Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	body_n	lord_n	soul_n	6,297	5	4.9889	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14460	The cauteles, canon, and ceremonies, of the most blasphemous, abhominable, and monstrous popish Masse Togither, the Masse intituled of the body of Iesus Christ. Fully and wholy set downe, both in Latine, and Englishe, the Latine faithfully taken out of the Masse booke after the romishe vse. Imprinted at Lyons by Iohn Cambray, in the yeare a thowsand fiue hu[n]dred and twenty, the title whereof hereafter ensueth on the next page. With certaine annotations for the vnderstanding of the text, set forth by that godly and learned minister in the Church of God Peter Viret, and translated out of French into English by Tho. Sto. Gent.; Cautèles et canon de la messe. English	Viret, Pierre, 1511-1571.; Stocker, Thomas, fl. 1569-1592.; Catholic Church. Liturgies. Missals. Rome.	1584 (1584)	STC 24775; ESTC S119146	152,334	417

to the doctrine of the Gospell and full of most horrible blaspemies f Here againe we see howe he playeth with his paten and sawcer Of the breaking of the hoste of the Agnus Dei and of the Priestes draught of wine CHAPTER XLVII HIc signat se de patena Deinde submittit eam hostiae calicem disco operit dicendo Da propitius pacem in diebus nostris vt ope misericordiae tuae adiuti à peccato semper simus liberi ab omni perturbatione securi Hic accipiat corpus Christi cum reuerētia frangat super calicem in tribus partibus dicendo Per eundem Dominum nostrum Iesum Christum filium tuum qui tecum viuit regnat in vnitate Spiritus sancti Deus Et secundam partem in sinistra manu extans reponit in patena Posteà eleuet modicum tertiam partem cum calice dicens Per omnia secula secul Respon Amen Hîc facit tria signa crucis cis super sanguinem cum illa tertia parte dicens Pax † Domini † sit semper † vobiscum Responde Et cum spiritu tuo a Agnus Dei qui tollis peccata mundi miserere nobis Agnus Dei qui tollis peccata mundi miserere nobis Agnus Dei qui tollis peccata mundi dona nobis pacem In Missa pro defunctis dicitur Dona eis requiem Loco Miserere nobis Et tertio additur Dona eis requiem sempiternam His dictis mittat particulam hostiae cum qua signauit in sanguinem dicendo e Haec sacra sancta commixtio corporis sanguinis Domini nostri Iesu Christi fiat mihi omnibus sumentibus salus mentis corporis ad vitam aeternam capessendam praeparatio salutaris per Christum Dominū nostrum HEre he crosseth himselfe with the paten Then he layeth the hoste vpon it and vncouereth the Chalice saying Thou being mercifull giue peace in our dayes that we being ayded through the helpe of thy mercye may alwayes be freed from sinne and voyd of al trouble a Here he taketh reuerently the body of Christ and breaketh it in three peeces ouer the Chalice saying Through the same our Lord Iesus Christ thy Sonne who liueth and raigneth with thee God in the vnitie of the holye Ghost And the second parte being in his left hande he layeth downe in the paten Afterward he a litle lifteth vp the thirde parte with the Chalice saying For euer and euer Answere So be it Here he maketh three crosses ouer the blood with the third part of the hoste saying The peace † of the Lord † be with you † alwayes Answere And with thy spirite a O Lambe of God which takest away the sinnes of the world haue mercy vpon vs. O Lambe of God which takest away the sinnes of the worlde haue mercy vpon vs. O Lambe of God which takest away the sinnes of the worlde graunt vs thy peace In the masse for the deade it is sayde Graunt them quiet rest In steede of Haue mercy vpon vs. And in the third place is added Graunt them rest euerlasting d VVhen he hath so sayd let him l●i fall that peece of the hoste wherewith he crossed into the blood saying e Let this holy and sacred mixture of the body and blood of our Lorde Iesus Christ be made vnto me and to as many as receiue the same saluation both of body and soule and an healthfull preparation for the obtaining of euerlasting life through Iesus Christ our Lord. Of the poyntes that are to be noted vpon the text next going before CHAPTER XLVIII a MArke here an horrible and wicked kinde of speach For he speaketh in this place of the body of Christ as of the bodye of a theefe which should be deliuered into the hangmans handes to be broken laid vpon the wheele And although he be notwithstanding commaunded very reuerently to receiue it yet he meaneth forthwith to breake it in peeces and that ouer the Chalice for feare any peece thereof should fall beside it so be lost The Romish masse booke and the masse booke that is set forth according to the vse of Lusanne call it somewhat more cunningly For in steede of calling it the body they call it the hoste which he must first of all breake into two peeces after that breake one of those two peeces into two other peeces to the end there might be three in all Now herein are againe diuerse and sundrye mysteries mystical senses straung expositions touching this breaking the peeces of them the significations of euery of them howbeit it is enough that we haue sufficiently spoken of this trash els where For it grieueth me to lose so much time about the remouing of this filthy bald pal try stuffe although I