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A14460	The cauteles, canon, and ceremonies, of the most blasphemous, abhominable, and monstrous popish Masse Togither, the Masse intituled of the body of Iesus Christ. Fully and wholy set downe, both in Latine, and Englishe, the Latine faithfully taken out of the Masse booke after the romishe vse. Imprinted at Lyons by Iohn Cambray, in the yeare a thowsand fiue hu[n]dred and twenty, the title whereof hereafter ensueth on the next page. With certaine annotations for the vnderstanding of the text, set forth by that godly and learned minister in the Church of God Peter Viret, and translated out of French into English by Tho. Sto. Gent.; Cautèles et canon de la messe. English	Viret, Pierre, 1511-1571.; Stocker, Thomas, fl. 1569-1592.; Catholic Church. Liturgies. Missals. Rome.	1584 (1584)	STC 24775; ESTC S119146	152,334	417

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 continētly 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 cōfounding 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 thē 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 cōfirme 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 ITē circa materiā sanguinis vide ne sit agresta vel vinū ita debile quòd nullo modo habeat speciem vini ne sit aqua rubea expressa de panno intincto in vino rubeo ne sit acetū vel vin●i omnino corruptū ne sit claretum vel vinum de moris aut malo granatis confectum quia veram speciē vini non retinent Conficiens scienter nō coactus cū vino quod est in via corruptionis vel ad corruptionem tēdens grauissinè peccat licet conficiat quoniam non retinet speciem vini Itē cauendū est ne apponatur nisi modicum de aqua Quia si tāt●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 mā 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 tormēted 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 trāssubstantiationē effusa fuerit pars vini aliqua mutetur palla sub silentio si celebrās officiū prosequatur Si totum effusum fuerit mutatis lint● aminibus ministret denuò reincipiat ab Hāc igitur oblationem praemissa tamen confessione Si post transsubstātiationē effusa fuerit pars sanguinis nihilominus celebrās officiū prosequatur Si totum quòd

THE CAVTELES CANON AND CEREMONIES OF THE MOST BLAsphemous abhominable and monstrous Popish MASSE Togither The MASSE intituled OF THE BODY OF IESVS CHRIST Fully and wholy set downe both in Latine and Englishe The Latine faithfully taken out of the MASSE BOOKE after the Romish vse Imprinted at Lyons by Iohn Cambray In the yeare a thowsand fiue hūdred and twenty The title whereof hereafter ensueth on the next page With certaine Annotations for the vnderstanding of the text set forth by that godly and learned Minister in the Church of God Peter Viret and translated out of French into English by Tho. Sto. Gent. ANCHORA SPEI Imprinted at London by Thomas Vautrollier for Andrewe Maunsell dwelling in Paules Churchyarde at the signe of the brasen Serpent 1584. MIssale ad Sacrosanctae Ecclesiae Romanae vsum nunc cum variis additamentis c. Impressum Lugd. Anno Domini Millesimo Quingentesimo vigesimo per Ioannem Moollyn aliâs de Cambraye TO THE RIGHT HONORABLE SYR WILLIAM CYCELL KNIGHT BARON OF Burleigh Lorde High Treasurer of England Maister of the Queenes Maiesties Courtes of Wardes and Lyueries Knight of the moste honourable Order of the Garter and one of her Highnes most honourable priuy Councel continuaunce of health encrease of all honor here in this life and endles ioye and felicitie in the life to come HAVING englished right honorable this litle short Treatise of the Cawtelles of the moste Blasphemous Abhominable and Monstrous Popish Masse And hauing withall well weyed and considered that the enemies of the grace of God the Papistes I meane both in elder dayes helde and at this day hold in meruelous great estimation and reuerence the same as the chiefe ground worke maine piller onely corner stone of their superstitious and idolatrous religion if it may be sayd a religion an inuention most contrary to the holy institution of the supper of our Lord Iesus Christ to the great dishonour of him of his Church still fiercely bloodely where they haue dominion rule with sword fire fagot mainteining it I thought it in my poore opinion a worke most necessary both for the glory of God also for the benefite of the ignoraunter sorte of my countrey men to send it abroad amongest them that they might thereby perfectly see rightly iudge