to what purpose is this here put in Brethrē For That which I receaued of the Lord. c. Whervnto is this For referred wherfore rēdreth he a reason considering that there is nothing going before that cā be referred to any thing which may any way serue the turne for the matter that S. Paule here treateth of This peece therfore must otherwise be deuided and sclantled to make it serue for this purpose Thus we see how they are wonted ordinarely to deale with the Scriptures b S. Paul by these words declareth that he was nothing so rash as these men who haue added so many thinges to the Supper as that they haue turned it into a pestilēt Idolatrous Masse haue by those additions so blemished it as that there remaineth not any face or forme of the true Supper of the Lord wherby he also sheweth that he was neuer any of their company For he saieth plainly that he deliuered vnto the Corinthiās such a pure sound institutiō of the same as he receaued frō the Lord Iesus without adding therto or diminishing therfrō wherin he eftsoones giueth to vnderstād that it is not lawfull for any mā to do it of what authority so euer he be 1. Cor. 11.12 If S. Paul then durst take no further authority vpō him being the man that was rapt vp into the third heauen and saw thinges not lawfull for any man to speake what shal we think of the forgers of the Masse of whom we haue heretofore spoken who thereby haue so blemished the supper of the Lord as that they haue vtterly ouerthrowen abolished it whom then should we not assueredly follow 1. Cor. 11. either S. Paule who sayeth follow me as I follow Christ or these Apostates and Antechristes who do cleane contrary to him and besides would burne all those that had rather follow Iesus and the holy Apostles then them selues c S. Mark in his 14. Ch. sayth that he blessed declaring therby that to blesse giue thākes is here taken to be alone as hath ben say in other places d This breaking declareth that this bread ought to be distributed as it is here e He eateth it not alone as the priest doth neither doth he worship it or yet putteth it into a pixe to cary about on procession to carry here there to be worshipped or to cōiure tempestes but cōmandeth it to be taken eftsoones eaten f We haue heretofore sufficiētly hādled this matter to teach vs in what sence these words are to be takē how those words also are to be takē which follow the cup dish ouer and besides that which we at larg haue writē disputed vpō in the booke of the Ministery of the word of God of the Sacraments And therfore we will here only say and not deny but that the very body and blood of our Sauiour Iesus Christ is truly deliuered vnto all the faithful in the supper by an inuisible power of the holy Ghost spiritually to the spirituall regenerate man which receaueth it by faith is therwith spiritually fed in a spirituall life as the body receaueth the material bread is therwith fed in a corporal life but that there is no alteratiō of the substance in either of both neither yet any naturall and material coniunction betwene the bread and wine and the body and blood of Iesus Christ g There is in S. Paules wordes according to the Greeke which is broken for you h He sayeth not Do ye this as a sacrifice for the redemption of the soules both of the quicke and dead but that we should do that which he did caused to be done in the Supper not that which he did on the crosse wheron he offred a sacrifice for the redemption of our soules which is sufficiēt for vs can be done by none other nor in any other place neither yet by any other meane wherof the Supper is a remēbrance no sacrifice but much lesse a Masse for it is neither the one nor yet the other because they would make it that which it cannot be For it cannot be this sacrifice if it be not Iesus Christ him selfe who offred him selfe in that sorte that he was offred And if that be it thē without doubt Iesus the son of God ceaseth to be i If the Romanistes would strictly according to the letter presse the words of our Sauiour Iesus Christ which he spake concerning the body and blood of the Supper we may also cōclude by the same reasons that the cup is likewise the new Testament confirmed by the blood of Iesus Christ and not the blood it selfe according to the testimonies of Saint Paule and Saint Luke 1. Cor. 11. Luke 12. who both vse the very selfe same wordes therein k This is to declare that which he said Do ye this that is to say eate this bread and drinke this wine in remembrance of me as I haue appointed you which thing the Apostle manifestly explaneth immediatly after both of the one the other without any deuiding of thē as they of the romish church deuide thē in the cōmuniō of the people l This expoundeth what it is to celebrate this remembrance of Iesus Christ for the which the Supper was instituted He sayeth not As aften as ye shall offer this bread this cup you shal make a sacrifice of the body and blood of the Lord. m This accordeth with the testimony which the Angels gaue vnto the Apostles that day that Iesus Christ ascēded Act. 1. touching his returne from heauē By which words S. Paul giueth vs very plainly to vnderstād that he ment not that Iesus Christ descēded frō heauē corporally in flesh blood bones came into the priests handes in that behalfe to be made a sacrifice afterward to be really in deede eaten by him as they of the popish church vnderstand it But declareth that he is in heauē in his natural body from whence we must looke for him to come to iudge the quicke the dead according to the wordes of the articles of our Faith And that in the meane while we should here celebrate the remembrance of him thereby to giue him thankes that we might alwayes more and more assure our selues of his promises that we are in him and he in vs through the power of the faith which we haue in him of the holy Ghost by whose power he dwelleth in vs. n Here S. Paule after the pronouncing of the Sacramētall wordes calleth the bread wine the signes of the Supper not the body and blood 1. Cor. 6. Ephes 1. Which thing was not done without the assuered councell of the spirite of God For although they of the Romish church excuse this maner of speaking in their expositions to the end it should not encounter with their trāsubstantiatiō yet should they haue had a farre greater aduauntage if Saint Paule had rather vsed the
must hold his hands armes a crosse and when he speaketh of the resurrection he must withdraw them But when he speaketh of the ascension then his worshipfulnesse must lifte them vp aboue his shoulders Is not this here I beseech you a iollie merie Redeemer and pleasant Iesus Christ Who is it that will not be afeard to heare these scoffes and blasphemies Wherefore I will surceasse to speake any more of these their misticall expositions c Here are notable iollie seruants of God a wonderfull holy people who vtterly deny their Sauiour that redeemed them For what meaneth this offring of a round peece of past vnto the most excellent Maiestie of God which they here call a pure holie and immaculate host and the bread of life c Is not here I pray you a goodly exchaÌ„ge to haue Iesus Christ the verie true bread of life to be turned into a round cake corruptible peece of bread d They which deuided this Canon into fiue partes onely make the thirde part there of in this place which is a prayer that containeth another most horrible blasphemie For here this cursed blasphemer praieth for the Sonne of God to haue the Father accept of him that is to say his Sonne Iesus whome he according to his minde offreth vnto him euen as the auncient Patriarches that are here named did their corruptible thinges which they offred vnto the Lorde For although he offreth in verie deede nothing else but bread and wine yet forsooth his intent is to offer the verie bodie and blood of Iesus Christ the verie true Sonne of God Now if the Sacrifice which he offred had not bene more acceptable vnto the Father then those Sacrifices which the auncient Fathers offered it had not bene needefull for him to haue come to perfourme that which they by no meanes were able to perfourme by these Sacrifices And therefore seing he is come and hath performed it what meaneth here this blasphemour For if he offer vp that sacrifice which Iesus Christ offred what needeth he pray for the same become an aduocate vnto God the Father for him that he might be acceptable vnto his maiesty And besides whie maketh he him a companion with the materiall Sacrifices of the ancient Patriarkes of whom he here speaketh Moreouer if there be nothing else but bread wine which he offreth what neede wee anie such Sacrifice to be ioyned with the sound and perfect Sacrifice of Iesus Christ Of the ninth part of the Canon which also appertaineth vnto the Sacrifice of the Masse CHAPTER XLIII Let him here bowe him seâ—fe downe verie lowe and say O Almightie God wee most humblie beseech thee commaunde these thinges to be borne vp by the handes of thine holie Angell vnto thine high Altar before thy diuine Maiestie b Here let him rise vp and kisse the Altar when he saith To the ende that as manie of vs as haue bene partakets at this Altar of the holy and sacred bodie and blood of thy Sonne may be filled with all heauenly blessing grace through the same Christ Iesus our Lord So be it Here is to be noted that the first of the former crosses is made onely ouer the host the seconde onely ouer the Chalice and with the thirde the Priest must crosse him seâ—fe Hic inclinet se profundè dicat SVpplices to rogamus omnipotens Deus iube haec perferri per manus sancti Angeli tui in subline Altare tuuÌ„ in conspectu diuinae Maiestatis tuae Hic clâ—uet se osculetur altare quaÌ„do dicit Vt quotquot ex hac Altaris participatione sacrosanctum fiâ—ij tui †corpus et sanguinem sumpscrimus omni †gratia repleamur Per eundem Christum Dominum nostrum Amen Nota quod praecedétiuÌ„ prima crux fit tantuÌ„ super hostiaÌ„ secunda tantum super CaliceÌ„ tertia seipsum Sacerdos signet a What is the meaning here of our yoÌ„g Maister by these things which he would haue the Angels by the commaundement of God cary vp into heauen Surely we can vnderstand it to be none other thing but onely this bodie blood which he saith he offreth and the same which he calleth the bread of euerlasting life and the Cup of euerlasting saluatioÌ„ Howbeit Thomas of Aquin perceauing that this carieth no reason with it interpreteth these wordes Lib. 4. Sen. dâ—st 13 Niâ—â—â—l de Plo. De expo Mâ—ss 3. part Can. to be the vowes prayers as well of the Priest which sayeth the Masse as of the people who are present at it saying that it is not in the power of the Angelles to consecrate the bodie and blood of Iesus Christ Whereupon he would conclude as I take it that it appertaineth not vnto them neither to carie them vp into heauen Some there are also who make other kindes of gloses hereon whereon are grounded far weaker reasons Now if it be meete that we thus vnderstand the matter of the bodie and blood of Iesus Christ as in verie deede we ought according as they teach if we will not wreast the wordes of the Text then must wee of necessitie make an other consecration to bring them againe out of heauen if we will so often eate and drinke them as here it is sayed immediatlie after Nichol. de Plo. de expos Miss 3. part Can. Marc. 16. Luke 24 Act. 13. Hebr. 9.10 Our Lorde Iesus Christ is ascended vp into heauen alone without the helpe of the Angelles where he now is in the high Sanctuarie of God makinge intercession for vs But here in this place the Angelles must carie him vp thether for they would deale with him in heauen euen as they deale with him here vpon earth For as they must nedes carie their God because he is of him self neither able to foot it or yet ride without they cary him hold him they wold haue the Angels cary him vp into heauen bicause they theÌ„selues ar not able to do it b Here gentle Sir Iohn playeth the partes both of Iesus Christ of Iudas also if we wil beleue our venerable Maisters For they say that here he riseth vp representing thereby Iesus Christ when he rose vp after he had prayed in the Garden and then playeth Iudas parte kissing the Aultare as Iudas at that time kissed Christ Wherein they re Maystershippes VVorshipfulnesse obserue no great good order For first of all they crucifie him in their Sacrifice and afterward put him into the Garden to betray him and then play Iudas his part thrusting him into the hands of the Iewes c These wordes manifestly declare that they were not appointed for such Masses as are celebrated at this day but for a generall Supper and Communion which was made vnto all the people For to what purpose should such a prayer serue if there should be none to communicate but the Priest him selfe that sayeth the Masse For according to the meaning of this prayer it exteÌ„deth it selfe no further but to as
his brother and hath agreed with him Here againe we see that he ioyneth the pax with the Communion which no whit agreeth with that that Durand and his companions haue els where brought in But must he haue an Idol to put him in mind of that whereof the Supper and Communion is a Sacrament In steade of this Idol my young maister kisseth as we haue before sayd either the Aultar the image of the crucifyx the reliques or els the sawcer which they call the Patē In other places when any mariage is solemnized both the Bridegroome and the Bride also must open their purses wide if they meane to kisse this iolly Idoll the pax In very deede if it brought thē a good and longe lasting peace they coulde not pay too much for it Howbeit it behoueth them to haue another maner of peace then they shall get by it c Here is to be noted that in this kind of dealing my younge maister is called father which thing in deede oftentimes falleth out rightly and especially when the sonne helpeth the father to say masse as it many times commeth to passe in this great multitude of Priestes bastards d Here M. Gourdy beginneth his Benedicite is more eagre earnest vnto his breakefast e Although this blasphemer desireth God here to make him worthy of this Sacrament yet would he haue forgiuenes of his sinnes and by his merites be replenished with the grace of the holy Ghost and not by the death and passion of Iesus Christ alone f He confesseth here that there is none other saluation but in God alone and yet for all this he seeketh for more and addresseth him selfe more to other creatures then vnto him who is the alone Sauiour and creator of all things g There were some reason in this prayer if it were applied to the true supper of Iesus Christ which sendeth vs vnto his death by which we receiue his body and blood which is the fruite that is here by them required not by this most blasphemous sacrifice whereof mētion is made in the Canon Micro de offic Miss Ca. 18. Berno sayth that this prayer is not taken out of any certaine order or vsage but onely from the traditions and inuentions of deuout men He sayth the like of others also which are sayd in the deliuering and receiuing of the Communion h Here is a prayerful of great blasphemy For our Sauiour Christ sayth Iohn 6. That whosoeuer eateth me liueth by the meanes of me And yet this blasphemer prayeth that the receiuing of his bodye might not turne to his condemnation Howbeit this so grosse an error blasphemy proceedeth from that which we haue so often heard out of the prose of Thomas of Aquine which hath heretofore in part bene expoūded for want of distinguishing the difference that is betwene the Communion of the faithful the faithles of the signe without the thing signed with it There might be here some likelyhood if he meant by the body of our Lord Iesus the bread which it presenteth howbeit he vnderstandeth it after the popish maner For so the faithles may receiue the signe but none can receiue the body of our Lorde signified thereby but the faithfull onely Of the Priest his Breakefast and Communion CHAPTER LI. Hic accipiat patenam cum corpore Christi dicendo Panem caelestem accipiam nomen Domini inuocabo Deinde ter reuerenter dicat percutiens pectus Domine non sum dignus vt intres sub tectum meum sed tantùm dic verbo sanabitur anima mea Hic sumat corpus reuerenter signans se illo dicens Corpus Domini nostri Iesu Christi custodiat animam meam in vitam aeternam Amē In nomine Patris †Filij Spiritus sancti Posteà discooperiat calicem flexis genibus salutet dicat Quid retribuam Domino pro omnibus quae retribuit mihi Calicem salutaris accipiam nomen Domini inuocabo Laudans inuocabo Dominum ab inimicis meis saluus ero Hic sumat sanguinem signans se cum illo dicēs Corpus sanguis Domini nostri Iesu Christi custodiat animam meam in vitam aeternam Amen Deinde dicat capiendo vinum cum aqua Quod ore sumpsimus Domine pura mente capiamus de munere temporali fiat nobis remedium sempiternum in vitam aeternam Amen Et verbum caro factum est habitauit in nobis Agimus tibi gratias Rex omnipotens Deus pro vniuersis beneficijs tuis qui viuis regnas Deus Per omnia secula seculorum Posteà purificando manus lingendo digitos quibus tenuit corpus Domini dicat Corpus tuum Domine quod sumpsi sanguis quem potaui adhaereat visceribus meis praesta vt in me non remaneat scelerum macula quem pura sancta refecerunt sacramenta Qui viuis regnas c. Nunc dimittis seruum tuum Domine secundùm verbum tuum in pace c. vsque ad finē Cantici cum Gloria Patri Sicut eerat Kyrie eleison Christe eleison Kyrie eleison Pater noster c. a HEre let him take the paten with the body of Christ saying b I will receiue the heauēly bread call vpon the name of the Lord. c Then striking him selfe on the breast let him reuerently say d O Lord I am not worthy that thou shouldest enter vnder my house roufe but onely say the word and my soule shall be saued f Here let him reuerently take the body and crosse him selfe with it saying g The body of our Lord Iesus Christ preserue my body soule vnto euerlasting life So be it In the name of the Father †of the sōne of the holy ghost h After this let him vncouer the Chalice and bowing his knees salute it and say i What shal I giue vnto the Lord for al those benefits which he hath bestowed vpō me I will take the cuppe of saluation and cal vpon the name of the Lord. I will giue praise cal vpon the Lord so shall I be saued from myne enemies k Here let him take the blood and crosse him selfe with it saying The bodye and blood of our Lord Iesus Christ preserue my soule vnto euerlasting life So be it l Then let him say taking the wine with water Let vs O Lorde receiue that with a pure minde which we haue taken in at the mouth of a temporall present Let this be to vs an euerlasting remedy vnto euerlasting life So be it And the word became flesh and dwelt amongst vs. We yeld thee harty thankes Almightye king God eternal for all thy benefites who liuest and raignest world without ende n After that when he hath washt his handes and suckt his fingers wherewith he held the body of the Lord let him say o Thy body O Lord which I haue receiued and thy blood which I haue droonk I beseech thee vouchasafe to
cleaue to my bowels and graunt that there remaine in me no spot of sinne which haue bene refreshed with this pure and holy Sacraments who liuest and raignest c. p Lord now lettest thou thy seruaunt depart in peace according to thy word c. Vnto the ende of the songe with Glory be to the Father c. as it was c. Lorde haue mercie vppon vs. Christ haue mercy vpon vs. Lorde haue mercie vppon vs. Our Father c. Of the matters that are to be considered of vpon the Priest his breakefast and Communion CHAPTER LII a THe bodie of Christ is not a round cake deuided into foure quarters as is the rounde cake of this our Sir Gurdegobreasse b He must receaue another kinde of breade then this round cake if he will haue the heauenly bread c Here is a verie pitifull Sir Gurdey d Here is a pleasant Centuriō who speaketh vnto his round cake euen as the Centurion in the Gospell spake vnto Iesus the very Sonne of God e The house rouffe of this scuruie shaueling is his belly wherinto he meaneth like a rauening wolfe to swallowe vp this sillie lambe which he now calleth Lorde vpon whome before he hath called for mercie that afterward he might deuour him f The bodie that is to say the round cake is verie easilie to be handled and very light to crosse him selfe and serue him to play withall like a flie flap because the flies should not trouble and vex him when he is at breakefast and drinking of his wine g Such a prayer no whit appertaineth vnto this round cake nor yet vnto this banquet wherat Iesus Christ is not present h Here he more honoureth his Goblet then he doth the bodie of his God Howbeit I doe not greatly maruell at that Because his Goblet is made either of goulde siluer or at least of verie fine tinne and his God is made of no better stuffe then of a peece of paast And besides the Goblet is a pleasaunt thing to such sipping mates i These verses of Dauid are here againe as properly applied as they were in that place wherin they were heretofore propounded k Here hee must make the Goblet also to friske a little about for the crossing of him selfe as well as hee made the rounde cake friske about to crosse his reuerende worshipfulnesse l This wine and this water are no blood as that was which he euen nowe swallowed downe but are onely giuen him to make cleane and rinse his Goblet and wide weasant least there should remaine any blood in them m But in this prayer which he here maketh at his last washing which they call purifying is great reason For they haue reason to purifie and cleanse them selues after they haue polluted their handes and mouthes with such horrible sacrileadges and blasphemies committed as well against the death and passion as also against the bodie and blood of our Sauiour and Redeemer Iesus Christ Howbeit let vs consider of that which they speake Howe shall we receaue the selfe same thing with our soules which we receiue with our mouthes For the soule hath no such mouthas the body hath neither doth it eate or yet drink so neither is it in such sort fed either with such meates such drinkes For bread wine do serue to feede the bodie and not the soule saue that the soule is taught by them by reason of the bodelie senses of spirituall and inuisible thinges which are signified by these visible and materiall signes But the right meate and drinke of the soule are the bodie and blood of Iesus Christ not corporallie taken by the mouth of the bodie as the Popish Church teacheth But spirituallie by the mouth of faith which is the mouth of the soule and spirite by meane whereof the bodie is also afterwarde spirituallie fedde and it can not otherwise bee For admit that a man should eate the verie bodie and drinke the verie blood of our Lorde and Sauiour Iesus Christ yet should neither soule nor bodie Communicate thereof nor yet be fedde therewith vnto euerlastinge life For the heauenlie and deuine meate and drinke is spirituall and receaued by fayth And where that is we shall neede none other And therefore the signes of breade and wine that are distributed to vs in the Supper are not giuen vs that with them and by them wee shoulde receaue the bodie and blood of our Lorde and Sauiour Iesus Christ as if a peece of flesh should be giuen vs to eate without bread or in paast and wine in a cup to drinke as the Romish rabble and certaine others vnderstande and take it who corporallie conioyne the signes with the thinges signed and signified But are giuē to vs liuely to represent vnto our bodily senses that which our Lorde representeth to our inward senses or rather to stirre vp and dispose the whole man to receaue the heauenly and diuine giftes through faith and in spirite Againe if this bread and wine which the Priest receaueth in the Supper vnto him self alone are the bodie and blood of Iesus Christ as he taketh it and woulde haue men beleeue it so that there remaineth no more substance of the breade and wine then surely this gift and present is not corporall but euerlasting euen as Iesus Christ him selfe is And therefore he doeth him great wrong so to name it If this thē be not the bodie bloud of Iesus Christ but onely breade and wine as in verie deed it is which way can he make it becom a remedie for eternall life which remedie is in none but in Iesus Christ alone And besides we ar here further to note that which the Priest sayeth as if there were manie which banquetted with him at the verie same table as if they had communicated of the selfe same Sacrament Is not this a maruelous kinde of mockerie He verily thinketh that this prayer was not made to be sayed in particular Masses but when the people communicated together n He forgetteth not here to sucke his fingers o Our yong Maisters say that after this Supper is done the bodie of Iesus Christ returneth to heauen Howbeit this our scabd scald shorne Squier who gobleth him vp meaneth to haue him remaine in his entrailes and bowelles It is also written in that small pamphlet called Stella Clericorum that the Priest is Iesus Christ his Sepulcher because he swalloweth downe his bodie and blood into his bellie Morouer he hath great reason to haue his sinnes cleansed by the meanes of these notable and pure Sacramentes which he hath receaued by which he hath so horriblie renounced and blasphemed euen Iesus Christ him selfe p We here see a verie pleasant Simeon singing that song which that good Simeon soong when he held the yong child Iesus Christ in his armes Howbeit this our newe Simeon hath done much more if we would beleeue him For he hath holden him handled and tossed him both aliue dead euen as bigge and great as he
