their liues according to the rule of Gods worde that the Elders of Christes Churche seyng their repentaunce and amendement of life might thereby be occasioned to restore vnto them the holy and blessed communion which is the partaking of the body and bloud of Christ. Thus were the ceremonies not altogether vnprofitable to the people of y t age But it is in these our dayes farre otherwise For the ceremonies in the Popish Churches are stil retained but who knoweth the signification and meanyng of theÌ„ The bread is euery Sonday distributed and the water sprinckled but howe ofte is the death of Christe preached But as touching y e ceremonye of holy bread wherof we now speake it is become a vayne tradition and vtterly vnprofytable yea wicked and abhominable as all other popyshe ceremonyes are lykewise For where as it was instituted to put the people in remembrauÌ„ce of Christes body breakyng the priestes deale it vnto thys ende y t the people eating thereof shuld beleue to receaue health and saluation both of body and soule For these are the wordes which they vse in halowing the bread as they terme it takyng vpon them by thys meanes to make the creatures of God more holy than euer God made them Benedic domine hanc creaturam panis qui benedixisti quinque panâ—s in deserto vt omnes gustantes ex his recipeant tam corporis quaÌ„ animae sanitatem That is to say Blesse O Lorde thys creature of bread which didst blesse fyue Loaues in the wildernesse that al that taste of them may receaue healthe both of body and soule What other thyng is thys than to attribute the vertue of oure saluation to a pylde beggarly ceremony which alone commeth of y e meere mercye and gracious goodnesse of God to al men that repent and beleue in Christ Iesu hys onely begotten Sonne and oure alone Sauioureâ— If we maye obtayne health both of bodye and soule by their be witched bread then was Christ promised geuen conceaued borne circumcised persecuted and put to death for oure synnes in vayne yea then was Christ without cause made of God the Father vnto vs wisedome and righteousnesse and sanctifying and redemption y t as it is written He that reioyceth shoulde reioyce in the Lorde We knowe sayth the Apostle y t man is not iustifyed by the workes of the law but by the fayth of Iesu Christ and wee haue beleued in Christ Iesu that wee myght be iustifyed by y e faith of Christ and not by the workes of the lawe bicause no fleshe shall be iustifyed by the workes of the law If we be not iustifyed by the workes of that lawe which God hymselfe commaunded shall we hope to bee made ryghteous by the obseruaunces of mennes triflyng traditions croked constitutions idle inuentions drousye dreames fonde fantasyes antichristian actes deuilysh decrees 〈◊〉 O blasphemous Papistes Of Procession POpe Agapetus the fyrst commaunded the people to goe procession solemnely on sondayes other feastiual daies In the yeare c. 533. Platina Polyd. D. Barnes Guilielmus Durandus writeth that when the people goe a Procession the Belles are ronge to thys ende euen to make the deuills afrayde and to chase them awaye For sayeth he the deuills are wonderfully afrayde when they heare the trompettes of the church militaunt I meane the Belles euen as a Tyraunte is greatlye afrayde when he heareth in hys owne land the trompets of some myghtye Kyng that is his enemye And thys is also the cause why the church when there is any great tempest ringeth the Belles y t the deuills hearyng the trompets of y e euerlasting King shuld be afrayde and trudge away and cause no more tempestes to aryse c. Rat. di off Of Sensing POpe Leo the thyrde brought Sensing into the church In the yeare c. 796. Pol. D. Barns Pantal. Of Candles bearing on Candelmassedaye POpe Sergius otherwise called Pope Swinesnoute coÌ„maunded y t al the people shuld go on procession vpon Candelmasse day and cary candels about with them brenning in their handes In the yeare c. 684. Durand G. Achilles Howe thys candle bearyng on candlemasse day came first vp y t author of our english festiual declareth on thys maÌ„ner Somtyme sayeth he when the Romaines by greate myght and royall power conquered all the worlde for they had great dominion they were so proude y t they forgat God made them diuerse Gods after their own luste And so among al they had a God y t they called Mars that had beene to fore a notable Knight in battayle And so they prayed to hym for helpe and for that they woulde spede y t better of this Knyght the people prayed dyd great worship to his mother y t was called Februa after whiche woman muche people haue opinion that y e moneth February is called Wherfore y e second day of thys moneth is candlemasseday The Romaines thys nyghte went aboute the citie of Rome wyth Torches Candles brennyng in worship of thys woman Februa for hope to haue y e more helpe and succoure of her sonne Mars Then was there a Pope y t was called Sergius and wheÌ„ he sawe Christen people drawe to thys false Maumetrye and vntrue beliefe He thought to vndoe thys foule vse and custome and turne it into Gods worship and our Ladyes gaue coÌ„maundement y t all Christen people shoulde come to Churche and offer vp a candle brennyng in the worship y t they dyd to thys woman Februa doe worship to our lady to her sonne our Lord Iesu Christ. So y t now this feast is solemnely halowed thorowe al Christendome And euery Christen man and woman of couenable age is bounde to come to church and offer vp their candles as though they were bodily with our Ladye hopyng for this reuerence worship y t they do to our Ladye to haue a greate rewarde in heauen and of her sonne our lord Iesu Christ and so they may be syker and it be done in cleane lyfe and with good deuotion c. Of Ashes sprincklyng POpe Gregory the fyrst ordained y t the people on Ashe wednisday shuld be sprinckled with halowed Ashes to put theÌ„ in remembraunce y t they are but earth duste and Ashes In the yeare c. 590. Anselmus Ryd Of Palmes bearyng POpe Gregorye the fyrst also appoynted y t Palmes shoulde bee borne aboute in procession on Palme Sonday Ansel. Ryd Of halowing Palmes Ashes Candles c. POpe Gregorye the fyrste in lyke manner deuised the halowing of Palmes Ashes Candles c. Durand Antonin Of Crepyng to the Crosse. POpe Gregorye the fyrst likewyse broughte into the Churche the Crepyng vnto the Crosse. Sigesb Antoninus Of the halowing of the Paschal POpe Zozimus ordayned that the Paschall Taper shoulde be halowed on Easter euen and set vp in euery paryshe church In y e yere of oure Lorde 414.