if they will not continue willfully blind how grossely both their Auncestors and they them selues also haue bene by that shorne broode of Antechristian Balamytes the onely blockish and shameles deuisers of the same horribly abused fondly led And because Sir the booke especially and chiefly the comment vpon the same is worthy the publishing I haue therefore in a Christian boldnes presumed on your honorable curtesie to offer present it vnto your wise and graue consideration as to a moste honourable personage worthy meete to stand the Patrone defender of so notable a work most humbly beseeching you not so much to regard the basenes of the Translation as the sounde dealing of myne Author in the discouering confuting of their most monstrous palpable dolteries In doing whereof your L. shall not binde me alone in myne owne perticuler but all the whole Church of God also in generall within all her Maiesties Realmes and dominions dayly to pray for the prosperous estate of your L. long to continue London the sixt of February 1584. Your L. alwayes to be commaunded in the Lord Iesus THOMAS STOCKER A PREFACE DECLARING ALL SVCH MATTERS AS ARE TO BE handled and treated of within this present hooke SITH we are now growne to an end of that Cronicle which wee were determined to make concerning the Actes and deeds of Popes whereby their holinesse the rest of their ordinances may the better be discerned and iudged I haue not thought it amisse to make some discourse of the Canons and decrees made and established in the Councelles which haue bene solemnelie helde from the Apostles time euen vnto this present I meane of the Canons decrees which touch those matters that we nowe intend to treat of Howbeit there are manie causes which giue me occasion at this time not to deal with thē The first is for that I fear the book will grow to be ouer great as I see it fal out by another booke of mine which I tooke in hand intituled Of the difference and conference of the Supper of the Lorde and the Masse Albeit I did at that time cut of manie thinges which might verie well haue bene set foorth The other is That a great part of the Decrees and Canons of the Councelles appartaining to that matter which we presentlie are to treate of are attributed to the Romish Bishops especiallie to those who at that time enioyed that sea wherein those Councels were solemnized And therefore the greater part of them hath alreadie bene published and set abrode Moreouer I do also consider that these Canons and decrees which are assigned vnto the ancient Councelles are often alotted vnto them vnder a false title as manie other ordinances also are attributed to manie auncient Romish Bishops who neuer once thought of them and were falslie collected euen by the very selfe same men which vpheld the Popish sea all the abuses and superstitions that euer were brought into Christendome Wherefore it is most necessarie that when anie Councelles are spoken of that they which reade thē call to mind that which we haue spoken of in our other booke concerning the witnesses by vs produced for the setting downe of those ordinances attributed to Popes of whom we haue made mention For therein is likewise committed great leasings by the reason of the knowledge and practise of a great number of false witnesses by whom Antichrist hath serued his owne turne that by them he might obtaine a glorious glittering shewe vnto his false religion tyrannie and chieflie vnder the title of antiquitie and auncient Councelles vnder which colour the Suppostes of the Romish Church labour with tooth and naile to quench the truth and word of the Lord. And therefore it is verie requisite that the matter be well looked vnto For as wee must not lightly contemne the authoritie of the lawfull Christian Councelles euen so likewise we must be well aduised how we allow vnlawfull Councelles for lawfull and that errors superstitions and heresies be not allowed receaued vnder the colour of Christian Councelles And besides we must also vnderstand thus much That there was neuer any Councell so pure Christian like sithens the Apostles time wherein som chaffe hath not bene mixed with the Corne yea some notable beginning of superstition also by which meane Antichrist soone after hath not gotten some matter to build an house for his raigne and to work his secrete iniquitie withall Wherefore we are with very sound iudgement to reade whatsoeuer is set downe vnto vs vnder the name of Councelles and auncient Fathers and not lightlie approue any thing vntill such time as we haue

