Selected quad for the lemma: lord_n

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lord_n	death_n	drink_v	eat_v	10,941	5	7.4647	4	false

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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

the charge that was giuen to the Subdeacons for the reading of the Epistle before all men and to the Deacon for the reading of the Gospell for the instruction of the faithfull And in the Councell of Valēce holden in Spaine about the dayes of Symmach or Hormisd Ex lib. Con. it was decreed that the Gospell should be read after the Epistle that is to say after Paules Epistles Because there was a time when as the Masse began with the Epistle as elsewhere hath bin said and that they read nothing else in it but the Epistles of the Apostles and after thē the Gospelles And therefore it was ordained in the same Councell that according to the ancient Canons custome of the auncient Church the Gospell should be read after the rest of the lessons taken out of th'Epistles of the Apostles in the Masse of the Catechumeni before the offertorie of the faithfull to th' end that the faithful who taried lōg at the diuine seruice might be instructed as wel by reading of the said lessons as by the sermōs which the Bishops priests made on them but also the catechumeni penitētiaries all the rest likewise which as yet were enemies vnto the religion or not well instructed or excōmunicated who were put out whē they went to the Sermon nothing left vndone but the cōmunion offertory of the faithful for the releuing of the pore And the cause of this ordinance is there rendred It is said they because that we haue found by experiēce that many by this meane haue bin conuerted to the faith after they had once hard the doctrine Wherin we haue againe a very euidēt testimony of that which hath bene said as well of the preaching as also of the diuine seruice which in the auncient time of the Church was said in a lāguage that all men vnderstood For if it had bene deliuered in an vnknowen tong they which ar here spoken of had not bin conuerted neither had it so fallē out with thē as the holy Apostle him self saith it falleth out with the verie infidelles 1 Cor. 14. when they come into the Church heare vnderstand the doctrine that is there handled Their hart saith he is touched therwith they right well know that God is in them whome they heare so speake but contrariwise it had fallen out otherwise with them then as the same Apostle saith it fell out if they which spake had spoken in an vnknowen toung They would haue thought saith he that you had byn fooles mad men Moreouer because there were some then in those dayes which entermedled songs Psalmes betweene the reading of the Epistle and Gospell Ex lib. Con. it is said in the decrees of the 4. Councell of Tolede celebrated about the time of Honorius the first that it is contrarie to the auncient Cannons and auncient custome of the Church Wherefore it is forbidden vpon paine of excommunication that it be no more so done but that those prayers songs Psalmes shall be reserued to be said or song after the reading of the Gospel to the end the order be not marred but that the doctrine shall be preferred in his place without confusion Wherein appeareth that whatsoeuer is nowe in the Masse betweene the Epistle the Gospell to wit the Response and Graduell the Tracts Alleluya and prose haue bene added to the Masse as well against the ordinaunce of this Councell as also of the rest of the ancient Canōs by it alleadged But it is no maruell although that this ordinance hath not taken any great effect cōsidering that the custome of reading and declaring of the Epistle and Gospell in a tong which all men vnderstand hath bene vtterly abolished in the Masse wherefore there is no daunger in confounding both of order and doctrine whereas is neither order nor doctrine but altogether shame and confusion I haue of set purpose handled these matters in this place somewhat with the largest albeit I haue alreadie spoken some thing of them hertofore to the end that euery man may the better vnderstād what instruction there is in this part of the Masse called so by that name Let vs then first of all heare the Epistle which the Subdeacon is about to sing vs spreading abroade his fayre white hands according to that instruction which is giuen him thereof Of the reading of th'Epistle of the Masse that is celebrated on Corpus Christi day and of the matters worthie the consideration therein CHAPTER XII THe lesson of the Epistle of S. Paule the Apostle to the Corinthes Jerome a Damasc Tel●spor 1. Cor. 11. a Brethren b for that which I receaued of the Lorde that also I deliuer vnto you For the Lorde Iesus the same night wherein he was betrayed tooke breade and when he had giuen c thankes he d brake it and saide e Take and