and liuely and not fayned and dead and declare as Dauid speaketh of hymselfe that he is as a trutefull Olyue tree in the house of the Lorde For if righteousnesse come by the lawe then dyed Christe in vayne A good man out of the good treasure of his heart bringeth forth good thinges And an euill man out of euill treasure bringeth forth euill thynges The good treasure is faith euill treasure is vnbelief Either make the tree good and his frute good or elles make the tree euill and hys frute euill The man must be good before he can bring forth good works Fourtenthly Auricular confession is set at nought and no more vsed I aunswere Auricular confession is the inuention of man no where grounded on the worde of God and hath bene the occasion of muche mischiefe in tyme paste Confession of our sinnes to God and to suche as we haue offended the Scripture teacheth and commauÌ„deth but such Auricular and caryshe confession to be made vnto a Priest with all circumstances where when howe with whom howe often c. as the pope commaundeth is no where founde in Gods booke Notwithstandyng we freely permitte and suffer any man that will to go vnto a Godly learned and discrete minister of Gods worde either for doctrine councell or comfort not only in the tyme of Lent but at all tymes of the yeare For it is written The lyps of a Priest kepe knowledge and at hys mouth they shall require the law for he is the Aungell or Embassadour of the Lorde of Hostes Fyftenthly The name of satisfaction is abhorred and counted vnworthy the Christen profession I aunswere To God there is satisfaction â—or sinns but the death of Christ alone as Sainct Iohn saith he Christ is the satisfaction for our sinnes Hereto agreeth the saying of S. Paul God made Christ to be sinne that is a satisfactory sacrifice for sinne which knewe no sinne that we by his meanes should be that righteousnesse whiche before God is allowed God requireth of vs repentaunce fayth and amendement of lyfe when we haue gone astraye but to satisfie the iustice of God for those our sinnes we are not able though al righteousnesse of the whole worlde shoulde be offered vp to God of one man for one sinne that he had committed agaynst God in whose sight the starres are not pure nor the Aungels of heauen free from imperfection if they shoulde be compared with the purenesse and perfection of God Therefore to make satisfaction to GOD for oure sinnes Christe came downe tooke our frayle nature vpon hym dyed for our wickednesses and rose agayne for oure Iustification And thys hys satisfaction is counted oure satisfaction if we beleue in hym as it is written Be it knowen vnto you ye men and brethren that thorowe thys man CHRIST is preached vnto you the forgeuenesse of synnes and that by hym all that beleue are iustifyed from all thynges from the whiche ye coulde not be iustifyed by the lawe of Moses There is an other kynde of satisfaction that concerneth oure neyghboure whome we haue offended eyther in worde or in deede That satisfaction ought in this behalfe to be made no man that feared God denyeth Yea we playnly affirme that whosoeuer hath offeÌ„ded his neighbour and seketh not to be reconciled vnto him by makyng due satisfaction vnto him to the vttermost of his power whether it be in worde or in dede that person is farre from the true Christianitie If the offence be in worde sactisfactioÌ„ must be made in worde If it be in deede then must the satisfaction be made in dede lykewise after the example of Zachee whiche sayd If I haue done any man wrong I restore him foure folde Sixtenthly Free will is denyed to be in vs that we haue no power to do any good I aunswere Our libertie of well willing well doing was lost in AdaÌ„ in whoÌ„ as all we sinned so are al we iustly coÌ„deÌ„ned Before AdaÌ„s fal we had freewill both to will wel and to do well but since his fall all perished in vs that good was and all grewe vp that euill and wicked was as it is writteÌ„ All the imagination of mans heart is only euill euery day Againe the imaginatioÌ„ of mans heart is euill euen from hys youth Hereof doth it manifestly appeare what free will there is in vs to do good or to will good seing that all our imaginations and thoughtes of our heartes are euill and wicked at al tymes eueÌ„ froÌ„ our very youth as the Prophet saieth Leude is the heart of man and vnsearcheable Saint Paule also sayeth that of our selues we be not able somuch as to think a good thought And our Sauiour Christ sayeth Without me ye can doe nothyng Notwithstandyng this we saye that in naturall and humane thynges we haue a certayne choise of will as to eate this or that meate to put on thys or that garment to speake or to kepe silence c. yea and to sinne or to abstayne from the grosse actes of synne as murther adulterye fornication false witnesse bearyng and such lyke whiche notwithstaÌ„ding we muste acknowledge and confesse to be thâ— gift of God as Saint Paule sayeth What hast thou that thou hast not receaued Also Sainct Iames Euery good gift euery perfect gifte is from aboue and come down from the father of lightes But with our whole hearts to asseÌ„t and consent to the holy will of God to accomplyshe and performe the same with such perfection and puritye as the lawe requireth that lyeth not in our power neither can the streÌ„ghts of free will do any thing in this behalfe eyther to wil it or to do it For as Saint Paule saith It is God that worketh in vs both the wil and the deede The regenerate man in Christe hath only this will and this dede as Christ sayth If the Sonne make you free then are you free in deede The naturall man perceaueth not those thinges that belong to the spirite of God Not they whiche are borne of bloud or of the will of the flesh or of the will of man but they that are borne of God haue this freedome Where the spirite of the Lord is there is libertie saith the Apostle Seuententhly Prayer is called lyppe labour I answere Outward prayer pronounced with the lippes without the affectioÌ„ of the heart and consent of the mynde is not onely lyppe labour but also vayne labour not approued but reproued of the Lorde our God as Christ hym selfe witnesseth saying This people draweth nye vnto me with their mouth and honoureth me with their lippes howbeit their hearts are farre from me Uerelye they worshippe me in vayne And to the woman of Samaria he sayd thus The houre commeth and nowe is when the true worshippers shall worshyp the father in spirite and in truth For suche the father also requireth to worship him God is a
