Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	love_n	son_n	spirit_n	15,059	5	5.7830	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14460	The cauteles, canon, and ceremonies, of the most blasphemous, abhominable, and monstrous popish Masse Togither, the Masse intituled of the body of Iesus Christ. Fully and wholy set downe, both in Latine, and Englishe, the Latine faithfully taken out of the Masse booke after the romishe vse. Imprinted at Lyons by Iohn Cambray, in the yeare a thowsand fiue hu[n]dred and twenty, the title whereof hereafter ensueth on the next page. With certaine annotations for the vnderstanding of the text, set forth by that godly and learned minister in the Church of God Peter Viret, and translated out of French into English by Tho. Sto. Gent.; Cautèles et canon de la messe. English	Viret, Pierre, 1511-1571.; Stocker, Thomas, fl. 1569-1592.; Catholic Church. Liturgies. Missals. Rome.	1584 (1584)	STC 24775; ESTC S119146	152,334	417

Requiem which carieth them to heauen in post whereas the rich mens soules are faire and easily caried with a long Requiē 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 Hūters 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 ITē in collectis dicēdis semper impar numerus obseruetur si cōmodè fieri poterit vel nisi ex ordina rio aliter facere oporteret Vna propter vnitatem deitatis tres propter trinitatē personarū quinque propter quinque partitam passionem Christi plagarum eius septem propter septiformem gratiam Spiritus sancti Septenarium numerū excedere non expedit propter multorū obliuionē qui autē aliter facere nouerunt in priuaetis Missis vtique licitum est Item in Missis defunctorum nulla oratio quā de defunctis dicitur excepta oratione omnipotēs sempiterne Deus qui vi uorum dominaris simul et mortuorum c Eo quod etiam pro mortuis mētionem faecit aequaliter hoc in Missa priuata It̄e quandocunque o●●tio dirigitur solū ad P●●trē in fine semperdica●● per Dominū nostrū I●● Christum filium tuum Si vero dirigitur Pat●●̄ mentio fit f●● in ipsa in fine dicatur p●● eundem Dominum 〈◊〉 strum filium tuum Si ●●tem oratio dirigitur s●● ad filium in fine ●●catur Qui cum Deo P●ere Spiritu sancto ●●uis regnas Deus p●omnia secula seculor●● Et si mentio Spiri●● sancti in quacunque ●ratione fiat in fine dic●tur in vnitate eiusd●● Spiritus sancti Deus p●omnia secula seculor●● 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 b● the name of a collect in the masse from when●● it came Now in this place they shew them selue● to be right Pythagoriās by their nōbring whereby they make vnto vs here not onely a Pythagorian kinde of philosophy which consisteth in nōbringe but also a very magicall arte For the māner custome of enchaunters is to dispose the● 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 accidētia quae possunt accidere in Missa

not what they them selues say and yet beleeue confesse these holy words Of the Nycene and Constantinople Creede containing the sound faith of the true and auncient Church CHAPTER XXV ANd whē he hath made the signe of the crosse he kisseth the booke a And afterward let him say if it be to be said I beleeue in one God Then let him beginne in the middest of the Altar with his handes a sunder and after he hath begunne let him ioyne his handes a while together and make an ende after this sort The Father Almightie e maker of heauen and earth and of all thinges visible and inuisible d in Iesus Christ the onely begotten Sonne of God And borne of the Father before all worlds God of God light of light verie God of verie God begotten and not made Consubstantiall with the Father by whome all thinges are made Who for vs menne for our saluation came downe from heauen and was incarnate by the holy Ghost of the virgine Marie Here he boweth his knee And was made man And was also crucified for vs vnder Pontius Pilate suffered and was buried And the thirde day arose againe accordinge to the Scriptures e Hee ascended into heauen and sitteth on the right hand of the Father f And shall come againe in glory to iudge the quick the dead Whose Kingdom shall haue no ende And in the holie Ghost the Lorde and giuer of life who proceedeth from the Father and the Sonne Who with the Father and the Sonne together is worshipped and glorified who spake by the Prophets And one holy vniuersall and Apostolike Church I confesse also one Baptisme for the Remission of sinnes and do looke for the Resurrection of the deade and the life of the worlde to come Amen ET facto signo crucis osculatur librum Deinde a dicat si sit dicendum Credo