eate f This is my bodie g which shall be deliuered for you h Do ye shall be deliuered for you h Do ye this in the remembrance of mee And after supper he toke the cup likewise saying i This cup is the newe Testament in my blood Do this k as often as you take it in remembrance of me For as often as you shall eate this bread and drinke this cup l you shall shewe the Lords death m vntill he come Whosoeuer then shall eate this n bread or drinke the cuppe of the Lorde o vnworthelie p shall bee guiltie of the bodie and blood of the Lorde q Let a man therefore proue him selfe and then let him eate of this breade and drinke of this cuppe For whosoeuer eateth and drinketh thereof vnworthelie eateth and drinketh his owner damnation because he maketh no difference of the Lordes s bodie LEctio Epistolae beati Pauli Apostoli ad Cor. Fratres ego enim a●eepi à Domino quod tradidi vobis quoniam Domi nus Iesus in qua nocte tra debatur accepit panem et gratias agens fregit dixit Accipite manducate hoc est corpus meū quod pro vobis tradetur hoc facite in meam cōmemorationem Similiter Calicem postquam caenauit dicens hic calix nouū Testamentum est in meo sanguine hoc facite quotiescunque sumitis in meam cōmemorationem Quotiescunque enim manducabitis panē hunc calicē bibetis mortē Domini annūtiabitis donec veniat Itaque quicunque māducauerit panem vel biberit calicē Domini indigne reus erit cor poris et sanguinis Domini Probet autē seipsum homo sic de pane illo edat de calice bibat Qui enim māducat bibit indigne iudicium sibi manducatet bibit non dijudicans corpus Domini a We may iudge by this peece which is here thrust in taken out of the first Epistle to the Corinthes with what iudgemēt the places were collected out of the holy Scriptures which being taken from them were applied to the Masse For for the first

which is in his chalice which he iuggleth into it which blood he maketh onely for the body of his owne God and for none of the rest And therefore it must nedes be that either the rest haue no blood or els that he maketh their blood all at once with the bodies As in very deede it ought to be if this bread were turned and as they say really essentially substantially sensibly and corporally transubstantiated into the naturall body of Iesus Christ or else it cannot be chosen but that the rest of the bodyes which are made for the commō people haue no blood at all in thē And although the priestes God hath blood yet bycause it is separated from the body therefore it cannot be but a dead body because a liuing body is not without blood Wherefore the body of the God which they eate is a dead body Againe if they say that there is blood in the bodyes which the common people eate thē deale they more cruelly making them eate them while they are yet aliue c This is a very necessary aduertisement because Sir Iohn Shorne hath not the enterlude booke caried after him in this stage play to be prompted behind in the eare if he should at anie time haply forget his part as they commonly do in other stage playes In what sort the Priests are to take hould and handle the Chalice and how to renue and eate their Gods CHAPTER V. THE a fift is he must so discretely gently take the Chalice as that he rush it not against anie thinge by reason of some sodeine cough which might happen him but so charily take it as that he be not thereby anie way letted b But when he shall take manie hostes as when the host is to be renewed lette him take the first which he hath consecrated and the bloud also And when he hath so done let him take the test that remaine But yet let him first take his owne before any the other Because he beleeueth and is assured of his owne howbeit he beleeueth of the rest but is not assured c Lastly let the washings be QVinta est vt sic moderatè calicē sumne propter impetum tuss● inopinatae occurrat s●● cautè sumot vt impedimentum non habeat Si vero plures hostia debet sumere vt quand hostia est renouanda primo sumat eam quam cōfecit sanguinem Po● haec alias quae super sum suam prius sumat qua● alias quia de suis cred● scit de alijs credit nescit Demum desuper ablutiones non priu● a By this is learned the Art howe to take and handle the chalice b Nowe because there must be alwayes gods in the pixe ready to carie to those that are sicke when neede shall be and also to honour keepe the Church therefore they must often times be renued and newe put in in their steade for otherwise they would be mouldy and filthy And so by that meane they should not remaine white gods but mouldye and greene gods as manie times it commeth to passe through the negligēce securenesse and default of their Gard as hereafter shall be shewed Nowe when these gods are renued the Priest which renueth them must of necessitie eate the old ones and put in for them span newe ones But whensoeuer there is a