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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

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

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

vel interitus Mors est malis vita bonis Vide paris sumptionis Quàm sit dispar exitus Fracto demum sacramento Ne vacilet sed memento Tantum esse sub fragmento Quantum toto tegitur Nulla rei sit scissura Signi tantum sit fractura Qua nec status nec statura Signati minuitur Ecce panis Angelorum Factus cibus viatorum Verè panis filiorum Non mittendus canibus The Sequence a a Nicolas OSyon prayse thou thy Sauiour c. b b Vrb. 4. Thomas That which Christ did in his Supper He expressed that it was to be don In the remembrance of him c Being taught by the holy institutions We cōsecrate the bread and wine For the hoste of saluation d A rule is giuen to Christians That the bread is turned into flesh And the blood into wine e Which thing thou comprehēdest not which thing thou seest not A couragious faith kepeth it Beyond all order of nature f Vnder diuerse kindes Vnder signes onely and not vnder thinges Most excellent thinges lie hidden g The flesh is meat the blood drinke And yet remaineth Christ full and whole Vnder both kindes h He is not broken of the receauer Nor puld in peeces nor yet diuided But taken full and whole i One taketh him and so doe thousands And asmuch hath that one as they all haue And behing receaued yet is not consumed c. k The good folke receaue him and so do also the ill And yet not all a like To life or death Death to the wicked but life to the godly See the differēce of the receauing How vnlike the issue is l In the ende when the sacrament is broken Let no man doubt but remember That there is asmuch vnder one peece As is vnder the whole Ther is no cutting of of anything But the breaking only of the signe Which neither diminisheth the state nor stature Of the thing signified m Thus here we see the bread of Angels Made the foode of trauellers The true bread of the children Which is not to be cast to dogges Of the thinges that are to be considered vpon these afore said fragmentes and matters but especially vpon the Prose CHAPTER XX. a BEcause the Prose Sequence that is said in this Masse is very long I haue only here set downe about the one halfe thereof in such forme and maner as that a man may the easelier iudge of the rest b That which we receaue so often heard out of Saint Paule is comprehended within this complement wherein is said that Iesus Christ cōmanded to minister the Supper in such forme and maner and to such an ende as he him selfe had leaft them an example How then durst these false prophetes be so bold as to alter and ouerthrow this holy ordinance with this patched inuention of theirs in the Masse c Seeing then that Iesus Christ hath taught vs how to deale in the Supper where will this slibber Gibber find in the institutiō therof that he ordeined the consecration of the bread and wine to be made an hoste for saluation that is to say a sacrifice to obtaine saluation therby For an host doth not fignify such a round white cake as that which they call an hoste in the Masse and as the simple so thinke of it But signifieth that which is sacrificed the very sacrifice it selfe And for asmuch as the priests take the Masse to be such a sacrifice as wherein they sacrifice Iesus Christ with their owne handes they call this white round cake the hoste which they take to be Iesus Christ because they meane to sacrifice him offer him vp Howbeit the supper was not ordeined for this purpose but contrary wise to admonish vs that there was none other sacrifice but that which Iesus Christ made vpon the crosse which could not be by any meanes againe sacrificed but that that was the remembrance of this sacrifice And taking this name of the hoste in this sence the wine which they also offer for the blood of Iesus Christ should be an hoste likewise aswell as the bread although it be not so called Againe neither should the litle round Robins which are deliuered to the people in the administration of the Supper nor yet the great ones that are kept in the pixe or shrine as the holy hoste of Dijon and such like be any hostes because that they are not offred vp nor sacrificed as that is which is in the Masse And therfore euen by their owne doctrine and practise they do misterme them d Where find they me againe this instruction whereby Christians are taught that the bread is thē no more bread when as the priest hath breathed ouer it and hudled vp certaine wordes in so doing but very flesh the wine likewise no more wine but euen very blood For that which is spoken in this complement that the bread is turned into flesh and the wine into blood signifieth the selfe same which the author himselfe sayth in the hymne at euēsong in the said feast in these words Verbum caro panem verum Verbo carnem efficit