THE CAUTELES, CANON, AND CEREMONIES, OF THE MOST BLAsphemous, abominable, and monstrous Popish MASS. Together, The MASS entitled OF THE BODY OF JESUS CHRIST. Fully and wholly set down, both in Latin and English, The Latin faithfully taken out of the MASS BOOK after the Romish use. Imprinted at Lions by john Cambray, In the year a thousand five hundred and twenty, The title whereof hereafter ensueth on the next page. With certain Annotations for the understanding 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.   printer's device featuring an anchor 
ANCHORA SPEI  
Imprinted at London by Thomas Vautrollier for Andrew Maunsell, dwelling in Paul's Churchyard at the sign of the brazen Serpent. 1584.   

MIssale, ad Sacrosanctae Ecclesiae Romanae usum, nunc cum variis additamentis, etc. Impressum Lugd. Anno Domini, Millesimo, Quingentesimo vigesimo, per joannem Moollyn, aliâs de Cambraye.   

TO THE RIGHT HONOURABLE, SIR WILLIAM CYCELL KNIGHT, BARON OF Burleigh, Lord High Treasurer of England, Master of the Queen's majesties Courts of Wards and liveries, Knight of the most honourable Order of the Garter, and one of her highness most honourable privy Council, continuance of health, increase of all honour here in this life, and endless joy and felicity in the life to come.  
HAVING englished (right honourable) this little short Treatise of the Cawtelles of the most Blasphemous, Abominable, and Monstrous Popish Mass: And having withal well weighed and considered that the enemies of the grace of God (the Papists I mean) both in elder days held, and at this day hold in marvelous great estimation and reverence the same, as the chief ground work, main pillar, & only corner stone of their superstitious and idolatrous religion, (if it may be said a religion) an invention most contrary to the holy institution of the supper of our Lord jesus Christ, to the great dishonour of him & of his Church, still fiercely & bloodily (where they have dominion & rule) with sword, fire, & faggot maintaining it: I thought it (in my poor opinion) a work most necessary both for the glory of God, & also for the benefit of the ignoraunter sort of my country men, to send it abroad amongst them, that they might thereby perfectly see & rightly judge (if they will not continue wilfully blind) how grossly both their Ancestors, and they themselves also, have been by that shorn brood of Antichristian Balamytes, the only blockish and shameless devisers of the same horribly abused & fond led. And because (Sir) the book especially and chief the comment upon the same is worthy the publishing: I have therefore in a Christian boldness presumed on your honourable courtesy, to offer & present it unto your wise and grave consideration, as to a most honourable parsonage worthy & meet to stand the Patron & defender of so notable a work, most humbly beseeching you not so much to regard the baseness of the Translation, as the sound dealing of mine Author in the discovering & confuting of their most monstrous & palpable dolteries. In doing whereof your L. shall not bind me alone in mine own particular, but all the whole Church of God also in general, within all her majesties Realms and dominions, daily to pray for the prosperous estate of your L. long to continue. London the sixth of February. 1584.  
Your L. always to be commanded in the Lord jesus, THOMAS STOCKER.   

A PREFACE, DECLARING ALL SUCH MATTERS AS ARE TO BE handled and treated of, within this present hook.  
SITH we are now grown to an end of that Chronicle which we were determined to make, concerning the Acts and deeds of Popes, whereby their holiness, & the rest of their ordinances, may the better be discerned and judged: I have not thought it amiss to make some discourse of the Canons and decrees made and established in the Councils which have been solemnly held from the Apostles time, even unto this present. I mean of the Canons & decrees, which touch those matters that we now intent to treat of. Howbeit there are many causes which give me occasion, at this time not to deal with them. The first is, for that I fear the book will grow to be over great, as I see it fall out by another book of mine, which I took in hand entitled, Of the difference and conference of the Supper of the Lord, and the Mass: Albeit I did at that time cut of many things, which might very well have been set forth. The other is, That a great part of the Decrees and Canons of the Councils appartaining to that matter which we presently are to treat of, are attributed to the Romish Bishops, & especially to those who at that time enjoyed that sea, wherein, those Counsels were solemnised. And therefore the greater part of them hath already been published and set abroad. Moreover I do also consider, that these Canons and decrees which are assigned unto the ancient Councils, are often allotted unto them under a false title, as many other ordinances also are attributed to many ancient Romish Bishops, who never once thought of them: and were falsely collected even by the very self same men which upheld the Popish sea, & all the abuses and superstitions that ever were brought into Christendom. Wherefore, it is most necessary, that when any Councils are spoken of, that they which read them call to mind that, which we have spoken of, in our other book, concerning the witnesses by us produced, for the setting down of those ordinances attributed to Popes, of whom we have made mention. For therein is likewise committed great leasings, by the reason of the knowledge and practice of a great number of false witnesses by whom Antichrist hath served his own turn, that by them he might obtain a glorious glittering show unto his false religion & tyranny, and chiefly under the title of antiquity and ancient Councils: under which colour, the Supposts of the Romish Church labour with tooth and nail, to quench the truth and word of the Lord. And therefore it is very requisite that the matter be well looked unto. For, as we must not lightly contemn the authority of the lawful & Christian Councils: even so likewise we must be well advised how we allow unlawful Councils, for lawful, and that errors, superstitions, and heresies, be not allowed & received under the colour of Christian Councils. And beside, we must also understand thus much, That there was never any Council so pure & Christian like sithence the Apostles time wherein some chaff hath not been mixed with the Corn, yea, & some notable beginning of superstition also: by which mean Antichrist soon after, hath not gotten some matter to build an house for his reign, and to work his secret iniquity withal. Wherefore, we are with very sound judgement to read, whatsoever is set down unto us under the name of Councils and ancient Fathers, and not lightly approve any thing, until such time as we have thoroughly examined the cause by the prescript rule of God's word. For which causes I have purposely set down this advertisement, as well by reason of the Cannons and decrees which have heretofore sometimes been alleged, under the name of ancient Councils, as also (if need were) for those, which hereafter might be alleged for the declaration, and annotations which we have yet to make, as well upon the cautels or instructions, as upon the form and manner of the Mass, which we are now in hand to go on withal. But because we would be glad to observe the best order that might be, we will begin at the Instruction which the Priests in their Mass books call, The cautels of the Mass: Because they are taught by them, those things which he is to observe that meaneth to say Mass, and of the dangers which therein might fall out: as may very well be discerned by the reading of them. And therefore by a barbarous word they call them cautels, chief by reason of the sense, which they mean to take at it, signifying thereby, that every Priest must take good heed unto that which is set down in them: although in very deed this word Cautel, properly signifieth nothing else, but falsehood and deceit. Wherefore, they themselves speak more likely and truly in this behalf than they think: considering, that whatsoever is in their Mass, is nothing else but mere trumpery and deceit, and a common seducing of all Christian people. And in very deed, I have set them forth after the self same manner and form, as they are set down in their Popish Mass book, which title is already in the beginning of this book proposed and faithfully translated: to the end that every man might the better understand, the notable follies and horrible abominations which are in the Mass, and in all those which celebrate the same, and are at it. And for the better helping of the understanding of the Readers, I have added thereto certain expositions & annotations, to make the matters more plain. Howbeit, I am to beseech the Readers, not to be lightly offended at them, although they seem very gross & strange Because I am to make them agree with the text, which is to be declared: and is in very truth worthy the gloze which shall be given thereto: which shall not be a gloze of Orleans, contrary to the text, but neat and pure, and of itself. And to the end that every jot thereof might be the better understood, I have divided the matters into Chapters: & beside, have set down the annotations of every of them in order, one after another: and marked by the Alphabet and cifers every annotation, according as the letters are marked in the text, to the end it might be the better understood, unto what place every of them is to be referred.  
 decorative device featuring initials of printer, T.V. 
T V    

HOW AND IN WHAT MANNER THE PRIEST THAT WILL SAY Mass is to prepare himself, & what gestures & countenances he must use therein, & likewise, all the cunning devices of legier de main or juggling required thereto.  

CHAP. I.  

SEQWNTUR informationes & cautelae, obseruandae presbytero volenti divina celebrate.  
PRima cautela est, ut 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 devotos habeat. Cum enim quilibet teneatur Deum diligere ex toto cord, & ex tota anima, & ex totis viribus suis: hic, Deum diligere non probatur, qui in mensa Altaris, ubi R●x Regum, & Dominus omnium tractatur & sumitur, irreligiosus, indevotus, impudicus, distractus, 2. vagus, aut desidiosus apparuerit.  
Attendat igitur unusquisque quòd ad mensam magnam sedeat, cogitet qualiter eum preparari oporteat: sit cautus & circumspectus.  
Stet erectus non iacens in Altari, cubitos iungat lateribus: manus mediocriter exaltet, ut extremitates digitorum modicum circa humeros videantur, non tamen humeros excedant. Intellectum 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 direct▪ non oblique: aliè satis, ne calicem evertat: non circulos pro crucibus faciat.  
Cum vero inclinandum fuerit, non oblique, sed direct ante Altare toto curuatus corpor ese inclinet.   

NOW FOLLOW THE cunning instructions, which the Priest that will celebrate this divine office, must observe.  
THE first Cautel or fine devise is this: that the Priest which intendeth to say Mass, ᵃ aught to prepare his soul and conscience thereto, by pure and sincere confession: ᵇ Let him earnestly desire to receive the Sacrament, 
1 Upon this occasion this verse was made, Cum satur est vent●r, Monachorun sufficienter: Tunc surgunt lente. m s●r●re canunt si●e mente.  and fully purpose to make it.  
ᶜ Next let him perfectly understand without book, after what sort he is to perform that office.  
ᵈ Let him then forsooth, set a very devout countenance upon the matter. For seeing everyman is bound to love God with all his heart, with all his soul, and with all his power: he surely is not to be thought to love God, who shall show himself to be a shameless, mad, in constant or idle person, ᵉ to be irreligious & devoutles, ᶠ at the Sacrament of the Altar: 
Whereupon, this verse of Chordigeris was made. Chordula nodosa, mens vaga, lingua dolosa. Haec tria nudipe dem ducunt ad daemonis aedem.  where the King of kings & Lord of all the world is taken and handled.  
Let every man therefore consider that he sitteth at an honourable Table, and for that cause let him think how he ought to come prepared: and therein accordingly, both wisely and circumspectly behave himself.  
ᵇ Let him also stand bolt upright and not leaning against the Altar: & set both his elbows to his sides: and then lift up his hands fair and easily, so that his fingers ends may be seen even with his shoulders, and no whit above. ⁱ Let him frame his whole mind and intent to the crosses and works. ᵏ For under the crossings are great things hidden, greater matters under the words, but the most notable in his mind and intent.  
ˡ He must join his three fingers together wherewith he maketh the signs of the crosses, and fold the other two within his hand.  
ᵐ He must make foreright crosses, and not thwart: and make them high enough above the Chalice, for fear of overthrowing it: and beware that he make not circles ᵒ in steed of crosses.  
P And when he ducketh, he must duck foreright, and not thwart, but bow his whole body directly before the Altar.   
a The confession which the Priest maketh, 
1. Cor. 11.  is in stead of the probations which S. Paul requireth of those that will come to the Supper. But because the Priest prepareth himself to renounce jesus Christ in his Mass, he also oftentims purgeth his conscience in his preparation, by great blasphemies: as hereafter shall be showed in his place.  
b For, if he hath not this purpose and intent, all is nothing that he doth. And so by this means as many as worship the host that is between his hands, commit flat idolatry. For according to their doctrine, without it, it is no God. Now the people can never be able to assure themselves what the Priest's mind is. For, none knoweth his heart but God alone. Whereupon ensueth, that they which are at Mass, are always uncertain what to believe: and so consequently can have no true faith. For; faith & doubting can in no wise dwell together.  
c That is to say, he must have his part by heart, that he may be the better able to play it.  
d To wit, he must have very good skill how to play the munky or jacke-napes.  
e The Romish religion and devotion wholly consisteth in Apish and bobtailde toys, as here may appear. For he is accounted the most devout Sir john that can best play at hey pass and repass, jupiter, Saturnus hay.  
f It is not amiss done of them in calling it● table: because they are thereat slaall fed, as witness unto us their double chins and fat lunchious of flesh on their bodies.  
g This is a goodly king, for he can not defen● himself from mice, neither yet from worms and spiders, as hereafter shallbe declared.  
h Thus here we see the sine devices of the morris, shows and contenances of the play which herein he must observe for a testimony of hi● devotion and love towards God, of whom n● word hath once been spoken.  
i And this is the chief and principal parte● for, seeing the landleapar or rogge speaketh hers of fingers, hands, feet, arms, shoulders, head back, and belly: we are therefore here thoroughly to consider what is meant by this kind of speech which consisteth altogether in dumb shows, a if it were a mummery.  
k These, no doubt of it, must needs be wonderful great heavenly mysteries which are used it these juggling pastimes, being meet disported worthy such puppies.  
l This is for the driving away of the flies, because they should have no part of the Priest▪ breakfast: and because also, that his God of himself, is not able to drive them away, as it is sai● of the Idols.  
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 war between the French and the Burgonions.  
n There might also some danger fall out even in a sip of wine, which afterward might hinder the lifting up of the chalice.  
o As for the circles let him leave them, to the Mathematiciens and Cowpers.  
p There are in it also, French, Italian, Spanish, courtlike, Bald, clownish, and maidenlike duckinges and Bowinge, and many other sorts wherein some vain must be had, for the jolly leading of this friscaball morris, which they may learn from women and maids.   

What kinds of meats and drinks, and what manner of Cup must be set upon this Table. CHAPTER II.  

SEcunda est, ut 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, ut 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 acedinem, vel prop●● mixturam, vel in limpic tatem, virum possit confi● consulimus abstinere: qu● in hoc sacramento n●● subdubio est agendum, 〈◊〉 cer●issimè est dicendu● Hoc est enim corpus m●● &: Hic est calix sang●nis mei.  
Item, hostias obl●● convenientes elegat, vinum competenter fundat: quia hoc sa●mentum debet sensi● deseruire, ad vidend● tangendum, & gustan● ut sensus reficiantur specie & intellectus re contenta foveatur.  
Aqua etiam in paruma quantitate infunda● & saporem vini recipi● non est enim periculum q●tumcunque modicum apnatur de aqua: est autem periculum si multum.  
Apponitur etiam aqua solùm, ad significandum. Sed una gutta tantum significat, quantum mill.  
Ideo caveat sacerdos ne cum impetu infundat, ne nimis cadat.   

THe ᵃ second Cautel is this, he must not suppose, or think only, but be fully assured that he hath such convenient and meet matters, as he hath need of: to wit, bread made of wheat, and wine with a little water.  
ᵇ And by this mean shall he know that he hath both wine and water. First let his Clerk taste both of the wine and also of the water: ᶜ for the priest himself must not taste 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 certain.  
ᵉ Let him not trust to the wine crewet, nor yet to the colour: for by them, may a man be oftentimes deceived.  
ᶠ Let him look well, that the Chalice be not broken.  
ᵍ Let him take good heed that he celebrate not with corrupt wine: if it be sharp, he must dissimule it. If it be too full of water, let him abstain from it, without he be assured that the wine will surpass the water.  
ʰ And if in case, the matter be doubtful, either by reason of sourness, or because of some mixture, or unfindenesse, to wit, whether it may be made or not, we counsel him to abstain from it: because there must no ⁱ doubt at all be had in this Sacrament, wherein must most truly be said, This is my body: and, This is the Cup of my blood.  
Item, he must choose out the eaunest and roundest hosts, and ᵏ power in a competent portion of wine. For, this Sacrament ought to serve the senses, of sight, touching, and tasting, to the end that the senses might be refreshed by the outward show, and the understanding nourished with the things contained therein.  
ˡ He must likewise put but a very little water, so that the wine may be the stronger: for there is no danger by putting in never so little water: but by putting in to much.  
Now, the water is put in but for a fignification only. And one only drop signifieth as much as a thousand.  
Let the priest therefore take great heed that he power it not in to fast, for fear there run in overmuch.   
a Herein, experience is more requisite than opinion & good intent, for in this place we speak of that which is to be set upon the table.  
b The art and cunning how to taste wine.  
c It were very dangerous if whippit Sir john should sip only the least drop, but that he should for that day, lose two blanks and all his whole days work, besides the losing of his breakfast afterward. For he should then be no more fasting: & so consequently not in the Estate to say Mass, without it were such a dry Mass, as they say & be dew or moisten about women's beaddes that lie in.  
d The Art and skill how to bray wine, and taste it without drinking thereof, to wit, to taste it by the nose.  
e If the priest of Payerne, whose wine was powdered with salt, to wit, his bottle, when he gave it a soup, had looked well to this cautel, he had not been so deceived as he was. But had souped of his bottle without powdering. For then, was it no more wine but blood: in the transubstantation whereof, the salt was not transubstantiated, as witnesseth unto us the priest, who thought him self to be poisoned, & with very fear, supposed that he should have died presently at the Altar.  
i Here it were dangerous pouring in of blood.  
g Forasmuch as wine is better, and because also that the bottle and soup of wine therein are likewise better: and in like sort the blood, and so consequently the soul. For, if we shall give credit to our ancient gossip's pint pots, who love well typling, and are well seen in the judging of good wines: They say, that good wine maketh good blood, & good blood maketh a good soul: and a good soul is in the high way of salvation: Whereupon, they like lively gossips conclude with a jolly Logical Sorites or Sollogisme that he which willbe saved must drink well. And I verily believe that those venerable men our masters the Sorbonistes, who love a cup of wine aswell as our gossips, ought not so greatly have opposed themselves against the Lutherans, and annotations of Robert Stephanus his Bible as they have done, if they had done well.  
h Save that in the Adoration of the host and chalice, which he must worship, with an, If, for fear of committing idolatry: because that idolaters cannot be certain and sure of the mind and faith of the priest which sayeth Mass. Wherefore, according to their divinity, the host which the priest showeth must be worshipped, with this condition, saying in his heart, If thou be there o God, I worship thee: but if thou be not there, I worship thee not, that is to say, I will withdraw my pin from the stake and play no more.  
i That is to say, according to the dryness and and thirstynesse of the time & priest. For, men commonly, drink more in Summer then in Winter: & oftentimes many priests are angry with their clerk for pouring in to little, especially at the last rinsing when they intend to make clean the chalice, when as they say in the lifting up of it, Quia pius es.  
k These ignorant dolts speak here better than they are ware of, saying, That the outward signs serve the bodily senses: and that the mind and soul are nourrished and fed with the thing signified & contained in them, to wit, Sacramentally. Then are not the body & blood of jesus received corporally, materially and sensibly, in the supper. For, the soul and mind have no bodily mouth.  
l Here, the boys and striplings which serve at the Table are taught the skill how to power water into wine. And beside, herein, I tell you, is very great danger. For, over and beside that, the soup of wine should be nothing so good, neither could the wine be turned into blood, if there should not be more wine than water.   

Of the rehearsing and pronouncing of the Canon of the Mass, and especially of the Sacrament all words and of the power & virtue of the priests intent. CHAPTER III.  

TErtia est, ut Canonem morosius legat quà caetera: & praecipuè ab illo loco, Qui pridie, quàm pateretur, accepit, etc.,  
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: & uno spiritu tractum dicat, Hoc est enim corpus meum. Sic non immiscet se alia cogitatio: Non enim videtur esse rationabile, discontinuare formam tam brevem, tam arduam, tam efficacem: cuius tota virtus dependet ab ultimo verbo, scilicet, Meum, quod in persona Christi dicitur. unde, non debet cuilibet verbo punctus imponi, cum id nulla ratione valeat, ut dicatur. hoc, est, enim, corpus, meum. Sed totum simul proferat.  
Pari modo, hoc idem in forma consecrationis san guinis obseruetur.  
Item, proferendo verba consecrationis circa quamlibet materiam, Sacerdos semper intendat, conficere id, quod Christus constituit, et Ecclesia facit.   

THe third ᵃ Cautel is this, That the priest must read the Canon ᵇ more treatably and leisurely than the rest: and especially after he cometh to this place, who the same day before he suffered, took etc.  
For then, when he taketh his breath, he must be very attentive, and ᶜ gather up himself roundly together (if he hath not done it before) giving great attention to every word he pronounceth.  
And after he hath said, ᵈ take ye and eat ye all of this: he must take his ᵉ breath, & then with one breath speak 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 effectual a form of speech, should be discontinued, the whole power whereof dependeth upon the last word, to ᶠ wit, My, which word is spoken in the person of Christ. And therefore, there ought no point to be made between those words, considering that there is no reason to lead 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 observation likewise is to be used in the manner of the consecration of the blood.  
ʰ In like manner when the Priest pronounceth the words of consecration, he is always to bear in mind the intent of the institution of jesus Christ, in every matter & what the Church also doth.   
a Herein must good Mast person bestow the substance of all his five wits. For here, I tell you goeth the hare away.  
b This venerable Pilate hath not for this point, set down in his Latin Mass book that which he thought to have done, for the instruction of his Mass Priest. For he meaneth as it is here translated: But, that which he setteth down in the Latin, is as much as if he had said, he must read the Canon after a more doleful manner, pronouncing his words as a melancholic & testy man, that is hard to be pleased.  
c To gather himself up roundly together, aught to be understood of the thoughts of his mind, which he is to gather and bind up together as it were in a faggot: to the end they might be fast bound up together: so that their minds should ever run upon their bellies and upon the maids, upon whom my Sir whips have oftentimes more mind, then upon their consecration: which is a very dangerous matter, especially in this place, by reason the people should become flat idolaters in worshipping the host, if so be the Priest should not rightly consecrate: which he is never able to do if his mind be not fully and wholly thereon.  
d He is to change these words, and pronounce words clean contrary to the words of jesus Christ, to wit: Take not nor eat not any of you of this: seeing that none dare once take or eat any of this, save the Priest alone.  
e This is meant if he be not broken winded, or if so be he hath not been so foundered, & so overtaken with the Pope, as that he is not able to take his breath.  
f In our language, this word My, is not the last word, but the Body is the last. For we do not say Body mine, but, my body: neither do we say, This is body mine. And therefore seeing the whole virtue of the consecration and transubstantiation hangeth upon the last word, he must not say, For this is my body: But aught to say, shallbe. For otherwise the bread should be body, before it were, because it is not until the last word. For, all the words cannot be spoken at one chop. And besides our venerable Masters should be greatly troubled about the difficulties that are in this matter.  
g They feared that the Priest should eat himself and his own body, as they say that Christ did eat himself and his own body, flesh and bones, and that he drank his own natural blood in the Supper which he made unto his Apostles. For, if these words be said in the person of the Priest, than the bread shall be converted into the priests body, and not into jesus his body.  
h There is much to do in words, about the intent of the Priest, because as they teach, all the power of consecration & transubstantiation consisteth therein: so that neither the pronunciation of the words are available in this matter, neither yet the faith and intent of as many as are present at Mass, if the intent of the Priest be not before them all in it. And yet there is another point to be considered of, which is this: That if his mind should be so troubled as that in consecrating the one, he intended to consecrate the other, and had any such intent, than all his pain were lost: to wit, if he meant to consecrate the wine, when he was about the consecrating of the bread, or purposed to consecrate the bread, when he was a consecrating of the wine.   

What difference there is between the gods which the Priests make by reason of their consecration, and of their numbers. CHAPTER FOUR  

QVarta est, ut si plures hostias habet consecrare, debet harum unam elevare, quam sibi deputaverat à principio ad Missam: & tencat illam penes alias, ita quod intentionem simul ad omnes dirigat, & signando & dicendo. Hoc est enim corpus meum, omnes cogitet quas demonstrat, seu ante se habet.  
Consulimus quoque ut canonem presbyter memoriter sciat, quia devotius dicitur: semper tamen liber habeatur, ut ad ipsum, si necesse sit, recurratur.   

THE fourth is, that if he have ᵃ many hosts to consecrate, he must lift up one of them, to wit, the self & same which he made choice of at the first, when he went to Mass: & he must let it lie amongst the rest, always provided that his mind be upon them all at once, as well whed he crosseth as when he sayeth, This is my body, and must think upon as many as he lifteth up, or of as many a● he hath before him.  
ᶜ We give this council also, that it is best for the Priest to have the Canon by heart, for by that mean he shall be able to say it the more devoutly: Nevertheless it is good that he have the book still lying before him, because if he should at any time miss, he might then look upon it.   
a There is not only a difference between the singing cakes, whereon the Priest meaneth to make his Gods, besides his choice, which shall be the first: But also which of them shall be the greatest or the least, and most honourable amongst the rest. For, that which the priest chooseth for to serve his own turn, is of the largest sort, and more honourable than any of the other, and gallantlier freezeth, skippeth, and curtesieth then the rest which lie blockishly still upon the Altar. And this is understood to be done upon such days as the supper ●s administered to all the parish or at least to the most of them. For it is not sufficient that the priests, all the rest of the year administer the supper unto themselves alone, clean contrary to the ordinance of jesus Christ: But they will beside also, because they can abide no equality, that the priest which shall administer the supper publicly that day, shall have his God by himself, and such a one as shallbe both larger and honorablier than any other, and both eat him, & drink his wine all alone by himself long before any of the rest: making first of all, every man, most solemnly and magnifically worship his God, which soon after he eateth. And therefore it is here said, that he is to have a far greater consideration and mind upon him, then upon any of the other, which lie there dishonourably, and do not so much as once pitch or turn as the other doth, who danseth alone with his venerable Master whip. And therefore he playeth with these poor Gods, as the poor young sluttes which go to the dancing games are dealt withal, whom none take into the danse, making no reckoning of them, but stand by, gazing upon the fair virgins which do danse. For, every man knoweth how whipped Sir Hugh sporteth with his God, and how many frisks, gambolds, and capriaes, and what reverences, reprinses, and brawls, he useth: and how he lifteth, & tosseth him above his head, & some time on this side and on that, & under his arms. To be short, I can not be able to utter unto you the numbers of sleights of legier demain, which he so gallantly maketh him play.  
b Now Sir, when he maketh so many Gods at once, he hath no reason, properly to say, This is my body: but should rather say, These are my bodies. But he may very well say it by the blood, because that in his consecration, he turneth none of the wine into blood, save only that which is in his chalice which he juggleth into it: which blood he maketh only for the body of his own God, and for none of the rest. And therefore it must needs be, that either the rest have no blood, or else that he maketh their blood all at once with the bodies: As in very deed it ought to be, if this bread were turned, and as they say, really, essentially, substantially, sensibly, and corporally transubstantiated into the natural body of jesus Christ: or else it cannot be chosen but that the rest of the bodies which are made for the common people, have no blood at all in them. And although the priests God, hath blood, yet because it is separated from the body, therefore it cannot be but a dead body, because a living body is not without blood. Wherefore the body of the God which they eat is a dead body. Again, if they say that there is blood in the bodies which the common people eat, them deal they more cruelly, making them eat them while they are yet alive.  
c This is a very necessary advertisement, because Sir john shorn hath not the interlude book carried after him in this stage play, to be prompted behind in the ear, if he should at any time haply forget his part, as they commonly do in other stage plays.   

In what sort the Priests are to take hold, and handle the Chalice, and how to renew, and eat their God's CHAPTER V.  

THE ᵃ fift is, he must so discreetly & gently take the Chalice, as that he rush it not against any thing by reason of some sudden cough which might happen him: but so charily take it, as that he be not thereby any way letted.  
ᵇ But when he shall take many hosts, as when the host is to be renewed, let him take the first which he hath consecrated, and the blood also. And when he hath so done, let him take the test that remain. But yet let him first take his own before any the other. Because he believeth and is assured of his own: howbeit he believeth of the rest, but is not assured. ᶜ Lastly let the washings be.   

QVinta est, ut sic moderatè calicem sumne propter impetum tuss● inopinatae, occurrat: s●● cautè sumot, ut impedimentum non habeat.  
Si vero plures hostia debet sumere, ut quand hostia est renovanda, primo, sumat eam quam confecit & sanguinem. Po● haec alias quae super sum suam prius sumat qua● alias, quia de suis cred● & scit: de alijs credit & nescit. Demum, desuper ablutiones, & non priu●.   
a By this, is learned the Art how to take and handle the chalice.  
b Now because there must be always gods in the pixe, ready to carry to those that are sick, when need shall be, and also to honour & keep the Church, therefore they must often times be renewed, and new put in, in their stead, for otherwise they would be mouldy and filthy. And so by that mean they should not remain white gods, but mouldye and green gods: as many times it cometh to pass through the negligence, secureness, and default of their Guard, as hereafter shall be showed. Now, when these gods are renewed, the Priest which reneweth them, must of necessity eat the old ones, and put in for them span new ones. But whensoever there is a general receiving of their maker (as they say) if it so fall out, as that there be not as many receivers to eat as there are Gods to be eaten, either the Priest must eat all that are left, or else he must give to each man, more than one piece, either else put them into the pixe to be afterward distributed, as we have before said. And for the greater solemnising of the banquet, when as Mast Person is to gobble them up, it must commonly be done when he is at Mass. But because the same host which the Priest hath renewed, is the more honourable and surer, he for his honour's sake goeth foremost, and is first swallowed up. For M. john shorn is not so certain of the other old Gods, as he is of his own new one: as well by reason that some other blackesmithes might have made them, as also, for that it is possible, they might have been changed: And therefore it is here said, that he is sure of his own: that is to say, that he hath breathed upon it, with a good intent, to make a jolly, brave, round and white God of it, like to a jolly large slice of a Turnipe: But he is not so certain of any of the rest, nor yet of the intent of my masters the blacksmithes that forged them. Wherefore it is said, That he believeth all that the mother holy Church of Rome useth, but he is not assured of it. And therefore he walketh in the faith of Priesthood, which is well to be considered of. For, either faith is joined with knowledge or without knowledge. And if knowledge be joined with faith, what manner of faith can that be, which knoweth not that, that it believeth? But if it be faith without knowledge, then is not the other faith, which is joined with knowledge. And so both on the one side & on the other, there is faith, without faith. I doubt not but that our masters could distinguish here very well: But let them make what distinction they lust, they know neither Christian faith, nor yet Christian knowledge. For, they have no foundation from the word of the Lord of all that they here bring in.  
c I understand by the washings that are here spoken of, of the last finger licking which the Priest maketh, after he hath eaten his God, & his flesh, & drunk his blood, the last time that he poureth in wine into his chalice, as well for the washing and rinsing of his teeth as of his fingers & chalice: to the end there should neither flesh, or blood, remain either in his throat, hands, nor Chalice. And because this last wine that is powered in, is not blood, as is the first, it behoveth him to eat all the Gods that are to be eaten, before such time as he poureth in this last wine for the rinsing of his teeth and fingers, for otherwise they should not be eaten to breake-fast: which were a most grievous & deadly sin. But when it is blood, than it is another matter. And the Priest hath never broken his fast, no though he eat never so many of his round singing cakes which are turned into Gods, until he be ready to burst withal: and drink as much wine turned into blood, as that he be as drunk as a pisspot, and so, be ready to burst and kill himself withal.   

What commemorations are to be made in the Canon of the Mass, and for whom they ought specially to be made. CHAPTER VI.  

SExta est, ut paucorum nominibus se adstringat in Canone seu memento: nec perpetuò, sed quamdiu velit, faciat, quando velit, omittat: Quia Canon de multitudine nominum prolixatur, & per hoc, cogitatio distrabitur.  
Dignum tamen est, ut pater, mater, frater, & soror ibi memorentur: & si qui pro tempore commendantur, & specialiter pro quibus Missa celebratur non tamen ibi fiat vocalis expressio sed mentalis.   

THE ᵃ sixth is, that he busy not himself with over many names in the Canon, or in his memento: and that not always, but he may do it as often as it pleaseth him, and leave them when he lusteth: because the Canon by reason of the multitude of names is over long, and so by that means his cogitation is distracted.  
ᵇ Nevertheless it is good reason, that he have in remembrance, father, mother, brother and sister, or any other, whom he thinketh good to be recommended ᶜ and especially such for whom he sayeth Mass. Howbeit, it shall not be needful that he express them in words: but in mind only.   
a This admonition is chief made, by reason of the two Mementoes which are thrust into the Canon, the one for the quick, and the other for the dead: in which the priest, especially nameth such as pleaseth him. And therefore there is an N. set down, that he might thereby be admonished to name all those to whom he pretended most especially to apply the virtue and merit of his sacrifice. He may refer them also to the commemorations which are there made of the men and women saints, because that every priest putteth in as many as he hath a chief devotion unto, and every curate, the patron of his parish, and every friar his benefactor.  
b Howbeit jesus Christ never said, Do ye this in remambraunce of your fathers, mothers, brethren, sisters, nor any other whatsoever: But, Do ye this in the remembrance of me.  
c This especially, ought namely to be understood of such as offer at Mass: in which, the money that they gape after, serveth them for the art of memory.   

What cunning he ought to have in washing of his teeth and gullet before he say Mass, and before such time as he eat of those Gods, and how and in what sort he must afterward spit. CHAPTER VII.  

SEptima est, ut ante Missam caveat, lavamdo os vel dentes, (quos de facto licitum est lavare) ne fortè aquae gustum cum saliva immittat.  
Et si fortè à casu Sacerdos lavando os deglutiat stillam aquae, potest celebrare secundum doctores, nisi fecerit ex proposito.  
Concordat Richar. in iiij. distinct. seven. Thomas verò dicit, Verum nisi traijciatur in magna quantitate.  
His similiter concordat Angelus de Clavasio, in Summa sua.  
Post Missam etiam caveat excreationes quantum potest, donec comederit & biberit: & hoc propter reverentiam. Et etiam ne forte aliquid inter dentes remanserit in faucibus, quod excreando eijceretur.   

THe ᵃ seventh is, That he have great regard when he washeth his mouth or teeth (which in deed he may lawfully do) least happily, he swallow down the taste of the water with his spittle.  
And if the priest shall by adventure swallow down a drop of water when he washeth his mouth, yet in the opinion of the doctors, he may say Mass, except he should do it of set purpose.  
Hereunto agreeth Richa●d in his iiij. Distinction seven. Howbeit Thomas sayeth, So that he swalloweth not down very much.  
ᵇ Hereunto also accordeth Angel of Clavase in his summary.  
ᶜ He must likewise take very great heed of spitting after Mass, until such time as he hath both eaten and drunk: and that for reverence sake, as also for fear there be not somewhat sticking in his teeth or lying in his weasant, which he might by that mean cast up.   
a This Cautel or instruction is manifestly grounded, 
Matth. 23.  upon those words of our Saviour Christ saying, Woe be unto you Scribes, Pharisers and hypocrites which strain at a gnat and swallow down a camel. And again, 
Luc. 11.  Ye make clean the outside of the cup and platter: but within ye are full of bribery and excess.  
b This Angel of Clavase is the author of the evangelical Summary, a Sophistical and school doctor, as Richard and Thomas Aquinas and the rest were, who had leisure enough to dispute of such speculative matters.  
c The surest way for him is, to swallow down his spittle, with hippocras and malmsey at the beginning of his dinner, or in some other collation after his breakfast, or spit in his bosom, to the end, that the pieces of flesh which he hath eaten, and the blood which he hath drunk might be the more honourably preserved.   

The manner that is to be observed in saying of Mass. CHAPTER VIII.  

QVamuis autem Missa devotissimè sit celebranda, contemplationis causa, est tamen modus habendus, ne protractione nimia, vel acceleratione fiat homo notabilis, nam acceleratio signum est incuriae. Protractio est occasio distractionis quandoque sibi & auditoribus, quos arguit Guilliel. Parisien. in Libro Rethoricae divinae. Sed medio tutissimus ibit.  
Eo autem affectu est quaelibet Missa habenda & dicenda à quocunque sacerdote quasi prima dicatur, & nunquam amplius sit dicenda. Tam magnum enim donum semper debet esse nowm.  
Habeat itaque Sacerdos diligentiam ad conficiendum reverentiam ad tangendum, & devotionem ad sumendum. Sic sentiendo & agendo dign tractabitur Sacramentum, rite peragetur officium: atque pericula & scandala evitabuntur.   

ANd ᵃ although the Mass is very devoutly to be celebrated, by reason of the contemplation that is to be used therein, yet for all that he must observe a mean, for fear the man be noted to be either over long, or else too short. For, hastiness is a token of negligence. ᵇ And to be over long, causeth both himself and his Auditory to be forgetful: either of which, William of Paris in his book of divine Rhetoric findeth fault with all. But he that walketh in the midst goeth safest.  
Now every priest ought to have this regard, as to say every Mass with such an affection, as if he said his first Mass, and as if he should never say more. For every such great gift, ought ever to be rare and strange.  
Wherefore the Priest must have a great care in his consecration, great reverence in his handling, and be very devout in the receiving of this Sacrament. And in his so feeling and doing, he shall administer it worthily, and with all, avoid all perils and offences.   
a Here is one very hard question to be resolved as touching one thing that is propounded in this Cautel, especially when Masses for the dead are spoken of. For, if the souls of the dead be not delivered, until such time as the Mass which is said for them be ended, then, without doubt, the shortest Masses are most available. And therefore poor men's souls herein, have the advantage over the rich men's. For they dispatch the poor men's souls with a short and quick Requiem, which carrieth them to heaven in post, whereas the rich men's souls, are fair and easily carried, with a long Requien in an horse litter. But because we have already handled this matter, in one part of our Christian disputations, entitled, The office for the dead, I will busy myself no further with it at this time.  
b Herein it behoveth us to note what difference there is between the Hunters & Soldiers Masses, and such other like. In very deed the Hunter's masses are most commonly best liked of, by reason they are short. Whereupon we are to note, that forasmuch as the Priests are for the more part ignorant, therefore they ought to say Mass more deliberately and with greater devotion, because they can not so readily dispatch them, nor so lightly huddle them over, as they which are better learned.  
c He is so strange, 
Deut. 32.  as that we may very well say as it is written, That through strange Gods they have provoked the Lord, and through their abominations, stirred him unto wrath. They have sacrificed unto devils and not unto God, and unto such Gods as they never knew; even very strange ones, and such as came next to hand, and such as their fathers never feared. Thou hast forgotten the mighty God which begot thee, & put out of remembrance him, who fashioned thee. For, was there ever a more strange God, then that God, which the Priests made in their Mass? And from whence, I beseech you, came he? Surely not far of. Will you know then from whence he came, forsooth first out of the field, then from the mill, next from the fire, last of all, made by the Priest, causing him whom he himself made & fashioned with his own hands, and breath, to be worshipped, in stead of that God which hath framed & made us all: and therefore is justly fashioned into the form of a singing cake, because that by his means, the true God & right Saviour who said, do ye this in remembrance of me, is turned into a cake. This is such a God, as neither the true fathers the patriarchs, neither yet the Prophets, Apostles, nor any other of the Ancient Church, ever feared or knew, 
Dan. 11.  This is the God Moasim of Antichrist, of whom Daniel prophesied, whom the fathers knew not: and such a one as is honoured with gold and silver.   

Of the number of their Collects, and of the diversities of their Per omnia, and of their conclusions. CHAPTER IX.  

Item, in collectis dicendis, semper impar numerus obseruetur, si commodè fieri poterit, vel nisi ex ordina rio aliter facere oporteret  
una, propter unitatem deitatis: tres propter trinitatem personarum: quinque propter quinque partitam passionem Christi, & plagarum eius: septem, propter septiformem gratiam Spiritus sancti.  
Septenarium numerum excedere non expedit, propter multorum oblivionem qui autem aliter facere noverunt, in privaetis Missis utique licitum est.  
Item, in Missis defunctorum, nulla oratio quam de defunctis dicitur, excepta oratione, omnipotens sempiterne Deus, qui vi vorum dominaris simul et mortuorum etc., Eo quod etiam pro mortuis mentionem faecit aequaliter, & hoc in Missa privata.  
Ite, quandocunque o●●tio dirigitur solum ad P●●trē, in fine semperdica●● per Dominum nostrum I●● Christum filium tuum.  
Si vero dirigitur Pat●●̄, & mentio fit f●● in ipsa, in fine dicatur, p●● eundem Dominum 〈◊〉 strum filium tuum. Si ●●tem oratio dirigitur s●● ad filium, in fine ●●catur, Qui cum Deo P●ere & Spiritu sancto ●●uis & regnas Deus, p●omnia secula seculor●●▪  
Et si mentio Spiri●● sancti, in quacunque ●ratione fiat, in fine dic●tur, in unitate eiusd●● Spiritus sancti Deus, p●omnia secula seculor●● Amen.   

HE ᵃ must also in saying of his collects, always observe an odd number, if it possibly may be, or except if fall out ordinarily, that he must do otherwise.  
He must say one for the unite of the divinity: three, for the three persons in Trinity: five, for the fivefoulde passion of jesus Christ, and of his wounds: and seven, for the seven fold grace of the holy Ghost.  
Neither shall he exceed the number of seven, lest he forget many. But they which can otherwise do, may do it in their private Masses.  
Also in the Masses for the dead, no prayer is said but of the dead, save this prayer only, O Almighty and everlasting God, who hast power over quick and dead, etc. because it maketh also mention indifferently of the dead, and that in the private Mass.  
Likewise, so often as the prayer is made to the Father alone, he must say at the end of it, Through thy Son our Lord jesus Christ.  
But if it be made to the Father, and any mention therein made of the Son, than he must say at the end, Through the same our Lord jesus Christ thy Son. And if the prayer be made only to the Son, than he must say in the end, who livest and reignest, God with the Father and the holy Spirit world without end. So be it.  
And if mention be made of the holy Ghost in any prayer, then must be said in the end, In the unity of the said holy Spirit, God world without end.   
a We have before declared, what is meant b● the name of a collect in the mass, & from when●● it came. Now, in this place they show them selue● to be right Pythagorians by their nombring, whereby they make unto us here, not only a Pythagorean kind of philosophy, which consisteth in nombringe, but also a very magical art. For the manner & custom of enchanters, is, to dispose the● characters, magical figures, charms, enchantments and sorceries, by certain numbers: wherein they suppose great mysteries to be, and wherein also lieth the whole virtue of their devilish arts. And so likewise, as the Mass is none other but a very kind of sorcery, even so also it is compassed with certain numbers: especially the prayers that are made in it, and the making of the crosses, that they skirmish so withal. whereupon is to be noted, that there are oftentimes great blasphemies committed in those prayers which they call collects, because of the men and women saints that are called upon in them, in steed of God, and of their merits, which are joined with the merits of jesus Christ, as also by reason of the superstitious prayers, which are made in them for the dead, presupposing thereby that there is a Purgatory, by mean whereof, the blood of jesus Christ our true Purgatory, is utterly renounced. And therefore they had great reason to set down rules to conclude their blasphemies with the name of God, and with the holy Trinity of persons, one God in unity.  

INCIPIUNT QVAEdam notabiles informationes, & Cautelae, seruandae circa defectus vel casus qui oriri possunt: & circa accidentia quae possunt accidere in Missa, & praesertim circa consecrationem Eucharistiae. Primò, quid sit agendum, cum Sacerdos infirmatur.   

HERE BEGIN Certain notable instructions and Cautels to be observed, about the defects or cases, which might happen: and of the accidents that might fall out in the Mass, and especially about the consecration of the Host, And first what is to be done, if the priest happen to be sick.    

CHAPTER X.  

