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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

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

thoroughly examined the cause by the prescript rule of Gods word For which causes I haue purposlie set downe this aduertisement as well by reason of the Cannons and decrees which haue hertofore sometimes bene alleaged vnder the name of ancient Councelles as also if neede were for those which hereafter might be alleaged for the declaration and annotations which we haue yet to make as well vpon the Cautelles or instructions as vpon the forme and manner of the Masse which we are now in hand to go on withall But because we wold be glad to obserue the best order that might be we will beginne at the Instruction which the Priestes in their Masse bookes call The Cautelles of the Masse Because they are taught by them those things which he is to obserue that meaneth to say Masse and of the dangers which therin might fall out as may very well be discerned by the reading of them And therefore by a barbarous word they call them Cautelles chieslie by reason of the sense which they meane to take at it signifying thereby that euerie Priest must take good heede vnto that which is set downe in them although in verie deede this word Cautell properly signifieth nothing else but falshood and deceipt Wherefore they them selues speake more likely and truly in this behalfe then they think considering that whatsoeuer is in their Masse is nothing else but mere trumperie and deceipt and a common seducing of all Christian people And in verie deede I haue set them foorth after the selfe same maner and forme as they are set downe in their Popish Masse booke which title is alreadie in the beginning of this booke proposed and faithfullie translated to the end that euery man might the better vnderstand the notable follies and horrible abhominations which are in the Masse and in all those which celebrate the same and are at it And for the better helping of the vnderstanding of the Readers I haue added thereto certaine expositions annotations to make the matters more plaine Howbeit I am to beseech the Readers not to be lightly offended at them although they seeme very grosse strange Because I am to make them agree with the text which is to be declared and is in verie trueth worthy the glose which shall be giuen thereto which shal not be a glose of Orleāce contrarie to the text but neat and pure and of it selfe And to the end that euery iot therof might be the better vnderstood I haue deuided the matters into Chapters besides haue set downe the annotations of euerie of them in order one after another and marked by the Alphabet and cifers euerie annotation according as the letters are marked in the text to the end it might be the better vnderstood vnto what place euerie of them is to be referred T V HOVVE AND IN VVHAT MANER THE PRIEST THAT WILL SAY Masse is to prepare him selfe what gestures countenances he must vse therein likewise all the cunning deuises of legier de main or iuggling required thereto CHAP. I. SEQVVNTVR informationes cautelae obseruandae presbytero volenti diuina celebrate PRima cautela est vt Sacerdos Missam celebraturus conscientiam suam per puram confesonē optimè praeparet sacramentum vehementer desideret conficere 1 intendat Notulam de modo agendi officium memoriter bene sciat Gestus valde compositos ac deuotos habeat Cū enim quilibet teneatur Deum diligere ex toto corde ex tota anima ex totis viribus suis hic Deum diligere non probatur qui in mensa Altaris vbi R●x Regum Dominus omniū tractatur sumitur irreligiosus indeuotus impudicus distractus 2. vagus aut desidiosus apparuerit Attendat igitur vnusquisque quòd ad mensam magnam sedeat cogitet qualiter eum preparari oporteat sit cautus circumspectus Stet erectus non iacēs in Altari cubitos iungat lateribus manus mediocriter exaltet vt extremitates digitorū modicū circa humeros videātur non tamen humeros excedant Intellectū signis verbis coaptet quoniam magna latent in signis maiora in verbis maxima vero in intentione Tres digitos iungat quibus signa faciat reliquos duos in manu componat Signa faciet directe non oblique aliè satis ne calicem euertat non circulos pro crucibus faciat Cum vero inclinandū fuerit non oblique sed directe ante Altare toto curuatus corpor ese inclinet NOVVE FOLLOVV THE conning instructions which the Priest that will celebrate this diuine office must obserue THE first Cautel or fine deuise is this that the Priest which intendeth to say Masse a ought to prepare his soule and conscience thereto by pure and sincere confession b Let him earnestly desire to receaue the Sacrament 1 Vpon this occasion this verse was made Cū satur est vent●r Monachorū sufficienter Tūc surgunt lente m s●r●re canunt si●e mente and fully purpose to make it c Next let him perfectly vnderstand without booke after what sort he is to performe that office d Let him thē forsooth set a very deuout coūtenāce vpō the matter For seing euerymā is boūd to loue God with all his hart with all his soule and with all his power hee surely is not to be thought to loue God who shall shewe him selfe to be a shamelesse mad in constant or idle personne e to