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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

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

the faithful offer but to what vses we haue therof els where spoken which prayer these men improperly applie to their singing cake and Chalice thinking to make of them a Sacrifice b As oftē as these words blesse blessing are mētioned in the Masse there must alwayes crosses be made with the hand fingers For they think that to blesse is to make signes of the crosse Now there are very ioly misteries magical Sacramēts amongst these howbeit we will passe them ouer c Our yong Maisters make manie stout strōg reasons about the exposition of these 3. wordes and all because forsooth mention is made in the plurall number of gifts presents and Sacrifices as if there were moe of them then one Which thing they will in no wise confesse For they say that Iesus Christ is there offered which is but one onelie gifte and Sacrifice Howbeit this difficultie was not in the Church in which such the like words were referred to the giftes and presents which the faithfull offred in the Church which were breade and wine wherewith the Supper was celebrated And all these gifts presents were called Sacrifices some because they were offred to God for the releeuing of the poore mēbers of Iesus Christ Heb. 13. in that sense which the Apostle calleth the almes and releefe of the poore Sacrifices saying that with such Sacrifices and offrings God is wel pleased and some others againe to wit those which wer takē to be vsed about the Supper were called also by that name because that the Supper is cele brated with thankesgiuing which the same Apostle likewise calleth the sacrifices of thākesgiuing as all other sorts of prayers are Heb. 13. And therefore it is called the Eucharist which importeth as much But to what purpose is it to offer bread and wine to God for the whole Church Surely this must needs be a very goodly Sacrifice wel worthy so high a Maiestie and a verie proper chaunge to change Iesus Christ into a singing cake and a litle wine to make a Sacrifice of him For they are not here as yet transubstantiated Moreouer they say that these crosses and commemorations of giftes and presents do signifie amongest the rest Nicol. de Plo. de expos Miss Iudas his treason d They expound this worde illibata for incorruptibile although in verie deed it signifieth properly a thing which was neuer dismēbred nor tasted of but an whole soūd thing Now they are againe verie much deceaued in the exposition of this word because that oftentimes these iollie incorruptible giftes presentes and Sacrifices doe greatly corrupt and rot as we haue vnderstood by the Cautelles of the Masse heretofore recited Whereupon Chap. 3. li. Con. an ordinance also was made in the third Councel of Arles celebrated about the time of Pope Leo against those which looked not well vnto them but suffred them to be lost or be eaten with mise or some other vermine And therefore surely these could not be called illibata that is to say whole and sound e It was ordained in the 2. Vasense Councel De expo Miss that the name of the Pope of Rome should be recited in the prayers of the Church Nicholas de Ploue sayeth That Clement the first made this ordinaunce and was after confirmed by Pelagius which sayeth That he without all doubt is separated from the world who for anie dissention remembreth not the Pope in the Masse according to the custome in that behalfe receaued f This second remembrance is for the Bishop of the same Diocesse where the Masse is said Nicol. de Plo. This is not to be said if the Bishop him selfe sayeth the Masse neither yet at Rome because the Pope him selfe is there who is more then a Bishop These N. N. signifie that they of whome they will speake must here bee named by theire owne names For it behooueth that my yong Maister which sayeth the Masse haue a speciall minde vpon them g It was ordained in the Councel of Rheims celebrated about the time of Pope Leo the third That prayers should be made for the Emperour and his children Ex lib. Con. If the Prince of the Countrey be anie other then an Emperour or King hee must name him by his name whether he be Duke or Earle Of the second part of the Canon containing the commemoration for the quicke CHAPTER XXXVI For the quicke a REmember O Lord thy men and women b seruauntes c N. and as manie as are here present whose faith and deuotion thou right well knowest d for whome we offer vnto thee or which they them selues offer vnto thee e this sacrifice of thanksgiuing for them selues and for all theirs for the redemption of their soules the hope of their welfare and health and who also yeld their vowes vnto the eternal liuing true God Pro viuis MEmento Domine famulorū famularumque tuarū N. omniū circūstantium quorum tibi fides cognita est et nota deuotio pro quibus tibi