the Prophet Esay with a burning stone so vouchsafe to clense me with thy gracious mercy that I may worthily preach thy Gospell through Iesus Christ our Lord. Amen Munda cormeum ac labia mea omnipotens Deus qui labia Isaiae Prophetae calculo mundasti ignito ita me tua grata miseratione dignare mundare vt sanctum Evangelium tuum dignè valeam nunciare per Christum Dominum nostrum Amen TheÌ„ the Deacon takes the booke and bowes himselfe before the Priest and saith vnto him Lord commaund thou to blesse Iube Domine benedicere And the Priest saith The Lord be in thine hart and in thy lippes that thou maist worthily and fitly preach the Gospell in the name of the father Sonne holy Ghost And makes a signe of the crosse Dominus sit in corde tuo in labiis tuis vt dignè competenter annuncies EvaÌ„gelium suum in nomine patris filij c. Note that if the Priest haue no Clearke as commonly he hath not when he saith particular Masses yet hee omits not to say the same things as to commande himselfe to blesse himselfe and to speake to himselfe with as much reason as he doth in that which followeth afterwards the Deacon kisseth the Priests hand and if it be a solemne Masse then with the rest which doe there minister coÌ„ming to the place where the Gospell lies with lights and incense he stands at the left side of the altar turnes himselfe towards the people and then ioyning both his hands saith The Lord bee with you A. and with thy spirit Dominus vobiscum R. cum spiritu tuo Men say nec Deus intersit nisi dignus vindice nodus This prayer made by the Deacon is most agreeable to him which would expound the Gospell and apply the doctrine but here where there is but the bare reading of one verse to what end is all this quoile vnlesse it bee done because the Priest dares not read the Scriptures without the permission of the Bishop Leauing therefore the other it were more to the purpose if he prayed for some more skill in reading for such creatures as these are oftentimes very defectiue in that behalfe After this the Deacon with his right thumbe makes the signe of the crosse vpon his forehead his mouth his breast and his booke and whilst the rest of the Quire answer Gloria tibi Domine hee thrice censeth the booke then ioyning his hands reads a peece of the Gospell that being done the Clearke or subdeacon if there be one saith By the words of the Gospell let our sinnes be wiped away Per evangelica dicta deleantur nostra delicta That being done the subdeacon carrieth the booke to the Priest who kisseth it which is flat idolatry in them as before we shewed As for the words if they bee referred to the merits of our Saviour mentioned in the Gospell I can finde no abuse in them but forsomuch as the Priest intendeth to ioyne this reading with the ayde of the signe of the crosse and that there is not a turne signe word or intentioÌ„ which yeelds not some profit to their title of good workes I doubt much to allow of this action Afterwards followeth the Nicen creed and confession of faith which notwithstaÌ„ding is not throughout repeated I beleeue in one God the father Almightie c. Credo in vnum Deum patrem omnipotentem c. In the midst of this confession speaking of our Saviour who for our sakes and for our salvation came downe from heauen the Priest falls vpon his knees as if he had not beene sent when he said I beleeue in God nor wheÌ„ he said I beleeue in Iesus Christ which makes one conceaue that the Priests intention is to make the people beleeue that he euokes the humanitie of our Saviour and makes it descend every day although it be in heauen Act. 3. and there remaines vntill the comming to iudge the world This being done he kisseth the altar and turnes himselfe vnto the people saying The Lord be with you A. and with thy spirit Dominus vobiscum R. Et cum spiritu tuo Afterwards turning himselfe to the right side of the altar saith Oremus and reads a peece which is called an offertory which differs according to the divers Masses which are celebrated See here an example The heauens the earth are thine thou hast founded the earth the fulnes thereof iustice and iudgement are the preparation of thy seat Tui sunt coeli tua est terra orbem terrarum plenitudinem eius tu fundasti Iustitia iudicium praeparatio sedis tuae I leaue it to men to consider whether the action following bee any thing to the purpose of this offertory for although he saith that the heavens are the Lords notwithstanding he offereth a crumme of bread for the redemption of the liuing and of the dead the which bread is not yet coÌ„secrated And to obserue this forme of Oblation the Priest takes from the hands of the Deacon if the Masse be solemne the Plate and the Oblation and lifts them vp with both his hands which makes me to remember the homage which