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 brokeÌ„ 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 transubstantiatioÌ„ 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 coÌ„secrating 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 coÌ„secrare debet harum vnam eleuare quam sibi deputauerat à principio ad Missam tencat illaÌ„ 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 canoneÌ„ presbyter memoriter sciat quia deuotius dicitur semper tameÌ„ 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 theÌ„ 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 aâ— 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 frâ—â—â—eth skippeth and curtesieth then the rest which lie bloâ—â—â—shly still vpon the Aultar And this is vndeâ—stood to be done vpon such dayes as the supâ—er â—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 coÌ„trary 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 coÌ„sideration 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
b Nycholas de Ploue manifestly sayeth Gorrain Mat. Ca. 26. Nico. de Ploue de Expo Miss 2. par CaÌ„ That Iesus Christ made no crosse whenas he blessed consecrated aswell the bread as the wine in the supper because there was no vertue in the crosse before such time as he had suffred his passioÌ„ theron And therefore he expoundeth it thus He blessed it sayth he that is to say he gaue the power of blessing vnto his wordes to the ende the bread wine might be transubstantiated into the body blood Here we see an exposition greatly agreing with the wordes of our Sauiour Iesus Christ if we wil giue credite to this dreaming foolish doctor And againe the power which these MagiciaÌ„s attribute vnto the crosse after the passion greatly sauoureth of their Magicall arte For is not this power in Christ Iesus crucified in whome consisteth all power vertue not in the crosse nor yet in the signes thereof which they make with their hands as if a man should beate flyes away or els play the fencer c The Counsel of Constance opposeth it self vnto these wordes of our Sauiour Iesus Christ d Although these our venerable maisters doe both strongly and coÌ„stantly vphold mainteine that the Sacramental words must be taken according to the letter without anie figuratiue kind of exposition yet are they enforced to expound this place figuratiuely saying This cup that is to say that which is contained in this Cup. For they dare not at any hand say that the Cup is changed into blood as the wordes according to the letter doe signifie and according to their doctrine of transubstantiation the exposition which they make vpon the wordes appertaining to the consecratioÌ„ of the bread And besides this I do verily beleeue that they would be perillouslie angry to see their golden and siluer Chalices turned into blood For I tell you that that were much against their profit And therfore it is no maruell that they receaue allow this glose here in this place Nicol. de Plo. de expos Miss 2. part Can. Nicholas de Ploue mightelie findeth fault with all those Priestes which gaspe breath so much ouer the bread and ouer the Chalice and accompteth theÌ„ to be monstrous offensiue puppies e This many other wordes moe haue bin put into the consecration both of the breade and wine which are not to be found in such forme maner as they are here set down either in S. Paul or yet in anie of the Euangelists f The Chalice is to be worshipped of it selfe De celeb Miss Ca. Sane Nicolas de Plo. de expos Miss as well as his round cake And therefore it is ordained that the people at the time of the eleuatioÌ„ aswel of the singing cake as of the chalice shal deuoutly kneele on their knees worship theÌ„ both Of the eight part of the Canon containing the Sacrifice which is made in the Masse CHAPTER XLII AFter a that lifting vp his armes a little he saith Wherevpon hauing minde And maketh his first three crosses commonly ouer the host and Chalice and the fourth crosse he maketh ouer the host onelie and the fifte ouer the Chalice b And here is to bee noted that from this place euen vnto the last washing of his handes he must ioyne his forefinger and thombe together sauing when he crosseth toucheth the Lordes bodie c Whereupon O Lorde wee thy seruauntes as also thy holie people being mindefull not onely of that thy so blessed passion resurrection from the dead but also of the glorious ascension of thy Sonne Iesus Christ our Lorde into heauen offer vp vnto thie most excellent Maiestie of thie gratious giftes the pure †Host the holie †Host the immaculate †Host the holie †Bread of euerlasting life and the Cup †of euerlasting Saluation After this let him go on with his fingers seuered d Vpon which thinges wee besech thee vouchsafe to looke with a merciful and glad countenance and accept of them as it pleased thee to accept of the giftes of Abâ—ll thy childe of righteousnesse and of the Sacrifice of our holie Patriarke Abraham a a Leo. of the holie Sacrifice and Host without spot which thie high Priest Melchisedech offred vnto thee DEinde extensis aliquantuluÌ„ brachijs dicit Vnde memores Et tres primas cruces deducit super hostiam Calicem communiter quartam crucem super hostiam tantuÌ„ quintum super calicem Et nota quod ab hoc loco vsque ad vltimaÌ„ ablutionem iungeÌ„dus est Index cum pollice praeterquam insignationibus cuÌ„ tangitur corpus Domini Vnde memores Domine nos serui tui sed plebs sancta tua eiusdem Christi filij tui Domini nostri tùm beate passionis nec non ab inferis resurrectionis sed in caelos gloriosae ascenfionis offerimus praeclarae Maiestati tuae de tuis donis datis hostiam †puram hostiam †sanctam hostiam †immaculatam panem †sanctum vitae aeternae calicem †salutis perpeiuae Deinde continuet manibus disiunctis Supra quae propitio ac sereno vultu respicere digneris accepta habere sâ—ut accepta habere dignatus es munera pueri tui iusti Abel Sacrificium Patriarchae nostri Abrahae quod tibi obtulit summus Sacerdos tuus Melchisedech a sanctum Sacrificium immaculataÌ„ hostiam a He is here commaunded to spreade abrode his arms representing therby Iesus Christ haÌ„ging vpon the crosse And therefore forsooth my good Pontificial M. Ienkin vnderwood must here couÌ„terfait the Crucifix Now in verie deede both the place the text fitteth his purpose iump For this is the place where this my M. the Sacrificer maketh his Sacrifice wherein he himselfe saith he sacrificeth offreth Iesus Christ to God And because that Iesus Christ was Sacrificed vppon the crosse therfore this our venerable Sir counterfaiteth the crosse with spreading out of his armes whereon he is with great ease crucified Now because the case so standeth I maruell much how it falleth out that he is not rather commaunded to spreade them out at the vttermost length Nicholas de Ploue who taketh vpon him to make an exposition of these iollie mysticall meaninges Nicol. de Plo. de expos Miss 2. part Con. is verie angrie with a thraue of glorious young Maisters who shame to spreade out here their hands armes for the representing of the maner form wherin they were redémed by Iesus Christ vpoÌ„ the crosse yet are not ashamed to retch out not onely their hands armes at vnlawfull dances and manie other their horrible and abhominable pastimes and perhaps saith he to the embracing of their women and strumpets with them but also the whole bodie likewise representinge thereby the verie image and right figure of their father the Deuill b When our young Maister speaketh of the passion he
must hold his hands armes a crosse and when he speaketh of the resurrection he must withdraw them But when he speaketh of the ascension then his worshipfulnesse must lifte them vp aboue his shoulders Is not this here I beseech you a iollie merie Redeemer and pleasant Iesus Christ Who is it that will not be afeard to heare these scoffes and blasphemies Wherefore I will surceasse to speake any more of these their misticall expositions c Here are notable iollie seruants of God a wonderfull holy people who vtterly deny their Sauiour that redeemed them For what meaneth this offring of a round peece of past vnto the most excellent Maiestie of God which they here call a pure holie and immaculate host and the bread of life c Is not here I pray you a goodly exchaÌ„ge to haue Iesus Christ the verie true bread of life to be turned into a round cake corruptible peece of bread d They which deuided this Canon into fiue partes onely make the thirde part there of in this place which is a prayer that containeth another most horrible blasphemie For here this cursed blasphemer praieth for the Sonne of God to haue the Father accept of him that is to say his Sonne Iesus whome he according to his minde offreth vnto him euen as the auncient Patriarches that are here named did their corruptible thinges which they offred vnto the Lorde For although he offreth in verie deede nothing else but bread and wine yet forsooth his intent is to offer the verie bodie and blood of Iesus Christ the verie true Sonne of God Now if the Sacrifice which he offred had not bene more acceptable vnto the Father then those Sacrifices which the auncient Fathers offered it had not bene needefull for him to haue come to perfourme that which they by no meanes were able to perfourme by these Sacrifices And therefore seing he is come and hath performed it what meaneth here this blasphemour For if he offer vp that sacrifice which Iesus Christ offred what needeth he pray for the same become an