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

ordinance againe admonisheth vs that there was a communiō for all the people at the Supper at such time as this was made and that they who did not cōmunicate without they had some lawfull let were accompted is prophane and Heathen people Of the Offring and of the presentation of the chalice or cuppe and bread CHAPTER XXVIII a AFter that let him turne towardes the people Alph. G. and with his hand ioyned together say The Lord be with you Aunswere And with thy Spirite Towardes the the Aultar say Miss R. Leuit. 21. Celestin b Let vs pray Offertorie The priests of the Lord offer vnto God incense loaues of bread therfore they shal be holy vnto their God and not polute his name Praise him that is eternal After the Offertorie let him ioine his hands together before the Aultar and say c What shall I giue vnto the Lord for all his benefites bestowed vpon me Psal 116. I will take the cup of Saluation and call vpon the name of the Lord. thē let him raise the chalice say We offer vp vnto thee ô Lord the cup of Saluation beseech thee that I may ascend with an acceptable sweet smelling sauour before thy diuine maiesty Let this sacrifice be signed ordeined blessed sanctified in the name of our Lord Iesu Christ be acceptable vnto God the Father almighty for my self for those that are here and for all Christiā people that they may in this present world receaue remission of all their sinnes in the world to come obtaine life euerlasting And for the soule of thy seruant and for the soules of thy men and women seruauntes to the ende thou maiest graunt them euerlasting life make them partakers of the felicitie of all the Saintes In the name of the Father c. e Holy Trinitie receaue this oblation which we offer vnto thee in remembrāce of the incarnatiō natioitie circoncision passion refurrection and ascension of our Lord Iesus Christ and in the honour of the blessed alwayes virgine Mary and of all the Saintes whach haue pleased thee sithēce the beginning of the world to the ende it may be auarlable for their honour and our soluation both of body and soule In the name of the Father † c. f Then let him make a crosse vpon the vaale that couereth the chalice setting the chalice iuste in the midest Then let him take the patine and hoste and say In the name of the holy inseparable Trinity let this bread descend here and the blessing of God the father Almightie the Sonne and the holy Ghost descēd vpon vs remaine with vs euermore So be it In the name of the Father of the Sonne c. g Let him here couer the Chalice with the vaale and make a crosse ouer the chalice and hoste saying In the name of the Father c. POsteà vertat se erga populum dicat manibus iunctis Dominus vobiscum Resp Et cum spiritu tuo Versus altare dicat Oremus a a Gelas Greg. Thomas Vrbain Offerrorium Sacerdotes Domini incēsam panes offerunt Deo ideo sancti erūt Deo suo non polluent nomen eius Alleluya Post offertorium iungat manus ante altare dicendo Quid retribuam Domino pro omnibus quae retribuit nihi Calicem salutaris accipiam nomen Domini ●●●ocabo Surgat calicem dicendo Offerimus tibi Domine calicem salutaris deprecamor clementiam tuam vt in conspectu diuinae maiestatis tuae cum odore suauitatis ascendat In nomine Domini nostri Iesu Christi signatum ordinatum benedictum sanctificatum istud sacrificium acceptabile si Deo Patri omnipotenti pro meipso pro istis omni populo Christiano vt in pr●senti seculo remissionem cunctorum peccatorum recipiant in futuro vitam cōsequantur aeternam Et pro anima famuli ●ui pro animabus famulorum famul●rumque tuarum eis vitam aternam tribuas omnium sanctorū iubeas esse consor●es In nomine Patris c. Suscipe sancta Trinit●s han● oblationem quam ubi off●r●mus ob memoriam incarnationis natiuitatis ●●c●ncasionis passionis resurrectionis ascensionis Domini nostri Iesu Christi in honore beatae Mariae sen● per virginis omnium sanctorum qui tibi plac●er●● ab origine mundi vt illis proficiat ad honorem nobis autem ad salutem animae corporis In nomine † Patris c Faciat crucem cum calice super corporalia ponendo calicem in medio postea capiat patenā cum hostia dicendo In nomine sanctae indiuiduae Trinitatis descē●● hîc panis iste benedictio Dei Patris omnipotentis Filij spiritus Sancti descendat super nos man●●● semper Amen In nom●●● Patris Filij c. Hic cooperiat calicē cū corporalibus faciēdo crucem super calicem hostiam dicendo In nomine Patris c. Of the pointes that are to be considered of vpon the matters aforesaid CHAPTER