offerimus vel qui tibi offerūt hoc sacrificiū laudis pro se suisque omnibus pro redemptione animarū suarū pro spe salutis incolumitatis suae tibique reddūt vota sua aeterno Deo viuo vero a This commemoration is in stead of the recommendations that were wont to be vsed in the auncient Church in that forme which hath elsewhere bin spokē of as touching the publike prayers therof howbeit it is an horrible thing to se the blasphemies that are herein Our young Maisters rendring a reason Nicol. de Plo. de expos Miss why there is a commemoratiō made rather for the quicke then for the dead in this Canon say That it is because that the quicke are in farre greater daunger then the dead for although the dead are greatly tormented in Purgatorie yet that they are without the danger of condēnation so are not the liuing Now if it be so I greatly wonder why they haue not put in the cōmemoration of these miserable deade soules before the commemoration of the Sainctes which commeth after it For the Sainctes which are alreadie in glorie haue a more pleasaunt wayting then these poore soules that lye broiling in Purgatorie Againe if the Masse doe them no good for whom it is sayed vntill it be ended or at the least vntill the Sacrifice of it be offred then Nicol. de Plo. de expos Miss these good soules lose nothing by it although they be made to waite somewhat the longer Here is also to be noted That these yong Maisters commonly say their mementoes as though they were a slepe and in a slomber like vnto dormise For which cause our Maisters finde great fault ●●th them as well for that it commeth oftentimes to passe that they which are at the Masse go away thence being greeued to see them sleepe and tary so long in their businesse because it is much better for thē to dispatch

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

as these are which are drowned in wine or to speake more properly as the Priestes say in blood Because the wine after the consecration is then no more wine but blood Wherupon there may some question arise to wit whether these flies spiders or such other like vermine dronke blood or else wine seing that they are choked withall euē as they that are drowned which had not so come to passe except they had dronk more then was meete Howbeit I will leaue the determination hereof to the good Gentlemen my maisters the Sorbonistes c The shrine is a place wherein is put all the holy trash as reliques and such other thinges And therefore this shall be the shrine for flies spiders and vermine and so in the Popish Church flies spiders and vermine shal be in the number of their reliques and holy trash because such reliques are meetest for such Sainctes as they haue d This is to be vnderstood of the ly pot which we earst spake of wherein these flies spiders and wormes are washt Howbeit if this messe of girt-brew or belly vēgeance like not M. Sir Iohn Pancridge he is discharged of it if he poure it into the stewe amongst the reliques and besides it hath no verie good tast with it by reason of the drugs that are mingled therein e In this place it is a great deale worse then in the ly pot amongst the flies For that were a very dangerous bloud if it should kill him farre vnlike the bloud of Iesus Christ that giueth life which Pope Victor the third found by experiēce as heretofore hath bene shewed f It is rather better to set them on fire then to make another shrine mo reliques of the Priests vomit with the poisoned reliques For that vomi● should be burnt afterward put into the shrine g This is not said without cause for accident are not onely without substance h Reliques of the poisoned precious blood or the priests God Wherfore it is also to be honored caried about in procession euen as was the holy host of Dion which was so martyred by a Iewe a● that by the testimony of the singing cake or virgine wax which the Priests colored made red there came out of it very blood euen as came out of the host of the God of the Iacobins of Berne out of the handkerchief of Cābray For is not this holy blood to be said to be martyred whē as it is empoisoned It had bin much better for Pope Victor that the empoisoned wine which he dranke had bin put into such a shrine in the Church then to make a shrine of his stomach and belly which could not digest it Although the Popes cause th● selues to be borne vpon an hie horslitter to be worshipped as God yea with greater honour and magnificence then their white cakie God whom they cause to ride before them vpon a white gelding yet doe I verily beleeue that they had rather haue such blud be caried worshipped in their stead then to gulpe it downe as Victor did Areceipt both for the Priests memory and also for their forgetfulnesse CHAPTER XIIII I Item si sacerdos nō recolit se dixisse aliquid horum quae debuit dicere non debet mente turbari Nō enim qui multa dicit semper recolit quae dixit Etiam si