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
vel interitus Mors est malis vita bonis Vide paris sumptionis Quà m sit dispar exitus Fracto demum sacramento Ne vacilet sed memento Tantum esse sub fragmento Quantum toto tegitur Nulla rei sit scissura Signi tantum sit fractura Qua nec status nec statura Signati minuitur Ecce panis Angelorum Factus cibus viatorum Verè panis filiorum Non mittendus canibus The Sequence a a Nicolas OSyon prayse thou thy Sauiour c. b b Vrb. 4. Thomas That which Christ did in his Supper He expressed that it was to be don In the remembrance of him c Being taught by the holy institutions We cōsecrate the bread and wine For the hoste of saluation d A rule is giuen to Christians That the bread is turned into flesh And the blood into wine e Which thing thou comprehēdest not which thing thou seest not A couragious faith kepeth it Beyond all order of nature f Vnder diuerse kindes Vnder signes onely and not vnder thinges Most excellent thinges lie hidden g The flesh is meat the blood drinke And yet remaineth Christ full and whole Vnder both kindes h He is not broken of the receauer Nor puld in peeces nor yet diuided But taken full and whole i One taketh him and so doe thousands And asmuch hath that one as they all haue And behing receaued yet is not consumed c. k The good folke receaue him and so do also the ill And yet not all a like To life or death Death to the wicked but life to the godly See the differēce of the receauing How vnlike the issue is l In the ende when the sacrament is broken Let no man doubt but remember That there is asmuch vnder one peece As is vnder the whole Ther is no cutting of of anything But the breaking only of the signe Which neither diminisheth the state nor stature Of the thing signified m Thus here we see the bread of Angels Made the foode of trauellers The true bread of the children Which is not to be cast to dogges Of the thinges that are to be considered vpon these afore said fragmentes and matters but especially vpon the Prose CHAPTER XX. a BEcause the Prose Sequence that is said in this Masse is very long I haue only here set downe about the one halfe thereof in such forme and maner as that a man may the easelier iudge of the rest b That which we receaue so often heard out of Saint Paule is comprehended within this complement wherein is said that Iesus Christ cōmanded to minister the Supper in such forme and maner and to such an ende as he him selfe had leaft them an example How then durst these false prophetes be so bold as to alter and ouerthrow this holy ordinance with this patched inuention of theirs in the Masse c Seeing then that Iesus Christ hath taught vs how to deale in the Supper where will this slibber Gibber find in the institutiō therof that he ordeined the consecration of the bread and wine to be made an hoste for saluation that is to say a sacrifice to obtaine saluation therby For an host doth not fignify such a round white cake as that which they call an hoste in the Masse and as the simple so thinke of it But signifieth that which is sacrificed the very sacrifice it selfe And for asmuch as the priests take the Masse to be such a sacrifice as wherein they sacrifice Iesus Christ with their owne handes they call this white round cake the hoste which they take to be Iesus Christ because they meane to sacrifice him offer him vp Howbeit the supper was not ordeined for this purpose but contrary wise to admonish vs that there was none other sacrifice but that which Iesus Christ made vpon the crosse which could not be by any meanes againe sacrificed but that that was the remembrance of this sacrifice And taking this name of the hoste in this sence the wine which they also offer for the blood of Iesus Christ should be an hoste likewise aswell as the bread although it be not so called Againe neither should the litle round Robins which are deliuered to the people in the administration of the Supper nor yet the great ones that are kept in the pixe or shrine as the holy hoste of Dijon and such like be any hostes because that they are not offred vp nor sacrificed as that is which is in the Masse And therfore euen by their owne doctrine and practise they do misterme them d Where find they me againe this instruction whereby Christians are taught that the bread is thē no more bread when as the priest hath breathed ouer it and hudled vp certaine wordes in so doing but very flesh the wine likewise no more wine but euen very blood For that which is spoken in this complement that the bread is turned into flesh and the wine into blood signifieth the selfe same which the author himselfe sayth in the hymne at euēsong in the said feast in these words Verbum caro panem verum Verbo carnem efficit Fitque sanguis Christimerum Et si sensus deficit Ad firmandum cor syncerum Sola fides sufficit That is to say The word flesh maketh the true bread flesh by the word the wine is made the blood of Christ although the sence cānot perceaue it And for the strengthning of a sincere hart faith only sufficeth This last sentence is very true if it be applied to a true faith founded vpon the pure clere word of God as shall more at large hereafter be spoken But the first is a sentence altogether against the sence which they here take it for not onely of the pure word of God but also of the nature of all the sacramēts which cā be no sacramēts if they haue not the true signes in them the things also that are signified by thē likewise against the iudgemēt of the aunciēt Church as hath bene declared by the words of Ireneus yea also against the very doctrine of Popish transubstantiatiō For they which are the vpholders therof dare not thēselues affirme that the bread and wine are changed into the very substaunce of the body and blood of Iesus Christ by reason of the great absurdities that would ensue vpon this opiniō as hath bene by vs already somwhat largely handled in the booke of the Ministery of the word of God of the Sacraments And therefore they had rather say that the substāce of the bread wine is nothing cleane vanished away the body blood of the Lord to become in place It must not be said then that the bread is become flesh that is to say translated into flesh or goeth for flesh so giueth it place But rather that flesh becometh bread that the substance of bread giueth it place lodgeth vnder his accidentes The like is also of the wine and