XXIX a HEre is another salutation wherin Sir Rowley drudg of the pudding house fetcheth another prety turne shewing his foule paunch vnto the people b This fragment which is taken for the Offertory is taken out of Leuiticus Leui. 21. but not in such sorte as it is there set downe Now here in this is a wonderfull skorning of God For first of all the priest which sayeth Masse exhorteth the people to pray saying let vs pray and after he himselfe prayeth neuer a whit For there is no mention of prayer in these wordes but onely an aduertisement which the Lord gaue to the Leuitical priests onely how they should vnderstand to gouerne and behaue them selues in their office not vnto the Popish priestes For there is no mention made here of the sacrifices of the Masse neither of the bread nor yet of the incense which therein are offred But of the Leuiticall sacrifices of burnt offringes and loaues of bread that were offred in them not in the figure of the Popish priestes and of their round wafer cakes and sacrifices but in the figure of Iesus Christ the hie Priest who is the true bread that came downe from heauen and of his sacrifice Heb. 7.9 Ioh. 6. by which he offred and gaue him selfe for the life of the world And therefore this sacrifice cā in no wise iumpe with the priests of the Romish church without they will say that they are the Leuiticall succession and Iewes still looking for the comming of the hie priest Iesus Christ For if they should so do they should be no saints but through such blasphemy villanously trample vnder foote the name of the Lord. c These verses of the Psalmes Psal 116. are here meruelous properly applied For where Dauid promiseth to giue thankes to God for the sauing health and deliuerance which he had bestowed vpon him and that through a banket of praise

Requiem which carieth them to heauen in post whereas the rich mens soules are faire and easily caried with a long Requiē in an horse litter But because we haue already handled this matter in one part of our Christian disputations intituled The office for the dead I will busie my selfe no further with it at this time b Herein it behoueth vs to note what difference there is betweene the Hunters Souldiers Masses and such other like In very deede the Hūters masses are most commonly best liked of by reason they are short Wherupon we are to note that forasmuch as the Priestes are for the more part ignorant therefore they ought to say Masse more deliberately and with greater deuotion because they can not so readily dispatch them nor so lightly huddle them ouer as they which are better learned c He is so strange Deut. 32. as that we may verie well say as it is written That through strange Goddes they haue prouoked the Lord and through their abominations stirred him vnto wrath They haue sacrificed vnto deuilles and not vnto God and vnto such Gods as they neuer knewe euen verie strange ones and such as came next to hand and such as their fathers neuer feared Thou hast forgotten the mighty God which begot thee put out of remembraunce him who fashioned thee For was there euer a more straunge God then that God which the Priests made in their Masse And from whence I beseech you came he Surely not farre of Will you know then from whence he came forsooth first out of the field then from the mill next from the fire last of all made by the Priest causing him whome he him selfe made fashioned with his owne hands and breath to be worshipped in stead of that God which hath framed made vs all and therefore is iustly fashioned into the forme of a singing cake because that by his meanes the true God right Sauiour who said do ye this in remembraunce of me is turned into a cake This is such a God as neither the true fathers the Patriarks neither yet the Prophets Apostles nor any other of the Auncient Church euer feared or knewe Dan. 11. This is the God Moasim of Antichrist of whom Daniell prophesied whome the fathers knewe not and such a one as is honored with golde and siluer Of the number of their Collects and of the diuersities of their Per omnia and of their conclusions CHAPTER IX ITē in collectis dicēdis semper impar numerus obseruetur si cōmodè fieri poterit vel nisi ex ordina rio aliter facere oporteret Vna propter vnitatem deitatis tres propter trinitatē personarū quinque propter quinque partitam passionem Christi plagarum eius septem propter septiformem gratiam Spiritus sancti Septenarium numerū excedere non expedit propter multorū obliuionē qui autē aliter facere nouerunt in priuaetis