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
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
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
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
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
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
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
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
burnt But if the remnaunt that is so bitten as afore said may be taken without lothinge it is a great deale better that it be receaued Likewise if any man in contineÌ„tly after the receauing thereof cast it vp againe albeit this food which is the food of the soule passeth away into the soule and not into the belly yet for the reuerence that is to be had to the Sacrament if there be founde neuer so litle a peece of the Euchariste let it be reuerently receaued againe e and the vomiting burnt and the powder thereof put amongest the reliques a O earth why openest thou not and swallowest vp this horrible blasphemers For what a kind of speach call you this If the body of Christ being consumed by Mise and Spiders commeth to naught O you villanous and detestable blasphemers what Lordes body is it that you speake of Is it the body of the Lord Iesus the very true sonne of God doth he suffer him selfe to be eaten of Mise and Spiders But you saye that you meane hereby Christes body the species and accidentes of bread onely without any substance and not Christes naturall body O bestly and brutish Balamites do you not see how God maketh you speake euen to the coÌ„founding of your selues by the testimony of your owne mouthes writings wordes haue entred sute against your owne selues that it might be a perpetuall remembrance in your Masse bookes of the most execrable and cursed blasphemies that euer were heard of on earth sithence the world was a world You euen you your selues at this very present expound theÌ„ your selues for you manifestly declare that your meaning heretofore was to signifie the same by these wordes Euchariste Hoste Sacrament Species of Sacrament Sacrifice and such other like withall you coÌ„firme the exposition which you haue made of them to the ende no man should thinke that we had done you any wronge But turne your selues which way you please and interpret your body of Christ that is so consumed and eaten with Mise Spiders and Wormes and brought to naught as it liketh you best And yet if there were none other mischiefe in all this your hellish diuinitie but your so vnreuerent speaking of the most precious body of our Sauiour Iesus Christ surely you most horrible blasphemours most detestable heretiques are well worthy to fry the hugest most notable fagots that euer were in the world And therefore now make ready your fagots and set them on a light fire to burne and roste vs withall because we will not beleue in your straunge Gods and straunge Christes who suffer them selues to be deuoured of vermine and perish in their bellies b There are some of them that are not contented that the mouse or vermine which shal be taken with the deede doing be burnt but giue commandement that it be first flead and puld in peeces and make thereof a faire Anatomie that they might plucke out such part of the body as remaineth vndigest out of the belly and guttes For is not this traiterous vermine worthy to be quartered as a traitour and afterward burnt like an heretique c This Ordenaunce of burning the vomit is but to supply the wante if there be none to be found that will eate it Which without doubt they are very well worthy of to the ende it might be truely said of them and without any maner of figuratiue kind of speach The dogge is turned to his vomit againe For such dogges are worthie neuer to eate any better kind of meate Of the sundry sortes of brewing of drinkes in the Masse and what choise is to be made of them CHAPTER XXIII ITEM a as concerning the matter of the blood take heed it be not sharp or else so small wine as that it hath no colour of wine neither let it be reddish water stained with a cloth that hath bene died in redde wine Let it not be vinegre nor wine vtterly corrupt Let it not be claret wine nor wine made of mulberies nor pomegranates Because they kepe not the true colour of wine Who soeuer consecrateth wittingly with wine that is in the way of corruption or tending that way greeuously sinneth although he consecrateth because it kepeth not the colour of wine Item there must great heede be taken that but a litle water be put into it For if there should be so much put in as to cause the wine lose his colour the consecration were of none effect ITeÌ„ circa materiaÌ„ sanguinis vide ne sit agresta vel vinuÌ„ ita debile quòd nullo modo habeat speciem vini ne sit aqua rubea expressa de panno intincto in vino rubeo ne sit acetuÌ„ vel vinâ—i omnino corruptuÌ„ ne sit claretum vel vinum de moris aut malo granatis confectum quia veram specieÌ„ vini non retinent Conficiens scienter noÌ„ coactus cuÌ„ vino quod est in via corruptionis