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
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
maketh no mention of any reall materiall and sensible presence of the bodie and bloud of Iesus Christ in the Sacrament of the Supper as the doctrine of transubstantiatiō importeth But onely a memorial of the secrets Sacramēts of thē of the vertue efficacie of the death passiō of Iesus Christ of whō we are made partakers through a spirituall communion which we haue with his body and blood in the Supper as is represented to vs therein by the signes Breui R.S.L. and in the action and administration thereof They vse the same prayer and collect at the euensong of the selfe same feast whereof we haue expounded the Masse What gestures he must keepe with his handes Of the second part of the Masse called instruction and for what causes it is so called and of the preaching that was vsed in the avncient Church and of the charge which was giuen to the Bishops thereof CHAPTER XV. THis title of instructiō Nicol. de Plo. de expos Miss which these Popish doctors them selues giue vnto their Masse doth the better confirme that which we haue heretofore said of the order of the ancient Church concerning publike prayers and the preaching of the word of God of the Ecclesiasticall assemblies For we se by this selfe same order which is at this day obserued in the Masse that the doctrine of the Apostles Euangelists is preferred before prayers by which as well the people as the Ministers of the Church ought to prepare them selues for this doctrine the one of them to teach it and the other to heare and vnderstand it And therefore manie ordinances were made by the Councelles appertaining to this matter as well for the ministers of the Church as for the people And for the first it was decreed by the fourth Councel of Carthage Ex lib. Con. That whatsoeuer they were that went out of the Church and auditory whiles the Priest was preaching of the word of God vnto the people should be excommunicated neither were there any forbidden to heare or come into the Church were they heathen Iewes or heretiques euē vnto the Masse of the Catechumeni whereof we haue spoken elsewhere And to th' end that the people should neuer be without this food It was also decreed by the councell of Arles solemnized in the dayes of Charlemaine That the Priests should not preach onely in cities Ex lib. Con. but also in euerie Parrishe Church in the countries and that they should not contēne nor neglect the doing herof And at the Councell of Tours holden also in the dayes of the said Charlemaine the Bishops thēselues were enioyned to do it to haue Homilies that is to say Sermons containing necessarie doctrine for the instruction of the people but especiallie concerning the principall pointes of Christian religion and those to be verie familiar meete for the capacitie grosse vnderstanding of the simple people and to that ende were they translated into a tongue wherein euerie man might best vnderstand them By the like reason ar the Bishops commaunded to studie diligently the holy Scriptures but especially the holy Euangelists Pauls Epistles to be so familiarly acquainted with thē as that they might haue them by heart and study also verie diligently the bookes of the holy Doctors and ancient fathers in which they had made an exposition of the holy letters to the ende they might be instructed to be able to teach and edifie the people as well by good holsome doctrine as also by their good life and holy conuersation Ex lib. Con. The like was also commanded and confirmed by a Coūcell at Chalen celebrated again in the daies of the said Charlemaine which saith That God in the holy Scriptures hath commaunded and so haue also the holy aunciēt Canons That Byshops should dayly be studying of holie writ seekinge out the misteries and secreates of the woorde of God to the end they might shine in the Church thorough the brightnesse of this doctrine Ex lib. Con. and neuer ceasse nourishing and filling the soules committed to their charge with the foode of Goddes worde And for the establishing of a verie good order that no want should be founde herein it was againe decreed in the first Councell of Magonce celebrated in the yeare 813. That the Bishoppes should perfourme this duetie in theyr owne personnes except they were sicke not at home or else were withdrawn by some necessary businesse and that in such cases they should haue meete men to do it in their steades to the ende the people might neuer be without a Sermon vppon the Sondaye nor vppon anie holye dayes The Councell of Rheims celebrated about the tyme of Pope Leo the thirde Ex lib. Con. still commaunded and confirmed that which was before decreed at the coūcell of Tours concerning the Bishoppes studies of the holy Scriptures of the Homilies Sermons in the vulgar tong for the common people Ex lib. Con. Moreouer it was ordained in the Lateran Councell solemnized in