Missis vtique licitum est Item in Missis defunctorum nulla oratio quā de defunctis dicitur excepta oratione omnipotēs sempiterne Deus qui vi uorum dominaris simul et mortuorum c Eo quod etiam pro mortuis mētionem faecit aequaliter hoc in Missa priuata It̄e quandocunque o●●tio dirigitur solū ad P●●trē in fine semperdica●● per Dominū nostrū I●● Christum filium tuum Si vero dirigitur Pat●●̄ mentio fit f●● in ipsa in fine dicatur p●● eundem Dominum 〈◊〉 strum filium tuum Si ●●tem oratio dirigitur s●● ad filium in fine ●●catur Qui cum Deo P●ere Spiritu sancto ●●uis regnas Deus p●omnia secula seculor●● Et si mentio Spiri●● sancti in quacunque ●ratione fiat in fine dic●tur in vnitate eiusd●● Spiritus sancti Deus p●omnia secula seculor●● Amen HE a must also in sayinge of his Collectes alwayes obserue an od number if it possibly may bee or except if fall out ordinarily that he must do otherwise He must say one for the vnite of the diuinitie three for the three personnes in Trinitie fiue for the fiuefoulde passion of Iesus Christ and of his woundes and seauen for the seuen foulde grace of the holy Ghost Neither shall he exceede the number of seauen lest he forget manie But they which can otherwise doe may doe it in their priuate Masses Also in the Masses for the dead no prayer is sayed but of the dead saue this prayer onely O Almighty and euerlastinge God who hast power ouer quicke and dead c. because it maketh also mention indifferentlie of the dead and that in the priuate Masse Likewise so often as the prayer is made to the Father alone he must say at the ende of it Through thy Sonne our Lord Iesus Christ But if it be made to the Father and any mention therein made of the Sonne then hee must saye at the ende Through the same our Lorde Iesus Christ thy Sonne And if the prayer be made onely to the Sonne then he must saye in the ende who liuest and raignest God with the Father and the holie Spirite worlde without ende So be it And if mention be made of the holy Ghost in any prayer then must be saide in the ende In the vnitie of the saide holy Spirit God world without ende a We haue before declared what is meant b● the name of a collect in the masse from when●● it came Now in this place they shew them selue● to be right Pythagoriās by their nōbring whereby they make vnto vs here not onely a Pythagorian kinde of philosophy which consisteth in nōbringe but also a very magicall arte For the māner custome of enchaunters is to dispose the● characters magicall figures charmes enchauntementes and sorceries by certain nombres wherein they suppose great misteries to be and wherin also lieth the whole vertue of their diuelish artes And so likewise as the Masse is none other but a very kinde of sorcery euen so also it is compassed with certain nombers especially the prayers that are made in it and the making of the crosses that they skirmish so withall whervpon is to be noted that there are oftentimes great blasphemies committed in those prayers which they call collectes bycause of the men and women saintes that are called vpon in them in steed of God and of their merittes which are ioyned with the merittes of Iesus Christ as also by reason of the superstitious prayers which are made in them for the dead presupposing thereby that there is a Purgatorie by meane whereof the blood of Iesus Christ our true Purgatorie is vtterly renounced And therefore they had great reason to set downe rules to conclude their blasphemies with the name of God and with the holy Trinitie of personnes one God in vnitie INCIPIVNT QVAEdam notabiles informationes Cautelae seruandae circa defectus vel casus qui oriri possunt circa accidētia quae possunt accidere in Missa

the aultar and bowing him self a litle g and if it be to be said let him say Gloria in excelsis deo c. And here is to be noted that at euery morrowe masse he must alwaies say Te Deum laudamus Te Dominum c. VVithout it be said vpon any Saintes euen in lent or on the ember daies Neuerthelesse there is saide vpon Easter and whitesonne euen accordinglye as is set downe in the blacke letter Glorye be to God on highe and peace on the earth good will towardes men we praise thee we blesse the we worshippe thee and glorifie thee we geue thankes for thy great glory Lord God heauenly King God the Father Almighty Lord Iesus Christ the only sonne h The holy Ghost the comforter of the fatherles Lord God lamb of God Sonne of the Father The first begotten of Mary the virgine mother Thou which takest awaye the sinnes of the world haue