. That 
 the Word Altar here is ufed properly, and 
 fignifieth an external and material Altar ; yet it 
 would be impertinent, and not come home to the 
 bufinefs -, for it could only be inferred, that 
 the Church now hath one Altar, and that the fam. 
 in all Ages. The Apoflle fpeaketh of but One.', 
 but the Romanifts have not one, but many ; yea, 
 innumerable -AXtdLXs ■\. . 
 
 This is the profound Reafoning of our great 
 Mafters. 
 
 We have an Altar, therefore innumerable; 
 Altars. ; 
 
 We have an Altar, therefore an external and 
 material Altar. 
 
 We have an Altar, therefore it is inftituted for 
 the Sacrifice of the Mafs. 
 
 We have now their chief Proofs oyt of the 
 New Teftament ; which are fo weak, precarious, 
 and ridiculous, that, infteadof ftrengthe'ning arid 
 fupporting their tottering Caufe, they are a 
 mighty iQifcredif to it, and a convincing Evi- 
 " • ■ ' 
 
 * ^od in qutejttom eft, et to v.^m^int. 
 
 f They had fourteen in one Temple : as in St. PauPis, 
 London, in the Da)tf of Hen. VIII. See Fuller's Ecplef. 
 Hiftory, p. 3j2. 
 
 dpnpe 
 
MySTERIUM iNiquiTATIS, 121 
 
 Hence of its Weaknefs, fince they can- find 
 iio better -Arguments for it, when they have 
 kid their beil, Heads together ; Yet, good Men, 
 they are not to be blamed for it, for how can 
 they bring. forth any other than fuch Sniff as they 
 Jiave ? Can. any Man bring out Broad pieces who 
 iath nothing but Brafs Farthings in his Bag ? 
 iWejieed not queftioo, but, if they. could find 
 out any thing more appofite and cogent, either 
 in the Old or New Tetlatoent, we lhou,ld. foon 
 iiejr.of it from them; but that is not like to be 
 found in .either, vyhich the Bible is fliut againft, 
 and whereof there is not one Syllable in all the 
 JBook of God. ■ , . • 
 
 Yet, tho' the Scripture cannot defend their 
 .Caufe, the Holy Church of Rome hath Fathe r s 
 .and Council? that will defend It. againft^ all 
 the damned Hereticks ; Qr, when These will 
 not do her Bufinefs, She hath grcyii Troops of 
 jother Arguments ever in readinefs, ftronger and 
 harder to withftand and overcome, than all the 
 reft : viz. Thun,dering Excommunications, 
 R04RING Bulls, Deuyering TTO the Secu- 
 lar Power, Confiscations, Banishments, In- 
 quisitions, WhIps, Racks, Prisons, Hal- 
 ters, Faggots, Dragoons, and an infinite 
 pumber of the like Club Ai^guments and CARr- 
 NAL Weapons, which aremighty and formidable. 
 And as the Martial ^o^t Julius the Second. 
 ' ; threw 
 
122 Sacrificium MrSSATICUM 
 
 threw bis Keys into the .S^^^^r,, faying, " Foraf" 
 " much as St. Pear's Keys will nbt, St. Paul's 
 " Sword fljatl defend us "' fo the Holy Mo*. 
 ther Church of Rom?, when utterly deferted bf 
 Reafon and Scripture, hath ever fled unto This 
 Defence, and fupported Herfelf, and her uh- 
 hloody Sacrifice,, by fliedding the Blood, and. f»- 
 crificing the Lives of Millions of poor Inno- 
 cents from Time to Time ; as Germany, Bo- 
 hemia., Belgia, France, Spain, Italy, 
 England, &c. can witnefs ; and Fratsfce is 
 a tremendous inftance at this Day *. And thefe 
 (though the Scripitire be a pe-rfeft Stfa&ger to 
 themj and Cy&nj? abfoliitely againft them) are 
 very fiirewd Arguments, that by their invin- 
 cible Strength have forced multitudes (with 
 gainfdying and condemning Coiifciences) to yield ^ 
 feigned Aflent and Confent ; and, by their infup- 
 portable Weight, have preiffed Myriads with 
 Groans, Tears, and Blood, into the Duftj whofe 
 Souls, now under the Altar, cry iVith a loud Voice, 
 faying, How long, O Lord^ holy and true, doft tbm 
 not judge and avenge our Bkqd on them that dwell 
 
 en the Earth ?j 
 
 *- 
 * This may help us nearly to fix the time when thJ* 
 Treatife was written ; which mull be betwixt the Years 1685 
 and 1695. For France being here fpecified as a tremendous, 
 injianctai the Popifi Cruelty at, that time, ihews us that it 
 was after the Revocation of the famous Edift of Nants, whicl» 
 happened in 1685, and our Author died in 1695. 
 
 CHAP, 
 
Mysterivm Iniquitatis, 123 
 
 fiooo.oaoQ ooQo 3000 cooo cioaQcow<Ktpoooeoooc)ooeoDaonQe)flooo0Q<K]j;ooo(MoaeeeopoD0O«eooooaoo DOW wgg 9M» 
 
 CHAP. III. 
 
 PofiHve Jr^uments againft the Popi(h Doctrine cf 
 the Mafs. 
 
 WE hive gone over the Arguments of the 
 Rsmanijis for the Sacrifice of the Mafs, 
 and fhall now, in the next Place, ihew, that it 
 is no irue and proper SuCriRce.. And, 
 
 I/?. Every true and proper Sacrifiice hath a 
 divine Inftitution, and is prcfcribed in the Scrip- 
 tures; but the Pepijb Sacrifice of the Mafe hath 
 no divine Inftitution, nor is it prefcribed in the 
 Scriptures; therefore it is no true undpreper Sa* 
 crifiee. In Matters of fo great concernment as 
 this, we mufl bottom and ground upon the 
 Word of Gor, if we would keep on fafe 
 Ground ; but here, I fay, the Mafs hath no 
 Ground to fet a foot on j nor doth it ftand upon 
 ^ny exprefs Command^ formal Inftitution, or 
 fingle Word of Chriftj butis a mere human Inven- 
 
 I tion 
 
124 Sacrificium Missaticum 
 
 don. That it Is l?ottomed on no Scripture, nowhere 
 inftituted of God, nor appointed by Chrift, is moft 
 evident, in, that, the Scriptures they produce for it, 
 and would bottom it upon, prove no fuchthing; 
 but when they have, by Forcing, Wrefting, and 
 Racking thofe Scriptures, drawn them forth 
 to fpeak for them j yet they cannot for their 
 very Lives compel them to, fpeak any thing to 
 $he bufinefs \ .no, nor yet any thing but what 
 (if a little fifted) is a plain tontradiftion unto, 
 or .Condemnation of, the Mafs. This we have 
 feen before, in the Scanning of the feveral Scrip- 
 jHres. brought for that purpofe. 
 
 Farther, There is no mention of a Sacri- 
 fice in the Inftitution of the Sacrament of the 
 Lord's Supper: Nothing of this can be found in 
 pur Saviour's Inftitution, ^s is fhew/i in the 
 Anfwer to their fecond Argument from Luk^ 
 xxii. J9 *. 
 
 Neither are there any of thofe things cohtain- 
 ed in the Inftitution of the Lord's Supper, that 
 are neceifary to the making up of a triie, propery 
 and -propitiatory Sacrifice. In every fuch ^^cnfice 
 there muft be 
 
 A Prieft who is to offer, 
 
 A Vidim which is to be offered, 
 
 ^i^n AUaf vvhereon this Viftim i§ tp be offered, 
 
 ■ ;' * See page .fo,— 8^. tie. id. 
 
 ■ *: ^^ And 
 
MYStERluM IMIQUITATIS. I25 
 
 And an Offering of this viftim by the Priefl: 
 bpon this Altah 
 
 But there are none of These in the Inftitu- 
 tion of the Sacrament ; and, therefore, there can 
 15e no Sacrifice. 
 
 In the firft Place, there is no Prieft ordained 
 to offer. The Popijh Mafs Priefls who aire or- 
 dained to be Sacrificers of the Body of Jefus 
 Chrijt, and Celebraters of MafTes both for the 
 Living and the Dead, have no divine Inflitu- 
 tion, nor w«re they ever called of God to this 
 OfEce. It is an Office that Chrift never inftitut- 
 ed ; a thing that there is not the leafl mention 
 of in the Inftitution of the Gofpel-mihiftry, in 
 any of thofe many- Places of the New Teflamenr, 
 wherein their Office and Work are plainly, fully, 
 diftinftlyj and particularly defcribed. Yea, tho' 
 we find all Chriftians called Priefts in leveral 
 places ; yet wfe have not one place in all the New 
 Teftament, where Taftors of the Churches are 
 czXied Sacrificers, or wherein this A£t of Sacri- 
 ficing Chrift is* hinted at as a part, much lels, 
 as the chief and principal Part (as it is efteemed 
 in the church of Rome) of their Office. 
 
 But here our Great Mafters wonder that wc 
 poor Hereticks are fo very blind, that we can- 
 not fee that this Office was inftltuted by Chriflj. 
 and that the Jpoftles received tlje Order of Prieft- 
 4 3 hood,; 
 
tiS SacHifIcIum MissAticuin 
 
 hood, or were made SacriHcers, when he faid to 
 them, This Oo *. For, by thefc Words, (as 
 the H<jly asid Venerable Council of Trffit deter- 
 mines) he inftituted the Sacrificing Priefbhood of 
 the New Teftarhent, and eflablifhed the 5.8;^^/- 
 J^ff j of his Body. 
 
 Now the Truth is, we do acknowledge that 
 ihis is 3 very deep and profound fecret, whicJi 
 we are not able to underftand j a myftery which 
 Chrift himffelf never thought of, which thofe twa 
 Penmen of the Holy Ghoft, Maiihew and 
 Matkt never dreamed of; for if they had, cer^ 
 tainly they would in no wife have omitted thofe 
 Fbrraal Words, whereby their Lard inftitiited 
 the Office of the Great Samfisers of the New 
 TeftameM. Nor doth it come within the Com* 
 prehenfio'n of our Ihallow UnderftandingSj how 
 our Lord by the fame Words, and by one and 
 the fame Adion, could inftitute two things fo 
 different as a Sacrament and a SacriHcer. Can 
 the fame Words and the fame A6lions ferve fof, 
 both thefe ? We may as well fay that the Sacra- 
 ment of Baptism, and the Sacrament of the 
 Eucharist were inftituted, and ,may now be 
 adiminifliered by one and the fam? Form of words 
 and aftions. But the Inftitution of the Sam-^ 
 ficer by thcfe Words, iathe&me with the Inftitu- 
 
 • Luke xxii. 19, 
 
 tion- 
 
MysfERiuM Iniquitatis. C27 
 
 tion of the Sacrifice by them ; and wh^t this, is 
 we have feen before, in the Aiifwer to their fc- 
 CQnd Afgumentfrom J^uke j^xii. 19 *, 
 
 Moreover, We affirm, that Jefus Chrift is 
 the only Prieft of the New Tefement ; and this 
 tk& Apoftle doth plainly prove in the Epiftle to 
 the Hebrews, wherein he oppofeth Chrifi ahne 
 to the Legal Priefts -, and (hews, that by the one 
 Sacrifice once offered by him, the Shadows of th^ 
 Z^wV/V^/ Sacrifices and Priefthoodare accomplifh- 
 ed, and all other Priefthoods afaoliflied. 
 
 But, faythfj,it is true that Jefus Chrift alone 
 is Our Great High Prieft, but yet there are other 
 feeondary and fuccedaneous Priefts now in the 
 Chriftian Church. 
 
 To this I anfwer. There were no feeondary or 
 •Suicedaneeus Priefts in the Priefthopd ofMelchi/e.^ 
 deck, which was a type of Chrift' s ; much lefs, in 
 Chrijfs, which is the true Priefthpod, 
 
 Ac Am, Chrift hath left no Need of, or Work 
 for, any Succeflbrs in this Office f. There is no 
 Need of them eithef to fhadow forth what he 
 was to do, or to reprefent what he hath done, 
 or to do that which he did, which would be un- 
 profitable, if it could be done, and which is irn- 
 
 poflxble to be done J; 
 
 Again,, 
 ^ * S«ep. 112, 113. t fl«^. vii. 23, 24. 
 
