THE CAVTELES CANON AND CEREMONIES OF THE MOST BLAsphemous abhominable and monstrous Popish MASSE Togither The MASSE intituled OF THE BODY OF IESVS CHRIST Fully and wholy set downe both in Latine and Englishe The Latine faithfully taken out of the MASSE BOOKE after the Romish vse Imprinted at Lyons by Iohn Cambray In the yeare a thowsand fiue hūdred 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. ANCHORA SPEI Imprinted at London by Thomas Vautrollier for Andrewe Maunsell dwelling in Paules Churchyarde at the signe of the brasen Serpent 1584. MIssale ad Sacrosanctae Ecclesiae Romanae vsum nunc cum variis additamentis c. Impressum Lugd. Anno Domini Millesimo Quingentesimo vigesimo per Ioannem Moollyn aliâs de Cambraye TO THE RIGHT HONORABLE SYR WILLIAM CYCELL KNIGHT BARON OF Burleigh Lorde High Treasurer of England Maister of the Queenes Maiesties Courtes of Wardes and Lyueries Knight of the moste honourable Order of the Garter and one of her Highnes most honourable priuy Councel continuaunce of health encrease of all honor here in this life and endles ioye and felicitie in the life to come HAVING englished right honorable this litle short Treatise of the Cawtelles of the moste Blasphemous Abhominable and Monstrous Popish Masse And hauing withall well weyed and considered that the enemies of the grace of God the Papistes I meane both in elder dayes helde and at this day hold in meruelous great estimation and reuerence the same as the chiefe ground worke maine piller onely corner stone of their superstitious and idolatrous religion if it may be sayd a religion an inuention most contrary to the holy institution of the supper of our Lord Iesus Christ to the great dishonour of him of his Church still fiercely bloodely where they haue dominion rule with sword fire fagot mainteining it I thought it in my poore opinion a worke most necessary both for the glory of God also for the benefite of the ignoraunter sorte of my countrey men to send it abroad amongest them that they might thereby perfectly see rightly iudge if they will not continue willfully blind how grossely both their Auncestors and they them selues also haue bene by that shorne broode of Antechristian Balamytes the onely blockish and shameles deuisers of the same horribly abused fondly led And because Sir the booke especially and chiefly the comment vpon the same is worthy the publishing I haue therefore in a Christian boldnes presumed on your honorable curtesie to offer present it vnto your wise and graue consideration as to a moste honourable personage worthy meete to stand the Patrone defender of so notable a work most humbly beseeching you not so much to regard the basenes of the Translation as the sounde dealing of myne Author in the discouering confuting of their most monstrous palpable dolteries In doing whereof your L. shall not binde me alone in myne owne perticuler but all the whole Church of God also in generall within all her Maiesties Realmes and dominions dayly to pray for the prosperous estate of your L. long to continue London the sixt of February 1584. Your L. alwayes to be commaunded in the Lord Iesus THOMAS STOCKER A PREFACE DECLARING ALL SVCH MATTERS AS ARE TO BE handled and treated of within this present hooke SITH we are now growne to an end of that Cronicle which wee were determined to make concerning the Actes and deeds of Popes whereby their holinesse the rest of their ordinances may the better be discerned and iudged I haue not thought it amisse to make some discourse of the Canons and decrees made and established in the Councelles which haue bene solemnelie helde from the Apostles time euen vnto this present I meane of the Canons decrees which touch those matters that we nowe intend to treat of Howbeit there are manie causes which giue me occasion at this time not to deal with thē The first is for that I fear the book will grow to be ouer great as I see it fal out by another booke of mine which I tooke in hand intituled Of the difference and conference of the Supper of the Lorde and the Masse Albeit I did at that time cut of manie thinges which might verie well haue bene set foorth The other is That a great part of the Decrees and Canons of the Councelles appartaining to that matter which we presentlie are to treate of are attributed to the Romish Bishops especiallie to those who at that time enioyed that sea wherein those Councels were solemnized And therefore the greater part of them hath alreadie bene published and set abrode Moreouer I do also consider that these Canons and decrees which are assigned vnto the ancient Councelles are often alotted vnto them vnder a false title as manie other ordinances also are attributed to manie auncient Romish Bishops who neuer once thought of them and were falslie collected euen by the very selfe same men which vpheld the Popish sea all the abuses and superstitions that euer were brought into Christendome Wherefore it is most necessarie that when anie Councelles are spoken of that they which reade thē call to mind that which we haue spoken of in our other booke concerning the witnesses by vs produced for the setting downe of those ordinances attributed to Popes of whom we haue made mention For therein is likewise committed great leasings by the reason of the knowledge and practise of a great number of false witnesses by whom Antichrist hath serued his owne turne that by them he might obtaine a glorious glittering shewe vnto his false religion tyrannie and chieflie vnder the title of antiquitie and auncient Councelles vnder which colour the Suppostes of the Romish Church labour with tooth and naile to quench the truth and word of the Lord. And therefore it is verie requisite that the matter be well looked vnto For as wee must not lightly contemne the authoritie of the lawfull Christian Councelles euen so likewise we must be well aduised how we allow vnlawfull Councelles for lawfull and that errors superstitions and heresies be not allowed receaued vnder the colour of Christian Councelles And besides we must also vnderstand thus much That there was neuer any Councell so pure Christian like sithens the Apostles time wherein som chaffe hath not bene mixed with the Corne yea some notable beginning of superstition also by which meane Antichrist soone after hath not gotten some matter to build an house for his raigne and to work his secrete iniquitie withall Wherefore we are with very sound iudgement to reade whatsoeuer is set downe vnto vs vnder the name of Councelles and auncient Fathers and not lightlie approue any thing vntill such time as we haue
the aultar and bowing him self a litle g and if it be to be said let him say Gloria in excelsis deo c. And here is to be noted that at euery morrowe masse he must alwaies say Te Deum laudamus Te Dominum c. VVithout it be said vpon any Saintes euen in lent or on the ember daies Neuerthelesse there is saide vpon Easter and whitesonne euen accordinglye as is set downe in the blacke letter Glorye be to God on highe and peace on the earth good will towardes men we praise thee we blesse the we worshippe thee and glorifie thee we geue thankes for thy great glory Lord God heauenly King God the Father Almighty Lord Iesus Christ the only sonne h The holy Ghost the comforter of the fatherles Lord God lamb of God Sonne of the Father The first begotten of Mary the virgine mother Thou which takest awaye the sinnes of the world haue mercy vpon vs. Thou which takest away the sinnes of the worlde receaue our prayers To the glory of Mary Thou which sittest at the right hand of the father haue mercy vpon vs. For thou onely artholy Sanctifying Mary Thou onely art the Lord. VVhich gouernest Mary Thou onely art the most high VVhich crownest Mary Iesus Christ with the holye Ghost in the glory of the Father So be it INtroitu Missae dicat sacerdos AdiutoriuÌ„ nostruÌ„ in nomine Domini Qui fecit caelum terram Sit nomen Domini benedictum Ex hoc nunc vsque in seculuÌ„ In nomine Patris †Filij †Spiritus sancti †Amen Deinde perlegat a a Greg. 1. Pontien 1. Damasc introituÌ„ Missae disiunctis paruÌ„per eleuatis manibus Sequitur Missa in Festo corporis Christi Introitus b b Thom. Aqui. Vrban 4. CIbauit eos ex adipe frumenti Alleluya de petra melle saturauit eos Alleluya Alleluya Alleluya c c Damase Conc. Tolle Siluester 1. Psalmus 6 Exultate Deo salutarinostro Iubilate Deo Iacob Versus c c Damase Conc. Tolle Siluester 1. Gloria patri c. Deinde repetat Cibauit eos ex adipe c Deinde dicat d d Greg. 1. Con. Vas Kyrie eleyson iij. Christe eleyson iij. Kyrie eleyson iij. Postea vadat ad medium Altaris facta mediocri inclinatione fi sit dicendum dicat Gloria in excelsis Deo Et nota quod hoc semper in missa dicitur quando in matutinas dicitur Te DeuÌ„ laudamus c. Nisi celebretur de vigilia alicuius sancti vel nisi sit in quadrage vel in iiij tem Tum in Vigil Pasc Pentec semper dicitur vt sequi â—ur in nigro Gloria in excelsis Deo in terra pax hominibê° bonae voluntatis Laudamus te benedicimus te adoramus te Gratiam agimus tibi propter magnaÌ„ gloriaÌ„ tuaÌ„ Domine Deus Rex caelestis Deus Pater omnipotens Domine fili vnigenite Iesu Christe Spititus alme orphanorum paraclete Domine Deus agnus Dei filius Patris Primogenâ—tas Mariae virginis matris Qui tollis peccata muÌ„di miserere nobis Qui tollis peccata mundi suscipe deprecationem nosiram Ad Mariae gloriam Qui sedes ad dexteraÌ„ patris miserere nobis Quo niam in solus sanctus Mariam sanctificans Tusolus Dominus Mariam gubernans Tusolus altissimus Mariam coronans Iesu Christe cum sancta Spiritu in gloria Dei Patris Amen The things that are to be noted and considered of vppon these od remnantes before mentioned CHAPTER XII a IN the first pitching setting of this daunce the head and backe are they which playe the chiefest part And by and by after the hands and eftsones the feete Nicolas de Plode expos Miss Wherupon we are here to note that when the Queresters beginne to sing the introit the Priest which doth the office must come out of the Reuestrie in his players weedes to play his part They say that this signifieth Iesus Christ comming out of the wombe of the Virgine as a bridegrome that coÌ„meth out of his chamber For questionlesse this tricksie Sir Iohn is a pleasaunt bridegrome and ioly minion apparelled garnished like a comly paramour to go to a wedding b See here what a ioly entry he maketh He hath fed theÌ„ saith this gentle Sir Iohn his queresters also sing the very same introite very chauntingly But what is this food those whom it doth feed Forsooth the foode which Dauid spake of Psalm 81. Deut. 32. which God gaue vnto the childreÌ„ of Israell according as Moses in times past had writteÌ„ of these ioly scoffing mates liken it to the banket which they make in their Masse to their God which they eate in it Wherin they haue no whit said amisse For to say truely this is a God which throughly feedeth theÌ„ with the pure finesse of the wheat with all sweet pleasant delicate food For if there be any good pleasant dish to be had in al the world it is kept for their kitchin boord I remeÌ„ber that wheÌ„ we were yoÌ„g boys we were told because we shold be the more desirous to study that we might be made Priestes that when we were Priestes we should eate white bread But because this introite is a sentence gelt out of a Psalme it hath no full sense with it Neither is it taken in this place in such sense as it is set down in the Psalme Wherefore if we will expound it and giue it the most fit sense to the matter wheruÌ„to it is applied we may thus interprete it He that is to say the caky God of the Masse hath fedde them to wit the Priests with the finesse of the wheate and honie of the Rocke that is to say verie fat with the best and most delicate foode And therefore haue they so great a mind are alwayes so ready to sing double treble Alleluyas which are meary and pleasant notes For this I tell you is no melancholique or sad feast And for this cause are all the streetes strewed ouer with herbs flours greene boughs behoong with Arras and tapestrie and withall the brauest ornameÌ„ts that may be hanged abroad and especiallie when this iolie white God is caried about on procession he is then accompanied with notable musicall instruments with goodlie tapers and torch staues and both he him selfe and they which beare him as manie as accompanie him are receaued with maruelous pleasant pastimes enterludes morisdaunces and with all the sports that may be deuised and this is to make him amends for the straight imprisonment which he endureth all the rest of the yeare c In this sort put they this versicle in practise which is taken out of the selfe same Psalme Psal 81 Ex lib. Concil that the introit is taken out of saying Reioyce and be glad c. For this is their God and aide
