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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06764	An anatomi, that is to say a parting in peeces of the mass Which discouereth the horrible errors, and the infinit abuses vnknowen to the people, aswel of the mass as of the mass book, very profitable, yea most necessary for al Christian people. VVith a sermon of the sacrament of thankesgyuyng in the end, whiche declareth whether Christ be bodyly in the sacrament or not. By Chrystes humble seruant Anthoni de Adamo.; Annotomia della messa. English	Mainardi, Agostino, 1487-1563.	1556 (1556)	STC 17200; ESTC S111869	206,001	464

And there he telleth the significacions of thos Agnus deies the which affter ward be distributed or delt to the peple by the pope him selff on the satterday in A●…bis that is to say the first saterday affter caster And in th end describing the vertu of thes Agnus deies he saith that thei by the vertu of their consecracion and blessing defend the byleuers frō lightning ād tēpest But sureli the pope hath done a great wrong to his Agnus deiies that hauing himselff auctoritie ād powr to giue to things all thos ●…tewis that him listeth as he hath geuē ūto Asshes powr to work redēpciō of sin̄es ād to the holy water salted the which euery prest cā blesse the vertu to driue a waie deuels ād to saue mē chefely to that water of the holisabbath which is caried from how 's to hous and hath geuē so meruelos vertuis so so many other things as we may see in this chapter of the blessings he hath done a gret wrōg to his Agnus dei which no mā can blesse but himselff that he hath not geuē thē the vertu of the herbe Agnus casiꝰ of the which Dio●…corides ād Galene doo write seing the prestis the friers the monkes ād the nōnys ād vniuersaly all the ecclesiastical state haue so moch nede off it For all haue vowed chastitie and mariage is forbidden them It were moch more to the purpos to geue them this vertu and so to take a way so great an abhomination from the world as sendeth the stink of it euen to heauen than that vertu to serue against lightning and tempest O benommed and blind world whā wilt thow beginne to open thine eies to remember thy selff and to see how myserably thow art bowght and sold And by whom By them that professe to haue the in charge It is the right iudgement of god For whan fables are preched euery man bileueth them But let gods word christds doctrine and truth come and be preachet it is not only as a perelous error despised but rather fersely persecuted THE FOVRTH PART The fourth ād last part foloweth the which is of the abuses and of the abhomynacions of the masse and hath vi chapters THe first is that the mass doth not satisfie for them nor applie such things to man THE I. CHAPTER ALthough we haue in the former partis touched many abuses and errors of the mass neuertheles we intend in this last specially to treate of certen partycular and great abusis As for example that the mass shuld forgeue sinnes that it shuld satisfie for them or els that it shuld applie to vs such forgiuenes or satisfaction and that it shuld be a sacrifice for the liuing and for the deade Than next also that the same masse is mans inuention and not gods made by many And to be short we will speake of many other abuses which partly are touched ād of many wheroff yet ther is no mencion made And first we will proue that the mass forgeueth not sinnes satisfieth not god for them nor applieth not to vs the forgeuenes and satisfactiō made by Christ And to say the contrary is a very gret error and abuse And I proue it affter this sort For thos that affirme the mass to worke thes effectis either thei will and meane it of all the mass that is to say of all thos words that are said and ceremonies that are done from the beginning to the end and of all that made heape of wordes and gestures or els thei meane of the sacrament of the body and of the blood only the which is chefely considred in the mass Iff thei meane it of the whole masse it is false For by saing of wordes and by doing of ceremonies sinnes are not forgeuen Seing that iff a man shuld say the whole bible ouer which are gods wordes from the beginning to the ending an hondreth times thei could not forgeue him his sinnes How than shall sinnes be forgeuen or satisfaction made for them by saing masse which is mans inuencion as we will proue in the third chapter It is plaine that sinnes are not forgeuen by saing of wordes nor doing of ceremonies bycause that Iustificacion els shuld be by workes which is contrary to Paule Who dow●…eth that the speaking and vttring of wordes shuld be our worke Yea who is that wicked man that can not doo this say many Psalmes praiers lessons and doo ceremonies Roma 3.4.5.8 Gallat 2.3.4.5 Coloss 2. The deuell him selff can say many wordes that be holy and of god Paul thapostel as we haue in so many places of his epistles to the Romans to the Galathians and the colossians saith that no man is Iustified that is to say no mans sinnes are forgeuen him by the workes of the lawe commanded by god And he meaneth of those lawe whether it be of the commandementis which is the morall lawe or els of the ceremoniall lawe And will we say that sinnes be forgeuen by reading or speaking of wordes or els by doing of cerimonies not commanded by god but