haue but euē somwhat slightly and superficially heretofore slipt them ouer b Howe is it possible that this young maister can any way once thinke of the passion and death of Iesus Christ when as he is troubled about so many deuises making of so many faces coūtenaūces as he must make al the time of this mask wherein he entendeth to represent the same Surely this sawcer paten of his is very cleanly remoued There is not a kitchin boy in the whole world that is better able more speedily to remoue his dishes and platters then this good olde shot remoueth his saweer c This poore lambe me thinketh should here be greatly afeard when he seeth him selfe in the wolues clawes ready to be deuoured We see here what a iolly S. Iohn this is that speaketh to so iolly a Iesus Christ made fashioned of a peece of paaste And it is no maruell though he speaketh his wordes thrise one after another For the round cake wherevnto he speaketh hath very thicke eares and therefore very dull of hearing for the vnderstanding of that which he speaketh vnto it Alamarius Berno Alam de offic Miss Ca. 33. Microlo de offic Miss Ca. 18. according to the ordenaunce of Sergius the first as concerning the Agnus Dei c. which hath bene already spoken of say that he ordeined that the Agnus Dei should be soong whiles the body of our Lord Iesus Christ was in breaking and pluckt in peeces to the ende forsooth say they that he whose body we see beleeue to be broken should be mercifull vnto vs. Here they speake euen as grossely and sclaunderously as the Alphabet and masse booke of the Priestes imprinted after the vse of Geneua doth whereof we haue so often spoken And besides he addeth that after this breaking all must communicate during the time that the Antiphone called the communion be soong whereof we wil incontinent speake d Here he taketh his owne draught of wine We are not to make recitall of that which hath bene already sayd as concerning this matter It should seeme that their meaning here is to ioyne the blood and the bodye togither because they were seuered And

might be fall them in this interlude it is now he time to set forth the full maner thereof wherein a man might see all the whole members set together in one body which we promised to do according to the order of the Masse bookes wherof we haue heretofore spoken Wherefore we intēd to begin with the preparation of the person of the priest which must say Masse in which is required that he first say his Cōfiteor by the appointment of Innocent the third and afterward be combed trimmed after he hath thus done he must then wash his handes and in the ende reuest him with his holy garnments I wil not speake of the preparatiue prayers which are specially enioyned him to say And therfore we wil in the first place speke of his secret confession and absolution and see in what sort that is done according to the tenour of the Masse books and we will besides set downe the exposition afterward answering those letters that are marked in the text Missa 8. 9. that we may thereby the better declare the abuses and blasphemies which are in them Praeparatio ad missā Nota quod volens confiteri peccata sua debet primò dicere Sacerdoti Benedic Pater Sacerdos Dominus sit in corde tuo et in labris tuis ad cō fitendum omnia peccata tua In nomine Patris filij Spiritus S. Amen Tunc dicat peccata sua Quibus dictis dicat Sacerdos Misereatur tui omnipotens Deus c. Indulgentiā etabsolutionē c. Meritum passionis Domini nostri Iesu Christi suffragia sanctae ma●ris Ecclesiae bona quae fecisti quae per Dei gratiam facies sint tibi in remissionem peccatorū tuorum Iniungat poenitetiā dicens Et pro poenitentia spetiali tu dices hoc hoc velfacies hoc hoc Tunc absoluat dicēs Dominus noster Iesus Christus qui est summu● Pōtifex per suā pijssimā miscricordiā te abs●lua● Et ego auctoritate mihi concessa absoluo te prim● à sententia minoris excōmuicationis si indigea● Deinde absoluo te ab o● nibus peccatis tuis In nomine Patris Filij Spiritus sancti Amē The a preparation to the masse Here is to be noted that he which will make a confessiō of his sinnes must first say vnto the Priest b Blesse me ô Father The Priest The Lord be in thy hart and in thy lippes for the confessing of al thy sinnes In the name of the Father of the Sonne and of the holie Ghost So be it c Then let him make confession of his sinnes and when he hath so done let the Priest say The God almighty haue mercie vpon thee c. Indulgence and absolution c. d Let thy sinnes be forgiuen thee through the merite of our Lorde Iesus Christ the prayers of our mother holie Church the good deedes which thou hast done and which thou shalt hereafter by the grace of God do Then let him enioyne him his penance saying And for an especiall penaunce thou shalt say this and this or doe this and this Then let him absolue him saying Our Lorde Iesus Christ the high Bishop of his pitifull mercie absolue and forgiue thee And I by mine authoritie doe first absolue thee from the sentence of the lesse excommunication if thou haue neede thereof And besides I absolue thee from all thy sinnes in the name of the Father and of the Sonne and of the holy Ghost So be it A declaration of the abuse and blasphemies contayned in this forme of Confession and