Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	blood_n	body_n	wine_n	4,504	5	8.0226	4	true

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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

requireth of those that will come to the Supper But because the Priest prepareth him selfe to renoūce Iesus Christ in his Masse he also oftētims purgeth his conscience in his preparation by great blasphemies as herafter shall be shewed in his place b For if he hath not this purpose and intent all is nothing that he doth And so by this meanes as many as worship the host that is betweene his hāds commit flat idolatry For according to their doctrine without it it is no God Now the people can neuer be able to assure them selues what the Priests minde is For none knoweth his heart but God alone Whereupon ensueth that they which are at Masse are alwayes vncertaine what to beleeue and so consequently can haue no true faith For faith doubting can in no wise dwell together c That is to say he must haue his part by hart that he may be the better able to play it d To wit he must haue very good skill howe to play the munky or Iacke-napes e The Romish religion and deuotion wholy consisteth in Apish and bobtailde toyes as here may appeare For he is accompted the most deuout Sir Iohn that can best play at hey passe and repasse Iupiter Saturnus hey f It is not amisse done of them in calling it● table bycause they are thereat slaall fed as witnesse vnto vs their double chynnes and fat lunchious of flesh on their bodies g This is a goodly king for he can not defen● him selfe from mise neither yet from wormes and spiders as hereafter shal be declared h Thus here we see the sine deuises of the morris shewes and contenances of the play which herein he must obserue for a testimonie of hi● deuotion and loue towardes God of whom n● word hath once bene spoken i And this is the chiefe and principall parte● for seeing the landleapar or rogge speaketh hers of fingers handes feete armes shoulders head backe and belly we are therefore here throughly to cōsider what is meant by this kind of speach which consisteth altogether in dumbe shewes a if it were a mummery k These no doubt of it must needes be wonderfull great heauenly misteries which are vsed it these iuggling pastimes being meete disporte● worthy such puppies l This is for the driuing away of the flyes bycause they should haue no parte of the Prieste breakfast and bycause also that his God of him selfe is not able to driue them away as it is sai● of the Idoles m It were no small danger if in stead of fore right crosses they should make Saint Androwe● crosses especially if it should be in time of warre betweene the French and the Burgonions n There might also some danger fall out euen in a sippe of wine which afterward might hinder the lifting vp of the chalice o As for the circles let him leaue them to the Mathematiciens and Cowpers p There are in it also French Italian Spannish courtlike Bald clownish and maidenlike duckinges and Bowinges and many other sortes wherein some vaine must be had for the iolly leading of this friscaball morris which they may learne from women and maides What kindes of meates and drinkes and what maner of Cup must be set vpon this Table CHAPITER II. SEcunda est vt non putet vel opinetur sed certo sciat se debitas habere materias hoc est panem triticeum vinum cum aqua modica De vino aqua sic poteris certificari Exigat à ministro vt gustet tam vinum quàm aquam Ipse autem presbyter gustare non debet Guttam fundat in ma●u digito terat odo●et sic erit certior Non credat ampulle signatoe non colori qu●niam saepius fallunt Videat calicem ne f●fractus Consideret vinum est corruptum nullo m● do celebret si est acet● sum dissimulet si nim● aquosum abstineat 〈◊〉 si sciat vinum aquae pr●ualere Et in omni casu si co●tingat dubitari vel pr●pter acedinē vel prop●● mixturā vel in limpic tatē virum possit confi● cōsulimus abstinere qu● in hoc sacramento n●● subdubio est agendū 〈◊〉 cer●issimè est dicendu● Hoc est enim corpus m●● Hic est calix sang●nis mei Item hostias obl●● conuenientes elegat vinum competenter fundat quia hoc sa●mentum debet sensi● deseruire ad vidend● tangendum gustan● vt sensus reficiantur specie intellectus re contenta foueatur Aqua etiā in paruma quātitate infunda● saporem vini recipi● nō est enim periculū q●tumcunque modicū apnatur de aqua est autem periculum si multum Apponitur etiam aqua solùm ad significandum Sed vna gutta tantum significat quantum mille Ideo caueat sacerdos ne cum impetu infundat ne nimis cadat THe a second Cautell is this he must not suppose or thinke onely but be fully assured that he hath such conuenient and meete matters as he hath neede of to wit bread made of wheat and wine with a litle water b And by this meane shall