generall receauing of their maker as they say if it so fall out as that there be not as many receauers to eate as there are Gods to be eaten either the Priest must eate all that are left or else he must giue to eche man more then one peece either else put them into the pixe to be afterward distributed as we haue before said And for the greater solemnizing of the banquet when as Mast Person is to gobble them vp it must commonly be done when he is at Masse But because the same host which the Priest hath renued is the more honorable and surer he for his honours sake goeth foremost and is first swallowed vp For M. Iohn Shorne is not so certaine of the other olde Gods as he is of his owne newe one as well by reason that some other blacke-Smithes might haue made them as also for that it is possible they might haue beene changed And therefore it is here said that he is sure of his owne that is to say that he hath breathed vpon it with a good intent to make a ioly braue round and white God of it like to a iolie large slise of a Turnipe But he is not so certaine of any of the rest nor yet of the intent of my maisters the black-Smithes that forged them Wherefore it is said That he beleeueth all that the mother holy Church of Rome vseth but he is not assured of it And therefore he walketh in the faith of Priesthood which is well to be considered of For either faith is ioyned with knowledge or without knowledge And if knowledge be ioyned with faith what maner of faith can that be which knoweth not that that it beleeueth But if it be faith without knowledge then is not the other faith which is ioyned with knowledge And so both on the one side on the other there is faith without faith I doubt not but that our maisters could distinguish here very well But let them make what distinction they lust they know neither Christian faith nor yet Christian knowledge For they haue no foundation from the word of the Lord of all that they here bring in c I vnderstand by the washings that are here spoken of of the last finger licking which the Priest maketh after he hath eaten his God his flesh drōk his blood the last time that he poureth in wine into his chalice as well for the washing and rinsing of his teeth as of his fingers chalice to the ende there should neither fleshe or blood remaine either in his throte handes nor Chalice And because this last wine that is powred in is not blood as is the first it behoueth him to eate all the Gods that are to be eaten before such time as he powreth in this last wine for the rinsing of his teeth and fingers for otherwise they should not be eaten to breake-fast which were a most grieuous deadly sinne But when it is blood then it is another matter And the Priest hath neuer broken his fast no though he eate neuer so many of his round singing cakes which are turned into Gods vntill he be ready to burst withall and drinke as much wine turned into blood as that he be as dronke as a pisse-pot and so be ready to burst and kill him selfe withall VVhat commemorations are to be made in the Canon of the Masse and for whom they ought speciallie to be made CHAPTER VI. SExta est vt paucorum nominibus se adstringat in Canone seu memēto nec perpetuò sed quādiu velit faciat quando velit omittat Quia Canon de multitudine nominum prolixatur

cleaue to my bowels and graunt that there remaine in me no spot of sinne which haue bene refreshed with this pure and holy Sacraments who liuest and raignest c. p Lord now lettest thou thy seruaunt depart in peace according to thy word c. Vnto the ende of the songe with Glory be to the Father c. as it was c. Lorde haue mercie vppon vs. Christ haue mercy vpon vs. Lorde haue mercie vppon vs. Our Father c. Of the matters that are to be considered of vpon the Priest his breakefast and Communion CHAPTER LII a THe bodie of Christ is not a round cake deuided into foure quarters as is the rounde cake of this our Sir Gurdegobreasse b He must receaue another kinde of breade then this round cake if he will haue the heauenly bread c Here is a verie pitifull Sir Gurdey d Here is a pleasant Centuriō who speaketh vnto his round cake euen as the Centurion in the Gospell spake vnto Iesus the very Sonne of God e The house rouffe of this scuruie shaueling is his belly wherinto he meaneth like a rauening wolfe to swallowe vp this sillie lambe which he now calleth Lorde vpon whome before he hath called for mercie that afterward he might deuour him f The bodie that is to say the round cake is verie easilie to be handled and very light to crosse him selfe and serue him to play withall like a flie flap because the flies should not trouble and vex him when he is at breakefast and drinking of his wine g Such a prayer no whit appertaineth vnto this round cake nor yet vnto this banquet wherat Iesus Christ is not present h Here he more