 X Jefus Chrijius' eft folns et aternus, neque fttccejforum nt- 
 i^ite vicafierum indigus, Novi Teftamenfi facerdos, ^arf 
 
128 SaCRIFJCIUM MlSSATICtTJV^ 
 
 Again, There is no Vi^lrm or Sacr'ifice tec 
 be offered. Tiiis is another Thing that is ne^ 
 ce:^ry to the conftituting of a inte and propef' 
 Sacrifice, viz. An external and vifibreVidtiin to 
 be offered; But here is Nothing to be facrificed/ 
 For the Body and Blood of Chrift (which they* 
 pretend to facrifice) are neither vifible, nor pre- 
 fent, nor can furely be offered to God by a 
 Po^z/^Prieft. And, even the Body and Blood 
 of Chrift themfelves do not fall under the Name 
 or Notion of a Sacrifice, but only as they were 
 offered unto God, according to that Form, which 
 
 tnimy cut bono alii facerdotet fuhjiituerentur ipfi Chrijlo ? Noti 
 itt facrijicium ejus adumhrent tanquam futufum: eft enim olim.' 
 Deo exhibitum, non hodie exhibendum. ■ Nbn ut Jignificent tan- 
 quam faSum ; nam reprtsfentare illud ut faSum, eft facramen' 
 turn celebrare, non facrificium offerre. Non denique ut agant 
 quod aBumfuit ab if/o Chrifta feipfum offerente ; nam hoc et 
 inutile effit, Jifieret ; et,flane impojjibile eft ut fiat. 
 
 Chrift is the only and eternal Prieft of the New Tefta. 
 meat, wanting neither Succeflbr nor Vicar. For, I afk 
 what End fuch Succeflbr or Vicar could ferve ? There is no 
 need of them xo fiadonu forth Chrift's Sacrifice, as future : 
 For, It has long ftnce been oiFered to God, and is not noiu 
 to be offered. Neither is there need of them xofignify the 
 Sacrifice, as offered : For, to reprefent it, as offered, is to 
 celebrate a Sacrament, and not to offer a Sacrifice. Nor, 
 laflly, are they wanted to ido that, which was performed by 
 Chrift himfelf; For, This wo,nld be altogether ufdefs, 
 could it be done ; and it is utterly impofTible to be dotie. 
 
MrSTERIUM. JNIQUITATrS, I 2^ 
 
 he himfelf prefcribed from all Eternity. Now 
 God ordained that his Son fhould be offered as 
 a Sacrifice once by himfelf, and that on the Altar 
 of the Crofs ; when therefore he is offered often^ 
 by the Hands of Priefts never called to this Of- 
 fice, and without any Effufion of Blood, it can 
 furely in no wife be a true and propitiatory Sa- 
 crifice *. 
 
 Again, When the Apoftles fpeak of the Sacri' 
 fices df Chriftians now in the times of the' New 
 Teftament, they only make mention oi fpiritual 
 Sacrifices, viz. the Offering' of themfelves unto God, 
 and their whole fpiritual Service and Duties of all 
 forts ■\. Thefe are Sacrifices which God himfelf 
 hath prefcribed, whereby he is truly honoured j 
 and Chrifi hath made us all Priefts unco God and 
 his Father, to offer them daily unto him : But 
 as for this Sacrifice of the Mafs in the Church of 
 Rome, the Scripture is altogether filent about 
 it, never once mentions it, nor any other real, 
 proper, and /irep///fli'ory Sacrifice, thatChriftians 
 are now to offer unto God J. 
 
 FuRTHEP>.> 
 
 * Dawn. Determ. q. 13. 
 
 t Rom. xii. 1. Rom. XV. 16. Phil. ii. 17. Phil. iv. 18. 
 Hebr. xiii. 15. I Pet. ii. 5. 
 
 J Quamvi« in fandlis Chriftianorum operitiHs, nt in ele- 
 
 emofyna, et rellquis ejufmodi, eft aliquid externum ; taihen 
 
 «licuntur facrificia, non propter id quod externum eft, fed 
 
 K propter 
 
JJO SaCRIFICIUM MiSSATICURf 
 
 FtjRT.HEK., There is no Altar to offer a Sacrf-^' 
 fice upon *. A material and real Sacrifice requires' 
 a material Altar : But we have no fuch Altar of 
 divine Eredtion, as hath been fhewn in Anfwer 
 to their fourth Argument from Hebr. xiii. lo-f, 
 
 Ag Aii«i, There is no offering made to God, 
 As there muft be a Prieit, a Victim, and an Al- 
 tar ; fo there mud be an Offering made. BuE 
 here is no ABio facrificandi, as. alfo hath been 
 fhewn before, in the Defcription of the Mafs f. 
 This is the firft Argument, 
 , To PROCEED, The Patrons of this Sacrifica 
 can pretend no other Reafon or End of their Of- 
 fering Chrifl in the Mafs^ but either to fetisfy 
 for the Sins of the Living and the Dead, or to 
 apply unto them the Satisfaflion that was made 
 upon the Crofs. But Chrifl: is not to be offered 
 
 propter interrorem aiFeflum animi : ac proinde non externa 
 dicuntur, fed fpiritualia facriftcia, propter qjiae fideles omnes 
 dicuntur facerdotes. Buchan. Loc. 46. q. 45". 
 
 Tho', in the Holy Works of Chriftians, as Alms, an<i 
 tlie reJl of that kind, there be fomething external; yet they 
 are called Saerifices, not on account of that which is exter- 
 nal, but on account of the. inward aiFedion of the Mind ; 
 and therefore, they are not called external, but fpiritual fa- 
 crifices, for which all the Faithful are called Priefts. 
 
 * 'Nulla eft grata Deo, niji Chriftus filius, Ara. 
 
 \ Seepagetij, 118. 
 
 \ Panic. 8, . p. 21, 2Z, 27. 
 
MySTERIUM iNIQiritATlS. 13! 
 
 fbr either of thefe Ends ; and therefore, is not 
 to be offered at all. He is not to be offered to 
 make Satisfaftiort : For, if by one Offering upon 
 the Crofs he made a pUnaty and perfeSi Satisfac- 
 tion, then ought he not to be offered any more*. 
 The Reafon of the Iteration or Repetition of the 
 Legal Sacrifices, was their Imperfeflion -f- ; but 
 where the facrifice is perfegt, there is no Need of, 
 nor ought there to be any Repetition. But now, 
 bybffering himfelf once upon theCrofsjhe fatif- 
 fied, and that perfeftly, for all our Sins J; 
 therefbre he oughr to be offered no more. Here§, 
 the Apoflle gives this as a Reafon, why Chriit 
 hath. now no further Offering to make; viz. be- 
 caufe by that one Offering upon the Crofs, made 
 before he fat down on the right Hand of God, 
 he perfeftly fatisfied for all them for whom he 
 died, and expiated all their Sins ; and when that 
 is bfice done, there is no Ufe for any further Sa- 
 crifice. 
 
 But, fay they. It Is true thatChrift offered him- 
 felf but once in a tooii)' Sacrifice, but he is of- 
 fered often in an unbloody Sacrifice : viz. this Sa- 
 crifice of the Mafsy which is Sacrificium incru- 
 entum. i 
 
 * Heh. X. 18. t Bih. X. II. 
 
 % Heb. i. 3 ; and x. 14. § V. 12, 13,14. 
 
 K 2 Tq 
 
132 Sacrificium MissaticuM 
 
 To which I anfwer. In this they eicprefsly coir-*' 
 tradift the Apoftle -, for if Chrift offer himfelf 
 now daily by the Hands of Mqffing Priefts (tho', 
 •without Blood) he is often offered ; but the 
 Apoftle denies and excludes the Iteration of his 
 Sacrifice, afferting, that it never was offered, 
 nor ever (hall be offered more than once *. 
 
 Again, The unblosdy Sacrifice is a mere Chi- 
 unera^ or Popijh Fiftion,, no where to be found 
 in the Scriptures. We may look our Eyes out 
 before we find a Diftinftion of Chrifi^ Sacrifice 
 into One that is bloody, and Another that is un- 
 Moody, any where, but in the Afts of the Trideti' 
 tine Fathers, and others of the fame Race. 
 
 Again, This unbloody Sacrifice is not only 
 a very Fidlion, but fiich an ill contrived Machine, 
 as falls foul upon itfelf, and lies bleeding under 
 it's own mortal Wound j for it is their conftant 
 Tenet, that the Mafs is a propitiatory Sacrifice 
 for the Sins of the Quick and the Dead : But 
 this it is not at all, nor can be, if it be true that 
 it is Sacrificium incruentum ; for without Shed- 
 ding OF Blood, there is no Remiffion -f. This 
 is theJfoflle'& plain and pofitive Determination, 
 that whatfoever Sacrifice is offered for Obtaining 
 RemifTion of Sins, it muft bej with Sheddijjg cff 
 
 * Hti. ix. 25, 26, 27 ; Hei. x, 12. 
 > t Hd. ix. 22. 
 
 2 Blood 
 
MysTERitJM Iniquitatis. IjJ 
 
 BUod, or elfe that Sacrifice is wholly in vain, 
 and will never in the leaft anfwer the End for 
 Ivhich it is offered. Either therefore the Ro-, 
 manifts (who pretend to offer Chrift daily, to 
 obtain RemifTion of Sins for the Quick and the 
 Dead) muft grant that his Blood is daily fhed 
 by them iri their pretended Sacrifice, or elfe that 
 it is no propittatery ,Sa.criB.ce, nor obtaineth ar\j 
 Remifljon either for Quick or Dead, when of- 
 fered ten thoufand times over for that pnrpofe. 
 So that, in ihort, if the Mafs be a truly ■propitia- 
 tory Sacrifice, then it tnuft be a" ^/^se^ Sacrifice. . 
 And if it be an anbhedy Sacrifice, then it is not 
 at all a propitiatory Sacrifice. Thus their be- 
 loved Tenets are contradidious, and utterly in- 
 confiflent one with another. While they gcJ 
 about tQ prove, that the Mafs is a prspitiatofy 
 Sacrifice, they overturn this other Tenet of 
 tlieirs, that it is an unbkody Sacrifice ; and wherj 
 they go about to eftablifh this Tenet, that it is 
 a Sacrifice without Blood, they contradift and 
 condemn themfelves in afferting that it is z propi- 
 tiatory Sacrifice. A propitiatory and unbloody Sa- 
 crifice, are repugnant terms; and the one is ut- 
 terly overturned by the other *. They are likg 
 two Buckets in a Well ; if one go up, the other 
 
 * Pugnant inter fe et alterum ah altera evertitur. 
 
 K 3 goes 
 
134 SaCRIFICIUM MlSSATICUIv^ 
 
 goes down : And an unNooily Sicn^Qe is a plaint 
 Contradiftion *. 
 
 Again, If Chrift be daily, offered in the Sa^ 
 crifice of the Mafs to make Satisfaftion, then ii; 
 muft follow. That Chfift's Sacrifice on the Crpfs, 
 was imperfeft, and like the Legal Sacrifices 
 ■which were often repeated : And chat Chrift is 
 yet daily making Satisfaction for the Sins Ijoth 
 of the Living and of the Dead, by Offering; 
 himfelf to the Father every day ; and this in in- 
 numerable places, and on an infinite Number of 
 Altars ; both of which are- contrary to the Scrip- 
 tures f . This is the Jjrji thing ; Chrift is not of- 
 fered to make Satisfaftion : Nor, fecondly, Tq 
 apply the Satisfaftion made upon the Crofs tq 
 the Living or the Desd f9r the Remiffion of 
 Sins. This is their ordinary Subterfuge ; viz. 
 That Je/us Chrift is offered in the Sacrament of 
 the Altar, to apply the Satisfaflion made by the 
 Sacrifice of the Crofs, and that in it the Death 
 of Chrift js applied to us, 
 
 * Sacrificium incruentum. eft contradiSllo in adjeilo, tiel op' 
 fojitum in appojito, lit ignis frigidus, atramenluni album, nix 
 aira, Ecclefia caiholica Roniana, quodetiim Romanum eft, nan ejt 
 Qatholicum. 
 
 An unbloody Sacrifice is a ContradiAion in adjeSlo, or op- 
 pofttum in appojito, as cold Fire, 'white Ink, black Snoiu, Ca- 
 tholic Roman Church ; for t}ecaufe it is Roman, therefore it 1^ 
 not Catholic. f Eeb. x. ia. 
 
 Bit; 
 
Mysterium Iniquitatis. 135 
 
 But this is a moft abfurd and fenfelefs Device; 
 To make the Application of a Sacrifice already 
 offeredi by a new Oblation of ir, is as if one 
 Ihould fay. The Way to make Application of a 
 Plaijier made and fitted for a Sore, is, to make 
 a n&w and fecdnd Plaifter like the firft ; or to 
 make Payment qf a debt, by Paying it, over 
 agaip, after i^ li;^th been once paid, and a Dif- 
 eharge - given in ; or to apply a Ranfom already 
 fully difcharged, by difcharging jt .again, a fe- 
 cond, a third, and a ^ thpufand times^ over *• 
 "What can be more abfurd and inconfonant ? Yet 
 thi? is the Way of the Romijh Church;, in apply- 
 ing to Hel-felf the Sacrifice of the Grofs, or the 
 Peath ofChrift; nam,ely, by Offering the fame 
 Sa,cri^ce again. Modus fMim. , 
 
 This alfo is repugnant to, and inconfiflent with 
 their other Sentiments and i^/iff/i&^j; for they 
 teach and maiptain, That the Mafs is a true anil 
 proper Sacrifice f. This is a principal Point of 
 the Romaa Faith. But if it be the Application 
 of the Sacrifice ofChrift, then it cannot be the 
 Sacrifice of Chrift itfelft ; for the Application 
 
 " ■■ of 
 
 * Abfurdumfacrificium applicari p^r facrificium; folutionem, 
 
 per folutionem, . , . .-.m-t 
 
 f Inter xypia; Jij|«{ EccUfia Romants. >>■•f;»^ 
 
 ■^ Obtendunt fatisfadione^ olim in cruce prxftitatp, in 
 
 jniflas facrificio non iterari, fed applicari : unde Pa^i^K noij 
 
 K4 nuHi 
 
136 Sacrificium MiSsaticum 
 
 of a Sacrifice is not the Sacrifice itfelf. Thefe 
 are two diftimSt things; viz. Application, and 
 that which is applied ; as a Plaifter is one thing, 
 and the Application of it to a fore is another. A 
 Gift is one thing, and the Donation or Applying 
 it is another. Neither can thefe two be confound- 
 ed, or taken one for the other, without a mani- 
 
 feft Contradiftion. 
 