he know that he hath both wine and water First let his Clark tast both of the wine and also of the water c for the priest him selfe must not tast of them d But let him power a drop into his hand and then let him chaufe it with his finger in his hand and smell to it and in so doing he shall be the more certaine e Let him not trust to the wine crewet nor yet to the colour for by them may a man be oftētimes deceiued f Let him looke well that the Chalice be not broken g Let him take good heed that he celebrate not with corrupt wine if it be sharpe he must dissimule it If it be too full of water let him abstaine from it without he be assured that the wine will surpasse the water h And if in case the matter be doubtful either by reason of sowernesse or bycause of some mixture or vnfindenesse to wit whether it may be made or not we counsell him to abstaine from it bycause there must no i doubt at all be had in this Sacrament wherein must most truely be said This is my body and This is the Cup of my blood Item he must choose out the eaunest and roundest hostes and k powre in a competent portion of wine For this Sacrament ought to serue the senses of sight touching and tasting to the ende that the senses might be refreshed by the outward shew and the vnderstanding nourished with the thinges conteined therein l He must likewise put but a very litle water so that the wine may be the stronger for there is no danger by putting in neuer so litle water but by putting in to much Now the water is put in but for a fignification onely And one onely droppe signifieth asmuch as a thousand Let the priest therfore take great heede that he power it not in to fast for feare

nothing like to this For they haue according to the meaning of the Scriptures rightly saied that which we so often times haue heard in the Creede that the Father being verie God hath begotten the Sonne who is also very God of very God but when we speake of the virgine Mary we say that Iesus was borne of her and not begotten of her But we will ouer slippe this as a thing that may be more fitly handled Neuerthelesse there is yet an other point herein to be handled and that is this that when Saint Paule vseth this maner of speach sayeth God and our Lord Iesus Christ the name of God is referred commonly to the Father and the name of our Lord to Iesus Christ For although Iesus Christ the very Sonne of God is very God with the Father and the Father also Lord aswell as the Sonne yet for all that there is a difference in speaking of the vnitie of God and of the distinction of the three personnes in Trinitie And therefore according to the maner of Saint Paule his speach and the vnderstanding of his wordes we should here vnderstand that the virgine Marie should not be the mother of Iesus Christ alone but also of the Father and that she had begotten both the Father and the Sonne But if they would say that this is here set downe to meete with the heresie of the Nestorians thereby to declare that Iesus Christ is not man alone or that there are in him two personnes as he is in one and the selfe same person verie God and verie man it might be a great deale more properly spoken in other wordes and neuer abuse the wordes of the Apostle c This is one of the places Rat. lib. 4. Rub. d. 4. part chae Nico. de Plou de expo Miss wherein no Amen is aunswered because as they say the Angels aunswere him Of the fourth parte of the Canon CHAPTER XXXVIII Infra actionem a a Leo. HAnc igitur oblationē seruitutis nostrae sed cunctae familiae tuae quesumus Domine vt placatus accipias b b Greg. diésque nostros in tua pace disponas atque ab aeterna damnatione nos eripi in electorū tuorum iubeas grege numerari Per Christum Dominum nostrum Amen a a Leo. Vnder the Action b b Greg. VVE therefore beseech thee ô Lord not only gently to receiue this oblatiō of our seruitude but also the oblation of thy familie c and direct our dayes in thy peace commaund vs to be deliuered from euerlasting death and be nombred amongest thy chosen through Iesus Christ our Lord. So be it a They call the Canon likewise by the name of Action And therefore that which they say vnder the title of the Action is asmuch as if they should haue sayed vnder the Canon Howbeit I know not to what end it is that they thus say And as for the name of Action they call it also the Canon Because as they say it is as it were a sute or cause brought in by the priest before God against the Deuil for all Christians And therefore it is no maruell though Sir Bartill who pleadeth this plea causeth himselfe to be well payed for the sutes which he cōmenceth cōsidering that he taketh vpō him the part of a lawyer in so dangerous a case Let Iesus Christ therfore rest him selfe and be still Rom. 8. 