Iudas I crie Peccaui tradens sanguinem iustum I haue sinned betraying the innocent blood Keepe my soule from that smitinge and plague of our Lord which smote al the first borne of Egipt whose postes of their houses were not sprinkeled with the blood of the lambe Keepe my soule in spirituall force and vigor that in vertu of this blood I may vndertake to fight against diuels and infernall furies like as the elephāt is encouraged to fight at the sight of blood In vitam aeternam According to the promise of our Sauiour him selfe saying He that eateth my flesh and drinketh my blood hath life euerlasting and I will raise him vp at the latter day to wit from a temporall death to a perdurable euerlasting and eternall life Of the priestes giuing the holie Sacrament to the assistants when any be to cōmunicate This done the priest as Innocentius saieth communicateth to the people insinuating that Christ after his resurrection did eate with his Disciples as S. Lucke testifieth saying Iesus tooke bread and brake reached vnto them And here let the Christian receauer vnderstand that so much difference as there is betwixt heauen and earth betwixt the Creator and the creature so much difference is there betwixt this sacred viand and al others which euer at any time God gaue to man For in this diuine Sacrament there is to drinke there is to eate there is wine and there is mylke there is bread and there is water Drinke for those that are drie meate for those that are hungrie wine for greate ones and mylke for litle ones bread to fortifie and water to refresh Finallie in this diuine Sacrament our Lord doth nourish vs with him selfe with his owne true and proper substance as well diuine as humane What could he doe more for vs What banquet what feast could he prouide more exquisite or more noble for vs Quod ore sumpsimus Domine Where first let it be noted that the Priest speaketh in the plurall number saying Which we haue receaued c. signifying hereby that he did not consecrate this Sacrament onlie for him selfe but for the whole mysticall bodie of Christ whereof he is a part and as it were the mouth of this body Pura mente capiamus Free from all spot and pollution of sinne from all spirituall drowsines and tepiditie with full faith loue and feruent deuotion to the strenghtning of the soule and to the spirituall sustentation of all good actions Et de munere temporali To wit as touching the visible formes which of thy gentle gift and bountifull liberallitie we haue receaued Fiat nobis remedium sempiternum To wit against all diseases both of soule and bodie that in our last end fortified with this viaticum we may be brought to the true beatifying and sempiternal securitie both of the one and the other Corpus tuum Domine quod sumpsi Vnder the species of bread thy true body thy naturall bodie the same which was borne of the virgin Marie laid in the manger adoted of the Sages borne into Egipt apprehended whipped crowned and crucified of the Iewes Et sanguis quem potaui Which I haue drunke vnder the species of wine thy very true and proper blood the same blood which thou didst shed being circumcised the same which thou didst sweare in the garden the same which thou didst shed being scourged the same which ran out of thy handes and feete beinge nayled the same which gushed out of thy most holie syde being peirced Adhereat visceribus meis The bowels of our soule are hir powers such are our vnderstanding our will c. And here we pray that to these powers of our soule this pretious foode may so adhere that it doe not presentlie passe thorough our mindes like as some liquid corporal meates passe thorough the stomach leauing behind them no succour nor nourishmēt but so to cleaue to our bowels that it make its aboade stay in our soules Et praesta vt in me non remaneat scelerum macula By this spot of wickednes may be vnderstood the guilt of veniall sinne or temporall paine remayning in the soule frō the which he prayeth to be released for that existing remayning in the soule it cannot be admitted to the ioyes of the blessed although it be adorned with grace and charitie Quem tam pura sancta Pure by reason that it purifieth the mind from all impure cogitations And holie because it is sanctification in it selfe and also sanctifieth the receauer replenishing him with all aboundance of grace and sanctification Refecerunt sacramenta Qui viuis c. For this holie Sacrament refresheth the bowels of the soule of the worthie receauer it refresheth the vnderstanding by the illumination of knowledge it refresheth the will by inflammation of loue it refresheth the memorie by excitinge it to the rememoration of the passion and by leauing a certaine spirituall ioy and sweetnes in the whole man Of the washinge of the endes of the priestes fingars after receauing The 1. Reason After the receauing of the holie Eucharist the priest washeth the endes or tippes of his fingars for it were most vnworthie that the handes which haue handled that incorruptible body should touche a corruptible body before they were first dilligentlie washed and cleansed The 2. Reason The triple washing of the priestes handes the first before he begin Masse the second after the Offertorie the third now after Cōmunion or as Innocētius sayeth in the begining in the midest in the ending doth insinuate the clensing of thoughtes of words and of workes Or the purging of originall mortall and veniall sinne And this last ablution may properlie be referred to the ablution of Baptisme the forme whereof Christ instituted after his resurrection saying Going therforce teache yee all nations baptisinge them in the name of the Father and of the Sonne and of the holie Ghost he that beleeueth and is baptised shall be Saued Marc. 16.16 Of the returne of the priest to the right hand of the Aultar Let vs now come to the last point which is of the returne of the priest to the right end of the Aultar after the Communion This is not done for superstition as if the prayer were better at one end then at the other as scoffing heretiques doe calumniate but to signifie some special mysterie comprehended in the holie Scripture to wit the finall conuersion of the Iewes This Hugo de sancto Victore auoucheth most clearelie saying His completis c. These thinges accomplished the priest returneth to the right end of the Aultar signifying that in the end of the world Christ shall returne to the Iewes whom now he hath reiected vntill the fulnes of the Gentils be entred in For then the remaynder of Israell according to the Scriptures shall be saued This he li. de special mis obser cap 4. Of the Anthem or Post Communion The 1. Reason It is more then manifest that the custome and vse of