 Again, 
 
 nuUi negant miffam efle (nctificiain propkiatcrium, ei&fferntii 
 tamen efle facrificium applicatorium. At hofce etiam conii'- 
 deralTe oportoit, aliud plane elTe applicationem facrificii 
 olim exhibit!, aliud ipfum facrificiuni, quod non joova facri- 
 ficatione, fed iideli apprehenfione his aut illis particulari- 
 bus perfonis reflat applicanduni. 2)ai/^». Determ. 13. 
 
 They contend that the Satisfaflion formerly made on the 
 Crofs, is not repeated in the facrifice of the Mafs, but ap- 
 plied. Whence fome Papifts deny that the Mafs is a Pro- 
 pitiatory faciifice, and affert that it is an Applicatory facri- 
 £ce. But thefe ought to have conlidered, that the Appli< 
 cation of a Sacrifice long fince offered, is a very different 
 thing from the facrifice itfelf, which remains to be applied 
 to Any particular petfons, not by a new facrificing, but by i 
 faithful apprehenfion of the real facrifice. 
 
 Applkatio facrificii non eft ipfum facrificimn (ut donatio rei 
 non eft iffum donum) aliud eriim eft applicatio rei, aliud id quod 
 applicatur. 
 
 « iV« enim applicatio rei confundi pot eft cum re, W res ipfa 
 tenferi poteft fine (ontradiSlione in adjeSo, et quin ftatuatut 
 eppofitum in appofite. Habent enimfe ut antecedens et confequens:, 
 Ut rts et adjunSum rei, Spanh. Dub. Evan. par. 3. Dub,' 
 14.2, 143; p. 840. 
 
 The 
 
'Mystekium Iniquitatis. 13^ 
 
 - • Agaik, They teath that the Mafs is a propi- 
 tiatory Sacrifice, whereby Satis&^ion is made 
 for Sins. This is another fixed Doftrine of the 
 Romijh Church ; but here again is a mortal 
 Feud * ; for If it be true, that this Sacrifice is 
 offered to apply the Satisfaftion to Us, then this 
 cannot be true. That it is offered to make Satif- 
 fa£tion f, becaufe Application pre-fuppofeth 
 Satisfaftion : And it is Cbntradidtious to fay, 
 that it is both made,\ and to be ms.de. Made, as 
 
 The Application of a Sacrifice is not the facrifice itfelf (as 
 the Giving of a" thing is not the Gift) for the Application it 
 «ne thing, and that which is applied is another, ^!'o^ in- 
 '(deed can the Application of a thing be Confounded with the 
 ihing applied ; nor the thing itfelf be thought to be-in that 
 which is added to it, without a Contradi^ion, and making 
 the Affofitum into the Opfofitum. For the Application of a 
 thing, and the thing /applied, bear the fame refpeft to each 
 other, as the Antecedent and the ConfecLuent, Cj as a thing 
 and its adjunct. . ' ' • 
 
 * Inttrtiicina fugna rerum. 
 
 f The Editor is under no concern left any fenfible per- 
 fon fhould be offended at the Expreffions fatisfy and Satif- 
 faHiin fo often ufed in this Argument. For though thefe be- 
 no fcriptural modes of Expreflion, and may have been ufed 
 in a very abfurd fenfe by inferior Writers ; yet it is certain, 
 our Author afExed no fuch ideas to them ; and it were eafy to 
 change them wherever they occur, for redeem and Redemp- 
 ti$n, which cannot juftly be objedled againft by any Chriftian 
 ^f any fittomination whatever. 
 
 Application 
 
-f^S 5ACRIFICIUM MiSSATLCUM 
 
 Applicatipn fuppofeth (a Pbifter -muft be made 
 before it can be applied; and yet to be made, as 
 the Title of a propitiatory Sacrifice, plainly itn- 
 ports, and neceflarily implies *. 
 
 They alfo maintain, That in the Mafs Jefus 
 Chrifi is offered unto God for the Living and the 
 Dead. This is another und6ubi;ed Truth with 
 them, but yet it ftands not in Conjunftion with, 
 but in diredl: Oppofition to, this other Doc- 
 trine, that is alfo as firmly believed, and withr 
 cut any Wavering. For to make an Oblation 
 to God in Heaven, and an Application to Men 
 on Earth, are two things, two difi^erent things, 
 and two contrary things. That is an Applica- 
 tion, or Prefentation of it upto God, not untp 
 tis : This is an Application of it unto Us, not 
 imto God. If by offering this Sacrifice, the 
 Romanifls pretend to make an Application of 
 Chrift to Men, then they do what is diredly 
 
 • Afplk^tio prafupfonit fatisfailionem primum faSam. 
 
 Si illo nobis appUcetur redemptio, nan acquiritur, fed ac- 
 qut/i.ia pr<e/upponimr, pugnant enim idem ejjfe fadum et fa- 
 tiendum. 
 
 Application prefuppofes the Satisfaflion to be firft ijiade ; 
 If the redemption be applied to us, it is rot acquired, 
 but prefuppofed to have been acquired. For that the 
 fame thing ihould be already done, and yet to be done, is 9 
 Contradiftion,' j._ .. 
 
 ..Jpi^rary 
 
MYSTERiuTyf Iniquitatis, 124 
 
 contrary to what they pretend to do *. For tQ 
 <offer him to God the Father, is a very different 
 Thing from applying bim to Men. Yea, therf. 
 is as much Difference between thefe two, as 
 there is between the Surgeon^s Application of a ' 
 healing Plaifter to his Patient's Sore, or Wound, 
 and Sending it quite away to another, that He 
 may never fee it more. 
 
 Again, They hold that the Sa,crifice of the 
 M^/s is the fame for Subftance with the Sacrifice 
 of the Crofs. This again is a Maxim of the 
 Romijh Church ; but neither is this true, if it be. 
 offered to make Application of Redemption to 
 P's : For the Sacrifice of the Crofs, was offered 
 to oitain Redemption for Us -, now the Impeira- 
 tion and Application of Redemption are not both 
 one and the fame, thing. 
 
 TT.hus, this Glofsis repugnant to tjieir own Text 
 in feveral particulars ; and when our wife Mafters 
 have brought^thefeparticulars together, and com- 
 pofed their Difagreement one with another, we 
 
 * Sf in facrificio illo applicatio facrificii domini, nulla ihi 
 chlatio fit Deo, fed nobis, quipfe quihus /acrificium illud afpli- 
 candum, tion Deo. 
 
 ' If in that Sacrifice there be an application of the Lord's 
 Sacrifices there is no Oblation made to God, but to Us; 
 ^he Sacrifice being to be applied to Us, and not \.o God, 
 Spanh, 5. p. |?ub. 1^2. 
 
 ■■; ~ .. (hall 
 
!4<3 SACRIFICIUM MiSSATlCUM 
 
 fliall become more reconcileable xinto this ne\V 
 and ftrange Dod:rine of applying the Sacrifice of 
 Chrift, to others, by Sacrificing him again to 
 God the Father. 
 
 To PROCEED, If Chrift muft be daily facri- 
 ficed on an Altar, to apply the Sacrifice of the 
 Cfofs vmto us, then, by a Parity of Reafon, he 
 muft alfo be born, die, and rife again; that the 
 Benefits of his Incarnation, Pafilon, and Refur- 
 reftion, may thereby be applied unto us ; and 
 we muft, to apply his Death to us, make him 
 die again for us. And if the Death of Chrift be 
 applied to us by the Popijh Sacrifice of the Mafs, 
 then the Faffion, Redemption, and Satisfaction 
 of Chrift could not profit us, if the Romijh-Vnt^i 
 would not give them unto us ; who (by this 
 Dodlrine) have his Paffion committed to their 
 Cuftody, put into their Power, and left to their 
 fole Difpofal, to apply it at their Pleafure, when, 
 and to whomfoever they will ; and alfo to deny 
 it to whomfoever they pleafe. Now this to 
 us is a very wonderful matter, that our Dear 
 Lord (hould, out of his infinite Loye to us, 
 wade throuQ;h fuch unknown Sufferings to 
 obtain Redemption for us ; and when all is 
 done, put this Eternal Redemption into the 
 Hands of a Sorry Massing Priest, and 
 
 leave 
 
leave it wholly to his Pleafure, whether /w« 
 |?3all ever receive the benefit of it or not *. 
 
 But lea^^ing the Church of Rome to her own 
 fi(3:itious Wa^ of applying the Sacrifice of Chrifl; 
 to particular Perfons by facrificing him over 
 again every day, we fay that the Sacrifice of 
 Chrift is effeftually applied to particular Perfons, 
 for the Remiffion of Sins.- 
 
 Firft, Externally, by the Preaching of the Gof- 
 pel, and Adminftration of the Sacraments accord- 
 ing to Chrift' s Inftitution. 
 
 And fecondly, Indrnally by the Spirit of God 
 ^nd Faith.. Principally by the Efficacy and Ope- 
 ration of the Holy Spirit of God, exciting Faith, 
 in the Hearts of Believers ; and Infirumentally by 
 the A<5ls of Faith, apprehending and applying 
 the Virtue and Fruit of his Death unto the 
 Souls of the Faithful f. 'This is the fecond 
 
 Argument ; 
 
 * Frivilegium plufquam humanum. Nam qui font em tilt as 
 potefi partkularihui perfonis applUare prout ipji ■vifum fuerit., 
 is poteft iijdem gratiam et 'vitam\ teternam infallibiliier com- 
 farare. Danien. Determ. q. 13. 
 
 A Priviledge furely more than human. For, whoever can 
 apply the Fountain of Life to particular Perfons, according 
 to his own Pleafure, may infallibly procure for the ikm? 
 Perfons Gkage and Eternal Life. 
 
 f ^Btits pradicatur Evangelium, adminifirantur facra- 
 menta ex injlituto Chrijli, totiss Qhrijlus efferttir, non Deo, fed 
 
 nsiis. 
 
14.2 SAdRIFlClUM MlSSATIcVlv^ 
 
 Argument, Vfz. That the Popijh Mafs-Sacrificc 
 is a fiftitious, needlefs, ufelefs Sacrifice ; a Sa- 
 crifice that can neither make any Satisfaftion, 
 nor any Application of the Satisfaftion that is 
 made. 
 
 The third Argument is. If the Mafs be: a Sa^ 
 crifice (apd fo tbey will have it to be, whether 
 Cbrijl will or no) then it is either the Same, and 
 all one with That which Chrift made and offered 
 on the Crofs, or Another ; but it is neither the 
 . Same, nor Another •, therefore it is no Sacrifice 
 at all. It is not the 6ame with that which he 
 offered .on the Crofs ; for if fo, then it would 
 follow : 
 
 noLis, ut ipfum 'vera fide receptum totis animls ample3amur, 
 £ttc. di Sactratii. q. /t6. 
 
 Per opus autem operatum cuju/cunque /acrifculi pojje illud 
 wwijicum facrificium dpplicari prafentihus i>et abfentibus, pa- 
 aiteHtihus 'vel impeniteniibui, •ui'uis deni^ue iiel mortuisj foli 
 audent ajjerere qui frontem hahent ferream, foli pojffunt credere 
 qui cor hahentplumheum. Daven. Determ. 13, 
 
 As often as the Gofpel is preached, and the Sacraments 
 adminiftered, according to the Inftitution of Chrift, fo often 
 is Chiifl offered, not to Go</, bat to TJs ; we embracing Hint 
 *ith all our Heart, having received him by true Faith. But, 
 That that Life-giving Sacrifice ftrould be applied by the 
 O/aj ojperaium of any Priefl whatfocver, to the Prefejit or 
 Abfent, Penitent or Impenitent,' Quick or Dead, They 
 only dare aflert whofe Front is Brafs, They only can believe 
 whofe Brains are Lead. 
 
 ift, That 
 
Mysterium Iniquitatis,." 14;^ 
 
 J ft, That Jefus Chrift is yet to fuffer and- 
 fatlsfy for, our Sins ; but this is repugnant to Heb. 
 ix. ^6, 28; I Pet. iii. 18. Yea, our Lo,rd,hirri- 
 felf left the world with a Confummatum eft*, as 
 having finifhed the Work which his Father had 
 given him to do f. [ 
 
 2dly, That Chrift Jefus is killed daily (for fo 
 he was upon the Crofs) by the Sacrificing Priefts; 
 in offering up a r^«/ Sacrifice of his Death and 
 Bloodftied ; but this is contrary to St. Paul J.. 
 
 gdly. That the Mafs is a bloody. Ss-cn^ce, for fo 
 was the Sacrifice on the Crofs ; but as the othet 
 two are direftly oppofite to Scripture, fo this is 
 moft exprefsly contrary to their own Dofbrine 
 and Belief. For tho' they hold it to be a Sacri- 
 fice ; yet they tell us with one confent (and 
 there are not many things wherein they do agree) 
 that it is a Sacrifice without Rleod. 
 