IN primis, si sacerdos incipiat aegrotare in antari, post consecration 〈◊〉 taliter quod nec oput●● ptum possit perficere●●● si praesens est aliu●●●cerdos, & si aegrotu●● test indicare ubi di●●rit, ibidem debet ali●●● cipere & perficere▪ 〈◊〉 verò non possit indi●●● incipiat ubi ille per●●tae signa creditur d●●sisse. Si autem alius ●●cerdos non sit presens 〈◊〉 pectetur in crastinum 〈◊〉 clericus secundum 〈◊〉 poterit indicet alij sa●● doti, ubi debet incip●● Si autem per minis●●● suum, vel per quenc●● alium assistentem cert●● cari non possit, & sa●● dos aegrotans vi dimis●● poenitus ignoraverit, 〈◊〉 consecrationem repe●● ac devotè perficiat: q●●niam tradit authorit●▪ Non dicitur iteratum, q●● nes●itur esse factum.  
Si sacerdos deficiat●ue moriatur ante ca●●nem, non est necesse ut 〈◊〉 lius Missam compleat 〈◊〉 tamen alius vult celeb●●re, debet ab initio M●●sam reincipere, & to●●● ritè peragere.  
Si autem in canone d●ficiat, factis iam aliquib●● signis tamen ante tra●●substantiationem & consecrationem sacramenti, tunc alius sacerdos ab illo loco ubi ille dimisit, debet reincipere, & tantum illud supplere quod omissum est.  
Si autem sacerdos in actu consecrationis deficiat verbis aliquibus, iam in part prelatis, sed in ●oto non completis, se●undum Innocentium: alius sacerdosdebet incipere ab ●llo loco, Qui pridie, etc.  
Si tamen sacerdos deficiat consecrato corpore, sed non sanguine, alius sacerdos compleat consecrationem sanguinis, incipiens ab illo loco, Simi●odo, etc.   

FIrst, ᵃ if the priest find himself to be ill at ease at the Altar, after that he hath consecrated, so that he can not make an end of the work which he hath begun: then, if there be any other priest at hand, and that the sick priest is able to show him the place where he left, ᵇ he that is in health ought to begin there, and so make an end of it. But if he cannot point him to the place, then let him begin at such a place as may be guessed he left at. But if there be never an other priest present, let another priest be looked for, against the next morrow, and then let the clerk show to him aswell as he can, where he must begin. Howbeit, if the clerk be not able to certify him, nor none of those that were present, neither can by any means understand where the sick priest dwelleth, then let him say over again, the consecration, and make an end of it devoutly. For authority sayeth, That that can not be said to be twice done, which a man knoweth not whether it were done or not.  
If the priest happen to miscarry, or die before he came to the Canon, it shall not be needful for any other to make an end of the Mass: howbeit if any other will take upon him to celebrate it, he must begin at the beginning of the Mass, and devoutly finish it all.  
Now, if he miscarry in the Canon, and yet shall have made some signs or crosses before the transubstantiation and consecration of the Sacrament: then some other priest ought to begin again, at the place where the other left, and only supply that which remaineth.  
ᵈ And if the priest shall happen to miscarry whiles he is in consecrating, having already in part pronounced some words, and not fully finished: some other, priest, in the opinion of Pope Innocent, aught to begin at this place, Who, the day before he suffered. etc.  
ᵉ Nevertheless if the priest shall miscarry after that the body is once consecrated, & not the blood, some other priest may finish the consecration of the blood, beginning at this place, In like manner. etc.   
a The false doctrine and error of popish transubstantiation, hath brought the whole Romish church & all her doctors into marvelous labirinthes: and engendered amongst them an infinite number of insoluble questions & difficulties, & an exceeding number of doubts: & the most strange and brutish absurdities that possibly may be devised as all men partly may judge by the cautels and instructions hereafter ensuing.  
b Hereupon, might grow, diverse and sundry inocnueniences. For, as touching the first, it might so fall out, as that there is none save the same body that is there already made, and no blood at all. Or admit them to be both there, what shall become of the sacrifice, which is yet to be made, and besides who shall eat this body, and drink 〈◊〉 blood, but to put the body into the pixe?  
c By these signs, are meant the crossing 〈◊〉 wherewith he must so often cross the bread 〈◊〉 wine which are upon the Altar.  
d It would also breed a great inconvenient to have two workmen to make one body. Wherefore, that which the one beginneth to make, is 〈◊〉 counted as nothing, if he go not through w●● it, and make it up altogether, and withal, that 〈◊〉 body hath not his full form, until such tim●● the last word be pronounced.  
e In this case there are two body makers 〈◊〉 the one breatheth over the bread, and thereu●●● is the body made: and the other over the w●●● wherewith the blood is made.   

Of the faults which the Priest may commit ab●●● the matters appertaining to his breakfast, a●● the sacrifice which he is to offer in the Mass. CHAPTER XI.  

IF he perceive, after he hath consecrated the body, that there is no wine in the Chalice, the host shall be put up again fair and clean into the corporase case, and when he shall have made ready the Chalice as it ought, let him then begin again at this place, In like manner, etc.  
If he perceive, before he hath consecrated the blood, that there is no water in the Chalice, he shall forthwith put some into it and make an end.  
But if he perceive, after he hath consecrated the blood, that there is no water in the chalice, yet must he go on, and mingle no water then with the blood. ᵇ For so, the Sacrament should partly be corrupted: ᶜ Nevertheless he ought to be sorry for it, and be punished for the offence committed.  
ᵈ But if he perceive, after the consecration of the blood, that there was no wine put into the chalice, but only water, he ought to put out that water, and put in wine and water together, always provided, that he perceive it, before such time as he receiveth the body: and beside, he ought to rehearse the consecration of the blood, beginning at this place, In like manner etc.  
ᶜ Howbeit, if he perceive, after he hath received the body, ᶠ he ought a fresh to take another host, and consecrate it a new, as the doctors of divinity say: and rehearse the words of the consecration beginning at this place, Who, the day before etc.  
And in the end, he must again take the host that was last consecrated, notwithstanding that he had received both the water and this blood also, before.  
ᵍ Nevertheless, Pope Innocent sayeth, that if the priest fear to offend, by reason of his tediousness, yet that these words only do suffice, by which the blood is consecrated: to wit, In like manner etc. and so receive the blood.  
Also, if it fall out through negligence, that after the Canon is read, and the consecration finished, there be neither wine nor water in the Chalice, he must forthwith power in both the one and the other. and the priest shall begin again at this place of the Canon: to wit, in like manner after he had supped, unto the end: Nevertheless he must not make the two Crosses which are severally made over the host.  
Now, if thou wouldst know what the priest should do, whenas, after he hath received the body, he hath water in his mouth, and is assured that it is so in deed, whether he ought to swallow it down, or spit it out, thou must look for that in Hostiensis Summary, in the title, of the consecration of the Mass. Howbeit it is better for him to swallow it down, then to spit it out, lest haply, when he voideth the water, he cast up some small crome of bread withal.   

SI consecrato con●● percipiat vinum n●● in calice, debet ho●● munde reponi in corp●li: & caliceritè pr●rato incipiat ab illo 〈◊〉 Simili modo, etc.  
Si ante consecra●●● sanguinis percipiat 〈◊〉 non esse in calice, d●● statin● apponere & conficere.  
Si autem post consecrationem sanguinis percipiat quòd aqua desit in calice, debet nihilominus procedere, nec debet miscere aquam cum sanguine: quia pro part sequeretur corruptio sacramē●i: debet tamen sacerdos dolere & puniri.  
Si post consecrationem sanguinis percipiat quòd vinum non fuerit positum, sed aqua tantum in calice (siquidem hoc percipit ante sumptionem corporis) debet aquam deponere & imponere vinum cum aqua, & resumere consecrationem sangumis ab illo loco, Simili modo, etc.  
Si percipiat hoc post sumptionem corporis, debet apponere de novo aliam hostiam iterum cum sanguine consecrandam, secundum doctores in sacra pagina: debet autem resumere verba consecrationis, ab illo loco, Quipredie, etc.  
In fine autem debet iterum sumere hostiam illam ultimò consecratam, non obstante 〈◊〉 prius sumpsit aquam, & ●tiam illum sanguinem.  
Innocentius tamen dicit, quod si ex prol●●tione sacerdos timet s●●● dalum, quòd sufficiunt●● tum illa verba, per●● consecratur sanguis: 〈◊〉 licet, Simili modo, etc. sic sumere sanguinem.  
Item si per negliger evenerit, quod per●●● Canone & perfecta 〈◊〉 secratione nec vinum, 〈◊〉 aqua, reperiantur in●ce, debee statim inf●● utrumque. Et sacerdos rerabit consecrationem, ab● loco canonis: scilices, mili modo postquam c●● tum est, usque ad f●● ita tamen quod suas 〈◊〉 cruces omittat, quae s●● ratim fiunt super hosi.  
Quid autem faciat● aquam sumpto corporehabet in ore, & iam● mo sentit quòd sit a● utrum debeat eam de● tire, vel emittere: req● in summa Hostiensi●, titulo De consecra●● Missae. Tutius tam●● eam deglutire, quà● mittere: & hoc ide● aliqua particula cor●● cum aqua exeat.   
a Those things which serve for the sacrifi●● of the Mass, and the wine brewis which th●● priest there useth, are bread, wine, and water. A●● therefore he must be well advised that he lack none of all these things.  
b Surely there is great reason herein. And beside, there is also, a For, which declareth the same. For, sith there remaineth no wine, but blood, there is no reason why water should be intermeddled with blood. Howbeit, if water had been mixed with the wine, before the wine had been turned into blood, no doubt of it, but that the water had been transubstantiated into blood with the wine, if there had been a discreet mixture of them, as hath been before declared: although the questionary Doctors & schoolmen, have wonderfully disputed about this matter. But they which are of the soundest opinion, have made a full resolution, That like as holy water, which is put amongst other water, maketh all the rest of the water, holy: even so doth the wine which is put amongst the water, turn the same water into wine, if so be there be no greater quantity of water, then is of wine. And therefore, were all these goodly instructions and cautels heretofore set down concerning this matter, which might like wise as well serve for the work of miracles, as the hosts many times served, by turning of water into wine. For, they were not to power in so much water, as that it might easily be discerned to be so. Howbeit, to return to the transubstantiation of the water, it is to be noted, that that is two ways to be considered of: for, it must first, be converted into wine, and after that, from wine, into blood: for else, it is impossible to be said, to be transubstantiated. I will not speak of those men, who thought it to be transubstantiated into fleawme: 
Of the celebration of the Mass. C. In quadam.  because Pope Innocent never allowed thereof, but by decrees condemned the same.  
c Now, if they which forget to put in wate● be punished, what shall become of those who forget to put in wine.  
d If this should be so, Then were the sacramental words pronounced in vain: and tha● which is worse, if there doctrine be true, then are those words untrue. For, those words do verify, that what soever is by them declared, is blood, and yet there is nothing but water. Wherefore, what shall we say of those men, who have worshipped the chalice and water, as if there had been blood. Now, should all they be Idolaters, according to the opinion of person Poule jawbone, who not only forgot to put water into his wine, bu● forgot also to put wine into his chalice? Howbeit, I suppose that this seldom or never falleth ou● so, and that these jolly brewing drawers, rather forget the pouring in of water, than wine. But because there should be no lack herein, the most o● them begin at that end, with their mass, catching the chalice in their hand, so soon as they are confessed, before they be either revested, or yet put on either biggin, surplice, or albe. Some of them do it about the midst of the Mass, when as they come towards the secrettes thereof: or, if they have already done it, they consider whether they have committed any offence therein yea or no. Now, these dangers fall out the rather, when as these jolly Sir Shorns are troubled in mind, as hath many times happened in this country, whenas at the beginning, the Gospel began here to be first preached. For, so soon as any Minister or Preacher of the Gospel, were once entered into any city or town, and that the Priests understood that he was come thither to Preach, they were oftentimes without either sens or memory: which is a most necessary thing to be had in such a case. For, if either toe tripper or land leper, should want his memory, how should he think himself of so many passes and repasses, pitches, turns, and gallant tricks, for the beautifying of his dancing and tumbling toys? howbeit these poor wretched priests being sore troubled in mind, is the cause that one of them forgetteth the putting in of water, an other the putting in of wine, an other the washing of his fingers, an other the lifting up of his God, and some, one thing, and some an other. And when any man that is with them at Mass perceiveth it, and telleth them of it, they make this answer, These devils so trouble us, as that we know not where we are. But there are many who can especially testify, how often this hath been spoken by that good and faithful servant of jesus Christ our good brother Farel, whose name only hath more feared them, than ever the Devils did, whom they conjured with their holy water, or yet with bell book, and candle. Wherein, God hath showed his great power, condemning by the judge, these seducers as malefactors, even in their own consciences, and hath put them into the hands of the Lord chief justice both of heaven and earth. No doubt of it, out priests had never more need of these cautels, then at this present they have, considering how fearful and amazed they are, being no whit at all persecuted. Howbeit they have good cause so to be. For, it giveth their kitchens a vile blow. And beside, there ensueth a worse matter hereon then so, because they are not able as they would, make their kitchen fire burn so bright as mighr roast those which go about to put it out, being next cousin germane to the fire of Purgatory, wherewith they seethe, roast, and bake, all that they eat, at the cost and charges of the poor souls which lie there toasted and fried.  
e To receive the body, is here taken for the eating of the body, but because this name seemeth unto them to be most horrible, they use an other, somewhat more favourable, name.  
f And if this should be so, Then the priest should eat in this Mass, two bodies of God, the last of which, and not, the first, should soon after, be well moisted with his blood. And the first, eaten without blood.  
g This, is thoroughly to be considered of. For, if Christians should not see these seducers knaveries, they should be in great hazard, and commit great offence against their kitchen.  
h This Hostien who is here spoken of, hath made a great book full of these Geew Gawes, able to load an Ass: but especially in the fourth book, the 15. Title. Where he treateth of this matter.  
i Note, That here, the bread is still called bread, both after the consecration, and after the eating of it also: which is so great an heresy, as who so ever holdeth it, is worthy to fry a faggot. Howbeit the Author may herein, very well excuse himself, by alleging Saint Paul, 
1. Cor. 11.  who hath done as much and more too, for he calleth it bread and wine, aswell after the consecration as before. But here, although it be called bread, yet for all that, we must understand it to be flesh. And therefore it behoveth master Goblin to swallow down the water to his breakfast, for fear that in casting up the water, he cast up withal some piece of flesh that might stick in his teeth, or remain in his mouth.   

In what estate the priest standeth, which sayeth Mass, who hath either broken his fast, or is in deadly sin. CHAPTER XII.  

ITem si sacerdos post con secrationem recordetur se non esse ieiunum, vel commisisse aliquod mortale peccatum, vel esse excommunicatum, debet conteri, vel saltem hanc gratiam contritionis expetere: & nihilominus procedere cum proposito satisfaciendi, & absolutionem impetrandi.  
Si autem ante conse. crationem recordetur praedictorum, tutius est Missam inceptam deserere, & absolutionem petere, nisi inde scandalum oriatur.   

Now, if the priest, after consecration, remembreth himself, that he hath a broken his fast, or committed any deadly b sin, or is excommunicated, he ought to be c contrite, or at the least, desire to have the grace of contrition: and then he may well enough go on, so he purpose to make satisfaction, and crave to be absolved.  
Howbeit, if he remember himself before the consecration, of the things aforesaid, it were better for him to leave of the Mass which he hath begun, and crave pardon, d except haply by leaving of the saying of Mass, and unclothing of himself, some offence thereby should arise.   
a There was a canon in the Salegaustadien Counsel, celebrated in the days of Pope Benedict the eight, and of the Emperor Henry the second, by which was decreed, that that priest which should have drank after the cock crow, if he had not done it upon some necessity, should not once have dared to have been so bold, as to have said Mass the day following. Now, if there shallbe so great danger only by the swallowing down of a drop of water, when he washeth his mouth and cleanseth his teeth, 
The third Aphri can. Council Chap. 8.  about which, there have been so great disputations amongst the Popish doctors: how greatly is it to be doubled, if that mast person shall have wittingly and willingly well wet his whiscle, and that with no water? Moreover, there was an other Canon made in the third Council holden at Carthage, 
Wal. of the first beginning. C. 19  about the time of Pade Syrice, wherein was ordained, That the Sacrament of the Altar (meaning the lords Supper) should not be celebrated but by such as were fasting: saving at one time of the year, and that was on Corpus Christi day, and upon holy or mawndy Thursday. Which Toleration was afterward abolished by the first Bracarien Council, 
A Council Wal. of the first beginning. C. 19  holden about the days of Pope Honorius the first, and in the third year of king Ariamire. It is not to be doubted that these ordinances were made by these councils for superstitions sake, as though the Sacrament and communion were blemished, if a man had eaten any thing before, as they of the Romish church at this present hold, making conscience to communicate, if so be a man should swallow down but one drop of water, in washing of his mouth, as before hath been said. For, to answer the first, all men know, that our Lord jesus Christ did not administer his first supper to his disciples, after they had supped. 
The 9 Book of the Tripartite History Cham 18.  Furthermore over and beside this, which we have lately heard out of the Council of Carthage, we read also in the Ecclesiastical Histories, that in old time, some celebrated the Supper in many places, in the morning, after they had broken their fast, and other some, in the evening: and this they did weekly. But because many abused it, and exceeded herein, it was not thought amiss to induce the people to communicate the Supper fasting, by reason they might more soberly and reverently receive it. And yet it therefore followeth not, that we are to observe these decrees so superstitiously, as they of the Romish church do.  
b These miserable ignorant souls know not what difference there is between deadly sin, and venial sin. And therefore they make bu● seven of them, with all their branches. Howbeit▪ we will not at this present speak any more 〈◊〉 this matter, aswell for that the place requireth● not, as also for that we have both very largely & familiarly handled it in our first dialogue upon the exposition of the commandments.  
c The romanists divide their Sacrament o● penance, into three principal heads or parte● to wit, into contrition, confession, and satisfaction. And afterward they join with contrition, two other kinds, the one called atrition, and the other, contusion. Now, they say that contrition, is so great and grievous a sorrow & heaviness for the sins committed, as that the heart is therewith torn and broken, as if a man should break a stone with an iron maul all to fetters. And that attrytion i● a great deal less, as if a man had only tainted or broken but a piece of it. And this kind serveth for all such, as can not so thoroughly repent them as they would, or aught: and is in stead of a little blaunching, which somewhat flattereth their consciences, and so riddeth them of the doubt which otherwise might torment them. It should seem that this cautel meaneth to show this attrition, by this desire of the grace of contrition, whereof it maketh mention: whereas the other kind is called contusion, which is taken from a word which signifieth to bruise and break, as a man stampeth in a mortar a thing that is very great into a number of great pieces, and not into powder. For, it would go very hardly with master jacket, greatly to repent him that he had drunk in the morning, & then to weep so much withal, as to suffer the wine burst out at his eyes: if peradventure he had drunk to much: as oftentimes many have done, whose eyes by that mean have been lined with Venetian scarlet. And so might the like fall out with any of the rest, after they have come from displing of their harlots. Wherefore, if they can not have this contrition in them upon the sudden or presently, yet let them have at the least attrition or contusion, and be sorry that they can not be so heartily sorry for their sins as they would, or aught to be. And this in my opinion, is the remedy which here is noted.  
d These holy men are greatly afeard to offend their mother holy Church. For, what were it if the people perceived these things? And therefore it were better utterly to forsake & leave both confession and absolution, then fall into such an inconvenience.   

Of the little small vermin and worms which fall into the Chalice, and of the wine that is poisoned. CHAPTER XIII.  

ITem, si musca vel ara nea, vel aliquid talium ante consecrationem in Calicem ceciderit, vel etiam venenum immissum fore deprehenderit, vinum debet infundi, quod est in Calais: & abluto Calais, aliud vinum cum aqua poni ad consecrandum.  
Sed si aliquid horum, post consecrationem accide rit, debet musca, vel aranea, vel aliquid talium, cautè capi, & in alio Calice diligenter inter dig●●●s pluries lavari, & vermis comburi, & ablutio cum cineribus combustis in Sacrario reponi● vel, si sine horrore & abhominatione fieri potest, sumatur à Sacerdote.  
Sed, si probabiliter timeretur, quod species viniesset infecta veneno, vel Sacerdos sine vomin vel horrore nimio sumere non auderet, comburatur ut supra: quia, venenum nullo modo debet sumi, sed cum reliqui●● debet sanguis talis, o● venenum est immissu●●, in vasculo mundo reseruari. Et, ne Sacrament●● maneat imperfectum, deb●● Calicem denuo rite praepa rare & resumere conse crationem sanguinis ab i●●● loco, Simili modo, etc.  
Et nota, quod secund● Doctores, nihil abhominabile sumi debet, occasione huius Sacramenti.   

ALso a if any fly, spider, or any such like thing fall into the Chalice before the consecration, or if it be perceived that any man hath put poison into it, then, that wine that is in the Chalice is to be poured out, & when the Chalice is washed and rinsed, then shall other wine, mixed with water, be put into it, to be consecrated.  
b Howbeit if any of these things happen after the consecration, them shall he slily take the fly, spider, or any other such like thing, and diligently wash it between his fingers, over some other Chalice, in diverse waters, 
Wal. upon the forced beginnings and increase of the Mass.  and so burn the vermin, c and put the water that washed it, with the ashes into the pixe: d or else let the Priest if he do it without fear and abhorring receive it himself.  
e But if he fear, and that there be any likelihood, that the nature of the wine is infected with poison: or, if the Priest dareth not receive it, f for fear he should cast it up, or stand in great horror, let it then be burnt, as hath been before said. For, a man may in no wise take the poison. g But that blood wherein the poison is, must be kept in a clean vessel with the relics. And lest the Sacrament should be imperfect, he must again in due order make ready the Chalice, and rehearse the consecration of the blood beginning at this place, In like manner etc.  
And here is to be noted, that the Doctors are of this opinion, that no abominable thing is to be received by occasion of this Sacrament.   
a It is not meet that any small fly, or any such like vermin, should so trouble these God makers, 
Tully in his 1 & 2. books of divine.  as the king of Molosses Ape troubled the Lacedæmonians, whenas he overthrew the pail wherein the lots of Dodena were.  
b Here, a man may learn the Art to fish for flies and spiders, and to make a lie pot to put them in. In deed he must be very wary and cunning how he goeth about them. For these beasts I tell you, are very subtle and dangerous, but especially when they are drunk, as these are which are drowned in wine, or to speak more properly, as the Priests say, in blood. Because the wine after the consecration, is then no more wine, but blood. Whereupon there may some question arise: to wit, whether these flies, spiders, or such other like vermin, drunk blood or else wine, seeing that they are choked withal, even as they that are drowned, which had not so come to pass except they had drunk more than was meet. Howbeit I will leave the determination hereof to the good Gentlemen my masters the Sorbonistes.  
c The shrine is a place wherein is put all the holy trash, as relics and such other things. And therefore this shall be the shrine for flies, spiders, and vermin: and so in the Popish Church, flies, spiders, and vermin shallbe in the number of their relics and holy trash, because such relics are meetest for such Saints as they have.  
d This is to be understood, of the  pot which we erst spoke of, wherein these flies, spiders and worms are washed. Howbeit if this mess of girt-brew, or belly vengeance like not M. Sir john Pancridge: he is discharged of it, if he pour it into the stew amongst the relics: and beside, it hath no very good taste with it, by reason of the drugs that are mingled therein.  
e In this place it is a great deal worse, then in the  pot amongst the flies. For that were a very dangerous blood, if it should kill him: & far unlike the blood of jesus Christ, that giveth life, which Pope Victor the third found by experience, as heretofore hath been showed.  
f It is rather better to set them on fire, then to make another shrine, & more relics of the Priest's vomit, with the poisoned relics. For that vomi● should be burnt, & afterward put into the shrine.  
g This is not said without cause, for accident are not only without substance.  
h Relics of the poisoned precious blood or the priests God. Wherefore it is also to be honoured, & carried about in procession, even as was the holy host of Dion, which was so martyred by a jew, a● that, by the testimony of the singing cake, or virgin wax, which the Priests coloured & made red, there came out of it very blood, even as came out of the host of the God of the jacobins of Berne, & out of the handkerchief of Cambray. For, is not this holy blood to be said to be martyred, when as it is empoisoned. It had been much better for Pope Victor, that the empoisoned wine which he drank, had been put into such a shrine in the Church, then to make a shrine of his stomach and belly, which could not digest it. Although the Pope's cause th● selves to be borne upon an high horslitter, & to be worshipped as God, yea with greater honour and magnificence than their white cakie God, whom they cause to ride before them upon a white gelding: yet do I verily believe, that they had rather have such blood be carried & worshipped in their stead, then to gulp it down as Victor did.   

Areceipt both for the Priest's memory and also for their forgetfulness. CHAPTER XIIII.  

I Item, si sacerdos non recolit, se dixisse aliquid horum quae debuit dicere non debet mente turbari  
Non enim qui multa dicit, semper recolit quae dixit. Etiam si sibi pro certo constat, quod aliqua omiserit, si talia non sunt de necessitate Sacramenti, sicut sunt decretae vel aliqua verba canonis ultra procedat, nec aliquid resumat. Si tamen probabiliter sibi constat, quod omisit aliquid, quod sit de necessitate Sacramenti, sicut forma verborum per quam consecratur omnia verba consecrationis, super svam materiam resumere bebet: quia consecratio facta con esset, quod tamen non oportet si quae alia praetermissa essent. Coniunctio, enim. Vel alia verba quae praecedunt, vel sequū●ur formam, non sunt de ipsius substantia.  
Si autem Sacerdos dubitaret an aliquod verbum pertinens ad substantian forma omisisset, vel no● nullatenus debet serua●● formam, sed sine temeraria assertione formam totam super suam propriam materiam debet resumere, cum hac intentione, quod si consecratio esset facta, nullo modo velit consecre re, Sed si consecratio no● esset facta, vellet corpu● & sanguinem consecrare.   

ᵃ If the priest forgetteth, to say some of those things that he ought to have said, he is not therefore to disquiet himself about it.  
ᵇ For, he that speaketh much, doth not always remember what he sayeth: yea and although he certainly knoweth that he hath left out somewhat, yet let him go on, and make no rehearsal thereof: considering that there are no such things necessarily required in the Sacrament, as are the secrettes, or some other words of the Canon. Nevertheless, if he manifestly perceive, that he hath left out somewhat, that of necessity is to be used in the Sacrament (as the form of the words of consecration) he ought to rehearse over again all the words of the consecration, upon that matter. For otherwise it should be no consecration, which he needed not do, if so be he should leave out many other things. This conjunction, for, or the rest of the words which go before, or follow after the form, are of no substance.  
ᶜ Howbeit, if the Priest should stand in doubt whether he had left out some word appertaining to the substance, in form or not: he ought in no wise keep the form, or order, but may without any rash assertion amend all the order and form concerning his own matter, so that he do it with this intent, that if he had once consecrated, he would by no means consecrate again: But if so he had not consecrated, that then he would consecrate both the body and also the blood.   
a The Priest that said, that he was far more careful about the Masses which he had said, then about those which he had overslipped, made a much more ready dispatch of them. For he said, that he had committed but one fault in those which he had not said, that is to say, which he never said: but as for the rest, that he had made as many faults in them, as there were words and jolly jests and countenances: for he could neither read well, nor yet juggle well.  
b And therefore it is commonly said, that a liar must have a good memory: for otherwise he should be oftentimes cut short of.  
c This is not spoken without good cause: for this witchcraft & sorcery is fetched from the Priests, who put all power in the pronunciation of the words, as the rest of Sorcerers and Enchanters do. And therefore if they mistake the least word or syllable, the whole power and virtue of the charm is utterly overthrown and of none effect. Nevertheless these Magicians which would make an Art magic of their Sacramental words, (for so it pleaseth them to call them) are not able certainly to show the form of words which jesus Christ and his Apostles used in this consecration whereof they so much brag. For, although the Evangelists agree all with S. Paul in the substance: yet for all that there is not one of them that in every point reciteth the self same words alike. And beside, the Priests never follow the very form of any of them, but use many more words in their order and form, then are in any of the Evangelists and Apostles.   

Areceipt against the default or want of the intent of the Priest in the Consecration. CHAPTER XV.  

ITem, si quis tempore consecrationis, ab actuali intentione & devotione distractus fuerit, nihilominus consecrat: dummodo intentio habitualis & virtualis in eo remanserit, summo Sacerdote, scilicet Christo, supplente eius defectum.  
Si autem per nimiam distractionem habitualis intentio cum actionalitollatur (quod raro vel nunquam accidit) videtur quod debebat verba consecrationis cum actuali intentione resumere: sic tamen, quod nolet consecrare, si consecratio facta esset,   

ITEM, ᵃ if any at the time of the consecration be distracted of his actual intent & devotion, yet nevertheless he consecrateth, considering that the habitall and virtual intent remaineth still in him, for the great Priest jesus Christ, supplieth therein whatsoever is wanting in him.  
ᵇ Howbeit, if by over great distraction, he lose both the habitall and actual intent, (which seldom or never cometh to pass,) it should seem that he ought to rehearse the words of the consecration with the actual intent: and yet in such sort, as that he would not consecrate, if he had already consecrated.   
a Because that the intent of these God's forgers is so requisite about that business which they go about, so that they can do nothing without it, as hath been already said: They in the first place make a difference between attention and intent: saying, that intent is necessarily to be required therein, but not attention: to wit, that it is sufficient that the Priest hath a purpose to consecrate, when he consecrateth, although his mind at that time be not attentive, nor once thinketh of that that he doth, as he ought. Which fault they judge to be well worthy of reprehension, but yet not so great, as that it can any way be an hindrance, but that the Gods may be rightly framed and fashioned. And because it may so fall out, that upon the very point of the consecration, he hath neither attention nor intent, but that his mind is so ravished, as that both his heart & thought is otherwise occupied: yet they say it is sufficient, that he have a general impression in his mind remaining through a customable impression, much like unto the faith and devotion of the romanists, who in matter of faith do generally and customably believe as their mother holy Church believeth, albeit they either know not what the Church is, not yet what it believeth. And these villainous & cursed blasphemers thus scorning jesus Christ, make him their Vicar: saying, that he thinketh for them, and that his intent supplieth the want of their thought and devotion. That is to say, whiles their minds run upon their gossips & minions, jesus Christ was to look to their business. For they pile him jollily well together with their forceries & blasphemies. And what is he then that will not tremble with fear to hear of these villainous mockeries?  
b We have heretofore declared, in what sense they take this habitall and virtual intent, which they set forth for the want of the actual. Thus here we now see an other kind of receipt for want of the Gods. For it may so fall out (although they think it an hard matter) as that these fat swinish bolers will sometimes enter so deep into the contemplation of the kitchen, or some other odd toy which cometh in their brain, as that they will have as great regard & care of that which they are in hand withal as an horse, & be as devout in their mask, as a very Rogue, save only for the wetting of their whistle. But admit that this hardly falleth out so, what then would they say of these sorcering priests who were burnt after they had denied God utterly, as they themselves have confessed, after they had practised this occupation of making of Gods, & saying of Mass, full out twenty years together? I would gladly know of them what devotion & intent they had in their consecration? & what manner of Gods they made? & what account a man should make of these Gods, which were thus forged by sorcerers. I have alleged one example of this matter in that part of my Christian disputations, which is entitled, The Office for the dead, and there fore I will here speak no more of it, save that I find herein no cautel, which might serve for a receipt against such an inconvenience.   

Of the receipts and remedies, if the host happen to fall into the Chalice or otherwise. CHAPTER XVI.  

ITem, ᵃ if the consecrated host fall from the priests hands in to the Chalice, either by reason of cold, or upon some other cause, before he hath divided the host, or after, he shall in no wise take it out nor begin again any of the consecration, nor yet alter any thing concerning the celebration of the Sacrament: but proceed with his crossings and the rest of his business as if he had it between his hands.  
ᵇ But if the eucharist fall to the ground, then let the earth whereon it fell be scraped up and burnt to ashes: ᵈ and the ashes be bestowed near about the altar.   

ITem, si hostea consecrata propter frigus, vel alia de causa labitur Sacerdoti in cali●em, sive ante divisionem hostiae, sive post, non d●bet, eam de sanguine extrahere, vel immu●are circa deliberationem Sacramenti, sed procedat insignis, & in aliis, ac si haberet eam in manibus.  
Si Eucharistia in terra ceciderit, locus ubi iacuit, rodatur, & incineretur per ignem, & cinis in●ia Altare re●ondatur.   
a This miserable and wretched God is here, in as great danger to be drowned in his own blood, as the flies and spiders, of whom we have heretofore spoken. Or if he be not drowned, yet is he at the least well soused and soaked, & thereby hath good Sir john a far greater goulp of wine. For it is not the manner to plunge the whole God over head and ears in his own blood, save only one of the three pieces. And again this God which is so plonged over head & cares in the Chalice, hath not so good sport as the rest have. For this gentle Sir Friskaball, so danceth his galliard, his capres, and fetcheth his somersaultes with his hands alone, & so pitcheth & turneth as that his poor and miserable God stirreth not one inch, but still looketh, when both he & his blood wherein he was plunged, should be whistled up at once.  
b They call here, their host, the Eucharist, which signifieth giving of thanks: howbeit there is neither time nor reason in it. For, what thanks giving can that be said to be in the Mass, which is nothing else but continual blasphemy against jesus Christ, and his holy Supper?  
c This is a thing that right well so deserveth to be dealt withal. Because the earth is not fit to bear such an idol, nor the idol worthy to touch it.  
d By this, we afresh see new scraped relics come in place.   

Of the receits and remedies for the spilling of blood. CHAPTER XVII.  

ITem, si per negligentiam aliquid de san guine stillauerit super ta bulam, quae terrae adhaeret, stilla per sacerdotem cum lingua lambatur, & locus tabulae radatur, & rasura igni comburatur, & cinis juxta altere cum reliquijs recondatur: & juxta cāones quadraginta diebus peniteat sacerdos cui hoc accidit, vel alias debite satisfaciat ad arbitrium confessoris prudentis.  
Si vero super Altare stillauerit Calix sorbeatur stilla, et tribus diebus poeniteat: Si vero super linteum, & ad secundum stilla pervenerit, quatuor die bus poeniteat: Si usque ad tertium, novem die bus poeniteat: Si usque ad quar tum stilla sanguinis pervenerit, viginti diebus poeniteat: & linteamina quae stilla tetigerit, tribus vicibus lavet Sacerdos vel diaconus, Calais supposito, & ablutio cum reliquijs recondatur.   

Item, if through negligence any of the blood drop down upon the table that sticketh fast to the ground, ᵃ let the priest lick up the blood with his tongue, and the place where it fell, be scraped, and the scraping burnt, ᵇ and the ashes kept about the Altar with the relics. And according to the Canons, let the Priest do penance forty days, or otherwise let him make due satisfaction, at the discretion of a wise confessor.  
And if the Chalice drop down upon the Altar, let him suck up the drop, and do penance three days, ᶜ Butler if the drop fall upon the table cloth, & run through unto the second cloth, let him do penance four days: and if unto the third cloth, let him do penance nine days: and if unto the fourth cloth, let him do penance twenty days. ᵈ And let the Priest or the Deacon wash the clothes, which the drop touched, in three several waters over the Chalice: ᵉ and let the washings be laid up and kept with the rest of the relics.   
a It is said of the serpent & of the enemies of God, that they should lick and eat the earth.  
b Here again we see, matter of a number of new relics.  
c Were it not better to put all the Table-clothes full & whole into the Shrine? Howbeit in very deed, it would be over chargeable so to do, & the Shrine would never be able to quite the cost.  
d jolly Sir john should not in this case need to carry the past to the oven, but make a stew or lie pot of it.  
e Why should not this lubberly Sir john have been caused to have drunk of this? For it is far more likely for him to do it, then to drink up the washings of the flies and spiders, and the other vermin, whereof there was a draft before made, if it pleased the patiented to take it and sup it of.   

Of the priests which vomit up their God of the mass. CHAPTER XVIII.  

Item, si quis aliquo casu gula Eucharistiam evomuerit, vomitus ille debet incinerari, & cineres juxta Altare debent recondi.  
Et si fuerit Clericus, Monachus, Presbyter, vel Diaconus, quadragin ta diebus poeniteat: Episcopus, septuaginta: Laicus, triginta, Si vero ex infirmitate evomuerit, quinque diebus poeniteat: vel alias, ut supra debite satisfaciat ad arbitrium Confessoris.   

ITem, ᵃ if any man through surfeiting vomit up the Eucharist, the same vomit shallbe burnt to ashes, and the ashes, thereof be bestowed and kept about the altar.  
And if any clerk, moonck, friar, priest, or deacon do it, let him do penance forty days; a Bishop, threescore and ten: and a lay man, thirty. But if any man cast it up, by reason of sickness, let him do penance five days: or else, let him, as aforesaid, make due satisfaction at the discretion of his confessor.   
a The Eucharist, is here again taken for the host, and Priests God. But because they think it over strange to say, If any man vomit up the host, or God, or the body of God, or flesh, they had therefore rather say, the Eucharist: to wit, the action of thanksgiving. And so by this mean they have not said greathe amiss. For in very deed, they vomit up all the actions of thanksgiving, which ought to be rendered to jesus Christ in the Supper, through the horrible blasphemies that they spew out in their Masses. But, who is he that is able to abide to hear these their speeches, without great horror? And beside, after that this most vile and wicked rabble of Balaamites have thus cast up their most filthy and stinking gorge, then must forsooth their most pestilent and stinking vomit be shrined, to make thereof a most detestable relic.   

Of the punishment that is to be inflicted upon such a Priest as shall suffer his God to be either stolen away, lost, or putrefied. CHAPTER XIX.  

QVi vero non bene custodit Sacramentum, ita quod mus, vel aliud animal comederit, quadraginta diebus poeniteat. Qui autem perdiderit il lud, vel pars eius ce●iderit, & non fuerit invenia, triginta diebus poeniteat. Eadem poenitentia videtur dignus Sacerdos, per cuius negligentiam putres●unt hostiae consecratae dictis autem diebus, poenitens debet ieiuna●e, & à communione, & celebratione, abstinere,  
Pensatis tamen circumstantijs delicti & personae, potest minui vel augeri poenitentia praedicta, secundum arbitrium discreti confessoris.  
Non tamen tenendum est, quod ubicunque inveniuntur species Sacramenti integrae, reuerenter sumendae sunt. Quod si sine periculo fieri non potest, sunt tunc pro reliquijs reseruandae,   

And ᵃ whatsoever priest, shall not safely keep the Sacrament from being eaten up, either by mice or any other such vermin, shall do penance forty days. ᵇ But if any lose it, ᶜ or if any on piece thereof fall to the ground, and the same not possibly to be found again: let him do penance thirty days. And it is also thought good, that that priest, through whose negligence the consecrated hosts shall putrify is worthy the like penance! And such a penitent, aught to fast and abstain from the Communion, and saying of Mass, during all those days.  
Nevertheless in weighing the circumstances of the offence, and person, the aforesaid penance ought, according to the will of the discreet confessor, be either augmented or diminished.  
Nevertheless, this is to be holden for a sure rule that wheresoever all the whole species of the Sacrament are to be found, they are reverently to be received. But if it cannot be done without peril, than they are to be reserved for relics.   
a Here they take the name of the Sacrament in the self same sense that before they took the name of the Eucharist, and for one and the self same cause. For this were toto gross a kind 〈◊〉 speech, to say that God, or the body of Go● 〈◊〉 or the flesh should be eaten with mice, or such 〈◊〉 there like bestial. Whereupon we are to no 〈◊〉 that it is requisite for this God to have a Guard 〈◊〉 attend upon him, for otherwise he should 〈◊〉 always in great danger, or at least, if the py●●● should not be strongly and fast locked, to abide the assaults of such valiant Champions. And yet all this, could not oftentimes, suffice to hold them out.  
b It is not a matter of small moment, to lose God.  
c This is to be understood when it is broken in pieces, after that the host divided.  
d The consecrated hosts, are Gods made of bread. But a man cannot say that of them, and of such jesus Christ's, as it is written of jesus the true Son of God, Thou shalt not suffer thy holy one to see corruption. 
Psal. 16. Marc. 16. Acts. 2. Luke. 24. Matth. 18.  And again, He is risen, he is not here: again, why seek you the living among the dead.  
e They call the species of the Sacrament, the accidents, without the substance of bread. Wherefore then should they be so greatly afeard, if there remain nothing else, but the form and colour of bread, without any substance either of it, or of the body, whereinto it is transubstantiated.   

Of the doubtful and vomited Gods of the Mass. CHAPTER XX.  

ITem si hostia, vel pars hostiae inventa fuerit sub palla, vel corporali, et dubitatur si est consecrata, vel non, debet eam post sumptionem sanguinis reverenter sumere: ut in titulo, de Celebratione Missae plenius invenies.  
Item, si corpus Domini infirmo datum, propter infirmitatem, sive per aliam qualemcumque causam reijcitur: prout diligentius fieri poterit recipiatur.  
Et, si per humanam fragilitatem non invenitur, qui reiectionem illam velit sumere, aut non possit, comburatur: & combustio in Sacrario reponatur.   

ITEM, ᵃ if the host, or but a piece thereof, be found under the paten, or Corporas cloth, and be doubted whether the same be consecrated or not, he ought reverently receive it after he hath taken the blood: as thou shalt find it more at large set out in the title of the celebration of the Mass.  
Item, ᶜ if the lords body given to a sick man or woman, be by him or her cast up through infirmity, or by reason of any other cause: yet let it be received again as carefully & as speedily as may be.  
And if there can be none found that hath so good a stomach as to receive that which the sick body hath cast up, them let him be burnt, & the ashes kept in a shrine.   
a This instruction is set down for those that be doubtful Gods, to wit, of such Gods as are doubted whether they are Gods or not.  
b This is meant, by the whole or broken Gods which lie hidden under the cover of the chalice, which they call the paten, or under the fine linnencloth under which they lay their Gods: and therefore is called the Corporas cloth, because the body of their God resteth himself upon it.  
c I will here tell you a tale, for the better understanding as well of this Cautel, as also of all the rest that follow, which fell out in Ausserre, in the year a thousand, five hundred, twenty six, upon Corpus Christi day: which was told me by such men, as are worthy to be believed, because some of them played a part at that time in that pageant. The tale is thus: There was in those days an old Friar jacobin, in the covent of the jacobins of the same place, who was almost so throughly rotten with the pocks, as that he was ready to fall in pieces. Howbeit I mean here to suppress his name, although I right well know both his Christian and surname. This fatherly old Sir having forborn saying of Mass a long time, neither yet having either made or eaten any Gods a long space by reason of his age and feebleness, meaning to honour his jolly mealy God upon his own festival day, went to Mass. Howbeit his stomach was neither able to bear nor yet digest either the body of his God which he had eaten, or yet the blood of him which he had drunk. Whereupon, as he thought to return to his chamber, passing through the covent Cloister, it so fell out, as that he cast his gorge, right before the Chapter door. I will here leave to your considerations, what drugs he voided out of the shop of this miserable rotten pocky stomach, and how this God which he had eaten was dressed. Hereupon forthwith arose a noise and great affray all the covent over. And because the Prior was not there, by reason he was gone to preach not far of, all the rest of the Friars were the more amazed and unprovided of council. Nevertheless they were at the last advised, after long consultation, to set over this holy body, that tabernacle, which they were wonted to set over the sepulchers, when they sing for the dead, and this was done because none should bestride this holy vomit, or, for that the dogs should not lick it up. For this was a meet dish of meat to banquet them withal. And to add more honour to this holy vomit, there were four wax tapres set at the four corners of the Tabernacle. After this, the novices were commanded to sing all the whole day, this versicle of the Hymn of the said Feast, which beginneth thus, Tantum ergo Sacramentum, veneremur cernui, etc. That is to say: Let us then, inclining and bowing ourselves to the ground, honour this so great and excellent a Sacrament: which was as much to say at that time, as this vomit of this old fatherly jakrum: which no doubt, was a very noble and most famous sacrament. They song also the Antiphone of the same day, which beginneth thus, O Sacrum conuivium, that is to say, O holy Banquet. And in very deed they had great reason so to sing. For they were worthy to have it, that so honoured it. Howbeit there was not one of them all, that would once taste of it, as holy as it was: For, after they had thus honoured it, they were determined to have some priest or deacon amongst them, who should slip down this holy banquet into his Gorge, as is their jolly manner & custom, and as the cautels, which we presently have handled, do teach. Howbeit, there was never a jack of them all that once durst be so bold and arrogant as to take it in hand, and think himself worthy thereof: in so much that they all, could never with a better heart have said, Domine, non sum dignus ut intres sub tectum meum, when as they mean to eat their God as at that time they said: to wit, Lord, I am not worthy that thou shouldest come under my house rouse: to wit, to be swallowed down and lodged in his stomach. Thus here we see, 
Matth. 8. Luc. 5.6.  to what sense these blasphemers apply these holy words of this good Centurion, who spoke unto jesus Christ. Wherefore seeing they all so utterly refused it, it behoved them to take some other counsel: that is to say, that this holy vomit should be reverently shoveld together and gathered up, with the God in the pyx, and that the ground whereon he lay, should be carefully and speedily pared, and so be carried to the church. When they had hereupon concluded, The Suppriour (whose name I forbear to tell, albeit I right well know it) put on his holy vestments, and anon, all the Friars of the covent went to church in a solemn procession and two Novices going before this holy Shrine with candlesticks and tapres. Which Novices are presently here with us who can witness the whole matter. And no marvel though they utterly forsook such a kind of religion, & such doctrine, when as they had seen the gentle practise thereof. For who is he that can abide to hear and think of these things, without great horror? Howbeit who can not but marvel, that all Christendom, hath not been plunged ten millions of times more over head and ears, amongst whom so horrible and great blasphemies and abominations, have so long continued, yea even amongst those that were thought to be the very pillars of the church? For here we manifestly see by these Cautels, that the practise hereof hath been so common, as that it hath been registered in writing. Who would ever have thought or believed, that Christian people could have fallen, I will not say into such brutishness, but into such rage and fury? For, what is fury and madness, if these be not it? Had they not great reason to persecute and burn all such as would not give credit to such monstrous abominations, and worship the vomit of such stinking pocky jacks? O the goodness of God, how couldst thou be so patiented, as once to abide such horrible blasphemies, against the holy majesty of thy son jesus Christ? But sith these abominable wretches are not contented only not to acknowledge their faults, but that which is worse, that where as they themselves well deserved to be fleane or roasted a live, and yet persecuted & burnt such as would not consent to these grievous wickednesses, are they not well worthy to be manifested to be such as in very deed they are, even by their own books and deeds? Go to now then, you my masters the jacobins, you I say my masters the Inquinatours, inquisitors I would have said, of the Faith, Go on I say and stay not to persecute and burn such as will not worship the Gods, which you and such as you yourselves are, vomit up, and honour them in procession with you. But now to make an end of this history. After that my lord Suppriour, and all the whole covent were revested, and had set themselves in order to go on procession, the ground with all speed was pared, and the holy vomit gathered up, with jolly holy and anointed fingers. Then began some of the jacobins a fresh to howl up their notes, & other some of the most hypocritical sort of them, when they saw this so doleful & pitiful a spectacle began to mourn and weep. For, this inconvenience greatly troubled their solemn feast. After that this holy vomit was brought to the church in procession, they fell again in counsel, to know what should be done with it. Then, some of the ancientest doctors of the covent were of the opinion, that it should be burnt, and the ashes of it be put up and kept in a Shrine. For, they thought it better so to deal with it, than suffer it any longer, to rot and corrupt. Wherein they very well observed and put in practise that which is appointed by this Cautelle. Now, by this history, every man may the better judge of the rest, and consider with himself, whether there be any dirty & filthy dealing in this popish religion yea or no.   