some tenants in France performe vnto their Landlords who are bound to bring vnto them a Wrenne carried in a waine drawne with Oxen. In the meane time hee leaues the little corporall vpon the chalice and saith Holy father omnipotent eternall God receaue this immaculate hoast which I thy vnworthy servant doe offer vnto thee my liuing true God for mine innumerable sinnes and offences negligences and for all the standers by and likewise for all faithfull Christians whether aliue or dead to the end that it may profit mee theÌ„ vnto salvation into life ever lasting Amen Suscipe sancte pater omnipotens aeterne Deus hanc immaculatam hostiam quam ego indignus famulus tuus offero tibi Deo meo viuo vero pro innumerabilibus peccatis offensionibus negligentijs meis pro omnibus circumstantibus sed pro omnibus fidelibus Christianis vivis ac defunctis vt mihi illis proficiat ad salutem in vitam aeternam Amen This offertory was brought in by Leo the 13 as well as the incense about the yeare 800. For wee read in an Epistle of Gregory to Boniface a Bishop of Germany Greg. 2. epist ad Bonis tom 2. consil p. 434. a great observer of the Roman ceremonies that he demanded of Gregory if it were lawfull to offer for the dead Whence it followeth that this suscipe was not as yet inserted For this questioÌ„ never would haue beene moued if the case had been before resolued Secondly the Priest acknowledging himselfe to be a sinner confesseth by a coÌ„sequence that he is vncapable to be a sacrificer vnder the new Testament For it is written Such an high Priest became vs who is holy harmlesse vndefiled c. Heb. 7. â—6 Who needeth not dayly as those
things Lord I haue loued the beauty of thine house and the place of the habitation of thy glory O God destroy not my soule with the vngodly my life with bloody men in whose handes is wickednesse and their right hand is filled with gifts But I am entred in in mine innocency Redeeme mee and haue mercy on me My foot stood in the right in the Churches will I blesse thee O Lord. Glory be to the Father and to the Sonne and to the Holy Ghost as it was in the beginning is now and euer shal be world without end Amen Lauabo inter innocentes manus meas This verse is ill translated out of Hebrew for it should rather be in innocency then amongst the innocent circundabo altare tuum Domine vt audiam vocem laudis enarrem vniuersa mirabilia tua Domine dilexi decorem domus tuae locum habitationis gloriae tuae Ne pendas cum impijs Deus animam meam cum viris sanguinum vitam meam in quorum manibus iniquitates sunt dextera eorum repleta est muneribus Ego autem in innocentiae mea ingressus sum Redime me miserere mei Pes meus stetit in directo in ecclesiis benedicam te Domine Gloria Patri Filio Spiritui sancto Sicut erat in principio nunc in secula seculorum Amen Three abuses may bee found in this place the first is the retayning of Altars which being a Iewish ceremony ought to be abolished The second is the taking of the Prophets words in a wrong sense Psal 143. who intended not to iustifie himselfe before God for in that sense no man liuing shal bee iustified and that 's the reason wherefore he prayes Enter not into iudgement with thy seruant O Lord but he made a comparison betweene his owne cause and that of his enemies As when in the like case he said if I haue rewarded euill vnto him that was at peace with me c. Wee must therefore distinguish betweene the innocency of a man towards God which can no-where be found Psal 7. and the innocency of a man in regard of his persecuters which may well bee granted The third abuse is that whereas the receiuing of this Sacrament is a medicine to those which feele their disease acknowledge their sinnes and craue pardon of God for them Math. 18. as did the poore Publican the Priest heere teacheth the people the quite contrary and practiseth the doctrine of the Pharisee protesting his owne innocency and theirs which compasse him about and which fill both his hands and his kitchen with gifts whereof speakes that verse otherwise it seemes that he would not say Masse at all and in that he imitateth Geheza and Simon Magus We may not here omit that Gloria patri is not said in Masses for the dead nor in that of the passion You may gesse wherefore This being said the Priest goes with his hands ioynd to the middle of the altar and there bowes himselfe lowe saying Holy Trinity receaue this oblation which we offer vnto thee in memory of the incarnation nativity circumcision passion resurrection ascensiō of our Lord Iesus Christ and in honour of the ever blessed virgin Mary of S. Iohn Baptist the holy Apostles Peter and Paul and all the Saints who haue pleased thee from the beginning of the world that it may be for their honour and for our salvation and that they