be irreligious deuoutles f at the Sacramēt of the Alter VVhereupon this verse of Chordigeris was made Chordula nodosa mens vaga lingua dolosa Haec tria nudipe dem ducunt ad daemonis aedem where the King of kinges Lord of all the world is taken and handled Let euery man therefore consider that he sitteth at an honorable Table and for that cause let him thinke how he ought to come prepared and therein accordinglie both wisely and circumspectly behaue him selfe b Let him also stand bolt vpright and not leaning against the Altar set both his elbowes to his sides and then lift vp his hands faire and easily so that his fingers ends may be seene euen with his shoulders and no whit aboue i Let him frame his whole minde and intent to the crosses and works k For vnder the crossings are great thinges hidden greater matters vnder the wordes but the most notable in his mind and intent l He must ioyne his three fingers togither wherewith he maketh the signes of the crosses and foulde the other two within his hand m He must make foreright crosses and not thwart and make them high enough aboue the Chalice for feare of ouerthrowing it and beware that he make not circles o in steed of crosses P And when he ducketh he must ducke foreright and not thwart but bowe his whole bodie directly before the Altar a The confession which the Priest maketh 1. Cor. 11. is in stead of the probations which S. Paule

worthie thereof in so much that they all could neuer with a better heart haue said Domine non sum dignus vt intres sub tectum meum when as they meane to eate their God as at that time they said to wit Lord I am not worthy that thou shouldest come vnder my house rouse to wit to be swallowed downe and lodged in his stomach Thus here we see Matth. 8. Luc. 5.6 to what sence these blasphemers applie these holy wordes of this good Centurion who spake vnto Iesus Christ Wherefore seeing they all so vtterly refused it it behoued them to take some other counsell that is to say that this holy vomit should be reuerently shoueld together and gathered vp with the God in the pyxe and that the ground whereon he laye should be carefully and speedely pared and so be carried to the church When they had hereupon concluded The Suppriour whose name I forbeare to tell albeit I right well know it put on his holy vestmentes and anon al the Friers of the couent went to church in a solemne procession and two Nouices going before this holy Shrine with candlestickes and tapres Which Nouices are presently here with vs who can witnesse the whole matter And no maruel though they vtterly forsooke such a kind of religion such doctrine when as they had seene the ientle practize thereof For who is he that can abide to heare and thinke of these thinges without great horrour Howbeit who can not but maruell that all Christendome hath not bene plonged tenne millions of times more ouer hed and eares amongest whome so horrible and great blasphemies and abhominations haue so long continued yea euen amongest those that were thought to be the very pillers of the church For here we manifestly see by these Cauteles that the practize hereof hath bene so common as that it hath bene registred in writing Who would euer haue thought or beleued that Christian people could haue fallen I will not saye into such brutishnes but into such rage and furie For what is furie and madnesse if these be not it Had they not great reason to persecute and burne all such as would not giue credit to such mōstrous abhominations and worship the vomit of such stinking pocky Iackes O the goodnesse of God how couldest thou be so patient as once to abide such horrible blasphemies against the holy maiestie of thy sonne Iesus Christ But sith these abominable wretches are not cōtented onely not to acknowledge their faultes but that which is worse that where as they them selues well deserued to be fleane or rosted a liue and yet persecuted burnt such as would not cōsēt to these greuous wickednesses are they not well worthie to be manifested to be such as in very deede they are euen by their owne bookes and deedes Go to now then you my maisters the Iacobins you I say my maisters the Inquinatours Inquisitours I would haue said of the Faith Go on I say and stay not to persecute and burne such as will not worshippe the Gods which you and such as you your selues are vomit vp and honour them in procession with you But now to make an ende of this historie After that my lord Suppriour and all the whole couent were reuested and had set them selues in order to go on processiō the ground with all speed was pared and the holy vomit gathered vp with iolly holy and anointed fingers Then began some of the Iacobins a fresh to howle vp their notes other some of the most hypocriticall sort of them when they saw this so dolefull pityfull a spectacle began to mourne and wepe For this inconuenience greatly troubled their solemne feast After that this holy vomit was brought to the church in procession they fell againe in counsell to know what should be done with it Then some of the auncientest doctours of the couent were of the opinion that it should be burnt and the ashes of it be put vp and kept in a Shrine For they thought it better so to deale with