Of the rotten and burnt Gods. CHAPTER XXI.  

THe like is of the invetered eucharist set down by the council of Orleans in the 5. Chapter. Every sacrifice that is cast away through inveteration, is to be burnt, and the ashes thereof to be bestowed about the Altar.   

IDem de Eucharistia inveterata ex Concilio Aureliano, cap, 5. Omne sacrificium sordida vetustate perditum, igne comburendum est, & cinis juxta altare condendus.   
a The eucharist and sacrifice are here in this cautel taken again for the host and body of Christ. But I beseech you tell me, what the judgement of God hath been upon these Apostles of the church of Antechrist? hath there not fallen a marvelous fury amongst them, when as by their own very counsels, they have established laws, and made decrees & canons for such bald stuff? They may soon perceive what their Gods are which they keep in their pixe, when as they themselves can not keep themselves from rottonnesse and corruption. And therefore what incorruption & immortality may we look for at their hands? And how may we take these rotten round hosts, for that true lively bread which came down from heaven, to give life to the world? It is written, the● 〈◊〉 ●euer waxeth old: howbeit this God ro●●eth even with very age. But the worst of all the rest is this, That, after they have suffered him to mo●ld and rot, or to be vomited up, they forth with burn him to ashes. Let them now go to, and dispute as much as they lust, and say also that they burn nothing else but rottenness, and Accidents without substance. We, will at this time dispute no more hereof, because we have already, else where spoke enough of the matter.   

Of the Gods, which vermin eat and devour. CHAPTER XXII.  

ITem, si corpus Domini a muribus vel araneis consumptum ad nihilun devenerit, sive multum corrosum fuerit: si integrè vermis in eo inventus fuerit, comburatur. Si sine horrore residuum praedicto modo corrosum sumi poterit, tutius est ut sumatur.  
Similiter, si quis statim post sumptionem passus fuerit nauseam, quamuis non in ventrem, sed in mentem transeat cibus ille, qui est cibus animae: tamen propter sacramenti reverentiam, si ibi aliqua pars Eucharistiae inveniatur, illa cum reverentia sumetur, & vomitus comburatur, & pulvis cum reliquijs reponatur.   

ITEM, ᵃ If the body of Christ being consumed either by Miso or Spiders, cometh to nought, or be overmuch bitten, ᵇ if the worm lie whole and sound in it, then let it be burnt. But if the remnant that is so bitten, as afore said, may be taken without lothinge, it is a great deal better that it be received.  
Likewise, if any man, in continently after the receiving thereof, cast it up again (albeit this food which is the food of the soul passeth away into the soul and not into the belly) yet, for the reverence that is to be had to the Sacrament, if there be found never so little a piece of the eucharist, let it, be reverently received again, ᵉ and the vomiting burnt, and the powder thereof put amongst the relics.   
a O earth, why openest thou not, and swallowest up this horrible blasphemers? For what a kind of speech call you this. If the body of Christ being consumed by Miso and Spiders, cometh to nought? O you villainous and detestable blasphemers, what Lords body is it that you speak of? Is it the body of the Lord jesus, the very true son of God? doth he suffer himself to be eaten of Miso and Spiders? But you say, that you mean hereby Christ's body, the species and accidents of bread only, without any substance, and not Christ's natural body. O bestly and brutish Balamites, do you not see how God maketh you speak, even to the confounding of yourselves by the testimony of your own mouths, writings, & words, & have entered suit against your own selves, that it might be a perpetual remembrance in your Mass books, of the most execrable and cursed blasphemies that ever were heard of on earth, sithence the world was a world. You, even you yourselves at this very present, expound them yourselves: for you manifestly declare that your meaning heretofore, was to signify the same, by these words, eucharist, Host, Sacrament, Species of Sacrament, Sacrifice, and such other like: & withal, you confirm the exposition which you have made of them, to the end no man should think, that we had done you any wrong. But turn yourselves which way you please; and interpret your body of Christ that is so consumed and eaten with Miso, Spiders, and Worms, and brought to nought as it liketh you best. And yet if there were none other mischief in all this your hellish divinity, but your so unreverent speaking of the most precious body of our Saviour jesus Christ, surely, you most horrible blasphemers & most detestable heretics, are well worthy to fry the hugest & most notable faggots that ever were in the world. And therefore now make ready your faggots and set them on a light fire, to burn and roast us withal, because we will not believe in your strange Gods, and strange Christ's, who suffer themselves to be devoured of vermin, and perish in their bellies.  
b There are some of them that are not contented that the mouse or vermin which shallbe taken with the deed doing, be burnt, but give commandment that it be first flayed and pulled in pieces, and make thereof a fair Anatomy, that they might pluck out such part of the body as remaineth undigest out of the belly and guts. For, is not this traitorous vermin worthy to be quartered, as a traitor, and afterward burnt like an heretic?  
c This ordinance of burning the vomit, is but to supply the want, if there be none to be found that will eat it. Which without doubt they are very well worthy of, to the end it might be truly said of them, and without any manner of figurative kind of speech, The dog is turned to his vomit again. For, such dogs, are worthy never to eat any better kind of meat.   

Of the sundry sorts of brewing of drinks in the Mass, and what choice 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 been died in red wine: Let it not be vinegar, nor wine utterly corrupt: Let it not be claret wine, nor wine made of mulberries nor pomegranates: Because they keep not the true colour of wine.  
Who soever consecrateth wittingly with wine that is in the way of corruption, or tending that way, grievously sinneth, although he consecrateth: because it keepeth not the colour of wine.  
Item, there must great heed be taken, that but a little 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.   

Item, circa materiam sanguinis, vide ne sit agresta, vel vinum ita debile, quòd nullo modo habeat speciem vini: ne sit aqua rubea, expressa de panno intincto in vino rubeo: ne sit acetum, vel vin●i omnino corruptum: ne sit claretum, vel vinum de moris, aut malo granatis confectum: quia veram speciem vini non retinent.  
Conficiens scienter, & non coactus, cum vino quod est in via corruptionis, vel ad corruptionem tendens gravissinè peccat, licet conficiat: quoniam non retinet speciem vini.  
Iten, cavendum 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 kinds of pears, wherewith a man may make wine, to say Mass withal for want of other stuff. And if a man may make wine of pears, why should there not be wine likewise made aswell of mulberries and pomegranades, & of such other like? Now these poor asseheades greatly torment themselves about these outward signs, being more careful about them, then about these things which are signified by the Sacraments. For, this is all the matter wherewith they busy their heads withal, seeing they have made of Idols, visible and material signs.  
b They needed not, so greatly have tormented themselves, nor yet moved so many questions about the mingling of water with wine, if they would have stood to the simple ordinance of jesus Christ. For, seeing that jesus Christ gave no such commandment about the mixture of water with wine, what a mockery is this for them, so greatly to break their brains about the matter? For, how ancient a custom soever this is, and what soever reason and mystical sense may be alleged to colour this withal, we must always stand upon this sure ground, That the surest way is, simply to follow the ordinances of jesus 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 frozen. CHAPTER XXIIII.  

SI ante transsubstantiationem effusa fuerit pars vini aliqua, mutetur palla sub silentio: & si celebrans officium prosequatur.  
Si totum effusum fuerit, mutatis lint● aminibus ministret denuò & reincipiat ab. Hanc igitur oblationem: praemissa tamen confessione.  
Si post transsubstantiationem effusa fuerit pars sanguinis, nihilominus celebrans officium prosequatur.  
Si totum, quòd nihil omnino remanserit (quod est valdè difficilè) penat super propiciatorium: & ministret denuò paenem, & vinum & aquam: & reincipiat ab, Hanc igitur oblationem: etc. confessione praemissa, & sumatur prima hostia à ministro vel ab infirmo, vel ab alio ad hoc parato.  
Si sanguis in calice congeletur, debet tandiu exhalare desisper, donec dissoluatur, vel prunas reverenter apponere: aut e●● si aliter non valeret, solidum transglutire.   

IF any part of the ᵃ wine be spilled before the transubstantiation, let him change the ᵇ vaale, ᶜ without any words: and celebrating, prosecute his office.  
If all be spilled, let the clothes be changed, and let him minister it again, and begin from, This oblation therefore, always provided that he first make this confession.  
If any part of the blood be spilled after transubstantiation, yet let not the priest cease to do his office.  
But if it be all spilled, so that there remain no jot thereof (which were an hard matter to do) let him lay it upon the Altar, and minister the bread again, and the wine and water also, and begin again from, This oblation, therefore, etc. always provided that his Confiteor be first said: and let the Minister, or sick body receive the first host, or some other that is ready for that purpose.  
ᵈ If the blood frese in the chalice (in frosty weather) the priest must breathe over it a good while, ᵉ till it be thawed, or with great reverence thaw it with quick ᶠ chare coals: or if it can not so be thawed, let him swallow it down whole.   
a According to their philosophy, they talk very cunningly in these cautels. For, before the transubstantiation, they call the wine, wine: and after the transubstantiation, they call it blood. For, by that they teach, it is then no more wine.  
b This is it that covereth the chalice.  
c This is, because no body should see it, that thereby, no occasion of offence might arise: although it be a far greater offence, to turn wine into blood.  
d This manifestly showeth, that this blood must needs be very cold when as it is frozen, and separated from the body. For, blood never friseth in a man's body except the body be stone dead.  
e And by this means the blood shallbe twice breathed over.  
f It shallbe very requisite, by this reckoning, that the fire be next with the blood, as with the body, which was first made and sodden in it between two hot irons.  
g This may well be called a swallowing down, and yet rather, an eating of wine: nay rather of blood, because it is no more wine. And therefore if the priest be choked with it, whenas he thinketh to swallow it down, a man may say that he was choked with the blood of his God. And yet for all our jesting there is greater danger in it, than we are aware of. For, if Anacreon was choked with the stone of a grape, and Fabius the praetor with an hair, as he was drinking of milk, and some others with a f●●e in drinking of water, if a man shall believe the ancient Histories: must there not needs then (I beseech you) be great danger in swallowing down an whole piece of ise?   

Of the Conclusion of the Cautels of the Mass. CHAPTER XXV.  

ITem, si quae hic desunt, requirantur in Summa & lectura Hostiens. in titulo de celebratione Missarum: vel melius, In summis modernorum doctorum utriusque juris, & Theologorum.   

ITEM, ᵃ if there be any other thing appertaining to this matter which is not here set down, let them be sought for in Hostiensis breviary and Lecture, in the title, Of the celebration of Masses: or rather in the Summaries of the new doctors of the civil and Canon laws, and of the Divines.   
a There is never a wiseman a live, that would once believe, I will not speak of the Pastors and guides of Christians, but even of the most senseless people in all the world, that ever it were possible to think or imagine that there could be such great mockeries & monstrous absurdities in these jolly cautels, which hitherto we have heard of, if their own books did not set them down unto us, as sure and certain testimonies. For mine own part, I would never have believed it, if I had not seen and felt them. Nevertheless, by the conclusion which is here made, we may easily understand that there are cart jodes of them, if all they were set down which the alleged doctors upon this conclusion, have written on. For, how many questionary and school doctors & how many Decretistes and Cannonnistes have bloated their papers with them? And beside, which of them all hath not spoken of them, & bestowed the greatest part of his time and study, to dispute and write their resolutions upon these toys, mockeries, frenzies and furies? And therefore that that we have here published abraod is but a short abstract, taken word for word out of their popish Mass book, whereof we have heretofore spoken: which these venerable doctors have collected, and thrust into it for the instruction of their anointed rabble. And because there arise a thousand other inconveniences, of the absurdities which follow this doctrine of transubstantiation, which are not comprehended in the same, they send all such as would understand further of them to the masters of that art. Howbeit we have of these here, more than a good many. For, there are over many of them to be drawn out of this there dirty doctrine, able to serve all such as had rather feed with them, like filthy stinking dogs upon that, which they have vomited up, then be fed and filled with the true bread of life, and sound heavenly doctrine. For if there be such an infinite number of mockeries, and filthy villainous abominations in so small a pamphlet, in respect of the great volumes which have been written of them, what anhorrible thing were it to read and hear all the blasphemies that are contained in those books? Wherefore, what so ever he is that would understand any more things of them, and is not contented to drink of these small streams which issuethence, let him go and drink his fill at the spring head: What? do I say at the spring head? Nay I might rather say at these stinking and filthy puddles, the only thinking of which, is able to make a man cast up, even the very bowels out of his belly.    

THE MASS OF THE BODY OF JESUS CHRIST.  

How the priest is to make himself ready to go to the saying of Mass, and what things are requisite for the same. And first of his secret Confession and Absolution. CHAPTER I.  
SEEING we have somewhat largely spoken of the first original, genealogy, and foundation of the Mass, & of the parts and parcelle● thereof, and of the instructions given to the priests, aswell to teach them how to play their parts therein, as also how they may provide, for the inconveniences which might be fall them in this interlude: it is now he time to set forth the full manner thereof, wherein a man might see all the whole members set together in one body: which we promised to do, according to the order of the Mass books, whereof we have heretofore spoken. Wherefore we intent to begin with the preparation of the person of the priest which must say Mass: in which is required, that he first say his Confiteor, by the appointment of Innocent the third, and afterward be combed & trimmed: after he hath thus done he must then wash his hands, and in the end revest him with his holy garnments. I will not speak of the preparative prayers which are specially enjoined him to say. And therefore we will in the first place speak of his secret confession and absolution, and see, in what sort that is done, according to the tenor of the Mass books: and we will beside, set down the exposition afterward, answering those letters that are marked in the text, 
Missa. 8. &. 9  that we may thereby the better declare the abuses and blasphemies, which are in them.  

Praeparatio ad missam.  
Nota, quod volens confiteri peccata sua, debet primò dicere Sacerdoti.  
Benedic Pater.  
Sacerdos.  
Dominus sit in cord tuo et in labris tuis, ad con fitendum omnia peccata tua, In nomine Patris, & filii, & Spiritus S. Amen.  
Tunc dicat peccata sua. Quibus dictis dicat Sacerdos.  
Misereatur tui omnipotens Deus, etc. Indulgentian, etabsolutionem, etc.  
Meritum passionis Domini nostri jesu Christi, suffragia sanctae ma●ris Ecclesiae, bona quae fecisti & quae per Dei gratiam, facies, sint tibi in remissionem peccatorum tuorum  
Iniungat poenitetiam, dicens,  
Et pro poenitentia spetiali tu dices hoc, & hoc: velfacies hoc & hoc.  
Tunc absoluat, dicens.  
Dominus noster jesus Christus, qui est summu● Pontifex, per svam pijssimam miscricordian te abs●lua●. Et ego, auctoritate mihi concessa, absoluo te prim● à sententia minoris excommuicationis si indigea● Deinde, absoluo te ab o● nibus peccatis tuis: In nomine Patris, & filii▪ & Spiritus sancti. Amen.   

The ᵃ preparation to the mass.  
Here is to be noted, that he which will make a confession of his sins, must first say unto the Priest▪  
b Bless me o Father.  
The Priest.  
The Lord be in thy heart and in thy lips, for the confessing of all thy sins, In the name of the Father of the Son, and of the holy Ghost. So be it.  
ᶜ Than let him make confession of his sins, and when he hath so done, let the Priest say.  
The God almighty have mercy upon thee, etc. Indulgence and absolution, etc.  
ᵈ Let thy sins be forgiven thee through the merit of our Lord jesus Christ, the prayers of our mother holy Church, the good deeds which thou hast done, and which thou shalt hereafter, by the grace of God, do.  
Then let him enjoin him his penance, saying.  
And for an especial penance, thou shalt say this and this, or do this and this.  
Then let him absolve him saying.  
Our Lord jesus Christ the high Bishop, of his pitiful mercy absolve and forgive thee. And I, by mine authority, do first absolve thee from the sentence of the less excommunication, if thou have need thereof. And beside, I absolve thee from all thy sins, in the name of the Father, and of the Son, and of the holy Ghost. So be it.    

A declaration of the abuse and blasphemies contained in this form of Confession and absolution. CHAPTER II.  
a BEcause the Priest prepareth himself to blaspheme God, & renounce jesus Christ by the saying of his Mass: he, for the putting himself into a good estate, for the performing thereof, beginneth with the most manifest blasphemies that may be against God and his Christ, to purge him of his sins: as may appear by the absolution that is given him, wherein, the merit of jesus Christ is utterly renounced: as oftentimes hath been seen.  
b In this confession, there are two persons to play this interlude, the one is the Confessor, and the other he that is confessed.  
c Who is able to fulfil this commandment, to number all his sins? 
Psalm. 19  For it is written, who knoweth all the sins which he hath committed? And therefore David, who spoke these words, besought the Lord to purge him from his secret sins, because he knew that it was impossible for him to understand and know them, so far was it of from him as to be able to number them all.  
d The merit of the passion of jesus Christ is sufficient for us to obtain pardon & forgiveness of our sins at the hands of God, or else it is not. Now if it be not, then without all doubt jesus Christ is not jesus Christ, to wit, the very true Saviour & Redeemer of the Souls of miserable sinners. And if he be sufficient, why then do these blasphemers, add in their form of absolution, not only the suffrages of our mother holy Church, but also the good deeds of him that maketh his confession: attributing the remission of his sins as well unto them, as unto the death of jesus Christ? What other meaning have they then herein, but to make jesus Christ no alone Saviour, but only an half Saviour, or the third part of a Saviour? And that we obtain not remission of our sins, only by his death, but partly by it, and partly by the suffrages of our mother holy Church (which as they term them, are called works of supererogation) and partly by the good works which we ourselves may do. So that by this mean a sinner shall not be beholden to jesus Christ, but for the third part of his salvation, and for the other third part, to the Church: by which is chiefly meant, the Priests, Monks, and Friars, and that anointed rabble of shavelings: & by their suffrages and prayers, and for the last third part every man is to fetch it out of the shop of his own works. Thus here we see what honour these abominable blasphemers give unto jesus Christ, and what means they use topurge them of their sins, who confess themselves unto their venerable holiness.  
e In this place they take repentance for satisfaction, by which they enjoin such as they have absolved, that, which they here call, this & this, to wit, whatsoever shall come in the Confessors brain: who therewith again addeth blasphemy upon blasphemy. For, for the first, that, which is enjoined him for penance, is taken to be a satisfaction for his sins to God ward, which is again set in the room of the satisfaction of jesus Christ, or at the least to each it withal, to supply the want that might be in him, to the end that jesus Christ should not have all the honour of being our only Saviour, but that one part thereof might still be attributed to ourselves, & to our own merits & works. Which thing is expressed in that form which is used at Geneva, in this manner. Pro poenitentia salutari, vos dicetis ter Pater noster, vel facietis etc. Ista poenitentia & meritum passionis jesu Christi, & omnia bona per te facta & facienda tibi valeant ad remissionem omnium peccatorum, etc. That is to say, You shall say for your penance three Pater nosters, or do etc. Let this penance, and the merit of the Passion of jesus Christ, and all the good deeds which thou hast already done & hereafter shalt do, be available to thee for the remission of thy sins, etc. And beside, here is a worse thing than all the rest, That the works which they enjoin them to do for such their penance & satisfaction, are either full of superstition & idolatry, or else manifest blasphemies, as to babble and patter over certain Pater nosters, & ave Maries, before idols, or else to offer up candles unto them, to make them sing Masses both for the quick and dead, to go on pilgrimage to make them buy bulls, & other such like trash. Here we see after what sort the popish Church useth to pay & content God, as if a man should satisfy the law, for a fault that he had committed against the same, in paying the penalty that was set upon his head by order of law, for his offence.  
f Here good Mast Confessor, is not contented to announce to the miserable sinner which hath confessed himself unto him, absolution & remission of his sins, in the name of jesus Christ: But speaketh like a Prince, as if jesus Christ could do nothing without his Mastship, saying, and I for my part, by mine absolute authority do absolve thee, etc. And then forthwith concludeth most blasphemously, In the name of the Father, of the Son, & of the holy Ghost, etc. And therein blasphemeth the whole Trinity.   

In what sort the Psalms are to be recited, how he must be barbed and trimmed, & how he must first wash, in preparing himself to go to Mass. CHAPTER III.  
AFter that Sir Swibbersale is thus confessed & absolved, then is he as pure and clean of all his sins, as is a filthy and stinking conduct pipe through which runneth water that cometh from a most stinking and unsavoury puddle. 
Bern. of the office of the Mass. Nicolas de Plot. Frac. Sacer. de expo. Miss.  And that he may be hereunto the better prepared, he must needs (according to the Romish guise) ruffle up a long time together, immediately at the beginning, five Psalms, to wit, the LXXXIII. LXXXIIII. LXXXV. CV. CXXVIII. after the numbers of their common translation. But here is the best of it, 
Linus 1.  that these liars make Linus the Author of this Romish order, whom they put in to be Peter's first successor. Whereupon may be judged, by that which hath been heretofore said, what the workmen were, which have put to their hand to the forging of the Mass, and what likelihood there is that Linus was he who set down this apish manner which hereafter we shall see, by the fashion of the Mass, which shall be set down, after the Popish manner: & chiefly when as there was not a Mass at that time in use. Other some of them make Damasen and Jerome the Authors thereof, as hath been already said. But what reason have they to say, that these men should be the Authors more than any of the rest. For the barking and jolly gests which are in this office, manifestly declare of what antiquity it may be judged to be. Howbeit let us go on with the rest, and never trouble ourselves to think who were the authors of it, 
Nicolas de Plo. Frac. face. de expos. Miss. Duran. Rat. de off lib 4. Rub. de ca Comp.  because no man is able justly to name them. When he hath said over these Psalms, there is an express ordmaunce set down hereupon: that the Priest must be barbed and trimmed as smooth as a fritter, and all the straggling hears of his head taken away, which might fall from it. For it were a dangerous case to have any of them light in the Chalice, for fear of choking the Priest therewith, when as he should drink the blood that is in it, as Fabius the Roman Senator and Praetor was in drinking of a little milk, 
Plin. lib. 7. cap. 7.  as elsewhere hath been said: and yet they never allege this reason for themselves, albeit there is a great deal more likely hood in it then in any that they have alleged, which reasons, do very well like their spouse & gossip. But who would have thought that these barbing & trimmings in this interlude, had been so necessary instruments to be used at Mass? And yet forsooth they are, & grunoded upon every point of their teeth, and that not without jolly mysteries, and jolly mystical senses also, whereby is signified the purging of all superfluite, and evil thoughts and imaginations. For there are as many vile thoughts in the Priest's head as there are hairs. And therefore these blockheaded grooms are well worthy to have their heads barbed and trimmed with a good big comb. And although this ordinance toucheth generally all Mass sayers, yet the simple Priests do not so well observe the same in their Masses, as the Bishops do: 
Nicolas de Plo. tract. Sacer. de expos Miss. Duran. Rat. diu. Offic. lib. 4. Rub. de ca Comp  And therefore I know not whether this use be in all places, as it is at Rome, and the places thereabout. And it may be that the simple Priests are contented to be barbed and trimmed at home, because they have no Barbers to furbushe them so honourably in the Church, as my Lords the Bishops have. Now the common people do scarce in deed understand, any thing of this secret, and of these mysteries of barbing & trimming, 
Duran. Rat. lib. 4 de Cap. Comp. Nicol. de Plotract. Sacer. de expos. Miss.  unless it be such as have very narrowly looked into all the ceremonies of the Episcopal Masses. After this fine devise of barbing, followeth the first washing. I call it the first because there are three of them appointed for the Mass: to wit, that which is immediately at the beginning, in the preparation of the Priest, at which washings he eftsoons also washeth his face: the second is in the midst of the Mass: and the third and last, he washeth with wine and no● with water. And therefore at that time he licketh his fingers: and so doth he not ot any of the rest, howbeit he doth that, because he had handle● the body and blood of his God. Wherefore, it is meet that he should make them clean, to the end no part thereof should stick to them. Now it is no marvel although they wash them so often, considering they are so filthy, and so besmeared over with blasphemies.   

Of their holy vestments, and of the consecration and signification of them. CHAPTER FOUR  
AFter all these preparations, the rogue must also put on the masking garments which are appointed for him, 
Nicolas de Plo. tract. Sacer. de 〈◊〉 expos Miss. Duran. Rat. l●b. 3 Inocen de Offic. Miss. Ber●ard. de Parenti.  for the playing of his part in this interlude (howbeit, there is great difference between the simple priests vestiments, and the Bishops.) For a Bishop putteth on nine, and a simple Priest but six. And for the first, it is ordained that every one be shod, so that it is not lawful for him that hath vowed to go barefooted, to say Mass unshod. For, as they say, the Priest that sayeth Mass, is likened to a man of war, and a valiant Champion, who goeth to fight with the Devil, in the defence of Christians. And therefore it is meet that he should be armed & well furnished: for he hath to deal with a dangerous beast. And therefore the first thing that he must put on, must be hisshooes, in stead of buskins of mail: which as they say, do signify also the incarnation & humility of jesus Christ. Is not the human nature of jesus Christ, 
Nicolas de Plo. de expos Miss. Duran. Rat. lib. 3 Rub. de Calig.  which he took upon him for us, very reverently here honoured, as to be called a shoe, and compared unto it. And because they would yet show themselves more horrible blasphemers against it, they allege Saint john Baptist for the author of this jolly mystical exposition, saying, that he so called it. Doth not this deserve burning? Is there any devil in hell, that is able more notably to make a jest of the word of the Lord, and turn it more villainously into a strange sense, than these blasphemers have done? But let us now leave the feet, and come we to the head, whereon the Bishop weareth an horned Mitre in stead of an helmet & Beurgonet, where a simple Priest hath nothing on but his coif & a woman's coverchefe: which over and beside this, signifieth also according to their exposition, the wimple wherewith jesus Christ his face was covered, 
Mat. 27. Marc. 15. Luc. 23.  when as the soldiers struck him, saying, Tell us now thou Christ, who is it that struck thee? Now, the Bishops in very deed, are a great deal more worthy to wear the mitre, than the simple priests, because it is a token of infamous & pillary knights, as hath been said elsewhere, because they are more abominable than they. Because they are the men which make the Priests. And therefore when john Hus was burnt at Constance, because they meant to make a laughing stock of him, & declare him to be more infamous, they put a paper mitre on his head, whereon two devils were pictured, and between them was written, Heresiarcha, to wit, the Prince of heresy. Thus here we see the true devise agreeing not only with john Hus, the servant of jesus Christ, but with the Bishop's mitres also, to the honouring of the order of Bishops, with such honour as belongeth unto them. But let us leave now to speak of the Bishop's mitres, and of the priests coifs and kerchefes, and speak of the rest of the harness of these villainous Champions. Where good labourers are wont to cast of their clothes when they go about their work, for fear they should be to hot, the Bishops and Priests do clean contrary, putting garment upon garment when as they go to work. But here we must understand, that to make an amends for that, they cast of their clothes when they go to meat: For, there they intend to play their part in good sad earnest, so that they will eat till they sweat withal. But here, where they mean to mock God and his people, they put their mother's smock, which they call an Abue, upon their gowns, which, as they interpret it, is in stead of a shirt of mail, and therewith representeth the gown which Herode gave to jesus Christ in a mockery. For, these pieces of harness join jump together. And besides the girdle wherewith he girdeth his smock, doth signify the bow, wherewith, these Archers serve in this bloody war: and the scourge wherewith they scourged Christ: and the little cord, wherewith the stole is tied to his girdle, signifieth the quiver wherein to put the Arrows. The stole, that is to say, the breast plate, which goeth about the neck, and is crossed over the belly like a Saint Andrew's cross, as the swaddling bands of young children are, serveth for a lance to shake against the enemy: and also in stead of the cord wherewith jesus Christ was bound, when they scourged him. The manipule, that is to say, the young child's swaddling band, which is put about his arm as a braselet, is his mace or courtelance: and the cord also wherewith jesus Christ's hands were bound. The chasuble is his buckler or Curate, & the purple garment, wherein jesus Christ was scorned. The book, is the sword to fight against the enemy. I mean not a● this time to speak any longer of the vestments and ornaments, which the Bishops have over and above the simple Priests. Neither will I any longer busy myself in recompting the sundry expositions, nor yet the diverse, mystical, and spiritual senses, which the Doctors of the Romish Church set down in their books, for the interpreting of the mystical significations of these holy revestiments. For, there are as many diversities of them as their fond brains can dream dolteries on. It is enough that I have superficially run over them, as slightly passing over that which hath been already touched, that you might understand with what furniture, this valiant Champion & Popish knight, entereth into the field to battle, to fight with the Devil, that is to say, to play his masters prize, & then like a Rogue, eftsoons to play the passion. Wherein he far differeth from jesus Christ, who meaning to wash his Apostles feet, would put on no more garments than he had at that time on: but rather put of those which he had on, & soon after offered up himself a sacrifice, stark naked on the cross. Moreover, we must also understand, that it is meet, that all this harness, & all these masking robes must, according to the manner be consecrated, that is to say conjured & charmed. for if they should not so do, the devil would never be afeard of them. But what man is he that would not soon judge, how fearful they are on them, when as in this behalf, they see them so strangely disguised, & so notably armed from top to toe? Surely, they are so afeard of them, as that they will not once step a fotoe either from them, 
john. 13.19. Nicol. de Plo. de expos. Miss.  or yet from their churches. Now, they make Pope Steven the 1. the very author of the ordinance of the consecration of these habits: albeit the ordinances which have been alleged under his name concerning this matter, have been no whit at all so spoken of, as in his place hath been seen. Neither do I know who were the authors of so many kinds of weeds. 
Li Consi.  We read amongst the Canons of the 3. Bracarien counsel which was solemnised about the time of Pope Vitalien, that by it was ordained: That no Priest should say mass, or receive the Sacrament without he did were the holy weed, which is there called oracium, & covereth both his shoulders: but we do not read any mention made of these which are now rehearsed, neither yet of any of these foolish toys, nor of so many sundry kinds of disguisings, as at this daywe see to be in all this Popish church.   

Of the prayers which the priests huddle up, whiles they are appareling of themselves, to say Mass, and of the weeds which they put on. CHAPTER V.  
THere remaineth now none other thing to be spoken of, but to see how this gentle knight putteth on his harness, to enter into this fight. Whereupon we have here again to note, that over & beside the consecration of his masking clothes, there are yet sacramental words, which the Priest must mumble up in the teeth, whiles he is in furnishing of himself, & that every piece of his harness hath his peculiar prayer by itself, that it might be of power to serve the turn for the which it was ordained. Wherein we may see how they jest, both with God & with his word. But as the divine office is diverse, according to the divers uses thereof, even so likewise are the prayers diverse, which here we will presently speak of, & also the application of the harness & masking apparel. But let us now hear them mentioned in their own proper and open language to the end we may the better discover their villainies, & lay than so open, as that the very children may understand them, & beware of them  

Here follow the words which the priest must say, when he apparelleth himself to say mass first, when he hath crossed himself and taken his amict, Let him say,  
Lord, put the helmet of salvation upon my head that I may vanquish and overcome all the deceits of the devil, In the name of the father, of the son. etc.  
In girding himself with the strings of the amict.  
Lord make me clean both in soul and body, to the end I may worthily perform thy holy work through our Lord jesus Christ.  
In putting on of his Aubes let him say,  
Lord put on me the vestiment of salvation, and the rob of righteousness. Or, environ me evermore with the rob of gladness, through jesus Christ our Lord.  
In girding himself with his girdle let him say.  
Lord gird the reins of mine heart and body, with the girdle of faith, and quench in me all lecherous humours, and let the love of chastity remain in me, through jesus etc.  
In taking the manuple, let him say.  
Almighty God I beseech thee, that I may so deserve to bear my manuele both going and weeping with patience, & putting it of with joy, I may with these take part through jesus Christ, etc.  
Wh●n he putteth on his stole, let him say.  
Environ my neck with the stole, which is the yoke of righteousness.  
When he putteth on his Chesuble, let him say.  
Thy yoke and burden, O Lord, are sweet and light, and therefore make me able to bear them, that I may obtain mercy at thy hands, O Saviour of the world, who livest and reignest one God in perfect Trinity, world without end.   

Sequuntur dicenda à Sacerdote, quando se induit ad Missam cele brandam Primo, signo Crucis facto, accipiendo amictum, dicat.  
2 Ponet Domine galeam salutis in capite meo, ad expugnandas & superandas omnes diabolicasfrau des, In nomine patris etc.  
3 Circuncundo se & cin gendo cordulis amicti.  
Munda me Domine ab immunditia mentis et corporis, ut dign possim adimplere opus sanctum tuum per Christum Dominum nostrum.  
4 Ad albē ponédā dicat  
Indue me Domine vestimento salutis, et tunica justitiae, Vel, & indumeto letitiae circumda me sem per, per Christum Dominum nostrum.  
5 Ad zonam ponendam, dicat.  
Praecinge Domine cingulo fidei lumbis cordis & corporis mei, & extingue in me omnes humores libidinis, & remaneat amor totius castitatis, per Christum etc.  
Ad manipulum, dicat.  
Te deprecor omnipotens Deus, ut sic merear manipulun deportare, eundo & flendo cum patientia et exultatione defcrendo, ut cum istis portionem accipiam per Christum Dominum nostrum.  
Ad stolam ponendam.  
Stola iugo justitiae circunda ceruicem meam.  
Ad casulam ponendam  
jugum tuum Domine suave est, & onus tuum leave. Idcirco praesta, ut illud valeam deportare, quatenus tuam possim misericordiam consequi salvator mundi. Qui in Trinitate perfecta vivis, & regnas Deus, per omnia secula seculorum.    

A declararation of the things aforesaid. CHAPTER VI.  
a WE have oftentimes spoken of the sign of the cross which they make in saying Mass, whereunto they attribute great power, as else where hath been said.  
b Is not this a marvelous mockery, nay rather intolerable blasphemies to apply that, unto masking stuff & foolish toys, which S. Paul writeth, 
Ephes. 6. 1. Thess. 5.  of the true Spiritual armour, wherewith every true Christian ought to be armed, against the assaults of Satan? And in stead of the salvation & hope, which we have in jesus Christ, which hope S. Paul giveth us for an helmet: these blasphemers set before us a coif and a woman's kerchief: for that is it which they mean by the Amict. The use of sense and reason, is taken for the yoke and burden of the Lord. But because others, place the Chesuble in stead thereof, we will speak of it in his due place.  
c There is not so small a string that is tacked to this Amict, which hath not great mysteries in it.  
d S. Paul giveth to arm the breast withal, the curate or breast plate of righteousness, faith, and charity: And the Priest in stead thereof, taketh a woman's smock that traileth on the ground and is tucked up above the girdle stead, to make large pockets both before and behind: as little boys make of their shirts in summer season, to carry pears, apples, nuts, and such other like fruit in.  
e S. Paul saith, 
Ephes. 6. 1, Thess. 5.  Stand steadfast therefore having your loins girt about with the girdle of truth And the Priest, in stead of this girdle which is an arming girdle serving for the spiritual battle, taketh a girdle made of a cord: by which also is signified the chastity that ought to be in them: which they have so slipperly tied up, as that it is far enough of them.  
f Where S. Paul maketh faith the buckler, 
Ephes. 6.  & the word of God the sword, the Priest taketh here a bend, for a bracelet and gauntlet. And beside, where the children and servants of God, which suffer here in the world for the name of the Lord, and do afterward greatly glad themselves in their deliurance, and receive with great joy, the fruit of their tribulations: and after that are greatly comforted in the harvest time, bringing home with them their hands full of corn, and other fruits of their traveles: The priests in like sort, who have taken great pains to sow for jesus Christ, bring home with them also out of their harvest, some pretty child's string wreathed about their arms, which they call a Maniple, that is to say, an handful of corn, that their harvest might be according to their seed time. Is not this good stuff to be put in?  
g The Stole, taketh the name of Stola, which, both in Greek & Latin, doth signify, a long rob, especially of a woman. We have already interpreted in what sense this Stole is taken in this jolly interlude. Some of them take it for a rob of righteousness, and other some for, a yoke. 
Galat. 6.  In stead of jesus Christ the true rob of righteousness, wherewith all they, which are truly baptised in him, are clothed, the priest taketh this breast plate, for an horse that should draw in a cart, or carry a saddle.  
h jesus Christ sayeth, come unto me all ye that are heavy laden and I will refresh you. Take my yoke upon you, for it is easy and light. 
Matth. 11.  By these words, he would have every man submit himself to his discipline, and acknowledge him for their master, & come to him for succour and aid. And in stead hereof, the priest putteth on this Gew Gawe, and slitted garment, which they call a Chasuble, into which he putteth his head through an hole, as a partridge putteth his head out of a cage. 
M. G.  Here is a jolly yoke of jesus. Other of them do take it for a Shirt of Mail or Brigandine. Lo, now here you see good mast whip point de vice, armed cape a pie, to enter the lists, and disguised to lead his base dance, and play his part. But before he putteth on his Chasuble he must needs make & conjure his holy water, in his long smock, like a Grape treader, every time he maketh it, whether it be in winter or summer, so it be on the Sunday, and the Mass parrochiale. Now we will speak no more of the conjuring and sprinkling about of this holy water, 
Alexander 5.  by reason we have handled this matter else where. Neither will we make mention of going of procession about the church, 
Agapetus 1.  which Agapetus ordained, as hath heretofore been said. Thus we see how master Curate beginneth to give the assault to the table, upon which he intendeth to break his fast, and play a cast of legier de main.   

Of the division of the office of the Mass, and first of that part which is called the Preparation, and of the coming of the priest to the Altar. And of the confession which he maketh before it. CHAPTER VII.  
ACcording to the exposition of the doctors of the Mass, 
Nico. de Plou. de expo. Mis.  we may divide the office thereof into six parts. The first is called the Preparation, & that lasteth from the beginning until he come to the Epistle. The second, is called the Instruction, and that dureth unto the Offertory. The third, is called the Oblation, and continueth unto the Preface. The fourth, is called the Consecration, and lasteth unto the lords prayers. The fifth, is called the perception of the Sacrament, & dureth unto the communion. The sixth is called the Action of thanksgiving, and continueth unto the end. Now we will show you the reasons why they are so named, when as we shall enter into the particular interpretation of every of them. The beginning them of the Mass is called the Preparation, because it is put in for the prayers which the ancient Church made, that thereby, the ministers thereof might be aswell prepared to the preaching of the word of God, as the hearers to hear and receive it with fruit and edifying. And there is a form of public confession. There are also prayers, & singing of Psalms. But let us see how the form and manner of the ancient Church is here turned upside down, & what blasphemies are used amongst this stuff. And to the end that every man might the better remember the names of the authors, to whom the pieces, that are eeked to the Mass, are attributed, according to that discourse which hath been made of it, we will set them down in the margin, in the behalf of every of them, and shallbe marked with the letters of the alphabet. And wheresoever any one ordinance shallbe attributed to many, I will set down one letter for all.  

ᵃ The priest being thus, prepared, 
Miss. G. & R.  let him approach the Altar, saying the 43. Psalm.  

b Damascen.  judge me o God, etc.  
Unto the end, with.  
Glory be to the Father.  
Then must he repeat the versicle  

c Damascen.  And I will go, d unto the Altar of God, unto that God which gladdeth my youth.  
The versicle.  
e Confess yourselves unto the Lord because he is good.  
The answer.  
For his mercy endureth for ever. 
Pontien.   
f And I sinful and unworthy priest confess myself unto almighty God, and to the blessed virgin Marie, & to all the Saints, and to you my brethren: because that I miserable sinner, have greatly sinned against the law of my God, in thought, word, deed, and by negligence, and that through mine own default, my fault, my grievous default, g and therefore I beseech Marie, the most blessed mother of God, and all the men and women Saints of God and you my brethren, to pray for me wretched sinner unto the almighty Lord our God, to have mercy upon me.  
h When he hath thus made his confession, with a lowly bending down of himself, let him so stand still, until such time as the rest have answered.  
The Clerks shall say, Amen.  
i Misereatur, etc.   

Paratus sacerdos accedat ad altare, dicendo Psalmum 43.  

a Celestine.  judica me Deus, etc.  
Totum cum  

b Damascen.  Gloria patri.  
Et postmodum repetat versum  
Et introibo ad altare Dei: ad Deum qui laetificat inventutem meam.  
Versus.  
Confiteminin domine quoniam bonus.  
Respons.  
Quoniam in seculum misericordia eius.  

c Damascen.  Et ego reus & indignus sacerdos confiteor Deo on● nipotenti, & beatae Marie virgini & omnibus sanctis eius, & vobis fratres: quia ego miser peccator peccavi nimis contra legem Dei mei, cogitatione, locutione, opere & omissione, mea culpa, mea culpa, mea gravissima culpa. I. deo deprecor beatissimam Dei genetricem Marian & omnes sanctos & sanctas Dei, & vos fratres orare pro me peccatore apud dominum Deum nostrum omnipotentem, ut ipse misereatur mei.  
Et sic facit confessionem inclinatus profunde, & sic stet, donec responsum fuerit ab alijs.  
Clerici respondent Amen.  
Misereatur, etc.    