would vouchsafe to intercede for vs in heaven of whom wee make mention here on earth through the same Christ our Lord. Suscipe sancta Trinitas hanc oblationem quam tibi offerimus ob memoriam incarnationis nativitatis circumcisionis passionis resurrectionis ascensionis Domini nostri Iesu Christi in honorem beatae Mariae semper Virginis beati Iohannis Baptistae S. Apostolorum Petri Pauli omnium sanctorum qui à mundi initio tibi placuerunt vt illis proficiat ad honorem nobis autem ad salutem illi pro nobis intercedere dignentur in coelis quorum memoriam facimus in terris Per eūdem Christum Dominum nostrum Amen After this the Priest stands vpright kisseth the incense bowes his head and turning himselfe towards the people with his hands ioyned saith Pray for me my brethren that mine and your sacrifice may bee acceptable with God the father Almighty Orate pro me fratres vt meum vestrum sacrificium acceptabile fiat apud Deum patrem omnipotentem Then the people or else himselfe addeth The Lord receaue the sacrifice of thine hands to the prayse and glory of his name to the profit of our selues and his most holy Church Amen Suscipiat Dominus sacrificium de manibus tuis ad laudem gloriam nominis sui ad vtilitatem quoque nostram totiusque Ecclesiae suae sanctae Amen Then the Priest stretching forth his hands saith a prayer as it were in secret differing according to the season the scope of the Masse as for example on Christmas day is said Sanctifie O Lord the gifts which are presented vnto to thee through the nativity of thine only begotten and clense vs from the spots of our sinnes through the same Iesus Christ our Lord thy Sonne who liueth raigneth with thee God in the vnity of the holy Ghost Oblata Domine munera nova vnigeniti tui nativitate sanctifica nosque à peccatis nostrorum maculis emenda Per eundem Dominum nostrum Iesum Christum filium tuum qui tecum vivit regnat in vnitate Spiritus sancti Deus The Priest must heere haue regard to transubstantiation by which he makes of bread a new Iesus and will make him a new entrance anon saying Hozanna and afterwards will sacrifize and breake him whereas Iesus of the substance of the virgin is not on earth neither can hee any more either suffer or dye The second errour is going beyond the commandment of Iesus which was simply to declare his death without speaking of his nativitie circumcision c. to the end to represent vnto vs in the supper 1. Cor. 11. Can. quia morte ca. sanctorum Can. in Christo de con dist 2. Bern. Cant. serm 33. Spec. sacerdotum cant in tāgendo ibi continentia divinitatis not a Iesus triumphing in his ascension but a Iesus broken for our sinnes As often as you shall eat of this bread and drinke of this cup you shall declare the Lords death vntill his comming The Canons of the Pope teach vs no other thing Thirdly his remembrance is to knowe his corporall absence for according to S. Bernard remembrance is opposed to presence and faith and hope to that which one sees with his eyes Neverthelesse the Priest tels vs that he holds in his hands the humanitie the divinitie of our Saviour contained in that oblation Fourthly how cā the bread being not consecrated bee the price of our redemption yet it is
the Saints which are in Paradise the third for those which are in Purgatory Who euer without horrour did heare of such a diuision the souldiers would not diuide the coate without seame and heere the Pope findes a meanes to diuide the humanity of Christ There is another monstrous and Gerion-like interpretation in the canon Triforme which sayth Can. triform de consecr dist 2. that the body of our Sauiour hath three formes in the Masse which decipher vnto vs the body walking vpon earth lying in the graue and raised from the dead All these Chimera's were forged in the yeare 700 or there abouts by Pope Sergius The Priest puts halfe the hoste which hee held in his right hand vpon the plate and the other halfe which he held in his leaft hand he breaketh againe saying Who liueth and raigneth with thee God in the vnity of the Holy-Ghost Qui tecum viuit regnat in vnitate spiritus sancti Deus Afterwards hee ioynes the portion which hee held in the leaft hand with the halfe which is vpon the plate and so behold three parts And as for the part which continues in the right hand the Priest holdes it with two fingers the forefinger and the thumbe ouer the chalice which he lifteth vp a litle saying World without end Amen Per omnia secula seculorum Amen Then with that part which he holds in his right hand he makes three signes of the crosse vpon the chalice which he puts vpon the Altar saying The peace of †the Lord †bee alwayes with †you Answ And with thy spirit Pax †Domini sit †semper †vobiscum R. Et cum spiritu tuo That being done he puts that peece