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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

ordinance againe admonisheth vs that there was a communiō for all the people at the Supper at such time as this was made and that they who did not cōmunicate without they had some lawfull let were accompted is prophane and Heathen people Of the Offring and of the presentation of the chalice or cuppe and bread CHAPTER XXVIII a AFter that let him turne towardes the people Alph. G. and with his hand ioyned together say The Lord be with you Aunswere And with thy Spirite Towardes the the Aultar say Miss R. Leuit. 21. Celestin b Let vs pray Offertorie The priests of the Lord offer vnto God incense loaues of bread therfore they shal be holy vnto their God and not polute his name Praise him that is eternal After the Offertorie let him ioine his hands together before the Aultar and say c What shall I giue vnto the Lord for all his benefites bestowed vpon me Psal 116. I will take the cup of Saluation and call vpon the name of the Lord. thē let him raise the chalice say We offer vp vnto thee ô Lord the cup of Saluation beseech thee that I may ascend with an acceptable sweet smelling sauour before thy diuine maiesty Let this sacrifice be signed ordeined blessed sanctified in the name of our Lord Iesu Christ be acceptable vnto God the Father almighty for my self for those that are here and for all Christiā people that they may in this present world receaue remission of all their sinnes in the world to come obtaine life euerlasting And for the soule of thy seruant and for the soules of thy men and women seruauntes to the ende thou maiest graunt them euerlasting life make them partakers of the felicitie of all the Saintes In the name of the Father c. e Holy Trinitie receaue this oblation which we offer vnto thee in remembrāce of the incarnatiō natioitie circoncision passion refurrection and ascension of our Lord Iesus Christ and in the honour of the blessed alwayes virgine Mary and of all the Saintes whach haue pleased thee sithēce the beginning of the world to the ende it may be auarlable for their honour and our soluation both of body and soule In the name of the Father † c. f Then let him make a crosse vpon the vaale that couereth the chalice setting the chalice iuste in the midest Then let him take the patine and hoste and say In the name of the holy inseparable Trinity let this bread descend here and the blessing of God the father Almightie the Sonne and the holy Ghost descēd vpon vs remaine with vs euermore So be it In the name of the Father of the Sonne c. g Let him here couer the Chalice with the vaale and make a crosse ouer the chalice and hoste saying In the name of the Father c. POsteà vertat se erga populum dicat manibus iunctis Dominus vobiscum Resp Et cum spiritu tuo Versus altare dicat Oremus a a Gelas Greg. Thomas Vrbain Offerrorium Sacerdotes Domini incēsam panes offerunt Deo ideo sancti erūt Deo suo non polluent nomen eius Alleluya Post offertorium iungat manus ante altare dicendo Quid retribuam Domino pro omnibus quae retribuit nihi Calicem salutaris accipiam nomen Domini ●●●ocabo Surgat calicem dicendo Offerimus tibi Domine calicem salutaris deprecamor clementiam tuam vt in conspectu diuinae maiestatis tuae cum odore suauitatis ascendat In nomine Domini nostri Iesu Christi signatum ordinatum benedictum sanctificatum istud sacrificium acceptabile si Deo Patri omnipotenti pro meipso pro istis omni populo Christiano vt in pr●senti seculo remissionem cunctorum peccatorum recipiant in futuro vitam cōsequantur aeternam Et pro anima famuli ●ui pro animabus famulorum famul●rumque tuarum eis vitam aternam tribuas omnium sanctorū iubeas esse consor●es In nomine Patris c. Suscipe sancta Trinit●s han● oblationem quam ubi off●r●mus ob memoriam incarnationis natiuitatis ●●c●ncasionis passionis resurrectionis ascensionis Domini nostri Iesu Christi in honore beatae Mariae sen● per virginis omnium sanctorum qui tibi plac●er●● ab origine mundi vt illis proficiat ad honorem nobis autem ad salutem animae corporis In nomine † Patris c Faciat crucem cum calice super corporalia ponendo calicem in medio postea capiat patenā cum hostia dicendo In nomine sanctae indiuiduae Trinitatis descē●● hîc panis iste benedictio Dei Patris omnipotentis Filij spiritus Sancti descendat super nos man●●● semper Amen In nom●●● Patris Filij c. Hic cooperiat calicē cū corporalibus faciēdo crucem super calicem hostiam dicendo In nomine Patris c. Of the pointes that are to be considered of vpon the matters aforesaid CHAPTER XXIX a HEre is another salutation wherin Sir Rowley drudg of the pudding house fetcheth another prety turne shewing his foule paunch vnto the people b This fragment which is taken for the Offertory is taken out of Leuiticus Leui. 21. but not in such sorte as it is there set downe Now here in this is a wonderfull skorning of God For first of all the priest which sayeth Masse exhorteth the people to pray saying let vs pray and after he himselfe prayeth neuer a whit For there is