honoureth his Goblet then he doth the bodie of his God Howbeit I doe not greatly maruell at that Because his Goblet is made either of goulde siluer or at least of verie fine tinne and his God is made of no better stuffe then of a peece of paast And besides the Goblet is a pleasaunt thing to such sipping mates i These verses of Dauid are here againe as properly applied as they were in that place wherin they were heretofore propounded k Here hee must make the Goblet also to friske a little about for the crossing of him selfe as well as hee made the rounde cake friske about to crosse his reuerende worshipfulnesse l This wine and this water are no blood as that was which he euen nowe swallowed downe but are onely giuen him to make cleane and rinse his Goblet and wide weasant least there should remaine any blood in them m But in this prayer which he here maketh at his last washing which they call purifying is great reason For they haue reason to purifie and cleanse them selues after they haue polluted their handes and mouthes with such horrible sacrileadges and blasphemies committed as well against the death and passion as also against the bodie and blood of our Sauiour and Redeemer Iesus Christ Howbeit let vs consider of that which they speake Howe shall we receaue the selfe same thing with our soules which we receiue with our mouthes For the soule hath no such mouthas the body hath neither doth it eate or yet drink so neither is it in such sort fed either with such meates such drinkes For bread wine do serue to feede the bodie and not the soule saue that the soule is taught by them by reason of the bodelie senses of spirituall and inuisible thinges which are signified by these visible and materiall signes But the right meate and drinke of the soule are the bodie and blood of Iesus Christ not corporallie taken by the mouth of the bodie as the Popish Church teacheth But spirituallie by the mouth of faith which is the mouth of the soule and spirite by meane whereof the bodie is also afterwarde spirituallie fedde and it can not otherwise bee For admit that a man should eate the verie bodie and drinke the verie blood of our Lorde and Sauiour Iesus Christ yet should neither soule nor bodie Communicate thereof nor yet be fedde therewith vnto euerlastinge life For the heauenlie and deuine meate and drinke is spirituall and receaued by fayth And where that is we shall neede none other And therefore the signes of breade and wine that are distributed to vs in the Supper are not giuen vs that with them and by them wee shoulde receaue the bodie and blood of our Lorde and Sauiour Iesus Christ as if a peece of flesh should be giuen vs to eate without bread or in paast and wine in a cup to drinke as the Romish rabble and certaine others vnderstande and take it who corporallie conioyne the signes with the thinges signed and signified But are giuē to vs liuely to represent vnto our bodily senses that which our Lorde representeth to our inward senses or rather to stirre vp and dispose the whole man to receaue the heauenly and diuine giftes through faith and in spirite Againe if this bread and wine which the Priest receaueth in the Supper vnto him self alone are the bodie and blood of Iesus Christ as he taketh it and woulde haue men beleeue it so that there remaineth no more substance of the breade and wine then surely this gift and present is not corporall but euerlasting euen as Iesus Christ him selfe is And therefore he doeth him great wrong so to name it If this thē be not the bodie bloud of Iesus Christ but onely breade and wine as in verie deed it is which way can he make it becom a remedie for eternall life which remedie is in none but in Iesus Christ alone And besides we ar here further to note that which the Priest sayeth as if there were manie which banquetted with him at the verie same table as if they had communicated of the selfe same Sacrament Is not this a maruelous kinde of mockerie He verily thinketh that this prayer was not made to be sayed in particular Masses but when the people communicated together n He forgetteth not here to sucke his fingers o Our yong Maisters say that after this Supper is done the bodie of Iesus Christ returneth to heauen Howbeit this our scabd scald shorne Squier who gobleth him vp meaneth to haue him remaine in his entrailes and bowelles It is also written in that small pamphlet called Stella Clericorum that the Priest is Iesus Christ his Sepulcher because he swalloweth downe his bodie and blood into his bellie Morouer he hath great reason to haue his sinnes cleansed by the meanes of these notable and pure Sacramentes which he hath receaued by which he hath so horriblie renounced and blasphemed euen Iesus Christ him selfe p We here see a verie pleasant Simeon singing that song which that good Simeon soong when he held the yong child Iesus Christ in his armes Howbeit this our newe Simeon hath done much more if we would beleeue him For he hath holden him handled and tossed him both aliue dead euen as bigge and great as he