absolution CHAPTER II. a BEcause the Priest prepareth him selfe to blaspheme God renounce Iesus Christ by the saying of his Masse he for the putting him selfe into a good estate for the performing thereof beginneth with the most manifest blasphemies that may be against God and his Christ to purge him of his sinnes as may appeare by the absolution that is giuen him wherein the merite of Iesus Christ is vtterly renounced as oftentimes hath beene seene b In this confession there are two persons to play this enterlude the one is the Confessour and the other he that is confessed c Who is able to fulfill this commandement to number all his sinnes Psalm 19. For it is written who knoweth all the sinnes which he hath committed And therefore Dauid who spake these words besought the Lorde to purge him from his secrete sinnes because he knew that it was impossible for him to vnderstand and knowe them so farre was it of from him as to be able to number them all d The merite of the passion of Iesus Christ is sufficient for vs to obtaine pardon forgiuenesse of our sinnes at the hands of God or else it is not Nowe if it be not then without all doubt Iesus Christ is not Iesus Christ to wit the verie true Sauiour Redeemer of the Soules of miserable sinners And if he be sufficient whie then do these blasphemers adde in their fourme of absolution not only the suffrages of our mother holy Churh but also the good deedes of him that maketh his confession attributing the remission of his sinnes as well vnto thē as vnto the death of Iesus Christ What other meaning haue they then herein but to make Iesus Christ no alone Sauiour but onelie an halfe Sauiour or the thirde part of a Sauiour And that we obtaine not remission of our sinnes onely by his death but partly by it and partly by the suffrages of our mother holy Church which as they tearme them are called workes of supererogation and partly by the good workes which we our selues may do So that by this meane a sinner shall not be beholden to Iesus Christ but for the thirde part of his saluation and for the other thirde part to the Church by which is chieflie meant the Priests Monkes and Friers and that annointed rabble of shauelinges by their suffrages and prayers and for the last third part euerie man is to fetch it out of the shoppe of his owne workes Thus here we see what honour these abhominable blasphemers giue vnto Iesus Christ and what meanes they vse topurge them of their sinnes who confesse them selues vnto their venerable holinesse e In this place they take repentance for satisfaction by which they enioyne such as they haue absolued that which they here call this this to wit whatsoeuer shall com in the Cōfessors braine who therwith againe addeth blasphemy vpō blasphemie For for the first that which is enioyned him for penance is taken to be a satisfaction for his sinnes to God ward which is againe set in the roome of the satisfaction of Iesus Christ or at the least to ech it withall to supply the wāt that might be in him to the end that Iesus Christ should not haue all the honor of being our onely Sauiour but that one part therof might stil be atributed to our selues to our own merits works Which thing

name of the body and blood then of the name of bread and cuppe o They receaue it vnworthely which receaue it to any other ende and in any other sorte then the Lord hath appointed it Wherefore all they of the Romish church but especially all the priestes cannot receaue it but vnworthely p The greatnesse of the offence which is committed by his vnworthinesse ought to make all men a feard For it is asmuch as they should sell betray crucifie Iesus Christ which all they do Hebr. 6. as the Apostle witnesseth that abuse his benefit q He sayeth not let euery man proue him selfe with a priest or cōfesse all his sinnes to him alone when as he is of the yeares of discretiō at the least once a yeare at Easter and that he endeuour him withall his might to accōplish the penance which is enioined him vpō paine to be driuen out of the church all the dayes of his life and to be depriued of buriall after his death as Innocēt the third ordeined in the Laterane Coūcel Ex libr. Con. which we haue already spoken of But his meaning is that euery man should proue him selfe because that he is not capable to receaue the Supper who cannot approue him selfe after this rule of Saint Paule And therefore in the old time the Catechumeni were not receaued hereunto neither yet at this day are young boyes and girles vntill such time as they are instructed and taught to do it r He now setteth downe the horriblenesse of the punishment to the ende that they which will not tremble at the greuousnesse of the deede should at the least feare the greatnesse of the punishment h We are not by this therefore to say that this bread is the naturall body of Iesus Christ but that he doth him as great wrong as if he violated his very body for asmuch as he profaneth blasphemeth it asmuch as in him lyeth because that through his infidelity vnworthines vnthākfulnes he maketh no more accompt of it thē if there were no more difference betwene the body of Iesus Christ and another mans and that the Supper were no better then a profane banket Moreouer although I haue somewhat