aduocate vnto God the Father for him that he might be acceptable vnto his maiesty And besides whie maketh he him a companion with the materiall Sacrifices of the ancient Patriarkes of whom he here speaketh Moreouer if there be nothing else but bread wine which he offreth what neede wee anie such Sacrifice to be ioyned with the sound and perfect Sacrifice of Iesus Christ Of the ninth part of the Canon which also appertaineth vnto the Sacrifice of the Masse CHAPTER XLIII Let him here bowe him seâ—fe downe verie lowe and say O Almightie God wee most humblie beseech thee commaunde these thinges to be borne vp by the handes of thine holie Angell vnto thine high Altar before thy diuine Maiestie b Here let him rise vp and kisse the Altar when he saith To the ende that as manie of vs as haue bene partakets at this Altar of the holy and sacred bodie and blood of thy Sonne may be filled with all heauenly blessing grace through the same Christ Iesus our Lord So be it Here is to be noted that the first of the former crosses is made onely ouer the host the seconde onely ouer the Chalice and with the thirde the Priest must crosse him seâ—fe Hic inclinet se profundè dicat SVpplices to rogamus omnipotens Deus iube haec perferri per manus sancti Angeli tui in subline Altare tuuÌ„ in conspectu diuinae Maiestatis tuae Hic clâ—uet se osculetur altare quaÌ„do dicit Vt quotquot ex hac Altaris participatione sacrosanctum fiâ—ij tui †corpus et sanguinem sumpscrimus omni †gratia repleamur Per eundem Christum Dominum nostrum Amen Nota quod praecedétiuÌ„ prima crux fit tantuÌ„ super hostiaÌ„ secunda tantum super CaliceÌ„ tertia seipsum Sacerdos signet a What is the meaning here of our yoÌ„g Maister by these things which he would haue the Angels by the commaundement of God cary vp into heauen Surely we can vnderstand it to be none other thing but onely this bodie blood which he saith he offreth and the same which he calleth the bread of euerlasting life and the Cup of euerlasting saluatioÌ„ Howbeit Thomas of Aquin perceauing that this carieth no reason with it interpreteth these wordes Lib. 4. Sen. dâ—st 13 Niâ—â—â—l de Plo. De expo Mâ—ss 3. part Can. to be the vowes prayers as well of the Priest which sayeth the Masse as of the people who are present at it saying that it is not in the power of the Angelles to consecrate the bodie and blood of Iesus Christ Whereupon he would conclude as I take it that it appertaineth not vnto them neither to carie them vp into heauen Some there are also who make other kindes of gloses hereon whereon are grounded far weaker reasons Now if it be meete that we thus vnderstand the matter of the bodie and blood of Iesus Christ as in verie deede we ought according as they teach if we will not wreast the wordes of the Text then must wee of necessitie make an other consecration to bring them againe out of heauen if we will so often eate and drinke them as here it is sayed immediatlie after Nichol. de Plo. de expos Miss 3. part Can. Marc. 16. Luke 24 Act. 13. Hebr. 9.10 Our Lorde Iesus Christ is ascended vp into heauen alone without the helpe of the Angelles where he now is in the high Sanctuarie of God makinge intercession for vs But here in this place the Angelles must carie him vp thether for they would deale with him in heauen euen as they deale with him here vpon earth For as they must nedes carie their God because he is of him self neither able to foot it or yet ride without they cary him hold him they wold haue the Angels cary him vp into heauen bicause they theÌ„selues ar not able to do it b Here gentle Sir Iohn playeth the partes both of Iesus Christ of Iudas also if we wil beleue our venerable Maisters For they say that here he riseth vp representing thereby Iesus Christ when he rose vp after he had prayed in the Garden and then playeth Iudas parte kissing the Aultare as Iudas at that time kissed Christ Wherein they re Maystershippes VVorshipfulnesse obserue no great good order For first of all they crucifie him in their Sacrifice and afterward put him into the Garden to betray him and then play Iudas his part thrusting him into the hands of the Iewes c These wordes manifestly declare that they were not appointed for such Masses as are celebrated at this day but for a generall Supper and Communion which was made vnto all the people For to what purpose should such a prayer serue if there should be none to communicate but the Priest him selfe that sayeth the Masse For according to the meaning of this prayer it exteÌ„deth it selfe no further but to as
there runne in ouermuch a Herein experience is more requisite then opinion good intent for in this place we speake of that which is to be set vpon the table b The arte and cunning how to taste wine c It were very dangerous if whippit Sir Iohn should sippe onely the least droppe but that he should for that day lose two blanckes and all his whole dayes worke besides the losing of his breakfast afterward For he should then be no more fasting so consequently not in the Estate to say Masse without it were such a drie Masse as they say be deawe or moisten about womens beaddes that lie in d The Arte and skill how to braye wine and taste it without drinking thereof to wit to taste it by the nose e If the priest of Payerne whose wine was powdred with salt to wit his bottell whē he gaue it a soupe had looked well to this cautell he had not bene so deceaued as he was But had souped of his bottell without powdring For then was it no more wine but blood in the transubstantatiō whereof the salte was not transubstantiated as witnesseth vnto vs the priest who thought him selfe to be poisoned with very feare supposed that he should haue died presently at the Aultar i Here it were dangerous powring in of blood g Forasmuch as wine is better and because also that the bottell and soupe of wine therein are likewise better and in like sorte the blood and so consequently the soule For if we shall giue credit to our auncient gossips pinte pottes who loue well typling and are well seene in the iudging of good wines They say that good wine maketh good blood good blood maketh a good soule and a good soule is in the hie waye of saluation Whervpon they like liuely gossips cōclude with a iolly Logicall Sorites or Sollogisme that he which wil be saued must drinke wel And I verely beleue that those venerable men our maisters the Sorbonistes who loue a cup of wine aswell as our gossips ought not so greatly haue opposed thē selues against the Lutherans and annotations of Robert Stephanus his Bible as they haue done if they had done well h Saue that in the Adoration of the hoste and chalice which he must worship with an If for feare of committing idolatry because that idolaters cannot be certaine and sure of the minde and faith of the priest which sayeth Masse Wherefore according to their diuinite the hoste which the priest sheweth must be worshipped with this cōdition saying in his heart If thou be there ô God I worship thee but if thou be not there I worship thee not that is to say I will withdraw my pinne from the stake and play no more i That is to say according to the drynesse and and thirstynesse of the time priest For men cōmonly drinke more in Sommer then in Winter oftentimes many priestes are angry with their clearkes for powring in to litle especially at the last rinsing when they entend to make cleane the chalice when as they say in the lifting vp of it Quia pius es k These ignorant doltes speake here better then they are ware of saying That the outward signes serue the bodely senses and that the minde and soule are nourrished and fed with the thing signified conteined in them to wit Sacramētally Thē are not the body blood of Iesus receiued corporally materially and sensibly in the supper For the soule and mind haue no bodely mouth l Here the boyes and striplinges which serue at the Table are taught the skill how to power water into wine And besides herein I tell you is very great danger For ouer and besides that the soupe of wine should be nothing so good neither could the wine be turned into blood if there should not be more wine then water Of the rehearsing and pronouncing of the Canon of the Masse and especially of the Sacrament all wordes and of the power vertue of the priestes intent CHAPTER III. TErtia est vt Canonem morosius legat quà caetera praecipuè ab illo loco Qui pridie quà m pateretur accepit c Tunc enim respirans attendere debet se totum colligere si prius non potuit singulis verbis attendens Et dum dixerit accipite et manducate ex hoc omnes respiret vno spiritu tractū dicat Hoc est enim corpus meū Sic non immiscet se alia cogitatio Non enim videtur esse rationabile discontinuare formam tam breuem tam arduam tam efficacem cuius tota virtus dependet ab vltimo verbo scilicet Meum quod in persona Christi dicitur Vnde non debet cuilibet verbo punctus imponi cum id nulla ratione valeat vt dicatur hoc est enim corpus meū Sed totum simul proferat Pari modo hoc idem in forma consecrationis san guinis obseruetur Item proferendo verba consecrationis circa quamlibet materiam Sacerdos semper intendat cōficere id quod Christus cōstituit et Ecclesia facit THe third a Cautel is this That the priest must read the Canō b more treatably and leasurely thē the rest and especially after he cōmeth to this place who the same day before he suffred tooke c. For then when he taketh his breath he must be very attentife and c gather vp him selfe roundly together if he hath not done it before giuing great attention to euery word he pronounceth And after he hath said d take ye and eate ye all of this he must take his e breath then with one breath speake these words for this is my body without once thinking any other thing For there is no reason that this so short so high so effectuall a fourme of speeche should be discontinued the whole power whereof dependeth vppon the last word to f wit My which worde is spoken in the person of Christ And therefore there ought no point to bee made betweene those words considering that there is no reason to leade any man so to do as to point it thus for this is my body but that the whole sentence be pronounced at once This obseruation likewise is to be vsed in the maner of the consecration of the blood h In like maner when the Priest pronounceth the wordes of consecration he is alwayes to beare in mind the intent of the institution of Iesus Christ in euery matter what the Church also doeth a Herein must good Mast person bestowe the substance of all his fiue wittes For here I tell you goeth the hare away b This venerable Pilate hath not for this point set downe in his Latine Masse booke that which he thought to haue done for the instructiō of his Masse Priest For he meaneth as it is here translated But that which he setteth downe in the Latine is as much as if he had said he must reade the Canon after a more