 And, 4thly, That the l^lood of Chrift is of a 
 finite value and virtue. It is true, that in words 
 they acknowledge and confefs the infinite value 
 of hi$ Blood, but by this Work of Sacrificing 
 him over and over again, they plainly deny it ; 
 for the Priefts, while they chant over innumera-^ 
 lie Majfes, for one and the fame Man, thereby 
 openly declare, that the moft precious Blood of 
 
 * John xix. 20. f John xvii. 4. 
 
 J Rom, vi. ^. 
 
 Chrift 
 
^44 SacrificiuM MissATicuil 
 
 Chrift oftentimes applied to the fame PerfoBjjfg 
 fcarce fufficient at laft, and after many fuch Ap- 
 plicationjs, to acquit and difcharge the poor Man, 
 (whether alive or dead) from all Guilt and 
 Punlfliment *. 
 
 Again, It is not another difTerent from that 
 ■rtrhich Chrift offered on the Crofs: For the 
 Scripture mentions no red Sacrifice, between 
 the Sacrifice once ofi^ered on the Crofs, and his 
 fccond coming to Judgment; Befides this pro-, 
 pitiatory Sacrifice of Ghrift on the Crofs, and the 
 Eucharijikal and Spiritual Szcndces ofChriftians, 
 we have no other Sacrifices commanded or men^ 
 tioned in the New Teftamcnt -, and therefore tire 
 Sacrifice of the Mafs, is a mere Human Inven- 
 tion -f. ' • ■'■' 
 
 Again, If it be another, then the Sacri- 
 fice of Chrift was imperfeft ; for Vv'hoever 
 will maintain another Sacrifice after Cbrifi'Sf 
 muft deny the PerfexElion. a£ Chris's Offer- 
 ing J: And if there be another propitiatory 
 
 * Saerificuli dum pro uno et eodem htunine innumeras mijfas 
 decantant, aperte profitintur preliojijjimum Chrtjii /anguinem 
 f articular! ptffonie ftepenumtr'b applicatum, 'vix tandem ilJum 
 fojfe ah omni culpa et poena abfol'vere,- ^am heni hac inter ft 
 tonhieniant, ut facrificium infinite njiriutis ctefignat/e perfanie ap- 
 fliceiur, et eadem tamen perfona non frotinus a peccatis fuis li~ 
 heretur, ego fateor me tardiorem quam ut pojjim inUUigere, 
 Davtn. Determ. 13- ' • , 
 
 ■J- Humanum it commentitium ejl. % "Heb. x. 18'. 
 
 Sacrifice 
 
Mys^erium Iniquitatis. 145 
 
 Sacrifice bSfides thac ^vhich Chfift dfFered, then 
 there is ahbther Redertiption, and another Pro- 
 pitiation for our Sotils befides the Death of 
 Chrifl: ; and fo two Redemptions, and ttist) Pro- • 
 pitiations ; and we mufl: feek Redemption and 
 RemJflion other where than in the Death ctf Chrifl 5 
 but it is Chrift, Chn'ft abne, who hath " obtain- 
 ed Redemption *." " In whom we have Re- 
 demption f ." " Whom God hath fet forth to be 
 a PropitiatieH J." And " He is the Prepitiafion 
 for our Sing §." Well then, the Sacrifice which 
 the Romijh Priefts oStt, is neither the fame with 
 That which Chfifl: offered, nor another i and fo 
 is nothing but a mere Delufion and notorious 
 p-iece of Legerdeinain-^i 
 
 Argument fourth : The Mafs is a new and 
 late Invention, excogitated and brought in fince 
 the Apoftles^ Times, by the Popes of Rome^ who 
 have one after another patched it together, and 
 by» fewing Piece to Piece {as they thought moft 
 conducible to thq beautifying of it) wrought ic 
 at laft into that Shape and Falhion wherein it \% 
 now fet up. That from the Beginning it was 
 not foj and that the whole Fabrick of the Mafs 
 is of a late date, is moft evident, from pur 
 
 * Heb. vs.. 12. f Eph. i. 7. 
 
 X Rom. iii. z^. § i John, ii. 2.. 
 
 II DefidUulum <v4 prafligittm, . i'^ ' 
 
 L Saviour's 
 
146 SaCRIFICIUIVI MiSSATICOlCf 
 
 Saviour's Inftitufion, who plainly inftituted S 
 Saerament to be given to us, and received by 
 us, and not a SaCFifice to be offered unto th-e 
 Father for u-s. 
 
 From, the Praftrce of his Apoftles, who cele- 
 brated a Sacrament, by Bleffingand Diftributing 
 Bread and, Wine * ; and not a Sacrifice by Of- 
 fering up unto God an Obktion- af Flelh and 
 Blood. 
 
 From the Example of the Fathers and primi- 
 tive Chrlftians, in the Ages next after the 
 Apoftles, who acknowledge no other Sacrifica 
 for the Sins of Men, but Thaf once offered upon' 
 the Crofs by Chrill. If this Dodrine of the 
 Church preferit of i?c«^, had been then received^ 
 and this Praftice of facrificing the true and pro- 
 per Body and Blood of Chrift fet up in all Places, 
 how would both the Jews and Heathens, who 
 made it their Bufinefs to expofe the Dodlrine and 
 Worfhip of Chrlftians, and charged them witb' 
 manifeft Falfhodds -, as the Eating of Childreii,znd 
 Thyejiean FeaftsjCfff. 1 fay, how would they have 
 run them down, and rendered them odious to 
 Mankind, by this celebrating of their Maffes 
 with Man's Flcfh and Blood, Making a Wafer ■ 
 their God, and Devouring and Eating their God 
 every Day ? Oh! this would have made Work 
 
 * I Cor, X. i6j xi. 23, 24., 25 ; and v/<ff;, xx. 7;- 
 
 for 
 
Mysterium Iniquitatis. 147 
 
 for. a Pafphyrius, a LihamtiSi a Luciams, a. Celfus, 
 and a Julianus, v/ho employed all the great Wits 
 of their Times to, traduce Chriftianity, and by; 
 Scoffs and Calumnies to render Chriilians both 
 ridiculous dnd execrable to the World. Yet none 
 of them (among the infinite other Slanders caft 
 upon the Chriliians) ever once brought this, in 
 Charge, againft; them.t . A great Evidence that 
 this was in thofe days neither praflifed,, believed, 
 nor once dreamed of by Chriftians, Nay, that 
 the Mais is of. a late Dare, is evident from the 
 Confedion of our Adverfaries themfelves in the 
 Account given by them of the Original and 
 Progrefs of the Mafs ; as Polydor. Virg. DeRerum 
 Inventione, c. xi. Burand. Rationale. Platina In 
 VitaSixti. Cafand-. In Liturg.'&c. out of whom 
 it were rrioft eafy to (hew and prove by Par- 
 ticulars, That.'~th,er Mafs was not ./abricated 
 all at once,' and in one intire piece, but piece- 
 meal, atfeveral times, and by feveral degrees, now 
 one Patch, then" another, >and after that a third, 
 &c.,,* That almoft every Particular piece had a 
 particular Pope, which did artificially join it to 
 the reft ; and 'if any be defirous to know who 
 
 * Per aliquot fecula lahoratum fuk, donee tandem infelix ilU 
 partus mijjaticus formaretur, 
 
 t It was thp Labour of Ages to form this unhappy Birth of 
 the Mafs. 
 
 L 2 were 
 
148 Sacrijpicium Missaticum 
 
 were the InyeMors of the fevera] Pieces, if. they 
 will confylt the forenamed Authors (for it is not 
 ttiy Bufintfs to do it here) they may receive 
 good Satisfaflion : 
 
 And finally. That the Rites and Ceremonies 
 of it, together with the other Trinkets that are 
 its AppQrtcnances, were for the raoft part borrow- 
 ed partly from the Jews, and partly from the 
 Heathens. And all thefe fpeak it to be a Novelty 
 ofyefterday.. 
 
 I (hall add no more Arguments but draw to- 
 wards a Cdnclufion. 
 
 CHAP. 
 
MVsTERiuM Iniquitatis. 149 
 
 COMDODaoOseOOBOOOBODOeOOMO 90000000 OOOOOOeflOOOOMWO OOSBDOW OOMOOOOOOOO 0000 BB OO eOOOBOOPPOaB DOM 
 
 eoMoooogooQ ooooGOBOooooeaoeooseoOBaaBHoaoooflM 0000 000000000000 OMoeoooBpoe oDOsoooocooe oooa 3000 
 
 CHAP. IV. 
 
 A Revi'etv of the Whole. 
 
 WE have now feen whiat the fo much cele- 
 brated Mafs of the Church of Rome is, 
 and that there is not the leaft Shew or Colour 
 of a Foundation for it in Scripture : Nay, that 
 the Scripture is clearly and fully againft "it, as 
 no Inftitution of Chrift, but a late invention of 
 Antichrift. And now, from a Review of the 
 Whole, we may be fully Convinced, That the 
 Mafs of the S.omi/h Synagogue is a horrible Pro- 
 phanation of the Lorfs Supper, and a Heap -of 
 moft mohftrous and prodigious Abominations. 
 They call it an ineffable Myfiery, and fo indeed 
 it is, but of Iniquity, of Impiety, of Blafphemy. 
 As Mr. tVifihurt the Martyr *, " The Miniftry 
 of the Mafs is a Myftery of Iniquify.-" Arid if 
 we fet afide all its Appurtenances, Appendices, 
 
 • Mij[f<e mimfterium 'ft: myft'erium Jnifuhatif. 
 
 L 3 and 
 
150 Sacrificium Missaticum 
 
 and Abufes ; fucb as the. Selling of Maffes for 
 Money, (which is a great Trade in Rome, and in 
 all other Countries under lier Jurifdidion) the 
 Saying of them for proving a Perfon's Innocency, for 
 the Confirmation of ^uman Contrasts and Covenants ; 
 for the Succefs of Journeys and Enterprifes ; for find' 
 ing Things thai are left ; for Corn that is blajled^ 
 and a thoufand fuch tike ; As alfo. Offering it 
 to the Holy Trinity, wherein the Son is offered to 
 himfelf, Celebrating Maffes in Memory of Saints de- 
 parted, and to obtain their Inter ceffiOn-, as they- 
 haye the IVTafs of our Lady, of Saint Michael, 
 Saint Anthony, Saint Margaret, and a hundred 
 more both i7i? and 5'^^ Saints ; and fay them one 
 for one thing, another for .another, thing ; one 
 again ft. Peftilence, another againft Tempefts, 
 another againft Fire, another for a Woman with 
 child, another for a jFZor/'^, or z Hen, is'c. Join- 
 ing to them the Invocation of Saints and Angels, 
 and Mingling with them the imaginary Merits of 
 the Bleffed Mary, and All Saints : I fay, if we 
 fctafide all thefe, we may fay of it vi'ith Calvin ^ 
 " The Mafs, when taken in its beft Drefs, is., 
 from the very Roots to the top Branch, full of 
 all Manner of Impiety, Blafphetny, Idolatryu 
 
 ajid Sacrilege *." 
 
 This 
 
 • Ml^ in feUSiJpwa fua et qua maximt 'vtnditari potejl ,in-. 
 tlgritate accepta, fine fuis appendipbus, a radios ad fajiiginin 
 
Mysterium Iniquitatis. 151, 
 
 This is fo evident from what hath been al- 
 ready faid, that even Children may plainly fee 
 k ; and it . will yet be more evident from thefe 
 few following Particulars; namely. The Mafs 
 ■which hath now for fever'al Ages 'been held 
 in great Veneration, frequented with great 
 Devotion by all Ranks and Degrees, and made 
 the Sum, of the Pfl/)^/ Religion, is a very Abo- 
 mination of Defolation, moft repugnant to the 
 Lord's Supper, Snd Handing in a dire£t op- 
 p'ofition to it in many refpefts, 
 . The Holy Slipper was inftituted by Chriji'; 
 the' mafs was introduced by Antichrift. 
 
 The Holy Supper was inftituted for the lav- 
 ing <iiii^\ the Mafs is celebrated for the Dead 
 ajfo. 
 