not the thousand part of the mallitious dealings of heretiks against the Masse and of the most remarkable iudgments of Almightie God against them for their horrible abuses of the same O immortall God what is there in all this diuine and dreadfull misterie which may moue any reasonable man to such height of mallice furie mischeif and manifest madnesse Doth the sacred Psalmes of thy seruant Dauid for from them the Masse doth take his beginninge the humble acknowledgment of humane frayltie the asking of mercie for our daylie offences the song of Angells pronounced at thy Natiuitie petitions vnto thee for obtayninge of graces the lecture of thy Prophets the Ghospells of thy Euangelists the Creed of thy Apostles the Sanctus of thy Seraphins supplications for all sorts of persons the Commemoration of thy Passion the prayer of all prayers both made by thy self and taught by thy self to thy Disciples and which is more to be lamented then all the rest doth thy precious bodie and bloud reallie present in this holie sacrifice deserue to be dealt withall in so sauadge a sort Surelie no for such demeanors as these are rather sathannicall then sayntlie rather Mahometan then modest nor so much as beseeming anie Christians in the world saue onlie Caluinists Thou therefore ô Lord who art the sole protector of that which thou thy self hast instituted proâ—… thy self in this blessed sacrifice against thy persecutors Thou Lord of hosts defend thy self in this holie Host against thyne enemyes Permit not I beseech thee thy precious bodie and bloud anie longer to be soe barbarouslie abused Reestablish the same in our Iland mauger the mallice of all thyne enemyes And grant that after fortie yeres wherein thou hast byn greiued with this wicked generation at the last this noble sacrifice may be publiklie cellebrated by vs to thine euerlasting and perpetuall praise 5. And you religious Fathers and reuerend Priests to whome is committed the care of this our deuasted vyniarde and who are vnto vs in this our distresse the sole dispensers of this diuine sacrament venture still I beseeche you as hetherto you haue done the losse of your liues to distribute vnto vs this diuine foode and to break vnto vs this celestiall bread For in your handes onlie it is to geue vnto men this heauenlie Manna In your handes onlie it is in this tyme of death to preserue the lyues of your brethren least they perishe by famine And wee againe my Catholik brethren let vs as boldie aduenture our lyues to geue theÌ„ harbour and entertaynment Imitating herein our noble Patron and Protomartyr of England blessed S. Alban who presented himself yea and gaue his owne life to preserue the life of his Priest Amphibalus Imitating also in some sort herein the glorious virgin S. Catherin of Sienna who beating and afflicting her bodie soe seuerelie that shee drew the bloud the Deuill appearing vnto her and persuading her that it was both foolish and needlesse deuotion shee made him answer that her Lord and Sauiour had geuen his bloud for her and that shee would requite and repay him againe with bloud for bloud Euen soe when either foolish heretiks or timourous frends shall condemne you of follie for loosing your goods or exposing your lyues for to harbour Priests consider with your selues that you harbour him who bringeth vnto you the bodie and bloud of Iesus Christ and that if you shed your bloud to receaue him who consecrateth in your houses the bloud of Christ what else doe you but render bloud for bloud and spend your blouds for the bloud of Christ Comfort your selues likewise with this consideration that when our Lord and Sauiour instituted his last supper and consecrated this misterie in the house of a frend euen a fewe dayes before did the traytor Iudas betray and sell the same most innocent bloud for thirtie pence Yow therefore the right Honorable and Worshipfull of our english nation which haue bought the holie sacrifice at a huÌ„dred marks and such as were poorer with the vtter depriuance of all the poore litle they had in the world and further such as haue not had soe much monie as heretiks haue asked for the price of this sacrifice nor no wordlie goods at all to geue them and insteed of monie haue layd to pawne their verie carcasses into sundrie prisons Iayles and loathsome dungeons ô with what great and vnspeakeable reward will our Lord and Sauior one day repay and requite your charitie Verelie neuer was their anie acte in the world so vyle and abhominable as that of Iudas to sell to the Iewes for money the bloud of his master nor neuer can there be amongst Christians anie acte more honorable theÌ„ to buy with such soÌ„mes of mony with such losse of landes and lyuinges the bloud of Christ That cursed creature sold the bloud of his master but onlie for thirtie pence and yet how hatefull is he to all the world as also to heauen you pay for the same aboue threscore poundes ô how gratefull shall you be both to God and his Angells Surelie this sacrifice cannot be estimated by you that loue it at any lowe price sith those that hate it doe value it vnto you at soe high a rate for that thing most needes be pretious which both the Marchant doth set soe high and the Chapman is contented to buy soe deare In a word all the sufferances all all the ignomynies all the iniuryes all the dammages and all the detriments which you shall endure for the defence of this sacrifice will minister matter to all ensueing posteritie of your most noble and heroicall actes which though you dye will euer liue to future memorie resound to your owne immortall glorie and to the euerlasting renowne of our english nation 6. Finallie for as much as I may haue iust occasyon to feare least I haue offended for offering to touch or support with my pen this sacred Arke I therefore here from the bottom of my hart right humblie craue pardon of the blessed Trinitie the maker and worker of this ineffable misterie of Iesus Christ reallie present in this misterie of all the blessed Angells which assist at this misterie of all Catholik Priests the consecrators of this mysterie and of all Catholik people the true worshippers of this ineffable misterie And in further satisfaction for this my presumption I am and euer wil be readie soe long as I liue to cast my self vnder the feet of the meanest Priest in the world and to serue him as his foot stole whilest he celebrateth this sacrifice And lastly if peradueÌ„ture there be any thinge coÌ„tayned in this Treatise which in the iudgmeÌ„t of the Catholique Church the onlie elected Spouse of Iesus-Christ shall seeme contrary either to the fayth or good manners of the same Church I vtterly abiure damne condemne and detest the same protesting my self to be the man that with the same hands wherewith I writ it with the self same handes to be the first