we kylled al the day lōg and are counted as shepe appointed to be slayne As I may among many touche one Ecclesiastical history What shall I speake of the vnhappye time of that most vnhappy and wicked heritike Arrius Although the Fathers of the councell Nicene did iudge truly rightly according to the doctrine of the holy Scripture of the true euerlasting diuinitie or Godhead of Christ the Sonne of God Yet not long after that wicked heresie of Arrius dyd so preuaile and take roote in the heartes of men that it was not receaued only in one realme or two but also Pope Liberius Bishop of Rome with the Emperoure and all the East parte of the world admitted that most damnable heresie to be most sounde and wholesome doctrine persecuting most cruelly al such as defended the cōtrary whereof was a very little number as Athanasius Paulinus and verye fewe other Byshops whiche by no meanes would geue place to so great furour and madnesse although most miserably entreated In a Councell also holden at Nice a great nūber of Byshops with other gathered there together consented to disanull and put away the mariage of Priestes or spirituall ministers contrary to the practise of gods Churche from the begynning and contrary to the doctrine of the holy ghost which saith Wedlocke is honourable among all men and the bed vndefiled for what purpose I knowe not nor with what reasōs persuaded am I able to say Notwithstanding the holy and blessed Confessour Pahnutius although vnmaried withstood them all and by no meanes would consent vnto theyr entreprise and deuise but franckely and freely confessed that the mariage of Ministers is honourable and that it is chastitie for a man to lye with his owne wyfe By thys meanes he persuaded the councel that they proceded no further in this matter but sette euerye man at hys lyberty to marrye or not to marrye Whoe seeth not nowe howe foolyshe a thynge it is and muche vnworthye a Christen man to leane to the multitude whiche for the moste parte is nothynge elles than a beaste of manye heades Seyng we haue euidentlye shewed that the greater parte in matters that appertayne to Christes Religion is alwayes the worsest parte and the lesser parte dothe more earnestlye embrace the truthe of Gods worde so that not withoute a cause Christ calleth his people a litle flocke ▪ Feare not ye lyttle flocke sayeth Christe for it hath pleased my father to geue you a kyngdome Thys therefore is a vayne obiection of the aduersaries to saye We haue the greater number on our syde therefore haue we the truth on our syde For the deuill the worlde and the fleshe haue a greater company attendyng vpon them than Christe hath vpon hym seyng that the greatest parte of this worlde rather embraceth thinges present than with ioye looketh for thinges to come Finallye some can by no meanes fynde in their hearte to approue and allowe that present state of Religion whiche is nowe receaued among vs bicause it greatlye differeth saye they from the old◠and accustomed order It is demaunded in what points It is answered In these Fyrste The Byshop of Rome is not knowledged and receaued anye more to be Supreme head of the vniuersall Churche of Christe I aunswere We knowe no Supreme head of the Churche by the worde of God but Christ alone and vnder Christe euery Prince in hys owne Realme Secondly The Sacrament is receaued vnder both kyndes I aunswere So hath Christe commaunded saying Drinke of this all ye Also the Apostle so oft as ye shall eate of this bread and drinke of the cup c. Thyrdly The seruice and publique prayer is done in the tēples no more in the latin tong as heretofore but in the common and Englishe speache I answere So hath the custome bene from the beginning in the Church of Christ in al places and is so vsed at this present generally wheresoeuer the Byshop of Rome hath no authoritie And God by his holy Apostle commaundeth vs that in our congregations all thinges should be done to edifie approuing and allowing rather fiue wordes so spokē that they may be vnderstanded than ten thousand otherwise Fourthly All the laudable ceremonies are neglected and set a side as the halowing of salt water bread candles palmes fire ashes c. I aunswere All these are the triflyng traditions of men and haue bene the cause of much Idolatrye and superstition And it is written They worship me in vaine teaching doctrines which are the commaundementes of men Item God is a spirite they that worship hym must worship him in spirite and truth Fiftly Purgatory is denied I answere we know none other purgatorye for the soule but the precious bloud of our Lorde and Sauiour Christe Iesu as it is writtē The bloud of Iesus Christ gods sonne maketh vs cleane frō all sinne Sixtly The Sacrifice of the Masse is vtterly reiected and caste awaye as a pestilence moste hurtfull blasphemous and iniurious to the passion and death of Christ ▪ I answere The word of God teacheth vs in all places that there is no sacrifice for sinne but the death of Christ alone But Christ dreth no more Therfore is there no more sacrifice offered vp for sinne With one only oblation sayth the Apostle hath Christ that euerlasting Byshop made perfecte for euer them that are sanctified Agayn we are sanctified made holye by the offeryng vp of the bodye of Iesu Christ done once for al. Seuenthly The inuocation and intercessiō of Saintes is cleane omitted and left I answere God alone is to be called vpon as he himselfe ▪ commaundeth saying Call on me in the tyme of trouble and I will deliuer thee We knowe by the worde of God no Mediatour no Intercessour but Christ alone as it is written There is one God one Mediatour he sayth not many Mediatoures betwene God and man euen the man Iesus Christ whiche gaue himselfe a raunsome for all men Againe if any man sinne we haue an Aduocate with the father he sayth not Aduocates Iesus Christe the righteous one And he it is that obtayneth mercy for our sinnes not for our sinnes onely but also for all the worlde Item Christ is on the right hād of God and maketh intercession for vs. He saith not Saintes make intercession for vs. And our sauiour Christ him self sayth Whatsoeuer ye aske the father in my name he sayth not in the names of the saītes he will geue it you Eyghtly The article of trāssubstantiation is reiected and cast awaye as an errour or heresie I answere The holy Scripture knoweth no suche article neither haue the holy old fathers euer taught or left writtē such doctrine behinde them It is a new and late inuention brought in by the Pope and his adherentes Saint Paule calleth the Sacramentall bread ▪ not onely bread before the consecration but also after the consecration And our Sauiour Christ calleth
both monasteries for euerye saulter saying on these beades is xxvi M.vi C. yeares and fyftye dayes totiens quotiens Therefore let no man nor woman presume to carye away or to conueye the aforesayd beades but hang them agayn where ye fynde theÌ„ For if they doe they are accursed foure tymes in the yeare in the generall sentence And at euery saulters and prayâ— for al Christen soules Pope Clement the seuenth 〈…〉 other holy fathers popes of Rome hys predecessoures of theyr paternall holynesse and abundaunt graces haue graunted to all the brethren sisterne of the sayde gylde that nowe bee and to all other y e will bee ful power and authoritie to chuse theÌ„ any able prieste to theyr confessoure seculare or religious whiche maye heare theyr confessions and geue vnto them once in their life and in the article of death plenary and full remission of al their synnes excesses offences and trespasses howe greuous and enorme so euer they bee A paena culpa c. Also euery Prieste chosen by the sayde brother or sister to be hys confessoure may release al maÌ„ner of othes so y t it be not preiudiciall to any other mans ryght may change all manner vowes in to other good vertuous deedes of mercy totiens quotiens the visiting of Sainte Peter and Saint Paule in the Church of Rome S. Iames in Compostell the vowe of religion and chastitye only excepte He maye also dispense with all spirituall men and women being brethren and sisterne of the sayde gylde totiens quotiens for y e forgetting of deuine seruices as