Fitque sanguis Christimerum Et si sensus deficit Ad firmandum cor syncerum Sola fides sufficit That is to say The word flesh maketh the true bread flesh by the word the wine is made the blood of Christ although the sence cānot perceaue it And for the strengthning of a sincere hart faith only sufficeth This last sentence is very true if it be applied to a true faith founded vpon the pure clere word of God as shall more at large hereafter be spoken But the first is a sentence altogether against the sence which they here take it for not onely of the pure word of God but also of the nature of all the sacramēts which cā be no sacramēts if they haue not the true signes in them the things also that are signified by thē likewise against the iudgemēt of the aunciēt Church as hath bene declared by the words of Ireneus yea also against the very doctrine of Popish transubstantiatiō For they which are the vpholders therof dare not thēselues affirme that the bread and wine are changed into the very substaunce of the body and blood of Iesus Christ by reason of the great absurdities that would ensue vpon this opiniō as hath bene by vs already somwhat largely handled in the booke of the Ministery of the word of God of the Sacraments And therefore they had rather say that the substāce of the bread wine is nothing cleane vanished away the body blood of the Lord to become in place It must not be said then that the bread is become flesh that is to say translated into flesh or goeth for flesh so giueth it place But rather that flesh becometh bread that the substance of bread giueth it place lodgeth vnder his accidentes The like is also of the wine and

blood We see now the certainty that is in this doctrine and what a notable foundation it hath e Although faith beholdeth thinges which can not be seene with the bodely eyes nor yet perceiued by mans raison yet is it neither bleareyed nor blind to suffer it selfe to be lead as a young child that is without iudgemēt who is easely made beleue that bladders are lanternes and what soeuer else it seeth or like vnto old foolish doting womē who lightly beleue what soeuer foolish thing is tould them or like brute bestes who are easely led in a string For faith looketh into the word of God with her spiritually eyes wherein she beholdeth vnderstādeth as it were in a glasse those things which God sheweth manifesteth vnto her which mans reason is neuer able to vnderstād nor cōprehēd by the light of nature without it be regenerated renued by the spirit of God what soeuer faith seeth in this glasse is a great deale more certaine thē that which the body seeth with his eyes or that mās reason is able to cōprehēd or perceiue with al her natural senses But as it cānot be faith without it be first groūded vpō the word of God so likewise can it see no whit but in this glasse wherin God manifesteth representeth himselfe vnto it But the faith of the Romanists which Thomas of Aquine maketh so cōstant in this Prose is a bleareyed blind faith and altogether brutish which suffreth it selfe to be lead by the blind the leaders of the blind as one that is blind her self by beastes as a miserable brute beast which followeth others For where is this glasse of Gods word wherein it beholdeth that which Thomas sayth it beleueth so cōstātly kepeth in hart cōcerning this bewitched Popish trāsubstātiatiō cōsecratiō for it is not enough that the whole order of nature which God hath ordeined be ouerthrowen in it as it is here said but that eftsoones the whole dispēsatiō of the mistery of Christes incarnatiō must also be ouerthrowen Iesus Christ robbed of his humaine nature the whole order which God hath placed in his church by his word the very true nature of the Sacramēts likewise Wherefore it is greater reason to call their faith which follow the Popish church go to worke thus aduenturously blokishly rather a rash and arrogant faith then a firme and constant faith f Let vs see now what it is that they say is here done ouer beyond all order of nature It is forsooth that accidents of bread wine do here remaine and yet without substance either of bread or wine and contrarywise that the body blood of Iesus Christ is here without the accidentes and qualities of bread and wine Wherefore by these kindes signes they vnderstād the accidēts and qualities of bread wine by the thinges vnder which these excellēt thinges are hidden they vnderstād the substance of them by these hidden thinges the body and blod of Iesus Christ which are in very substance vnder the shew of bread wine and not vnder the bread wine it selfe but vnder a false shew of them so that the bread and wine wich they see there are not there but the body and blood which is not seene there and wherof is no shew in the whole world g Although the body according to their doctrine is vnder the kindes of bread and the blood vnder the kindes of wine yet we must