Priest therefore take heed that he pour it in not too fast for fear there run in too much Notes 1 These Mass-mongers making a Breakfast or the Lords Supper must Celebrate it fasting for the Priest must not taste whether it be Wine or no but believes the Clark yet if he suspects him here â— a trick * to bray the Wine in his Fist and taste it by the Nose very pretty The Priest of Payern it seems did not mind this Caveat whose Wine was powdered with Salt and when he soupt it offt thought himself poyson'd for it seems the Salt was not transubstantiated 2 Such as are verst in the mystery of Tipling say that good Wine makes good Blood and good Blood a good Soul Ergo he that will be saved must drink well So this Bloodmaker must have good Wine or else he makes but corrupt Blood 3 That is a brimmer when the Season's hot and the Priest dry 4 Well said for once if the outward signs serve the Senses and the Soul is nourished by the thing signify'd then here is no Corporal nor Material Body and Blood but a Sacramental Eating for the Soul and Mind have no Bodily Mouth 5 Ay then the Wine is spoil'd and can never make Blood much less good Blood CHAP. III. THe third Caveat is that he must read the Canon more 1 Leisurely then the rest and especially from that place Who the day before he suffered took c. For then taking breath he ought to be attentive and Recollect himself wholly 2 If he could not do it before minding every word he pronounces And whilst he shall say 3 Take ye and eat ye all of this he is to take breath 4 and then with one breath let him speak these words Hoc est enim Corpus meum For this is my Body So no other thought will disturb him And it seems not reasonable to discontinue so short so high so effectual a Form whose intire vertue depends upon the last word to wit 5 MY which is spoken in the 6 person of Christ therefore there ought no stop or point to be made between these words considering that there is no reason to lead any man so to do as to point it thus for This is my Body but that the whole sentence be pronounced intire Likewise in consecrating the Blood the same Form is to be observed In like manner when the Priest pronounceth the words of Consecration in every matter let him always intend to make that which Christ Instituted and the Church also does Observations 1 This word Translated leasurely in the Latine is Morosius that is more surly or morose pronouncing his words like a crabbed Fellow that 's hard to be pleased 2 Viz. From the thoughts of his Belly and comfortable Importance for if his Thoughts should straggle that way his Consecration's naught and the Worshippers of the Cake aâ—e Idolaters 3 This is a meer mockery when the Priest Communicates alone to say Take ye eat ye c. When he won't let them have one bit 4 If he be founderd or broken winded or Patient to a Mountebank as they often are 5 In English not MY but BODY is the last word now if the whole vertue of the Consecration and Transubstantiation be in the last word he should say this SHALL be my Body not this IS my Body since it cannot be the Body till the last word is pronounced 6 A Good Salvâ— for then the Priest must else eat himself because the Bread would then be Converted to his Body and not into Christs CHAP. IV. THe Fourth is that if he has many Hosts to Consecrate he must lift up one of them viz. That which he has pitcht upon for 1 himself when he began the Mass and he must let it lie amongst the rest provided he directs his intention â—o them all both in Crossing and saying 2 This is my Body and must think upon as many as he lifteth up or hath before him We Advise also that the Priest get the Canon by heart for so he may say it more Devoutly yet let the Book be always before him because if he should chance to miss he may have recourse to it Observations 1 Here to be sure the Priest chuses the largest Cake to mâ—ke a lustier God for himself which is onely when some of the Parish Communicates with him and then eats him washing it down with his Blood but not a drop for the people His God is a large one and Capers about as the spiritual Magician Charms whilst the other little Diminutives lie sneaking till the grand VVafer makes its Exit into the Priests unsanctified Guts But O what a Comedy is it to see how many Freaks Gambals and Antick Tricks our God-maker plays what Tossings Cringings postures Adorations before the poor God is devoured This is a meer Comi-Tragedy 2 Here he makes many Gods in a lump and therefore should rather say These are my Bodies As for the Blood he may indeed say it for he turns no Wine into Blood save for his own God so that the rest have either no Blood or else the Blood is made at the same time with their Bodies if so what needs the Priest make a Distinct Blood for the Body he eats for without Blood the Body is a meer Carcass and therefore the rest onely eat a Dead Body or if the Blood be in it they are worse than Canibals to eat their supposed Living God since it is more Cruel and Barbarous to eat that which has life in it then that which is Dead CHAP. V. THe fifth is that he must so gently handle the Chalice that by no surprize of a sudden cough it should rush against any thing but let him take it gingerly so as that he may have no Impediment But when he shall take many Hosts as when the host is to be 1 Renewed let him first take that which he hath consecrated and the blood likewise and then those that Remain Yet let him take his own before any of the other because he believes and is 2 Assured of his own of the others he believes but is not certain Finally let the 3 washings be Observations 1 This Renewing of the Host or Breaden God is when it grows mouldy or rotten there 's a God indeed for that often happens through the neglect of his Canonical Guard or when the Priest reels into a Ditch from the Tavern and the God in the Pix-box catches cold 2 Assur'd of his own that is for ought he knows some unlucky Wag or other might play Tricks and steal away the Gods of others but he has his in safe Custody therefore assured of it O Horrible The Uncircumscriptable God supposed to be Imprisoned in the Priests filthy Pocket 3 These Washings I take to be the last finger-licking of the Priest when he has eaten his God and washt his flesh down with his blood rinsing the Chalice his Teeth and Fingers because neither flesh nor blood should Remain