burnt But if the remnaunt that is so bitten as afore said may be taken without lothinge it is a great deale better that it be receaued Likewise if any man in continētly after the receauing thereof cast it vp againe albeit this food which is the food of the soule passeth away into the soule and not into the belly yet for the reuerence that is to be had to the Sacrament if there be founde neuer so litle a peece of the Euchariste let it be reuerently receaued againe e and the vomiting burnt and the powder thereof put amongest the reliques a O earth why openest thou not and swallowest vp this horrible blasphemers For what a kind of speach call you this If the body of Christ being consumed by Mise and Spiders commeth to naught O you villanous and detestable blasphemers what Lordes body is it that you speake of Is it the body of the Lord Iesus the very true sonne of God doth he suffer him selfe to be eaten of Mise and Spiders But you saye that you meane hereby Christes body the species and accidentes of bread onely without any substance and not Christes naturall body O bestly and brutish Balamites do you not see how God maketh you speake euen to the cōfounding of your selues by the testimony of your owne mouthes writings wordes haue entred sute against your owne selues that it might be a perpetuall remembrance in your Masse bookes of the most execrable and cursed blasphemies that euer were heard of on earth sithence the world was a world You euen you your selues at this very present expound thē your selues for you manifestly declare that your meaning heretofore was to signifie the same by these wordes Euchariste Hoste Sacrament Species of Sacrament Sacrifice and such other like withall you cōfirme the exposition which you haue made of them to the ende no man should thinke that we had done you any wronge But turne your selues which way you please and interpret your body of Christ that is so consumed and eaten with Mise Spiders and Wormes and brought to naught as it liketh you best And yet if there were none other mischiefe in all this your hellish diuinitie but your so vnreuerent speaking of the most precious body of our Sauiour Iesus Christ surely you most horrible blasphemours most detestable heretiques are well worthy to fry the hugest most notable fagots that euer were in the world And therefore now make ready your fagots and set them on a light fire to burne and roste vs withall because we will not beleue in your straunge Gods and straunge Christes who suffer them selues to be deuoured of vermine and perish in their bellies b There are some of them that are not contented that the mouse or vermine which shal be taken with the deede doing be burnt but giue commandement that it be first flead and puld in peeces and make thereof a faire Anatomie that they might plucke out such part of the body as remaineth vndigest out of the belly and guttes For is not this traiterous vermine worthy to be quartered as a traitour and afterward burnt like an heretique c This Ordenaunce of burning the vomit is but to supply the wante if there be none to be found that will eate it Which without doubt they are very well worthy of to the ende it might be truely said of them and without any maner of figuratiue kind of speach The dogge is turned to his vomit againe For such dogges are worthie neuer to eate any better kind of meate Of the sundry sortes of brewing of drinkes in the Masse and what choise is to be made of them CHAPTER XXIII ITEM a as concerning the matter of the blood take heed it be not sharp or else so small wine as that it hath no colour of wine neither let it be reddish water stained with a cloth that hath bene died in redde wine Let it not be vinegre nor wine vtterly corrupt Let it not be claret wine nor wine made of mulberies nor pomegranates Because they kepe not the true colour of wine Who soeuer consecrateth wittingly with wine that is in the way of corruption or tending that way greeuously sinneth although he consecrateth because it kepeth not the colour of wine Item there must great heede be taken that but a litle water be put into it For if there should be so much put in as to cause the wine lose his colour the consecration were of none effect ITē circa materiā sanguinis vide ne sit agresta vel vinū ita debile quòd nullo modo habeat speciem vini ne sit aqua rubea expressa de panno intincto in vino rubeo ne sit acetū vel vin●i omnino corruptū ne sit claretum vel vinum de moris aut malo granatis confectum quia veram speciē vini non retinent Conficiens scienter nō coactus cū vino quod est in via corruptionis vel ad corruptionem tēdens grauissinè