in vnum Deum Disiūctis manibus in medio Altaris incipiat postquam inceperit paulatim iungat manus sic finiat Patrem Omnipotentem factorem Caeli terrae visibilium omnium inuisibilium in vnum Dominum Iesum Christum filium Dei vnigenitum ex Patre natum ante omnia secula Deum de Deo lumen de lumine Deum verum de Deo vero Genitum non factum consubstantialem patri per quem om nia facta sunt Qui propter nos homines propter salutem nostram descendit de caelis Et incarnatus est de Spiritu sancto ex Moria Virgine Hic genu flectitur Et homo factus est crucifixus etiam pro nobis sub Pontio Pilato passus sepultus est Et resurrexit tertiae die secundum Scripturas Et ascendit in caelum sedit ad dextrā Patris iterum venturus est cum gloria iudicare viuos mortuos cutus regni non erit finis Et in Spiritum sanctum Dominum viuificantem qui ex Patre filioque procedit Qui cum Patre filio simul adoratur glorificatur qui locutus est per Prophetas Et vnū sanctam Catholicam Apostolicam Ecclesiam Confiteor vnum Baptismum in remissionem peccatorū Et expecto resurrectionē mor tuorum Et vitam venturi saeculi Amen Of the thinges that are to be considered in this Crede concerning those matters which we are presently in hand withall CHAPTER XXVI a WE haue already spokē somwhat largelie of the singing silēce of the crede in the Masse In the Masse booke it is commaunded to be said on this festiuall day and on the octaues thereof There is concerning the recitall of the Creede a Decree in the third Councel of Tolede solemnized in the dayes of pope Pelagius the second which expreslie commaundeth That it should be recited and deliuered verie loudly before the Lordes prayer throughout all the Churches of Gallice and Spaine after the maner of the East Churches and Councell of Constantinople to the end that the faith might be manifested and haue testimonie so that the hartes of the people which were purified by faith might go receaue the bodie and blood of our Sauiour Iesus Christ Which Decree manifestly confirmeth that which we haue alreadie spokē hereof elsewhere There is also a Decree in the Councel of Basil against such as should say it by halfes as I haue oftentimes sene them do Ex lib. Con when I went to Masse being then very yōg Our Priests song the creede after the Almain maner which they called the Almaine crede it went no further then to homo factus est there they ended it They vsed it when they had hast to their dinner and were wearied to say the Creede out at length and no doubt of it they deale so with it euen at this day for all the decreé of the Counsell of Basill b This aduertissement concerneth the iollie shew of the countenance sleight of the handes which Sir Gurdegobresse must hold maintaine c A Creatour is more proper and vsuall then a maker and the Greeke word is so set downe for that purpose And therefore seeing it is so that God is the creatour of all thinges and consequētly the Gouernour and Guider of them and vpholdeth and mainteineth them why runne the priests to creatures and other what soeuer they are whether it be to men or women Saintes but to him alone if they take him for the creatour father and all the rest for creatures For to pray to any other then vnto God is against this Article For prayer without faith cannot be right Now none of vs all confesse in this Creede which conteineth the very whole some and effect of Faith and Christian religion that we beliue in any other then in God the Father the Sonne the holy Ghost No we do not say that we beleue in the Church her selfe But only that we do beleue the Church For there is a difference betwene that that we beleue of the Church and that which we beleue of God the Father of the Sonne and of the holy Ghost in them in whom we say we beleue that is to say that we put our whole trust and confidence in them but not in the Church For it is composed of men and as the Prophete sayeth cursed is that man which putteth his trust in man Wherefore we onely say that as we put our trust in the Father the Sonne and the holy Ghost we beleue also that ther is a Church that is to say an holy assemblee by reason of this affiaunce that it hath in the Father the Sonne the holy Ghost by whom it is sanctified and stayeth it selfe vpon one God who is father vnto it by the loue of his sonne Iesus Christ through the sanctification of the holy Ghost Then is it not God neither the Father nor the Sonne nor yet the holy Ghost nor any parte or member of the Deitie no not the Angels them selues but are all creatures And therefore if it be