diuised by men This can not be Iff thei will say that thei meane not of all the mass but only of the sacrament the which hath this vertu and strength to forgeue sinnes and to satisfie god for them or els to applie Christes redemption to them for whom the masse chanceth to be said This is not trewe neither but is veri fals For the office of the sacrāents is not to worke thes effectis but it is to be token thē and to bring thē to mind and to assure vs of them For iff the sacrament shuld haue this vertu it shuld haue it chefely towardes them that worthily shuld receiue and take the sacrament but it hath it not to wardes thos same wherfor it hath it not towardes no nother That no sacrament not only that of the lords supper shuld haue this office I wil make it plaine and proue it For the worthy receiuing of the sacramēt whether it be of thankes geuing or of baptime presupposeth forgiuenes of sinnes and Iustificacion than neither the one nor the other doth it It is plaine that none ought to take what so euer Sacrament yow will iff he be of age except he doo trewe repentance and haue trewe faith But he that doth trewe repentance and hath trewe faith Actor 10. his sinnes are forgeuen him and he is Iustified as we haue in thactes of thapostles Peter saith speaking in Cornelius the hunderders how 's in Caesarea To this saith he that is to sai to Christ for he spake of him all the Prophetes beare witnes that euery one that byleueth in him receiueth forgeuenes of sinnes by his name And Paule also saith Actor 13. knowe ye o men and brethern that by this and he spake of Christ the forgeuenes of sinnes is declared to yow and by him that is to say by Christ euery one that byleueth is iustified from all thos things from the which yow could not be Iustified

seauen in the worship of the seauen ioyes of oure ladye which ●…hings I am sory to say And to be shorte this saing ●…f the Kyrie eleeson nyne tymes vpō so vai●…e causes is superstitious and maketh vs vnder●…tand how feble and vaine the foundations of the Masse are Yea seing the latine is more plaine to ●…s then the greek Then next when Kyrie eleeson is said followeth the Gloria in excelsis Deo which is a goodly praise and a godly for the Aungels as Luke the Euangelist saith did sing it at Luc. 1. Christs birth those words that are ioyned to it as Laudamus te Benedicimus te vnto the end were put to as some saie by Hilariꝰ others say by Telesphorꝰ the pope ād others that thei were put to by Symacꝰ the pope there is nothing thereto be reproued cōcerning the substāce of the matter●… We deny not but that there is in the Masse certein●… things agreable to gods word yea and some parte of gods words it self for there are of the saings of the psalmes of the prophets of the Apostels an●… of Christ himself but the matter is that these things should be placed worthely and not otherwise And also that the wicked should not be mingeled with the good This is the suteltie of Satan who vnder the shew of godly matters deceaueth the vnaduysed as we are wont to say that in the●… honye lyeth hidden the poison Tell me after what sort are men killed with poison It is suer that it is neauer geuen alone but mixte amonge other good meats ād after this son●… it is taken and bringeth death Euē so it happeneth in this Masse for there are diuers good things as the Epistel and the gospell and other saings of the scripture but with such saings are couered many disceyts are told many vntrueths blaspemies and superstitions is taken the honoure from Christ and god and geuen to onely creatures After this sort also are men deceaued with inchauntements for ●…here is none or very few inchauntments made that haue not some words and those good of god and yet they ought not be done Then next after the Gloria certein praiers which they call collects and some of them be godly ●…nd Christiā like made accordinge to gods worde ●…ut there are many wicked and blaspemous as that ●…f the fourth ferie that is to saye on wednisdaye of the Ember dayes in aduent and it is the first praier ●…hat he saieth Graunt we beseche the o lord al●…ichtye that this solemne feast that is at hand of ●…ure redemption may help vs in this present lyfe and geue vs the rewards of euerlasting blessednes The fourth praier also the saterday which foloweth in the same Imber dayes sayth the very same in substance as it may be sene in the Masse boke The first praier also on the saterday in albis that is to say the first saterday after Easter saith thus Graunt we beseche the almightie god that we which haue kept with reuerence this feaste of Easter may bye the same deserue to come to euerlasting ioyes These prayers plainlie desyre that by the desert of the feasts that we kepe of Christmas and Easter god wold geue vs the euerlasting happines And how can this stād that by the kepinge of holy dayes we should deserue euerlasting blessednes First it is playne that in the new Testament we haue no holy day commaunded by Christ nor his Apostels those that are kept are by mans and not by gods apointment I say not for all this that it is euell to ordeine certeine proper daies or feasts that the people may come together to the preaching of gods worde to receaue the holy communion to make common praier together and also for there rest who in that week were weried and to the