houres canonicalls or penaunce enioyned whether it happen by debilitye or feblenesse of body negligence or obliuion or for defaute of bokes Agayn the brethren and sisterne of the aforesayd gylde may say or cause to be sayd masses and al other diuine seruices before daye light incontinent after three of the clocke after mydnight not only in halowed places but also in vnhalowed places though thei be suspensed or interdited by ordinarye authoritye Also euery brother and sister y t wil say any Wednisday Friday or Saterdayâ— one Pater Noster one Aue Maria and a Credo in any church or chappell where they do dwell and put to their helping hande to the sustentation and maintenaunce of the charges of the said gilde â–ª as ofte as they shall so doe shall haue cleane remission A paena culpa and the same remission as if they had visited the chappell of Scala caeli of Rome and y e church of S. Iohn Lateranense when the stations there be celebrated for quâ—ck and dead The aforesaid brethreÌ„ and sisterne also causing masse to be sayd either on the Wednisday Friday or Saterday in church or chappell for y e dead shal deliuer what soules thei wil and as ofte as they wil out of purgatorye prouided alway so y t thei geue somwhat to the aforesaid gilde Again they saying deuoutlye one Pater Noster and one Aue Maria at these feastes following y t is to saye Easterday Witsontyde Corpus Christi day Mihelmas day the fyrst sonday in cleane lent and eyght dayes folowing euery of y e sayde feastes as oft as they shall so doe shall haue cleane remissioÌ„ of al their sinnes They maye also lawfullye in tyme of Lent and other times of the yeare in y e whiche white meates be prohibite and forbidden eate Egges Cheese Milke Butter al other white meates freely and without scrupulositie or grudge of conscience and if they be sicke they also may eate flesh with councell of their gostly father and their Phisition And whosoeuer shall procure any man or woman to be brother or sister of the aforesayd gylde shal haue for hys Godly trauayle .v. C. yeares of pardon Also euery brother and sister with theyr fathers and mothers departed shall be made partakers of all Masses Mattenses Prayers Suffrages almesse dede holy liuinges pilgrimes and all other good dedes and workes of pitie charitie y t which be done and shal be done throughout y e whole vniuersal church Militant and all the members of the same for euer Agayne they may be buryed in time of interdiction in Christen buryall of whatsoeuer death it shal happen them to dye yea in places interdited by ordinarye authoritye also And furthermore our sayd holy father hath graunted to all Christen people being trulyâ— penitent confessed or hauing purposed to be confessed at such tymes as the lawe hath determined there deuoutly do visite the chappel of our ladye in Boston also do visite thre tymes .vii. altares there assigned in the paryshe church at the feastes of the glorious assumption Natiuitye al other feastes of y e same our blessed lady or w t in viii dayes following after euery of y e same feastes or any day of the said Vtas putting to their helping hands to y e maintenaunce of y e charges of the same gild shal haue and enioy al and singular indulgences remissions of their sinnes as if thei had personallye visited the churche of the holy Apostâ—es Peter and Paul at Rome and other the vii principall churches there in the yeare of Iubile and Grace and also shall haue all the same indulgences and remissions of their sinnes as thei shoulde haue if thei had personally visited the Church of S. Iames in Composâ—el in Spaine and had done or caused to be done â—here any other thing for the obtayning of the indulgences of the said yeare of Iubile at Rome and Compostell Also our holy father hath declared and decreed y t these said remissions faculties indulgences and dispensations shall neuer be reuoked suspended nor denulled but euer to stande in full strength and vertue from henceforth notwithstanding y e yeare of grace or Iubile at Rome or any other manner of cause whatsoeuer shal happen in tyme to come And euery man or woman may be made a brother and sister of Boston gilde and enioye all remissions priuileges liberties c if thei will paye euerye one of them at their entring vi shillings viii â—ens and euery yeare after during his or her life .viii. pens or elles .xiii. shillinges iiii pens for the whole for euery singulare person towardes y e mainteining sustentation of priests clerks poore beadmen which daily be fouÌ„d with the charges of the same gilde Pope Clement the fifte graunted to so many as geue ought to the sustentation of the order of Saint Trinitie of Houndeslowe his blessing for euer twelue yeares clx daies of pardoÌ„ with relaxations of the thyrde parte of their penaunce and of y e payne due for their sinnes Pope Alexander the fourthe to all the brethren sisterne of the aforesayd order that geueth some good portion of theyr goodes yerely to the brethren or Massengers of the said order or in their will and testament do geue and bequeth some honest portioÌ„ of substaunce
vnderstaÌ„d according to y e dignitie and excelleÌ„tnesse of the masse The second vertue is that the holy aungels be glad to be nighe vnto y e person in kepyng hym wheÌ„ he hath heard masse as Dauid sayth god dyd coÌ„mauÌ„d his Aungels to kepe and preserue you in all your wayes and busines The thirde vertue is y t the man beholding with deuotioÌ„ reuereÌ„ce y e holy Sacrament in the masse as S. Austen â—aith god doth geue him y e fame day al thynges necessary for hys body Item vaine wordes vnaduised othes be for geuen pardoned and he is preserued from sodayne death A man doth lese no tyme while that he doth heare masse All the steps in commyng and in goyng be compted of the holy Aungell And if the man dye the same daye that he hath herd masse without receyuyng the Sacrament God shall compt it as spiritually receaued The fourth vertue is that a person beyng in sinne oftetimes in the Masse tyme by the presence of the holye Sacrament doth receaue a good inspiration so that from thenceforth he doth conuert hym from hys sinnes as the good theef vpon the crosse Mary Magedalene afore the feete of our Lord. If they had not bene present with oure Lorde peraduenture they shoulde not haue had pardon of their sinnes The fifte vertue or fruite is that a man hearing masse deuoutly receaueth spiritually the SacrameÌ„t so that he desire it deuoutlye And so it maye chaunce that a man hearyng masse deuoutlye shall obtayne more grace â–ª than the priest whiche doth it For the priest is not alwayes equally well disposed And so may a man euery day receaue the holy Sacrament spiritually â–ª The sixte vertue is that the man hearyng Masse and beyng in the state of grace is partaker of all the masses done thorowout all the worlde And that is more or lesse after as the man is in the loue and fauour of God For it is one of the Articles of the holy Catholike faith as in the Communion of the holy Churche The seuenth vertue is that the prayer of them whiche do heare Massâ— is sooner hearde and accepted of God in the masse tyme than at any other tyme. For then the priest and the holye Aungels which beabout the altare do helpe you to pray The eight vertue is that the soules being in Purgatory whiles y â— the man doth heare Masse and doth pray for theÌ„ haue a singular