Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	body_n	bread_n	consecration_n	998	5	11.2061	5	true

Text snippets containing the quad

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

doleful maner pronouncing his wordes as a melancholike testie man that is hard to be pleased c To gather him selfe vp roundly together ought to be vnderstood of the thoughtes of his mind which he is to gather and bind vp together as it were in a fagot to the end they might be fast bound vp together so that their mindes should euer runne vpon their bellies and vpon the maids vpon whom my Sir whips haue oftentimes more mind then vpon their consecration which is a very dangerous matter especially in this place by reason the people should become flat idolaters in worshipping the host if so be the Priest should not rightly consecrate which he is neuer able to do if his mind be not fully and wholy thereon d He is to chaunge these wordes and pronounce wordes cleane contrary to the wordes of Iesus Christ to wit Take not nor eate not any of you of this seeing that none dare once take or eate any of this saue the Priest alone e This is meant if he be not brokē winded or if so be he hath not bene so foundred so ouertaken with the Pope as that he is not able to take his breath f In our language this word My is not the last word but the Body is the last For we do not say Body mine but my bodie neither do we say This is body mine And therefore seing the whole vertue of the consecration and transubstantiatiō hangeth vpon the last word he must not say For this is my body But ought to say shal be For otherwise the bread shold be body before it were because it is not vntill the last word For all the words cannot be spoken at one choppe And besides our venerable Maisters should be greatly troubled about the difficulties that are in this matter g They feared that the Priest should eate him selfe and his owne body as they say that Christ did eate him selfe and his owne body fleshe and bones and that he dranke his owne natural blood in the Supper which he made vnto his Apostles For if these wordes be said in the person of the Priest then the bread shall be conuerted into the Priestes body and not into Iesus his body h There is much to do in wordes about the intent of the Priest because as they teach all the power of consecration transubstantiation consisteth therein so that neither the pronunciation of the words are auailable in this matter neither yet the faith and intent of as many as are present at Masse if the intent of the Priest be not before them all in it And yet there is another point to be considered of which is this That if his minde should be so troubled as that in consecrating the one he intended to consecrate the other and had any such intent then all his paine were lost to wit if he meant to consecrate the wine when he was about the consecrating of the bread or purposed to consecrate the bread when he was a cōsecrating of the wine VVhat difference there is betwene the goddes which the Priestes make by reason of their consecration and of their numbers CHAPTER IIII. QVarta est vt si plures hostias habet cōsecrare debet harum vnam eleuare quam sibi deputauerat à principio ad Missam tencat illā penes alias ita quod intentionem simul ad omnes dirigat signando dicendo Hoc est enim corpus meum omnes cogitet quas demonstrat seu ante se habet Consulimus quoque vt canonē presbyter memoriter sciat quia deuotius dicitur semper tamē liber habeatur vt ad ipsum si necesse sit recurratur THE fourth is that if he haue a many hosts to consecrate he must lift vp one of thē to wit the selfe same which he made choise of at the first when hee went to Masse he must let it lie amongst the rest alwayes prouided that his minde be vpon them all at once as well whed he crosseth as when he sayeth This is my body and must thinke vpon as many as he lifteth vp or of as many a● he hath before him c Wee giue this councell also that it is best for the Priest to haue the Canon by heart for by that meane he shall be able to say it the more deuoutly Neuerthelesse it is good that he haue the booke stil lyinge before him because if he should at any time misse he might then looke vpon it a There is not onely a difference betweene the singing cakes whereon the Priest meaneth to make his Gods besides his choise which shall be the first But also which of them shall be the greatest or the least and most honorable amongst the rest For that which the priest choseth for to serue his owne turne is of the largest sorte and more honorable then any of the other and gallantlier fr●●●eth skippeth and curtesieth then the rest which lie blo●●●shly still vpon the Aultar And this is vnde●stood to be done vpon such dayes as the sup●er ●s administred to all the parish or at least to the most of them For it is not sufficient that the priestes all the rest of the yeare administer the supper vnto them selues alone cleane cōtrary to the ordinance of Iesus Christ But they will besides also because they can abide no equalitie that the priest which shall administer the supper publikly that day shall haue his God by him selfe and such a one as shal be both larger and honorablier then any other and both eate him drinke his wine all alone by him selfe long before any of the rest