they haue committed any offence therein yea or no. Now these daungers fall out the rather when as these iolly Sir Shornes are troubled in minde as hath many times hapned in this countrey whenas at the beginning the Gospell began here to be first preached For so soone as any Minister or Preacher of the Gospell were once entred into any citie or towne and that the Priestes vnderstood that he was come thether to Preach they were oftentimes without either sens or memory which is a most necessarie thing to be had in such a case For if either toe tripper or land leaper should want his memorie how should he thinke him selfe of so many passes and repasses pitches turnes and gallant trickes for the beautifying of his daunsing and tumbling toyes howbeit these poore wretched priestes being sore troubled in minde is the cause that one of them forgetteth the putting in of water an other the putting in of wine an other the washing of his fingers an other the lifting vp of his God and some one thing and some an other And when any man that is with them at Masse perceaueth it and telleth them of it they make this aunswere These Deuilles so trouble vs as that we know not where we are But there are many who can especially testifie how often this hath bene spoken by that good and faithfull seruant of Iesus Christ our good brother Farel whose name onely hath more feared them then euer the Deuils did whome they coniured with their holy water or yet with bell booke and candle Wherein God hath shewed his great power condemning by the Iudge these seducers as malefactours euen in their owne consciences and hath put them into the handes of the Lord chiefe Iustice both of heauen and earth No doubt of it out priestes had neuer more neede of these cautelles then at this present they haue considering how fearefull and amazed they are being no whit at all persecuted Howbeit they haue good cause so to be For it geueth their kitchins a vile blow And besides there ensueth a worse matter hereon then so because they are not able as they would make their kitchin fier burne so bright as mighr roste those which goe about to put it out being next coosin Germaine to the fier of Purgatorie wherewith they seeth roste and bake all that they eate at the coste and charges of the poore soules which lye there tosted and fryed e To receaue the body is here taken for the eating of the body but bycause this name seemeth vnto them to be most horrible they vse an other somewhat more fauorable name f And if this should be so Then the priest should eate in this Masse two bodyes of God the last of which and not the first should soone after be well moisted with his blood And the first eaten without blood g This is throughly to be considered of For if Christians should not see these seducers knaueries they should be in great hazard and commit great offence against their kitchin h This Hostien who is here spoken of hath made a great booke full of these Geew Gawes able to lode an Asse but especially in the fourth booke the 15. Title Where he treateth of this matter i Note That here the bread is still called bread both after the consecration and after the eating of it also which is so great an heresie as who so euer holdeth it is worthie to frie a fagot Howbeit the Authour may herein very well excuse him selfe by alleaging Saint Paule 1. Cor. 11. who hath done asmuch and more too for he calleth it bread and wine aswell after the consecration as before But here although it be called bread yet for all that we must vnderstand it to be flesh And therfore it behoueth maister Goblin to swallow downe the water to his breakefast for feare that in casting vp the water he caste vp withall some peece of flesh that might sticke in his teeth or remaine in his mouth In what estate the priest standeth which sayeth Masse who hath either broken his fast or is in deadly sinne CHAPTER XII ITem si sacerdos post cō secrationē recordetur se non esse ieiunum vel cōmisisse aliquod mortale peccatū vel esse excommunicatū debet conteri vel saltē hanc gratiā cōtritionis expetere nihilominus procedere cū proposito satisfaciendi absolutionē impetrandi Si autem ante conse crationē recordetur praedictorum tutius est Missam inceptam deserere absolutionem petere nisi inde scandalum oriatur Now if the priest after consecratiō remembreth him selfe that he hath a broken his fast or committed any deadly b sinne or is excommunicated he ought to be c contrite or