peccat licet conficiat quoniam non retinet speciem vini Itē cauendū est ne apponatur nisi modicum de aqua Quia si tāt●i poneretur quod speciem vini tolleret non conficeretur a They say that there are many kindes of peares wherwith a man may make wine to say Masse withall for want of other stuffe And if a mā may make wine of peares why should there not be wine likewise made aswell of mulberies and pomegranades of such other like Now these poore asseheades greatly torment them selues about these outward signes being more carefull about them then about these thinges which are signified by the Sacramentes For this is all the matter wherewith they busy their heades withall seeing they haue made of Idoles visible and materiall signes b They needed not so greatly haue tormēted them selues nor yet moued so many questions about the mingling of water with wine if they would haue stood to the simple ordenaunce of Iesus Christ For seeing that Iesus Christ gaue no such commandement about the mixture of water with wine what a mockerie is this for them so greatly to breake their braines about the matter For how auncient a custome soeuer this is and what soeuer reason and misticall sence may be alleaged to colour this withall we must alwayes stand vpon this sure ground That the surest way is simply to follow the ordenaunces of Iesus Christ without adding any thing to them or diminishing any thing from them Of the spilling of the wine and blood and what is to be done to it if it be frosen CHAPTER XXIIII SI ante trāssubstantiationē effusa fuerit pars vini aliqua mutetur palla sub silentio si celebrās officiū prosequatur Si totum effusum fuerit mutatis lint● aminibus ministret denuò reincipiat ab Hāc igitur oblationem praemissa tamen confessione Si post transsubstātiationē effusa fuerit pars sanguinis nihilominus celebrās officiū prosequatur Si totum quòd

nothing like to this For they haue according to the meaning of the Scriptures rightly saied that which we so often times haue heard in the Creede that the Father being verie God hath begotten the Sonne who is also very God of very God but when we speake of the virgine Mary we say that Iesus was borne of her and not begotten of her But we will ouer slippe this as a thing that may be more fitly handled Neuerthelesse there is yet an other point herein to be handled and that is this that when Saint Paule vseth this maner of speach sayeth God and our Lord Iesus Christ the name of God is referred commonly to the Father and the name of our Lord to Iesus Christ For although Iesus Christ the very Sonne of God is very God with the Father and the Father also Lord aswell as the Sonne yet for all that there is a difference in speaking of the vnitie of God and of the distinction of the three personnes in Trinitie And therefore according to the maner of Saint Paule his speach and the vnderstanding of his wordes we should here vnderstand that the virgine Marie should not be the mother of Iesus Christ alone but also of the Father and that she had begotten both the Father and the Sonne But if they would say that this is here set downe to meete with the heresie of the Nestorians thereby to declare that Iesus Christ is not man alone or that there are in him two personnes as he is in one and the selfe same person verie God and verie man it might be a great deale more properly spoken in other wordes and neuer abuse the wordes of the Apostle c This is one of the places Rat. lib. 4. Rub. d. 4. part chae Nico. de Plou de expo Miss wherein no Amen is aunswered because as they say the Angels aunswere him Of the fourth parte of the Canon CHAPTER XXXVIII Infra actionem a a Leo. HAnc igitur oblationē seruitutis nostrae sed cunctae familiae tuae quesumus Domine vt placatus accipias b b Greg. diésque nostros in tua pace disponas atque ab aeterna damnatione nos eripi in electorū tuorum iubeas grege numerari Per Christum Dominum nostrum Amen a a Leo. Vnder the Action b b Greg. VVE therefore beseech thee ô Lord not only gently to receiue this oblatiō of our seruitude but also the oblation of thy familie c and direct our dayes in thy peace commaund vs to be deliuered from euerlasting death and be nombred amongest thy chosen through Iesus Christ our Lord. So be it a They call the Canon likewise by the name of Action And therefore that which they say vnder the title of the Action is asmuch as if they should haue sayed vnder the Canon Howbeit I know not to what end it is that they thus say And as for the name of Action they call it also the Canon Because as they say it is as it were a sute or cause brought in by the priest before God against the Deuil for all Christians And therefore it is no maruell though Sir Bartill who pleadeth this plea causeth himselfe to be well payed for the sutes which he cōmenceth cōsidering that he taketh vpō him the part of a lawyer in so dangerous a case Let Iesus Christ therfore rest him selfe and be still Rom. 8. 