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
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
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 offâ—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 MagiciaÌ„s or coÌ„iurers 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 enceÌ„sed 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 coÌ„meth before thee like encense We haue now no more need of these materiall enceÌ„sings to serue helpe the Religion onlesse we will stil play the Iewes or vse theÌ„ 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 grauÌ„t 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 dextruÌ„ cornu altaris dicendo Lauabo inter innocentes manus meas c. vsque ad fineÌ„ Psalmi cum Gloria Patri c. Sicut erat c. Kyrie eleyson Christe eleyson Kyrie eleyson Pater noster c. Post lotionem manuum signet de signo crucis staÌ„s 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 sacrificiuÌ„ sit Domino Deo nostro acceptum Per Christum Dominum nostrum Domine exaudi orationem meam Et clamor meus ad te veniat Dominus
to the doctrine of the Gospell and full of most horrible blaspemies f Here againe we see howe he playeth with his paten and sawcer Of the breaking of the hoste of the Agnus Dei and of the Priestes draught of wine CHAPTER XLVII HIc signat se de patena Deinde submittit eam hostiae calicem disco operit dicendo Da propitius pacem in diebus nostris vt ope misericordiae tuae adiuti à peccato semper simus liberi ab omni perturbatione securi Hic accipiat corpus Christi cum reuereÌ„tia frangat super calicem in tribus partibus dicendo Per eundem Dominum nostrum Iesum Christum filium tuum qui tecum viuit regnat in vnitate Spiritus sancti Deus Et secundam partem in sinistra manu extans reponit in patena Posteà eleuet modicum tertiam partem cum calice dicens Per omnia secula secul Respon Amen Hîc facit tria signa crucis cis super sanguinem cum illa tertia parte dicens Pax †Domini †sit semper †vobiscum Responde Et cum spiritu tuo a Agnus Dei qui tollis peccata mundi miserere nobis Agnus Dei qui tollis peccata mundi miserere nobis Agnus Dei qui tollis peccata mundi dona nobis pacem In Missa pro defunctis dicitur Dona eis requiem Loco Miserere nobis Et tertio additur Dona eis requiem sempiternam His dictis mittat particulam hostiae cum qua signauit in sanguinem dicendo e Haec sacra sancta commixtio corporis sanguinis Domini nostri Iesu Christi fiat mihi omnibus sumentibus salus mentis corporis ad vitam aeternam capessendam praeparatio salutaris per Christum DominuÌ„ nostrum HEre he crosseth himselfe with the paten Then he layeth the hoste vpon it and vncouereth the Chalice saying Thou being mercifull giue peace in our dayes that we being ayded through the helpe of thy mercye may alwayes be freed from sinne and voyd of al trouble a Here he taketh reuerently the body of Christ and breaketh it in three peeces ouer the Chalice saying Through the same our Lord Iesus Christ thy Sonne who liueth and raigneth with thee God in the vnitie of the holye Ghost And the second parte being in his left hande he layeth downe in the paten Afterward he a litle lifteth vp the thirde parte with the Chalice saying For euer and euer Answere So be it Here he maketh three crosses ouer the blood with the third part of the hoste saying The peace †of the Lord †be with you †alwayes Answere And with thy spirite a O Lambe of God which takest away the sinnes of the world haue mercy vpon vs. O Lambe of God which takest away the sinnes of the worlde haue mercy vpon vs. O Lambe of God which takest away the sinnes of the worlde graunt vs thy peace In the masse for the deade it is sayde Graunt them quiet rest In steede of Haue mercy vpon vs. And in the third place is added Graunt them rest euerlasting d VVhen he hath so sayd let him lâ—i fall that peece of the hoste wherewith he crossed into the blood saying e Let this holy and sacred mixture of the body and blood of our Lorde Iesus Christ be made vnto me and to as many as receiue the same saluation both of body and soule and an healthfull preparation for the obtaining of euerlasting life through Iesus Christ our Lord. Of the poyntes that are to be noted vpon the text next going before CHAPTER XLVIII a MArke here an horrible and wicked kinde of speach For he speaketh in this place of the body of Christ as of the bodye of a theefe which should be deliuered into the hangmans handes to be broken laid vpon the wheele And although he be notwithstanding commaunded very reuerently to receiue it yet he meaneth forthwith to breake it in peeces and that ouer the Chalice for feare any peece thereof should fall beside it so be lost The Romish masse booke and the masse booke that is set forth according to the vse of Lusanne call it somewhat more cunningly For in steede of calling it the body they call it the hoste which he must first of all breake into two peeces after that breake one of those two peeces into two other peeces to the end there might be three in all Now herein are againe diuerse and sundrye mysteries mystical senses straung expositions touching this breaking the peeces of them the significations of euery of them howbeit it is enough that we haue sufficiently spoken of this trash els where For it grieueth me to lose so much time about the remouing of this filthy bald pal try stuffe although I haue but eueÌ„ somwhat slightly and superficially heretofore slipt them ouer b Howe is it possible that this young maister can any way once thinke of the passion and death of Iesus Christ when as he is troubled about so many deuises making of so many faces couÌ„tenauÌ„ces as he must make al the time of this mask wherein he entendeth to represent the same Surely this sawcer paten of his is very cleanly remoued There is not a kitchin boy in the whole world that is better able more speedily to remoue his dishes and platters then this good olde shot remoueth his saweer c This poore lambe me thinketh should here be greatly afeard when he seeth him selfe in the wolues clawes ready to be deuoured We see here what a iolly S. Iohn this is that speaketh to so iolly a Iesus Christ made fashioned of a peece of paaste And it is no maruell though he speaketh his wordes thrise one after another For the round cake wherevnto he speaketh hath very thicke eares and therefore very dull of hearing for the vnderstanding of that which he speaketh vnto it Alamarius Berno Alam de offic Miss Ca. 33. Microlo de offic Miss Ca. 18. according to the ordenaunce of Sergius the first as concerning the Agnus Dei c. which hath bene already spoken of say that he ordeined that the Agnus Dei should be soong whiles the body of our Lord Iesus Christ was in breaking and pluckt in peeces to the ende forsooth say they that he whose body we see beleeue to be broken should be mercifull vnto vs. Here they speake euen as grossely and sclaunderously as the Alphabet and masse booke of the Priestes imprinted after the vse of Geneua doth whereof we haue so often spoken And besides he addeth that after this breaking all must communicate during the time that the Antiphone called the communion be soong whereof we wil incontinent speake d Here he taketh his owne draught of wine We are not to make recitall of that which hath bene already sayd as concerning this matter It should seeme that their meaning here is to ioyne the blood and the bodye togither because they were seuered And
determined to enquire further of him more substaÌ„tially asking him what it was that he would steale whoÌ„ the deuill answered That it was this last prayer whereof we now speake Vpon which answer enquiry was made whether it was so as the deuill had sated or not it was found so in deed WhervpoÌ„ this said Nicholas de Ploue a Doctor of the decrees coÌ„cludeth that the Priests ought not onely to be verie carefull to see that this prayer with these ceremonies were not omitted but also nothing else that was wonted to be obserued in the Church in the Masse What is he then that will not in good earnest haue great regard herevnto considering that so great a Doctor as the deuill is is a witnes herof hath giuen his sentence iudgement vpon the same For without all doubt this is a doctor prophet witnesse that is worthy to be brought in in such a matter For he is able to be a witnes therof as of a matter of his owne handie work which he right well vnderstood and knew Of the finall conclusion of the Masse and of the last blessing thereof CHAPTER LV. VVHeÌ„ a he hath made an end of this prayer he maketh a crosse vpoÌ„ the Altar therwith al kisseth it After that he riseth vp putteth of his Chasuble saying The Lord be with you And with thy spirit The beginning of the holy gospel according to S. Iohn Answer Glorie be to thee O Lorde The Priest He that was born of the most pure virgine help vs at this day euermore In the beginning was the word the word was c. vnto Full of grace and veritie Aunswer Thankes be giuen to God The Priest O blessed Trinity we call vpon thee we worship thee and we glorifie thee Blessed be the name of the Lord. Answer From this time foorth for euermore The Priest Let vs pray O God which art the protector of all those that put their trust in thee without whom nothing is permaneÌ„t nor holy increase thy mercies vpon vs that hauing thee for our gouernor guide we may so passe through these worldly benefits as that we lose not the heauenly through Christ our Lord. So be it Blesse ye Answer The Lord. The Priest God the Father God the Sonne deliuer vs from sudden death and from euerlastinge damnation Towardes the people making a crosse let him say The holy Ghost enlighten you all Answer So be it Priest And the blessing of God almighty be and remaine with vs now euermore In the name of the Father of the Sonne and of the holy Ghost Answer So be it Then putting of his Aube he saith Ye priests of the Lord blesse ye the Lord ye seruants of the Lord blesse ye the Lord. c. vnto the ende of the same song then let him say Praise the Lord in his Saints and praise the Lorde in the firmament of his power c. vnto the ende of the same Psalm afterward bowing his knees before the Altar he giueth thanks saying h Lord now lettest thou thy seruant depart in peace Let vs sing the song of the 3. children which the said Saincts sang in the fierie furnace praising blessing God Lord haue mercie vppon vs Christ haue mercy vpoÌ„ vs Lord haue mercy vpoÌ„ vs. Our father lead vs not The Prayer O God which mitigatedst the flames of fire vnto the 3. childreÌ„ in the firie furnace be mercifull vnto vs and graunt that the burning heate of our sinnes burne vs not vp through Christ our Lorde So be it FInita hac oratione signat Altare simul osculatur Deinde erigens se exuit casulam dicendo Dominus vobiscum cuÌ„ spiritu â—uo Initium sancti Euangelij secundum Iohannem Resp Gloria tibi Domine Sacerdos Ille qui natus est de purissima sima virgine succurrat nobis hodie in omni tempore In principio erat verbum et ver bum erat c. vsque ad PlenuÌ„ gratiae et veritatis Resp Deo gratias Sacerdos Te inuocamus te adoramus te glorificamus ô beata Trinitas Sit nomen Domini benedictum Resp Ex hoc nunc vsque in saeculum Sacerdos Oremus Protector in te speraÌ„tiuÌ„ Deus sine quo nihil est validum nihil sanctum multiplica supra nos misericordiaÌ„ tuam vt te rectore te duce sic transeamus per bona temporalia vt non amittamus aeterna per Christum DominuÌ„ nostrum Amen Benedicite Resp Dominus Sacerd. A subitanea improuisa morte à damnatione perpetua liberet nos Pater Filius Versus populuÌ„ faciendo crucem dicat Illuminet vos omnes Spiritus sanctus Resp Amen Sacerd. Et benedictio Dei Patris omnipoteÌ„tis descendat super nos mane at semper In nomine Patris Filij Spiritus sancti Resp Amen Tunc exueÌ„do albaÌ„ dicit Benedicite Sacerdotes Domini Domino benedicite serui Domini Domino c. vsque ad finem eiusdeÌ„ Cantici Deinde dicat Laudate DominuÌ„ in sanctis eius Laudate eum in firmamento virtutis eius c. vsque ad finem eiusdeÌ„ Psalmi Postea flexis genibus coram Altari gratias agit dicendo Nunc dimittis seruum tuuÌ„ Domine c. Trium puerorum cantemus hymnum queÌ„ cantabant sancti in camino ignis laudantes benedicentes DeuÌ„ Kyrie cleison Christe eleison Kyrie eleisoÌ„ Pater noster ne nos Oratio Deus qui tribus pueris in camino ignis mitigasti flaÌ„mas ignium concede propitius vt nos noÌ„ exurat flamma vitioruÌ„ per Christum Dominum nostrum Amen Of the pointes that are to be considered of vpon the text next going before CHAPTER LVI a BEcause this our Iuggler would bid his table farewell that he might go to another where he should haue better cheere he crosseth and kisseth it for his last farewell b Soone after because he hath playd in this enterlude with his Chasuble all that is needefull he pulleth of that peece first which he last put on Then pawseth he a while still standing in his white smocke with the rest of his masking robes for the ending of some parte of the playe that yet remaineth behind vnplayed c There is a Canon in the Salegunstadien Councell Lib. Con. celebrated in the dayes of Pope Benedict the eight and of the Emperour Henry the second wherein mention is made of the superstition of certaine men and women which customably alwayes had the beginning of the Gospell after S. Iohn and of the especiall Masses of the Trinitie and of S. Michael c. which thing is there forbidden Nowe the maner of the reciting of this peece of the Gospell after S. Iohn which the Priest here reciteth in the ende of his Masse is nothing els but such a meere superstition and witchery as was forbidden in this Councell For it is not sayd to instruct the people withall because it is