making first of all euery man most solemnely and magnifically worship his God which soone after he eateth And therefore it is here said that he is to haue a farre greater cōsideration and minde vpon him then vpon any of the other which lie there dishonorably and do not so much as once pitch or turne as the other doth who danseth alone with his venerable Maister whip And therefore he playeth with these poore Gods as the poore yong sluttes which go to the dansing games are dealt withall whom none take into the danse making no reckning of them but stand by gasing vpon the faire virgines which do danse For euery man knoweth how whipped Sir Hugh sporteth with his God and how many friskes gamboldes and capriaes and what reuerences reprinses and braules he vseth and how he lifteth tosseth him aboue his head some time on this side and on that vnder his armes To be short I can not be able to vtter vnto you the nombers of sleightes of legier demaine which he so gallantly maketh him play b Now Sir when he maketh so many Gods at once he hath no reason properly to say This is my body but should rather say These are my bodyes But he may very well say it by the blood bycause that in his consecration he turneth none of the wine into blood saue onely that

maketh no mention of any reall materiall and sensible presence of the bodie and bloud of Iesus Christ in the Sacrament of the Supper as the doctrine of transubstantiatiō importeth But onely a memorial of the secrets Sacramēts of thē of the vertue efficacie of the death passiō of Iesus Christ of whō we are made partakers through a spirituall communion which we haue with his body and blood in the Supper as is represented to vs therein by the signes Breui R.S.L. and in the action and administration thereof They vse the same prayer and collect at the euensong of the selfe same feast whereof we haue expounded the Masse What gestures he must keepe with his handes Of the second part of the Masse called instruction and for what causes it is so called and of the preaching that was vsed in the avncient Church and of the charge which was giuen to the Bishops thereof CHAPTER XV. THis title of instructiō Nicol. de Plo. de expos Miss which these Popish doctors them selues giue vnto their Masse doth the better confirme that which we haue heretofore said of the order of the ancient Church concerning publike prayers and the preaching of the word of God of the Ecclesiasticall assemblies For we se by this selfe same order which is at this day obserued in the Masse that the doctrine of the Apostles Euangelists is preferred before prayers by which as well the people as the Ministers of the Church ought to prepare them selues for this doctrine the one of them to teach it and the other to heare and vnderstand it And therefore manie ordinances were made by the Councelles appertaining to this matter as well for the ministers of the Church as for the people And for the first it was decreed by the fourth Councel of Carthage Ex lib. Con. That whatsoeuer they were that went out of the Church and auditory whiles the Priest was preaching of the word of God vnto the people should be excommunicated neither were there any forbidden to heare or come into the Church were they heathen Iewes or heretiques euē vnto the Masse of the Catechumeni whereof we haue spoken elsewhere And to th' end that the people should neuer be without this food It was also decreed by the councell of Arles solemnized in the dayes of Charlemaine That the Priests should not preach onely in cities Ex lib. Con. but also in euerie Parrishe Church in the countries and that they should not contēne nor neglect the doing herof And at the Councell of Tours holden also in the dayes of the said Charlemaine the Bishops thēselues were enioyned to do it to haue Homilies that is to say Sermons containing necessarie doctrine for the instruction of the people but especiallie concerning the principall pointes of Christian religion and those to be verie familiar meete for the capacitie grosse vnderstanding of the simple people and to that ende were they translated into a tongue wherein euerie man might best vnderstand them By the like reason ar the Bishops commaunded to studie diligently the holy Scriptures but especially the holy Euangelists Pauls Epistles to be so familiarly acquainted with thē as that they might haue them by heart and study also verie diligently the bookes of the holy Doctors and ancient fathers in which they had made an exposition of the holy letters to the ende they might be instructed to be able to teach and edifie the people as well by good holsome doctrine as also by their good life and holy conuersation Ex lib. Con. The like was also commanded and confirmed by a Coūcell at Chalen celebrated again in the daies of the said Charlemaine which saith That God in the holy Scriptures hath commaunded and so haue also the holy aunciēt Canons That Byshops should dayly be studying of holie writ seekinge out the misteries and secreates of the woorde of God to the end they might shine in the Church thorough the brightnesse of this doctrine Ex lib. Con. and neuer ceasse nourishing and filling the soules committed to their charge with the foode of Goddes worde And for the establishing of a verie good order that no want should