mercy vpon vs. Thou which takest away the sinnes of the worlde receaue our prayers To the glory of Mary Thou which sittest at the right hand of the father haue mercy vpon vs. For thou onely artholy Sanctifying Mary Thou onely art the Lord. VVhich gouernest Mary Thou onely art the most high VVhich crownest Mary Iesus Christ with the holye Ghost in the glory of the Father So be it INtroitu Missae dicat sacerdos Adiutoriū nostrū in nomine Domini Qui fecit caelum terram Sit nomen Domini benedictum Ex hoc nunc vsque in seculū In nomine Patris † Filij † Spiritus sancti † Amen Deinde perlegat a a Greg. 1. Pontien 1. Damasc introitū Missae disiunctis parūper eleuatis manibus Sequitur Missa in Festo corporis Christi Introitus b b Thom. Aqui. Vrban 4. CIbauit eos ex adipe frumenti Alleluya de petra melle saturauit eos Alleluya Alleluya Alleluya c c Damase Conc. Tolle Siluester 1. Psalmus 6 Exultate Deo salutarinostro Iubilate Deo Iacob Versus c c Damase Conc. Tolle Siluester 1. Gloria patri c. Deinde repetat Cibauit eos ex adipe c Deinde dicat d d Greg. 1. Con. Vas Kyrie eleyson iij. Christe eleyson iij. Kyrie eleyson iij. Postea vadat ad medium Altaris facta mediocri inclinatione fi sit dicendum dicat Gloria in excelsis Deo Et nota quod hoc semper in missa dicitur quando in matutinas dicitur Te Deū laudamus c. Nisi celebretur de vigilia alicuius sancti vel nisi sit in quadrage vel in iiij tem Tum in Vigil Pasc Pentec semper dicitur vt sequi ●ur in nigro Gloria in excelsis Deo in terra pax hominibꝰ bonae voluntatis Laudamus te benedicimus te adoramus te Gratiam agimus tibi propter magnā gloriā tuā Domine Deus Rex caelestis Deus Pater omnipotens Domine fili vnigenite Iesu Christe Spititus alme orphanorum paraclete Domine Deus agnus Dei filius Patris Primogen●tas Mariae virginis matris Qui tollis peccata mūdi miserere nobis Qui tollis peccata mundi suscipe deprecationem nosiram Ad Mariae gloriam Qui sedes ad dexterā patris miserere nobis Quo niam in solus sanctus Mariam sanctificans Tusolus Dominus Mariam gubernans Tusolus altissimus Mariam coronans Iesu Christe cum sancta Spiritu in gloria Dei Patris Amen The things that are to be noted and considered of vppon these od remnantes before mentioned CHAPTER XII a IN the first pitching setting of this daunce the head and backe are they which playe the chiefest part And by and by after the hands and eftsones the feete Nicolas de Plode expos Miss Wherupon we are here to note that when the Queresters beginne to sing the introit the Priest which doth the office must come out of the Reuestrie in his players weedes to play his part They say that this signifieth Iesus Christ comming out of the wombe of the Virgine as a bridegrome that cōmeth out of his chamber For questionlesse this tricksie Sir Iohn is a pleasaunt bridegrome and ioly minion apparelled garnished like a comly paramour to go to a wedding b See here what a ioly entry he maketh He hath fed thē saith this gentle Sir Iohn his queresters also sing the very same introite very chauntingly But what is this food those whom it doth feed Forsooth the foode which Dauid spake of Psalm 81. Deut. 32. which God gaue vnto the childrē of Israell according as Moses in times past had writtē of these ioly scoffing mates liken it to the banket which they make in their Masse to their God which they eate in it Wherin they haue no whit said amisse For to say truely this is a God which throughly feedeth thē with the pure finesse of the wheat with all sweet pleasant delicate food For if there be any good pleasant dish to be had in al the world it is kept for their kitchin boord I remēber that whē we were yōg boys we were told because we shold be the more desirous to study that we might be made Priestes that when we were Priestes we should eate white bread But because this introite is a sentence gelt out of a Psalme it hath no full sense with it Neither is it taken in this place in such sense as it is set down in the Psalme Wherefore if we will expound it and giue it the most fit sense to the matter wherūto it is applied we may thus interprete it He that is to say the caky God of the Masse hath fedde them to wit the Priests with the finesse of the wheate and honie of the Rocke that is to say verie fat with the best and most delicate foode And therefore haue they so great a mind are alwayes so ready to sing double treble Alleluyas which are meary and pleasant notes For this I tell you is no melancholique or sad feast And for this cause are all the streetes strewed ouer with