the charge that was giuen to the Subdeacons for the reading of the Epistle before all men and to the Deacon for the reading of the Gospell for the instruction of the faithfull And in the Councell of ValeÌ„ce holden in Spaine about the dayes of Symmach or Hormisd Ex lib. Con. it was decreed that the Gospell should be read after the Epistle that is to say after Paules Epistles Because there was a time when as the Masse began with the Epistle as elsewhere hath bin said and that they read nothing else in it but the Epistles of the Apostles and after theÌ„ the Gospelles And therefore it was ordained in the same Councell that according to the ancient Canons custome of the auncient Church the Gospell should be read after the rest of the lessons taken out of th'Epistles of the Apostles in the Masse of the Catechumeni before the offertorie of the faithfull to th' end that the faithful who taried loÌ„g at the diuine seruice might be instructed as wel by reading of the said lessons as by the sermoÌ„s which the Bishops priests made on them but also the catechumeni peniteÌ„tiaries all the rest likewise which as yet were enemies vnto the religion or not well instructed or excoÌ„municated who were put out wheÌ„ they went to the Sermon nothing left vndone but the coÌ„munion offertory of the faithful for the releuing of the pore And the cause of this ordinance is there rendred It is said they because that we haue found by experieÌ„ce that many by this meane haue bin conuerted to the faith after they had once hard the doctrine Wherin we haue againe a very euideÌ„t testimony of that which hath bene said as well of the preaching as also of the diuine seruice which in the auncient time of the Church was said in a laÌ„guage that all men vnderstood For if it had bene deliuered in an vnknowen tong they which ar here spoken of had not bin conuerted neither had it so falleÌ„ out with theÌ„ as the holy Apostle him self saith it falleth out with the verie infidelles 1 Cor. 14. when they come into the Church heare vnderstand the doctrine that is there handled Their hart saith he is touched therwith they right well know that God is in them whome they heare so speake but contrariwise it had fallen out otherwise with them then as the same Apostle saith it fell out if they which spake had spoken in an vnknowen toung They would haue thought saith he that you had byn fooles mad men Moreouer because there were some then in those dayes which entermedled songs Psalmes betweene the reading of the Epistle and Gospell Ex lib. Con. it is said in the decrees of the 4. Councell of Tolede celebrated about the time of Honorius the first that it is contrarie to the auncient Cannons and auncient custome of the Church Wherefore it is forbidden vpon paine of excommunication that it be no more so done but that those prayers songs Psalmes shall be reserued to be said or song 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 whatsoeuer is nowe in the Masse betweene the Epistle the Gospell to wit the Response and Graduell the Tracts Alleluya and prose haue bene added to the Masse as well against the ordinaunce of this Councell as also of the rest of the ancient CanoÌ„s by it alleadged But it is no maruell although that this ordinance hath not taken any great effect coÌ„sidering that the custome of reading and declaring of the Epistle and Gospell in a tong which all men vnderstand hath bene vtterly abolished in the Masse wherefore there is no daunger in confounding both of order and doctrine whereas is neither order nor doctrine but altogether shame and confusion I haue of set purpose handled these matters in this place somewhat with the largest albeit I haue alreadie spoken some thing of them hertofore to the end that euery man may the better vnderstaÌ„d what instruction there is in this part of the Masse called so by that name Let vs then first of all heare the Epistle which the Subdeacon is about to sing vs spreading abroade his fayre white hands according to that instruction which is giuen him thereof Of the reading of th'Epistle of the Masse that is celebrated on Corpus Christi day and of the matters worthie the consideration therein CHAPTER XII THe lesson of the Epistle of S. Paule the Apostle to the Corinthes Jerome a Damasc Telâ—spor 1. Cor. 11. a Brethren b for that which I receaued of the Lorde that also I deliuer vnto you For the Lorde Iesus the same night wherein he was betrayed tooke breade and when he had giuen c thankes he d brake it and saide e Take and eate f This is my bodie g which shall be deliuered for you h Do ye shall be deliuered for you h Do ye this in the remembrance of mee And after supper he toke the cup likewise saying i This cup is the newe Testament in my blood Do this k as often as you take it in remembrance of me For as often as you shall eate this bread and drinke this cup l you shall shewe the Lords death m vntill he come Whosoeuer then shall eate this n bread or drinke the cuppe of the Lorde o vnworthelie p shall bee guiltie of the bodie and blood of the Lorde q Let a man therefore proue him selfe and then let him eate of this breade and drinke of this cuppe For whosoeuer eateth and drinketh thereof vnworthelie eateth and drinketh his owner damnation because he maketh no difference of the Lordes s bodie LEctio Epistolae beati Pauli Apostoli ad Cor. Fratres ego enim aâ—eepi à Domino quod tradidi vobis quoniam Domi nus Iesus in qua nocte tra debatur accepit panem et gratias agens fregit dixit Accipite manducate hoc est corpus meuÌ„ quod pro vobis tradetur hoc facite in meam coÌ„memorationem Similiter Calicem postquam caenauit dicens hic calix nouuÌ„ Testamentum est in meo sanguine hoc facite quotiescunque sumitis in meam coÌ„memorationem Quotiescunque enim manducabitis paneÌ„ hunc caliceÌ„ bibetis morteÌ„ Domini annuÌ„tiabitis donec veniat Itaque quicunque maÌ„ducauerit panem vel biberit caliceÌ„ Domini indigne reus erit cor poris et sanguinis Domini Probet auteÌ„ seipsum homo sic de pane illo edat de calice bibat Qui enim maÌ„ducat bibit indigne iudicium sibi manducatet bibit non dijudicans corpus Domini a We may iudge by this peece which is here thrust in taken out of the first Epistle to the Corinthes with what iudgemeÌ„t the places were collected out of the holy Scriptures which being taken from them were applied to the Masse For for the first
maketh no mention of any reall materiall and sensible presence of the bodie and bloud of Iesus Christ in the Sacrament of the Supper as the doctrine of transubstantiatiō importeth But onely a memorial of the secrets Sacramēts of thē of the vertue efficacie of the death passiō of Iesus Christ of whō we are made partakers through a spirituall communion which we haue with his body and blood in the Supper as is represented to vs therein by the signes Breui R.S.L. and in the action and administration thereof They vse the same prayer and collect at the euensong of the selfe same feast whereof we haue expounded the Masse What gestures he must keepe with his handes Of the second part of the Masse called instruction and for what causes it is so called and of the preaching that was vsed in the avncient Church and of the charge which was giuen to the Bishops thereof CHAPTER XV. THis title of instructiō Nicol. de Plo. de expos Miss which these Popish doctors them selues giue vnto their Masse doth the better confirme that which we haue heretofore said of the order of the ancient Church concerning publike prayers and the preaching of the word of God of the Ecclesiasticall assemblies For we se by this selfe same order which is at this day obserued in the Masse that the doctrine of the Apostles Euangelists is preferred before prayers by which as well the people as the Ministers of the Church ought to prepare them selues for this doctrine the one of them to teach it and the other to heare and vnderstand it And therefore manie ordinances were made by the Councelles 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 Councel of Carthage Ex lib. Con. That whatsoeuer they were that went out of the Church and auditory whiles the Priest was preaching of the word of God vnto the people should be excommunicated neither were there any forbidden to heare or come into the Church were they heathen Iewes or heretiques euē vnto the Masse of the Catechumeni whereof we haue spoken elsewhere And to th' end that the people should neuer be without this food It was also decreed by the councell of Arles solemnized in the dayes of Charlemaine That the Priests should not preach onely in cities Ex lib. Con. but also in euerie Parrishe Church in the countries and that they should not contēne nor neglect the doing herof And at the Councell of Tours holden also in the dayes of the said Charlemaine the Bishops thēselues were enioyned to do it to haue Homilies that is to say Sermons containing necessarie doctrine for the instruction of the people but especiallie concerning the principall pointes of Christian religion and those to be verie familiar meete for the capacitie grosse vnderstanding of the simple people and to that ende were they translated into a tongue wherein euerie man might best vnderstand them By the like reason ar the Bishops commaunded to studie diligently the holy Scriptures but especially the holy Euangelists Pauls Epistles to be so familiarly acquainted with thē as that they might haue them by heart and study also verie diligently the bookes of the holy Doctors and ancient fathers in which they had made an exposition of the holy letters to the ende they might be instructed to be able to teach and edifie the people as well by good holsome doctrine as also by their good life and holy conuersation Ex lib. Con. The like was also commanded and confirmed by a Coūcell at Chalen celebrated again in the daies of the said Charlemaine which saith That God in the holy Scriptures hath commaunded and so haue also the holy aunciēt Canons That Byshops should dayly be studying of holie writ seekinge out the misteries and secreates of the woorde of God to the end they might shine in the Church thorough the brightnesse of this doctrine Ex lib. Con. and neuer ceasse nourishing and filling the soules committed to their charge with the foode of Goddes worde And for the establishing of a verie good order that no want should be founde herein it was againe decreed in the first Councell of Magonce celebrated in the yeare 813. That the Bishoppes should perfourme this duetie in theyr owne personnes except they were sicke not at home or else were withdrawn by some necessary businesse and that in such cases they should haue meete men to do it in their steades to the ende the people might neuer be without a Sermon vppon the Sondaye nor vppon anie holye dayes The Councell of Rheims celebrated about the tyme of Pope Leo the thirde Ex lib. Con. still commaunded and confirmed that which was before decreed at the coūcell of Tours concerning the Bishoppes studies of the holy Scriptures of the Homilies Sermons in the vulgar tong for the common people Ex lib. Con. Moreouer it was ordained in the Lateran Councell solemnized in the dayes of Innocent the 3. in the yeare 1215. that in those cities and cuntries where there were people of sundrie languages had sundrie ceremonies and fashions in the seruice of God and yet were of one faith and of one religion that they all should be prouided of meet men to say their seruice and administer the Sacraments and to teach them also both by worde and example according to their fashions language The like also was ordained concerning the Preaching of Bishoppes and the aide that they should haue if they could not preach being withdrawne therefrom vpon lawfull causes or were not them selues alone able to do it And then it is eftsoones said that they shall in no wise be borne withall who by reason of ignorance are not able to do it Wherupon it was likewise established that there should be appointed learned diuines to teach the Priestes and the rest and Maisters also to instruct the poore without wages to the ende the Churches should not be vnprouided of Pastors to feed them with spirituall foode Ex lib. Con. that is meete necessarie for the soule Lastly the Coūcell of Oxinford holdē in England ordained againe the like which others before had done cōcerning the preaching of Priests in euerie parish Church Here now we may see how they who haue alwayes the Councels decrees in their mouthes obserue thē And therfore euery mā may see what instruction there is at this present in this part of the Masse which is called by the name of instruction We may easilie iudge by this what is in it VVherefore let vs somwhat narrowly consider of whatsoeuer is in it Of the order which the anciēt church held in the reading of the Epistle and Gospell and of the ordinances which the ancient Councelles made thereon CHAPTER XVI THere was mention made in the Councell of Rheimes which wee earst alleadged Ex lib. Con. of