 The Holy Supper is a Sactamevt ; the Mafs 
 is a pretended Sacrifice-. 'That was inftituted to be 
 celebrated in Remembrance of the Sacrifice of 
 Chrijt offered once for ever : This is invented as 
 a Sacrifice wherein ChriJI is daily offered. 
 
 In the Holy Sapper true and real Bread' arid 
 Wine are given and xeceiv,ed: In the Mafs the 
 true and real Body and Blood of Jefus Chr-ift (as 
 is pretended) are given slnd received under the 
 Species of Bread and Wine ; fo that inftead of 
 
 cmni genere impielatis,bla/l)hemi<Stidololatriee,/acrilegii,/catel. 
 C.ai'v. Inji. I. 4, Calv. 18. 5«-. 18. 
 
 L 4 Breai 
 
152 SaCRIFICIUM' MiSSATICUM 
 
 Bread and Wini, there is very Flejb, Bloody and 
 Bones ; the Eating of Brea4 is turned into thf 
 Devouring of a living Man, and a Cup of Win4« 
 into a Draught of Man's Blood. 
 
 In the Holy Supper the Body^ of Jefus Chrifi/' 
 which was conceived by the Holy Ght^, ?nd bo^ 
 of the Virgin M^U^ is facramen tally exhibited 
 to us, to be fpiritually received by us ; In the 
 Mafs a fifbitious Body of Chrijl, created by a 
 ilf«K, and made of Bread and "Wine, is corpo- 
 rally exhibited to be received and eaten ; fo tha^ 
 There Chrift is locally and corporally in Heavtn; 
 Here he is brought down to the Earth. 
 
 "There we have the Body that was made by the 
 Power of the Holy Ghoft ; Here we have a Body 
 that is made by the Poiyer of a Prieft.- 
 
 There we have the fame Body that was born ot 
 the Virgin Mary, and hanged on the Crofs ; 
 Here we have a jgody that was but the Moment 
 before a Bit of Bread. 
 
 There Chrift's Body is eaten fpiritually, and by 
 Faith ; Here corporally anil with the Mouth. 
 
 In the Holy Supper^ by Chrift's Inftitution and 
 Command, All muft drink of the Cup ; In the 
 Mafsy by the Pope'& Conftitu'tion, the Cup is 
 denied to the Lay-people, and they muft neither 
 tafte nor touch, 
 
 Ia~ 
 
MysTERiuM Ink^itatis. 153 
 
 In the Holy Supper all tnuft both eat and 
 4rink; In the M(3/} the Prieji aloae- cats and 
 drinks All, and the Congregation preCent is en- 
 tertained with an Empty Shew in the room of 
 -Sacred Feast. 
 
 In the Holy Supper Chriik is qffered to us by 
 theFfither, to be received with Thank%iving-, 
 Jn the Mafs Chrift is offered as a Sacrifice to. the 
 Father, to be received from us for Satisfaiflion, 
 In Thai the Father offers Chrift to us ; In This 
 we offer Chrift to the Father.' 
 
 In the Hely Supper Chrjft lifted up Nothing 
 to be adored by bis Difciples ; In the Mafs the 
 Prieft lifts up a Hoft or Wafer to be adored by 
 the People, 
 
 In the Holy Supper thgre was no Adoration 
 ufed. They all fate. In the Mafs there is an uni- 
 verfal and devqut Adoration of the Hoft, and 
 Jthe Renaembrance of Chriji's Death, is turned 
 into an idola'trous Wprfhipping of Bread and 
 Wine,' 
 
 I might yet add many more particulars, but 
 thefe are fufficient to reprefent the Repugnance, 
 of the Pi3pijh Ivlafs unto the Holy Supper x£ our 
 Lord; and that it is as oppofue thereunto as 
 Midmght unto Noonday. 
 
 Agajn, It is an Abomination that deftroys 
 the Nature of a Sacrameot, and takes away the 
 
 . Name,. 
 
154 Sacrificium Missaticum 
 
 Name, Siibftance, and Circumftances of the 
 hordes Supper out of the Church, This is ano- 
 ther Thing, wherein we may fee the Wiekednefs 
 of the Mafs. It doth not only difguife and 
 disfigure, corrupt and prophane the Lord's 
 Table ; but fo metamorphbfes Jlk that there is 
 icarce any Shadow of the Lord's Holy Inftitution 
 left. All is fo perverted with fond, impious, 
 ridiculous, and blafphemoUS Devices, that the 
 Inftitution is loftj the nature of the Aflion is 
 changed, and Noticing of a Sacrament is left, 
 but all is turned quite into another-thing. This 
 is evident enough from the foregaing Defcrlp- 
 tion of it, and from the Inftances in the laft 
 Particular. Who can fee any thing of our £i?ri/'s 
 Holy Inftitution, white he only fecih (as in the 
 Pepjh Mafs) a facrificing Prieft, with' his fhorn 
 Crown, and. dreffed in his facred, folemn maffing 
 Vcftments (as his Alhe or Surplice, Stole about 
 his Neck, and hanging ci;ofs-wife on his Breall, 
 his AmiSius, Amice or Vail over his Head, his 
 Girdle wherewith he tucketh up his Cloaths, his 
 Maniple, with the reft of his confecrated trinkets) 
 
 Firft, Standing at an Altar of Stone very gorge- 
 oufly adorned with Images, Crojfes, Candles, &c. 
 
 Seondly, Confecrating a round Wafer o'r Piece of 
 Brea'd, with Cortjurings,Cr offings, BleJJitigs, Cenfings, 
 and Adions and Geftures fo flrange, various, and 
 
 ridiculous, 
 
Mysterium Iniqit'Itatis. 155 
 
 ridiculous, that tliey are. enough to aftonifh any 
 Man, who hath no other Acquaintance with the 
 Mafs, than what thc-Inftitution of the Lord's 
 Supper doth lead him unto : 
 
 Thirdly," Offering up 3, Piece of Bread to God 
 the Father, as a propitiatory Sacrifice for the 
 Sins both of Qijick and Dead : 
 
 Fourthly, Lifting it up to be worfhipped and 
 adored, as God our Creat,or and Redeemer, with 
 the greateft Reverence and Devotion : 
 
 And then, for a C'lofe, Eatitig^aW up alone, 
 while a Company of poor deluded People ftand 
 gazing on ,him, with Cringings and Bowings 
 of their Bodies, Knockings and Smitings oa 
 their Breads, &c. 
 
 I fay again, who can fee. any thing of -our 
 Lord's holy Inftitution in all this? "Is this 
 
 TO CELEBRATE AND EAT THE LoRd's SuP- 
 
 \ 
 
 PER ?" Or is it pofiible to fee.any thing of i-c ia 
 this Work, that the Pn^/? makes? No, no, the, 
 fcene is plainly changed, and a Man acquainted 
 only with the Scripture Notion of the Lord's 
 Sitpper, can underftand little (the' he junder- 
 ftandZ^Z/a as well as the Priejij of what is novsr 
 done in the Papacy in finging Mafs. 
 
 Agajn, It is an Abomination that introduceth 
 a n?w and daily Sacrifice of the Body and Blood 
 Qijefus Chrijt. This is another thing, the Popijb "' 
 
 Mafs 
 
156- Sacrificium Missaticum •' ■ 
 
 Mafs takes away the hori^% Stiver (as it was in- 
 ftituted by Chrift) out of the Church, and in 
 the room thereof brings into the Church a 5£ti- 
 tious. Sacrifice. A Sacrifice that is 
 
 Contrary to the Scriptures j 
 
 Contumelious to Chrift ; 
 
 And Injurious to Chriftians. 
 
 It is direflly contrary to the Scriptures. For 
 the Scriptures hold forth only one Sacrifice pf 
 Chrift, offered only ence for ever on the Crofs ; 
 and not many Sacrifices of Chrift often offered : 
 I fay, the Scriptures plainly hold this out con^ 
 cerning the Sacrifice of Chrift, that it never was 
 oS^red but eme, nor {hall ever be offered again *. 
 
 How could the Scripture fpeak either more 
 plainly, or fully, than we fee it doth in this 
 Cafe ? It tells us that Chrift was ence offered, 
 and once for all i that there was one Offering, and 
 Onefot ever. Where is there any room for 
 amther Offerer, than Himfelf alone, or another 
 Time of offering than that Once on the Crofs ? 
 The Scripture is wholly ftiut againft it, and we 
 muft not believe them when they tell us of any 
 
 * He6. ix. 26. 
 
 noiv eitcf. 
 
 »ir«|. 
 
 ix. 28, 
 
 Chrift •was tnee. 
 
 an-al. 
 
 X. 10. 
 
 one t for all. 
 
 Itpaira^, 
 
 X. 14. 
 
 one offering. 
 
 ji-ia. JCTf oo-^ofos. 
 
 X. 12. 
 
 one for ever. 
 
 fU* fivciK. 
 
 other 
 
Mysterium Iniquitatis. 157 
 
 other Sacrifice of Chrift, t^an that of the Crofs, 
 except we will diibelieve and deny the plain atid 
 exprefs Words of Scripture. Chrift's Sacrifice 
 cannot be iterated : The Salvo of an ttnUoody^Sa.- 
 crifice is a pitiful Shift and Self-contradidioHj as 
 before. 
 
 The Scripture mentions no propifr z.nA.propl- 
 tiatcry Sacrifice betwixt that which Chrift offered 
 on the Crofs, and his fecond Coming to Judg- 
 menti but only teacheth that Chrift, by virtue 
 of That Sacrifice makes continual IntercelBon 
 for us. 
 
 The Scripture acknowledgeth no Sacrifice of 
 Chrift, but fuch as is accompanied with hisbodi- 
 ly Appearance for that End *. Now onee. Once 
 only hath He appeared, and once only He hMh fd'- 
 erificed Himfelf. 
 
 The Scripture pofitively afferteth the Per- 
 fcftion of thafr one Sacrifice once offered on -the 
 Crofs, and thereby utterly excludes all new Sa-* 
 crifices as altogether n^edlefs, ufelels, and t» 
 no Purpofe -f. 
 
 Thus it is contrary to the Scriptures. It 
 is alfo highly contumelious to Jefus Chrift, 
 both to his Perfon, Priefthood, and Paffion or 
 Sacrifice. 
 
 * Heh. \X. 26. 
 
 t See before Jrg. 2. againll the Ma/s. 
 
 This 
 
I^S SACRIFICIUlvi MlSSATICU^I 
 
 This pretended Sacrifice is horribly contumci 
 lious unto, and a great Blafphemy againft the 
 Perfon of Chrift. For it brings Chrift's glori- 
 ous Perfon from Heaven unto; the Earth, and 
 into a State repugnant to, and inconfiftent with 
 the State of Glory whereunto he is " exalted 
 far above all Principalities and Powers *," &c. 
 .What can be more inconfiftent with the glorious 
 SfiXt oijefus Chrijl, than to lie hid under the 
 Species of Bread and Wine, or to appear in the 
 Likenefs of a Piece of Bread?. The Scripture 
 ipeaks of this as a very low Degree of Humilia- 
 tion, that he was found in Fajhi.on as a Manf. But 
 here is a far lower Degree, ia be found in Fdfhlon 
 as a Piece of Bread, and to hutjible himfelf, to be 
 torn by Man's 'Teeth ; yea, by Dogs^ Mice, Rats, 
 and other Vermin J. i 
 
 Further, It brings Chri-ft, who fuffered 
 once on the Crofs, to fijffer again and again, 
 even many thoufand ti'mes every day upon their ' 
 Altars. They deny this indeed, vi%. That Chi-ifl: 
 fuffers in this their pretended Sacrifice, which 
 therefore they call an «;z^/p(7-(^'Sacrifice, becaufe 
 (fay thej) without his Paffwir, or Bloodfhed. 'Bus, 
 however they, vyould, palliate the Matter, this 
 (as is before fhe^^'n) is certain, that either* they 
 
 • Eph. i. 2 1. f 'Phil., ii. 8. 
 
 \ Hinc tot cauteie: mijja:, 
 
 3 muft 
 
MVStERlUM InIQUITATIS. 't ^() 
 
 iliuft confefs, that this their Sacrifice of the* 
 Mafs is to nopurpofe, of no ufe or efficacy, can 
 obtain no Remiffion (and this they will by no 
 means do) or grant, that it is a Moody Sacrifice, 
 wheiiein Chrift is killed daily by them, and his 
 Blood ihed afrelh on every Altar -, thus it mufl: 
 be, if there be any Wot:th in it * ; therefore -[-, 
 the ^pojile, proves that Chri/i cannot be often of- 
 fered by this Argument, 'ffiz. becaufe that then 
 he ftiould fuffer often, there being no Sacrifice of 
 Chrift without the Suffering of Chrift ; fo that the 
 Popijh Sacrifice fuppofeth Chrift to fuffer often. 
 