maner c. c Howbeit if he perceaue after he hath receaued the body f he ought a fresh to take another host and consecrate it a new as the doctors of diuinitie say and rehearse the wordes of the consecration beginning at this place Who the day before c. And in the end he must againe take the hoste that was last consecrated notwithstanding that he had receaued both the water and this blood also before g Neuerthelesse Pope Innocent sayeth that if the priest feare to offend by reason of his tediousnesse yet that these wordes onely do suffice by which the blood is consecrated to wit In like maner c. and so receaue the blood Also if it fall out through negligence that after the Canon is read and the consecratioÌ„ finished there be neither wine nor water in the Chalice he must forthwith power in both the one and the other and the priest shall begin againe at this place of the Canon to wit in like maner after he had supped vnto the ende Neuerthelesse he must not make the two Crosses which are seuerally made ouer the hoste Now if thou wouldest know what the priest should do whenas after he hath receaued the body he hath water in his mouth and is assured that it is so in deede whether he ought to swallow it downe or spit it out thou must looke for that in Hostiensis Summary in the title of the coÌ„secratioÌ„ of the Masse Howbeit it is better for him to swallow it downe then to spit it out least haply when he voideth the water he cast vp some small crome of bread withall SI consecrato conâ—â— percipiat vinuÌ„ nâ—â— in calice debet hoâ—â— munde reponi in corpâ—li caliceritè prâ—rato incipiat ab illo 〈◊〉 Simili modo c. Si ante consecraâ—â—â— sanguinis percipiat 〈◊〉 non esse in calice dâ—â— statinâ— apponere conficere Si autem post consecrationem sanguinis percipiat quòd aqua desit in calice debet nihilominus procedere nec debet miscere aquam cum sanguine quia pro parte sequeretur corruptio sacrameÌ„â—i debet tamen sacerdos dolere puniri Si post consecrationem sanguinis percipiat quòd vinum non fuerit posituÌ„ sed aqua tantum in calice siquidem hoc percipit ante sumptionem corporis debet aquam deponere imponere vinum cum aqua resumere coÌ„secrationem sangumis ab illo loco Simili modo c. Si percipiat hoc post sumptionem corporis debet apponere de nouo aliaÌ„ hostiaÌ„ iteruÌ„ cuÌ„ sanguine consecrandam secundum doctores in sacra pagina debet autem resumere verba consecrationis ab illo loco Quipredie c. In fine auteÌ„ debet iteruÌ„ sumere hostiaÌ„ illaÌ„ vltimò consecratam noÌ„ obstante 〈◊〉 prius sumpsit aquaÌ„ â—tiam illum sanguinem Innocentius tamen dicit quod si ex prolâ—â—tione sacerdos timet sâ—â—â— daluÌ„ quòd sufficiuntâ—â— tum illa verba perâ—â— consecratur sanguis 〈◊〉 licet Simili modo c. sic sumere sanguinem Item si per negliger euenerit quod perâ—â—â— Canone perfecta 〈◊〉 secratione nec vinuÌ„ 〈◊〉 aqua reperiantur inâ—ce debee statim infâ—â— vtruÌ„que Et sacerdos rerabit coÌ„secrationeÌ„ abâ— loco canonis scilices mili modo postquaÌ„ câ—â— tum est vsque ad fâ—â— ita tameÌ„ quod suas 〈◊〉 cruces omittat quae sâ—â— ratim fiunt super hosi Quid auteÌ„ faciatâ— aquaÌ„ sumpto corporehabet in ore iamâ— mo sentit quòd sit aâ— vtruÌ„ debeat eam deâ— tire vel emittere reqâ— in summa Hostiensiâ— titulo De consecraâ—â— Missae Tutius tamâ—â— eam deglutire quà ◠mittere hoc ideâ— aliqua particula corâ—â— cum aqua exeat a Those thinges which serue for the sacrifiâ—â— of the Masse and the wine brewesse which thâ—â— priest there vseth are bread wine and water Aâ—â— therefore he must be well aduised that he lacke none of all these thinges b Surely there is great reason herein And besides there is also a For which declareth the same For sith there remaineth no wine but blood there is no reason why water should be entermedled with blood Howbeit if water had ben mixed with the wine before the wine had bene turned into blood no doubt of it but that the water had bene transubstantiated into blood with the wine if there had bene a discreet mixture of theÌ„ as hath bene before declared although the questionarie Doctors schoolemen haue wonderfully disputed about this matter But they which are of the soundest opinion haue made a full resolutioÌ„ That like as holy water which is put amongest other water maketh all the rest of the water holy eueÌ„ so doth the wine which is put amongest the water turne the same water into wine if so be there be no greater quantitie of water then is of wine And therefore were all these goodly instructions and cautelles heretofore set downe concerning this matter which might like wise as well serue for the worke of miracles as the hostes many times serued by turning of water into wine For they were not to powre in so much water as that it might easely be discerned to be so Howbeit to returne to the transubstaÌ„tiatioÌ„ of the water it is to be noted that that is two wayes to be considered of for it must first be coÌ„uerted into wine and after that from wine into blood for else it is impossible to be said to be transubstaÌ„tiated I will not speake of those men who thought it to be transubstantiated into fleawme Of the celebratioÌ„ of the Masse C. In quadam bycause Pope Innocent neuer allowed thereof but by decrees condemned the same c Now if they which forget to put in wateâ— be punished what shall become of those who forget to put in wine d If this should be so Then were the sacramentall wordes pronounced in vaine and thaâ— which is worse if there doctrine be true then are those wordes vntrue For those wordes do verifie that what soeuer is by them declared is blood and yet there is nothing but water Wherefore what shall we say of those men who haue worshipped the chalice and water as if there had bene blood Now should all they be Idolaters according to the opinioÌ„ of person Poule Iawbone who not onely forgot to put water into his wine buâ— forgot also to put wine into his chalice Howbeit I suppose that this seldome or neuer falleth ouâ— so and that these iolly brewing drawers rather forget the powring in of water then wine But because there should be no lacke herein the most oâ— them begin at that end with their masse catching the chalice in their hand so soone as they are confessed before they be either reuested or yet put on either biggin surplisse or albe Some of them do it about the middest of the Masse when as they come towardes the secrettes thereof or if they haue already done it they consider whether
to what purpose is this here put in Brethrē For That which I receaued of the Lord. c. Whervnto is this For referred wherfore rēdreth he a reason considering that there is nothing going before that cā be referred to any thing which may any way serue the turne for the matter that S. Paule here treateth of This peece therfore must otherwise be deuided and sclantled to make it serue for this purpose Thus we see how they are wonted ordinarely to deale with the Scriptures b S. Paul by these words declareth that he was nothing so rash as these men who haue added so many thinges to the Supper as that they haue turned it into a pestilēt Idolatrous Masse haue by those additions so blemished it as that there remaineth not any face or forme of the true Supper of the Lord wherby he also sheweth that he was neuer any of their company For he saieth plainly that he deliuered vnto the Corinthiās such a pure sound institutiō of the same as he receaued frō the Lord Iesus without adding therto or diminishing therfrō wherin he eftsoones giueth to vnderstād that it is not lawfull for any mā to do it of what authority so euer he be 1. Cor. 11.12 If S. Paul then durst take no further authority vpō him being the man that was rapt vp into the third heauen and saw thinges not lawfull for any man to speake what shal we think of the forgers of the Masse of whom we haue heretofore spoken who thereby haue so blemished the supper of the Lord as that they haue vtterly ouerthrowen abolished it whom then should we not assueredly follow 1. Cor. 11. either S. Paule who sayeth follow me as I follow Christ or these Apostates and Antechristes