at large handled all these matters in other places bookes yet haue I thouhgt good to touch this matter a litle by the way thereby to let the Romanistes vnderstand by the text of the Epistle which they sing in this Masse how sufficient it is to ouerthrow not onely all their corpus Christi Feast and all the idolatrie therein committed but also all their Masses Confessions and mens traditions which are manifestly against the word of God or that haue no suer foundation therein And now to the rest Of the Graduel Response and Alleluya and of those thinges which are to be considered as touching them CHAPTER XVIII a Gradua OCuli omnium in te sperant Domine in das illis escā in tēpore opportuno Vers Aperis tu manum tuā imples onme animal benedictione b Alleluya Vers Caro mea verè est cibus sanguis meus verè est potus Qui manducat meam carnē bibit meum sanguinem in me manet ego in eo a a Greg. The Graduel or Graile Miss R. 2. Psal 104. Celest Gelas THE eyes of all thinges trust in thee ô Lord and thou giuest thē meat in due season The versicle Thou openest thy hand and fillest euery liuing thing with thy blessing b b Symmach Leo. Conc. Tole Iohn 6. Praise God c The versicle My flesh is meat in deede and my blood is drinke in deede Whosoeuer eateth my flesh drinketh my blood dwelleth in me and I in him a We haue spokē somwhat at large of the Graduell or Graile also of the Alleluya Tractes of the seasons to sing to be still These are fragmentes which change according to the diuersitie of the Masses seasons as the Introites The versicles which are here put in for the Graile of this Masse haue in them a meruelous iolly kind of doctrine if the same be well vnderstood well applied Psal 145. But that which Dauid spake of the prouidence of God cōcerning the gouerning bodely feeding of man and all other liuing creatures is here very vnfitly applied vnto the matter of the supper For it was not ordeined for the feeding of this corporall life which is sustained with bodely meate and drinke but for a spirituall and eternall kind of life which we receiue not in the bread and wine that is giuen vs in the Supper but in Iesus Christ the true bread of life in his body blood which by them are represented This place is quite and cleane against the popish doctrine because it teacheth men to runne to dead men which they cal men and women Saintes that they might obteine at their hands those thinges which the Prophet teacheth vs to aske and looke for at the handes of God alone b The fourth Councel of Tolede which we haue heretofore alleaged maketh mention of certaine priests in Spaine who at all times song Alleluya namely in Lent saying that that is against the custome of all churches because it is a song of ioy and not of sadnesse Wherfore it is forbidden any more so to be dealt withall vpon paine that who soeuer doeth it shal be discharged of his office And because that this time wherein this Masse is to be celebrated is a time of ioye and chiefly for the priestes for the reasons afore said it is solemnely song in it c It is to no purpose to alleage here the place of S. Iohn as it is alleaged because it hath no full sence in it neither doth it any whit agree with that that goeth before neither yet with that that followeth Moreouer it is so often repeated in this peece as that they set it downe for their Gospell But if they say it once it is enough for them whether it be to purpose or not considering that their mouthes runne ouer with so much speaking of flesh and blood of meat and drinke and of manger and boire Of the Sequence and Prose CHAPTER XIX a Sequentia b LAuda Sion Saluatorem c. Quod in Coena Christus gessit Faciēdum hoc expressit In sui memoriam Docti sacris institutis Panem vinū in salutis Consecramus hostiam Dogma datur Christianis Quod ī carnē trāsit panis Et vinum in sanguinem Quod non capis quod non vides Animosa seruat fides Praeter rerum ordinem Sub diuersis speciebus Signis tantum non rebus Latent res eximiae Caro cibus sanguis potus Manet tamen Christus totus Sub vtraque specie A sumente non concisus Non confractus non diuisus Integer accipitur Sumit vnus sumunt mille Quantum iste tantum ille Nec sumptus consumitur c. Sumunt boni sumum mali Sorte tamen inaequali Vitae

manie as are partakers of the bodie and blood of Iesus Christ who communicate in the Sacrament of the Supper in such sort as we haue often heretofore said Wherupon it followeth that the Masse also serueth for none but for such as there communicate and receaue at the Supper as the Priest doth I speake thus much because hee him selfe beleeueth that the Masse should be receaued for the Supper of Iesus Christ For he there commaundeth all those to take and eate the bread and also drinke the wine which there ar offred who according to the Lords ordinance meane to be partakers of the things by thē signified after such manner as he had appointed d Here Mast Personne crosseth him selfe for feare he should lose him self if he were not crossed and marked Of the commemoration for the dead which is the tenth part of the Canon CHAPTER XLIIII Commemoratio pro defunctis MEmento etiam Domine famulorum famularumque tuarum N. qui nos praecesserunt cum signo fidei dormiunt in somno pacis † ipsis Domine omnibus in