intent I saye that we may haue some day wherin we may quietly haue regard to the heauenly things But to do this by gods commaundement there is no more one day then an other apointed for the dayes are all a lyke nether is there one more holy then an other in it sel 〈◊〉 4. or by gods ordinaunce Paule reproued the Galathians because they did kepe daies letting them witte that such kepinge is a ieuysh and no Christiā like thinge Col●…os ●… Likewise writing to the Colossians he saith let no mā iudge you neither in meat nor drink nor in any parte of the holidaye nor of the saboth day which things are but shadowes of the things to come c. Then is there not any holliday by gods cōmaūdemēt since Christs cōming who hath ended the ceremonial law of the which the keping of daies was a parte by gods oune I saye more ouer that although there were law holy daies cōmaūded by god in the new Testamēt yet we could not be saued by keping of them seing oure elders were not saued by the keping of the law commaunded by god For there is none at any tyme saued or iustified by the law as Peter saith in the acts of the Apostles Acto 15. but all be saued by the grace of oure sauioure Iesus Christ So now we euen as oure fore fathers be saued by the self same grace of Iesus Christ. How many saings of Paule could I bring forth if I wold that we be not iustified nor saued by the works of the law nor by any other worke but onely by faith whiche is as much to say as by the grace of oure lord Iesus Christ I say by his onely grace And yet the Masse boke will affirme that by the holy daies commaunded bye men god should geue vs euerlasting lyfe which he neauer did to our forefathers for the holy daies commaunded by himself nor for any other work commaunded in the law We haue before said that there is none other name in which we may be saued but that onely of Christs Acto 4. and the Masse book will that we should be saued in the name of holy daies found out and apointed by men which howe they be kept it is well knowen for that god is muche more offended and mo sundry waies out of doubt on such dayes then on any other These prayers are wicked And if it should be sayd that in such prayers is put in the end Per Christum Dominum nostrum geuinge vs to wit that we be saued by Christ I say that this is not enough because Christ onely or hi●… deseruings onely do saue vs and these praiers wo●… that by the deserts of the holy dayes we should b●… saued geuing to the holy daies at the least in parte that which Christ onely doth and so do lesse his honoure Gods word will that Christe onel●… should haue this office and putteth no other companion wiht him There be many other praiers i●… this wicked Collects but we haue geuen an example of these few lest we should werie the reader m●…king the boke to great When the prayers are ended the Epistle is said and after the

declare it It is suer that this praier is wicked as well as that of the offering of the hoste The fourth Chapter HEre is examined that many praiers which they call secreats and are sayd before the preface be damnable and hold much wickednes in them as these That fasting purgeth sin̄es and maketh vs worthye of the grace of god and leadeth vs to the heauenly and euerlasting glory That by the bread and wyne god is apeased and forgeueth vs oure sinnes Then follow certein praiers and they be three which affirme the bread ād wyne to be a sacrifice of which matter because we will treate of it in the end where we will proue that nether the bread nor wyne before the consecration nor the Sacrament after the consecration can be a sacrifice albeit that the Sacrament is a remembraunce of the sacrifice We wil not now talke any farther of it least we should vnproffitably repeat one thinge often But we wil examen that which remaineth of this first parte ād chefely these praiers which they call secreats because they are sayd softly to geue more aucthoritie to the Masse And let them neuertheles alledge as many reasons as they will yet they ought to speak it a loude but this maketh not so much matter as the wicknedesses and blasphemies that are in some of them and among the rest in that of the fourth ferye of the Imber dayes in aduent which saith let oure fastings we beseche the oh lord be acceptable vnto the which by clensing vs maye make vs worthy of thy grace and bring vs to the euerlasting promesses The veri same is said also in the third serie that is to saie the tewesday after pashiō sonday And an other tyme on fryday in the Ember weke after the seauentēth sonday after whit sonday which praier in few words hath much matter that is to say thre great blasphemyes The first is that fastinges do clere purge and clense The seconde is that they make vs worthye of Gods grace The third that they bring vs to the euerlasting promesses These thre cursed wickednesses are in this litle praier who wil denye that these be not thre blasphemies First is not this a blasphemie to geue to the fastings which are oure works the clensinge of sinnes Heb. 1. which is gods worke onely by Christ Iesus thoroughe his blod and death As paule sayth 1. Ioan. 1. That Christ alone is he that purgeth sinnes And Ihon in his first Epistle saith That the blood of Iesus Christe doth clense vs from al sinne And Ihon Baptist sayth Ioan. 1. behold the lamb of god behold him that taketh awaye the sinnes of the world And Esay geueth the forgeuinge of sinnes to Christe onely thorough his passion and death Esa 53. And to be shorte the whole scripture geueth this honoure to Christe and this praier geueth it to oure fastings These be those godly sacrifices that are made beare with me you that yet know it not in this detestable Masse by which the world so long hath bene disceaued and Christ dispysed Besyd yf by oure fastings we were clensed and oure sinnes forgeuen vs Rom. 4. we should be iustified by oure oune works for so much as iustification is forgeuenes of sinnes it self or at the least is not without it and that onely iustifieth vs that forgeueth vs oure sinnes Ro. 3. 