sibi pro certo constat quod aliqua omiserit si talia non sunt de necessitate Sacramēti sicut sunt decretae vel aliqua verba canonis vltra procedat nec aliquid resumat Si tamen probabiliter sibi constat quod omisit aliquid quod sit de necessitate Sacramēti sicut forma verborum per quam consecratur omnia verba consecrationis super suā materiā resumere bebet quia cōsecratio facta cō esset quod tamē non oportet si quae alia praetermissa essent Cōiunctio enim Vel alia verba quae praecedūt vel sequū●ur formam non sunt de ipsius substantia Si autem Sacerdos dubitaret an aliquod verbū pertinens ad substantian forma omisisset vel no● nullatenus debet serua●● formā sed sine temeraria assertione formam totam super suam propriam materiam debet resumere cum hac intentione quod si consecratio esset facta nullo modo velit cōsecre re Sed si consecratio no● esset facta vellet corpu● sanguinē consecrare a If the priest forgetteth to saie some of those thinges that he ought to haue said he is not therfor to disquiet him selfe about it b For he that speaketh much doth not alwaies remembre what he sayeth yea and although he certainely knoweth that he hath leaft out somewhat yet let him go on and make no rehearsall thereof considering that ther are no such thinges necessarily required in the Sacrament as are the secrettes or some other wordes of the Canon Neuertheles if he manifestly perceiue that he hath left out somewhat that of necessitie is to be vsed in the Sacrament as the forme of the wordes of consecration he ought to rehearse ouer againe all the wordes of the consecration vpon that matter For otherwise it should be no consecration which he neded not do if so be he should leaue out many other things This coniunction for or the rest of the wordes which goe before or followe after the forme are of no substaunce c Howbeit if the Priest shoulde stand in doubt whether he had left out some word appertaining to the substāce in forme or not he ought in no wise keepe the forme or order but may without any rash assertion amende all the order and forme concerning his own matter so that he do it with this intēt that if he had once consecrated hee would by no meanes consecrate againe But if so he had not consecrated that then he would consecrate both the bodie and also the blood a The Priest that said that he was farre more carefull about the Masses which he had said then about those which he had ouerslipt made a much more ready dispatch of them For he said that he had committed but one fault in those which hee had not saide that is to say which he neuer sayd but as for the rest that he had made as many faults in them as there were wordes and ioly iestes and countenances for he coulde neither reade well nor yet iuggle well b And therefore it is commonly sayed that a lyer must haue a good memory for otherwise he should be oftentimes cut short of c This is not spoken without good cause for this witchcraft sorcerie is fetcht frō the Priests who put all power in the pronunciation of the wordes as the rest of Sorcerers and Enchaunters do And therefore if they mistake the least worde or syllable the whole power and vertue of the charme is vtterly ouerthrown and of none effect Neuerthelesse these Magicians which woulde make an Art magike of their Sacramentall words for so it pleaseth them

respōsum fuerit ab alijs Clerici respondent Amē Misereatur c. Of the thinges that are to be considered vpon this entree and publike confession of the priest CHAPTER VIII BEcause others haue more at large and more particularly and plainly handled those places of the holy Scriptures which are here alleaged shewing how ill they are applied and how they mocke and blaspheme God I will the lightlier passe them ouer and stay the longer vpon the rest of the pointes which may be ouerslipt a Seeing the priest is thus in his owne person prepared to go to the Aultar I will first of all demaund of him whether he vsed this Aultar which is here spoken of Hebr. 13. after the maner of the Ieweish or Heathnish aultars For Christians haue no materiall aultars but onely this spirituall Aultar wheron it is not lawfull for thē that serue in the Tabernacle or that be still Ieweish to eate and therfore much lesse for thē that follow the heathen as they herein do which are of the Romish church declaring them selues thereby to be either very Iewes or very Heathen or else both onelesse happely they meane not to take the name of Aultar for such an Aultar as they sacrifice vpon for the redemption of soules as they say they do whē they are at Masse but for the Table wheron the supper is celebrated and whereon they giue thankes to God which are the very true sacrifices of prayse in that sence which the aunciēt Fathers tooke the name of Aultar when as they speake of the Sacrament of the Supper which vpon that occasiō was called the Sacrament of the Aultar b If that which hath bene now