â—o Celebrate he must-begin at the beginning of the Mass and devoutly finish it all Now if he miscarry in the Canon and yet shall have made some Signs and Crosses before the Transubstantiation and Consecration of the Sacrament Then some other Priest ought to begin again at the place where the other left and onely supply that which remaineth And when the Priest shall happen to miscarry whilst hâ— is a Consecrating having already in part pronounced some words and not fully finished Some other Priest in the opinion of Pope Innocent ought to begin at this place Qui pridie c. Who the day before he suffered Nevertheless if the Priest shall miscarry the 1 Body being once Consecrated and not the Blood some other Priest may finish the Consecration of the Blood beginning at this place In like manner c. Notes * This gross and bruitish Doctrine of Transubstantiation has involv'd the Papists in such inextricable Labrynths such a multitude of ridiculous absurdities doubts and difficulties that they shall never be able with all the querks and School-subtilty of their Doctors to avoid the shame and Confusion of it as you shall hear 1 Here are two workmen Body and Bloodmakers as before were two Workmen to make one Body Now the former having not gone through-stitch with his work nor made a compleat Body because he pronounced not the last word therefore what he did signifies nothing and another finishes the Job Brave Doings CHAP. XI IF he perceive aster he hath Consecrated the Body that there is no Wine in the Chalice the Host shall be put up again fair and clean into the Corporas Case and when he hath made ready the Chalice let him begin again in this place In like manner c. If he perceive before the Consecration of the blood that there is no water in the Chalice he shall immediately put some into it and make an end But if he perceive after he hath Consecrated the blood that there is no water in the Chalice yâ—t must he go on and mingle no water then with the blood for so the Sacrament would partly be Corrupted Nevertheless the Priest ought to be sorry and be punisht for it If after the Consecration of the blood he perceives that there was no Wine put into the Chalice but only 1 Water he ought to put out that water and put in Wine and Water together always provided that he perceive it before such time as he receiveth the body And besides he ought to Rehearse the Consecration of the blood beginning at this place In Like Manner c. If he perceive this after he hath Recâ—ived the Body he ought afresh to taâ—e 2 another Host to be Consecrated anew with the blood as the Doctors of Divinity say and Reassume the words of Consecration beginning at this place Who the day before c. And in the end he must again take the Host that was last Consecrated notwithstanding he had Received the Water and also the blood before Yet Pope Innocent saith that if the Priest feareth to 3 offend or give Scandal by Reason of the delay or Tediousness these words only are sufficient by which the Blood is Consecrated to wit In like Manner c. and so receive the blood Likewise if by Negligence it should happen that after the Canon is read and the Consecration finished there be neither Wine nor Water in the Chalice he ought immediately to pour in both and the Priest shall Repeat the Consecration from that Place of the Canon to wit In like manner after he had supped unto the end Nevertheless he must not make the two Crosses which are severally made over the Host Now if thou wouldest know what the Priest should do when as after he hath Received the Body he hath Water in his Mouth and is certain that t is so indeed whether he ought to swallow it down or spit it out thou must look for that in the Summary of 4 Hostiensis in the title of the Consâ—cration of the Mass Howbeit it is better for him to swallow it down then to spit it out lest haply when he spits out the Water he cast up some Crum of 5 BREAD withal Notes Mark good Reader what a deal of Balderdash Foppery and Confusion's here sometimes an Empty Cup is Consecrated then where 's the blood why the breaden and bloodless God is laid by to rest till the Priest new makes him some If he Consecrates without Water there 's no adding of it afterwards lest the blood should be corrupted mark that The blood of Christ is incorruptible this is Corruptible Ergo t is not the blood of Christ The knack is that if the Water had been mixt with the Wine before the Wine had been turned into Blood it had been say they Transubstantiated into blood with the Wine if discreetly mingled but otherwise it won't Incorporate come Riddle me that Their Schoolmen are sometimes together by the Ears about these Sacramental Subtilties and Skirmish stoutly but the Prevailing party boldly Alledge that as holy Water makes all the rest of the Water Holy Ay a drop of it forsooth will sanctify the whole Ocean so the Wine put amongst the Water turns it into Wine provided there be more Wine then Water Look ye now there 's the Difference Now here be two Transubstantiations of the Water first into Wine then into blood Yea there 's a third Metamorphosis of it when 't is converted to something else in the Priests belly and avoided 1 If this should happen then the Sacramental words are pronounced in vain Or had their Doctrine been true they tell a swinging LYE When the Priest says This is my that is Christs blood meaning Material Corporal blood and yet there 's noâ—hing but meer Water which the Impious Wretch Worships and advances it above his brainless Bald-pate for the People to adore it If this ben't point blank IDOLATRY there 's no Idolatry in the World Now either this may sometimes happen or not if it happens no man is sure but he commits Idolatry every time he is at Mass If it never happens the Caveat is Superfluous and his Infallible Popeship is an impertinent fallible Sot 2 Here 's another Trick for you Gentlemen the God-maker in this Case eats no less then two Gods at a Breakfast one wet another Dry O Monstrous sottish Popery 3 That is in plain Engâ—ish if the People are sensible of the Juggle that their God is not well made and so for fear they should refuse to adore it the Priest must by a neat Legerdemain gallop it over in his mind which will do the feat cleverly 4 This Hostiensiâ— writ a vast Volumn of these Fopperies and treats of this matter lib. 4. titul 15. 5 Note that BREAD is here still called BREAD after the Consecration and after the eating of it also A Heresy in the Judgment of Papists so great that whosoever holds it is first to be given to the Devil then to
the Tormentors to by fry'd in flames or else by some other Romish Charity destroy'd Yet if St. Paul 1 Cor. 11. 24. Or Christ himself Mat. 26. 26. Mark 14. 32. LukeÌ„ 22. 19. may be believed It is called BREAD after Thanksgiving or if they will have it Consecration and in the Distribution of it to the Disciples as well as before Now the Pope Unawares here calls it BREAD yet you must believe it to be flesh therefore the Priest must swallow the Water lest any God-flesh sticking in his Teeth or stragling in his Chops should be spit out with it CHAP. XII LIkewise if the Priest after Consecration remembers that he has been at 1 Breakfast or has Committed any Deadly Sin or is Excommunicated he must be Contrite or at the least 2 Desire the Grace of Contrition and then he may well enough go on so he purpose to make satisfaction and desire Absolution Howbeit if before the Consecration he Remembers himself concerning the things aforesaid it were safer for him to leave the Mass begun and get absolution unless by so doing some scandal may arise Notes 1 By a Canon at Salegaustadein in the time of Henry 8th Emperour and Pope Benedict 8. No Priest was to say Mass the day following if he has drunk after Cock-crowing unless in Case of necessity And if it be dangerous to swallow a drop of water when he washeth his Mouth which they fiercely dispute much more danger there is of a lusty Mornings Draught Now how contrary is this to the Lords Supper or Communion Which was administred by our Lord Jesus after they had supped 2 Note how little Repentance will serve this Theophagus God-eater of a Priest and 3 How tender they are in concealing the Sacramental Cheat it being safer to neglect Confession and