vel ad corruptionem teÌ„dens grauissinè peccat licet conficiat quoniam non retinet speciem vini IteÌ„ cauenduÌ„ est ne apponatur nisi modicum de aqua Quia si taÌ„tâ—i poneretur quod speciem vini tolleret non conficeretur a They say that there are many kindes of peares wherwith a man may make wine to say Masse withall for want of other stuffe And if a maÌ„ may make wine of peares why should there not be wine likewise made aswell of mulberies and pomegranades of such other like Now these poore asseheades greatly torment them selues about these outward signes being more carefull about them then about these thinges which are signified by the Sacramentes For this is all the matter wherewith they busy their heades withall seeing they haue made of Idoles visible and materiall signes b They needed not so greatly haue tormeÌ„ted them selues nor yet moued so many questions about the mingling of water with wine if they would haue stood to the simple ordenaunce of Iesus Christ For seeing that Iesus Christ gaue no such commandement about the mixture of water with wine what a mockerie is this for them so greatly to breake their braines about the matter For how auncient a custome soeuer this is and what soeuer reason and misticall sence may be alleaged to colour this withall we must alwayes stand vpon this sure ground That the surest way is simply to follow the ordenaunces of Iesus Christ without adding any thing to them or diminishing any thing from them Of the spilling of the wine and blood and what is to be done to it if it be frosen CHAPTER XXIIII SI ante traÌ„ssubstantiationeÌ„ effusa fuerit pars vini aliqua mutetur palla sub silentio si celebraÌ„s officiuÌ„ prosequatur Si totum effusum fuerit mutatis lintâ— aminibus ministret denuò reincipiat ab HaÌ„c igitur oblationem praemissa tamen confessione Si post transsubstaÌ„tiationeÌ„ effusa fuerit pars sanguinis nihilominus celebraÌ„s officiuÌ„ prosequatur Si totum quòd
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
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
God fearing that he should haue excluded the Saincts so thereby haue lost the offringes which he had vnder their names But to returne to our new Mathematicians see how their newe strange Philosophy is able to beare that there are accidents without substance theyr Mathematicall science may also as well beare it that one peece is as much as the whole in this matter There were some reason in it and if they said that he receaueth as much of Iesus Christ spiritually which receaueth but one peece of bread that is distributed as he which receaueth eateth the whole loafe because the bodie of Iesus Christ is not deliuered eateÌ„ by peece meale as the bread which representeth it But this can in no wise agree if this bread be taken for the naturall materiall body of Iesus Christ For he hath alwayes a true naturall mans bodie although he be glorified dispoiled of his whole mortal state and condition m If the Angels liue with pretie round cakes they may call this breade their breade But what blasphemie is this to call a round white cake the bread of Angels and of the children of God taking it for Iesus Christ him selfe the true bread of life of the Angelles and of all the elect of God and not of such dogges as these are to change the true bread of life into round cakes which they theÌ„ selues haue charmed And therefore there is more reason to call these rounde cakes the breade of Asses wolues dogges and hogges then the bread of the sheepe of Iesus Christ who hearken after none other voice but the voice of their shepheard and receaue none other foode but that which he giueth them Of the Ceremonies that are to be obserued before the lesson or reading of the Gospell and of the visitatioÌ„ or looking to the matters which are prepared for the consecration and for the Sacrament CHAPTER XXI POstea deserat Missale ad aliud latus dicendo Domine labia mea aperies os meum annuÌ„tiabit laudem tuam Deinde visitet hic Sacrificium surgeÌ„do patinam supra quam debâ—t esse hostia inspiciendo infra caliceÌ„ si sit vinuÌ„ aqua Et si nondum accepit accipiat benediceÌ„ do vinuÌ„ aquam ponendo in CaliceÌ„ dicat De latere Domini nostri Iesu Christi exiuit sanguis †aqua pariter baptisma â—s in remissioneÌ„ peccatoruÌ„ †Commixtio vini aquae pariter fiat In nomine Paâ—is Filij Spiritus â—â—â—cti †Deinde dicat Iube Domine benedicere Dominus sit in corde meo in labijs meis ad digne pronuncianduÌ„ sanctâ—m EuangeliuÌ„ pacis In nomine Patris Filij Spiritus sancti Amen †Faciendo signum Crucis QuaÌ„do Diaconus dicit EuangeliuÌ„ inclinet se coram Altare petat benedictioneÌ„ à presbytero dicendo Iube Domine benedicere Socerdos respondeat Dominus sit in corde 〈◊〉 in labijs tuis ad digne proferendum Euangelium suum In nomine Paâ—â—ket Filij Spiritus sancti †Amen a a Alexan. 