at the least desier to haue the grace of contrition and then he may well enough goe on so he purpose to make satisfaction and craue to be absolued Howbeit if he remember him selfe before the consecration of the thinges aforesaid it were better for him to leaue of the Masse which he hath begon and craue pardon d except haply by leauing of the saying of Masse and vnclothing of him selfe some offence thereby should arise a There was a canon in the Salegaustadien Counsell celebrated in the dayes of Pope Benedict the eight and of the Emperour Henry the second by which was decreed that that priest which should haue dranke after the cocke crowe if he had not done it vpon some necessitie should not once haue dared to haue bene so bolde as to haue said Masse the day following Now if there shal be so great danger onely by the swallowing downe of a droppe of water when he washeth his mouth and cleanseth his teeth The third Aphri can Councell Chap. 8. about which there haue bene so great disputations amongest the Popish doctours how greatly is it to be doubled if that maste person shall haue wittingly and willingly well wet his whiscle and that with no water Moreouer there was an other Canon made in the third Councell holden at Carthage Wal. of the first beginning C. 19. about the time of Pade Syrice wherein was ordeined That the Sacrament of the Aultar meaning the Lordes Supper should not be celebrated but by such as were fasting sauing at one time of the yeare and that was on Corpus Christi day and vpon holy or mawndy Thursday Which Tolleration was afterward abolished by the first Bracarien Councell A Councell Wal. of the first beginning C. 19. holden about the dayes of Pope Honorius the first and in the third yeare of king Ariamire It is not to be doubted that these ordenaunces were made by these Councells for superstitions sake as though the Sacrament and communion were blemished if a man had eaten any thing before as they of the Romish church at this present holde making conscience to communicate if so be a man should swallow downe but one drop of water in washing of his mouth as before hath bene said For to

might be fall them in this interlude it is now he time to set forth the full maner thereof wherein a man might see all the whole members set together in one body which we promised to do according to the order of the Masse bookes wherof we haue heretofore spoken Wherefore we intēd to begin with the preparation of the person of the priest which must say Masse in which is required that he first say his Cōfiteor by the appointment of Innocent the third and afterward be combed trimmed after he hath thus done he must then wash his handes and in the ende reuest him with his holy garnments I wil not speake of the preparatiue prayers which are specially enioyned him to say And therfore we wil in the first place speke of his secret confession and absolution and see in what sort that is done according to the tenour of the Masse books and we will besides set downe the exposition afterward answering those letters that are marked in the text Missa 8. 9. that we may thereby the better declare the abuses and blasphemies which are in them Praeparatio ad missā Nota quod volens confiteri peccata sua debet primò dicere Sacerdoti Benedic Pater Sacerdos Dominus sit in corde tuo et in labris tuis ad cō fitendum omnia peccata tua In nomine Patris filij Spiritus S. Amen Tunc dicat peccata sua Quibus dictis dicat Sacerdos Misereatur tui omnipotens Deus c. Indulgentiā etabsolutionē c. Meritum passionis Domini nostri Iesu Christi suffragia sanctae ma●ris Ecclesiae bona quae fecisti quae per Dei gratiam facies sint tibi in remissionem peccatorū tuorum Iniungat poenitetiā dicens Et pro poenitentia spetiali tu dices hoc hoc velfacies hoc hoc Tunc absoluat dicēs Dominus noster Iesus Christus qui est summu● Pōtifex per suā pijssimā miscricordiā te abs●lua● Et ego auctoritate mihi concessa absoluo te prim● à sententia minoris excōmuicationis si indigea● Deinde absoluo te ab o● nibus peccatis tuis In nomine Patris Filij Spiritus sancti Amē The a preparation to the masse Here is to be noted that he which will make a confessiō of his sinnes must first say vnto the Priest b Blesse me ô Father The Priest The Lord be in thy hart and in thy lippes for the confessing of al thy sinnes In the name of the Father of the Sonne and of the holie Ghost So be it c Then let him make confession of his sinnes and when he hath so done let the Priest say The God almighty