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 Coūcel 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 cōmanding 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 ordināces 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 fragmēts 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 k●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 Amē 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 Sacramēto 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 cū 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 becōmeth 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 whē they say Masse nether shold they vnderstād thē 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 Sūne 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 thē as here is noted For thē his back should be towards thē 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 thē shold vse this common order Dominus vobiscū 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 vnderstād 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

this blasphemour applieth it to his goblet wherwith he here so pleasauntly playeth his parte and wherby he renounceth the very true sauing health deliuerance which we haue receaued through the sacrifice and benefite of his death d Loe here the sleights and trickes of the goblet Loe here a pleasaunt cup of saluation excellent sacrifice It seemeth here that he meaneth to offer to drinke to God when as he tosseth vp his goblet in so hie a maner But what is it that he here offreth what is it that he would haue mount vp so hie Is it wine For by their doctrine it is not yet blood I am a fraid to speake of the blasphemies conteined in this prayer for they are as many as their are wordes and syllables To what purpose serueth Iesus Christ any more if the masse and his sacrifice haue this power and vertue both for quicke and dead as is here set downe e O thou hellish blasphemer is this the honor which thou dost to the holy Trinity to offer thy goblet in the steed of the blood of the very Sonne of God and not onely in remembraunce of Iesus Christ which died for vs but also of the men and women saints who neuer died for vs. And besides if this be in remembrance wherefore takest thou it then for the sacrifice and oblation it selfe which was offred by Iesus Christ Berno de off●c Miss Ca 12. Berno Nicol. de offic Miss Ca. 13. of whome the Supper is a remembrance Berno saith and affirmeth that this prayer is not appointed to be said by any ordinance order or vsage but onely by an ecclesiasticall custome He findeth fault also with one thing that is here committed in this vsage which we follow at this present that is that after that this sacrifice is done in the remembraunce of the death and resurrection of Iesus Christ that it is not conuenient any other remembraunce should be had in it either of the natiuitie or of any such other like f He maketh the goblet friske it here all a pleasure g He taketh the sawcer also in his hand to make his round Robin also whip it about ouer which he vomiteth as many blasphemies as he doth ouer his goblet And therefore all this is said in hudder mudder after the maner of Magiciās or cōiurers After this he falleth a iuggling about his goblet and iolly round Robin besides his encensing according to the Romish office which is stuffed with as many blasphemies causeth the goblet cake also to be encēsed at the table This is it which they make Leo the third to be the principall authour of and they attribute it also to the Councell of Roan Now seing the holy Scriptures manifestly tell vs Ephes 5. that the encensinges of the law were the figures of Iesus Christ who offred his body a sweet smelling sacrifice that they likewise represented the prayers of the Saints Apoc 5. Psal 141. as it is writen in the Apocalypse Psalmes in which it is said That my prayer cōmeth before thee like encense We haue now no more need of these materiall encēsings to serue helpe the Religion onlesse we will stil play the Iewes or vse thē to serue our turnes onely for persumes to keepe ill smelles from vs and cleanse the ayer For if we otherwise vse them the Lord shall say that vnto vs which he spake by his Prophet Isaia 1. I abhorre your encensings Of the washing of handes of the recommendation of the priest and sacrifice and of the secret CHAPTER XXX a AFterward let him go and wash his hands at the right ende of the Aultar and say I will wash my handes amongest innocentes Psal 25. c. vnto the end of that Psalme with Glory be to the Father c. As it was c. Lord haue mercy vpon vs Christ haue mercy vpon vs Lord haue