into the cup saying softly This mixture and consecration of the body blood of our Lord Iesus Christ be †to vs which receiue it vnto eternall life Amen Haec commixtio consecratio corporis sanguinis Domini nostri Iesu Christi fiat †accipientibus nobis in vitam aeternam Amen How can the Priest demand eternall life for that mixture which is not at all commanded for faith commeth by hearing the word of God and is founded vpon the promise But what will all their Priests answere to the Epistle of Pope Iulius Can cumomne â—râ—mea de consecr dist 2. who writing to the Bishops blamed the custome of those which steeped the bread in the wine and said that it was contrary to the Ghospell which hath commanded the participation of the body to be by it selfe and the cup by it selfe and that our Lord neuer gaue the b ead dipped saue to Iudas onely which was not to institute the manner of so doing but to designe the Traytor Wherefore then will the Priest needes communicate like Iudas and not like other of the Apostles Is it not because he sels the hoaste though he deliuer it nor and therein playes the cunninger Merchant of the two This being done he couers the chalice adores it lifts himselfe vp againe bowes himselfe ouer the hoaste ioynes his hands thrise beates his brest and saith to his hoaste O Lambe of God which takest away the sinnes of the world haue mercy vpon vs. O Lambe of God which takest away the sinnes of the world haue mercy vpon vs. O Lambe of God which takest away the sinnes of the world grant vs thy peace And if the Masse be said for the dead they change the words and say O Lambe of God which takest away the sinnes of the world grant them eternall rest Agnus Dei qui tollis peccata mundi miserere nobis Agnus Dei c. Agnus Dei qui tollis peccata mundi da nobis pacem Agnus Dei qui tollis peccata mundi dona eis requiem sempiternam Plat. in Sergio Sigibert in Chron. Sergius the Pope ordained that in breaking the bread some should sing Agnus Now if it bee an incongruity in Latin to say in the nominatiue case that which ought to be said in the Vocatiue as well as that which followeth yet is it greater absurdity in the application of it to call a morsell of bread the Lambe of God which taketh away the sinnes of the world for the Priest bowes himselfe ouer the bread adores it and points out his Lambe which he inuocates It followeth afterwards that bowing himselfe and joyning his hands he saith Lord Iesus which saidest to thy Apostles My peace I giue vnto you looke not vpon my sinnes but on the faith of thy Church and vouchsafe to pacifie and vnite it according to thy wil who liuest and raignest God world without end Amen Domine Iesu Christe qui dixisti Apostolis tuis pacem meam do vobis ne respicias peccata mea sed fidem Ecclesiae tuae camque secundum voluntatem tuam pacificare adunare digneris qui viuis regnas Deus per omnia secula seculorum Amen Then he giueth a thinne piece of plate of siluer or other mettaile which he calleth the Pax vnto his Clerke that after he hath kissed the Altar saying Peace be with thee Ans And with thy spirit Pax tecum R. Et cum spiritu tuo The Clerke hath good reason to wish that he may bee in peace for a good time was spent in nothing but turning whirling hoysting kissing crossing standing kneeling c. And we must note that in Masses for the dead neither the Pax is giuen neither the precedent prayer said But I pray you is this siluer Pax any Apostolicall tradition was it any of S. Peters moueables was it a Legacy bequeathed by our Sauiour as the Priest in this prayer would make vs beleeue Wee know that in the Primatiue Church reconciliations were made before the communion and as a token thereof the parties reconciled did kisse one another Rabau de instit cleric lib. 1. c. 33. Sabell Tom. 2. Enead 8. lib. 6. and that kisse was called pacis osculum the kisse of peace But what a combate hath the Clerke with this peace which hath been brought in by Pope Leo contrary to the ancient forme of the Church as Sabellicus writeth Let vs goe on Lord Iesus Christ Sonne of the liuing God who by the will of thy Father the Holy-Ghost cooperating hast quickned the world by thy death deliuer me by this thy sacred body and blood from all my sinnes and all euils and make me abide in thy commandements and neuer suffer mee to separate my selfe from thee who with the same God Father and Holy-Ghost liuest and raignest world without end Amen Domine Iesu Christe Fili Dei viui qui ex voluntate patris cooperante spiritu sancto per mortem tuam mundum vivificasti libera me per hoc sacrum corpus sanguinem tuum ab omnibus iniquitatibus meis vniuersis malis fac me tuis inhaerere mandatis à te nunquam separaripermittas qui cum eodem Deo Patre spiritu sancto viuis regnas in secula seculorum Amen If this prayer