onely buzzed vp in the teeth without the hearing and vnderstanding of any Neither is it sayde for a prayer because there is no such matter conteyned within it but onely a doctrine to instruct vs in the fayth of the diuinite and humanite of Iesus Christ Howbeit it should seme that the priest which recyteth it and they that heare it do greatly meryte onely for hearing of it recyted or for that it is there recyted and that there is great vertue in the wordes thereof though no body vnderstand them by reason of the iolly wordes and notable matters that ar in it Wherin they are much like the Iewes who attribute as great vertue to the wordes and sillable of the names of God which they haue in their languag in the holy scriptures as if the power of God were tyed to them d This prayer is very necessary for all theise Gentlemen sacryficers Moonckes Fryers Prophetes and Ministers of Antechrist For the feare which they haue of loosing their temporall benefites maketh them altogether forget heauen and all heauenly and eternall benefites For why do they all so stoutly oppose them selues vnto the Gospell of Iesus Christ and reformation of the Christian Church for the mayntenaunce of their sacrilegous Masse the very syncke of all blasphemyes mens tradytions full of all superstitions and Idolatryes and the popish sea also the very sea of Antichrist and of all abhomynation saue onely for the temporall benefites which they receaue thereby and fearing to lose them For take away from them theyr lusty prebendes and fatt benefices which they haue for the mayntenaunce of theise filthy and stynkyng abhomynations of theyrs and they will soone after care but a litle for them e We haue els where spoken of the ordenaunce which biddeth the people to beware how they presume to go from Masse before such tyme as they haue the priestes blessing and that the solemnite of the Masse be finished This ordenaunce is conteyned within the Canons of the Agathensan councell Lib. Con. where it is ordeyned that the Bishopp should bring all those to open shame and to do open penaunce which did the contrary And in the first Councell of Orleaunce likewise Ber. de offic Miss Ca. 20. Alam de offic Miss C. 36.37 Dur. Rat. lib. 4 De ben nom celebrated about the tyme of Pope Hormisde wherein it is ordeyned that the people should receiue the priest his blessing if the Bishoppe were not there This is to be vnderstoode of the laste blessing which is a double blessing For they sende one of them immediatly after the Ite Missa est or Benedicamus Domino And besides there is yet another which they call the very last by comparing it with the foremost which they saye representeth the comming of the holye Ghost that was sent vnto the Apostles Vppon Whitesondaye as the other representeth the ascension because Iesus Christe blessed his Apostles and Disciples Luke 24. Nichol. de Plo de expos Miss 6. par Alam de offic Miss Ca. 36. when he ascended into heauen Nowe because there are two blessings it is to be doubted of which of these two these foresayd Canons meane Howebeit Alamarius setteth downe a ful and resolute determination hereof satisfying all suche as are desirous to vnderstande in what place the Masse properly beginneth and endeth to the ende that if they can not be present at the whole diuine office yet that they might be at the least at the principall parte thereof and which is properly of the Masse and of the very substaunce of it Whereupon he sayth That the Masse beginneth properly VVhen the Masse beginneth and endeth euen there where the Priest beginneth the sacrifice that is in that place wherein we haue begoone the third parte thereof according to the diuision which we haue followed and which some at this present vse and sayth that it endeth with that blessing which is with the Ite Missa est And for confirmation of his iudgement he alleageth Isidore who sayeth that the Masse beginneth at that same very place Isidore li. Ety where the Catechumeni are put forth when as the Deacon cryeth out and sayeth if there be any one of the Catechumeni let him goe out And all that which he there sayeth confirmeth asmuch as we haue already heretofore spoken of the Masse of the Catechumeni and of the faithfull And besides all this the sayde Alamarius rendreth a reason why there is no mention made in the Memento but for the faithfull that are liuing and namely for those which are there present Because sayth he that in the action of the sacrament there is no prayer made but for the faithfull and the sacrament is administred to none but to them And therefore they cause all the rest to goe out Ber. Micr de offic Miss Ca. 21. Con. Tol. Ca. 18. Con. Aga. Ca. 44. Moreouer Berno moueth a question to knowe what kinde of men they are that ought to giue this blessing because that Pope Damasus the first gaue this power and authoritie onely to Bishops where Leo and Gelasius neuer forbad the Priests except the Bishop him selfe were present Hieroni Rustic Narbo He alleageth also the testimony of S. Ierome by whome he againe sheweth that if the Priestes haue right power and authoritie to consecrate administer the Sacrament of the supper that they ought also aswell giue the blessing to the people Berno for the resoluing of this doubt sayeth that there is either a fault in the booke of the matter which is written of Damasus or els that this ordenaunce must be taken according to Leo and Gelasius their meanings either els that the custome of the Church did afterward cary it away that it was of greater force and authoritie then the ordenaunce of Damassus And in the ende he concludeth that this authoritie was in the olde time only giuen to the Bishops because as he thought it was not greatly necessary for to haue the priests giue the blessing seeing that there were none of the faithfull that continued at the Masse but such as did communicate vnto whome the prayer that is called the postcommunion which was appoynted for none but for the Communicants serued in steede of the blessing But whenas in processe of time the people were withoulden froÌ„ the Communion and yet could not be suffred to be at the diuiue seruice there was a tolleration graunted that the Priest might giue the people the blessing to the ende it should not seeme that they should goe away bereaued both of the blessing and also of the Communion To be short how euer it was were it by reason of this occasion or otherwise he concludeth that the custome of the Church grewe to be such as that this blessing of the Priest could not be omitted without great offence Câ—n. Aga. Ca. 44. whatsoeuer either Damasus or yet the Agathensian Councell had herein ordained which thought it to be so meant as
Damasus had alleaged I haue here of purpose againe set downe these things that euery man might the better vnderstand what great difference there is betwene the Masse as it is at this day in the popish church and the maner that was vsed therein in the auncient Church to the end it might not be thought that this Masse of the Popish church is vsed in the diuine seruice after that maner that it was in the auncient church we also see the superstitious difference that was betwene the office of the Bishop and the Priest being thus diuided in two in suche maner and forme and for the reasons which we haue heretofore els where rendred For seing that the ministery both of Bishops and Priestes hath bene alwaies one the selfe same ministery so farre forth as it toucheth extendeth it selfe vnto preaching administration of the sacraments why shoulde 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 behalfe of the whole church whereof the minister is as it were the mouth by which God him selfe speaketh and offreth and giueth his blessing and power to this holy ministery which he him selfe hath ordeyned My meaning is by this my speach of the ministerye of the Gospell 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 parte and againe mumbleth vp his prayers as he did when he made him self ready but the Lord God knoweth to what great purpose they are sayd and so buzzed vp g We are to seeke for other maner of Priests and Gods seruauntes then these are for the executing of that that is there spoken of in this psalme h Here againe we see how this iolly Simeon playeth his part i Here is hudled vp pele mele both canticles psalmes and prayers in Greeke and eke in Latine one in anothers necke from a post to a pudding pricke As touching this Canticle which the Grecians made in the behalfe of the Hebrewes Daniels companions who were put into Nebuchadnezer his hoate burning furnace they haue great reason both to alleage singe it to make an ende of such a blasphemy as the masse is that by such infamous and detestable people as these are who execute the office not of these faithfull seruaunts of God which were put into the furnace because they had rather be burnt quicke then they would worship any idolls against the expresse commaūdement and lawe of God but of Nebuchadnezer causing such to be burnt to death who as these holy people were wil not worship their idols but chose rather to be burnt thē so villanouslie deny Iesus Christ as he is daylie denied in the Masse by mens traditions which are obserued vnder the raigne of Antichrist in stead of the commaundements and ordinances of God And here we will make an end of the Masse which we haue a great long time song hauing touched no matters therin but onelie the most grosse and doltish Which thing we haue done to the end that all men might the better vnderstand how farre it differeth from the holy Supper of Iesus Christ what a masse huge heape of all abhominable idolatrie it is and the verie raigne and gouernement of Antichrist and his whole prop and foundation whom I beseech the Lord eftsoones ouerthrow and destroy with the breath of his mouth So be it FINIS
Requiem which carieth them to heauen in post whereas the rich mens soules are faire and easily caried with a long RequieÌ„ in an horse litter But because we haue already handled this matter in one part of our Christian disputations intituled The office for the dead I will busie my selfe no further with it at this time b Herein it behoueth vs to note what difference there is betweene the Hunters Souldiers Masses and such other like In very deede the HuÌ„ters masses are most commonly best liked of by reason they are short Wherupon we are to note that forasmuch as the Priestes are for the more part ignorant therefore they ought to say Masse more deliberately and with greater deuotion because they can not so readily dispatch them nor so lightly huddle them ouer as they which are better learned c He is so strange Deut. 32. as that we may verie well say as it is written That through strange Goddes they haue prouoked the Lord and through their abominations stirred him vnto wrath They haue sacrificed vnto deuilles and not vnto God and vnto such Gods as they neuer knewe euen verie strange ones and such as came next to hand and such as their fathers neuer feared Thou hast forgotten the mighty God which begot thee put out of remembraunce him who fashioned thee For was there euer a more straunge God then that God which the Priests made in their Masse And from whence I beseech you came he Surely not farre 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 whome he him selfe made fashioned with his owne hands and breath to be worshipped in stead of that God which hath framed made vs all and therefore is iustly fashioned into the forme of a singing cake because that by his meanes the true God right Sauiour who said do ye this in remembraunce of me is turned into a cake This is such a God as neither the true fathers the Patriarks neither yet the Prophets Apostles nor any other of the Auncient Church euer feared or knewe Dan. 11. This is the God Moasim of Antichrist of whom Daniell prophesied whome the fathers knewe not and such a one as is honored with golde and siluer Of the number of their Collects and of the diuersities of their Per omnia and of their conclusions CHAPTER IX ITeÌ„ in collectis diceÌ„dis semper impar numerus obseruetur si coÌ„modè fieri poterit vel nisi ex ordina rio aliter facere oporteret Vna propter vnitatem deitatis tres propter trinitateÌ„ personaruÌ„ quinque propter quinque partitam passionem Christi plagarum eius septem propter septiformem gratiam Spiritus sancti Septenarium numeruÌ„ excedere non expedit propter multoruÌ„ obliuioneÌ„ qui auteÌ„ aliter facere nouerunt in priuaetis Missis vtique licitum est Item in Missis defunctorum nulla oratio quaÌ„ de defunctis dicitur excepta oratione omnipoteÌ„s sempiterne Deus qui vi uorum dominaris simul et mortuorum c Eo quod etiam pro mortuis meÌ„tionem faecit aequaliter hoc in Missa priuata ItÌ„e quandocunque oâ—â—tio dirigitur soluÌ„ ad Pâ—â—treÌ„ in fine semperdicaâ—â— per DominuÌ„ nostruÌ„ Iâ—â— Christum filium tuum Si vero dirigitur Patâ—â—Ì„ mentio fit fâ—â— in ipsa in fine dicatur pâ—â— eundem Dominum 〈◊〉 strum filium tuum Si â—â—tem oratio dirigitur sâ—â— ad filium in fine â—â—catur Qui cum Deo Pâ—ere Spiritu sancto â—â—uis regnas Deus pâ—omnia secula seculorâ—â— Et si mentio Spiriâ—â— sancti in quacunque â—ratione fiat in fine dicâ—tur in vnitate eiusdâ—â— Spiritus sancti Deus pâ—omnia secula seculorâ—â— Amen HE a must also in sayinge of his Collectes alwayes obserue an od number if it possibly may bee or except if fall out ordinarily that he must do otherwise He must say one for the vnite of the diuinitie three for the three personnes in Trinitie fiue for the fiuefoulde passion of Iesus Christ and of his woundes and seauen for the seuen foulde grace of the holy Ghost Neither shall he exceede the number of seauen lest he forget manie But they which can otherwise doe may doe it in their priuate Masses Also in the Masses for the dead no prayer is sayed but of the dead saue this prayer onely O Almighty and euerlastinge God who hast power ouer quicke and dead c. because it maketh also mention indifferentlie of the dead and that in the priuate Masse Likewise so often as the prayer is made to the Father alone he must say at the ende of it Through thy Sonne our Lord Iesus Christ But if it be made to the Father and any mention therein made of the Sonne then hee must saye at the ende Through the same our Lorde Iesus Christ thy Sonne And if the prayer be made onely to the Sonne then he must saye in the ende who liuest and raignest God with the Father and the holie Spirite worlde without ende So be it And if mention be made of the holy Ghost in any prayer then must be saide in the ende In the vnitie of the saide holy Spirit God world without ende a We haue before declared what is meant bâ— the name of a collect in the masse from whenâ—â— it came Now in this place they shew them selueâ— to be right PythagoriaÌ„s by their noÌ„bring whereby they make vnto vs here not onely a Pythagorian kinde of philosophy which consisteth in noÌ„bringe but also a very magicall arte For the maÌ„ner custome of enchaunters is to dispose theâ— characters magicall figures charmes enchauntementes and sorceries by certain nombres wherein they suppose great misteries to be and wherin also lieth the whole vertue of their diuelish artes And so likewise as the Masse is none other but a very kinde of sorcery euen so also it is compassed with certain nombers especially the prayers that are made in it and the making of the crosses that they skirmish so withall whervpon is to be noted that there are oftentimes great blasphemies committed in those prayers which they call collectes bycause of the men and women saintes that are called vpon in them in steed of God and of their merittes which are ioyned with the merittes of Iesus Christ as also by reason of the superstitious prayers which are made in them for the dead presupposing thereby that there is a Purgatorie by meane whereof the blood of Iesus Christ our true Purgatorie is vtterly renounced And therefore they had great reason to set downe rules to conclude their blasphemies with the name of God and with the holy Trinitie of personnes one God in vnitie INCIPIVNT QVAEdam notabiles informationes Cautelae seruandae circa defectus vel casus qui oriri possunt circa accideÌ„tia quae possunt accidere in Missa