not beleue forsooth that they are separated one from the other but that the body is aswell vnder the kind of wine as the blood and the blood vnder the kind of bread as the body Thus we see the body and blood separated and yet for all that they are not separated And no more is it in deede if this presence be spiritually taken as it is conuenient it should be But to take it corporally naturally as they take it it serueth to no purpose except they deale with brute beastes who are contented that my maisters the Sophisters sorcerers coniurers haue said that it is so although they haue no naturall ground for it nor yet any ground out of the word of God h Let them here consider vpon that which we haue already said when we spake of the breaking of the hoste and agree therunto with Berengers honorable amendes and adiuration i Either the body of Iesus Christ is not a true naturall body or else this cannot be which is here said taking it corporally and naturally and not spiritually For as Saint Augustine sayeth we right well know that this grace is not consumed by peece meale k This is false if it be vnderstood not onely of the signes but also of the thinges signified For as it hath bene already shewed by the wordes of S. Augustine that Iesus Christ his flesh blood cā neuer be receaued but vnto saluatiō not to dānatiō and yet forsooth the signes may But it is not because Iesus Christ is receaued with thē but because he is not receaued with them For if he were receaued then that would follow which he promised by the receauing of him and which hath so often bene said in the Alleluya and which shal be said in the Gospell following The receauing then of the faithfull and vnfaithfull is not alike For the faithfull receaueth the signe and the thing signified the vnfaithfull receaueth nothing saue the signe onely although he be at the selfe same table receaueth the selfe same Sacrament of the selfe same Minister l They which beleeue this so monstrous doctrine ar not without cause admonished that they stagger not For to say truely they must be verie dronke more senslesse then brute beasts Now as they would make men beleeue that the bread is chaunged into a bodie the wine into blood and yet the one fully and wholly in the other as well as if it were all one Euen so likewise would they make men beleeue that although they haue deuided their roūd cake into many peeces which is the bodie of their Christ Yet that there is as much substance in one of the peeces as was in the whole cake But I do beleeue that if they should come to the partition of an inheritaunce of lande which wholy appertained vnto them it would be a very hard matter to make them receiue allow this philosophie and make them agree that there were as much in one peece of it as in the totall They would therein be as greatly troubled as the Curate was who expoūded this text That to loue God with all his hart signified with the greater part when as his parishioners told him that they would according to that exposition demaunde their part of the Curate For although he said that it was all his yet notwithstanding that it ought to be vnderstood onely of the greater part and not of all as he had expounded it of the loue of the whole hart towards

not what they them selues say and yet beleeue confesse these holy words Of the Nycene and Constantinople Creede containing the sound faith of the true and auncient Church CHAPTER XXV ANd whē he hath made the signe of the crosse he kisseth the booke a And afterward let him say if it be to be said I beleeue in one God Then let him beginne in the middest of the Altar with his handes a sunder and after he hath begunne let him ioyne his handes a while together and make an ende after this sort The Father Almightie e maker of heauen and earth and of all thinges visible and inuisible d in Iesus Christ the onely begotten Sonne of God And borne of the Father before all worlds God of God light of light verie God of verie God begotten and not made Consubstantiall with the Father by whome all thinges are made Who for vs menne for our saluation came downe from heauen and was incarnate by the holy Ghost of the virgine Marie Here he boweth his knee And was made man And was also crucified for vs vnder Pontius Pilate suffered and was buried And the thirde day arose againe accordinge to the Scriptures e Hee ascended into heauen and sitteth on the right hand of the Father f And shall come againe in glory to iudge the quick the dead Whose Kingdom shall haue no ende And in the holie Ghost the Lorde and giuer of life who proceedeth from the Father and the Sonne Who with the Father and the Sonne together is worshipped and glorified who spake by the Prophets And one holy vniuersall and Apostolike Church I confesse also one Baptisme for the Remission of sinnes and do looke for the Resurrection of the deade and the life of the worlde to come Amen ET facto