Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	father_n	sin_n	sinner_n	3,110	5	7.5131	4	false

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

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

world for the name of the Lord and do afterward greatly glad thē selues in their deliurance and receaue with great ioye the frute of their tribulations and after that are greatly comforted in the haruest time bringing home with them their handes full of corne and other frutes of their trauelles The priestes in like sorte who haue taken great paines to sow for Iesus Christ bring home with them also out of their haruest some prety childes string wreathed about their armes which they call a Maniple that is to saye an handfull of corne that their haruest might be according to their seade time Is not this good stuffe to be put in g The Stole taketh the name of Stola which both in Greek Latin doth signifie a long robe especially of a woman We haue already interpreted in what sence this Stole is taken in this iolly enterlude Some of them take it for a robe of righteousnesse and other some for a yoke Galat. 6. In stead of Iesus Christ the true robe of righteousnesse wherwith all they which are truly baptized in him are clothed the priest taketh this breast plate for an horse that should draw in a carte or carry a sadle h Iesus Christ sayeth come vnto me all ye that are heauie laden and I will refresh you Take my yoke vpon you for it is easie and light Matth. 11. By these wordes he would haue euery mā submit him selfe to his discipline and acknowledge him for their maister come to him for succour and aide And in stead hereof the priest putteth on this Gew Gawe and slitted garmēt which they call a Chasuble into which he putteth his head through an hole as a partridge putteth his head out of a cage M. G. Here is a iolly yoke of Iesus Other of them do take it for a Shirte of Maile or Brigandine Loe now here you see good Maste whip point de vise armed cape a pie to enter the listes and disguised to lead his base daunse and play his parte But before he putteth on his Chasuble he must needes make cōiure his holy water in his long smocke like a Grape treader euery time he maketh it whether it be in winter or sommer so it be on the Sonday and the Masse parrochiale Now we will speake no more of the coniuring and sprinkling about of this holy water Alexander 5. by reason we haue handled this matter else where Neither will we make mention of going of procession about the church Agapetus 1. which Agapetus ordeined as hath heretofore bene said Thus we see how maister Curate beginneth to giue the assault to the table vpon which he intendeth to breake his faste and play a cast of legier de maine Of the diuision of the office of the Masse and first of that parte which is called the Preparation and of the comming of the priest to the Aultar And of the confession which he maketh before it CHAPTER VII ACcording to the exposition of the doctours of the Masse Nico. de Plou de expo Mis we may deuide the office thereof into six partes The first is called the Preparatiō that lasteth from the beginning vntill he come to the Epistle The second is called the Instructiō and that dureth vnto the Offertorie The third is called the Oblation and continueth vnto the Preface The fourth is called the Consecration and lasteth vnto the Lordes prayers The fifth is called the perception of the Sacrament dureth vnto the communion The sixt is called the Actiō of thankesgeuing and continueth vnto the ende Now we will shew you the reasons why they are so named when as we shall enter into the particular interpretation of euery of them The beginning thē of the Masse is called the Preparatiō because it is put in for the prayers which the aunciēt Church made that thereby the ministers thereof might be aswell prepared to the preaching of the word of God as the hearers to heare and receaue it with frute and edifying And there is a forme of publike confession There are also prayers singing of Psalmes But let vs see how the forme and maner of the auncient Church is here turned vpside down what blasphemies are vsed amōgest this stuffe And to the ende that euery man might the better remember the names of the authours to whom the peeces that are eeked to the Masse are attributed according to that discourse which hath bene made of it we will set them downe in the margine in the behalfe of euery of them and shal be marked with the lettres of the alphabet And whersoeuer any one ordenance shal be attributed to many I will set downe one lettre for all a The priest being thus prepared Miss G. R let him approch the Aultar saying the 43. Psalme b b Damascen Iudge me ô God c. Vnto the ende with Glory be to the Father Then must he repeat the versicle c c Damascen And I will goe d vnto the Aultar of God vnto that God which gladdeth my youth The versicle e Confesse your selues vnto the Lord because he is good The aunswere For his mercy endureth for euer Pontien f And I sinnefull and vnworthy priest confesse my selfe vnto almightie God and to the blessed virgine Marie to all the Saintes and to you my brethren because that I miserable sinner haue greatly sinned against the lawe of my God in thought word deede and by negligence and that through mine owne default my fault my greeuous default g and therefore I beseech Marie the most blessed mother of God and all the men and women Saintes of God and you my brethren to pray for me wretched sinner vnto the almightie Lord our God to haue mercie vpon me h VVhen he hath thus made his confession with a lowly bending downe of himselfe let him so stand still vntill such time as the rest haue aunswered The Clarkes shall say Amen i Misereatur c. Paratus sacerdos accedat ad altare dicendo Psalmum 43. a a Celestine Iudica me Deus c. Totum cum b b Damascen Gloria patri Et postmodum repetat versum Et introibo ad altare Dei ad Deū qui laetificat inuentutem meam Versus Confiteminī domine quoniam bonus Respons Quoniam in seculum misericordia eius c c Damascen Et ego reus indignus sacerdos cōfiteor Deo on● nipotēti beatae Marie virgini omnibus sanctis eius vobis fratres quia ego miser peccator peccaui nimis cōtra legē Dei mei cogitatione locutione opere omissione mea culpa mea culpa mea grauissima culpa I. deo deprecor beatissimam Dei genetricē Mariā omnes sanctos sanctas Dei vos fratres orare pro me peccatore apud dominum Deum nostrum omnipotentem vt ipse misereatur mei Et sic facit cōfessionē inclinatus profunde sic stet donec