haue mercie vpon thee c. Indulgence and absolution c. d Let thy sinnes be forgiuen thee through the merite of our Lorde Iesus Christ the prayers of our mother holie Church the good deedes which thou hast done and which thou shalt hereafter by the grace of God do Then let him enioyne him his penance saying And for an especiall penaunce thou shalt say this and this or doe this and this Then let him absolue him saying Our Lorde Iesus Christ the high Bishop of his pitifull mercie absolue and forgiue thee And I by mine authoritie doe first absolue thee from the sentence of the lesse excommunication if thou haue neede thereof And besides I absolue thee from all thy sinnes in the name of the Father and of the Sonne and of the holy Ghost So be it A declaration of the abuse and blasphemies contayned in this forme of Confession and absolution CHAPTER II. a BEcause the Priest prepareth him selfe to blaspheme God renounce Iesus Christ by the saying of his Masse he for the putting him selfe into a good estate for the performing thereof beginneth with the most manifest blasphemies that may be against God and his Christ to purge him of his sinnes as may appeare by the absolution that is giuen him wherein the merite of Iesus Christ is vtterly renounced as oftentimes hath beene seene b In this confession there are two persons to play this enterlude the one is the Confessour and the other he that is confessed c Who is able to fulfill this commandement to number all his sinnes Psalm 19. For it is written who knoweth all the sinnes which he hath committed And therefore Dauid who spake these words besought the Lorde to purge him from his secrete sinnes because he knew that it was impossible for him to vnderstand and knowe them so farre was it of from him as to be able to number them all d The merite of the passion of Iesus Christ is sufficient for vs to obtaine pardon forgiuenesse of our sinnes at the hands of God or else it is not Nowe if it be not then without all doubt Iesus Christ is not Iesus Christ to wit the verie true Sauiour Redeemer of the Soules of miserable sinners And if he be sufficient whie then do these blasphemers adde in their fourme of absolution not only the suffrages of our mother holy Churh but also the good deedes of him that maketh his confession attributing the remission of his sinnes as well vnto thē as vnto the death of Iesus Christ What other meaning haue they then herein but to make Iesus Christ no alone Sauiour but onelie an halfe Sauiour or the thirde part of a Sauiour And that we obtaine not remission of our sinnes onely by his death but partly by it and partly by the suffrages of our mother holy Church which as they tearme them are called workes of supererogation and partly by the good workes which we our selues may do So that by this meane a sinner shall not be beholden to Iesus Christ but for the thirde part of his saluation and for the other thirde part to the Church by which is chieflie meant the Priests Monkes and Friers and that annointed rabble of shauelinges by their suffrages and prayers and for the last third part euerie man is to fetch it out of the shoppe of his owne workes Thus here we see what honour these abhominable blasphemers giue vnto Iesus Christ and what meanes they vse topurge them of their sinnes who confesse them selues vnto their venerable holinesse e In this place they take repentance for satisfaction by which they enioyne such as they haue absolued that which they here call this this to wit whatsoeuer shall com in the Cōfessors braine who therwith againe addeth blasphemy vpō blasphemie For for the first that which is enioyned him for penance is taken to be a satisfaction for his sinnes to God ward which is againe set in the roome of the satisfaction of Iesus Christ or at the least to ech it withall to supply the wāt that might be in him to the end that Iesus Christ should not haue all the honor of being our onely Sauiour but that one part therof might stil be atributed to our selues to our own merits works Which thing