1. Tim. 2. and let S. Paule also giue him vs no more for our Aduocate but giue ouer this charge vnto good Sir Squibble Squabble who playeth the prety man so liuely herein b It appeareth by this prayer that they follow the trace somewhat of that which was sometimes vsed in the auncient Church as concerning the offringes of the faithfull which they offred vnto God For we may here easely see that this iolly Sir whip offreth not his offringes alone but the whole church together and that the church would neuer haue made this request which herein is conteined if she had meant to offer Iesus Christ in offring of bread and wine vnto God For she prayed for Iesus Christ that he might be acceptable vnto the Father with his sacrifice in steed that he might make vs acceptable vnto him by his sacrifice And therfore what is he that seeth not the blasphemie that is here committed and in many other the like prayers which are in this Canon and how the custome of the aunciēt Church and the maner of dealing therein is vtterly peruerted c Nicholas de Ploue Nic. de Plou de expo Miss 4 part Rat. lil 4. Rub. de 4. part cap. Berno de offic Miss Ca. 13. Ala. de off●c Miss Ca. 23. attributeth the beginning of this peece vnto Leo the first and the conclusion thereof vnto Gregory the first Howbeit Berno and Durand do attribute the one halfe of it to Gregory alone to wit the three demaundes that are in it And so although it be but a very small peece yet is it not all of one mans making Of the fift parte of the Canon conteining the entraunce into the Transubstantiation CHAPTER XXXIX a The Prayer b WHich oblation we beseeche thee ô God vouchsafe to make it in euery respect bles † regi † stred rati † fied reasonable and acceptable to the ende it may be made vnto vs the bo † dy and bl † ood of thy deare beloued Sonne our Lord Iesus Christ c The three former crosses are commonly made ouer the hoste and Chalice The fourth onely ouer the hoste and the fifte ouer the Chalice Oratio QVAM oblationem in Deus in omnibus quaesumus bene † dictam ascri † ptam ra † tam rationabilem acceptabilemque facere digneris vt nobis cor † pus san † guis fiat dilectissimi Filij tui Domini nostri Iesu Christi Tres praecedētes cruces primae fiunt super hostiam ●●licē cōmuniter quarta fit tantū super hostiam quinta fit super calicē a This is one of those prayers which is againe attributed to Leo and Gregory They which deuide the Canon but into fiue partes begin here the second conteining the consecration of the sacrifice b I will not here enter into the exposition of the epithetes and titles which they here giue vnto their oblation And therefore they which haue a minde to vnderstand them may learne them at their handes which haue treated of that matter It is enough for vs that we aduertise here the Readers to call to minde that which we haue already admonished them of else where as concerning the bread and wine in the Supper which were taken from the offrings of the faithful remember likewise that which we haue already hādled somwhat at large of the transubstantiatiō of the Auncients and in what sense they vnderstood how the bread and wine were made the body blood of our Lord Iesus in the Supper and chaunged turned into them

For we haue here the maner testimonie of all these thinges For this oblation which is here spoken of according as they in the olde time vsed it in that sense that it hath already bene interpreted was taken from the giftes and presents which we haue so often made mention of And therfore the Church made this prayer vnto God not meaning that the substance of the bread and wine were changed into the substance of the body and blood of Iesus Christ according to the doctrine of Popish transubstantiation but that they were dedicated and consecrated vnto this holy Sacrament truely to represent this body and blood and the right communicating of them in such sense as we haue already handled them when as we spake of the nature of the consecration in what signification the same ought to be taken For if these wordes be otherwise vnderstood they are taken contrary to the meaning of the holy Scriptures and the auncient Church as hath very largely and manifestly bene shewed by the testimony of the auncient Church doctors alleaged for that purpose by occasiō of the office of the Feast of Corpus Christi day who haue vsed the like wordes in the very selfe same sense that we expound these Howbeit these our Romanistes haue playd their partes herein as they haue done in all other such like thinges applying this to their transubstantiation as they haue applied the testimonies of the auncient doctours cleane contrary to the meaning both of the doctours also of the auncient Church And therefore this prayer may very well be thus taken as a request which the Church requireth that the bread and wine might be so dedicated and consecrated