the aultar and bowing him self a litle g and if it be to be said let him say Gloria in excelsis deo c. And here is to be noted that at euery morrowe masse he must alwaies say Te Deum laudamus Te Dominum c. VVithout it be said vpon any Saintes euen in lent or on the ember daies Neuerthelesse there is saide vpon Easter and whitesonne euen accordinglye as is set downe in the blacke letter Glorye be to God on highe and peace on the earth good will towardes men we praise thee we blesse the we worshippe thee and glorifie thee we geue thankes for thy great glory Lord God heauenly King God the Father Almighty Lord Iesus Christ the only sonne h The holy Ghost the comforter of the fatherles Lord God lamb of God Sonne of the Father The first begotten of Mary the virgine mother Thou which takest awaye the sinnes of the world haue mercy vpon vs. Thou which takest away the sinnes of the worlde receaue our prayers To the glory of Mary Thou which sittest at the right hand of the father haue mercy vpon vs. For thou onely artholy Sanctifying Mary Thou onely art the Lord. VVhich gouernest Mary Thou onely art the most high VVhich crownest Mary Iesus Christ with the holye Ghost in the glory of the Father So be it INtroitu Missae dicat sacerdos Adiutoriū nostrū in nomine Domini Qui fecit caelum terram Sit nomen Domini benedictum Ex hoc nunc vsque in seculū In nomine Patris † Filij † Spiritus sancti † Amen Deinde perlegat a a Greg. 1. Pontien 1. Damasc introitū Missae disiunctis parūper eleuatis manibus Sequitur Missa in Festo corporis Christi Introitus b b Thom. Aqui. Vrban 4. CIbauit eos ex adipe frumenti Alleluya de petra melle saturauit eos Alleluya Alleluya Alleluya c c Damase Conc. Tolle Siluester 1. Psalmus 6 Exultate Deo salutarinostro Iubilate Deo Iacob Versus c c Damase Conc. Tolle Siluester 1. Gloria patri c. Deinde repetat Cibauit eos ex adipe c Deinde dicat d d Greg. 1. Con. Vas Kyrie eleyson iij. Christe eleyson iij. Kyrie eleyson iij. Postea vadat ad medium Altaris facta mediocri inclinatione fi sit dicendum dicat Gloria in excelsis Deo Et nota quod hoc semper in missa dicitur quando in matutinas dicitur Te Deū laudamus c. Nisi celebretur de vigilia alicuius sancti vel nisi sit in quadrage vel in iiij tem Tum in Vigil Pasc Pentec semper dicitur vt sequi ●ur in nigro Gloria in excelsis Deo in terra pax hominibꝰ bonae voluntatis Laudamus te benedicimus te adoramus te Gratiam agimus tibi propter magnā gloriā tuā Domine Deus Rex caelestis Deus Pater omnipotens Domine fili vnigenite Iesu Christe Spititus alme orphanorum paraclete Domine Deus agnus Dei filius Patris Primogen●tas Mariae virginis matris Qui tollis peccata mūdi miserere nobis Qui tollis peccata mundi suscipe deprecationem nosiram Ad Mariae gloriam Qui sedes ad dexterā patris miserere nobis Quo niam in solus sanctus Mariam sanctificans Tusolus Dominus Mariam gubernans Tusolus altissimus Mariam coronans Iesu Christe cum sancta Spiritu in gloria Dei Patris Amen The things that are to be noted and considered of vppon these od remnantes before mentioned CHAPTER XII a IN the first pitching setting of this daunce the head and backe are they which playe the chiefest part And by and by after the hands and eftsones the feete Nicolas de Plode expos Miss Wherupon we are here to note that when the Queresters beginne to sing the introit the Priest which doth the office must come out of the Reuestrie in his players weedes to play his part They say that this signifieth Iesus Christ comming out of the wombe of the Virgine as a bridegrome that cōmeth out of his chamber For questionlesse this tricksie Sir Iohn is a pleasaunt bridegrome and ioly minion apparelled garnished like a comly paramour to go to a wedding b See here what a ioly entry he maketh He hath fed thē saith this gentle Sir Iohn his queresters also sing the very same introite very chauntingly But what is this food those whom it doth feed Forsooth the foode which Dauid spake of Psalm 81. Deut. 32. which God gaue vnto the childrē of Israell according as Moses in times past had writtē of these ioly scoffing mates liken it to the banket which they make in their Masse to their God which they eate in it Wherin they haue no whit said amisse For to say truely this is a God which throughly feedeth thē with the pure finesse of the wheat with all sweet pleasant delicate food For if there be any good pleasant dish to be had in al the world it is kept for their kitchin boord I remēber that whē we were yōg boys we were told because we shold be the more desirous to study that we might be made Priestes that when we were Priestes we should eate white bread But because this introite is a sentence gelt out of a Psalme it hath no full sense with it Neither is it taken in this place in such sense as it is set down in the Psalme Wherefore if we will expound it and giue it the most fit sense to the matter wherūto it is applied we may thus interprete it He that is to say the caky God of the Masse hath fedde them to wit the Priests with the finesse of the wheate and honie of the Rocke that is to say verie fat with the best and most delicate foode And therefore haue they so great a mind are alwayes so ready to sing double treble Alleluyas which are meary and pleasant notes For this I tell you is no melancholique or sad feast And for this cause are all the streetes strewed ouer with herbs flours greene boughs behoong with Arras and tapestrie and withall the brauest ornamēts that may be hanged abroad and especiallie when this iolie white God is caried about on procession he is then accompanied with notable musicall instruments with goodlie tapers and torch staues and both he him selfe and they which beare him as manie as accompanie him are receaued with maruelous pleasant pastimes enterludes morisdaunces and with all the sports that may be deuised and this is to make him amends for the straight imprisonment which he endureth all the rest of the yeare c In this sort put they this versicle in practise which is taken out of the selfe same Psalme Psal 81 Ex lib. Concil that the introit is taken out of saying Reioyce and be glad c. For this is their God and aide