Of the things that are to be considered, upon this entry and public confession of the priest. CHAPTER VIII.  
BEcause others have more at large and more particularly and plainly, handled those places of the holy Scriptures which are here alleged, showing how ill they are applied, and how they mock and blaspheme God, I will the lightlier pass them over, and stay the longer upon the rest of the points, which may be overslipped.  
a Seeing the priest is thus in his own person prepared, to go to the Altar, I will first of all demand of him, whether he used this Altar, which is here spoken of, 
Hebr. 13.  after the manner of the jeweish or Heathenish altars. For, Christians, have no material altars, but only this spiritual Altar, whereon, it is not lawful for them that serve in the Tabernacle, or that be still jeweish, to eat, and therefore much less for than that follow the heathen: as they herein do, which are of the Romish church declaring themselves thereby, to be either very jews, or very Heathen, or else both: unless happily they mean not to take the name of Altar, for such an Altar as they sacrifice upon for the redemption of souls, as they say they do, when they are at Mass: but for the Table whereon the supper is celebrated, and whereon they give thanks to God (which are the very true sacrifices of praise) in that sense which the ancient Fathers took the name of Altar, when as they speak of the Sacrament of the Supper, which upon that occasion was called, the Sacrament of the Altar.  
b If that which hath been now said of the Altar, 
Psalm 43.  be well understood, it is an easy matter to judge, for what purpose this Psalm is here set down, and the reason thereof.  
c It was ordained in the 2. Council of Laodicea, 
La. Concil.  that many of the Psalms, and their versicles, should not be confounded one with an other: but be rehearsed in the self same form and manner as the servants of God made them. Which ordinance they of the popish church do worse observe in the Mass, then in any other place. For, either they confound peel meal for every purpose, many of the versicles which are taken out of the Psalms, as if they would make neither rhyme nor reason of them, or else they divide a Psalm, and take out of it certain versicles which they mingle and remingle, & so rehearse them to no purpose, and without all reason, as easily may be judged, by the sight of this manner which is here used in their Mass.  
d I myself knew once a parish priest, who never understood: either yet was able to pronounce, this Introibo, but always said, Et introibo adtartara Dei: that is to say, I will go into the hell of God. In which saying, he deceived not himself much. For, to take the Altar in that sense, which they of the popish church, here take it, and to do that which they do in it, is in very deed the high way to hell: for as much they forsake jesus Christ upon it, by whom only we are to be delivered thence. And therefore there is good cause, why the priest looketh downward, bowing himself to the ground, as a man that had quite and clean forgotten heaven, yea and his own nature also wherein God created him, and as if he were become a very beast, touching his smeller downward, according to the manner which the Poet here writeth of, 
ovid. Meta. lib. 1.  and in the same sense as it is here set down in English.  
And though that every living thing  
His eyes to ground is made to cast  
Yet God, man's face hath set shining  
A loft to look, on heaven to taste  
That he might well perceive and see,  
His dwelling place, on high to be.  
But this our master Ass driver, leaveth looking up into heaven, and stoopeth to the ground, whereof he is more careful, then of heaven. But if he did this in humbleness of mind and contritenesse of heart for his sins, as the miserable Publican did, there were great reason in it. But I think him far enough of from that.  
e This versicle is taken out of another Psalm, and not out of the former, which manifestly conteruaileth the confession that the priest anonafter maketh. 
Psal. 136.  For where the Prophet exhorteth the people of God, to praise the Lord, and give him such thanks as belong unto him (which the word, Confess, signifieth in the holy Scriptures) he addresseth himself unto another, them unto God.  
f David sayeth, Against thee alone have I sinned. I have said, 
Psal. 31.  I will confess my unrighteousness unto the Lord, against myself: & thou forgavest the iniquity of my sin. But here, the priest confesseth himself, to all the men & woman saints. For he thinketh it not enough to confess himself to God alone, with whom all the patriarchs, Prophets, & Apostles were very well contented.  
g But the worst of all the rest is this, that when he craveth pardon in his confession, for his sins, he never once maketh mention of jesus Christ, to beseech him to be his Advocate unto his Father to help him: But only of the virgin Marie, and of the men and women Saints. Which is too gross a blasphemy against the office and benefit of jesus Christ, 
1. Tim. 2. 1. john. 2. Rom. 8.  unto whom, the only office of Mediator and Advocate appertaineth.  
h This low stowping, maketh a jolly show of a penitent person.  
i The clerk which helpeth the priest to Mass, absolveth the priest, aswell as the priest absolveth him anon after. And therefore it is, that they confess themselves one to an other. But here is all the difference that is between them, that the Misereatur which the clerk and the rest that help him at Mass do pronounce to the priest, is said in the singular number, because it is spoken particularly to the priest.   

Of the confession and absolution aswell of the clerks which help him at Mass, as of those which are also at the hearing of it, and of the absolution which the priest giveth them, and of the prayers which he sayeth before he cometh to the Altar and of the gestures, gapinges and gaspinges of his mouth, and wreathinges which he must there make. CHAPTER IX.  

ET post confiteor, assistentium, dicat Sacerdos.  
Amen, fratres & sorores, per misericordiam Domini nostri jesu Christi, per auxilium & signum sanctae crucis † per intercessionem beatae & gloriosae semperque virginis Mariae, & per merita beatorum Apostolorum Petri & Pauli, beati Michaëlis archangeli, beatiss. juliani, & omniis sanct. & sanctarum, misereatur vestri omnipotens Deus, & dimittat vobis omnia peccata vestra, & perducat vos jesus Christus filius Dei ad vitam aeternam, Amen. Indulgentiam & absolutionem & remissionem omnium peccatorum vestrorum, tribuat vobis pius Pater & misericors Dominus, Amen. Et gratia S. Spiritus paracleti illuminet sensus, corda & corpora nostra, & emundet nos à vitijs & delictis omnibus, Amen.  
Adiutorium nostrum in nomine Domini, Qui fecit caelum & terram. Sit nomen Domini benedictum: Ex hoc nunc & usque in seculum. Ora pro nobis sanctissima Dei genitrix.  digni efficiamur promissionibus Christi. Domine exaudi orationem meam: Et clamor meus ad te veniat. Dominus vobiscum: Et cum spiritu tuo. Oremus.  
Inclinando se ante altare dicat submissa voce Sacerdos.  
Auser à nobis Domine, cunctas iniquitates nostras, ut ad sancta sanctorum puris mereamur mentibus introire, Per Christum Dominum nostrum.  
Posteà dicat secretò adhuc inclinatus.  
Oramus te Domine, per merita sanctorum quorum reliquiae hic sunt, & omnium sanctorum, ut indulgere digneris omnia peccata mea. Amen.  
Quae completa erigit se, & manus super altare deponens, osculatur altare: accipiensque thuribulum (si sit Missa solennis festi duplicis) à Diacono, ᵃ incensat altare, & reddito thuribulo diacono, osculando patenam, dicat,  
6 Adoramus te Christ & benedicimus tibi. Quia per sanctam crucem●uam redemisti mundum. Qui passus es pro nobis, Domine miserere nobis. Oratio. Respice quae sumus Domine, super hanc familiam tuam, pro qua Dominus n●ster jesus, Christus non dubitavit manibus tradi nocentium & crucis subire tormentum, Qui tecum vivit & reg.   

ANd ᵃ after that the assistants have said their Confiteor, let the priest say.  
Amen, Brethren & sisters, that by the mercy of our Lord jesus Christ, 
Miss. G.  by the aid and sign of the holy cross † through the intercession of the always blessed and glorious virgin Mary, and by the merits of the holy Apostles Peter and Paul, and of Saint Michael the archangel, & of the most holy Saint julian, and of all the holy men & women, the God almighty have mercy upon you and forgive you all your sins: and I do further beseech the Lord jesus Christ the son of God to bring you to everlasting life. Amen. I do also moreover beseech our good Father & merciful Lord to pardon & forgive you all your sins. Amen. And the grace of the holy Ghost the comforter, enlighten our minds, hearts, & bodies, and cleanse us of all our sins and iniquities. Amen.  
Our aid is in the name of the Lord, who hath made both heaven & earth. Blessed be the name of the Lord our God, from henceforth for evermore. Most holy mother of God pray for us: That we may be made worthy of the promises of Christ. Lord, hear my prayer, & let my cry come unto thee. The Lord be with you, And with thy spirit. Let us pray.  
ᶜ Let the priest in bowing himself before the Altar, say whisperingly.  
Lord take from us all our iniquities, that our spirits being purified, we may deserve to enter into the holy of holy ones, through Christ jesus our lord Then stowping, let him secretly say,  
We beseech thee, o Lord, through the merits of the Saints, whose relics we here have, & through the merits of the rest of the Saints, to forgive me all my sins. Amen.  
And when he hath done all these things, let him lift up himself, & laying his hands upon the Altar, kiss it, and if it be a solemn mass by reason of the double feast, let him take the censor out of the deacons hand, 
ᵃ Leo 3.  & cense the altar therewith, & giving the deacon the censor again, kiss the paten & say,  
We ᶠ worship and bless thee, o Christ, because that through thy holy cross thou hast redeemed the world. Thou o Lord which hast suffered for us have mercy upon us. The prayer. We beseech thee, o Lord, to look upon this thy family, for the which our Lord jesus Christ refused not to be betrayed into that hands of the wicked, & abide the torment of the cross, Who liveth and reigneth with thee, etc.    

Of the blasphemies that are both in this Absolution as also in all these prayers, and of the sepulchres and relics which are buried in the Altars. CHAPTER X.  
a HEre is to be understood, that after the priest is confessed, as we have heard, and absolved aswell, as the clerk is able to absolve him, his clerk and they which help him at Mass, make likewise their confession, & then he also absolveth them, in such manner and order as here is set down: although therein be some diversity, according to the several usages. Now, there is almost never a word wherein are not as many blasphemies as there are sundry usages, especially, for so much as, the honour which appertaineth to jesus Christ alone, is not only given to men & women Saints, but also unto the sign of the cross. And so much as concerneth the men and women Saints who chief are named aswell in the confession as in the absolution, we are to note that therein is neither certain number, nor yet order. For, every of them putteth in whom soever pleaseth them, but especially their Patrons, and such as they have a most singular devotion unto. It is easily also, by this form and manner, to be judged, that this interlude is not fit to be played, without there be more than one person with the priest at Mass: because it is an interlude that requiteth many.  
b After that this blasphemer hath disgorged a cart loode full of blasphemies against God, he than calleth upon him for help: and forthwith he again returneth to blaspheme both him, and the virgin Mary also, calling upon her in stead of jesus Christ. Hereby we may understand, that a man may judge of what soever is in the Mass, that is taken out of the holy Scriptures, seeing it is intermeddled with as infinite a number of blasphemies, as good & wholesome meat is intermeddled with poison. Wherefore, it is so far of that that which seemeth to be good, is not there made any whit the better, but rather become a great deal more detestable, for so much as the word & name of God, & of the men & women Saints are therein more profaned & blasphemed. And again, we see moreover what a mixture of sundry pieces is here heaped up together to & fro without any judgement in the world, and without following any one certain text of any certain matter.  
c Why hath the priest here a commandment to buzz the two prayers ensuing softly & secretly? For this is manifestly against the Statutes and decrees of the council of Basile, by which is ordained that the priests are to be reproved and corrected which say Mass with secret prayers, & so low vowed, as that they which are present and about them, cannot hear what they say: By which also all they are condemned, who either mumble up or curtal their words either in their Mass or canonical Hours, and do not so distinctly pronounce them, as that every one may well understand what they say. For if these prayers whereof we now speak be such as in deed they ought to be, why then pronounce they them not rather a loud that every man may hear them, them mumble them up in their teeth as they do? Especially seeing they pronounce them not particularly to themselves, but generally to all those which are at Mass, to the end that all they might be also comprehended and wrapped, within the horrible blasphemies in them contained? Wherefore it is no marvel though he mumble them up secretly, as if it were a charm, and stowp down with his head & back, still looking to the ground: for he is not worthy to lift up his head to heaven stained it with such blasphemies. For, as for the first point, that which is called Sancta Sanctorum, that is to say, the holy of holy ones, whereof he speaketh, to go into, is not the same which God ordained by Moses, 
Exod. 30.  amongst the Israelites: for, that is clearly abolished ●y the coming of jesus Christ, who hath perfited that, 
Heb. 8.9.10.  whereof it was a figure. Neither is it that, whereinto Christ jesus went, which is heaven. And God ordained none other but these two. Whereupon must needs follow, that that place whereof the priest, here maketh mention, is invented & devised by men & the devil together, & an hellish Sancta Sanctorum. And therefore looketh he down to the ground, whereby he declareth that he seeketh not after jesus Christ, 
Coloss. 2.  who sitteth in the heavens at the right hand of God his father, & requireth likewise that he may go into it with his merits, with all those that are at Mass with him. For there is never a man that hath deserved more to go into hell, & into the infernal sanctuary of Satan, them he: And there is none other mean to go into the sanctuary of jesus Christ, which is heaven, save only by his merits, whereof there is no more mention here made, then in the prayer following, wherein he craveth not only pardon for his sins of all the Saints in general, but especially of those, whose relics are in the place where he himself is, as if in them were more virtue, then in any of the rest.  
d And as for the relics which are here spoken of, we are to remember what was said heretofore, of the churches which were built in such places as the sepulchers, relics, and commemorations of the Martyrs were. And because that many Altars and chapels were here and there built & set up a broad in the country, there to celebrate the remembrance of the Martyrs: soon after that this custom was received, it was ordained by the first Council of Carthage, 
Ex Libr. Con.  solemnised about the days of Pope Anastase that the Bishops might pull down, all the Altars and chapels, that should be set up in any places where before time had not been, some sepulchres, relics, houses, places of resort, or some memorial of the Martyrs: or if they could not do it without moving of some commotion, yet that they might at the least, forbidden all Christians to haunt any such places. And for this cause was it afterward ordained by the Council of Epanuense which was solemnised in the time of Gelasius the first, 
Ex Lib. Con.  that no Altar except it were of stone, & had also some relics of the Saints, should be anointed and consecrated with Cresme. And because they could not find places enough wherein to set up so many churches and altars as they would, they were feign to borrow them in other places, or else make and counterfeit them as they lusted. Wherefore it is enough for them at this present, to put into the bowels of the Altar when it is consecrated & dedicated, in at an hole which is made in the midst thereof, called by them a Sepulchre, the smallest pieces of relics that may be, locked up in some pretty coffer, with three grains of frankincense. And it is out of all doubt, that they may call this hole, a Sepulchre: because forsooth it is made to represent the sepulchres of the Martyrs, for, they are not there in deed, but by imagination, as those which the Heathen made, called Cenotaphion, because they were empty, and had no bodies buried in them. And to the end that these sepulchres should not seem to be altogether in vain, they make men believe that they have put certain pieces of relics into them. But the Lord knoweth and seethe what great deceit is in them, and what relics they thrust into them. We that have seen these abominable Altars pulled down, can testify what great villains have been found within these sepulchres of the Altars, and what notable knaveries have been discovered in these jolly works. But our adversaries will not believe us herein, because they think us to be partial: howbeit we have no such meaning, for, they themselves may see it by experience aswell as we, and may also testify and understand whether we lie or say true. But admit that these were the very true relics of the Martyrs, yet shall they be never able to excuse themselves of the Idolatry & blasphemies which they commit in these things.  
e It is no marvel although this Shaveling, kiss the talbe whereon he meaneth to break his fast, and his paten, and saucer also, and that he likewise maketh strong parfumes: for these things I tell you make him both fair and fat.  
f And therefore this is the Christ which he worshippeth: that is to say, the table and the saucer. And in some places he kisseth also the feet of the image of the ctucyfix which is in his Mass book, whereof we intent to say somewhat, when as we come to the Canon.   

Of the Introite, Kyrie eleyson, and Gloria in excelsis Deo. CHAPTER XI.  

IN the entry into the Mass, 
Miss. G.  let the priest say,  
Our help is in the name of the Lord, who hath made both heaven & earth. Blessed be the name of the Lord, from henceforth for evermore. In the name of the Father, † of the Son, † & of the holy Ghost †. So be it.  
Afterward, 
Miss. R. Celestine 1.  let him read the 
a Greg. 1. Pontien 1. Damasc.  Introite of the Mass, his hands being a sunder, and lifted up a little.  
Here followeth the Mass of Corpus Christi Feast.  
The Introite.  

b Thom. Aqui. Vrban. 4.  HE fed them with the finest of the wheat praised be God: and filled them with the honey of the rock, praise God, praise God, praise God.  
The Psalm.  
Rejoice you in God our aid, be glad in the God of jacob. 
Con. Vas.   
The Versicle.  

d Greg. 1. Con. Vas.  Glory be to the father. etc., Then let him begin and say again  
He fed them. etc.  
Then must he say,  
Lord have mercy, iij. Christ have mercy, iij. Lord have mercy, iij.  
f Than let him go to the midst of the altar, and bowing himself a little g and if it be to be said, let him say.  
Gloria in excelsis deo. etc.  
And here is to be noted, that at every morrow mass he must always say.  
Te Deum laudamus, Te Dominum. etc.  
Without it be said upon any Saints even, in lent, or on the ember days, Nevertheless there is said upon Easter and whitesonne even, accordingly as is set down in the black letter.  
Glory be to God on high, and peace on the earth, good will towards men, we praise thee, we bless the, we worship thee, and glorify thee, we give thanks for thy great glory, Lord God heavenly King, God the Father Almighty: Lord jesus Christ the only son.  
h The holy Ghost the comforter of the fatherless.  
Lord God lamb of God, Son of the Father.  
The first begotten of Mary, the virgin mother.  
Thou, which takest away the sins of the world have mercy upon us. Thou which takest away the sins of the world receive our prayers.  
To the glory of Mary.  
Thou which sittest at the right hand of the father have mercy upon us. For thou only artholy.  
Sanctifying Mary,  
Thou only art the Lord.  
Which governest Marry.  
Thou only art the most high.  
Which crownest Marry.  
jesus Christ, with the holy Ghost, in the glory of the Father. So be it.   

INtroitu Missae, dicat sacerdos,  
Adiutorium nostrum in nomine Domini, Qui fecit caelum & terram. Sit nomen Domini benedictum, Ex hoc nunc & usque in seculum. In nomine Patris †, & filii †, & Spiritus sancti †. Amen.  
Deinde perlegat 
a Greg. 1. Pontien 1. Damasc.  introitum Missae disiunctis & parumper elevatis manibus.  
Sequitur Missa in Festo corporis Christi.  
Introitus.  

b Thom. Aqui. Vrban. 4.  Cibavit eos ex adipe frumenti, Alleluya: & de petra melle saturavit eos: Alleluya, Alleluya, Alleluya.  

c Damase. Conc. Tolle. Silvester. 1.  Psalmus  
6 Exultate Deo salutarinostro: Iubilate Deo jacob.  
Versus.  

c Damase. Conc. Tolle. Silvester. 1.  Gloria patri, etc.  
Deinde repetat, Cibavit eos ex adipe, etc.  
Deinde dicat.  

d Greg. 1. Con. Vas.  Kyrie eleyson, iij. Christ eleyson, iij. Kyrie eleyson, iij.  
Postea vadat ad medium Altaris, & facta mediocri inclinatione, fi sit dicendum, dicat.  
Gloria in excelsis Deo  
Et nota, quod hoc semper in missa dicitur quando in matutinas dicitur.  
Te Deum laudamus, etc.  
Nisi celebretur de vigilia alicuius sancti, vel nisi sit in quadrage. vel in iiij tem. Tum in Vigil. Pasc. & Pentec semper dicitur ut sequi ●ur in nigro.  
Gloria in excelsis Deo, & in terra pax hominibus bonae voluntatis. Laudamus te, benedicimus te, adoramus te. Gratiam agimus tibi propter magnam gloriam tuam. Domine Deus Rex caelestis, Deus Pater omnipotens. Domine fili unigenite jesu Christ,  
Spititus & alme, orphanorum paraclete.  
Domine Deus, agnus Dei, filius Patris.  
Primogen●tas Mariae virginis matris.  
Qui tollis peccata mundi, miserere nobis. Qui tollis peccata mundi, suscipe deprecationem nosiram.  
Ad Mariae gloriam.  
Qui sedes ad dexteram patris, miserere nobis. Quo niam in solus sanctus.  
Mariam sanctificans.  
Tusolus Dominus,  
Mariam gubernans.  
Tusolus altissimus,  
Mariam coronans.  
jesus Christ, cum sancta Spiritu in gloria Dei Patris, Amen.    

The things that are to be noted and considered of, upon these odd remnants before mentioned. CHAPTER XII.  
a IN the first pitching & setting of this dance. the head and back are they which play the chiefest part. And by and by after the hands, and eftsoons the feet. 
Nicolas de Plode expos. Miss.  Whereupon we are here to note that when the Choristers begin to sing the introit, the Priest which doth the office, must come out of the revestry, in his players weeds to play his part. They say that this signifieth jesus Christ coming out of the womb of the Virgin, as a bridegroom that cometh out of his chamber. For questionless this tricksy Sir john, is a pleasant bridegroom, and jolly minion, appareled & garnished like a comely paramour to go to a wedding  
b See hear what a jolly entry he maketh. He hath fed them, saith this gentle Sir john, & his choristers also sing the very same introite, very chauntingly. But what is this food, & those whom it doth feed? Forsooth the food which David spoke of, 
Psalm. 81. Deut. 32.  which God gave unto the children of Israel according as Moses in times past, had written of: these jolly scoffing mates, liken it to the banquet which they make in their Mass, & to their God which they eat in it. Wherein they have no whit said amiss. For, to say truly, this is a God which thoroughly feedeth them with the pure finesse of the wheat, & with all sweet, pleasant, & delicate food. For, if there be any good & pleasant dish to be had in all the world, it is kept for their kitchen & board. I remember that when we were young boys, we were told, because we should be the more desirous to study, that we might be made Priests, that when we were Priests we should eat white bread. But because this introite is a sentence gelt out of a Psalm, it hath no full sense with it. Neither is it taken in this place, in such sense as it is set down in the Psalm. Wherefore if we will expound it, and give it the most fit sense to the matter whereunto it is applied, we may thus interpret it, He, that is to say, the caky God of the Mass: hath fed them, to wit, the Priests: with the finesse of the wheat, and honey of the Rock: that is to say, very fat, with the best and most delicate food. And therefore have they so great a mind, & are always so ready to sing double & triple Alleluyas, which are merry and pleasant notes. For this I tell you is no melancholic or sad feast. And for this cause are all the streets strewed over with herbs, flowers, & green boughs, & behoong with Arras and tapestry, and withal the bravest ornaments that may be hanged abroad, and especially, when this jolly white God is carried about on procession, he is then accompanied with notable musical instruments, with goodly tapers and torch staves: and both he himself, and they which bear him, & as many as accompany him, are received with marvelous pleasant pastimes, interludes, morisdaunces, and with all the sports that may be devised: and this is to make him amends for the strait imprisonment which he endureth all the rest of the year.  
c In this sort put they this versicle in practice which is taken out of the self same Psalm, 
Psal. 81 Ex lib. Concil.  that the introit is taken out of, saying, Rejoice and be glad, etc. For, this is their God and aid: whom they thus vainly, like worldlings, mock, clean contrary to the Canons and decrees of the Council of Africa, which was celebrated about the time of Boniface the first, and of the third Council of Toledo, celebrated in the days of Pelagius the 2. and of the Council of Basil: which forbade dancing, morisdaunces, interludes and plays upon festival days, & chief in churches.  
d The causes why in times past, the Gloria patri was ordained to be said, & song, at the end of every Psalm, doth manifestly appear amongst the Canons of the second Vasensian Council, which was holden after the days of Leo the first, wherein an express ordinance is made, according to the practice that was then in use in the east and west churches. 
Ex lib. Con.  Howbeit the third council of Toledo which we have so often spoken of, addeth thereto one point which at this day is not observed, that is, that no man should say only, Gloria patri etc. but add thereto, And honour, saying, Glory and honour be to the Father, etc. Because it is found to be so said in the Apocalypse: and that upon pain of excommunication.  
e The second Vasensian Council which we erst spoke of, hath confirmed the custom, which as well the East as the West Churches received, concerning the rehearsal of the Kyrie eleyson: commanding it to be said & often rehearsed not only in the Mass, but also in all the Canonical hours. We have here a fresh, jolly gay mysteries in the numbers of 3. and 9 which we will no more here speak of, but leave this pythagorical and magical divinity to such as take delight therein.  
f The Priest maketh here a pretty pitch of his base dance, with a solemn reverence both with his head and back.  
g He setteth down here a rule, at what times the Gloria in excelsis is to be said, or not said, according to those ordinances which we have already set down in their place. And because there have been many laws given by diverse, touching one only piece, I have also marked the names of every Author in the margin, in such sort as hath been before said, to the end that whosoever were desirous to see the ordinances that are made for these purposes, may find them upon the Pope's heads that made them.  
h These fragments which speak of the holy Ghost and of the virgin Mary, have been added to this hymn by others, & not by them which made all the rest: but I could never yet read who were the Authors of them, Neither are they said, but in our Lady's Masses, and on her festival days.   

Of the Dominus vobiscum, and of the collect, & of the writhing and wreathing countenances that are to be used in this other antic. CHAPTER XIII.  


a Conc. Brac. 1.  After he hath thus done he k●sseth the Altar in the midst 
b Thomas  and afterward, turneth himself to the people, saying.  
ᶜ The Lord be with you.  
Answer  
And with thy spirit.  
The priest  
ᵈ Let us pray.  
ᵉ O God, who under a marvelous Sacrament, hast lest us a remembrance of thy passion, we beseech thee to grant us so to honour the holy mysteries of thy body and blood, that we may always find the fruit of thy redemption in us: who livest and reignest with God the father, in the unite of the holy spirit, 
Gelase. Symmac.  God world without end, Amen.  
Here is to be noted, that when either the collect or the epistle is said: his hands are not joined together: but the tops of his fingers,  
Through our Lord,  
Here, aswell in the end of his prayer as of the mass, his hands are to be joined together.   

QVo ᵃ finito, osculatur altare in medio ᵇ postea vertet se ad populum dicendo:  
ᶜ Dominus vobiscum.  
Resp.  
Et cum Spiritu tuo.  
Sacerd. ᵈ Oremus.  
Deus qui nobis sub Sacramento mirabili passionis tuae memoriam reliquisti, tribue quaesimus ita nos corporis & sanguinis tui sacra misteria venerari, ut redemptionis tuae fructum in nobis sentiamus qui vivis & regnas cum Deo Patre, in unitate: Spiritus sancti Deus per omnia secula seculorum, Amen.  
Nota quando dicuntur ᶜ collectae vel Epistolae manus sint disiunctae: sed ad ultimum.  
Per Doninum.  
Orationis, hic & in fine Missae, manus debent iungi.    

Here follow the annotations belonging to the fragments aforesaid. CHAPTER XIIII.  
a GEntle Sir john is far in love with the Table. For he kisseth it often.  
b He turneth himself 5. times about unto the people during the time that he is playing of his play, or dancing of his antic. Moreover, he continually turneth his back & hinder parts, because according to Vigilius ordinance he must turn his face towards the East, 
Ala. de office Miss. cap. 8.  because the situation of the Churches & Altars are set East ward. Howbeit, it becometh not a juggler, a player, but much less a Preacher to turn their backs upon the people, before they juggle, play or preach. For, it is the ordinary way to turn their faces to whom they speak, & not their backs. Howbeit, the Priests, mean not to speak unto the people, when they say Mass: neither should they understand them, if they did: but they talk to the bread & wine, to the idols, & table, & to the board clothes & napkins, which lie before them: & unto the sun, over against which 
ᶜ Gregor. Innocent. 1 Jnnocent. 3.  they turn themselves: or else it were meet to have their Churches & Altars so built, as that the Priest might have the people before him, when he sayeth Mass, as a Preacher is wont to have his pulpit. But then again should herein fall out a great inconvenience, when he should salute them, & turn himself unto them as here is noted. For then his back should be towards them, & therefore should not need any whit to turn or return himself.  
c The Bishops, in stead of saying Dominus vobiscum, shall say, pax Domini sit semper vobiscum, that is to say, the peace of God be & remain with you for evermore: Although, it was ordained in the first Bracarien Council, about the time of Honorius the 1. that the Bishops & Priests should not have sundry sorts of saluting the people, but that both the one & the other of them should use this common order, Dominus vobiscum, & none other.  
d These exhortations to prayers & such other like, manifestly declare, that they which are at mass, should understand what is said. For, how shall the hearers pray with him that saith the prayers in the Mass, if they understand not what is said in it, and what the exhortations are which are made unto them? This also declareth, that a Priest should not say Mass alone by himself.  
e This is one of the prayers which they call collects, which serveth not greatly amiss for the Supper of the Lord, if it be rightly understood. For it maketh no mention of any real, material, and sensible presence of the body and blood of jesus Christ, in the Sacrament of the Supper, as the doctrine of transubstantiation importeth: But only a memorial, of the secrets & Sacraments of them, & of the virtue & efficacy of the death & passion of jesus Christ, of whom we are made partakers through a spiritual communion, which we have with his body and blood in the Supper, as is represented to us therein by the signs, 
Brevi. R.S.L.  and in the action and administration thereof. They use the same prayer and collect at the evensong of the self same feast, whereof we have expounded the Mass.  
What gestures he must keep with his hands.   

Of the second part of the Mass, called instruction, and for what causes it is so called, and of the preaching that was used in the ancient Church, and of the charge which was given to the Bishops thereof. CHAPTER XV.  
THis title of instruction, 
Nicol. de Plo. de expos. Miss  which these Popish doctors themselves give unto their Mass, doth the better confirm that which we have heretofore said, of the order of the ancient Church, concerning public prayers, and the preaching of the word of God, & of the Ecclesiastical assemblies. For, we see by this self same order, which is at this day observed in the Mass, that the doctrine of the Apostles & Evangelists, is preferred before prayers: by which, as well the people as the Ministers of the Church, aught to prepare themselves for this doctrine, the one of them to teach it, and the other to hear and understand it. And therefore, many ordinances were made by the Councils, appertaining to this matter, as well for the ministers of the Church, as for the people. And for the first it was decreed by the fourth Council of Carthage, 
Ex lib. Con.  That whatsoever they were that went out of the Church and auditory, whiles the Priest was preaching of the word of God unto the people, should be excommunicated: neither were there any forbidden to hear or come into the Church, were they heathen, jews, or heretics, even unto the Mass of the Catechumeni, whereof we have spoken elsewhere. And to th'end that the people should never be without this food: It was also decreed by the council of Arles, solemnised in the days of Charlemagne, That the Priests should not preach only in cities, 
Ex lib. Con.  but also in every Parish Church in the countries, and that they should not contemn nor neglect the doing hereof. And at the Council of Tours, holden also in the days of the said Charlemagne: the Bishops themselves were enjoined to do it, & to have Homilies: that is to say, Sermons containing necessary doctrine, for the instruction of the people, but especially concerning the principal points of Christian religion: and those to be very familiar & meet for the capacity & gross understanding of the simple people: and to that end were they translated into a tongue, wherein every man might best understand them. By the like reason are the Bishops commanded to study diligently the holy Scriptures, but especially the holy Evangelists, & Paul's Epistles, & to be so familiarly acquainted with them, as that they might have them by heart: and study also very diligently the books of the holy Doctors and ancient fathers, in which they had made an exposition of the holy letters, to the end they might be instructed to be able to teach and edify the people, as well by good & wholesome doctrine, as also by their good life and holy conversation. 
Ex lib. Con.  The like was also commanded and confirmed by a Council at Chalen, celebrated again in the days of the said Charlemagne, which saith, That God in the holy Scriptures hath commanded, and so have also the holy ancient Canons, That Bishops should daily be studying of holy writ, seeking out the mysteries and secrets of the word of God: to the end they might shine in the Church through the brightness of this doctrine, 
Ex lib. Con.  and never cease nourishing and filling the souls committed to their charge, with the food of God's word. And for the establishing of a very good order, that no want should be found herein, it was again decreed in the first Council of Magonce, celebrated in the year 813. That the Bishops should perform this duty in their own persons, except they were sick, not at home, or else were withdrawn by some necessary business: and that in such cases, they should have meet men to do it in their steads, to the end the people might never be without a Sermon upon the sunday, nor upon any holy days. The Council of Rheims celebrated about the time of Pope Leo the third, 
Ex lib. Con.  still commanded and confirmed that which was before decreed, at the council of Tours, concerning the bishops studies of the holy Scriptures, & of the Homilies & Sermons in the vulgar tongue, for the common people, 
Ex lib. Con.  Moreover, it was ordained in the Lateran Council, solemnised in the days of Innocent the 3. in the year 1215. that in those cities and countries where there were people of sundry languages, & had sundry ceremonies, and fashions in the service of God, and yet were of one faith and of one religion, that they all should be provided of meet men to say their service, and administer the Sacraments, and to teach them also both by word and example, according to their fashions & language. The like also was ordained concerning the Preaching of Bishops, and the aid that they should have, if they could not preach being withdrawn therefrom upon lawful causes, or were not themselves alone able to do it: And then it is eftsoons said, that they shall in no wise be borne withal, who by reason of ignorance are not able to do it. Whereupon it was likewise established, that there should be appointed learned divines, to teach the Priests and the rest, and Masters also to instruct the poor, without wages, to the end the Churches should not be unprovided of Pastors, to feed them with spiritual food, 
Ex lib. Con.  that is meet & necessary for the soul. Lastly the Council of Oxinford held in England, ordained again the like which others before had done, concerning the preaching of Priests in every parish Church. Here now we may see, how they, who have always the Counsels & decrees in their mouths, observe them. And therefore every man may see what instruction there is at this present, in this part of the Mass, which is called by the name of instruction. We may easily judge by this, what is in it. Wherefore let us somewhat narrowly consider of whatsoever is in it.   

Of the order which the ancient church held in the reading of the Epistle and Gospel, and of the ordinances which the ancient Councils made thereon. CHAPTER XVI.  
THere was mention made in the Council of Rheimes which we erst alleged, 
Ex lib. Con.  of the charge that was given to the Subdeacons for the reading of the Epistle before all men, and to the Deacon, for the reading of the Gospel, for the instruction of the faithful. And in the Council of Valence, holden in Spain, about the days of Symmach or Hormisd, 
Ex lib. Con.  it was decreed that the Gospel should be read after the Epistle: that is to say, after Paul's Epistles: Because there was a time, when as the Mass began with the Epistle, as elsewhere hath been said, and that they read nothing else in it, but the Epistles of the Apostles, and after them, the Gospels. And therefore it was ordained in the same Council, that according to the ancient Canons, & custom of the ancient Church, the Gospel should be read after the rest of the lessons, taken out of th'Epistles of the Apostles, in the Mass of the Catechumeni, before the offertory of the faithful: to th'end that the faithful who tarried long at the divine service, might be instructed as well by reading of the said lessons, as by the sermons which the Bishops & priests made on them, but also the catechumeni, penitentiaries, & all the rest likewise, which as yet were enemies unto the religion, or not well instructed, or excommunicated, who were put out, when they went to the Sermon, & nothing left undone but the communion, & offertory of the faithful, for the relieving of the poor. And the cause of this ordinance is there rendered. It is, said they, because that we have found by experience, that many by this mean have been converted to the faith, after they had once hard the doctrine. Wherein we have again a very evident testimony of that which hath been said, as well of the preaching, as also of the divine service, which in the ancient time of the Church was said in a language that all men understood. For, if it had been delivered in an unknown tongue, they which are here spoken of, had not been converted, neither had it so fallen out with them, as the holy Apostle himself saith it falleth out with the very infidels, 
1, Cor. 14.  when they come into the Church, & hear & understand the doctrine that is there handled. Their heart, saith he, is touched therewith, & they right well know that God is in them whom they hear so speak, but contrariwise, it had fallen out otherwise with them, then as the same Apostle saith it fell out, if they which spoke, had spoken in an unknown tongue. They would have thought, saith he, that you had been fools & mad men. Moreover, because there were some, then in those days which intermeddled songs, & Psalms, between the reading of the Epistle and Gospel, 
Ex lib. Con.  it is said in the decrees of the 4. Council of Tolede, celebrated about the time of Honorius the first, that it is contrary to the ancient Cannons, and ancient custom of the Church. Wherefore it is forbidden upon pain of excommunication that it be no more so done, but that those prayers, songs, & Psalms shall be reserved to be said or sung after the reading of the Gospel, to the end the order be not marred, but that the doctrine shall be preferred in his place, without confusion. Wherein appeareth, that whatsoever is now in the Mass, between the Epistle & the Gospel, to wit, the Response and gradual, the Tracts, hallelujah, and prose, have been added to the Mass, as well against the ordinance of this Council, as also of the rest of the ancient Canons, by it alleged. But it is no marvel although that this ordinance hath not taken any great effect, considering that the custom of reading and declaring of the Epistle and Gospel in a tongue which all men understand, hath been utterly abolished in the Mass, wherefore there is no danger in confounding both of order and doctrine, whereas is neither order nor doctrine, but altogether shame and confusion. I have of set purpose handled these matters in this place somewhat with the largest, (albeit I have already spoken some thing of them heretofore) to the end that every man may the better understand, what instruction there is in this part of the Mass, called so by that name. Let us then first of all hear the Epistle which the Subdeacon is about to sing us, spreading abroad his fair white hands, according to that instruction which is given him thereof.   

Of the reading of th'Epistle of the Mass that is celebrated on Corpus Christi day, and of the matters worthy the consideration therein. CHAPTER XII.  

THe lesson of the Epistle of S. Paul the Apostle to the Corinth's. 
Jerome. a Damasc. Tel●spor. 1. Cor. 11.   
ᵃ Brethren, ᵇ for that which I received of the Lord, that also I deliver unto you. For the Lord jesus, the same night wherein he was betrayed, took bread, and when he had given ᶜ thanks, he ᵈ broke it, and said, ᵉ Take and eat ᶠ, This is my body ᵍ which shall be delivered for you, ʰ Do ye shall be delivered for you, ʰ Do ye this in the remembrance of me. And after supper he took the cup likewise, saying, ⁱ This cup is the new Testament in my blood: Do this ᵏ as often as you take it in remembrance of me. For as often as you shall eat this bread, and drink this cup ˡ you shall show the Lords death ᵐ until he come Whosoever then shall eat this ⁿ bread or drink the cup of the Lord ᵒ unworthily ᵖ, shall be guilty of the body and blood of the Lord q Let a man therefore prove himself, and then let him eat of this bread, and drink of this cup. For, whosoever eateth and drinketh thereof unworthily, eateth and drinketh his owner damnation, because he maketh no difference of the Lords ˢ body.   

LEctio Epistolae beati Pauli Apostoli ad Cor.  
Fratres, ego enim a●eepi à Domino quod & tradidi vobis, quoniam Domi nus jesus in qua nocte tra debatur, accepit panem: et gratias agens, fregit, & dixit, Accipite & manducate: hoc est corpus meum, quod pro vobis tradetur: hoc facite in meam commemorationem. Similiter & Calicem, postquam caenavit dicens, hic calix nowm Testamentum est in meo sanguine, hoc facite, quotiescunque sumitis, in meam commemorationem. Quotiescunque enim manducabitis panem hunc, & calicem bibetis, mortem Domini annuntiabitis donec veniat. Itaque quicunque manducaverit panem, vel biberit calicem Domini indign, reus erit cor poris et sanguinis Domini. Probet autem seipsum homo & sic de pane illo edat, & de calice bibat. Qui enim manducat & bibit indign judicium sibi manducatet bibit, non dijudicans corpus Domini.   
a We may judge by this piece which is here thrust in, taken out of the first Epistle to the Corinth's, with what judgement the places were collected out of the holy Scriptures, which being taken from them, were applied to the Mass. For, for the first, to what purpose is this here put in? Brethrens. For, That which I received of the Lord. etc. Whereunto is this, For, referred? wherefore rendereth he a reason: considering that there is nothing going before, that can be referred to any thing which may any way serve the turn, for the matter that S. Paul here treateth of? This piece therefore must otherwise be divided and sclantled, to make it serve for this purpose. Thus we see how they are wonted ordinarily to deal with the Scriptures.  
b S. Paul, by these words declareth, that he was nothing so rash, as these men, who have added so many things to the Supper, as that they have turned it into a pestilent Idolatrous Mass, & have by those additions, so blemished it, as that there remaineth not any face or form of the true Supper of the Lord, whereby, he also showeth that he was never any of their company. For, he saith plainly that he delivered unto the Corinthians, such a pure & sound institution of the same, as he received from the Lord jesus, without adding thereto, or diminishing therefrom: wherein, he eftsoons giveth to understand, that it is not lawful for any man to do it, of what authority so ever he be. 
1. Cor. 11.12.  If S. Paul then durst take no further authority upon him, being the man that was rapt up into the third heaven, and saw things not lawful for any man to speak, what shall we think of the forgers of the Mass, of whom we have heretofore spoken, who thereby, have so blemished the supper of the Lord, as that they have utterly overthrown & abolished it? whom then should we not assueredly follow, 
1. Cor. 11.  either S. Paul, who sayeth, follow me, as I follow Christ, or these Apostates and Antechristes', who do clean contrary to him: and beside, would burn all those that had rather follow jesus and the holy Apostles, than themselves.  
c S. Mark, in his 14. Ch. saith, that he blessed, declaring thereby, that to bless, & give thanks, is here taken to be alone, as hath been 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 carry about on procession, & to carry here & there to be worshipped, or to conjure tempests: but commandeth it to be taken, & eftsoons eaten.  
f We have heretofore sufficiently handled this matter, to teach us in what sense these words are to be taken, & how those words also are to be taken which follow the cup dish, over and beside that, which we at large have written & disputed upon, in the book of the Ministry of the word of God, & of the Sacraments. And therefore we will here only say, and not deny but that the very body and blood of our Saviour jesus Christ, is truly delivered unto all the faithful, in the supper, by an invisible power of the holy Ghost, spiritually, & to the spiritual & regenerate man, which receiveth it by faith, & is therewith spiritually fed in a spiritual life, as the body receiveth the material bread, & is therewith fed in a corporal life, but that there is no alteration of the substance in either of both, neither yet any natural and material conjunction between the bread and wine, and the body and blood of jesus Christ.  
g There is in S. Paul's words, according to the Greek, which is broken for you.  
h He sayeth not, Do ye this as a sacrifice, for the redemption of the souls, both of the quick 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 cross, whereon he offered a sacrifice for the redemption of our souls, which is sufficient for us, & can be done by none other, nor in any other place, neither yet by any other mean, whereof, the Supper is a remembrance, & no sacrifice, but much less a Mass: 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 jesus Christ himself, who offered himself, in that sort that he was offered: And if that be it, them without doubt, jesus the son of God ceaseth to be.  
i If the romanists would strictly, & according to the letter, press the words of our Saviour jesus Christ, which he spoke concerning the body and blood of the Supper, we may also conclude by the same reasons, that the cup is likewise the new Testament, confirmed by the blood of jesus Christ, and not the blood itself, according to the testimonies of Saint Paul and Saint Luke, 
1. Cor. 11. Luke 12.  who both use the very self same words therein.  
k This is to declare that which he said: Do ye this: that is to say, eat this bread, and drink this wine in remembrance of me, as I have appointed you: which thing the Apostle manifestly explaineth immediately after, both of the one & the other without any dividing of them, as they of the romish church divide them in the communion of the people.  
l This expoundeth what it is to celebrate this remembrance of jesus Christ, for the which the Supper was instituted. He sayeth not, As aften as ye shall offer this bread, & this cup, you shall make a sacrifice of the body and blood of the Lord.  
m This accordeth with the testimony which the Angels gave unto the Apostles that day that jesus Christ ascended, 
Act. 1.  touching his return from heaven. By which words, S. Paul, giveth us very plainly to understand, that he meant not that jesus Christ descended from heaven corporally, in flesh blood & bones, & came into the priests hands in that behalf, to be made a sacrifice, & afterward, to be really & in deed eaten by him, as they of the popish church understand it: But declareth, that he is in heaven in his natural body, from whence we must look for him, to come to judge the quick & the dead, according to the words of the articles of our Faith: And that in the mean while, we should here celebrate the remembrance of him, thereby to give him thanks, & that we might always more and more assure ourselves of his promises, & that we are in him and he in us, through the power of the faith which we have in him, & of the holy Ghost, by whose power he dwelleth in us.  
n Here, S. Paul, after the pronouncing of the Sacramental words, calleth the bread & wine, the signs of the Supper, & not the body and blood. 
1. Cor. 6. Ephes. 1.  Which thing was not done, without the assured council of the spirit of God. For, although they of the Romish church, excuse this manner of speaking, in their expositions, to the end it should not encounter with their transubstantiation: yet should they have had a far greater advantage, if Saint Paul had rather used the name of the body and blood, then of the name of bread and cup.  
o They receive it unworthily, which receive it to any other end, and in any other sort than the Lord hath appointed it. Wherefore, all they of the Romish church, but especially all the priests cannot receive it but unworthily.  
p The greatness of the offence which is committed by his unworthiness, aught to make all men a feared. For, it is as much as they should sell, betray, & crucify jesus Christ which, all they do, 
Hebr. 6.  as the Apostle witnesseth, that abuse his benefit.  
q He sayeth not, let every man prove himself with a priest, or confess all his sins to him alone, when as he is of the years of discretion, at the least once a year at Easter: and that he endeavour him withal his might, to accomplish the penance which is enjoined him, upon pain to be driven out of the church all the days of his life, and to be deprived of burial after his death: as Innocent the third ordained in the Laterane Council, 
Ex libr. Con.  which we have already spoken of: But his meaning is, that every man should prove himself, because that he is not capable to receive the Supper who cannot approve himself, after this rule of Saint Paul. And therefore, in the old time, the Catechumeni were not received hereunto, neither yet at this day, are young boys and girls, until such time as they are instructed and taught to do it.  
r He now setteth down the horribleness of the punishment, to the end that they which will not tremble at the grievousness of the deed, should at the least fear the greatness of the punishment.  
h We are not by this therefore to say, that this bread is the natural body of jesus Christ: but that he doth him as great wrong, as if he violated his very body, for as much as he profaneth & blasphemeth it as much as in him lieth, because that through his infidelity, unworthiness, & unthankfulness, he maketh no more account of it, than if there were no more difference between the body of jesus Christ, and another man's, and that the Supper were no better, than a profane banquet. Moreover, although I have, somewhat at large, handled all these matters in other places & books, yet have I thouhgt good to touch this matter a little by the way, thereby to let the romanists understand, by the text of the Epistle which they sing in this Mass, how sufficient it is to overthrow not only all their corpus Christi Feast, and all the idolatry therein committed, but also all their Masses, Confessions, and men's traditions, which are manifestly against the word of God, or that have no sure foundation therein. And now, to the rest.   