signo crucis osculatur librum Deinde a dicat si sit dicendum Credo in vnum Deum Disiūctis manibus in medio Altaris incipiat postquam inceperit paulatim iungat manus sic finiat Patrem Omnipotentem factorem Caeli terrae visibilium omnium inuisibilium in vnum Dominum Iesum Christum filium Dei vnigenitum ex Patre natum ante omnia secula Deum de Deo lumen de lumine Deum verum de Deo vero Genitum non factum consubstantialem patri per quem om nia facta sunt Qui propter nos homines propter salutem nostram descendit de caelis Et incarnatus est de Spiritu sancto ex Moria Virgine Hic genu flectitur Et homo factus est crucifixus etiam pro nobis sub Pontio Pilato passus sepultus est Et resurrexit tertiae die secundum Scripturas Et ascendit in caelum sedit ad dextrā Patris iterum venturus est cum gloria iudicare viuos mortuos cutus regni non erit finis Et in Spiritum sanctum Dominum viuificantem qui ex Patre filioque procedit Qui cum Patre filio simul adoratur glorificatur qui locutus est per Prophetas Et vnū sanctam Catholicam Apostolicam Ecclesiam Confiteor vnum Baptismum in remissionem peccatorū Et expecto resurrectionē mor tuorum Et vitam venturi saeculi Amen Of the thinges that are to be considered in this Crede concerning those matters which we are presently in hand withall CHAPTER XXVI a WE haue already spokē somwhat largelie of the singing silēce of the crede in the Masse In the Masse booke it is commaunded to be said on this festiuall day and on the octaues thereof There is concerning the recitall of the Creede a Decree in the third Councel of Tolede solemnized in the dayes of pope Pelagius the second which expreslie commaundeth That it should be recited and deliuered verie loudly before the Lordes prayer throughout all the Churches of Gallice and Spaine after the maner of the East Churches and Councell of Constantinople to the end that the faith might be manifested and haue testimonie so that the hartes of the people which were purified by faith might go receaue the bodie and blood of our Sauiour Iesus Christ Which Decree manifestly confirmeth that which we haue alreadie spokē hereof elsewhere There is also a Decree in the Councel of Basil against such as should say it by halfes as I haue oftentimes sene them do Ex lib. Con when I went to Masse being then very yōg Our Priests song the creede after the Almain maner which they called the Almaine crede it went no further then to homo factus est there they ended it They vsed it when they had hast to their dinner and were wearied to say the Creede out at length and no doubt of it they deale so with it euen at this day for all the decreé of the Counsell of Basill b This aduertissement concerneth the iollie shew of the countenance sleight of the handes which Sir Gurdegobresse must hold maintaine c A Creatour is more proper and vsuall then a maker and the Greeke word is so set downe for that purpose And therefore seeing it is so that God is the creatour of all thinges and consequētly the Gouernour and Guider of them and vpholdeth and mainteineth them why runne the priests to creatures and other what soeuer they are whether it be to men or women Saintes but to him alone if they take him for the creatour father and all the rest for creatures For to pray to any other then vnto God is against this Article For prayer without faith cannot be right Now none of vs all confesse in this Creede which conteineth the very whole some and effect of Faith and Christian religion that we beliue in any other then in God the Father the Sonne the holy Ghost No we do not say that we beleue in the Church her selfe But only that we do beleue the Church For there is a difference betwene that that we beleue of the Church and that which we beleue of God the Father of the Sonne and of the holy Ghost in them in whom we say we beleue that is to say that we put our whole trust and confidence in them but not in the Church For it is composed of men and as the Prophete sayeth cursed is that man which putteth his trust in man Wherefore we onely say that as we put our trust in the Father the Sonne and the holy Ghost we beleue also that ther is a Church that is to say an holy assemblee by reason of this affiaunce that it hath in the Father the Sonne the holy Ghost by whom it is sanctified and stayeth it selfe vpon one God who is father vnto it by the loue of his sonne Iesus Christ through the sanctification of the holy Ghost Then is it not God neither the Father nor the Sonne nor yet the holy Ghost nor any parte or member of the Deitie no not the Angels them selues but are all creatures And therefore if it be