Absolution then discover it CHAP. XIII ALso If a flie Spider or any such thing fall into the Chalice before Consecration or if it be perceived that any Body has poyson'd it that Wine must be pour'd out and when the Chalice is washt clean there must be other Wine mixt with Water put in to be Consecrated But if any of these things happen after the Consecration then shall he 1 slily take the Fly Spider or any other such thing and diligently wash it between his Fingers over some other Chalice in Divers Waters and so burn the Vermine and put the Water that washed it with Ashes into the 2 Pix or if it can be done without Abomination and Horror let the Priest take it But if it may probably be feared that the Nature of the Wine is infected with Poyson or that the Priest dares not receive it for fear of Vomitting it up or over much horror let it then be burnt as before for the Poyson by no means must be taken but the blood wherein the Poyson â—s must be kept in a clean Vessel with the Reliques And lest the Sacrament should â—e imperfect he must again in due order make ready the Chalice and Reherse the Consecration of the blood beginning at this place In like manner c. And note this that according to the Doctors no Abominable thing ought to be received by Occasion of this Sacrament Notes What a deal of misfortunes this Round-Robbin of a God is subject too Certainly if it had been a God no corruption could touch it therefore here is a notable confutation of the Popish Transubstantiation it being an unanswerable Truth that whatsoever is capable to be infected with poyson or annoyed with vermin cannot be the Body and Blood of Christ which is now Glorified and Incorruptible But this Popish Sacrament as their own words expresly declare in this place may be so infected and annoyed therefore it is not the Body and Blood of Christ VVhich plain Argument I defy all the Jesuits in Europe to answer All that are acquainted with History must needâ— know how frequently the Devilish Priests have poysoned their Host and destroyed their Communicants thereby making that which Christ ordaiâ—ed to be a Sacrament of Life to the faithful Receiver â— Fatal invennom'd murthering Dose As it was to Popâ— Victor the Third who was so poysoned c. Buâ— how long O Lord how long wilt thou saffer thâ—â— Monstrous Abomination to infect the World 1 Here you have the Priest turn'd Spider-Catcher and Fly-washer very good but pray what wâ—â— it these vermine drunk till they were drown'd â—gain Was it VVine Then the Consecration sâ—â—nify'd nothing VVas it blood if so Spiders Flies c. may drink the sacred Blood of Jesus O horrible Blasphemy 2 This Pix is a kind of a shrine wherein they put all the sanctified Trash as Reliques and other such things here these holy Spiders are reposited Well I 'll say no more but Like Relique like Saint like Sacrament c. CHAP. XIV IF the Priest forgets to say some of those things he ought to have said he ought not to be troubled in mind for it For he that speaketh much doth not always remember what he saith yea although he certainly knoweth that he hath left out somewhat yet let him go on and make no Rehersal thereof considering that there are no such things necessarily required in the Sacrament as are Secrets or some other words of the Canon nevertheless if he manifestly perceive that he hath left out somewhat that of necessity is to be used in the Sacrament as the form of the words of Consecration he ought to Reherse over again * all the words of the Consecration upon that matter for otherwise it should be NO CONSECRATION which he needed not do if many other things had been omitted This Conjunction Enim for or the rest of the words which go before or follow after the Form are of not of its substance But if the Priest should stand in Doubt whether he had left out some word appertaining to the substance in form or not he ought by no means to keep the form but may without any rash assertion amend all the order and form concerning his own matter with this intention that if he had once Consecrated he would by no means Consecrate again But if he had not so Consecrated that then he would Consecrate both Body and Blood Note * These Spiritual Conjurers make a kind of Magical Charm of their Sacramental words for if the Priest mistakes one word or syllable all 's stark naught and ineffectual For all the world like the â—lack-Art-men who in their Incantations must not miss a syllable of their form of Devilism if they do the Inchantment signifies no more than this Consecration VVe find Christ and his Apostles at their holy supper did not strictly tie themselves yet all agreeing in substance to one Form But these Priests never follow any form mentioned in Scripture but impudently use a Form of their own Invention CHAP. XV. IF any Priest at any time of the Consecration be distracted of his actual Iatent and Devotion yet nevertheless the Consecrateth considering that
Impudence of this Rubrick 3. Nay this is not all neither 't will deliver out of all sorts of trouble will it so Yes 't is undoubtedly true saith the Heavenly Embassador I should say Satans Envoy Extraordinary Well but how comes it to pass that the late Jesuits and their Bretheren Martyr'd for Treason If I may use a Catachresis made no use of this glorious receipt to save their Necks If they try'd it the Devil fail'd'um If not they were all so many felo's dese self murtherers when they might scape if they would I would advise the Priests in Newgate c. to get themselves out by this trick as also their friends in the Tower I profess I can hardly forbear laughing when I consider what fools our students are as well as the vertuosoes and Philosopher-stone-men together with the whole body of learned Phisitians who spend so much time and expence in arriving to their Skill Yea the whole World is mad that does not lay aside these and other useless sciences and set up a parcel of 5 wound Mass Priests who will doe the Job presently be it what it will In whatsoever Tribulation this is a Comprehensive word art thou going to be hang'd Employ a Priest betimes in the Morning and hee l fumble over five Mases before thou getst to high Holborn there 's one Tribulation gone Art thou over Head and Ears in Debt and surrounded with a stone Doublet peh 't is nothing the same Charms will set open the Prison doors for you Art thou at Sea Menac'd every moment with the Devouring Billows whilst the inraged Elements tumultuously encounter to destroy thee the Skys ratling the Wind roaring and the swelling Waves mounting like so many Isles of Tenariff fear not set the Catholik Chaplain to work and whip you have all the Ocean as smooth as a Fish pond before you have surl'd your Sails An Infinite Number of these benefits may be thought on And the Nation may save a world of Money in an Age which iâ— given to maintain Our Ministers for Preaching the Gospel of Salvation If these five Masses can save us the Gentry may save the Charges of breeding up their Sons at University's and Inns of Court because this Mass Priest can prevent and remedy all vexations of Law-suits so that in a word Divinity Law and Physick are all render'd Superfluous if this Mass can supply their places Risum teneatis amici But to our Argument 4. Whatsoever causes or occasions a man to rest in a meer external