who do cleane contrary to him and besides would burne all those that had rather follow Iesus and the holy Apostles then them selues c S. Mark in his 14. Ch. sayth that he blessed declaring therby that to blesse giue thākes is here taken to be alone as hath ben say in other places d This breaking declareth that this bread ought to be distributed as it is here e He eateth it not alone as the priest doth neither doth he worship it or yet putteth it into a pixe to cary about on procession to carry here there to be worshipped or to cōiure tempestes but cōmandeth it to be taken eftsoones eaten f We haue heretofore sufficiētly hādled this matter to teach vs in what sence these words are to be takē how those words also are to be takē which follow the cup dish ouer and besides that which we at larg haue writē disputed vpō in the booke of the Ministery of the word of God of the Sacraments And therfore we will here only say and not deny but that the very body and blood of our Sauiour Iesus Christ is truly deliuered vnto all the faithful in the supper by an inuisible power of the holy Ghost spiritually to the spirituall regenerate man which receaueth it by faith is therwith spiritually fed in a spirituall life as the body receaueth the material bread is therwith fed in a corporal life but that there is no alteratiō of the substance in either of both neither yet any naturall and material coniunction betwene the bread and wine and the body and blood of Iesus Christ g There is in S. Paules wordes according to the Greeke which is broken for you h He sayeth not Do ye this as a sacrifice for the redemption of the soules both of the quicke and dead but that we should do that which he did caused to be done in the Supper not that which he did on the crosse wheron he offred a sacrifice for the redemption of our soules which is sufficiēt for vs can be done by none other nor in any other place neither yet by any other meane wherof the Supper is a remēbrance no sacrifice but much lesse a Masse for it is neither the one nor yet the other because they would make it that which it cannot be For it cannot be this sacrifice if it be not Iesus Christ him selfe who offred him selfe in that sorte that he was offred And if that be it thē without doubt Iesus the son of God ceaseth to be i If the Romanistes would strictly according to the letter presse the words of our Sauiour Iesus Christ which he spake concerning the body and blood of the Supper we may also cōclude by the same reasons that the cup is likewise the new Testament confirmed by the blood of Iesus Christ and not the blood it selfe according to the testimonies of Saint Paule and Saint Luke 1. Cor. 11. Luke 12. who both vse the very selfe same wordes therein k This is to declare that which he said Do ye this that is to say eate this bread and drinke this wine in remembrance of me as I haue appointed you which thing the Apostle manifestly explaneth immediatly after both of the one the other without any deuiding of thē as they of the romish church deuide thē in the cōmuniō of the people l This expoundeth what it is to celebrate this remembrance of Iesus Christ for the which the Supper was instituted He sayeth not As aften as ye shall offer this bread this cup you shal make a sacrifice of the body and blood of the Lord. m This accordeth with the testimony which the Angels gaue vnto the Apostles that day that Iesus Christ ascēded Act. 1. touching his returne from heauē By which words S. Paul giueth vs very plainly to vnderstād that he ment not that Iesus Christ descēded frō heauē corporally in flesh blood bones came into the priests handes in that behalfe to be made a sacrifice afterward to be really in deede eaten by him as they of the popish church vnderstand it But declareth that he is in heauē in his natural body from whence we must looke for him to come to iudge the quicke the dead according to the wordes of the articles of our Faith And that in the meane while we should here celebrate the remembrance of him thereby to giue him thankes that we might alwayes more and more assure our selues of his promises that we are in him and he in vs through the power of the faith which we haue in him of the holy Ghost by whose power he dwelleth in vs. n Here S. Paule after the pronouncing of the Sacramētall wordes calleth the bread wine the signes of the Supper not the body and blood 1. Cor. 6. Ephes 1. Which thing was not done without the assuered councell of the spirite of God For although they of the Romish church excuse this maner of speaking in their expositions to the end it should not encounter with their trāsubstantiatiō yet should they haue had a farre greater aduauntage if Saint Paule had rather vsed the
vel interitus Mors est malis vita bonis Vide paris sumptionis Quà m 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
the handling of the host or round cake b Here we see the wordes of the consecration Now they that wil conferre these words with the wordes of the Euangelistes and of S. Paul shal easily iudge what difference is in them and that there is somewhat added thereto which is not in their words For as we haue heretofore sayd in other places they no whit followe either the Euangelistes or yet the Apostles c Alamarius meaning to shew that the masse was founded vpon that which is here recited Alama de off Miss Ca. 14. that our Lord Iesus did sayeth for the first point That the Priest doth that which Iesus did whē he tooke the bread when as he beginneth to take it into his handes after the offertory and the Secrettes and that he here taketh it and giueth thankes as he did whenas he sayeth the preface and blesseth it here Wherein he putteth a difference betwene blessing and thankesgiuing notwithstanding that the Euangelists haue put in the one for the other and not both of them at once so content them selues with the one and leaue out the other so long as one of them is in Howbeit the Priestes make them goe arme in arme togither as if there were some great difference betwene them and such a difference in deede as it pleaseth them to set downe of them Afterward he sayeth that the Priest breaketh the bread as he did whenas he breaketh the hoste And besides that he distributeth it and maketh a communion thereof as Iesus Christ did But to whome distributeth he it Forsooth to none but to him selfe Wherefore then sayeth he here Eate ye all of this Either Alamarius was disposed to be mery when he sayd this or els it must needes be that at those dayes when he wrote these things there was a publike communion for all the people in the masse Nowe he was Archbishop of Trieues in the dayes of the Emperour Lewys the godly vnto whome he dedicated his booke At the least he neuer found that euer Iesus Christ lifted vp either the bread or Chalice to cause them to be worshipped neither yet any foundation of the maner how he administred the supper whereby he is able to shew wherein he either representeth or yet followeth Iesus Christ in this point d First of all the priest here worshippeth the God which he him selfe hath made and when he hath so done he lifteth it vp ouer his head with his arse towards them that others might also see it likewise worship it And al this while there is such tolling and tingling of Belles such playing of Organes such delicate musicke especially if it be vpon any solemne festiuall day as was vsed in the worshipping of Nebuchadnezer his idoll There is also great store of lights And amongest the rest there are some which haue staffe torches lighted in one of their handes and with the other they beare vp the chasuble of that worshipful Sir Gurdegobreas as if they meant to set him an ende as Apothecaries vse to deale with those vnto whom they minister their clisters And all this while it is a wonder to see what bald countenaunces vile faces euery of them maketh in worshipping of this iolly newe printed paasty God as white and round as the slyfe of a turneup roote Berno saith that the Romanistes haue ordeined that no masse shall be celebrated without both tapers and waxe candles lighted And although they haue many waxe candles lampes at this their hellish sacrifice continually burning yet must there needes be the greatest most palpable darkenes amongst them that possibly can be whenas they worship a round cake peece of paaste in steede of Iesus Christ the very sonne of God the very true Sauiour and Redeemer of all mankind And for so much as that this round cake is not God vntil such time as the Sacramental wordes be fully wholy pronounced ouer it our venerable maisters doe of set purpose admonish the gentle maister God forger to be very carefull so to deale with this round Robin of the boxe as that none of the people see it before such time as it be consecrated turned into God by reason of the danger that some simple ignorant folke might fall into in worshipping it before it were God thereby become very Idolaters Nowe it is meete here to be noted that in this consecration are conteined the conception natiuitie apparition and comming of this newe Christ vnto whome they chaunt vp his Benedictus before he be conceiued or yet borne And nowe we will come vnto his death and passion which followeth in that parte wherein the sacrifice is conteined which is done after that he is forged Of the seauenth parte of the Canon conteyning the consecration of the Chalice CHAPTER XLI DEinde coopertum calicem accipit duabus manibus parum eleuat dicens Accipiens