had beene made to God it had beene good but the Priest applyes it to the bread and wine saying Per hoc sacrum and afterwards he adores it and his hands being joyn'd saith Let not Lord Iesus Christ the receiuing of thy body which I vnworthy doe presume to take iudge and condemne me but for thy piety let it be vnto mee a defence both of body and mind and also a medicine who liuest and raignest with God the Father Perceptio corporis tui Domine Iesu Christe quem ego indignus sumere praesumo non mihi perueniat in iudicium condemnationem sed pro tua pietate profit mihi ad tutamentum mentis corporis ad medelam percipiendam qui vivis regnas cum Deo Patre Wee haue shewed heere aboue that the body of Christ cannot be taken vnworthily though the bread may which representeth it but the Priest heere deceiues himselfe as hee doth in many other places concerning transubstantiation Afterwards he lifts vp himselfe againe I will take the heauenly bread and call vpon the Name of the Lord. Panem coelestem accipiam nomen Domini inuocabo He takes the two peeces of the hoaste which were vpon the plate betweene the thumbe and the forefinger of the leaft hand and in manner of a paite of pinsers takes with the same hand the plate betweene the fore-finger and the middle and beates his brest with the right hand saying thrice Lord I am not worthy that thou shouldst enter vnder my roofe onely speake the word and my soule shall be healed Domine non sum dignus vt intres subiectum meum sed tantum dic verbum sanabitur anima mea Then he taketh the host and maketh a signe of the crosse vpon himselfe with his body aboue the plate and saith The body of our Lord Iesus Christ keepe my soule vnto eternall life Amen Corpus Domini nostri Iesu Christi custodiat animam meam in vitam aeternam Amen Then he takes the two peeces of the host either with his tongue vpon the plate or else makes the signe of the crosse with the plate That being done he ioynes his hands reposeth himselfe for a little time afterwards he vncovers the chalice adores it if any crumme remaine in the plate puts it into the cup and saith What shall I giue vnto the Lord for all the benefits which hee hath done vnto me Quid retribuam Domine pro omnibus quae retribuit mihi Then he takes the cup with both his hands and makes therewith a signe of the crosse vpon himselfe and saith I will receaue the cup of salvation and call vpon the name of the Lord. Praysing I will call vpon the Lord I shall be safe from mine enimies Calicem salutaris accipiam nomen Domini invocabo Laudans invocabo Dominum ab inimicis meis salvus ero This verse is taken out of the 116 Psalme in which David being deliuered from Saul promiseth to giue thanks vnto God and not to be any longer vngratefull but to sacrifice vnto him praise as it is in the Greeke θυσίαν αινÎσεος That which is contained in these verses is nothing to this purpose for David hauing beene deliuered saith not I will oblige my selfe once more vnto God in making me to bee deliuered the second time as the Priest doth for the Priest hauing taken the bread saith what requitance shall I make vnto the Lord for this present and answereth himselfe I will moreover take the wine and hauing dranke it by the same reason he ought once more to say what reward shall I giue and answer I will take the bread and so never make an end For at every receauing he ought to retribute But it hapneth vnto them which is written Let their table be made a snare and a net a stumbling blocke even for a recompence vnto them Consider without passion if al this be to any purpose or if the Priest haue quitted himselfe of his first receaving by the second then it followeth The bloud of our Lord Iesus Christ keepe my soule vnto eternall life Amen Sanguis Domini nostri Iesu Christi custodiat animam meaÌ„ in vitam aeternam Amen Saying this he taketh all the wine with the morsell steeped in it and then giues to those which are to communicate if it be a day that the people are to receaue on For you must note that the people doe not ordinarily receaue which is contrary to the institution and commandement of Christ And from this errour proceeded first the prohibition to touch the bread secondly to drinke at all and lastly neither to eat or drinke aboue once in the yeare and that by those which are priviledged What impudency is this to maintain that the primatiue Church communicated not vnder both kinds 〈◊〉 dâ— com 〈…〉 spâ—â—â—e and that the cup was denied vnto the people Heare the Doctors I doe not thinke saith Cassander that for a thousand yeares and more in any part of the Catholike Church this Sacrament was administred any other waies then vnder both kinds â—â—toâ— 3. lib 4. 