nihil omnino remanserit quod est valdè difficilè penat super propiciatorium ministret denuò paenem vinum aquam reincipiat ab Hanc igitur oblationem c. confessione praemissa sumatur prima hostia à ministro vel ab infirmo vel ab alio ad hoc parato Si sanguis in calice coÌ„geletur debet tandiu exhalare desisper donec dissoluatur vel prunas reuerenter apponere aut eâ—â— si aliter non valeret solidum transglutire IF any parte of the a wine be spilt before the transubstantiation let him chaunge the b vaale c without any wordes and celebrating prosecute his office If all be spilt let the clothes be changed and let him minister it againe and begin from This oblation therefore alwayes prouided that he first make this confession If any parte of the blood be spilt after transubstantiation yet let not the priest cease to do his office But if it be all spilt so that there remaine no iote thereof which were an hard matter to do let him laye it vpon the Aultar and minister the bread againe and the wine and water also and begin againe from This oblation therefore c. alwayes prouided that his Confiteor be first said and let the Minister or sicke body receaue the first hoste or some other that is ready for that purpose d If the blood frese in the chalice in frostie weather the priest must breath ouer it a good while e till it be thawed or with great reuereÌ„ce thawe it with quicke f chare coles or if it can not so be thawed let him swallow it downe whole a According to their philosophie they talke very cunningly in these cauteles For before the traÌ„substantiation they call the wine wine and after the transubstantiation they call it blood For by that they teach it is then no more wine b This is it that couereth the chalice c This is because no body should see it that thereby no occasion of offence might arise although it be a farre greater offence to turne wine into blood d This manifestly sheweth that this blood must needes be very cold when as it is frosen and separated from the body For blood neuer friseth in a mans body except the body be stone dead e And by this meanes the blood shal be twise breathed ouer f It shal be very requisite by this rekening that the fier be next with the blood as with the body which was first made and sodden in it betwene two hoate irons g This may wel be called a swallowing downe and yet rather an eating of wine nay rather of blood because it is no more wine And therefore if the priest be choked with it whenas he thinketh to swallow it downe a man may say that he was choked with the blood of his God And yet for all our iesting there is greater daunger in it then we are aware of For if Anacreon was choked with the stone of a grape and Fabius the pretour with an haire as he was drinking of milke and some others with a fâ—â—e in drinking of water if a man shal beleue the auncieÌ„t Histories must there not needs then I beseech you be great daunger in swallowing downe an whole peece of I se Of the Conclusion of the Cauteles of the Masse CHAPTER XXV ITem si quae hic desunt requirantur in Summa lectura Hostiens in titulo de celebratione Missarum vel melius In summis modernorum doctorum vtriusque iuris Theologorum ITEM a if there be any other thing apperteining to this matter which is not here set downe let them be sought for in Hostiensis Breuiarie and Lecture in the title Of the celebration of Masses or rather in the Summaries of the new doctours of the ciuile and Canon lawes and of the Diuines a There is neuer a wiseman a liue that would once beleue I will not speake of the Pastours and guides of Christians but euen of the most sensles people in all the world that euer it were possible to thinke or imagine that there could be such great mockeries monstrous absurdities in these iolly Cautelles which hetherto we haue heard of if their owne bookes did not set them downe vnto vs as sure and certaine testimonies For mine owne part I would neuer haue beleued it if I had not seene and felt them Neuerthelesse by the coÌ„clusion which is here made we may easely vnderstand that there are carte Iodes of them if all they were set downe which the alleaged doctours vpoÌ„ this conclusion haue writen on For how many questionarie and schoole doctours how many Decretistes and Cannonnistes haue bloted their papers with them And besides which of them all hath not spokeÌ„ of them bestowed the greatest parte of his time and studie to dispute and write their resolutions vpon these toyes mockeries frensies and furies And therefore that that we haue here published abraod is but a shorte abstract taken word for word out of their popish Masse booke wherof we haue heretofore spoken which these venerable doctours haue collected and thrust into it for the instructioÌ„ of their anointed rable And because there arise a thousand other inconueniences of the absurdities which follow this doctrine of transubstantiation which are not comprehended in the same they send all such as would vnderstand further of them to the maisters of that arte Howbeit we haue of these here moe then a good many For there are ouer many of them to be drawen out of this ther durtie doctrine able to serue all such as had rather feed with them like filthie stinking dogges vppon that which they haue vomited vp then be fed and filled with the true bread of life and sound heauenly doctrine For if there be such an infinite nomber of mockeries and filthy villanous abhominations in so small a pamflet in respect of the great volumes which haue bene writen of them what anhorrible thing were it to read and heare all the blasphemies that are conteined in those bookes Wherefore what so euer he is that would vnderstand any moe thinges of them and is not contented to drinke of these small streames which issuethence let him go and drinke his fill at the spring head What do I say at the spring head Nay I might rather say at these stinking and filthy puddles the onely thinking of which is able to make a man caste vp euen the very bowels out of his belly THE MASSE OF THE BODY OF IESVS CHRIST How the priest is to make him selfe ready to go to the saying of Masse and what thinges are requisite for the same And first of his secret Confession and Absolution CHAPTER I. SEEING we haue somewhat largely spoken of the first originall genealogie and foundation of the Masse of the partes and parcelleâ— thereof and of the instructions giuen to the priestes aswell to teach them how to play their partes therin as also how they may prouide for the inconueniences which
whome they thus vainelye like worldlinges mocke cleane contrarie to the Canons and decrees of the Councell of Affrike which was celebrated about the time of Boniface the first and of the thirde Councell of Toledo celebrated in the dayes of Pelagius the 2. and of the Councell of Basil which forbad daunsing morisdaunces enterludes and playes vpon festiuall dayes chiefly in churches d The causes whie in times past the Gloria patri was ordained to be said song at the ende of euerie Psalme doth manifestly appeare amongest the Canons of the second Vasensian CouÌ„cel which was holden after the dayes of Leo the first wherin an expresse ordinance is made according to the practise that was then in vse in the east and west churches Ex lib. Con. Howbeit the third councell of Toledo which we haue so often spoken of addeth thereto one point which at this day is not obserued that is that no man should say onely Gloria patri c. but adde thereto And honor sayinge Glorie and honor be to the Father c. Because it is found to be so said in the Apocalipse and that vpon paine of excommunication e The second Vasensian Councell which we earst spake of hath confirmed the custome which as well the East as the West Churches receaued concerning the rehearsal of the Kyrie eleyson coÌ„manding it to be said often rehearsed not onely in the Masse but also in all the Canonical houres We haue here a fresh iollie gaye misteries in the numbers of 3. and 9. which we will no more here speake of but leaue this pithagoricall and magical diuinitie to such as take delight therein f The Priest maketh here a preatie pitch of his base daunce with a solemne reuerence both with his head and backe g He setteth down here a rule at what times the Gloria in excelsis is to be said or not said according to those ordinaÌ„ces which we haue alreadie set downe in their place And because there haue bin manie lawes giuen by diuerse touching one only peece I haue also marked the names of euerie Author in the margine in such sort as hath bene before said to the end that whosoeuer were desirous to see the ordinaunces that are made for these purposes may finde them vpon the Popes heades that made them h These fragmeÌ„ts which speak of the holy Ghost and of the virgine Mary haue bene added to this himne by others not by them which made all the rest but I could neuer yet reade who were the Authors of them Neither are they said but in our Ladies Masses and on her festiuall dayes Of the Dominus vobiscum and of the collect of the writhing and wreathing countenances that are to be vsed in this other Antique CHAPTER XIII a a Conc. Brac. 1. After hee hath thus done hee kâ—sseth the Altar in the midst b b Thomas and afterward turneth him selfe to the people sayeng c The Lorde be with you Aunswere And with thy spyrit The priest d Let vs pray e O God who vnder a maruelous Sacrament hast least vs a remembraunce of thy passion we beseech thee to graunt vs so to honour the holy misteries of thy body and blood that we may alwaies finde the fruite of thy redemption in vs who lyuest and reignest with God the father in the vnite of the holy spirit Gelase Symmac God world without end AmeÌ„ Here is to be noted that when either the collect or the epistle is said his hands ar not ioined together but the toppes of his fingers Through our Lord Here aswell in the end of his prayer as of the masse his handes are to be ioyned together QVo a finito osculatur altare in medio b postea vertet se ad populum dicendo c Dominus vobiscum Resp Et cum Spiritu tuo Sacerd. d Oremus Deus qui nobis sub SacrameÌ„to mirabili passionis tuae memoriam reliquisti tribue quaesimus ita nos corporis sanguinis tui sacra misteria venerari vt redemptionis tuae fructum in nobis sentiamus qui viuis regnas cuÌ„ Deo Patre in vnitate Spiritus sancti Deus per omnia secula seculorum Amen Nota quando dicuntur c collectae vel Epistolae manus sint disiunctae sed ad vltimum Per Doninum Orationis hic in fine Missae manus debent iungi Here follow the annotations belonging to the fragmentes aforesaid CHAPTER XIIII a GEntle Sir Iohn is far in loue with the Table For he kisseth it often b He turneth himselfe 5. times about vnto the people during the time that he is playing of his play or dauncing of his antike Moreouer he continually turneth his back hinder parts because according to Vigilius ordinance he must turne his face towards the East Ala. de offic Miss cap. 8. because the situation of the Churches Altars are set East ward Howbeit it becoÌ„meth not a Iuggler a player but much lesse a Preacher to turn their backs vpon the people before they iuggle play or preach For it is the ordinary way to tourne their faces to whome they speake not their backs Howbeit the Priestes meane not to speak vnto the people wheÌ„ they say Masse nether shold they vnderstaÌ„d theÌ„ if they did but they talk to the bread wine to the idolls table to the bord clothes napkins which lie before them vnto the SuÌ„ne ouer against which c Gregor Innocent 1 Jnnocent 3. they tourne them selues or else it were meete to haue their Churches Altars so built as that the Priest might haue the people before him when he sayeth Masse as a Preacher is wonted to haue his pulpit But then againe should herein fall out a great inconuenience when he should salute them turne him selfe vnto theÌ„ as here is noted For theÌ„ his back should be towards theÌ„ therfore should not neede any whit to turne or returne him selfe c The Bishops in stead of saying Dominus vobiscum shall say pax Domini sit semper vobiscum that is to say the peace of God be remaine with you for euermore Although it was ordained in the first Bracarien Councell about the time of Honorius the 1. that the Bishops Priests should not haue sundry sortes of saluting the people but that both the one the other of theÌ„ shold vse this common order Dominus vobiscuÌ„ none other d These exhortations to prayers such other like manifestly declare that they which are at masse should vnderstand what is said For how shal the hearers pray with him that saith the prayers in the Masse if they vnderstaÌ„d not what is said in it and what the exhortations are which are made vnto them This also declareth that a Priest should not say Masse alone by him selfe e This is one of the prayers which they call collects which serueth not greatly amisse for the Supper of the Lord if it be rightly vnderstood For it
the charge that was giuen to the Subdeacons for the reading of the Epistle before all men and to the Deacon for the reading of the Gospell for the instruction of the faithfull And in the Councell of ValeÌ„ce holden in Spaine about the dayes of Symmach or Hormisd Ex lib. Con. it was decreed that the Gospell should be read after the Epistle that is to say after Paules Epistles Because there was a time when as the Masse began with the Epistle as elsewhere hath bin said and that they read nothing else in it but the Epistles of the Apostles and after theÌ„ the Gospelles And therefore it was ordained in the same Councell that according to the ancient Canons custome of the auncient Church the Gospell should be read after the rest of the lessons taken out of th'Epistles of the Apostles in the Masse of the Catechumeni before the offertorie of the faithfull to th' end that the faithful who taried loÌ„g at the diuine seruice might be instructed as wel by reading of the said lessons as by the sermoÌ„s which the Bishops priests made on them but also the catechumeni peniteÌ„tiaries all the rest likewise which as yet were enemies vnto the religion or not well instructed or excoÌ„municated who were put out wheÌ„ they went to the Sermon nothing left vndone but the coÌ„munion offertory of the faithful for the releuing of the pore And the cause of this ordinance is there rendred It is said they because that we haue found by experieÌ„ce that many by this meane haue bin conuerted to the faith after they had once hard the doctrine Wherin we haue againe a very euideÌ„t testimony of that which hath bene said as well of the preaching as also of the diuine seruice which in the auncient time of the Church was said in a laÌ„guage that all men vnderstood For if it had bene deliuered in an vnknowen tong they which ar here spoken of had not bin conuerted neither had it so falleÌ„ out with theÌ„ as the holy Apostle him self saith it falleth out with the verie infidelles 1 Cor. 14. when they come into the Church heare vnderstand the doctrine that is there handled Their hart saith he is touched therwith they right well know that God is in them whome they heare so speake but contrariwise it had fallen out otherwise with them then as the same Apostle saith it fell out if they which spake had spoken in an vnknowen toung They would haue thought saith he that you had byn fooles mad men Moreouer because there were some then in those dayes which entermedled songs Psalmes betweene the reading of the Epistle and Gospell Ex lib. Con. it is said in the decrees of the 4. Councell of Tolede celebrated about the time of Honorius the first that it is contrarie to the auncient Cannons and auncient custome of the Church Wherefore it is forbidden vpon paine of excommunication that it be no more so done but that those prayers songs Psalmes shall be reserued to be said or song after the reading of the Gospel to the end the order be not marred but that the doctrine shall be preferred in his place without confusion Wherein appeareth that whatsoeuer is nowe in the Masse betweene the Epistle the Gospell to wit the Response and Graduell the Tracts Alleluya and prose haue bene added to the Masse as well against the ordinaunce of this Councell as also of the rest of the ancient CanoÌ„s by it alleadged But it is no maruell although that this ordinance hath not taken any great effect coÌ„sidering that the custome of reading and declaring of the Epistle and Gospell in a tong which all men vnderstand hath bene vtterly abolished in the Masse wherefore there is no daunger in confounding both of order and doctrine whereas is neither order nor doctrine but altogether shame and confusion I haue of set purpose handled these matters in this place somewhat with the largest albeit I haue alreadie spoken some thing of them hertofore to the end that euery man may the better vnderstaÌ„d what instruction there is in this part of the Masse called so by that name Let vs then first of all heare the Epistle which the Subdeacon is about to sing vs spreading abroade his fayre white hands according to that instruction which is giuen him thereof Of the reading of th'Epistle of the Masse that is celebrated on Corpus Christi day and of the matters worthie the consideration therein CHAPTER XII THe lesson of the Epistle of S. Paule the Apostle to the Corinthes Jerome a Damasc Telâ—spor 1. Cor. 11. a Brethren b for that which I receaued of the Lorde that also I deliuer vnto you For the Lorde Iesus the same night wherein he was betrayed tooke breade and when he had giuen c thankes he d brake it and saide e Take and eate f This is my bodie g which shall be deliuered for you h Do ye shall be deliuered for you h Do ye this in the remembrance of mee And after supper he toke the cup likewise saying i This cup is the newe Testament in my blood Do this k as often as you take it in remembrance of me For as often as you shall eate this bread and drinke this cup l you shall shewe the Lords death m vntill he come Whosoeuer then shall eate this n bread or drinke the cuppe of the Lorde o vnworthelie p shall bee guiltie of the bodie and blood of the Lorde q Let a man therefore proue him selfe and then let him eate of this breade and drinke of this cuppe For whosoeuer eateth and drinketh thereof vnworthelie eateth and drinketh his owner damnation because he maketh no difference of the Lordes s bodie LEctio Epistolae beati Pauli Apostoli ad Cor. Fratres ego enim aâ—eepi à Domino quod tradidi vobis quoniam Domi nus Iesus in qua nocte tra debatur accepit panem et gratias agens fregit dixit Accipite manducate hoc est corpus meuÌ„ quod pro vobis tradetur hoc facite in meam coÌ„memorationem Similiter Calicem postquam caenauit dicens hic calix nouuÌ„ Testamentum est in meo sanguine hoc facite quotiescunque sumitis in meam coÌ„memorationem Quotiescunque enim manducabitis paneÌ„ hunc caliceÌ„ bibetis morteÌ„ Domini annuÌ„tiabitis donec veniat Itaque quicunque maÌ„ducauerit panem vel biberit caliceÌ„ Domini indigne reus erit cor poris et sanguinis Domini Probet auteÌ„ seipsum homo sic de pane illo edat de calice bibat Qui enim maÌ„ducat bibit indigne iudicium sibi manducatet bibit non dijudicans corpus Domini a We may iudge by this peece which is here thrust in taken out of the first Epistle to the Corinthes with what iudgemeÌ„t the places were collected out of the holy Scriptures which being taken from them were applied to the Masse For for the first