mercy vpon vs. Our Father which art in heauen c. After he hath washt his hands let him make a signe of the Crosse standing by the middest of the Aultar and say In the name of the Father c. Come holy Ghost replenish the hearts of thy faithfull and enlighten in them the fire of thy loue Then let him bowe him selfe downe before the Aultar and say Receaue vs ô Lord in humility of Spirite and contritenesse of hart and let our sacrifice be so made as that it may at this day ô Lord my God be receaued at thy handes and please thee In the name of the Father c. b Making a crosse vpon the Aultar and kissing it Then let him lay his handes a crosse ouer the sacrifice and say c Come ô inuisible sacrificer and keeper blesse and sanctifie this sacrifice which is prepared in thy holy name In the name of the Father c. Making a Crosse ouer the whole sacrifice and kissing the Aultar Then let him hold his handes together and turning him selfe vnto the people say d Pray for me brethren and sisters and I for you c that both mine and your sacrifice together may be acceptable vnto the Lord our God through Iesus Christ our Lord Lord heare my prayer And let my cry come to thee The Lord be with you And with thy spirite f Let vs pray Then leaninge on the lefie side he sayeth the Secret or Secrettes The Secrettes We beseech thee ô mercyfull Lord to graūt vnto thy church the giftes of vnitie and peace which are spiritually signified vnder the giftes offred through the Lord c. DEinde vadat lotum manus suas ad dextrū cornu altaris dicendo Lauabo inter innocentes manus meas c. vsque ad finē Psalmi cum Gloria Patri c. Sicut erat c. Kyrie eleyson Christe eleyson Kyrie eleyson Pater noster c. Post lotionem manuum signet de signo crucis stās in medio altaris dicat In nomine Patris c. Veni sancte Spiritus reple tuorum corda fidelium tui amoris in eis ignem accende Deinde inclinet se ante altare dicat In spiritu humilitatis in animo contrito suscipiatur Domine à te sic fiat sacrificium nostrum vt à te susciptatur hodie placeat ubi Domine Deus meus In nomine Patris Filij c. Amen Facien do crucem super altare osculando eum Deinde ponat manus supra sacrificium dicendo Veni inuisibilis sacrificator custos benedic sanctifica hoc sacrificium nomini sancto tuo praeparatum In nomine Patris c. Faciendo crucem supra totum sacrificium osculando altare Posteà iungat manus vertens se ad populum dicat Orate pro me fratres sorores ego pro vobis vt meum pariterque vestrum sacrificiū sit Domino Deo nostro acceptum Per Christum Dominum nostrum Domine exaudi orationem meam Et clamor meus ad te veniat Dominus

manie as are partakers of the bodie and blood of Iesus Christ who communicate in the Sacrament of the Supper in such sort as we haue often heretofore said Wherupon it followeth that the Masse also serueth for none but for such as there communicate and receaue at the Supper as the Priest doth I speake thus much because hee him selfe beleeueth that the Masse should be receaued for the Supper of Iesus Christ For he there commaundeth all those to take and eate the bread and also drinke the wine which there ar offred who according to the Lords ordinance meane to be partakers of the things by thē signified after such manner as he had appointed d Here Mast Personne crosseth him selfe for feare he should lose him self if he were not crossed and marked Of the commemoration for the dead which is the tenth part of the Canon CHAPTER XLIIII Commemoratio pro defunctis MEmento etiam Domine famulorum famularumque tuarum N. qui nos praecesserunt cum signo fidei dormiunt in somno pacis † ipsis Domine omnibus in Christo quies●entibus locum refrigerij lucis pacis vt in dulgeas deprecamur per cundem Christum Dominū nostrum Amen a The commemoration for the dead Pelagius b REmember also O Lord those thy holy men and women seruauntes N. which are gone before vs with the signe of faith and do sleepe in the sleepe of pea●e † to them O Lord and to as manie as rest in Christ Iesus wee beseech thee graunt place of refreshing of light and peace through the same Christ Iesus our Lorde So bee it a It was forbidden by the first Bracarien Coūcell celebrated about the dayes of Pope Honorius that there should be no cōmemoration made in the oblation that is to say in the Supper by the auncient Fathers so named and now amongst the Papistes called the Masse for those that violently killed themselues either by the sword poisoning hanging or breaking of their neckes or by anie other meane whatsoeuer and that their bodies should not be buried with singing of Psalmes as they do in