our Sauiour Christ In which fiue prerogatiues these fiue were most notable patternes farre surpassing all other Saintes Why we ioyntlie confesse vnto S. Peter and S. Paul And therfore doe we alwaies ioyntlie confesse vnto these two Saintes together 1. Because these two with their bloodes first foūded that inuinciple rocke the Church of Rome 2. Because that these two princes of the Church as in theire liues they loued on another most entirely euen so in their deaths they were not separated Omnibus Sanctis To all Saintes Next we confesse to all Saintes in generall because it is impossible for vs to displease God but that we must also displease his Saintes by reason of the perfect vnion that is betwixt them And further because God doth vse to pardon sinnes at the intercessiō for the merits of his holy Saintes as witnesseth Iob. cap. 5. Et vobis fratres And to you bretheren Then to our breetheren For this we doe according to the counsell of our Sauiour him selfe saying If thou offer thy gift at the Altar and there thou remember that they brother hath ought against thee leaue there thy offering before the Altar and goe first to be reconciled to thy brother Mat. 5.24 Quia peccaui nimis cogitatione verbo opere Because I haue sinned verie much in thought worde and deede First in this place we accuse our selues of our euil thoughtes because of them proceede euill woordes 2. Of our euill wordes because euill woordes corrupt good maners 3. Of our euill workes because it is written Depart from me all that worke iniquitie Psalme 6. And therfore we saye in thought worde deede not in thoughtes wordes and deedes to admonish vs hereby that when we chance by frailtie to fall into any one mortall sinne either by thought worde or deede wee should foorthwith be sorie for the same and haue recourse vnto God by humble Cōfessiō before we commit or multiplie more Mea culpa mea culpa mea maxima culpa My default my default my most greueous default In bewayling our sinnes we knock our breastes three seuerall times at these three wordes mea culpa Wherein three thinges may aptlie be obserued the stroke the sound and the feeling to signifie three thinges verie requisit vnto perfect penance to wit Contrition of hart signified by the stroke Confession of mouth signified by the sounde and satisfaction of worke signified by the hurt or feeling 2. We knock or smite our breastes to shew therby that we are trulie and inwardlie sorrie and that we could finde in our hartes to be reuenged of our selues for our offences 3. Therby to make our hard and stonie hartes more soft by often beating and knocking 4. Therfore we now strike them in our selues that God may not strike them in vs hereafter 5. And Lastlie we knock our breastes after the example of the deuout Publican who knocked his brest saying God be mercifull to me a sinner that so we may depart iustified to our owne houses Luc. 18 13. Ideo precor B. Mariam semper virginem Therfore I pray B. Marie allwaies a virgin The great and generall patrones of all perplexed and poore sinners Beatum Michaelem Archangelum The B. Michaell Archangell The victorious conqueror ouer sinne and sathan Beatum Iohannem Baptistam The blessed Iohn Baptist The firste preacher of penance and of corporall austerity Sanctos Apostolos Petrum The holy Apostles Peter The pastor both of the lambes and sheepe ouer the whole flock of our Sauiour Christ Et Paulum And Paul The zealous reclaimer of misled and deceiued soules Omnes Sanctos All Saintes To wit Patriarkes Prophets Apostles Euangelists Martyrs Confessors Virgins c. Et vos fratres And you bretheren And this likewise we doe according to the counsel of the Apostle saying Confesse your sinnes one to another and pray one for another that you may be saued Iames. 5.16 Orare pro me ad Dominum Deum nostrum To pray vnto our Lord God for me Wher it is to be noted that both the priest and the people concluding the Confiteor pray vnto all the Saintes not that they should forgiue them their sinnes but that they should pray vnto God for remission for them Thus the priest confesseth himself to God to the Saintes and to the asistants desiring both the Saintes and them to pray for him And the asistants againe confesse them selues to God to the Saintes and to the priest desiring both them and him to pray for them VVhich latter part because it differeth litle or nothing in wordes from the former I shall not neede any further to expound the same This only I will ad for a conclusion to this discourse that the practise of Confession before Masse is and euer hath bene verie ancient in the Catholique Church as appeareth out of Micrologus who plainlie testifieth that Confession was alwayes made at Masse And the Masse of S. Iames the Apostle beginneth from Confession Azor. li. 10. Instit moral pag. 1634. Of the prayer which followeth beginning with Misereatur THe priest hauing humblie acknowledged him selfe before the whole congregation to haue offended almightie God and to be a wretched sinner the people the more to moue the mercie of our Lord towards him hartilie pray vnto God for him that he would fauorablie extende his mercie towards him whom they haue chosen at that this present with ioynt consent to speake vnto his maiestie in their behalfes saying Misereatur tui This short petition beginneth with this consolatorie worde of the mercie of God whereof the prophet sayeth Miserationes eius super omnia opera eius His mercies are aboue all his workes psl 144. whereof S. Chrisostom hom de S. Phylogenio also sayeth That euen as the woman in trauel desireth to be deliuered of hir infant euen such great desire hath our almightie Lord to shed foorth his mercie vpon vs. Omnipotens misericors Dominus Our omnipotent and mercifull Lord haue mercie vpon thee Which two wordes omnipotent merciful are here ioyned together for our vnspeakable comfort to declare vnto vs that God is fullie as great in mercie as he is in might as readie to forgiue as he is able to pardō Who also by his infinit power can forgiue more then we can offend through his infinit mercie will giue much more vnto vs then ether we can desire or deserue at his handes Et dimissis peccatis tuis And forgiueing thee thy sinnes Past or present great or smale against God or man by frailtie or ignorance by committing or omitting in thought in worde or in deed Perducat te ad vitam aeternam Bringe thee to life euerlasting The inticer or seducer to sinne seeketh to bringe the sinner to euerlasting death but contrarie wise the Sauiour of all sinners seeketh to bring them to euerlasting life and from temporall paine to eternall ioy and perpetuall happynesse This done the people likewise doe humblie recite the aforesaid Confiteor after which the Priest