Of the Graduel, Response, and hallelujah, and of those things which are to be considered as touching them. CHAPTER XVIII.  

ᵃ Gradua.  
OCuli omnium in te sperant, Domine: & in das illis escam in tempore opportuno.  
Vers.  
Aperis tu manum tuam, & imples onme animal benedictione. ᵇ Alleluya.  
Vers.  
Caro mea verè est cibus, & sanguis meus verè est potus, Qui manducat meam carnem & bibit meum sanguinem, in me manet, & ego in eo.   


a Greg.  The Graduel, or Graile. 
Miss. R. 2. Psal. 104. Celest. Gelas.   
THE eyes of all things trust in thee, o Lord: and thou givest them meat in due season.  
The versicle.  
Thou openest thy hand, and fillest every living thing with thy blessing. 
b Symmach. Leo. Conc. Tole. john 6.  Praise God.  
ᶜ The versicle.  
My flesh is meat in deed and my blood is drink in deed. Whosoever eateth my flesh, & drinketh my blood, dwelleth in me, and I, in him.   
a We have spoken somewhat at large of the gradual or Graile, & also of the hallelujah, Tracts, & of the seasons to sing, & to be still. These are fragments which change according to the diversity of the Masses, & seasons, as the Introites. The versicles which are here put in for the Graile of this Mass, have in them a marvelous jolly kind of doctrine, if the same be well understood, & well applied. 
Psal. 145.  But that which David spoke of the providence of God, concerning the governing & bodily feeding of man, and all other living creatures, is here very unfitly applied unto the matter of the supper. For, it, was not ordained for the feeding of this corporal life, which is sustained with bodily meat and drink, but for a spiritual and eternal kind of life: which we receive not in the bread and wine, that is given us in the Supper, but in jesus Christ the true bread of life, & in his body & blood, which by them are represented. This place, is quite and clean against the popish doctrine, because, it, teacheth men to run to dead men, which they call men and women Saints, that they might obtain at their hands those things which the Prophet teacheth us, to ask and look for, at the hands of God alone.  
b The fourth Council of Tolede, which we have heretofore alleged, maketh mention of certain priests in Spain, who at all time's song hallelujah, & namely in Lent: saying, that that is against the custom of all churches, because it is a song of joy and not of sadness. Wherefore, it is forbidden, any more so to be dealt withal, upon pain, that who soever doth it, shallbe discharged of his office. And because, that this time, wherein this Mass is to be celebrated, is a time of joy, and chief for the priests, for the reasons afore said, it is solemnly sung in it.  
c It is to no purpose to allege here the place of S. john, as it is alleged: because it hath no full sense in it, neither doth it any whit agree with that that goeth before, neither yet with that that followeth. Moreover, it is so often repeated in this piece, as that they set it down for their Gospel. But if they say it once, it is enough for them, whether it be to purpose or not, considering that their mouths run over, with so much speaking of flesh and blood, of meat and drink, and of manger and boire.   

Of the Sequence, and Prose. CHAPTER XIX.  

ᵃ Sequentia.  
ᵇ LAuda Sion salvatorem, etc.  
Quod in Coena Christus gessit.  
Faciendum hoc expressit,  
In sui memoriam.  
Docti sacris institutis,  
Panem, vinum in salutis,  
Consecramus hostiam.  
Dogma datur Christianis Quod in carnem transit panis Et vinum in sanguinem. Quod non capis, quod non vides,  
Animosa servat fides,  
Praeter rerum ordinem,  
Sub diversis speciebus.  
Signis tantum & non rebus,  
Latent res eximiae.  
Caro cibus, sanguis potus:  
Manet tamen Christus totus,  
Sub utraque specie.  
A sumente non concisus,  
Non confractus, non divisus,  
Integer accipitur.  
Sumit unus, sumunt mill,  
Quantum iste, tantum ille,  
Nec sumptus consumitur, etc.  
Sumunt boni, sumum mali:  
sort tamen inaequali,  
Vitae 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 Nicolas.  OSyon, praise thou thy Saviour, etc.  

b Vrb. 4. Thomas.  That which Christ did in his Supper,  
He expressed that it was to be done,  
In the remembrance of him,  
ᶜ Being taught by the holy institutions.  
We consecrated the bread and wine,  
For the host of salvation.  
ᵈ A rule is given to Christians, That the bread is turned into flesh, And the blood into wine.  
ᵉ Which thing thou comprehendest not, which thing thou seest not, A courageous faith keepeth it,  
Beyond all order of nature.  
ᶠ Under diverse kinds,  
Under signs only, and not under things,  
Most excellent things lie hidden  
ᵍ The flesh is meat, & the blood drink:  
And yet remaineth Christ, full and whole,  
Under both kinds.  
ʰ He is not broken of the receiver,  
Nor pulled in pieces, nor yet divided,  
But taken full and whole.  
ⁱ One taketh him, and so do thousands.  
And as much hath that one, as they all have,  
And behing received, yet is not consumed, etc.  
ᵏ The good folk receive 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 difference of the receiving,  
How unlike the issue is.  
ˡ In the end, when the sacrament is broken  
Let no man doubt, but remember  
That there is as much under one piece,  
As is under the whole.  
There is no cutting of, of anything, But the breaking only of the sign: Which, neither diminisheth the state, nor stature.  
Of the thing signified.  
ᵐ Thus here we see, the bread of Angels.  
Made the food of travelers,  
The true bread of the children.  
Which is not to be cast to dogs.    

Of the things that are to be considered, upon these afore said fragments and matters, but especially upon the Prose. CHAPTER XX.  
a BEcause the Prose & Sequence that is said in this Mass, is very long, I have only here set down about the one half thereof, in such form and manner, as that a man may the easilier judge of the rest.  
b That which we receive so often heard out of Saint Paul, is comprehended within this complement, wherein is said, that jesus Christ commanded to minister the Supper in such form and manner, and to such an end as he himself had left them an example. How then durst these false prophets be so bold as to alter and overthrow this holy ordinance, with this patched invention of theirs in the Mass.  
c Seeing than that jesus Christ hath taught us how to deal in the Supper, where will this slibber Gibber find in the institution thereof, that he ordained the consecration of the bread and wine, to be made an host for salvation: that is to say, a sacrifice to obtain salvation thereby? For, an host, doth not signify such a round white cake as that which they call an host in the Mass, and as the simple so think of it: But signifieth that which is sacrificed, & the very sacrifice itself. And for as much as the priests, take the Mass to be such a sacrifice, as wherein they sacrifice jesus Christ with their own hands: they call this white round cake the host, which they take to be jesus Christ, because they mean to sacrifice him, & offer him up. Howbeit the supper was not ordained for this purpose, but contrary wise to admonish us that there was none other sacrifice, but that which jesus Christ made upon the cross, which could not be by any means again sacrificed: but, that that, was the remembrance of this sacrifice. And taking this name of the host in this sense, the wine which they also offer for the blood of jesus Christ, should be an host likewise, aswell as the bread, although it be not so called. Again, neither should the little round Robins which are delivered 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 host of Dijon, and such like) be any hosts, because that they are not offered up, nor sacrificed as that is, which is in the Mass. And therefore even by their own doctrine and practice, they do misterm them.  
d Where find they me again this instruction, whereby Christians are taught, that the bread is then no more bread, when as the priest hath breathed over it, and huddled up certain words in so doing, but very flesh: & the wine likewise no more wine, but even very blood? For, that which is spoken in this complement, that the bread is turned into flesh, and the wine into blood, signifieth the self same, which the author himself saith in the hymn at evensong 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 sense cannot perceive it. And for the strengthening of a sincere heart, faith only sufficeth. This last sentence is very true, if it be applied to a true faith, founded upon the pure & clear word of God as shall more at large hereafter be spoken. But the first is a sentence altogether against the sense which they here take it for, not only of the pure word of God, but also of the nature of all the sacraments (which can be no sacraments, if they have not the true signs in them, & the things also that are signified by them) & likewise against the, judgement of the ancient Church: as hath been declared by the words of Ireneus: yea & also against the very doctrine of Popish transubstantiation. For, they which are the upholders thereof, dare not themselves affirm, that the bread and wine are changed into the very substance of the body and blood of jesus Christ, by reason of the great absurdities that would ensue upon this opinion: as hath been by us already somewhat largely handled, in the book of the Ministry of the word of God, & of the Sacraments. And therefore they had rather say that the substance of the bread & wine is nothing, & clean 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 giveth it place: But rather that flesh becometh bread, & that the substance of bread giveth it place, & lodgeth under his accidents. 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 things which can not be seen with the bodily eyes, nor yet perceived by man's raisin: yet is it neither bleareyed nor blind, to suffer itself to be lead as a young child that is without judgement, who is easily made believe that bladders are lanterns, and what soever else it seethe, or like unto old foolish doting women who lightly believe what soever foolish thing is told them, or like brute beasts who are easily led in a string. For, faith, looketh into the word of God with her spiritually eyes: wherein she beholdeth & understandeth as it were in a glass, those things which God showeth & manifesteth unto her, which man's reason is never able to understand nor comprehend by the light of nature, without it be regenerated & renewed by the spirit of God: & what soever faith seethe in this glass, is a great deal more certain than that which the body seethe with his eyes or that man's reason is able to comprehend or perceive with all her natural senses. But, as it cannot be faith, without it be first grounded upon the word of God: so likewise can it see no whit, but in this glass, wherein God manifesteth & representeth himself unto it. But the faith of the Romanists, which Thomas of Aquine maketh so constant in this Prose, is a bleareyed & blind faith, and altogether brutish, which suffereth itself to be lead by the blind, the leaders of the blind, as one that is blind herself: & by beasts, as a miserable brute beast, which followeth others. For, where is this glass of God's word, wherein it beholdeth that, which Thomas saith it believeth, & so constantly keepeth in heart, concerning this bewitched Popish transubstantiation & consecration: for, it is not enough that the whole order of nature which God hath ordained be overthrown in it (as it is here said) but that eftsoons the whole dispensation of the mystery of Christ's incarnation must also be overthrown, & jesus Christ rob of his humane nature, & the whole order which God hath placed in his church by his word, & the very true nature of the Sacraments likewise. Wherefore it is greater reason to call their faith, which follow the Popish church, & go to work thus adventurously & blokishly, rather a rash and arrogant faith, than a firm and constant faith.  
f Let us see now what it is that they say is here done over & beyond all order of nature. It is forsooth, that accidents of bread & wine do here remain, and yet without substance either of bread or wine: and contrariwise, that the body & blood of jesus Christ is here, without the accidents and qualities of bread and wine. Wherefore, by these kinds & signs, they understand the accidents and qualities of bread & wine: & by the things, under which these excellent things are hidden, they understand, the substance of them: & by these hidden things, the body and blood of jesus Christ, which are in very substance, under the show of bread & wine, and not under the bread & wine itself, but under a false show of them: so that the bread and wine which they see there, are not there: but the body and blood which is not seen there, and whereof is no show in the whole world.  
g Although the body, according to their doctrine is under the kinds of bread: and the blood under the kinds of wine: yet we must not believe forsooth, that they are separated one from the other: but that the body is aswell under the kind of wine as the blood: and the blood under 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 deed, if this presence, be spiritually taken, as it is convenient it should be. But to take it corporally & naturally as they take it, it serveth to no purpose, except they deal with brute beasts, who are contented, that my masters the Sophisters, sorcerers, & conjurers have said that it is so, although they have no natural ground for it, nor yet any ground out of the word of God.  
h Let them here consider upon that which we have already said, when we spoke of the breaking of the host, and agree thereunto, with Berengers honourable amends and adjuration.  
i Either the body of jesus Christ is not a true natural 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 piece meal.  
k This is false, if it be understood not only of the signs, but also of the things signified. For as it hath been already showed by the words of S. Augustine, that jesus Christ, his flesh, & blood, can never be received but unto salvation & not to damnation: and yet forsooth the signs may: But it is not because jesus Christ is received with them, but because he is not received with them. For, if he, were received, then that would follow which he promised by the receiving of him, and which hath so often been said in the hallelujah, and which shallbe said in the Gospel following. The receiving then of the faithful and unfaithful is not alike. For, the faithful receiveth the sign and the thing signified, & the unfaithful receiveth nothing save the sign only, although he be at the self same table, & receiveth the self same Sacrament of the self same Minister.  
l They which believe this so monstrous doctrine, are not without cause admonished that they stagger not. For to say truly, they must be very drunk, & more senseless than brute beasts. Now, as they would make men believe, that the bread is changed into a body, & the wine into blood, and yet the one fully and wholly in the other, as well as if it were all one: Even so likewise would they make men believe, that although they have divided their round cake into many pieces (which is the body of their Christ.) Yet that there is as much substance in one of the pieces as was in the whole cake. But I do believe, that if they should come to the partition of an inheritance of land, which wholly appertained unto them, it would be a very hard matter to make them receive & allow this philosophy: and make them agree, that there were as much in one piece of it, as in the total. They would therein be as greatly troubled as the Curate was who expounded this text, That to love God with all his heart, signified, with the greater part, when as his parishioners told him, that they would, according to that exposition, demand their part of the Curate. For although he said, that it was all his, yet notwithstanding, that it ought to be understood only of the greater part, and not of all, as he had expounded it, of the love of the whole heart towards God: fearing that he should have excluded the Saints, & so thereby have lost the offerings which he had under their names. But to return to our new Mathematicians, & see how their new & strange Philosophy is able to bear, that there are accidents without substance: their Mathematical science may also as well bear it, that one piece is as much as the whole in this matter. There were some reason in it, and if they said, that he, receiveth as much of jesus Christ, spiritually, which receiveth but one piece of bread that is distributed, as he which receiveth & eateth the whole loaf: because the body of jesus Christ is not delivered & eaten by piece meal, as the bread which representeth it. But this can in no wise agree, if this bread be taken for the natural & material body of jesus Christ. For, he hath always a true natural man's body, although he be glorified & despoiled of his whole mortal state and condition.  
m If the Angels live with pretty round cakes, they may call this bread their bread. But what blasphemy is this, to call a round white cake the bread of Angels, and of the children of God, taking it for jesus Christ himself, the true bread of life, of the Angels, and of all the elect of God, and not of such dogs as these are, to change the true bread of life into round cakes which they themselves have charmed? And therefore there is more reason to call these round cakes, the bread of Asses, wolves, dogs and hogs, than the bread of the sheep of jesus Christ: who harken after none other voice but the voice of their shepherd: and receive none other food, but that which he giveth them.   

Of the Ceremonies that are to be observed before the lesson, or reading of the Gospel, and of the visitation 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 annuntiabit laudem tuam.  
Deinde, visitet hic Sacrificium, surgendo patinam, supra quam deb●t esse hostia, inspiciendo infra calicem, si sit vinum & aqua. Et si nondum accepit, accipiat, benedicem do vinum & aquam, & ponendo in Calicem, dicat.  
De latere Domini nostri jesu Christi exivit sanguis, † & aqua pariter baptisma ●s in remissionem peccatorum † Commixtio vini & aquae pariter fiat: In nomine Pa●is, & filii, & Spiritus ●●●cti. †  
Deinde, dicat.  
jube Domine benedicere, Dominus sit in cord meo, & in labijs meis, ad dign pronunciandum sanct●m evangelium pacis. In nomine Patris: & filii, & Spiritus sancti. Amen.  
† Faciendo signum Crucis  
Quando Diaconus dicit evangelium, inclinet se coram Altar, & petat benedictionem à presbytero, dicendo.  
jube Domine benedicere  
Socerdos respondeat.  
Dominus sit in cord 〈◊〉 & in labijs tuis, ad dign proferendum evangelium suum. In nomine Pa●●ket filii, & Spiritus sancti. † Amen.   


a Alexan. 1.  AFterward let him carry his Mass book unto the other side, 
Alph. & Miss. g.  and say.  
O Lord open thou my lips, and then my mouth shall show forth thy praise?  
ᵇ When he hath so done, let him look to the Sacrifice, and lift up the paten, upon which the host must lie, 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 Lord jesus Christ issued blood. † And likewise the water of Baptism for the remission of sins †. Let the wine and water be mingled together: In the name of the Father, and of the Son, and of the holy Ghost. †  
After that let him say.  
Lord command to bless, The Lord be in my heart, and in my lips, that I may worthily pronounce the holy Gospel of peace. In the name of the Father, of the Son, and of the holy Ghost, Amen.  
† And than let him make a sign of the Cross.  
When the Deacon readeth the Gospel, let him kneel down before the Altar, and desire the Priest to bless him saying.  
Lord command to bless.  
Then let the Priest say,  
The Lord be in thy heart and in thy lips that thou mayst worthily utter his Gospel, In the name of the Father, and of the Son, and of the holy Ghost, † Amen.    

In what sort these aforesaid ceremonies are to be considered of. CHAPTER XXII.  
a Here is to be noted, that whippit Sir Hugh hath not showed all his sleights and tricks in his dance, from the one end of the Altar to the other, & from the first beginning of his interlude & antic, but with pauses, or with half turns & reprinses, unto the midst thereof, continually returning from the right side of the Altar. But now h● fully & wholly getteth to the other side where h● will again make long pauses, and after that half turns & reprinses: one whiles going to the midst of the Table, and there stay a while, making both short & very long pauses: & after that returning to the left side, until he repass again unto the right. Now, we are further to understand, that there is never a one trick in the dance, nor yet ever a mopping and mowing whatsoever, that hath not many jolly mystical and spiritual senses, which I will at this time suppress, because it would be over long and toto foolish a thing to speak 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 given for the avoiding of such inconveniences as might fall 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 behalf, after the Geneva fashion, & others, is in other places done after the offertory, according to the Popish manner  
c It was decreed by the Council of Worms, 
Ex lib. Con.  That there should be nothing else offered in the Mass, save only the bread, and cup, as hath been by other Councils heretofore ordained: but also that the wine should in no wise be offered without water, as in deed it is not tolerated to offer water wtthout wine, but both at once. 
Berno, de offie. Miss. cap. 11. Ex lib. Con.  And in the Triburme Council which was after celebrated in the days of the Emperor Arnulph, in the year, 895. it is in the same decreed, set down, and expressly ordained, That two parts should be wine, & the third water. Which ordinance is laid upon Alexander the fift, of whom we have spoken in his place, & upon the other ancient Fathers. Howbeit I know not how this ordinance can agree with the decree of the fourth Council of Orleans, solemnised about the time of Pelagius the first, in the days of king Childebert: by which decree it was ordained, that none should presume to offer any thing in the oblations of the holy Cup, but that which was thought to be of the fruit of the vine: & that, not to be mingled with water. I know not whether the fault be in the book, or in the ill handling of it. And after the reason is there eftsoons rendered. For, it is said, That that is to be judged sacrilege, when any other thing is offered, then that which our saviour hath by his holy commandments ordained. I leave the reconciling of this matter to those to whom it more concerneth then us.  
d The Councils before alleged, 
Con. Worms. Con. Tril●●rine  which make mention of the mingling of the water with wine, allege for a reason of this ordinance, that the same is a signification of the conjunction and union of the people, signified by the waters in the Apocalypse, with jesus Christ, signified by the wine. And therefore it is expressly said, that 2. parts must be wine, and the 3. water: because the wine which signifieth the Majesty of jesus, is far greater than the water, which signifieth but the majesty of the people. But who gave them this commandment, and who revealed this secret unto them? what places and testimonies of the holy Scripture have they, to testify this? For, if it were so, it is wonder, that they would not sound one word thereof amongst all the words which they mumble up, when they power the wine and water into the Chalice: but make mention rather of an other mystery, which S. Augustine hath touched: howbeit his mind was not of the mingling of water with the wine in the Chalice, but looked unto the blood and water which gushed out of Christ jesus side. Whereupon he saith, 
john. 1. August.  That that side was the fountain of the Sacraments of the Christian Church, to wit of Baptism, & of the Supper: by which, as first by Baptism the washing away of our sins, and by the Supper, our redemption. By which Supper the sacrifice & shedding of the blood of jesus Christ therein are signified unto us: without the which, we could not be redeemed. Now there is far greater reason in this mystical exposition of S. Augustine, which they here touch by the words that they pronounce, when they make this mixture, then in this application, and in the other mystery which heretofore was propounded. For it is sufficiently enough represented in Baptism, & in the Supper, without making of another new & strange Sacrament after their own fashion grounded only upon allegories and imaginations of their own heads. For, what greater union can they represent between jesus Christ & the faithful, than that which is represented by the whole action & administration of the Supper, which is the true Sacrament of union? By which, the conjunction that is between the head and the members is so lively expressed by the union of the grains, whereof the wine and bread are made: which by the water can not be so well represented, being not made of so many grains as the wine is. And therefore they might very well content themselves with jesus Christ's simple and pure ordinance.  
e We have here a very proper and pleasant interlude. For if the Mass be not so solemnised, as that there be three players in it, to wit, the Deacon, Subdeacon, & Sir Gurdegobresse, who playeth the notablest part, Sir Gurdebreasse must in this point play the drunken Priest, and both sing and answer himself. For, first of all, he commandeth himself to bless himself, and after, doth that which he commandeth himself. But how ever it is with him, he must take his leave to read the words of the Gospel: that is to say, so to deliver it, as that no man understandeth one word that is in it. For, such Apostles and messengers hath the Popish Church, who are sent out to announce the Gospel in the Mass, without declaring any thing of that they say: which is not the office of a true and good messenger. And therefore is not this a great mockery which the Popish Church useth, to have the Deacon desire to have his lips and heart purified, as the lips of Isaiah were with an hot burning coal, that he might be made morthy to set forth the holy Gospel? Is not this even to mock and scorn both God & men?   

Of the second incensing, and of the lesson of the Gospel. CHAPTER XXIII.  

IN ᵃ all solemn feasts let the Deacon kneeling before the Altar, 
Miss. R.  desire to have the 
b Telesp. Anust.  incense blessed, saying,  
Bless ye.  
Then le● the Priest answer,  
The Lord, Be thou blessed by him, in whose honour thou shalt be burnt. In the name of the Father, etc. †  
ᶜ After that, the Priest censeth the Altar, Chalice, and Mass book therewith, that done, he giveth it to the Deacon, who censeth the Priest himself. And when he hath so done he goeth on to the reading of the Gospel, saying.  
ᵈ The Lord be with you.  
Answer,  
And with thy Spirit.  
The Priest. 
Ic●om. Dam●s.   
The things which hereafter follow, are taken out of the Gospel of S. john. 
Con. Toled.   
Answer.  
Glory be to thee O Lord.  
ᵉ When this is said, every man must make the sign of the cross, both on his forehead & also upon his breast. Then must the Priest make a sign of the cross upon his book † and kiss it. After that, he goeth on, and sayeth.  
ᶠ In those days, jesus said unto his Disciples, & unto the multitude of the jews, ᵍ My flesh is meat in deed, and my blood is drink in deed. Whosoever eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father sent 
a Leo.  me, and I live by the Father: even so he that eateth me, shall live by the means of me. This is that bread which came down from heaven: not as your Fathers eat Manna in the wilderness, and are dead: But he that eateth this bread shall live for ever.  
And after he addeth.  
ʰ By the words of the holy Gospel, let our sins be defaced. Amen. These are holy words: and I believe and confess it.   

IN festis solemnibus dia conus flexibus genibus coram Altari petat benedictionem incenso, dicendo,  
Benedicite.  
Sacerdos respondet.  
Dominus, ab illo benedicaris in cuiu● honore cremaberis. In nomine Patris. etc. †  
Deinde Sacerdos incensat Altare, & Calicem & missale, postea reddit Diacono, qui insensat ipsum Sacerdotem: post ea, procedit ad dicendum evangelium, dicendo.  
Dominus vobis●cum.  
Responsio.  
Et cum Spiritu tuo.  
Sacerdos.  
Sequen●ia sancti evangelii secundum johannem.  
Respousio.  
Gloria tibi Domine,  
Cum hoc dicitur, omnes debent facere signum crucis in front, & in pectore, & presbyter debet signare librum † & osculare: deinde pergit dicendo.  
In illo tempore dixit jesus discipulis suis et turbis judaeorum. Caro mea, vere est cibus, & sanguis meus, vere est potus. Qui manducat carnem meam, & bibit sanguinem meum, in me manet, et ego in illo. Sicut misit me vivens Pater, & ego vivo propter Patrem: et qui manducat me, & ipse vivet propter me. Hic est panis qui de caelo des●endit: non sicut manducauerun● patres vestri Manna in de serto▪ & mortui sunt. Qui manducat hunc panem, vivet in aeternum.  
Tunc addit.  
Per evangelica dicta, deleantur nostra delicta. Amen. Haec sunt verba sancta: credo, & confiteor.    

What things are to be noted upon these foresaid matters. CHAPTER XXIIII.  
a IT hath been said, that Leo was he who first ordained the censinges in the Mass, howbeit I cannot say whether he ordained them all yea or no, or whether some body else added more thereto. If it be not a solemn Mass, the Gods which are made in it, are not perfumed.  
b And again, the play were not worth a button, if this frankincense were not charmed according to their accustomed manner. What kind of consecration & blessing is this? And beside, what a mockery and sorcery is this, to speak unto the frankincense? Now, if this frankincense be burnt in the honour of the devil (as in deed it is, considering that he is the very Author, of such a Mass as at this present it is) then call they for his blessing to be upon this frankincense.  
c The Romanists, 
Matth. 2,  when they make an exposition of the mystical meaning of the gifts which the wise men that came from the East, by the guiding of the star, to worship our Saviour jesus Christ offered, say, that the offering of the gold, declared him to be a King, & that the myrrh, signified his humility & death: & the frankensens, the acknowledging of him to be God, because that incense betokeneth divinity, 
Deut, 33  & that God ordained the incensings in the law, that by them such homage should be done unto him as appertained & was convenient for his divine majesty. By this interpretation them, the Altar, chalice mass book, & the Priest himself also should be, God. At the least wise, that honour is here done unto them, which, as they say, appertaineth unto God. And therefore it is no marvel, that S. Gurdegobreas so honoureth his table & chalice, & his mass book also (which by his will he would not change nor give for his mealy God.) For, I may tell it to you, they are a great deal more beneficial unto him, than the Bible is. For, the Bible would never bring him to that honour, to drink in so fair & goodly plate, nor so good wine, neither yet make him so fat, nor so well liking. Neither is it any marvel though Sir Gurdegobreas himself be censed, considering that by these his sleights of legier de main, he can so well juggle, as that he can make Gods even with his breathing. Now, if he be a maker of Gods, he himself must needs be far greater & more excellent than the Gods, which he maketh, for as much as the workman, doth ever far excel his work.  
d If the Priest himself say or sing the Gospel, he saluteth the people with his arse always towards them. But if the Deacon do it, he turneth his side towards them, & looketh on them, as cause my dear.  
e We have elsewhere spoken of the ceremonies, wherewith the Gospel is honoured in the Mass. And that which hath been said of the priest, may also, in some sort, be referred to the dealing of the people, especially about the cr●ssing of themselves.  
f They always begin the fragments of the Gospel which they rehearse in this manner, In the place, as in the Epistles taken out of the Acts of the Apostles, they say, In diebus illis, that is to say, in those days, & in those which are taken out of the Epistles of S. Paul, they say, Fratres, Brethren: & in those which are taken out of the Catholic Epistles, Charissimi, dearly beloved. Wherein, they speak as if they addressed their words to the people, as if there were many of them, when as in very deed oftentimes there is but one body with the Priest, and sometimes none at all but himself alone. As for the other two prefaces, the Priests themselves have made such a scorn and by word of them, as that when a man showeth them any of their follies and faults, by the rule of the Gospel, they answer, that it was, in illo tempore, in that time: &, In diebus illis, In those days. Whereupon they would conclude, That that was in the old time and aged days, and that those times and days are gone & passed, as though the Gospel appertained nothing at all to them. Which doctrine is so well put in practice as well by themselves, as also by those which follow them, as that they most manifestly declare, both by their doctrine, life & conversation, that they make no more account, nor care no more for the Gospel, & the word of God, then if it never concerned, nor yet appertained any whit unto them.  
g The matter contained in this little fragment of the Gospel, according to S. john, here alleged hath both largely & sufficiently enough been handled in th'exposition of the office upon Corpus Christi day, where we showed how these words weighed with the the doctrine of the Romanists, concerning the bodily presence & communion of the body and blood of our Saviour jesus Christ, as well to the believers as to the faithless, in the Supper.  
h It should seem that he would here make a charm of the words of the Gospel, requiring by them to have sins defaced, as though the power thereof consisted in the words, & in the uttering of them. But we are to note, that as faith cometh, & is given by God through the hearing of his word, without which there can be no true faith: even so likewise, hearing serveth to none other purpose, but to condemnation, if it be not received by faith, by mean whereof, sins are defaced, by the blood of jesus Christ. Now, seeing the people understand not that which is spoken, how can their sins be defaced by the words of the Gospel, which they can not believe to be true, & so can have no true faith without they understood them? For, 
Rom. 10.  as the Apostle saith, how can they believe without it be told them. I will not deny but that they may believe, howbeit it shallbe after the manner of the Popish Church: in which Church, to believe, is taken with them, to believe upon credit, & report of the country, and think that whatsoever it saith & setteth forth, is true, although they which believe it, understand not one word of it. But this neither comforteth, nor yet confirmeth the conscience of any.  
i This is even like to the manner of the Priests themselves, who are oftentimes so ignorant, as that they understand not, what they themselves say, and yet believe & confess these holy words.   

Of the Nycene and Constantinople Creed, containing the sound faith of the true and ancient Church. CHAPTER XXV.  

ANd when he hath made the sign of the cross, he kisseth the book ᵃ And afterward let him say, if it be to be said.  
I believe in one God.  
Then let him begin in the midst of the Altar, with his hands a sunder, and after he hath begun, let him join his hands a while together, and make an end after this sort.  
The Father Almighty ᵉ maker of heaven and earth, and of all things visible, and invisible, ᵈ & in jesus Christ, the only begotten Son of God, And borne of the Father before all worlds.  
God of God, light of light, very God of very God: begotten and not made: Consubstantial with the Father, by whom all things are made. Who for us men & for our salvation came down from heaven, and was incarnate by the holy Ghost of the virgin Marie.  
Here he boweth his knee.  
And was made man. And was also crucified for us under Pontius Pilate: suffered, and was buried. And the third day arose again according to the Scriptures. ᵉ He ascended into heaven▪ and sitteth on the right hand of the Father. ᶠ And shall come again in glory to judge the quick & the dead: Whose Kingdom shall have no end. And in the holy Ghost, the Lord and giver of life: who proceedeth from the Father and the Son. Who with the Father and the Son together is worshipped and glorified, who spoke by the Prophets. And one holy, universal, and Apostolic Church. I confess also one Baptism, for the Remission of sins: and do look for the Resurrection of the dead: and the life of the world to come. Amen.   

ET facto signo crucis, osculatur librum.  
Deinde ᵃ dicat, si sit dicendum.  
Credo in unum Deum.  
Disiunctis manibus in medio Altaris incipiat: & postquam inceperit, paulatim iungat manus, & sic finiat.  
Patrem Omnipotentem factorem Caeli & terrae, visibilium omnium & invisibilium, & in unum Dominum jesum Christum filium Dei unigenitum, & ex Patre natum ante omnia secula.  
Deum de Deo, lumen, de lumine: Deum verum, de Deo vero: Genitum non factum, consubstantialem patri, per quem om nia facta sunt. Qui propter nos homines & propter salutem nostram descendit de caelis. Et incarnatus est de Spiritu sancto, ex Moria Virgine.  
Hic genu flectitur.  
Et homo factus est, crucifixus etiam pro nobis, sub Pontio Pilato: passus & sepultus est. Et resurrexit tertiae die secundum Scripturas. Et ascendit in caelum, sedit ad dextram Patris, & iterum venturus est cum gloria, judicare vivos & mortuos: cutus regni, non erit finis. Et in Spiritum sanctum Dominum, & vivificantem, qui ex Patre, filioque procedit: Qui cum Patre & filio simul adoratur, & glorificatur, qui locutus est per Prophetas. Et unum sanctam Catholicam & Apostolicam Ecclesiam. Confiteor unum Baptismum in remissionem peccatorum. Et expecto resurrectionem mor tuorum. Et vitam venturi saeculi. Amen    

Of the things that are to be considered in this Crede, concerning those matters which we are presently in hand withal. CHAPTER XXVI.  
a WE have already spoken somewhat largely, of the singing & silence of the creed in the Mass. In the Mass book, it is commanded to be said on this festival day, and on the octaves thereof. There is concerning the recital of the Creed, a Decree in the third Council of Tolede, solemnised in the days of pope Pelagius the second: which expressly commandeth, That it should be recited and delivered very loudly before the lords prayer, throughout all the Churches of Gallice and Spain, after the manner of the East Churches, and Council of Constantinople: to the end that the faith might be manifested, and have testimony, so that the hearts of the people which were purified by faith, might go & receive the body and blood of our Saviour jesus Christ. Which Decree, manifestly confirmeth that which we have already spoken hereof elsewhere. There is also a Decree in the Council of Basil, against such as should say it by halves, as I have oftentimes seen them do, 
Ex lib. Con,  when I went to Mass being then very young. Our Priest's song the creed after the Almain manner, which they called the Almain creed, & it went no further than to, & homo factus est, & there they ended it. They used it when they had haste to their dinner, and were wearied to say the Creed out at length: and no doubt of it, they deal so with it even at this day, for all the decreé of the Counsel of basil.  
b This advertisement concerneth the jolly show of the countenance & sleight of the hands, which Sir Gurdegobresse must hold & maintain.  
c A Creator, is more proper and usual, than a maker: and the Greek word is so set down for that purpose. And therefore seeing it is so, that God is the creator of all things, and consequently the Governor and Guider of them, and upholdeth and maintaineth them, why run the priests to creatures, and other what soever they are, whether it be to men, or women Saints, but to him alone, if they take him for the creator, & father, and all the rest, for creatures. For, to pray to any other then unto God, is against this Article. For, prayer without faith, cannot be right. Now, none of us all confess in this Creed, which containeth the very whole some and effect of Faith and Christian religion, that we believe in any other then in God the Father, the Son, & the holy Ghost. No, we do not say that we believe in the Church herself: But only that we do believe the Church. For, there is a difference between that that we believe of the Church, and that which we believe of God the Father, of the Son, and of the holy Ghost, & in them: in whom, we say we believe: that is to say, that we put our whole trust and confidence in them, but not in the Church. For, it, is composed of men: and as the Prophet sayeth, cursed is that man, which putteth his trust in man. Wherefore, we only say, that as we put our trust in the Father, the Son, and the holy Ghost: we believe also that there is a Church, that is to say, an holy assembly, by reason of this affiance that it hath in the Father▪ the Son, & the holy Ghost, by whom it is sanctified, and stayeth itself upon one God, who is father unto it, by the love of his son jesus Christ, through the sanctification of the holy Ghost. Then is it not God, neither the Father, nor the Son, nor yet the holy Ghost, nor any part or member of the Deity, no not the Angels themselves: but are all creatures. And therefore, if it be not lawful to believe in them, neither is it lawful to call upon them in steed of God, and of our Saviour jesus Christ our Lord, and give them the honour which appertaineth to God alone, if we will not gain say the whole volume of the word of God, the Church itself, and the faith thereof: I mean not the Popish church, which is not pleased with such a faith, but the true ancient Christian Church.  
d Again, this only Article, by which the true Church confesseth jesus to be the only Lord, & true Christ, the only true and natural Son of God, is of itself sufficient enough to overthrow not only the Mass, but also all the rest of the Popish doctrine and religion, For, if he be Christ, he is the very anointed of the Lord, our very King, high and everlasting Bishop, and Priest, and true Prophet, who freed us from the power and tyranny of Satan, from sin, death, and hell, as our very true King, and reconciled unto his Father, by the sacrifice of his death (which is spoken of in the Articles following) as our true sacrificer, who only hath power to do it, & our alone Mediator and Advocate: and plainly revealed and manifested to us the whole will of God, not only as a Prophet, but as the very true son of God, coming from the bosom of his Father. 
john 1.14.  And therefore we need none other doctrine and revelation, nor yet men's traditions, for our salvation: neither yet any other Sacrifice, Saviour, Redeemour, Mediator, Advocate, and patron, to God for us. For, as there is none other, that is very God and very man, but he alone: Even so likewise can none other perform this office. And this is the cause of that incarnation, which was spoken of a little before: by which, the son of God, being one and the self same God, and of the self same substance with the Father, took upon him man's nature, & was made man, 
john 1. 1. Tim. 2, 3.  to the end that both God and man, might in him, be conjoined and reconciled.  
e If the doctrine of transubstantiation be true, and such as doth admit and allow, the carnal presence of jesus Christ in the Mass, this Article of jesus Christ his Ascension into heaven is false, or else the body of jesus Christ is no true body. For it is not said that he hide himself, and became invisible, continuing here below upon earth, but that he is Ascended into heaven.  
f There is none other coming of jesus Christ in the flesh, and in proper person, spoken of throughout the whole Creed, save only these two which have hitherto been here spoken of. There is here no mention made of this invisible coming, of the host of the priests, nor yet of this carnal presence, devised by them of the Popish church. Seeing then it is so, why are they judged for heretics, which believe all that is contained in that Creed, neither yet deny any thing that is thereof contained throughout the whole volume of the holy Scriptures, whereon it is grounded? Contrariwise, why are they taken for Catholics, and faithful Christians, which believe it not, but believe, maintain, & teach all to the contrary, denying both by their doctrine and works, that, which they here confess with their mouths, as we might presently show from point to point, if we had not already, very largely and plainly handled the same in our Dialogues upon the common Creed, called the Apostles Creed.   

Of the third part of the Mass, called Oblation. CHAPTER XXVII.  
FRom the singing and rehearsing of the Creed, even unto the Canon, there is almost no speech had of the Oblation. This part also of the Mass, is so named, which in old time was the beginning of the Mass of the Catechumeni. Now a man may in it, see, many goodly things, for the building up of his faith, and believing of that which heretofore we have treated of, touching the offerings of the faithful in the ancient Church, & the presentation of them unto the Lord, lifting up on high, and recommending unto him, the things, which they offered. All this gear, is now at this present referred to the bread and wine, which are prepared in the sacrifice, with prayers, that the offering of them is for the salvation, of quick and dead, of bodies and sounles, and not by the merit of jesus Christ alone, but also through the merit of men and women Saints. As concerning the principal part of this point of the interlude, after that this scraping Squib, hath gotten the money into his mangy fists, he than maketh his Sermon. Howbeit we will here cease to speak any farther of this matter. 
Dict. 3. Ca Omnis Christianus. Nico. de Plou. expo. 3. part. Miss.  For it shall suffice that we speak only of the offerings, amongst which, there are some of them, which Christians, in some feasts are bound, unto, according to the ordinary custom, as is contained in the Decres: Because forsooth it is written, Thou shalt not come before me empty fisted. And again, there are other Canons amongst the ancient Counsels, which are not at this day very well observed. For, first, it was decreed in the Elibertine Council, celebrated in Spain about the time of the Nicene Council, 
Libr. Con.  & of Sylvester the first: that the Bishop might not receive either gifts, or offerings, of those who communicated not at the lords Supper. But at this day it is clean contrary. For every man bringeth gifts and offerings to the churches, and no man communicateth there, save only the priest, which sayeth the Mass, except it be some days in the year. 
Libr. Con.  And in the Council of Aquisgrave (called Bawmorte) celebrated under king Pepin the son of Lewis: it was decreed, that no man should offer any thing which he had not received from the hand of the Lord, & which he had not justly got, and was acceptable in his sight. For, it is written, He that offereth to God of the spoil of the poor, is like unto him that offered a child in the presence of his Father. Who soever he be then, that will offer any thing unto the Lord as be cometh him, let him first of all, 
Rom. 12.  offer up himself, as the Apostle teacheth, a lively and holy host or sacrifice, which pleaseth the Lord, and afterward, those things which he hath justly gotten: that is to say, which he hath received from the hand of the Lord, and give it blessedly to his benefit, unto the Lord for usury. Thus we see what is said in these Counsels, of the offerings of the Church, which should not be given to the profit of the priests, if it were rightly observed. For, with what kinds of offerings are they most of all enriched, save only with the riches of the great thieves and extortioners? And beside, if they should receive no offerings, but of those which communicated at the Supper, they should receive none but upon such days as they communicated it to all the people. This ordinance, again admonisheth us, that there was a communion for all the people at the Supper, at such time as this was made: and that they, who did not communicate without they had some lawful let, were accounted is profane and Heathen people.   

Of the Offering, and of the presentation of the chalice or cup, and bread. CHAPTER XXVIII.  