the dayes of Innocent the 3. in the yeare 1215. that in those cities and cuntries where there were people of sundrie languages had sundrie ceremonies and fashions in the seruice of God and yet were of one faith and of one religion that they all should be prouided of meet men to say their seruice and administer the Sacraments and to teach them also both by worde and example according to their fashions language The like also was ordained concerning the Preaching of Bishoppes and the aide that they should haue if they could not preach being withdrawne therefrom vpon lawfull causes or were not them selues alone able to do it And then it is eftsoones said that they shall in no wise be borne withall who by reason of ignorance are not able to do it Wherupon it was likewise established that there should be appointed learned diuines to teach the Priestes and the rest and Maisters also to instruct the poore without wages to the ende the Churches should not be vnprouided of Pastors to feed them with spirituall foode Ex lib. Con. that is meete necessarie for the soule Lastly the Coūcell of Oxinford holdē in England ordained againe the like which others before had done cōcerning the preaching of Priests in euerie parish Church Here now we may see how they who haue alwayes the Councels decrees in their mouthes obserue thē And therfore euery mā may see what instruction there is at this present in this part of the Masse which is called by the name of instruction We may easilie iudge by this what is in it VVherefore let vs somwhat narrowly consider of whatsoeuer is in it Of the order which the anciēt church held in the reading of the Epistle and Gospell and of the ordinances which the ancient Councelles made thereon CHAPTER XVI THere was mention made in the Councell of Rheimes which wee earst alleadged Ex lib. Con. of
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
to what purpose is this here put in Brethrē For That which I receaued of the Lord. c. Whervnto is this For referred wherfore rēdreth he a reason considering that there is nothing going before that cā be referred to any thing which may any way serue the turne for the matter that S. Paule here treateth of This peece therfore must otherwise be deuided and sclantled to make it serue for this purpose Thus we see how they are wonted ordinarely to deale with the Scriptures b S. Paul by these words declareth that he was nothing so rash as these men who haue added so many thinges to the Supper as that they haue turned it into a pestilēt Idolatrous Masse haue by those additions so blemished it as that there remaineth not any face or forme of the true Supper of the Lord wherby he also sheweth that he was neuer any of their company For he saieth plainly that he deliuered vnto the Corinthiās such a pure sound institutiō of the same as he receaued frō the Lord Iesus without adding therto or diminishing therfrō wherin he eftsoones giueth to vnderstād that it is not lawfull for any mā to do it of what authority so euer he be 1. Cor. 11.12 If S. Paul then durst take no further authority vpō him being the man that was rapt vp into the third heauen and saw thinges not lawfull for any man to speake what shal we think of the forgers of the Masse of whom we haue heretofore spoken who thereby haue so blemished the supper of the Lord as that they haue vtterly ouerthrowen abolished it whom then should we not assueredly follow 1. Cor. 11. either S. Paule who sayeth follow me as I follow Christ or these Apostates and Antechristes who do cleane contrary to him and besides would burne all those that had rather follow Iesus and the holy Apostles then them selues c S. Mark in his 14. Ch. sayth that he blessed declaring therby that to blesse giue thākes is here taken to be alone as hath ben say in other places d This breaking declareth that this bread ought to be distributed as it is here e He eateth it not alone as the priest doth neither doth he worship it or yet putteth it into a pixe to cary about on procession to carry here there to be worshipped or to cōiure tempestes but cōmandeth it to be taken eftsoones eaten f We haue heretofore sufficiētly hādled this matter to teach vs in what sence these words are to be takē how those words also are to be takē which follow the cup dish ouer and besides that which we at larg haue writē disputed vpō in the booke of the Ministery of the word of God of the Sacraments And therfore we will here only say and not deny but that the very body and blood of our Sauiour Iesus Christ is truly deliuered vnto all the faithful in the supper by an inuisible power of the holy Ghost spiritually to the spirituall regenerate man which receaueth it by faith is therwith spiritually fed in a spirituall life as the body receaueth the material bread is therwith fed in a corporal life but that there is no alteratiō of the substance in either of both neither yet any naturall and material coniunction betwene the bread and wine and the body and blood of Iesus Christ g There is in S. Paules wordes according to the Greeke which is broken for you h He sayeth not Do ye this as a sacrifice for the redemption of the soules both of the quicke and dead but that we should do that which he did caused to be done in the Supper not that which he did on the crosse wheron he offred a sacrifice for the redemption of our soules which is sufficiēt for vs can be done by none other nor in any other place neither yet by any other meane wherof the Supper is a remēbrance no sacrifice but much lesse a Masse for it is neither the one nor yet the other because they would make it that which it cannot be For it cannot be this sacrifice if it be not Iesus