1. AFterward let him cary his Masse booke vnto the other side Alph. Miss g. and say O Lorde open thou my lippes and then my mouth shall shewe foorth thy praise b VVhen he hath so done let him looke to the Sacrifice and lyfte vp the paten vppon which the host must lye c looking into the Chalice whether there be wine and water in it or no and if there be none in it then let him take some blessing the wine and the water and putting them out into the Chalice let him say d Out of the side of our Lorde Iesus Christ issued blood †And likewise the water of Baptisme for the remission of sinnes †Let the wine and water be mingled together In the name of the Father and of the Sonne and of the holy Ghost †After that let him say Lorde commaunde to blesse The Lorde be in my hart and in my lippes that I may worthelye pronounce the holye Gospell of peace In the name of the Father of the Sonne and of the holye Ghost Amen †And then let him make a signe of the Crosse VVhen the Deacon readeth the Gospell let him kneele downe before the Altar and desire the Priest to blesse him saying Lord commaund to blesse Then let the Priest say The Lorde be in thie hart and in thy lippes that thou maist worthelie vtter his Gospell In the name of the Father and of the Sonne and of the holy Ghost †Amen In what sort these aforesaid ceremonies are to be considered of CHAPTER XXII a HEere is to be noted that whippit Sir Hugh hath not shewed all his sleights and tricks in his daunce from the one ende of the Altar to the other from the first beginning of his enterlude antike but with pawses or with half turnes reprinses vnto the midst therof continually returning froÌ„ the right side of the Altar But now hâ— fully wholly getteth to the other side where hâ— will againe make long pawses and after that halfe turnes reprinses one whiles going to the midst of the Table and there stay a while making both short very long pawses after that returning to the left side vntill he repasse againe vnto the right Now we are further to vnderstaÌ„d that there is neuer a one tricke in the daunce nor yet euer a mopping and mowing whatsoeuer that hath not many iolly misticall and spirituall senses which I will at this time suppresse because it would be ouer long and toto foolish a thing to speake of b The name of Sacrifice is here taken for the bread wine which should be consecrated sacrified yet are not This admonition is here giuen for the auoiding of such inconueniences as might fal out about these matters which we more at large handled in the Cautels Whereupon we are to note that that which is here done in this behalfe after the Geneua fashioÌ„ others is in other places done after the offertory according to the Popish manner c It was decreed by the Councell of Wormes Ex lib. Con. That there should be nothing else offered in the Masse saue onely the bread and cup as hath bin by other Councelles heretofore ordained but also that the wine should in no wise be offred without water as in deede it is not tollerated to offer water wtthout wine but both at once Berno de offie Miss cap. 11. Ex lib. Con. And in the Triburme Councel which was after celebrated in the dayes of the Emperour Arnulph in the yeare 895. it is in the same decreed set downe and expresly ordained That two parts should be wine the third water Which ordinance is laid vpon Alexander the fift of whome we haue spoken in his place vpon the other ancient Fathers Howbeit I know not how this ordinance can agree with the decree of the fourth Councell of Orleance solemnized
not lawfull to beleue in them neither is it lawfull to call vpon them in steed of God and of our Sauiour Iesus Christ our Lord and giue them the honour which apperteineth to God alone if we will not gaine say the whole volume of the word of God the Church it selfe and the faith thereof I meane not the Popish church which is not pleased with such a faith but the true auncient Christian Church d Againe this onely Article by which the true Church confesseth Iesus to be the onely Lord true Christ the onely true and naturall Sonne of God is of it selfe sufficient enough to ouerthrow not onely the Masse but also all the rest of the Popish doctrine and religion For if he be Christ he is the very anointed of the Lord our very King high and euerlasting Bishop and Priest and true Prophet who freed vs from the power and tyrannie of Satan from sinne death and hell as our very true King and reconciled vnto his Father by the sacrifice of his death which is spoken of in the Articles following as our true sacrificer who onely hath power to do it our alone Mediatour and Aduocate and plainely reuealed and manifested to vs the whole will of God not onely as a Prophet but as the very true sonne of God comming from the bosome of his Father Iohn 1.14 And therefore we neede none other doctrine and reuelatiō nor yet mens traditions for our saluation neither yet any other Sacrifice Sauiour Redeemour Mediatour Aduocate and patron to God for vs. For as there is none other that is very God and very mā but he alone Euen so likewise can none other performe this office And this is the cause of that incarnation which was spoken of a litle before by which the sonne of God being one and the selfe same God and of the selfe same substance with the Father tooke vpon him mans nature was made man Iohn 1. 