ᵃ AFter that, let him turn towards the people, 
Alph. G.  and with his hand joined together, say,  
The Lord be with you.  
Answer.  
And with thy Spirit.  
Towards the the Altar, say, 
Miss. R. Leuit. 21. Celestin.   
ᵇ Let us pray.  
Offertory.  
The priests of the Lord, offer unto God, incense & loaves of bread: & therefore they shallbe holy unto their God, and not pollute his name. Praise him that is eternal.  
After the Offertory, let him join his hands together before the Altar, and say,  
ᶜ What shall I give unto the Lord for all his benefits bestowed upon me. 
Psal. 116.  I will take the cup of Salvation, and call upon the name of the Lord.  
them let him raise the chalice, & say  
We offer up unto thee o Lord, the cup of Salvation, & beseech thee, that I may ascend, with an acceptable sweet smelling savour before thy divine majesty. Let this sacrifice be signed, ordained, blessed, & sanctified, in the name of our Lord jesus Christ: & be acceptable unto God, the Father almighty, for myself, for those that are here, and for all Christian people, that they may, in this present world, receive remission of all their sins, & in the world to come, obtain life everlasting. And for the soul of thy servant, and for the souls of thy men and women servants, to the end thou mayest grant them everlasting life, & make them partakers of the felicity of all the Saints. In the name of the Father, etc.  
ᵉ Holy Trinity, receive this oblation which we offer unto thee, in remembrance of the incarnation, natioitie, circoncision, passion, resurrection, and ascension of our Lord jesus Christ: and in the honour of the blessed always virgin Mary, and of all the Saints whach have pleased thee since the beginning of the world, to the end it may be avarlable for their honour, and our soluation, both of body and soul. In the name of the Father, † etc.  
ᶠ Than let him make a cross upon the vaale that covereth the chalice, setting the chalice just in the midst. Then, let him take the patine and host, and say,  
In the name of the holy & inseparable Trinity, let this bread descend here: and the blessing of God the father Almighty, the Son, and the holy Ghost, descend upon us, & remain with us evermore. So be it. In the name of the Father, of the Son etc.  
ᵍ Let him here, cover the Chalice with the vaale, and make a cross over the chalice and host, saying,  
In the name of the Father, etc.   

POsteà vertat se erga populum, & dicat manibus iunctis.  
Dominus vobiscum.  
Resp.  
Et cum spiritu tuo.  
Versus altare dicat.  
Oremus.  

a Gelas. Greg. Thomas. Vrbain.  Offerrorium.  
Sacerdotes Domini incensam & panes offerunt Deo: & ideo sancti erunt 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 ut in conspectu divinae maiestatis tuae cum odore suavitatis ascendat. In nomine Domini nostri jesu Christi, signatum ordinatum, benedictum & sanctificatum istud sacrificium: & acceptabile si Deo Patri omnipotenti, pro meipso, pro istis & omni populo Christiano: ut in pr●senti seculo remissionem cunctorum peccatorum recipiant, & in futuro vitam consequantur aeternam. Et pro anima famuli ●ui, & pro animabus famulorum, famul●rumque tuarum, & eye vitam aternam tribuas & omnium sanctorum iubeas esse consor●es. In nomine Patris, etc.  
Suscipe sancta Trinit●s han● oblationem, quam ubi off●r●mus ob memoriam incarnationis, nativitatis, ●●c●ncasionis, passionis, resurrectionis & ascensionis Domini nostri jesu Christi: & in honore beatae Mariae sen● per virginis, & omnium sanctorum qui tibi plac●er●● ab origine mundi: ut illis proficiat ad honorem, nobis autem ad salutem animae & corporis. In nomine † Patris, etc.,  
Faciat crucem cum calice super corporalia, ponendo calicem in medio postea capiat patenam cum hostia, dicendo,  
In nomine sanctae & individuae Trinitatis descē●● hîc panis iste & benedictio Dei Patris omnipotentis & filii & spiritus Sancti descendat super nos & man●●● semper, Amen. In nom●●● Patris, & filii, etc.  
Hic cooperiat calicem cum corporalibus faciendo crucem super calicem & hostiam, dicendo,  
In nomine Patris, etc.    

Of the points that are to be considered of, upon the matters aforesaid. CHAPTER XXIX.  
a HEre is another salutation, wherein Sir Rowley, drudge of the pudding house, fetcheth another pretty turn, showing his foul paunch unto the people.  
b This fragment, which is taken for the Offertory, is taken out of Leviticus, 
Levi. 21.  but not in such sort as it is there set down. Now, here in this, is a wonderful scorning of God. For, first of all, the priest which sayeth Mass, exhorteth the people to pray, saying, let us pray: and after, he himself prayeth never a whit. For, there is no mention of prayer in these words, but only an advertisement which the Lord gave, to the Levitical priests only, how they, should understand to govern and behave themselves in their office, & not unto the Popish priests. For, there is no mention made here of the sacrifices of the Mass, neither of the bread, nor yet of the incense which therein are offered: But of the levitical sacrifices, of  offerings and loaves of bread, that were offered in them: not in the figure of the Popish priests, and of their round wafer cakes, and sacrifices, but in the figure of jesus Christ the high Priest (who is the true bread that came down from heaven) and of his sacrifice, 
Heb. 7.9. joh. 6.  by which he offered and gave himself for the life of the world. And therefore this sacrifice, can in no wise jump with the priests of the Romish church, without they will say that they are the levitical succession, and jews, still looking for the coming of the high priest jesus Christ. For, if they should so do, they should be no saints, but through such blasphemy, villainously trample under foot the name of the Lord.  
c These verses of the Psalms, 
Psal. 116.  are here, marvelous properly applied. For, where David promiseth to give thanks to God, for the saving health and deliverance which he had bestowed upon him, and that through a banquet of praise: this blasphemer apply it to his goblet, wherewith he here so pleasantly playeth his part, and whereby he renounceth the very true saving health & deliverance, which we have received, through the sacrifice and benefit of his death.  
d Lo here the sleights and tricks of the goblet. Lo here, a pleasant cup of salvation, & excellent sacrifice. It seemeth here that he meaneth to offer to drink to God, when as he tosseth up his goblet in so high a manner. But what is it that he here offereth? what is it that he would have mount up so high? Is it wine? For by their doctrine it is not yet blood. I am a afraid to speak of the blasphemies contained in this prayer, for they are as many as their are words and syllables. To what purpose serveth jesus Christ any more, if the mass, and his sacrifice have this power and virtue both for quick and dead, as is here set down?  
e O thou hellish blasphemer, is this the honour which thou dost to the holy Trinity, to offer thy goblet, in the steed of the blood of the very Son of God? and not only in remembrance of jesus Christ, which died for us, but also of the men and women saints who never died for us. And besides if this be in remembrance, wherefore takest thou it then for the sacrifice and oblation itself, which was offered by jesus Christ, 
Berno de off●c. Miss Ca 12. Berno Nicol. de office Miss. Ca 13.  of whom the Supper is a remembrance. Berno saith and affirmeth, that this prayer is not appointed to be said by any ordinance, order or usage, but only by an ecclesiastical custom. He findeth fault also with one thing that is here committed in this usage, which we follow at this present: that is, that after that this sacrifice is done in the remembrance of the death and resurrection of jesus Christ, that it is not convenient any other remembrance should be had in it, either of the nativity, or of any such other like.  
f He maketh the goblet frisk it here, all a pleasure.  
g He taketh the saucer also in his hand, to make his round Robin also whip it about, over which, he vomiteth as many blasphemies, as he doth over his goblet. And therefore all this is said in hudder mudder, after the manner of Magicians or conjurers. After this he falleth a juggling about his goblet, and jolly round Robin, besides his encensing, according to the Romish office, which is stuffed with as many blasphemies: & causeth the goblet & cake also to be encensed at the table. This is it, which they make Leo the third, to be the principal author of, and they attribute it also to the Council of Rouen. Now, seeing the holy Scriptures manifestly tell us, 
Ephes. 5.  that the encensinges of the law were the figures of jesus Christ, who offered his body a sweet smelling sacrifice, & that they likewise represented the prayers of the Saints, 
Apoc 5. Psal. 141.  as it is written in the Apocalypse, & Psalms, in which it is said, That my prayer cometh before thee like incense. We have now no more need of these material encensings to serve & help the Religion, unless we will still play the jews: or use them to serve our turns only for perfumes, to keep ill smells from us, and cleanse the air. For, if we otherwise use them, the Lord shall say that unto us, which he spoke by his Prophet, 
Isaia 1.  I abhor your encensings.   

Of the washing of hands, of the recommendation of the priest and sacrifice: and of the secret. CHAPTER XXX.  

ᵃ AFterward, let him go and wash his hands, at the right end of the Altar, and say,  
I will wash my hands amongst innocentes, 
Psal. 25.  etc.  
unto the end of that Psalm, with Glory be to the Father, etc. As it was. etc. Lord have mercy upon us, Christ have mercy upon us, Lord have mercy upon us. Our Father which art in heaven. etc.  
After he hath washed his hands, let him make a sign of the Cross, standing by the midst of the Altar, and say,  
In the name of the Father, etc. Come holy Ghost replenish the hearts of thy faithful, and enlighten in them, the fire of thy love.  
Then let him bow himself down before the Altar, and say,  
Receive us o Lord in humility of Spirit and contritenesse of heart, and let our sacrifice be so made, as that it may at this day, o Lord my God, be received at thy hands, and please thee. In the name of the Father, etc.  
ᵇ Making a cross upon the Altar, and kissing it. Then let him lay his hands a cross over the sacrifice, and say,  
ᶜ Come, o invisible sacrificer and keeper: bless and sanctify this sacrifice which is prepared in thy holy name. In the name of the Father, etc.  
Making a Cross over the whole sacrifice and kissing the Altar.  
Then let him hold his hands together, and turning himself unto the people, say,  
ᵈ Pray for me, brethren and sisters, and I for you, ᶜ that both mine and your sacrifice together, may be acceptable unto the Lord our God, through jesus Christ our Lord: Lord, hear my prayer. And let my cry come to thee. The Lord be with you. And with thy spirit. ᶠ Let us pray.  
Then leaning on the lefie side, he sayeth the Secret or Secrettes.  
The Secrettes.  
We beseech thee o merciful Lord, to grant unto thy church, the gifts of unity and peace: which are spiritually signified under the gifts offered, through the Lord, etc.   

DEinde vadat lotum manus suas ad dextrum cornu altaris, dicendo,  
Lavabo inter innocentes manus meas, etc.  
usque ad finem Psalmi, cum Gloria Patri, etc. Sicut erat, etc. Kyrie eleyson. Christ eleyson. Kyrie eleyson. Pater noster, etc.  
Post lotionem manuum signet de signo crucis, stans in medio altaris, & dicat,  
In nomine Patris, etc. Veni sancte Spiritus, reple tuorum corda fidelium, & tui amoris in eis ignem accende.  
Deinde inclinet se ante altare, & dicat,  
In spiritu humilitatis & in animo contrito suscipiatur, Domine, à te, & sic fiat sacrificium nostrum ut à te susciptatur hody, & placeat ubi, Domine Deus meus. In nomine Patris, & filii, etc. Amen.  
Facien do crucem super altare & osculando eum. Deinde ponat manus supra sacrificium dicendo,  
Veni invisibilis sacrificator & custos: benedic & sanctifica hoc sacrificium nomini sancto tuo praeparatum. In nomine Patris, etc.  
Faciendo crucem supra totum sacrificium, & osculando altare.  
Posteà iungat manus, & vertens se ad populum dicat,  
Orate pro me fratres & sorores, & ego pro vobis, ut meum, pariterque vestrum sacrificium sit Domino Deo nostro acceptum, Per Christum Dominum nostrum, Domine exaudi orationem meam. Et clamor meus ad te veniat. Dominus vobiscum. Et cum spiritu tuo. Oremus.  
Deinde girans se ex part sinistra, dicit Secretam, vel Secretas,  
Secreta  
Ecclesiae tuae quaesumus, Domine unitatis & pacis, propicius dona concede, quae sub oblatis muneribus mysticè designantur, Per Dominum, etc.    

Of the things that are to be considered of upon the aforesaid matters. CHAPTER XXXI.  
a HEre is now the second, and solemnest, hand washing in the Mass, but yet not the most delicate. And therefore john sweet lips, licketh not his fingers. He is contented to wash and make clean his hands, as Pilate did, when he was willing to condemn jesus Christ. For, seeing he will needs sacrifice it, and that there can be no sacrifice without shedding of blood, and death, when any live thing is sacrificed, how far is he behind Pilate (I pray you) who condemned jesus Christ to be hanged on the cross? He may then very well brag, that he washeth his polluted hands amongst innocentes, or in innocency, as it is in the Psalm, which this blasphemer abuseth here so villainously. But is there either rhyme or reason here in this? I will speak no more of the blasphemies which are in these prayers, either because they are altogether contrary to the true calling on the name of God, and the merit of jesus Christ, or else because they are ill favouredly applied, and the holy word of God, by them, profaned and dishonoured.  
b Here are crosses plenty. The priests are very well contented to skirmish with them, and kiss them as long as you will: but to bear the cross of jesus Christ for his words sake, back with that leg. They cannot skill of it.  
c Who is that invisible sacrificer and keeper, that he calleth upon, for the sanctifying of so execrable a sacrifice? If it be he for whom it is prepared, and in whose name it is offered, surely it cannot be the holy Ghost, 
Ephes. 2.6.  nor yet jesus the holy of holy ones, but the unclean spirit who guideth and ruleth the enemies of jesus. 
Berno of the office of the Mass Ca 12.  Berno testifieth that this prayer is said after the use of the Gauls and French.  
d Every man may here see the pitches and turns, and legier de manes that are used and played, to all intents & purposes. And amongst all the rest it is ordained that master john must turn himself to the people, and recommend him to their prayers, promising them also to lend them his. Howbeit the people understand not a word of that he sayeth. Wherefore he loseth this his recommendation without haply it serve him for the stopping of a gap, for the better garnishing and furnishing of the play. Whereupon, we have to note, that if he have but one to make answer, he should say, brother, pray, and not brethren, pray ye.  
e Here, he maketh all these his companions, that are at Mass with him, saying, that the sacrifice which he offereth, is aswell theirs, as his. And therefore if he renounce jesus Christ in offering it, they all likewise renounce him, which are at Mass with him. It should seem, that this was taken from the manner and use of the ancient Church, wherein the Ministers of the word of God, desired the Church to pray for them, and wherein also, they which offered their goods, aswell for the sustentation of the poor, as for the maintenance of the divine service, called upon God.  
f He again exhorteth to prayer, and after, prayeth himself in secret, when he hath a little pitched and turned. And therefore this prayer is called, 
Nico. de Plou. expo. 3. part. Miss.  Secret. And because he sometimes sayeth more than one of them, as he doth of the collects, it is left to my young masters choice that doth the office: who hath a rule, to say always as many Secrettes, as he shall say other collects. Now, I could never yet find out the Authors, that put to all these fragments which were put in, sithence the Offertory, without, as I take it, they be the Authors of the Secrettes, to whom they attribute the collects, because they are such prayers as alter and change, according to the diversity of the Masses. I know not whether these Secrettes, were put into the Mass, in steed of prayers which are secretly made by every one in particular in the ancient Church, after the delivery of the word of God, and the public prayers, which the Minister sayeth in the name of the whole Church, 
Alama. de office Miss. Ca 3. Cypria. de Dominica oratione. Serm. 6. Matth. 6.  yea or no. Alamarius meaning to tender a reason hereof, allegeth that, which S. Cyprian wrote, of the modesty, countenances, and humility which are to be used & observed in prayer, finding fault with the disorders that are committed therein. And amongst all other points he teacheth, that there is no need to use much babbling: which thing our Saviour Christ himself expressly hath touched. And besides that it is not needful forcibly to cry out therein, considering that we are to deal with God, who both seethe and knoweth our hearts. Howbeit Cyprian his meaning is not, that the common prayers, which are said in the Church in the name of the whole Congregation, should so basely be mumbled up, as that no man might be able to hear them. For he speaketh not only of such prayers, but generally of all. For, it is one thing to pray particularly and a part, and another thing, to pray in common, as the ministers of the Church do, who are, as it were, the mouth of the whole Congregation. Again why apply they not likewise this unto their roaring and yelling, wherewith they make a far greater noise in their Churches, than ever did the Priests of Ball, as if their God were deaf, a sleep, or else drunk in some Tavern? Wherefore say they not this in such sort, as they say the secrets and Canon?  
g There are some of their secrets in the Mass which contain horrible blasphhemies. As for this that is here set down is not amiss, nor yet contrary to the true doctrine of the Supper. They make it not here strange to use this word, Signifieth, declaring that the Supper representeth the peace and union which we have in jesus Christ: which cannot be understood of their Mass, whereunto they apply it. For, what signification can there be of peace and union in the Priests particular Supper, and in the bread and wine which he offereth? This may be said of the Supper, having regard to the sacrifice of thanksgiving, which is there offered, giving thanks unto jesus Christ by the communicating thereof with a common accord and consent.   

Of the Preface, and of the Sanctus. CHAPTER XXXII.  

HEre ᵃ lifting up his hands a sunder he saith.  
For ever and ever.  
Answer.  
So be it.  
The Priest,  
The Lord be with you.  
Answer.  
And with thy Spirit.  
The Priest.  
ᵈ Lift up your hearts.  
Answer.  
We lift them up unto the Lord.  
The Priest.  
Let us give thanks unto the Lord our God.  
Answer.  
It is meet and right so to do.  
The Priest.  
ᵉ Verily it is meet, right, equal, 
Gelas. Symb. Vrb. in Pelag.  and healthful, that we should give thanks unto thee, holy Lord, Father almighty, everlasting God, because the new light of thy brightness, hath enlightened the understanding of our eyes, through the secret incarnation of the word: that whiles we know God visibly, we might by it be ravished with the love of invisible things. Wherefore, with Angels and archangels, Thrones and dominions and with the whole company of the heavenly army, we sing the Hymn of thy glory.  
Here he must join his hands together  
Saying incessantly.  
And somewhat bowing himself over the Altar, say.  
Holy, holy, holy, Lord God of hosts, heaven and earth, are full of the Majesty of thy glory, hosanna in the highest.  
Here, he signeth himself with the sign of the cross saying.  
Blessed is he that cometh in the name of the Lord, hosanna in the highest.   

HIc elevatis & difiu●ctis manibus, dicit. Per omnia secula seculorum  
Resp.  
Amen.  
Sacerdos.  
Dominus vobiscum.  
Resp.  
Et cum Spiritu tuo.  
Sacerdos  
Sursum corda.  
Resp.  
Habemus ad Dominum.  
Sacerdos.  
Gratias agamus Domino Deo nostro.  
Resp.  
Dignum & justum est.  
Sacerd.  
Verè dignum & justum est, aequum & salutare, nos tibi semper & ubique gratias agere, Domine sancte, Pater omnipotens, aeterne Deus: quia per incarnati mysterium nova mentis nostrae oculis lux tuae claritatis infulsit: ut dum visibiliter Deum cognoscimus, per hunc invisibilium amorem rapiamur. Et ideo cum Angelis et Archangelis, cum thronis & dominationibus, cumque omnibus militiae caelestis exercitijs, hymnum gloriae tuae cammus.  
Hic debet manus coniungere.  
Sine fine dicentes.  
Mediocriter inclinatus super Altare, dicat. Sanctus, sanctus, sanctus, Dominus Deus Sabaoth. Pleni sunt caeli & terra gloriae tuae. Osanna in excelsis.  
Hic signat se signo crucis dicendo.  
Benedictus qui venit in nomine Domini Osanna in excelsis.    

Of the points that are to be noted upon the aforesaid Text. CHAPTER XXXIII.  
a HEre, M. hethethee hothethee, standeth like a man in a great amaze.  
b Here in this point is some great matter: for, he saith the secret very softly, for fear he should be heard, and soon after crieth out aloud, to no purpose in the world, for ever and ever: To th'end that the people, & they which help him at Mass, might answer, Amen. without either hearing or yet understanding what it was that he said, neither yet whereunto he referreth this his Per omnia. For this word Amen, is an Hebrew word, by which, they that speak it, declare their consent to that which is said, and testify that they take it to be true, and wish it to be so. But how can he that so answereth answer in truth, without he do it scoffingly and merrily, when as he understandeth not that, which he affirmeth and testifieth? For it is as if a man should set his hand and seal unto an obligation, or letter, having never read it, nor yet knowing what is within it. And therefore the holy Apostle saith, How shall he say Amen to thy prayer, who neither knoweth what thou sayest, nor yet understandeth thee one whit? 
1. Cor. 14.  And if this be to be done in the public prayers of the Church, it is much more requisite in the administration of the Sacraments. For, sith they are as it were a confirmation of the contract and covenant which the Lord hath made with us: what protestation, are we able, for our parts, to make, if we understand not the contents and articles of the covenant, whereof, the Sacraments are as it were the seals? It is also much like, as if men should seal to a covenant and understood not what it is, & as if they should bear witness unto it, & yet knew not the contents thereof. And therefore the Sacramental words of all Sacraments, are so to be uttered, as that they to whom they appertain, might, as well as their capacity were able to bear it, understand them.  
c Here he saluteth the people with his tail towards them, without turning himself about unto them.  
d We have already elsewhere declared to what end this is said, and from whence it was taken, and how the contrary is done in the Mass of this exhortation. And therefore the Doctors themselves of the Popish Church do testify, that none can have part of this Sacrament, without he lift up his heart on high, and that many of them which say, they lift them up on high, do many times shamefully lie.  
e Although all that goeth before, serveth for a preface, they especially call all that which followeth it, by the same name, unto the Sanctus. We have somewhat at large spoken in other places of the diversity of Prefaces, which also have their several tunes, according to the days and feasts, for which they are properly appointed. The Canons which we have spoken of, that forbidden no collects, prayers, prefaces, proses, nor any other Apocriphaes', noranie thing else that is not approved lawful, to be used, have yet rehearsed them in diverse and sundry Counsels, as namely, in the second Laodicean Council, & in the Milan. And therefore it was many times ordained, that there should be but one form of the Divine office: in one self same Province and Country: and especially in the Gerundense, first Bracarien, 
Ex lib. Con  fourth and eleventh Tolentane, Councils. For which cause, they had their diverse and sundry usages given them, according to the diversity of the bishoprics and Dioceses. The form & manner of the Preface which is here set down, is ordained to be said every day from Christmas night unto the epiphany. It serveth also for Candlemas and this Corpus Christi day. The rest of the feasts, have theirs also, by themselves. Furthermore I find no great hurt in that, that is herein contained, if it were applied as it should be, that is, according to the form of the ancient Church.  
f This advertisement that is here given is, because that hitherto M. Rowley Rownsie as a man amazed, holdeth out his hands a stroute, as if jolly Saint Francis should show the scars of his wounds. And in the end of his preface he putteth them again together.  
g Over and besides that which hath been already said of the ordinance of Pope Sixtus concerning the Sanctus, there is yet a Canon in the second Vasense Council, which commandeth it to be said in all Masses, of what quality or condition soever they be. It is a notable thing to see from whence this gear it fetched. For, there is nothing, of itself, but is to the praise and glory of God. But being applied to this Idol of the Mass, wherefore serveth it, but only for blasphemy? For, the Lord knoweth what goodly Angels, and Seraphims, we have of these blasphemers, to sing praise unto him. They may very well call him holy, holy, as often as they lust, when they so horribly blaspheme him. And they may very well also take unto them, the name of Seraphims, which signify as much, as burning and flaming, but not with love to God and their neighbours, as men enlightened with the light of God, as the Angels are: but burning and flaming with rage and fury, to persecute and burn the children of God, which would praise him, as the Angels do: which they, quite and clean take both from him, and from our Lord jesus Christ also, transporting the same unto an Idol of past, & to that Romish Antichrist, whom they call Sanctissime Pater, that is to say, most holy Father, in the Superlative degree, comprehending all in one word, which the Angels made three of.  
h They intermeddle many words of strange languages in their Mass (besides their barbarous Latin) which they chiefly take from the hebrews, and some from the Greeks: counterfeiting the Magicians, and heathen, and Mark the heretic, who were wont to intermeddle many barbarous, strange, and hard words to pronounce, in their charms and divine offices, that they might thereby make the people, the more amazed, 
Arno. contra Gent. The. de fa. ha●t Lucy in Necy,  and their doings, a great deal the more wonderful and strange, as Arnobius, Theodorete, and Lucian do testify. They have here Sabaoth and Osanna, from the Hebrews, which themselves cannot rightly pronounce, and therefore much less understand. But what a manner of speaking is this, thus to confounded one language with another, being not driven of necessity so to do, neither yet to any purpose? It is as if we should say, Lord God exercituum, mingling Latin with English, not speaking fully, either the one or the other, in stead of saying all in English, Lord God of hosts, or in Latin, Domine ' Deus exercituum. And this is like all the rest.  
i The Lord also knoweth, to what great purpose the words of David are here alleged, for the coming of this new Christ.   

Of the fourth part of the Mass, called Consecration, CHAPTER XXXIIII.  

AFterward, bowing himself somewhat low before the Aultare, with his hands joined together, he saith.  
Thee therefore most pitiful Father. etc.   

DEinde, profunde in clivatus ante Altare iunctis manibus, dicit.  
Te igitur clementissime Pater etc.   
After he hath made an end of the Sanctus, then followeth the Cannon, which is convenient for him to declare, with the ceremonies before mentioned, aswell here, as in the Cautels of the Mass already recited. There are also certain usages, according to which the Lavabo is only given in this behalf, 
Expo. 4. part. Miss,  as that which Nicholas de Plove ensueth. Now, here beginneth the most abominable sorcery & Magical art that is in all the whole Mass, insomuch that it may rather be rightly called a devilish execration, than a consecration, as they term it. We have already sufficiently spoken of these forgers of this goodly piece of work, amongst which Nicholas de Plove hath put in Clement the first, 
Ex 4. par. Miss , saying, that he ordained the Canon, that is, before the consecration. And we will here again set down as well generally as particularly in the margin, the Authors to whom it is attributed. Now, because there is far greater danger in this point, then in any other point of the Mass, it was ordained in the Council of Oxenford, 
Ex lib. Con.  held in England by the Archbishop S●euen, that the Archdeacon's in their visitations, should provide, that if any faults were to be found in the Canon thereof, that it should be amended & corrected: and that the Priests might be able at the least very well to pronounce the words of it, and sound understand the same. Here is also to be noted, that when my Masters which say the Mass are come so far, some of them must with great reverence and humility kiss the Altar, and some, the image of the Crucifix (which is purposely pictured in the Mass book to that end) which seemeth to be a thing very agreeable with the decree of the Elibertine Council, celebrated in Spain, 
Ex lib. Con.  about the time of the Nicene Council and of Silvester the first, in which the pictures of Images were forbidden to be in the Church: to the end that that which is to be honoured should not be painted & pictured on the walls. Howbeit, when this ordinance was made, the Mass had not then that furniture about it, which now it hath. And therefore it is very meet that it should be garnished with this ornament, and especially in this point: wherein is contained the most shameful & horrible idolatry & blasphemy that is possible to be devised. Moreover, the Masters of the ceremonies, and expositors of this Canon, have divided it into certain parts, some only into five, and other some into twelve, as every of them shall be seen in their place and order.   

Of the first part of the Canon of the Mass, containing a general Prayer for the whole Church, and in especial one for Prelates and Princes. CHAPTER XXXV.  

The Canon.  
WE ᵃ beseech thee therefore most pitiful Father, for thy dear sons sake Christ jesus our Lord, to accept and ᵇ bless.  
Here standing upright, he kisseth the Altar, and maketh three crosses, as well over the host as the Chalice.  
ᶜ These † gifts, these † presents, these † holy sacrifices, with ᵈ out spot.  
Soon after stretching forth his arms, and lifting them somewhat up he goeth on with the Canon.  
Which we offer unto thee, first, for thy holy Catholic Church, which vouchsafe peaceably to preserve, keep, unite, & govern throughout the face of the whole earth, with thy servant N. ᵉ our Pope, N ᶠ our Bishop, N. ᵍ our King † and all those thy true and faithful ones, which honour and follow the Catholic and Apostolic faith.   

Canon.  
TE igitur clemētissi●●e Pater, per jesum Christum, Filium tuum Dominum nostrum, supplices rogamus & petimus, ut accepta habeas et benedicas  
Hic crigens se, osculatur Altare & ter signar, tam super hostiam, quam super Calicem.  
Haec † dona, haec † munera, haec † sancta sacrificia illibata.  
Deinde extensis manibus, & mediocriter elevatis, prosequitur Canonem.  
Inprimis quae tibi offerimus, pro Ecclesia tua sancta Catholica, quam pacificare, custodire, adunare, & regere digneris toto orb terrarum, una cum famulo tuo, Papa nostra N. & Antistite nostro, N. & Rege nostro N. † & omnibus orthodoxis, atque Catholicae & Apostolicoe fidei cultoribus.   
a The prayer which is here set down in this first part of the Canon, standeth in stead of the prayers which were wont to be said in the ancient Church, especially as S. Paul teacheth, for Princes & great men in authority, 
1. Tim. 2. Apoc. cap. 3 9  a form whereof we have in Tertullian. But the beginning is taken out of the prayer which is said over the offerings, which the faithful offer, but to what uses, we have thereof else where spoken: which prayer these men improperly apply to their singing cake, and Chalice, thinking to make of them a Sacrifice.  
b As often as these words, bless, & blessing, are mentioned in the Mass, there must always crosses be made with the hand & fingers. For, they think, that to bless, is to make signs of the cross. Now there are very jolly mysteries & magical Sacraments amongst these, howbeit we will pass them over.  
c Our young Masters, make many stout & strong reasons, about the exposition of these 3. words, and all because forsooth, mention is made in the plural number, of gifts, presents, and Sacrifices, as if there were more of them then one. Which thing they will in no wise confess. For, they say that jesus Christ is there offered, which is but one only gift and Sacrifice. Howbeit this difficulty was not in the Church, in which such & the like words were referred to the gifts and presents which the faithful offered in the Church, which were bread and wine, wherewith the Supper was celebrated. And all these gifts & presents, were called Sacrifices: some, because they were offered to God, for the relieving of the poor members of jesus Christ, 
Heb. 13.  in that sense which the Apostle calleth the alms and relief of the poor, Sacrifices: saying, that with such Sacrifices and offerings God is well pleased: and some others again, to wit, those which were taken to be used about the Supper, were called also by that name, because that the Supper is cele brated with thanksgiving, which the same Apostle likewise calleth the sacrifices of thanksgiving, as all other sorts of prayers are. 
Heb. 13.  And therefore it is called the Eucharist, which importeth as much. But to what purpose is it, to offer bread and wine to God, for the whole Church? Surely this must needs be a very goodly Sacrifice, & well worthy so high a Majesty: and a very proper change, to change jesus Christ into a singing cake and a little wine, to make a Sacrifice of him. For, they are not here as yet transubstantiated. Moreover, they say that these crosses and commemorations of gifts and presents do signify amongst the rest, 
Nicol. de Plo. de expos. Miss.  judas his treason.  
d They expound this word illibata for incorruptibile, although in very deed, it signifieth properly, a thing which was never dismembered nor tasted of, but an whole & sound thing. Now, they are again very much deceived in the exposition of this word, because that oftentimes these jolly incorruptible gifts, presents, and Sacrifices, do greatly corrupt and rot, as we have understood by the cautels of the Mass, heretofore recited. Whereupon, 
Chap. 3. li. Con.  an ordinance also was made in the third Council of Arles (celebrated about the time of Pope Leo) against those which looked not well unto them, but suffered them to be lost, or be eaten with mice, or some other vermin: And therefore surely these could not be called illibata, that is to say, whole and sound.  
e It was ordained in the 2. Vasense Council, 
De expo. Miss.  that the name of the Pope of Rome should be recited in the prayers of the Church. Nicholas de Plove sayeth, That Clement the first, made this ordinance, and was after confirmed by Pelagius which sayeth, That he, without all doubt is separated from the world, who, for any dissension, remembreth not the Pope in the Mass, according to the custom in that behalf received.  
f This second remembrance is for the Bishop of the same Diocese, where the Mass is said. 
Nicol. de Plo.  This is not to be said, if the Bishop himself sayeth the Mass, neither yet at Rome, because the Pope himself is there, who is more than a Bishop. These N. N. signify, that they of whom they will speak, must here be named by their own names: For it behoveth that my young Master, which sayeth the Mass, have a special mind upon them.  
g It was ordained in the Council of Rheims. celebrated about the time of Pope Leo the third, That prayers should be made for the Emperor, and his children. 
Ex lib. Con.  If the Prince of the Country be any other than an Emperor or King, he must name him by his name, whether he be Duke or Earl.   

Of the second part of the Canon, containing the commemoration for the quick. CHAPTER XXXVI.  

For the quick.  
ᵃ REmember, O Lord, thy men and women ᵇ servants ᶜ N. and as many as are here present, whose faith and devotion thou right well knowest: ᵈ for whom we offer unto thee, or which they themselves offer unto thee, ᵉ this sacrifice of thanksgiving, for themselves, and for all theirs, for the redemption of their souls, the hope of their welfare and health, and who also yield their vows unto the, eternal, living & true God   

Pro vivis.  
MEmento Domine famulorum famularumque tuarum N. & omnium circumstantium quorum tibi fides cognita est, et nota devotio pro quibus tibi offerimus, vel qui tibi offerunt, hoc sacrificium laudis, pro se suisque omnibus, pro redemptione animarum svarum pro spe salutis & incolumitatis suae, tibique reddunt vota sua, aeterno Deo vivo & vero.   
a This commemoration is in stead of the recommendations that were wont to be used in the ancient Church, in that form which hath elsewhere been spoken of as touching the public prayers thereof: howbeit it is an horrible thing to see the blasphemies that are herein. Our young Masters rendering a reason, 
Nicol. de Plo. de expos. Miss  why there is a commemoration, made rather for the quick, then for the dead, in this Canon say, That it is because that the quick are in far greater danger than the dead, for although the dead are greatly tormented in Purgatory, yet that they are without the danger of condemnation, & so are not the living. Now, if it be so, I greatly wonder why they have not put in the commemoration of these miserable dead souls, before the commemoration of the Saints, which cometh after it. For, the Saints which are already in glory, have a more pleasant waiting, than these poor souls that lie broiling in Purgatory. Again, if the Mass do them no good for whom it is said, until it be ended, or at the least until the Sacrifice of it be offered: then, 
Nicol. de Plo. de expos. Miss  these good souls lose nothing by it, although they be made to wait somewhat the longer. Here is also to be noted, That these young Masters commonly say their mementoes, as though they were a sleep and in a slumber, like unto dormice. For which cause our Masters find great fault ●●th them, as well, for that it cometh oftentimes to pass, that they which are at the Mass go away thence, being grieved to see them sleep, and tarry so long in their business, because it is much better for than to dispatch themselves of that which they carry in memory, for the avoiding of the wandering of their minds this way and that, as oftentimes it falleth out.  
b This naming of women servants doth many times give occasion of offence to many of my young Masters, because it putteth them in mind of their women servants that are at home in their houses. Which thing is sufficient enough to trouble their minds, both to make them forget their minding of consecration and also make all those become idolaters that are present with them at Mass.  
e This N. doth again admoyish them of their names, which they are especially to recommend.  
d This manner of speech declareth, that not only the Priest which sayeth the Mass offereth the Sacrifice which there is made, but also as many as are there with him. Wherefore then attributeth he the workmanship to them that are with him as well as to himself? And therefore seeing it is so, they which are at mass with him do as much blaspheme the benefit of the death & passion, & of the Sacrificing of jesus committed in the same, as they which say it. Now a man may easily judge, by that which followeth, whether there be any blasphemy in it yea or no. For, it is namely said, that this Sacrifice is offered, for the salvation and redemption of the souls of all those, which are present at it, and also of all theirs: which can no ways agree, but with the only Sacrifice which jesus made upon the cross. Wherefore I greatly marvel that the earth openeth not, and swalloweth up these blasphemoures, so often as this horrible blasphemy proceedeth out of their mouths. We have showed in what sense this manner of speaking was in use, to wit, For whom we offer thee, or, they which offer thee, when we spoke of the custom that was sometimes in the Church, in those days when the Supper was communicated, to all, and that they which there communicated, offered the bread that was there distributed, for the making of the Supper: but not to make such a Sacrifice of it, as is here described.  
e We have already handled and treated in what sense the Supper might be called a Sacrifice of thanksgiving. Howbeit, they are not contented to make here of their Mass, such a Sacrifice of thanksgiving as the Supper is, which also it can not be, seeing it is not in deed the Supper: But which is more, they make of it a propitiatory sacrifice, that is to say for the remission of sins, in steed of giving thanks with it, of that remission and grace, obtained through the sacrifice of the death of jesus, as is made in the true Supper of his, calling these jolly sacrifices of theirs, their vows, to wit, that which they have promised and vowed to God: as if all what soever, both they themselves, and all Christians beside, are by their Baptism bound unto, were comprised within this sacrifice.  
f This importeth, that this sacrifice stretcheth itself no further for them that are living, but for spiritual benefits, and for their salvation. Wherefore then do they it for earthly benefits, and for brute beasts, and such other like?   

Of the third part of the Canon containing the first Commemoration of the Saints. CHAPTER XXXVII.  

Infra Actionem.  
a Communicantes & memoriam venerantes, imprimis gloriosae semper vir ginis Mariae genetricis Dei, & Domini nostri jesu Christi, sed & beatorum Apostolorum, ac Martyrum tuorum Pe●i & Pauli, Andreae, jacobi, joan. Thomae, jacobi, Philippi, Bariholomaei, Matthaei, Simonis & Thadaei, Lini, Cleti, Clementis, Sixti, Cornelij, Cypriani, Laurentij, Grisogoni, joan. & Pauli, Cosme & Damiani: Et omnium Sanctorum tuorum, quorum meritis precibusque concedas, ut in omnibus protectionis tuae muniamur auxilio, Per eundem Christum Dominum nostrum.   

Under the Action of thanksgiving.  

a Syrice. Gregory. 3.  COmmunicating and honouring, 
Linus.  first of all, & chief, the remembrance, of the glorious always virgin Mary, the ᵇ mother of God, & of our Lord jesus Christ: & also of the blessed Apostles and Martyrs, Peter and Paul, Andrew, james, john, Thomas, james, Philip, Bartholomew, Matthew, Simon, and Thade, Line, Clete, Clement, Sixtus, Cornelius, Cyprian, Laurence, Grysogone, john and Paul, Cosme, & Damian: and of all those Saints by whose merits and prayers thou wilt grant unto us, to be defended in all things, with the help of thy protection, ᶜ Through the same Christ jesus our Lord.   
a We have heretofore, sufficiently spoken of the commemoration of the Saints. This is the first of this Canon, 
Dur. Rar. lib. 4. Ru. de 3. part. ca Nic. de expo. Miss. 4. part. Clithou. in Elucid.  which Nicholas de Plove, attributeth not unto Syrice as the rest do, but unto Linus the first. Howbeit, who soever is author thereof, it altereth and changeth in sundry solemn and festival days, by reason of diverse additions which are put to it. We have spoken also of that which Gregory the third added for the Saints days. And here is also to be noted, that each monk, friar and priest thrusteth in their patrons as pleaseth them. It is easily to be judged, that this piece was patched, too long, after the death of jesus Christ, because that the names of Saints are in it, which were long time after: yea and such saints to, as are not very well known: howbeit there is no remedy, but that we must needs believe those men which have enroled them. At the least, there is one Grysogone, who, if I be not deceived, is put in for Chrysogone. But I know not whence they had him. Here are two points, principally to be noted, in this manner of commemoration. The first is, that they join the commemoration of the Saints with the commemoration of jesus Christ, as if they were all alike and fellows, and, as though the Supper had been ordained aswell for it, as for that of jesus Christ's. The other is, the praying that is made to them in it, and not to jesus Christ alone. And what soever we speak here of this commemoration, may also serve for all the rest that hereafter ensue.  
b Here is somewhat a strange kind of speech, whereas they say of the virgin Mary, genetricis Dei, & Domini nostri jesu Christi, which is as much as if we should say, a begetter, or which hath begotten God, & our Lord jesus Christ. I know not whether they mean to counterfeit the poet in using for Mater, which signifieth mother, by this word, Genitrix, which the Latins never use, without it be in versifying and in poesy: or else whether they think it to be more elegant, because it is not so common, but less used. Wherein, they savour much of their country Schoolmasters, who furnish their compositions with all the most eloquent words they can possibly get, be they poetical or otherwise, so that they be strange, & rare in use. For therein consists all their whole elegancy. Howbeit the manner of speech which they in the old time used, is nothing like to this. For they have, according to the meaning of the Scriptures, rightly said that, which we so often times have heard in the Creed, that the Father being very God, hath begotten the Son, who is also very God of very God: but when we speak of the virgin Mary, we say that jesus was borne of her, and not begotten of her. But we will over slip this, as a thing that may be more fitly handled. Nevertheless there is yet an other point herein to be handled, and that is this, that when Saint Paul useth this manner of speech, & sayeth, God, and our Lord jesus Christ: the name of God is referred commonly to the Father, and the name of our Lord, to jesus Christ. For, although jesus Christ the very Son of God, is very God with the Father, and the Father also, Lord, aswell as the Son: yet for all that, there is a difference in speaking of the unity of God, and of the distinction of the three persons in Trinity. And therefore according to the manner of Saint Paul his speech, and the understanding of his words, we should here understand, that the virgin Marie, should not be the mother of jesus Christ alone, but also of the Father, and that she had begotten, both the Father and the Son. But if they would say, that this is here set down to meet with the heresy of the Nestorians, thereby to declare, that jesus Christ is not man alone: or that there are in him two persons, as he is in one and the self same person, very God and very man: it might be a great deal more properly spoken in other words, and never abuse the words 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 answered: because (as they say) the Angels answer him.   

Of the fourth part of the Canon. CHAPTER XXXVIII.  

Infra actionem.  

a Leo.  HAnc igitur oblationem servitutis nostrae, sed & cunctae familiae tuae quesumus Domine, ut placatus accipias, 
b Greg.  diésque nostros in tua pace disponas, atque ab aeterna damnatione nos eripi, & in electorum tuorum iubeas grege numerari, Per Christum Dominum nostrum. Amen.   


a Leo.  Under the Action.  

b Greg.  WE therefore beseech thee o Lord, not only gently to receive this oblation of our servitude, but also the oblation of thy family, ᶜ and direct our days in thy peace, & command us to be delivered from everlasting death, and be numbered amongst thy chosen, through jesus Christ our Lord. So be it.   
a They call the Canon likewise by the name of Action, And therefore, that, which they say under the title of the Action, is as much as if they should have said under 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 suit or cause brought in by the priest before God, against the Devil, for all Christians. And therefore it is no marvel though Sir Bartill, who pleadeth this plea, causeth himself to be well paid for the suits which he commenceth, considering that he taketh upon him the part of a lawyer in so dangerous a case. Let jesus Christ therefore rest himself and be still, 
Rom. 8. 1. Tim. 2.  and let S. Paul also give him us no more for our Advocate, but give over this charge unto good Sir Squibble Squabble, who playeth the pretty man so lively, herein.  
b It appeareth by this prayer, that they follow the trace somewhat of that which was sometimes used in the ancient Church, as concerning the offerings of the faithful, which they offered unto God. For, we may here easily see, that this jolly Sir whip offereth not his offerings alone, but the whole church together, and that the church would never have made this request which herein is contained, if she had meant to offer jesus Christ, in offering of bread and wine unto God. For she prayed for jesus Christ, that he might be acceptable unto the Father with his sacrifice, in steed that he might make us acceptable unto him by his sacrifice. And therefore, what is he that seethe not the blasphemy that is here committed, and in many other the like prayers, which are in this Canon, and how the custom of the ancient Church, and the manner of dealing therein is utterly perverted?  
c Nicholas de Plove, 
Nic. de Plou. de expo. Miss. 4 part. Rat. lil. 4. Rub. de 4. part. cap. Berno. de office Miss. Ca 13. Ala. de off●c. Miss. Ca 23.  attributeth the beginning of this piece unto Leo the first, and the conclusion thereof, unto Gregory the first. Howbeit, Berno and Durand, do attribute the one half of it to Gregory alone: to wit, the three demands that are in it. And so, although it be but a very small piece, yet is it not all of one man's making.   