to this holy Sacrament as that in communicating thereof it might also be a true partaking of the body and blood of Iesus Christ and of their sacrifice as in very deed they are figured by the bread and wine and as the bread and wine by a sacramentall and spirituall presence and vnion do lay them open before vs. And surely there is no reason why we should take it in the same sense that the Romanistes take it for in it is conteined a most intollerable blasphemy For what a kind of speach is this to craue at the handes of God to haue the substaunce of bread and wine chaunged into the substaunce of the body and blood of Iesus Christ For if that should be so it would thereupon follow that that which before was bread is now become the body of Christ which in very deed it was not And so the body of Christ shal be a new body and not that body which is in heauē For if it be the same body which is in heauen thē can not the bread be turned into it and be made that body that before it was For what should become of the substance of bread seeing it hath no more the substance of bread And therfore it must either vtterly become nothing or else become such a thing as it neuer was before For this bread must either be conuerted into the body of Iesus Christ or else this body must needes be a new boby of Iesus Christ or if it be the same that is in heauen it must needes be that the bread must be onely ioined vnto it or else this body must needes grow into the same substaunce that the bread is of which is ioined vnto it The Questionarie and Sophisticall doctors seeing that these absurdities and an infinite number of other such like woulde follow vpon this doctrine haue through diuerse gloses expositions wonderfully tormented thē selues to make an open waye to escape withall which we haue sufficiently spokē of in our booke of the ministery Sacraments And therefore we wil here speake no more of them c Our Romish doctors make sundry and diuerse expositions of the signes of the crosses that are here made But chiefly they diligently admonish and namely Berno to haue great regard that the numbers be not odde Ber Micro de offic Miss Ca. 14. Alama de offic Miss Ca. 14. according to the reasons by him alleaged And contrariwise Alamarius sayeth that it shall not now be needefull to be very inquisitiue why they make moe in one place then in another and more or lesse For sayeth he they that were with Iesus Christ when he made his supper can right wel tel whether he made any crosses or not especially seeing the crosse whereon he was crucified was not yet set vp Wherin he giueth vs sufficiently to vnderstand that it is more likely that Iesus Christ made none at that time thē otherwise But seeing they haue bene not onely added to the Sacraments as he sayeth but are also so requisite to be had in them as that wi●hout thē there is nothing well done as we haue alreadye treated in another place Nowe because it is not truly knowne who ordeined these crosses Micro Ber. de ossic Miss Ca. 14. Berno referreth them all to the Romish office to Gregory who ordeined it saying that all this came from the Apostolique sea as all the rest of the ceremonies of the Church did And because Berno setteth not downe what Gregorye it was it is noted in the margine amōgst the exemplares which Cochleus imprinted Cochle in Specu anti deuo im that it was Gregory the seauenth Which ordinaunces doe right well agree with his condition like a coniurer as he was if the testimonies which we haue heard of him be true For it is the property of all coniurers to vse diuerse caracters signes and sigures Of the sixt part of the Canon conteining the consecration of the Bread CHAPTER XL. CVm autem peruētum fuerit ad Qui pridie ductis planè digitis super pallam accipit hostiam in manibus dicendo b Qui pridie quàm patereu●r accepit panem in sanctas ac venerabiles manus suas eleua●is oculis in caelum ad te Deum patrem suum omnipotē tem tibi gratias agens bene † dixit fregit deditque discipulis suis dicens Accipite manducate ex hoc omnes Hoc est enim corpus meum Et adorato corpore domini cum mediocri inclinatione eleuatillud reuerenter posteà illud in loco suo deponit a NOwe when he is come to Who the day before He then with his fingers smoothly stretched out ouer the vaale or couer of the chalice taketh the hoste in his handes saying b Who the day before he suffred his passion tooke the bread into his holy and reuerent handes and hauing lifted vp his eyes vnto heauen vnto thee God his father almighty giuing thankes vnto thee blessed † brake and gaue vnto his Disciples saying Take and eate ye all of this For this is my body d And after he hath worshipped the body of the Lord in bowing him selfe a litle he reuerently lifteth it vp and af●●●ward layeth it downe aga●●e in his place a Here is shewed what ceremonies are requisite for