hunc praeclarum c. Deponit itetum super altare dicens Item tibi gratias agens Deinde signat dicens Benedixit Et iterato eleuans dicit Accipite c. vsque Memoriam facietis Simili modo postquam caenatum est accipiens hunc praeclarum calicem in sanctas ac venerabiles mānus suas item tibi gratias agens bene †dixit deditque discipulis suis dicens Accipite bibite ex eo omnes Hic est enim calix sanguinis mei noui aeterni testamenti mysterium fidei qui pro vobis pro multis effundetur in remissionem peccatorum Haec quotiescunque feceritis in mei memoriam facietis Hic eleuat posteà in loco suo reponit Calicem AFter that he taketh the Chalice in both his handes being couered with the vaale and lifting it vp a litle sayeth Taking also this most excellent Chalice Then he setteth it downe againe vpon the Aultar saying Giuing thankes also vnto thee b After that he maketh a crosse saying He blessed it And againe lifting vp the Chalice he sayeth Take ye c. vnto Ye shall do it in remembrance In like maner when supper was done taking also this excellent Chalice into his holy and reuerend handes and againe giuing thankes bles †sed it and gaue it vnto his Disciples saying c Take and drinke ye all of this For this is the d Cuppe of my blood of the new euerlasting Testamēt the e mystery of faith which shall be shed for you and for many for the remission of sinnes As often as ye shall doe this ye shall doe it in the remēbraunce of me f Here he lifteth vp the chalice and setteth it downe againe in his place a Some of them lift vp the chalice being couered some vncouered And although the ceremonies be contrary one to another yet are there alwayes great mysteries in them For the couered chalice signifieth the hidden secrete of the Sacrament and the vncouered Chalice the separation of the body and bloud in his passion And therfore they consecrate them apart
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 eueÌ„ 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 veÌ„geance 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 experieÌ„ce 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 vomiâ— 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 aâ— 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 CaÌ„bray For is not this holy blood to be said to be martyred wheÌ„ 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 thâ— 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 noÌ„ recolit se dixisse aliquid horum quae debuit dicere non debet mente turbari NoÌ„ enim qui multa dicit semper recolit quae dixit Etiam si sibi pro certo constat quod aliqua omiserit si talia non sunt de necessitate SacrameÌ„ti sicut sunt decretae vel aliqua verba canonis vltra procedat nec aliquid resumat Si tamen probabiliter sibi constat quod omisit aliquid quod sit de necessitate SacrameÌ„ti sicut forma verborum per quam consecratur omnia verba consecrationis super suaÌ„ materiaÌ„ resumere bebet quia coÌ„secratio facta coÌ„ esset quod tameÌ„ non oportet si quae alia praetermissa essent CoÌ„iunctio enim Vel alia verba quae praeceduÌ„t vel sequuÌ„â—ur formam non sunt de ipsius substantia Si autem Sacerdos dubitaret an aliquod verbuÌ„ pertinens ad substantian forma omisisset vel noâ— nullatenus debet seruaâ—â— formaÌ„ sed sine temeraria assertione formam totam super suam propriam materiam debet resumere cum hac intentione quod si consecratio esset facta nullo modo velit coÌ„secre re Sed si consecratio noâ— esset facta vellet corpuâ— sanguineÌ„ 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 substaÌ„ce 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 inteÌ„t 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 froÌ„ 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 cuÌ„ actionalitollatur quod raro vel nunquam accidit videtur quod debebat verba consecrationis cuÌ„ actuali intentione resumere sic tameÌ„ 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 waÌ„ting 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 theÌ„ 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 conteÌ„plation 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 haÌ„d 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 theÌ„ 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 theÌ„ 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 exaÌ„ple of this matter in that part of my Christian disputatioÌ„s 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 caliâ—eÌ„ siue ante diuisioneÌ„ hostiae siue post non dâ—bet eam de sanguine extrahere vel immuâ—are circa deliberationeÌ„ 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 inâ—ia Altare reâ—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 ploÌ„ged 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
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
about the time of Pelagius the first in the dayes of king Childebert by which decree it was ordained that none should presume to offer anie thing in the oblations of the holy Cup but that which was thought to be of the fruite of the vine that not to be mingled with water I know not whether the fault be in the book or in the ill haÌ„dling of it And after the reason is there eftsones reÌ„dred For it is said That that is to be iudged sacriledge when any other thing is offered then that which our sauiour hath by his holy coÌ„mandemeÌ„ts ordained I leaue the reconciling of this matter to those to whom it more concerneth then vs. d The Councelles before alleadged Con. VVormes Con. Trilâ—â—rine which make mention of the mingling of the water with wine alleadge for a reason of this ordinance that the same is a signification of the coniunction and vnion of the people signified by the waters in the Apocalypse with Iesus Christ signified by the wine And therefore it is expresly said that 2. parts must be wine and the 3. water because the wine which signifieth the Maiestie of Iesus is far greater then the water which signifieth but the maiestie of the people But who gaue them this commaundement and who reuealed this secreat vnto them what places and testimonies of the holie Scripture haue they to testifie this For if it were so it is wonder that they would not sounde one word thereof amongst all the wordes which they muÌ„ble vp when they powre the wine and water into the Chalice but make mention rather of an other misterie which S. Augustine hath touched howbeit his mind was not of the mingling of water with the wine in the Chalice but looked vnto the blood and water which gushed out of Christ Iesus side Wherupon he saith Iohn 1. August That that side was the fountaine of the Sacraments of the Christian Church to wit of Baptisme of the Supper by which as first by Baptisme the washing awaye of our sinnes and by the Supper our redemption By which Supper the sacrifice sheding of the blud of Iesus Christ therein are signified vnto vs without the which we could not be redeemed Nowe there is farre greater reason in this misticall expositioÌ„ of S. Augustine which they here touch by the words that they pronounce when they make this mixture then in this application and in the other misterie which hertofore was propounded For it is sufficiently enough represented in Baptisme in the Supper without making of another new strange Sacrament after their own fashioÌ„ grouÌ„ded onely vpon allegories and imaginations of their owne heades For what greater vnion can they represent between Iesus Christ the faithfull theÌ„ that which is represented by the whole action administration of the Supper which is the trewe Sacrament of vnion By which the coniunction that is betweene the head and the members is so liuely expressed by the vnion of the graines whereof the wine and breade are made which by the water can not bee so well represented being not made of so many graines as the wine is And therefore they might verie well content them selues with Iesus Christes simple and pure ordinaunce e We haue here a verie proper and pleasaunt enterlude For if the Masse be not so solemnized as that there be three players in it to wit the Deacon Subdeacon Sir Gurdegobresse who playeth the notablest part Sir Gurdebreasse must in this point play the drunken Priest and both sing and aunswere him selfe For first of all he commaundeth him selfe to blesse him selfe and after doth that which he commaundeth him selfe But how euer it is with him he must take his leaue to reade the wordes of the Gospell that is to say so to deliuer it as that no man vnderstandeth one worde that is in it For such Apostles and messengers hath the Popish Church who are sent out to announce the Gospell in the Masse without declaring anie thing of that they say which is not the office of a true and good messenger And therfore is not this a great mockery which the Popish Church vseth to haue the Deacon desire to haue his lippes and hart purified as the lippes of Isaiah were with an hote burning cole that he might be made morthy to set forth the holy Gospell Is not this euen to mock and scorne both God men Of the second incensing and of the lesson of the Gospell CHAPTER XXIII IN a all solemne feasts let the Deacon kneeling before the Aultar Miss R. desire to haue the b b Telesp Anust incense blessed saying Blesse ye Then leâ— the Priest aunswere The Lorde Be thou blessed by him in whose honour thou shalt be burnt In the name of the Father c. †c After that the Priest censeth the Altar Chalice and Masse booke therewith that done he geueth it to the Deacon who censeth the Priest him selfe And