name of the body and blood then of the name of bread and cuppe o They receaue it vnworthely which receaue it to any other ende and in any other sorte then the Lord hath appointed it Wherefore all they of the Romish church but especially all the priestes cannot receaue it but vnworthely p The greatnesse of the offence which is committed by his vnworthinesse ought to make all men a feard For it is asmuch as they should sell betray crucifie Iesus Christ which all they do Hebr. 6. as the Apostle witnesseth that abuse his benefit q He sayeth not let euery man proue him selfe with a priest or cōfesse all his sinnes to him alone when as he is of the yeares of discretiō at the least once a yeare at Easter and that he endeuour him withall his might to accōplish the penance which is enioined him vpō paine to be driuen out of the church all the dayes of his life and to be depriued of buriall after his death as Innocēt the third ordeined in the Laterane Coūcel Ex libr. Con. which we haue already spoken of But his meaning is that euery man should proue him selfe because that he is not capable to receaue the Supper who cannot approue him selfe after this rule of Saint Paule And therefore in the old time the Catechumeni were not receaued hereunto neither yet at this day are young boyes and girles vntill such time as they are instructed and taught to do it r He now setteth downe the horriblenesse of the punishment to the ende that they which will not tremble at the greuousnesse of the deede should at the least feare the greatnesse of the punishment h We are not by this therefore to say that this bread is the naturall body of Iesus Christ but that he doth him as great wrong as if he violated his very body for asmuch as he profaneth blasphemeth it asmuch as in him lyeth because that through his infidelity vnworthines vnthākfulnes he maketh no more accompt of it thē if there were no more difference betwene the body of Iesus Christ and another mans and that the Supper were no better then a profane banket Moreouer although I haue somewhat at large handled all these matters in other places bookes yet haue I thouhgt good to touch this matter a litle by the way thereby to let the Romanistes vnderstand by the text of the Epistle which they sing in this Masse how sufficient it is to ouerthrow not onely all their corpus Christi Feast and all the idolatrie therein committed but also all their Masses Confessions and mens traditions which are manifestly against the word of God or that haue no suer foundation therein And now to the rest Of the Graduel Response and Alleluya and of those thinges which are to be considered as touching them CHAPTER XVIII a Gradua OCuli omnium in te sperant Domine in das illis escā in tēpore opportuno Vers Aperis tu manum tuā imples onme animal benedictione b Alleluya Vers Caro mea verè est cibus sanguis meus verè est potus Qui manducat meam carnē bibit meum sanguinem in me manet ego in eo a a Greg. The Graduel or Graile Miss R. 2. Psal 104. Celest Gelas THE eyes of all thinges trust in thee ô Lord and thou giuest thē meat in due season The versicle Thou openest thy hand and fillest euery liuing thing with thy blessing b b Symmach Leo. Conc. Tole Iohn 6. Praise God c The versicle My flesh is meat in deede and my blood is drinke in deede Whosoeuer eateth my flesh drinketh my blood dwelleth in me and I in him a We haue spokē somwhat at large of the Graduell or Graile also of the Alleluya Tractes of the seasons to sing to be still These are fragmentes which change according to the diuersitie of the Masses seasons as the Introites The versicles which are here put in for the Graile of this Masse haue in them a meruelous iolly kind of doctrine if the same be well vnderstood well applied Psal 145. But that which Dauid spake of the prouidence of God cōcerning the gouerning bodely feeding of man and all other liuing creatures is here very vnfitly applied vnto the matter of the supper For it was not ordeined for the feeding of this corporall life which is sustained with bodely meate and drinke but for a spirituall and eternall kind of life which we receiue not in the bread and wine that is giuen vs in the Supper but in Iesus Christ the true bread of life in his body blood which by them are represented This place is quite and cleane against the popish doctrine because it teacheth men to runne to dead men which they cal men and women Saintes that they might obteine at their hands those thinges which the Prophet teacheth vs to aske and looke for at the handes of God alone b The fourth Councel of Tolede which we haue heretofore alleaged maketh mention of certaine priests in Spaine who at all times song Alleluya namely in Lent saying that that is against the custome of all churches because it is a song of ioy and not of sadnesse Wherfore it is forbidden any more so to be dealt withall vpon paine that who soeuer doeth it shal be discharged of his office And because that this time wherein this Masse is to be celebrated is a time of ioye and chiefly for the priestes for the reasons afore said it is solemnely song in it c It is to no purpose to alleage here the place of S. Iohn as it is alleaged because it hath no full sence in it neither doth it any whit agree with that that goeth before neither yet with that that followeth Moreouer it is so often repeated in this peece as that they set it downe for their Gospell But if they say it once it is enough for them whether it be to purpose or not considering that their mouthes runne ouer with so much speaking of flesh and blood of meat and drinke and of manger and boire Of the Sequence and Prose CHAPTER XIX a Sequentia b LAuda Sion Saluatorem c. Quod in Coena Christus gessit Faciēdum hoc expressit In sui memoriam Docti sacris institutis Panem vinū in salutis Consecramus hostiam Dogma datur Christianis Quod ī carnē trāsit panis Et vinum in sanguinem Quod non capis quod non vides Animosa seruat fides Praeter rerum ordinem Sub diuersis speciebus Signis tantum non rebus Latent res eximiae Caro cibus sanguis potus Manet tamen Christus totus Sub vtraque specie A sumente non concisus Non confractus non diuisus Integer accipitur Sumit vnus sumunt mille Quantum iste tantum ille Nec sumptus consumitur c. Sumunt boni sumum mali Sorte tamen inaequali Vitae
therefore they should temper the whole body togither and not the third parte thereof onely neither is it the third part in verye deede but an halfe of one of the halfes e Seeing there is none that taketh part of this draught of wine but Sir Iohn him selfe he prayeth but in vaine in that prayer which he muÌ„bleth and buzzeth vp praying that it might chiefly be for the saluation both of his owne soule and body and then for the saluation also of as many as should take the same For who are they that receiue any part thereof Here againe we see another testimonie which very wel agreeth with that which we haue heard Berno so much speake of Berno Microlo de offic Mass Ca. 19. De Conse dist 2. Ca. Quâ—m omne Ca. CuÌ„ primis as concerning the general communion of all For if there be no supper and communion but onely for the Priest which sayeth the Masse this prayer must be chaunged or els some of the wordes be left out I will say nothing of the blasphemie that is in it wherein this blasphemer desireth that the mixture which is made with that draught of wine might be for the saluation both of soule and body of all those that should drinke thereof and a preparatiue for the receiuing of euerlasting life But let vs now speake what an hard matter it is on the contrarye side where it is forbidden to mingle the bread and wine together as we haue els where declared and where commaundement is giuen that they should be receiued seuerally according to the ordenaunce of our Lorde Iesus Christ and not one without the other as may appeare by the decrees which are recited vnder the names of Iulius the first and Gelasius the first Wherfore by these decrees It is not lawful by the first either for Priest or people to mingle any of these thinges one with another nor yet receiue the bread without the wine Nowe let our young maisters if it may stand with their good pleasures resolue vs of this hard doubt yeld vs a sounder resolution then that which is set downe in the glose of the decrees or els it will breede them a great inconuenience in the matter Moreouer as concerning this mixture of the bread and wine which they call the Body and Blood of our Lorde Iesus Christ Alam de offic Miss Cap. 31. Alamarius maketh mention of the diuersitie that is therein For some doe it before the Agnus Dei as the Romanistes and others after as the Geneuians Lausannistes Howbeit all this is to no purpose Of the Peace Preparation to breakefast and of the Priestes Communion CHAPTER XLIX a GIue peace in our time Miss O Lorde because there is none other that fighteth for vs but onely thou O God Peace be in thy power and aboundance in thy towers b Let him here kisse the par a Inno. 1. Leo. 1. and say c Peace be vnto me O father to thee brother and to the whole Church of God also Howbeit in the Masses for the dead they vse not the pax d Then let him bowe downe him selfe very low and say O Lord holy Father almighty and euerliuing God graunt me I beseech thee that I maye receiue this body and blood of our Lord Iesus Christ worthily that by the same I may e deserue to haue remission of all my sins be replenished with thy holy spirite for thou art God f alone and without thee there is none other whose kingdome is euerlasting worlde without ende Amen g O Lorde Iesu Christ the sonne of the liuing God who through the will of the father working with the holye spirite haste throughe thy death quickned the world deliuer me by this thy holy body blood from all myne iniquities and miseries and make me alwayes obedient vnto thy Commaundements and neuer be separated from thee Who liuest raignest with the same God the father in the vnitie of the holy spirite world without end Amen Let him continue thus bowed downe h Let not the receiuing of this thy body O Lorde Iesus Christ which I here vnworthy presume to take turne vnto my iudgement and condemnation but let it through thy goodnes serue to defend both my soule and body and be in steade of a medicine to me who liuest and raignest with God the father c. DApacem Domine in diebus nostris quia non est alius qui pugnet pro nobis nisi tis Deus noster Fiat pax in virtute tua abundantia in turribus tuis b Hic osculetur paceÌ„ dicendo Pax mihi pater tibi frater vniuersae sanctae Ecclesiae Dei Sed in Missis de mortuis pax non datur Demde profundè inclinatus dicat Domine sancte Pater omnipotens aeterne Deus da mihi hoc corpus sanguinem domini nostri Iesus Christi ita dignè sumere vt per hoc merear remissionem omnium peccatorum meoruÌ„ accipere tuo Spiritu sancto repleri Quia tu es Deus salus praeter te non est alius cuius regnum gloriosum sine fine permanet in secula seculorum Amen Domine Iesis Christe Fitij Dei viui qui ex voluntate Patris cooperante Spiritu sancto per mortem tuam mundum viuificasti libera me per hoc sacrosanctuÌ„ corpus sanguinem tuum à cunctis iniquitatibus meis ab vniuersis malis fac me tuis semper obedire maÌ„datis à te nuÌ„quaÌ„ in perpetuuÌ„ separari permittas Qui viuis regnas cum eodeÌ„ patre in vnitate eius Spiritus sancti Deus Per omnia secula seculoruÌ„ AmeÌ„ Continuet sic inclinatus Perceptio corporis tui Domine Iesu Christe quam ego indignus sumere praesumo non mihi proueniat in iudicium condemnationem sed pro tua pietate prosit mihi ad tutamentum animae corporis ad medelam percipiendam Qui viuis regnas cum Deo Patre c. Of the pointes that are to be considered vpon the matters next going before CHAPTER L. a IF there is none other that can giue peace nor fight for vs but God alone which in deede we must needes acknowledge and confesse we are not then to desire these thinges at the handes either of men or yet women Saintes nor yet make S. George S. Christofer or yet S. Barbara and such like the patrones of warre as the heathen made Perseus Minerua and Bellona the Goddes and Goddesses of warre in the stead of Mars b The Priest as the popish maner is kisseth the Aultar giuing the pax to the Clarke saith peace be with thee and the Clarke aunswereth And with thy spirite Miss R. Berno de offic Miss Ca. 18. Berno sayth that the pax according to the ordenance of Innocent is giuen before the Communion signifying thereby that he eateth his owne iudgement which presumeth to communicate before such time as he be first reconciled to
requireth of those that will come to the Supper But because the Priest prepareth him selfe to renouÌ„ce Iesus Christ in his Masse he also ofteÌ„tims purgeth his conscience in his preparation by great blasphemies as herafter shall be shewed in his place b For if he hath not this purpose and intent all is nothing that he doth And so by this meanes as many as worship the host that is betweene his haÌ„ds commit flat idolatry For according to their doctrine without it it is no God Now the people can neuer be able to assure them selues what the Priests minde is For none knoweth his heart but God alone Whereupon ensueth that they which are at Masse are alwayes vncertaine what to beleeue and so consequently can haue no true faith For faith doubting can in no wise dwell together c That is to say he must haue his part by hart that he may be the better able to play it d To wit he must haue very good skill howe to play the munky or Iacke-napes e The Romish religion and deuotion wholy consisteth in Apish and bobtailde toyes as here may appeare For he is accompted the most deuout Sir Iohn that can best play at hey passe and repasse Iupiter Saturnus hey f It is not amisse done of them in calling itâ— table bycause they are thereat slaall fed as witnesse vnto vs their double chynnes and fat lunchious of flesh on their bodies g This is a goodly king for he can not defenâ— him selfe from mise neither yet from wormes and spiders as hereafter shal be declared h Thus here we see the sine deuises of the morris shewes and contenances of the play which herein he must obserue for a testimonie of hiâ— deuotion and loue towardes God of whom nâ— word hath once bene spoken i And this is the chiefe and principall parteâ— for seeing the landleapar or rogge speaketh hers of fingers handes feete armes shoulders head backe and belly we are therefore here throughly to coÌ„sider what is meant by this kind of speach which consisteth altogether in dumbe shewes a if it were a mummery k These no doubt of it must needes be wonderfull great heauenly misteries which are vsed it these iuggling pastimes being meete disporteâ— worthy such puppies l This is for the driuing away of the flyes bycause they should haue no parte of the Prieste breakfast and bycause also that his God of him selfe is not able to driue them away as it is saiâ— of the Idoles m It were no small danger if in stead of fore right crosses they should make Saint Androweâ— crosses especially if it should be in time of warre betweene the French and the Burgonions n There might also some danger fall out euen in a sippe of wine which afterward might hinder the lifting vp of the chalice o As for the circles let him leaue them to the Mathematiciens and Cowpers p There are in it also French Italian Spannish courtlike Bald clownish and maidenlike duckinges and Bowinges and many other sortes wherein some vaine must be had for the iolly leading of this friscaball morris which they may learne from women and maides What kindes of meates and drinkes and what maner of Cup must be set vpon this Table CHAPITER II. SEcunda est vt non putet vel opinetur sed certo sciat se debitas habere materias hoc est panem triticeum vinum cum aqua modica De vino aqua sic poteris certificari Exigat à ministro vt gustet tam vinum quà m aquam Ipse autem presbyter gustare non debet Guttam fundat in maâ—u digito terat odoâ—et sic erit certior Non credat ampulle signatoe non colori quâ—niam saepius fallunt Videat calicem ne fâ—fractus Consideret vinum est corruptum nullo mâ— do celebret si est acetâ— sum dissimulet si nimâ— aquosum abstineat 〈◊〉 si sciat vinum aquae prâ—ualere Et in omni casu si coâ—tingat dubitari vel prâ—pter acedineÌ„ vel propâ—â— mixturaÌ„ vel in limpic tateÌ„ virum possit confiâ— coÌ„sulimus abstinere quâ— in hoc sacramento nâ—â— subdubio est agenduÌ„ 〈◊〉 cerâ—issimè est dicenduâ— Hoc est enim corpus mâ—â— Hic est calix sangâ—nis mei Item hostias oblâ—â— conuenientes elegat vinum competenter fundat quia hoc saâ—mentum debet sensiâ— deseruire ad videndâ— tangendum gustanâ— vt sensus reficiantur specie intellectus re contenta foueatur Aqua etiaÌ„ in paruma quaÌ„titate infundaâ— saporem vini recipiâ— noÌ„ est enim periculuÌ„ qâ—tumcunque modicuÌ„ apnatur de aqua est autem periculum si multum Apponitur etiam aqua solùm ad significandum Sed vna gutta tantum significat quantum mille Ideo caueat sacerdos ne cum impetu infundat ne nimis cadat THe a second Cautell is this he must not suppose or thinke onely but be fully assured that he hath such conuenient and meete matters as he hath neede of to wit bread made of wheat and wine with a litle water b And by this meane shall he know that he hath both wine and water First let his Clark tast both of the wine and also of the water c for the priest him selfe must not tast of them d But let him power a drop into his hand and then let him chaufe it with his finger in his hand and smell to it and in so doing he shall be the more certaine e Let him not trust to the wine crewet nor yet to the colour for by them may a man be ofteÌ„times deceiued f Let him looke well that the Chalice be not broken g Let him take good heed that he celebrate not with corrupt wine if it be sharpe he must dissimule it If it be too full of water let him abstaine from it without he be assured that the wine will surpasse the water h And if in case the matter be doubtful either by reason of sowernesse or bycause of some mixture or vnfindenesse to wit whether it may be made or not we counsell him to abstaine from it bycause there must no i doubt at all be had in this Sacrament wherein must most truely be said This is my body and This is the Cup of my blood Item he must choose out the eaunest and roundest hostes and k powre in a competent portion of wine For this Sacrament ought to serue the senses of sight touching and tasting to the ende that the senses might be refreshed by the outward shew and the vnderstanding nourished with the thinges conteined therein l He must likewise put but a very litle water so that the wine may be the stronger for there is no danger by putting in neuer so litle water but by putting in to much Now the water is put in but for a fignification onely And one onely droppe signifieth asmuch as a thousand Let the priest therfore take great heede that he power it not in to fast for feare
there runne in ouermuch a Herein experience is more requisite then opinion good intent for in this place we speake of that which is to be set vpon the table b The arte and cunning how to taste wine c It were very dangerous if whippit Sir Iohn should sippe onely the least droppe but that he should for that day lose two blanckes and all his whole dayes worke besides the losing of his breakfast afterward For he should then be no more fasting so consequently not in the Estate to say Masse without it were such a drie Masse as they say be deawe or moisten about womens beaddes that lie in d The Arte and skill how to braye wine and taste it without drinking thereof to wit to taste it by the nose e If the priest of Payerne whose wine was powdred with salt to wit his bottell whē he gaue it a soupe had looked well to this cautell he had not bene so deceaued as he was But had souped of his bottell without powdring For then was it no more wine but blood in the transubstantatiō whereof the salte was not transubstantiated as witnesseth vnto vs the priest who thought him selfe to be poisoned with very feare supposed that he should haue died presently at the Aultar i Here it were dangerous powring in of blood g Forasmuch as wine is better and because also that the bottell and soupe of wine therein are likewise better and in like sorte the blood and so consequently the soule For if we shall giue credit to our auncient gossips pinte pottes who loue well typling and are well seene in the iudging of good wines They say that good wine maketh good blood good blood maketh a good soule and a good soule is in the hie waye of saluation Whervpon they like liuely gossips cōclude with a iolly Logicall Sorites or Sollogisme that he which wil be saued must drinke wel And I verely beleue that those venerable men our maisters the Sorbonistes who loue a cup of wine aswell as our gossips ought not so greatly haue opposed thē selues against the Lutherans and annotations of Robert Stephanus his Bible as they haue done if they had done well h Saue that in the Adoration of the hoste and chalice which he must worship with an If for feare of committing idolatry because that idolaters cannot be certaine and sure of the minde and faith of the priest which sayeth Masse Wherefore according to their diuinite the hoste which the priest sheweth must be worshipped with this cōdition saying in his heart If thou be there ô God I worship thee but if thou be not there I worship thee not that is to say I will withdraw my pinne from the stake and play no more i That is to say according to the drynesse and and thirstynesse of the time priest For men cōmonly drinke more in Sommer then in Winter oftentimes many priestes are angry with their clearkes for powring in to litle especially at the last rinsing when they entend to make cleane the chalice when as they say in the lifting vp of it Quia pius es k These ignorant doltes speake here better then they are ware of saying That the outward signes serue the bodely senses and that the minde and soule are nourrished and fed with the thing signified conteined in them to wit Sacramētally Thē are not the body blood of Iesus receiued corporally materially and sensibly in the supper For the soule and mind haue no bodely mouth l Here the boyes and striplinges which serue at the Table are taught the skill how to power water into wine And besides herein I tell you is very great danger For ouer and besides that the soupe of wine should be nothing so good neither could the wine be turned into blood if there should not be more wine then water Of the rehearsing and pronouncing of the Canon of the Masse and especially of the Sacrament all wordes and of the power vertue of the priestes intent CHAPTER III. TErtia est vt Canonem morosius legat quà caetera praecipuè ab illo loco Qui pridie quà m pateretur accepit c Tunc enim respirans attendere debet se totum colligere si prius non potuit singulis verbis attendens Et dum dixerit accipite et manducate ex hoc omnes respiret vno spiritu tractū dicat Hoc est enim corpus meū Sic non immiscet se alia cogitatio Non enim videtur esse rationabile discontinuare formam tam breuem tam arduam tam efficacem cuius tota virtus dependet ab vltimo verbo scilicet Meum quod in persona Christi dicitur Vnde non debet cuilibet verbo punctus imponi cum id nulla ratione valeat vt dicatur hoc est enim corpus meū Sed totum simul proferat Pari modo hoc idem in forma consecrationis san guinis obseruetur Item proferendo verba consecrationis circa quamlibet materiam Sacerdos semper intendat cōficere id quod Christus cōstituit et Ecclesia facit THe third a Cautel is this That the priest must read the Canō b more treatably and leasurely thē the rest and especially after he cōmeth to this place who the same day before he suffred tooke c. For then when he taketh his breath he must be very attentife and c gather vp him selfe roundly together if he hath not done it before giuing great attention to euery word he pronounceth And after he hath said d take ye and eate ye all of this he must take his e breath then with one breath speake these words for this is my body without once thinking any other thing For there is no reason that this so short so high so effectuall a fourme of speeche should be discontinued the whole power whereof dependeth vppon the last word to f wit My which worde is spoken in the person of Christ And therefore there ought no point to bee made betweene those words considering that there is no reason to leade any man so to do as to point it thus for this is my body but that the whole sentence be pronounced at once This obseruation likewise is to be vsed in the maner of the consecration of the blood h In like maner when the Priest pronounceth the wordes of consecration he is alwayes to beare in mind the intent of the institution of Iesus Christ in euery matter what the Church also doeth a Herein must good Mast person bestowe the substance of all his fiue wittes For here I tell you goeth the hare away b This venerable Pilate hath not for this point set downe in his Latine Masse booke that which he thought to haue done for the instructiō of his Masse Priest For he meaneth as it is here translated But that which he setteth downe in the Latine is as much as if he had said he must reade the Canon after a more