serving of God which should be inward and Spiritual that hinders the service of God But the Mass occasions a man to rest in such external service viz. hearing seeing and saying of Mass which are but the object of sense yet say they meretorious ex opere operato etiam sine bono Motu intentionis viz from the work done even without the good motion of the Intention Erog the Mass hinders the true service of God 1. The Papists affirm that the Bread after these 5 words of Consecration hoc est enim Corpus meum are whispeâ—ed by the Priest over it it ceases to be Bread and at the utterance of the last syllable um mark that not before it becomes the real and substantial Body of Christ Flesh Blood and Bones without any hope or Allegorical Meaning even as he convers'd with Mortals upon Earth This is their great Dâ—â—na of a Doctrine Well what then Then of necessity if this Doctrine be true the real Body of Christ is a Dead * substance wholy void of life and sense for the Consecrated water stirs not but as the Priest moves it But the real Body of Christ is a living substance and is and must be eternally such Rom. 6. 9. Christ being raised from the Dead dyeth no more Death hath no more dominion over him Rev. 1. 18. I am he that liveth and was Dead and Behold I am a live for evermore Luk. 20. 35. 36. Ergo this wafer cannot be the real and material Body of Christ the one being a living the other a Dead Substance If the Consecrated wafer be the real Body of Christ then 't is possible that Christ may have a 100000 Bodys at one and the same time For one Prâ—est at one Consecration may make as many as the Table will hold perhaps some hundred Body 's at a Clap with the meer Charm of hoc est enim Corpus Meum to be sure he makes enough for all the Communicants which may be Milâ—ions at one Instant at least the same Morning in Europe c. This is quite contrary to the Text 1 Cor. 1. 13. Is Christ Divided c. that is he is not Divided as by the Context appears Eph. 4. 4 5. one Body one Spiritâ— one hope one Lord one Faith-one 〈◊〉 Now if every one of these consecrated Wafers be a real and substantial Christ it must of necessity follow that we have so many Christs yea Christ-Mediators for that it must or no Christ as there are consecrated Wafers which the Scriptures in express terms gain says 1 Cor. 8. 6. to us there is but one God and one Lord Jesus Christ c. 1 Timothy 2. 5. there is one God and one Mediator not many between God and Men the Man not Men Christ Jesus The Papists say that Christs Flesh Blood and Bones ay and his Soul and Divinity too that is whole Christ is here sacrificed in their wafer by a Knack they call Concomitancy A very little room a meer little Ease Now if there be as many real Christs or Christs Bodys as there are consecrated Wafers they make the Lord Jesus to have only a phantastical Body that is indeed none at all contrary to what he himself demonstrated to his Disciples Luke 24. 39. Behold my Hands and my Feet handle me or feel me and see c proving the reality of his Body by sight-and touch so John 14. 19. the World seek me no more viz. till his second coming I go unto the Father viz. in bodily presence ver 28. I leave the World c. but the Papists can bring him back with a Charm of five Words The Angel thought t was a good Argument to prove Christ was not on Earth or in the Sepulcher because he was risen but these Logicians will have him risen and here too strange Sâ—phistry If this Transubstanâ—iation be true thâ—n Christs Body may be eaten by Rats Mice and other Vermine as in the Caveats of the Mass contrary to Act. 2 27. where 't is said neither wilt thou suffer thine holy one to see Corruption This consecrated Bread or Wafer hath not the real Nature and property of flesh or a human Body as Animal Spirits no taste nor feeling like Flesh no complexion of flesh so as to convince the senses of sight taste and toÌ„uching therefore no real Body of Christ And if we must believe a thing so contraâ—y to sense and that our senses are deceived the greatest Evidence of Christianity
every thing in order divised and brought in particularly to the Mass and to the Church for after that mans brain was once set on devising it never could make an end of â—â—aping Rite upon Rite and Ceremony upon Ceremony till all Religion was turned to Superstition â—â—â—â—â—fore cometh Oyle and Creem brought in by â—ope Silvester not wont to be hallowed but by a â—ishop That the Corporas should not be of Silk but only Fine Linnen Cloth That the Psalms should be 〈◊〉 on Sides the one fide of the Quire Singing 〈◊〉 verse the other another with Gloria Patri c. That Baptism should be Ministred at no other time the Year but only at Easter and Whiâ—sontide save â—â—ly to Infants and such as were in extreme infirmiâ—â— and that it should be required 40 Days before so â—â—termined by Pope Sixtus and therefore was it at Fonts were hallowed only at these two seasons 〈◊〉 which hallowing they keep still but the ordinance â—â—ey have Rejected Item that Bells also were Christned Item no Preist â—ould wear a Beard or have long Hair so appointed Pope Martin the first Item that Auricular confession â—ould be made that the Book of Decrees and deâ—â—tals should be stablished and transubstantiation â—â—firmed in which three arts Pope Innocentius the 〈◊〉 was the cheif doer about the Year of our â—â—rd 1215. Arguments against the Popish Mass and Transubstantiation To omit the Janglings of Critical Schoolmen about the Derivation of the word Missa Mass Iâ— which the Papists themselves cannot agree the moâ—â— probable opinion is that Missa is taken pro licentiâ— dimittendi populum that is the dismission or sendinâ— away the people by their Ite Missa est at the Conclusion of the Mass Or say others it takes denomination of that which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dimission of the people alluding to thâ— story of the Hebrews licensed of Pharoah to Depart out of Captivity after eating of the Paschâ— lamb as an old Popish Book de Sacramentis saceâ— doâ—alibus has it c. Let it be what it will you maâ— note by the way that this word Missa was neveâ— used by the Greeks Yet such Latin Interpreters aâ— have in old times Translated the Antient Greeâ— Books as Eusebius The Tripartite History and others have made bold to render those term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to call the Congregation to convene Assemblies c. By the Terms of Missas sacere Celebrarâ— c. that is to make or Celebrate Masses So that yoâ— may conjecture that the word was not of old time attributed to the action of Consecration but 〈◊〉 Christian Assemblies gathered together Well 〈◊〉 best 't is a barbarous Latin word of an uncertain original and so let the Name pass Now to thâ— thing As the Unbelief of the Jews when our Lorâ— Jesus â—â—â—urned on Earth was a kind of Miracle coâ—sidering those â—tupendious sense-convincing Mâ—racles wrought for their Conversion so the freâ—â—â— and dotage of Our Mass-adorers is to be adâ—â—red at who prostrate their Reason Conscience and Religion in maintaining such a medley of superstition Blasphemy and Nonsence especially in these times of Gospel Sunshine wherein it has been baffled by unanswerable Arguments and made appear as really it is the very Invention of the Devil and his vicar the Romish