absolution during the same Masse For there is nothing that doth bryng them so shortly out of the paines of purgatory as to cause to say or to heare deuoutly Masse for them The ninth vertue is that it is better to heare one masse in our life time thaÌ„ to cause an hundred to be sayd or heard for vs after our death And y e it is better that a man cause a masse to be sayd for him in his lyfe than an hundred after his death the reason is this For a maÌ„ may now deserue and merite much with a Masse but not after his death For then he doth only finde y e whiche he hath deserued in his life And hundred thousand masses now done caÌ„ not augment one moment of glory ioye after this time But by a masse whiche I doe heare I may obtayne that I shal not come in Purgatory But after our death the masse deliuereth onely from Purgatorye Is it not better then not to come in purgatory than when a maÌ„ is there to tary and looke for ayde and helpe to be deliuered The tenth vertue is y e a woman hearing masse deuoutly if it chaunce that shee do laboure of childe the same day she shall be deliuered without faulte y e more easely and with lesse payne For the holy Aungels be very busye and diligent about her Therfore al women being with childe if it be possible shall heare masse euery day For by the vertue of the masse y e frute or childe is preserued And they shall put their trust in the sacrament and in oure blessed Ladye the Mother of God and in none other thing The eleuenth vertue is y t al thyng that a maÌ„ doth enterprise after he hath heard masse shall prosper and come to good end agayne y e whiche the man doth eate drinke after he hath heard masse shal profyt more to the necessitye of nature The twelfth vertue is y t if the man die the same day y t he hath heard masse God shal geue hym a singulare grace which otherwyse he shoulde not haue had that is to say that God hymself or his Aungells at the laste houre of hys death shal helpe comfort hym as the man hath serued God at y e masse For it is written in the holy Gospel With what measure ye haue measured with the same also I wil measure you euerlastingly AMEN In the Festiuall also we reade thus concerning this matter S. Austen sayeth y t it profiteth greatlye all Christen people for to heare masse and specially for nyne causes and sayth in this manner of wise Quia illo die quo audierit missam necessaria cibaria conceduntur For that daye y e he heareth a masse he shall fayle no bodily foode or susâ—enaunce nor no necessary thing y t shal be belonging or appertayning vnto hym nor no let ne impediment shall he haue in hys iourney that he hath to goe or ryde whersoeuer he trauayleth The second cause is al venial sinnes be forgeuen hym by the vertue of the masse and idle wordes The thirde is y t if a man die it shall stand hym for hys housell The fourth he shal not y t day lâ—se his syght The fifte al idle othes that daye shal be forgeuen hym The sixt y t nay he shall die no sodain death The seuenth as long as he heareth masse he shall not waxe olde The eyght al hys steppes towarde froÌ„ward the holy church his good Aungel reckeneth to his saluation The nynth al the while y t he beholdeth the blessed sacrament all wicked spirites flee from hym and haue no power ouer him be he neuer so greate a synner In Stella Clericorum concernyng the vertue of y e Masse we finde these wordes Before al remedies wherwith the soules being in purgatory may be holpen the Masse farre excelleth Therefore sayeth Gregorye Oh howe great liuely gifte of God is thys For masse is neuer song or sayd but that two vertuous workes doe concurre and are brought to passe that is to say the coÌ„uersion of one sinner and the deliueraunce of one soule at the least oute of purgatorye Of Councells POpe Marcellus the fyrst made a decree y t no councel myght be lawfully assembled gathered together whether it be general or national without the bishop of Romes consent and assente In the yeare of our Lord. 304. Dift 17. ap Synodum Polydor. Bartholo Carrantza Libro Concil Pope Iulius Pope Damasus Pope Gregory ratifyed the same decree
him out draweth and al thoe y t therto procure or assente And all thoe y e purchasen letters of any Lordes court y e processe of righte maye not bee determined nor ended And all thoe y t the peace of y e land distrouble And al thoe y e bloude drawe of man or woman in violence or in vilonye or make to bee drawen in Churche or Churchyard wherefore the Church or Churchyarde is interdicted or suspended and thoe y t be against right of our Lord the King and al thoe that warre sustaine against the King wrongfullye And all thoe y t be common robbers rouers or man-slayers but it bee themselfe defendyng And thoe that beene agaynst the great Charter of the Kyng that is confyrmed of the Courte of Rome And all thoe y e false witnesse beare wronglye namely in cause of Matrimonye in what court so it be or out of court And all that false witnesse bring forth in righte of Matrimonye for to destroye man or woman or for to disherite any man of land or tenement or any other cattell And all false aduocates that for mede put forth any false exceptions or quarels through the which right of Matrimony is fordone or any other manner of right in steade of iudgement and al thoe y t for mede or fauour or for any other encheson maliciously mā or womā bryng out of their good fame into wicked or make them for to leese their worldly goods or honour or them put wrongfully to their purgation of the whiche was none before And al thoe y e maliciously distrouble or letten the right presentement of holy Churche there the very Patrone should present and all that therto procure with worde or deede or with false enquest or with other power And all that maliciously despisen the maūdement of the kyng to take a cursed man fro the time y t he hath lyen in cursyng lx dayes no remedie will seeke And all those y t their liueraunce purchase agaynst the right of holy Churche And that mede take for to distrouble peace there loue shuld be or charitie or strife maintaine with worde or dede and till they haue yelded again their mede that they toke of them they may neuer be assoiled And al those that hold houses māners gronges of parsons vicares or any other man of holye Churche against their wil or their attornies wil. And al thoe that any manner good moueable or vnmoueable awaye beare w t strength or wrongfully away draw or waste of the whiche cursing they may not be assoiled til they haue made satisfaction to whom the wronge is done And al thoe that any manner of goods with violēce or malice beare out of holy Churche stede or Abbeye or house of Religion whiche that therein is layde or done for warrandise or succoure or for to be kepte And all thoe that therto procure or assent and all thoe that them maintayne or sustayne and all thoe that haue layde hande on priest or clarke with malice but it be himselfe defendynge And all thoe that Sarrazens Coūce◠or helpe against Christendome And all thoe that their children wrongfully father wittingly or their children wittē any other mā with malice And al thoe y t wearry or slea their generations or their children destroye with drinkes or with any other crafte And al thoe that false money clippe or sheere them to aduauntage to disceaue any man with And all thoe that false the Popes Bull or counterfaite the Kings seale