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 occasiō 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 heauē For if it be the same body which is in heauen thē 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 thē selues to make an open waye to escape withall which we haue sufficiently spokē 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 thē 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 wi●hout thē 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 amōgst 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 peruētum fuerit ad Qui pridie ductis planè digitis super pallam accipit hostiam in manibus dicendo b Qui pridie quàm patereu●r accepit panem in sanctas ac venerabiles manus suas eleua●is oculis in caelum ad te Deum patrem suum omnipotē 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 af●●●ward layeth it downe aga●●e in his place a Here is shewed what ceremonies are requisite for

to the doctrine of the Gospell and full of most horrible blaspemies f Here againe we see howe he playeth with his paten and sawcer Of the breaking of the hoste of the Agnus Dei and of the Priestes draught of wine CHAPTER XLVII HIc signat se de patena Deinde submittit eam hostiae calicem disco operit dicendo Da propitius pacem in diebus nostris vt ope misericordiae tuae adiuti à peccato semper simus liberi ab omni perturbatione securi Hic accipiat corpus Christi cum reuerētia frangat super calicem in tribus partibus dicendo Per eundem Dominum nostrum Iesum Christum filium tuum qui tecum viuit regnat in vnitate Spiritus sancti Deus Et secundam partem in sinistra manu extans reponit in patena Posteà eleuet modicum tertiam partem cum calice dicens Per omnia secula secul Respon Amen Hîc facit tria signa crucis cis super sanguinem cum illa tertia parte dicens Pax † Domini † sit semper † vobiscum Responde Et cum spiritu tuo a Agnus Dei qui tollis peccata mundi miserere nobis Agnus Dei qui tollis peccata mundi miserere nobis Agnus Dei qui tollis peccata mundi dona nobis pacem In Missa pro defunctis dicitur Dona eis requiem Loco Miserere nobis Et tertio additur Dona eis requiem sempiternam His dictis mittat particulam hostiae cum qua signauit in sanguinem dicendo e Haec sacra sancta commixtio corporis sanguinis Domini nostri Iesu Christi fiat mihi omnibus sumentibus salus mentis corporis ad vitam aeternam capessendam praeparatio salutaris per Christum Dominū nostrum HEre he crosseth himselfe with the paten Then he layeth the hoste vpon it and vncouereth the Chalice saying Thou being mercifull giue peace in our dayes that we being ayded through the helpe of thy mercye may alwayes be freed from sinne and voyd of al trouble a Here he taketh reuerently the body of Christ and breaketh it in three peeces ouer the Chalice saying Through the same our Lord Iesus Christ thy Sonne who liueth and raigneth with thee God in the vnitie of the holye Ghost And the second parte being in his left hande he layeth downe in the paten Afterward he a litle lifteth vp the thirde parte with the Chalice saying For euer and euer Answere So be it Here he maketh three crosses ouer the blood with the third part of the hoste saying The peace † of the Lord † be with you † alwayes Answere And with thy spirite a O Lambe of God which takest away the sinnes of the world haue mercy vpon vs. O Lambe of God which takest away the sinnes of the worlde haue mercy vpon vs. O Lambe of God which takest away the sinnes of the worlde graunt vs thy peace In the masse for the deade it is sayde Graunt them quiet rest In steede of Haue mercy vpon vs. And in the third place is added Graunt them rest euerlasting d VVhen he hath so sayd let him l●i fall that peece of the hoste wherewith he crossed into the blood saying e Let this holy and sacred mixture of the body and blood of our Lorde Iesus Christ be made vnto me and to as many as receiue the same saluation both of body and soule and an healthfull preparation for the obtaining of euerlasting life through Iesus Christ our Lord. Of the poyntes that are to be noted vpon the text next going before CHAPTER XLVIII a MArke here an horrible and wicked kinde of speach For he speaketh in this place of the body of Christ as of the bodye of a theefe which should be deliuered into the hangmans handes to be broken laid vpon the wheele And although he be notwithstanding commaunded very reuerently to receiue it yet he meaneth forthwith to breake it in peeces and that ouer the Chalice for feare any peece thereof should fall beside it so be lost The Romish masse booke and the masse booke that is set forth according to the vse of Lusanne call it somewhat more cunningly For in steede of calling it the body they call it the hoste which he must first of all breake into two peeces after that breake one of those two peeces into two other peeces to the end there might be three in all Now herein are againe diuerse and sundrye mysteries mystical senses straung expositions touching