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

vel interitus Mors est malis vita bonis Vide paris sumptionis Quàm sit dispar exitus Fracto demum sacramento Ne vacilet sed memento Tantum esse sub fragmento Quantum toto tegitur Nulla rei sit scissura Signi tantum sit fractura Qua nec status nec statura Signati minuitur Ecce panis Angelorum Factus cibus viatorum Verè panis filiorum Non mittendus canibus The Sequence a a Nicolas OSyon prayse thou thy Sauiour c. b b Vrb. 4. Thomas That which Christ did in his Supper He expressed that it was to be don In the remembrance of him c Being taught by the holy institutions We cōsecrate the bread and wine For the hoste of saluation d A rule is giuen to Christians That the bread is turned into flesh And the blood into wine e Which thing thou comprehēdest not which thing thou seest not A couragious faith kepeth it Beyond all order of nature f Vnder diuerse kindes Vnder signes onely and not vnder thinges Most excellent thinges lie hidden g The flesh is meat the blood drinke And yet remaineth Christ full and whole Vnder both kindes h He is not broken of the receauer Nor puld in peeces nor yet diuided But taken full and whole i One taketh him and so doe thousands And asmuch hath that one as they all haue And behing receaued yet is not consumed c. k The good folke receaue him and so do also the ill And yet not all a like To life or death Death to the wicked but life to the godly See the differēce of the receauing How vnlike the issue is l In the ende when the sacrament is broken Let no man doubt but remember That there is asmuch vnder one peece As is vnder the whole Ther is no cutting of of anything But the breaking only of the signe Which neither diminisheth the state nor stature Of the thing signified m Thus here we see the bread of Angels Made the foode of trauellers The true bread of the children Which is not to be cast to dogges Of the thinges that are to be considered vpon these afore said fragmentes and matters but especially vpon the Prose CHAPTER XX. a BEcause the Prose Sequence that is said in this Masse is very long I haue only here set downe about the one halfe thereof in such forme and maner as that a man may the easelier iudge of the rest b That which we receaue so often heard out of Saint Paule is comprehended within this complement wherein is said that Iesus Christ cōmanded to minister the Supper in such forme and maner and to such an ende as he him selfe had leaft them an example How then durst these false prophetes be so bold as to alter and ouerthrow this holy ordinance with this patched inuention of theirs in the Masse c Seeing then that Iesus Christ hath taught vs how to deale in the Supper where will this slibber Gibber find in the institutiō therof that he ordeined the consecration of the bread and wine to be made an hoste for saluation that is to say a sacrifice to obtaine saluation therby For an host doth not fignify such a round white cake as that which they call an hoste in the Masse and as the simple so thinke of it But signifieth that which is sacrificed the very sacrifice it selfe And for asmuch as the priests take the Masse to be such a sacrifice as wherein they sacrifice Iesus Christ with their owne handes they call this white round cake the hoste which they take to be Iesus Christ because they meane to sacrifice him offer him vp Howbeit the supper was not ordeined for this purpose but contrary wise to admonish vs that there was none other sacrifice but that which Iesus Christ made vpon the crosse which could not be by any meanes againe sacrificed but that that was the remembrance of this sacrifice And taking this name of the hoste in this sence the wine which they also offer for the blood of Iesus Christ should be an hoste likewise aswell as the bread although it be not so called Againe neither should the litle round Robins which are deliuered to the people in the administration of the Supper nor yet the great ones that are kept in the pixe or shrine as the holy hoste of Dijon and such like be any hostes because that they are not offred vp nor sacrificed as that is which is in the Masse And therfore euen by their owne doctrine and practise they do misterme them d Where find they me againe this instruction whereby Christians are taught that the bread is thē no more bread when as the priest hath breathed ouer it and hudled vp certaine wordes in so doing but very flesh the wine likewise no more wine but euen very blood For that which is spoken in this complement that the bread is turned into flesh and the wine into blood signifieth the selfe same which the author himselfe sayth in the hymne at euēsong in the said feast in these words Verbum caro panem verum Verbo carnem efficit Fitque sanguis Christimerum