when he hath so done he goeth on to the reading of the Gospell saying d The Lorde be with you Aunswer And with thy Spirite The Priest Icâ—om Damâ—s The thinges which hereafter followe are taken out of the Gospell of S. Iohn Con. Toled Aunswer Glorie be to thee O Lord. e VVhen this is saide euerie man must make the signe of the crosse both on his forehead also vpon his brest Then must the Priest make a signe of the crosse vppon his booke †and kisse it After that hee goeth on and sayeth f In those dayes Iesus said vnto his Disciples vnto the multitude of the Iewes g My fleshe is meate in deede and my blood is drinke in deede Whosoeuer eateth my flesh and drinketh my blood dwelleth in me and I in him As the liuinge Father sent a Leo. me and I liue by the Father euen so he that eateth me shall liue by the meanes of me This is that bread which came downe from heauen not as your Fathers eat Manna in the wildernesse and are dead But he that eateth this bread shall liue for euer And after he addeth h By the wordes of the holie Gospell let our sinnes be defaced Amen These are holye wordes and I beleeue and confesse it IN festis soleÌ„nibus dia conus flexibus genibê° coram Altari petat benedictioneÌ„ incenso dicendo Benedicite Sacerdos respondet Dominus ab illo benedicaris in cuiuâ— honore cremaberis In nomine Patris c. †Deinde Sacerdos incensat Altare CaliceÌ„ missale postea reddit Diacono qui insensat ipsum Sacerdotem post ea procedit ad dicenduÌ„ Euangelium dicendo Dominus vobisâ—cum Responsio Et cum Spiritu tuo Sacerdos Sequenâ—ia sancti EuaÌ„gelij secundum Iohannem Respousio Gloria tibi Domine Cum hoc dicitur omnes debeÌ„t facere signum crucis in fronte in pectore presbyter debet signare librum †osculare deinde pergit dicendo In illo teÌ„pore dixit Iesus discipulis suis et
turbis IudaeoruÌ„ Caro mea vere est cibus sanguis meus vere est potus Qui maÌ„ducat carneÌ„ meam bibit sanguineÌ„ meum in me manet et ego in illo Sicut misit me viuens Pater ego viuo propter Patrem et qui manducat me ipse viuet propter me Hic est panis qui de caelo desâ—eÌ„dit non sicut manducauerunâ— patres vestri Manna in de serto mortui sunt Qui manducat hunc panem viuet in aeternum Tunc addit Per Euangelica dicta deleantur nostra delicta AmeÌ„ Haec sunt verba sancta credo confiteor VVhat thinges are to be noted vpon these foresaid matters CHAPTER XXIIII a IT hath bene saide that Leo was he who first ordained the censinges in the Masse howbeit I cannot say whether he ordained them all yea or no or whether some bodie else added mo therto If it be not a solemne Masse the Gods which are made in it are not perfumed b And againe the play were not worth a button if this frankensence were not charmed according to their accustomed maner What kinde of consecration blessing is this And besides what a mockery and sorcery is this to speake vnto the frankensence Now if this frankensence be burnt in the honour of the deuill as in deede it is considering that he is the very Authour of such a Masse as at this present it is then call they for his blessing to be vpon this frankensence c The Romanists Matth. 2 wheÌ„ they make an expositioÌ„ of the misticall meaning of the giftes which the wise men that came froÌ„ the East by the guiding of the star to worship our Sauior Iesus Christ offred say that the offring of the gould declared him to be a King that the mirrhe signified his humility death the fraÌ„keÌ„sens the acknowledging of him to be God because that inceÌ„se betokeneth diuinity Deut 33 that God ordained the inceÌ„sings in the law that by theÌ„ such homage should be don vnto him as appertained was conuenient for his diuine maiesty By this interpretatioÌ„ theÌ„ the Altar chalice masse booke the Priest himselfe also should be God At the least wise that honor is here don vnto them which as they say appertaineth vnto God And therfore it is no maruel that S. Gurdegobreas so honoreth his table chalice his masse book also which by his will he would not change nor giue for his mealy God For I may tell it to you they ar a great deal more beneficial vnto him theÌ„ the Bible is For the Bible would neuer bring him to that honor to drink in so faire goodly plate nor so good wine neither yet make him so fat nor so wel liking Neither is it any maruell though Sir Gurdegobreas himself be censed coÌ„sidering that by these his sleights of legier de main he caÌ„ so wel iuggle as that he can make Gods euen with his breathing Now if he be a maker of Gods he him selfe must needs be farre greater more excelleÌ„t then the Gods which he maketh for as much as the workman doth euer farre excell his work d If the Prist him self say or sing the Gospell he saluteth the people with his arse alwaies towards them But if the DeacoÌ„ do it he turneth his side towards them looketh on theÌ„ as cause my deare e We haue elswhere spoken of the ceremonies wherewith the Gospell is honoured in the Masse And that which hath bin said of the priest may also in some sort be referred to the dealing of the people especially about the crâ—ssing of theÌ„selues f They alwayes beginne the fragments of the Gospell which they rehearse in this maner In the place as in the Epistles takeÌ„ out of the Acts of the Apostles they say In diebus illis that is to say in those dayes in those which are taken out of the Epistles of S. Paul they say Fratres Brethren in those which are taken out of the Catholique Epistles Charissimi Dearelie beloued Wherein they speake as if they addressed their wordes to the people as if there were manie of them when as in verie deede oftentimes there is but one bodie with the Priest and sometimes none at all but him selfe alone As for the other two prefaces the Priestes them selues haue made such a skorne and by worde of them as that when a man sheweth them anie of their follies and faultes by the rule of the Gospell they aunswere that it was in illo tempore in that time In diebus illis In those dayes VVhereupon they would conclude That that was in the olde time and aged dayes and that those times and dayes are gone past as though the Gospell appertained nothing at all to them Which doctrine is so wel put in practise as wel by them selues as also by those which follow them as that they most manifestly declare both by their doctrine life conuersation that they make no more accompt nor care no more for the Gospel the word of God then if it neuer coÌ„cerned nor yet appertained any whit vnto them g The matter contained in this little fragment of the Gospell according to S. Iohn here alleaged hath both largely sufficiently enough bin handled in th'expositioÌ„ of the office vpoÌ„ Corpus Christi day where we shewed how these wordes wayed with the the doctrine of the Romanists coÌ„cerning the bodily presence communion of the bodie and blood of our Sauiour Iesus Christ as well to the beleeuers as to the faithlesse in the Supper h It should seeme that he would here make a charme of the words of the Gospell requiring by them to haue sinnes defaced as though the power therof consisted in the words in the vttering of theÌ„ But we are to note that as faith commeth is giuen by God through the hearing of his worde without which there can be no true faith euen so likewise hearing serueth to none other purpose but to condeÌ„nation if it be not receaued by faith by mean wherof sinns are defaced by the blud of Iesus Christ Now seing the people vnderstaÌ„d not that which is spoken how can their sinnes be defaced by the words of the Gospell which they can not beleeue to be true so can haue no true faith without they vnderstood theÌ„ For Rom. 10. as the Apostle saith how can they beleeue without it be told theÌ„ I wil not deny but that they may beleue howbeit it shal be after the maner of the Popish Church in which Church to beleeue is taken with them to beleeue vpon credit report of the countrie and thinke that whatsoeuer it saith setteth foorth is true although they which beleeue it vndestand not one worde of it But this neither comforteth nor yet confirmeth the conscience of anie i This is euen like to the maner of the Priestes them selues who are oftentimes so ignoraunt as that they vnderstand