Christ him selfe who offred him selfe in that sorte that he was offred And if that be it thē without doubt Iesus the son of God ceaseth to be i If the Romanistes would strictly according to the letter presse the words of our Sauiour Iesus Christ which he spake concerning the body and blood of the Supper we may also cōclude by the same reasons that the cup is likewise the new Testament confirmed by the blood of Iesus Christ and not the blood it selfe according to the testimonies of Saint Paule and Saint Luke 1. Cor. 11. Luke 12. who both vse the very selfe same wordes therein k This is to declare that which he said Do ye this that is to say eate this bread and drinke this wine in remembrance of me as I haue appointed you which thing the Apostle manifestly explaneth immediatly after both of the one the other without any deuiding of thē as they of the romish church deuide thē in the cōmuniō of the people l This expoundeth what it is to celebrate this remembrance of Iesus Christ for the which the Supper was instituted He sayeth not As aften as ye shall offer this bread this cup you shal make a sacrifice of the body and blood of the Lord. m This accordeth with the testimony which the Angels gaue vnto the Apostles that day that Iesus Christ ascēded Act. 1. touching his returne from heauē By which words S. Paul giueth vs very plainly to vnderstād that he ment not that Iesus Christ descēded frō heauē corporally in flesh blood bones came into the priests handes in that behalfe to be made a sacrifice afterward to be really in deede eaten by him as they of the popish church vnderstand it But declareth that he is in heauē in his natural body from whence we must looke for him to come to iudge the quicke the dead according to the wordes of the articles of our Faith And that in the meane while we should here celebrate the remembrance of him thereby to giue him thankes that we might alwayes more and more assure our selues of his promises that we are in him and he in vs through the power of the faith which we haue in him of the holy Ghost by whose power he dwelleth in vs. n Here S. Paule after the pronouncing of the Sacramētall wordes calleth the bread wine the signes of the Supper not the body and blood 1. Cor. 6. Ephes 1. Which thing was not done without the assuered councell of the spirite of God For although they of the Romish church excuse this maner of speaking in their expositions to the end it should not encounter with their trāsubstantiatiō yet should they haue had a farre greater aduauntage if Saint Paule had rather vsed the
name of the body and blood then of the name of bread and cuppe o They receaue it vnworthely which receaue it to any other ende and in any other sorte then the Lord hath appointed it Wherefore all they of the Romish church but especially all the priestes cannot receaue it but vnworthely p The greatnesse of the offence which is committed by his vnworthinesse ought to make all men a feard For it is asmuch as they should sell betray crucifie Iesus Christ which all they do Hebr. 6. as the Apostle witnesseth that abuse his benefit q He sayeth not let euery man proue him selfe with a priest or cōfesse all his sinnes to him alone when as he is of the yeares of discretiō at the least once a yeare at Easter and that he endeuour him withall his might to accōplish the penance which is enioined him vpō paine to be driuen out of the church all the dayes of his life and to be depriued of buriall after his death as Innocēt the third ordeined in the Laterane Coūcel Ex libr. Con. which we haue already spoken of But his meaning is that euery man should proue him selfe because that he is not capable to receaue the Supper who cannot approue him selfe after this rule of Saint Paule And therefore in the old time the Catechumeni were not receaued hereunto neither yet at this day are young boyes and girles vntill such time as they are instructed and taught to do it r He now setteth downe the horriblenesse of the punishment to the ende that they which will not tremble at the greuousnesse of the deede should at the least feare the greatnesse of the punishment h We are not by this therefore to say that this bread is the naturall body of Iesus Christ but that he doth him as great wrong as if he violated his very body for asmuch as he profaneth blasphemeth it asmuch as in him lyeth because that through his infidelity vnworthines vnthākfulnes he maketh no more accompt of it thē if there were no more difference betwene the body of Iesus Christ and another mans and that the Supper were no better then a profane banket Moreouer although I haue somewhat at large handled all these matters in other places bookes yet haue I thouhgt good to touch this matter a litle by the way thereby to let the Romanistes vnderstand by the text of the Epistle which they sing in this Masse how sufficient it is to ouerthrow not onely all their corpus Christi Feast and all the idolatrie therein committed but also all their Masses Confessions and mens traditions which are manifestly against the word of God or that haue no suer foundation therein And now to the rest Of the Graduel Response and Alleluya and of those thinges which are to be considered as touching them CHAPTER XVIII a Gradua OCuli omnium in te sperant Domine in das illis escā in tēpore opportuno Vers Aperis tu manum tuā imples onme animal benedictione b Alleluya Vers Caro mea verè est cibus sanguis meus verè est potus Qui manducat meam carnē bibit meum sanguinem in me manet ego in eo a a Greg. The Graduel or Graile Miss R. 2. Psal 104. Celest Gelas THE eyes of all thinges trust in thee ô Lord and thou giuest thē meat in due season The