Et si sensus deficit Ad firmandum cor syncerum Sola fides sufficit That is to say The word flesh maketh the true bread flesh by the word the wine is made the blood of Christ although the sence cānot perceaue it And for the strengthning of a sincere hart faith only sufficeth This last sentence is very true if it be applied to a true faith founded vpon the pure clere word of God as shall more at large hereafter be spoken But the first is a sentence altogether against the sence which they here take it for not onely of the pure word of God but also of the nature of all the sacramēts which cā be no sacramēts if they haue not the true signes in them the things also that are signified by thē likewise against the iudgemēt of the aunciēt Church as hath bene declared by the words of Ireneus yea also against the very doctrine of Popish transubstantiatiō For they which are the vpholders therof dare not thēselues affirme that the bread and wine are changed into the very substaunce of the body and blood of Iesus Christ by reason of the great absurdities that would ensue vpon this opiniō as hath bene by vs already somwhat largely handled in the booke of the Ministery of the word of God of the Sacraments And therefore they had rather say that the substāce of the bread wine is nothing cleane vanished away the body blood of the Lord to become in place It must not be said then that the bread is become flesh that is to say translated into flesh or goeth for flesh so giueth it place But rather that flesh becometh bread that the substance of bread giueth it place lodgeth vnder his accidentes The like is also of the wine and

burnt But if the remnaunt that is so bitten as afore said may be taken without lothinge it is a great deale better that it be receaued Likewise if any man in continētly after the receauing thereof cast it vp againe albeit this food which is the food of the soule passeth away into the soule and not into the belly yet for the reuerence that is to be had to the Sacrament if there be founde neuer so litle a peece of the Euchariste let it be reuerently receaued againe e and the vomiting burnt and the powder thereof put amongest the reliques a O earth why openest thou not and swallowest vp this horrible blasphemers For what a kind of speach call you this If the body of Christ being consumed by Mise and Spiders commeth to naught O you villanous and detestable blasphemers what Lordes body is it that you speake of Is it the body of the Lord Iesus the very true sonne of God doth he suffer him selfe to be eaten of Mise and Spiders But you saye that you meane hereby Christes body the species and accidentes of bread onely without any substance and not Christes naturall body O bestly and brutish Balamites do you not see how God maketh you speake euen to the cōfounding of your selues by the testimony of your owne mouthes writings wordes haue entred sute against your owne selues that it might be a perpetuall remembrance in your Masse bookes of the most execrable and cursed blasphemies that euer were heard of on earth sithence the world was a world You euen you your selues at this very present expound thē your selues for you manifestly declare that your meaning heretofore was to signifie the same by these wordes Euchariste Hoste Sacrament Species of Sacrament Sacrifice and such other like withall you cōfirme the exposition which you haue made of them to the ende no man should thinke that we had done you any wronge But turne your selues which way you please and interpret your body of Christ that is so consumed and eaten with Mise Spiders and Wormes and brought to naught as it liketh you best And yet if there were none other mischiefe in all this your hellish diuinitie but your so vnreuerent speaking of the most precious body of our Sauiour Iesus Christ surely you most horrible blasphemours most detestable heretiques are well worthy to fry the hugest most notable fagots that euer were in the world And therefore now make ready your fagots and set them on a light fire to burne and roste vs withall because we will not beleue in your straunge Gods and straunge Christes who suffer them selues to be deuoured of vermine and perish in their bellies b There are some of them that are not contented that the mouse or vermine which shal be taken with the deede doing be burnt but giue commandement that it be first flead and puld in peeces and make thereof a faire Anatomie that they might plucke out such part of the body as remaineth vndigest out of the belly and guttes For is not this traiterous vermine worthy to be quartered as a traitour and afterward burnt like an heretique c This Ordenaunce of burning the vomit is but to supply the wante if there be none to be found that will eate it Which without doubt they are very well worthy of to