if he desire trulie to feele the effects therof to the health of his soule The 4. Reason In particular the priest washeth his handes at this present notwithstanding he had washed them before that if perhaps by humane frailtie he hath admitted into his minde any vaine phantasie or imagination he may now at the least cast it from him and take as it were vnto him another new cleannesse For he ought to procure so much the more puritie by how much he approacheth the nerer to the woorke of this most pure and most immaculat mysterie that so he may touch with the more cleannesse the most immaculat and pretious bodie of our Sauiour Iesus The 5. Reason And it is to be noted that he washeth not his whole handes but onlie the tippes or endes of his fingars to signifie that our greater faultes and grosser offences ought first to be cleansed else where to wit in Confession so that at the Aultar we should not neede to washe but the tippes of our fingars onlie that is to say some litle affections which may sometimes distract or disturbe our spirit And now to expound the wordes them selues Lauabo c. psl 25. Lauabo inter innocentes manus meas I will washe my handes amongst the innocents Where he prayeth that as he washeth them from exterior vncleanes which defileth the bodie so it may be the good pleasure of God to washe him from all inward vncleanes which defileth the soule Et circumdabo altare tuum Domine And I will compasse about thy Altaro Lord. When our hart is lifted vp to God then saith S. Aug it is to him an Altar li. 10. de Ciuit. cap. 4. which then is compassed about when with the dore of circumspection like an inclosed orchard it is on euery side inclosed that nether by irruption of enimies it be polluted nor by the cares of the world it be distracted Vt audiam vocem laudis tuae That I may heare the voice of thy praise And note that he saith that I may heare for true it is that it is the part of him that sacrificeth to offer praises vnto God but because God ought to be worshiped of his owne and ought to be presented with his owne giftes the priest ought vigilantlie to watch that in euerie moment of the sacrifice he first hearken to God inwardlie inspiring and cheiflie to present and offer vp those desires vnto him which he hath receaued of him Et enarrem vniuersa mirabilia tua And may declare all thy wonders VVhich may aptlie be vnderstood of this most holie sacrament which being but one surpasseth al other and therfore to declare it were to declare all other Domine dilexi decorem domus tuae O Lord I haue loued the beautie of thy house VVhich house we our selues are as the scripture saith Yee are the temples of the Holy Ghost And the beautie thereof is the beautie and puritie of our soules Et locum habitationis gloriae tuae And the place of the habitation of thy glorie To wit of the Church triumphant wherin thou art glorified of thy Saintes in heauen or of thy Church militant wherin thou art praised of thy seruants in earth Ne perdas cum impijs animam meam Destroy not my soule with the wicked By the wicked are vnderstood those which nether worship God nor feare God nor obey his Church all which are trulie tearmed wicked Et cum viris sanguinum vitam meam And with the men of blood my life They are men of blood which commit the manifest woorkes of the flesh of which the Apostle saith that none such shall enter into the kingdome of God In quorum manibus iniquitates In whose handes are iniquities Men of blood in whose handes are iniquities S. Aug. interpreteth of those that bate their neighbour for the house of God is adorned with two precepts the loue of God and of our neighbour Dextra eorum repleta est muneribus Their right hands are filled vvith giftes Because that which is giuen them to the obtayning of euerlasting life they conuert to obtaine the giftes of the world esteeming gayne to be godlines Ego autem in innocentia mea ingressus sum But I am entred in my innocencie Innocencie not of perfect consummation but of right intention that it may be called innocencie as iustice is so called to wit for the end of the true good where at it aymeth as S. Aug. teacheth cap. de ciuit Dei Redime me miserere mei Redeeme me and haue mercie on me For such is the innocencie of this life that euen the innocent may say redeeme me and haue mercie on me Pes meus stetit in directo My foote hath stood in the direct That is in the way of rectitude or in a right way it hath not bowed to wickednes nor preuaricated from the pathes of iustice In ecclesijs benedicam te Domine In the Churches wil I blesse thee o Lord. That is openlie and publiquelie will I celebrate thy praises in the congregation of the godly nether will I hide from them whom thou hast called thy benediction because to thy loue I referre the loue of my neighbour Gloria Patri Filio c. Glorie be to the Father and to the Sonne and to the Holie Ghost As it was in the begining and now and euer and world without end Amen Then enclining a title before the midest of the Altar his handes ioyned theron he sayeth the prayer following Suscipe sancta Trinitas hancoblationem quam tibi offerimus Receiue ô holie Trinitie this oblation which we offer vnto thee Hauing now placed the bread and wine in a readines to be consecrated he requireth the holie Trinitie to accept his oblation and that in the memorie of the most sublime and high mysteries of the Passion Resurrection and Ascension of our Sauiour Iesus which pointes are here proposed as the most principall articles of the beleefe and health of all the faithfull Ob memoriam For the memorie Wherin the Church of Christ hath right dutifullie obserued the precept of hir spouse which he gaue vnto hir at the institution of this holie sacrifice saying Doe this for a remembrance of me Luc. 22.19 Passionis Of the Passion The passion of our Lord is first mentioned by the which he conquered and subdued sinne death the world and our capitall enimie to wit the diuel Resurrectionis Resurrection Next mention is made of his resurrection for as he put to death sinne by the merit of his passion so rose he by his proper force for our iustification He was crucified in infirmitie but rose most victoriouslie Et Ascensionis Iesu Christi Domini nostri And Ascention of Iesus Christ our Lord. Next of his Ascention in which in great iubilation he mounted vp and sitteth on the right hand of his Father to raise vp our humaine nature baselie and wretchedlie fallen thorough consent to sinne Leading with him the holie Fathers which as a spoile he had victoriouslie