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
they haue committed any offence therein yea or no. Now these daungers fall out the rather when as these iolly Sir Shornes are troubled in minde as hath many times hapned in this countrey whenas at the beginning the Gospell began here to be first preached For so soone as any Minister or Preacher of the Gospell were once entred into any citie or towne and that the Priestes vnderstood that he was come thether to Preach they were oftentimes without either sens or memory which is a most necessarie thing to be had in such a case For if either toe tripper or land leaper should want his memorie how should he thinke him selfe of so many passes and repasses pitches turnes and gallant trickes for the beautifying of his daunsing and tumbling toyes howbeit these poore wretched priestes being sore troubled in minde is the cause that one of them forgetteth the putting in of water an other the putting in of wine an other the washing of his fingers an other the lifting vp of his God and some one thing and some an other And when any man that is with them at Masse perceaueth it and telleth them of it they make this aunswere These Deuilles so trouble vs as that we know not where we are But there are many who can especially testifie how often this hath bene spoken by that good and faithfull seruant of Iesus Christ our good brother Farel whose name onely hath more feared them then euer the Deuils did whome they coniured with their holy water or yet with bell booke and candle Wherein God hath shewed his great power condemning by the Iudge these seducers as malefactours euen in their owne consciences and hath put them into the handes of the Lord chiefe Iustice both of heauen and earth No doubt of it out priestes had neuer more neede of these cautelles then at this present they haue considering how fearefull and amazed they are being no whit at all persecuted Howbeit they haue good cause so to be For it geueth their kitchins a vile blow And besides there ensueth a worse matter hereon then so because they are not able as they would make their kitchin fier burne so bright as mighr roste those which goe about to put it out being next coosin Germaine to the fier of Purgatorie wherewith they seeth roste and bake all that they eate at the coste and charges of the poore soules which lye there tosted and fryed e To receaue the body is here taken for the eating of the body but bycause this name seemeth vnto them to be most horrible they vse an other somewhat more fauorable name f And if this should be so Then the priest should eate in this Masse two bodyes of God the last of which and not the first should soone after be well moisted with his blood And the first eaten without blood g This is throughly to be considered of For if Christians should not see these seducers knaueries they should be in great hazard and commit great offence against their kitchin h This Hostien who is here spoken of hath made a great booke full of these Geew Gawes able to lode an Asse but especially in the fourth booke the 15. Title Where he treateth of this matter i Note That here the bread is still called bread both after the consecration and after the eating of it also which is so great an heresie as who so euer holdeth it is worthie to frie a fagot Howbeit the Authour may herein very well excuse him selfe by alleaging Saint Paule 1. Cor. 11. who hath done asmuch and more too for he calleth it bread and wine aswell after the consecration as before But here although it be called bread yet for all that we must vnderstand it to be flesh And therfore it behoueth maister Goblin to swallow downe the water to his breakefast for feare that in casting vp the water he caste vp withall some peece of flesh that might sticke in his teeth or remaine in his mouth In what estate the priest standeth which sayeth Masse who hath either broken his fast or is in deadly sinne CHAPTER XII ITem si sacerdos post cō secrationē recordetur se non esse ieiunum vel cōmisisse aliquod mortale peccatū vel esse excommunicatū debet conteri vel saltē hanc gratiā cōtritionis expetere nihilominus procedere cū proposito satisfaciendi absolutionē impetrandi Si autem ante conse crationē recordetur praedictorum tutius est Missam inceptam deserere absolutionem petere nisi inde scandalum oriatur Now if the priest after consecratiō remembreth him selfe that he hath a broken his fast or committed any deadly b sinne or is excommunicated he ought to be c contrite or at the least desier to haue the grace of contrition and then he may well enough goe on so he purpose to make satisfaction and craue to be absolued Howbeit if he remember him selfe before the consecration of the thinges aforesaid it were better for him to leaue of the Masse which he hath begon and craue pardon d except haply by leauing of the saying of Masse and vnclothing of him selfe some offence thereby should arise a There was a canon in the Salegaustadien Counsell celebrated in the dayes of Pope Benedict the eight and of the Emperour Henry the second by which was decreed that that priest which should haue dranke after the cocke crowe if he had not done it vpon some necessitie should not once haue dared to haue bene so bolde as to haue said Masse the day following Now if there shal be so great danger onely by the swallowing downe of a droppe of water when he washeth his mouth and cleanseth his teeth The third Aphri can Councell Chap. 8. about which there haue bene so great disputations amongest the Popish doctours how greatly is it to be doubled if that maste person shall haue wittingly and willingly well wet his whiscle and that with no water Moreouer there was an other Canon made in the third Councell holden at Carthage Wal. of the first beginning C. 19. about the time of Pade Syrice wherein was ordeined That the Sacrament of the Aultar meaning the Lordes Supper should not be celebrated but by such as were fasting sauing at one time of the yeare and that was on Corpus Christi day and vpon holy or mawndy Thursday Which Tolleration was afterward abolished by the first Bracarien Councell A Councell Wal. of the first beginning C. 19. holden about the dayes of Pope Honorius the first and in the third yeare of king Ariamire It is not to be doubted that these ordenaunces were made by these Councells for superstitions sake as though the Sacrament and communion were blemished if a man had eaten any thing before as they of the Romish church at this present holde making conscience to communicate if so be a man should swallow downe but one drop of water in washing of his mouth as before hath bene said For to
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
Dominus Amen Et gratia S. Spiritus paracleti illuminet sensus corda corpora nostra emundet nos à vitijs delictis omnibus Amen Adiutorium nostruÌ„ in nomine Domini Qui fecit caeluÌ„ terram Sit nomen Domini benedictum Ex hoc nunc vsque in seculuÌ„ Ora pro nobis sanctissima Dei genitrix Vt digni efficiamur promissionibus Christi Domine exaudi orationem meam Et clamor meus ad te veniat Dominus vobiscum Et cum spiritu tuo Oremus Inclinando se ante altare dicat submissa voce Sacerdos Auser à nobis Domine cuÌ„ctas iniquitates nostras vt ad sancta sanctoruÌ„ puris mereamur mentibus introire Per Christum Dominum nostrum Posteà dicat secretò adhuc inclinatus Oramus te Domine per merita sanctoruÌ„ quoruÌ„ reliquiae hic sunt omniuÌ„ sanctoruÌ„ vt indulgere digneris omnia peccata mea Amen Quae completa erigit se manus super altare deponens osculatur altare accipiensque thuribulum si sit Missa solennis festi duplicis à Diacono a incensat altare reddito thuribulo diacono osculando patenam dicat 6 Adoramus te Christe benedicimus tibi Quia per sanctam crucemâ—uam redemisti mundum Qui passus es pro nobis Domine miserere nobis Oratio Respice quae sumus Domine super hanc familiam tuam pro qua Dominus nâ—ster Iesus Christus non dubitauit manibus tradi nocentium crucis subire tormentum Qui tecum viuit reg ANd a after that the assistantes haue said their Confiteor let the priest say Amen Brethren sisters that by the mercy of our Lord Iesus Christ Miss G. by the aide and signe of the holy crosse †through the intercession of the alwaies blessed and glorious virgine Mary and by the merites of the holy Apostles Peter and Paule and of Saint Michael the archaÌ„gell of the most holy Saint Iulian and of all the holy men women the God almighty haue mercy vpoÌ„ you and forgiue you all your sinnes and I do further beseech the Lord Iesus Christ the sonne of God to bring you to euerlasting life AmeÌ„ I do also moreouer beseech our good Father Mercyful Lord to pardoÌ„ forgiue you al your sinnes AmeÌ„ And the grace of the holy Ghost the comforter enlighten our mindes heartes bodyes and cleanse vs of all our sinnes and iniquities Amen Our aide is in the name of the Lord who hath made both heauen earth Blessed be the name of the Lord our God froÌ„ henceforth for euermore Most holy mother of God pray for vs That we may be made worthy of the promises of Christ Lord heare my prayer let my crye come vnto thee The Lord be with you And with thy spirite Let vs pray c Let the priest in bowing him selfe before the Aultar say whisperingly Lord take from vs all our iniquities that our spirites being purified we may deserue to enter into the holy of holy ones through Christ Iesus our Lord. Then stowping let him secretly say We beseech thee ô Lorde through the merites of the Saintes whose reliques we here haue through the merites of the rest of the Saintes to forgiue me all my sinnes Amen And when he hath done all these thinges let him lift vp him selfe laying his handes vpoÌ„ the Aultar kisse it and if it be a solemne masse by reason of the double feast let him take the censour out of the deacons hand a Leo 3. cense the aultar therwith giuing the deacon the ceÌ„sor againe kisse the paten say We f worship and blesse thee ô Christ because that through thy holy crosse thou hast redemed the world Thou ô Lord which hast suffred for vs haue mercy vpon vs. The prayer We besech thee ô Lord to looke vpoÌ„ this thy familie for the which our Lord Iesus Christ refused not to be betrayed into that hands of the wicked abide the torment of the crosse Who liueth and reigneth with thee c. Of the blasphemies that are both in this Absolution as also in all these prayers and of the Sepulchers and reliques which are buried in the Aultars CHAPTER X. a HEre is to be vnderstood that after the priest is confessed as we haue heard and absolued aswell as the clarke is able to absolue him his clarke and they which helpe him at Masse make likewise their confession theÌ„ he also absolueth theÌ„ in such maner and order as here is set downe although therein be some diuersitie according to the seuerall vsages Now there is almost neuer a worde wherein are not as many blasphemies as there are sundry vsages especially for so much as the honour which apperteineth to Iesus Christ alone is not onely giuen to men women Saintes but also vnto the signe of the crosse And so much as concerneth the men and women Saintes who chiefly are named aswell in the confessioÌ„ as in the absolution we are to note that therein is neither certaine nomber nor yet order For euery of them putteth in whom soeuer pleaseth them but especially their Patrons and such as they haue a most singular deuotion vnto It is easely also by this forme and maner to be iudged that this enterlude is not fit to be playd without there be moe then one person with the priest at Masse because it is an enterlude that requiteth many b After that this blasphemour hath disgorged a cart loode full of blasphemies against God he then calleth vpon him for helpe and forthwith he againe returneth to blaspheme both him and the virgine Mary also calling vpon her in stead of Iesus Christ Hereby we may vnderstand that a man may iudge of what soeuer is in the Masse that is taken out of the holy Scriptures seeing it is entermedled with as infinite a nomber of blasphemies as good holsome meate is entermedled with poison Wherefore it is so farre of that that which seemeth to be good is not there made any whit the better but rather become a great deale more detestable for so much as the word name of God of the men women Saintes are therin more profaned blasphemed And againe we se moreouer what a mixture of sondry peeces is here heaped vp together to fro without any iudgement in the world and without following any one certaine text of any certaine matter c Why hath the priest here a coÌ„mandement to buzze the two prayers ensuing softly secretly For this is manifestly against the Statutes and decrees of the councell of Basile by which is ordeined that the priests are to be reproued and corrected which say Masse with secret prayers so low vowed as that they which are present and about them cannot heare what they say By which also all they are condemned who either mumble vp or curtall their wordes either in their Masse or canonicall Howres and do not so distinctly