Anti-Christ To encounter therefore this Contagion we will give you an Abstract of some Arguments that have been or may be us'd to overthrow it The holy Supper instituted by our Lord Jesus is a pledge of his Love and a Memorial of his Passion A Sacrament that nourishes seeds and refreshes the believing Soul But these idolatrous Papists turn it into a Soul-killing poyson quite changing the Nature of it of which take these brief Instances 1. There must be Wâ—ter mixt with the Wine which Bâ—llarmine says lib. 4. cap. 10. De Euchar cannot be omitted without grievous Sin verifying the saying of the Prophet thy Wine is mixt with Water Yet not one Drop of Water is mentioned by any of the Evangelists or Apostles when they treat of the Supper I read that Pope Honâ—rius the 3. suspended a poor Priest for ever ab oâ—â—icio beneficio from office and benefice for sacrificing without Water 2. They are by no means to use any other but unleavened Bread Bellarmine ibid. cap. 7. a silly superstitious Vanity like the former for Christ and the Apostles laid no such restraint but used the Bread that was commonly used where they were The Greek Church contends for leavened Bread only the Latins for unleavened This was one of the Crimes of the Priest last mentioned 3. Their Bread must be a little Wafer Cake This is notorious to all the World But if a Man may be so bold to ask them in what part of the World such water Crustlings are used for Bread without doubt 't is in Vtopia that is no-where where Natives No people make it their daily Food But the Mystery is it gives a lift towards Transubstantiation for if it be No bread it may with ease be somewhat else and what that should be you shall hear anòn 4. One of these Wafers only is to be broken into three parts and all that too for the Priest alone to devour The Communicants have it whole but a less Wafer such as Letters are seal'd withal so that there is no breaking of Bread for them â— Quite contrary to Christ who first did break the Bread and then being broken gave the same Bread to his Disciples note that the Priests morsel must be broken over the Chalice least any Crum should be lost So the People must have theirs whole to avoid the like Danger forsooth as Durandus and Salmeron tells us 5. The consecration lies percisely in these words This is my Body this is my Blood saith Bellarmine de Eucar lib. 4. cap. 13. he ought not to have left out enim for though the Gospel doth since his Missal hath it and himself us'd it but at the end of the Chapter before quoted His Modesty in this place is singular the Scripture says that every creature of God is sanctifi'd by the word and Prayer and our Lord first takes Bread next Blesseth it then breaks it after gives it to his Disciples biding them take eat and lastly saith This is my Body without any for of theirs And can the Consecration lie in the last words only It cannot be common but consecrated or blessed Bread that is Christs Body And this Bread was Blessed or consecrated before Christ saith thereof This is my Body 6. The consecrations must be uttered by the Priest secretly that no body else may hear it And why must he so mutter Because forsooth 1 Hannahs voice was not heard only her lips moved and she they say was a tiype of the Church And the Lord said to Moses Wherefore try'st thou to me when he said nothing And the Prophet said speak in your Hearts
the habitual and vertual Intent remaineth still in him For the Chief Priest Christ Jesus supplyeth his defect But if through over great distraction he lose both the habitual and actual Intent which seldom or never come to pass it seems he ought to reassume the words of Consecration with the Actual Intent And yet in such sort as that he would not Consecrate if he had already Consecrated Note Mark still what weight is put upon the Priests intent the whole validity of the figment of Transubstantiation depends upon it Therefore as we noted already there is no avoiding the Idolatry which the people must commit if they worship a Cake for a God their own Doctrine being this that without a right Intent the Consecration's of no effect Now I would seriously appeal to any moderate Papist if there be any such what Devotion or Pious Intent can that Priest have that goes from a VVhore or a Drunken Debauch to make his God as many do if not most of them O! that the VVorld should be so besotted as to believe that such pittiful sinful VVretches shall do more than the Almighty God himself does He made the Creatures out of nothing by his word but these Nonsensical most horrid and most monstrous Blasphemers make their Creator of a Creature by their words yea many thousands in one day and many Millions in one Age. Oh! the amazing patience of Heaven that will endure such affronts of Hell which the very Earth hath greatest Reason to tremble at the hearing of CHAP. XVI ITem if the Consecrated Host fall from the Priests hands into the 1 Chalice either by reason of Cold or some other Cause before he hath divided the Host or after he shall in no wise take it out nor begin again any of the Consecration nor yet alter any thing about the Celebration of the Sacrament But proceed with his Crossings and the rest of his business as if he had had it between his hands But if the Eucharist falls to the Ground then let the Earth whereon it fell be scraped up and burnt to Ashes and the Ashes be bestowed or kept near the Altar Notes 1 Here you have the poor Bran-Idol in danger of Drowning in his own Blood yet the Priest must not once dare to give him a lift till he has said all his Tricks over him and then soups off Flesh Blood and Bones at one go-down This God iâ— in as unlucky a PlungeÌ„ as the Flies and Spiderâ— lately mentioned and if he been't drown'd he 's aâ— least well sous'd and sok't yet 't is pretty sport to see how the Priests Fingers frisk and Caper without their God whilst he poor thing stirs not a bit but looks to be swallowed Dead or alive every Minute 2 Mark that the Earth is not fit to bear this Idol and therefore because it had the honour to touch it 't is scraped into Reliques O horrible Blasphemy CHAP. XVII ITem If through neglect any of the Blood drop down upon the Table that sticketh fast to the ground let the Priest lick up the Blood with his Tongue and let the place where it fell be scraped and the scraping burnt and the Ashes kept about the Altar with the Reliques And according to the Canons let the Priest do Pennance forty days or otherwise let him make due satisfaction at the discretion of a wise Confessor But if the Chalice drop down upon the Altar let him suck up the drop and do Pennance three days but if the drop fall upon the Table cloth and run through unto the second Cloth let him do Pennance four days If unto the third Cloth let him do Pennance nine days if unto the fourth Cloth let him do Pennance twenty days and let the Priest or the Deacons wash the Cloaths which the Drop touched in three several waters over the Chalice and let the washings be laid * up and kept with the rest of the Reliques Note * Here again we have new Reliques but in my epinion if the Priest had been made to Drink these washings it had been a more cleanly Draught then the washings of the Flies Spiders and other Vermine whereof a dranght was before made if the Patient would have soupt it off CHAP. XVIII ITem if any man through chance or surfeit vomit up the * Eucharist the same vomit shall be burnt to Ashes and the Ashes thereof to be bestowed and kept about the Altar And if any Clark Monk Fryer Priest or Deacon do it let him do Pennance forty days a Bishop seventy days and a Lay-man thirty But if any man cast it up by reason of sickness let him do Pennance five days or else let him as aforesaid make due satisfaction at the discretion of his Confessor Note * The Eucharist is taken for the Priests God But the word Eucharistia signifies giving of Thanks Gratiarum Actio or bona gratia good grace Eph. 5. 