no mention of prayer in these wordes but onely an aduertisement which the Lord gaue to the Leuitical priests onely how they should vnderstand to gouerne and behaue them selues in their office not vnto the Popish priestes For there is no mention made here of the sacrifices of the Masse neither of the bread nor yet of the incense which therein are offred But of the Leuiticall sacrifices of burnt offringes and loaues of bread that were offred in them not in the figure of the Popish priestes and of their round wafer cakes and sacrifices but in the figure of Iesus Christ the hie Priest who is the true bread that came downe from heauen and of his sacrifice Heb. 7.9 Ioh. 6. by which he offred and gaue him selfe for the life of the world And therefore this sacrifice cā in no wise iumpe with the priests of the Romish church without they will say that they are the Leuiticall succession and Iewes still looking for the comming of the hie priest Iesus Christ For if they should so do they should be no saints but through such blasphemy villanously trample vnder foote the name of the Lord. c These verses of the Psalmes Psal 116. are here meruelous properly applied For where Dauid promiseth to giue thankes to God for the sauing health and deliuerance which he had bestowed vpon him and that through a banket of praise

therefore they should temper the whole body togither and not the third parte thereof onely neither is it the third part in verye deede but an halfe of one of the halfes e Seeing there is none that taketh part of this draught of wine but Sir Iohn him selfe he prayeth but in vaine in that prayer which he mūbleth and buzzeth vp praying that it might chiefly be for the saluation both of his owne soule and body and then for the saluation also of as many as should take the same For who are they that receiue any part thereof Here againe we see another testimonie which very wel agreeth with that which we haue heard Berno so much speake of Berno Microlo de offic Mass Ca. 19. De Conse dist 2. Ca. Qu●m omne Ca. Cū primis as concerning the general communion of all For if there be no supper and communion but onely for the Priest which sayeth the Masse this prayer must be chaunged or els some of the wordes be left out I will say nothing of the blasphemie that is in it wherein this blasphemer desireth that the mixture which is made with that draught of wine might be for the saluation both of soule and body of all those that should drinke thereof and a preparatiue for the receiuing of euerlasting life But let vs now speake what an hard matter it is on the contrarye side where it is forbidden to mingle the bread and wine together as we haue els where declared and where commaundement is giuen that they should be receiued seuerally according to the ordenaunce of our Lorde Iesus Christ and not one without the other as may appeare by the decrees which are recited vnder the names of Iulius the first and Gelasius the first Wherfore by these decrees It is not lawful by the first either for Priest or people to mingle any of these thinges one with another nor yet receiue the bread without the wine Nowe let our young maisters if it may stand with their good pleasures resolue vs of this hard doubt yeld vs a sounder resolution then that which is set downe in the glose of the decrees or els it will breede them a great inconuenience in the matter Moreouer as concerning this mixture of the bread and wine which they call the Body and Blood of our Lorde Iesus Christ Alam de offic Miss Cap. 31. Alamarius maketh mention of the diuersitie that is therein For some doe it before the Agnus Dei as the Romanistes and others after as the Geneuians Lausannistes Howbeit all this is to no purpose Of the Peace Preparation to breakefast and of the Priestes Communion CHAPTER XLIX a GIue peace in our time Miss O Lorde because there is none other that fighteth for vs but onely thou O God Peace be in thy power and aboundance in thy towers b Let him here kisse the par a Inno. 1. Leo. 1. and say c Peace be vnto me O father to thee brother and to the whole Church of God also Howbeit in the Masses for the dead they vse not the pax d Then let him bowe downe him selfe very low and say O Lord holy Father almighty and euerliuing God graunt me I beseech thee that I maye receiue this body and blood of our Lord Iesus Christ worthily that by the same I may e deserue to haue remission of all my sins be replenished with thy holy spirite for thou art God f alone and without thee there is none other whose kingdome is euerlasting worlde without ende Amen g O Lorde Iesu Christ the sonne of the liuing God who through the will of the father working with the holye spirite haste throughe thy death quickned the world deliuer me by this thy holy body blood from all myne iniquities and miseries and make me alwayes obedient vnto thy Commaundements and neuer be separated from thee Who liuest raignest with the same God the father in the vnitie of the holy spirite world without end Amen Let him continue thus bowed downe h Let not the receiuing of