worthie thereof in so much that they all could neuer with a better heart haue said Domine non sum dignus vt intres sub tectum meum when as they meane to eate their God as at that time they said to wit Lord I am not worthy that thou shouldest come vnder my house rouse to wit to be swallowed downe and lodged in his stomach Thus here we see Matth. 8. Luc. 5.6 to what sence these blasphemers applie these holy wordes of this good Centurion who spake vnto Iesus Christ Wherefore seeing they all so vtterly refused it it behoued them to take some other counsell that is to say that this holy vomit should be reuerently shoueld together and gathered vp with the God in the pyxe and that the ground whereon he laye should be carefully and speedely pared and so be carried to the church When they had hereupon concluded The Suppriour whose name I forbeare to tell albeit I right well know it put on his holy vestmentes and anon al the Friers of the couent went to church in a solemne procession and two Nouices going before this holy Shrine with candlestickes and tapres Which Nouices are presently here with vs who can witnesse the whole matter And no maruel though they vtterly forsooke such a kind of religion such doctrine when as they had seene the ientle practize thereof For who is he that can abide to heare and thinke of these thinges without great horrour Howbeit who can not but maruell that all Christendome hath not bene plonged tenne millions of times more ouer hed and eares amongest whome so horrible and great blasphemies and abhominations haue so long continued yea euen amongest those that were thought to be the very pillers of the church For here we manifestly see by these Cauteles that the practize hereof hath bene so common as that it hath bene registred in writing Who would euer haue thought or beleued that Christian people could haue fallen I will not saye into such brutishnes but into such rage and furie For what is furie and madnesse if these be not it Had they not great reason to persecute and burne all such as would not giue credit to such moÌ„strous abhominations and worship the vomit of such stinking pocky Iackes O the goodnesse of God how couldest thou be so patient as once to abide such horrible blasphemies against the holy maiestie of thy sonne Iesus Christ But sith these abominable wretches are not coÌ„tented onely not to acknowledge their faultes but that which is worse that where as they them selues well deserued to be fleane or rosted a liue and yet persecuted burnt such as would not coÌ„seÌ„t to these greuous wickednesses are they not well worthie to be manifested to be such as in very deede they are euen by their owne bookes and deedes Go to now then you my maisters the Iacobins you I say my maisters the Inquinatours Inquisitours I would haue said of the Faith Go on I say and stay not to persecute and burne such as will not worshippe the Gods which you and such as you your selues are vomit vp and honour them in procession with you But now to make an ende of this historie After that my lord Suppriour and all the whole couent were reuested and had set them selues in order to go on processioÌ„ the ground with all speed was pared and the holy vomit gathered vp with iolly holy and anointed fingers Then began some of the Iacobins a fresh to howle vp their notes other some of the most hypocriticall sort of them when they saw this so dolefull pityfull a spectacle began to mourne and wepe For this inconuenience greatly troubled their solemne feast After that this holy vomit was brought to the church in procession they fell againe in counsell to know what should be done with it Then some of the auncientest doctours of the couent were of the opinion that it should be burnt and the ashes of it be put vp and kept in a Shrine For they thought it better so to deale with it theÌ„ suffer it any longer to rot and corrupt Wherein they very well obserued and put in practize that which is appointed by this Cautelle Now by this historie euery man may the better iudge of the rest and consider with him selfe whether there be any dirtie filthie dealing in this popish religion yea or no. Of the rotten and burnt Gods CHAPTER XXI THe like is of the inuetered Euchariste set downe by the concell of Orleans in the 5. Chapter Euery sacrifice that is cast awaye through inueteration is to be burnt and the ashes thereof to be bestowed about the Aultar IDem de Eucharistia inueterata ex Concilio Aureliano cap 5. Omne sacrificiuÌ„ sordida vetustate perditum igne comburendum est cinis iuxta altare coÌ„deÌ„dus a The Euchariste and sacrifice are here in this Cautele taken againe for the hoste and body of Christ But I beseech you tell me what the iudgement of God hath bene vpon these Apostles of the church of Antechrist hath there not fallen a meruelous furie amongest them when as by their owne very councels they haue established lawes and made decrees canons for such bald stuffe They may soone perceaue what their Gods are which they kepe in their pixe when as they them selues can not kepe them selues from rottonnesse and corruption And therefore what incorruption immortalitie may we looke for at their handes And how may we take these rotten round hostes for that true liuely bread which came downe froÌ„ heauen to giue life to the world It is written the◠〈◊〉 â—euer waxeth olde howbeit this God roâ—â—eth euen with very age But the worst of all the rest is this That after they haue suffred him to moâ—ld and rotte or to be vomited vp they forth with burne him to ashes Let them now go to and dispute asmuch as they luste and say also that they burne nothing else but rottennesse and Accidentes without substance We will at this time dispute no more hereof because we haue already else where spoke enough of the matter Of the Gods which vermine eate and deuoure CHAPTER XXII ITem si corpus Domini a muribus vel araneis consumptum ad nihiluÌ„ deuenerit siue multuÌ„ corrosum fuerit si integrè vermis in eo inueÌ„tus fuerit comburatur Si sine horrore residuuÌ„ praedicto modo corrosum sumi poterit tutius est vt sumatur Similiter si quis statim post sumptioneÌ„ passus fuerit nauseam quamuis noÌ„ in ventreÌ„ sed in mentem transeat cibus ille qui est cibus animae tamen propter sacramenti reuerentiam si ibi aliqua pars Eucharistiae inueniatur illa cum reuereÌ„tia sumetur vomitus comburatur puluis cum reliquijs reponatur ITEM a If the body of Christ being consumed either by Mise or Spiders commeth to naught or be ouermuch bitteÌ„ b if the worme lie whole and sound in it then let it be
might be fall them in this interlude it is now he time to set forth the full maner thereof wherein a man might see all the whole members set together in one body which we promised to do according to the order of the Masse bookes wherof we haue heretofore spoken Wherefore we inteÌ„d to begin with the preparation of the person of the priest which must say Masse in which is required that he first say his CoÌ„fiteor by the appointment of Innocent the third and afterward be combed trimmed after he hath thus done he must then wash his handes and in the ende reuest him with his holy garnments I wil not speake of the preparatiue prayers which are specially enioyned him to say And therfore we wil in the first place speke of his secret confession and absolution and see in what sort that is done according to the tenour of the Masse books and we will besides set downe the exposition afterward answering those letters that are marked in the text Missa 8. 9. that we may thereby the better declare the abuses and blasphemies which are in them Praeparatio ad missaÌ„ Nota quod volens confiteri peccata sua debet primò dicere Sacerdoti Benedic Pater Sacerdos Dominus sit in corde tuo et in labris tuis ad coÌ„ fitendum omnia peccata tua In nomine Patris filij Spiritus S. Amen Tunc dicat peccata sua Quibus dictis dicat Sacerdos Misereatur tui omnipotens Deus c. IndulgentiaÌ„ etabsolutioneÌ„ c. Meritum passionis Domini nostri Iesu Christi suffragia sanctae maâ—ris Ecclesiae bona quae fecisti quae per Dei gratiam facies sint tibi in remissionem peccatoruÌ„ tuorum Iniungat poenitetiaÌ„ dicens Et pro poenitentia spetiali tu dices hoc hoc velfacies hoc hoc Tunc absoluat diceÌ„s Dominus noster Iesus Christus qui est summuâ— PoÌ„tifex per suaÌ„ pijssimaÌ„ miscricordiaÌ„ te absâ—luaâ— Et ego auctoritate mihi concessa absoluo te primâ— Ã sententia minoris excoÌ„muicationis si indigeaâ— Deinde absoluo te ab oâ— nibus peccatis tuis In nomine Patris Filij Spiritus sancti AmeÌ„ The a preparation to the masse Here is to be noted that he which will make a confessioÌ„ of his sinnes must first say vnto the Priest b Blesse me ô Father The Priest The Lord be in thy hart and in thy lippes for the confessing of al thy sinnes In the name of the Father of the Sonne and of the holie Ghost So be it c Then let him make confession of his sinnes and when he hath so done let the Priest say The God almighty haue mercie vpon thee c. Indulgence and absolution c. d Let thy sinnes be forgiuen thee through the merite of our Lorde Iesus Christ the prayers of our mother holie Church the good deedes which thou hast done and which thou shalt hereafter by the grace of God do Then let him enioyne him his penance saying And for an especiall penaunce thou shalt say this and this or doe this and this Then let him absolue him saying Our Lorde Iesus Christ the high Bishop of his pitifull mercie absolue and forgiue thee And I by mine authoritie doe first absolue thee from the sentence of the lesse excommunication if thou haue neede thereof And besides I absolue thee from all thy sinnes in the name of the Father and of the Sonne and of the holy Ghost So be it A declaration of the abuse and blasphemies contayned in this forme of Confession and absolution CHAPTER II. a BEcause the Priest prepareth him selfe to blaspheme God renounce Iesus Christ by the saying of his Masse he for the putting him selfe into a good estate for the performing thereof beginneth with the most manifest blasphemies that may be against God and his Christ to purge him of his sinnes as may appeare by the absolution that is giuen him wherein the merite of Iesus Christ is vtterly renounced as oftentimes hath beene seene b In this confession there are two persons to play this enterlude the one is the Confessour and the other he that is confessed c Who is able to fulfill this commandement to number all his sinnes Psalm 19. For it is written who knoweth all the sinnes which he hath committed And therefore Dauid who spake these words besought the Lorde to purge him from his secrete sinnes because he knew that it was impossible for him to vnderstand and knowe them so farre was it of from him as to be able to number them all d The merite of the passion of Iesus Christ is sufficient for vs to obtaine pardon forgiuenesse of our sinnes at the hands of God or else it is not Nowe if it be not then without all doubt Iesus Christ is not Iesus Christ to wit the verie true Sauiour Redeemer of the Soules of miserable sinners And if he be sufficient whie then do these blasphemers adde in their fourme of absolution not only the suffrages of our mother holy Churh but also the good deedes of him that maketh his confession attributing the remission of his sinnes as well vnto theÌ„ as vnto the death of Iesus Christ What other meaning haue they then herein but to make Iesus Christ no alone Sauiour but onelie an halfe Sauiour or the thirde part of a Sauiour And that we obtaine not remission of our sinnes onely by his death but partly by it and partly by the suffrages of our mother holy Church which as they tearme them are called workes of supererogation and partly by the good workes which we our selues may do So that by this meane a sinner shall not be beholden to Iesus Christ but for the thirde part of his saluation and for the other thirde part to the Church by which is chieflie meant the Priests Monkes and Friers and that annointed rabble of shauelinges by their suffrages and prayers and for the last third part euerie man is to fetch it out of the shoppe of his owne workes Thus here we see what honour these abhominable blasphemers giue vnto Iesus Christ and what meanes they vse topurge them of their sinnes who confesse them selues vnto their venerable holinesse e In this place they take repentance for satisfaction by which they enioyne such as they haue absolued that which they here call this this to wit whatsoeuer shall com in the CoÌ„fessors braine who therwith againe addeth blasphemy vpoÌ„ blasphemie For for the first that which is enioyned him for penance is taken to be a satisfaction for his sinnes to God ward which is againe set in the roome of the satisfaction of Iesus Christ or at the least to ech it withall to supply the waÌ„t that might be in him to the end that Iesus Christ should not haue all the honor of being our onely Sauiour but that one part therof might stil be atributed to our selues to our own merits works Which thing