doleful maner pronouncing his wordes as a melancholike testie man that is hard to be pleased c To gather him selfe vp roundly together ought to be vnderstood of the thoughtes of his mind which he is to gather and bind vp together as it were in a fagot to the end they might be fast bound vp together so that their mindes should euer runne vpon their bellies and vpon the maids vpon whom my Sir whips haue oftentimes more mind then vpon their consecration which is a very dangerous matter especially in this place by reason the people should become flat idolaters in worshipping the host if so be the Priest should not rightly consecrate which he is neuer able to do if his mind be not fully and wholy thereon d He is to chaunge these wordes and pronounce wordes cleane contrary to the wordes of Iesus Christ to wit Take not nor eate not any of you of this seeing that none dare once take or eate any of this saue the Priest alone e This is meant if he be not brokeÌ„ winded or if so be he hath not bene so foundred so ouertaken with the Pope as that he is not able to take his breath f In our language this word My is not the last word but the Body is the last For we do not say Body mine but my bodie neither do we say This is body mine And therefore seing the whole vertue of the consecration and transubstantiatioÌ„ hangeth vpon the last word he must not say For this is my body But ought to say shal be For otherwise the bread shold be body before it were because it is not vntill the last word For all the words cannot be spoken at one choppe And besides our venerable Maisters should be greatly troubled about the difficulties that are in this matter g They feared that the Priest should eate him selfe and his owne body as they say that Christ did eate him selfe and his owne body fleshe and bones and that he dranke his owne natural blood in the Supper which he made vnto his Apostles For if these wordes be said in the person of the Priest then the bread shall be conuerted into the Priestes body and not into Iesus his body h There is much to do in wordes about the intent of the Priest because as they teach all the power of consecration transubstantiation consisteth therein so that neither the pronunciation of the words are auailable in this matter neither yet the faith and intent of as many as are present at Masse if the intent of the Priest be not before them all in it And yet there is another point to be considered of which is this That if his minde should be so troubled as that in consecrating the one he intended to consecrate the other and had any such intent then all his paine were lost to wit if he meant to consecrate the wine when he was about the consecrating of the bread or purposed to consecrate the bread when he was a coÌ„secrating of the wine VVhat difference there is betwene the goddes which the Priestes make by reason of their consecration and of their numbers CHAPTER IIII. QVarta est vt si plures hostias habet coÌ„secrare debet harum vnam eleuare quam sibi deputauerat à principio ad Missam tencat illaÌ„ penes alias ita quod intentionem simul ad omnes dirigat signando dicendo Hoc est enim corpus meum omnes cogitet quas demonstrat seu ante se habet Consulimus quoque vt canoneÌ„ presbyter memoriter sciat quia deuotius dicitur semper tameÌ„ liber habeatur vt ad ipsum si necesse sit recurratur THE fourth is that if he haue a many hosts to consecrate he must lift vp one of theÌ„ to wit the selfe same which he made choise of at the first when hee went to Masse he must let it lie amongst the rest alwayes prouided that his minde be vpon them all at once as well whed he crosseth as when he sayeth This is my body and must thinke vpon as many as he lifteth vp or of as many aâ— he hath before him c Wee giue this councell also that it is best for the Priest to haue the Canon by heart for by that meane he shall be able to say it the more deuoutly Neuerthelesse it is good that he haue the booke stil lyinge before him because if he should at any time misse he might then looke vpon it a There is not onely a difference betweene the singing cakes whereon the Priest meaneth to make his Gods besides his choise which shall be the first But also which of them shall be the greatest or the least and most honorable amongst the rest For that which the priest choseth for to serue his owne turne is of the largest sorte and more honorable then any of the other and gallantlier frâ—â—â—eth skippeth and curtesieth then the rest which lie bloâ—â—â—shly still vpon the Aultar And this is vndeâ—stood to be done vpon such dayes as the supâ—er â—s administred to all the parish or at least to the most of them For it is not sufficient that the priestes all the rest of the yeare administer the supper vnto them selues alone cleane coÌ„trary to the ordinance of Iesus Christ But they will besides also because they can abide no equalitie that the priest which shall administer the supper publikly that day shall haue his God by him selfe and such a one as shal be both larger and honorablier then any other and both eate him drinke his wine all alone by him selfe long before any of the rest making first of all euery man most solemnely and magnifically worship his God which soone after he eateth And therefore it is here said that he is to haue a farre greater coÌ„sideration and minde vpon him then vpon any of the other which lie there dishonorably and do not so much as once pitch or turne as the other doth who danseth alone with his venerable Maister whip And therefore he playeth with these poore Gods as the poore yong sluttes which go to the dansing games are dealt withall whom none take into the danse making no reckning of them but stand by gasing vpon the faire virgines which do danse For euery man knoweth how whipped Sir Hugh sporteth with his God and how many friskes gamboldes and capriaes and what reuerences reprinses and braules he vseth and how he lifteth tosseth him aboue his head some time on this side and on that vnder his armes To be short I can not be able to vtter vnto you the nombers of sleightes of legier demaine which he so gallantly maketh him play b Now Sir when he maketh so many Gods at once he hath no reason properly to say This is my body but should rather say These are my bodyes But he may very well say it by the blood bycause that in his consecration he turneth none of the wine into blood saue onely that
which is in his chalice which he iuggleth into it which blood he maketh onely for the body of his owne God and for none of the rest And therefore it must nedes be that either the rest haue no blood or els that he maketh their blood all at once with the bodies As in very deede it ought to be if this bread were turned and as they say really essentially substantially sensibly and corporally transubstantiated into the naturall body of Iesus Christ or else it cannot be chosen but that the rest of the bodyes which are made for the commoÌ„ people haue no blood at all in theÌ„ And although the priestes God hath blood yet bycause it is separated from the body therefore it cannot be but a dead body because a liuing body is not without blood Wherefore the body of the God which they eate is a dead body Againe if they say that there is blood in the bodyes which the common people eate theÌ„ deale they more cruelly making them eate them while they are yet aliue c This is a very necessary aduertisement because Sir Iohn Shorne hath not the enterlude booke caried after him in this stage play to be prompted behind in the eare if he should at anie time haply forget his part as they commonly do in other stage playes In what sort the Priests are to take hould and handle the Chalice and how to renue and eate their Gods CHAPTER V. THE a fift is he must so discretely gently take the Chalice as that he rush it not against anie thinge by reason of some sodeine cough which might happen him but so charily take it as that he be not thereby anie way letted b But when he shall take manie hostes as when the host is to be renewed lette him take the first which he hath consecrated and the bloud also And when he hath so done let him take the test that remaine But yet let him first take his owne before any the other Because he beleeueth and is assured of his owne howbeit he beleeueth of the rest but is not assured c Lastly let the washings be QVinta est vt sic moderatè caliceÌ„ sumne propter impetum tussâ— inopinatae occurrat sâ—â— cautè sumot vt impedimentum non habeat Si vero plures hostia debet sumere vt quand hostia est renouanda primo sumat eam quam coÌ„fecit sanguinem Poâ— haec alias quae super sum suam prius sumat quaâ— alias quia de suis credâ— scit de alijs credit nescit Demum desuper ablutiones non priuâ— a By this is learned the Art howe to take and handle the chalice b Nowe because there must be alwayes gods in the pixe ready to carie to those that are sicke when neede shall be and also to honour keepe the Church therefore they must often times be renued and newe put in in their steade for otherwise they would be mouldy and filthy And so by that meane they should not remaine white gods but mouldye and greene gods as manie times it commeth to passe through the negligeÌ„ce securenesse and default of their Gard as hereafter shall be shewed Nowe when these gods are renued the Priest which renueth them must of necessitie eate the old ones and put in for them span newe ones But whensoeuer there is a generall receauing of their maker as they say if it so fall out as that there be not as many receauers to eate as there are Gods to be eaten either the Priest must eate all that are left or else he must giue to eche man more then one peece either else put them into the pixe to be afterward distributed as we haue before said And for the greater solemnizing of the banquet when as Mast Person is to gobble them vp it must commonly be done when he is at Masse But because the same host which the Priest hath renued is the more honorable and surer he for his honours sake goeth foremost and is first swallowed vp For M. Iohn Shorne is not so certaine of the other olde Gods as he is of his owne newe one as well by reason that some other blacke-Smithes might haue made them as also for that it is possible they might haue beene changed And therefore it is here said that he is sure of his owne that is to say that he hath breathed vpon it with a good intent to make a ioly braue round and white God of it like to a iolie large slise of a Turnipe But he is not so certaine of any of the rest nor yet of the intent of my maisters the black-Smithes that forged them Wherefore it is said That he beleeueth all that the mother holy Church of Rome vseth but he is not assured of it And therefore he walketh in the faith of Priesthood which is well to be considered of For either faith is ioyned with knowledge or without knowledge And if knowledge be ioyned with faith what maner of faith can that be which knoweth not that that it beleeueth But if it be faith without knowledge then is not the other faith which is ioyned with knowledge And so both on the one side on the other there is faith without faith I doubt not but that our maisters could distinguish here very well But let them make what distinction they lust they know neither Christian faith nor yet Christian knowledge For they haue no foundation from the word of the Lord of all that they here bring in c I vnderstand by the washings that are here spoken of of the last finger licking which the Priest maketh after he hath eaten his God his flesh droÌ„k his blood the last time that he poureth in wine into his chalice as well for the washing and rinsing of his teeth as of his fingers chalice to the ende there should neither fleshe or blood remaine either in his throte handes nor Chalice And because this last wine that is powred in is not blood as is the first it behoueth him to eate all the Gods that are to be eaten before such time as he powreth in this last wine for the rinsing of his teeth and fingers for otherwise they should not be eaten to breake-fast which were a most grieuous deadly sinne But when it is blood then it is another matter And the Priest hath neuer broken his fast no though he eate neuer so many of his round singing cakes which are turned into Gods vntill he be ready to burst withall and drinke as much wine turned into blood as that he be as dronke as a pisse-pot and so be ready to burst and kill him selfe withall VVhat commemorations are to be made in the Canon of the Masse and for whom they ought speciallie to be made CHAPTER VI. SExta est vt paucorum nominibus se adstringat in Canone seu memeÌ„to nec perpetuò sed quaÌ„diu velit faciat quando velit omittat Quia Canon de multitudine nominum prolixatur
praesertim circa coÌ„secrationeÌ„ Eucharistiae Primò quid sit agendum cum Sacerdos infirmatur HERE BEGIN CERtaine notable instructions and Cauteles to be obserued about the defectes or cases which might happen and of the accidentes that might fall out in the Masse and especially about the consecration of the Hoste And first what is to be done if the priest happen to be sicke CHAPTER X. IN primis si sacerdos incipiat aegrotare in antari post consecration 〈◊〉 taliter quod nec oputâ—â— ptum possit perficereâ—â—â— si praesens est aliuâ—â—â—cerdos si aegrotuâ—â— test indicare vbi diâ—â—rit ibideÌ„ debet aliâ—â—â— cipere perficere 〈◊〉 verò non possit indiâ—â—â— incipiat vbi ille perâ—â—tae signa creditur dâ—â—sisse Si autem alius â—â—cerdos non sit presens 〈◊〉 pectetur in crastinum 〈◊〉 clericus secundum 〈◊〉 poterit indicet alij saâ—â— doti vbi debet incipâ—â— Si autem per minisâ—â—â— suum vel per quencâ—â— alium assistentem certâ—â— cari non possit saâ—â— dos aegrotaÌ„s vi dimisâ—â— poenitus ignorauerit 〈◊〉 consecrationem repeâ—â— ac deuotè perficiat qâ—â—niam tradit authoritâ— Non dicitur iteratuÌ„ qâ—â— nesâ—itur esse factum Si sacerdos deficiatâ—ue moriatur ante caâ—â—nem non est necesse vt 〈◊〉 lius Missam compleat 〈◊〉 tameÌ„ alius vult celebâ—â—re debet ab initio Mâ—â—sam reincipere toâ—â—â— ritè peragere Si autem in canone dâ—ficiat factis iaÌ„ aliquibâ—â— signis tamen ante traâ—â—substantiationem consecrationeÌ„ sacrameÌ„ti tuÌ„c alius sacerdos ab illo loco vbi ille dimisit debet reincipere tantum illud supplere quod omissuÌ„ est Si autem sacerdos in actu consecrationis deficiat verbis aliquibus iaÌ„ in parte prelatis sed in â—oto non completis seâ—uÌ„dum InnocentiuÌ„ alius sacerdosdebet incipere ab â—llo loco Qui pridie c. Si tamen sacerdos deficiat consecrato corpore sed non sanguine alius sacerdos compleat consecrationem sanguinis incipiens ab illo loco Simiâ—odo c. FIrst a if the priest finde him selfe to be ill at ease at the Aultar after that he hath consecrated so that he can not make an ende of the worke which he hath begon then if there be any other priest at hand and that the sicke priest is able to shew him the place where he left b he that is in health ought to begin there and so make an ende of it But if he cannot point him to the place then let him begin at such a place as may be gessed he leaft at But if there be neuer an other priest present let another priest be looked for against the next morrow and then let the clarke shew to him aswell as he can where he must begin Howbeit if the clarke be not able to certifie him nor none of those that were present neither can by any meanes vnderstand where the sicke priest dwelleth then let him saye ouer againe the consecration and make an ende of it deuoutly For authoritie sayeth That that can not be said to be twise done which a man knoweth not whether it were done or not If the priest happen to miscarrie or die before he came to the Canon it shal not be needefull for any other to make an end of the Masse howbeit if any other will take vpon him to celebrate it he must begin at the beginning of the Masse and deuoutly finish it all Now if he miscarrie in the Canon and yet shall haue made some signes or crosses before the transubstantiation and consecration of the Sacrament then some other priest ought to begin againe at the place where the other leaft and onely supplie that which remaineth d And if the priest shall happen to miscarrie whiles he is in consecrating hauing already in parte pronounced some wordes and not fully finished some other priest in the opinioÌ„ of Pope Innocent ought to begin at this place Who the day before he suffred c. e Neuerthelesse if the priest shall miscarrie after that the bodye is once consecrated not the blood some other priest may finish the consecration of the blood beginning at this place In like maner c. a The false doctrine and errour of popish transubstantiation hath brought the whole Romish church all her doctors into meruelous labirinthes and engendred amongest them an infinite nomber of insoluble questions difficulties an exceeding noÌ„ber of doubtes the most straunge and brutish absurdities that possibly may be deuised as all men partly may iudge by the cautelles and instructions hereafter ensuing b Hereupon might grow diuerse and sondry inocnueniences For as touching the first it might so fall out as that there is none saue the same body that is there already made and no blood at all Or admit them to be both there what shall become of the sacrifice which is yet to be made and besides who shall eate this body and drinke 〈◊〉 blood but to put the body into the pixe c By these signes are meant the crossing 〈◊〉 wherewith he must so often crosse the bread 〈◊〉 wine which are vpon the Altar d It would also breede a great inconuenieâ—â— to haue two workmen to make one body Wheâ—fore that which the one beginneth to make is 〈◊〉 compted as nothing if he goe not through wâ—â— it and make it vp altogether and withall that 〈◊〉 bodie hath not his full forme vntill such timâ—â— the last worde be pronounced e In this case there are two body makers 〈◊〉 the one breatheth ouer the bread and thereuâ—â—â— is the bodie made and the other ouer the wâ—â—â— wherewith the blood is made Of the faultes which the Priest may commit abâ—â—â— the matters appertaining to his breake-fast aâ—â— the sacrifice which he is to offer in the Masse CHAPTER XI IF he perceaue after he hath coÌ„secrated the body that there is no wine in the Chalice the host shall be put vp againe faire and cleane into the corporase case and when he shall haue made readie the Chalice as it ought let him theÌ„ beginne againe at this place In like maner c. If he perceaue before he hath consecrated the blood that there is no water in the Chalice he shall forthwith put some into it and make an ende But if he perceiue after he hath consecrated the blood that there is no water in the chalice yet must he goe on and mingle no water then with the blood b For so the Sacrament should partely be corrupted c Neuerthelesse he ought to be sorie for it and be punished for the offence committed d But if he perceaue after the consecration of the blood that there was no wine put into the chalice but onely water he ought to put out that water and put in wine and water together alwayes prouided that he perceaue it before such time as he receaueth the body and besides he ought to rehearse the consecration of the blood beginning at this place In like