versicle Thou openest thy hand and fillest euery liuing thing with thy blessing b b Symmach Leo. Conc. Tole Iohn 6. Praise God c The versicle My flesh is meat in deede and my blood is drinke in deede Whosoeuer eateth my flesh drinketh my blood dwelleth in me and I in him a We haue spokē somwhat at large of the Graduell or Graile also of the Alleluya Tractes of the seasons to sing to be still These are fragmentes which change according to the diuersitie of the Masses seasons as the Introites The versicles which are here put in for the Graile of this Masse haue in them a meruelous iolly kind of doctrine if the same be well vnderstood well applied Psal 145. But that which Dauid spake of the prouidence of God cōcerning the gouerning bodely feeding of man and all other liuing creatures is here very vnfitly applied vnto the matter of the supper For it was not ordeined for the feeding of this corporall life which is sustained with bodely meate and drinke but for a spirituall and eternall kind of life which we receiue not in the bread and wine that is giuen vs in the Supper but in Iesus Christ the true bread of life in his body blood which by them are represented This place is quite and cleane against the popish doctrine because it teacheth men to runne to dead men which they cal men and women Saintes that they might obteine at their hands those thinges which the Prophet teacheth vs to aske and looke for at the handes of God alone b The fourth Councel of Tolede which we haue heretofore alleaged maketh mention of certaine priests in Spaine who at all times song Alleluya namely in Lent saying that that is against the custome of all churches because it is a song of ioy and not of sadnesse Wherfore it is forbidden any more so to be dealt withall vpon paine that who soeuer doeth it shal be discharged of his office And because that this time wherein this Masse is to be celebrated is a time of ioye and chiefly for the priestes for the reasons afore said it is solemnely song in it c It is to no purpose to alleage here the place of S. Iohn as it is alleaged because it hath no full sence in it neither doth it any whit agree with that that goeth before neither yet with that that followeth Moreouer it is so often repeated in this peece as that they set it downe for their Gospell But if they say it once it is enough for them whether it be to purpose or not considering that their mouthes runne ouer with so much speaking of flesh and blood of meat and drinke and of manger and boire Of the Sequence and Prose CHAPTER XIX a Sequentia b LAuda Sion Saluatorem c. Quod in Coena Christus gessit Faciēdum hoc expressit In sui memoriam Docti sacris institutis Panem vinū in salutis Consecramus hostiam Dogma datur Christianis Quod ī carnē trāsit panis Et vinum in sanguinem Quod non capis quod non vides Animosa seruat fides Praeter rerum ordinem Sub diuersis speciebus Signis tantum non rebus Latent res eximiae Caro cibus sanguis potus Manet tamen Christus totus Sub vtraque specie A sumente non concisus Non confractus non diuisus Integer accipitur Sumit vnus sumunt mille Quantum iste tantum ille Nec sumptus consumitur c. Sumunt boni sumum mali Sorte tamen inaequali Vitae
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
must hold his hands armes a crosse and when he speaketh of the resurrection he must withdraw them But when he speaketh of the ascension then his worshipfulnesse must lifte them vp aboue his shoulders Is not this here I beseech you a iollie merie Redeemer and pleasant Iesus Christ Who is it that will not be afeard to heare these scoffes and blasphemies Wherefore I will surceasse to speake any more of these their misticall expositions c Here are notable iollie seruants of God a wonderfull holy people who vtterly deny their Sauiour that redeemed them For what meaneth this offring of a round peece of past vnto the most excellent Maiestie of God which they here call a pure holie and immaculate host and the bread of life c Is not here I pray you a goodly exchaÌ„ge to haue Iesus Christ the verie true bread of life to be turned into a round cake corruptible peece of bread d They which deuided this Canon into fiue partes onely make the thirde part there of in this place which is a prayer that containeth another most horrible blasphemie For here this cursed blasphemer praieth for the Sonne of God to haue the Father accept of him that is to say his Sonne Iesus whome he according to his minde offreth vnto him euen as the auncient Patriarches that are here named did their corruptible thinges which they offred vnto the Lorde For although he offreth in verie deede nothing else but bread and wine yet forsooth his intent is to offer the verie bodie and blood of Iesus Christ the verie true Sonne of God Now if the Sacrifice which he offred had not bene more acceptable vnto the Father then those Sacrifices which the auncient Fathers offered it had not bene needefull for him to haue come to perfourme that which they by no meanes were able to perfourme by these Sacrifices And therefore seing he is come and hath performed it what meaneth here this blasphemour For if he offer vp that sacrifice which Iesus Christ offred what needeth he pray for the same become an aduocate vnto God the Father for him that he might be acceptable vnto his maiesty And besides whie maketh he him a companion with the materiall Sacrifices of the ancient Patriarkes of whom he here speaketh Moreouer if there be nothing else but bread wine which he offreth what neede wee anie such Sacrifice to be ioyned with the sound and perfect Sacrifice of Iesus Christ Of the ninth part of the Canon which also appertaineth vnto the Sacrifice of