Neither do I know who were the authors of so many kindes of weeds Li Consi We read amoÌ„gst the CanoÌ„s of the 3. Bracarien couÌ„sell which was solemnized about the time of Pope Vitalien that by it was ordained That no Priest should say masse or receiue the Sacrament without he did were the holy weed which is there called oraciuÌ„ couereth both his sholders but we do not reade any mentioÌ„ made of these which are now rehearsed neither yet of any of these foolish toyes nor of so many sundry kinds of disguisings as at this daywe se to be in al this Popish church Of the prayers which the Priestes huddle vp whiles they are apparelling of them selues to say Masse and of the weedes 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 harnesse to enter into this fight WherupoÌ„ we haue here againe to note that ouer besides the consecratioÌ„ of his masking clothes there are yet sacramental words which the Priest must mumble vp in the teeth whiles he is in furnishing of him selfe that euery peece of his harnes hath his peculiar prayer by it self that it might be of power to serue the turne for the which it was ordained Wherin we may see how they iest both with God with his word But as the diuine office is diuerse according to the diuers vses therof euen so likewise ar the prayers diuerse which here we wil presently speake of also the application of the harnes masking apparell But let vs now heare them mentioned in their owne proper and open language to the ende we may the better discouer their villanies lay theÌ„ so open as that the very childreÌ„ may vnderstand theÌ„ beware of theÌ„ Here follow the wordes which the priest must say when he apparelleth him selfe to say masse first when he hath crossed him selfe and taken his amict Let him say Lord put the helmet of saluation vpon my head that I may vanquish and ouercome all the deceites of the deuill In the name of the father of the sonne c. In girdinge him selfe with the stringes of the amict Lorde make me cleane both in soule and body to the end I may worthely peâ—forme thy holy work through our Lorde Iesus Christ In putting on of his Aubes let him say Lord put on me the vestiment of saluation and the robe of righteousnesse Or enuiron me euermore with the robe of gladnesse through Iesus Christ our Lord. In girding him selfe with his girdle let him say Lorde girde the reines of mine hart and bodie with the girdle of faith and quench in me all lecherous humoures and let the loue of chastitie remaine in me thorough Iesus c. In taking the manuple let him say Almightie God I beseech thee that I may so deserue to beare my manuâ—le both going and weeping with patience putting it of with ioye I may with these take parte through Iesus Christ c. VVhâ—n he putteth on his stole let him say EnuiroÌ„ my necke with the stole which is the yoke of righteousnes VVhen he putteth on his Chesuble let him say Thie yoke and burden O Lord are sweete and light and therefore make me able to beare them that I may obtaine mercie at thie handes O Sauiour of the worlde who liuest and raignest one God in perfect Trinitie worlde without ende Sequuntur dicenda à Sacerdote quando se induit ad Missam cele brandam Primo signo Crucis facto accipiendo amictum dicat 2 Ponet Domine galeaÌ„ salutis in capite meo ad expugnandas superaÌ„das omnes diabolicasfrau des In nomine patris c 3 CircuÌ„cuÌ„do se cin gendo cordulis amicti Munda me Domine ab immunditia mentis et corporis vt digne possim adimplere opus sanctum tuuÌ„ per Christum Dominum nostrum 4 Ad albeÌ„ ponédaÌ„ dicat Indue me Domine vestimento salutis et tunica iustitiae Vel indumeto letitiae circuÌ„da 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 c. Ad manipuluÌ„ dicat Te deprecor omnipoteÌ„s Deus vt sic merear manipuluÌ„ deportare eundo flendo cuÌ„ patientia et exultatione defcreÌ„do vt cum istis portioneÌ„ accipiaÌ„ per Christum Dominum nostrum Ad stolam ponendam Stola iugo iustitiae circunda ceruicem meam Ad casulam ponendaÌ„ Iugum tuum Domine suaue est onus tuuÌ„ leue Idcirco praesta vt illud valeam deportare quatenus tuam possim misericordiam consequi saluator mundi Qui in Trinitate perfecta viuis regnas Deus per omnia secula seculorum A declararation of the thinges aforesaide CHAPTER VI. a WE haue oftentimes spoken of the signe of the crosse which they make in saying Masse whereunto they attribute great power as else where hath bene sayed b Is not this a maruelous mockery nay rather intollerable blasphemies to apply that vnto masking stuffe foolish toyes which S. Paul writeth Ephes 6. 1. Thess 5. of the true Spirituall armor wherwith euery true Christian ought to be armed against the assalts of Satan And in stead of the saluatioÌ„ hope which we haue in Iesus Christ which hope S. Paule giueth vs for an helmet these blasphemers set before vs a coife and a womans kerchefe for that is it which they meane by the Amict The vse of sense and reason is taken for the yoake and burden of the Lorde But because others place the Chesuble in stead thereof we will speake of it in his due place c There is not so small a string that is tacked to this Amict which hath not great misteries in it d S. Paule giueth to arme the breast withall the curate or breast plate of righteousnesse faith and charitie And the Priest in steade thereof taketh a womans smock that traileth on the ground and is tucked vp aboue the girdle steade to make large pockets both before and behind as little boyes make of their shirtes in sommer season to carrie peares apples nuttes and such other like frute in e S. Paule saith Ephes 6. 1 Thess 5. Stande stedfast therefore hauing your loins girt about with the girdle of truth And the Priest in steade of this girdle which is an arming girdle seruing for the spirituall battle taketh a girdle made of a corde by which also is signified the chastitie that ought to be in them which they haue so slipperly tied vp as that it is farre enough of them f VVhere S. Paule maketh faith the buckler Ephes 6. the word of God the sworde the Priest taketh here a bend for a bracelet and gauntlet And besides where the children and seruauntes of God which suffer here in the
respōsum fuerit ab alijs Clerici respondent Amē Misereatur c. Of the thinges that are to be considered vpon this entree and publike confession of the priest CHAPTER VIII BEcause others haue more at large and more particularly and plainly handled those places of the holy Scriptures which are here alleaged shewing how ill they are applied and how they mocke and blaspheme God I will the lightlier passe them ouer and stay the longer vpon the rest of the pointes which may be ouerslipt a Seeing the priest is thus in his owne person prepared to go to the Aultar I will first of all demaund of him whether he vsed this Aultar which is here spoken of Hebr. 13. after the maner of the Ieweish or Heathnish aultars For Christians haue no materiall aultars but onely this spirituall Aultar wheron it is not lawfull for thē that serue in the Tabernacle or that be still Ieweish to eate and therfore much lesse for thē that follow the heathen as they herein do which are of the Romish church declaring them selues thereby to be either very Iewes or very Heathen or else both onelesse happely they meane not to take the name of Aultar for such an Aultar as they sacrifice vpon for the redemption of soules as they say they do whē they are at Masse but for the Table wheron the supper is celebrated and whereon they giue thankes to God which are the very true sacrifices of prayse in that sence which the aunciēt Fathers tooke the name of Aultar when as they speake of the Sacrament of the Supper which vpon that occasiō was called the Sacrament of the Aultar b If that which hath bene now said of the Aultar Psalme 43. be well vnderstood it is an easie matter to iudge for what purpose this Psalme is here set downe and the reason thereof c It was ordeined in the 2. Councell of Laodicea La. Concil that many of the Psalmes and their versicles should not be confounded one with an other but be rehearsed in the selfe same forme and maner as the seruantes of God made them Which ordenance they of the popish church do worse obserue in the Masse then in any other place For either they confound pele mele for euery purpose many of the versicles which are taken out of the Psalmes as if they would make neither rime nor reason of them or else they deuide a Psalme and take out of it certen versicles which they mingle and remingle so rehearse them to no purpose and without all reason as easely may be iudged by the sight of this maner which is here vsed in their Masse d I my selfe knew once a parish priest who neuer vnderstood either yet was able to pronounce this Introibo but alwayes said Et introibo adtartara Dei that is to say I will go into the hell of God In which saying he deceaued not him selfe much For to take the Aultar in that sence which they of the popish church here take it and to do that which they do in it is in very deede the hie way to hell for asmuch they forsake Iesus Christ vpon it by whome onely we are to be deliuered thence And therefore there is good cause why the priest looketh downeward bowing him selfe to the ground as a man that had quite and cleane forgotten heauen yea and his owne nature also wherein God created him and as if he were become a very beast touching his smeller downeward according to the maner which the Poete here writeth of Ouid. Meta. lib. 1. and in the same sence as it is here set downe in English And though that euery liuing thing His eyes to ground is made to caste Yet God mans face hath set shining A lofte to looke on heauen to taste That he might well perceaue and see His dwelling place on hie to bee But this our maister Asse driuer leaueth looking vp into heauen and stoupeth to the ground whereof he is more carefull then of heauen But if he did this in humblenesse of minde and contritenesse of heart for his sinnes as the miserable Publicane did there were great reason in it But I thinke him farre enough of from that e This versicle is taken out of another Psalme and not out of the former which manifestly conteruaileth the confession that the priest anonafter maketh Psal 136. For where the Prophete exhorteth the people of God to praise the Lord and giue him such thankes as belōg vnto him which the word Confesse signifieth in the holy Scriptures he addresseth him selfe vnto another them vnto God f Dauid sayeth Against thee alone haue I sinned I haue said Psal 31. I wil confesse my vnrighteousnes vnto the Lord against my selfe thou forgauest the iniquitie of my sinne But here the priest confesseth him selfe to all the men woman saintes For he thinketh it not enough to confesse him selfe to God alone with whom al the Patriarches Prophetes Apostles were very well contented g But the worst of all the rest is this that when he craueth pardon in his confession for his sinnes he neuer once maketh mention of Iesus Christ to beseech him to be his Aduocate vnto his Father to helpe him But onely of the virgine Marie and of the men and women Saintes Which is too grosse a blasphemy against the office and benefite of Iesus Christ 1. Tim. 2. 1. Iohn 2. Rom. 8. vnto whom the onely office of Mediatour and Aduocate apparteineth h This lowe stowping maketh a iolly shew of a penitent person i The clarke which helpeth the priest to Masse absolueth the priest aswell as the priest absolueth him anon after And therefore it is that they confesse them selues one to an other But here is all the difference that is betwene them that the Misereatur which the clarke and the rest that helpe him at Masse do pronounce to the priest is said in the singular nomber because it is spoken particularly to the priest Of the confession and absolution aswell of the clarkes which helpe him at Masse as of those which are also at the hearing of it and of the absolution which the priest giueth them and of the prayers which he sayeth before he commeth to the Aultar and of the iestures gapinges and gaspinges of his mouth and wreathinges which he must there make CHAPTER IX ET post confiteor assistentium dicat Sacerdos Amē fratres sorores per misericordiam Domini nostri Iesu Christi per auxilium signū sanctae crucis †per intercessionē beatae gloriosae semperque virginis Mariae per merita beatorū Apostolorū Petri Pauli beati Michaëlis archāgeli beatiss Iuliani omniis sanct sanctarū misereatur vestri omnipotēs Deus dimittat vobis omnia peccata vestra perducat vos Iesus Christus filius Dei ad vitā aeternam Amen Indulgentiam absolutionem remissionē omnium peccatorum vestrorum tribuat vobis pius Pater misericors
whome they thus vainelye like worldlinges mocke cleane contrarie to the Canons and decrees of the Councell of Affrike which was celebrated about the time of Boniface the first and of the thirde Councell of Toledo celebrated in the dayes of Pelagius the 2. and of the Councell of Basil which forbad daunsing morisdaunces enterludes and playes vpon festiuall dayes chiefly in churches d The causes whie in times past the Gloria patri was ordained to be said song at the ende of euerie Psalme doth manifestly appeare amongest the Canons of the second Vasensian CouÌ„cel which was holden after the dayes of Leo the first wherin an expresse ordinance is made according to the practise that was then in vse in the east and west churches Ex lib. Con. Howbeit the third councell of Toledo which we haue so often spoken of addeth thereto one point which at this day is not obserued that is that no man should say onely Gloria patri c. but adde thereto And honor sayinge Glorie and honor be to the Father c. Because it is found to be so said in the Apocalipse and that vpon paine of excommunication e The second Vasensian Councell which we earst spake of hath confirmed the custome which as well the East as the West Churches receaued concerning the rehearsal of the Kyrie eleyson coÌ„manding it to be said often rehearsed not onely in the Masse but also in all the Canonical houres We haue here a fresh iollie gaye misteries in the numbers of 3. and 9. which we will no more here speake of but leaue this pithagoricall and magical diuinitie to such as take delight therein f The Priest maketh here a preatie pitch of his base daunce with a solemne reuerence both with his head and backe g He setteth down here a rule at what times the Gloria in excelsis is to be said or not said according to those ordinaÌ„ces which we haue alreadie set downe in their place And because there haue bin manie lawes giuen by diuerse touching one only peece I haue also marked the names of euerie Author in the margine in such sort as hath bene before said to the end that whosoeuer were desirous to see the ordinaunces that are made for these purposes may finde them vpon the Popes heades that made them h These fragmeÌ„ts which speak of the holy Ghost and of the virgine Mary haue bene added to this himne by others not by them which made all the rest but I could neuer yet reade who were the Authors of them Neither are they said but in our Ladies Masses and on her festiuall dayes Of the Dominus vobiscum and of the collect of the writhing and wreathing countenances that are to be vsed in this other Antique CHAPTER XIII a a Conc. Brac. 1. After hee hath thus done hee kâ—sseth the Altar in the midst b b Thomas and afterward turneth him selfe to the people sayeng c The Lorde be with you Aunswere And with thy spyrit The priest d Let vs pray e O God who vnder a maruelous Sacrament hast least vs a remembraunce of thy passion we beseech thee to graunt vs so to honour the holy misteries of thy body and blood that we may alwaies finde the fruite of thy redemption in vs who lyuest and reignest with God the father in the vnite of the holy spirit Gelase Symmac God world without end AmeÌ„ Here is to be noted that when either the collect or the epistle is said his hands ar not ioined together but the toppes of his fingers Through our Lord Here aswell in the end of his prayer as of the masse his handes are to be ioyned 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 SacrameÌ„to mirabili passionis tuae memoriam reliquisti tribue quaesimus ita nos corporis sanguinis tui sacra misteria venerari vt redemptionis tuae fructum in nobis sentiamus qui viuis regnas cuÌ„ Deo Patre in vnitate Spiritus sancti Deus per omnia secula seculorum Amen Nota quando dicuntur c collectae vel Epistolae manus sint disiunctae sed ad vltimum Per Doninum Orationis hic in fine Missae manus debent iungi Here follow the annotations belonging to the fragmentes aforesaid CHAPTER XIIII a GEntle Sir Iohn is far in loue with the Table For he kisseth it often b He turneth himselfe 5. times about vnto the people during the time that he is playing of his play or dauncing of his antike Moreouer he continually turneth his back hinder parts because according to Vigilius ordinance he must turne his face towards the East Ala. de offic Miss cap. 8. because the situation of the Churches Altars are set East ward Howbeit it becoÌ„meth not a Iuggler a player but much lesse a Preacher to turn their backs vpon the people before they iuggle play or preach For it is the ordinary way to tourne their faces to whome they speake not their backs Howbeit the Priestes meane not to speak vnto the people wheÌ„ they say Masse nether shold they vnderstaÌ„d theÌ„ if they did but they talk to the bread wine to the idolls table to the bord clothes napkins which lie before them vnto the SuÌ„ne ouer against which c Gregor Innocent 1 Jnnocent 3. they tourne them selues or else it were meete to haue their Churches Altars so built as that the Priest might haue the people before him when he sayeth Masse as a Preacher is wonted to haue his pulpit But then againe should herein fall out a great inconuenience when he should salute them turne him selfe vnto theÌ„ as here is noted For theÌ„ his back should be towards theÌ„ therfore should not neede any whit to turne or returne him selfe 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 remaine with you for euermore Although it was ordained in the first Bracarien Councell about the time of Honorius the 1. that the Bishops Priests should not haue sundry sortes of saluting the people but that both the one the other of theÌ„ shold vse this common order Dominus vobiscuÌ„ none other d These exhortations to prayers such other like manifestly declare that they which are at masse should vnderstand what is said For how shal the hearers pray with him that saith the prayers in the Masse if they vnderstaÌ„d not what is said in it and what the exhortations are which are made vnto them This also declareth that a Priest should not say Masse alone by him selfe e This is one of the prayers which they call collects which serueth not greatly amisse for the Supper of the Lord if it be rightly vnderstood For it