1. Tim. 2 3. to the ende that both God and man might in him be conioined and reconciled e If the doctrine of transubstantiation be true and such as doth admit and allow the carnall presence of Iesus Christ in the Masse this Article of Iesus Christ his Ascension into heauen is false or else the body of Iesus Christ is no true body For it is not said that he hid him selfe and became inuisible continuing here below vpon earth but that he is Ascended into heauen f There is none other comming of Iesus Christ in the flesh and in proper person spoken of throughout the whole Creede saue onely these two which haue hetherto bene here spoken of There is here no mention made of this inuisible comming of the hoste of the priestes nor yet of this carnall presence deuised by them of the Popish church Seeing then it is so why are they iudged for heretiques which beleue all that is conteined in that Creede neither yet deny any thing that is thereof conteined throughout the whole volume of the holy Scriptures wheron it is groūded Contrarywise why are they taken for Catholikes and faithfull Christians which beleue it not but beleue mainteine teach all to the contrary denying both by their doctrine and workes that which they here confesse with their mouths as we might presently shew from point to point if we had not already very largely and plainely handled the same in our Dialogues vpō the common Creede called the Apostles Creede Of the third parte of the Masse called Oblation CHAPTER XXVII FRom the singing and rehearsing of the Creed euē vnto the Canon there is almost no speach had of the Oblation This parte also of the Masse is so named which in old time was the beginning of the Masse of the Catechumeni Now a man may in it see many goodly thinges for the building vp of his faith and beleuing of that which heretofore we haue treated of touching the offringes of the faithfull in the auncient Church the presentation of them vnto the Lord lifting vp on hie and recommending vnto him the thinges which they offred All this geare is now at this present referred to the bread and wine which are prepared in the sacrifice with prayers that the offring of them is for the saluation of quicke and dead of bodyes and soūles and not by the merite of Iesus Christ alone but also through the merite of men and women Saintes As concerning the principall part of this point of the enterlude after that this scraping Squibbe hath gotten the mony into his maungy fistes he then maketh his Sermō Howbeit we will here cease to speake any farther of this matter Dict. 3. Ca. Omnis Christianus Nico. de Plou expo 3. part Miss For it shall suffice that we speake onely of the offringes amongest which there are some of them which Christians in some feastes are bound vnto according to the ordinarie custome as is conteined in the Decres Because forsooth it is writen Thou shalt not come before me empty fisted And againe there are other Canons amongest the auncient Councels which are not at this day very well obserued For first it was decreed in the Elibertine Councell celebrated in Spaine about the time of the Nicene Councell Libr. Con. of Syluester the first that the Bishop might not receiue either gifts or offrings of those who communicated not at the Lordes Supper But at this day it is cleane contrary For euery man bringeth giftes and offringes to the churches and no man communicateth there saue only the priest which sayeth the Masse except it be some dayes in the yeare Libr. Con. And in the Councell of Aquisgraue called Bawmorte celebrated vnder king Pepin the son of Lewys it was decreed that no man should offer any thing which he had not receiued from the hand of the Lord which he had not iustly got and was acceptable in his sight For it is writen He that offreth to God of the spoile of the poore is like vnto him that offred a child in the presence of his Father Who soeuer he be then that will offer any thing vnto the Lord as be commeth him let him first of all Rom. 12. offer vp him selfe as the Apostle teacheth a liuely and holy hoste or sacrifice which pleaseth the Lord and afterward those thinges which he hath iustly gotten that is to say which he hath receaued frō the hand of the Lord and giue it blessedly to his benefit vnto the Lord for vsury Thus we see what is said in these Councels of the offringes of the Church which should not be giuen to the profit of the priestes if it were rightly obserued For with what kindes of offringes are they most of all enriched saue onely with the riches of the great theeues and extortioners And besides if they should receaue no offringes but of those which communicated at the Supper they should receiue none but vpon such dayes as they communicated it to all the people This
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
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
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
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