Ceremonies of the Monstrous Popish Mass, Part 2 · Chapter 46 – Chapter 47
Of the ſift part of the Maſſe, called the Communion, and firſt of the Lordes prayer, and ſilence of the Maſſe. CHAPTER XLVI.
PEr omnia ſaecula ſeculorum. Amen.
Hic reponit hoſtiam, & Calicem ipſum cooperit, dicens,
Oremus. Praeceptis ſalutaribus moniti, et diuina inſtitutione formati, audemus dicere, Pater noster qui es in coelis, &c.
Reſp.
Sed libera nos à malo.
Poſt Pater noſter Sacerdos leuando patinā ſurſum, dicat.
Amen. Libera nos quaeſumus Domine abomnibus malis praeteritis, praeſemibus, & futuris: & intocedente beata & glorioſa ſemper Virgine Dei genetrice Maria, & beatis Apoſtolis tuis.
Hic, tangat de patena corpus Chriſti, poſtea, Calicem in tribus locis, dicendo.
Petro, Paulo, at que Andraea cum omnibus Sāctis
FOr euer and euer. So be it.aGregory.
b Here he layeth downe the Host, and couereth the Chalice, ſaying,
c Let vsus pray. We being by holſome commaundements admoniſhed, and by the diuine inſtitution framed, dare bouldelie ſay, Our father which art in heauē. &c
Anſwer.
But deliuer vsus from euill.
After the Lordes prayer, the priest lifting the d Platine on high, let him ſay.
e So be it. We beſeech thee, O Lorde to deliuer vsus from all euills paſt, preſent, and to come, and by the intercerceſſion of the alwayes bleſſed, and glorious Virgine Marie, Goddes mother, and of thie holie Apoſtles.
f Her, he muſt touch the bodie of Chriſt with the Platine, and thē the Chalice in three places, ſaying.
With Peter, Paule, Andrewe, with all the Sainctes.
They which deuide the Maſſe into ſix parts begin here, the fift, which they call the perception of the Sacrament, and communion, although there be no communion at all.
a There is as great reaſon in this per omnia, as in the other which they ſay after their ſecreats, for the beginning of their preface. For our young Maiſter the Conſecratour and Coniurour, hath mumbled vp in ſecreat, all his Canon hetherto, & afterward, beginneth to roare out in his bulchins voice this his iollie per omnia.
b There is in this part,Ber. Micro de offic. Miſſ. c. 17 Alam. de offic. Miſſ. Cap. 30. Dur. Rat. lib. 4. Ru. de reſupar Nicol. de Plo. 5. part. Miſſ. by the Romiſh order, in all ſolemne Maſſes, great miſteries, in the manner of the handling, holding, couering & vncouering the Paten: and about the Deacons, Subdeacons, and Acolites: who according to our yōg maiſters expoſitions, do here repreſent the women which came to the Sepulcher of Ieſus Chriſt. Howbeit, we wil not buſy our heades any farther about this geare. It ſhall ſuffice vsus to vnderſtand, that our young maiſters expound the paten, to ſignifie the largenes of charitie. And ſurely they hauehave great reaſon in it. For, there is no doubt, but that theſe our young maiſters hauehave very large platters and ſaucers at their table. Moreouer, after that Syr Gurdegobreas hath played the paſſion and death of Ieſus Chriſt, he paſſeth from that, and thruſteth him ſelfe in, to playe the buriall, reſurrection and aſcenſion, euen to the verye ende of the Maſſe. And becauſe, when he hath made his white God luſtily daunce and ſkippe, he nowe layeth him downe to reſt a while: howbeit he reſteth not there long. And after he hath lifted him vp, he layeth him downe againe, and when he hath crucified him, he putteth him into the graue. And becauſe he keepeth here againe ſilence, as he doth in the recitall of the Canon: Therefore this place of the Maſſe, is properly called the Silence: and the Prieſt, ſoftly and ſecretly ſayeth this prayer, after he hath ſayd the Lordes prayer, becauſe he hath put his Ieſus into the Sepulchre. And in this ſort expound they theſe ceremonies, and all the reſt of the ceremonies that follow. Howbeit this ſhoulde neuer hauehave needed, if a man would but touch the tenth parte of the dotages which theſe dottrels ſet forth, to make them agree with their fooliſh dreames.