to what purpose is this here put in Brethrē For That which I receaued of the Lord. c. Whervnto is this For referred wherfore rēdreth he a reason considering that there is nothing going before that cā be referred to any thing which may any way serue the turne for the matter that S. Paule here treateth of This peece therfore must otherwise be deuided and sclantled to make it serue for this purpose Thus we see how they are wonted ordinarely to deale with the Scriptures b S. Paul by these words declareth that he was nothing so rash as these men who haue added so many thinges to the Supper as that they haue turned it into a pestilēt Idolatrous Masse haue by those additions so blemished it as that there remaineth not any face or forme of the true Supper of the Lord wherby he also sheweth that he was neuer any of their company For he saieth plainly that he deliuered vnto the Corinthiās such a pure sound institutiō of the same as he receaued frō the Lord Iesus without adding therto or diminishing therfrō wherin he eftsoones giueth to vnderstād that it is not lawfull for any mā to do it of what authority so euer he be 1. Cor. 11.12 If S. Paul then durst take no further authority vpō him being the man that was rapt vp into the third heauen and saw thinges not lawfull for any man to speake what shal we think of the forgers of the Masse of whom we haue heretofore spoken who thereby haue so blemished the supper of the Lord as that they haue vtterly ouerthrowen abolished it whom then should we not assueredly follow 1. Cor. 11. either S. Paule who sayeth follow me as I follow Christ or these Apostates and Antechristes who do cleane contrary to him and besides would burne all those that had rather follow Iesus and the holy Apostles then them selues c S. Mark in his 14. Ch. sayth that he blessed declaring therby that to blesse giue thākes is here taken to be alone as hath ben say in other places d This breaking declareth that this bread ought to be distributed as it is here e He eateth it not alone as the priest doth neither doth he worship it or yet putteth it into a pixe to cary about on procession to carry here there to be worshipped or to cōiure tempestes but cōmandeth it to be taken eftsoones eaten f We haue heretofore sufficiētly hādled this matter to teach vs in what sence these words are to be takē how those words also are to be takē which follow the cup dish ouer and besides that which we at larg haue writē disputed vpō in the booke of the Ministery of the word of God of the Sacraments And therfore we will here only say and not deny but that the very body and blood of our Sauiour Iesus Christ is truly deliuered vnto all the faithful in the supper by an inuisible power of the holy Ghost spiritually to the spirituall regenerate man which receaueth it by faith is therwith spiritually fed in a spirituall life as the body receaueth the material bread is therwith fed in a corporal life but that there is no alteratiō of the substance in either of both neither yet any naturall and material coniunction betwene the bread and wine and the body and blood of Iesus Christ g There is in S. Paules wordes according to the Greeke which is broken for you h He sayeth not Do ye this as a sacrifice for the redemption of the soules both of the quicke and dead but that we should do that which he did caused to be done in the Supper not that which he did on the crosse wheron he offred a sacrifice for the redemption of our soules which is sufficiēt for vs can be done by none other nor in any other place neither yet by any other meane wherof the Supper is a remēbrance no sacrifice but much lesse a Masse for it is neither the one nor yet the other because they would make it that which it cannot be For it cannot be this sacrifice if it be not Iesus Christ him selfe who offred him selfe in that sorte that he was offred And if that be it thē without doubt Iesus the son of God ceaseth to be i If the Romanistes would strictly according to the letter presse the words of our Sauiour Iesus Christ which he spake concerning the body and blood of the Supper we may also cōclude by the same reasons that the cup is likewise the new Testament confirmed by the blood of Iesus Christ and not the blood it selfe according to the testimonies of Saint Paule and Saint Luke 1. Cor. 11. Luke 12. who both vse the very selfe same wordes therein k This is to declare that which he said Do ye this that is to say eate this bread and drinke this wine in remembrance of me as I haue appointed you which thing the Apostle manifestly explaneth immediatly after both of the one the other without any deuiding of thē as they of the romish church deuide thē in the cōmuniō of the people l This expoundeth what it is to celebrate this remembrance of Iesus Christ for the which the Supper was instituted He sayeth not As aften as ye shall offer this bread this cup you shal make a sacrifice of the body and blood of the Lord. m This accordeth with the testimony which the Angels gaue vnto the Apostles that day that Iesus Christ ascēded Act. 1. touching his returne from heauē By which words S. Paul giueth vs very plainly to vnderstād that he ment not that Iesus Christ descēded frō heauē corporally in flesh blood bones came into the priests handes in that behalfe to be made a sacrifice afterward to be really in deede eaten by him as they of the popish church vnderstand it But declareth that he is in heauē in his natural body from whence we must looke for him to come to iudge the quicke the dead according to the wordes of the articles of our Faith And that in the meane while we should here celebrate the remembrance of him thereby to giue him thankes that we might alwayes more and more assure our selues of his promises that we are in him and he in vs through the power of the faith which we haue in him of the holy Ghost by whose power he dwelleth in vs. n Here S. Paule after the pronouncing of the Sacramētall wordes calleth the bread wine the signes of the Supper not the body and blood 1. Cor. 6. Ephes 1. Which thing was not done without the assuered councell of the spirite of God For although they of the Romish church excuse this maner of speaking in their expositions to the end it should not encounter with their trāsubstantiatiō yet should they haue had a farre greater aduauntage if Saint Paule had rather vsed the
name of the body and blood then of the name of bread and cuppe o They receaue it vnworthely which receaue it to any other ende and in any other sorte then the Lord hath appointed it Wherefore all they of the Romish church but especially all the priestes cannot receaue it but vnworthely p The greatnesse of the offence which is committed by his vnworthinesse ought to make all men a feard For it is asmuch as they should sell betray crucifie Iesus Christ which all they do Hebr. 6. as the Apostle witnesseth that abuse his benefit q He sayeth not let euery man proue him selfe with a priest or cōfesse all his sinnes to him alone when as he is of the yeares of discretiō at the least once a yeare at Easter and that he endeuour him withall his might to accōplish the penance which is enioined him vpō paine to be driuen out of the church all the dayes of his life and to be depriued of buriall after his death as Innocēt the third ordeined in the Laterane Coūcel Ex libr. Con. which we haue already spoken of But his meaning is that euery man should proue him selfe because that he is not capable to receaue the Supper who cannot approue him selfe after this rule of Saint Paule And therefore in the old time the Catechumeni were not receaued hereunto neither yet at this day are young boyes and girles vntill such time as they are instructed and taught to do it r He now setteth downe the horriblenesse of the punishment to the ende that they which will not tremble at the greuousnesse of the deede should at the least feare the greatnesse of the punishment h We are not by this therefore to say that this bread is the naturall body of Iesus Christ but that he doth him as great wrong as if he violated his very body for asmuch as he profaneth blasphemeth it asmuch as in him lyeth because that through his infidelity vnworthines vnthākfulnes he maketh no more accompt of it thē if there were no more difference betwene the body of Iesus Christ and another mans and that the Supper were no better then a profane banket Moreouer although I haue somewhat at large handled all these matters in other places bookes yet haue I thouhgt good to touch this matter a litle by the way thereby to let the Romanistes vnderstand by the text of the Epistle which they sing in this Masse how sufficient it is to ouerthrow not onely all their corpus Christi Feast and all the idolatrie therein committed but also all their Masses Confessions and mens traditions which are manifestly against the word of God or that haue no suer foundation therein And now to the rest Of the Graduel Response and Alleluya and of those thinges which are to be considered as touching them CHAPTER XVIII a Gradua OCuli omnium in te sperant Domine in das illis escā in tēpore opportuno Vers Aperis tu manum tuā imples onme animal benedictione b Alleluya Vers Caro mea verè est cibus sanguis meus verè est potus Qui manducat meam carnē bibit meum sanguinem in me manet ego in eo a a Greg. The Graduel or Graile Miss R. 2. Psal 104. Celest Gelas THE eyes of all thinges trust in thee ô Lord and thou giuest thē meat in due season The versicle Thou openest thy hand and fillest euery liuing thing with thy blessing b b Symmach Leo. Conc. Tole Iohn 6. Praise God c The versicle My flesh is meat in deede and my blood is drinke in deede Whosoeuer eateth my flesh drinketh my blood dwelleth in me and I in him a We haue spokē somwhat at large of the Graduell or Graile also of the Alleluya Tractes of the seasons to sing to be still These are fragmentes which change according to the diuersitie of the Masses seasons as the Introites The versicles which are here put in for the Graile of this Masse haue in them a meruelous iolly kind of doctrine if the same be well vnderstood well applied Psal 145. But that which Dauid spake of the prouidence of God cōcerning the gouerning bodely feeding of man and all other liuing creatures is here very vnfitly applied vnto the matter of the supper For it was not ordeined for the feeding of this corporall life which is sustained with bodely meate and drinke but for a spirituall and eternall kind of life which we receiue not in the bread and wine that is giuen vs in the Supper but in Iesus Christ the true bread of life in his body blood which by them are represented This place is quite and cleane against the popish doctrine because it teacheth men to runne to dead men which they cal men and women Saintes that they might obteine at their hands those thinges which the Prophet teacheth vs to aske and looke for at the handes of God alone b The fourth Councel of Tolede which we haue heretofore alleaged maketh mention of certaine priests in Spaine who at all times song Alleluya namely in Lent saying that that is against the custome of all churches because it is a song of ioy and not of sadnesse Wherfore it is forbidden any more so to be dealt withall vpon paine that who soeuer doeth it shal be discharged of his office And because that this time wherein this Masse is to be celebrated is a time of ioye and chiefly for the priestes for the reasons afore said it is solemnely song in it c It is to no purpose to alleage here the place of S. Iohn as it is alleaged because it hath no full sence in it neither doth it any whit agree with that that goeth before neither yet with that that followeth Moreouer it is so often repeated in this peece as that they set it downe for their Gospell But if they say it once it is enough for them whether it be to purpose or not considering that their mouthes runne ouer with so much speaking of flesh and blood of meat and drinke and of manger and boire Of the Sequence and Prose CHAPTER XIX a Sequentia b LAuda Sion Saluatorem c. Quod in Coena Christus gessit Faciēdum hoc expressit In sui memoriam Docti sacris institutis Panem vinū in salutis Consecramus hostiam Dogma datur Christianis Quod ī carnē trāsit panis Et vinum in sanguinem Quod non capis quod non vides Animosa seruat fides Praeter rerum ordinem Sub diuersis speciebus Signis tantum non rebus Latent res eximiae Caro cibus sanguis potus Manet tamen Christus totus Sub vtraque specie A sumente non concisus Non confractus non diuisus Integer accipitur Sumit vnus sumunt mille Quantum iste tantum ille Nec sumptus consumitur c. Sumunt boni sumum mali Sorte tamen inaequali Vitae