this thy body O Lorde Iesus Christ which I here vnworthy presume to take turne vnto my iudgement and condemnation but let it through thy goodnes serue to defend both my soule and body and be in steade of a medicine to me who liuest and raignest with God the father c. DApacem Domine in diebus nostris quia non est alius qui pugnet pro nobis nisi tis Deus noster Fiat pax in virtute tua abundantia in turribus tuis b Hic osculetur pacē dicendo Pax mihi pater tibi frater vniuersae sanctae Ecclesiae Dei Sed in Missis de mortuis pax non datur Demde profundè inclinatus dicat Domine sancte Pater omnipotens aeterne Deus da mihi hoc corpus sanguinem domini nostri Iesus Christi ita dignè sumere vt per hoc merear remissionem omnium peccatorum meorū accipere tuo Spiritu sancto repleri Quia tu es Deus salus praeter te non est alius cuius regnum gloriosum sine fine permanet in secula seculorum Amen Domine Iesis Christe Fitij Dei viui qui ex voluntate Patris cooperante Spiritu sancto per mortem tuam mundum viuificasti libera me per hoc sacrosanctū corpus sanguinem tuum à cunctis iniquitatibus meis ab vniuersis malis fac me tuis semper obedire mādatis à te nūquā in perpetuū separari permittas Qui viuis regnas cum eodē patre in vnitate eius Spiritus sancti Deus Per omnia secula seculorū Amē Continuet sic inclinatus Perceptio corporis tui Domine Iesu Christe quam ego indignus sumere praesumo non mihi proueniat in iudicium condemnationem sed pro tua pietate prosit mihi ad tutamentum animae corporis ad medelam percipiendam Qui viuis regnas cum Deo Patre c. Of the pointes that are to be considered vpon the matters next going before CHAPTER L. a IF there is none other that can giue peace nor fight for vs but God alone which in deede we must needes acknowledge and confesse we are not then to desire these thinges at the handes either of men or yet women Saintes nor yet make S. George S. Christofer or yet S. Barbara and such like the patrones of warre as the heathen made Perseus Minerua and Bellona the Goddes and Goddesses of warre in the stead of Mars b The Priest as the popish maner is kisseth the Aultar giuing the pax to the Clarke saith peace be with thee and the Clarke aunswereth And with thy spirite Miss R. Berno de offic Miss Ca. 18. Berno sayth that the pax according to the ordenance of Innocent is giuen before the Communion signifying thereby that he eateth his owne iudgement which presumeth to communicate before such time as he be first reconciled to

his brother and hath agreed with him Here againe we see that he ioyneth the pax with the Communion which no whit agreeth with that that Durand and his companions haue els where brought in But must he haue an Idol to put him in mind of that whereof the Supper and Communion is a Sacrament In steade of this Idol my young maister kisseth as we haue before sayd either the Aultar the image of the crucifyx the reliques or els the sawcer which they call the Patē In other places when any mariage is solemnized both the Bridegroome and the Bride also must open their purses wide if they meane to kisse this iolly Idoll the pax In very deede if it brought thē a good and longe lasting peace they coulde not pay too much for it Howbeit it behoueth them to haue another maner of peace then they shall get by it c Here is to be noted that in this kind of dealing my younge maister is called father which thing in deede oftentimes falleth out rightly and especially when the sonne helpeth the father to say masse as it many times commeth to passe in this great multitude of Priestes bastards d Here M. Gourdy beginneth his Benedicite is more eagre earnest vnto his breakefast e Although this blasphemer desireth God here to make him worthy of this Sacrament yet would he haue forgiuenes of his sinnes and by his merites be replenished with the grace of the holy Ghost and not by the death and passion of Iesus Christ alone f He confesseth here that there is none other saluation but in God alone and yet for all this he seeketh for more and addresseth him selfe more to other creatures then vnto him who is the alone Sauiour and creator of all things g There were some reason in this prayer if it were applied to the true supper of Iesus Christ which sendeth vs vnto his death by which we receiue his body and blood which is the fruite that is here by them required not by this most blasphemous sacrifice whereof mētion is made in the Canon Micro de offic Miss Ca. 18. Berno sayth that this prayer is not taken out of any certaine order or vsage but onely from the traditions and inuentions of deuout men He sayth the like of others also which are sayd in the deliuering and receiuing of the Communion h Here is a prayerful of great blasphemy For our Sauiour Christ sayth Iohn 6. That whosoeuer eateth me liueth by the meanes of me And yet this blasphemer prayeth that the receiuing of his bodye might not turne to his condemnation Howbeit this so grosse an error blasphemy proceedeth from that which we haue so often heard out of the prose of Thomas of Aquine which hath heretofore in