the Masse CHAPTER XLIII Let him here bowe him seâ—fe downe verie lowe and say O Almightie God wee most humblie beseech thee commaunde these thinges to be borne vp by the handes of thine holie Angell vnto thine high Altar before thy diuine Maiestie b Here let him rise vp and kisse the Altar when he saith To the ende that as manie of vs as haue bene partakets at this Altar of the holy and sacred bodie and blood of thy Sonne may be filled with all heauenly blessing grace through the same Christ Iesus our Lord So be it Here is to be noted that the first of the former crosses is made onely ouer the host the seconde onely ouer the Chalice and with the thirde the Priest must crosse him seâ—fe Hic inclinet se profundè dicat SVpplices to rogamus omnipotens Deus iube haec perferri per manus sancti Angeli tui in subline Altare tuuÌ„ in conspectu diuinae Maiestatis tuae Hic clâ—uet se osculetur altare quaÌ„do dicit Vt quotquot ex hac Altaris participatione sacrosanctum fiâ—ij tui †corpus et sanguinem sumpscrimus omni †gratia repleamur Per eundem Christum Dominum nostrum Amen Nota quod praecedétiuÌ„ prima crux fit tantuÌ„ super hostiaÌ„ secunda tantum super CaliceÌ„ tertia seipsum Sacerdos signet a What is the meaning here of our yoÌ„g Maister by these things which he would haue the Angels by the commaundement of God cary vp into heauen Surely we can vnderstand it to be none other thing but onely this bodie blood which he saith he offreth and the same which he calleth the bread of euerlasting life and the Cup of euerlasting saluatioÌ„ Howbeit Thomas of Aquin perceauing that this carieth no reason with it interpreteth these wordes Lib. 4. Sen. dâ—st 13 Niâ—â—â—l de Plo. De expo Mâ—ss 3. part Can. to be the vowes prayers as well of the Priest which sayeth the Masse as of the people who are present at it saying that it is not in the power of the Angelles to consecrate the bodie and blood of Iesus Christ Whereupon he would conclude as I take it that it appertaineth not vnto them neither to carie them vp into heauen Some there are also who make other kindes of gloses hereon whereon are grounded far weaker reasons Now if it be meete that we thus vnderstand the matter of the bodie and blood of Iesus Christ as in verie deede we ought according as they teach if we will not wreast the wordes of the Text then must wee of necessitie make an other consecration to bring them againe out of heauen if we will so often eate and drinke them as here it is sayed immediatlie after Nichol. de Plo. de expos Miss 3. part Can. Marc. 16. Luke 24 Act. 13. Hebr. 9.10 Our Lorde Iesus Christ is ascended vp into heauen alone without the helpe of the Angelles where he now is in the high Sanctuarie of God makinge intercession for vs But here in this place the Angelles must carie him vp thether for they would deale with him in heauen euen as they deale with him here vpon earth For as they must nedes carie their God because he is of him self neither able to foot it or yet ride without they cary him hold him they wold haue the Angels cary him vp into heauen bicause they theÌ„selues ar not able to do it b Here gentle Sir Iohn playeth the partes both of Iesus Christ of Iudas also if we wil beleue our venerable Maisters For they say that here he riseth vp representing thereby Iesus Christ when he rose vp after he had prayed in the Garden and then playeth Iudas parte kissing the Aultare as Iudas at that time kissed Christ Wherein they re Maystershippes VVorshipfulnesse obserue no great good order For first of all they crucifie him in their Sacrifice and afterward put him into the Garden to betray him and then play Iudas his part thrusting him into the hands of the Iewes c These wordes manifestly declare that they were not appointed for such Masses as are celebrated at this day but for a generall Supper and Communion which was made vnto all the people For to what purpose should such a prayer serue if there should be none to communicate but the Priest him selfe that sayeth the Masse For according to the meaning of this prayer it exteÌ„deth it selfe no further but to as
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
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
whole species of the Sacrament are to be found they are reuerently to be receyued But if it cannot be done without peril then they are to bee reserued for reliques a Here they take the name of the Sacrament in the selfe same sense that before they tooke the name of the Eucharist and for one and the selfe same cause For this were toto grosse a kinde 〈◊〉 speeche to say that God or the bodie of Go◠〈◊〉 or the flesh should be eaten with mise or such 〈◊〉 ther like bestiall Whereupon wee are to no 〈◊〉 that it is requisite for this God to haue a Gard 〈◊〉 attende vpon him for otherwise he shoulde 〈◊〉 alwayes in great daunger or at least if the pyâ—â—â— should not be stronglie and fast locked to abide the assaultes of such valiaunt Champions And yet all this coulde not oftentimes suffice to hold them out b It is not a matter of small moment to lose God c This is to be vnderstood when it is broken in peeces after that the host diuided d The consecrated hostes are Gods made of bread But a man cannot say that of them and of such Iesus Christs as it is written of Iesus the true Sonne of God Thou shalt not suffer thie holie one to see corruption Psal 16. Marc. 16. Actes 2. Luke 24. Matth. 