be founde herein it was againe decreed in the first Councell of Magonce celebrated in the yeare 813. That the Bishoppes should perfourme this duetie in theyr owne personnes except they were sicke not at home or else were withdrawn by some necessary businesse and that in such cases they should haue meete men to do it in their steades to the ende the people might neuer be without a Sermon vppon the Sondaye nor vppon anie holye dayes The Councell of Rheims celebrated about the tyme of Pope Leo the thirde Ex lib. Con. still commaunded and confirmed that which was before decreed at the coūcell of Tours concerning the Bishoppes studies of the holy Scriptures of the Homilies Sermons in the vulgar tong for the common people Ex lib. Con. Moreouer it was ordained in the Lateran Councell solemnized in the dayes of Innocent the 3. in the yeare 1215. that in those cities and cuntries where there were people of sundrie languages had sundrie ceremonies and fashions in the seruice of God and yet were of one faith and of one religion that they all should be prouided of meet men to say their seruice and administer the Sacraments and to teach them also both by worde and example according to their fashions language The like also was ordained concerning the Preaching of Bishoppes and the aide that they should haue if they could not preach being withdrawne therefrom vpon lawfull causes or were not them selues alone able to do it And then it is eftsoones said that they shall in no wise be borne withall who by reason of ignorance are not able to do it Wherupon it was likewise established that there should be appointed learned diuines to teach the Priestes and the rest and Maisters also to instruct the poore without wages to the ende the Churches should not be vnprouided of Pastors to feed them with spirituall foode Ex lib. Con. that is meete necessarie for the soule Lastly the Coūcell of Oxinford holdē in England ordained againe the like which others before had done cōcerning the preaching of Priests in euerie parish Church Here now we may see how they who haue alwayes the Councels decrees in their mouthes obserue thē And therfore euery mā may see what instruction there is at this present in this part of the Masse which is called by the name of instruction We may easilie iudge by this what is in it VVherefore let vs somwhat narrowly consider of whatsoeuer is in it Of the order which the anciēt church held in the reading of the Epistle and Gospell and of the ordinances which the ancient Councelles made thereon CHAPTER XVI THere was mention made in the Councell of Rheimes which wee earst alleadged Ex lib. Con. of

onely buzzed vp in the teeth without the hearing and vnderstanding of any Neither is it sayde for a prayer because there is no such matter conteyned within it but onely a doctrine to instruct vs in the fayth of the diuinite and humanite of Iesus Christ Howbeit it should seme that the priest which recyteth it and they that heare it do greatly meryte onely for hearing of it recyted or for that it is there recyted and that there is great vertue in the wordes thereof though no body vnderstand them by reason of the iolly wordes and notable matters that ar in it Wherin they are much like the Iewes who attribute as great vertue to the wordes and sillable of the names of God which they haue in their languag in the holy scriptures as if the power of God were tyed to them d This prayer is very necessary for all theise Gentlemen sacryficers Moonckes Fryers Prophetes and Ministers of Antechrist For the feare which they haue of loosing their temporall benefites maketh them altogether forget heauen and all heauenly and eternall benefites For why do they all so stoutly oppose them selues vnto the Gospell of Iesus Christ and reformation of the Christian Church for the mayntenaunce of their sacrilegous Masse the very syncke of all blasphemyes mens tradytions full of all superstitions and Idolatryes and the popish sea also the very sea of Antichrist and of all abhomynation saue onely for the temporall benefites which they receaue thereby and fearing to lose them For take away from them theyr lusty prebendes and fatt benefices which they haue for the mayntenaunce of theise filthy and stynkyng abhomynations of theyrs and they will soone after care but a litle for them e We haue els where spoken of the ordenaunce which biddeth the people to beware how they presume to go from Masse before such tyme as they haue the priestes blessing and that the solemnite of the Masse be finished This ordenaunce is conteyned within the Canons of the Agathensan councell Lib. Con. where it is ordeyned that the Bishopp should bring all those to open shame and to do open penaunce which did the contrary And in the first Councell of Orleaunce likewise Ber. de offic Miss Ca. 20. Alam de offic Miss C. 36.37 Dur. Rat. lib. 4 De ben nom celebrated about the tyme of Pope Hormisde wherein it is ordeyned that the people should receiue the priest his blessing if the Bishoppe were not there This is to be vnderstoode of the laste blessing which is a double blessing For they sende one of them immediatly after the Ite Missa est or Benedicamus Domino And besides there is yet another which they call the very last by comparing it with the foremost which they saye