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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

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

them selues of that which they cary in memorie for the auoiding of the wandringe of their mindes this way and that as oftentimes it falleth out b This naming of women seruantes doth manie times giue occasion of offence to manie of my young Maisters because it putteth them in minde of their women seruantes that are at home in their houses Which thing is sufficient enough to trouble their mindes both to make them forget their minding of consecration and also make all those become idolaters that are present with them at Masse e This N. doth againe admoyish them of their names which they are especially to recommend d This maner of speeche declareth that not onely the Priest which sayeth the Masse offereth the Sacrifice which there is made but also as many as are there with him Wherefore then attributeth he the workmāship to thē that are with him as well as to him selfe And therefore seing it is so they which are at masse with him do asmuch blaspheme the benefit of the death passion of the Sacrificing of Iesus cōmitted in the same as they which say it Nowe a man may easilie iudge by that which followeth whether there be any blasphemie in it yea or no. For it is namelye sayed that this Sacrifice is offered for the saluation and redemption of the soules of all those which are present at it and also of all theires which can no wayes agree but with the onelie Sacrifice which Iesus made vpon the crosse Wherefore I greatlie maruell that the earth openeth not and swalloweth vp these blasphemoures so often as this horrible blasphemie proceedeth out of their mouths VVe haue shewed in what sense this maner of speaking was in vse to wit For whome we offer thee or they which offer thee when wee spake of the custome that was sometimes in the Church in those dayes when the Supper was cōmunicated to all and that they which there communicated offred the bread that was there distributed for the making of the Supper but not to make such a Sacrifice of it as is here described e Wee haue alreadie handled and treated in what sense the Supper might be called a Sacrifice of thankesgiuing Howbeit they are not contented to make here of their Masse such a Sacrifice of thankesgeuing as the Supper is which also it can not be seeing it is not in deede the Supper But which is more they make of it a propiciatory sacrifice that is to say for the remission of sinnes in steed of geuing thankes with it of that remission and grace obteined through the sacrifice of the death of Iesus as is made in the true Supper of his calling these iolly sacrifices of theirs their vowes to wit that which they haue promised and vowed to God as if all what soeuer both they them selues and all Christians besides are by their Baptisme bound vnto were comprised within this sacrifice f This importeth that this sacrifice stretcheth it selfe no further for them that are liuing but for spirituall benefites and for their saluation Wherfore then do they it for earthly benefites and for brute beastes and such other like Of the third parte of the Canon conteining the first Commemoration of the Saintes CHAPTER XXXVII Infra Actionem a COmmunicātes memoriam venerantes imprimis gloriosae semper vir ginis Mariae genetricis Dei Domini nostri Iesu Christi sed beatorum Apostolorū ac Martyrū tuorū Pe●i Pauli Andreae Iacobi Ioan. Thomae Iacobi Philippi Bariholomaei Matthaei Simonis Thadaei Lini Cleti Clementis Sixti Cornelij Cypriani Laurentij Grisogoni Ioan. Pauli Cosme Damiani Et omnium Sanctorū tuorum quorum meritis precibusque concedas vt in omnibus protectionis tuae muniamur auxilio Per eundē Christum Dominum nostrum Vnder the Actiō of thankesgiuing a a Syrice Gregory 3. COmmunicating and honoring Linus first of all chiefly the remembrance of the glorious alwayes virgine Mary the b mother of God of our Lord Iesus Christ also of the blessed Apostles and Martyrs Peter and Paule Andrew Iames Iohn Thomas Iames Philip Bartholomew Mathew Simon and Thade Line Clete Clement Sixtus Cornelius Cyprian Lawrence Grysogone Iohn and Paule Cosme Damian and of all those Saintes by whose merites and prayers thou wilt graunt vnto vs to be defended in all things with the help of thy protectiō c Through the same Christ Iesus our Lord. a We haue heretofore sufficiently spoken of the cōmemoration of the Saints This is the first of this Canon Dur. Rar lib. 4. Ru. de 3. part ca. Nic. de expo Miss 4. part Clithou in Elucid which Nicholas de Ploue attributeth not vnto Syrice as the rest do but vnto Linus the first Howbeit who soeuer is authour thereof it altereth and chaungeth in sundrie solemne and festiuall daies by reason of diuerse additiōs which are put to it We haue spoken also of that which Gregorie the third added for the Saintes dayes And here is also to be noted that ech monke frier and priest thrusteth in their patrones as pleaseth them It is easely to be iudged that this peece was patched too long after the death of Iesus Christ because that the names of Saintes are in it which were long time after yea and such saintes to as are not very well knowen howbeit there is no remedie but that we must needes beleue those men which haue enrolled them At the least there is one Grysogone who if I be not deceiued is put in for Chrysogone But I know not whence they had him Here are two pointes principally to be noted in this maner of commemoration The first is that they ioyne the commemoration of the Saints with the commemoratiō of Iesus Christ as if they were all alike and fellowes and as though the Supper had bene ordeined aswell for it as for that of Iesus Christes The other is the praying that is made to them in it and not to Iesus Christ alone And what soeuer we speake here of this commemoration may also serue for all the rest that hereafter ensue b Here is somewhat a strange kind of speach whereas they say of the virgine Mary genetricis Dei Domini nostri Iesu Christi which is asmuch as if we should say a begetter or which hath begotten God our Lord Iesus Christ I know not whether they meane to counterfet the poete in vsing for Mater which signifieth mother by this word Genitrix which the Latines neuer vse without it be in versifying and in poesie or else whether they thinke it to be more elegant because it is not so common but lesse vsed Wherein they sauour much of their countrey Schoolemaisters who furnish their compositions with all the most eloquent wordes they can possibly get be they poeticall or otherwise so that they be straunge rare in vse For therin cōsisteth al their whole elegancie Howbeit the maner of speach which they in the olde time vsed is