herbs flours greene boughs behoong with Arras and tapestrie and withall the brauest ornamēts that may be hanged abroad and especiallie when this iolie white God is caried about on procession he is then accompanied with notable musicall instruments with goodlie tapers and torch staues and both he him selfe and they which beare him as manie as accompanie him are receaued with maruelous pleasant pastimes enterludes morisdaunces and with all the sports that may be deuised and this is to make him amends for the straight imprisonment which he endureth all the rest of the yeare c In this sort put they this versicle in practise which is taken out of the selfe same Psalme Psal 81 Ex lib. Concil that the introit is taken out of saying Reioyce and be glad c. For this is their God and aide

whome they thus vainelye like worldlinges mocke cleane contrarie to the Canons and decrees of the Councell of Affrike which was celebrated about the time of Boniface the first and of the thirde Councell of Toledo celebrated in the dayes of Pelagius the 2. and of the Councell of Basil which forbad daunsing morisdaunces enterludes and playes vpon festiuall dayes chiefly in churches d The causes whie in times past the Gloria patri was ordained to be said song at the ende of euerie Psalme doth manifestly appeare amongest the Canons of the second Vasensian Coūcel which was holden after the dayes of Leo the first wherin an expresse ordinance is made according to the practise that was then in vse in the east and west churches Ex lib. Con. Howbeit the third councell of Toledo which we haue so often spoken of addeth thereto one point which at this day is not obserued that is that no man should say onely Gloria patri c. but adde thereto And honor sayinge Glorie and honor be to the Father c. Because it is found to be so said in the Apocalipse and that vpon paine of excommunication e The second Vasensian Councell which we earst spake of hath confirmed the custome which as well the East as the West Churches receaued concerning the rehearsal of the Kyrie eleyson cōmanding it to be said often rehearsed not onely in the Masse but also in all the Canonical houres We haue here a fresh iollie gaye misteries in the numbers of 3. and 9. which we will no more here speake of but leaue this pithagoricall and magical diuinitie to such as take delight therein f The Priest maketh here a preatie pitch of his base daunce with a solemne reuerence both with his head and backe g He setteth down here a rule at what times the Gloria in excelsis is to be said or not said according to those ordināces which we haue alreadie set downe in their place And because there haue bin manie lawes giuen by diuerse touching one only peece I haue also marked the names of euerie Author in the margine in such sort as hath bene before said to the end that whosoeuer were desirous to see the ordinaunces that are made for these purposes may finde them vpon the Popes heades that made them h These fragmēts which speak of the holy Ghost and of the virgine Mary haue bene added to this himne by others not by them which made all the rest but I could neuer yet reade who were the Authors of them Neither are they said but in our Ladies Masses and on her festiuall dayes Of the Dominus vobiscum and of the collect of the writhing and wreathing countenances that are to be vsed in this other Antique CHAPTER XIII a a Conc. Brac. 1. After hee hath thus done hee k●sseth the Altar in the midst b b Thomas and afterward turneth him selfe to the people sayeng c The Lorde be with you Aunswere And with thy spyrit The priest d Let vs pray e O God who vnder a maruelous Sacrament hast least vs a remembraunce of thy passion we beseech thee to graunt vs so to honour the holy misteries of thy body and blood that we may alwaies finde the fruite of thy redemption in vs who lyuest and reignest with God the father in the vnite of the holy spirit Gelase Symmac God world without end Amē Here is to be noted that when either the collect or the epistle is said his hands ar not ioined together but the toppes of his fingers Through our Lord Here aswell in the end of his prayer as of the masse his handes are to be ioyned together QVo a finito osculatur altare in medio b postea vertet se ad populum dicendo c Dominus vobiscum Resp Et cum Spiritu tuo Sacerd. d Oremus Deus qui nobis sub Sacramēto mirabili passionis tuae memoriam reliquisti tribue quaesimus ita nos corporis sanguinis tui sacra misteria venerari vt redemptionis tuae fructum in nobis sentiamus qui