〈◊〉 And Innocent The bloud is not drunk vnder the species of bread neither is the body eaten vnder the species of wine And Hales Aâ—â—x H tâ—â—s 4 seâ—â— q 53 mâ—â—th 1. Aâ—â—â— l. 4 〈◊〉 dâ—â— q 3. apud Cass All Christ is not contained vnder either kinde sacramentally much lesse essentially but the flesh onely vnder bread and the bloud only vnder wine And Albertus Magnus The vnitie of the mysticall body of Christ is not perfectly represented but vnder a double signe and therefore through the virtue of the Sacrament we ought to haue both the one and the other Amb. â—â—â—d Cor cap. 1â— And Ambrose He is vnworthy of the Lord which celebrateth this mystery otherwise then the Lord hath ordained And Pope Iulius saith Can. cum omne de consec dist 2. can compeâ—â—mus Serm. 44. p. 79. tom 1. that our Lord did severally recommend the taking of the bread and wine Also Pope Gelasius in another Canon saith that one may not abstaine from receauing the cup or divide this mystery without sacriledge And Leo in his sermons calls those which doe otherwise sacrilegious and on oynes to excommunicate them Why therefore doe they vse the Church worse at this day Greg 3. ep ad Bonif tom 2. conâ—il p. 441. Conâ— coâ—â—t 〈◊〉 13 toâ— â—2 then the leapers in times past were vsed for Boniface writes in these words If the leapers be faithfull Christians let them be admitted to the participation of the body and bloud of our Lord. But Pope Martin brought in the quite contrary as witnesseth Kalteysen Bishop of Midrosia against the Bohemians Can. Epis opus de consec dâ—â—t 1. haeâ— sup Can. enim archidiac Can. Episc 2. de paâ—attentis Can. peracta de consec diâ—t 2. Alex. v. 1. epist de mysterio corp sang Concil Const less 1â— tom 2 and
then a fragment Mounting to the Altar he saith Take from vs O Lord we beseech thee all our iniquities to the end that wee may merit to enter vnto the Holy of Holiest with pure mindes through Iesus Christ our Lord. Amen Aufer à nobis quae sumus domine cunctas iniquitates nostras vt ad Sancta Sanctorum puris mereamur mentibus introire per Christum dominum nostrum Amen In this place the Priest playes the Iew speaking of the Holy of Holiest which was onely in the Temple of the Iewes and into which entred the High-Priest After he hath bowed himselfe very low and joyned his hands he saith this prayer Wee beseech thee Lord by the merites of thy Saints Heere hee kisseth the Altar whose Reliques are here of all the Saints that thou wouldest vouchsafe to forgiue me all my sinnes Oramus te domine per merita omnium sanctorum tuorum quorum reliquiae hic sunt omnium sanctorum vt indulgere digneris omnia peccata mea Amen There is good cause wherefore to pronounce that prayer with so low a voyce for he speakes not there of the intercession of our Sauiour neither comes he in his name therfore by a consequence is a thiefe Ioh. 10. for S. Iohn saith No man commeth vnto the Father but by me I am the dore he that entreth not by the doore into the sheepfold but climeth vp some other way the same is a thiefe a robber Now imagine a man be reconciled vnto God only by one that is a sinner it is not doubtfull whether such a one shal be saued or no and yet the Priest is capable to be a Mediatour and Sacrificer for vs towards God though hee employ no other meanes of purgation then a dead mans arme or a Spider bathed in the Sacrament and laide vp to bee a Relique as the cautells import Psal 2. This being done the Priest kisseth the Altar which is a kinde of adoration for it is written in the second Psalme Kisse the sonne that is adore him Also Biel and Titleman interprete this kissing to be a figure of the nuptials between Christ and his Church Now if it were so it would suffise to kisse it once but the good Sr Iohn returnes often to it and makes men beleeue that there is in it a kinde of spirituall strumpery for he counts nine kisses as well of the altar as of the breviary as if there were certaine quarters prescribed him whereon to bestow his kisses For before the placing after the receauing of his services they are applyed to the middle of the altar after the placing and before the receaving they are acted on the left hand of the Chalice neare the host and as for the book that must wait for his kisse vntill the Gospell be read Wee may not omit in this place that if it bee a solemne Masse and a double feast that then the Priest blesseth the incense saying Be thou blessed by him in whose honour thou shalt be burnt Ab illo benedicaris in cuius honore cremaberis Amen Then taking the censer at the hands of the Deacon This prayer is repeated afterwards hee censeth the altar saying Dirigatur Domine oratio mea sicut incensum c. which being ended the Deacon receaueth again the censer of the Priest censeth him only Afterwards the Priest signing himself with the signe of the crosse begins the