said of the Aultar Psalme 43. be well vnderstood it is an easie matter to iudge for what purpose this Psalme is here set downe and the reason thereof c It was ordeined in the 2. Councell of Laodicea La. Concil that many of the Psalmes and their versicles should not be confounded one with an other but be rehearsed in the selfe same forme and maner as the seruantes of God made them Which ordenance they of the popish church do worse obserue in the Masse then in any other place For either they confound pele mele for euery purpose many of the versicles which are taken out of the Psalmes as if they would make neither rime nor reason of them or else they deuide a Psalme and take out of it certen versicles which they mingle and remingle so rehearse them to no purpose and without all reason as easely may be iudged by the sight of this maner which is here vsed in their Masse d I my selfe knew once a parish priest who neuer vnderstood either yet was able to pronounce this Introibo but alwayes said Et introibo adtartara Dei that is to say I will go into the hell of God In which saying he deceaued not him selfe much For to take the Aultar in that sence which they of the popish church here take it and to do that which they do in it is in very deede the hie way to hell for asmuch they forsake Iesus Christ vpon it by whome onely we are to be deliuered thence And therefore there is good cause why the priest looketh downeward bowing him selfe to the ground as a man that had quite and cleane forgotten heauen yea and his owne nature also wherein God created him and as if he were become a very beast touching his smeller downeward according to the maner which the Poete here writeth of Ouid. Meta. lib. 1. and in the same sence as it is here set downe in English And though that euery liuing thing His eyes to ground is made to caste Yet God mans face hath set shining A lofte to looke on heauen to taste That he might well perceaue and see His dwelling place on hie to bee But this our maister Asse driuer leaueth looking vp into heauen and stoupeth to the ground whereof he is more carefull then of heauen But if he did this in humblenesse of minde and contritenesse of heart for his sinnes as the miserable Publicane did there were great reason in it But I thinke him farre enough of from that e This versicle is taken out of another Psalme and not out of the former which manifestly conteruaileth the confession that the priest anonafter maketh Psal 136. For where the Prophete exhorteth the people of God to praise the Lord and giue him such thankes as belōg vnto him which the word Confesse signifieth in the holy Scriptures he addresseth him selfe vnto another them vnto God f Dauid sayeth Against thee alone haue I sinned I haue said Psal 31. I wil confesse my vnrighteousnes vnto the Lord against my selfe thou forgauest the iniquitie of my sinne But here the priest confesseth him selfe to all the men woman saintes For he thinketh it not enough to confesse him selfe to God alone with whom al the Patriarches Prophetes Apostles were very well contented g But the worst of all the rest is this that when he craueth pardon in his confession for his sinnes he neuer once maketh mention of Iesus Christ to beseech him to be his Aduocate vnto his Father to helpe him But onely of the virgine Marie and of the men and women Saintes Which is too grosse a blasphemy against the office and benefite of Iesus Christ 1. Tim. 2. 1. Iohn 2. Rom. 8. vnto whom the onely office of Mediatour and Aduocate apparteineth h This lowe stowping maketh a iolly shew of a penitent person i The clarke which helpeth the priest to Masse absolueth the priest aswell as the priest absolueth him anon after And therefore it is that they confesse them selues one to an other But here is all the difference that is betwene them that the Misereatur which the clarke and the rest that helpe him at Masse do pronounce to the priest is said in the singular nomber because it is spoken particularly to the priest Of the confession and absolution aswell of the clarkes which helpe him at Masse as of those which are also at the hearing of it and of the absolution which the priest giueth them and of the prayers which he sayeth before he commeth to the Aultar and of the iestures gapinges and gaspinges of his mouth and wreathinges which he must there make CHAPTER IX ET post confiteor assistentium dicat Sacerdos Amē fratres sorores per misericordiam Domini nostri Iesu Christi per auxilium signū sanctae crucis † per intercessionē beatae gloriosae semperque virginis Mariae per merita beatorū Apostolorū Petri Pauli beati Michaëlis archāgeli beatiss Iuliani omniis sanct sanctarū misereatur vestri omnipotēs Deus dimittat vobis omnia peccata vestra perducat vos Iesus Christus filius Dei ad vitā aeternam Amen Indulgentiam absolutionem remissionē omnium peccatorum vestrorum tribuat vobis pius Pater misericors