they haue committed any offence therein yea or no. Now these daungers fall out the rather when as these iolly Sir Shornes are troubled in minde as hath many times hapned in this countrey whenas at the beginning the Gospell began here to be first preached For so soone as any Minister or Preacher of the Gospell were once entred into any citie or towne and that the Priestes vnderstood that he was come thether to Preach they were oftentimes without either sens or memory which is a most necessarie thing to be had in such a case For if either toe tripper or land leaper should want his memorie how should he thinke him selfe of so many passes and repasses pitches turnes and gallant trickes for the beautifying of his daunsing and tumbling toyes howbeit these poore wretched priestes being sore troubled in minde is the cause that one of them forgetteth the putting in of water an other the putting in of wine an other the washing of his fingers an other the lifting vp of his God and some one thing and some an other And when any man that is with them at Masse perceaueth it and telleth them of it they make this aunswere These Deuilles so trouble vs as that we know not where we are But there are many who can especially testifie how often this hath bene spoken by that good and faithfull seruant of Iesus Christ our good brother Farel whose name onely hath more feared them then euer the Deuils did whome they coniured with their holy water or yet with bell booke and candle Wherein God hath shewed his great power condemning by the Iudge these seducers as malefactours euen in their owne consciences and hath put them into the handes of the Lord chiefe Iustice both of heauen and earth No doubt of it out priestes had neuer more neede of these cautelles then at this present they haue considering how fearefull and amazed they are being no whit at all persecuted Howbeit they haue good cause so to be For it geueth their kitchins a vile blow And besides there ensueth a worse matter hereon then so because they are not able as they would make their kitchin fier burne so bright as mighr roste those which goe about to put it out being next coosin Germaine to the fier of Purgatorie wherewith they seeth roste and bake all that they eate at the coste and charges of the poore soules which lye there tosted and fryed e To receaue the body is here taken for the eating of the body but bycause this name seemeth vnto them to be most horrible they vse an other somewhat more fauorable name f And if this should be so Then the priest should eate in this Masse two bodyes of God the last of which and not the first should soone after be well moisted with his blood And the first eaten without blood g This is throughly to be considered of For if Christians should not see these seducers knaueries they should be in great hazard and commit great offence against their kitchin h This Hostien who is here spoken of hath made a great booke full of these Geew Gawes able to lode an Asse but especially in the fourth booke the 15. Title Where he treateth of this matter i Note That here the bread is still called bread both after the consecration and after the eating of it also which is so great an heresie as who so euer holdeth it is worthie to frie a fagot Howbeit the Authour may herein very well excuse him selfe by alleaging Saint Paule 1. Cor. 11. who hath done asmuch and more too for he calleth it bread and wine aswell after the consecration as before But here although it be called bread yet for all that we must vnderstand it to be flesh And therfore it behoueth maister Goblin to swallow downe the water to his breakefast for feare that in casting vp the water he caste vp withall some peece of flesh that might sticke in his teeth or remaine in his mouth In what estate the priest standeth which sayeth Masse who hath either broken his fast or is in deadly sinne CHAPTER XII ITem si sacerdos post cō secrationē recordetur se non esse ieiunum vel cōmisisse aliquod mortale peccatū vel esse excommunicatū debet conteri vel saltē hanc gratiā cōtritionis expetere nihilominus procedere cū proposito satisfaciendi absolutionē impetrandi Si autem ante conse crationē recordetur praedictorum tutius est Missam inceptam deserere absolutionem petere nisi inde scandalum oriatur Now if the priest after consecratiō remembreth him selfe that he hath a broken his fast or committed any deadly b sinne or is excommunicated he ought to be c contrite or at the least desier to haue the grace of contrition and then he may well enough goe on so he purpose to make satisfaction and craue to be absolued Howbeit if he remember him selfe before the consecration of the thinges aforesaid it were better for him to leaue of the Masse which he hath begon and craue pardon d except haply by leauing of the saying of Masse and vnclothing of him selfe some offence thereby should arise a There was a canon in the Salegaustadien Counsell celebrated in the dayes of Pope Benedict the eight and of the Emperour Henry the second by which was decreed that that priest which should haue dranke after the cocke crowe if he had not done it vpon some necessitie should not once haue dared to haue bene so bolde as to haue said Masse the day following Now if there shal be so great danger onely by the swallowing downe of a droppe of water when he washeth his mouth and cleanseth his teeth The third Aphri can Councell Chap. 8. about which there haue bene so great disputations amongest the Popish doctours how greatly is it to be doubled if that maste person shall haue wittingly and willingly well wet his whiscle and that with no water Moreouer there was an other Canon made in the third Councell holden at Carthage Wal. of the first beginning C. 19. about the time of Pade Syrice wherein was ordeined That the Sacrament of the Aultar meaning the Lordes Supper should not be celebrated but by such as were fasting sauing at one time of the yeare and that was on Corpus Christi day and vpon holy or mawndy Thursday Which Tolleration was afterward abolished by the first Bracarien Councell A Councell Wal. of the first beginning C. 19. holden about the dayes of Pope Honorius the first and in the third yeare of king Ariamire It is not to be doubted that these ordenaunces were made by these Councells for superstitions sake as though the Sacrament and communion were blemished if a man had eaten any thing before as they of the Romish church at this present holde making conscience to communicate if so be a man should swallow downe but one drop of water in washing of his mouth as before hath bene said For to
as these are which are drowned in wine or to speake more properly as the Priestes say in blood Because the wine after the consecration is then no more wine but blood Wherupon there may some question arise to wit whether these flies spiders or such other like vermine dronke blood or else wine seing that they are choked withall eueÌ„ as they that are drowned which had not so come to passe except they had dronk more then was meete Howbeit I will leaue the determination hereof to the good Gentlemen my maisters the Sorbonistes c The shrine is a place wherein is put all the holy trash as reliques and such other thinges And therefore this shall be the shrine for flies spiders and vermine and so in the Popish Church flies spiders and vermine shal be in the number of their reliques and holy trash because such reliques are meetest for such Sainctes as they haue d This is to be vnderstood of the ly pot which we earst spake of wherein these flies spiders and wormes are washt Howbeit if this messe of girt-brew or belly veÌ„geance like not M. Sir Iohn Pancridge he is discharged of it if he poure it into the stewe amongst the reliques and besides it hath no verie good tast with it by reason of the drugs that are mingled therein e In this place it is a great deale worse then in the ly pot amongst the flies For that were a very dangerous bloud if it should kill him farre vnlike the bloud of Iesus Christ that giueth life which Pope Victor the third found by experieÌ„ce as heretofore hath bene shewed f It is rather better to set them on fire then to make another shrine mo reliques of the Priests vomit with the poisoned reliques For that vomiâ— should be burnt afterward put into the shrine g This is not said without cause for accident are not onely without substance h Reliques of the poisoned precious blood or the priests God Wherfore it is also to be honored caried about in procession euen as was the holy host of Dion which was so martyred by a Iewe aâ— that by the testimony of the singing cake or virgine wax which the Priests colored made red there came out of it very blood euen as came out of the host of the God of the Iacobins of Berne out of the handkerchief of CaÌ„bray For is not this holy blood to be said to be martyred wheÌ„ as it is empoisoned It had bin much better for Pope Victor that the empoisoned wine which he dranke had bin put into such a shrine in the Church then to make a shrine of his stomach and belly which could not digest it Although the Popes cause thâ— selues to be borne vpon an hie horslitter to be worshipped as God yea with greater honour and magnificence then their white cakie God whom they cause to ride before them vpon a white gelding yet doe I verily beleeue that they had rather haue such blud be caried worshipped in their stead then to gulpe it downe as Victor did Areceipt both for the Priests memory and also for their forgetfulnesse CHAPTER XIIII I Item si sacerdos noÌ„ recolit se dixisse aliquid horum quae debuit dicere non debet mente turbari NoÌ„ enim qui multa dicit semper recolit quae dixit Etiam si sibi pro certo constat quod aliqua omiserit si talia non sunt de necessitate SacrameÌ„ti sicut sunt decretae vel aliqua verba canonis vltra procedat nec aliquid resumat Si tamen probabiliter sibi constat quod omisit aliquid quod sit de necessitate SacrameÌ„ti sicut forma verborum per quam consecratur omnia verba consecrationis super suaÌ„ materiaÌ„ resumere bebet quia coÌ„secratio facta coÌ„ esset quod tameÌ„ non oportet si quae alia praetermissa essent CoÌ„iunctio enim Vel alia verba quae praeceduÌ„t vel sequuÌ„â—ur formam non sunt de ipsius substantia Si autem Sacerdos dubitaret an aliquod verbuÌ„ pertinens ad substantian forma omisisset vel noâ— nullatenus debet seruaâ—â— formaÌ„ sed sine temeraria assertione formam totam super suam propriam materiam debet resumere cum hac intentione quod si consecratio esset facta nullo modo velit coÌ„secre re Sed si consecratio noâ— esset facta vellet corpuâ— sanguineÌ„ consecrare a If the priest forgetteth to saie some of those thinges that he ought to haue said he is not therfor to disquiet him selfe about it b For he that speaketh much doth not alwaies remembre what he sayeth yea and although he certainely knoweth that he hath leaft out somewhat yet let him go on and make no rehearsall thereof considering that ther are no such thinges necessarily required in the Sacrament as are the secrettes or some other wordes of the Canon Neuertheles if he manifestly perceiue that he hath left out somewhat that of necessitie is to be vsed in the Sacrament as the forme of the wordes of consecration he ought to rehearse ouer againe all the wordes of the consecration vpon that matter For otherwise it should be no consecration which he neded not do if so be he should leaue out many other things This coniunction for or the rest of the wordes which goe before or followe after the forme are of no substaunce c Howbeit if the Priest shoulde stand in doubt whether he had left out some word appertaining to the substaÌ„ce in forme or not he ought in no wise keepe the forme or order but may without any rash assertion amende all the order and forme concerning his own matter so that he do it with this inteÌ„t that if he had once consecrated hee would by no meanes consecrate againe But if so he had not consecrated that then he would consecrate both the bodie and also the blood a The Priest that said that he was farre more carefull about the Masses which he had said then about those which he had ouerslipt made a much more ready dispatch of them For he said that he had committed but one fault in those which hee had not saide that is to say which he neuer sayd but as for the rest that he had made as many faults in them as there were wordes and ioly iestes and countenances for he coulde neither reade well nor yet iuggle well b And therefore it is commonly sayed that a lyer must haue a good memory for otherwise he should be oftentimes cut short of c This is not spoken without good cause for this witchcraft sorcerie is fetcht froÌ„ the Priests who put all power in the pronunciation of the wordes as the rest of Sorcerers and Enchaunters do And therefore if they mistake the least worde or syllable the whole power and vertue of the charme is vtterly ouerthrown and of none effect Neuerthelesse these Magicians which woulde make an Art magike of their Sacramentall words for so it pleaseth them
whole species of the Sacrament are to be found they are reuerently to be receyued But if it cannot be done without peril then they are to bee reserued for reliques a Here they take the name of the Sacrament in the selfe same sense that before they tooke the name of the Eucharist and for one and the selfe same cause For this were toto grosse a kinde 〈◊〉 speeche to say that God or the bodie of Go◠〈◊〉 or the flesh should be eaten with mise or such 〈◊〉 ther like bestiall Whereupon wee are to no 〈◊〉 that it is requisite for this God to haue a Gard 〈◊〉 attende vpon him for otherwise he shoulde 〈◊〉 alwayes in great daunger or at least if the pyâ—â—â— should not be stronglie and fast locked to abide the assaultes of such valiaunt Champions And yet all this coulde not oftentimes suffice to hold them out b It is not a matter of small moment to lose God c This is to be vnderstood when it is broken in peeces after that the host diuided d The consecrated hostes are Gods made of bread But a man cannot say that of them and of such Iesus Christs as it is written of Iesus the true Sonne of God Thou shalt not suffer thie holie one to see corruption Psal 16. Marc. 16. Actes 2. Luke 24. Matth. 18. And againe Hee is risen he is not here againe whie seeke you the liuing amonge the dead e They call the species of the Sacrament the accidentes without the substaunce of breade VVherefore then should they be so greatlie afearde if there remaine nothinge else but the forme and colour of bread without anie substaÌ„ce either of it or of the bodie whereinto it is transubstantiated Of the doubtfull and vomited Gods of the Masse CHAPTER XX. ITem si hostia vel pars hostiae inuenta fuerit sub palla vel corporali et dubitatur si est consecrata vel non debet eam post sumptioneÌ„ sanguinis reuerenter sumere vt in titulo de Celebratione Missae plenius inuenies Item si corpus Domini infirmo datuÌ„ propter infirmitatem siue per aliam qualemcumque causam reijcitur prout diligentius fieri poterit recipiatur Et si per humanaÌ„ fragilitateÌ„ noÌ„ inuenitur qui reiectionem illam velit sumere aut non possit coÌ„buratur combustio in Sacrario reponatur ITEM a if the host or but a peece thereof be founde vnder the paten or Corporas cloath and be doubted whether the same be consecrated or not he ought reuerently receaue it after he hath takeÌ„ the blood as thou shalt finde it more at large set out in the title of the celebration of the Masse Item c if the Lordes bodie giuen to a sicke man or woman be by him or her cast vp through infirmitie or by reason of anie other cause yet let it be receaued againe as carefully as speedily as may be And if there can be none found that hath so good a stomach as to receiue that which the sicke bodie hath cast vp theÌ„ let him be burnt the ashes kept in a shrine a This instruction is set downe for those that be doubtfull Gods to wit of such Gods as are doubted whether they are Gods or not b This is meant by the whole or broken Gods which lie hidden vnder the couer of the chalice which they call the paten or vnder the fine linnencloth vnder which they laie their Gods and therefore is called the Corporas cloth because the body of their God resteth him selfe vpon it c I will here tell you a tale for the better vnderstanding as well of this Cautell as also of all the rest that followe which fell out in Ausserre in the yeare a thousand fiue hundred twentie sixe vpon Corpus Christi day which was tould me by such men as are worthy to be beleeued because some of them played a part at that time in that pageant The tale is thus There was in those daies an old Fryer Iacobin in the coueÌ„t of the Iacobins of the same place who was almost so throughlie rotten with the pockes as that he was readie to fall in peeces Howbeit I meane here to suppresse his name although I right well knowe both his Christen and surname This fatherly old Sir hauing forborn saying of Masse a long time neither yet hauing either made or eaten any Gods a long space by reason of his age and feeblenesse meaning to honor his ioly mealy God vpon his owne festiuall day went to Masse Howbeit his stomach was neither able to beare nor yet digest either the body of his God which he had eaten or yet the blood of him which he had dronke Whereupon as he thought to returne to his chamber passing through the couent Cloister it so fell out as that he cast his gorge right before the Chapter dore I will here leaue to your considerations what drugges he voyded out of the shop of this miserable rotten pockie stomach and howe this God which he had eaten was drest Hereupon foorthwith arose a noise and great affray all the couent ouer And because the Prior was not there by reason he was gone to preach not farre of all the rest of the Friers were the more amazed and vnprouided of councell Neuerthelesse they were at the last aduised after long coÌ„sultatioÌ„ to set ouer this holy body that tabernacle which they were woÌ„ted to set ouer the sepulchres when they sing for the dead and this was done because none should bestride this holy vomite or for that the dogges should not licke it vp For this was a meete dishe of meate to banquet them withall And to adde more honour to this holy vomite there were four waxe tapres set at the foure corners of the Tabernacle After this the nouices were coÌ„maunded to sing all the whole day this versicle of the Hymne of the said Feast which beginneth thus Tantum ergo Sacramentum veneremur cernui c. That is to say Let vs then enclining and bowing our selues to the ground honour this so great and excellent a Sacrament which was asmuch to say at that time as this vomit of this olde fatherly Iakrum which no doubt was a very noble and most famous sacrament They song also the Antiphone of the same day which beginneth thus O Sacrum conuiuium that is to say O holy Banquet And in very deede they had great reason so to sing For they were worthie to haue it that so honored it Howbeit there was not one of them all that would once taste of it as holy as it was For after they had thus honored it they were determined to haue some priest or deacon amongest them who should slippe downe this holy baÌ„quet into his Gorge as is their iolly maner custome and as the Cautelles which we presently haue handled do teach Howbeit there was neuer a Iacke of them all that once durst be so bolde and arrogant as to take it in hand and thinke him selfe
is expressed in that forme which is vsed at Geneua in this manner Pro poenitentia salutari vos dicetis ter Pater noster vel facietis c. Ista poenitentia meritum passionis Iesu Christi omnia bona per te facta facienda tibi valeant ad remissionem omnium peccatorum c. That is to say You shall say for your penance three Pater nosters or do c. Let this penance and the merite of the Passion of Iesus Christ and all the good deedes which thou hast alreadie done hereafter shalt do be auailable to thee for the remission of thy sinnes c. And besides here is a worse thing then all the rest That the works which they enioyne theÌ„ to do for such their penance satisfaction are either full of superstition idolatrie or else manifest blasphemies as to babble and patter ouer certaine Pater nosters Aue Maries before idols or else to offer vp candels vnto theÌ„ to make theÌ„ sing Masses both for the quicke and dead to go on pilgrimage to make theÌ„ buy bulles other such like trash Here we see after what sort the popish Church vseth to pay content God as if a man should satisfie the law for a fault that he had committed against the same in paying the penaltie that was set vpon his head by order of lawe for his offence f Here good Mast Confessor is not contented to announce to the miserable sinner which hath confessed him selfe vnto him absolution remission of his sinnes in the name of Iesus Christ But speaketh like a Prince as if Iesus Christ could doe nothing without his Mastship saying and I for my part by mine absolute authority do absolue thee c. And theÌ„ forthwith concludeth most blasphemously In the name of the Father of the Sonne of the holy Ghost c. And therein blasphemeth the whole Trinitie In what sort the Psalmes are to be recited howe he must be barbed and trimmed how he must first wash in preparing him selfe to go to Masse CHAPTER III. AFter that Sir Swibbersale is thus confessed absolued then is he as pure and cleane of all his sinnes as is a filthy and stinking conduct pipe through which runneth water that cometh from a most stinking and vnsauerie puddle Bern. of the offiâ—e of the Masse Nicolas de Plot. Frac. Sacer. de expo Miss And that he may be hereunto the better prepared he must needes according to the Romish guise ruffle vp a long time together immediatly at the beginning fiue Psalms to wit the LXXXIII LXXXIIII LXXXV CV CXXVIII after the numbers of their common translation But here is the best of it Linus 1. that these liers make Linus the Authour of this Romish order whom they put in to be Peters first successour Whereupon may be iudged by that which hath bene heretofore said what the workmen were which haue put to their hande to the forging of the Masse and what likelihood there is that Linus was he who set down this apish maner which hereafter we shall see by the fashion of the Masse which shall be set downe after the Popish maner chieflie when as there was not a Masse at that time in vse Other some of them make Damasen and Ierome the Authors thereof as hath bin alreadie sayed But what reason haue they to say that these men should be the Authors more then anie of the rest For the barking and iolye gestes which are in this office manifestlie declare of what antiquitie it may be iudged to be Howbeit let vs go on with the rest and neuer trouble our selues to thinke who were the authours of it Nicolas de Plo. Frac. Sace de expos Miss Duran Rat. de off lib 4. Rub. de ca Comp. because no man is able iustly to name them When he hath saide ouer these Psalmes there is an expresse ordmaunce set downe hereupon that the Priest must be barbed and trimmed as smooth as a fritter and all the stragling heares of his head taken away which might fall from it For it were a dangerous case to haue anie of them light in the Chalice for feare of choking the Priest therwith when as he should drinke the blood that is in it as Fabius the Romaine Senator and Pretor was in drinking of a little milke Plin. lib. 7. cap. 7. as elsewhere hath bene sayed and yet they neuer alleadge this reason for them selues albeit there is a great deale more likely hoode in it then in anie that they haue alleadged which reasons do verie well like their spouse gossip But who wold haue thought that these barbings trimmings in this enterlude had bin so necessarie instruments to be vsed at Masse And yet forsooth they are gruÌ„oded vpon euery point of their teeth and that not without iolie misteries and iolie misticall senses also whereby is signified the purging of all superfluite and euill thoughtes and imaginations For there are as manie vile thoughtes in the Priests head as there are haires And therfore these blockheaded groomes are well worthie to haue their heades barbed and trimmed with a good bigge comb And although this ordinaÌ„ce toucheth generally all Masse sayers yet the simple Priestes do not so well obscrue the same in their Masses as the Bishops do Nicolas de Plo. tract Sacer. de expos Miss Duran Rat. diu Offic. lib. 4. Rub. de ca. Comp And therfore I knowe not whether this vse be in all places as it is at Rome and the places thereabout And it may be that the simple Priests are contented to be barbed and trimmed at home because they haue no Barbers to furbushe them so honorably in the Church as my Lordes the Bishops haue Now the common people do scarse in deede vnderstande any thing of this secrete and of these misteries of barbing trimming Duran Rat. lib. 4 de Cap. Comp. Nicol. de Plotract Sacer. de expos Miss vnlesse it be such as haue verie narrowly looked into al the ceremonies of the Episcopall Masses After this fine deuise of barbing followeth the first washing I call it the first because there are three of them appointed for the Masse to wit that which is immediatly at the beginning in the preparation of the Priest at which washinges he eftsoones also washeth his face the second is in the middest of the Masse and the thirde and last he washeth with wine and noâ— with water And therefore at that time he licketh his fingers and so doth he not ot anie of the rest howbeit he doeth that because he had handleâ— the bodie and blood of his God Wherefore it is meete that he should make them cleane to the ende no part thereof should sticke to them Now it is no maruell although they wash them so often considering they are so filthie and so besmeared ouer with blasphemies Of their holy vestiments and of the consecration and signification of them CHAPTER IIII.