the ende it might be truely said of them and without any maner of figuratiue kind of speach The dogge is turned to his vomit againe For such dogges are worthie neuer to eate any better kind of meate Of the sundry sortes of brewing of drinkes in the Masse and what choise is to be made of them CHAPTER XXIII ITEM a as concerning the matter of the blood take heed it be not sharp or else so small wine as that it hath no colour of wine neither let it be reddish water stained with a cloth that hath bene died in redde wine Let it not be vinegre nor wine vtterly corrupt Let it not be claret wine nor wine made of mulberies nor pomegranates Because they kepe not the true colour of wine Who soeuer consecrateth wittingly with wine that is in the way of corruption or tending that way greeuously sinneth although he consecrateth because it kepeth not the colour of wine Item there must great heede be taken that but a litle water be put into it For if there should be so much put in as to cause the wine lose his colour the consecration were of none effect ITē circa materiā sanguinis vide ne sit agresta vel vinū ita debile quòd nullo modo habeat speciem vini ne sit aqua rubea expressa de panno intincto in vino rubeo ne sit acetū vel vin●i omnino corruptū ne sit claretum vel vinum de moris aut malo granatis confectum quia veram speciē vini non retinent Conficiens scienter nō coactus cū vino quod est in via corruptionis vel ad corruptionem tēdens grauissinè peccat licet conficiat quoniam non retinet speciem vini Itē cauendū est ne apponatur nisi modicum de aqua Quia si tāt●i poneretur quod speciem vini tolleret non conficeretur a They say that there are many kindes of peares wherwith a man may make wine to say Masse withall for want of other stuffe And if a mā may make wine of peares why should there not be wine likewise made aswell of mulberies and pomegranades of such other like Now these poore asseheades greatly torment them selues about these outward signes being more carefull about them then about these thinges which are signified by the Sacramentes For this is all the matter wherewith they busy their heades withall seeing they haue made of Idoles visible and materiall signes b They needed not so greatly haue tormēted them selues nor yet moued so many questions about the mingling of water with wine if they would haue stood to the simple ordenaunce of Iesus Christ For seeing that Iesus Christ gaue no such commandement about the mixture of water with wine what a mockerie is this for them so greatly to breake their braines about the matter For how auncient a custome soeuer this is and what soeuer reason and misticall sence may be alleaged to colour this withall we must alwayes stand vpon this sure ground That the surest way is simply to follow the ordenaunces of Iesus Christ without adding any thing to them or diminishing any thing from them Of the spilling of the wine and blood and what is to be done to it if it be frosen CHAPTER XXIIII SI ante trāssubstantiationē effusa fuerit pars vini aliqua mutetur palla sub silentio si celebrās officiū prosequatur Si totum effusum fuerit mutatis lint● aminibus ministret denuò reincipiat ab Hāc igitur oblationem praemissa tamen confessione Si post transsubstātiationē effusa fuerit pars sanguinis nihilominus celebrās officiū prosequatur Si totum quòd

God fearing that he should haue excluded the Saincts so thereby haue lost the offringes which he had vnder their names But to returne to our new Mathematicians see how their newe strange Philosophy is able to beare that there are accidents without substance theyr Mathematicall science may also as well beare it that one peece is as much as the whole in this matter There were some reason in it and if they said that he receaueth as much of Iesus Christ spiritually which receaueth but one peece of bread that is distributed as he which receaueth eateth the whole loafe because the bodie of Iesus Christ is not deliuered eatē by peece meale as the bread which representeth it But this can in no wise agree if this bread be taken for the naturall materiall body of Iesus Christ For he hath alwayes a true naturall mans bodie although he be glorified dispoiled of his whole mortal state and condition m If the Angels liue with pretie round cakes they may call this breade their breade But what blasphemie is this to call a round white cake the bread of Angels and of the children of God taking it for Iesus Christ him selfe the true bread of life of the Angelles and of all the elect of God and not of such dogges as these are to change the true bread of life into round cakes which they thē selues haue charmed And therefore there is more reason to call these rounde cakes the breade of Asses wolues dogges and hogges then the bread of the sheepe of Iesus Christ who