this breaking the peeces of them the significations of euery of them howbeit it is enough that we haue sufficiently spoken of this trash els where For it grieueth me to lose so much time about the remouing of this filthy bald pal try stuffe although I haue but euē somwhat slightly and superficially heretofore slipt them ouer b Howe is it possible that this young maister can any way once thinke of the passion and death of Iesus Christ when as he is troubled about so many deuises making of so many faces coūtenaūces as he must make al the time of this mask wherein he entendeth to represent the same Surely this sawcer paten of his is very cleanly remoued There is not a kitchin boy in the whole world that is better able more speedily to remoue his dishes and platters then this good olde shot remoueth his saweer c This poore lambe me thinketh should here be greatly afeard when he seeth him selfe in the wolues clawes ready to be deuoured We see here what a iolly S. Iohn this is that speaketh to so iolly a Iesus Christ made fashioned of a peece of paaste And it is no maruell though he speaketh his wordes thrise one after another For the round cake wherevnto he speaketh hath very thicke eares and therefore very dull of hearing for the vnderstanding of that which he speaketh vnto it Alamarius Berno Alam de offic Miss Ca. 33. Microlo de offic Miss Ca. 18. according to the ordenaunce of Sergius the first as concerning the Agnus Dei c. which hath bene already spoken of say that he ordeined that the Agnus Dei should be soong whiles the body of our Lord Iesus Christ was in breaking and pluckt in peeces to the ende forsooth say they that he whose body we see beleeue to be broken should be mercifull vnto vs. Here they speake euen as grossely and sclaunderously as the Alphabet and masse booke of the Priestes imprinted after the vse of Geneua doth whereof we haue so often spoken And besides he addeth that after this breaking all must communicate during the time that the Antiphone called the communion be soong whereof we wil incontinent speake d Here he taketh his owne draught of wine We are not to make recitall of that which hath bene already sayd as concerning this matter It should seeme that their meaning here is to ioyne the blood and the bodye togither because they were seuered And

onely buzzed vp in the teeth without the hearing and vnderstanding of any Neither is it sayde for a prayer because there is no such matter conteyned within it but onely a doctrine to instruct vs in the fayth of the diuinite and humanite of Iesus Christ Howbeit it should seme that the priest which recyteth it and they that heare it do greatly meryte onely for hearing of it recyted or for that it is there recyted and that there is great vertue in the wordes thereof though no body vnderstand them by reason of the iolly wordes and notable matters that ar in it Wherin they are much like the Iewes who attribute as great vertue to the wordes and sillable of the names of God which they haue in their languag in the holy scriptures as if the power of God were tyed to them d This prayer is very necessary for all theise Gentlemen sacryficers Moonckes Fryers Prophetes and Ministers of Antechrist For the feare which they haue of loosing their temporall benefites maketh them altogether forget heauen and all heauenly and eternall benefites For why do they all so stoutly oppose them selues vnto the Gospell of Iesus Christ and reformation of the Christian Church for the mayntenaunce of their sacrilegous Masse the very syncke of all blasphemyes mens tradytions full of all superstitions and Idolatryes and the popish sea also the very sea of Antichrist and of all abhomynation saue onely for the temporall benefites which they receaue thereby and fearing to lose them For take away from them theyr lusty prebendes and fatt benefices which they haue for the mayntenaunce of theise filthy and stynkyng abhomynations of theyrs and they will soone after care but a litle for them e We haue els where spoken of the ordenaunce which biddeth the people to beware how they presume to go from Masse before such tyme as they haue the priestes blessing and that the solemnite of the Masse be finished This ordenaunce is conteyned within the Canons of the Agathensan councell Lib. Con. where it is ordeyned that the Bishopp should bring all those to open shame and to do open penaunce which did the contrary And in the first Councell of Orleaunce likewise Ber. de offic Miss Ca. 20. Alam de offic