maketh no mention of any reall materiall and sensible presence of the bodie and bloud of Iesus Christ in the Sacrament of the Supper as the doctrine of transubstantiatiō importeth But onely a memorial of the secrets Sacramēts of thē of the vertue efficacie of the death passiō of Iesus Christ of whō we are made partakers through a spirituall communion which we haue with his body and blood in the Supper as is represented to vs therein by the signes Breui R.S.L. and in the action and administration thereof They vse the same prayer and collect at the euensong of the selfe same feast whereof we haue expounded the Masse What gestures he must keepe with his handes Of the second part of the Masse called instruction and for what causes it is so called and of the preaching that was vsed in the avncient Church and of the charge which was giuen to the Bishops thereof CHAPTER XV. THis title of instructiō Nicol. de Plo. de expos Miss which these Popish doctors them selues giue vnto their Masse doth the better confirme that which we haue heretofore said of the order of the ancient Church concerning publike prayers and the preaching of the word of God of the Ecclesiasticall assemblies For we se by this selfe same order which is at this day obserued in the Masse that the doctrine of the Apostles Euangelists is preferred before prayers by which as well the people as the Ministers of the Church ought to prepare them selues for this doctrine the one of them to teach it and the other to heare and vnderstand it And therefore manie ordinances were made by the Councelles appertaining to this matter as well for the ministers of the Church as for the people And for the first it was decreed by the fourth Councel of Carthage Ex lib. Con. That whatsoeuer they were that went out of the Church and auditory whiles the Priest was preaching of the word of God vnto the people should be excommunicated neither were there any forbidden to heare or come into the Church were they heathen Iewes or heretiques euē vnto the Masse of the Catechumeni whereof we haue spoken elsewhere And to th' end that the people should neuer be without this food It was also decreed by the councell of Arles solemnized in the dayes of Charlemaine That the Priests should not preach onely in cities Ex lib. Con. but also in euerie Parrishe Church in the countries and that they should not contēne nor neglect the doing herof And at the Councell of Tours holden also in the dayes of the said Charlemaine the Bishops thēselues were enioyned to do it to haue Homilies that is to say Sermons containing necessarie doctrine for the instruction of the people but especiallie concerning the principall pointes of Christian religion and those to be verie familiar meete for the capacitie grosse vnderstanding of the simple people and to that ende were they translated into a tongue wherein euerie man might best vnderstand them By the like reason ar the Bishops commaunded to studie diligently the holy Scriptures but especially the holy Euangelists Pauls Epistles to be so familiarly acquainted with thē as that they might haue them by heart and study also verie diligently the bookes of the holy Doctors and ancient fathers in which they had made an exposition of the holy letters to the ende they might be instructed to be able to teach and edifie the people as well by good holsome doctrine as also by their good life and holy conuersation Ex lib. Con. The like was also commanded and confirmed by a Coūcell at Chalen celebrated again in the daies of the said Charlemaine which saith That God in the holy Scriptures hath commaunded and so haue also the holy aunciēt Canons That Byshops should dayly be studying of holie writ seekinge out the misteries and secreates of the woorde of God to the end they might shine in the Church thorough the brightnesse of this doctrine Ex lib. Con. and neuer ceasse nourishing and filling the soules committed to their charge with the foode of Goddes worde And for the establishing of a verie good order that no want should be founde herein it was againe decreed in the first Councell of Magonce celebrated in the yeare 813. That the Bishoppes should perfourme this duetie in theyr owne personnes except they were sicke not at home or else were withdrawn by some necessary businesse and that in such cases they should haue meete men to do it in their steades to the ende the people might neuer be without a Sermon vppon the Sondaye nor vppon anie holye dayes The Councell of Rheims celebrated about the tyme of Pope Leo the thirde Ex lib. Con. still commaunded and confirmed that which was before decreed at the coūcell of Tours concerning the Bishoppes studies of the holy Scriptures of the Homilies Sermons in the vulgar tong for the common people Ex lib. Con. Moreouer it was ordained in the Lateran Councell solemnized in the dayes of Innocent the 3. in the yeare 1215. that in those cities and cuntries where there were people of sundrie languages had sundrie ceremonies and fashions in the seruice of God and yet were of one faith and of one religion that they all should be prouided of meet men to say their seruice and administer the Sacraments and to teach them also both by worde and example according to their fashions language The like also was ordained concerning the Preaching of Bishoppes and the aide that they should haue if they could not preach being withdrawne therefrom vpon lawfull causes or were not them selues alone able to do it And then it is eftsoones said that they shall in no wise be borne withall who by reason of ignorance are not able to do it Wherupon it was likewise established that there should be appointed learned diuines to teach the Priestes and the rest and Maisters also to instruct the poore without wages to the ende the Churches should not be vnprouided of Pastors to feed them with spirituall foode Ex lib. Con. that is meete necessarie for the soule Lastly the Coūcell of Oxinford holdē in England ordained againe the like which others before had done cōcerning the preaching of Priests in euerie parish Church Here now we may see how they who haue alwayes the Councels decrees in their mouthes obserue thē And therfore euery mā may see what instruction there is at this present in this part of the Masse which is called by the name of instruction We may easilie iudge by this what is in it VVherefore let vs somwhat narrowly consider of whatsoeuer is in it Of the order which the anciēt church held in the reading of the Epistle and Gospell and of the ordinances which the ancient Councelles made thereon CHAPTER XVI THere was mention made in the Councell of Rheimes which wee earst alleadged Ex lib. Con. of
vel interitus Mors est malis vita bonis Vide paris sumptionis Quà m sit dispar exitus Fracto demum sacramento Ne vacilet sed memento Tantum esse sub fragmento Quantum toto tegitur Nulla rei sit scissura Signi tantum sit fractura Qua nec status nec statura Signati minuitur Ecce panis Angelorum Factus cibus viatorum Verè panis filiorum Non mittendus canibus The Sequence a a Nicolas OSyon prayse thou thy Sauiour c. b b Vrb. 4. Thomas That which Christ did in his Supper He expressed that it was to be don In the remembrance of him c Being taught by the holy institutions We cōsecrate the bread and wine For the hoste of saluation d A rule is giuen to Christians That the bread is turned into flesh And the blood into wine e Which thing thou comprehēdest not which thing thou seest not A couragious faith kepeth it Beyond all order of nature f Vnder diuerse kindes Vnder signes onely and not vnder thinges Most excellent thinges lie hidden g The flesh is meat the blood drinke And yet remaineth Christ full and whole Vnder both kindes h He is not broken of the receauer Nor puld in peeces nor yet diuided But taken full and whole i One taketh him and so doe thousands And asmuch hath that one as they all haue And behing receaued yet is not consumed c. k The good folke receaue him and so do also the ill And yet not all a like To life or death Death to the wicked but life to the godly See the differēce of the receauing How vnlike the issue is l In the ende when the sacrament is broken Let no man doubt but remember That there is asmuch vnder one peece As is vnder the whole Ther is no cutting of of anything But the breaking only of the signe Which neither diminisheth the state nor stature Of the thing signified m Thus here we see the bread of Angels Made the foode of trauellers The true bread of the children Which is not to be cast to dogges Of the thinges that are to be considered vpon these afore said fragmentes and matters but especially vpon the Prose CHAPTER XX. a BEcause the Prose Sequence that is said in this Masse is very long I haue only here set downe about the one halfe thereof in such forme and maner as that a man may the easelier iudge of the rest b That which we receaue so often heard out of Saint Paule is comprehended within this complement wherein is said that Iesus Christ cōmanded to minister the Supper in such forme and maner and to such an ende as he him selfe had leaft them an example How then durst these false prophetes be so bold as to alter and ouerthrow this holy ordinance with this patched inuention of theirs in the Masse c Seeing then that Iesus Christ hath taught vs how to deale in the Supper where will this slibber Gibber find in the institutiō therof that he ordeined the consecration of the bread and wine to be made an hoste for saluation that is to say a sacrifice to obtaine saluation therby For an host doth not fignify such a round white cake as that which they call an hoste in the Masse and as the simple so thinke of it But signifieth that which is sacrificed the very sacrifice it selfe And for asmuch as the priests take the Masse to be such a sacrifice as wherein they sacrifice Iesus Christ with their owne handes they call this white round cake the hoste which they take to be Iesus Christ because they meane to sacrifice him offer him vp Howbeit the supper was not ordeined for this purpose but contrary wise to admonish vs that there was none other sacrifice but that which Iesus Christ made vpon the crosse which could not be by any meanes againe sacrificed but that that was the remembrance of this sacrifice And taking this name of the hoste in this sence the wine which they also offer for the blood of Iesus Christ should be an hoste likewise aswell as the bread although it be not so called Againe neither should the litle round Robins which are deliuered to the people in the administration of the Supper nor yet the great ones that are kept in the pixe or shrine as the holy hoste of Dijon and such like be any hostes because that they are not offred vp nor sacrificed as that is which is in the Masse And therfore euen by their owne doctrine and practise they do misterme them d Where find they me againe this instruction whereby Christians are taught that the bread is thē no more bread when as the priest hath breathed ouer it and hudled vp certaine wordes in so doing but very flesh the wine likewise no more wine but euen very blood For that which is spoken in this complement that the bread is turned into flesh and the wine into blood signifieth the selfe same which the author himselfe sayth in the hymne at euēsong in the said feast in these words Verbum caro panem verum Verbo carnem efficit Fitque sanguis Christimerum Et si sensus deficit Ad firmandum cor syncerum Sola fides sufficit That is to say The word flesh maketh the true bread flesh by the word the wine is made the blood of Christ although the sence cānot perceaue it And for the strengthning of a sincere hart faith only sufficeth This last sentence is very true if it be applied to a true faith founded vpon the pure clere word of God as shall more at large hereafter be spoken But the first is a sentence altogether against the sence which they here take it for not onely of the pure word of God but also of the nature of all the sacramēts which cā be no sacramēts if they haue not the true signes in them the things also that are signified by thē likewise against the iudgemēt of the aunciēt Church as hath bene declared by the words of Ireneus yea also against the very doctrine of Popish transubstantiatiō For they which are the vpholders therof dare not thēselues affirme that the bread and wine are changed into the very substaunce of the body and blood of Iesus Christ by reason of the great absurdities that would ensue vpon this opiniō as hath bene by vs already somwhat largely handled in the booke of the Ministery of the word of God of the Sacraments And therefore they had rather say that the substāce of the bread wine is nothing cleane vanished away the body blood of the Lord to become in place It must not be said then that the bread is become flesh that is to say translated into flesh or goeth for flesh so giueth it place But rather that flesh becometh bread that the substance of bread giueth it place lodgeth vnder his accidentes The like is also of the wine and
blood We see now the certainty that is in this doctrine and what a notable foundation it hath e Although faith beholdeth thinges which can not be seene with the bodely eyes nor yet perceiued by mans raison yet is it neither bleareyed nor blind to suffer it selfe to be lead as a young child that is without iudgemēt who is easely made beleue that bladders are lanternes and what soeuer else it seeth or like vnto old foolish doting womē who lightly beleue what soeuer foolish thing is tould them or like brute bestes who are easely led in a string For faith looketh into the word of God with her spiritually eyes wherein she beholdeth vnderstādeth as it were in a glasse those things which God sheweth manifesteth vnto her which mans reason is neuer able to vnderstād nor cōprehēd by the light of nature without it be regenerated renued by the spirit of God what soeuer faith seeth in this glasse is a great deale more certaine thē that which the body seeth with his eyes or that mās reason is able to cōprehēd or perceiue with al her natural senses But as it cānot be faith without it be first groūded vpō the word of God so likewise can it see no whit but in this glasse wherin God manifesteth representeth himselfe vnto it But the faith of the Romanists which Thomas of Aquine maketh so cōstant in this Prose is a bleareyed blind faith and altogether brutish which suffreth it selfe to be lead by the blind the leaders of the blind as one that is blind her self by beastes as a miserable brute beast which followeth others For where is this glasse of Gods word wherein it beholdeth that which Thomas sayth it beleueth so cōstātly kepeth in hart cōcerning this bewitched Popish trāsubstātiatiō cōsecratiō for it is not enough that the whole order of nature which God hath ordeined be ouerthrowen in it as it is here said but that eftsoones the whole dispēsatiō of the mistery of Christes incarnatiō must also be ouerthrowen Iesus Christ robbed of his humaine nature the whole order which God hath placed in his church by his word the very true nature of the Sacramēts likewise Wherefore it is greater reason to call their faith which follow the Popish church go to worke thus aduenturously blokishly rather a rash and arrogant faith then a firme and constant faith f Let vs see now what it is that they say is here done ouer beyond all order of nature It is forsooth that accidents of bread wine do here remaine and yet without substance either of bread or wine and contrarywise that the body blood of Iesus Christ is here without the accidentes and qualities of bread and wine Wherefore by these kindes signes they vnderstād the accidēts and qualities of bread wine by the thinges vnder which these excellēt thinges are hidden they vnderstād the substance of them by these hidden thinges the body and blod of Iesus Christ which are in very substance vnder the shew of bread wine and not vnder the bread wine it selfe but vnder a false shew of them so that the bread and wine wich they see there are not there but the body and blood which is not seene there and wherof is no shew in the whole world g Although the body according to their doctrine is vnder the kindes of bread and the blood vnder the kindes of wine yet we must not beleue forsooth that they are separated one from the other but that the body is aswell vnder the kind of wine as the blood and the blood vnder the kind of bread as the body Thus we see the body and blood separated and yet for all that they are not separated And no more is it in deede if this presence be spiritually taken as it is conuenient it should be But to take it corporally naturally as they take it it serueth to no purpose except they deale with brute beastes who are contented that my maisters the Sophisters sorcerers coniurers haue said that it is so although they haue no naturall ground for it nor yet any ground out of the word of God h Let them here consider vpon that which we haue already said when we spake of the breaking of the hoste and agree therunto with Berengers honorable amendes and adiuration i Either the body of Iesus Christ is not a true naturall body or else this cannot be which is here said taking it corporally and naturally and not spiritually For as Saint Augustine sayeth we right well know that this grace is not consumed by peece meale k This is false if it be vnderstood not onely of the signes but also of the thinges signified For as it hath bene already shewed by the wordes of S. Augustine that Iesus Christ his flesh blood cā neuer be receaued but vnto saluatiō not to dānatiō and yet forsooth the signes may But it is not because Iesus Christ is receaued with thē but because he is not receaued with them For if he were receaued then that would follow which he promised by the receauing of him and which hath so often bene said in the Alleluya and which shal be said in the Gospell following The receauing then of the faithfull and vnfaithfull is not alike For the faithfull receaueth the signe and the thing signified the vnfaithfull receaueth nothing saue the signe onely although he be at the selfe same table receaueth the selfe same Sacrament of the selfe same Minister l They which beleeue this so monstrous doctrine ar not without cause admonished that they stagger not For to say truely they must be verie dronke more senslesse then brute beasts Now as they would make men beleeue that the bread is chaunged into a bodie the wine into blood and yet the one fully and wholly in the other as well as if it were all one Euen so likewise would they make men beleeue that although they haue deuided their roūd cake into many peeces which is the bodie of their Christ Yet that there is as much substance in one of the peeces as was in the whole cake But I do beleeue that if they should come to the partition of an inheritaunce of lande which wholy appertained vnto them it would be a very hard matter to make them receiue allow this philosophie and make them agree that there were as much in one peece of it as in the totall They would therein be as greatly troubled as the Curate was who expoūded this text That to loue God with all his hart signified with the greater part when as his parishioners told him that they would according to that exposition demaunde their part of the Curate For although he said that it was all his yet notwithstanding that it ought to be vnderstood onely of the greater part and not of all as he had expounded it of the loue of the whole hart towards
turbis IudaeoruÌ„ Caro mea vere est cibus sanguis meus vere est potus Qui maÌ„ducat carneÌ„ meam bibit sanguineÌ„ meum in me manet et ego in illo Sicut misit me viuens Pater ego viuo propter Patrem et qui manducat me ipse viuet propter me Hic est panis qui de caelo desâ—eÌ„dit non sicut manducauerunâ— patres vestri Manna in de serto mortui sunt Qui manducat hunc panem viuet in aeternum Tunc addit Per Euangelica dicta deleantur nostra delicta AmeÌ„ Haec sunt verba sancta credo confiteor VVhat thinges are to be noted vpon these foresaid matters CHAPTER XXIIII a IT hath bene saide that Leo was he who first ordained the censinges in the Masse howbeit I cannot say whether he ordained them all yea or no or whether some bodie else added mo therto If it be not a solemne Masse the Gods which are made in it are not perfumed b And againe the play were not worth a button if this frankensence were not charmed according to their accustomed maner What kinde of consecration blessing is this And besides what a mockery and sorcery is this to speake vnto the frankensence Now if this frankensence be burnt in the honour of the deuill as in deede it is considering that he is the very Authour of such a Masse as at this present it is then call they for his blessing to be vpon this frankensence c The Romanists Matth. 2 wheÌ„ they make an expositioÌ„ of the misticall meaning of the giftes which the wise men that came froÌ„ the East by the guiding of the star to worship our Sauior Iesus Christ offred say that the offring of the gould declared him to be a King that the mirrhe signified his humility death the fraÌ„keÌ„sens the acknowledging of him to be God because that inceÌ„se betokeneth diuinity Deut 33 that God ordained the inceÌ„sings in the law that by theÌ„ such homage should be don vnto him as appertained was conuenient for his diuine maiesty By this interpretatioÌ„ theÌ„ the Altar chalice masse booke the Priest himselfe also should be God At the least wise that honor is here don vnto them which as they say appertaineth vnto God And therfore it is no maruel that S. Gurdegobreas so honoreth his table chalice his masse book also which by his will he would not change nor giue for his mealy God For I may tell it to you they ar a great deal more beneficial vnto him theÌ„ the Bible is For the Bible would neuer bring him to that honor to drink in so faire goodly plate nor so good wine neither yet make him so fat nor so wel liking Neither is it any maruell though Sir Gurdegobreas himself be censed coÌ„sidering that by these his sleights of legier de main he caÌ„ so wel iuggle as that he can make Gods euen with his breathing Now if he be a maker of Gods he him selfe must needs be farre greater more excelleÌ„t then the Gods which he maketh for as much as the workman doth euer farre excell his work d If the Prist him self say or sing the Gospell he saluteth the people with his arse alwaies towards them But if the DeacoÌ„ do it he turneth his side towards them looketh on theÌ„ as cause my deare e We haue elswhere spoken of the ceremonies wherewith the Gospell is honoured in the Masse And that which hath bin said of the priest may also in some sort be referred to the dealing of the people especially about the crâ—ssing of theÌ„selues f They alwayes beginne the fragments of the Gospell which they rehearse in this maner In the place as in the Epistles takeÌ„ out of the Acts of the Apostles they say In diebus illis that is to say in those dayes in those which are taken out of the Epistles of S. Paul they say Fratres Brethren in those which are taken out of the Catholique Epistles Charissimi Dearelie beloued Wherein they speake as if they addressed their wordes to the people as if there were manie of them when as in verie deede oftentimes there is but one bodie with the Priest and sometimes none at all but him selfe alone As for the other two prefaces the Priestes them selues haue made such a skorne and by worde of them as that when a man sheweth them anie of their follies and faultes by the rule of the Gospell they aunswere that it was in illo tempore in that time In diebus illis In those dayes VVhereupon they would conclude That that was in the olde time and aged dayes and that those times and dayes are gone past as though the Gospell appertained nothing at all to them Which doctrine is so wel put in practise as wel by them selues as also by those which follow them as that they most manifestly declare both by their doctrine life conuersation that they make no more accompt nor care no more for the Gospel the word of God then if it neuer coÌ„cerned nor yet appertained any whit vnto them g The matter contained in this little fragment of the Gospell according to S. Iohn here alleaged hath both largely sufficiently enough bin handled in th'expositioÌ„ of the office vpoÌ„ Corpus Christi day where we shewed how these wordes wayed with the the doctrine of the Romanists coÌ„cerning the bodily presence communion of the bodie and blood of our Sauiour Iesus Christ as well to the beleeuers as to the faithlesse in the Supper h It should seeme that he would here make a charme of the words of the Gospell requiring by them to haue sinnes defaced as though the power therof consisted in the words in the vttering of theÌ„ But we are to note that as faith commeth is giuen by God through the hearing of his worde without which there can be no true faith euen so likewise hearing serueth to none other purpose but to condeÌ„nation if it be not receaued by faith by mean wherof sinns are defaced by the blud of Iesus Christ Now seing the people vnderstaÌ„d not that which is spoken how can their sinnes be defaced by the words of the Gospell which they can not beleeue to be true so can haue no true faith without they vnderstood theÌ„ For Rom. 10. as the Apostle saith how can they beleeue without it be told theÌ„ I wil not deny but that they may beleue howbeit it shal be after the maner of the Popish Church in which Church to beleeue is taken with them to beleeue vpon credit report of the countrie and thinke that whatsoeuer it saith setteth foorth is true although they which beleeue it vndestand not one worde of it But this neither comforteth nor yet confirmeth the conscience of anie i This is euen like to the maner of the Priestes them selues who are oftentimes so ignoraunt as that they vnderstand