against our Lord and Sauiour Iesus But the other two are made a sunder the one vpon the bread the other vpon the wine to signifie the different intention betwixt our Sauiour and the traytor Iudas for the intention of our Sauiour was loue and charitie but that of Iudas auarice and treahcerie The 3. Reason Againe by these fiue Crosses may be considered fiue principall places wherein our Lord suffered sundrie torments and abuses In the garden of Gethsmanie where he did sweat blood and water for the great feare and apprehension which he had of death In the house of Annas where he receiued a blowe on the face by a wicked varlet In the house of Caiphas where he receiued many outrages reuylinges hidinge of his eies spittinges in his face and strikinges In the house of Pilat where he was bound to a Pillar lamentablie scourged crowned with thornes and clothed in mocquerie And vpon the mount Caluarie where he was ignominiously crucified betwixt two theeues The 4. Reason Againe these fiue Crosses may be referred to the fiue principall partes of our Lordes body wherein he receiued his holy woundes to wit in both his hands both his feet and his blessed side And the two last Crosses which are made apart the one vpon the bread the other vpon the wine signifie vnto vs that our Lord trulie died for our redemption for the blood seperated from the bodie is a moste true and certaine signe of death The 5. Reason Againe the three first Crosses which are made vpon the oblation may signifie three speciall thinges which our Lord did in his last supper concerning the bread and the wine to wit he tooke blessed and gaue to his Disciples Afterwardes one Crosse is made vpon the bread because he said Comedite hoc est corpus meum Eate this is my body Another vpon the Chalice because he said Bibito ex hoc omnes hic est sanguis meus Drinke yee all of this this is my blood And according hereunto rightly is subioyned that which followeth Qui pridie quam pateretur Who the day before he suffered Qui pridie quam pateretur THE time of the institution of the holie Eucharist is here declared by the ordonance of Pope Alexander the first The day before that is to say the fift feria which was next vnto the holie feast of the passouer vpon which day this blessed Sacrament was first instituted Wherfore the priest celebrating this holie mysterie ought to direct his intention to that end which our Sauiour him self then did sitting in the midst of his Disciples For this veire day Iesus Christ hauing eaten the paschal lambe with his Disciples for the finall accōplishment of the law of Moyses prepared for them a new sort of meate giuing him selfe vnto them in spirituall foode vnder the formes of bread and wine Accepit panem After the obseruation of the time of this institution is expressed the matter which he vsed to wit bread trulie not yet flesh And therfore bread because as the materiall bread comforteth the hart of man aboue all other naturall meates so this holye Eucharist serueth him to the nourishment and sustentatiō of his soule aboue all other spirituall meates In sanctas ac venerabiles manus suas By verie good right the Church doth call the handes of hir spouse Iesus Christ wherewith he touched the blessed Eucharist holy venerable for as much as the deuine and human nature are both in him cōioyned These are those sacred handes by whom the admirable worke of the world was formed without any patterne or example Man made after his deuine image Bread so many times multiplied to his vse The posessed deliuered of malignant spirits The leprous and sick healed The dead raised And we daylie replenished with all deuine benediction Et eleuatis in coelum oculis None of the Euangelists doe testifie that Christ in his last supper lifted vp his eyes to heauen but Apostolicall tradition hath deliuered this to the Church For this hath the Masse of S. Iames the Apostle The Liturgie of S. Basil And also S. Ambrose in his 4. booke de sacramentis Where S. Iames and S. Basil doe not content them selues to say that he lifted vp his eies to God his Father almightie but furthermore that he shewed vnto him the bread which he held betwixt his handes Whereby they would signifie vnto vs that our Lord intended to worke some such great and maruelous thinge as required there vnto the whole omnipotencie and power of almightie God Ad te Deum Patrem suum Our blessed Sauiour about to consecrate his pretious body and blood lifted vp the eies of his humanitie vnto God his Father not those of his diuinitie because he was in nothing vnlike or inferior to his Father who as he is coequall to him in dignity so likewise in his euerlasting vision and comprehension Omnipotentem Where speciall commemoration is made of the almightie and diuine omnipotencie to setle cōfirme our faith that we feare not the consecration to be a thinge impossible nor dout of the truth or veritie therof Tibi gratias agens And hereof it is that this sacrifice is called a sacrifice of prayse or thanksgiuing because the best procurer of benefits is the mindfullnes of benefits ioyned with continuall giuing of thankes Or therfore our Lord gaue thankes being so neere his passion to teache vs to beare all thinges which we suffer with thanksgiuing Or he gaue thankes to his omnipotent Father for so excellent a grace for so effectuall a foode for so woorthie a sacrament and for so profound a mysterie yet not for him selfe but for vs that is for our redemption and reparation which was to be brought to passe by his death and passion wherof this should for euermore remaine a perpetuall commemoration Benedixit After the giuing of thankes he imparted the vertu of his holie benediction vpon the bread and conuerted the substance thereof in to that of his pretious bodie The same likewise he did at the creation of the world when he ordayned the increase multiplicatiō of his creatures euerie one according to his kind Neuer doe we reade that he blessed the bread but that there insued some notable miracle as in the multiplication of the fiue loaues and the two fishes whereof the fragments were twelue baskets after the refection of fiue thousand soules In pronouncing this word the Priest maketh the signe of the Crosse because as S. Aug. saith from the same all Sacraments doe receaue their efficacie and that nothing with out it is decently accomplished Adde that the Crosse is the onlye carecter of all benedictiō euer since it touched the blessed body of our Sauiour Iesus Fregit Which is not so to be vnderstood that Christ did first breake before he did consecrate but after like as in the genalogie of Christ S. Mathew nameth Dauid before Abraham who yet was not before but after Abraham Deditque To wit his B. body vnto his Disciples