hearken after none other voice but the voice of their shepheard and receaue none other foode but that which he giueth them Of the Ceremonies that are to be obserued before the lesson or reading of the Gospell and of the visitatiō or looking to the matters which are prepared for the consecration and for the Sacrament CHAPTER XXI POstea deserat Missale ad aliud latus dicendo Domine labia mea aperies os meum annūtiabit laudem tuam Deinde visitet hic Sacrificium surgēdo patinam supra quam deb●t esse hostia inspiciendo infra calicē si sit vinū aqua Et si nondum accepit accipiat benedicē do vinū aquam ponendo in Calicē dicat De latere Domini nostri Iesu Christi exiuit sanguis † aqua pariter baptisma ●s in remissionē peccatorū † Commixtio vini aquae pariter fiat In nomine Pa●is Filij Spiritus ●●●cti † Deinde dicat Iube Domine benedicere Dominus sit in corde meo in labijs meis ad digne pronunciandū sanct●m Euangeliū pacis In nomine Patris Filij Spiritus sancti Amen † Faciendo signum Crucis Quādo Diaconus dicit Euangeliū inclinet se coram Altare petat benedictionē à presbytero dicendo Iube Domine benedicere Socerdos respondeat Dominus sit in corde 〈◊〉 in labijs tuis ad digne proferendum Euangelium suum In nomine Pa●●ket Filij Spiritus sancti † Amen a a Alexan. 1. AFterward let him cary his Masse booke vnto the other side Alph. Miss g. and say O Lorde open thou my lippes and then my mouth shall shewe foorth thy praise b VVhen he hath so done let him looke to the Sacrifice and lyfte vp the paten vppon which the host must lye c looking into the Chalice whether there be wine and water in it or no and if there be none in it then let him take some blessing the wine and the water and putting them out into the Chalice let him say d Out of the side of our Lorde Iesus Christ issued blood † And likewise the water of Baptisme for the remission of sinnes † Let the wine and water be mingled together In the name of the Father and of the Sonne and of the holy Ghost † After that let him say Lorde commaunde to blesse The Lorde be in my hart and in my lippes that I may worthelye pronounce the holye Gospell of peace In the name of the Father of the Sonne and of the holye Ghost Amen † And then let him make a signe of the Crosse VVhen the Deacon readeth the Gospell let him kneele downe before the Altar and desire the Priest to blesse him saying Lord commaund to blesse Then let the Priest say The Lorde be in thie hart and in thy lippes that thou maist worthelie vtter his Gospell In the name of the Father and of the Sonne and of the holy Ghost † Amen In what sort these aforesaid ceremonies are to be considered of CHAPTER XXII a HEere is to be noted that whippit Sir Hugh hath not shewed all his sleights and tricks in his daunce from the one ende of the Altar to the other from the first beginning of his enterlude antike but with pawses or with half turnes reprinses vnto the midst therof continually returning frō the right side of the Altar But now h● fully wholly getteth to the other side where h● will againe make long pawses and after that halfe turnes reprinses one whiles going to the midst of the Table and there stay a while making both short very long pawses after that returning to the left side vntill he repasse againe vnto the right Now we are further to vnderstād that there is neuer a one tricke in the daunce nor yet euer a mopping and mowing whatsoeuer that hath not many iolly misticall and spirituall senses which I will at this time suppresse because it would be ouer long and toto foolish a thing to speake of b The name of Sacrifice is here taken for the bread wine which should be consecrated sacrified yet are not This admonition is here giuen for the auoiding of such inconueniences as might fal out about these matters which we more at large handled in the Cautels Whereupon we are to note that that which is here done in this behalfe after the Geneua fashiō others is in other places done after the offertory according to the Popish manner c It was decreed by the Councell of Wormes Ex lib. Con. That there should be nothing else offered in the Masse saue onely the bread and cup as hath bin by other Councelles heretofore ordained but also that the wine should in no wise be offred without water as in deede it is not tollerated to offer water wtthout wine but both at once Berno de offie Miss cap. 11. Ex lib. Con. And in the Triburme Councel which was after celebrated in the dayes of the Emperour Arnulph in the yeare 895. it is in the same decreed set downe and expresly ordained That two parts should be wine the third water Which ordinance is laid vpon Alexander the fift of whome we haue spoken in his place vpon the other ancient Fathers Howbeit I know not how this ordinance can agree with the decree of the fourth Councell of Orleance solemnized