 Again, It afcribeth a Power to a prieft to 
 make Chriffs Body.. Yea, this he is feigned to 
 do in every Ms/}, and looked on as Creator fui 
 creatoris; "The Creator of his Creator." 
 Is not this highly derogatory to the Perfon of 
 ChriftJ? 
 
 Moreover, it fuppofeth the Body of Chrift to 
 be made of a Piece of bread -, of that which was 
 but a littlfe before baked in the Oven, and s. 
 forry Wafer, th^at a M'JiJfe might have carried 
 away §. 
 
 * Jleb. ix. 22. •(■ Hei, ix. 26. ■ 
 
 X Vnde horrendiim illud qui mi crea'uit fine me, jam. creaturt 
 
 mediante me. Et ijie qui crea'uit me, dedit mihi creare fe. 
 
 And in the book called Stella Clericofum, all the Priefts are 
 
 named Qreatores Creatoiiis ;■ Creators of the Creator 
 •f all things. ' 
 
 § Fitdbus, ex pant caw, Dm ex elementa. 
 
 It 
 
i6cj- SacrtficiuM MissATict/M 
 
 It likewife impWeSi' that' iVorins may breefd in, 
 and feed upon the Body of Ghrijt; and that it 
 may grow mouldy and rot, or fall' into the 
 Mire i LIE IN A Vomit ; go into the Draught ; 
 (for all thefe happen unto the confecrated 
 hoft) and be caft on the Dunghill- ; wifih 
 many • other things too horrible a-nd mon* 
 flrous to be mentioned. Yea, It makes Chrifi 
 fubjefl: to the Power and Pleafure of tvery filihy 
 maffing Prieft, who (by, this Db6trine) may 
 make Him when he willj carry him whither Re 
 ■will, lictphxm where he will, and do With hifrt 
 whai he will ; tread him under foot, throw him 
 unto the Dogs oi? Hog§, into' Fire, or Water, 
 Cfff. What greater Blafphemy ? Thus it is moft 
 contumelious and opprobrious to the facred Pcr-« 
 ion of our Lord Jefus Chrift. 
 
 It is no lefs opprobrious to the Priefthood of 
 Chrift. He is cotiftfculled a Pfiefi for ever by 
 the Father*. This is Chrift's Pferogattve, to 
 be our only Prieft f ; but this pretended Sacrifice 
 makes an Invafion, and infuffcrable Encroach- 
 ment upon" his Prerogative, while it Brings .in,, 
 and adjoins an innuAerabie Company of Meffing 
 
 * Hth. V. lo; vii. 17, ^\ ; \\. n ; x. 21. 
 
 t Nobis Je/usCljriflus- efl-julus et aternus, nequt futceffo' 
 rum neque vicariorum intiigws, Novi Tijlamentifacerdei. Da^ 
 •aen. deter. 13. 
 
 2 FJfiefis^ 
 
MySTERltTM iNrQUITAtlS. l6l 
 
 Priefts unto him, as fucceflbrs to, and Vicars of 
 Chrift, and fo robbing him ofThis Honour, to 
 confer it on finful mortal Men. It fets up thqfe 
 made Cfeatures to facriSce and offer Chrijl him- 
 felf unto the Father, which the Holy Ghofi makes 
 Chriji's own perfqhal work *. A work that 
 no one elfe may do, that no one elfe can do. 
 None can offer Chrift, but C^r//? Hi mfelff. It 
 alfo puts niore Honour on their pretended 
 Priefthood, than on Chrift's -, as being able 
 to do that with their Offerings, which Jefui 
 thrift, either could not, or would not do with 
 bis Offering, It is no lefs derogatory to the 
 Pafiion, or Sacrifice of Chrift, The Roniijh AU 
 tar throws down the Crofs of Chrift ; inafmuch 
 as this repeating of Chrift's Sacrifice on thai 
 Altar makes the Sacrifice of Chrift on the Crofs^ 
 imperfect, infufEcient, and indeed no better 
 than the Levitical Offerings. This is given as 
 a Reafon (as was obferved before) of the fre- 
 quent Repetition of thofe Sacrifices, " That- 
 they could never perfe(jl the Worlhippers," i. e. 
 perfeMj lake-aw,ay Sin J. Could they have done 
 this, then they fhould have ceafed§. So here, 
 
 * Hei. ijc. 2J. V t Ue!>. U. 14. 
 
 t Hoc quidem certij/tmum ift, everti Chrijli, cructmjimul at 
 erigitur altart. Calv, Inftit. L. 4, C. 15J 5, 3. 
 % Heh. X. I, 2, J. 
 
 M if 
 
i62 Sacrificium Mi-ssaticum 
 
 If z frequent OSenng of Chrift be neceflary, then 
 his once Offering himfelf on the Grofs was not' 
 perfeft and fufficient : So that this Popi^ Sa-» 
 crifice throws the greateft Reproach on Chrift\^ 
 Paffion that can be, making it weak; imperfedt, • 
 and infufficient for Man's Redemption. , ■ 
 
 It is alfo extremely injurious unto Chriftians, 
 redeemed by the precious Blood of Chrift^ It 
 takes away from them the holy Ordinance of 
 his Supper, inftituted by him juft when he was 
 going to the Crofs for them, to fignify and re- 
 prefent, exhibit and offer, pafs and convey, feal 
 and confirm unto them the Beriefits of his Paf^ 
 fion, and mpft neceffary for the Eftablifhing of 
 their Faith, the Strengthening and Quickening^ 
 of their Graces, the Weakening of their Cor- 
 ruptions, the 'RenovatioA of their Repentance, 
 the Raifing of their Affeilions, the Increafing 
 of their Comfort ; In a word, for the Inducing- 
 and Engaging them to all Adls of Obedience 
 ,and Thankfulnefs. I fay, the Lord's Table is 
 taken away, the Lord's Supper is banifhed out of 
 the Church, and the Lord's People deprived of 
 this laft Inftiiution and Ordinance of their Lord^ 
 by the fiftitious and biafphemous Sacrifice of 
 the Mafs. Yea, they are wholly taken off from 
 looking unto Jefus, and are put upon looking 
 unto this new Sacrifice of the Altar, for the Re- 
 
 mifTion 
 
Mysterium Ink^itatis. i6j 
 
 iniffion of their Sins, and for the Salvation of 
 their Souls. Thiis the fuperlative Wickednefs 
 bf the Popfjk Mafs appears in that it imroduces 
 k new Sacrifice. ,, 
 
 I add, that it fets up the mod contemptible, 
 deteftable, and abominable Idol that ever was in 
 the WorM : viz. a pitiful Wafer, or Piece of 
 bread, not only as a true and perfect Man, but as 
 the Iruie and Living God, who made Heaven 
 and Earth. This is their conftant Doflrine, Be- 
 lief, and Perfuafionj that in the Mafs the Wafer,- 
 br Jingihg C&ke^ is by ConfeGration iranfubftan- 
 tiated into the very Perfon of Jefiis Chriil:^ as he 
 ^as born of the bleflcd Virgin, and as he is now iri 
 Heaven; fo that here is aGedmadt by aCreature, 
 a paiiry Prieft ; made of a Creature, a Morfel of 
 Breadi and made by a Magical Muttering over 
 of flvfe Wordsj viz. Hoc enim est corpus 
 
 MEUM. 
 
 This God made of Bread, and riling out 6f 
 the Womb of Tranfubftantiation, is the Idol fet 
 tip in the Mafs ; and, I fay, it is the iftdftabfurd, 
 horrible, abominable, and mohftrous Idol that 
 ever was in the World : An Idol that makes the; 
 Chriflian Name and Profeffioh contemptibie,-yea, 
 a very Ridicule and Scorn, and a Matter of 
 greateft Difkalie and execration both to Jews, 
 Mathometans, and Heathens; and confirms them 
 Ma in 
 
164 Sacbificium Missaticum 
 
 in an invincible Enmity againft it : as well it 
 may, when tfiey take Chriftianity to be fuch a 
 Religion as this Idol makes it. Can Men pof- 
 fibly (if they fet their Invention upon the rack) 
 excogififite or conceive of a more grofs afid pal- 
 pable Error, than to fct up fuch a God as this 
 Breaden God is ? A God that neither fees, nor 
 hears, nor fpeaks, nor breathes, nor moves ; a 
 God that cannot fave himfelf from Thieves and 
 Enemies ; no, nor from Degs, Rats, Mice, or 
 PForms ; in a Word, a God that is made a-thou- 
 fand Times over, in a thoufand Places, every 
 Day, and as often fairly devoured and eaten up 
 by his makers ? \ 
 
 Moreover, As a Confequence of the for- 
 mer, the Saorifice of the Mafs brings in and 
 maintains the Pra^tic^ of themoft ftupid, dam- 
 nable, and deftrufVive Idvlatry that ever was in 
 the World : viz. the Adoration and Worfhip of 
 this Idol, or Paying divine Honours to this 
 Breaden God. This monftrous Idol is univerlal- 
 ly adored and worihipped ; yea, the mod abfo- 
 lute, fovereign, and higheft Degree of religious 
 Adoration is paid unto it. For the Romanifts 
 ('tho' contrary to Scripture) diftiDguifti religious 
 Worftiip into three Kinds: 'viz. into what they 
 call JvarpE.a, i. e. W'orjhip in the ftrift Senfe, which, 
 they fay, is proper to God only •, and whic'h, to 
 
 give 
 
Mysterium Iniquitatis. 165 
 
 give to any Creature were plain Idolatry : Aouxiia, 
 i. e. Service, which may be paid to Creatures: 
 It is a Veneration due to Perfons knd Things, ac- 
 cording to their Dignity, and the Degree of 
 Honour which God hath called them unto. This 
 as paid to Saints departed, to Holy Things, and 
 to Holy Places. 
 
 Thjrdly, They have what they call TsrEfJoi-tea, 
 i. e. a Service ,si>ov€. what they pay to mere 
 Saints ; This is an Honour due (as they fay) to 
 the Humanity of Chrift, and to the bielled Vir- 
 gin his Mother *, &c. 
 
 Thefe are their 'Cor;ru,pt Diftindions of reli- 
 gious Worfliip ; ifer all E?/;|-foaj Veneration fu rely 
 belongs to Godi aiiid to God alone. To give it 
 therefofe in any Kind, or in any Degree, to any 
 Creature wherefsever, cjr whatfoever, is plain 
 idolatry f. But what I mention this Diftindion 
 for here is this, wk. That thfe Church of Rome 
 doth fu-rtber fay, declare, and pronounce, that 
 the Hoft is to be worQiipped' with the firft and 
 hio-heft Degree of AvPtpm, which #ie acknow- 
 
 * " Gtrd alone withte Iibagies, and the holy Crofe, muft 
 «' behotioured with Aolfera. The Saints and their Images 
 " with AtfXeia. Our Lady with all the Images that apper- 
 '" tain to her, and all thfe Rdiques of the right and holy 
 " Crofs, with •r7rE»Ja^^Ela." Beehive L. 4. C. 5. 
 
 f See Bellar^iiit deBBat. Sandl. L. I. C. iz, 
 
 M 3 ledgeth 
 
j66 Sacrificium Missaticujs^ 
 
 fcdgeth to be due to God alone. This is the 
 exprefs Determination of the Council of Trent^ 
 with an Anathema againfl: all that fhall deny it. 
 " If any fhall fay, that Chrift, the only begot- 
 ten Son of God, is not to be adored with the 
 outward Worfhip of AalpEt* in the holy Sacrament 
 of the Eucharifl:, let him be accurfed *." And 
 ;the fame Coupcil farther fays : 5 That there is 
 no room for Doubt, but that all faithful Chriftir 
 ans, according to the Cuftoni always received 
 in the catholic Church, ought to give the Wotr 
 fhipofAaV'«> which is due to the true God, tothp 
 moft Holy Sacrament with humble Venerations j 
 for it is not the lefs to be adored, becaufe ip 
 was inftiruted by Chrift our Lord to be received^: 
 i. e. to be eaten f. Thus the Church of Rome 
 holds for certain. That the Hoft is to be wor. 
 fhipped with the fame Adoration, which is due 
 to God only ; and accordingly, (he makes her 
 higheft Addrefles to it ; adoring It by Bowing, 
 
 • Si quis dixerit infanSo Eucharifiiig /acramente Chrijlum 
 unigenilum Deijilium non ej/e cultu ?ialfEia; etiam externa ado- 
 randum,^ anathema fit. Concil, Trid. Seff. 13, Can. 6. 
 
 \ tfuUus dubitandt hcus rtlinquitur quim omnes Chrifii 
 fideles, pro more in catholita ecclefia femp(r rfcepio, Xalf£i«f 
 .^ultum qui vero Deo debetur, huic fandiiffimo facramentp 
 in 'ueneratione adhibfanti neque enim minus eft adorandum, quot( 
 
 fuerit a Chrifto domino ut fumatur, infiitutum. 
 