Miss C. 36.37 Dur. Rat. lib. 4 De ben nom celebrated about the tyme of Pope Hormisde wherein it is ordeyned that the people should receiue the priest his blessing if the Bishoppe were not there This is to be vnderstoode of the laste blessing which is a double blessing For they sende one of them immediatly after the Ite Missa est or Benedicamus Domino And besides there is yet another which they call the very last by comparing it with the foremost which they saye representeth the comming of the holye Ghost that was sent vnto the Apostles Vppon Whitesondaye as the other representeth the ascension because Iesus Christe blessed his Apostles and Disciples Luke 24. Nichol. de Plo de expos Miss 6. par Alam de offic Miss Ca. 36. when he ascended into heauen Nowe because there are two blessings it is to be doubted of which of these two these foresayd Canons meane Howebeit Alamarius setteth downe a ful and resolute determination hereof satisfying all suche as are desirous to vnderstande in what place the Masse properly beginneth and endeth to the ende that if they can not be present at the whole diuine office yet that they might be at the least at the principall parte thereof and which is properly of the Masse and of the very substaunce of it Whereupon he sayth That the Masse beginneth properly VVhen the Masse beginneth and endeth euen there where the Priest beginneth the sacrifice that is in that place wherein we haue begoone the third parte thereof according to the diuision which we haue followed and which some at this present vse and sayth that it endeth with that blessing which is with the Ite Missa est And for confirmation of his iudgement he alleageth Isidore who sayeth that the Masse beginneth at that same very place Isidore li. Ety where the Catechumeni are put forth when as the Deacon cryeth out and sayeth if there be any one of the Catechumeni let him goe out And all that which he there sayeth confirmeth asmuch as we haue already heretofore spoken of the Masse of the Catechumeni and of the faithfull And besides all this the sayde Alamarius rendreth a reason why there is no mention made in the Memento but for the faithfull that are liuing and namely for those which are there present Because sayth he that in the action of the sacrament there is no prayer made but for the faithfull and the sacrament is administred to none but to them And therefore they cause all the rest to goe out Ber. Micr de offic Miss Ca. 21. Con. Tol. Ca. 18. Con. Aga. Ca. 44. Moreouer Berno moueth a question to knowe what kinde of men they are that ought to giue this blessing because that Pope Damasus the first gaue this power and authoritie onely to Bishops where Leo and Gelasius neuer forbad the Priests except the Bishop him selfe were present Hieroni Rustic Narbo He alleageth also the testimony of S. Ierome by whome he againe sheweth that if the Priestes haue right power and authoritie to consecrate administer the Sacrament of the supper that they ought also aswell giue the blessing to the people Berno for the resoluing of this doubt sayeth that there is either a fault in the booke of the matter which is written of Damasus or els that this ordenaunce must be taken according to Leo and Gelasius their meanings either els that the custome of the Church did afterward cary it away that it was of greater force and authoritie then the ordenaunce of Damassus And in the ende he concludeth that this authoritie was in the olde time only giuen to the Bishops because as he thought it was not greatly necessary for to haue the priests giue the blessing seeing that there were none of the faithfull that continued at the Masse but such as did communicate vnto whome the prayer that is called the postcommunion which was appoynted for none but for the Communicants serued in steede of the blessing But whenas in processe of time the people were withoulden frō the Communion and yet could not be suffred to be at the diuiue seruice there was a tolleration graunted that the Priest might giue the people the blessing to the ende it should not seeme that they should goe away bereaued both of the blessing and also of the Communion To be short how euer it was were it by reason of this occasion or otherwise he concludeth that the custome of the Church grewe to be such as that this blessing of the Priest could not be omitted without great offence C●n. Aga. Ca. 44. whatsoeuer either Damasus or yet the Agathensian Councell had herein ordained which thought it to be so meant as