not what they them selues say and yet beleeue confesse these holy words Of the Nycene and Constantinople Creede containing the sound faith of the true and auncient Church CHAPTER XXV ANd whē he hath made the signe of the crosse he kisseth the booke a And afterward let him say if it be to be said I beleeue in one God Then let him beginne in the middest of the Altar with his handes a sunder and after he hath begunne let him ioyne his handes a while together and make an ende after this sort The Father Almightie e maker of heauen and earth and of all thinges visible and inuisible d in Iesus Christ the onely begotten Sonne of God And borne of the Father before all worlds God of God light of light verie God of verie God begotten and not made Consubstantiall with the Father by whome all thinges are made Who for vs menne for our saluation came downe from heauen and was incarnate by the holy Ghost of the virgine Marie Here he boweth his knee And was made man And was also crucified for vs vnder Pontius Pilate suffered and was buried And the thirde day arose againe accordinge to the Scriptures e Hee ascended into heauen and sitteth on the right hand of the Father f And shall come againe in glory to iudge the quick the dead Whose Kingdom shall haue no ende And in the holie Ghost the Lorde and giuer of life who proceedeth from the Father and the Sonne Who with the Father and the Sonne together is worshipped and glorified who spake by the Prophets And one holy vniuersall and Apostolike Church I confesse also one Baptisme for the Remission of sinnes and do looke for the Resurrection of the deade and the life of the worlde to come Amen ET facto signo crucis osculatur librum Deinde a dicat si sit dicendum Credo in vnum Deum Disiūctis manibus in medio Altaris incipiat postquam inceperit paulatim iungat manus sic finiat Patrem Omnipotentem factorem Caeli terrae visibilium omnium inuisibilium in vnum Dominum Iesum Christum filium Dei vnigenitum ex Patre natum ante omnia secula Deum de Deo lumen de lumine Deum verum de Deo vero Genitum non factum consubstantialem patri per quem om nia facta sunt Qui propter nos homines propter salutem nostram descendit de caelis Et incarnatus est de Spiritu sancto ex Moria Virgine Hic genu flectitur Et homo factus est crucifixus etiam pro nobis sub Pontio Pilato passus sepultus est Et resurrexit tertiae die secundum Scripturas Et ascendit in caelum sedit ad dextrā Patris iterum venturus est cum gloria iudicare viuos mortuos cutus regni non erit finis Et in Spiritum sanctum Dominum viuificantem qui ex Patre filioque procedit Qui cum Patre filio simul adoratur glorificatur qui locutus est per Prophetas Et vnū sanctam Catholicam Apostolicam Ecclesiam Confiteor vnum Baptismum in remissionem peccatorū Et expecto resurrectionē mor tuorum Et vitam venturi saeculi Amen Of the thinges that are to be considered in this Crede concerning those matters which we are presently in hand withall CHAPTER XXVI a WE haue already spokē somwhat largelie of the singing silēce of the crede in the Masse In the Masse booke it is commaunded to be said on this festiuall day and on the octaues thereof There is concerning the recitall of the Creede a Decree in the third Councel of Tolede solemnized in the dayes of pope Pelagius the second which expreslie commaundeth That it should be recited and deliuered verie loudly before the Lordes prayer throughout all the Churches of Gallice and Spaine after the maner of the East Churches and Councell of Constantinople to the end that the faith might be manifested and haue testimonie so that the hartes of the people which were purified by faith might go receaue the bodie and blood of our Sauiour Iesus Christ Which Decree manifestly confirmeth that which we haue alreadie spokē hereof elsewhere There is also a Decree in the Councel of Basil against such as should say it by halfes as I haue oftentimes sene them do Ex lib. Con when I went to Masse being then very yōg Our Priests song the creede after the Almain maner which they called the Almaine crede it went no further then to homo factus est there they ended it They vsed it when they had hast to their dinner and were wearied to say the Creede out at length and no doubt of it they deale so with it euen at this day for all the decreé of the Counsell of Basill b This aduertissement concerneth the iollie shew of the countenance sleight of the handes which Sir Gurdegobresse must hold maintaine c A Creatour is more proper and vsuall then a maker and the Greeke word is so set downe for that purpose And therefore seeing it is so that God is the creatour of all thinges and consequētly the Gouernour and Guider of them and vpholdeth and mainteineth them why runne the priests to creatures and other what soeuer they are whether it be to men or women Saintes but to him alone if they take him for the creatour father and all the rest for creatures For to pray to any other then vnto God is against this Article For prayer without faith cannot be right Now none of vs all confesse in this Creede which conteineth the very whole some and effect of Faith and Christian religion that we beliue in any other then in God the Father the Sonne the holy Ghost No we do not say that we beleue in the Church her selfe But only that we do beleue the Church For there is a difference betwene that that we beleue of the Church and that which we beleue of God the Father of the Sonne and of the holy Ghost in them in whom we say we beleue that is to say that we put our whole trust and confidence in them but not in the Church For it is composed of men and as the Prophete sayeth cursed is that man which putteth his trust in man Wherefore we onely say that as we put our trust in the Father the Sonne and the holy Ghost we beleue also that ther is a Church that is to say an holy assemblee by reason of this affiaunce that it hath in the Father the Sonne the holy Ghost by whom it is sanctified and stayeth it selfe vpon one God who is father vnto it by the loue of his sonne Iesus Christ through the sanctification of the holy Ghost Then is it not God neither the Father nor the Sonne nor yet the holy Ghost nor any parte or member of the Deitie no not the Angels them selues but are all creatures And therefore if it be
nothing like to this For they haue according to the meaning of the Scriptures rightly saied that which we so often times haue heard in the Creede that the Father being verie God hath begotten the Sonne who is also very God of very God but when we speake of the virgine Mary we say that Iesus was borne of her and not begotten of her But we will ouer slippe this as a thing that may be more fitly handled Neuerthelesse there is yet an other point herein to be handled and that is this that when Saint Paule vseth this maner of speach sayeth God and our Lord Iesus Christ the name of God is referred commonly to the Father and the name of our Lord to Iesus Christ For although Iesus Christ the very Sonne of God is very God with the Father and the Father also Lord aswell as the Sonne yet for all that there is a difference in speaking of the vnitie of God and of the distinction of the three personnes in Trinitie And therefore according to the maner of Saint Paule his speach and the vnderstanding of his wordes we should here vnderstand that the virgine Marie should not be the mother of Iesus Christ alone but also of the Father and that she had begotten both the Father and the Sonne But if they would say that this is here set downe to meete with the heresie of the Nestorians thereby to declare that Iesus Christ is not man alone or that there are in him two personnes as he is in one and the selfe same person verie God and verie man it might be a great deale more properly spoken in other wordes and neuer abuse the wordes of the Apostle c This is one of the places Rat. lib. 4. Rub. d. 4. part chae Nico. de Plou de expo Miss wherein no Amen is aunswered because as they say the Angels aunswere him Of the fourth parte of the Canon CHAPTER XXXVIII Infra actionem a a Leo. HAnc igitur oblationeÌ„ seruitutis nostrae sed cunctae familiae tuae quesumus Domine vt placatus accipias b b Greg. diésque nostros in tua pace disponas atque ab aeterna damnatione nos eripi in electoruÌ„ tuorum iubeas grege numerari Per Christum Dominum nostrum Amen a a Leo. Vnder the Action b b Greg. VVE therefore beseech thee ô Lord not only gently to receiue this oblatioÌ„ of our seruitude but also the oblation of thy familie c and direct our dayes in thy peace commaund vs to be deliuered from euerlasting death and be nombred amongest thy chosen through Iesus Christ our Lord. So be it a They call the Canon likewise by the name of Action And therefore that which they say vnder the title of the Action is asmuch as if they should haue sayed vnder the Canon Howbeit I know not to what end it is that they thus say And as for the name of Action they call it also the Canon Because as they say it is as it were a sute or cause brought in by the priest before God against the Deuil for all Christians And therefore it is no maruell though Sir Bartill who pleadeth this plea causeth himselfe to be well payed for the sutes which he coÌ„menceth coÌ„sidering that he taketh vpoÌ„ him the part of a lawyer in so dangerous a case Let Iesus Christ therfore rest him selfe and be still Rom. 8. 1. Tim. 2. and let S. Paule also giue him vs no more for our Aduocate but giue ouer this charge vnto good Sir Squibble Squabble who playeth the prety man so liuely herein b It appeareth by this prayer that they follow the trace somewhat of that which was sometimes vsed in the auncient Church as concerning the offringes of the faithfull which they offred vnto God For we may here easely see that this iolly Sir whip offreth not his offringes alone but the whole church together and that the church would neuer haue made this request which herein is conteined if she had meant to offer Iesus Christ in offring of bread and wine vnto God For she prayed for Iesus Christ that he might be acceptable vnto the Father with his sacrifice in steed that he might make vs acceptable vnto him by his sacrifice And therfore what is he that seeth not the blasphemie that is here committed and in many other the like prayers which are in this Canon and how the custome of the auncieÌ„t Church and the maner of dealing therein is vtterly peruerted c Nicholas de Ploue Nic. de Plou de expo Miss 4 part Rat. lil 4. Rub. de 4. part cap. Berno de offic Miss Ca. 13. Ala. de offâ—c Miss Ca. 23. attributeth the beginning of this peece vnto Leo the first and the conclusion thereof vnto Gregory the first Howbeit Berno and Durand do attribute the one halfe of it to Gregory alone to wit the three demaundes that are in it And so although it be but a very small peece yet is it not all of one mans making Of the fift parte of the Canon conteining the entraunce into the Transubstantiation CHAPTER XXXIX a The Prayer b WHich oblation we beseeche thee ô God vouchsafe to make it in euery respect bles †regi †stred rati †fied reasonable and acceptable to the ende it may be made vnto vs the bo †dy and bl †ood of thy deare beloued Sonne our Lord Iesus Christ c The three former crosses are commonly made ouer the hoste and Chalice The fourth onely ouer the hoste and the fifte ouer the Chalice Oratio QVAM oblationem in Deus in omnibus quaesumus bene †dictam ascri †ptam ra †tam rationabilem acceptabilemque facere digneris vt nobis cor †pus san †guis fiat dilectissimi Filij tui Domini nostri Iesu Christi Tres praecedeÌ„tes cruces primae fiunt super hostiam â—â—liceÌ„ coÌ„muniter quarta fit tantuÌ„ super hostiam quinta fit super caliceÌ„ a This is one of those prayers which is againe attributed to Leo and Gregory They which deuide the Canon but into fiue partes begin here the second conteining the consecration of the sacrifice b I will not here enter into the exposition of the epithetes and titles which they here giue vnto their oblation And therefore they which haue a minde to vnderstand them may learne them at their handes which haue treated of that matter It is enough for vs that we aduertise here the Readers to call to minde that which we haue already admonished them of else where as concerning the bread and wine in the Supper which were taken from the offrings of the faithful remember likewise that which we haue already haÌ„dled somwhat at large of the transubstantiatioÌ„ of the Auncients and in what sense they vnderstood how the bread and wine were made the body blood of our Lord Iesus in the Supper and chaunged turned into them
For we haue here the maner testimonie of all these thinges For this oblation which is here spoken of according as they in the olde time vsed it in that sense that it hath already bene interpreted was taken from the giftes and presents which we haue so often made mention of And therfore the Church made this prayer vnto God not meaning that the substance of the bread and wine were changed into the substance of the body and blood of Iesus Christ according to the doctrine of Popish transubstantiation but that they were dedicated and consecrated vnto this holy Sacrament truely to represent this body and blood and the right communicating of them in such sense as we haue already handled them when as we spake of the nature of the consecration in what signification the same ought to be taken For if these wordes be otherwise vnderstood they are taken contrary to the meaning of the holy Scriptures and the auncient Church as hath very largely and manifestly bene shewed by the testimony of the auncient Church doctors alleaged for that purpose by occasioÌ„ of the office of the Feast of Corpus Christi day who haue vsed the like wordes in the very selfe same sense that we expound these Howbeit these our Romanistes haue playd their partes herein as they haue done in all other such like thinges applying this to their transubstantiation as they haue applied the testimonies of the auncient doctours cleane contrary to the meaning both of the doctours also of the auncient Church And therefore this prayer may very well be thus taken as a request which the Church requireth that the bread and wine might be so dedicated and consecrated to this holy Sacrament as that in communicating thereof it might also be a true partaking of the body and blood of Iesus Christ and of their sacrifice as in very deed they are figured by the bread and wine and as the bread and wine by a sacramentall and spirituall presence and vnion do lay them open before vs. And surely there is no reason why we should take it in the same sense that the Romanistes take it for in it is conteined a most intollerable blasphemy For what a kind of speach is this to craue at the handes of God to haue the substaunce of bread and wine chaunged into the substaunce of the body and blood of Iesus Christ For if that should be so it would thereupon follow that that which before was bread is now become the body of Christ which in very deed it was not And so the body of Christ shal be a new body and not that body which is in heaueÌ„ For if it be the same body which is in heauen theÌ„ can not the bread be turned into it and be made that body that before it was For what should become of the substance of bread seeing it hath no more the substance of bread And therfore it must either vtterly become nothing or else become such a thing as it neuer was before For this bread must either be conuerted into the body of Iesus Christ or else this body must needes be a new boby of Iesus Christ or if it be the same that is in heauen it must needes be that the bread must be onely ioined vnto it or else this body must needes grow into the same substaunce that the bread is of which is ioined vnto it The Questionarie and Sophisticall doctors seeing that these absurdities and an infinite number of other such like woulde follow vpon this doctrine haue through diuerse gloses expositions wonderfully tormented theÌ„ selues to make an open waye to escape withall which we haue sufficiently spokeÌ„ of in our booke of the ministery Sacraments And therefore we wil here speake no more of them c Our Romish doctors make sundry and diuerse expositions of the signes of the crosses that are here made But chiefly they diligently admonish and namely Berno to haue great regard that the numbers be not odde Ber Micro de offic Miss Ca. 14. Alama de offic Miss Ca. 14. according to the reasons by him alleaged And contrariwise Alamarius sayeth that it shall not now be needefull to be very inquisitiue why they make moe in one place then in another and more or lesse For sayeth he they that were with Iesus Christ when he made his supper can right wel tel whether he made any crosses or not especially seeing the crosse whereon he was crucified was not yet set vp Wherin he giueth vs sufficiently to vnderstand that it is more likely that Iesus Christ made none at that time theÌ„ otherwise But seeing they haue bene not onely added to the Sacraments as he sayeth but are also so requisite to be had in them as that wiâ—hout theÌ„ there is nothing well done as we haue alreadye treated in another place Nowe because it is not truly knowne who ordeined these crosses Micro Ber. de ossic Miss Ca. 14. Berno referreth them all to the Romish office to Gregory who ordeined it saying that all this came from the Apostolique sea as all the rest of the ceremonies of the Church did And because Berno setteth not downe what Gregorye it was it is noted in the margine amoÌ„gst the exemplares which Cochleus imprinted Cochle in Specu anti deuo im that it was Gregory the seauenth Which ordinaunces doe right well agree with his condition like a coniurer as he was if the testimonies which we haue heard of him be true For it is the property of all coniurers to vse diuerse caracters signes and sigures Of the sixt part of the Canon conteining the consecration of the Bread CHAPTER XL. CVm autem perueÌ„tum fuerit ad Qui pridie ductis planè digitis super pallam accipit hostiam in manibus dicendo b Qui pridie quà m patereuâ—r accepit panem in sanctas ac venerabiles manus suas eleuaâ—is oculis in caelum ad te Deum patrem suum omnipoteÌ„ tem tibi gratias agens bene †dixit fregit deditque discipulis suis dicens Accipite manducate ex hoc omnes Hoc est enim corpus meum Et adorato corpore domini cum mediocri inclinatione eleuatillud reuerenter posteà illud in loco suo deponit a NOwe when he is come to Who the day before He then with his fingers smoothly stretched out ouer the vaale or couer of the chalice taketh the hoste in his handes saying b Who the day before he suffred his passion tooke the bread into his holy and reuerent handes and hauing lifted vp his eyes vnto heauen vnto thee God his father almighty giuing thankes vnto thee blessed †brake and gaue vnto his Disciples saying Take and eate ye all of this For this is my body d And after he hath worshipped the body of the Lord in bowing him selfe a litle he reuerently lifteth it vp and afâ—â—â—ward layeth it downe agaâ—â—e in his place a Here is shewed what ceremonies are requisite for
the handling of the host or round cake b Here we see the wordes of the consecration Now they that wil conferre these words with the wordes of the Euangelistes and of S. Paul shal easily iudge what difference is in them and that there is somewhat added thereto which is not in their words For as we haue heretofore sayd in other places they no whit followe either the Euangelistes or yet the Apostles c Alamarius meaning to shew that the masse was founded vpon that which is here recited Alama de off Miss Ca. 14. that our Lord Iesus did sayeth for the first point That the Priest doth that which Iesus did whē he tooke the bread when as he beginneth to take it into his handes after the offertory and the Secrettes and that he here taketh it and giueth thankes as he did whenas he sayeth the preface and blesseth it here Wherein he putteth a difference betwene blessing and thankesgiuing notwithstanding that the Euangelists haue put in the one for the other and not both of them at once so content them selues with the one and leaue out the other so long as one of them is in Howbeit the Priestes make them goe arme in arme togither as if there were some great difference betwene them and such a difference in deede as it pleaseth them to set downe of them Afterward he sayeth that the Priest breaketh the bread as he did whenas he breaketh the hoste And besides that he distributeth it and maketh a communion thereof as Iesus Christ did But to whome distributeth he it Forsooth to none but to him selfe Wherefore then sayeth he here Eate ye all of this Either Alamarius was disposed to be mery when he sayd this or els it must needes be that at those dayes when he wrote these things there was a publike communion for all the people in the masse Nowe he was Archbishop of Trieues in the dayes of the Emperour Lewys the godly vnto whome he dedicated his booke At the least he neuer found that euer Iesus Christ lifted vp either the bread or Chalice to cause them to be worshipped neither yet any foundation of the maner how he administred the supper whereby he is able to shew wherein he either representeth or yet followeth Iesus Christ in this point d First of all the priest here worshippeth the God which he him selfe hath made and when he hath so done he lifteth it vp ouer his head with his arse towards them that others might also see it likewise worship it And al this while there is such tolling and tingling of Belles such playing of Organes such delicate musicke especially if it be vpon any solemne festiuall day as was vsed in the worshipping of Nebuchadnezer his idoll There is also great store of lights And amongest the rest there are some which haue staffe torches lighted in one of their handes and with the other they beare vp the chasuble of that worshipful Sir Gurdegobreas as if they meant to set him an ende as Apothecaries vse to deale with those vnto whom they minister their clisters And all this while it is a wonder to see what bald countenaunces vile faces euery of them maketh in worshipping of this iolly newe printed paasty God as white and round as the slyfe of a turneup roote Berno saith that the Romanistes haue ordeined that no masse shall be celebrated without both tapers and waxe candles lighted And although they haue many waxe candles lampes at this their hellish sacrifice continually burning yet must there needes be the greatest most palpable darkenes amongst them that possibly can be whenas they worship a round cake peece of paaste in steede of Iesus Christ the very sonne of God the very true Sauiour and Redeemer of all mankind And for so much as that this round cake is not God vntil such time as the Sacramental wordes be fully wholy pronounced ouer it our venerable maisters doe of set purpose admonish the gentle maister God forger to be very carefull so to deale with this round Robin of the boxe as that none of the people see it before such time as it be consecrated turned into God by reason of the danger that some simple ignorant folke might fall into in worshipping it before it were God thereby become very Idolaters Nowe it is meete here to be noted that in this consecration are conteined the conception natiuitie apparition and comming of this newe Christ vnto whome they chaunt vp his Benedictus before he be conceiued or yet borne And nowe we will come vnto his death and passion which followeth in that parte wherein the sacrifice is conteined which is done after that he is forged Of the seauenth parte of the Canon conteyning the consecration of the Chalice CHAPTER XLI DEinde coopertum calicem accipit duabus manibus parum eleuat dicens Accipiens hunc praeclarum c. Deponit itetum super altare dicens Item tibi gratias agens Deinde signat dicens Benedixit Et iterato eleuans dicit Accipite c. vsque Memoriam facietis Simili modo postquam caenatum est accipiens hunc praeclarum calicem in sanctas ac venerabiles mānus suas item tibi gratias agens bene †dixit deditque discipulis suis dicens Accipite bibite ex eo omnes Hic est enim calix sanguinis mei noui aeterni testamenti mysterium fidei qui pro vobis pro multis effundetur in remissionem peccatorum Haec quotiescunque feceritis in mei memoriam facietis Hic eleuat posteà in loco suo reponit Calicem AFter that he taketh the Chalice in both his handes being couered with the vaale and lifting it vp a litle sayeth Taking also this most excellent Chalice Then he setteth it downe againe vpon the Aultar saying Giuing thankes also vnto thee b After that he maketh a crosse saying He blessed it And againe lifting vp the Chalice he sayeth Take ye c. vnto Ye shall do it in remembrance In like maner when supper was done taking also this excellent Chalice into his holy and reuerend handes and againe giuing thankes bles †sed it and gaue it vnto his Disciples saying c Take and drinke ye all of this For this is the d Cuppe of my blood of the new euerlasting Testamēt the e mystery of faith which shall be shed for you and for many for the remission of sinnes As often as ye shall doe this ye shall doe it in the remēbraunce of me f Here he lifteth vp the chalice and setteth it downe againe in his place a Some of them lift vp the chalice being couered some vncouered And although the ceremonies be contrary one to another yet are there alwayes great mysteries in them For the couered chalice signifieth the hidden secrete of the Sacrament and the vncouered Chalice the separation of the body and bloud in his passion And therfore they consecrate them apart