representeth the comming of the holye Ghost that was sent vnto the Apostles Vppon Whitesondaye as the other representeth the ascension because Iesus Christe blessed his Apostles and Disciples Luke 24. Nichol. de Plo de expos Miss 6. par Alam de offic Miss Ca. 36. when he ascended into heauen Nowe because there are two blessings it is to be doubted of which of these two these foresayd Canons meane Howebeit Alamarius setteth downe a ful and resolute determination hereof satisfying all suche as are desirous to vnderstande in what place the Masse properly beginneth and endeth to the ende that if they can not be present at the whole diuine office yet that they might be at the least at the principall parte thereof and which is properly of the Masse and of the very substaunce of it Whereupon he sayth That the Masse beginneth properly VVhen the Masse beginneth and endeth euen there where the Priest beginneth the sacrifice that is in that place wherein we haue begoone the third parte thereof according to the diuision which we haue followed and which some at this present vse and sayth that it endeth with that blessing which is with the Ite Missa est And for confirmation of his iudgement he alleageth Isidore who sayeth that the Masse beginneth at that same very place Isidore li. Ety where the Catechumeni are put forth when as the Deacon cryeth out and sayeth if there be any one of the Catechumeni let him goe out And all that which he there sayeth confirmeth asmuch as we haue already heretofore spoken of the Masse of the Catechumeni and of the faithfull And besides all this the sayde Alamarius rendreth a reason why there is no mention made in the Memento but for the faithfull that are liuing and namely for those which are there present Because sayth he that in the action of the sacrament there is no prayer made but for the faithfull and the sacrament is administred to none but to them And therefore they cause all the rest to goe out Ber. Micr de offic Miss Ca. 21. Con. Tol. Ca. 18. Con. Aga. Ca. 44. Moreouer Berno moueth a question to knowe what kinde of men they are that ought to giue this blessing because that Pope Damasus the first gaue this power and authoritie onely to Bishops where Leo and Gelasius neuer forbad the Priests except the Bishop him selfe were present Hieroni Rustic Narbo He alleageth also the testimony of S. Ierome by whome he againe sheweth that if the Priestes haue right power and authoritie to consecrate administer the Sacrament of the supper that they ought also aswell giue the blessing to the people Berno for the resoluing of this doubt sayeth that there is either a fault in the booke of the matter which is written of Damasus or els that this ordenaunce must be taken according to Leo and Gelasius their meanings either els that the custome of the Church did afterward cary it away that it was of greater force and authoritie then the ordenaunce of Damassus And in the ende he concludeth that this authoritie was in the olde time only giuen to the Bishops because as he thought it was not greatly necessary for to haue the priests giue the blessing seeing that there were none of the faithfull that continued at the Masse but such as did communicate vnto whome the prayer that is called the postcommunion which was appoynted for none but for the Communicants serued in steede of the blessing But whenas in processe of time the people were withoulden frō the Communion and yet could not be suffred to be at the diuiue seruice there was a tolleration graunted that the Priest might giue the people the blessing to the ende it should not seeme that they should goe away bereaued both of the blessing and also of the Communion To be short how euer it was were it by reason of this occasion or otherwise he concludeth that the custome of the Church grewe to be such as that this blessing of the Priest could not be omitted without great offence C●n. Aga. Ca. 44. whatsoeuer either Damasus or yet the Agathensian Councell had herein ordained which thought it to be so meant as

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

to call them are not able certainely to shewe the forme of wordes which Iesus Christ and his Apostles vsed in this consecration whereof they so much bragge For although the Euangelistes agree all with S. Paule in the substance yet for all that there is not one of them that in euerie poynt reciteth the selfe same wordes alike And besides the Priestes neuer followe the verie forme of any of them but vse manie moe wordes in their order and forme then are in anie of the Euangelistes and Apostles Areceipt against the default or want of the intent of the Priest in the Consecration CHAPTER XV. ITem si quis tempore consecrationis ab actuali intentione deuotione distractus fuerit nihilominus consecrat dummodo intentio habitualis virtualis in eo remanserit summo Sacerdote scilicet Christo supplente eius defectum Si autem per nimiam distractionem habitualis intentio cū actionalitollatur quod raro vel nunquam accidit videtur quod debebat verba consecrationis cū actuali intentione resumere sic tamē quod nolet consecrare si consecratio facta esset ITEM a if any at the time of the consecration be distracted of his actuall intent deuotion yet neuerthelesse he consecrateth considering that the habitall and