entrance that is to say some passages wickedly profaned in the Masses of Saints of the Nayles of the iron Head of the Lance of the Robe without seame c. As for example sake The entrāce to Christmas is To vs a child is borne and to vs a child is giuen the governement shall be vpon his shoulder and his name shall be called wonderfull counseller c. Let vs sing vnto God a new song for he hath done marveilous things Glory be to the father to the sonne c. Puer nobis natus est c. The entrance for the dedication of a Church Terribilis est locus iste Hic domus est Dei porta coeli The entrance for the beginning of a Masse for a Martyre Gloria honore coronasti eum constituisti eum super opera manuum tuarum c. After that entrance the Priest ioyning his hands comes to the middle of the altar and beyond all reason repeateth interchangeably with the Quire or his Cleark this following Lord haue mercy vpon vs. L. L. Christ haue mercy vpon vs. Ch. Ch. Lord haue mercy vpon vs. L. L. Kyrie eleyson K. K. Christe eleyson Ch. Ch. Kyrie eleyson K. K. That numerous repetition of the words not vnderstood by the people Capit. li. 6. c. 170 is attended by Gloria in excelsis which was brought in by Pope Steven the successour of Gregory inserted before the canon by the ordinance of Charlemaine But before the Priest beginnes it he first extends his hands then ioynes them and bowes his head a little saying Glory bee to God in the highest and in earth peace and towards men good will we blesse thee wee worship thee wee giue thanks vnto thee Lord God heauenly King father Almighty Lord the only begotten sonne Iesus Christ Lord God Lamb of God sonne of the Father thou which takest away the sinnes of the world receaue our prayers thou which sittest at the right hand of God haue mercy on vs for thou only art holy thou onely art Lord thou onely art most high Iesus Christ with thy holy spirit here hee crosseth himselfe in the glory of God the father Amen Gloria in excelsis Deo in terra pax hominibus bonae voluntatis Laudamus te benedicimus te adoramus te glorificamus te gratias agimus tibi propter magnam gloriam tuam Domine Deus rex coelestis Deus pater omnipotens Domine fili vnigenite Iesu Christe Domine Deus agnus Dei Filius Patris qui tollis peccata mundi miserere nobis qui tollis peccata mundi suscipe deprecationem nostram qui sedes ad dextram patris miserere nobis quoniam tu solus sanctus tu solus Dominus tu solus altissimus Iesu Christe cum sancto spiritu in gloria Dei Patris Amen Afterwards he kisses the alter and casting downe his eies he turnes towards the people and saith The Lord be with you A. and with thy spirit Dominus vobiscum R. Et cum spiritu tuo That being done the Priest saith Oremus let vs pray and then saith one or more prayers which being ended there is read according to the circumstance of the time or the Saint in whose honour the Masse is celebrated an Epistle a graduell or alleluia tract or sequency which done the Deacon sets downe the Gospell vpon the altar and hauing blessed the incense as before he bowes before the altar and ioining his hands saith Clense my heart and my lips Almightie God thou which purifiedst the lips of
first fingers of both his hands he disioynes them not at all vnlesse he touch the hoaste but they are clasped two and two so that when he would beate his brest to play the Publican he doth it with his three hinder fingers and if he would take the plate he vseth the middle finger which he ioynes with the fore-finger in forme of a payre of pinsers for the other fingers are destinated to the consecration Le ts see what followeth Likewise after supper here he takes the chalice with both his hands taking this excellent Chalice into his venerable and holy hands here holding the Chalice in in his left hand hee crosseth it with his right giuing thanks vnto thee he blessed it †and gaue it to his Disciples saying take drinke all of you of this these words of the consecration he pronounceth ouer the Chalice eleuating it a little this is the Chalice of my blood of the new and eternall testament the mystery of faith which shall bee shed for you and many to the remission of sinnes as often as you shall doe this doe it in remembrance of me Simili modo post quam coenatum est accipiens hunc praeclarum calicem in sanctas venerabiles manus suas item tibi gratias agens benedixit †deditque Discipulis suis dicens accipite bibite ex eo omnes hic est enim calix sanguinis mei novi aeterni testamenti mysterium fidei qui pro vobis pro multis effundetur in remissionem peccatorum Haec quotiescunque feceritis in mei memoriam facietis Before the Priest saith as often hee puts the Chalice vpon the corporall adores it then riseth vp and makes it to bee adored in shewing it and saying Haec quotiescunque afterwards