vobiscum Et cum spiritu tuo Oremus Deinde girans se ex parte sinistra dicit Secretam vel Secretas Secreta Ecclesiae tuae quaesumus Domine vnitatis pacis propicius dona concede quae sub oblatis muneribus mysticè designantur Per Dominum c. Of the thinges that are to be considered of vpon the aforesaid matters CHAPTER XXXI a HEre is now the second and solemnest hand washing in the Masse but yet not the most delicate And therefore Iohn sweet lippes licketh not his fingers He is contented to wash and make cleane his handes as Pilate did when he was willing to condemne Iesus Christ For seeing he will needes sacrifice it and that there can be no sacrifice without shedding of blood and death when any liue thing is sacrificed how farre is he behind Pilate I pray you who condemned Iesus Christ to be hanged on the crosse He may then very well bragge that he washeth his polluted handes amongest innocentes or in innocencie as it is in the Psalme which this blasphemour abuseth here so villanously But is there either rime or reason here in this I will speake no more of the blasphemies which are in these prayers either because they are altogether contrary to the true calling on the name of God and the merite of Iesus Christ or else because they are ill fauouredly applied and the holy word of God by them prophaned and dishonored b Here are crosses plentie The priestes are very well contented to skirmish with them and kisse them as long as you will but to beare the crosse of Iesus Christ for his wordes sake backe with that legge They cannot skill of it c Who is that inuisible sacrificer and keeper that he calleth vpon for the sanctifying of so execrable a sacrifice If it be he for whome it is prepared and in whose name it is offred surely it cannot be the holy Ghost Ephes 2.6 nor yet Iesus the holy of holy ones but the vncleane spirite who guideth and ruleth the enemies of Iesus Berno of the office of the Masse Ca. 12. Berno testifieth that this prayer is said after the vse of the Gaules and French d Euery man may here see the pitches and turnes and legier de maines that are vsed and played to all ententes purposes And amongest all the rest it is ordeined that maister Iohn must turne him selfe to the people and recommend him to their prayers promising them also to lend them his Howbeit the people vnderstand not a word of that he sayeth Wherefore he loseth this his recommendation without haply it serue him for the stopping of a gappe for the better garnishing and furnishing of the play Wherupon we haue to note that if he haue but one to make aunswere he should say brother pray and not brethren pray ye e Here he maketh all these his companions that are at Masse with him saying that the sacrifice which he offreth is aswell theirs as his And therefore if he renounce Iesus Christ in offring it they all likewise renounce him which are at Masse with him It should seeme that this was taken from the maner and vse of the auncient Church wherein the Ministers of the word of God desiered the Church to pray for them and wherein also they which offred their goods aswell for the sustentation of the poore as for the maintenaunce of the diuine seruice called vpon God f He againe exhorteth to prayer and after prayeth him selfe in secret when he hath a litle pitcht and turned And therefore this prayer is called Nico. de Plou expo 3. part Miss Secret And because he sometimes sayeth moe then one of them as he doeth of the collectes it is leaft to my young Maisters choise that doth the office who hath a rule to say alwayes as many Secrettes as he shall say other collectes Now I could neuer yet finde out the Authours that put to all these fragmentes which were put in sithence the Offertorie without as I take it they be the Authours of the Secrettes to whom they attribute the Collectes because they are such prayers as alter and chaunge according to the diuersitie of the Masses I know not whether these Secrettes were put into the Masse in steed of prayers which are secretly made by euery one in particular in the auncient Church after the deliuerie of the worde of God and the publicke prayers which the Minister sayeth in the name of the whole Church Alama de offic Miss Ca. 3. Cypria de Dominica oratione Serm. 6. Matth. 6. yea or no. Alamarius meaning to rēder a reason hereof alleageth that which S. Cyprian wrote of the modesty countenances and humilitie which are to be vsed obserued in prayer finding fault with the disorders that are committed therein And amongest all other pointes he teacheth that there is no need to vse much babling which thing our Sauiour Christ him selfe expreslie hath touched And besides that it is not needefull forcibly to crie out therein considering that we are to deale with God who both seeth and knoweth our hartes Howbeit Cyprian his meaninge is not that the common prayers which are saide in the Church in the name of the whole Congregation should so basely be mumbled vp as that no man might bee able to heare them For he speaketh not onely of such prayers but generallie of all For it is one thing to praye particularly and a part and another thing to pray in common as the ministers of the Church doe who are as