pronounce thē as that euery one may well vnderstād what they say For if these prayers whereof we now speake be such as in deede they ought to be why thē pronounce they them not rather a lowd that euery mā may heare them thē mumble them vp in their teeth as they do Especially seeing they pronounce thē not particularly to thē selues but generally to all those which are at Masse to the end that all they might be also cōprehended and wrapped within the horrible blasphemies in thē conteined Wherefore it is no maruell though he mumble thē vp secretly as if it were a charme and stowp downe with his head backe still looking to the ground for he is not worthy to lift vp his head to heauen stained it with such blasphemies For as for the first point that which is called Sācta Sāctorū that is to say the holy of holy ones wherof he speaketh to go into is not the same which God ordeined by Moses Exod. 30. amongest the Israelites for that is cleerly abolished ●y the cōming of Iesus Christ who hath perfited that Heb. 8.9.10 wherof it was a figure Neither is it that whereinto Christ Iesus wēt which is heauen And God ordeined none other but these two Whervpō must needes follow that that place wherof the priest here maketh mētiō is inuēted deuised by mē the deuill together an hellish Sācta Sāctorū And therfore looketh he downe to the groūd wherby he declareth that he seeketh not after Iesus Christ Coloss 2. who sitteth in the heauēs at the right hand of God his father requireth likewise that he may go into it with his merittes with all those that are at Masse with him For there is neuer a man that hath deserued more to go into hell into the infernal sanctuary of Satan thē he And there is none other meane to go into the sāctuary of Iesus Christ which is heauen saue onely by his merites wherof there is no more mention here made then in the prayer following wherin he craueth not onely pardon for his sinnes of all the Saintes in generall but especially of those whose reliques are in the place where he him selfe is as if in them were more vertue then in any of the rest d And as for the reliques which are here spoken of we are to remember what was said heretofore of the churches which were built in such places as the sepulchres reliques and commemorations of the Martyres were And because that many Aultars and chapelles were here and there built set vp a broad in the countrey there to celebrate the remembraunce of the Martyres soone after that this custome was receaued it was ordeined by the first Councell of Carthage Ex Libr. Con. solemnized about the dayes of Pope Anastase that the Bishops might pull downe all the Aultars and chappelles that should be set vp in any places where before time had not bene some sepulchers reliques houses places of resorte or some memoriall of the Martyrs or if they could not do it without mouing of some commotion yet that they might at the least forbid all Christiās to haunt any such places And for this cause was it afterward ordeined by the Councell of Epanuense which was solemnised in the time of Gelasius the first Ex Lib. Con. that no Aultar except it were of stone had also some reliques of the Saintes should be anointed and consecrated with Cresme And because they could not find places ynow wherein to set vp so many churches and aultars as they would they were faine to borrow them in other places or else make and counterfet them as they lusted Wherefore it is enough for them at this present to put into the bowels of the Aultar when it is consecrated dedicated in at an hole which is made in the middest thereof called by them a Sepulcher the smallest peeces of reliques that may be locked vp in some prety coffer with three graynes