it thē suffer it any longer to rot and corrupt Wherein they very well obserued and put in practize that which is appointed by this Cautelle Now by this historie euery man may the better iudge of the rest and consider with him selfe whether there be any dirtie filthie dealing in this popish religion yea or no. Of the rotten and burnt Gods CHAPTER XXI THe like is of the inuetered Euchariste set downe by the concell of Orleans in the 5. Chapter Euery sacrifice that is cast awaye through inueteration is to be burnt and the ashes thereof to be bestowed about the Aultar IDem de Eucharistia inueterata ex Concilio Aureliano cap 5. Omne sacrificiū sordida vetustate perditum igne comburendum est cinis iuxta altare cōdēdus a The Euchariste and sacrifice are here in this Cautele taken againe for the hoste and body of Christ But I beseech you tell me what the iudgement of God hath bene vpon these Apostles of the church of Antechrist hath there not fallen a meruelous furie amongest them when as by their owne very councels they haue established lawes and made decrees canons for such bald stuffe They may soone perceaue what their Gods are which they kepe in their pixe when as they them selues can not kepe them selues from rottonnesse and corruption And therefore what incorruption immortalitie may we looke for at their handes And how may we take these rotten round hostes for that true liuely bread which came downe frō heauen to giue life to the world It is written the● 〈◊〉 ●euer waxeth olde howbeit this God ro●●eth euen with very age But the worst of all the rest is this That after they haue suffred him to mo●ld and rotte or to be vomited vp they forth with burne him to ashes Let them now go to and dispute asmuch as they luste and say also that they burne nothing else but rottennesse and Accidentes without substance We will at this time dispute no more hereof because we haue already else where spoke enough of the matter Of the Gods which vermine eate and deuoure CHAPTER XXII ITem si corpus Domini a muribus vel araneis consumptum ad nihilū deuenerit siue multū corrosum fuerit si integrè vermis in eo inuētus fuerit comburatur Si sine horrore residuū praedicto modo corrosum sumi poterit tutius est vt sumatur Similiter si quis statim post sumptionē passus fuerit nauseam quamuis nō in ventrē sed in mentem transeat cibus ille qui est cibus animae tamen propter sacramenti reuerentiam si ibi aliqua pars Eucharistiae inueniatur illa cum reuerētia sumetur vomitus comburatur puluis cum reliquijs reponatur ITEM a If the body of Christ being consumed either by Mise or Spiders commeth to naught or be ouermuch bittē b if the worme lie whole and sound in it then let it be

to what purpose is this here put in Brethrē For That which I receaued of the Lord. c. Whervnto is this For referred wherfore rēdreth he a reason considering that there is nothing going before that cā be referred to any thing which may any way serue the turne for the matter that S. Paule here treateth of This peece therfore must otherwise be deuided and sclantled to make it serue for this purpose Thus we see how they are wonted ordinarely to deale with the Scriptures b S. Paul by these words declareth that he was nothing so rash as these men who haue added so many thinges to the Supper as that they haue turned it into a pestilēt Idolatrous Masse haue by those additions so blemished it as that there remaineth not any face or forme of the true Supper of the Lord wherby he also sheweth that he was neuer any of their company For he saieth plainly that he deliuered vnto the Corinthiās such a pure sound institutiō of the same as he receaued frō the Lord Iesus without adding therto or diminishing therfrō wherin he eftsoones giueth to vnderstād that it is not lawfull for any mā to do it of what authority so euer he be 1. Cor. 11.12 If S. Paul then durst take no further authority vpō him being the man that was rapt vp into the third heauen and saw thinges not lawfull for any man to speake what shal we think of the forgers of the Masse of whom we haue heretofore spoken who thereby haue so blemished the supper of the Lord as that they haue vtterly ouerthrowen abolished it whom then should we not assueredly follow 1. Cor. 11. either S. Paule who sayeth follow me as I follow Christ or these Apostates and Antechristes who do cleane contrary to him and besides would burne all those that had rather follow Iesus and the holy Apostles then them selues c S. Mark in his 14. Ch. sayth that he blessed declaring therby that to blesse giue thākes is here taken to be alone as hath ben say in other places d This breaking declareth that this bread ought to be distributed as it is here e He eateth it not alone as the priest doth neither doth he worship it or yet putteth it into a pixe to cary about on procession to carry here there to be worshipped or to cōiure tempestes but cōmandeth it to be taken eftsoones eaten f We haue heretofore sufficiētly hādled this matter to teach vs in what sence these words are to be takē how those words also are to be takē which follow the cup dish ouer and besides that which we at larg haue writē disputed vpō in the booke of the Ministery of the word of God of the Sacraments And therfore