4. And since it would be too gross to say to vomit up God or Gods Body or the Host they say the Eâ—charist that is in plain English they vomit up Thanksgiving and inshrine the stinking vomit as a dâ—â—estable Relique CHAP. IX ANd whatsoever Priest shall not safely keep the Sacrament from being EATEN up either by Mice or any other Vermine shall do Pennance forty days But if any lose it or if any one piece thereof fall to the ground and the same not possibly to be found again let him do Pennance thirty days And it is also thought good that that Priest through whose negligence the Consecrated Hosts shall putrifie is worthy the like Pennance and such a Penitent ought to fast and abstain from the Communion and saying of Mass during all those days Nevertheless in weighing the Circumstances of the offence and person the aforesaid Pennance ought according to the will of the Discreet Confessor to be either augmented or diminished Nevertheless this is to be holden for a sure Rule that wheresoever all the whole Species of the Sacrament are to be found they are reverently to be reverenced but if it cannot be done without Peril then they are to be reserved for Reliques Note Here they take the name Sacrament as they did before the name Eucharist for it would be too gross to say that the Body of God should be eaten with Mice c. Surely it cannot be said of this God as it is said of Jesus Psal 16. 10. Thou wilt not suffer thine Holy One to see Corruption Act. 2. 31. 13. 35. CHAP. XX. ITem If the Host or but a piece thereof be found under the 1 Patten or Corporas Cloath and be doubted whether the same be Consecrated or not he ought reverently to receive it after he hath taken the Blood as thou shalt find more at large set out in the Title of the Celebration of the Mass Item if the Lords Body given to 2 a sick man or woman be by him or her cast up through Infirmity or by reason of any other Cause Yet let it
conveniently in portions in a clean and a convenient Vessel so that after the solemnity of the Ministration being done they that were not prepared and ready to communicate may receive every Sunday or Festival day Eulogies or Benedictions with the same haec illo As concerning Holy water which they used to sprinkle at the Church door upon them that entred in I will nor say that it sprung from the Idolatrous use of the Gentiles This I say as I find in Historia Zozomeni erat autem Romanis vetusta consuetudo ut quem limen Templi transeundum esset sacerdos secundum morem ethnicum madidos quosdam Olivae remusculos manu tennens ingredientes aspergebat c. i. e. It was an old custum among the Romans that at the entering in at the Church door the Preist after the usual manner of the Ethnicks having in his hand moist branches of Olive did sprinkle with the same such as entred in c. To the which custom this our manner of giving of Holy water is so like that it seemeth to proceed out of the same In the Book of the Popes Decrees and in the distinctions of Gratianus there is a certain Decree gathered upon Alexander the first about the Year of our Lord 121 which Decree may well seem to be a bastard Decree neither agreeing to such a father nor such a time concerning the Conjuring of holy water the words of the decree be these Aâ—uam sale conspersam in Populis bene dicimus ut ca 〈◊〉 aspersi sanctificentur purificentur quod omnibus sacerdotibus faciendum esse mandamus Na 〈…〉 si cinis vitulâ— aspersus Populum sanctificabat atq 〈…〉 mundabat multo magis aqua sale aspersâ divinisq 〈…〉 pracibus sacratd Populum sanctificat atque mund 〈…〉 Et si sale asperso per Heliseum prophetam sterilit 〈…〉 aqua sanata est quinto magis divinis precibus sacra tus sal sterilitatem rorum aufert humanarum col 〈…〉 quinatos sanctificat purgat caetera bona multiplicat infidias Diaboli avertit et à phantasmat 〈…〉 versutis homines defendit That is we bless water sprinkled with Salt among the People that all such as be sprinkled with the same may be sanctifye and purified which thing we charge and command all Priests to do for if the Ashes of the Heifer the old Law being sprinkled among the People did sanctity and cleanse them much more water sprinkled with Salt and hallowed with godly Prayers santifieth and cleanseth the People and if the Helisens and the Prophet by the sprinkling of Salt did heal and help the barrenness of the water how much more doth the Salt being hallowed by god Prayers take away the barrenness of human thin 〈…〉 and sanctify and purge them that be defiled a 〈…〉 multiplieth other things that be good and tu 〈…〉 away the Snares of the Devil and defends Men from the deceptions of phantasy c. Thus you have heard the Author and Father holy water which some also ascribe to Pope Six 〈…〉 which succeeded Alexander but as the Papists do 〈◊〉 agree in the first Author or institutor of this hallow of Elements so I think the same untruly to be scribed to either but leaving the probation of the further leasure let us now hear in our own to 〈…〉 their own words which they use in this their C 〈…〉 juration The form and words used of the Priest in Conju 〈…〉 Salt I Conjure thee thou creature of Salt by th 〈…〉 â—ving God by the ✚ true God by the holy God c. That thou mayest be made a Conjured Salt to the Salvation of them that beleive and that unto all such as receive thee thou mayest be health of Soul and body and that from out of the place wherein thou shalt be sprinkled may fly away and depart all phantasy wickedness or craftiness of the Divils subtilty and every foul Spirit c. The form of Cunjuring Water I Conjure thee thou creature of Water in the name of ✚ God the father almighty and in the name of ✚ Jesus Christ his Son our Lord and in the vertue ✚ of the Holy Ghost that thou become a Cunjured Water to expel all power of the Enemy c. Who seeth not in these words Blasphemy intollerable how that which is only due to the Blood of Christ and promised only to Faith in him the same is transferred to Earthly and insensible creatures to be salvation both to body and Spirit inwardly to give Remission of Sins to give health and remedies against evils and Devils against all phantasies wickedness and all foul Spirits and to expel the power of the Enemy c. If this be true whereto serveth the Blood of Christ and the vertue of Christian Faith Therefore Judge thy self good Reader whether thou thinkest this trumpery rightly to be fathered upon those ancient Fathers afore named or else whether it may seem more like truth that John Sleydan writeth whose words in his second Book de Monarchiis are these Norum decreta sunt in libris inserta conciliorum sed ex his pleraque tam sunt lericula tam nugatoria tam aliena prorsus sacris literis