1. Tim. 2. and let S. Paule also giue him vs no more for our Aduocate but giue ouer this charge vnto good Sir Squibble Squabble who playeth the prety man so liuely herein b It appeareth by this prayer that they follow the trace somewhat of that which was sometimes vsed in the auncient Church as concerning the offringes of the faithfull which they offred vnto God For we may here easely see that this iolly Sir whip offreth not his offringes alone but the whole church together and that the church would neuer haue made this request which herein is conteined if she had meant to offer Iesus Christ in offring of bread and wine vnto God For she prayed for Iesus Christ that he might be acceptable vnto the Father with his sacrifice in steed that he might make vs acceptable vnto him by his sacrifice And therfore what is he that seeth not the blasphemie that is here committed and in many other the like prayers which are in this Canon and how the custome of the aunciēt Church and the maner of dealing therein is vtterly peruerted c Nicholas de Ploue Nic. de Plou de expo Miss 4 part Rat. lil 4. Rub. de 4. part cap. Berno de offic Miss Ca. 13. Ala. de off●c Miss Ca. 23. attributeth the beginning of this peece vnto Leo the first and the conclusion thereof vnto Gregory the first Howbeit Berno and Durand do attribute the one halfe of it to Gregory alone to wit the three demaundes that are in it And so although it be but a very small peece yet is it not all of one mans making Of the fift parte of the Canon conteining the entraunce into the Transubstantiation CHAPTER XXXIX a The Prayer b WHich oblation we beseeche thee ô God vouchsafe to make it in euery respect bles † regi † stred rati † fied reasonable and acceptable to the ende it may be made vnto vs the bo † dy and bl † ood of thy deare beloued Sonne our Lord Iesus Christ c The three former crosses are commonly made ouer the hoste and Chalice The fourth onely ouer the hoste and the fifte ouer the Chalice Oratio QVAM oblationem in Deus in omnibus quaesumus bene † dictam ascri † ptam ra † tam rationabilem acceptabilemque facere digneris vt nobis cor † pus san † guis fiat dilectissimi Filij tui Domini nostri Iesu Christi Tres praecedētes cruces primae fiunt super hostiam ●●licē cōmuniter quarta fit tantū super hostiam quinta fit super calicē a This is one of those prayers which is againe attributed to Leo and Gregory They which deuide the Canon but into fiue partes begin here the second conteining the consecration of the sacrifice b I will not here enter into the exposition of the epithetes and titles which they here giue vnto their oblation And therefore they which haue a minde to vnderstand them may learne them at their handes which haue treated of that matter It is enough for vs that we aduertise here the Readers to call to minde that which we haue already admonished them of else where as concerning the bread and wine in the Supper which were taken from the offrings of the faithful remember likewise that which we haue already hādled somwhat at large of the transubstantiatiō of the Auncients and in what sense they vnderstood how the bread and wine were made the body blood of our Lord Iesus in the Supper and chaunged turned into them

for anie temporal life but that they should remaine alwayes in vs and we by them be fed and refreshed And therefore this ought to be said of the outward signes administration of the Supper which prefigureth that perfect fruition of the Lords Table which is prepared for vs in heauen where we shall eate of the desired bread in the kingdome of God which banquet we begin alreadie here by a spiritual cōmunicating which we haue with Iesus Christ as is figured to vs in his Supper Of the leaue that is giuen to the people in the ende of the Masse and of the prayer which the Priest saith immediatly after and of the matters that are to be considered therevpon CHAPTER LIIII HEre let him kisse the image of the Crucifixe which is in the Masse booke and then say For euer and euer Answer So be it In the midst of th' Altar towards the people let him say The Lorde be with you Answer And with thy Spirit Priest a Go your wayes the Masse is Answer Thankes be to God b Note that when it is not said Glorie be to God on high Then for Go your wayes the Masse is They say Let vs blesse the Lord. c And for the dead Let them rest in peace Answer So be it d After that he hath bowed him selfe very low in the midst of the Altar he saith O holy Trinity let th' office of this my seruice be acceptable vnto thee grant that the Sacrifice which I vnworthely haue offred in the sight of thy Maiestie may please thee and by thy mercifulnes be propitiatory as wel to myself as also to as many as I haue offred the same