this blasphemour applieth it to his goblet wherwith he here so pleasauntly playeth his parte and wherby he renounceth the very true sauing health deliuerance which we haue receaued through the sacrifice and benefite of his death d Loe here the sleights and trickes of the goblet Loe here a pleasaunt cup of saluation excellent sacrifice It seemeth here that he meaneth to offer to drinke to God when as he tosseth vp his goblet in so hie a maner But what is it that he here offreth what is it that he would haue mount vp so hie Is it wine For by their doctrine it is not yet blood I am a fraid to speake of the blasphemies conteined in this prayer for they are as many as their are wordes and syllables To what purpose serueth Iesus Christ any more if the masse and his sacrifice haue this power and vertue both for quicke and dead as is here set downe e O thou hellish blasphemer is this the honor which thou dost to the holy Trinity to offer thy goblet in the steed of the blood of the very Sonne of God and not onely in remembraunce of Iesus Christ which died for vs but also of the men and women saints who neuer died for vs. And besides if this be in remembrance wherefore takest thou it then for the sacrifice and oblation it selfe which was offred by Iesus Christ Berno de offâ—c Miss Ca 12. Berno Nicol. de offic Miss Ca. 13. of whome the Supper is a remembrance Berno saith and affirmeth that this prayer is not appointed to be said by any ordinance order or vsage but onely by an ecclesiasticall custome He findeth fault also with one thing that is here committed in this vsage which we follow at this present that is that after that this sacrifice is done in the remembraunce of the death and resurrection of Iesus Christ that it is not conuenient any other remembraunce should be had in it either of the natiuitie or of any such other like f He maketh the goblet friske it here all a pleasure g He taketh the sawcer also in his hand to make his round Robin also whip it about ouer which he vomiteth as many blasphemies as he doth ouer his goblet And therefore all this is said in hudder mudder after the maner of MagiciaÌ„s or coÌ„iurers After this he falleth a iuggling about his goblet and iolly round Robin besides his encensing according to the Romish office which is stuffed with as many blasphemies causeth the goblet cake also to be enceÌ„sed at the table This is it which they make Leo the third to be the principall authour of and they attribute it also to the Councell of Roan Now seing the holy Scriptures manifestly tell vs Ephes 5. that the encensinges of the law were the figures of Iesus Christ who offred his body a sweet smelling sacrifice that they likewise represented the prayers of the Saints Apoc 5. Psal 141. as it is writen in the Apocalypse Psalmes in which it is said That my prayer coÌ„meth before thee like encense We haue now no more need of these materiall enceÌ„sings to serue helpe the Religion onlesse we will stil play the Iewes or vse theÌ„ to serue our turnes onely for persumes to keepe ill smelles from vs and cleanse the ayer For if we otherwise vse them the Lord shall say that vnto vs which he spake by his Prophet Isaia 1. I abhorre your encensings Of the washing of handes of the recommendation of the priest and sacrifice and of the secret CHAPTER XXX a AFterward let him go and wash his hands at the right ende of the Aultar and say I will wash my handes amongest innocentes Psal 25. c. vnto the end of that Psalme with Glory be to the Father c. As it was c. Lord haue mercy vpon vs Christ haue mercy vpon vs Lord haue mercy vpon vs. Our Father which art in heauen c. After he hath washt his hands let him make a signe of the Crosse standing by the middest of the Aultar and say In the name of the Father c. Come holy Ghost replenish the hearts of thy faithfull and enlighten in them the fire of thy loue Then let him bowe him selfe downe before the Aultar and say Receaue vs ô Lord in humility of Spirite and contritenesse of hart and let our sacrifice be so made as that it may at this day ô Lord my God be receaued at thy handes and please thee In the name of the Father c. b Making a crosse vpon the Aultar and kissing it Then let him lay his handes a crosse ouer the sacrifice and say c Come ô inuisible sacrificer and keeper blesse and sanctifie this sacrifice which is prepared in thy holy name In the name of the Father c. Making a Crosse ouer the whole sacrifice and kissing the Aultar Then let him hold his handes together and turning him selfe vnto the people say d Pray for me brethren and sisters and I for you c that both mine and your sacrifice together may be acceptable vnto the Lord our God through Iesus Christ our Lord Lord heare my prayer And let my cry come to thee The Lord be with you And with thy spirite f Let vs pray Then leaninge on the lefie side he sayeth the Secret or Secrettes The Secrettes We beseech thee ô mercyfull Lord to grauÌ„t vnto thy church the giftes of vnitie and peace which are spiritually signified vnder the giftes offred through the Lord c. DEinde vadat lotum manus suas ad dextruÌ„ cornu altaris dicendo Lauabo inter innocentes manus meas c. vsque ad fineÌ„ Psalmi cum Gloria Patri c. Sicut erat c. Kyrie eleyson Christe eleyson Kyrie eleyson Pater noster c. Post lotionem manuum signet de signo crucis staÌ„s in medio altaris dicat In nomine Patris c. Veni sancte Spiritus reple tuorum corda fidelium tui amoris in eis ignem accende Deinde inclinet se ante altare dicat In spiritu humilitatis in animo contrito suscipiatur Domine à te sic fiat sacrificium nostrum vt à te susciptatur hodie placeat ubi Domine Deus meus In nomine Patris Filij c. Amen Facien do crucem super altare osculando eum Deinde ponat manus supra sacrificium dicendo Veni inuisibilis sacrificator custos benedic sanctifica hoc sacrificium nomini sancto tuo praeparatum In nomine Patris c. Faciendo crucem supra totum sacrificium osculando altare Posteà iungat manus vertens se ad populum dicat Orate pro me fratres sorores ego pro vobis vt meum pariterque vestrum sacrificiuÌ„ sit Domino Deo nostro acceptum Per Christum Dominum nostrum Domine exaudi orationem meam Et clamor meus ad te veniat Dominus
as ofteÌ„ as they lust when they so horriblie blaspheme him And they may verie wel also take vnto them the name of Seraphims which signifie as much as burning and slaming but not with loue to God and their neighboures as men enlightened with the light of God as the Angelles are but burning and flaming with rage and furie to persecute and burne the children of God which woulde praise him as the Angelles doe which they quite and cleane take both from him and from our Lorde Iesus Christ also transporting the same vnto an Idoll of paast to that Romish Antichrist whom they call Sanctissime Pater that is to say most holie Father in the Superlatiue degree comprehending all in one word which the Angels made three of h They entermeddle manie words of strange languages in their Masse besides their barbarous Latin which they chieflie take from the Hebrues and some from the Greekes counterfaiting the Magicians and heathen and Marke the heretike who were wont to intermeddle many barbarous strange and hard wordes to pronounce in their charmes and diuine offices that they might therby make the people the more amazed Arno. contra Gent. The. de fa. haâ—t Lucy in Necy and their doinges a great deale the more wonderfull and strange as Arnobius Theodorete and Lucian do testifie They haue here Sabaoth and Osanna froÌ„ the Hebrewes which them selues cannot rightlie pronounce and therefore much lesse vnderstand But what a manner of speaking is this thus to coÌ„found one language with another being not driuen of necessitie so to doe neither yet to any purpose It is as if we should say Lorde God exercituum mingling Latin with English not speaking fully either the one or the other in stead of saying all in English Lord God of hostes or in Latine Domine ' Deus exercituum And this is like all the rest i The Lorde also knoweth to what great purpose the wordes of Dauid are here alleadged for the comming of this newe Christ Of the fourth part of the Masse called Consecration CHAPTER XXXIIII AFterward bowing him selfe somwhat lowe before the Aultare with his handes ioyned together he saith Thee therfore most pitifull Father c. DEinde profunde in cliuatus ante Altare iunctis manibus dicit Te igitur clementissime Pater c. After he hath made an end of the Sanctus then followeth the Cannon which is conuenient for him to declare with the ceremonies before mentioned aswell here as in the Cautels of the Masse alreadie recited There are also certaine vsages according to which the Lauabo is onely giuen in this behalfe Expo 4. part Miss as that which Nicholas de Ploue ensueth Now here beginneth the most abhominable sorcerie Magicall art that is in all the whole Masse insomuch that it may rather be rightly called a deuillish execration then a consecration as they tearm it We haue alreadie sufficiently spokeÌ„ of these forgers of this goodly peece of worke amongst which Nicholas de Ploue hath put in ClemeÌ„t the first Ex 4. par Miss saying that he ordained the Canon that is before the consecration And we will here againe set downe as well generallie as particularly in the margine the Authors to whome it is attributed Now because there is farre greater danger in this point then in anie other point of the Masse it was ordained in the Councell of Oxenford Ex lib. Con. holdeÌ„ in England by the Archbyshop Sâ—eueÌ„ that the Archdeacons in their visitations should prouide that if anie faults were to be found in the Canon thereof that it should be amended corrected and that the Priestes might be able at the least verie well to pronounce the words of it and soundly vnderstande the same Here is also to be noted that wheÌ„ my Maisters which say the Masse are come so farre some of them must with great reuerence and humilitie kisse the Altar and some the image of the Crucifixe which is purposly pictured in the Masse booke to that end which seemeth to be a thing verie agreable with the decree of the Elibertine Councell celebrated in Spaine Ex lib. Con. about the time of the Nicene Councell and of Siluester the first in which the pictures of Images were forbidden to be in the Church to the ende that that which is to be honoured should not be painted pictured on the walles Howbeit when this ordinance was made the Masse had not then that furniture about it which nowe it hath And therefore it is verie meete that it should be garnished with this ornament and especially in this point wherein is contained the most shameful horrible idolatrie blasphemy that is possible to be deuised Moreouer the Maisters of the ceremonies and expositors of this Canon haue diuided