And al thoe that bye or sel with false measures or false waights that is to saye to bye with one sell w t an other And all thoe that false the kings standard themselfe witing And all thoe that any testament distrouble or therto procure with worde or with deede wherefore the deades will is not fulfilled And all thoe that forsweare them vpon the holydome willyng or witing for mede or for hate for to doe any man or womā to lose their worldly goods or honor And all robbers or rouers openly or priuily by daye or by night or any mans good steale wherefore they were worthye to haue iudgemēt And all thoe y t withhold any mās good that haue bene spered axed for thrice in holy church themself weting And all those that distrouble the peace of holy Churche or of the land and all fellons and thoe that them maintaine And all false conspiratoures al false forswearers in assises or in any other court And al those y t any false plaints put forth against the fraunchise of holy Church or of the king or of the realme And all those that offringes that bene offred in holy Churche or in any other sted within the prouince of Caūterbury witholden put away in any other place agaynst the wil of the parson or vicare or theyr attourney in the parishe y t it is offered in And al those that their goodes awaye geue for dread of death in fraude of holye Churche or to forbeare their debts paying al those that such giftes take or therto helpe or Councel And all those that let or hinder prelates or Ordinaries for to hold consistory Session or chapiters for to enquire of sinnes of excesse in good amendemente of mans soule And all witches and all that on them beleue al heretikes that beleue not in the Sacrament of the altare that it is gods owne body in flesh and bloud in forme of bread and al other Sacraments that touchen health of mans soule And all iuglars vsurars that is to say y t if any man or woman lend their cattell vnto man or woman for any auauntage to take by couenaūt more thā their own and if there be any such found in town or citie the citie or the towne should be enterdited by the old law and nouther done their Masse nor Sacrament vsed til he were out thereof And al thoe y t withhold tithes or withdraw theyr tithes witingly or maliciouslye to the harme of holy Church or tithes letten to be geuen of the goods which y t bene commaunded to be geuen by the lawe of holy Church y t is to say of al fruites of yardes cornes herbes that waxe fruites of trees of all manner beastes y t be newing of wolle lambe these in time of yeare of swannes gees dowes duckes of bees hony waxe of hay also as often as it neweth of flaxe hemp of windmils and of all manner mils of all manner of marchaundise of chaffaryng men and of men of craft And all those that maliciously or wittingly any other withhold the which ought to be giuen to holy church and thoe that therto procure in word or in dede Modus fulminandi sententiam PRaelatus Alba indutus cum ceteris sacerdotibus in ecclesia existentibus cruce erecta candelis accensis stans in pulpito pronuncient verba quae sequūtur Whiche is thus in Englishe The manner
longeth to And all secular iustices or iudges y t bene in offices and han the lawe to kepe when they be proued and required to doe her office in helping of the people y t han suffered wronges and harme but if they do rightfulnesse and truth by her coÌ„ming be they learned meÌ„ or leude els they ben accursed And al thoe y t ben wedded together against the lawe of God and of holy churche in degrees that bene forbidden as in consanguinitie or in affinity or gossibred And all that bene professed in any religion and broken out of her order and become wedded men or women Also priestes y t beene within holy orders forsaken her order and be comen wedded and al y t procuren helpen or assenten therto And al that knowen in matrimonye when it shall be made anye great defaulte or letting but if they by some way doe holy church to know it And when any churche or chappell is suspended or interdited by lawe they bene accursed openly that constreynen any priest for to sing therin or by ringing of bells or by any other waye maken hem to heare masse that beene openliche accursed by name And also when any man of holy church by commission doeth oute of holy Churche or curseth any man or woman and nameth hym by name on holy church behalfe that he goe oute of the Churche while masse gods seruice is in doing but if he do his bidding he is accursed And also al y t maynteynen hem or bidden hem holde them stil in the church and none of them may be assoyled but by y e court of Rome And al y t her goods geuen in drede of death in fraude of holy church or to forbarre her dettes and al thoe also y â— such giftes taken or couÌ„celen or helpen thereto bene accursed Also al thoe y t letten Prelates or Ordinaries or Chapiter for to enquire of synne there nede is for helpe or health of mans soule And al thoe y t against y e lawe of holy church byen or sellen any benefice of holy church And all y t byen or sellen holy orders or falsely stelen 〈◊〉 thoe bene accursed y t maken any â—ate or plee in y e patronage wherethorowe the very patrone is let of hys ryght And al y t breken any point of the Kings great Charter or els any point of the Charter of the forest in whiche bene writteÌ„ the fredomes of this land y e diuerse Kings han graunted both to learned to leude In the great Charter bene contayned .xxxv. poyntes and y e Charter of the forest comprehendeth xv points vt in tractatu vocato Pars oculi in prima parte et in tract vocat Regimen animarum in prima sui parte plenius continetur Also al men and women y t which in perill of death bene assoyled or in any other perils of hym y t hath not power by lawe oute of peril of death to assoyle hem assone as they be recouered but they take absolution of hym that hath power to assoyle hem they turneÌ„ agayn bene in the same curse as thei wer before worse forâ— vnbuxumnesse Al y t bene open lechouris open aduouteris coÌ„mon wemen all thoe y t wittingly and quietly defend them y t they be not punished by the law after monishing vpon paine of cursing y t no man let them house to hire ne receaue hem into her house after the time that they be knowen Also al that comynen with hem that bene accursed in eating drinking in receauing in helping in fauouring but only in hope to bring hem to amendment And all Okereris and vsureris that is to say if man or woman lende good or cattell to her neighbour for to take aduauÌ„tage for her lending and thoe y t it maintaine assenten to such geuing or taking or filling y e derer therfore And if there wer such one in a city y e citye should be interdited and no masse ne sacramente done therein till he were out of the citie And all thoe y e maken when vsurye is taken that it bee not restored agayne And al that beleuen on witchecraftes or vsen it And all that wilfully sleen hemselfe or ells any man woman or childe and all witches and all y t on witchecrafte beleuen maynteinen or vsen Also al that heresye maynteinen or sustaynen and all heretikes that beleuen not in the sacrament of the alter the whiche is Christes owne bodye hys fleshe and bloud in forme of bread and in other Sacramentes of holye Churche y t touchen health of soule And all thoe women that distroyen her owne children or any other womans children wyth drinkes or with