ut credible fit ab aliis longo post tempore fuisse conficta c. That is the decrees of these foresaid Bishop and Marters be inserted in the Book of Councels but of these decrees many whereof be so Childish so trifling and so far disagreeing from the holy 〈◊〉 〈◊〉 it is very like that the same were fained and counterâ—elted of others long after their time c. Thus much â—aith Sâ—eydon with more words in that place unto whose Testimony iâ— I might be so bold also to add my conjecture I would suppose the Conjuration of this same Water and Salt to spring out of the same Fountain from whence proceeded the conjuring of Flowers and Branches because I see the order and manner of them both to be so like and uniform as may appear The manner of hallowing Flowers and Branches I conjure thee thou creature of Flowers and Branches in the Name of ✚ God the Father Almighty and in the Name ✚ of Jesus Christ his Son our Lord and in the Virtue of the ✚ Holy ghost therefore be thou rooted out and displanted from this Creature of Flower and Branches all thou strength of the Adversary all thou Host of the Divel and all the Power of the Enemy even every assault of the Divels c. And thus much concerning the Antiquity of holy Bread and holy water which is left Before the Christian Reader that he may judge whether they be of God or the Father of Lyes c. Furthermore as touching the Reserving of Reliques and the Memorial of Saints brought into the Mass Gregory the third is the Author thereof who also added to the Canon thereof this clause Quâ—rum solemnitatis hodie in conspectu Divinâ— Majestatis tuâ— celebrantur c. Finally it were too long to recite
the Deacon reach the Chalice to the Priests mouth that if ought of that which was powred in do remain behind he may receive it After that let him say the Communion with his Ministers Then making a Sign of the Cross in his own face let the Priest turn himself to the people and with his Arms sâ—mewhat lifted up and his hands joyned together let him say Dominus vobiscum The Lord be with you and turning him again to the Altar let him say Oremus Let us pray Then let him say the Post Common according to the number and order of the afore said Prayers Before the Epistle when the last Post Common is ended and the Priest hath made a sign of the Cross in his Forehead let him turn him again to the people and say Dominus vobiscum Then let the Deacon say Benedicamus Domino At another time is said 20 Ita missa est as oft as it a missa est is said it is always said in turning to the people and when Benedicamus Domino or Reqniescant in Pace must be said let it be said in turning to the Altar When these things are spoken let the Priest with his body bowed down and his hands joyned together in the midst before the Altar say with a still voice this prayer O Holy Trinity let the Office of my Bond Service please thee and grant that this Sacrifice which I unworthily have offered in the Eyes of thy Majesty may be acceptable unto thee and that unto me and all them for whom I have offered it may avail to obtain Remission thou being merciful who livest and Reigneth God c. Which Prayer being ended let the Priest stand upright Crossing himself in his face saying In nomine Paetris c. And so when obeysance is made after the same order wherein they came afore to the Altar at the beginning to the Mass so having on their Apparel with the Censer-bearer and other Ministers lâ—t them go their way again The End of the Canon Notes upon the Canon AS often as the words Bless and Blessing are mentioned in the Mass there must be always Crosses made as if that Magical Trick had dâ—â—oted Blessing 1 Heo dona haec munera hec Sacrificia illibata 〈◊〉 Popish Rabbies make a dreadful work about 〈◊〉 Exposition of these words because they are in 〈◊〉 Plural Number forsooth when yet there is but oâ—â— Sacrifice as they themselves stiffly assert Here 's a Crabbed Riddle that requires a Spiritual Oedipus to unfold it Aquinas and Bellarmine are Simpletoâ—â— here What a pudder do the School-men make â—boâ—â—â—his yet they cannot reconcile it to sense Well let it be so That is neither more nor less than filly Popish Non-sense In the Autient Church the Rich made Contributions for their poor fellow Members which because offered to God were called Sacrifices Heb. 13. 16. So Thanksgiving is called a Sacrifice ver 15. And the word Eucharist signifies no more Yet you see this Mâ—â— Sacrifice is but a Wafer and some Wine and Water which the greedy Priest Sacrifices into his 〈◊〉 Belly let the Poor starve if they will here 's no Spiritual nor Corporal Relief for them I assure ye Ay but say they these Crosses signifies Judas his Treason Yes yes what then Why then the murthering Priest is the worst Judas of the two he onely Betrayed his Master but this bloody Wretch eats him alive worse by half then Crucifying They expound Illibata for Incorruptible but if it be so what need have they to make such provision for its preservation as in the third Councel of Arles chap. 3. Yea burn it to Ashes when putrified as you have it point black from themselves see the Caveats of the Mass c. The word properly signifies a thing whole and sound but this Wafer-God is broken into three parts by the God-eater and then bitten to pieces and swallowed down in Fragments O cursed Illabata Sacrificia 2 These Letters N. N. denote that the Priest must name those he prays for expressing their Respective Titles as his Imperial Majesty His Majesty his Highness his Grace his Lordship Worship Squire so and so I had almost forgot his Holinâ—sâ— well let him bring up the Rear for once 3 Theâ—e's a charitable Priest for ye not a bit of a Prayer for Enemies Here 's a Prayer for the Living Why so Because they are in more danger than the Dead who are Roasted in Purgatory and may for a little in significant thing called Money be Conjured out at pleasnre But methinks these cruel Priests are very hard hearted to let the poor souls fry in such terrible Flames when the little Hocus of a Mass a quarter of an hours work might Release them In the Prayer for the Quick you have Famularumque That is Shee Servants or the Priests Bedfellow the very thought of her is enough to spoil all for if his fancy runs a gadding that way there 's no God made and the peple Commit Idolatry 4 Pro Redemptione animarum suarum here 's a Sacrifice for the souls of all that are present let the Gospel say what it will no matter What a Mass-Saviour instead of Christ Oh horrible Blasphemy 5 Besides this Muster-roll of Saints every Monk Fryer or Massing-man may put in who he pleases Saints past present or to come known or unknown Very pretty here 's a kind of a stragling Saint one Chrysogone some Mass-Books have it Grysogone a stranger to many if not All the Popish Calendars But why must such an Armado Rival the Lord of Glory VVhat Robb Christ of his honoâ—r Blasphemy Blasphemy You have here a very strange kind of expression â—â—â—â—tricis â—â—â—i Domini nostri Jesu Christi that 〈◊〉 Shee-Bâ—gâ—â—ter of God and our Lord Jesus Christ Tâ—â— same Genetrix in this sense is a very Barbarâ—â—â— word it was formed onely by the Poets in thâ—ir idle Rhapsodies when they want another word thâ— best English of this word is BEGETTRESS and here you have the Virgin Mary represented as the Bâ—gettress I am sure 't is as good an English word as Genetrix is Latine not onely of Christ but also oâ— God the Father VVhat 's God the Father born of the Virgin Mary too This is wonderful Though Christ be really God yet for distinction'â— sake that most sacred Term is usually referred to the Father and the Name of our Lord to Jesus Christ neither can we properly say that Jesus was begotten but born of her Here you may see a Specimen of Popish Infallibility as I may say ex abundanti 6 It is certain that none of these Crosses were â—ver made by Christ for there is no mention made of them at the Institution of his Supper neither was the Cross upon which he suffered then set up The Inventor of this Juggle is Recorded by Breno to be Pope Gregory the 7th with whom also agrees Cochleus this Gregory was a meer Conjurer a notable Ceremony-maker 7 Reader pray compare these massing-massing-words