about the time of Pelagius the first in the dayes of king Childebert by which decree it was ordained that none should presume to offer anie thing in the oblations of the holy Cup but that which was thought to be of the fruite of the vine that not to be mingled with water I know not whether the fault be in the book or in the ill haÌ„dling of it And after the reason is there eftsones reÌ„dred For it is said That that is to be iudged sacriledge when any other thing is offered then that which our sauiour hath by his holy coÌ„mandemeÌ„ts ordained I leaue the reconciling of this matter to those to whom it more concerneth then vs. d The Councelles before alleadged Con. VVormes Con. Trilâ—â—rine which make mention of the mingling of the water with wine alleadge for a reason of this ordinance that the same is a signification of the coniunction and vnion of the people signified by the waters in the Apocalypse with Iesus Christ signified by the wine And therefore it is expresly said that 2. parts must be wine and the 3. water because the wine which signifieth the Maiestie of Iesus is far greater then the water which signifieth but the maiestie of the people But who gaue them this commaundement and who reuealed this secreat vnto them what places and testimonies of the holie Scripture haue they to testifie this For if it were so it is wonder that they would not sounde one word thereof amongst all the wordes which they muÌ„ble vp when they powre the wine and water into the Chalice but make mention rather of an other misterie which S. Augustine hath touched howbeit his mind was not of the mingling of water with the wine in the Chalice but looked vnto the blood and water which gushed out of Christ Iesus side Wherupon he saith Iohn 1. August That that side was the fountaine of the Sacraments of the Christian Church to wit of Baptisme of the Supper by which as first by Baptisme the washing awaye of our sinnes and by the Supper our redemption By which Supper the sacrifice sheding of the blud of Iesus Christ therein are signified vnto vs without the which we could not be redeemed Nowe there is farre greater reason in this misticall expositioÌ„ 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 misterie which hertofore was propounded For it is sufficiently enough represented in Baptisme in the Supper without making of another new strange Sacrament after their own fashioÌ„ grouÌ„ded onely vpon allegories and imaginations of their owne heades For what greater vnion can they represent between Iesus Christ the faithfull theÌ„ that which is represented by the whole action administration of the Supper which is the trewe Sacrament of vnion By which the coniunction that is betweene the head and the members is so liuely expressed by the vnion of the graines whereof the wine and breade are made which by the water can not bee so well represented being not made of so many graines as the wine is And therefore they might verie well content them selues with Iesus Christes simple and pure ordinaunce e We haue here a verie proper and pleasaunt enterlude For if the Masse be not so solemnized 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 aunswere him selfe For first of all he commaundeth him selfe to blesse him selfe and after doth that which he commaundeth him selfe But how euer it is with him he must take his leaue to reade the wordes of the Gospell that is to say so to deliuer it as that no man vnderstandeth one worde that is in it For such Apostles and messengers hath the Popish Church who are sent out to announce the Gospell in the Masse without declaring anie thing of that they say which is not the office of a true and good messenger And therfore is not this a great mockery which the Popish Church vseth to haue the Deacon desire to haue his lippes and hart purified as the lippes of Isaiah were with an hote burning cole that he might be made morthy to set forth the holy Gospell Is not this euen to mock and scorne both God men Of the second incensing and of the lesson of the Gospell CHAPTER XXIII IN a all solemne feasts let the Deacon kneeling before the Aultar Miss R. desire to haue the b b Telesp Anust incense blessed saying Blesse ye Then leâ— the Priest aunswere The Lorde Be thou blessed by him in whose honour thou shalt be burnt In the name of the Father c. †c After that the Priest censeth the Altar Chalice and Masse booke therewith that done he geueth it to the Deacon who censeth the Priest him selfe And when he hath so done he goeth on to the reading of the Gospell saying d The Lorde be with you Aunswer And with thy Spirite The Priest Icâ—om Damâ—s The thinges which hereafter followe are taken out of the Gospell of S. Iohn Con. Toled Aunswer Glorie be to thee O Lord. e VVhen this is saide euerie man must make the signe of the crosse both on his forehead also vpon his brest Then must the Priest make a signe of the crosse vppon his booke †and kisse it After that hee goeth on and sayeth f In those dayes Iesus said vnto his Disciples vnto the multitude of the Iewes g My fleshe is meate in deede and my blood is drinke in deede Whosoeuer eateth my flesh and drinketh my blood dwelleth in me and I in him As the liuinge Father sent a Leo. me and I liue by the Father euen so he that eateth me shall liue by the meanes of me This is that bread which came downe from heauen not as your Fathers eat Manna in the wildernesse and are dead But he that eateth this bread shall liue for euer And after he addeth h By the wordes of the holie Gospell let our sinnes be defaced Amen These are holye wordes and I beleeue and confesse it IN festis soleÌ„nibus dia conus flexibus genibê° coram Altari petat benedictioneÌ„ incenso dicendo Benedicite Sacerdos respondet Dominus ab illo benedicaris in cuiuâ— honore cremaberis In nomine Patris c. †Deinde Sacerdos incensat Altare CaliceÌ„ missale postea reddit Diacono qui insensat ipsum Sacerdotem post ea procedit ad dicenduÌ„ Euangelium dicendo Dominus vobisâ—cum Responsio Et cum Spiritu tuo Sacerdos Sequenâ—ia sancti EuaÌ„gelij secundum Iohannem Respousio Gloria tibi Domine Cum hoc dicitur omnes debeÌ„t facere signum crucis in fronte in pectore presbyter debet signare librum †osculare deinde pergit dicendo In illo teÌ„pore dixit Iesus discipulis suis et
turbis IudaeoruÌ„ Caro mea vere est cibus sanguis meus vere est potus Qui maÌ„ducat carneÌ„ meam bibit sanguineÌ„ meum in me manet et ego in illo Sicut misit me viuens Pater ego viuo propter Patrem et qui manducat me ipse viuet propter me Hic est panis qui de caelo desâ—eÌ„dit non sicut manducauerunâ— patres vestri Manna in de serto mortui sunt Qui manducat hunc panem viuet in aeternum Tunc addit Per Euangelica dicta deleantur nostra delicta AmeÌ„ Haec sunt verba sancta credo confiteor VVhat thinges are to be noted vpon these foresaid matters CHAPTER XXIIII a IT hath bene saide that Leo was he who first ordained the censinges in the Masse howbeit I cannot say whether he ordained them all yea or no or whether some bodie else added mo therto If it be not a solemne Masse the Gods which are made in it are not perfumed b And againe the play were not worth a button if this frankensence were not charmed according to their accustomed maner What kinde of consecration blessing is this And besides what a mockery and sorcery is this to speake vnto the frankensence Now if this frankensence be burnt in the honour of the deuill as in deede it is considering that he is the very Authour of such a Masse as at this present it is then call they for his blessing to be vpon this frankensence c The Romanists Matth. 2 wheÌ„ they make an expositioÌ„ of the misticall meaning of the giftes which the wise men that came froÌ„ the East by the guiding of the star to worship our Sauior Iesus Christ offred say that the offring of the gould declared him to be a King that the mirrhe signified his humility death the fraÌ„keÌ„sens the acknowledging of him to be God because that inceÌ„se betokeneth diuinity Deut 33 that God ordained the inceÌ„sings in the law that by theÌ„ such homage should be don vnto him as appertained was conuenient for his diuine maiesty By this interpretatioÌ„ theÌ„ the Altar chalice masse booke the Priest himselfe also should be God At the least wise that honor is here don vnto them which as they say appertaineth vnto God And therfore it is no maruel that S. Gurdegobreas so honoreth his table chalice his masse book also which by his will he would not change nor giue for his mealy God For I may tell it to you they ar a great deal more beneficial vnto him theÌ„ the Bible is For the Bible would neuer bring him to that honor to drink in so faire goodly plate nor so good wine neither yet make him so fat nor so wel liking Neither is it any maruell though Sir Gurdegobreas himself be censed coÌ„sidering that by these his sleights of legier de main he caÌ„ so wel iuggle as that he can make Gods euen with his breathing Now if he be a maker of Gods he him selfe must needs be farre greater more excelleÌ„t then the Gods which he maketh for as much as the workman doth euer farre excell his work d If the Prist him self say or sing the Gospell he saluteth the people with his arse alwaies towards them But if the DeacoÌ„ do it he turneth his side towards them looketh on theÌ„ as cause my deare e We haue elswhere spoken of the ceremonies wherewith the Gospell is honoured in the Masse And that which hath bin said of the priest may also in some sort be referred to the dealing of the people especially about the crâ—ssing of theÌ„selues f They alwayes beginne the fragments of the Gospell which they rehearse in this maner In the place as in the Epistles takeÌ„ out of the Acts of the Apostles they say In diebus illis that is to say in those dayes in those which are taken out of the Epistles of S. Paul they say Fratres Brethren in those which are taken out of the Catholique Epistles Charissimi Dearelie beloued Wherein they speake as if they addressed their wordes to the people as if there were manie of them when as in verie deede oftentimes there is but one bodie with the Priest and sometimes none at all but him selfe alone As for the other two prefaces the Priestes them selues haue made such a skorne and by worde of them as that when a man sheweth them anie of their follies and faultes by the rule of the Gospell they aunswere that it was in illo tempore in that time In diebus illis In those dayes VVhereupon they would conclude That that was in the olde time and aged dayes and that those times and dayes are gone past as though the Gospell appertained nothing at all to them Which doctrine is so wel put in practise as wel by them selues as also by those which follow them as that they most manifestly declare both by their doctrine life conuersation that they make no more accompt nor care no more for the Gospel the word of God then if it neuer coÌ„cerned nor yet appertained any whit vnto them g The matter contained in this little fragment of the Gospell according to S. Iohn here alleaged hath both largely sufficiently enough bin handled in th'expositioÌ„ of the office vpoÌ„ Corpus Christi day where we shewed how these wordes wayed with the the doctrine of the Romanists coÌ„cerning the bodily presence communion of the bodie and blood of our Sauiour Iesus Christ as well to the beleeuers as to the faithlesse in the Supper h It should seeme that he would here make a charme of the words of the Gospell requiring by them to haue sinnes defaced as though the power therof consisted in the words in the vttering of theÌ„ But we are to note that as faith commeth is giuen by God through the hearing of his worde without which there can be no true faith euen so likewise hearing serueth to none other purpose but to condeÌ„nation if it be not receaued by faith by mean wherof sinns are defaced by the blud of Iesus Christ Now seing the people vnderstaÌ„d not that which is spoken how can their sinnes be defaced by the words of the Gospell which they can not beleeue to be true so can haue no true faith without they vnderstood theÌ„ For Rom. 10. as the Apostle saith how can they beleeue without it be told theÌ„ I wil not deny but that they may beleue howbeit it shal be after the maner of the Popish Church in which Church to beleeue is taken with them to beleeue vpon credit report of the countrie and thinke that whatsoeuer it saith setteth foorth is true although they which beleeue it vndestand not one worde of it But this neither comforteth nor yet confirmeth the conscience of anie i This is euen like to the maner of the Priestes them selues who are oftentimes so ignoraunt as that they vnderstand