pronounce theÌ„ as that euery one may well vnderstaÌ„d what they say For if these prayers whereof we now speake be such as in deede they ought to be why theÌ„ pronounce they them not rather a lowd that euery maÌ„ may heare them theÌ„ mumble them vp in their teeth as they do Especially seeing they pronounce theÌ„ not particularly to theÌ„ selues but generally to all those which are at Masse to the end that all they might be also coÌ„prehended and wrapped within the horrible blasphemies in theÌ„ conteined Wherefore it is no maruell though he mumble theÌ„ vp secretly as if it were a charme and stowp downe with his head backe still looking to the ground for he is not worthy to lift vp his head to heauen stained it with such blasphemies For as for the first point that which is called SaÌ„cta SaÌ„ctoruÌ„ that is to say the holy of holy ones wherof he speaketh to go into is not the same which God ordeined by Moses Exod. 30. amongest the Israelites for that is cleerly abolished â—y the coÌ„ming of Iesus Christ who hath perfited that Heb. 8.9.10 wherof it was a figure Neither is it that whereinto Christ Iesus weÌ„t which is heauen And God ordeined none other but these two WhervpoÌ„ must needes follow that that place wherof the priest here maketh meÌ„tioÌ„ is inueÌ„ted deuised by meÌ„ the deuill together an hellish SaÌ„cta SaÌ„ctoruÌ„ And therfore looketh he downe to the grouÌ„d wherby he declareth that he seeketh not after Iesus Christ Coloss 2. who sitteth in the heaueÌ„s at the right hand of God his father requireth likewise that he may go into it with his merittes with all those that are at Masse with him For there is neuer a man that hath deserued more to go into hell into the infernal sanctuary of Satan theÌ„ he And there is none other meane to go into the saÌ„ctuary of Iesus Christ which is heauen saue onely by his merites wherof there is no more mention here made then in the prayer following wherin he craueth not onely pardon for his sinnes of all the Saintes in generall but especially of those whose reliques are in the place where he him selfe is as if in them were more vertue then in any of the rest d And as for the reliques which are here spoken of we are to remember what was said heretofore of the churches which were built in such places as the sepulchres reliques and commemorations of the Martyres were And because that many Aultars and chapelles were here and there built set vp a broad in the countrey there to celebrate the remembraunce of the Martyres soone after that this custome was receaued it was ordeined by the first Councell of Carthage Ex Libr. Con. solemnized about the dayes of Pope Anastase that the Bishops might pull downe all the Aultars and chappelles that should be set vp in any places where before time had not bene some sepulchers reliques houses places of resorte or some memoriall of the Martyrs or if they could not do it without mouing of some commotion yet that they might at the least forbid all ChristiaÌ„s to haunt any such places And for this cause was it afterward ordeined by the Councell of Epanuense which was solemnised in the time of Gelasius the first Ex Lib. Con. that no Aultar except it were of stone had also some reliques of the Saintes should be anointed and consecrated with Cresme And because they could not find places ynow wherein to set vp so many churches and aultars as they would they were faine to borrow them in other places or else make and counterfet them as they lusted Wherefore it is enough for them at this present to put into the bowels of the Aultar when it is consecrated dedicated in at an hole which is made in the middest thereof called by them a Sepulcher the smallest peeces of reliques that may be locked vp in some prety coffer with three graynes of frankinsence And it is out of all doubt that they may call this hole a Sepulcher bycause forsoothe it is made to represent the Sepulchers of the Martyres for they are not there in deede but by imagination as those which the Heathen made called Cenotaphion because they were empty and had no bodyes buried in them And to the ende that these sepulchers should not seeme to be altogether in vaine they make men beleue that they haue put certein peeces of reliques into them But the Lord knoweth and seeth what great deceit is in them and what reliques they thrust into them We that haue seene these abhominable Aultars puld downe can testifie what great villaines haue bene found within these sepulchers of the Aultars and what notable knaueries haue bene discouered in these iolly workes But our aduersaries will not beleue vs herein because they thinke vs to be parciall howbeit we haue no such meaning for they them selues maye see it by experience aswell as we and may also testifie and vnderstand whether we lye or saye true But admit that these were the verie true reliques of the Martyres yet shall they be neuer able to excuse them selues of the Idolatrie blasphemies which they commit in these thinges e It is no maruell although this Shaueling kisse the talbe wheron he meaneth to breake his fast and his paten and sawcer also and that he likewise maketh strong parfumes for these thinges I tell you make him both faire and fat f And therefore this is the Christ which he worshippeth that is to say the table and the sawcer And in some places he kisseth also the feet of the image of the ctucyfix which is in his Masse booke wherof we intend to say somewhat when as we come to the Canon Of the Introite Kyrie eleyson and Gloria in excelsis Deo CHAPTER XI IN the entree into the Masse Miss G. let the priest say Our helpe is in the name of the Lord who hath made both heauen earth Blessed be the name of the Lord from henceforth for euermore In the name of the Father †of the Sonne †of the holy Ghost †So be it Afterward Miss R. Celestine 1. let him read the a a Greg. 1. Pontien 1. Damasc Introite of the Masse his hands being a sunder and lifted vp a litle Here followeth the Masse of Corpus Christi Feaste The Introite b b Thom. Aqui. Vrban 4. HE fed theÌ„ with the finest of the wheat praised be God and filled them with the hony of the rocke praise God praise God praise God The Psalme Reioyce you in God our aide bee gladde in the God of Iacob Con. Vas The Versicle d d Greg. 1. Con. Vas Glory be to the father c Then let him beginne and say againe He fedde them c. Then must he say Lord haue mercy iij. Christ haue mercy iij. Lord haue mercy iij. f Then let him goe to the middest of
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
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
God fearing that he should haue excluded the Saincts so thereby haue lost the offringes which he had vnder their names But to returne to our new Mathematicians see how their newe strange Philosophy is able to beare that there are accidents without substance theyr Mathematicall science may also as well beare it that one peece is as much as the whole in this matter There were some reason in it and if they said that he receaueth as much of Iesus Christ spiritually which receaueth but one peece of bread that is distributed as he which receaueth eateth the whole loafe because the bodie of Iesus Christ is not deliuered eateÌ„ by peece meale as the bread which representeth it But this can in no wise agree if this bread be taken for the naturall materiall body of Iesus Christ For he hath alwayes a true naturall mans bodie although he be glorified dispoiled of his whole mortal state and condition m If the Angels liue with pretie round cakes they may call this breade their breade But what blasphemie is this to call a round white cake the bread of Angels and of the children of God taking it for Iesus Christ him selfe the true bread of life of the Angelles and of all the elect of God and not of such dogges as these are to change the true bread of life into round cakes which they theÌ„ selues haue charmed And therefore there is more reason to call these rounde cakes the breade of Asses wolues dogges and hogges then the bread of the sheepe of Iesus Christ who hearken after none other voice but the voice of their shepheard and receaue none other foode but that which he giueth them Of the Ceremonies that are to be obserued before the lesson or reading of the Gospell and of the visitatioÌ„ or looking to the matters which are prepared for the consecration and for the Sacrament CHAPTER XXI POstea deserat Missale ad aliud latus dicendo Domine labia mea aperies os meum annuÌ„tiabit laudem tuam Deinde visitet hic Sacrificium surgeÌ„do patinam supra quam debâ—t esse hostia inspiciendo infra caliceÌ„ si sit vinuÌ„ aqua Et si nondum accepit accipiat benediceÌ„ do vinuÌ„ aquam ponendo in CaliceÌ„ dicat De latere Domini nostri Iesu Christi exiuit sanguis †aqua pariter baptisma â—s in remissioneÌ„ peccatoruÌ„ †Commixtio vini aquae pariter fiat In nomine Paâ—is Filij Spiritus â—â—â—cti †Deinde dicat Iube Domine benedicere Dominus sit in corde meo in labijs meis ad digne pronuncianduÌ„ sanctâ—m EuangeliuÌ„ pacis In nomine Patris Filij Spiritus sancti Amen †Faciendo signum Crucis QuaÌ„do Diaconus dicit EuangeliuÌ„ inclinet se coram Altare petat benedictioneÌ„ à presbytero dicendo Iube Domine benedicere Socerdos respondeat Dominus sit in corde 〈◊〉 in labijs tuis ad digne proferendum Euangelium suum In nomine Paâ—â—ket Filij Spiritus sancti †Amen a a Alexan. 