was when he hoong vpon the wodden crosse May not he then verie well sing like the good seruant of Iesus Christ who hath verie notablie honored magnified the glorie of his Maister Of the sixt part of the Masse called the Action of thankesgiuing and of the communion thereof and of the pointes that are to be considered vpon these matters CHAPTER LIII ET interea duÌ„ à ministro defertur Missale à sinistro latere Altaris in dextrun latus Sacerdos ebibit guttas quae remanserunt in Calice acdeinde extergit CaliceÌ„ postea legit CoÌ„munionem dicendo In nomine Patris Filij Spiritus sancti Commun Quotiescunque manduca bitis panem hunc Calicem bibetis c. vsque reus erit Corporis sanguinis Domini Alleluia In medio Altaris versus populum dicit Dominus vobiscum Resp Et cum Spiritu tuo Sacerdos Oremus Flexo vno genu Post Communio Fac nos quaesumus Domine diuinitam tuae sempiâ—ernae fruitione repleri quam praeciosi Corporis sanguinis tui temporalis perceptio praefigurat Qui viuis regnas c. a ANd while the Clarke is carying the Masse booke staÌ„ding on the left side of the Altar vnto the right The b Priest suppeth vp the small droppes that are in the Chalice and then maketh it cleane c After that he beginneth to reade the CommunioÌ„ saying In the name of the Father †and of the Sonne and of the holie Ghost d Communion e As often as you shall eate this breade a Gregory Gelasius and drinke this cup c. vnto He shall be guiltie of the bodie and blood of the Lorde Praised be God f In the middest of the Altar turned towardes the people he saith The Lorde be with you Aunswer And with thy Spirite The Priest Let vs pray Bowing one of his knees g The post Communion h We beseech thee O Lorde cause vs to be replenished with the euerlasting ioy of thie Godhead which the temporall receauing of thy bodie and blood doth prefigure vnto vs who liuest and raignest c. a Here againe is another whole turne from the one ende of the Table to the other And in all this whole daunce there are but two of these For from the first beginning of the Masse euen vnto the Gospell he standeth at the right side passeth not aboue the midst of the Table in all the turnes he maketh vntil the reading of the Gospell and then he goeth further and carrieth his booke vnto the left side and there remaineth vntill this time neuer going beyond the middest of the Table b It is a pleasaunt thing to see how this pickpot rinseth tosseth vpsidowne here his Chalice and licketh it with his tong and lipps There is no doubt but that he maketh cleane his plate For there was neuer kitchin maide that euer washed her spoones cleaner c Here beginneth the sixt and last part of the Masse called the Action of graces Nicol. de Plo. De expo Miss 6. part because the Priest therein saith his graces after he hath dronk vp his wine and broken his fast d Berno saith Berno de offic Miss Cap. 18. Mam. de offic Miss cap. 34. Ex lib. Con. that this peece is called Communion because it is sayed whiles the people are receauing of the Communion which they should receaue immediatlie after the Paxe Here againe we see a verie euident testimonie of the Communion of the auncient Masse Whereof there was a Decree in the fourth Councell of Tolete wherein mention is made that certaine Priestes Communicated immediatlie after the Lordes prayer was sayed and after blessed the people Which thing is there forbidden and commaundement giuen to blesse the people after the Lords prayer besides that the Sacrament of the body blud of the Lorde should be receiued in this maner to wit that the Priests and deacons should communicate before the Altar the Clergie in the Quier the people without in the bodie of the church So that by this decree there was but one common Supper for them all And there was no difference in it but the distinction of places which was done for the auoiding of confusion in the Church And because that in all ages there were alwayes many people who honoured not nor reuerenced the Sacramentes ne yet the Communion of the Supper as they ought The auncient Councels made manie ordinaunces about them as that for one which hath alreadie bin alleaged as to communicate thrise a yeare at the least if not oftener which is continued amoÌ„gst the decrees of the Agathens CouÌ„cell Ex lib. Con. where it was ordained that they which did it not should not be taken for Catholiques nor receaued amongst them which is againe renued and confirmed by the Councell of Toures without exception of anie saue such as were put from it for some notorious offences e This peece called Communion and the other following Post-communion chaunge euen as the Masses doe I haue not set downe this here at large because that whatsoeuer is in it is contained in the Epistle alreadie set foorth Wherein we may againe se that these offices of the Romish Church haue beene made without anie great iudgement as good as they are For howe often haue they bene amended and yet to no purpose And besides they set down this peece as a prayer and action of thankesgiuing neither hath this bin in it aâ—â—â—e long while as herein we haue an example thereof f This is the sixt time that the Priest saluteth the people there lacketh now non but the last that is to close vp the Masse withall The first is before the first collect The second before the Gospell The third after the Creede The fourth at the beginning of the preface The fift before he sayeth The peace of the Lord be with you In this sixt he turneth himselfe towards the people as he doeth in the last g There is greater reason to call this peece the Action of thankesgiuing then the other consideringe what name it carrieth with it which signifieth that it ought to be said after the Communion and the other that goeth before during the Communion whereof it carieth the name For thanks are properly rendred after that the CoÌ„munion is done This word againe giueth vs to vnderstand that there ought to be a Communion in the Masse and not the Priest his breakefast alone which caÌ„not be so called There is a rule set down that as many prayers must be said for this postcoÌ„munion as alreadie hath bene before said of collectes and secrets h Me thinketh that there are verie improper and obscure kinds of speaches in this prayer although that in the rest it is to be born withal For the taking and receauing of the bodie blood of Iesus Christ to speake properly is not temporall as wel because we receaue them not onely for the time wherein we outwardly receaue the signes of them in the Supper neither yet
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
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
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