Christo quies●entibus locum refrigerij lucis pacis vt in dulgeas deprecamur per cundem Christum Dominū nostrum Amen a The commemoration for the dead Pelagius b REmember also O Lord those thy holy men and women seruauntes N. which are gone before vs with the signe of faith and do sleepe in the sleepe of pea●e † to them O Lord and to as manie as rest in Christ Iesus wee beseech thee graunt place of refreshing of light and peace through the same Christ Iesus our Lorde So bee it a It was forbidden by the first Bracarien Coūcell celebrated about the dayes of Pope Honorius that there should be no cōmemoration made in the oblation that is to say in the Supper by the auncient Fathers so named and now amongst the Papistes called the Masse for those that violently killed themselues either by the sword poisoning hanging or breaking of their neckes or by anie other meane whatsoeuer and that their bodies should not be buried with singing of Psalmes as they do in some places The like also was established for all such as were punished for their offences and for the Catechumeni who died vnbaptized VVhich ordinaunce confirmeth that which we haue alreadie spoken of elsewhere of those causes for which the commemoration of the dead was in olde time brought in amongest the Ecclesiasticall assemblies and especiallie about the administration of the Supper making thereby a difference betwixt those that died in the vnion doctrine of the Church and others that were separated from the same or that had giuen occasion of offence thereunto b This Memento and the Prayer therein contained for the deade greatlie serueth their turnes who giue money for the saying of Masses for the deliuering of poore soules out of Purgatorie For he speaketh but of those which are alreadie in heauen for whome Maister Nicholas prayeth that they might enioy that which they alreadie enioye For what is it to sleepe and rest in the sleepe of peace and in Christ but to rest with Iesus Christ in his Kingedome And what other refreshing of light and peace can they haue seeing they haue the same alreadie And therfore doe we not here manifestly see howe these scoffers mocke and iest at poore abused and blinde Christians and vnder what colour they spoyle and robbe them For they thinke it not enough that they haue falslie counterfaited their Purgatorie to rost and frie poore soules But also if all that they say were true they more and more deceaue the miserable people making them beleue that they pray in theire Memento for the soules that are detained in the paines of Purgatorie and yet do nothing lesse as their owne Canon wel testifieth if they will not expound the words contained in this commemoration in a cleane contrarie sense and otherwise then the meaning of those wordes import Of the eleuenth part of the Canon containing the last commemoration of the Sainctes CHAPTER XLV Hic percutit pectus suum aliquantulum altius dicens NO bis quoque peccat oribus famulis tuis de multitudine miserationum tuarum sperantibus partē aliquā et societatē donare digneris cum tuis Sanctis Apostolis martyribus cū Iohāne Stephano Mathia Barnaba Ignatio Alexādro Marcellino Petro Fe ilcitate Perpetua Agatha Lucia Agnete Cecilia Anastesia omnibus Sanctis tuis Intra quorum nos consortium non aestimator meriti sed veniae quaesumus largitor admitie per Christum Dominum nostrum Hic non dicitur Amen c Per quem haec omnia Domine semper bona creas † sanctificas † viuificas † benedicis praestas nobis per † ipsum cum † apso in † ipso tibi Deo Patriomnipotenti † in vnitate spiritus † sancti omnis honor gloria Nota tres primas cruces fieri super hostiam calicem communiter Dicto Et praesta nobis Discooperit Calicē accipiens corpus Domini signat ter cū ipso super Calicem à labio in labium dicens Per ipsum c. Eleuatis autē digitis cū corpore Domini signat bis inter se calicē àlabio calicis incipiēdo dicens Est tibi Deo Patri c. Quo finito tenet corpus Domini super Calicem parum leuato Calice cum ambabus manibus dicit Per omnia saecula saeculorum Amen a Here he striketh him selfe on the breast saying somwhat lowder b VOuchsafe to graunt vnto vs also miserable sinners thy seruauntes which trust in the multitude of thy mercies some part companie with thy holy Apostles and Martyrs as with Iohn Steuen Matthew Barnabas Ignatius Alexander Marcelline Peter Felicite Perpetua Agatha Luce Agnes Cicely Anastase and all the rest of thy Saincts into whose companies wee beseeche that it would please thee to admit vs not making accompt of anie our merites but to pardon vs through thy deare Sonne Christ Iesus our Lorde c To this is made no aunswere of Amen d For whose sake O Lord thou alwayes createst † sanctifiest † quickenest blessest and bestowest vpon vs these benefits by † whom with † whome and in † whome to thee God the Father almighty in the vnite of the holy † Spirite e be honour and glorie f Here is to be noted that the three first crosses are commonly to be made ouer the host and Chalice ouer the one and other After he hath said And giue vs. He vncouereth the Chalice and taketh the Lordes bodie and with it thrise crosseth the Chalice from one side to another saying Through the same c. And lifting vp his fingers with the bodie of the Lorde maketh the signe of the crosse twise betwene him the Chalice beginning at the side of the Chalice saying To thee it is God the Father c. VVhen he hath so done he houldeth the bodie of the Lorde ouer the Chalice and after he hath a litle lifted vp the