Of the fift part of the Canon, containing the entrance into the Transubstantiation. CHAPTER XXXIX.  

ᵃ The Prayer.  
ᵇ WHich oblation we beseech thee o God, vouchsafe to make it in every respect, bless † regi † stred, rati † fied, reasonable, and acceptable, to the end it may be made unto us, the bo†dy, and bl†ood bl†ood of thy dear beloved Son our Lord jesus Christ.  
ᶜ The three former crosses, are commonly made over the host and Chalice: The fourth, only over the host: and the fift, over the Chalice.   

Oratio.  
QVAM oblationem in Deus, in omnibus quaesumus bene † dictam, ascri † ptam, ra † tam, rationabilem, acceptabilemque facere digneris, ut nobis cor † pus & san † guis fiat dilectissimi filii tui Domini nostri jesu Christi.  
Tres praecedentes cruces primae fiunt super hostiam & ●●licem communiter, quarta fit tantum super hostiam, & quinta fit super calicem.   
a This is one of those prayers which is again attributed to Leo and Gregory. They which divide the Canon but into five parts, begin here the second containing the consecration of the sacrifice.  
b I will not here enter into the exposition of the epithets and titles which they here give unto their oblation. And therefore they which have a mind to understand them, may learn them at their hands which have treated of that matter. It is enough for us that we advertise here the Readers, to call to mind that which we have already admonished them of, else where, as concerning the bread and wine in the Supper, which were taken from the offerings of the faithful: & remember likewise that which we have already handled somewhat at large of the transubstantiation of the Ancients, and in what sense they understood how the bread and wine were made the body & blood of our Lord jesus in the Supper, and changed & turned into them. For we have here, the manner & testimony of all these things. For, this oblation, which is here spoken of, according as they in the old time used it (in that sense that it hath already been interpreted) was taken from the gifts and presents which we have so often made mention of. And therefore the Church made this prayer unto God, not meaning that the substance of the bread and wine were changed into the substance of the body and blood of jesus Christ, according to the doctrine of Popish transubstantiation: but that they were dedicated and consecrated unto this holy Sacrament, truly to represent this body and blood, and the right communicating of them, in such sense as we have already handled them, when as we spoke of the nature of the consecration, & in what signification the same aught to be taken. For, if these words be otherwise understood, they are taken contrary to the meaning of the holy Scriptures and the ancient Church: as hath very largely and manifestly been showed by the testimony of the ancient Church doctors, alleged for that purpose, by occasion of the office of the Feast of Corpus Christi day: who have used the like words, in the very self same sense that we expound these. Howbeit, these our romanists, have played their parts herein, as they have done in all other such like things, applying this to their transubstantiation, as they have applied the testimonies of the ancient doctors: clean contrary to the meaning both of the doctors, & also of the ancient 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 jesus 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 sacramental and spiritual presence and union do lay them open before us. And surely there is no reason why we should take it in the same sense that the romanists take it, for, in it, is contained a most intolerable blasphemy. For, what a kind of speech is this, to crave at the hands of God, to have the substance of bread and wine changed into the substance of the body and blood of jesus 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 shall be a new body, and not that body which is in heaven. For, if it be the same body which is in heaven, them 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 therefore it must either utterly become nothing, or else become such a thing as it never was before. For, this bread must either be converted into the body of jesus Christ, or else this body must needs be a new body of jesus Christ: or, if it be the same that is in heaven, it must needs be that the bread must be only joined unto it, or else this body must needs grow into the same substance that the bread is of, which is joined unto it. The Questionarie and Sophistical doctors, seeing that these absurdities and an infinite number of other such like, would follow upon this doctrine, have, through diverse gloss & expositions, wonderfully tormented themselves, to make an open way to escape withal, which we have sufficiently spoken of in our book of the ministry & Sacraments. And therefore we will here speak no more of them.  
c Our Romish doctors, make sundry and diverse expositions of the signs of the crosses that are here made. But chief they diligently admonish, and namely Berno, to have great regard, that the numbers be not odd, 
Ber, Micro. de office Miss. Ca 14. Alama. de office Miss. Ca 14.  according to the reasons by him alleged. And contrariwise Alamarius sayeth, that it shall not now be needful to be very inquisitive, why they make more in one place then in another, and more or less. For, sayeth he, they that were with jesus Christ, when he made his supper, can right well tell, whether he made any crosses, or not, especially, seeing the cross whereon he was crucified, was not yet set up. Wherein, he giveth us sufficiently to understand, that it is more likely that jesus Christ made none at that time, them otherwise. But, seeing they have been not only added to the Sacraments, as he sayeth, but are also so requisite to be had in them, as that without them, there is nothing well done, as we have already treated in another place. Now because it is not truly known who ordained these crosses, 
Micro. Ber. de ossic. Miss. Ca 14.  Berno, referreth them all to the Romish office, & to Gregory who ordained it: saying that all this, came from the Apostolic sea, as all the rest of the ceremonies of the Church did. And because Berno setteth not down what Gregory it was, it is noted in the margin, amongst the exemplares which Cochleus imprinted, 
Cochle in Specu anti devo. im.  that it was Gregory the seventh. Which ordinances do right well agree with his condition, like a conjuror as he was, if the testimonies which we have heard of him be true. For it is the property of all conjurers to use diverse characters, signs, and sigures.   

Of the sixth part of the Canon, containing the consecration of the Bread. CHAPTER XL.  

cum autem perventum 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, elevatillud reverenter, & posteà illud in loco suo deponit.   

a Now, when he is come to  
Who the day before.  
He then with his fingers smoothly stretched out over the vaale or cover of the chalice, taketh the host in his hands, saying,  
b Who (the day before he suffered his passion) took the bread into his holy and reverent hands: and having lifted up his eyes unto heaven unto thee God his father almighty, giving thanks unto thee, blessed, † broke, and gave unto his Disciples saying, Take and eat ye all of this.  
For, this is my body.  
d And after he hath worshipped the body of the Lord, in bowing himself a little, he reverently lifteth it up, and afterwards layeth it down agapae in his place.   
a Here is showed, what ceremonies are requisite for the handling of the host or round cake.  
b Here we see the words of the consecration. Now, they that will confer these words, with the words of the Evangelists and of S. Paul, shall easily judge, what difference is in them, and that there is somewhat added thereto which is not in their words. For, as we have heretofore said in other places, they no whit follow either the Evangelists or yet the Apostles.  
c Alamarius meaning to show that the mass was founded upon that which is here recited, 
Alama. de off. Miss. Ca 14.  that our Lord jesus did, sayeth for the first point, That the Priest doth that which jesus did when he took the bread, when as he beginneth to take it into his hands, after the offertory, and the Secrettes: and that he here taketh it: and giveth thanks as he did, whenas he sayeth the preface, and blesseth it here. Wherein he putteth a difference between blessing, and thanksgiving, notwithstanding that the Evangelists have put in the one for the other, and not both of them at once, & so content themselves with the one, and leave out the other, so long as one of them is in. Howbeit the Priests make them go arm in arm together, as if there were some great difference between them, and such a difference in deed as it pleaseth them to set down of them. Afterward he sayeth, that the Priest breaketh the bread as he did, whenas he breaketh the host. And besides that he distributeth it, and maketh a communion thereof, as jesus Christ did. But to whom distributeth he it? Forsooth to none but to himself. Wherefore then sayeth he here, Eat ye all of this. Either Alamarius was disposed to be merry when he said this: or else it must needs be, that at those days when he wrote these things, there was a public communion for all the people in the mass. Now he was Archbishop of Trieves, in the days of the Emperor Lewis the godly, unto whom he dedicated his book. At the least, he never found that ever jesus Christ lifted up either the bread or Chalice, to cause them to be worshipped: neither yet any foundation of the manner how he administered the supper, whereby he is able to show, wherein, he either representeth or yet followeth jesus Christ in this point.  
d First of all, the priest here worshippeth the God which he himself hath made: and when he hath so done, he lifteth it up over his head with his arse towards them, that others might also see it, & likewise worship it. And all this while there is such tolling and tingling of Bells, such playing of Organs, & such delicate music, especially if it be upon any solemn festival day, as was used in the worshipping of Nebuchadnezer his idol. There is also great store of lights. And amongst the rest, there are some which have staff torches lighted in one of their hands, and with the other they bear up the chasuble of that worshipful Sir Gurdegobreas, as if they meant to set him an end, as Apothecaries use to deal with those unto whom they minister their clysters. And all this while it is a wonder to see what bald countenances & vile faces every of them maketh in worshipping of this jolly new printed paasty God, as white and round, as the slyfe of a turneup root. Berno saith, that the romanists have ordained, that no mass shall be celebrated without both tapers and wax candles lighted. And although they have many wax candles & lamps at this their hellish sacrifice, continually burning, yet must there needs be the greatest & most palpable darkness amongst them that possibly can be, whenas they worship a round cake & piece of paaste, in steed of jesus Christ the very son of God, & the very true Saviour and Redeemer of all mankind. And for so much as that this round cake is not God until such time as the Sacramental words be fully & wholly pronounced over it, our venerable masters do of set purpose admonish the gentle master God forger, to be very careful, so to deal with this round Robin of the box, as that none of the people see it, before such time as it be consecrated & turned into God by reason of the danger that some simple & ignorant folk might fall into, in worshipping it before it were God, & thereby become very Idolaters. Now, it is meet here to be noted, that in this consecration, are contained, the conception, nativity, apparition and coming of this new Christ: unto whom they chant up his Benedictus, before he be conceived or yet borne. And now we will come unto his death and passion, which followeth in that part wherein the sacrifice is contained, which is done after that he is forged.   

Of the seventh part of the Canon, containing the consecration of the Chalice. CHAPTER XLI.  

DEinde coopertum calicem accipit duabus manibus, & parum elevat, dicens,  
Accipiens & hunc praeclarum, etc.  
Deponit itetum super altare, dicens,  
Item tibi gratias agens.  
Deinde signat dicens,  
Benedixit.  
Et iterato elevans, dicit,  
Accipite.  
etc. usque,  
Memoriam facietis.  
Simili modo postquam caenatum est, accipiens & hunc praeclarum calicem in sanctas ac venerabiles mamnus suas, item tibi gratias agens, bene † dixit, deditque discipulis suis, dicens, Accipite & bibite ex eo omnes.  
Hic est enim calix sanguinis mei, novi & aeterni testamenti, mysterium fidei, qui pro vobis & pro multis effundetur in remissionem peccatorum. Haec quotiescunque feceritis, in mei memoriam facietis.  
Hic elevat, & posteà in loco suo reponit Calicem.   

AFter that, he taketh the Chalice in both his hands, being covered with the vaale, and lifting it up a little, sayeth,  
Taking also this most excellent Chalice.  
Then he setteth it down again upon the Altar, saying,  
Giving thanks also unto thee.  
ᵇ After that, he maketh a cross, saying,  
He blessed it.  
And again lifting up the Chalice, he sayeth,  
Take ye  
etc. unto  
Ye shall do it in remembrance.   
In like manner when supper was done, taking also this excellent Chalice into his holy and reverend hands, and again giving thanks, bless † sed it, and gave it unto his Disciples, saying, ᶜ Take and drink ye all of this.  
For, this is the ᵈ Cup of my blood of the new & everlasting Testament, the ᵉ mystery of faith, which shall be shed for you and for many, for the remission of sins, As often as ye shall do this, ye shall do it in the remembrance of me.  
ᶠ Here he lifteth up the chalice, and setteth it down again in his place.  
a Some of them lift up the chalice being covered, & some uncovered. And although the ceremonies be contrary one to another, yet are there always great mysteries in them. For, the covered chalice, signifieth the hidden secret of the Sacrament: and the uncovered Chalice, the separation of the body and blood in his passion. And therefore they consecrate them apart.  
b Nycholas de Plove manifestly sayeth, 
Gorrain Mat. Ca 26. Nico. de Plove, de Expo, Miss. 2. par. Cancrone.  That jesus Christ made no cross, whenas he blessed & consecrated aswell the bread as the wine in the supper, because there was no virtue in the cross before such time as he had suffered his passion thereon. And therefore he expoundeth it thus. He blessed it (saith he) that is to say, he gave the power of blessing unto his words, to the end the bread & wine might be transubstantiated into the body & blood. Here we see an exposition greatly agreeing with the words of our Saviour jesus Christ, if we will give credit to this dreaming foolish doctor. And again, the power which these Magician's attribute unto the cross after the passion, greatly savoureth of their Magical art. For is not this power in Christ jesus crucified, in whom consisteth all power & virtue, & not in the cross, nor yet in the signs thereof which they make with their hands, as if a man should beat flies away, or else play the fencer?  
c The Counsel of Constance opposeth itself unto these words of our Saviour jesus Christ.  
d Although these our venerable masters do both strongly and constantly uphold & maintain that the Sacramental words must be taken according to the letter, without any figurative kind of exposition: yet are they enforced to expound this place figuratively: saying, This cup, that is to say, that which is contained in this Cup. For, they dare not at any hand say, that the Cup is changed into blood, as the words according to the letter, do signify, and according to their doctrine of transubstantiation, & the exposition which they make upon the words appertaining to the consecration of the bread. And besides this I do verily believe, that they would be perillouslie angry, to see their golden and silver Chalices turned into blood. For I tell you that that were much against their profit. And therefore it is no marvel that they receive & allow this gloze here in this place. 
Nicol. de Plo. de expos. Miss 2. part. Can.  Nicholas de Plove, mightily findeth fault, with all those Priests which gasp & breath so much over the bread, and over the Chalice, and accounteth them to be monstrous offensive puppies.  
e This, & many other words more have been put into the consecration both of the bread and wine, which are not to be found, in such form & manner, as they are here set down, either in S. Paul, or yet in any of the Evangelists.  
f The Chalice is to be worshipped of itself, 
De celeb. Miss Ca Sane Nicolas. de Plo. de expos. Miss  as well as his round cake. And therefore it is ordained that the people, at the time of the elevation aswell of the singing cake, as of the chalice, shall devoutly kneel on their knees, & worship them both.   

Of the eight part of the Canon, containing the Sacrifice which is made in the Mass. CHAPTER XLII.  

AFter ᵃ that lifting up his arms a little he saith.  
Whereupon having mind.  
And maketh his first three crosses commonly over the host and Chalice, and the fourth cross he maketh over the host only, and the fift over the Chalice.  
ᵇ And here is to be noted, that from this place, even unto the last washing of his hands, he must join his forefinger and thumb together, saving when he crosseth, & toucheth the lords body.  
ᶜ Whereupon, O Lord, we thy servants, as also thy holy people, being mindful, not only of that thy so blessed passion & resurrection from the dead, but also of the glorious ascension of thy Son jesus Christ our Lord into heaven, offer up unto thy most excellent Majesty, of thy gracious gifts, the pure † Host, the holy † Host, the immaculate † Host, the holy † Bread, of everlasting life, and the Cup † of everlasting Salvation.  
After this, let him go on, with his fingers severed.  
ᵈ Upon which things we beseech thee vouchsafe to look with a merciful and glad countenance and accept of them, as it pleased thee to accept of the gifts of Ab●ll thy child of righteousness, and of the Sacrifice of our holy Patriarch Abraham, 
a Leo.  & of the holy Sacrifice, and Host without spot, which thy high Priest Melchisedech offered unto thee.   

DEinde extensis aliquantulum brachijs, dicit.  
unde & memores.  
Et tres primas cruces deducit super hostiam & Calicem communiter, & quartam crucem super hostiam tantum, & quintum super calicem.  
Et nota, quod ab hoc loco, usque ad vltimam ablutionem, iungendus est Index cum pollice, praeterquam insignationibus, & cum tangitur corpus Domini.  
unde, & memores Domine, nos servi tui, sed & plebs sancta tua, eiusdem Christi filii tui Domini nostri, tùm beate passionis, nec non ab inferis resurrectionis, sed in caelos gloriosae ascenfionis, offerimus praeclarae Maiestati tuae, de tuis donis & datis hostiam † puram, hostiam † sanctam, hostiam † immaculatam; panem † sanctum vitae aeternae, & calicem † salutis perpeivae.  
Deinde, continuet manibus disiunctis.  
Supra quae propitio ac sereno vultu respicere digneris, & accepta habere, s●ut accepta habere dignatus es munera pueri tui justi Abel, & Sacrificium Patriarchae nostri Abrahae, & quod tibi obtulit summus Sacerdos tuus Melchisedech, ᵃ sanctum Sacrificium, immaculatam hostiam.   
a He is here commanded to spread abroad his arms, representing thereby jesus Christ hanging upon the cross. And therefore forsooth my good Pontificial M. jenkin underwood, must here counterfeit the Crucifix. Now in very deed, both the place & the text fitteth his purpose jump. For, this is the place where this my M. the Sacrificer maketh his Sacrifice, & wherein, he himself saith he sacrificeth & offereth jesus Christ, to God. And because that jesus Christ was Sacrificed upon the cross, therefore this our venerable Sir, counterfaiteth the cross, with spreading out of his arms, whereon he is with great ease crucified. Now, because the case so standeth, I marvel much how it falleth out, that he is not rather commanded to spread them out at the uttermost length. Nicholas de Plove, who taketh upon him to make an exposition of these jolly mystical meanings, 
Nicol. de Plo. de expos. Miss. 2. part. Con.  is very angry, with a thrave of glorious young Masters, who shame to spread out here their hands & arms, for the representing of the manner & form wherein they were redémed by jesus Christ upon the cross: & yet are not ashamed to retch out not only their hands & arms at unlawful dances and many other their horrible and abominable pastimes: and perhaps, saith he, to the embracing of their women and strumpets with them, but also the whole body likewise, representing thereby, the very image and right figure of their father the Devil.  
b When our young Master speaketh of the passion, he must hold his hands & arms a cross: and when he speaketh of the resurrection, he must withdraw them: But when he speaketh of the ascension, than his worshipfulnesse must lift them up above his shoulders. Is not this here I beseech you, a jolly merry Redeemer, and pleasant jesus Christ? Who is it that will not be afeard to hear these scoffs and blasphemies? Wherefore I will surcease to speak any more of these their mystical expositions.  
c Hear are notable jolly servants of God, & a wonderful holy people, who utterly deny their Saviour that redeemed them. For, what meaneth this offering of a round piece of past, unto the most excellent Majesty of God, which they here call, a pure, holy, and immaculate host, and the bread of life, & c? Is not here (I pray you) a goodly exchange to have jesus Christ the very true bread of life, to be turned into a round cake, & corruptible piece of bread?  
d They which divided this Canon into five parts only, make the third part there of in this place, which is a prayer, that containeth another most horrible blasphemy. For here, this cursed blasphemer prayeth for the Son of God, to have the Father accept of him: that is to say, his Son jesus, whom he, according to his mind, offereth unto him, even as the ancient patriarchs, that are here named, did their corruptible things, which they offered unto the Lord. For, although he offereth in very deed, nothing else but bread and wine, yet forsooth, his intent is to offer the very body and blood of jesus Christ, the very true Son of God. Now, if the Sacrifice which he offered, had not been more acceptable unto the Father, than those Sacrifices which the ancient Fathers offered, it had not been needful for him to have come to perform that, which they by no means were able to perform, by these Sacrifices. And therefore seeing he is come, and hath performed it, what meaneth here this blasphemer? For, if he offer up that sacrifice which jesus Christ offered, what needeth he pray for the same, & become an advocate unto God the Father for him, that he might be acceptable unto his majesty. And beside, why maketh he him a companion with the material Sacrifices of the ancient patriarchs, of whom he here speaketh? Moreover, if there be nothing else but bread & wine which he offereth, what need we any such Sacrifice to be joined with the sound and perfect Sacrifice of jesus Christ?   

Of the ninth part of the Canon, which also appertaineth unto the Sacrifice of the Mass. CHAPTER XLIII.  

Let him here bow him self down very low and say.  
O Almighty God, we most humbly beseech thee, command these things to be borne up by the hands of thine holy Angel, unto thine high Altar, before thy divine Majesty.  
ᵇ Here let him rise up, and kiss the Altar, when he saith.  
To the end, that as many of us as have been partakets at this Altar, of the holy and sacred body and blood of thy Son, may be filled with all heavenly blessing & grace, through the same Christ jesus our Lord, So be it.  
Here is to be noted, that the first of the former crosses is made only over the host, the second only over the Chalice, and with the third the Priest must cross him self.   

Hic inclinet se profundè & dicat.  
SVpplices to rogamus omnipotens Deus, iube haec perferri per manus sancti Angeli tui, in subline Altare tuum, in conspectu divinae Maiestatis tuae  
Hic cl●uet se & osculetur altare, quando dicit  
 quotquot ex hac Altaris participatione sacrosanctum fi●ij tui † corpus et sanguinem sumpscrimus, omni † gratia repleamur. Per eundem Christum Dominum nostrum. Amen. Nota, quod praecedétium prima crux fit tantum super hostiam, secunda tantum super Calicem, tertia seipsum Sacerdos signet   
a What is the meaning here, of our young Master, by these things which he would have the Angels, by the commandment of God, carry up into heaven? Surely, we can understand it to be none other thing, but only this body & blood which he saith he offereth, and the same which he calleth the bread of everlasting life, and the Cup of everlasting salvation. Howbeit, Thomas of Aquin perceiving that this carrieth no reason with it, interpreteth these words, 
Lib. 4. Sen. d●st. 13 Ni●●●l. de Plo. De expo. M●ss. 3. part. Can.  to be the vows & prayers as well of the Priest which sayeth the Mass, as of the people who are present at it: saying that it is not in the power of the Angels to consecrate the body and blood of jesus Christ. Whereupon he would conclude, as I take it, that it appertaineth not unto them neither, to carry them up into heaven. Some there are also who make other kinds of gloss hereon, whereon are grounded far weaker reasons. Now, if it be meet that we thus understand the matter of the body and blood of jesus Christ, as in very deed we ought, according as they teach, if we will not wrest the words of the Text, then must we of necessity make an other consecration, to bring them again out of heaven, if we will so often eat and drink them, as here it is said immediately after. 
Nichol. de. Plo. de expos. Miss. 3. part. Can. Marc. 16. Luke 24 Act. 13. Hebr. 9.10.  Our Lord jesus Christ is ascended up into heaven alone, without the help of the Angels, where he now is in the high Sanctuary of God, making intercession for us: But here in this place, the Angels must carry him up thither: for they would deal with him in heaven, even as they deal with him here upon earth: For, as they must needs carry their God, because he is of himself neither able to foot it, or yet ride, without they carry him & hold him: they would have the Angels carry him up into heaven, because they themselves are not able to do it.  
b Here, gentle Sir john playeth the parts both of jesus Christ, & of judas also, if we will believe our venerable Masters: For, they say, that here he riseth up, representing thereby jesus Christ when he rose up, after he had prayed in the Garden: and then playeth judas part, kissing the Aultare, as judas at that time kissed Christ. Wherein their Maystershippes Worshipfulnesse, observe no great good order. For, first of all, they crucify him in their Sacrifice, and afterward put him into the Garden to betray him, and then play judas his part, thrusting him into the hands of the jews.  
c These words manifestly declare, that they were not appointed for such Masses as are celebrated at this day, but for a general Supper and Communion, which was made unto all the people. For, to what purpose should such a prayer serve, if there should be none to communicate but the Priest himself that sayeth the Mass? For, according to the meaning of this prayer, it extendeth itself no further, but to as many as are partakers of the body and blood of jesus Christ who communicate in the Sacrament of the Supper, in such sort, as we have often heretofore said. Whereupon it followeth, that the Mass also serveth for none, but for such as there communicate, and receive at the Supper as the Priest doth. I speak thus much because he himself believeth that the Mass should be received for the Supper of jesus Christ. For, he there commandeth, all those to take and eat the bread, and also drink the wine, which there are offered, who according to the Lords ordinance, mean to be partakers of the things by them signified, after such manner as he had appointed.  
d Here, Mast person crosseth himself, for fear he should lose himself, 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 ut in dulgeas deprecamur, per cundem Christum Dominum nostrum. Amen.   

ᵃ The commemoration for the dead. 
Pelagius.   
ᵇ REmember also, O Lord, those thy holy men and women servants. N. which are gone before us, with the sign of faith, and do sleep, in the sleep of pea●e: † to them O Lord, and to as many as rest in Christ jesus, we beseech thee grant place of refreshing of light and peace, through the same Christ jesus our Lord.  
So be it.   
a It was forbidden by the first Bracarien Council, celebrated about the days of Pope Honorius, that there should be no commemoration made in the oblation (that is to say, in the Supper, by the ancient Fathers so named, and now amongst the Papists called the Mass) for those that violently killed themselves, either by the sword, poisoning, hanging, or breaking of their necks, or by any other mean whatsoever, and that their bodies should not be buried with singing of Psalms, 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 unbaptized. Which ordinance confirmeth that which we have already spoken of, elsewhere, of those causes for which the commemoration of the dead was in old time brought in amongst the Ecclesiastical assemblies, and especially about the administration of the Supper, making thereby a difference betwixt those that died in the union & doctrine of the Church, and others that were separated from the same, or that had given occasion of offence thereunto.  
b This Memento, and the Prayer therein contained for the dead, greatly serveth their turns, who give money for the saying of Masses, for the delivering of poor souls out of Purgatory: For, he speaketh but of those which are already in heaven: for whom Master Nicholas prayeth, that they might enjoy that, which they already enjoy. For, what is it to sleep, and rest in the sleep of peace and in Christ, but to rest with jesus Christ in his Kingdom? And what other refreshing of light and peace can they have, seeing they have the same already? And therefore do we not here, manifestly see, how these scoffers mock and jest at poor, abused, and blind Christians, and under what colour, they spoil and rob them? For, they think it not enough that they have falsely counterfeited their Purgatory, to roast and fry poor souls: But also, if all that they say were true, they more and more deceive the miserable people, making them believe that they pray in their Memento, for the souls, that are detained in the pains of Purgatory, and yet do nothing less, as their own Canon well testifieth: if they will not expound the words contained in this commemoration, in a clean contrary sense, and otherwise, than the meaning of those words import.   

Of the eleventh part of the Canon, containing the last commemoration of the Saints. CHAPTER XLV.  

Hic percutit pectus suum, aliquantulum altius, dicens.  
NO bis quoque peccat oribus famulis tuis, de multitudine miserationum tuarum sperantibus, partem aliquam et societatem donare digneris, cum tuis Sanctis Apostolis & martyribus, cum johann, Stephano, Mathias Barnaba, Ignatio, Alexandro, 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, † vivificas, † benedicis, & praestas nobis per † ipsum, cum † apso, & in † ipso, & tibi Deo Patriomnipotenti † in unitate spiritus † sancti, omnis honor & gloria.  
Nota, tres primas cruces fieri super hostiam & calicem communiter. Dicto,  
Et praesta nobis.  
Discooperit Calicem, & accipiens corpus Domini, signat ter cum ipso super Calicem, à labio in labium, dicens.  
Per ipsum etc.  
Elevatis autem digitis cum corpore Domini signat bis inter se & calicem, àlabio calicis incipiendo, dicens.  
Est tibi Deo Patri. etc.  
Quo finito, tenet corpus Domini super Calicem, & parum levato Calice cum ambabus manibus, dicit.  
Per omnia saecula saeculorum Amen.   

ᵃ Here he striketh himself on the breast saying somewhat louder.  
ᵇ VOuchsafe to grant unto us also miserable sinners, thy servants, which trust in the multitude of thy mercies, some part & company with thy holy Apostles and Martyrs, as with john, Steven Matthew, Barnabas, Ignatius, Alexander, Marcelline, Peter, Felicite, Perpetua, Agatha, Luce, Agnes, Cicely, Anastase, and all the rest of thy Saints: into whose companies, we beseech that it would please thee to admit us, not making account of any our merits, but to pardon us through thy dear Son Christ jesus our Lord.  
ᶜ To this is made no answer of Amen  
ᵈ For whose sake, O Lord, thou always createst, † sanctifiest, † quickenest, blessest, and bestowest upon us these benefits: by † whom with † whom, and in † whom, to thee, God the Father almighty in the unite of the holy † Spirit, ᵉ be honour and glory.  
ᶠ Here is to be noted, that the three first crosses are commonly to be made over the host and Chalice, over the one and other. After he hath said,  
And give us.  
He uncovereth the Chalice, and taketh the lords body, and with it, thrice crosseth the Chalice from one side to another saying.  
Through the same, etc.  
And lifting up his fingers with the body of the Lord, maketh the sign of the cross twice between him & the Chalice, beginning at the side of the Chalice, saying.  
To thee it is, God the Father, etc.  
When he hath so done, he holdeth the body of the Lord over the Chalice, and after he hath a little lifted up the Chalice with both his hands he saith.  
For ever and ever. So be it.   
a There is never a place in all this mask, wherein Sir Gurdegobreasse more mumpeth and moppeth, and maketh more pitiful faces, than he doth in this, without it be when he goeth about to eat his God. This poor Sir john had here great need to be comforted: for he is left here post alone, and hath many things to do. For, after he hath, all alone, played the parts of judas, the jews, Pilate, and the hangman, 
Alam. de office Miss. Cap. 25. Berno de office Miss. Cap. 17. Nicol. de Plo. de expos. Miss  and crucified and Sacrificed jesus Christ: he must here yet once more play the part of the jews, who knocked upon their breasts, after that jesus was dead, & of the thief that hung by him. Our young Masters say, that this was an honest thief, but they may peradventure be deceived. And besides this he must also play the Centurion's part, who said, Truly this was the very Son of God. And therefore, he knocked upon his breast, lifted up his voice, and confessed himself to be as great a sinner as any of the rest.  
b This is the last commemoration of the saints that is in all the Canon. And here it might very well be disputed, wherefore the men and women Saints that are here named, are rather put in in this place, than a great many of others that are far more worthy. Howbeit we will leave the deciding hereof unto our young Masters.  
c They have great reason, that no Amen, be here answered, for the ratifying of that, that hath been already said. For, what hope aught these Apostles have to come into the company of the Saints that are with God, who so villainously here renounce the very Son of God, by whom and through whom the Saints are entered into that heavenly glory, and who take a clean contrary course, to walk in that way which the Saints went for the attaining thereto. There is no doubt, but that this prayer is as well heard, as was Balahams', who desired to be in the company of Israel, 
Dur. Rat. lib. 4. Nico. de Plo. de expos. Miss.  and that his soul might die the death of the righteous. Howbeit, these Gallauntes our young Masters never allege any such cause, but say, That it is because that the Angels answer him, and that this is the very place wherein they do this office.  
d There is never a place in all this jolly mask and morisdaunce, wherein Sir Gurdegobreasse better, or more notably bestirreth his sleight fingers, nor wherein he causeth his God more justelie leap over, about, and on every side his Chalice, or yet maketh him fetch more dangerous somplesauntes fore right, thwart, and every way, then in this. And beside, after he hath made him frisk and gambaulde his fill, than he showeth him on the one side of him, and not over his head as he did before: But all on the one side, as our Roguing bearewardes are wont to do with their Apes, when they have caused them skip and dance until they can no more: as if he should say as they are wonted: Now jacke, see thy keeper. Here Sir Gurdegobreasse maketh other manner of countenances, than erst he did, when he was so pensive and alone. For he right well showeth that the gout is not in his fingers. And beside, there is never a place that he had need take greater heed unto, that he make not roundelles in stead of crosses, than this, according to the advertisement that we have already set down in the cautels. For, he goeth about his work so nimbly, as that a man would think that he did but turn and return his hands, as though he would make nothing but roundels, or else Saint Andrew's crosses, in stead of foreright crosses.  
e If all honour and glory be due unto God, as it is in deed, why then do these blasphemers so often spoil him thereof, and especially in their Masses, giving it to creatures.  
f This advertisement is to teach Sir Gurdegobreas how to compass his turns & half turns which here he must make. But who would not tremble with fear, to hear the words which they here speak? For, they always call their round cake which they make here frisk and gambauld, The lords body. Are they not afcarde, thus to blaspheme him? For, if this be the body of jesus, must he be thus led and played withal? Was there ever Cat in taking of a mouse, that ever played with the mouse, as they play with him? What is he that can but marvel at the great goodness of God, that is able so long to abide these so horrible blasphemies, as to call a round cake, the body of the Son of God, and beside make it thus trip and dance?   

Of the sift part of the Mass, called the Communion, and first of the lords prayer, and silence of the Mass. CHAPTER XLVI.  

PEr omnia saecula seculorum. Amen.  
Hic reponit hostiam, & Calicem ipsum cooperit, dicens,  
Oremus. Praeceptis salutaribus moniti, et divina institutione formati, audemus dicere, Pater noster qui es in coelis, etc.  
Resp.  
Sed libera nos à malo.  
Post Pater noster Sacerdos levando patinam sursum, dicat.  
Amen. Libera nos quaesumus Domine abomnibus malis praeteritis, praesemibus, & futuris: & intocedente beata & gloriosa semper Virgine Dei genetrice Maria, & beatis Apostolis tuis.  
Hic, tangat de patena corpus Christi, postea, Calicem in tribus locis, dicendo.  
Petro, Paulo, atque Andraea cum omnibus Sanctis   

FOr ever and ever. So be it. 
a Gregory.   
ᵇ Here he layeth down the Host, and covereth the Chalice, saying,  
ᶜ Let us pray. We being by wholesome commandments admonished, and by the divine institution framed, dare bouldelie say, Our father which art in heaven. etc.  
Answer.  
But deliver us from evil.  
After the lords prayer, the priest lifting the ᵈ Platine on high, let him say.  
ᵉ So be it. We beseech thee, O Lord to deliver us from all evils passed, present, and to come, and by the intercercession of the always blessed, and glorious Virgin Marie, God's mother, and of thy holy Apostles.  
ᶠ Her, he must touch the body of Christ with the Platine, and then the Chalice in three places, saying.  
With Peter, Paul, Andrew, with all the Saints.   
They which divide the Mass into six parts begin here, the fift, which they call the perception of the Sacrament, and communion, although there be no communion at all.  
a There is as great reason in this per omnia, as in the other which they say after their secreats, for the beginning of their preface. For our young Master the Consecratour and Conjurer, hath mumbled up in secret, all his Canon hitherto, & afterward, beginneth to roar out in his bulchins voice this his jolly per omnia.  
b There is in this part, 
Ber. Micro de office Miss. c. 17 Alam. de office Miss. Cap. 30. Dur. Rat. lib. 4. Ru. de resupar Nicol. de Plo. 5. part. Miss.  by the Romish order, in all solemn Masses, great mysteries, in the manner of the handling, holding, covering & uncovering the Paten: and about the Deacons, Subdeacons, and Acolites: who according to our young masters expositions, do here represent the women which came to the Sepulchre of jesus Christ. Howbeit, we will not busy our heads any farther about this gear. It shall suffice us to understand, that our young masters expound the paten, to signify the largeness of charity. And surely they have great reason in it. For, there is no doubt, but that these our young masters have very large platters and saucers at their table. Moreover, after that Sir Gurdegobreas hath played the passion and death of jesus Christ, he passeth from that, and thrusteth himself in, to play the burial, resurrection and ascension, even to the very end of the Mass. And because, when he hath made his white God lustily dance and skip, he now layeth him down to rest a while: howbeit he resteth not there long. And after he hath lifted him up, he layeth him down again, and when he hath crucified him, he putteth him into the grave. And because he keepeth here again silence, as he doth in the recital of the Canon: Therefore this place of the Mass, is properly called the Silence: and the Priest, softly and secretly sayeth this prayer, after he hath said the lords prayer, because he hath put his jesus into the Sepulchre. And in this sort expound they these ceremonies, and all the rest of the ceremonies that follow. Howbeit this should never have needed, if a man would but touch the tenth part of the dotages which these dotterels set forth, to make them agree with their foolish dreams.  
c It hath heretofore been said, That the Apostles appointed the lords prayer, which they call Dominical, to be recited in the supper. And we again read, that this was ordained by Gregory the first, and that he added this little preface, which the Priest reciteth before it. Whereupon, there were some that noted him of folly, 
Berno. Microlog. de office Miss. Ca 12. Dur. Rat. lib. 4 Rub. de patr. no. Nico. de Plou. 5. part. Expo. Miss. Li. Concil.  & reprehended him for it. And therefore he was enforced to purge & defend himself of it, as in his registre we read: where he, amongst other his reasons allegeth: That it was not likely, that the prayers which the schoolmen collected, and put into the Canon, were to be recited, and therefore much less the lords prayer. And because there were certain Priests in Spain, which said it not, It was ordained in the fourth Council of Tolete, celebrated about the time of Honourius the first, that what soever Priest, or Clerk, that said it not aswell in the public office, as in the particular, should be deposed from his dignity and office. It is wonder to see how shamefast our young masters are here. For they speak as if they durst not say this prayer, except they were commanded & taught to do it out of the doctrine of jesus Christ: without which, in truth they ought not do. For they ought not take in hand any divine service, without his ordinance. But why were they not so ashamed, in all the rest of their dealings? And wherefore were they so bold, rash, & arrogant, to thrust in such a number of their doting inventions, dreams, and blasphemies, into the pure & holy ordinance of jesus, the son of god? Moreover, we might show how well this prayer agreeth with their own doctrine, if we had not set the same forth at large in those our dialogues, wherein we have made an exposition of the same: howbeit we will here touch only one point, that greatliest appertaineth to this matter: and that is this, that when our Lord jesus Christ teacheth us to seek after god our father in heaven, he admonisheth us, that he will be served with a spiritual service, & which alone he accepteth of, as our Lord jesus Christ himself teacheth us, in the talk which he had with the woman of Samary, 
john. 4.  about this matter. Now, we must not worship & honour the son, otherwise than we would honour the father, because there is always but one & the self same essential & substantial God. And therefore if we will worship him, as he is to be worshipped, we must lift our hearts up unto heaven, where jesus Christ, as S. Paul telleth us, 
Coloss. 3.  sitteth at the right hand of God his father: & not seek to worship him here below on earth in a piece of bread, a round cake, a goblet, in the hands of my young M. in a pyx, amongst vermin & mice, who are always at war with this poor white God. Wherefore, we are thoroughly to consider of those words which the Priest speaketh, when he nameth heaven, in the beginning of his prayer. Where he admoniseth us to lift up our hearts, & after when he cometh to say, Panem nostrum, etc. our daily bread, he in many places lifteth up his round cake above his shoulders, as if he would say, let him alone in heaven, & worship him here in this round cake. Or, it may be, he doth it for this purpose, to declare that this round cake, is the daily bread of these young masters. For they may boldly vaunt, that he feedeth them, and that he hath many of these praesta quaesumus young masters, who would have very hungry bellies and lean chaps, if this jolly little round shorn God, like a Priests round shorn crown, got them not two or three, two pences a day, through out the year.  
d After that my young master hath made great sport with his round cake, and his goblet, then must his saucer also have his turn.  
e In other places the Clerks, or else the Angels, say Amen. But here, our master Martin himself sayeth it: wherein, I tell you, are no small mysteries. Howbeit we will not tell what they are, because they are above our reach. And beside, After he hath aloud roared out the Pater noster, he again returneth to the mumbling up of other blasphemous prayers, calling upon others, than jesus Christ. Now, our young masters yield a very strong and notable reason, for the roaring out of the lords prayer, seeing that all the whole canon is said in secret, and beside, all the rest of the prayers which follow immediately after. It is, say they, because this prayer is taken out of the Gospel, and because that jesus Christ commanded, that that which he said in secret, and in the ear, should be preached above in the house tops, in the open places and streets. Wherein I can not but take it in good part, and greatly thank them for their so free confessing of the truth. Whereupon, we may contrariwise conclude, that it is no marvel, though they mumble up and buzz all the rest, and especially their whole Canon, secretly & softly, as all Conjurers do, which is clean contrary to the doctrine of the Gospel, and full of most horrible blasphemies.  
f Here again we see, how he playeth with his paten and saucer.   

Of the breaking of the host, of the Agnus Dei, and of the priests draft of wine. CHAPTER XLVII.  

HIc signat se de patena.  
Deinde submittit eam hostiae, & calicem disco operit, dicendo,  
Da propitius pacem in diebus nostris, ut ope misericordiae tuae adiuti, & à peccato semper simus liberi & ab omni perturbatione securi.  
Hic accipiat corpus Christi cum reverentia, & frangat super calicem in tribus partibus, dicendo,  
Per eundem Dominum nostrum jesum Christum filium tuum qui tecum vivit & regnat in unitate Spiritus sancti Deus.  
Et secundam partem in sinistra manu extans, reponit in patena.  
Posteà elevet modicum tertiam partem cum calice, dicens,  
Per omnia secula secul.  
Respon. Amen.  
Hîc facit tria signa crucis cis super sanguinem cum illa tertia part, dicens,  
Pax † Domini † sit semper † vobiscum.  
respond.  
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 eye requiem.  
Loco  
Miserere nobis.  
Et tertio additur,  
Dona eye requiem sempiternam.  
His dictis, mittat particulam hostiae cum qua signavit, in sanguinem, dicendo,  
ᵉ Haec sacra sancta commixtio corporis & sanguinis Domini nostri jesu Christi, fiat mihi, & omnibus sumentibus, salus mentis & corporis, & ad vitam aeternam capessendam, praeparatio salutaris, per Christum Dominum nostrum.   

HEre, he crosseth himself with the paten.  
Then, he layeth the host upon it, and uncovereth the Chalice, saying,  
Thou, being merciful, give peace in our days that we being aided through the help of thy mercy, may always be freed from sin, and void of all trouble.  
ᵃ Here, he taketh reverently the body of Christ, and breaketh it in three pieces over the Chalice, saying,  
Through the same our Lord jesus Christ thy Son, who liveth and reigneth with thee, God, in the unity of the holy Ghost.  
And the second part being in his left hand, he layeth down in the paten.  
Afterward, he a little lifteth up the third part with the Chalice, saying,  
For ever and ever.  
Answer, So be it.  
Here, he maketh three crosses over the blood, with the third part of the host, saying,  
The peace † of the Lord † be with you † always.  
Answer.  
And with thy spirit.  
a O Lamb of God which takest away the sins of▪ the world, have mercy upon us. O Lamb of God which takest away the sins of the world, have mercy upon us. O Lamb of God which takest away the sins of the world, grant us thy peace.  
In the mass for the dead it is said,  
Grant them quiet rest.  
In steed of,  
Have mercy upon us.  
And in the third place is added  
Grant them rest everlasting.  
ᵈ When he hath so said, let him l●i fall that piece of the host, wherewith he crossed, into the blood, saying,  
ᵉ Let this holy and sacred mixture, of the body and blood of our Lord jesus Christ, be made unto me, and to as many as receive the same, salvation both of body and soul, and an healthful preparation for the obtaining of everlasting life, through jesus Christ our Lord.    