of frankinsence And it is out of all doubt that they may call this hole a Sepulcher bycause forsoothe it is made to represent the Sepulchers of the Martyres for they are not there in deede but by imagination as those which the Heathen made called Cenotaphion because they were empty and had no bodyes buried in them And to the ende that these sepulchers should not seeme to be altogether in vaine they make men beleue that they haue put certein peeces of reliques into them But the Lord knoweth and seeth what great deceit is in them and what reliques they thrust into them We that haue seene these abhominable Aultars puld downe can testifie what great villaines haue bene found within these sepulchers of the Aultars and what notable knaueries haue bene discouered in these iolly workes But our aduersaries will not beleue vs herein because they thinke vs to be parciall howbeit we haue no such meaning for they them selues maye see it by experience aswell as we and may also testifie and vnderstand whether we lye or saye true But admit that these were the verie true reliques of the Martyres yet shall they be neuer able to excuse them selues of the Idolatrie blasphemies which they commit in these thinges e It is no maruell although this Shaueling kisse the talbe wheron he meaneth to breake his fast and his paten and sawcer also and that he likewise maketh strong parfumes for these thinges I tell you make him both faire and fat f And therefore this is the Christ which he worshippeth that is to say the table and the sawcer And in some places he kisseth also the feet of the image of the ctucyfix which is in his Masse booke wherof we intend to say somewhat when as we come to the Canon Of the Introite Kyrie eleyson and Gloria in excelsis Deo CHAPTER XI IN the entree into the Masse Miss G. let the priest say Our helpe is in the name of the Lord who hath made both heauen earth Blessed be the name of the Lord from henceforth for euermore In the name of the Father † of the Sonne † of the holy Ghost † So be it Afterward Miss R. Celestine 1. let him read the a a Greg. 1. Pontien 1. Damasc Introite of the Masse his hands being a sunder and lifted vp a litle Here followeth the Masse of Corpus Christi Feaste The Introite b b Thom. Aqui. Vrban 4. HE fed thē with the finest of the wheat praised be God and filled them with the hony of the rocke praise God praise God praise God The Psalme Reioyce you in God our aide bee gladde in the God of Iacob Con. Vas The Versicle d d Greg. 1. Con. Vas Glory be to the father c Then let him beginne and say againe He fedde them c. Then must he say Lord haue mercy iij. Christ haue mercy iij. Lord haue mercy iij. f Then let him goe to the middest of

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 off●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 Magiciās or cōiurers 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 encēsed 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 cōmeth before thee like encense We haue now no more need of these materiall encēsings to serue helpe the Religion onlesse we will stil play the Iewes or vse thē 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 graūt 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 dextrū cornu altaris dicendo Lauabo inter innocentes manus meas c. vsque ad finē Psalmi cum Gloria Patri c. Sicut erat c. Kyrie eleyson Christe eleyson Kyrie eleyson Pater noster c. Post lotionem manuum signet de signo crucis stās 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 sacrificiū sit Domino Deo nostro acceptum Per Christum Dominum nostrum Domine exaudi orationem meam Et clamor meus ad te veniat Dominus

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