it were the mouth of the whole Congregatiō Again why apply they not likewise this vnto their roaring and yelling wherewith they make a farre greater noise in their Churches then euer did the Priestes of Ball as if their God were deafe a sleepe or else dronke in some Tauerne Wherfore say they not this in such sort as they say the secretes and Canon g There are some of their secretes in the Masse which containe horible blasphhemies As for this that is here set downe is not amisse nor yet contrarie to the true doctrine of the Supper They make it not here strange to vse this worde Signifieth declaring that the Supper representeth the peace and vnion which wee haue in Iesus Christ which cannot be vnderstood of their Masse whervnto they applye it For what signification can there be of peace and vnion in the Priests particular Supper and in the breade and wine which he offereth This may be said of the Supper hauing regard to the sacrifice of thankesgiuing which is there offred giuing thankes vnto Iesus Christ by the communicating thereof with a common accorde and consent Of the Preface and of the Sanctus CHAPTER XXXII HEre a lifting vp his hands a sonder he saith For euer and euer Aunswer So be it The Priest The Lord be with you Answer And with thy Spirite The Priest d Lift vp your hartes Answer We lift them vp vnto the Lord. The Priest Let vs geue thankes vnto the Lord

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

Damasus had alleaged I haue here of purpose againe set downe these things that euery man might the better vnderstand what great difference there is betwene the Masse as it is at this day in the popish church and the maner that was vsed therein in the auncient Church to the end it might not be thought that this Masse of the Popish church is vsed in the diuine seruice after that maner that it was in the auncient church we also see the superstitious difference that was betwene the office of the Bishop and the Priest being thus diuided in two in suche maner and forme and for the reasons which we haue heretofore els where rendred For seing that the ministery both of Bishops and Priestes hath bene alwaies one the selfe same ministery so farre forth as it toucheth extendeth it selfe vnto preaching administration of the sacraments why shoulde not the blessing of the one be of as great effect power as the blessing of the other considering that Blessing is prayer and that that prayer which the ministers of the Church make is made as it were in the person of the Lord God and in the name and behalfe of the whole church whereof the minister is as it were the mouth by which God him selfe speaketh and offreth and giueth his blessing and power to this holy ministery which he him selfe hath ordeyned My meaning is by this my speach of the ministerye of the Gospell and of the true ministers thereof f After that the Priest hath pronounced his last blessing he putteth of all his masking robes which he before had put on to play this parte and againe mumbleth vp his prayers as he did when he made him self ready but the Lord God knoweth to what great purpose they are sayd and so buzzed vp g We are to seeke for other maner of Priests and Gods seruauntes then these are for the executing of that that is there spoken of in this psalme h Here againe we see how this iolly Simeon playeth his part i Here is hudled vp pele mele both canticles psalmes and prayers in Greeke and eke in Latine one in anothers necke from a post to a pudding pricke As touching this Canticle which the Grecians made in the behalfe of the Hebrewes Daniels companions who were put into Nebuchadnezer his hoate burning furnace they haue great reason both to alleage singe it to make an ende of such a blasphemy as the masse is that by such infamous and detestable people as these are who execute the office not of these faithfull seruaunts of God which were put into the furnace because they had rather be burnt quicke then they would worship any idolls against the expresse commaūdement and lawe of God but of Nebuchadnezer causing such to be burnt to death who as these holy people were wil not worship their idols but chose rather to be burnt thē so villanouslie deny Iesus Christ as he is daylie denied in the Masse by mens traditions which are obserued vnder the raigne of Antichrist in stead of the commaundements and ordinances of God And here we will make an end of the Masse which we haue a great long time song hauing touched no matters therin but onelie the most grosse and doltish Which thing we haue done to the end that all men might the better vnderstand how farre it differeth from the holy Supper of Iesus Christ what a masse huge heape of all abhominable idolatrie it is and the verie raigne and gouernement of Antichrist and his whole prop and foundation whom I beseech the Lord eftsoones ouerthrow and destroy with the breath of his mouth So be it FINIS