part bene expoūded for want of distinguishing the difference that is betwene the Communion of the faithful the faithles of the signe without the thing signed with it There might be here some likelyhood if he meant by the body of our Lord Iesus the bread which it presenteth howbeit he vnderstandeth it after the popish maner For so the faithles may receiue the signe but none can receiue the body of our Lorde signified thereby but the faithfull onely Of the Priest his Breakefast and Communion CHAPTER LI. Hic accipiat patenam cum corpore Christi dicendo Panem caelestem accipiam nomen Domini inuocabo Deinde ter reuerenter dicat percutiens pectus Domine non sum dignus vt intres sub tectum meum sed tantùm dic verbo sanabitur anima mea Hic sumat corpus reuerenter signans se illo dicens Corpus Domini nostri Iesu Christi custodiat animam meam in vitam aeternam Amē In nomine Patris † Filij Spiritus sancti Posteà discooperiat calicem flexis genibus salutet dicat Quid retribuam Domino pro omnibus quae retribuit mihi Calicem salutaris accipiam nomen Domini inuocabo Laudans inuocabo Dominum ab inimicis meis saluus ero Hic sumat sanguinem signans se cum illo dicēs Corpus sanguis Domini nostri Iesu Christi custodiat animam meam in vitam aeternam Amen Deinde dicat capiendo vinum cum aqua Quod ore sumpsimus Domine pura mente capiamus de munere temporali fiat nobis remedium sempiternum in vitam aeternam Amen Et verbum caro factum est habitauit in nobis Agimus tibi gratias Rex omnipotens Deus pro vniuersis beneficijs tuis qui viuis regnas Deus Per omnia secula seculorum Posteà purificando manus lingendo digitos quibus tenuit corpus Domini dicat Corpus tuum Domine quod sumpsi sanguis quem potaui adhaereat visceribus meis praesta vt in me non remaneat scelerum macula quem pura sancta refecerunt sacramenta Qui viuis regnas c. Nunc dimittis seruum tuum Domine secundùm verbum tuum in pace c. vsque ad finē Cantici cum Gloria Patri Sicut eerat Kyrie eleison Christe eleison Kyrie eleison Pater noster c. a HEre let him take the paten with the body of Christ saying b I will receiue the heauēly bread call vpon the name of the Lord. c Then striking him selfe on the breast let him reuerently say d O Lord I am not worthy that thou shouldest enter vnder my house roufe but onely say the word and my soule shall be saued f Here let him reuerently take the body and crosse him selfe with it saying g The body of our Lord Iesus Christ preserue my body soule vnto euerlasting life So be it In the name of the Father † of the sōne of the holy ghost h After this let him vncouer the Chalice and bowing his knees salute it and say i What shal I giue vnto the Lord for al those benefits which he hath bestowed vpō me I will take the cuppe of saluation and cal vpon the name of the Lord. I will giue praise cal vpon the Lord so shall I be saued from myne enemies k Here let him take the blood and crosse him selfe with it saying The bodye and blood of our Lord Iesus Christ preserue my soule vnto euerlasting life So be it l Then let him say taking the wine with water Let vs O Lorde receiue that with a pure minde which we haue taken in at the mouth of a temporall present Let this be to vs an euerlasting remedy vnto euerlasting life So be it And the word became flesh and dwelt amongst vs. We yeld thee harty thankes Almightye king God eternal for all thy benefites who liuest and raignest world without ende n After that when he hath washt his handes and suckt his fingers wherewith he held the body of the Lord let him say o Thy body O Lord which I haue receiued and thy blood which I haue droonk I beseech thee vouchasafe to

there runne in ouermuch a Herein experience is more requisite then opinion good intent for in this place we speake of that which is to be set vpon the table b The arte and cunning how to taste wine c It were very dangerous if whippit Sir Iohn should sippe onely the least droppe but that he should for that day lose two blanckes and all his whole dayes worke besides the losing of his breakfast afterward For he should then be no more fasting so consequently not in the Estate to say Masse without it were such a drie Masse as they say be deawe or moisten about womens beaddes that lie in d The Arte and skill how to braye wine and taste it without drinking thereof to wit to taste it by the nose e If the priest of Payerne whose wine was powdred with salt to wit his bottell whē he gaue it a soupe had looked well to this cautell he had not bene so deceaued as he was But had souped of his bottell without powdring For then was it no more wine but blood in the transubstantatiō whereof the salte was not transubstantiated as witnesseth vnto vs the priest who thought him selfe to be poisoned with very feare supposed that he should haue died presently at the Aultar i Here it were dangerous powring in of blood g Forasmuch as wine is better and because also that the bottell and soupe of wine therein are likewise better and in like sorte the blood and so consequently the soule For if we shall giue credit to our auncient gossips