some places The like also was established for all such as were punished for their offences and for the Catechumeni who died vnbaptized VVhich ordinaunce confirmeth that which we haue alreadie spoken of elsewhere of those causes for which the commemoration of the dead was in olde time brought in amongest the Ecclesiasticall assemblies and especiallie about the administration of the Supper making thereby a difference betwixt those that died in the vnion doctrine of the Church and others that were separated from the same or that had giuen occasion of offence thereunto b This Memento and the Prayer therein contained for the deade greatlie serueth their turnes who giue money for the saying of Masses for the deliuering of poore soules out of Purgatorie For he speaketh but of those which are alreadie in heauen for whome Maister Nicholas prayeth that they might enioy that which they alreadie enioye For what is it to sleepe and rest in the sleepe of peace and in Christ but to rest with Iesus Christ in his Kingedome And what other refreshing of light and peace can they haue seeing they haue the same alreadie And therfore doe we not here manifestly see howe these scoffers mocke and iest at poore abused and blinde Christians and vnder what colour they spoyle and robbe them For they thinke it not enough that they haue falslie counterfaited their Purgatorie to rost and frie poore soules But also if all that they say were true they more and more deceaue the miserable people making them beleue that they pray in theire Memento for the soules that are detained in the paines of Purgatorie and yet do nothing lesse as their owne Canon wel testifieth if they will not expound the words contained in this commemoration in a cleane contrarie sense and otherwise then the meaning of those wordes import Of the eleuenth part of the Canon containing the last commemoration of the Sainctes CHAPTER XLV Hic percutit pectus suum aliquantulum altius dicens NO bis quoque peccat oribus famulis tuis de multitudine miserationum tuarum sperantibus partē aliquā et societatē donare digneris cum tuis Sanctis Apostolis martyribus cū Iohāne Stephano Mathia Barnaba Ignatio Alexādro Marcellino Petro Fe ilcitate Perpetua Agatha Lucia Agnete Cecilia Anastesia omnibus Sanctis tuis Intra quorum nos consortium non aestimator meriti sed veniae quaesumus largitor admitie per Christum Dominum nostrum Hic non dicitur Amen c Per quem haec omnia Domine semper bona creas † sanctificas † viuificas † benedicis praestas nobis per † ipsum cum † apso in † ipso tibi Deo Patriomnipotenti † in vnitate spiritus † sancti omnis honor gloria Nota tres primas cruces fieri super hostiam calicem communiter Dicto Et praesta nobis Discooperit Calicē accipiens corpus Domini signat ter cū ipso super Calicem à labio in labium dicens Per ipsum c. Eleuatis autē digitis cū corpore Domini signat bis inter se calicē àlabio calicis incipiēdo dicens Est tibi Deo Patri c. Quo finito tenet corpus Domini super Calicem parum leuato Calice cum ambabus manibus dicit Per omnia saecula saeculorum Amen a Here he striketh him selfe on the breast saying somwhat lowder b VOuchsafe to graunt vnto vs also miserable sinners thy seruauntes which trust in the multitude of thy mercies some part companie with thy holy Apostles and Martyrs as with Iohn Steuen Matthew Barnabas Ignatius Alexander Marcelline Peter Felicite Perpetua Agatha Luce Agnes Cicely Anastase and all the rest of thy Saincts into whose companies wee beseeche that it would please thee to admit vs not making accompt of anie our merites but to pardon vs through thy deare Sonne Christ Iesus our Lorde c To this is made no aunswere of Amen d For whose sake O Lord thou alwayes createst † sanctifiest † quickenest blessest and bestowest vpon vs these benefits by † whom with † whome and in † whome to thee God the Father almighty in the vnite of the holy † Spirite e be honour and glorie f Here is to be noted that the three first crosses are commonly to be made ouer the host and Chalice ouer the one and other After he hath said And giue vs. He vncouereth the Chalice and taketh the Lordes bodie and with it thrise crosseth the Chalice from one side to another saying Through the same c. And lifting vp his fingers with the bodie of the Lorde maketh the signe of the crosse twise betwene him the Chalice beginning at the side of the Chalice saying To thee it is God the Father c. VVhen he hath so done he houldeth the bodie of the Lorde ouer the Chalice and after he hath a litle lifted vp the

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