about the time of Pelagius the first in the dayes of king Childebert by which decree it was ordained that none should presume to offer anie thing in the oblations of the holy Cup but that which was thought to be of the fruite of the vine that not to be mingled with water I know not whether the fault be in the book or in the ill haÌ„dling of it And after the reason is there eftsones reÌ„dred For it is said That that is to be iudged sacriledge when any other thing is offered then that which our sauiour hath by his holy coÌ„mandemeÌ„ts ordained I leaue the reconciling of this matter to those to whom it more concerneth then vs. d The Councelles before alleadged Con. VVormes Con. Trilâ—â—rine which make mention of the mingling of the water with wine alleadge for a reason of this ordinance that the same is a signification of the coniunction and vnion of the people signified by the waters in the Apocalypse with Iesus Christ signified by the wine And therefore it is expresly said that 2. parts must be wine and the 3. water because the wine which signifieth the Maiestie of Iesus is far greater then the water which signifieth but the maiestie of the people But who gaue them this commaundement and who reuealed this secreat vnto them what places and testimonies of the holie Scripture haue they to testifie this For if it were so it is wonder that they would not sounde one word thereof amongst all the wordes which they muÌ„ble vp when they powre the wine and water into the Chalice but make mention rather of an other misterie which S. Augustine hath touched howbeit his mind was not of the mingling of water with the wine in the Chalice but looked vnto the blood and water which gushed out of Christ Iesus side Wherupon he saith Iohn 1. August That that side was the fountaine of the Sacraments of the Christian Church to wit of Baptisme of the Supper by which as first by Baptisme the washing awaye of our sinnes and by the Supper our redemption By which Supper the sacrifice sheding of the blud of Iesus Christ therein are signified vnto vs without the which we could not be redeemed Nowe there is farre greater reason in this misticall expositioÌ„ of S. Augustine which they here touch by the words that they pronounce when they make this mixture then in this application and in the other misterie which hertofore was propounded For it is sufficiently enough represented in Baptisme in the Supper without making of another new strange Sacrament after their own fashioÌ„ grouÌ„ded onely vpon allegories and imaginations of their owne heades For what greater vnion can they represent between Iesus Christ the faithfull theÌ„ that which is represented by the whole action administration of the Supper which is the trewe Sacrament of vnion By which the coniunction that is betweene the head and the members is so liuely expressed by the vnion of the graines whereof the wine and breade are made which by the water can not bee so well represented being not made of so many graines as the wine is And therefore they might verie well content them selues with Iesus Christes simple and pure ordinaunce e We haue here a verie proper and pleasaunt enterlude For if the Masse be not so solemnized as that there be three players in it to wit the Deacon Subdeacon Sir Gurdegobresse who playeth the notablest part Sir Gurdebreasse must in this point play the drunken Priest and both sing and aunswere him selfe For first of all he commaundeth him selfe to blesse him selfe and after doth that which he commaundeth him selfe But how euer it is with him he must take his leaue to reade the wordes of the Gospell that is to say so to deliuer it as that no man vnderstandeth one worde that is in it For such Apostles and messengers hath the Popish Church who are sent out to announce the Gospell in the Masse without declaring anie thing of that they say which is not the office of a true and good messenger And therfore is not this a great mockery which the Popish Church vseth to haue the Deacon desire to haue his lippes and hart purified as the lippes of Isaiah were with an hote burning cole that he might be made morthy to set forth the holy Gospell Is not this euen to mock and scorne both God men Of the second incensing and of the lesson of the Gospell CHAPTER XXIII IN a all solemne feasts let the Deacon kneeling before the Aultar Miss R. desire to haue the b b Telesp Anust incense blessed saying Blesse ye Then leâ— the Priest aunswere The Lorde Be thou blessed by him in whose honour thou shalt be burnt In the name of the Father c. †c After that the Priest censeth the Altar Chalice and Masse booke therewith that done he geueth it to the Deacon who censeth the Priest him selfe And when he hath so done he goeth on to the reading of the Gospell saying d The Lorde be with you Aunswer And with thy Spirite The Priest Icâ—om Damâ—s The thinges which hereafter followe are taken out of the Gospell of S. Iohn Con. Toled Aunswer Glorie be to thee O Lord. e VVhen this is saide euerie man must make the signe of the crosse both on his forehead also vpon his brest Then must the Priest make a signe of the crosse vppon his booke †and kisse it After that hee goeth on and sayeth f In those dayes Iesus said vnto his Disciples vnto the multitude of the Iewes g My fleshe is meate in deede and my blood is drinke in deede Whosoeuer eateth my flesh and drinketh my blood dwelleth in me and I in him As the liuinge Father sent a Leo. me and I liue by the Father euen so he that eateth me shall liue by the meanes of me This is that bread which came downe from heauen not as your Fathers eat Manna in the wildernesse and are dead But he that eateth this bread shall liue for euer And after he addeth h By the wordes of the holie Gospell let our sinnes be defaced Amen These are holye wordes and I beleeue and confesse it IN festis soleÌ„nibus dia conus flexibus genibê° coram Altari petat benedictioneÌ„ incenso dicendo Benedicite Sacerdos respondet Dominus ab illo benedicaris in cuiuâ— honore cremaberis In nomine Patris c. †Deinde Sacerdos incensat Altare CaliceÌ„ missale postea reddit Diacono qui insensat ipsum Sacerdotem post ea procedit ad dicenduÌ„ Euangelium dicendo Dominus vobisâ—cum Responsio Et cum Spiritu tuo Sacerdos Sequenâ—ia sancti EuaÌ„gelij secundum Iohannem Respousio Gloria tibi Domine Cum hoc dicitur omnes debeÌ„t facere signum crucis in fronte in pectore presbyter debet signare librum †osculare deinde pergit dicendo In illo teÌ„pore dixit Iesus discipulis suis et
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
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
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
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
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
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