1. AFterward let him cary his Masse booke vnto the other side Alph. Miss g. and say O Lorde open thou my lippes and then my mouth shall shewe foorth thy praise b VVhen he hath so done let him looke to the Sacrifice and lyfte vp the paten vppon which the host must lye c looking into the Chalice whether there be wine and water in it or no and if there be none in it then let him take some blessing the wine and the water and putting them out into the Chalice let him say d Out of the side of our Lorde Iesus Christ issued blood †And likewise the water of Baptisme for the remission of sinnes †Let the wine and water be mingled together In the name of the Father and of the Sonne and of the holy Ghost †After that let him say Lorde commaunde to blesse The Lorde be in my hart and in my lippes that I may worthelye pronounce the holye Gospell of peace In the name of the Father of the Sonne and of the holye Ghost Amen †And then let him make a signe of the Crosse VVhen the Deacon readeth the Gospell let him kneele downe before the Altar and desire the Priest to blesse him saying Lord commaund to blesse Then let the Priest say The Lorde be in thie hart and in thy lippes that thou maist worthelie vtter his Gospell In the name of the Father and of the Sonne and of the holy Ghost †Amen In what sort these aforesaid ceremonies are to be considered of CHAPTER XXII a HEere is to be noted that whippit Sir Hugh hath not shewed all his sleights and tricks in his daunce from the one ende of the Altar to the other from the first beginning of his enterlude antike but with pawses or with half turnes reprinses vnto the midst therof continually returning froÌ„ the right side of the Altar But now hâ— fully wholly getteth to the other side where hâ— will againe make long pawses and after that halfe turnes reprinses one whiles going to the midst of the Table and there stay a while making both short very long pawses after that returning to the left side vntill he repasse againe vnto the right Now we are further to vnderstaÌ„d that there is neuer a one tricke in the daunce nor yet euer a mopping and mowing whatsoeuer that hath not many iolly misticall and spirituall senses which I will at this time suppresse because it would be ouer long and toto foolish a thing to speake of b The name of Sacrifice is here taken for the bread wine which should be consecrated sacrified yet are not This admonition is here giuen for the auoiding of such inconueniences as might fal out about these matters which we more at large handled in the Cautels Whereupon we are to note that that which is here done in this behalfe after the Geneua fashioÌ„ others is in other places done after the offertory according to the Popish manner c It was decreed by the Councell of Wormes Ex lib. Con. That there should be nothing else offered in the Masse saue onely the bread and cup as hath bin by other Councelles heretofore ordained but also that the wine should in no wise be offred without water as in deede it is not tollerated to offer water wtthout wine but both at once Berno de offie Miss cap. 11. Ex lib. Con. And in the Triburme Councel which was after celebrated in the dayes of the Emperour Arnulph in the yeare 895. it is in the same decreed set downe and expresly ordained That two parts should be wine the third water Which ordinance is laid vpon Alexander the fift of whome we haue spoken in his place vpon the other ancient Fathers Howbeit I know not how this ordinance can agree with the decree of the fourth Councell of Orleance solemnized
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
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
as ofteÌ„ as they lust when they so horriblie blaspheme him And they may verie wel also take vnto them the name of Seraphims which signifie as much as burning and slaming but not with loue to God and their neighboures as men enlightened with the light of God as the Angelles are but burning and flaming with rage and furie to persecute and burne the children of God which woulde praise him as the Angelles doe which they quite and cleane take both from him and from our Lorde Iesus Christ also transporting the same vnto an Idoll of paast to that Romish Antichrist whom they call Sanctissime Pater that is to say most holie Father in the Superlatiue degree comprehending all in one word which the Angels made three of h They entermeddle manie words of strange languages in their Masse besides their barbarous Latin which they chieflie take from the Hebrues and some from the Greekes counterfaiting the Magicians and heathen and Marke the heretike who were wont to intermeddle many barbarous strange and hard wordes to pronounce in their charmes and diuine offices that they might therby make the people the more amazed Arno. contra Gent. The. de fa. haâ—t Lucy in Necy and their doinges a great deale the more wonderfull and strange as Arnobius Theodorete and Lucian do testifie They haue here Sabaoth and Osanna froÌ„ the Hebrewes which them selues cannot rightlie pronounce and therefore much lesse vnderstand But what a manner of speaking is this thus to coÌ„found one language with another being not driuen of necessitie so to doe neither yet to any purpose It is as if we should say Lorde God exercituum mingling Latin with English not speaking fully either the one or the other in stead of saying all in English Lord God of hostes or in Latine Domine ' Deus exercituum And this is like all the rest i The Lorde also knoweth to what great purpose the wordes of Dauid are here alleadged for the comming of this newe Christ Of the fourth part of the Masse called Consecration CHAPTER XXXIIII AFterward bowing him selfe somwhat lowe before the Aultare with his handes ioyned together he saith Thee therfore most pitifull Father c. DEinde profunde in cliuatus ante Altare iunctis manibus dicit Te igitur clementissime Pater c. After he hath made an end of the Sanctus then followeth the Cannon which is conuenient for him to declare with the ceremonies before mentioned aswell here as in the Cautels of the Masse alreadie recited There are also certaine vsages according to which the Lauabo is onely giuen in this behalfe Expo 4. part Miss as that which Nicholas de Ploue ensueth Now here beginneth the most abhominable sorcerie Magicall art that is in all the whole Masse insomuch that it may rather be rightly called a deuillish execration then a consecration as they tearm it We haue alreadie sufficiently spokeÌ„ of these forgers of this goodly peece of worke amongst which Nicholas de Ploue hath put in ClemeÌ„t the first Ex 4. par Miss saying that he ordained the Canon that is before the consecration And we will here againe set downe as well generallie as particularly in the margine the Authors to whome it is attributed Now because there is farre greater danger in this point then in anie other point of the Masse it was ordained in the Councell of Oxenford Ex lib. Con. holdeÌ„ in England by the Archbyshop Sâ—eueÌ„ that the Archdeacons in their visitations should prouide that if anie faults were to be found in the Canon thereof that it should be amended corrected and that the Priestes might be able at the least verie well to pronounce the words of it and soundly vnderstande the same Here is also to be noted that wheÌ„ my Maisters which say the Masse are come so farre some of them must with great reuerence and humilitie kisse the Altar and some the image of the Crucifixe which is purposly pictured in the Masse booke to that end which seemeth to be a thing verie agreable with the decree of the Elibertine Councell celebrated in Spaine Ex lib. Con. about the time of the Nicene Councell and of Siluester the first in which the pictures of Images were forbidden to be in the Church to the ende that that which is to be honoured should not be painted pictured on the walles Howbeit when this ordinance was made the Masse had not then that furniture about it which nowe it hath And therefore it is verie meete that it should be garnished with this ornament and especially in this point wherein is contained the most shameful horrible idolatrie blasphemy that is possible to be deuised Moreouer the Maisters of the ceremonies and expositors of this Canon haue diuided it into certaine partes some onely into fiue and other some into twelue as euerie of them shall be seene in their place and order Of the first part of the CanoÌ„ of the Masse containing a generall Prayer for the whole Church and in especiall one for Prelates and Princes CHAPTER XXXV The Canon VVE a beseeche thee therefore most pitifull Father for thie deare Sonnes sake Christ Iesus our Lorde to accept and b blesse Here standing vpright hee kisseth the Aultar and maketh three crosses as well ouer the host as the Chalice c These †giftes these †presentes these †holy sacrifices with d out spot Soone after stretching foorth his armes and lifting them somewhat vp he goeth on with the Canon Which wee offer vnto thee first for thy holye Catholique Church which vouchsafe peaceably to preserue keepe vnite gouerne thoroughout the face of the whole earth with thie seruant N. e our Pope N f our Bishop N. g our King †and all those thy true and faithfull ones which honour and followe the Catholique and Apostolique faith Canon TE igitur clemeÌ„tissiâ—â—e Pater per IesuÌ„ Christum Filium tuum Dominum nostrum supplices rogamus petimus vt accepta habeas et benedicas Hic crigeÌ„s se osculatur Altare ter signar tam super hostiam quaÌ„ super Calicem Haec †dona haec †munera haec †sancta sacrificia illibata Deinde exteÌ„sis manibê° mediocriter eleuatis prosequitur Canonem Inprimis quae tibi offerimus pro Ecclesia tua sancta Catholica quam pacificare custodire adunare regere digneris toto orbe terrarum vna cum famulo tuo Papa nostra N. Antistite nostro N. Rege nostro N. †omnibus orthodoxis atque Catholicae Apostolicoe fidei cultoribus a The prayer which is here set downe in this first part of the Canon standeth in steade of the prayers which were wonted to be saide in the ancient Church especially as S. Paule teacheth for Princes great men in authoritie 1. Tim. 2. Apoc. cap. 3 9. a form wherof we haue in Tertullian But the beginning is taken out of the prayer which is said ouer the offringes which
nothing like to this For they haue according to the meaning of the Scriptures rightly saied that which we so often times haue heard in the Creede that the Father being verie God hath begotten the Sonne who is also very God of very God but when we speake of the virgine Mary we say that Iesus was borne of her and not begotten of her But we will ouer slippe this as a thing that may be more fitly handled Neuerthelesse there is yet an other point herein to be handled and that is this that when Saint Paule vseth this maner of speach sayeth God and our Lord Iesus Christ the name of God is referred commonly to the Father and the name of our Lord to Iesus Christ For although Iesus Christ the very Sonne of God is very God with the Father and the Father also Lord aswell as the Sonne yet for all that there is a difference in speaking of the vnitie of God and of the distinction of the three personnes in Trinitie And therefore according to the maner of Saint Paule his speach and the vnderstanding of his wordes we should here vnderstand that the virgine Marie should not be the mother of Iesus Christ alone but also of the Father and that she had begotten both the Father and the Sonne But if they would say that this is here set downe to meete with the heresie of the Nestorians thereby to declare that Iesus Christ is not man alone or that there are in him two personnes as he is in one and the selfe same person verie God and verie man it might be a great deale more properly spoken in other wordes and neuer abuse the wordes of the Apostle c This is one of the places Rat. lib. 4. Rub. d. 4. part chae Nico. de Plou de expo Miss wherein no Amen is aunswered because as they say the Angels aunswere him Of the fourth parte of the Canon CHAPTER XXXVIII Infra actionem a a Leo. HAnc igitur oblationeÌ„ seruitutis nostrae sed cunctae familiae tuae quesumus Domine vt placatus accipias b b Greg. diésque nostros in tua pace disponas atque ab aeterna damnatione nos eripi in electoruÌ„ tuorum iubeas grege numerari Per Christum Dominum nostrum Amen a a Leo. Vnder the Action b b Greg. VVE therefore beseech thee ô Lord not only gently to receiue this oblatioÌ„ of our seruitude but also the oblation of thy familie c and direct our dayes in thy peace commaund vs to be deliuered from euerlasting death and be nombred amongest thy chosen through Iesus Christ our Lord. So be it a They call the Canon likewise by the name of Action And therefore that which they say vnder the title of the Action is asmuch as if they should haue sayed vnder the Canon Howbeit I know not to what end it is that they thus say And as for the name of Action they call it also the Canon Because as they say it is as it were a sute or cause brought in by the priest before God against the Deuil for all Christians And therefore it is no maruell though Sir Bartill who pleadeth this plea causeth himselfe to be well payed for the sutes which he coÌ„menceth coÌ„sidering that he taketh vpoÌ„ him the part of a lawyer in so dangerous a case Let Iesus Christ therfore rest him selfe and be still Rom. 8. 