cleaue to my bowels and graunt that there remaine in me no spot of sinne which haue bene refreshed with this pure and holy Sacraments who liuest and raignest c. p Lord now lettest thou thy seruaunt depart in peace according to thy word c. Vnto the ende of the songe with Glory be to the Father c. as it was c. Lorde haue mercie vppon vs. Christ haue mercy vpon vs. Lorde haue mercie vppon vs. Our Father c. Of the matters that are to be considered of vpon the Priest his breakefast and Communion CHAPTER LII a THe bodie of Christ is not a round cake deuided into foure quarters as is the rounde cake of this our Sir Gurdegobreasse b He must receaue another kinde of breade then this round cake if he will haue the heauenly bread c Here is a verie pitifull Sir Gurdey d Here is a pleasant Centuriō who speaketh vnto his round cake euen as the Centurion in the Gospell spake vnto Iesus the very Sonne of God e The house rouffe of this scuruie shaueling is his belly wherinto he meaneth like a rauening wolfe to swallowe vp this sillie lambe which he now calleth Lorde vpon whome before he hath called for mercie that afterward he might deuour him f The bodie that is to say the round cake is verie easilie to be handled and very light to crosse him selfe and serue him to play withall like a flie flap because the flies should not trouble and vex him when he is at breakefast and drinking of his wine g Such a prayer no whit appertaineth vnto this round cake nor yet vnto this banquet wherat Iesus Christ is not present h Here he more honoureth his Goblet then he doth the bodie of his God Howbeit I doe not greatly maruell at that Because his Goblet is made either of goulde siluer or at least of verie fine tinne and his God is made of no better stuffe then of a peece of paast And besides the Goblet is a pleasaunt thing to such sipping mates i These verses of Dauid are here againe as properly applied as they were in that place wherin they were heretofore propounded k Here hee must make the Goblet also to friske a little about for the crossing of him selfe as well as hee made the rounde cake friske about to crosse his reuerende worshipfulnesse l This wine and this water are no blood as that was which he euen nowe swallowed downe but are onely giuen him to make cleane and rinse his Goblet and wide weasant least there should remaine any blood in them m But in this prayer which he here maketh at his last washing which they call purifying is great reason For they haue reason to purifie and cleanse them selues after they haue polluted their handes and mouthes with such horrible sacrileadges and blasphemies committed as well against the death and passion as also against the bodie and blood of our Sauiour and Redeemer Iesus Christ Howbeit let vs consider of that which they speake Howe shall we receaue the selfe same thing with our soules which we receiue with our mouthes For the soule hath no such mouthas the body hath neither doth it eate or yet drink so neither is it in such sort fed either with such meates such drinkes For bread wine do serue to feede the bodie and not the soule saue that the soule is taught by them by reason of the bodelie senses of spirituall and inuisible thinges which are signified by these visible and materiall signes But the right meate and drinke of the soule are the bodie and blood of Iesus Christ not corporallie taken by the mouth of the bodie as the Popish Church teacheth But spirituallie by the mouth of faith which is the mouth of the soule and spirite by meane whereof the bodie is also afterwarde spirituallie fedde and it can not otherwise bee For admit that a man should eate the verie bodie and drinke the verie blood of our Lorde and Sauiour Iesus Christ yet should neither soule nor bodie Communicate thereof nor yet be fedde therewith vnto euerlastinge life For the heauenlie and deuine meate and drinke is spirituall and receaued by fayth And where that is we shall neede none other And therefore the signes of breade and wine that are distributed to vs in the Supper are not giuen vs that with them and by them wee shoulde receaue the bodie and blood of our Lorde and Sauiour Iesus Christ as if a peece of flesh should be giuen vs to eate without bread or in paast and wine in a cup to drinke as the Romish rabble and certaine others vnderstande and take it who corporallie conioyne the signes with the thinges signed and signified But are giuē to vs liuely to represent vnto our bodily senses that which our Lorde representeth to our inward senses or rather to stirre vp and dispose the whole man to receaue the heauenly and diuine giftes through faith and in spirite Againe if this bread and wine which the Priest receaueth in the Supper vnto him self alone are the bodie and blood of Iesus Christ as he taketh it and woulde haue men beleeue it so that there remaineth no more substance of the breade and wine then surely this gift and present is not corporall but euerlasting euen as Iesus Christ him selfe is And therefore he doeth him great