 J ' • ■ 
 
 Kneeling, 
 
Mysterium Iniquitatis. 167 
 
 Kneeling, and the moft humble, reverent, and 
 devout Proftration, by lighting CandlCsS and 
 burning Incenfe before It ; by praying devoutly 
 unto It. The mafflng Prieft, as foo.n as he has 
 con fecrated the Elements, forthwith adores and 
 worlhips the Sacrament moft reverently upon 
 his bended Knees*. Then he prays to it, as tq 
 Chrift,; or, as if Chrift were vlfibly and p<:rT 
 fonally prefent : For, directing his Prayer im- 
 mediately to it, He prays : L.amh of God that 
 takeji avoay^ the Sins of the World, have mercy upon 
 us, i^c. as the i?(7W<J» Miflal diredts. And in, 
 the middle of the Prayer, entitled, l^eus pater, 
 fans et origo tptius bonitatis, ^c. is this Rubrick •, 
 •; t •^1?^'? let the Prieft bow Himfelf to the Hoft, fay- 
 ing, I adore thee, I glorify thee,: J ■praife thee with 
 all the Powers of my Mind and Heart, and I pray 
 thee not to forfake thy Servants, but forgive us our 
 Sins' Then the Prieft, after he has finifhed his 
 Adorations ^nd Devotions, rifing from his Knees, 
 elevates the Hoft as high as he can over his 
 Head, and* fhews it to the People, to be rer 
 verpntly adored by them; who as foon as they 
 fee it, do all witji one Confent adore, By falling 
 down in devouteft Veneration to it, as very 
 God f ; and by praying to it in thefe, and thq 
 
 • See,C«»o»of the Mafs, p. )l62. 
 
 f Pdfiem magici incantatum att(illunt> agltant, et tit Dsum 
 04.or«»t- 
 
 jVl 4 < iike 
 
i68 Sacripicium MissaticiJm 
 
 like Forms. O faving H^fi, Tkoft hleffed Saera- 
 menft which openejl the Door of Heaven, Give me 
 Strength and Power againjl Dangers, and agaitift 
 all mine Enemies. And again, Make me te helie<oe 
 more in Thee, to place iny hope iH Thee, and to 
 love Thee ; and many fuch like, as may be read 
 in the J^oman Breviary, i^c. 
 
 Indeed, thefe are Things which the Romaftijls 
 do not deny j- nor, in the leaft difown ; but moft 
 confidently maintain; and continually praftifb, in 
 the Celebration of all their Maffes, and in their 
 folemn Procefliohs, wliert the Hoft is carried 
 about in a moft ludicrous and ridiculous Man- 
 ner *. Hence it is tnoift clear, that they adore 
 the Hoft, not as God's Reprefentative (which is • 
 theFig'lteaf borrowed of the Pagans, whereby 
 they woul'd cover their Idolatry in wdrOiipping 
 Images) but as very God himfelf. And thiSj I 
 fay, is a Piece of the moft grofs and abominable 
 Idolatry, and not to be parallelled by any In-' 
 ftance of the moft barbarous People in the 
 World ; being far worfe thah the Idolatry of 
 thofe Pagans, who Worfliipped Stocks and 
 Stones, not for themlelves, as if they were 
 Gods, but as Reprefentations, Symbols, and 
 
 * Scenico it hijlrionico ortiatu, g'fiu, heatu, murmure,Jihilis, 
 gemitilus, cantu et aliis ^gdii, tanjuam ergia facra, aut 
 BacchanaUa, 
 
 images, 
 
Mysterium iNiQjtriTATis, 169 
 
 Images of their Gods, ifho were worflijpped in 
 them. This was not ib grofs as tx) weffhip k 
 Piece of Bread (for it is nothing elfe) for itfelfj 
 and as very God. Yea, The Worfhip of a 
 Bcock, or a Stone (i)<iped into an Image) As 
 Very God himfetf, was moTe tolerable (if evet. 
 there were any To fottifli as to ufc it) in Pagani', 
 than 'this Pepifi) Worfliip of a Bit of Bread, as 
 God, ' the Creator of Heaven and Earth,' vohom 
 they devour and cat up, as foon as they have 
 ddnfe Worfliipping. For this is their cohftatut 
 t^ra^ike, viz. Alter thfey have done their Ha- 
 taoars to their God, by bo^Viftg thtir Headsv 
 bending their Kaefes, proftrating their Bodies, 
 -fetevAling the-ir Hands, knocking tbeir Breads, 
 Ah'd ^orfhippitig Him witb all their Souk; then 
 for a 'CotttMon, th^ey put him, wfeode and eii'- 
 ttre as he is (Fteflij Blood, and fiohts) iiic<j thtil 
 MouthSj and eat him cteah up at once^ Gatt 
 this be parallelled * ? 
 
 Td pRocEEDj The Mafe is an AbominatioH!, 
 that draws Perditio'n on the Swjk of Men, not 
 
 enly as it engages the Perfons wh^a live in the 
 
 i" , 
 
 * When they have played with him a^oad while, he 
 fuffereth them to eat him up. Thus they deal with hitn as 
 the Cat with the Moufe. Beehive, L. 2. C. 7. May we 
 not fay, Oh! Vhat.inad Govros tavs ftvayed theRoma^ 
 State ! 
 
 Roman 
 
170 Sacrificium Missaticum 
 
 Roman Communion to the Praftice of grofs Ido- 
 latry (as we have feen) which is a moft deadly 
 deftruftive, and damning Sin, but aifo as it 
 caufes them to place the Main of Religion in 
 Md/s-worfiip, and to depend on Hearing and 
 •Seeing Majfes for the Remiflion of their Sinsi 
 Their Holy Mother, the Church, teaches them 
 that, by . Hearing or Seeing Majfes, they may 
 make full amends for their Offences, and fufE- 
 ■cieritly fattsfy for their Sins ; yea, both they 
 ithat celebrate Majfes^ : and they that are prefent 
 at them, have 'their Minds pofleffed with a fond 
 Opinion or Perfuafion, that by the Strength and 
 Power of thofe Majfes, they depart from them 
 ■with a great deal of Sanftity, tho' they never 
 amend their Lives, but return to their former 
 Iniquities': and however a Man lives, in whatfo.^ 
 €ver Immoralities and Impurities, he has ftill a 
 prefent Remedy, ioties quoties ; it is but going 
 to Mafs, and hearing Mafs, and he is as whole 
 again as if he had never offended. This is the 
 great and fovereign Remedy both for the. Living 
 "and the Dead •,, and therefore, when JVIen are 
 Dying, their ghoftly Fathers put themfrfi upon 
 Confeffion, and (hea to receive their God ; a'nd 
 to make all fure, perfuade them to jippoint and 
 provide Maffes to be faid for their Souls ; which, 
 among the other means of refrefliing, cooling 
 
 eafing^ 
 
Mysterium Ini^itatis. 171 
 
 pafing,, and ending the Pains of Purgatory (as 
 Candles, Incenfe, Offerings^ Mdulgences, Holy. Wa- 
 ter, &c.) is the beft and mofi efFedtual . of all, 
 and draws them with greateft Expedition out of 
 that Plade of Tornient to Heaven. By thefe 
 Fiftions and Fopperies (which are the Nets of 
 the Chtirch of Rome, whereby (he draws incre- 
 dible Treafures to herfelf ) Multitudes of poor 
 deluded and befotted Souls are ruined and lod 
 for ever. 
 
 Finally, The Sacrifice of theMafs is found- 
 ed liponj and rifes out of Transubstantiation, 
 ?which is a fuppofed Converfion of the whole 
 S^ubftance of the Bread into the Subftanee of 
 Chrift's Body, and of the whole Subftance of 
 the Wine, into the Subftance' of Chrift's Blood, 
 by the Words of Confecration ; fo that there re- 
 maineth Nbthing of the Subftance of Bread and 
 Wine after theConfecration, but they are changed 
 into the'Wt^ole Humanity, and Divinity of Chrlft 
 Jhypoftatically united to his Humanity. And if 
 ■this Do^ritje be not frue, they freely confefs 
 that the Mafs is great Idolatry. The Teftimony 
 of Cojier is very plain and full in this point. His 
 Words are : ' If the Doftrine of Tranfubftan- 
 tiation be not true, then we are found in fuch 
 gn Error and Jdolatry, as was never feen or 
 heard of in the World : For, their Error would 
 ;■■ I be 
 
lyz Sagrificium Missaticum 
 
 be more tolerable, who worfliip a golden or 
 filver Statue fot God, or afiy other Image j as 
 the Gentiles Worlhipped their Gods : or, a red 
 Clothj as the Laplanders are reported to do ; or, 
 fome living Animals, as the ancient ^gy|»tifln6; 
 than the Error of tfeofe, who wOrQiip a Piece of 
 Bread *.' Thias the Jefuit. Artd our Fijber 
 (who was one of the Pvpi's Martyrs) confeifieth, 
 that if there be nothing but Bread in the Eh- 
 ehafift, then are they all Idolaters +. Nay, 
 Seikr'^ine bi)nkl¥ grants no Ifefs^;. 
 
 It is upon account of Ttmfitiflaintmtieni, both 
 that they adore the Hoft in the Sacrament, and 
 that they offtr it unto God as a Sacrifice. Tran- 
 fdfiantiatim is the great foundation of the 
 Sacrifice of the Mafs, and therefoire the Mafs 
 muft nfccEffariljr be jnoft abominable ; for the 
 F©tiftd»ti^n whkh it ftands upon, is not only 
 falfe, but oneof the nsoft abf^rd, monftrous, and 
 
 * /« tali errore atjue iJMatrid qvalis in. orbe ierrarum 
 ^unquam -vel hiijits 'vel auditus fuit. TiUrabiUdr enifa eft ertii" 
 torum qui pro Dio c^ilWHt JlliVumn ituHaa aut tH-gin'U'ata, out 
 klferitts-ritateria imaginim-, ^ttfffUoSA Gi^tilis i)l»» Juos -vetterof- 
 iantur, vd pannt/m rubrumin heftn ek'^eoum, fiiod narratur 
 di hckppis, lid wva oMimalia. tit 'quomdam Mgvptii; quam 
 eitrum, qui /rifftum Jiaajs. Coft. Enckir. Ct 8, de Eucbar, 
 f. lo. p. 308. 
 
 f FiJX>er cbhtr. OEcolamp, L. 1. C. Z. 
 
 J De Euchar. L. 4. C. 29. 
 
 2 porten- 
 
Mysterium Iniquitatis. 173 
 
 portentous Falfehoods that ever appeared in the 
 Worlds As hath been fufficiently (hewn in a Dif- 
 courfe on thatSubjed*. And tho' they may raek, 
 torture, banifli, burn and maflacre Us (as they 
 have done many Millions of faithful Chriftians, 
 whole Souls now under the Altar, are crying, 
 " Ol^ord, how longf ?") foj: thi^ caufe -, yet 
 It will (we are in no Doubt thereof) be found 
 (to their eternal Shame and Confufioh) a great 
 Truth, when that great Day of the Lord, fliali 
 bring Them and Us together, on the open Stage, 
 before Angels and Men. 
 
 • See our Author's Triati/e on TraufubJlanUaUon, as aiovt^ 
 f Rtv. ix. 10. 
 
 CHAP. 
 
174' Sacrificium MissATicuivi 
 
 teoMoopOoswooooeoMooeoeaoooiMtf 
 WW M OOSQMOOOOOOgo 0000 a0O0W0Oot»oa9QUP0W>C00O0Oga00W80WW0O00PQPWBfl0WWtlBgpW OOW 900 pcooa 
 
 C H A P/ V/ 
 Practical Reflections. 
 
 THEREFORE have nothing to do witff 
 Rome-. -Flee from Popery, and efpecially 
 from their abominable Mafe, which is the chief 
 Part of their Worlhip. This, Sirs, is the End 
 of all that I have endeavoured on this fubjedti 
 What I have mainly deflgned and aimed at^ in 
 the whole foregoing Difcourfe, hath been to fet 
 Something before you that may conduce, ini 
 fome Degree, to prevent yoUr Deception, Se- 
 dudlion, and Defeftion into this moft pferqici- 
 ous Error j to promote your Settlement and 
 Eftablifhment in the prefent Truth ; and to fof-- 
 tify your Minds for a refokite, conftant, and pa- 
 tient Bearing of Perfecutions in Defence thereof 
 and in oppofition to xhis great Myftery of Ini- 
 quity. This, I fay, hath been my Defign; 
 And now, My Beloved, if you recoiled: your' 
 
 Thoughts^ 
 
Mysterium iNiiciyiTATis. 175- 
 
 Thoughts, and refledt on what has .been done, 
 you may fee Enough to jgive you ajuftDiftafte 
 for their Religion, and to fill you with Horror , 
 and Trembling, even to think of their Mafs, as 
 it is daily ufed. 
 