18. And againe Hee is risen he is not here againe whie seeke you the liuing amonge the dead e They call the species of the Sacrament the accidentes without the substaunce of breade VVherefore then should they be so greatlie afearde if there remaine nothinge else but the forme and colour of bread without anie substaÌ„ce either of it or of the bodie whereinto it is transubstantiated Of the doubtfull and vomited Gods of the Masse CHAPTER XX. ITem si hostia vel pars hostiae inuenta fuerit sub palla vel corporali et dubitatur si est consecrata vel non debet eam post sumptioneÌ„ sanguinis reuerenter sumere vt in titulo de Celebratione Missae plenius inuenies Item si corpus Domini infirmo datuÌ„ propter infirmitatem siue per aliam qualemcumque causam reijcitur prout diligentius fieri poterit recipiatur Et si per humanaÌ„ fragilitateÌ„ noÌ„ inuenitur qui reiectionem illam velit sumere aut non possit coÌ„buratur combustio in Sacrario reponatur ITEM a if the host or but a peece thereof be founde vnder the paten or Corporas cloath and be doubted whether the same be consecrated or not he ought reuerently receaue it after he hath takeÌ„ the blood as thou shalt finde it more at large set out in the title of the celebration of the Masse Item c if the Lordes bodie giuen to a sicke man or woman be by him or her cast vp through infirmitie or by reason of anie other cause yet let it be receaued againe as carefully as speedily as may be And if there can be none found that hath so good a stomach as to receiue that which the sicke bodie hath cast vp theÌ„ let him be burnt the ashes kept in a shrine a This instruction is set downe for those that be doubtfull Gods to wit of such Gods as are doubted whether they are Gods or not b This is meant by the whole or broken Gods which lie hidden vnder the couer of the chalice which they call the paten or vnder the fine linnencloth vnder which they laie their Gods and therefore is called the Corporas cloth because the body of their God resteth him selfe vpon it c I will here tell you a tale for the better vnderstanding as well of this Cautell as also of all the rest that followe which fell out in Ausserre in the yeare a thousand fiue hundred twentie sixe vpon Corpus Christi day which was tould me by such men as are worthy to be beleeued because some of them played a part at that time in that pageant The tale is thus There was in those daies an old Fryer Iacobin in the coueÌ„t of the Iacobins of the same place who was almost so throughlie rotten with the pockes as that he was readie to fall in peeces Howbeit I meane here to suppresse his name although I right well knowe both his Christen and surname This fatherly old Sir hauing forborn saying of Masse a long time neither yet hauing either made or eaten any Gods a long space by reason of his age and feeblenesse meaning to honor his ioly mealy God vpon his owne festiuall day went to Masse Howbeit his stomach was neither able to beare nor yet digest either the body of his God which he had eaten or yet the blood of him which he had dronke Whereupon as he thought to returne to his chamber passing through the couent Cloister it so fell out as that he cast his gorge right before the Chapter dore I will here leaue to your considerations what drugges he voyded out of the shop of this miserable rotten pockie stomach and howe this God which he had eaten was drest Hereupon foorthwith arose a noise and great affray all the couent ouer And because the Prior was not there by reason he was gone to preach not farre of all the rest of the Friers were the more amazed and vnprouided of councell Neuerthelesse they were at the last aduised after long coÌ„sultatioÌ„ to set ouer this holy body that tabernacle which they were woÌ„ted to set ouer the sepulchres when they sing for the dead and this was done because none should bestride this holy vomite or for that the dogges should not licke it vp For this was a meete dishe of meate to banquet them withall And to adde more honour to this holy vomite there were four waxe tapres set at the foure corners of the Tabernacle After this the nouices were coÌ„maunded to sing all the whole day this versicle of the Hymne of the said Feast which beginneth thus Tantum ergo Sacramentum veneremur cernui c. That is to say Let vs then enclining and bowing our selues to the ground honour this so great and excellent a Sacrament which was asmuch to say at that time as this vomit of this olde fatherly Iakrum which no doubt was a very noble and most famous sacrament They song also the Antiphone of the same day which beginneth thus O Sacrum conuiuium that is to say O holy Banquet And in very deede they had great reason so to sing For they were worthie to haue it that so honored it Howbeit there was not one of them all that would once taste of it as holy as it was For after they had thus honored it they were determined to haue some priest or deacon amongest them who should slippe downe this holy baÌ„quet into his Gorge as is their iolly maner custome and as the Cautelles which we presently haue handled do teach Howbeit there was neuer a Iacke of them all that once durst be so bolde and arrogant as to take it in hand and thinke him selfe