pinte pottes who loue well typling and are well seene in the iudging of good wines They say that good wine maketh good blood good blood maketh a good soule and a good soule is in the hie waye of saluation Whervpon they like liuely gossips cōclude with a iolly Logicall Sorites or Sollogisme that he which wil be saued must drinke wel And I verely beleue that those venerable men our maisters the Sorbonistes who loue a cup of wine aswell as our gossips ought not so greatly haue opposed thē selues against the Lutherans and annotations of Robert Stephanus his Bible as they haue done if they had done well h Saue that in the Adoration of the hoste and chalice which he must worship with an If for feare of committing idolatry because that idolaters cannot be certaine and sure of the minde and faith of the priest which sayeth Masse Wherefore according to their diuinite the hoste which the priest sheweth must be worshipped with this cōdition saying in his heart If thou be there ô God I worship thee but if thou be not there I worship thee not that is to say I will withdraw my pinne from the stake and play no more i That is to say according to the drynesse and and thirstynesse of the time priest For men cōmonly drinke more in Sommer then in Winter oftentimes many priestes are angry with their clearkes for powring in to litle especially at the last rinsing when they entend to make cleane the chalice when as they say in the lifting vp of it Quia pius es k These ignorant doltes speake here better then they are ware of saying That the outward signes serue the bodely senses and that the minde and soule are nourrished and fed with the thing signified conteined in them to wit Sacramētally Thē are not the body blood of Iesus receiued corporally materially and sensibly in the supper For the soule and mind haue no bodely mouth l Here the boyes and striplinges which serue at the Table are taught the skill how to power water into wine And besides herein I tell you is very great danger For ouer and besides that the soupe of wine should be nothing so good neither could the wine be turned into blood if there should not be more wine then water Of the rehearsing and pronouncing of the Canon of the Masse and especially of the Sacrament all wordes and of the power vertue of the priestes intent CHAPTER III. TErtia est vt Canonem morosius legat quà caetera praecipuè ab illo loco Qui pridie quàm pateretur accepit c Tunc enim respirans attendere debet se totum colligere si prius non potuit singulis verbis attendens Et dum dixerit accipite et manducate ex hoc omnes respiret vno spiritu tractū dicat Hoc est enim corpus meū Sic non immiscet se alia cogitatio Non enim videtur esse rationabile discontinuare formam tam breuem tam arduam tam efficacem cuius tota virtus dependet ab vltimo verbo scilicet Meum quod in persona Christi dicitur Vnde non debet cuilibet verbo punctus imponi cum id nulla ratione valeat vt dicatur hoc est enim corpus meū Sed totum simul proferat Pari modo hoc idem in forma consecrationis san guinis obseruetur Item proferendo verba consecrationis circa quamlibet materiam Sacerdos semper intendat cōficere id quod Christus cōstituit et Ecclesia facit THe third a Cautel is this That the priest must read the Canō b more treatably and leasurely thē the rest and especially after he cōmeth to this place who the same day before he suffred tooke c. For then when he taketh his breath he must be very attentife and c gather vp him selfe roundly together if he hath not done it before giuing great attention to euery word he pronounceth And after he hath said d take ye and eate ye all of this he must take his e breath then with one breath speake these words for this is my body without once thinking any other thing For there is no reason that this so short so high so effectuall a fourme of speeche should be discontinued the whole power whereof dependeth vppon the last word to f wit My which worde is spoken in the person of Christ And therefore there ought no point to bee made betweene those words considering that there is no reason to leade any man so to do as to point it thus for this is my body but that the whole sentence be pronounced at once This obseruation likewise is to be vsed in the maner of the consecration of the blood h In like maner when the Priest pronounceth the wordes of consecration he is alwayes to beare in mind the intent of the institution of Iesus Christ in euery matter what the Church also doeth a Herein must good Mast person bestowe the substance of all his fiue wittes For here I tell you goeth the hare away b This venerable Pilate hath not for this point set downe in his Latine Masse booke that which he thought to haue done for the instructiō of his Masse Priest For he meaneth as it is here translated But that which he setteth downe in the Latine is as much as if he had said he must reade the Canon after a more

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

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

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