1. Tim. 2. and let S. Paule also giue him vs no more for our Aduocate but giue ouer this charge vnto good Sir Squibble Squabble who playeth the prety man so liuely herein b It appeareth by this prayer that they follow the trace somewhat of that which was sometimes vsed in the auncient Church as concerning the offringes of the faithfull which they offred vnto God For we may here easely see that this iolly Sir whip offreth not his offringes alone but the whole church together and that the church would neuer haue made this request which herein is conteined if she had meant to offer Iesus Christ in offring of bread and wine vnto God For she prayed for Iesus Christ that he might be acceptable vnto the Father with his sacrifice in steed that he might make vs acceptable vnto him by his sacrifice And therfore what is he that seeth not the blasphemie that is here committed and in many other the like prayers which are in this Canon and how the custome of the auncieÌ„t Church and the maner of dealing therein is vtterly peruerted c Nicholas de Ploue Nic. de Plou de expo Miss 4 part Rat. lil 4. Rub. de 4. part cap. Berno de offic Miss Ca. 13. Ala. de offâ—c Miss Ca. 23. attributeth the beginning of this peece vnto Leo the first and the conclusion thereof vnto Gregory the first Howbeit Berno and Durand do attribute the one halfe of it to Gregory alone to wit the three demaundes that are in it And so although it be but a very small peece yet is it not all of one mans making Of the fift parte of the Canon conteining the entraunce into the Transubstantiation CHAPTER XXXIX a The Prayer b WHich oblation we beseeche thee ô God vouchsafe to make it in euery respect bles †regi †stred rati †fied reasonable and acceptable to the ende it may be made vnto vs the bo †dy and bl †ood of thy deare beloued Sonne our Lord Iesus Christ c The three former crosses are commonly made ouer the hoste and Chalice The fourth onely ouer the hoste and the fifte ouer the Chalice Oratio QVAM oblationem in Deus in omnibus quaesumus bene †dictam ascri †ptam ra †tam rationabilem acceptabilemque facere digneris vt nobis cor †pus san †guis fiat dilectissimi Filij tui Domini nostri Iesu Christi Tres praecedeÌ„tes cruces primae fiunt super hostiam â—â—liceÌ„ coÌ„muniter quarta fit tantuÌ„ super hostiam quinta fit super caliceÌ„ a This is one of those prayers which is againe attributed to Leo and Gregory They which deuide the Canon but into fiue partes begin here the second conteining the consecration of the sacrifice b I will not here enter into the exposition of the epithetes and titles which they here giue vnto their oblation And therefore they which haue a minde to vnderstand them may learne them at their handes which haue treated of that matter It is enough for vs that we aduertise here the Readers to call to minde that which we haue already admonished them of else where as concerning the bread and wine in the Supper which were taken from the offrings of the faithful remember likewise that which we haue already haÌ„dled somwhat at large of the transubstantiatioÌ„ of the Auncients and in what sense they vnderstood how the bread and wine were made the body blood of our Lord Iesus in the Supper and chaunged turned into them
b Nycholas de Ploue manifestly sayeth Gorrain Mat. Ca. 26. Nico. de Ploue de Expo Miss 2. par CaÌ„ That Iesus Christ made no crosse whenas he blessed consecrated aswell the bread as the wine in the supper because there was no vertue in the crosse before such time as he had suffred his passioÌ„ theron And therefore he expoundeth it thus He blessed it sayth he that is to say he gaue the power of blessing vnto his wordes to the ende the bread wine might be transubstantiated into the body blood Here we see an exposition greatly agreing with the wordes of our Sauiour Iesus Christ if we wil giue credite to this dreaming foolish doctor And againe the power which these MagiciaÌ„s attribute vnto the crosse after the passion greatly sauoureth of their Magicall arte For is not this power in Christ Iesus crucified in whome consisteth all power vertue not in the crosse nor yet in the signes thereof which they make with their hands as if a man should beate flyes away or els play the fencer c The Counsel of Constance opposeth it self vnto these wordes of our Sauiour Iesus Christ d Although these our venerable maisters doe both strongly and coÌ„stantly vphold mainteine that the Sacramental words must be taken according to the letter without anie figuratiue kind of exposition yet are they enforced to expound this place figuratiuely saying This cup that is to say that which is contained in this Cup. For they dare not at any hand say that the Cup is changed into blood as the wordes according to the letter doe signifie and according to their doctrine of transubstantiation the exposition which they make vpon the wordes appertaining to the consecratioÌ„ of the bread And besides this I do verily beleeue that they would be perillouslie angry to see their golden and siluer Chalices turned into blood For I tell you that that were much against their profit And therfore it is no maruell that they receaue allow this glose here in this place Nicol. de Plo. de expos Miss 2. part Can. Nicholas de Ploue mightelie findeth fault with all those Priestes which gaspe breath so much ouer the bread and ouer the Chalice and accompteth theÌ„ to be monstrous offensiue puppies e This many other wordes moe haue bin put into the consecration both of the breade and wine which are not to be found in such forme maner as they are here set down either in S. Paul or yet in anie of the Euangelists f The Chalice is to be worshipped of it selfe De celeb Miss Ca. Sane Nicolas de Plo. de expos Miss as well as his round cake And therefore it is ordained that the people at the time of the eleuatioÌ„ aswel of the singing cake as of the chalice shal deuoutly kneele on their knees worship theÌ„ both Of the eight part of the Canon containing the Sacrifice which is made in the Masse CHAPTER XLII AFter a that lifting vp his armes a little he saith Wherevpon hauing minde And maketh his first three crosses commonly ouer the host and Chalice and the fourth crosse he maketh ouer the host onelie and the fifte ouer the Chalice b And here is to bee noted that from this place euen vnto the last washing of his handes he must ioyne his forefinger and thombe together sauing when he crosseth toucheth the Lordes bodie c Whereupon O Lorde wee thy seruauntes as also thy holie people being mindefull not onely of that thy so blessed passion resurrection from the dead but also of the glorious ascension of thy Sonne Iesus Christ our Lorde into heauen offer vp vnto thie most excellent Maiestie of thie gratious giftes the pure †Host the holie †Host the immaculate †Host the holie †Bread of euerlasting life and the Cup †of euerlasting Saluation After this let him go on with his fingers seuered d Vpon which thinges wee besech thee vouchsafe to looke with a merciful and glad countenance and accept of them as it pleased thee to accept of the giftes of Abâ—ll thy childe of righteousnesse and of the Sacrifice of our holie Patriarke Abraham a a Leo. of the holie Sacrifice and Host without spot which thie high Priest Melchisedech offred vnto thee DEinde extensis aliquantuluÌ„ brachijs dicit Vnde memores Et tres primas cruces deducit super hostiam Calicem communiter quartam crucem super hostiam tantuÌ„ quintum super calicem Et nota quod ab hoc loco vsque ad vltimaÌ„ ablutionem iungeÌ„dus est Index cum pollice praeterquam insignationibus cuÌ„ tangitur corpus Domini Vnde memores Domine nos serui tui sed plebs sancta tua eiusdem Christi filij tui Domini nostri tùm beate passionis nec non ab inferis resurrectionis sed in caelos gloriosae ascenfionis offerimus praeclarae Maiestati tuae de tuis donis datis hostiam †puram hostiam †sanctam hostiam †immaculatam panem †sanctum vitae aeternae calicem †salutis perpeiuae Deinde continuet manibus disiunctis Supra quae propitio ac sereno vultu respicere digneris accepta habere sâ—ut accepta habere dignatus es munera pueri tui iusti Abel Sacrificium Patriarchae nostri Abrahae quod tibi obtulit summus Sacerdos tuus Melchisedech a sanctum Sacrificium immaculataÌ„ hostiam a He is here commaunded to spreade abrode his arms representing therby Iesus Christ haÌ„ging vpon the crosse And therefore forsooth my good Pontificial M. Ienkin vnderwood must here couÌ„terfait the Crucifix Now in verie deede both the place the text fitteth his purpose iump For this is the place where this my M. the Sacrificer maketh his Sacrifice wherein he himselfe saith he sacrificeth offreth Iesus Christ to God And because that Iesus Christ was Sacrificed vppon the crosse therfore this our venerable Sir counterfaiteth the crosse with spreading out of his armes whereon he is with great ease crucified Now because the case so standeth I maruell much how it falleth out that he is not rather commaunded to spreade them out at the vttermost length Nicholas de Ploue who taketh vpon him to make an exposition of these iollie mysticall meaninges Nicol. de Plo. de expos Miss 2. part Con. is verie angrie with a thraue of glorious young Maisters who shame to spreade out here their hands armes for the representing of the maner form wherin they were redémed by Iesus Christ vpoÌ„ the crosse yet are not ashamed to retch out not onely their hands armes at vnlawfull dances and manie other their horrible and abhominable pastimes and perhaps saith he to the embracing of their women and strumpets with them but also the whole bodie likewise representinge thereby the verie image and right figure of their father the Deuill b When our young Maister speaketh of the passion he
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 theÌ„ 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 quiesâ—entibus locum refrigerij lucis pacis vt in dulgeas deprecamur per cundem Christum DominuÌ„ 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 peaâ—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 CouÌ„cell celebrated about the dayes of Pope Honorius that there should be no coÌ„memoration 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 parteÌ„ aliquaÌ„ et societateÌ„ donare digneris cum tuis Sanctis Apostolis martyribus cuÌ„ IohaÌ„ne Stephano Mathia Barnaba Ignatio AlexaÌ„dro 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 CaliceÌ„ accipiens corpus Domini signat ter cuÌ„ ipso super Calicem à labio in labium dicens Per ipsum c. Eleuatis auteÌ„ digitis cuÌ„ corpore Domini signat bis inter se caliceÌ„ à labio calicis incipieÌ„do 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
Chalice with both his hāds he saith For euer and euer So be it a There is neuer a place in all this mask wherin Sir Gurdegobreasse more mumpeth and moppeth and maketh more pitifull faces then he doth in this without it be when he goeth about to eat his God This poore Sir Iohn had here great need to be comforted for he is left here post alone and hath manie thinges to do For after he hath all alone played the partes of Iudas the Iewes Pilate and the hangman Alam de offic Miss Cap. 25. Berno de offic Miss Cap. 17. Nicol. de Plo. de expos Miss and crucified and Sacrificed Iesus Christ he must here yet once more play the part of the Iewes who knocked vppon their breastes after that Iesus was dead of the thiefe that hong by him Our yong Maisters say that this was an honest theefe but they may paraduenture be deceaued And besides this he must also play the Centurions parte who saide Truely this was the verie Sonne of God And therfore he knocked vpon his breast lifted vp his voice and confessed him selfe to be as great a sinner as any of the rest b This is the last cōmemoration of the saints that is in all the Canon And here it might verie well be disputed wherefore the men and women Sainctes that are here named are rather put in in this place then a great manie of others that are farre more worthie Howbeit we wil leaue the deciding hereof vnto our yong Maisters c They haue great reason that no Amen be here aunswered for the ratifying of that that hath beene alreadie sayed For what hope ought these Apostles haue to come into the company of the Saincts that are with God who so villanously here renounce the verie Sonne of God by whom and through whome the Sainctes are entred into that heauenly glorie and who take a cleane contrary course to walk in that way which the Saints went for the attaining thereto There is no doubt but that this prayer is as well heard as was Balahams who desired to be in the companie of Israell Dur. Rat. lib. 4. Nico. de Plo. de expos Miss and that his soule might die the death of the righteous Howbeit these Gallauntes our young Maisters neuer alleadge anie such cause but say That it is because that the Angelles aunswer him and that this is the verie place wherein they doe this office d There is neuer a place in all this ioly maske and morisdaunce wherein Sir Gurdegobreasse better or more notablie bestirreth his sleight fingers nor