 In the foregoing Defcription given at the En-, 
 trance, you may view the Monftroufnefs and 
 Abominablenefs of it. In the Arguments pro- 
 duced for it (which are the ftrongeft they have) 
 you may fee what a Tandy, or airy Foundation it 
 ftands upon ; jand indeed, no Foundation of the 
 .Word of God, at all. , , -^ ' 
 
 In the Arguments, produced againft it, you 
 may fee what Warrant you have to oppofe, ^nd 
 utterly renounce it for ever, as having nOi,divinc, 
 Inftitution, being perfedly needlefs, and ufelef? 
 to all Intents and Purpofes •,, as neither th^ fame 
 Sacrifice, that Chrift offered once on the Crofs, 
 jior another, but a new and. late Inveiitiogjpf 
 Antichrift. Aod th? feveral Confiderations laid 
 before you under the laft Head ; viz. That it 
 is repugnant to the Lord's Supper; that it_ de- 
 ftroys the Nature of the Sacrament,, and intro- 
 duces a new Sacrifice, contrary to -Scripture, 
 contumelious to Chrift, and injurious to Chrifti-; 
 ans ; that it fats up a. moft contemptible Idol ; 
 icftablilbes damnable Idolatry ; draws Perdition 
 on the Souls of Men, by direfting.them to falfc 
 
 dependances ; 
 
176 SacRIFICIUM MiSgATICUM 
 
 dependaflce?'; and %?^, that ic is fetunded on a 
 moaftrous Fiftibn : thefe Coniad«rS:ions, I fay, 
 carry in them Motive and Inducement enough 
 to an everlafting Deteftation of it. 
 
 Now, Brethren, will you think of thefe Things, 
 meditate on them, give yourfelves to them. It 
 hath coft me fome Time and Study ; and I tell 
 you again, my Motive hereunto was an unfeign- 
 ed DefitetS do fome Service (by a Word in Sea- 
 foiO to the Truth of God, and the Sool&of Men ; 
 and in particular (for this is not like to go mucli 
 farther) to your Souls : Oh ! mi^d it therefore ! If 
 I hadtnot thought it feafonable, ufeful, and-^need- 
 ful, and as -needful (in the circumftance^ we are 
 fallen, into) as any other Subjedt I could have 
 taken up, you had not had it. But I think, and 
 fay, it is needful to he fpoken of, needful to be 
 minded, -by all ihofc that have any Care of 
 theii. Soul's Health. It is needful both for You 
 and Me, to be well informed, fettled, and fixed 
 in this Point, For (hould we live to fee (which 
 Heaven prevent) fuch a terrible Storm and 
 Tempeft, as that which the mifcrable French 
 Proteftants have fuffered by Imprifonments in 
 dark and noifome Dungeons; by various and 
 grievous Tor«i€ftts and Tortures, Starving with 
 Hunger and Nakednefs ; Confifcations of their 
 whole Eftates, Deprivation of their Children, 
 
 Impoverith- 
 
MysteriumIniquitati's. 177 
 
 Impdverifhing of their Families, and other hor- 
 rid Treatment and unheard of l-nfolencies, Bar- 
 barities and Inhumanities; No Villairty nor 
 , Violence having been omitted that might either 
 force them to yield, or. utterly ruin them * ; I fay, 
 fhould fuch an Hour of Temptation come upon 
 this Generation (and nevermore like) it may be 
 feared, that not only Many will readily fall in 
 and comply with this abominable Mafs in all 
 Places, without any great Difficulty ; but, that 
 Many alfo will endeavour to palliate an outward 
 Compliance with fuch Thoughts as thefe, w'z. 
 " That referving their Confciences to them- 
 " felves, they may with all Safety, and without 
 " Sin, be prefent at the Mafs •, and that there is 
 " Nothing of Danger, nor of Crime, in fuch 
 " Prefence, efpecially when it Is involuntary (and 
 " forced by Threacenings and rigorous Treat-. 
 " taent)fo that the Mind keep up a jujt Deteftation 
 " and abhorrence of that grojs Idolatry." Nay, 
 there is Reafon to fear, that all will be little 
 
 * This doubtlefs refers to the perfecution of the Pro- 
 teftants by Leivis the XlVth, after the Revocatioa of the 
 gdift of Nantes. This famous Edi<El in favour of the Pro- 
 teftarits, was made hy Henry the IFih, in the year 1595 ; it 
 was regiftered in the Parliament of i'anV, and confirmed and 
 fworn to by Henry'i Succeffors, Lenuis Xlllth and Le^jis 
 XlVth, Notwithftanding which, the latter repealed it in 
 the year 1685, and moil cruelly perfe<;uted his Proteftantr 
 fubje£ls, as it is here related. 
 
 N enough^ . 
 
178 Sacrtficium Missaticum 
 
 enough, even with thofeanriMglus that are moft 
 refolute, and who think themfelves mod fecure, 
 to keep them from warping, to 6x their Refo- 
 liuions, and to enable them with Conftancy to 
 wade thro' to the End. I therefore exhort you 
 again to fettle Thefc Things in your Hearts, antj 
 to apply yourfelves unto, and to improve all 
 other means of your Eftablithment. And if you 
 have a Mind topreferve yourfelves in a fafe Con- 
 dition for your Souls, and Eternal Eftate, Keep 
 out oi Bahyht}, Have nothing to do with Rome ; 
 Bow not a Knee to Bad, Fly the abominable 
 Mafs, as you would have no Felkwfiip ^ith the 
 Works of Uarknefs : Step not into the Way of 
 in2k\fiig Shipwreck of Faith, and of a good Con- 
 fcience : Defile hot yourfelves by partaking of 
 Rome's Sins, nor receive of her Plagues. 
 
 I fhall conclude with the Charge tb &t Mcfis 
 gave to the Congregation of Ifrasl concerning 
 Korah : Depart, I pray you, from the Tents of thefi 
 •wicked Men, and touch loathing of their" s, left you 
 he confwmd in all -their Sins* : and with the 
 Command of our Saviour, Who, foretelling that 
 there (hould arife dangerous Impoftors, who 
 Ihould (hew great Signs and Wonders ; and fay, 
 " Lo, here is Chrift," or, " there," " He is 
 in theDefert," or, " He is in the fecrejt Chaqn- 
 
 * Ntmih, xvi. 26. 
 
 2 bei-s i" 
 
MysTERltiM Iniquitatis. 179 
 
 bers ;" warns and charges them not to give any 
 Heed or Credit thereto *. " 
 
 This Predi-dion of our Saviour is even lite- 
 rally fulfilled in thefe grand Pbpifli Impoftors, 
 the mafling Priefts ; whofe Work it is to feduce 
 Men every where to a Belief of CM7?'s corporal 
 and peffonal Prefence here and there, and in 
 many hundred thoufand Places at once, telling, 
 great Stories of- Wonders done by the Hoft- 
 Thus, they fay, " Lo, here is Chrift" on th,e 
 Altar. Lb, " there is Chrift" lifted up above the 
 Prieft's Head. Here he goeth thro' the open 
 Streets, in the folemn Proceffion : Inhere he is in 
 the fecret Chamber, (Hut tip in a little Box. He is 
 here and there'xx^ the Mafs-, where he may be feen 
 and adored ; yea, touched and eaten every Day. 
 Thus the Prediftion is fulfilled in Iherh ; and 
 -the Charge remains to be kept by Vs, viz. Be- 
 lieve it not. Go not forth. Nay, inftead of believ- 
 ing, or going forth, when they hy , Lo, hen is 
 Chrift; fay unto them as the Prophet taught the 
 Jews -f : Thus fhall ye fay unto them, the Gods that 
 have not tnctde the Heavens and the Earth, even 
 they fljeill feriflj from the Earth, and from under 
 thefe Hmvens. The Je^jss were now fliortly to 
 go into Babylon aimong the .Idolatrous Chaldeans, 
 where a great Variety of impious Rites was 
 daily praftifed, and Nothing elfe. 
 
 * Mat. xxiv. 33, 24, 2,, 26, t 7^>'- X. ii.' 
 
 N z The 
 
l8o SaCRIFICIUM M.IS9ATICUM 
 
 The Prophet therefore, having in the forego- 
 ing Verfes 'defcribed the Vanity of Idols, and 
 the infinite DifTimilitiude between them and the 
 God of Heaven; for the fortifying of this People 
 a,gainft thofe grofs Idolatries they were not only 
 to fee, but to be tempted unto in Babylon, he 
 alfofubjoins this Verfe, and puts it into their 
 Mouths in the Chaldaic Tongue (that they might 
 fpeak to them in their ow» Language) as an An- 
 fwer to be given to theChaldeans, when they fliould 
 tempt,, invite, or offer to forcethejewstoembrace 
 the Worftiip of their Idols : Thus Jhall ye fay unto 
 them, i. e. when they call you to the Worfliipof 
 their Gods, you fhall thus anfwer, The Gods, 
 &c. And this now, My beloved, may be our 
 Anfwer-, and it is enoughj if there were no 
 other Anfwer to be given to thefe Worfliii?- 
 pers of a Breaden God in their Mafles. The Gods, 
 &c. And we will not worfhip Gods that cannot 
 fave themfelves from tot;alDeftru6lion out of the 
 Earth, and from under the Heavens ; much lefs, 
 will we worfhip that God, that is daily devoured 
 by his Worfhippers, as the Breaden Mafs-God 
 is •, For the Shaveling firlV makes his God,- then 
 adores him, then lifts him up on high, to be 
 adored by the People •, and then eats him open- 
 , ly before all the Company : And all this is per- 
 formed in lefs than Half an Hour's Time. 
 
 A LIST 
 
OF THE 
 
 Authorities referred to, or mentioned 
 in this Work. 
 
 AInfworth: 
 Ambrofq 
 Aquinas 
 Arabic Verfion of the 
 
 Bible 
 Arnobius 
 Baronius 
 Barradius 
 Beehive of the Roman 
 
 Church 
 Bellarmine 
 Beza 
 
 Gabriel Biel 
 Buchanan 
 Buxtorf 
 Caje-an 
 Calvin 
 
 Cartw'right' 
 
 Caffandus 
 
 Ghamier 
 
 Chryfoftom 
 
 Coder 
 
 Damafcenus 
 
 Davenant 
 
 Durandus 
 
 Erafmus 
 
 Eftius 
 
 Eufebius 
 
 Minutius Felix 
 
 Bifhop Filher 
 
 Fuller 
 
 Pope Gelafius 
 
 Girandus de Qcsnl 
 
 Goodwin 
 
 Gurnel 
 
11 
 
 AUTHORITIES. 
 
 Gregory de Valentia 
 
 Gurnel 
 
 Innocent III. 
 
 Julius II. 
 
 Lombard 
 
 Ly rand us 
 
 Maldonat 
 
 Molin. 
 
 Arius Montanus 
 
 Origen 
 
 Pagninus 
 
 Pererius 
 
 Platina 
 
 Rhemrfli Verfion 
 
 Ribera 
 
 Emmanuel Samaurez 
 
 Stapleton • * 
 
 Spanhemii Dubia E- 
 
 vangflica 
 Salmero 
 Syriac Verfion 
 Suarez ,^ 
 Theodoret 
 Gabriel Vafquez 
 Vines 
 
 Polydore Virgil 
 Valentia 
 
 Wifciiart the Martyr. 
 The Council of Con- 
 
 ftance 
 The I.ateran Council 
 The Council of Trent 
 The Roman Miflal, 
 
 &c. &c. &c. 
 
 THE END. 
 
ERRATA. 
 
 ^age" 24, Line 10, from the Top, for Therefore, read 
 Therefore, ilfc. 
 
 25, 7, dele he .1 , ' j' " 
 
 35, 2, for peforming, re^ pierforimng 
 
 51, 18, for Batorfio, read Buxtoriiil) 
 
 52, 3, for'fignifies, read fignifies 
 52, laft, iai fe^trata, ree&feparata 
 
 58, 7; for a^'o Sanltification, read unto us 
 Sanflification 
 
 63, laftbuioije, for Melfchifedeck, tead Mel-^ 
 chi^ileck , ^. . . 
 
 66, 19, for Apoftles, read Apoftle 
 
 74, 6, from the bottom, for Tranfubftanta- 
 
 j tion read Tranfubfta;ntiation 
 
 ■S'S, . I, for whereof, read wher«fore 
 
 89, 14, Dele fome 
 
 103, The note, for facriiicis read facriiiciis 
 
 1 15, for AEilapno-ai read ^Eiispyuo-Kf 
 
 120, the Nolle, fdr Day read ©fys 
 
 149, 5, for calling read called 
 
 1 24, laft line, for p. 79, 80, read p,'i 10, 1 1.1, &c. 
 
 13011 laft bju* one, for pi 17, 1 8, readii7,ii8. 
 
 ibid. iaft line, dele 15 
 
 141 The note, for Priviledge read Privilege. 
 
Lately puUiJhed (for the Ufe of Schools) Price i s, 
 NEW liSTTRODUCTION 
 
 T O 
 
 ENGLISH GRAMMAR 
 
 In the easiest Method possible. 
 By J. HOUGHTON of Namptwich, 
 
 THE EoifoR OF THE ABOVf, 
 
 Sold by W. CookE, near the Royal Exchange, 
 London;