Of the points that are to be noted upon the text next going before. CHAPTER XLVIII.  
a Mark here an horrible and wicked kind of speech. For, he speaketh in this place, of the body of Christ, as of the body of a thief which should be delivered into the hangman's hands, to be broken & laid upon the wheel. And although he be notwithstanding commanded, very reverently to receive it, yet he meaneth forthwith to break it in pieces: and that over the Chalice, for fear any piece thereof should fall beside it, & so be lost. The Romish mass book, and the mass book that is set forth according to the use of Lusanne, call it somewhat more cunningly. For, in steed of calling it the body, they call it the host, which, he must first of all break into two pieces, & after that, break one of those two pieces into two other pieces, to the end there might be three in all. Now, herein are again diverse and sundry mysteries, mystical senses, & strange expositions, touching this breaking, & the pieces of them, & the significations of every of them, howbeit it is enough that we have sufficiently spoken of this trash else where. For it grieveth me to lose so much time about the removing of this filthy & bald paltry stuff, although I have but even somewhat slightly and superficially heretofore slipped them over.  
b How is it possible that this young master, can any way once think of the passion and death of jesus Christ, when as he is troubled about so many devices, & making of so many faces & countenances as he must make all the time of this mask, wherein he intendeth to represent the same? Surely, this saucer & paten of his is very cleanly removed. There is not a kitchen boy in the whole world that is better able, more speedily to remove his dishes and platters than this good old shot removeth his saweer.  
c This poor lamb, me thinketh, should here be greatly afeard, when he seethe himself in the wolves claws, ready to be devoured. We see here what a jolly S. john this is, that speaketh to so jolly a jesus Christ, made & fashioned of a piece of paaste. And it is no marvel, though he speaketh his words thrice one after another. For, the round cake, whereunto he speaketh, hath very thick ears, and therefore very dull of hearing, for the understanding of that which he speaketh unto it. Alamarius & Berno, 
Alam. de office Miss. Ca 33. Microlo de office Miss. Ca 18.  according to the ordinance of Sergius the first, as concerning the Agnus Dei, etc. which hath been already spoken of, say, that he ordained, that the Agnus Dei, should be song, whiles the body of our Lord jesus Christ was in breaking, and plucked in pieces, to the end, forsooth, say they, that he, whose body we see & believe, to be broken, should be merciful unto us. Here, they speak even as grossly and slanderously, as the Alphabet and mass book of the Priests imprinted after the use of Geneva doth, whereof we have so often spoken. And beside, he addeth that after this breaking, all must communicate, during the time that the Antiphone, called the communion, be song, whereof, we will incontinent speak.  
d Here, he taketh his own draft of wine. We are not to make recital of that which hath been already said, as concerning this matter. It should seem, that their meaning here, is, to join the blood and the body together: because they were severed. And therefore they should temper the whole body together, and not the third part thereof only, neither is it the third part in very deed, but an half, of one of the halves.  
e Seeing there is none, that taketh part of this draft of wine but Sir john himself: he prayeth but in vain in that prayer which he mumbleth and buzzeth up, praying, that it might chief be for the salvation both of his own soul and body, and then for the salvation also of as many as should take the same. For, who are they that receive any part thereof? Here again we see, another testimony, which very well agreeth with that which we have heard Berno so much speak of, 
Berno. Microlo. de office Mass. Ca 19 De Conse. dist. 2. Ca Qu●m omne & Ca Cum primis.  as concerning the general communion of all. For if there be no supper and communion, but only for the Priest which sayeth the Mass, this prayer must be changed, or else some of the words be left out. I will say nothing of the blasphemy that is in it, wherein this blasphemer desireth that the mixture which is made with that draft of wine, might be for the salvation both of soul and body, of all those that should drink thereof, and a preparative for the receiving of everlasting life. But let us now speak what an hard matter it is on the contrary side, where it is forbidden to mingle the bread and wine together, as we have else where declared: and where commandment is given, that they should be received severally: according to the ordinance of our Lord jesus Christ, and not one, without the other: as may appear by the decrees which are recited under the names of julius the first, and Gelasius the first. Wherefore, by these decrees, It is not lawful by the first, either for Priest or people, to mingle any of these things one with another: nor yet receive the bread without the wine. Now, let our young masters, if it may stand with their good pleasures, resolve us of this hard doubt: & yield us a sounder resolution then that which is set down in the gloze of the decrees: or else it will breed them a great inconvenience in the matter. Moreover, as concerning this mixture of the bread and wine, which they call the Body and Blood of our Lord jesus Christ, 
Alam. de office Miss. Cap. 31.  Alamarius maketh mention of the diversity that is therein. For some do it, before the Agnus Dei, as the romanists, and others after, as the genevians & Lausannistes. Howbeit, all this is to no purpose.   

Of the Peace, Preparation to breakfast, and of the priests Communion. CHAPTER XLIX.  

ᵃ Give peace in our time, 
Miss.  O Lord, because there is none other that fighteth for us, but only thou, O God. Peace be in thy power, and abundance in thy towers.  
ᵇ Let him here kiss the par, 
ᵃ Inno. 1. Leo. 1.  and say,  
ᶜ Peace be unto me, O father, & to thee brother, and to the whole Church of God also.  
Howbeit in the Masses for the dead they use not the pax.  
ᵈ Then let him bow down himself very low, and say,  
O Lord, holy Father almighty, and everliving God, grant me, I beseech thee, that I may receive this body and blood of our Lord jesus Christ worthily, that by the same, I may ᵉ deserve to have remission of all my sins, & be replenished with thy holy spirit, for thou art God, ᶠ alone, and without thee, there is none other, whose kingdom is everlasting, world without end. Amen. ᵍ O Lord jesus Christ, the son of the living God, who through the will of the father, working with the holy spirit, haste, through thy death, quickened the world, deliver me by this thy holy body & blood, from all mine iniquities and miseries: and make me always obedient unto thy Commandments, and never be separated from thee. Who livest & reignest with the same God the father, in the unity of the holy spirit, world without end. Amen.  
Let him continue thus bowed down.  
ʰ Let not the receiving of this thy body, O Lord jesus Christ, which I here unworthy, presume to take, turn unto my judgement and condemnation but let it, through thy goodness, serve to defend both my soul and body, and be in stead of a medicine to me, who livest and reignest with God the father, etc.   

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 pacem, dicendo,  
Pax mihi pater, & tibi frater, & universae 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 jesus Christi ita dignè sumere, ut per hoc merear remissionem omnium peccatorum meorum 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 jesis Christ Fitij Dei vivi, qui ex voluntate Patris, cooperant Spiritu sancto per mortem tuam mundum vivificasti, libera me per hoc sacrosanctum corpus & sanguinem tuum à cunctis iniquitatibus meis & ab universis malis: & fac me tuis semper obedire mandatis, & à te numquam in perpetuum separari permittas, Qui vivis & regnas cum eodem patre, in unitate eius. Spiritus sancti, Deus, Per omnia secula seculorum. Amen.  
Continuet sic inclinatus.  
Perceptio corporis tui, Domine jesu Christ, quam ego indignus sumere praesumo, non mihi proveniat in judicium & condemnationem: sed pro tua pietate prosit mihi ad tutamentum animae & corporis, & ad medelam percipiendam, Qui vivis & regnas cum Deo Patre, etc.    

Of the points that are to be considered, upon the matters next going before. CHAPTER L.  
a IF there is none other that can give peace, nor fight for us, but God alone, which in deed, we must needs acknowledge and confess: we are not then to desire these things at the hands either of men or yet women Saints: nor yet make S. George, S. Christofer, or yet S. Barbara, and such like, the patrons of war, as the heathen made Perseus, Minerva, and Bellona the Gods and Goddesses of war, in the stead of Mars.  
b The Priest, as the popish manner is, kisseth the Altar, & giving the pax to the Clerk, saith, peace be with thee: and the Clerk answereth, And with thy spirit. 
Miss. R. Berno de office Miss. Ca 18.  Berno saith, that the pax, according to the ordinance of Innocent, is given before the Communion: signifying thereby, that he eateth his own judgement, which presumeth to communicate, before such time as he be first reconciled to his brother, and hath agreed with him. Here again we see, that he joineth the pax with the Communion: which no whit agreeth with that, that Durand and his companions have else where brought in. But must he have an Idol to put him in mind of that, whereof the Supper and Communion is a Sacrament? In stead of this Idol my young master kisseth, as we have before said, either the Altar, the image of the crucifyx, the relics, or else the saucer, which they call the Paten. In other places, when any marriage is solemnised, both the Bridegroom and the Bride also, must open their purses wide, if they mean to kiss this jolly Idol the pax. In very deed, if it brought them a good and long lasting peace, they could not pay too much for it. Howbeit it behoveth them to have another manner of peace than they shall get by it.  
c Here is to be noted, that in this kind of dealing, my young master is called father: which thing in deed, oftentimes falleth out rightly, and especially when the son helpeth the father to say mass, as it many times cometh to pass in this great multitude of priests bastards.  
d Here, M. Gourdy beginneth his Benedicite, & is more eager & earnest unto his breakfast.  
e Although this blasphemer desireth God here, to make him worthy of this Sacrament, yet would he have forgiveness of his sins, and by his merits, be replenished with the grace of the holy Ghost, and not by the death and passion of jesus Christ alone.  
f He confesseth here, that there is none other salvation but in God alone, and yet for all this he seeketh for more, and addresseth himself more to other creatures then unto him, who is the alone Saviour, and creator of all things.  
g There were some reason in this prayer, if it were applied to the true supper of jesus Christ, which sendeth us unto his death: by which we receive his body and blood, which is the fruit, that is here by them required, & not by this most blasphemous sacrifice, whereof mention is made in the Canon. 
Micro. de office Miss. Ca 18.  Berno saith that this prayer is not taken out of any certain order or usage, but only from the traditions and inventions of devout men. He saith the like of others also, which are said in the delivering and receiving of the Communion.  
h Here is a prayerful of great blasphemy. For our Saviour Christ saith, 
john. 6.  That whosoever eateth me, liveth by the means of me. And yet this blasphemer prayeth, that the receiving of his body might not turn to his condemnation. Howbeit, this so gross an error & blasphemy, proceedeth from that which we have so often heard out of the prose of Thomas of Aquine, which hath heretofore in part been expounded, for want of distinguishing the difference that is between the Communion of the faithful, & the faithless, & of the sign, without the thing signed, & with it. There might be here some likelihood, if he meant, by the body of our Lord jesus, the bread which it presenteth: howbeit he understandeth it after the popish manner. For so the faithless may receive the sign: but none can receive the body of our Lord, signified thereby, but the faithful only.   

Of the Priest his Breakfast, and Communion. CHAPTER LI.  

Hic accipiat patenam cum corpore Christi, dicendo,  
Panem caelestem accipiam, & nomen Domini invocabo.  
Deinde ter reverenter dicat, percutiens pectus,  
Domine, non sum dignus ut intres sub tectum meum: sed tantùm dic verbo, & sanabitur anima mea.  
Hic sumat corpus reverenter, signans se illo, dicens,  
Corpus Domini nostri jesu Christi custodiat animam meam in vitam aeternam, Amen. In nomine Patris † & filii & Spiritus sancti.  
Posteà discooperiat calicem, & flexis genibus salutet, & dicat,  
Quid retribuam Domino pro omnibus quae retribuit mihi? Calicem salutaris accipiam, & nomen Domini invocabo. Laudans invocabo Dominum, & ab inimicis meis saluus ero.  
Hic sumat sanguinem, signans se cum illo, dicens,  
Corpus & sanguis Domini nostri jesu 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, & habitavit in nobis. Agimus tibi gratias, Rex omnipotens Deus, pro universis beneficijs tuis, qui vivis & regnas Deus, Per omnia secula seculorum.  
Posteà purificando manus, & lingendo digitos, quibus tenuit corpus Domini, dicat,  
Corpus tuum Domine, quod sumpsi, & sanguis quem potavi, adhaereat visceribus meis: & praesta ut in me non remaneat scelerum macula, quem pura & sancta refecerunt sacramenta, Qui vivis & regnas, etc.  
Nunc dimittis servum tuum Domine, secundùm verbum tuum in pace.  
etc. usque ad finem Cantici, cum  
Gloria Patri. Sicut eerat  
Kyrie eleison, Christ eleison.  
Kyrie eleison, Pater noster. etc.   

ᵃ HEre, let him take the paten with the body of Christ, saying,  
ᵇ I will receive the heavenvly bread, & call upon the name of the Lord.  
ᶜ Then striking himself on the breast, let him reverently say,  
ᵈ O Lord, I am not worthy that thou shouldest enter under my house roof: but only say the word, and my soul shall be saved.  
ᶠ Here, let him reverently take the body, and cross himself with it, saying,  
ᵍ The body of our Lord jesus Christ, preserve my body & soul unto everlasting life. So be it. In the name of the Father, † of the son, & of the holy ghost.  
ʰ After this, let him uncover the Chalice, and bowing his knees salute it, and say,  
ⁱ What shall I give unto the Lord, for all those benefits which he hath bestowed upon me, I will take the cup of salvation, and call upon the name of the Lord. I will give praise, & call upon the Lord, & so shall I be saved from mine enemies.  
ᵏ Hear let him take the blood, and cross himself with it, saying,  
The body and blood of our Lord jesus Christ, preserve my soul unto everlasting life. So be it.  
ˡ Than let him say, taking the wine with water.  
Let us, O Lord, receive that with a pure mind, which we have taken in at the mouth: & of a temporal present, Let this be to us an everlasting remedy unto everlasting life. So be it.  
And the word became flesh, and dwelled amongst us. We yield thee hearty thanks, Almighty king, God eternal, for all thy benefits, who livest and reignest world without end.  
ⁿ After that, when he hath washed his hands, and sucked his fingers, wherewith he held the body of the Lord let him say,  
ᵒ Thy body, O Lord, which I have received, and thy blood which I have drunk, I beseech thee vouchasafe to cleave to my bowels: and grant that there remain in me no spot of sin, which have been refreshed with this pure and holy Sacraments, who livest and reignest, etc.  
ᵖ Lord now lettest thou thy servant departed in peace, according to thy word, etc.  
Unto the end of the song, with  
Glory be to the Father, etc. as it was, etc.  
Lord have mercy upon us. Christ have mercy upon us.  
Lord have mercy upon us. Our Father. etc.    

Of the matters that are to be considered of, upon the Priest his breakfast and Communion. CHAPTER LII.  
a THe body of Christ is not a round cake divided into four quarters, as is the round cake of this our Sir Gurdegobreasse.  
b He must receive another kind of bread, than this round cake, if he will have the heavenly bread.  
c Here is a very pitiful Sir Gurdey.  
d Here is a pleasant Centurion, who speaketh unto his round cake, even as the Centurion in the Gospel, spoke unto jesus the very Son of God.  
e The house roof of this scurvy shaveling, is his belly, wherinto, he meaneth like a ravening wolf, to swallow up, this silly lamb which he now calleth Lord, upon whom before, he hath called for mercy, that afterward he might devour him.  
f The body, that is to say, the round cake, is very easily to be handled, and very light to cross himself, and serve him to play withal like a fly flap, because the flies should not trouble and vex him when he is at breakfast, and drinking of his wine.  
g Such a prayer, no whit appertaineth unto this round cake, nor yet unto this banquet whereat jesus Christ is not present.  
h Here, he more honoureth his Goblet, than he doth the body of his God. Howbeit I do not greatly marvel at that: Because his Goblet is made either of gold, silver, or at least, of very fine tin: and his God, is made of no better stuff, then of a piece of past. And beside, the Goblet is a pleasant thing to such sipping mates.  
i These verses of David are here again as properly applied as they were in that place, wherein they were heretofore propounded.  
k Here, he must make the Goblet also, to frisk a little about for the crossing of himself, as well as he made the round cake frisk about to cross his reverend worshipfulnesse.  
l This wine and this water are no blood, as that was which he even now swallowed down, but are only given him to make clean and rinse his Goblet and wide weasant, lest there should remain 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 have reason to purify and cleanse themselves, after they have polluted their hands and mouths, with such horrible sacrileadges and blasphemies, committed as well against the death and passion, as also against the body and blood of our Saviour and Redeemer jesus Christ. Howbeit let us consider of that which they speak. How shall we receive the self same thing with our souls, which we receive with our mouths? For, the soul hath no such mouthas the body hath, neither doth it eat or yet drink so: neither is it in such sort fed, either with such meats & such drinks. For, bread & wine, do serve to feed the body, and not the soul, save that the soul is taught by them, by reason of the bodily senses, of spiritual and invisible things, which are signified by these visible and material signs. But the right meat and drink of the soul, are the body and blood of jesus Christ, not corporally taken by the mouth of the body, as the Popish Church teacheth. But spiritually, by the mouth of faith: which is the mouth of the soul and spirit, by mean whereof, the body is also afterward spiritually fed, and it can not otherwise be. For, admit, that a man should eat the very body, and drink the very blood of our Lord and Saviour jesus Christ, yet should neither soul nor body Communicate thereof, nor yet be fed therewith, unto everlasting life. For, the heavenly and divine meat and drink, is spiritual, and received by faith. And where that is, we shall need none other. And therefore, the signs of bread and wine that are distributed to us in the Supper, are not given us, that with them and by them we should receive the body and blood of our Lord and Saviour jesus Christ, as if a piece of flesh should be given us to eat without bread, or in past, and wine in a cup to drink, as the Romish rabble, and certain others, understand and take it, who corporally conjoin the signs, with the things signed and signified: But are given to us, lively to represent unto our bodily senses, that which our Lord representeth to our inward senses, or rather to stir up and dispose the whole man, to receive the heavenly and divine gifts, through faith and in spirit. Again, if this bread and wine which the Priest receiveth in the Supper unto himself alone are the body and blood of jesus Christ, as he taketh it, and would have men believe it, so that there remaineth no more substance of the bread and wine: then surely, this gift and present is not corporal, but everlasting even as jesus Christ himself is. And therefore he doth him great wrong, so to name it. If this then be not the body & blood of jesus Christ, but only bread and wine, as in very deed it is: which way can he make it become a remedy for eternal life? which remedy is in none but in jesus Christ alone. And beside, we are here further to note that, which the Priest sayeth, as if there were many, which banqueted with him at the very same table, & as if they had communicated of the self same Sacrament. Is not this a marvelous kind of mockery? He, verily thinketh, that this prayer was not made to be said in particular Masses, but when the people communicated together.  
n He forgetteth not here to suck his fingers.  
o Our young Masters say, that after this Supper is done, the body of jesus Christ returneth to heaven. Howbeit this our scabbed, scald, shorn squire, who gobleth him up, meaneth to have him remain in his entrails and bowels. It is also written in that small pamphlet called Stella Clericorum, that the Priest is jesus Christ his Sepulchre, because he swalloweth down his body and blood into his belly. moreover, he hath great reason to have his sins cleansed by the means of these notable and pure Sacraments which he hath received, by which, he hath so horribly renounced and blasphemed, even jesus Christ himself.  
p We hear see, a very pleasant Simeon, singing that song, which that good Simeon song, when he held the young child jesus Christ in his arms. Howbeit this our new Simeon, hath done much more, if we would believe him: For, he hath holden him, handled and tossed him, both alive & dead, even as big and great as he was, when he hung upon the wooden cross. May not he then very well sing, like the good servant of jesus Christ, who hath very notably honoured & magnified the glory of his Master?   

Of the sixth part of the Mass, called the Action of thanksgiving, and of the communion thereof, and of the points that are to be considered upon these matters. CHAPTER LIII.  

ET interea dum à ministro defertur Missale à sinistro latere Altaris in dextrun latus, Sacerdos ebibit guttas, quae remanserunt in Calais, acdeinde, extergit Calicem, postea legit Communionem, dicendo,  
In nomine Patris, & filii, & Spiritus sancti.  
Commun.  
Quotiescunque manduca bitis panem hunc & Calicem bibetis etc. usque reus erit Corporis & sanguinis Domini.  
Alleluia  
In medio Altaris versus populum, dicit,  
Dominus vobiscum.  
Resp.  
Et cum Spiritu tuo.  
Sacerdos.  
Oremus.  
Flexo uno genu.  
Post Communio.  
Fac nos quaesumus Domine, divinitam tuae sempi●ernae fruitione repleri, quam praeciosi Corporis & sanguinis tui temporalis perceptio praefigurat, Qui vivis & regnas, etc.   

ᵃ ANd while the Clerk is carrying the Mass book, standing on the left side of the Altar, unto the right, The ᵇ Priest suppeth up the small drops that are in the Chalice, and then maketh it clean. ᶜ After that, he beginneth to read the Communion, saying,  
In the name of the Father † and of the Son, and of the holy Ghost.  
ᵈ Communion.  
ᵉ As often as you shall eat this bread, 
ᵃ Gregory. Gelasius.  and drink this cup, etc. unto, He shall be guilty of the body and blood of the Lord.  
Praised be God.  
ᶠ In the midst of the Altar turned towards the people, he saith,  
The Lord be with you.  
Answer.  
And with thy Spirit.  
The Priest.  
Let us pray.  
Bowing one of his knees.  
ᵍ The post Communion.  
ʰ We beseech thee, O Lord, cause us to be replenished, with the everlasting joy of thy Godhead, which the temporal receiving of thy body and blood doth prefigure unto us, who livest and reignest, etc.   
a Here again, is another whole turn, from the one end of the Table to the other. And in all this whole dance, there are but two of these. For, from the first beginning of the Mass, even unto the Gospel, he standeth at the right side & passeth not above the midst of the Table, in all the turns he maketh, until the reading of the Gospel, and then he goeth further, and carrieth his book unto the left side, and there remaineth until this time, never going beyond the midst of the Table.  
b It is a pleasant thing to see, how this pickpot, rinseth & tosseth upsidedown here, his Chalice and licketh it with his tongue and lips. There is no doubt but that he maketh clean his plate. For, there was never kitchen maid that ever washed her spoons cleaner.  
c Here beginneth the sixth and last part of the Mass, called the Action of graces, 
Nicol. de Plo. De expo. Miss. 6. part.  because the Priest therein saith his graces, after he hath drunk up his wine, and broken his fast.  
d Berno saith, 
Berno de office Miss. Cap. 18. Mam. de office Miss. cap. 34. Ex lib. Con.  that this piece is called Communion, because it is said whiles the people are receiving of the Communion, which they should receive immediately after the Pax. Here again we see, a very evident testimony of the Communion of the ancient Mass. Whereof there was a Decree in the fourth Council of Tolete: wherein mention is made that certain Priests Communicated immediately after the lords prayer was said: and after, blessed the people. Which thing is there forbidden, and commandment given, to bless the people after the Lord's prayer: & beside, that the Sacrament of the body & blood of the Lord, should be received in this manner, to wit, that the Priests and deacons should communicate before the Altar, the Clergy in the Quire, & the people without in the body of the church. So that by this decree, there was but one common Supper for them all. And there was no difference in it, but the distinction of places, which was done for the avoiding of confusion in the Church. And because that in all ages, there were always many people, who honoured not, nor reverenced the Sacraments, ne yet the Communion of the Supper, as they ought: The ancient Counsels made many ordinances about them: as that for one, which hath already been alleged, as to communicate thrice a year at the least, if not oftener, which is continued amongst the decrees of the Agathens Council: 
Ex lib. Con.  where it was ordained, that they which did it not, should not be taken for Catholics, nor received amongst them: which is again renewed and confirmed by the Council of Toures, without exception of any, save such as were put from it for some notorious offences.  
e This piece called Communion, and the other following, Postcommunion, change, even as the Masses do. I have not set down this, here, at large, because that whatsoever is in it, is contained in the Epistle already set forth. Wherein we may again see, that these offices of the Romish Church, have been made without any great judgement, as good as they are. For how often have they been amended, and yet to no purpose? And beside, they set down this piece as a prayer, and action of thanksgiving, neither hath this been in it a●●●e long while, as herein we have an example thereof.  
f This is the sixth time that the Priest saluteth the people, there lacketh now none but the last, & that is to close up the Mass withal. The first is, before the first collect: The second, before the Gospel: The third, after the Creed: The fourth at the beginning of the preface: The fift, before he sayeth, The peace of the Lord be with you. In this sixth, he turneth himself towards the people, as he doth in the last.  
g There is greater reason to call this piece, the Action of thanksgiving, than the other, considering what name it carrieth with it, which signifieth, that it ought to be said after the Communion: and the other that goeth before, during the Communion, whereof it carrieth the name. For, thanks are properly rendered after that the Communion is done. This word again, giveth us to understand, that there ought to be a Communion in the Mass, and not the Priest his breakfast alone, which cannot be so called. There is a rule set down that as many prayers must be said for this postcommunion, as already hath been before said, of collects and secrets.  
h Methinketh that there are very improper and obscure kinds of speeches in this prayer: although that in the rest it is to be born withal. For, the taking and receiving of the body & blood of jesus Christ, to speak properly, is not temporal: as well because we receive them not only for the time, wherein we outwardly receive the signs of them in the Supper, neither yet for any temporal life: but that they should remain always in us, and we by them, be fed and refreshed. And therefore this aught to be said, of the outward signs & administration of the Supper, which prefigureth that perfect fruition of the Lords Table which is prepared for us in heaven, where we shall eat of the desired bread in the kingdom of God: which banquet we begin already here, by a spiritual communicating which we have with jesus Christ, as is figured to us in his Supper.   

Of the leave that is given to the people in the end of the Mass, and of the prayer which the Priest saith immediately after, and of the matters that are to be considered thereupon. CHAPTER liv.  

HEre let him kiss the image of the Crucifix, which is in the Mass book and then say,  
For ever and ever.  
Answer.  
So be it.  
In the midst of th' Altar towards the people, let him say,  
The Lord be with you.  
Answer.  
And with thy Spirit.  
Priest.  
ᵃ Go your ways, the Mass is  
Answer.  
Thanks be to God.  
ᵇ Note, that when it is not said,  
Glory be to God on high.  
Then, for  
Go your ways, the Mass is.  
They say,  
Let us bless the Lord.  
ᶜ And for the dead.  
Let them rest in peace.  
Answer, So be it.  
ᵈ After that he hath bowed himself very low, in the midst of the Altar, he saith.  
O holy Trinity, let th'office of this my service be acceptable unto thee: & grant that the Sacrifice which I unworthily have offered in the sight of thy Majesty, may please thee, and by thy mercifulness be propitiatory, as well to myself, as also to as many as I have offered the same for, through Christ our Lord. Amen.   

HIc osculet imaginem Crucifixi, qui est in Missali, deinde, dicat.  
Per omnia saecula saeculorum  
Resp.  
Amen.  
In medio Altaris versus populum, dicat,  
Dominus vobiscum.  
Resp.  
Et cum spiritu tu●.  
Sacer.  
Ite, Missa est.  
Resp.  
Deo gratias.  
Nota, quod quando non dicitur,  
Gloria in excelsis Deo.  
tunc pro  
Ite, Missa est,  
dicitur.  
Benedicamus Domino.  
Et pro defunctis,  
Requiestant in pace.  
Resp.  
Amen  
Deinde profundè inclinatus ante medium altaris dicit,  
Placeat tibi sancta Trinitas obsequium servitutis me●e: & praesia ut hoc sacrificium quod oculis tuae maiestatis indignus obtuli, tibi sit accepta bile, mihique & omnibus pro quibus illudobin●, si●, te mise rante propitiabi●e, per Christum Dominum nostrum. Amen.   
a We will not here speak any more of the kissing of the image in the Mass book, neither yet of his last salutation of the Priest unto the people. Neither shall it be needful again to rehearse that, which hath already been said of this leave, Ite Missa est. But only set down the exposition which Barnard de Paratine, john Beleth, & Nicholas de Plove, make thereof, saying, that this is as much, 
Nicol. de Plo. in expo. 6. par Miss. Berno de office Mess. Ca 20. Alam. de office Miss. Ca 36. Nicol. de Plo. expo. 6. part.  as if the Priest should have said, Get you hence about your business: For, the Mass is, or the host and oblation, is made an end of. And therefore go after it. Why? then must they go into out young masters belly that hath eaten it? Now, here is to be noted, that the Priest playeth both jesus Christ his part in his ascension unto heaven, and also the part of the Angels who spoke unto the Apostles after his ascension: and the people, play the part of the returning of the Apostles unto jerusalem, after the ascension, or according to the exposition of john Baleth, of the returning of the people of Israel from Babylon. I beseech you are not here great reasons in every of these gentle expositions?  
b Moreover, this leave is not always given after one manner of fashion, according to the rule which is here set down. For, if it be not given with Ite missa est, the Priest turneth not himself unto the people. And here Durand rendereth a reason of this diversity, 
Rat. li, 4. par. Rub. de ora. no.  saying, that Ite missa est, was, in the old time said, when as the people met together in great numbers at Mass, by reason of the Communion that then was made, to give them leave after this manner: & that at other times, when the people did not assemble after that sort, they used another kind of fashion.  
c If the faithful that are dead rest already in peace, as before hath been said, then is this a vain prayer for that purpose that they make it. Moreover, they say that there is no peace granted for the dead in the Mass, & that there is no mention at all made of them in the same, because they have no need thereof. And therefore it should seem by this, that they are quite & clane forgotten in it.  
d Even as all the rest of the Romish Mass, as at this day it is, is nothing else but a continual blaspheming of the name of God, and of the merit & passion of the death of jesus Christ: it can not be chosen, but that it must also conclude with a most horrible and cursed blasphemy. For after that the Priest hath forsaken jesus Christ the Son of God, and withal, both the Father, and the holy Ghost also, in him: he prayeth that the holy Trinity would accept of this so insupportable blasphemy: manifestly confessing, that he taketh his Mass to be not only a Sacrifice of praise and thanksgiving: but also a propitiatory Sacrifice, for the obtaining, by mean thereof, remission of sins, which we no ways can obtain, but by the only Sacrifice which jesus Christ made: as hath already been often said. And seeing it is so, it was impossible to make a better conclusion of the exposition of the Mass, them Nicholas de Plove hath there made: greatly commending, not only this prayer which we here presently speak of, 
Tract fac. de expos. Miss. 6. part.  but also the courtesies & bowings that are to be made in the saying thereof: mightily reproving all such as say it not, as it is here ordained. Whereupon, he bringeth forth for his authority, 
A very pleasant tale.  a marvelous pleasant tale as followeth. There was, quoth he, a man possessed with a devil, who was brought before a certain Priest, whom this Priest asked, what he thought of two other Priests which he named unto him. Then this devil that tormented this poor wretched man, said unto him, The first Priest, quoth he, which thou namedst unto me, was sometime ours, but he is now the Lords. And as for the other, quoth this gentle master devil, would be a very honest man if it were not for stealing. This Priest who had demanded of this M. the devil his prophet, this question, greatly marveled to hear this answer, because he took this priest, of whom the devil made him this auswer, to be a very holy man. Whereupon he determined to inquire further of him more substantially, ask him, what it was that he would steal, whom the devil answered, That it was this last prayer, whereof we now speak. Upon which answer inquiry was made, whether it was so as the devil had sated or not, & it was found so in deed. Whereupon this said Nicholas de Plove, a Doctor of the decrees, concludeth, that the Priests ought, not only to be very careful to see that this prayer, with these ceremonies, were not omitted, but also nothing else, that was wont to be observed in the Church, in the Mass. What is he then that will not in good earnest, have great regard hereunto, considering that so great a Doctor as the devil is, is a witness hereof, & hath given his sentence & judgement upon the same? For, without all doubt, this is a doctor, prophet & witness, that is worthy to be brought in in such a matter. For, he is able to be a witness thereof, as of a matter of his own handy work, which he right well understood and knew.   

Of the final conclusion of the Mass, and of the last blessing thereof. CHAPTER LV.  

When a he hath made an end of this prayer, he maketh a cross upon the Altar, & therewith all kisseth it. After that, he riseth up & putteth of his Chasuble, saying,  
The Lord be with you. And with thy spirit. The beginning of the holy gospel, according to S. john. Answer.  
Glory be to thee O Lord.  
The Priest.  
He that was born of the most pure virgin help us at this day & evermore. In the beginning was the word, & the word was,  
etc. unto  
Full of grace and verity.  
Answer.  
Thanks be given to God.  
The Priest.  
O blessed Trinity, we call upon thee, we worship thee, and we glorify thee. Blessed be the name of the Lord.  
Answer.  
From this time forth for evermore.  
The Priest.  
Let us pray. O God which art the protector of all those that put their trust in thee, without whom nothing is permanent, nor holy, increase thy mercies upon us, that having thee for our governor & guide, we may so pass through these worldly benefits, as that we lose not the heavenly, through Christ our Lord. So be it. Bless ye.  
Answer.  
The Lord.  
The Priest.  
God the Father, & God the Son deliver us from sudden death, and from everlasting damnation.  
Towards the people, making a cross, let him say,  
The holy Ghost enlighten you all.  
Answer.  
So be it.  
Priest.  
And the blessing of God almighty be and remain with us now & evermore, In the name of the Father, & of the Son, and of the holy Ghost.  
Answer.  
So be it.  
Then putting of his Aube, he saith  
Ye priests of the Lord, bless ye the Lord, ye servants of the Lord, bless ye the Lord.  
etc. unto the end of the same song, then let him say,  
Praise the Lord in his Saints and praise the Lord in the firmament of his power.  
etc. unto the end of the same Psalm, afterward bowing his knees before the Altar, he giveth thanks saying,  
ʰ Lord now lettest thou thy servant departed in peace.  
Let us sing the song of the 3. children, which the said Saints sang in the fiery furnace, praising & blessing God Lord have mercy upon us, Christ have mercy upon us, Lord have mercy upon us. Our father, & lead us not  
The Prayer.  
O God which mitigatedst the flames of fire unto the 3. children in the fiery furnace, be merciful unto us, and grant that the burning heat of our sins burn us not up, through Christ our Lord. So be it.   

FInita hac oratione, signat Altare, & simul osculatur. Deinde erigens se exuit casulam, dicendo,  
Dominus vobiscum & cum spiritu ●uo. Initium sancti evangelii secundum johannem  
Resp.  
Gloria tibi Domine.  
Sacerdos.  
Ille qui natus est de purissima sima virgine, succurrat nobis hody, & in omni tempore. In principio erat verbum et ver bum erat,  
etc. usque ad  
Plenun gratiae et veritatis  
Resp.  
Deo gratias.  
Sacerdos.  
Te invocamus, te adoramus, te glorificamus, ô beata Trinitas. Sit nomen Domini benedictum.  
Resp.  
Ex hoc nunc & usque in saeculum.  
Sacerdos  
Oremus. Protector in te sperantium Deus, sine quo nihil est validum, nihil sanctum, multiplica supra nos misericordiam tuam: ut te rectore, te duce, sic transeamus per bona temporalia, ut non amittamus aeterna, per Christum Dominum nostrum. Amen.  
Benedicite.  
Resp.  
Dominus.  
Sacerd.  
A subitanea & improvisa morte, & à damnatione perpetua, liberet nos, Pater & Filius.  
Versus populum faciendo crucem dicat.  
Illuminet vos omnes Spiritus sanctus.  
Resp.  
Amen.  
Sacerd.  
Et benedictio Dei Patris omnipotentis descendat super nos, & mane at semper, In nomine Patris & filii & Spiritus sancti.  
Resp.  
Amen.  
Tunc exuendo albam dicit.  
Benedicite Sacerdotes Domini Domino: benedicite servi Domini Domino,  
etc. usque ad finem eiusdem Cantici. Deinde, dicat.  
Laudate Dominum in sanctis eius: Laudate eum in firmamento virtutis eius.  
etc. usque ad finem eiusdem Psalmi. Postea, flexis genibus coram Altari, gratias agit, dicendo.  
Nunc dimittis servum tuum Domine, etc.  
Trium puerorum cantemus hymnum, quem cantabant sancti in camino ignis, laudantes & benedicentes Deum. Kyrie cleison, Christ eleison, Kyrie eleison, Pater noster, & ne nos  
Oratio.  
Deus, qui tribus pueris in camino ignis mitigasti flammas ignium, concede propitius, ut nos non exurat flamma vitiorum per Christum Dominum nostrum. Amen.    

Of the points that are to be considered of, upon the text next going before. CHAPTER LVI.  
a BEcause this our juggler would bid his table farewell, that he might go to another, where he should have better cheer, he crosseth and kisseth it for his last farewell.  
b Soon after, because he hath played in this interlude, with his Chasuble, all that is needful, he pulleth of that piece first, which he last put on. Then pawseth he a while, still standing in his white smock with the rest of his masking robes, for the ending of some part of the play that yet remaineth behind unplayed.  
c There is a Canon in the Salegunstadien Council, 
Lib. Con.  celebrated in the days of Pope Benedict the eight, and of the Emperor Henry the second: wherein, mention is made of the superstition of certain men and women, which customably always had the beginning of the Gospel after S. john, and of the especial Masses of the Trinity, and of S. Michael, etc. which thing is there forbidden. Now, the manner of the reciting of this piece of the Gospel, after S. john, which the Priest here reciteth in the end of his Mass, is nothing else but such a mere superstition and witchery as was forbidden in this Council. For it is not said, to instruct the people withal, because it is only buzzed up in the teeth without the hearing and understanding of any. Neither is it said for a prayer, because there is no such matter contained within it, but only a doctrine to instruct us in the faith of the divinity and humanity of jesus Christ. Howbeit, it should seem, that the priest which reciteth it, and they that hear it do greatly merit, only for hearing of it recited, or for that it is there, recited: and that there is great virtue in the words thereof, though no body understand them, by reason of the jolly words and notable matters that are in it. Wherein they are much like the jews, who attribute as great virtue to the words and syllable of the names of God, which they have in their languag in the holy scriptures, as if the power of God were tied to them.  
d This prayer is very necessary for all these Gentlemen sacryficers, Moonckes, Friars, Prophets, and Ministers of Antechrist. For, the fear which they have of losing their temporal benefits, maketh them altogether forget heaven, and all heavenly and eternal benefits. For why do they all, so stoutly oppose themselves unto the Gospel of jesus Christ, and reformation of the Christian Church, for the maintenance of their sacrilegous' Mass, the very sink of all blasphemies: men's traditions, full of all superstitions and idolatries: and the popish sea also, the very sea of Antichrist, and of all abomination, save only for the temporal benefits which they receive thereby, and fearing to lose them? For take away from them their lusty prebends and fat benefices, which they have for the maintenance of these filthy and stinking abominations of theirs, and they will soon after, care but a little for them.  
e We have else where spoken of the ordinance, which biddeth the people to beware, how they presume to go from Mass, before such time as they have the priests blessing, and that the solemnite of the Mass be finished. This ordinance is contained within the Canons of the Agathensan council, 
Lib. Con.  where it is ordained that the Bishop should bring all those to open shame and to do open penance which did the contrary. And in the first Council of orleans likewise, 
Ber. de office Miss. Ca 20. Alam. de office Miss. C. 36.37 Dur. Rat. lib. 4 De been nom.  celebrated about the time of Pope Hormisde, wherein it is ordained, that the people should receive the priest his blessing, if the Bishop were not there. This is to be understood of the last blessing, which is a double blessing: For they send one of them immediately after the Ite Missa est, or, Benedicamus Domino. And beside, there is yet another, which they call, the very last, by comparing it with the foremost: which, they say, representeth the coming of the holy Ghost, that was sent unto the Apostles. Upon Whitesondaye, as the other, representeth the ascension, because jesus Christ blessed his Apostles and Disciples, 
Luke. 24. Nichol. de. Plo de expos. Miss. 6. par. Alum de office Miss. Ca 36.  when he ascended into heaven. Now, because there are two blessings, it is to be doubted, of which of these two these foresaid Canons, mean. Howbeit, Alamarius setteth down a full and resolute determination hereof, satisfying all such as are desirous to understand, in what place the Mass properly beginneth and endeth, to the end that if they can not be present at the whole divine office, yet that they might be at the least, at the principal part thereof, and which is properly of the Mass and of the very substance of it. Whereupon he saith, That the Mass beginneth properly, 
When the Mass beginneth and endeth.  even there, where the Priest beginneth the sacrifice: that is, in that place wherein we have begoone the third part thereof, according to the division which we have followed, and which some at this present use: and saith, that it endeth with that blessing, which is with the Ite, Missa est. And for confirmation of his judgement, he allegeth Isidore, who sayeth that the Mass beginneth at that same very place, 
Isidore. li. Ety.  where the Catechumeni are put forth, when as the Deacon crieth out, and sayeth, if there be any one of the Catechumeni, let him go out. And all that which he there sayeth, confirmeth as much as we have already heretofore spoken, of the Mass of the Catechumeni, and of the faithful. And besides all this, the said Alamarius rendereth a reason, why there is no mention made in the Memento, but for the faithful that are living, and namely for those which are there present. Because saith he, that in the action of the sacrament there is no prayer made, but for the faithful, and the sacrament is administered to none but to them. And therefore they cause all the rest to go out. 
Ber. Micr. de office Miss. Ca 21. Con. Tol. Ca 18. Con. Aga. Ca 44.  Moreover, Berno moveth a question, to know what kind of men they are that ought to give this blessing, because that Pope Damasus the first, gave this power and authority only to Bishops where Leo and Gelasius never forbade the Priests, except the Bishop himself were present. 
Hieroni Rustic. Narbo.  He allegeth also the testimony of S. Jerome, by whom, he again showeth, that if the Priests have right power and authority to consecrate & administer the Sacrament of the supper, that they ought also aswell give the blessing to the people. Berno, for the resolving of this doubt, sayeth, that there is either a fault in the book, of the matter which is written of Damasus, or else that this ordinance must be taken, according to Leo and Gelasius their meanings, either else that the custom of the Church did afterward carry it away, & that it was of greater force and authority, than the ordinance of Damassus. And in the end he concludeth, that this authority was in the old time, only given to the Bishops, because as he thought it was not greatly necessary for to have the priests give the blessing, seeing that there were none of the faithful that continued at the Mass, but such as did communicate: unto whom, the prayer that is called the postcommunion (which was appointed for none but for the Communicants) served in steed of the blessing. But whenas in process of time, the people were withoulden from the Communion, and yet could not be suffered to be at the divine service, there was a toleration granted, that the Priest might give the people the blessing, to the end it should not seem that they should go away bereaved both of the blessing, and also of the Communion. To be short, how ever it was, were it by reason of this occasion, or otherwise, he concludeth, that the custom of the Church grew to be such, as that this blessing of the Priest could not be omitted, without great offence, 
C●n. Aga. Ca 44.  whatsoever either Damasus, or yet the Agathensian Council, had herein ordained, which thought it to be so meant, as Damasus had alleged. I have here of purpose, again set down these things, that every man might the better understand, what great difference there is between the Mass, as it is at this day in the popish church, and the manner that was used therein, in the ancient Church, to the end it might not be thought, that this Mass of the Popish church, is used in the divine service, after that manner that it was in the ancient church we: also see the superstitious difference that was between the office of the Bishop and the Priest, being thus divided in two, in such manner and form, and for the reasons which we have heretofore, else where rendered. For seeing that the ministry both of Bishops and Priests, hath been always one & the self same ministry, so far forth as it toucheth, & extendeth itself unto preaching, & administration of the sacraments: why should not the blessing of the one, be of as great effect & power, as the blessing of the other, considering that Blessing, is prayer, and that that prayer which the ministers of the Church make, is made as it were in the person of the Lord God, and in the name and behalf of the whole church, whereof the minister is as it were the mouth, by which God himself speaketh, and offereth and giveth his blessing and power to this holy ministry, which he himself hath ordained? My meaning is, by this my speech, of the ministry of the Gospel, and of the true ministers thereof.  
f After that the Priest hath pronounced his last blessing, he putteth of all his masking robes, which he before had put on, to play this part, and again mumbleth up his prayers, as he did when he made himself ready: but the Lord God knoweth to what great purpose they are said, and so buzzed up.  
g We are to seek for other manner of Priests, and Gods servants, than these are, for the executing of that, that is there spoken of in this psalm.  
h Here again we see, how this jolly Simeon playeth his part.  
i Here is huddled up peel meal, both canticles, psalms and prayers, in Greek and eke in Latin, one in another's neck, from a post to a pudding prick. As touching this Canticle, which the Grecians made in the behalf of the Hebrews, daniel's companions, who were put into Nebuchadnezer his hot burning furnace, they have great reason both to allege & sing it, to make an end of such a blasphemy as the mass is, & that by such infamous, and detestable people, as these are, who execute the office, not of these faithful servants of God, which were put into the furnace, because they had rather be burnt quick, than they would worship any idols, against the express commandment and law of God: but of Nebuchadnezer causing such to be burnt to death, who as these holy people were, will not worship their idols, but chose rather to be burnt, than so villainously deny jesus Christ, as he is daily denied in the Mass, & by men's traditions, which are observed under the reign of Antichrist, in stead of the commandments and ordinances of God. And here we will make an end of the Mass, which we have a great long time song, having touched no matters therein, but only the most gross and doltish. Which thing we have done, to the end that all men might the better understand, how far it differeth from the holy Supper of jesus Christ, & what a mass & huge heap, of all abominable idolatry it is, and the very reign and government of Antichrist, and his whole prop and foundation, whom I beseech the Lord eftsoons overthrow and destroy with the breath of his mouth. So be it.  
FINIS.