wrought by the shedding of his blood Againe giuing thankes to thee to wit for his infirme and weake seruants who were daylie to be refreshed and comforted with this most pretious and celestiall nourishment Benedixit The priest taking into his handes the holie Chalice giueth thankes as aforesaid and with the wordes of Iesus Christ doth likewise blesse the same making the signe of the Crosse theron as before vpon the bread Vpon the Chalice as before vpon the bread the signe of the Crosse is but once made because our Lord was but once crucified And therfore once vpon the bread when it is consecrated once againe vpon the wine when it is consecrated because our Lord was crucified for the saluation of two people Deditque Discipulis suis dicens He gaue and neyther sould nor rendred what he had borrowed of others but as a free gift he gaue it freelie that after his example we should not giue the same nether for fauour nor any price of mony to vnworthie dogges or obstinat sinners but hauing receued freelie we should giue it freelie to the worthy receuers Accipite bibite ex eo omnes Where Iesus Christ cōmanded all to drinke of the said Chalice but this commandement was made onlie to his Apostles ordayning them Priestes in his last supper which is sufficiently demonstrated by the number of twelue curioussie noted by the blessed Euangelists and namely by S. Mark witnessinge that they al to wit the Apostles drank with out expressing that any other drank thereof besides them selues Hic est enim calix sanguinis mei In this place is expressed the forme which Iesus Christ vsed in the consecration of the Wine together with the order and maner thereof Where it is called the Chalice by a metaphor for that which is contayned in the Chalice as in the promise of the reward of him who shall giue for and in the name of Iesus Christ a cup of cold water Where the gift is not vnderstoode of the cup but of the water in the cup. Noui aeterni First according to Innocentius 3. it is called nouum id est vltimum new that is last as the last day is called dies nouissima a new day And next eternall not for want of a beginning but for deniall of the succession of any other for neuer shall any other follow it for nothing can succeede that which is eternall otherwise it should not be eternall Againe it is called new and eternall for the old testament promised onlie thinges transitorie and temporall not permanent and eternall as doth the new Testamenti First Testament is not here taken onlie for a writing but for a promise Next a Testament is the finall distribution of goodes ratified by the death of the testator And Christ in this his last Testament distributed ordayned and promised euerlasting inheritance to his beloued children that is to all faithfull people Againe therfore is it called a Testamēt because he confirmed all the promises testified in his blood In figure whereof Abraham hauing made a league with Abimielech and Phicol offered vp sheepe and oxen and with their blood confirmed the league And Iacob flying into Galaad hauing made an oath to his ouncle Laban offered sacrifice that by the blood of the sacrifice the oath of the conuenant might be confirmed And Moyses that he might confirme the Testament which he receaued in Syna sprinkled all the people with the blood of the offeringes Mysterium fidei This word is borrowed of the Greekes signifying a secret which we must vndoutedlie beleeue by faith albeit we can not see it sensiblie to the eie nor apprehend it by humane reason The mysterie of faith because it belongeth to Catholique faith to beleeue after consecration that it is true blood so that now he is an Infidel which beleeueth not the same The mysterie of faith because one thinge is seene and another thinge is beleeued Nam verus sanguis creditur quod vinum visu sentitur gustu For that is beleeued to be true blood which both to sight and tast seemeth wine it tasteth wine and is not it appeareth not blood and yet it is blood Qui pro vobis pro multis For you to wit for you that are present For many to wit for all Pagans Iewes and false Christians And the wordes for many seeme purposelie to be added to the end that this speeche should not onlie be referred to the persons of the Apostles but generallie to all faithfull For although one onlie drop of the blood Christ is in it selfe sufficient to purge the sinnes of all and to giue life and saluatiō to the whole world yet it is not simply or absolutelie shed pro omnibus for all but onlie pro multis for many The reason wherof is because all doe not receaue benefit thereby but onlie such who by faith and good workes doe labour and endeuour to make them selues grateful in the sight of God Durandus saith that it is shed for the predestinate onlie as touching the efficacie but for all as touching the sufficiencie for the iust saith he the blood of the iust yet such is the riches of this treasure that if all vniuersallie beleeued al vniuersallie should be saued Effundetur Where he speaketh not according to some part thereof but according to the whole For liquour which is shed foorth of a vessel according to some part thereof is trulie said to be shed but not to be shed out because some remayneth with in but or the blood of Iesus Christ it is here said not fundetur shed but effundetur that is shed out to wit wholie and entirelie shed out of his blessed bodie And euen as the louing Pellicā douteth not to shed hir owne blood to reuiue hir younge ones which are dead euen so Christ our Lord feared not for vs that were dead by sinne to power out his pretious blood to restore vs to life In remissionem peccatorum The cause for the which the aforsaid effusion was made is the remission of sinnes Which is done by two maner of wayes The first is by way of lauer and washing The second by way of payment and satisfaction Touching the first as he that entereth most foule into a bathe of wholsome waters commeth foorth most cleane by the lauar of the same euen so the soule which is foule by the spottes of sinne entering into the bath of Christes most pretious blood is purelie washed by the vertu therof Touching the second as he that payeth another mans det sets the partie as free as if he had payed with his owne monie euen so Christ thorough his bitter death hauing shed his blood hath thereby paid our det satisfied the iustice of his Father on our behalfe that much better then if we our selues had payed with our proper blood Haec quotiescunque feceritis in met memoriam faciatis First these wordes are to be referred to both partes of the Sacrifice as well to the bread