for through Christ our Lord. Amē HIc osculet imaginem Crucifixi qui est in Missali deinde dicat Per omnia saecula saeculorum Resp Amen In medio Altaris versus populum dicat Dominus vobiscum Resp Et cum spiritu tu● Sacer. Ite Missa est Resp Deo gratias Nota quod quando nō dicitur Gloria in excelsis Deo tunc pro Ite Missa est dicitur Benedicamus Domino Et pro defunctis Requiestant in pace Resp Amen Deinde profundè inclinatus ante medium altaris dicit Placeat tibi sancta Trinitas obsequiū seruitutis me●e praesia vt hoc sacrificium quod oculis tuae maiestatis indignus obtuli tibi sit accepta bile mihique omnibus pro quibus illudobin● si● te mise rante propitiabi●e per Christū Dominum nostrum Amen a We will not here speake any more of the kissing of the image in the Masse booke neither yet of his last salutation of the Priest vnto the people Neither shall it be needfull againe to rehearse that which hath alreadie bin said of this leaue Ite Missa est But only set down the exposition which Barnard de Paratine Iohn Beleth Nicholas de Ploue make thereof saying that this is as much Nicol. de Plo. in expo 6. par Miss Berno de offic Mess Ca. 20. Alam de offic Miss Ca. 36. Nicol. de Plo. expo 6. part as if the Priest should haue said Get you hence about your businesse For the Masse is or the host and oblation is made an ende of And therefore go after it Whie then must they go into out yōg Maisters bellie that hath eaten it Now here is to be noted that the Priest playeth both Iesus Christ his part in his ascension vnto heauen and also the part of the Angelles who spake vnto the Apostles after his ascension and the people play the part of the retourning of the Apostles vnto Ierusalem after the ascension or according to the expositiō of Iohn Baleth of the returning of the people of Israell from Babilon I beseech you are not here great reasons in euerie of these gentle expositiōs b Moreouer this leaue is not alwayes giuen after one maner of fashion according to the rule which is here set down For if it be not giuē with Ite missa est the Priest turneth not himself vnto the people And here Durand rendreth a reason of this diuersitie Rat. li 4. par Rub. de ora no. saying that Ite missa est was in the old time sayed when as the people met together in great numbers at Masse by reason of the Communion that then was made to giue them leaue after this maner that at other times when the people did not assemble after that sort they vsed another kinde of fashion c If the faithfull that are dead rest alreadie in peace as before hath bene said then is this a vaine prayer for that purpose that they make it Moreouer they say that there is no peace graunted for the dead in the Masse that there is no mention at all made of them in the same because they haue no neede thereof And therefore it should seeme by this that they are quite clane forgotten in it d Euen as all the rest of the Romish Masse as at this day it is is nothing else but a continuall blaspheming of the name of God and of the merit passion of the death of Iesus Christ it can not be chosen but that it must also conclude with a most horrible and cursed blasphemie For after that the Priest hath forsaken Iesus Christ the Sonne of God and withall both the Father and the holie Ghost also in him he prayeth that the holie Trinitie would accept of this so insupportable blasphemie manifestly confessing that he taketh his Masse to be not onelie a Sacrifice of praise and thankesgiuing but also a propitiatorie Sacrifice for the obtaining by meane thereof remission of sinnes which we no wayes can obtaine but by the onelie Sacrifice which Iesus Christ made as hath alreadie bene often said And seeing it is so it was impossible to make a better conclusion of the exposition of the Masse thē Nicholas de Ploue hath there made greatly commending not onely this prayer which wee here presently speake of Tract fac de expos Miss 6. part but also the curtesies bowings that are to be made in the saying thereof mightelie reprouing al such as say it not as it is here ordained Wherevpon he bringeth foorth for his authoritie A very pleasaunt tale a maruelouse pleasant tale as followeth There was quoth he a man possest with a deuill who was brought before a certaine Priest whome this Priest asked what he thought of two other Priestes which hee named vnto him Then this deuill that tormented this poore wretched man said vnto him The first Priest quoth he which thou namedst vnto me was sometime ours but he is now the Lords And as for the other quoth this gentle maister deuill would be a verie honest man if it were not for stealing This Priest who had demaunded of this M. the deuil his prophet this questiō greatly maruelled to heare this answer because he tooke this priest of whom the deuill made him this auswer to be a verie holie man Whervpon he