b Nycholas de Ploue manifestly sayeth Gorrain Mat. Ca. 26. Nico. de Ploue de Expo Miss 2. par CaÌ„ That Iesus Christ made no crosse whenas he blessed consecrated aswell the bread as the wine in the supper because there was no vertue in the crosse before such time as he had suffred his passioÌ„ theron And therefore he expoundeth it thus He blessed it sayth he that is to say he gaue the power of blessing vnto his wordes to the ende the bread wine might be transubstantiated into the body blood Here we see an exposition greatly agreing with the wordes of our Sauiour Iesus Christ if we wil giue credite to this dreaming foolish doctor And againe the power which these MagiciaÌ„s attribute vnto the crosse after the passion greatly sauoureth of their Magicall arte For is not this power in Christ Iesus crucified in whome consisteth all power vertue not in the crosse nor yet in the signes thereof which they make with their hands as if a man should beate flyes away or els play the fencer c The Counsel of Constance opposeth it self vnto these wordes of our Sauiour Iesus Christ d Although these our venerable maisters doe both strongly and coÌ„stantly vphold mainteine that the Sacramental words must be taken according to the letter without anie figuratiue kind of exposition yet are they enforced to expound this place figuratiuely saying This cup that is to say that which is contained in this Cup. For they dare not at any hand say that the Cup is changed into blood as the wordes according to the letter doe signifie and according to their doctrine of transubstantiation the exposition which they make vpon the wordes appertaining to the consecratioÌ„ of the bread And besides this I do verily beleeue that they would be perillouslie angry to see their golden and siluer Chalices turned into blood For I tell you that that were much against their profit And therfore it is no maruell that they receaue allow this glose here in this place Nicol. de Plo. de expos Miss 2. part Can. Nicholas de Ploue mightelie findeth fault with all those Priestes which gaspe breath so much ouer the bread and ouer the Chalice and accompteth theÌ„ to be monstrous offensiue puppies e This many other wordes moe haue bin put into the consecration both of the breade and wine which are not to be found in such forme maner as they are here set down either in S. Paul or yet in anie of the Euangelists f The Chalice is to be worshipped of it selfe De celeb Miss Ca. Sane Nicolas de Plo. de expos Miss as well as his round cake And therefore it is ordained that the people at the time of the eleuatioÌ„ aswel of the singing cake as of the chalice shal deuoutly kneele on their knees worship theÌ„ both Of the eight part of the Canon containing the Sacrifice which is made in the Masse CHAPTER XLII AFter a that lifting vp his armes a little he saith Wherevpon hauing minde And maketh his first three crosses commonly ouer the host and Chalice and the fourth crosse he maketh ouer the host onelie and the fifte ouer the Chalice b And here is to bee noted that from this place euen vnto the last washing of his handes he must ioyne his forefinger and thombe together sauing when he crosseth toucheth the Lordes bodie c Whereupon O Lorde wee thy seruauntes as also thy holie people being mindefull not onely of that thy so blessed passion resurrection from the dead but also of the glorious ascension of thy Sonne Iesus Christ our Lorde into heauen offer vp vnto thie most excellent Maiestie of thie gratious giftes the pure †Host the holie †Host the immaculate †Host the holie †Bread of euerlasting life and the Cup †of euerlasting Saluation After this let him go on with his fingers seuered d Vpon which thinges wee besech thee vouchsafe to looke with a merciful and glad countenance and accept of them as it pleased thee to accept of the giftes of Abâ—ll thy childe of righteousnesse and of the Sacrifice of our holie Patriarke Abraham a a Leo. of the holie Sacrifice and Host without spot which thie high Priest Melchisedech offred vnto thee DEinde extensis aliquantuluÌ„ brachijs dicit Vnde memores Et tres primas cruces deducit super hostiam Calicem communiter quartam crucem super hostiam tantuÌ„ quintum super calicem Et nota quod ab hoc loco vsque ad vltimaÌ„ ablutionem iungeÌ„dus est Index cum pollice praeterquam insignationibus cuÌ„ tangitur corpus Domini Vnde memores Domine nos serui tui sed plebs sancta tua eiusdem Christi filij tui Domini nostri tùm beate passionis nec non ab inferis resurrectionis sed in caelos gloriosae ascenfionis offerimus praeclarae Maiestati tuae de tuis donis datis hostiam †puram hostiam †sanctam hostiam †immaculatam panem †sanctum vitae aeternae calicem †salutis perpeiuae Deinde continuet manibus disiunctis Supra quae propitio ac sereno vultu respicere digneris accepta habere sâ—ut accepta habere dignatus es munera pueri tui iusti Abel Sacrificium Patriarchae nostri Abrahae quod tibi obtulit summus Sacerdos tuus Melchisedech a sanctum Sacrificium immaculataÌ„ hostiam a He is here commaunded to spreade abrode his arms representing therby Iesus Christ haÌ„ging vpon the crosse And therefore forsooth my good Pontificial M. Ienkin vnderwood must here couÌ„terfait the Crucifix Now in verie deede both the place the text fitteth his purpose iump For this is the place where this my M. the Sacrificer maketh his Sacrifice wherein he himselfe saith he sacrificeth offreth Iesus Christ to God And because that Iesus Christ was Sacrificed vppon the crosse therfore this our venerable Sir counterfaiteth the crosse with spreading out of his armes whereon he is with great ease crucified Now because the case so standeth I maruell much how it falleth out that he is not rather commaunded to spreade them out at the vttermost length Nicholas de Ploue who taketh vpon him to make an exposition of these iollie mysticall meaninges Nicol. de Plo. de expos Miss 2. part Con. is verie angrie with a thraue of glorious young Maisters who shame to spreade out here their hands armes for the representing of the maner form wherin they were redémed by Iesus Christ vpoÌ„ the crosse yet are not ashamed to retch out not onely their hands armes at vnlawfull dances and manie other their horrible and abhominable pastimes and perhaps saith he to the embracing of their women and strumpets with them but also the whole bodie likewise representinge thereby the verie image and right figure of their father the Deuill b When our young Maister speaketh of the passion he
manie as are partakers of the bodie and blood of Iesus Christ who communicate in the Sacrament of the Supper in such sort as we haue often heretofore said Wherupon it followeth that the Masse also serueth for none but for such as there communicate and receaue at the Supper as the Priest doth I speake thus much because hee him selfe beleeueth that the Masse should be receaued for the Supper of Iesus Christ For he there commaundeth all those to take and eate the bread and also drinke the wine which there ar offred who according to the Lords ordinance meane to be partakers of the things by theÌ„ signified after such manner as he had appointed d Here Mast Personne crosseth him selfe for feare he should lose him self if he were not crossed and marked Of the commemoration for the dead which is the tenth part of the Canon CHAPTER XLIIII Commemoratio pro defunctis MEmento etiam Domine famulorum famularumque tuarum N. qui nos praecesserunt cum signo fidei dormiunt in somno pacis †ipsis Domine omnibus in Christo quiesâ—entibus locum refrigerij lucis pacis vt in dulgeas deprecamur per cundem Christum DominuÌ„ nostrum Amen a The commemoration for the dead Pelagius b REmember also O Lord those thy holy men and women seruauntes N. which are gone before vs with the signe of faith and do sleepe in the sleepe of peaâ—e †to them O Lord and to as manie as rest in Christ Iesus wee beseech thee graunt place of refreshing of light and peace through the same Christ Iesus our Lorde So bee it a It was forbidden by the first Bracarien CouÌ„cell celebrated about the dayes of Pope Honorius that there should be no coÌ„memoration made in the oblation that is to say in the Supper by the auncient Fathers so named and now amongst the Papistes called the Masse for those that violently killed themselues either by the sword poisoning hanging or breaking of their neckes or by anie other meane whatsoeuer and that their bodies should not be buried with singing of Psalmes as they do in some places The like also was established for all such as were punished for their offences and for the Catechumeni who died vnbaptized VVhich ordinaunce confirmeth that which we haue alreadie spoken of elsewhere of those causes for which the commemoration of the dead was in olde time brought in amongest the Ecclesiasticall assemblies and especiallie about the administration of the Supper making thereby a difference betwixt those that died in the vnion doctrine of the Church and others that were separated from the same or that had giuen occasion of offence thereunto b This Memento and the Prayer therein contained for the deade greatlie serueth their turnes who giue money for the saying of Masses for the deliuering of poore soules out of Purgatorie For he speaketh but of those which are alreadie in heauen for whome Maister Nicholas prayeth that they might enioy that which they alreadie enioye For what is it to sleepe and rest in the sleepe of peace and in Christ but to rest with Iesus Christ in his Kingedome And what other refreshing of light and peace can they haue seeing they haue the same alreadie And therfore doe we not here manifestly see howe these scoffers mocke and iest at poore abused and blinde Christians and vnder what colour they spoyle and robbe them For they thinke it not enough that they haue falslie counterfaited their Purgatorie to rost and frie poore soules But also if all that they say were true they more and more deceaue the miserable people making them beleue that they pray in theire Memento for the soules that are detained in the paines of Purgatorie and yet do nothing lesse as their owne Canon wel testifieth if they will not expound the words contained in this commemoration in a cleane contrarie sense and otherwise then the meaning of those wordes import Of the eleuenth part of the Canon containing the last commemoration of the Sainctes CHAPTER XLV Hic percutit pectus suum aliquantulum altius dicens NO bis quoque peccat oribus famulis tuis de multitudine miserationum tuarum sperantibus parteÌ„ aliquaÌ„ et societateÌ„ donare digneris cum tuis Sanctis Apostolis martyribus cuÌ„ IohaÌ„ne Stephano Mathia Barnaba Ignatio AlexaÌ„dro Marcellino Petro Fe ilcitate Perpetua Agatha Lucia Agnete Cecilia Anastesia omnibus Sanctis tuis Intra quorum nos consortium non aestimator meriti sed veniae quaesumus largitor admitie per Christum Dominum nostrum Hic non dicitur Amen c Per quem haec omnia Domine semper bona creas †sanctificas †viuificas †benedicis praestas nobis per †ipsum cum †apso in †ipso tibi Deo Patriomnipotenti †in vnitate spiritus †sancti omnis honor gloria Nota tres primas cruces fieri super hostiam calicem communiter Dicto Et praesta nobis Discooperit CaliceÌ„ accipiens corpus Domini signat ter cuÌ„ ipso super Calicem à labio in labium dicens Per ipsum c. Eleuatis auteÌ„ digitis cuÌ„ corpore Domini signat bis inter se caliceÌ„ à labio calicis incipieÌ„do dicens Est tibi Deo Patri c. Quo finito tenet corpus Domini super Calicem parum leuato Calice cum ambabus manibus dicit Per omnia saecula saeculorum Amen a Here he striketh him selfe on the breast saying somwhat lowder b VOuchsafe to graunt vnto vs also miserable sinners thy seruauntes which trust in the multitude of thy mercies some part companie with thy holy Apostles and Martyrs as with Iohn Steuen Matthew Barnabas Ignatius Alexander Marcelline Peter Felicite Perpetua Agatha Luce Agnes Cicely Anastase and all the rest of thy Saincts into whose companies wee beseeche that it would please thee to admit vs not making accompt of anie our merites but to pardon vs through thy deare Sonne Christ Iesus our Lorde c To this is made no aunswere of Amen d For whose sake O Lord thou alwayes createst †sanctifiest †quickenest blessest and bestowest vpon vs these benefits by †whom with †whome and in †whome to thee God the Father almighty in the vnite of the holy †Spirite e be honour and glorie f Here is to be noted that the three first crosses are commonly to be made ouer the host and Chalice ouer the one and other After he hath said And giue vs. He vncouereth the Chalice and taketh the Lordes bodie and with it thrise crosseth the Chalice from one side to another saying Through the same c. And lifting vp his fingers with the bodie of the Lorde maketh the signe of the crosse twise betwene him the Chalice beginning at the side of the Chalice saying To thee it is God the Father c. VVhen he hath so done he houldeth the bodie of the Lorde ouer the Chalice and after he hath a litle lifted vp the
to the doctrine of the Gospell and full of most horrible blaspemies f Here againe we see howe he playeth with his paten and sawcer Of the breaking of the hoste of the Agnus Dei and of the Priestes draught of wine CHAPTER XLVII HIc signat se de patena Deinde submittit eam hostiae calicem disco operit dicendo Da propitius pacem in diebus nostris vt ope misericordiae tuae adiuti à peccato semper simus liberi ab omni perturbatione securi Hic accipiat corpus Christi cum reuereÌ„tia frangat super calicem in tribus partibus dicendo Per eundem Dominum nostrum Iesum Christum filium tuum qui tecum viuit regnat in vnitate Spiritus sancti Deus Et secundam partem in sinistra manu extans reponit in patena Posteà eleuet modicum tertiam partem cum calice dicens Per omnia secula secul Respon Amen Hîc facit tria signa crucis cis super sanguinem cum illa tertia parte dicens Pax †Domini †sit semper †vobiscum Responde Et cum spiritu tuo a Agnus Dei qui tollis peccata mundi miserere nobis Agnus Dei qui tollis peccata mundi miserere nobis Agnus Dei qui tollis peccata mundi dona nobis pacem In Missa pro defunctis dicitur Dona eis requiem Loco Miserere nobis Et tertio additur Dona eis requiem sempiternam His dictis mittat particulam hostiae cum qua signauit in sanguinem dicendo e Haec sacra sancta commixtio corporis sanguinis Domini nostri Iesu Christi fiat mihi omnibus sumentibus salus mentis corporis ad vitam aeternam capessendam praeparatio salutaris per Christum DominuÌ„ nostrum HEre he crosseth himselfe with the paten Then he layeth the hoste vpon it and vncouereth the Chalice saying Thou being mercifull giue peace in our dayes that we being ayded through the helpe of thy mercye may alwayes be freed from sinne and voyd of al trouble a Here he taketh reuerently the body of Christ and breaketh it in three peeces ouer the Chalice saying Through the same our Lord Iesus Christ thy Sonne who liueth and raigneth with thee God in the vnitie of the holye Ghost And the second parte being in his left hande he layeth downe in the paten Afterward he a litle lifteth vp the thirde parte with the Chalice saying For euer and euer Answere So be it Here he maketh three crosses ouer the blood with the third part of the hoste saying The peace †of the Lord †be with you †alwayes Answere And with thy spirite a O Lambe of God which takest away the sinnes of the world haue mercy vpon vs. O Lambe of God which takest away the sinnes of the worlde haue mercy vpon vs. O Lambe of God which takest away the sinnes of the worlde graunt vs thy peace In the masse for the deade it is sayde Graunt them quiet rest In steede of Haue mercy vpon vs. And in the third place is added Graunt them rest euerlasting d VVhen he hath so sayd let him lâ—i fall that peece of the hoste wherewith he crossed into the blood saying e Let this holy and sacred mixture of the body and blood of our Lorde Iesus Christ be made vnto me and to as many as receiue the same saluation both of body and soule and an healthfull preparation for the obtaining of euerlasting life through Iesus Christ our Lord. Of the poyntes that are to be noted vpon the text next going before CHAPTER XLVIII a MArke here an horrible and wicked kinde of speach For he speaketh in this place of the body of Christ as of the bodye of a theefe which should be deliuered into the hangmans handes to be broken laid vpon the wheele And although he be notwithstanding commaunded very reuerently to receiue it yet he meaneth forthwith to breake it in peeces and that ouer the Chalice for feare any peece thereof should fall beside it so be lost The Romish masse booke and the masse booke that is set forth according to the vse of Lusanne call it somewhat more cunningly For in steede of calling it the body they call it the hoste which he must first of all breake into two peeces after that breake one of those two peeces into two other peeces to the end there might be three in all Now herein are againe diuerse and sundrye mysteries mystical senses straung expositions touching this breaking the peeces of them the significations of euery of them howbeit it is enough that we haue sufficiently spoken of this trash els where For it grieueth me to lose so much time about the remouing of this filthy bald pal try stuffe although I haue but eueÌ„ somwhat slightly and superficially heretofore slipt them ouer b Howe is it possible that this young maister can any way once thinke of the passion and death of Iesus Christ when as he is troubled about so many deuises making of so many faces couÌ„tenauÌ„ces as he must make al the time of this mask wherein he entendeth to represent the same Surely this sawcer paten of his is very cleanly remoued There is not a kitchin boy in the whole world that is better able more speedily to remoue his dishes and platters then this good olde shot remoueth his saweer c This poore lambe me thinketh should here be greatly afeard when he seeth him selfe in the wolues clawes ready to be deuoured We see here what a iolly S. Iohn this is that speaketh to so iolly a Iesus Christ made fashioned of a peece of paaste And it is no maruell though he speaketh his wordes thrise one after another For the round cake wherevnto he speaketh hath very thicke eares and therefore very dull of hearing for the vnderstanding of that which he speaketh vnto it Alamarius Berno Alam de offic Miss Ca. 33. Microlo de offic Miss Ca. 18. according to the ordenaunce of Sergius the first as concerning the Agnus Dei c. which hath bene already spoken of say that he ordeined that the Agnus Dei should be soong whiles the body of our Lord Iesus Christ was in breaking and pluckt in peeces to the ende forsooth say they that he whose body we see beleeue to be broken should be mercifull vnto vs. Here they speake euen as grossely and sclaunderously as the Alphabet and masse booke of the Priestes imprinted after the vse of Geneua doth whereof we haue so often spoken And besides he addeth that after this breaking all must communicate during the time that the Antiphone called the communion be soong whereof we wil incontinent speake d Here he taketh his owne draught of wine We are not to make recitall of that which hath bene already sayd as concerning this matter It should seeme that their meaning here is to ioyne the blood and the bodye togither because they were seuered And
was when he hoong vpon the wodden crosse May not he then verie well sing like the good seruant of Iesus Christ who hath verie notablie honored magnified the glorie of his Maister Of the sixt part of the Masse called the Action of thankesgiuing and of the communion thereof and of the pointes that are to be considered vpon these matters CHAPTER LIII ET interea duÌ„ à ministro defertur Missale à sinistro latere Altaris in dextrun latus Sacerdos ebibit guttas quae remanserunt in Calice acdeinde extergit CaliceÌ„ postea legit CoÌ„munionem dicendo In nomine Patris Filij Spiritus sancti Commun Quotiescunque manduca bitis panem hunc Calicem bibetis c. vsque reus erit Corporis sanguinis Domini Alleluia In medio Altaris versus populum dicit Dominus vobiscum Resp Et cum Spiritu tuo Sacerdos Oremus Flexo vno genu Post Communio Fac nos quaesumus Domine diuinitam tuae sempiâ—ernae fruitione repleri quam praeciosi Corporis sanguinis tui temporalis perceptio praefigurat Qui viuis regnas c. a ANd while the Clarke is carying the Masse booke staÌ„ding on the left side of the Altar vnto the right The b Priest suppeth vp the small droppes that are in the Chalice and then maketh it cleane c After that he beginneth to reade the CommunioÌ„ saying In the name of the Father †and of the Sonne and of the holie Ghost d Communion e As often as you shall eate this breade a Gregory Gelasius and drinke this cup c. vnto He shall be guiltie of the bodie and blood of the Lorde Praised be God f In the middest of the Altar turned towardes the people he saith The Lorde be with you Aunswer And with thy Spirite The Priest Let vs pray Bowing one of his knees g The post Communion h We beseech thee O Lorde cause vs to be replenished with the euerlasting ioy of thie Godhead which the temporall receauing of thy bodie and blood doth prefigure vnto vs who liuest and raignest c. a Here againe is another whole turne from the one ende of the Table to the other And in all this whole daunce there are but two of these For from the first beginning of the Masse euen vnto the Gospell he standeth at the right side passeth not aboue the midst of the Table in all the turnes he maketh vntil the reading of the Gospell and then he goeth further and carrieth his booke vnto the left side and there remaineth vntill this time neuer going beyond the middest of the Table b It is a pleasaunt thing to see how this pickpot rinseth tosseth vpsidowne here his Chalice and licketh it with his tong and lipps There is no doubt but that he maketh cleane his plate For there was neuer kitchin maide that euer washed her spoones cleaner c Here beginneth the sixt and last part of the Masse called the Action of graces Nicol. de Plo. De expo Miss 6. part because the Priest therein saith his graces after he hath dronk vp his wine and broken his fast d Berno saith Berno de offic Miss Cap. 18. Mam. de offic Miss cap. 34. Ex lib. Con. that this peece is called Communion because it is sayed whiles the people are receauing of the Communion which they should receaue immediatlie after the Paxe Here againe we see a verie euident testimonie of the Communion of the auncient Masse Whereof there was a Decree in the fourth Councell of Tolete wherein mention is made that certaine Priestes Communicated immediatlie after the Lordes prayer was sayed and after blessed the people Which thing is there forbidden and commaundement giuen to blesse the people after the Lords prayer besides that the Sacrament of the body blud of the Lorde should be receiued in this maner to wit that the Priests and deacons should communicate before the Altar the Clergie in the Quier the people without in the bodie of the church So that by this decree there was but one common Supper for them all And there was no difference in it but the distinction of places which was done for the auoiding of confusion in the Church And because that in all ages there were alwayes many people who honoured not nor reuerenced the Sacramentes ne yet the Communion of the Supper as they ought The auncient Councels made manie ordinaunces about them as that for one which hath alreadie bin alleaged as to communicate thrise a yeare at the least if not oftener which is continued amoÌ„gst the decrees of the Agathens CouÌ„cell Ex lib. Con. where it was ordained that they which did it not should not be taken for Catholiques nor receaued amongst them which is againe renued and confirmed by the Councell of Toures without exception of anie saue such as were put from it for some notorious offences e This peece called Communion and the other following Post-communion chaunge euen as the Masses doe I haue not set downe this here at large because that whatsoeuer is in it is contained in the Epistle alreadie set foorth Wherein we may againe se that these offices of the Romish Church haue beene made without anie great iudgement as good as they are For howe often haue they bene amended and yet to no purpose And besides they set down this peece as a prayer and action of thankesgiuing neither hath this bin in it aâ—â—â—e long while as herein we haue an example thereof f This is the sixt time that the Priest saluteth the people there lacketh now non but the last that is to close vp the Masse withall The first is before the first collect The second before the Gospell The third after the Creede The fourth at the beginning of the preface The fift before he sayeth The peace of the Lord be with you In this sixt he turneth himselfe towards the people as he doeth in the last g There is greater reason to call this peece the Action of thankesgiuing then the other consideringe what name it carrieth with it which signifieth that it ought to be said after the Communion and the other that goeth before during the Communion whereof it carieth the name For thanks are properly rendred after that the CoÌ„munion is done This word againe giueth vs to vnderstand that there ought to be a Communion in the Masse and not the Priest his breakefast alone which caÌ„not be so called There is a rule set down that as many prayers must be said for this postcoÌ„munion as alreadie hath bene before said of collectes and secrets h Me thinketh that there are verie improper and obscure kinds of speaches in this prayer although that in the rest it is to be born withal For the taking and receauing of the bodie blood of Iesus Christ to speake properly is not temporall as wel because we receaue them not onely for the time wherein we outwardly receaue the signes of them in the Supper neither yet