For we haue here the maner testimonie of all these thinges For this oblation which is here spoken of according as they in the olde time vsed it in that sense that it hath already bene interpreted was taken from the giftes and presents which we haue so often made mention of And therfore the Church made this prayer vnto God not meaning that the substance of the bread and wine were changed into the substance of the body and blood of Iesus Christ according to the doctrine of Popish transubstantiation but that they were dedicated and consecrated vnto this holy Sacrament truely to represent this body and blood and the right communicating of them in such sense as we haue already handled them when as we spake of the nature of the consecration in what signification the same ought to be taken For if these wordes be otherwise vnderstood they are taken contrary to the meaning of the holy Scriptures and the auncient Church as hath very largely and manifestly bene shewed by the testimony of the auncient Church doctors alleaged for that purpose by occasiō of the office of the Feast of Corpus Christi day who haue vsed the like wordes in the very selfe same sense that we expound these Howbeit these our Romanistes haue playd their partes herein as they haue done in all other such like thinges applying this to their transubstantiation as they haue applied the testimonies of the auncient doctours cleane contrary to the meaning both of the doctours also of the auncient Church And therefore this prayer may very well be thus taken as a request which the Church requireth that the bread and wine might be so dedicated and consecrated to this holy Sacrament as that in communicating thereof it might also be a true partaking of the body and blood of Iesus Christ and of their sacrifice as in very deed they are figured by the bread and wine and as the bread and wine by a sacramentall and spirituall presence and vnion do lay them open before vs. And surely there is no reason why we should take it in the same sense that the Romanistes take it for in it is conteined a most intollerable blasphemy For what a kind of speach is this to craue at the handes of God to haue the substaunce of bread and wine chaunged into the substaunce of the body and blood of Iesus Christ For if that should be so it would thereupon follow that that which before was bread is now become the body of Christ which in very deed it was not And so the body of Christ shal be a new body and not that body which is in heauē For if it be the same body which is in heauen thē can not the bread be turned into it and be made that body that before it was For what should become of the substance of bread seeing it hath no more the substance of bread And therfore it must either vtterly become nothing or else become such a thing as it neuer was before For this bread must either be conuerted into the body of Iesus Christ or else this body must needes be a new boby of Iesus Christ or if it be the same that is in heauen it must needes be that the bread must be onely ioined vnto it or else this body must needes grow into the same substaunce that the bread is of which is ioined vnto it The Questionarie and Sophisticall doctors seeing that these absurdities and an infinite number of other such like woulde follow vpon this doctrine haue through diuerse gloses expositions wonderfully tormented thē selues to make an open waye to escape withall which we haue sufficiently spokē of in our booke of the ministery Sacraments And therefore we wil here speake no more of them c Our Romish doctors make sundry and diuerse expositions of the signes of the crosses that are here made But chiefly they diligently admonish and namely Berno to haue great regard that the numbers be not odde Ber Micro de offic Miss Ca. 14. Alama de offic Miss Ca. 14. according to the reasons by him alleaged And contrariwise Alamarius sayeth that it shall not now be needefull to be very inquisitiue why they make moe in one place then in another and more or lesse For sayeth he they that were with Iesus Christ when he made his supper can right wel tel whether he made any crosses or not especially seeing the crosse whereon he was crucified was not yet set vp Wherin he giueth vs sufficiently to vnderstand that it is more likely that Iesus Christ made none at that time thē otherwise But seeing they haue bene not onely added to the Sacraments as he sayeth but are also so requisite to be had in them as that wi●hout thē there is nothing well done as we haue alreadye treated in another place Nowe because it is not truly knowne who ordeined these crosses Micro Ber. de ossic Miss Ca. 14. Berno referreth them all to the Romish office to Gregory who ordeined it saying that all this came from the Apostolique sea as all the rest of the ceremonies of the Church did And because Berno setteth not downe what Gregorye it was it is noted in the margine amōgst the exemplares which Cochleus imprinted Cochle in Specu anti deuo im that it was Gregory the seauenth Which ordinaunces doe right well agree with his condition like a coniurer as he was if the testimonies which we haue heard of him be true For it is the property of all coniurers to vse diuerse caracters signes and sigures Of the sixt part of the Canon conteining the consecration of the Bread CHAPTER XL. CVm autem peruētum fuerit ad Qui pridie ductis planè digitis super pallam accipit hostiam in manibus dicendo b Qui pridie quàm patereu●r accepit panem in sanctas ac venerabiles manus suas eleua●is oculis in caelum ad te Deum patrem suum omnipotē tem tibi gratias agens bene † dixit fregit deditque discipulis suis dicens Accipite manducate ex hoc omnes Hoc est enim corpus meum Et adorato corpore domini cum mediocri inclinatione eleuatillud reuerenter posteà illud in loco suo deponit a NOwe when he is come to Who the day before He then with his fingers smoothly stretched out ouer the vaale or couer of the chalice taketh the hoste in his handes saying b Who the day before he suffred his passion tooke the bread into his holy and reuerent handes and hauing lifted vp his eyes vnto heauen vnto thee God his father almighty giuing thankes vnto thee blessed † brake and gaue vnto his Disciples saying Take and eate ye all of this For this is my body d And after he hath worshipped the body of the Lord in bowing him selfe a litle he reuerently lifteth it vp and af●●●ward layeth it downe aga●●e in his place a Here is shewed what ceremonies are requisite for