any other witchcraft eyther wercke vnleefull And all y e fadren her children wrongfulliche on any man for malice or couetesie And all y t her children wilfulliche sleen or casteÌ„ awaye or leyen at churches or Church doores or at hospitalls or in fieldes or in high wayes or leauen her children christened or vnchristened and goen away from hem and forsaken hem And all thor that offeringes that bene offered in holy Church or in chappels or in oratories or in any other stead within a paryshe with holden or putten away into other places agaynst the will of y e person vicarye or curate but if thei be priuileged Also Iohn Stratford sometime Archbyshop of Cantorburye hauing regarde to muche harme of mans soule and default of deuotion thorowe vilanye and synne y t weren vsed done about dead bodyes ligging vp yet is vsed about in many places or the body be borne to church there y t sometyme weren vsed and ordained about a corse for holy prayers for the soule now it is forbidden by constitution vpoÌ„ paine of y e great curse that no maÌ„ vndirsong or take any folke into his house where the dead bodies bene watched to make any maÌ„ner plaies but pray for y e soule And al y t there ought ells done or thither comen than to bidde for the soule thei mowen drede of y e same curse And al y e vsen simonye or geuen or vndersongen in way of simonie Al sacrilegiers y t is to say al y e wrongfulliche doen away any thing halowed or geuen to holy church ligging to be kept where 〈◊〉 it be or that any thing w t violence beare out of holy church al y t this procuren or assenteÌ„ Also al thoe y â— doen in holy church or in holy place any foule sinne wherfore it hath nede to be newly halowed or reconciled Also all thoe y t withholden any mans good vniustly wetingly that hath bene axed openly in holy church three times And al that in violence lien hand or drawen bloud on father or mother and y t is to vnderstand both of bodilich ghostlich but it be himself defendaÌ„t And al y t helpeÌ„ the Sarazens against ChristeÌ„ meÌ„ in warre of armes or in
any other thing Also al thoe that letters purchaseÌ„ in any lords courte that no processe of right may be determined ne iudged in holy churche courte Also al thoe y e bloud drawen of any man or woman in violence or in any other vilonye in churche or in the churchyarde where thorowe y e churche or churchyarde is interdited polluted or suspended And all robbers rouers by day or by night that any maÌ„s good stelen for the whiche goodes a maÌ„ or woman were worthye to heare iudgement And al those that out of houses of holy church graunges personages or vicaries or any maneries of mens of holy church agaynst her will or her kepers wil any maÌ„ner of goodes with violence beren out of holy place church or abbey or any house of religioÌ„ which weren lefte there for sikernesse or succour for to kepe all that therto assenten Also al thoe that withholdeÌ„ a wydow her right or her dowry after her husbandes death or taken her good wrongfully All that procuren or geueÌ„ leue or commaundement any other to flea or to maime or to beate or by any other waye a greue any Ordinarye or iudge of y e lawe in body or in goods Al these aforesayd bene accursed with the greater curse Et cetera Many other pointes also longen vnto this greate sentence but I trowe to God it be no neede to rehearse here no mo Et sic finitur BUt thorowe authoritie of oure Lord God almightye our Lady S. Marye and all Saintes of heauen of all Aungells or Archeaungells Patriarches and Prophetes Euangelists Apostles Martyrs Confessours and Virgines also by y e power of all holy church y t oure Lord Iesu Christ gaue to S. Peter We denounce all thoe accursed y t we haue thus reckned to you And all thoe y e mayntayne hem in her sinnes or geuen hem thereto eyther helpe or councell so that thei bee departed from God and all holye churche and that they haue no parte of the passion of our Lord Iesu Christ ne of no Sacramentes that beene in holye Church ne no parte of the prayers among Christen folke but y e they bee accursed of God and of holy church fro the sole of theyr foote vnto the crowne of her heade sleapyng and wakyng sitting and standing and in all her wordes and in all her workes and but if they haue grace of GOD for to amende hem here in this life for to dwel in the payne of hel for euer withouten ende Fiat Fiat Do to the boke Quenche the candle Ring the bell AMEN AMEN Here folowe certayne Fragmentes of papistrye WE haue tofore heard where we entreated of the Lordes supper howe y e Pope Innocent the thyrde ordayned that the mysterye of Christes bodye otherwise called the sacramental bread should be kepte in churches continuallye vnder locke and keye to the entent to bee in a redinesse at all tymes leaste sayeth he they that are sicke shoulde wante y e spirituall comforte in the troublesome tyme of death Some curious fellowe peraduenture will here demaund why the sacramental wine is not also reserued and hanged vp as well as y â— bread seing Christ gaue thys generall commaundemente and sayde Drinke ye all of thys To thys question aunswereth Guilielmus Durandus saying The bloud of Christ is not reserued and kept for diuerse causes The fyrst is bycause wine which is liquide may easely thorowe negligence be spilt The seconde is bycause y t by the chalice whiche is on Maundye thursdaye receaued the ende of the olde lawe is vnderstanded The third is bicause y e body y t is reserued is not without bloude The fourth is that in y e the bloud is not reserued it is declared y e the olde sacrifice ought to cease For the bread signifyeth the newe testament but the wine signifyeth y e old testament To make euident prâ—se of this matter the Lord when he haâ— dronke sayde Consumatum est It is finished Therfore the chalice is receaued and the bread is reserued bycause the lawe hath now his ende the Gospel hath his beginning The fift cause is bycause Christ at the Lordes supper sayd Uerely I say vnto you I wil not from henceforth drinke any more of this frute of the Uine til I drinke that newe in the kingdome of my father He spake not of the body or of eatyng Yea we fynde that afterwarde he dyd eate part of the broyled fyshe and also of the hony combe but we do not finde that he euer dronke after Durandus in Rat. di off Lib. 6. Cap. 79. No bodye or Corps ought to be buried in the Churche or nigh vnto the place where the body and bloud of the Lorde is made but the bodyes of holye fathers whiche are called Patroni that is to saye defenders whiche thorowe theyr worthye and noble actes defende all the countreye Agayne Byshops and Abbottes and worthye Priestes and laye men whiche be of most highe holynesse As for all other they oughte to be buryed aboute the churche as in the yarde or in the porch or in y e voltes and suche lyke places as are nigh vnto the Churche Durandus in Ratio di off Lib. 1. When any Churche is to be halowed thys order muste be obserued Fyrst all the people muste departe out of the Church and the Deacon must remaine there onely hauyng all the doores shut faste vnto hym The Byshop with the Clergye shall stande withoute before the Churche doore and make holy water mingled with salt In the meane season within the churche there muste be set vp .xii. candles brennyng before xii crosses that are appoynted vppon the churche walles Afterwarde the bishop accompanied