wrong so to name it If this thē be not the bodie bloud of Iesus Christ but onely breade and wine as in verie deed it is which way can he make it becom a remedie for eternall life which remedie is in none but in Iesus Christ alone And besides we ar here further to note that which the Priest sayeth as if there were manie which banquetted with him at the verie same table as if they had communicated of the selfe same Sacrament Is not this a maruelous kinde of mockerie He verily thinketh that this prayer was not made to be sayed in particular Masses but when the people communicated together n He forgetteth not here to sucke his fingers o Our yong Maisters say that after this Supper is done the bodie of Iesus Christ returneth to heauen Howbeit this our scabd scald shorne Squier who gobleth him vp meaneth to haue him remaine in his entrailes and bowelles It is also written in that small pamphlet called Stella Clericorum that the Priest is Iesus Christ his Sepulcher because he swalloweth downe his bodie and blood into his bellie Morouer he hath great reason to haue his sinnes cleansed by the meanes of these notable and pure Sacramentes which he hath receaued by which he hath so horriblie renounced and blasphemed euen Iesus Christ him selfe p We here see a verie pleasant Simeon singing that song which that good Simeon soong when he held the yong child Iesus Christ in his armes Howbeit this our newe Simeon hath done much more if we would beleeue him For he hath holden him handled and tossed him both aliue dead euen as bigge and great as he

b Nycholas de Ploue manifestly sayeth Gorrain Mat. Ca. 26. Nico. de Ploue de Expo Miss 2. par Cā 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 passiō 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 Magiciās 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 cōstantly 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 consecratiō 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 thē 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 eleuatiō aswel of the singing cake as of the chalice shal deuoutly kneele on their knees worship thē 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 Ab●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 aliquantulū brachijs dicit Vnde memores Et tres primas cruces deducit super hostiam Calicem communiter quartam crucem super hostiam tantū quintum super calicem Et nota quod ab hoc loco vsque ad vltimā ablutionem iungēdus est Index cum pollice praeterquam insignationibus cū 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 s●ut accepta habere dignatus es munera pueri tui iusti Abel Sacrificium Patriarchae nostri Abrahae quod tibi obtulit summus Sacerdos tuus Melchisedech a sanctum Sacrificium immaculatā hostiam a He is here commaunded to spreade abrode his arms representing therby Iesus Christ hāging vpon the crosse And therefore forsooth my good Pontificial M. Ienkin vnderwood must here coūterfait 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 vpō 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 exchāge 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 se●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 se●fe Hic inclinet se profundè dicat SVpplices to rogamus omnipotens Deus iube haec perferri per manus sancti Angeli tui in subline Altare tuū in conspectu diuinae Maiestatis tuae Hic cl●uet se osculetur altare quādo dicit Vt quotquot ex hac Altaris participatione sacrosanctum fi●ij tui † corpus et sanguinem sumpscrimus omni † gratia repleamur Per eundem Christum Dominum nostrum Amen Nota quod praecedétiū prima crux fit tantū super hostiā secunda tantum super Calicē tertia seipsum Sacerdos signet a What is the meaning here of our yōg 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 saluatiō Howbeit Thomas of Aquin perceauing that this carieth no reason with it interpreteth these wordes Lib. 4. Sen. d●st 13 Ni●●●l de Plo. De expo M●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 thēselues 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 extēdeth it selfe no further but to as

Chalice with both his hāds he saith For euer and euer So be it a There is neuer a place in all this mask wherin Sir Gurdegobreasse more mumpeth and moppeth and maketh more pitifull faces then he doth in this without it be when he goeth about to eat his God This poore Sir Iohn had here great need to be comforted for he is left here post alone and hath manie thinges to do For after he hath all alone played the partes of Iudas the Iewes Pilate and the hangman Alam de offic Miss Cap. 25. Berno de offic Miss Cap. 17. Nicol. de Plo. de expos Miss and crucified and Sacrificed Iesus Christ he must here yet once more play the part of the Iewes who knocked vppon their breastes after that Iesus was dead of the thiefe that hong by him Our yong Maisters say that this was an honest theefe but they may paraduenture be deceaued And besides this he must also play the Centurions parte who saide Truely this was the verie Sonne of God And therfore he knocked vpon his breast lifted vp his voice and confessed him selfe to be as great a sinner as any of the rest b This is the last cōmemoration of the saints that is in all the Canon And here it might verie well be disputed