4. Gala. 2.3.4 5. Roma 3. But this doctrine is contrary to the Apostle Paule who sayth in all his Epistles and specially to the Romaines and Galath that we be not iustified by works but bye Gods grace through Christs redemption Paule saith to the Romains we be iustified by his grace that is Gods by the redemptiō that is in Christ Iesus In which place appointinge the things that perteine to iustification he alledgeth grace the redemption by Christe and faith which wholly he geueth to the grace of god by Christ and no whit to man yea rather he turneth out all the glory of man and geueth the whole honoure and glory to God Which he wold not haue done if oure works whether they be fastings or other works had pertained to iustification as any cause therof Moreouer how canne fastings purge or clense sinnes seing that we must first be losed and clensed before we can do eny work that may be thankfull to God whether it be fasting or other work How can fastings take away sinnes yf they be not thankfull to God and if they be thankfull to God it is necessary that oure sinnes should first be forgeuē vs and that we should be clensed of them Fastings therfore cannot cause forgeuenes of sinnes nether in whole nor in parte yea let thē think this before hand that yf they should be acceptable vnto god forgeuenes of sinnes must necessarylye goo before them And if it should be sayd that in the end of the praier there is Per Dominum nostrū Iesum Christū etc. Which words confesse that oure sinnes are forgeuen by Christ to this is answerd that ether they will that by Iesus Christe himself onely our sinnes should be forgeuen or els not onely by Christ but by Christ together with the fastings If they will by Christ onely why do they alledge fastings yf they will haue fastings together with Christ this is first against the scriptures which thorowout alledge Christ onely ād none other Further it is plaine that the reason before made resteth stronge that is that forgeuenes of sinnes go before fastings if they shal be thankfull to god then fasting cannot because of forgeuenes of sinnes nether with Christ nor without Christ And if thei wold say we meane not of forgeuenes of sinnes as concerning the faulte but the punishmēt to this I say that when men speak absolutely of the clensing or forgeuinge of sinne it is to be vnderstand of the faulte as of the chefe thinge in that forgeuenes and here the praier speaketh absolutely wherfore it is vnderstand of the fawt and not of the paine only Than if the fawt be forgeuen and taken away we ought not to be any more ponisshed for the cause of that fawt For take away the caus and the effect foloweth This is a generall rule where there is no fawt there ought not to be any ponisshment If god doo thorowly for gyue and take away the fawt he taketh a way also the ponisshment dewe for that fawt And this distinction which is comonly made of the forgeuenes of the paine ād of the fawt hath no maner fowndacyō in holy scriptures but is fownd owt by men And though somtymes god forgiuing the fawt doth some way ponissh as he did Dauyd and certen other yet this is not that the ponisshmēt shuld remayne as the ponisshmēt of that sin̄ but for other respecttys as to humble the man and to exercyse hym or to geue example to other that thei doo not the like and that he also may be ware in tyme to come that he fall not

by the lawe Iff than faith and penance not only may be had withowt the sacramentes but rather necessarily goo before the sacramentes iff thei shuld be worthily receiued it foloweth consequently that the forgeuenes of sinnes or Iustificacion doo not hang nor be not caused by the same sacramentis nor be not applied to man by them Because it is necessary that such things shuld first be applied before the sacramentis shuld be taken The vse also of the church declareth this the which neuer geueth baptim to one of full age except he first confess that he byleueth And so we will say of the supper the which all men doo confesse that none ought to receiue it but he that first hath done paenance We haue thexample of baptim in thact●…s of thapostles of Candache the quene of thethyopes cunuch to whom Philip wold not geue baptime till he first confessed that he byleued Actor 8. Gene. 15. Abraham also was Iustified before the circumcision as the genesis saith that is to say Abraham byleued god and it was imputed to him for Iustice that is to say he was Iustified by faith The which example Paul to the romans bringeth furth meaning to proue that Iustificacion is not by workes nor by sacraments And he saith that Abraham was