it into certaine partes some onely into fiue and other some into twelue as euerie of them shall be seene in their place and order Of the first part of the CanoÌ„ of the Masse containing a generall Prayer for the whole Church and in especiall one for Prelates and Princes CHAPTER XXXV The Canon VVE a beseeche thee therefore most pitifull Father for thie deare Sonnes sake Christ Iesus our Lorde to accept and b blesse Here standing vpright hee kisseth the Aultar and maketh three crosses as well ouer the host as the Chalice c These †giftes these †presentes these †holy sacrifices with d out spot Soone after stretching foorth his armes and lifting them somewhat vp he goeth on with the Canon Which wee offer vnto thee first for thy holye Catholique Church which vouchsafe peaceably to preserue keepe vnite gouerne thoroughout the face of the whole earth with thie seruant N. e our Pope N f our Bishop N. g our King †and all those thy true and faithfull ones which honour and followe the Catholique and Apostolique faith Canon TE igitur clemeÌ„tissiâ—â—e Pater per IesuÌ„ Christum Filium tuum Dominum nostrum supplices rogamus petimus vt accepta habeas et benedicas Hic crigeÌ„s se osculatur Altare ter signar tam super hostiam quaÌ„ super Calicem Haec †dona haec †munera haec †sancta sacrificia illibata Deinde exteÌ„sis manibê° mediocriter eleuatis prosequitur Canonem Inprimis quae tibi offerimus pro Ecclesia tua sancta Catholica quam pacificare custodire adunare regere digneris toto orbe terrarum vna cum famulo tuo Papa nostra N. Antistite nostro N. Rege nostro N. †omnibus orthodoxis atque Catholicae Apostolicoe fidei cultoribus a The prayer which is here set downe in this first part of the Canon standeth in steade of the prayers which were wonted to be saide in the ancient Church especially as S. Paule teacheth for Princes great men in authoritie 1. Tim. 2. Apoc. cap. 3 9. a form wherof we haue in Tertullian But the beginning is taken out of the prayer which is said ouer the offringes which
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 occasioÌ„ 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 heaueÌ„ For if it be the same body which is in heauen theÌ„ 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 theÌ„ selues to make an open waye to escape withall which we haue sufficiently spokeÌ„ 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 theÌ„ 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 wiâ—hout theÌ„ 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 amoÌ„gst 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 perueÌ„tum fuerit ad Qui pridie ductis planè digitis super pallam accipit hostiam in manibus dicendo b Qui pridie quà m patereuâ—r accepit panem in sanctas ac venerabiles manus suas eleuaâ—is oculis in caelum ad te Deum patrem suum omnipoteÌ„ 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 afâ—â—â—ward layeth it downe agaâ—â—e in his place a Here is shewed what ceremonies are requisite for
praesertim circa coÌ„secrationeÌ„ Eucharistiae Primò quid sit agendum cum Sacerdos infirmatur HERE BEGIN CERtaine notable instructions and Cauteles to be obserued about the defectes or cases which might happen and of the accidentes that might fall out in the Masse and especially about the consecration of the Hoste And first what is to be done if the priest happen to be sicke CHAPTER X. IN primis si sacerdos incipiat aegrotare in antari post consecration 〈◊〉 taliter quod nec oputâ—â— ptum possit perficereâ—â—â— si praesens est aliuâ—â—â—cerdos si aegrotuâ—â— test indicare vbi diâ—â—rit ibideÌ„ debet aliâ—â—â— cipere perficere 〈◊〉 verò non possit indiâ—â—â— incipiat vbi ille perâ—â—tae signa creditur dâ—â—sisse Si autem alius â—â—cerdos non sit presens 〈◊〉 pectetur in crastinum 〈◊〉 clericus secundum 〈◊〉 poterit indicet alij saâ—â— doti vbi debet incipâ—â— Si autem per minisâ—â—â— suum vel per quencâ—â— alium assistentem certâ—â— cari non possit saâ—â— dos aegrotaÌ„s vi dimisâ—â— poenitus ignorauerit 〈◊〉 consecrationem repeâ—â— ac deuotè perficiat qâ—â—niam tradit authoritâ— Non dicitur iteratuÌ„ qâ—â— nesâ—itur esse factum Si sacerdos deficiatâ—ue moriatur ante caâ—â—nem non est necesse vt 〈◊〉 lius Missam compleat 〈◊〉 tameÌ„ alius vult celebâ—â—re debet ab initio Mâ—â—sam reincipere toâ—â—â— ritè peragere Si autem in canone dâ—ficiat factis iaÌ„ aliquibâ—â— signis tamen ante traâ—â—substantiationem consecrationeÌ„ sacrameÌ„ti tuÌ„c alius sacerdos ab illo loco vbi ille dimisit debet reincipere tantum illud supplere quod omissuÌ„ est Si autem sacerdos in actu consecrationis deficiat verbis aliquibus iaÌ„ in parte prelatis sed in â—oto non completis seâ—uÌ„dum InnocentiuÌ„ alius sacerdosdebet incipere ab â—llo loco Qui pridie c. Si tamen sacerdos deficiat consecrato corpore sed non sanguine alius sacerdos compleat consecrationem sanguinis incipiens ab illo loco Simiâ—odo c. FIrst a if the priest finde him selfe to be ill at ease at the Aultar after that he hath consecrated so that he can not make an ende of the worke which he hath begon then if there be any other priest at hand and that the sicke priest is able to shew him the place where he left b he that is in health ought to begin there and so make an ende of it But if he cannot point him to the place then let him begin at such a place as may be gessed he leaft at But if there be neuer an other priest present let another priest be looked for against the next morrow and then let the clarke shew to him aswell as he can where he must begin Howbeit if the clarke be not able to certifie him nor none of those that were present neither can by any meanes vnderstand where the sicke priest dwelleth then let him saye ouer againe the consecration and make an ende of it deuoutly For authoritie sayeth That that can not be said to be twise done which a man knoweth not whether it were done or not If the priest happen to miscarrie or die before he came to the Canon it shal not be needefull for any other to make an end of the Masse howbeit if any other will take vpon him to celebrate it he must begin at the beginning of the Masse and deuoutly finish it all Now if he miscarrie in the Canon and yet shall haue made some signes or crosses before the transubstantiation and consecration of the Sacrament then some other priest ought to begin againe at the place where the other leaft and onely supplie that which remaineth d And if the priest shall happen to miscarrie whiles he is in consecrating hauing already in parte pronounced some wordes and not fully finished some other priest in the opinioÌ„ of Pope Innocent ought to begin at this place Who the day before he suffred c. e Neuerthelesse if the priest shall miscarrie after that the bodye is once consecrated not the blood some other priest may finish the consecration of the blood beginning at this place In like maner c. a The false doctrine and errour of popish transubstantiation hath brought the whole Romish church all her doctors into meruelous labirinthes and engendred amongest them an infinite nomber of insoluble questions difficulties an exceeding noÌ„ber of doubtes the most straunge and brutish absurdities that possibly may be deuised as all men partly may iudge by the cautelles and instructions hereafter ensuing b Hereupon might grow diuerse and sondry inocnueniences For as touching the first it might so fall out as that there is none saue the same body that is there already made and no blood at all Or admit them to be both there what shall become of the sacrifice which is yet to be made and besides who shall eate this body and drinke 〈◊〉 blood but to put the body into the pixe c By these signes are meant the crossing 〈◊〉 wherewith he must so often crosse the bread 〈◊〉 wine which are vpon the Altar d It would also breede a great inconuenieâ—â— to haue two workmen to make one body Wheâ—fore that which the one beginneth to make is 〈◊〉 compted as nothing if he goe not through wâ—â— it and make it vp altogether and withall that 〈◊〉 bodie hath not his full forme vntill such timâ—â— the last worde be pronounced e In this case there are two body makers 〈◊〉 the one breatheth ouer the bread and thereuâ—â—â— is the bodie made and the other ouer the wâ—â—â— wherewith the blood is made Of the faultes which the Priest may commit abâ—â—â— the matters appertaining to his breake-fast aâ—â— the sacrifice which he is to offer in the Masse CHAPTER XI IF he perceaue after he hath coÌ„secrated the body that there is no wine in the Chalice the host shall be put vp againe faire and cleane into the corporase case and when he shall haue made readie the Chalice as it ought let him theÌ„ beginne againe at this place In like maner c. If he perceaue before he hath consecrated the blood that there is no water in the Chalice he shall forthwith put some into it and make an ende But if he perceiue after he hath consecrated the blood that there is no water in the chalice yet must he goe on and mingle no water then with the blood b For so the Sacrament should partely be corrupted c Neuerthelesse he ought to be sorie for it and be punished for the offence committed d But if he perceaue after the consecration of the blood that there was no wine put into the chalice but onely water he ought to put out that water and put in wine and water together alwayes prouided that he perceaue it before such time as he receaueth the body and besides he ought to rehearse the consecration of the blood beginning at this place In like