wherefore the men and women Sainctes that are here named are rather put in in this place then a great manie of others that are farre more worthie Howbeit we wil leaue the deciding hereof vnto our yong Maisters c They haue great reason that no Amen be here aunswered for the ratifying of that that hath beene alreadie sayed For what hope ought these Apostles haue to come into the company of the Saincts that are with God who so villanously here renounce the verie Sonne of God by whom and through whome the Sainctes are entred into that heauenly glorie and who take a cleane contrary course to walk in that way which the Saints went for the attaining thereto There is no doubt but that this prayer is as well heard as was Balahams who desired to be in the companie of Israell Dur. Rat. lib. 4. Nico. de Plo. de expos Miss and that his soule might die the death of the righteous Howbeit these Gallauntes our young Maisters neuer alleadge anie such cause but say That it is because that the Angelles aunswer him and that this is the verie place wherein they doe this office d There is neuer a place in all this ioly maske and morisdaunce wherein Sir Gurdegobreasse better or more notablie bestirreth his sleight fingers nor wherein he causeth his God more Iustelie leape ouer about and on euerie side his Chalice or yet maketh him fetch more daungerous somplesauntes fore right thwart and euerie way then in this And besides after he hath made him friske and gambaulde his fill then he sheweth him on the one side of him and not ouer his head as he did before But all on the one side as our Roging bearewardes are wonted to doe with their Apes when they haue caused them skippe and daunce vntill they can no more as if hee should saye as they are wonted Nowe Iacke see thy keeper Here Sir Gurdegobreasse maketh other manner of countenaunces then earst he did when he was so pensiue and alone For he right well sheweth that the goute is not in his fingers And besides there is neuer a place that he had neede take greater heede vnto that he make not roundelles in steade of crosses then this according to the aduertisement that we haue alreadie set downe in the Cautelles For he goeth about his woorke so nimblie as that a man would thinke that he did but tourne and returne his hands as though he would make nothing but roundels or else Saint Andrewes crosses in stead of foreright crosses e If all honour and glorie be due vnto God as it is in deede why then do these blasphemours so often spoile him thereof and especially in their Masses giuing it to creatures f This aduertisement is to teach Sir Gurdegobreas how to compas his turnes halfe turnes which here he must make But who woulde not tremble with feare to heare the words which they here speake For they alwayes call their rounde cake which they make here friske and gambauld The Lordes bodie Are they not afcarde thus to blaspheme him For if this be the bodie of Iesus must he be thus ledde and played withall Was there euer Cat in takinge of a mouse that euer played with the mouse as they playe with him What is he that can but maruel at the great goodnesse of God that is able so long to abide these so horible blasphemies as to call a rounde cake the bodie of the Sonne of God and besides make it thus trippe and daunce Of the sift part of the Masse called the Communion and first of the Lordes prayer and silence of the Masse CHAPTER XLVI PEr omnia saecula seculorum Amen Hic reponit hostiam Calicem ipsum cooperit dicens Oremus Praeceptis salutaribus moniti et diuina institutione formati audemus dicere Pater noster qui es in coelis c. Resp Sed libera nos à malo Post Pater noster Sacerdos leuando patinā sursum dicat Amen Libera nos quaesumus Domine abomnibus malis praeteritis praesemibus futuris intocedente beata gloriosa semper Virgine Dei genetrice Maria beatis Apostolis tuis Hic tangat de patena corpus Christi postea Calicem in tribus locis dicendo Petro Paulo atque Andraea cum omnibus Sāctis FOr euer and euer So be it a a Gregory b Here he layeth downe the Host and couereth the Chalice saying c Let vs pray We being by holsome commaundements admonished and by the diuine institution framed dare bouldelie say Our father which art in heauē c Answer But deliuer vs from euill After the Lordes prayer the priest lifting the d Platine on high let him say e So be it We beseech thee O Lorde to deliuer vs from all euills past present and to come and by the intercercession of the alwayes blessed and glorious Virgine Marie Goddes mother and of thie holie Apostles f Her he must touch the bodie of Christ with the Platine and thē the Chalice in three places saying With Peter Paule Andrewe with all the Sainctes They which deuide the Masse into six parts begin here the fift which they call the perception of the Sacrament and communion although there be no communion at all a There is as great reason in this per omnia as in the other which they say after their secreats for the beginning of their preface For our young Maister the Consecratour and Coniurour hath mumbled vp in secreat all his Canon hetherto afterward beginneth to roare out in his bulchins voice this his iollie per omnia b There is in this part Ber. Micro de offic Miss c. 17 Alam de offic Miss Cap. 30. Dur.