iustified before circumcision and that the circumcision was to him a token of the Iustice of faith Geuing to vnderstand that the office of sacraments is not to forgiue sinnes or to Iustifie mā but to be a signe of such things And iff thei be signes thei be no causes It is well knowen that there is a gret difference betwene the cause of an effectt and the signe of the same The sacraments be signes and not causis of forgeuenes and therfor thei can not forgiue sinnes Than moreouer iff the sacraments were thos that shuld forgeue sinnes and withowt them forgeuenes could not be wrought it shuld folowe that the grace of Iesus Christ shuld be of lesse strength affter the coming of Christ thā it was before in the lawe It is to plaine that this shuld be inconuenient that is to say that Christes grace shuld be of lesse strenght sins his coming than before What an inconueniens shuld this be that now that Christ hath fullfilled the Prophecies that he hath wrought our redempcion This being called the time of fullnes the acceptable tyme and the time of grace Christes grace shuld be of lesse vertu and strength thā before he came But that this incōueniēce shuld folow iff the sacramēts be necessary for the forgiuenes of sinnes I will shewe it For before the lawe by gods grace and by Christ Abel Enoch Noe yea and the scripture maketh particular mencion of Abraham that all thes and thother sainctes were iustified withowt sacramentes Why now than shall not Christes grace haue the same vertu It is plaine that a thing that can worck his effect with owt anothere helpe is of more efficacie force and strength than that which hath nede of it Iff than now gods grace and Christes vertu haue nede of sacraments to worck this effect of forgeuenes of sinnes and before it hath not nede it is surely of lesse strength now than in that time for by it selff it can not worck that that it could doo than whan Christ yet was not cōe in the flessh So that now it shall be of lesse vertew and powr than it was than which thing is inconuenient How many exāples also haue we in the newe testamēt that the forgeuenes of sin̄es is not caused by the sacramētis The sinfull womā The man palsyed The howsold of Zacheus The these crucified with Christ and Cornelius of whom we haue spoken all thes receiued forgeuenes of sinnes and not by sacramentes but by faith only Than the sacraments doo not forgeue sinnes And if any wold bring forth that comon saing of the doctors that is that the sacraments of the newe lawe worke that it selff that thei betoken and signifie And that also of Augustine in the preface of the 73. Psalme who shewing the difference betwene the sacraments of thold lawe and owrs saith that the sacraments of thold lawe did only promes the sauior but ours doo giue the safetie Which maner of speaking haue a litle excessiuenes To this I answer that men must geue to such saings iff thei shuld be trewe fitt expositions and not leaue them in this largenes or rather hyperbolike than otherwise Hyperbolik is an ouerpassing kind of spech and to giue them that sence which is fitt for them and the which the selffe same auncient fathers geue them The same Austen in many places affirmeth that the sacramētes of Moises lawe haue foretold of Christ but our haue shewed him Against faustus lib. 19. cap 14. Speaking against faustus he saith the lawe and the Prophetes had fortelling sacramentes of the thing to come but thes of our time doo witnes that that is come So that thei are diuers as to the maner of signifieng but as to the thing signified thei agree and are like Against petili l. 2. cap. 37 In his booke against Petilian he saith the Iewes sacramentes were diuers in the signes but in the thing signified al one diuers in visible kind and forme but like in spirituall vertu Also vp on ●…hon he saith In his treatise vpon Iohn 26. ād 45. The selff same saith is in signes that be diuers as it is in wordes that be diuers For the wordes doo change the sowndes by times And surely wordes are no nother than signes The fathers did drinck the selff same spirituall but not the selff same bodily drinck Behold than how that the selff same faith abiding the signes be changed There the stone was Christ To vs Christ is the same that is laid on the aultar And thei by a great sacrament dranck the water that flowed owt of the stone we what we drinck the faithfull knowe it Iff thow lookest vp on the visible forme it is diuers Iff vp on the spirituall vnderstanding thei dranck the selff same spirituall drink And in a nother place he saith Theirs and ours is one selff meate and drinck in a mistery but it is one in meaning and not in forme For the selff same was betokened to them in the stone that was shewed to vs in flessh So than iff we wold that saings aboue leadged shuld be trewe it is necessari so to expownd thē amd to geue them the same meaning as we haue shewed in austen That is to say that the difference betwene their sacraments and ours is in the maner of betokening For theirs dyd betoken the thing to come ours doo exhybite it and make it present that is to say doo betokē that it is not any more to come but that it is present and allredy comne and that it shuld be no more looked for We doo not denie notwithstanding that there is not also for vs a doctrine that is to say that ours doo more