viuis regnas cū Deo Patre in vnitate Spiritus sancti Deus per omnia secula seculorum Amen Nota quando dicuntur c collectae vel Epistolae manus sint disiunctae sed ad vltimum Per Doninum Orationis hic in fine Missae manus debent iungi Here follow the annotations belonging to the fragmentes aforesaid CHAPTER XIIII a GEntle Sir Iohn is far in loue with the Table For he kisseth it often b He turneth himselfe 5. times about vnto the people during the time that he is playing of his play or dauncing of his antike Moreouer he continually turneth his back hinder parts because according to Vigilius ordinance he must turne his face towards the East Ala. de offic Miss cap. 8. because the situation of the Churches Altars are set East ward Howbeit it becōmeth not a Iuggler a player but much lesse a Preacher to turn their backs vpon the people before they iuggle play or preach For it is the ordinary way to tourne their faces to whome they speake not their backs Howbeit the Priestes meane not to speak vnto the people whē they say Masse nether shold they vnderstād thē if they did but they talk to the bread wine to the idolls table to the bord clothes napkins which lie before them vnto the Sūne ouer against which c Gregor Innocent 1 Jnnocent 3. they tourne them selues or else it were meete to haue their Churches Altars so built as that the Priest might haue the people before him when he sayeth Masse as a Preacher is wonted to haue his pulpit But then againe should herein fall out a great inconuenience when he should salute them turne him selfe vnto thē as here is noted For thē his back should be towards thē therfore should not neede any whit to turne or returne him selfe c The Bishops in stead of saying Dominus vobiscum shall say pax Domini sit semper vobiscum that is to say the peace of God be remaine with you for euermore Although it was ordained in the first Bracarien Councell about the time of Honorius the 1. that the Bishops Priests should not haue sundry sortes of saluting the people but that both the one the other of thē shold vse this common order Dominus vobiscū none other d These exhortations to prayers such other like manifestly declare that they which are at masse should vnderstand what is said For how shal the hearers pray with him that saith the prayers in the Masse if they vnderstād not what is said in it and what the exhortations are which are made vnto them This also declareth that a Priest should not say Masse alone by him selfe e This is one of the prayers which they call collects which serueth not greatly amisse for the Supper of the Lord if it be rightly vnderstood For it

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

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

Neither do I know who were the authors of so many kindes of weeds Li Consi We read amōgst the Canōs of the 3. Bracarien coūsell which was solemnized about the time of Pope Vitalien that by it was ordained That no Priest should say masse or receiue the Sacrament without he did were the holy weed which is there called oraciū couereth both his sholders but we do not reade any mentiō made of these which are now rehearsed neither yet of any of these foolish toyes nor of so many sundry kinds of disguisings as at this daywe se to be in al this Popish church Of the prayers which the Priestes huddle vp whiles they are apparelling of them selues to say Masse and of the weedes which they put on CHAPTER V. THere remaineth now none other thing to be spoken of but to see how this gentle knight putteth on his harnesse to enter into this fight Wherupō we haue here againe to note that ouer besides the consecratiō of his masking clothes there are yet sacramental words which the Priest must mumble vp in the teeth whiles he is in furnishing of him selfe that euery peece of his harnes hath his peculiar prayer by it self that it might be of power to serue the turne for the which it was ordained Wherin we may see how they iest both with God with his word But as the diuine office is diuerse according to the diuers vses therof euen so likewise ar the prayers diuerse which here we wil presently speake of also the application of the harnes masking apparell But let vs now heare them mentioned in their owne proper and open language to the ende we may the better discouer their villanies lay thē so open as that the very childrē may vnderstand thē beware of thē Here follow the wordes which the priest must say when he apparelleth him selfe to say masse first when he hath crossed him selfe