vertuall intent remaineth still in him for the great Priest Iesus Christ supplieth therin whatsoeuer is wāting in him b Howbeit if by ouer great distraction he lose both the habitall and actuall intent which seldome or neuer commeth to passe it should seeme that he ought to rehearse the wordes of the consecration with the actuall intent and yet in such sort as that he woulde not consecrate if he had alreadie consecrated a Because that the intent of these Gods forgers is so requisite about that busines which they go about so that they can do nothing without it as hath bene alreadie said They in the first place make a difference betweene attention and intent saying that intent is necessarilie to be required therein but not attention to wit that it is sufficient that the Priest hath a purpose to consecrate when he consecrateth although his mind at that time be not attentife nor once thinketh of that that he doeth as he ought Which fault they iudg to be well worthie of reprehension but yet not so great as that it can anie way be an hinderaunce but that the Gods may be rightly framed and fashioned And because it may so fall out that vpon the verie point of the consecration he hath neither attention nor intent but that his minde is so rauished as that both his hart thought is otherwise occupied yet they say it is sufficient that he haue a generall impression in his mind remaining through a customable impression much like vnto the faith and deuotion of the Romanistes who in matter of faith do generallie and customablie beleeue as their mother holy Church beleeueth albeit they either know not what the Church is not yet what it beleeueth And these villanous cursed blasphemers thus skorning Iesus Christ make him their Vicar saying that he thinketh for thē and that his intent supplyeth the want of their thought and deuotion That is to saye whiles their mindes runne vpon their gossips minions Iesus Christ was to looke to their businesse For they pile him iolily wel together with their forceries blasphemies And what is he then that will not tremble with feare to heare of these villanous mockeries b We haue hertofore declared in what sense they take this habitall and vertuall intent which they set forth for the want of the actual Thus here we nowe see an other kinde of receipt for want of the Gods For it may so fal out althogh they think it an hard matter as that these fat swinish bollers will sometimes enter so deepe into the contēplation of the kitchin or some other odde toy which commeth in their braine as that they will haue as great regard care of that which they are in hād withall as an horse be as deuout in their maske as a very Roge saue onely for the wetting of their whistle But admit that this hardly falleth out so what then wold they say of these sorcering priests who were burnt after they had denied God vtterly as they thē selues haue confessed after they had practised this occupation of making of Gods saying of Masse full out twenty yeares together I wold gladly know of thē what deuotion intent they had in their consecration what maner of Gods they made what accompt a man should make of these Gods which were thus forged by sorcerers I haue alleaged one exāple of this matter in that part of my Christian disputatiōs which is intituled The Office for the dead and there fore I wil here speake no more of it saue that I find herein no cautell which might serue for a receipt against such an inconuenience Of the receipts and remedies if the host happen to fall into the Chalice or otherwise CHAPTER XVI ITem a if the consecrated hoste fall from the priestes handes in to the Chalice either by reason of cold or vpon some other cause before he hath deuyded the hoste or after he shall in no wise take it out nor beginne againe any of the consecration nor yet alter any thing concerning the celebration of the Sacrament but proceede with his crossinges and the rest of his busines as if hee had it between his handes b But if the Euchariste fall to the ground then let the earth wheron it fell be scraped vp and burnt to ashes d and the ashes be bestowed nere about the aultar ITem si hostea consecrata propter frigus vel alia de causa labitur Sacerdoti in cali●ē siue ante diuisionē hostiae siue post non d●bet eam de sanguine extrahere vel immu●are circa deliberationē Sacramenti sed procedat insignis in aliis ac si haberet eam in manibus Si Eucharistia in terra ceciderit locus vbi iacuit rodatur incineretur per ignem cinis in●ia Altare re●ondatur a This miserable and wretched God is here in as great daunger to be drowned in his owne blood as the flies and spiders of whome we haue heretofore spoken Or if he be not drowned yet is he at the least well sowsed and soked thereby hath good Sir Iohn a farre greater goulp of wine For it is not the maner to plonge the whole God ouer head and eares in his owne bloud saue onely one of the three peeces And againe this God which is so plōged ouer head cares in the Chalice hath not so good sport as the rest haue For this gentle Sir Friskaball so daunseth his galliard his capres and fetcheth his somersaultes with his hands alone so pitcheth turneth as that his poore and miserable God stirreth not one inche but still looketh when both he his blood wherin he was plonged should be whistled