Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	blood_n	bread_n	wine_n	1,397	5	8.0276	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
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

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

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

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 py●●● 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 substāce 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 sumptionē sanguinis reuerenter sumere vt in titulo de Celebratione Missae plenius inuenies Item si corpus Domini infirmo datū propter infirmitatem siue per aliam qualemcumque causam reijcitur prout diligentius fieri poterit recipiatur Et si per humanā fragilitatē nō inuenitur qui reiectionem illam velit sumere aut non possit cōburatur 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 takē 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 thē 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 couēt 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 cōsultatiō to set ouer this holy body that tabernacle which they were wōted 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 cōmaunded 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 bāquet 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