layes it downe againe couers it adores it and disioynes his hands to say Wherefore wee thy seruants O Lord and all thine holy people being mindfull of the blessed passion of thy Sonne as also of his resurrection from hell and his glorious ascension into Heauen doe offer vnto thy excellent Maiesty of thine owne gifts a †pure hoaste an †holy hoaste †an immaculate hoaste the †holy bread of eternall life and the †cup of perpetuall saluation Vnde memores domine nos serui tui sed plebs tua sancta eiusdem Christi filij tui Domini nostri tum beatae passionis nec non ab inferis resurrectionis sed in coelos gloriosae ascensionis offerimus praeclarae Maiestati tuae de tuis donis ac datis hostiam †puram hostiam †sanctam hostiam †immaculatam panem †sanctum vitae aeternae †calicem salutis perpetuae Pronouncing this canon the Priest makes fiue crosses out of season for the consecration was performed when he said hoc est corpus meum and because the hoaste is then deified the Priest makes himselfe greater then it when he blesseth it for S Paul saith Heb. 7. v. c. without contradiction the lesser is blessed of the greater There was no neede therefore of making crosses considering that crosses are equipollent to blessings and that the Priest can not be greater then God vnlesse wee should say with the quodlibet qui fecit me sine me Stella cleâ—iâ— creatur mediante me he which made me without me is created by me A blasphemy worthy of the booke wherein it is written Now inasmuch as creation is vnderstood properly and the glosse of the canon Timorem Can. timorem gl v. corpus de 〈◊〉 dist â— saith that by this word hoc nothing is signified it followeth by the Popes doctrine that this is my body is as much to say as nothing is my body Now before we speake of pretended transubstantiation you must obserue that this hoaste is round and is giuen vnbroken vnto the people who may not touch it with their hands but are enjoyn'd to gape and let the Priest put it into their mouthes whensoeuer they receiue the communion Where the first errour which heere discryes it selfe is the round forme of the bread it being from the institution of Numa King of Rome a Pagan and a Magician 〈◊〉 Oâ—oâ—â— 1. 〈◊〉 who sacrificed vnto his gods a round cake which he called Mola and from thence commeth the Verbe Immolo as before was shewed The second abuse is in that the bread in the Masse is not one loafe in common to represent the whole Church and the communion of Saints but consists of seuerall cakes to represent a schisme in it â— Cor. 10.17 Auâ—ust ep 59. 〈◊〉 Pâ—â—â—a nomen For it is written that wee are one bread and one body and S. Austin saith that we come to be vnited to the body of Christ in that wee being many are yet one loafe and one body Whence it followeth that we are to communicate with one loafe seeing that the vnion of the body of Christ which is the Church is represented by that vnity The third abuse is in that the people are forbidden to touch the Sacrament with their handes contrary to that which is commanded by our Sauiour Take eate this c and which a Bishop of Ierusalem hath written 〈…〉 ca teâ—â—â—â—nyst 5. 〈◊〉 8. Sextaâ—ra in Trulla c. 102. Hee approached to the Table and stretched forth his hand to take the holy foode And in the yeare 681 the Synode condemned those which would take the Sacrament with a litle vessell of gold preferring a thing without life before a humane creature made after the Image of God The fourth is in that the bread is not broken which is a great default for by that mystery the breaking of the Body of Christ for vs is deciphered Which was the cause that S. Paul saith The bread which we breake it is the communion of the body of Christ so that contrariwise wee are to say that the bread which we breake not is not the communion of the body of Christ but a marke rather of diuision euery man hauing his owne part Humbertus Episc silâ—â— ca 5. d â—â—e câ—â—tra libell Ni ceâ— Mâ—nachi Wherefore a good Bishop of Rome the fift after the Apostles saith as often as you doe this that is blesse breake distribute you shall doe it in remembrance of me because he which doth the one without the other the benediction without the fraction or distribution hee represents not a perfect memory of Christ as likewise the benediction is nothing without the fraction For in those daies they had but one great loafe broken vnto all Can. Nâ—◠〈◊〉 de coâ—â—â— dâ—â—t as the canon doth import The greatest wickednesse is in the adoration of the Sacrament for if to doe this as hath beene said doth signifie onely to blesse breake and distribute and that wee are not to doe any thing but that which Christ hath commaunded in his word we ought not to adore it for it appeares not that either Christ or his Disciples did euer adore the