wherein he causeth his God more Iustelie leape ouer about and on euerie side his Chalice or yet maketh him fetch more daungerous somplesauntes fore right thwart and euerie way then in this And besides after he hath made him friske and gambaulde his fill then he sheweth him on the one side of him and not ouer his head as he did before But all on the one side as our Roging bearewardes are wonted to doe with their Apes when they haue caused them skippe and daunce vntill they can no more as if hee should saye as they are wonted Nowe Iacke see thy keeper Here Sir Gurdegobreasse maketh other manner of countenaunces then earst he did when he was so pensiue and alone For he right well sheweth that the goute is not in his fingers And besides there is neuer a place that he had neede take greater heede vnto that he make not roundelles in steade of crosses then this according to the aduertisement that we haue alreadie set downe in the Cautelles For he goeth about his woorke so nimblie as that a man would thinke that he did but tourne and returne his hands as though he would make nothing but roundels or else Saint Andrewes crosses in stead of foreright crosses e If all honour and glorie be due vnto God as it is in deede why then do these blasphemours so often spoile him thereof and especially in their Masses giuing it to creatures f This aduertisement is to teach Sir Gurdegobreas how to compas his turnes halfe turnes which here he must make But who woulde not tremble with feare to heare the words which they here speake For they alwayes call their rounde cake which they make here friske and gambauld The Lordes bodie Are they not afcarde thus to blaspheme him For if this be the bodie of Iesus must he be thus ledde and played withall Was there euer Cat in takinge of a mouse that euer played with the mouse as they playe with him What is he that can but maruel at the great goodnesse of God that is able so long to abide these so horible blasphemies as to call a rounde cake the bodie of the Sonne of God and besides make it thus trippe and daunce Of the sift part of the Masse called the Communion and first of the Lordes prayer and silence of the Masse CHAPTER XLVI PEr omnia saecula seculorum Amen Hic reponit hostiam Calicem ipsum cooperit dicens Oremus Praeceptis salutaribus moniti et diuina institutione formati audemus dicere Pater noster qui es in coelis c. Resp Sed libera nos à malo Post Pater noster Sacerdos leuando patinā sursum dicat Amen Libera nos quaesumus Domine abomnibus malis praeteritis praesemibus futuris intocedente beata gloriosa semper Virgine Dei genetrice Maria beatis Apostolis tuis Hic tangat de patena corpus Christi postea Calicem in tribus locis dicendo Petro Paulo atque Andraea cum omnibus Sāctis FOr euer and euer So be it a a Gregory b Here he layeth downe the Host and couereth the Chalice saying c Let vs pray We being by holsome commaundements admonished and by the diuine institution framed dare bouldelie say Our father which art in heauē c Answer But deliuer vs from euill After the Lordes prayer the priest lifting the d Platine on high let him say e So be it We beseech thee O Lorde to deliuer vs from all euills past present and to come and by the intercercession of the alwayes blessed and glorious Virgine Marie Goddes mother and of thie holie Apostles f Her he must touch the bodie of Christ with the Platine and thē the Chalice in three places saying With Peter Paule Andrewe with all the Sainctes They which deuide the Masse into six parts begin here the fift which they call the perception of the Sacrament and communion although there be no communion at all a There is as great reason in this per omnia as in the other which they say after their secreats for the beginning of their preface For our young Maister the Consecratour and Coniurour hath mumbled vp in secreat all his Canon hetherto afterward beginneth to roare out in his bulchins voice this his iollie per omnia b There is in this part Ber. Micro de offic Miss c. 17 Alam de offic Miss Cap. 30. Dur.
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 muÌ„bleth 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. Quâ—m omne Ca. CuÌ„ 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 paceÌ„ 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 meoruÌ„ 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 sacrosanctuÌ„ corpus sanguinem tuum à cunctis iniquitatibus meis ab vniuersis malis fac me tuis semper obedire maÌ„datis à te nuÌ„quaÌ„ in perpetuuÌ„ separari permittas Qui viuis regnas cum eodeÌ„ patre in vnitate eius Spiritus sancti Deus Per omnia secula seculoruÌ„ AmeÌ„ Continuet sic inclinatus Perceptio corporis tui Domine Iesu Christe quam ego indignus sumere praesumo non mihi proueniat in iudicium condemnationem sed pro tua pietate prosit mihi ad tutamentum animae corporis ad medelam percipiendam Qui viuis regnas cum Deo Patre c. Of the pointes that are to be considered vpon the matters next going before CHAPTER L. a IF there is none other that can giue peace nor fight for vs but God alone which in deede we must needes acknowledge and confesse we are not then to desire these thinges at the handes either of men or yet women Saintes nor yet make S. George S. Christofer or yet S. Barbara and such like the patrones of warre as the heathen made Perseus Minerua and Bellona the Goddes and Goddesses of warre in the stead of Mars b The Priest as the popish maner is kisseth the Aultar giuing the pax to the Clarke saith peace be with thee and the Clarke aunswereth And with thy spirite Miss R. Berno de offic Miss Ca. 18. Berno sayth that the pax according to the ordenance of Innocent is giuen before the Communion signifying thereby that he eateth his owne iudgement which presumeth to communicate before such time as he be first reconciled to
his brother and hath agreed with him Here againe we see that he ioyneth the pax with the Communion which no whit agreeth with that that Durand and his companions haue els where brought in But must he haue an Idol to put him in mind of that whereof the Supper and Communion is a Sacrament In steade of this Idol my young maister kisseth as we haue before sayd either the Aultar the image of the crucifyx the reliques or els the sawcer which they call the Patē In other places when any mariage is solemnized both the Bridegroome and the Bride also must open their purses wide if they meane to kisse this iolly Idoll the pax In very deede if it brought thē a good and longe lasting peace they coulde not pay too much for it Howbeit it behoueth them to haue another maner of peace then they shall get by it c Here is to be noted that in this kind of dealing my younge maister is called father which thing in deede oftentimes falleth out rightly and especially when the sonne helpeth the father to say masse as it many times commeth to passe in this great multitude of Priestes bastards d Here M. Gourdy beginneth his Benedicite is more eagre earnest vnto his breakefast e Although this blasphemer desireth God here to make him worthy of this Sacrament yet would he haue forgiuenes of his sinnes and by his merites be replenished with the grace of the holy Ghost and not by the death and passion of Iesus Christ alone f He confesseth here that there is none other saluation but in God alone and yet for all this he seeketh for more and addresseth him selfe more to other creatures then vnto him who is the alone Sauiour and creator of all things g There were some reason in this prayer if it were applied to the true supper of Iesus Christ which sendeth vs vnto his death by which we receiue his body and blood which is the fruite that is here by them required not by this most blasphemous sacrifice whereof mētion is made in the Canon Micro de offic Miss Ca. 18. Berno sayth that this prayer is not taken out of any certaine order or vsage but onely from the traditions and inuentions of deuout men He sayth the like of others also which are sayd in the deliuering and receiuing of the Communion h Here is a prayerful of great blasphemy For our Sauiour Christ sayth Iohn 6. That whosoeuer eateth me liueth by the meanes of me And yet this blasphemer prayeth that the receiuing of his bodye might not turne to his condemnation Howbeit this so grosse an error blasphemy proceedeth from that which we haue so often heard out of the prose of Thomas of Aquine which hath heretofore in part bene expoūded for want of distinguishing the difference that is betwene the Communion of the faithful the faithles of the signe without the thing signed with it There might be here some likelyhood if he meant by the body of our Lord Iesus the bread which it presenteth howbeit he vnderstandeth it after the popish maner For so the faithles may receiue the signe but none can receiue the body of our Lorde signified thereby but the faithfull onely Of the Priest his Breakefast and Communion CHAPTER LI. Hic accipiat patenam cum corpore Christi dicendo Panem caelestem accipiam nomen Domini inuocabo Deinde ter reuerenter dicat percutiens pectus Domine non sum dignus vt intres sub tectum meum sed tantùm dic verbo sanabitur anima mea Hic sumat corpus reuerenter signans se illo dicens Corpus Domini nostri Iesu Christi custodiat animam meam in vitam aeternam Amē In nomine Patris †Filij Spiritus sancti Posteà discooperiat calicem flexis genibus salutet dicat Quid retribuam Domino pro omnibus quae retribuit mihi Calicem salutaris accipiam nomen Domini inuocabo Laudans inuocabo Dominum ab inimicis meis saluus ero Hic sumat sanguinem signans se cum illo dicēs Corpus sanguis Domini nostri Iesu Christi custodiat animam meam in vitam aeternam Amen Deinde dicat capiendo vinum cum aqua Quod ore sumpsimus Domine pura mente capiamus de munere temporali fiat nobis remedium sempiternum in vitam aeternam Amen Et verbum caro factum est habitauit in nobis Agimus tibi gratias Rex omnipotens Deus pro vniuersis beneficijs tuis qui viuis regnas Deus Per omnia secula seculorum Posteà purificando manus lingendo digitos quibus tenuit corpus Domini dicat Corpus tuum Domine quod sumpsi sanguis quem potaui adhaereat visceribus meis praesta vt in me non remaneat scelerum macula quem pura sancta refecerunt sacramenta Qui viuis regnas c. Nunc dimittis seruum tuum Domine secundùm verbum tuum in pace c. vsque ad finē Cantici cum Gloria Patri Sicut eerat Kyrie eleison Christe eleison Kyrie eleison Pater noster c. a HEre let him take the paten with the body of Christ saying b I will receiue the heauēly bread call vpon the name of the Lord. c Then striking him selfe on the breast let him reuerently say d O Lord I am not worthy that thou shouldest enter vnder my house roufe but onely say the word and my soule shall be saued f Here let him reuerently take the body and crosse him selfe with it saying g The body of our Lord Iesus Christ preserue my body soule vnto euerlasting life So be it In the name of the Father †of the sōne of the holy ghost h After this let him vncouer the Chalice and bowing his knees salute it and say i What shal I giue vnto the Lord for al those benefits which he hath bestowed vpō me I will take the cuppe of saluation and cal vpon the name of the Lord. I will giue praise cal vpon the Lord so shall I be saued from myne enemies k Here let him take the blood and crosse him selfe with it saying The bodye and blood of our Lord Iesus Christ preserue my soule vnto euerlasting life So be it l Then let him say taking the wine with water Let vs O Lorde receiue that with a pure minde which we haue taken in at the mouth of a temporall present Let this be to vs an euerlasting remedy vnto euerlasting life So be it And the word became flesh and dwelt amongst vs. We yeld thee harty thankes Almightye king God eternal for all thy benefites who liuest and raignest world without ende n After that when he hath washt his handes and suckt his fingers wherewith he held the body of the Lord let him say o Thy body O Lord which I haue receiued and thy blood which I haue droonk I beseech thee vouchasafe to