not lawfull to beleue in them neither is it lawfull to call vpon them in steed of God and of our Sauiour Iesus Christ our Lord and giue them the honour which apperteineth to God alone if we will not gaine say the whole volume of the word of God the Church it selfe and the faith thereof I meane not the Popish church which is not pleased with such a faith but the true auncient Christian Church d Againe this onely Article by which the true Church confesseth Iesus to be the onely Lord true Christ the onely true and naturall Sonne of God is of it selfe sufficient enough to ouerthrow not onely the Masse 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 euerlasting Bishop and Priest and true Prophet who freed vs from the power and tyrannie of Satan from sinne death and hell as our very true King and reconciled vnto his Father by the sacrifice of his death which is spoken of in the Articles following as our true sacrificer who onely hath power to do it our alone Mediatour and Aduocate and plainely reuealed and manifested to vs the whole will of God not onely as a Prophet but as the very true sonne of God comming from the bosome of his Father Iohn 1.14 And therefore we neede none other doctrine and reuelatiō nor yet mens traditions for our saluation neither yet any other Sacrifice Sauiour Redeemour Mediatour Aduocate and patron to God for vs. For as there is none other that is very God and very mā but he alone Euen so likewise can none other performe this office And this is the cause of that incarnation which was spoken of a litle before by which the sonne of God being one and the selfe same God and of the selfe same substance with the Father tooke vpon him mans nature was made man Iohn 1. 1. Tim. 2 3. to the ende that both God and man might in him be conioined and reconciled e If the doctrine of transubstantiation be true and such as doth admit and allow the carnall presence of Iesus Christ in the Masse this Article of Iesus Christ his Ascension into heauen is false or else the body of Iesus Christ is no true body For it is not said that he hid him selfe and became inuisible continuing here below vpon earth but that he is Ascended into heauen f There is none other comming of Iesus Christ in the flesh and in proper person spoken of throughout the whole Creede saue onely these two which haue hetherto bene here spoken of There is here no mention made of this inuisible comming of the hoste of the priestes nor yet of this carnall presence deuised by them of the Popish church Seeing then it is so why are they iudged for heretiques which beleue all that is conteined in that Creede neither yet deny any thing that is thereof conteined throughout the whole volume of the holy Scriptures wheron it is groūded Contrarywise why are they taken for Catholikes and faithfull Christians which beleue it not but beleue mainteine teach all to the contrary denying both by their doctrine and workes that which they here confesse with their mouths as we might presently shew from point to point if we had not already very largely and plainely handled the same in our Dialogues vpō the common Creede called the Apostles Creede Of the third parte of the Masse called Oblation CHAPTER XXVII FRom the singing and rehearsing of the Creed euē vnto the Canon there is almost no speach had of the Oblation This parte also of the Masse is so named which in old time was the beginning of the Masse of the Catechumeni Now a man may in it see many goodly thinges for the building vp of his faith and beleuing of that which heretofore we haue treated of touching the offringes of the faithfull in the auncient Church the presentation of them vnto the Lord lifting vp on hie and recommending vnto him the thinges which they offred All this geare is now at this present referred to the bread and wine which are prepared in the sacrifice with prayers that the offring of them is for the saluation of quicke and dead of bodyes and soūles and not by the merite of Iesus Christ alone but also through the merite of men and women Saintes As concerning the principall part of this point of the enterlude after that this scraping Squibbe hath gotten the mony into his maungy fistes he then maketh his Sermō Howbeit we will here cease to speake any farther of this matter Dict. 3. Ca. Omnis Christianus Nico. de Plou expo 3. part Miss For it shall suffice that we speake onely of the offringes amongest which there are some of them which Christians in some feastes are bound vnto according to the ordinarie custome as is conteined in the Decres Because forsooth it is writen Thou shalt not come before me empty fisted And againe there are other Canons amongest the auncient Councels which are not at this day very well obserued For first it was decreed in the Elibertine Councell celebrated in Spaine about the time of the Nicene Councell Libr. Con. of Syluester the first that the Bishop might not receiue either gifts or offrings of those who communicated not at the Lordes Supper But at this day it is cleane contrary For euery man bringeth giftes and offringes to the churches and no man communicateth there saue only the priest which sayeth the Masse except it be some dayes in the yeare Libr. Con. And in the Councell of Aquisgraue called Bawmorte celebrated vnder king Pepin the son of Lewys it was decreed that no man should offer any thing which he had not receiued from the hand of the Lord which he had not iustly got and was acceptable in his sight For it is writen He that offreth to God of the spoile of the poore is like vnto him that offred a child in the presence of his Father Who soeuer he be then that will offer any thing vnto the Lord as be commeth him let him first of all Rom. 12. offer vp him selfe as the Apostle teacheth a liuely and holy hoste or sacrifice which pleaseth the Lord and afterward those thinges which he hath iustly gotten that is to say which he hath receaued frō the hand of the Lord and giue it blessedly to his benefit vnto the Lord for vsury Thus we see what is said in these Councels of the offringes of the Church which should not be giuen to the profit of the priestes if it were rightly obserued For with what kindes of offringes are they most of all enriched saue onely with the riches of the great theeues and extortioners And besides if they should receaue no offringes but of those which communicated at the Supper they should receiue none but vpon such dayes as they communicated it to all the people This
ordinance againe admonisheth vs that there was a communioÌ„ for all the people at the Supper at such time as this was made and that they who did not coÌ„municate without they had some lawfull let were accompted is prophane and Heathen people Of the Offring and of the presentation of the chalice or cuppe and bread CHAPTER XXVIII a AFter that let him turne towardes the people Alph. G. and with his hand ioyned together say The Lord be with you Aunswere And with thy Spirite Towardes the the Aultar say Miss R. Leuit. 21. Celestin b Let vs pray Offertorie The priests of the Lord offer vnto God incense loaues of bread therfore they shal be holy vnto their God and not polute his name Praise him that is eternal After the Offertorie let him ioine his hands together before the Aultar and say c What shall I giue vnto the Lord for all his benefites bestowed vpon me Psal 116. I will take the cup of Saluation and call vpon the name of the Lord. theÌ„ let him raise the chalice say We offer vp vnto thee ô Lord the cup of Saluation beseech thee that I may ascend with an acceptable sweet smelling sauour before thy diuine maiesty Let this sacrifice be signed ordeined blessed sanctified in the name of our Lord Iesu Christ be acceptable vnto God the Father almighty for my self for those that are here and for all ChristiaÌ„ people that they may in this present world receaue remission of all their sinnes in the world to come obtaine life euerlasting And for the soule of thy seruant and for the soules of thy men and women seruauntes to the ende thou maiest graunt them euerlasting life make them partakers of the felicitie of all the Saintes In the name of the Father c. e Holy Trinitie receaue this oblation which we offer vnto thee in remembraÌ„ce of the incarnatioÌ„ natioitie circoncision passion refurrection and ascension of our Lord Iesus Christ and in the honour of the blessed alwayes virgine Mary and of all the Saintes whach haue pleased thee sitheÌ„ce the beginning of the world to the ende it may be auarlable for their honour and our soluation both of body and soule In the name of the Father †c. f Then let him make a crosse vpon the vaale that couereth the chalice setting the chalice iuste in the midest Then let him take the patine and hoste and say In the name of the holy inseparable Trinity let this bread descend here and the blessing of God the father Almightie the Sonne and the holy Ghost desceÌ„d vpon vs remaine with vs euermore So be it In the name of the Father of the Sonne c. g Let him here couer the Chalice with the vaale and make a crosse ouer the chalice and hoste saying In the name of the Father c. POsteà vertat se erga populum dicat manibus iunctis Dominus vobiscum Resp Et cum spiritu tuo Versus altare dicat Oremus a a Gelas Greg. Thomas Vrbain Offerrorium Sacerdotes Domini inceÌ„sam panes offerunt Deo ideo sancti eruÌ„t 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 â—â—â—ocabo Surgat calicem dicendo Offerimus tibi Domine calicem salutaris deprecamor clementiam tuam vt in conspectu diuinae maiestatis tuae cum odore suauitatis ascendat In nomine Domini nostri Iesu Christi signatum ordinatum benedictum sanctificatum istud sacrificium acceptabile si Deo Patri omnipotenti pro meipso pro istis omni populo Christiano vt in prâ—senti seculo remissionem cunctorum peccatorum recipiant in futuro vitam coÌ„sequantur aeternam Et pro anima famuli â—ui pro animabus famulorum famulâ—rumque tuarum eis vitam aternam tribuas omnium sanctoruÌ„ iubeas esse consorâ—es In nomine Patris c. Suscipe sancta Trinitâ—s hanâ— oblationem quam ubi offâ—râ—mus ob memoriam incarnationis natiuitatis â—â—câ—ncasionis passionis resurrectionis ascensionis Domini nostri Iesu Christi in honore beatae Mariae senâ— per virginis omnium sanctorum qui tibi placâ—erâ—â— ab origine mundi vt illis proficiat ad honorem nobis autem ad salutem animae corporis In nomine †Patris c Faciat crucem cum calice super corporalia ponendo calicem in medio postea capiat patenaÌ„ cum hostia dicendo In nomine sanctae indiuiduae Trinitatis desceÌ„â—â— hîc panis iste benedictio Dei Patris omnipotentis Filij spiritus Sancti descendat super nos manâ—â—â— semper Amen In nomâ—â—â— Patris Filij c. Hic cooperiat caliceÌ„ cuÌ„ corporalibus facieÌ„do crucem super calicem hostiam dicendo In nomine Patris c. Of the pointes that are to be considered of vpon the matters aforesaid CHAPTER XXIX a HEre is another salutation wherin Sir Rowley drudg of the pudding house fetcheth another prety turne shewing his foule paunch vnto the people b This fragment which is taken for the Offertory is taken out of Leuiticus Leui. 21. but not in such sorte as it is there set downe Now here in this is a wonderfull skorning of God For first of all the priest which sayeth Masse exhorteth the people to pray saying let vs pray and after he himselfe prayeth neuer a whit For there is no mention of prayer in these wordes but onely an aduertisement which the Lord gaue to the Leuitical priests onely how they should vnderstand to gouerne and behaue them selues in their office not vnto the Popish priestes For there is no mention made here of the sacrifices of the Masse neither of the bread nor yet of the incense which therein are offred But of the Leuiticall sacrifices of burnt offringes and loaues of bread that were offred in them not in the figure of the Popish priestes and of their round wafer cakes and sacrifices but in the figure of Iesus Christ the hie Priest who is the true bread that came downe from heauen and of his sacrifice Heb. 7.9 Ioh. 6. by which he offred and gaue him selfe for the life of the world And therefore this sacrifice caÌ„ in no wise iumpe with the priests of the Romish church without they will say that they are the Leuiticall succession and Iewes still looking for the comming of the hie priest Iesus Christ For if they should so do they should be no saints but through such blasphemy villanously trample vnder foote the name of the Lord. c These verses of the Psalmes Psal 116. are here meruelous properly applied For where Dauid promiseth to giue thankes to God for the sauing health and deliuerance which he had bestowed vpon him and that through a banket of praise
vobiscum Et cum spiritu tuo Oremus Deinde girans se ex parte sinistra dicit Secretam vel Secretas Secreta Ecclesiae tuae quaesumus Domine vnitatis pacis propicius dona concede quae sub oblatis muneribus mysticè designantur Per Dominum c. Of the thinges that are to be considered of vpon the aforesaid matters CHAPTER XXXI a HEre is now the second and solemnest hand washing in the Masse but yet not the most delicate And therefore Iohn sweet lippes licketh not his fingers He is contented to wash and make cleane his handes as Pilate did when he was willing to condemne Iesus Christ For seeing he will needes sacrifice it and that there can be no sacrifice without shedding of blood and death when any liue thing is sacrificed how farre is he behind Pilate I pray you who condemned Iesus Christ to be hanged on the crosse He may then very well bragge that he washeth his polluted handes amongest innocentes or in innocencie as it is in the Psalme which this blasphemour abuseth here so villanously But is there either rime or reason here in this I will speake 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 merite of Iesus Christ or else because they are ill fauouredly applied and the holy word of God by them prophaned and dishonored b Here are crosses plentie The priestes are very well contented to skirmish with them and kisse them as long as you will but to beare the crosse of Iesus Christ for his wordes sake backe with that legge They cannot skill of it c Who is that inuisible sacrificer and keeper that he calleth vpon for the sanctifying of so execrable a sacrifice If it be he for whome it is prepared and in whose name it is offred surely it cannot be the holy Ghost Ephes 2.6 nor yet Iesus the holy of holy ones but the vncleane spirite who guideth and ruleth the enemies of Iesus Berno of the office of the Masse Ca. 12. Berno testifieth that this prayer is said after the vse of the Gaules and French d Euery man may here see the pitches and turnes and legier de maines that are vsed and played to all ententes purposes And amongest all the rest it is ordeined that maister Iohn must turne him selfe to the people and recommend him to their prayers promising them also to lend them his Howbeit the people vnderstand not a word of that he sayeth Wherefore he loseth this his recommendation without haply it serue him for the stopping of a gappe for the better garnishing and furnishing of the play Wherupon we haue to note that if he haue but one to make aunswere he should say brother pray and not brethren pray ye e Here he maketh all these his companions that are at Masse with him saying that the sacrifice which he offreth is aswell theirs as his And therefore if he renounce Iesus Christ in offring it they all likewise renounce him which are at Masse with him It should seeme that this was taken from the maner and vse of the auncient Church wherein the Ministers of the word of God desiered the Church to pray for them and wherein also they which offred their goods aswell for the sustentation of the poore as for the maintenaunce of the diuine seruice called vpon God f He againe exhorteth to prayer and after prayeth him selfe in secret when he hath a litle pitcht and turned And therefore this prayer is called Nico. de Plou expo 3. part Miss Secret And because he sometimes sayeth moe then one of them as he doeth of the collectes it is leaft to my young Maisters choise that doth the office who hath a rule to say alwayes as many Secrettes as he shall say other collectes Now I could neuer yet finde out the Authours that put to all these fragmentes which were put in sithence the Offertorie without as I take it they be the Authours of the Secrettes to whom they attribute the Collectes because they are such prayers as alter and chaunge according to the diuersitie of the Masses I know not whether these Secrettes were put into the Masse in steed of prayers which are secretly made by euery one in particular in the auncient Church after the deliuerie of the worde of God and the publicke prayers which the Minister sayeth in the name of the whole Church Alama de offic Miss Ca. 3. Cypria de Dominica oratione Serm. 6. Matth. 