world for the name of the Lord and do afterward greatly glad thē selues in their deliurance and receaue with great ioye the frute of their tribulations and after that are greatly comforted in the haruest time bringing home with them their handes full of corne and other frutes of their trauelles The priestes in like sorte who haue taken great paines to sow for Iesus Christ bring home with them also out of their haruest some prety childes string wreathed about their armes which they call a Maniple that is to saye an handfull of corne that their haruest might be according to their seade time Is not this good stuffe to be put in g The Stole taketh the name of Stola which both in Greek Latin doth signifie a long robe especially of a woman We haue already interpreted in what sence this Stole is taken in this iolly enterlude Some of them take it for a robe of righteousnesse and other some for a yoke Galat. 6. In stead of Iesus Christ the true robe of righteousnesse wherwith all they which are truly baptized in him are clothed the priest taketh this breast plate for an horse that should draw in a carte or carry a sadle h Iesus Christ sayeth come vnto me all ye that are heauie laden and I will refresh you Take my yoke vpon you for it is easie and light Matth. 11. By these wordes he would haue euery mā submit him selfe to his discipline and acknowledge him for their maister come to him for succour and aide And in stead hereof the priest putteth on this Gew Gawe and slitted garmēt which they call a Chasuble into which he putteth his head through an hole as a partridge putteth his head out of a cage M. G. Here is a iolly yoke of Iesus Other of them do take it for a Shirte of Maile or Brigandine Loe now here you see good Maste whip point de vise armed cape a pie to enter the listes and disguised to lead his base daunse and play his parte But before he putteth on his Chasuble he must needes make cōiure his holy water in his long smocke like a Grape treader euery time he maketh it whether it be in winter or sommer so it be on the Sonday and the Masse parrochiale Now we will speake no more of the coniuring and sprinkling about of this holy water Alexander 5. by reason we haue handled this matter else where Neither will we make mention of going of procession about the church Agapetus 1. which Agapetus ordeined as hath heretofore bene said Thus we see how maister Curate beginneth to giue the assault to the table vpon which he intendeth to breake his faste and play a cast of legier de maine Of the diuision of the office of the Masse and first of that parte which is called the Preparation and of the comming of the priest to the Aultar And of the confession which he maketh before it CHAPTER VII ACcording to the exposition of the doctours of the Masse Nico. de Plou de expo Mis we may deuide the office thereof into six partes The first is called the Preparatiō that lasteth from the beginning vntill he come to the Epistle The second is called the Instructiō and that dureth vnto the Offertorie The third is called the Oblation and continueth vnto the Preface The fourth is called the Consecration and lasteth vnto the Lordes prayers The fifth is called the perception of the Sacrament dureth vnto the communion The sixt is called the Actiō of thankesgeuing and continueth vnto the ende Now we will shew you the reasons why they are so named when as we shall enter into the particular interpretation of euery of them The beginning thē of the Masse is called the Preparatiō because it is put in for the prayers which the aunciēt Church made that thereby the ministers thereof might be aswell prepared to the preaching of the word of God as the hearers to heare and receaue it with frute and edifying And there is a forme of publike confession There are also prayers singing of Psalmes But let vs see how the forme and maner of the auncient Church is here turned vpside down what blasphemies are vsed amōgest this stuffe And to the ende that euery man might the better remember the names of the authours to whom the peeces that are eeked to the Masse are attributed according to that discourse which hath bene made of it we will set them downe in the margine in the behalfe of euery of them and shal be marked with the lettres of the alphabet And whersoeuer any one ordenance shal be attributed to many I will set downe one lettre for all a The priest being thus prepared Miss G. R let him approch the Aultar saying the 43. Psalme b b Damascen Iudge me ô God c. Vnto the ende with Glory be to the Father Then must he repeat the versicle c c Damascen And I will goe d vnto the Aultar of God vnto that God which gladdeth my youth The versicle e Confesse your selues vnto the Lord because he is good The aunswere For his mercy endureth for euer Pontien f And I sinnefull and vnworthy priest confesse my selfe vnto almightie God and to the blessed virgine Marie to all the Saintes and to you my brethren because that I miserable sinner haue greatly sinned against the lawe of my God in thought word deede and by negligence and that through mine owne default my fault my greeuous default g and therefore I beseech Marie the most blessed mother of God and all the men and women Saintes of God and you my brethren to pray for me wretched sinner vnto the almightie Lord our God to haue mercie vpon me h VVhen he hath thus made his confession with a lowly bending downe of himselfe let him so stand still vntill such time as the rest haue aunswered The Clarkes shall say Amen i Misereatur c. Paratus sacerdos accedat ad altare dicendo Psalmum 43. a a Celestine Iudica me Deus c. Totum cum b b Damascen Gloria patri Et postmodum repetat versum Et introibo ad altare Dei ad Deū qui laetificat inuentutem meam Versus Confiteminī domine quoniam bonus Respons Quoniam in seculum misericordia eius c c Damascen Et ego reus indignus sacerdos cōfiteor Deo on◠nipotēti beatae Marie virgini omnibus sanctis eius vobis fratres quia ego miser peccator peccaui nimis cōtra legē Dei mei cogitatione locutione opere omissione mea culpa mea culpa mea grauissima culpa I. deo deprecor beatissimam Dei genetricē Mariā omnes sanctos sanctas Dei vos fratres orare pro me peccatore apud dominum Deum nostrum omnipotentem vt ipse misereatur mei Et sic facit cōfessionē inclinatus profunde sic stet donec
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
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