for anie temporal life but that they should remaine alwayes in vs and we by them be fed and refreshed And therefore this ought to be said of the outward signes administration of the Supper which prefigureth that perfect fruition of the Lords Table which is prepared for vs in heauen where we shall eate of the desired bread in the kingdome of God which banquet we begin alreadie here by a spiritual coÌ„municating which we haue with Iesus Christ as is figured to vs in his Supper Of the leaue that is giuen to the people in the ende of the Masse and of the prayer which the Priest saith immediatly after and of the matters that are to be considered therevpon CHAPTER LIIII HEre let him kisse the image of the Crucifixe which is in the Masse booke and then say For euer and euer Answer So be it In the midst of th' Altar towards the people let him say The Lorde be with you Answer And with thy Spirit Priest a Go your wayes the Masse is Answer Thankes be to God b Note that when it is not said Glorie be to God on high Then for Go your wayes the Masse is They say Let vs blesse the Lord. c And for the dead Let them rest in peace Answer So be it d After that he hath bowed him selfe very low in the midst of the Altar he saith O holy Trinity let th' office of this my seruice be acceptable vnto thee grant that the Sacrifice which I vnworthely haue offred in the sight of thy Maiestie may please thee and by thy mercifulnes be propitiatory as wel to myself as also to as many as I haue offred the same for through Christ our Lord. AmeÌ„ HIc osculet imaginem Crucifixi qui est in Missali deinde dicat Per omnia saecula saeculorum Resp Amen In medio Altaris versus populum dicat Dominus vobiscum Resp Et cum spiritu tuâ— Sacer. Ite Missa est Resp Deo gratias Nota quod quando noÌ„ dicitur Gloria in excelsis Deo tunc pro Ite Missa est dicitur Benedicamus Domino Et pro defunctis Requiestant in pace Resp Amen Deinde profundè inclinatus ante medium altaris dicit Placeat tibi sancta Trinitas obsequiuÌ„ seruitutis meâ—e praesia vt hoc sacrificium quod oculis tuae maiestatis indignus obtuli tibi sit accepta bile mihique omnibus pro quibus illudobinâ— siâ— te mise rante propitiabiâ—e per ChristuÌ„ Dominum nostrum Amen a We will not here speake any more of the kissing of the image in the Masse booke neither yet of his last salutation of the Priest vnto the people Neither shall it be needfull againe to rehearse that which hath alreadie bin said of this leaue Ite Missa est But only set down the exposition which Barnard de Paratine Iohn Beleth Nicholas de Ploue make thereof saying that this is as much Nicol. de Plo. in expo 6. par Miss Berno de offic Mess Ca. 20. Alam de offic Miss Ca. 36. Nicol. de Plo. expo 6. part as if the Priest should haue said Get you hence about your businesse For the Masse is or the host and oblation is made an ende of And therefore go after it Whie then must they go into out yoÌ„g Maisters bellie that hath eaten it Now here is to be noted that the Priest playeth both Iesus Christ his part in his ascension vnto heauen and also the part of the Angelles who spake vnto the Apostles after his ascension and the people play the part of the retourning of the Apostles vnto Ierusalem after the ascension or according to the expositioÌ„ of Iohn Baleth of the returning of the people of Israell from Babilon I beseech you are not here great reasons in euerie of these gentle expositioÌ„s b Moreouer this leaue is not alwayes giuen after one maner of fashion according to the rule which is here set down For if it be not giueÌ„ with Ite missa est the Priest turneth not himself vnto the people And here Durand rendreth a reason of this diuersitie Rat. li 4. par Rub. de ora no. saying that Ite missa est was in the old time sayed when as the people met together in great numbers at Masse by reason of the Communion that then was made to giue them leaue after this maner that at other times when the people did not assemble after that sort they vsed another kinde of fashion c If the faithfull that are dead rest alreadie in peace as before hath bene said then is this a vaine prayer for that purpose that they make it Moreouer they say that there is no peace graunted for the dead in the Masse that there is no mention at all made of them in the same because they haue no neede thereof And therefore it should seeme by this that they are quite clane forgotten in it d Euen as all the rest of the Romish Masse as at this day it is is nothing else but a continuall blaspheming of the name of God and of the merit passion of the death of Iesus Christ it can not be chosen but that it must also conclude with a most horrible and cursed blasphemie For after that the Priest hath forsaken Iesus Christ the Sonne of God and withall both the Father and the holie Ghost also in him he prayeth that the holie Trinitie would accept of this so insupportable blasphemie manifestly confessing that he taketh his Masse to be not onelie a Sacrifice of praise and thankesgiuing but also a propitiatorie Sacrifice for the obtaining by meane thereof remission of sinnes which we no wayes can obtaine but by the onelie Sacrifice which Iesus Christ made as hath alreadie bene often said And seeing it is so it was impossible to make a better conclusion of the exposition of the Masse theÌ„ Nicholas de Ploue hath there made greatly commending not onely this prayer which wee here presently speake of Tract fac de expos Miss 6. part but also the curtesies bowings that are to be made in the saying thereof mightelie reprouing al such as say it not as it is here ordained Wherevpon he bringeth foorth for his authoritie A very pleasaunt tale a maruelouse pleasant tale as followeth There was quoth he a man possest with a deuill who was brought before a certaine Priest whome this Priest asked what he thought of two other Priestes which hee named vnto him Then this deuill that tormented this poore wretched man said vnto him The first Priest quoth he which thou namedst vnto me was sometime ours but he is now the Lords And as for the other quoth this gentle maister deuill would be a verie honest man if it were not for stealing This Priest who had demaunded of this M. the deuil his prophet this questioÌ„ greatly maruelled to heare this answer because he tooke this priest of whom the deuill made him this auswer to be a verie holie man Whervpon he
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
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
cleaue to my bowels and graunt that there remaine in me no spot of sinne which haue bene refreshed with this pure and holy Sacraments who liuest and raignest c. p Lord now lettest thou thy seruaunt depart in peace according to thy word c. Vnto the ende of the songe with Glory be to the Father c. as it was c. Lorde haue mercie vppon vs. Christ haue mercy vpon vs. Lorde haue mercie vppon vs. Our Father c. Of the matters that are to be considered of vpon the Priest his breakefast and Communion CHAPTER LII a THe bodie of Christ is not a round cake deuided into foure quarters as is the rounde cake of this our Sir Gurdegobreasse b He must receaue another kinde of breade then this round cake if he will haue the heauenly bread c Here is a verie pitifull Sir Gurdey d Here is a pleasant Centuriō who speaketh vnto his round cake euen as the Centurion in the Gospell spake vnto Iesus the very Sonne of God e The house rouffe of this scuruie shaueling is his belly wherinto he meaneth like a rauening wolfe to swallowe vp this sillie lambe which he now calleth Lorde vpon whome before he hath called for mercie that afterward he might deuour him f The bodie that is to say the round cake is verie easilie to be handled and very light to crosse him selfe and serue him to play withall like a flie flap because the flies should not trouble and vex him when he is at breakefast and drinking of his wine g Such a prayer no whit appertaineth vnto this round cake nor yet vnto this banquet wherat Iesus Christ is not present h Here he more honoureth his Goblet then he doth the bodie of his God Howbeit I doe not greatly maruell at that Because his Goblet is made either of goulde siluer or at least of verie fine tinne and his God is made of no better stuffe then of a peece of paast And besides the Goblet is a pleasaunt thing to such sipping mates i These verses of Dauid are here againe as properly applied as they were in that place wherin they were heretofore propounded k Here hee must make the Goblet also to friske a little about for the crossing of him selfe as well as hee made the rounde cake friske about to crosse his reuerende worshipfulnesse l This wine and this water are no blood as that was which he euen nowe swallowed downe but are onely giuen him to make cleane and rinse his Goblet and wide weasant least there should remaine any blood in them m But in this prayer which he here maketh at his last washing which they call purifying is great reason For they haue reason to purifie and cleanse them selues after they haue polluted their handes and mouthes with such horrible sacrileadges and blasphemies committed as well against the death and passion as also against the bodie and blood of our Sauiour and Redeemer Iesus Christ Howbeit let vs consider of that which they speake Howe shall we receaue the selfe same thing with our soules which we receiue with our mouthes For the soule hath no such mouthas the body hath neither doth it eate or yet drink so neither is it in such sort fed either with such meates such drinkes For bread wine do serue to feede the bodie and not the soule saue that the soule is taught by them by reason of the bodelie senses of spirituall and inuisible thinges which are signified by these visible and materiall signes But the right meate and drinke of the soule are the bodie and blood of Iesus Christ not corporallie taken by the mouth of the bodie as the Popish Church teacheth But spirituallie by the mouth of faith which is the mouth of the soule and spirite by meane whereof the bodie is also afterwarde spirituallie fedde and it can not otherwise bee For admit that a man should eate the verie bodie and drinke the verie blood of our Lorde and Sauiour Iesus Christ yet should neither soule nor bodie Communicate thereof nor yet be fedde therewith vnto euerlastinge life For the heauenlie and deuine meate and drinke is spirituall and receaued by fayth And where that is we shall neede none other And therefore the signes of breade and wine that are distributed to vs in the Supper are not giuen vs that with them and by them wee shoulde receaue the bodie and blood of our Lorde and Sauiour Iesus Christ as if a peece of flesh should be giuen vs to eate without bread or in paast and wine in a cup to drinke as the Romish rabble and certaine others vnderstande and take it who corporallie conioyne the signes with the thinges signed and signified But are giuē to vs liuely to represent vnto our bodily senses that which our Lorde representeth to our inward senses or rather to stirre vp and dispose the whole man to receaue the heauenly and diuine giftes through faith and in spirite Againe if this bread and wine which the Priest receaueth in the Supper vnto him self alone are the bodie and blood of Iesus Christ as he taketh it and woulde haue men beleeue it so that there remaineth no more substance of the breade and wine then surely this gift and present is not corporall but euerlasting euen as Iesus Christ him selfe is And therefore he doeth him great wrong so to name it If this thē be not the bodie bloud of Iesus Christ but onely breade and wine as in verie deed it is which way can he make it becom a remedie for eternall life which remedie is in none but in Iesus Christ alone And besides we ar here further to note that which the Priest sayeth as if there were manie which banquetted with him at the verie same table as if they had communicated of the selfe same Sacrament Is not this a maruelous kinde of mockerie He verily thinketh that this prayer was not made to be sayed in particular Masses but when the people communicated together n He forgetteth not here to sucke his fingers o Our yong Maisters say that after this Supper is done the bodie of Iesus Christ returneth to heauen Howbeit this our scabd scald shorne Squier who gobleth him vp meaneth to haue him remaine in his entrailes and bowelles It is also written in that small pamphlet called Stella Clericorum that the Priest is Iesus Christ his Sepulcher because he swalloweth downe his bodie and blood into his bellie Morouer he hath great reason to haue his sinnes cleansed by the meanes of these notable and pure Sacramentes which he hath receaued by which he hath so horriblie renounced and blasphemed euen Iesus Christ him selfe p We here see a verie pleasant Simeon singing that song which that good Simeon soong when he held the yong child Iesus Christ in his armes Howbeit this our newe Simeon hath done much more if we would beleeue him For he hath holden him handled and tossed him both aliue dead euen as bigge and great as he