conceiue their sense Dost sanctifie to wit according to their sacramentall causes Viuificate by conuerting them into thy flesh and blood Blesse by pouring downe multiplying thy graces vpon them If you refer them to Christ then are they thus to be vnderstood to wit those creatures which before were but earthlie voide of life and of all benediction are by the blessing of Christ made heauenlie liuelie and euerie way most blessed If we applie them vnto ourselues then may they thus be taken to wit that this sacred Host is sanctified in respect of vs that it may be our sanctification from all sinnes viuificated that it may be the life of our soules to quicken vs in spirit to newnes of life Blessed that we may by the same attaine the aboundaÌ„ce of all spiritual grace perfection Of the three Crosses which are made at the three wordes aforsaid As touching the three Crosses which are made in this place vpon the Host and the Chalice together they are made to signifie vnto vs that our redemption wrought by Christ by the vertu of his Crosse was with the consent of all the blessed Trinitie Or according to Albertus Magnus three Crosses are made in this place to signifie that al thinges are saÌ„ctified viuificated blessed by the vertu of the Crosse and passion of our â—…emer Et praestas nobis The thing which in these wordes we desire of God may be giuen vnto vs is the pretious bodie and blood of Christ his Sonne for our refection who lying hid vnder these species giueth him selfe to vs to eate that so he may be in vs and we in him And Titlemanus saith that this holie Host is giuen vs to our vtility and health it is giuen vs in meate it is giuen vs in drinke it is giuen vs in life it is giuen vs in norishment it is giuen vs in preseruation it is giuen vs in defence it is giuen vs in remission of our sinnes it is giuen vs for the obtayning of good thinges it is giuen vs against the assaultes of our enimies it is giuen vs for the subduing of our flesh it is giueÌ„ vs in commemoration of the death of Christ and of all his benifits Per ip ✠sum et cum ip ✠so et in ip ✠so Then vncouering the Chalice bowing his knee and houlding the Host in his right hand and the Chalice in his left he maketh three Crosses from side to side of the Chalice saying Peripsum as by the Mediator betwixte God and man Et cum ipso as euerie way equal with the Father Et in ipso as consubstantiall and coeternal both with him and the holie Ghost Againe per ipsum by whom thou hast created â—hinges Et cum ipso by whom thou gouernest all thinges created Et in ipso in whom thou consummatest all thinges Est tibi Deo patri ✠omnipotenti Not called Father onlie by name honor and veneration as we call our elders and betters fathers but by nature and origin so that trulie and properlie the diuine generation appertayneth vnto him In vnitate spiritus ✠sancti That is to say in the communion of the Holie Ghost who is the knot and loue of the Father and the Sonne in whom they communicate as in one common gift proceeding from both Omnis honor gloria Be all honor as to our Lord and al glorie as to our God Where â—n the same order that God the Father doth send his graces and blessinges vnto vs which is by the meanes of Christ his Sonne euen so in the same order all honor and glorie returneth againe by the meanes of Christ vnto the Father and that euermore in the vnitie of the holie Ghost Of the fiue Crosses which are made at the fiue wordes aforesaid The 1. Reason As touching those three which are made with the Host ouer the Chalice at these wordes Peripsum c. diuers thinges may be signified by the same First they may signifie the three howres wherein our Lord and Sauiour hung vpon the Crosse in most vnspeakable paine aliue The 2. Reason According to S. Thomas these three Crosses are made to signifie the triple prayer of Christ vpon the Crosse First Father forgiue them Secondly My God why hast thou forsaken me Thirdly Into thy handes I commend my spirit The 3. Reason The other two Crosses which he maketh betwixt the Chalice and his breaste at these wordes Est tibi Deo Patri omnipotenti c. doe signifie the misterie of the blood and water which issued out of the side of our B. Sauiour hanging dead vpon the Crosse and the two Sacraments which were instituted in vertue of the same to wit Baptisme and this B. Sacrament of the Altar According to the testimonie of S. Iohn One of the soldiears with a speare opened his side and incontinent there came foorth blood and water Iohn 19.34 The 4. Reason At the wordes Omnis honor gloria the Host is held aboue and the Chalice beneath and both a litle eleuated Which Ceremonie doth verie aptlie signifie the death of our Sauiour to wit how in his passion his blood was truly seperated from his body and consequently also his blessed soule Of other Ceremonies performed after the short eleuation The Priest hauing performed this short elenation layeth the Host downe vppon the Corporal couereth againe the Chalice and then adoreth The 1. Ceremonie and his signification First the Host is laid vpon the Corporall because Ioseph and Nichodemus beging of Pilat the body of Iesus tooke it downe from the Crosse wrapped it in a fine sindon and after buried it The 2. Ceremonie and his signification And because they rouled a great stone before the doore of the sepulcher therfore the Priest with the Palle couereth the Chalice And because those holie men worshiped the bodye of Christ in the sepulchre at their departure therfore the Priest adoreth our Lord in this holy Sacrament The 3. Ceremonie and his signification This done the priest lifteth vp his voice pronouÌ„ceth on highe these wordes saying Per omnia saecula saeculorum And the people answere Amen Our Doctors here doe say that this lifting vp of the voice of the priest representeth the stronge crie of our Lord and Sauiour when he yealded vp his spirit into the handes of the Father And that the answere of the people signifieth the lamentation and pittie of his deuout women which were present at this spectacle In this maner Inno centius tertius interpreteth the same Because Iesus saith he crying with a high voice rendered vp his spirit therfore the priest lifteth vp his voice saying Per omnia saecula saeculorum And because the women lamenting bewayled their Lord all the quyre as lamenting doe answer Amen Per omnia saecula saeculorum By the wordes them selues are commonlie vnderstood one of these two thinges Ether that all honor and glory appertaineth to God world without end Or that the Sonne doth liue with the Father and the holy