we will here only say and not deny but that the very body and blood of our Sauiour Iesus Christ is truly deliuered vnto all the faithful in the supper by an inuisible power of the holy Ghost spiritually to the spirituall regenerate man which receaueth it by faith is therwith spiritually fed in a spirituall life as the body receaueth the material bread is therwith fed in a corporal life but that there is no alteratiō of the substance in either of both neither yet any naturall and material coniunction betwene the bread and wine and the body and blood of Iesus Christ g There is in S. Paules wordes according to the Greeke which is broken for you h He sayeth not Do ye this as a sacrifice for the redemption of the soules both of the quicke and dead but that we should do that which he did caused to be done in the Supper not that which he did on the crosse wheron he offred a sacrifice for the redemption of our soules which is sufficiēt for vs can be done by none other nor in any other place neither yet by any other meane wherof the Supper is a remēbrance no sacrifice but much lesse a Masse for it is neither the one nor yet the other because they would make it that which it cannot be For it cannot be this sacrifice if it be not Iesus Christ him selfe who offred him selfe in that sorte that he was offred And if that be it thē without doubt Iesus the son of God ceaseth to be i If the Romanistes would strictly according to the letter presse the words of our Sauiour Iesus Christ which he spake concerning the body and blood of the Supper we may also cōclude by the same reasons that the cup is likewise the new Testament confirmed by the blood of Iesus Christ and not the blood it selfe according to the testimonies of Saint Paule and Saint Luke 1. Cor. 11. Luke 12. who both vse the very selfe same wordes therein k This is to declare that which he said Do ye this that is to say eate this bread and drinke this wine in remembrance of me as I haue appointed you which thing the Apostle manifestly explaneth immediatly after both of the one the other without any deuiding of thē as they of the romish church deuide thē in the cōmuniō of the people l This expoundeth what it is to celebrate this remembrance of Iesus Christ for the which the Supper was instituted He sayeth not As aften as ye shall offer this bread this cup you shal make a sacrifice of the body and blood of the Lord. m This accordeth with the testimony which the Angels gaue vnto the Apostles that day that Iesus Christ ascēded Act. 1. touching his returne from heauē By which words S. Paul giueth vs very plainly to vnderstād that he ment not that Iesus Christ descēded frō heauē corporally in flesh blood bones came into the priests handes in that behalfe to be made a sacrifice afterward to be really in deede eaten by him as they of the popish church vnderstand it But declareth that he is in heauē in his natural body from whence we must looke for him to come to iudge the quicke the dead according to the wordes of the articles of our Faith And that in the meane while we should here celebrate the remembrance of him thereby to giue him thankes that we might alwayes more and more assure our selues of his promises that we are in him and he in vs through the power of the faith which we haue in him of the holy Ghost by whose power he dwelleth in vs. n Here S. Paule after the pronouncing of the Sacramētall wordes calleth the bread wine the signes of the Supper not the body and blood 1. Cor. 6. Ephes 1. Which thing was not done without the assuered councell of the spirite of God For although they of the Romish church excuse this maner of speaking in their expositions to the end it should not encounter with their trāsubstantiatiō yet should they haue had a farre greater aduauntage if Saint Paule had rather vsed the

vel interitus Mors est malis vita bonis Vide paris sumptionis 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

blood We see now the certainty that is in this doctrine and what a notable foundation it hath e Although faith beholdeth thinges which can not be seene with the bodely eyes nor yet perceiued by mans raison yet is it neither bleareyed nor blind to suffer it selfe to be lead as a young child that is without iudgemēt who is easely made beleue that bladders are lanternes and what soeuer else it seeth or like vnto old foolish doting womē who lightly beleue what soeuer foolish thing is tould them or like brute bestes who are easely led in a string For faith looketh into the word of God with her spiritually eyes wherein she beholdeth vnderstādeth as it were in a glasse those things which God sheweth manifesteth vnto her which mans reason is neuer able to vnderstād nor cōprehēd by the light of nature without it be regenerated renued by the spirit of God what soeuer faith seeth in this glasse is a great deale more certaine thē that which the body seeth with his eyes or that mās reason is able to cōprehēd or perceiue with al her natural senses But as it cānot be faith without it be first groūded vpō the word of God so likewise can it see no whit but in this glasse wherin God manifesteth representeth himselfe vnto it But the faith of the Romanists which Thomas of Aquine maketh so cōstant