6. yea or no. Alamarius meaning to rēder a reason hereof alleageth that which S. Cyprian wrote of the modesty countenances and humilitie which are to be vsed obserued in prayer finding fault with the disorders that are committed therein And amongest all other pointes he teacheth that there is no need to vse much babling which thing our Sauiour Christ him selfe expreslie hath touched And besides that it is not needefull forcibly to crie out therein considering that we are to deale with God who both seeth and knoweth our hartes Howbeit Cyprian his meaninge is not that the common prayers which are saide in the Church in the name of the whole Congregation should so basely be mumbled vp as that no man might bee able to heare them For he speaketh not onely of such prayers but generallie of all For it is one thing to praye particularly and a part and another thing to pray in common as the ministers of the Church doe who are as it were the mouth of the whole Congregatiō Again why apply they not likewise this vnto their roaring and yelling wherewith they make a farre greater noise in their Churches then euer did the Priestes of Ball as if their God were deafe a sleepe or else dronke in some Tauerne Wherfore say they not this in such sort as they say the secretes and Canon g There are some of their secretes in the Masse which containe horible blasphhemies As for this that is here set downe is not amisse nor yet contrarie to the true doctrine of the Supper They make it not here strange to vse this worde Signifieth declaring that the Supper representeth the peace and vnion which wee haue in Iesus Christ which cannot be vnderstood of their Masse whervnto they applye it For what signification can there be of peace and vnion in the Priests particular Supper and in the breade and wine which he offereth This may be said of the Supper hauing regard to the sacrifice of thankesgiuing which is there offred giuing thankes vnto Iesus Christ by the communicating thereof with a common accorde and consent Of the Preface and of the Sanctus CHAPTER XXXII HEre a lifting vp his hands a sonder he saith For euer and euer Aunswer So be it The Priest The Lord be with you Answer And with thy Spirite The Priest d Lift vp your hartes Answer We lift them vp vnto the Lord. The Priest Let vs geue thankes vnto the Lord
our God Answer It is meet and right so to do The Priest e Verely it is meete right equall Gelas Symb. Vrb. in Pelag. and healthfull that wee should giue thanks vnto thee holie Lorde Father almightie euerlastinge God because the newe light of thie brightnesse hath enlightened the vnderstandinge of our eyes through the secreat incarnation of the worde that whiles we knowe God visiblie we might by it be rauished with the loue of inuisible thinges Wherefore with Angelles and Archangelles Thrones and dominions and with the whole companie of the heauenly armie we sing the Hymne of thy glorie Here he must ioyne his handes together Saying incessantly And somewhat bowing him selfe ouer the Altar say Holy holy holy Lorde God of hostes heauen and earth are full of the Maiestie of thie glorie Osanna in the highest Here he signeth him selfe with the signe of the crosse saying Blessed is he that commeth in the name of the Lorde Osanna in the highest HIc eleuatis difiuâ—ctis manibus dicit Per omnia secula seculoruÌ„ 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 iustum est Sacerd. Verè dignum iustum est aequuÌ„ salutare nos tibi semper vbique gratias agere Domine sancte Pater omnipotens aeterne Deus quia per incarnati mysteriuÌ„ noua meÌ„tis nostrae oculis lux tuae claritatis infulsit vt dum visibiliter DeuÌ„ cognoscimus per huÌ„c inuisibiliuÌ„ amorem rapiamur Et ideo cum Angelis et Archangelis cuÌ„ thronis dominationibus cumque omnibus militiae caelestis exercitijs hymnum gloriae tuae cammus Hic debet manus coÌ„iungere 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 vpon the aforesaide 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 secrete very softly for feare he should be heard and soone after crieth out aloude to no purpose in the world for euer and euer To th' end that the people they which help him at Masse might answer Amen without ether hearing or yet vnderstanding what it was that he said neither yet whereunto he referreth this his Per omnia For this word Amen is an Hebrewe word by which they that speake it declare their consent to that which is said and testifie that they take it to be true and wish it to be so But how can he that so answereth answere in trueth without he do it scoffingly and merily when as he vnderstandeth not that which he affirmeth and testifieth For it is as if a manne should set his hand and seale vnto an obligation or letter hauing neuer read it nor yet knowinge 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 vnderstandeth thee one whit 1. Cor. 14. And if this be to be done in the publique 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 couenaunt which the Lorde hath made with vs what protestation are we able for our partes to make if we vnderstand not the contents and articles of the couenant whereof the Sacramentes are as it were the seales It is also much like as if men should seale to a couenaÌ„t and vnderstood not what it is as if they should beare witnes vnto it yet knew not the contents thereof And therfore the Sacramental words of all Sacramentes are so to be vttered as that they to whom they appertaine might as well as their capacitie were able to beare it vnderstand them c Here he saluteth the people with his tayle towardes them without tourning him selfe about vnto them d Wee haue alreadie elsewhere declared to what end this is said and from whence it was taken and how the contrarie is done in the Masse of this exhortation And therefore the Doctors them selues of the Popish Church do testifie that none can haue part of this Sacrament without he lift vp his hart on high and that manie of them which say they lifte them vp on high doe manie times shamefully lye e Although all that goeth before serueth for a preface they especially call all that which followeth it by the same name vnto the Sanctus We haue somewhat at large spoken in other places of the diuersitie of Prefaces which also haue their seuerall tunes accordinge to the dayes and feasts for which they are properly appointed The Canons which we haue spoken of that forbid no Collectes prayers prefaces proses nor anie other Apocriphaes noranie thing else that is not approued lawfull to be vsed haue yet rehearsed them in diuerse and sundrie Councels as namely in the second Laodicean Councell in the Millaine And therefore it was many times ordained that there should be but one fourme of the Diuine office in one selfe same Prouince and Countrey and especially in the Gerundense first Bracarien Ex lib. Con fourth and eleuenth Tolentane Councelles For which cause they had their diuerse and sundrie vsages giuen them according to the diuersity of the Bishoprickes and Diocesses The forme maner of the Preface which is here set down is ordained to be said euerie day from Christmasse night vnto the Epiphanie It serueth also for Candlemasse and this Corpus Christi day The rest of the feasts haue theirs also by them selues Furthermore I finde no great hurt in that that is herein contayned if it were applied as it should be that is according to the forme of the auncient Church f This aduertisement that is here giuen is because that hitherto M. Rowley Rownsie as a man amazed holdeth out his handes a stroute as if iolie Sainct Frauncis should shew the skarres of his wounds And in the end of his preface he putteth them againe together g Ouer and besides that which hath bene alreadie said of the ordinance of Pope Sixtus coÌ„cerning the Sanctus there is yet a Canon in the second Vasense Councell which commaundeth it to be said in all Masses of what qualitie or conditioÌ„ soeuer they be It is a notable thing to see froÌ„ wheÌ„ce this geare it fetcht For there is nothing of it selfe but is to the praise and glorie of God But being applied to this Idoll of the Masse wherfore serueth it but onely for blasphemie For the Lord knoweth what goodly Angelles and Seraphims we haue of these blasphemers to sing praise vnto him They may very wel cal him holy holy
the faithful offer but to what vses we haue therof els where spoken which prayer these men improperly applie to their singing cake and Chalice thinking to make of them a Sacrifice b As ofteÌ„ as these words blesse blessing are meÌ„tioned in the Masse there must alwayes crosses be made with the hand fingers For they think that to blesse is to make signes of the crosse Now there are very ioly misteries magical SacrameÌ„ts amongst these howbeit we will passe them ouer c Our yong Maisters make manie stout stroÌ„g reasons about the exposition of these 3. wordes and all because forsooth mention is made in the plurall number of gifts presents and Sacrifices as if there were moe of them then one Which thing they will in no wise confesse For they say that Iesus Christ is there offered which is but one onelie gifte and Sacrifice Howbeit this difficultie was not in the Church in which such the like words were referred to the giftes and presents which the faithfull offred in the Church which were breade and wine wherewith the Supper was celebrated And all these gifts presents were called Sacrifices some because they were offred to God for the releeuing of the poore meÌ„bers of Iesus Christ Heb. 13. in that sense which the Apostle calleth the almes and releefe of the poore Sacrifices saying that with such Sacrifices and offrings God is wel pleased and some others againe to wit those which wer takeÌ„ to be vsed about the Supper were called also by that name because that the Supper is cele brated with thankesgiuing which the same Apostle likewise calleth the sacrifices of thaÌ„kesgiuing 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 wel worthy so high a Maiestie and a verie proper chaunge to change Iesus Christ into a singing cake and a litle wine to make a Sacrifice of him For they are not here as yet transubstantiated Moreouer they say that these crosses and commemorations of giftes and presents do signifie amongest the rest Nicol. de Plo. de expos Miss Iudas his treason d They expound this worde illibata for incorruptibile although in verie deed it signifieth properly a thing which was neuer dismeÌ„bred nor tasted of but an whole souÌ„d thing Now they are againe verie much deceaued in the exposition of this word because that oftentimes these iollie incorruptible giftes presentes and Sacrifices doe greatly corrupt and rot as we haue vnderstood by the Cautelles of the Masse heretofore recited Whereupon Chap. 3. li. Con. an ordinance also was made in the third Councel of Arles celebrated about the time of Pope Leo against those which looked not well vnto them but suffred them to be lost or be eaten with mise or some other vermine And therefore surely these could not be called illibata that is to say whole and sound e It was ordained in the 2. Vasense Councel De expo Miss that the name of the Pope of Rome should be recited in the prayers of the Church Nicholas de Ploue sayeth That Clement the first made this ordinaunce and was after confirmed by Pelagius which sayeth That he without all doubt is separated from the world who for anie dissention remembreth not the Pope in the Masse according to the custome in that behalfe receaued f This second remembrance is for the Bishop of the same Diocesse where the Masse is said Nicol. de Plo. This is not to be said if the Bishop him selfe sayeth the Masse neither yet at Rome because the Pope him selfe is there who is more then a Bishop These N. N. signifie that they of whome they will speake must here bee named by theire owne names For it behooueth that my yong Maister which sayeth the Masse haue a speciall minde vpon them g It was ordained in the Councel of Rheims celebrated about the time of Pope Leo the third That prayers should be made for the Emperour and his children Ex lib. Con. If the Prince of the Countrey be anie other then an Emperour or King hee must name him by his name whether he be Duke or Earle Of the second part of the Canon containing the commemoration for the quicke CHAPTER XXXVI For the quicke a REmember O Lord thy men and women b seruauntes c N. and as manie as are here present whose faith and deuotion thou right well knowest d for whome we offer vnto thee or which they them selues offer vnto thee e this sacrifice of thanksgiuing for them selues and for all theirs for the redemption of their soules the hope of their welfare and health and who also yeld their vowes vnto the eternal liuing true God Pro viuis MEmento Domine famuloruÌ„ famularumque tuaruÌ„ N. omniuÌ„ circuÌ„stantium quorum tibi fides cognita est et nota deuotio pro quibus tibi offerimus vel qui tibi offeruÌ„t hoc sacrificiuÌ„ laudis pro se suisque omnibus pro redemptione animaruÌ„ suaruÌ„ pro spe salutis incolumitatis suae tibique redduÌ„t vota sua aeterno Deo viuo vero a This commemoration is in stead of the recommendations that were wont to be vsed in the auncient Church in that forme which hath elsewhere bin spokeÌ„ of as touching the publike prayers therof howbeit it is an horrible thing to se the blasphemies that are herein Our young Maisters rendring a reason Nicol. de Plo. de expos Miss why there is a commemoratioÌ„ made rather for the quicke then for the dead in this Canon say That it is because that the quicke are in farre greater daunger then the dead for although the dead are greatly tormented in Purgatorie yet that they are without the danger of condeÌ„nation so are not the liuing Now if it be so I greatly wonder why they haue not put in the coÌ„memoration of these miserable deade soules before the commemoration of the Sainctes which commeth after it For the Sainctes which are alreadie in glorie haue a more pleasaunt wayting then these poore soules that lye broiling in Purgatorie Againe if the Masse doe them no good for whom it is sayed vntill it be ended or at the least vntill the Sacrifice of it be offred then Nicol. de Plo. de expos Miss these good soules lose nothing by it although they be made to waite somewhat the longer Here is also to be noted That these yong Maisters commonly say their mementoes as though they were a slepe and in a slomber like vnto dormise For which cause our Maisters finde great fault â—â—th them as well for that it commeth oftentimes to passe that they which are at the Masse go away thence being greeued to see them sleepe and tary so long in their businesse because it is much better for theÌ„ to dispatch