Lord. Which word of it selfe doth clearlie shew what maner of house it ought to be and how it ought to be decked and adorned wherin so sacred a ghuest ought to be lodged for a Lord ought to haue a lordly lodging a noble personage a noble habitation For talis hospis tale hospitium such a Lord such a lodging Non sum dignus Next considering him selfe to be a miserable creature and an earthlie vessel of clay saith I am not worthie To wit of myne owne preparation knowing that thou hast said that when we haue done all that which is commanded vs we should stil confesse our selues vnprofitable seruants Yea which is more although he should burne with Seraphicall charitie yet may he truly say he is not worthie Vt intres sub tectum meum Darkned with the obscuritie of sinnes ruinous for defect of vertues stirred to vnlawful desires subiect to passions repleate with illusions proane to euill and procline to vice finallie a wretched childe of Adam vtterlie vnworthie of the bread of Angells Sed tantum dic verbum As thou saidst the worde to the sick of the palsie willing him to take vp his bed and walke and he incontinentlie arose and walked As thou saydst the word to the woman sick of the issue of blood who onlie touched the hemme of thy garment and she was immediatlie healed As thou saidst the word to the faithfull Centurion and his seruant was immediatelie cured Corpus Domini nostri Iesu Christi The body of our Lord Iesus Christ offered vpon the Altar of the Crosse for the sinnes of all the world in expiation The bodie of our Lord Iesus Christ giuen vnto vs vnder this venerable Sacrament for our viuification The body of our Lord Iesus Christ to be receiued of me for the obtayning of future glorification Custodiat animam meam Preserue and keepe my soule to wit from relapse into sinne least I become contumelious against my Sauiour Christ Keepe my soule to wit by corrobarating fostering and fortifying me daylie more and more in the spirituall life Keepe my soule to wit at the dreadfull hower of my departure foorth of the clawes and iawes of the fierce deuouring and infernall Lyons In vitam aeternam That as the bread ministered by the Angel to the prophet Helias so fortified him that in the force thereof he walked vp to the mountaine of God Horeb. And as the bread which descended from heauen brought the people of Israell thorough the desert into the land of promise euen so ô gratious Lord I humblie beseeche thee that this heauenlie bread may be my true viaticum to leade me thorough the desert of this worlde to that blessed and supernall countrie promised to all that faithfullie serue thee Amen Of the priestes receauing of the Chalice As before the receiuing of the bodie of our Lord the priest to acknowledg his owne insufficiencie prepared him selfe thereunto by prayer and humilitie euen so proceeding to the receauing of the blood of our Lord he doth againe by prayer and humiliation of him selfe acknowledg his owne indignitie saying Quid retribuam Domino What shall I dust and ashes handie worke and workmanship of my Creator frayle vnworthie and vile man the lowest and least of all his seruantes render vnto our Lord who if I haue but one good thought where with to render thankes vnto him the selfe same thought is sent of him the selfe same thought proceedeth from him Pro omnibus For all thinges whose number and immensitie doth far exceede all humane sense vnderstanding For as Hugo saieth if thou shouldest looke into the whole world thou shalt finde no kinde of thinge which doth not liue to doe thee seruice Quae retribuit mihi Not onlie to all in generall but to me in ticular to me I say his creature his gift of mightie and maruelous Creation his gift of carefull and Fatherlie conseruation his gift of gentle and patient expectation his gift of celestiall and diuine inspiration his gift of all giftes his pretious bodie and blood for my refection Neuer am I able o my Lord to come out of this dett albeit I had as many liliues to spend for thy sake as I haue seuerall droppes of blood within my bodie Calicem salutaris accipiam Accipiam I will take being drie and thirstie for lack of the humor of heauenly grace I will take being parcht and withered for want of the dew of diuine benediction I will take being dead and vnfruitfull for lacke of the fruites of good life I wil take which am a stranger and pilgrime in this world and haue as yet a longe and laboursome iorney to my celestiall habitation Calicem The Chalice that is the blood of Iesus Christ in the Chalice the blood which in his last supper he gaue to his disciples The blood which Longinus pearcing his side ran foorth aboundantlie out of his glorious breast The blood which in his glorious resurrectiō to conserue the integritie of his nature the most miraculouslie reassumed The blood which he commanded vs to take in memorie of his passion saying Drinke yee all of this soe often as you doe this doe it in remembrance Salutaris Of saluation So called because it contayneth in it Christ the author of our saluation Or of saluation as greatlie wishing and desiring our saluation which none may say so trulie as our Sauiour Christ because neuer any so greatlie desiered and seriouslie sought the same as he Or of saluation by reason of the effects because it effected out saluation when shed on the Crosse it reconciled vs to God Et nomen Domini inuocabo To the end that sacred blood may come vpon me to my benediction which the wicked and perfidious Iewes asked to come vpon them to their destruction and damnation saying Sanguis eius super nos super filios nostros His blood be vpon vs and vpon our children Laudans inuocabo Dominum Praysing him for the exhibition of so great a benefit who did not onlie shed the same his pretious blood for vs but also gaue the same in drinke vnto vs. And who but most vngratefull wil not lande our Lord for such a benefit Et ab inimicis meis saluus ero For this most pretious blood of Iesus-Christ hath many most singular effects and operations It giueth grace it giueth glorie it taketh away our sinne it fortifieth our frailtie it calleth Angels to vs and driueth the diuels from vs and as Lyons breathing foorth fyre so depart we from this table being made terrible vnto them Sanguis Domini nostri Iesu Christi The blood of our Lord Iesus Christ which is the fountaine and lauer of our emundation and sanctification The blood of our Lord Iesus Christ which is the price of our redemption and reparation The blood of our Lord Iesus Christ which is to the worthie receauer the chalice of all benediction Custodiat animam meam Keepe my soule in innocencie of life and puritie of hart least with