with the Clergye people shall goe thrice aboute the church without and the bishop hauing in hys hande a staffe with a bunche of Ysope on the ende shall with the same cast holy water vpon y e church walles and at euery time the bishop shal come vnto y e church dore strike y e threshold therof with his Crossierstaffe and say Tollite portas Principes vestras et eleuamiâ—i portae aeternales et introibit Rex gloriae That is Lifte vp your gates O ye Princes and be ye lyfte vp O ye euerlasting gates the King of glorye shal enter in Then shal the Deacon or minister that is within saye Quis est iste Rex gloriae That is Who is thys king of glorye To whom the Byshop shall aunswere and saye Dominus fortis et potens Dominus potens in praelio That is It is the Lord strong and mightie eueÌ„ y e Lord mightye in battayle At y e third time the Deacon shall open the church doore and the Byshop shall enter into the churche accompanied with a fewe ministers the clergye and the people abiding still without Entring into the church the Byshop shall saye Pax huiâ— domui That is Peace be vnto thys house And afterward the Bishop with
drinke is made fleshe and bloud by the meanes of nature It followeth therfore much more stronglye y t the self nature y t is to saye God is able immediatly to make y e bread should be tourned into hys bodye and y e wine into hys bloud The second miracle is y t the bread is daily transsubstantiated into the bodye of God yet there is no augmentation or increasing in God Reason proueth this thing to be true For al though I know any secret matter which I publish to many although al they thorowe my declaration know it yet in me alone or in my mynd there is neuer the more augmentation for al this The thyrde miracle is y t the body of God is dayly receaued and eaten yet is there made no dimunicion or lesing therof The reason If a thousand candles be lighted at my candle yet is there neuer the lesse light in my candle The widowe of Sarepta also did eate yet was there neuer the lesse meale in her pot nor oyle in her pytcher The fourth miracle is y t the thyng which is indiuisible and can not bee deuided is notwithstanding deuided remayneth whole perfect in euery part of y e sacrament This is proued by reasō In a glasse wherin any thing is represented shewed although it be deuided by parts yet in euery one of thē is y e same thing represented The fift miracle is y t the body of God taken receaued of the wicked is not defiled The reasō is this For neither is the sunne shining vpō fylthy places defiled or made anye thing y t worse The sixt miracle is y t the body of Christ which is the meate of life bringeth death to sinners Reasō proueth this to be true For those meats which ar good wholesome as capons good wine are hurtfull to thē y t are sicke feble in body The seuenth miracle is y t the bodye of Christ being receaued of the priest or of any other y ◠mouth of the receauer being shut is taken vp into heauē Reasō proueth this For Christ came out of the body of the virgine vncorrupt He rose also out of the graue being shut Agayn he came into the house where y e Disciples wer gathered the doores being shut The eyght miracle is y t although the body of Christ bee in comprehensible cannot be measured yet it is contayned in so little an hoste This maye be proued by this reasō Theapple of y e eye which is very little comprehendeth a great thing The ninthe miracle is y t one the self same whole bodye is in diuerse places and is receaued of diuerse at one time The reason For the word of mā also once vttered spokē according to the nature of the voyce is al whole together in y e eares of diuerse Moreouer he y t made the body the place maketh both to be in the one as he willeth Agayne the Moone the Sunne the light are in diuerse places are seene of diuerse The tenth miracle is y t the bread being transubstātiated turned into the substance of y e body of Christ y e accidentes of the bread do remayne y t is to say the weight y e coloure the sauor To shewe a reason in this behalfe by any similitude we can not The leuenth miracle is y t vnder the kinde of bread both is is receaued the body bloud of Christ yea whole Christ. Likewise vnder the kinde of wine is receaued both the body and bloud of Christ. The reason is thys Although at one dinner I eate both before I drinke after yet am I not coūted to dine twice Durand in Rat. If it be demaunded what it is y t the mouse eateth when shee knaweth and byteth the sacrament or what is consumed to ashes when the sacrament is burnt Pope Innocent the thyrd answereth and saith euen as the substance of bread is miraculously turned conuerted into the body of our Lord when it beginneth to be vnder y e sacrament so likewise after a certayn manner miraculously it retourneth and commeth agayne when the same body ceaseth to be there not y t that substance of breade cōmeth agayne which was turned into the fleshe of Christ but in the stead thereof an other thyng miraculouslye is made although suche accidentes might be without a subiecte and so eaten Guilielmus Durandus In. Rat. di offi Libro 4. Both the good and the euil eate the bodye of Christ but the good vnto saluation the euell vnto condemnation For excepte the euill also dyd eate the body of Christ the Apostle woulde not haue sayd He y t eateth vnworthely eateth hys owne damnation bicause he maketh no difference of the Lordes bodye Ibidem But what becommeth of the bodye of Christ when it is receaued and eaten It may be aunswered That if the corporall presence bee sought it muste bee sought in heauen where Christ is sitting on the ryght hand of God Notwithstanding for a tyme he dyd exhibite hys corporal presence y t he myght prouoke allure the Communicantes vnto the spirituall presence Therfore when y e sacrament is holdē tasted and eaten Christ is corporally present in sight in touching in sauour And so long as y e corporal sense is affected the corporal presence is not taken away But after y ◠the corporall sense in receauing fayleth the corporall presence is no more to be soughte but y e spirituall presence is to be retayned For whē y e dispensation is ended Christ goeth frō y e mouth to the heart For it is better that he goeth forth vnto the minde than that he shoulde goe downe vnto the bellye For he is not the meate of the fleshe but of the soule He cōmeth to be eaten not to be cōsumed to be tasted not to be incorporated He is eaten w t the mouth but he is not digested in the stomacke he refresheth the minde but he goeth not oute into the draught Ibidem The host is lifted vp of the priest at masse that the people not comming before the consecratiō but by this knowing that it is done may fal prostrate vpon the groūd worship Christ which is come doun vpō the altare according to this saying of y e Apostle In y e name of Iesus let euery knee bow c. Again that they should honour him with hart mouth as the apostle saith with the hart it is beleued vnto righteousnesse but with the mouth confessiō is made vnto saluation Ibidem Although vnder the kinde of bread y e bloude is receaued w t the body vnder the kinde of wine the body is taken w t the bloud yet after y e minde of pope Innocent the thirde neither the bloud vnder the kinde of bread nor the body vnder the kinde of wine is dronken or eaten For as neither the bloud is eaten nor the body dronken so is