in this Prose is a bleareyed blind faith and altogether brutish which suffreth it selfe to be lead by the blind the leaders of the blind as one that is blind her self by beastes as a miserable brute beast which followeth others For where is this glasse of Gods word wherein it beholdeth that which Thomas sayth it beleueth so cōstātly kepeth in hart cōcerning this bewitched Popish trāsubstātiatiō cōsecratiō for it is not enough that the whole order of nature which God hath ordeined be ouerthrowen in it as it is here said but that eftsoones the whole dispēsatiō of the mistery of Christes incarnatiō must also be ouerthrowen Iesus Christ robbed of his humaine nature the whole order which God hath placed in his church by his word the very true nature of the Sacramēts likewise Wherefore it is greater reason to call their faith which follow the Popish church go to worke thus aduenturously blokishly rather a rash and arrogant faith then a firme and constant faith f Let vs see now what it is that they say is here done ouer beyond all order of nature It is forsooth that accidents of bread wine do here remaine and yet without substance either of bread or wine and contrarywise that the body blood of Iesus Christ is here without the accidentes and qualities of bread and wine Wherefore by these kindes signes they vnderstād the accidēts and qualities of bread wine by the thinges vnder which these excellēt thinges are hidden they vnderstād the substance of them by these hidden thinges the body and blod of Iesus Christ which are in very substance vnder the shew of bread wine and not vnder the bread wine it selfe but vnder a false shew of them so that the bread and wine wich they see there are not there but the body and blood which is not seene there and wherof is no shew in the whole world g Although the body according to their doctrine is vnder the kindes of bread and the blood vnder the kindes of wine yet we must not beleue forsooth that they are separated one from the other but that the body is aswell vnder the kind of wine as the blood and the blood vnder the kind of bread as the body Thus we see the body and blood separated and yet for all that they are not separated And no more is it in deede if this presence be spiritually taken as it is conuenient it should be But to take it corporally naturally as they take it it serueth to no purpose except they deale with brute beastes who are contented that my maisters the Sophisters sorcerers coniurers haue said that it is so although they haue no naturall ground for it nor yet any ground out of the word of God h Let them here consider vpon that which we haue already said when we spake of the breaking of the hoste and agree therunto with Berengers honorable amendes and adiuration i Either the body of Iesus Christ is not a true naturall body or else this cannot be which is here said taking it corporally and naturally and not spiritually For as Saint Augustine sayeth we right well know that this grace is not consumed by peece meale k This is false if it be vnderstood not onely of the signes but also of the thinges signified For as it hath bene already shewed by the wordes of S. Augustine that Iesus Christ his flesh blood cā neuer be receaued but vnto saluatiō not to dānatiō and yet forsooth the signes may But it is not because Iesus Christ is receaued with thē but because he is not receaued with them For if he were receaued then that would follow which he promised by the receauing of him and which hath so often bene said in the Alleluya and which shal be said in the Gospell following The receauing then of the faithfull and vnfaithfull is not alike For the faithfull receaueth the signe and the thing signified the vnfaithfull receaueth nothing saue the signe onely although he be at the selfe same table receaueth the selfe same Sacrament of the selfe same Minister l They which beleeue this so monstrous doctrine ar not without cause admonished that they stagger not For to say truely they must be verie dronke more senslesse then brute beasts Now as they would make men beleeue that the bread is chaunged into a bodie the wine into blood and yet the one fully and wholly in the other as well as if it were all one Euen so likewise would they make men beleeue that although they haue deuided their roūd cake into many peeces which is the bodie of their Christ Yet that there is as much substance in one of the peeces as was in the whole cake But I do beleeue that if they should come to the partition of an inheritaunce of lande which wholy appertained vnto them it would be a very hard matter to make them receiue allow this philosophie and make them agree that there were as much in one peece of it as in the totall They would therein be as greatly troubled as the Curate was who expoūded this text That to loue God with all his hart signified with the greater part when as his parishioners told him that they would according to that exposition demaunde their part of the Curate For although he said that it was all his yet notwithstanding that it ought to be vnderstood onely of the greater part and not of all as he had expounded it of the loue of the whole hart towards

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