of Consecration with the Evangelical and Apostolical Records and note how they differ 8 The Priest here worships a God of his own making then advances it over his bald Pate â—ringing most reverently and happy is he that can lift up the Tail of his Mock seamless garment Now you have signal given at the Elevation of the Wafer God by a tingling of Bells and then the people must say Adoramus te Christe c. VVe adore thee O Christ c. O abominable Blasphemy VVhat a VVafer Christ T is observable that no Mass is said without wax Tapers or Candles Though the Sun shines never so clear yet this VVorship iâ— meer spiritual darkness Nor must the people see the grand VVafer before the Priest makes a God of it they have a trick for that Thus forsooth Idolatry is prevented say they The people also must adore the Chalice here with an Ave vere sanguis Domini nostri Jesu Christi c. Hail thâ—u truly Blood of our Lord Jesus Christ c. Here 's Flesh and Blood distinctly worshipped and therefore they are distinct Gods or none at all 9 If the Consecrated VVafer be really converted to a very Christ as Popery teaches then the Priest here praying for the Son of God that the Father would accept of him speaks Blasphemy as supposing Christ to have need of the Priests Intercession 10 Here is a piece of Blasphemy as wicked as the other the Angels must be at the Priests beck for what VVhy no less then to carry Christ to heaven which supposes him absent from thence and unable to get there unless introduced by those Evangelical Masters of the Ceremonies of the Popes feigning 11 The Memento or Prayer for the Dead is a notable gainful thing for these Priests that are hir'd to pray poor Souls out of Purgatory O this knack brings in more Cash in a year then some Kings Revenues amount to Yet t is certain that t is a meer Cheat the very Prayer speaks as much For what should praecedere in Signo Pacis Dormire in Somno Pacis To go before in the Sigâ— of peace and to sleep in the sleep of peace signify but the actual enjoyment of Heavenly Glory Iâ— so what necessity is there for the Priests prayers for them No need at all I assure ye but the Feat however robs the poor Layty and fills thâ— greedy Priests pocket Blessed are the Dead which Die in the Lord for from thenceforth they rest from their Labour says the Scripture but says the Pope Blessed are the Dead that are prayed for by my Jouâ—neymen Priests come open your purses ye niggardly Wretches or you are all damn'd your Father is broyling upon Live Coals and won't you give a few Crowns to Release him Such and such and such Relations of yours are in a horrible pickle and can you be so hard hearted as not to let a little Mammon out of your Chest bail 'em out O Money blessed money these Priests make a little God A'mighty of thee he that has thee may defâ—e the Devil and Purgatory too I wonder in my heart whereabouts this Purgatory is or how this spiritual Mount Aetna can be supplyed with fuel for so many 100 years and what Devils are Fire-makers there and who pays 'em their Sallaries I tell ye friends 't is hot Service And yet these worse Devils wont give the other poor Moyling Devils their due They never send them one penny 12 Here 's a good round Jury of Sainrs culld out and why I pray what 's that to you because t is my pleasure to name 'em quoth the Pope There 's reason enough 13 Here is not said Amen why so Because t is a kind of a Graceless and hopeless prayer for the Priest despaires of coming into such a Society This is a Balaams Prayer with a witness he desired to die the Death of the Righteous both are heard alike O But say they the Angels Answer and say Amen here Ay ay they are turned Mass-Clarks brave Preferment 14 When the Cat has got a silly Mouse at his Mercy how he plays with it tosses it boxes it to this side and that c. yet at last greedily swallows it so this Antick Priest plays with his God and when he has Acted over all his Cat-like tricks devours him skin and all Exit Priests-God 15 Sure this Priests Eyes are not fellows for he cannot see the Sawcer with both together And why the left Eye must have the Prerogative of the first glance I cannot yet understand 16 O Hypocritical Reverence true Pilate like Here 's an adoring Cringe prologuing the Tragedy And then the dismembred Body of their fancyed Christ is swallowed done O more then brutish Villany But of this elsewhere Yet I pray how can it be posible for this Priest to have any solid Meditation of the Passion of Christ when his main business is to make so many Monkey Faces Apish postures and other prophane as well as ridiculous Ceremonies 17 The Cake is here called the Lamb of God which taketh away the Sins of the World Ay and three times too because he is dull of hearing Alas poor Lamb thou art in the VVolves Clutches ready tohi â— sacrificed into his Unmerciful Paunch 18 This is a very Impious Prayer as supposing the receiving of Christs Body may damn him Thiâ— Priests God is a damnable God but the true Christian Sacrament of the Lords Supper is a Comemoration of the Death and Passion of the Lord of life for our Redemption And if any prophane or Unbelieving Person approaches and partakes of this Supper he discerns not the Lords Body that is hâ— wants the Eye of Faith which only can see into the eâ—d and use of the Ordinance and Consequently is damned for unbelief and Hypocrisy But t is certain that such a Person never eats any body of Christ at all because he wants a Spiritual Mouth nor can he do it any more then a man can eat bread that wants a Corporal Mouth 19 De munere Temporali of a Temporal Gift this Expression comes out unawares for t is certain that for all these Hocus-pocusses here 's nothing still but a wafer and a little wine and water which can no more feed the Soul then meer wind can feed a Cormorant of a Priest 20 Iâ—e missa est that is get ye gone be packing I say the Mass is done t is Massed enough of Conscience the Job's done and so are our Observations though here is Theam enough for a volumn but for brevity we omit the rest of the blasphemonâ— Stuff FINIS IT remaineth now thaâ— we give you a Hâ—storical Account how every part and parcel of this Mass camâ— to be patcht together which I have faithfully extracted from the Acts and Monuments of Reverenâ— Mr. Fox pag. 1274. Edit 1610. as followeth Books lately Printed for and sold by Thomas Malthus at the Sun in the Poultrey THe compleat Works of that Reverend and Learned