and taken his amict Let him say Lord put the helmet of saluation vpon my head that I may vanquish and ouercome all the deceites of the deuill In the name of the father of the sonne c. In girdinge him selfe with the stringes of the amict Lorde make me cleane both in soule and body to the end I may worthely pe●forme thy holy work through our Lorde Iesus Christ In putting on of his Aubes let him say Lord put on me the vestiment of saluation and the robe of righteousnesse Or enuiron me euermore with the robe of gladnesse through Iesus Christ our Lord. In girding him selfe with his girdle let him say Lorde girde the reines of mine hart and bodie with the girdle of faith and quench in me all lecherous humoures and let the loue of chastitie remaine in me thorough Iesus c. In taking the manuple let him say Almightie God I beseech thee that I may so deserue to beare my manu●le both going and weeping with patience putting it of with ioye I may with these take parte through Iesus Christ c. VVh●n he putteth on his stole let him say Enuirō my necke with the stole which is the yoke of righteousnes VVhen he putteth on his Chesuble let him say Thie yoke and burden O Lord are sweete and light and therefore make me able to beare them that I may obtaine mercie at thie handes O Sauiour of the worlde who liuest and raignest one God in perfect Trinitie worlde without ende Sequuntur dicenda à Sacerdote quando se induit ad Missam cele brandam Primo signo Crucis facto accipiendo amictum dicat 2 Ponet Domine galeā salutis in capite meo ad expugnandas superādas omnes diabolicasfrau des In nomine patris c 3 Circūcūdo se cin gendo cordulis amicti Munda me Domine ab immunditia mentis et corporis vt digne possim adimplere opus sanctum tuū per Christum Dominum nostrum 4 Ad albē ponédā dicat Indue me Domine vestimento salutis et tunica iustitiae Vel indumeto letitiae circūda me sem per per Christum Dominum nostrum 5 Ad zonam ponendam dicat Praecinge Domine cingulo fidei lumbis cordis corporis mei extingue in me omnes humores libidinis remaneat amor totius castitatis per Christum c. Ad manipulū dicat Te deprecor omnipotēs Deus vt sic merear manipulū deportare eundo flendo cū patientia et exultatione defcrēdo vt cum istis portionē accipiā per Christum Dominum nostrum Ad stolam ponendam Stola iugo iustitiae circunda ceruicem meam Ad casulam ponendā Iugum tuum Domine suaue est onus tuū leue Idcirco praesta vt illud valeam deportare quatenus tuam possim misericordiam consequi saluator mundi Qui in Trinitate perfecta viuis regnas Deus per omnia secula seculorum A declararation of the thinges aforesaide CHAPTER VI. a WE haue oftentimes spoken of the signe of the crosse which they make in saying Masse whereunto they attribute great power as else where hath bene sayed b Is not this a maruelous mockery nay rather intollerable blasphemies to apply that vnto masking stuffe foolish toyes which S. Paul writeth Ephes 6. 1. Thess 5. of the true Spirituall armor wherwith euery true Christian ought to be armed against the assalts of Satan And in stead of the saluatiō hope which we haue in Iesus Christ which hope S. Paule giueth vs for an helmet these blasphemers set before vs a coife and a womans kerchefe for that is it which they meane by the Amict The vse of sense and reason is taken for the yoake and burden of the Lorde But because others place the Chesuble in stead thereof we will speake of it in his due place c There is not so small a string that is tacked to this Amict which hath not great misteries in it d S. Paule giueth to arme the breast withall the curate or breast plate of righteousnesse faith and charitie And the Priest in steade thereof taketh a womans smock that traileth on the ground and is tucked vp aboue the girdle steade to make large pockets both before and behind as little boyes make of their shirtes in sommer season to carrie peares apples nuttes and such other like frute in e S. Paule saith Ephes 6. 1 Thess 5. Stande stedfast therefore hauing your loins girt about with the girdle of truth And the Priest in steade of this girdle which is an arming girdle seruing for the spirituall battle taketh a girdle made of a corde by which also is signified the chastitie that ought to be in them which they haue so slipperly tied vp as that it is farre enough of them f VVhere S. Paule maketh faith the buckler Ephes 6. the word of God the sworde the Priest taketh here a bend for a bracelet and gauntlet And besides where the children and seruauntes of God which suffer here in the