c It hath heretofore bene ſayd, That the Apoſtles appointed the Lordes prayer, which they cal Dominicall, to be recited in the ſupper. And we againe reade, that this was ordeined by Gregorye the firſt, and that he added this litle preface, which the Prieſt reciteth before it. Wherevpon, there were ſome that noted him of folly,Berno. Microlog. de offic. Miſſ. Ca. 12. Dur. Rat. lib. 4 Rub. de patr. no. Nico. de Plou. 5. part. Expo. Miſſ. Li. Concil. & reprehended him for it. And therfore he was enforced to purge & defend him ſelfe of it, as in his regiſtre we read: where he, amongeſt other his reaſons alleageth: That it was not likely, that the prayers which the ſchoolemen collected, and put into the Canon, were to be recited, and therefore much leſſe the Lordes prayer. And becauſe there were certaine Prieſtes in Spayne, which ſayd it not, It was ordeyned in the fourth Councell of Tolete, celebrated about the time of Honourius the firſt, that what ſoeuer Prieſt, or Clarke, that ſayd it not aſwell in the publicque office, as in the perticular, ſhould be depoſed from his dignitie and office. It is wonder to ſee how ſhamefaſt our young maiſters are here. For they ſpeake as if they durſt not ſay this prayer, except they were commaunded & taught to do it out of the doctrine of Ieſus Chriſt: without which, in truth they ought not do. For they ought not take in hande any diuine ſeruice, without his ordenance. But why were they not ſo aſhamed, in all the reſt of their dealings? And wherfore were they ſo bold, raſhe, & arrogant, to thruſt in ſuch a number of their doting inuentions, dreames, and blaſphemies, into the pure & holy ordenaunce of Ieſus, the ſonne of god? Moreouer, we might ſhew how well this praier agreeth with their owne doctrine, if we had not ſet the ſame forth at large in thoſe our dialogues, wherin we hauehave made an expoſition of the ſame: howbeit we wil here touch only one point, that greatlieſt appertaineth to this matter: and that is this, that when our Lord Ieſus Chriſt teacheth vsus to ſeeke after god our father in heauen, he admoniſheth vsus, that he wil be ſerued with a ſpirituall ſeruice, & which alone he accepteth of, as our Lord Ieſus Chriſt him ſelfe teacheth vsus, in the talke which he had with the womā of Samary,Iohn. 4. about this matter. Nowe, we muſt not worſhip & honor the ſonne, otherwiſe thē we would honor the father, becauſe there is alwaies but one & the ſelf ſame eſſential & ſubſtantiall God. And therfore if we will worſhip him, as he is to be worſhipped, we muſt lift our hartes vp vntounto heauen, where Ieſus Chriſt, as S. Paule telleth vsus,Coloſſ. 3. ſitteth at the right hande of God his father: & not ſeeke to worſhippe him here below on earth in a peece of bread, a round cake, a goblet, in the handes of my yong M. in a pyxe, amongſt vermine & myſe, who are alwaies at warre with this poore white God. Wherefore, we are throughly to conſider of thoſe words which the Prieſt ſpeaketh, whē he nameth heauē, in the beginning of his praier. Where he admoniſeth vsus to lift vp our hartes, & after when he cōmeth to ſay, Panē noſtrū, &c. our daily bread, he in many places lifteth vp his round cake aboue his ſhoulders, as if he would ſay, let him alone in heauen, & worſhip him here in this round cake. Or, it may be, he doth it for this purpoſe, to declare that this round cake, is the daily bread of theſe young maſters. For they may boldly vaūt, that he feedeth them, and that he hath many of theſe praeſta quaeſumus young maſters, who would hauehave very hungry bellies and leane chappes, if this iolly litle round ſhorne God, like a Prieſtes round ſhorne crowne, gotte them not two or three, two pences a daye, through out the yeare.
d After that my young maiſter hath made great ſporte with his round cake, and his goblet, then muſt his ſaucer alſo hauehave his turne.
e In other places the Clarkes, or els the Angels, ſay Amen. But here, our maiſter Martin him ſelfe ſayeth it: wherein, I tel you, are no ſmal myſteries. Howbeit we will not tell what they are, becauſe they are aboue our reache. And beſides, After he hath alowd roared out the Pater noſter, he againe returneth to the mumbling vp of other blaſphemous prayers, calling vponupon others, then Ieſus Chriſt. Now, our young maiſters yeeld a very ſtrong and notable reaſon, for the roaring out of the Lordes prayer, ſeeing that all the whole canon is ſayd in ſecrete, and beſides, all the reſt of the prayers which followe immediatly after. It is, ſay they, becauſe this prayer is taken out of the Goſpell, and becauſe that Ieſus Chriſt commaunded, that that which he ſayd in ſecrete, and in the eare, ſhould be preached aboue in the houſe tops, in the open places and ſtreetes. Wherein I can not but take it in good part, and greatly thanke them for their ſo free confeſſing of the truth. Wherevpō, we may cōtrarywiſe conclude, that it is no maruell, though they mumble vp and buzze all the reſt, and eſpecially their whole Canon, ſecretly & ſoftly, as all Coniurers doe, which is cleane contrary 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 reuerētia, & 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 Dominū nostrum.
HEre, he croſſeth himſelfe with the paten.
Then, he layeth the hoste vponupon it, and vncouereth the Chalice, ſaying,
Thou, being mercifull, giuegive 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, hauehave mercy vponupon vsus. O Lambe of God which takeſt away the ſinnes of the worlde, hauehave mercy vponupon vsus. O Lambe of God which takeſt away the ſinnes of the worlde, graunt vsus thy peace.
In the maſſe for the deade it is ſayde,
Graunt them quiet reſt.
In ſteede of,
HaueHave mercy vponupon vsus.
And in the third place is added
Graunt them reſt euerlaſting.
d VVhen he hath ſo ſayd, let him l…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 vntounto 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.