Patrem omnipotentem The Father almightie Which wordes ought to be of most singular comfort vnto vs for as he is a Father he must needes wish al good things vnto his children And in that he is allmightie he is likewise able to help them in all thinges Factorem Coeli Maker of heauen By heauen which is the worke of his handes is vnderstood all heauenly creatures as Angells sunne moone starres and other elementes Et terrae And of earth By earth is vnderstood the whole globe thereof incrediblie enriched with all that is requisite for the ornament and vse of all his earthlie and mortall creatures Visibilium omnium inuisibilium And of all thinges visible and inuisible To this first Article of the Creede the Church hath also adioyned these wordes against the impietie and heresie of the Maniches who peruerslie defended that God onelie created thinges inuisible and that the Diuell procreated the thinges which are visible as witnesseth Niceph. l. 6. eccles hist c. 31. 32. Wherfore to exclude this error wee acknowledge in the Masse that God is the maker of all thinges both visible an inuisible Et in vnum And in one For as much as many tooke vpon them to be called Christ and would needes be soe named of the people as Antichrist likewise shall when he cometh therefore to exclude this error and to shew that there is no trew Christ but one the Church hath likewise heere added this word Vnum One For as the Scripture foretelleth vs many shall say Loe heere Christ loe there but expressilie commandeth vs not to beleeue them Dominum Lord. And he therfore is called Lord to beate downe the impietie of those who doe hold him lesse then his Father in power and authoritie yea and do make him euen a seruant and subiect vnto him according to his diuinity as Calluin l. 2. Inst c. 17. n. 1. and before him other Heretickes Iesum Christum Iesus Christ With the name of Iesus which signifieth a Sauior there is also imposed vpon him the surname of Christ which name is a title of honor common to diuers estates and dignityes to witt to Priests Prophetts and kinges The office of priests is to offer prayers and sacrifices to God for the sinnes of the people Of prophetts to foretell thinges to come to their singular cōfort Of kings to raigne in soueranitye and puissance of gouernment All which titles doe wonderfull well agree to our B. Sauiour For hee was ordayned a Priest by God his Father for euer after the order of Melchisedech Psalm 109. He was also a Prophett for hee foretold the secret councells of his Father vnto vs concerning our saluation He is also a king forasmuch as by his prouidence he doth accomplish the wonderfull endeauors and office of a king in the behalf of his Church whose king and gouerner he shall be to the end of the world Filium Dei The sonne of God Which wordes do euidentlie declare that he is verye God For as a man and woman can begett no child but man or woman of the same substance euen so the Sonne of God must needes be God and of the self same substance with God Vnigenitum Onelie begotten Where note that although God hath graunted vnto those that beleeue in him to be his children and sonnes yet this is to be vnderstood by grace and spirituall adoption But Iesus-Christ is his onelie naturall Sonne ingendred of his owne substance as S. Iohn the Euangelist doth cleerlie testifie Iohn 1. Ex patre natum Borne of the Father For asmuch as this holie councell of Nice was principallie gathered to represse the heresie of the Arrians deniyng that Christ was borne and begotten of the substance of God his Father and equall vnto him As witnesseth 5. Aug. l. 1. de Trinit c. 7. they were therefore condemned by these verie wordes and the contrarie was there expresselie concluded against them Ante omnia saecula Before all worldes And for the more manifest declaration that he is coëternall with God his Father there is added in this Creed that he was borne of him before all worlds True indeed it is that the manner is inexplicable as S. Cyp. saith in explic simboli and therefore we ought simply to beleeue and deuoutlie to reuerence this his ineffable generation For who will enquire after that which can not be found Of whom shall we learne it of the earth It was not subsisting Of the sea It was not liquified Of heauen it was not eleuated Of the sunne Of the Moone Of the starres They were not as yet created Of the Angells He was ingēdred before they had their being Brieflie therefore we will conclude with S. Basill saying we must not enquire after that which hath alwaies bin of that which hath not allwaies bin Deum de Deo God of God Also where as these Heretickes sayed that he was not God of God his Father but onelie man of his mother therefore the holie Fathers assembled in this councell concluded that he was God of God and that he did no whit diminish his diuine nature by reason of his incarnation in the B. virgin Lumen de lumine Light of light These holie and venerable Fathers to make this verity more apparēt declared the same by an apt similitude to wit that the Sōne of God was borne of his Father euē the light produceth and casteth forth light of it self without any manner of diminution of his owne substance and can be no more diuided from the Father then the sunne and the splendor therof can naturallie be separated or diuided a sunder Deum verum de Deo vero Verye God of verye God The same Catholique Church further to confound the errour of the Arrians and Euomians deniyng that he was verie God by naturall propertie but onelie by grace or communication of name somtimes giuen vnto them whom the Psalmist calleth Gods for the rarenes of their vertues as psalme 81. Declared that he was verie God of very God that is to say so verilie God as God the father was God and truly sprang and issued out of him Genitum non factum Begotten not made And whereas some of these Heretickes confessed that Christ was indeed of the Father but yet that he was lesse then the Father and not of the same but of an other substance then the Father was therefore to confound this error there was inserted into this Creede these wordes Begotten not made But with what similitude may a mortall man be able to expresse this diuine generation Or what comparison can be made betwixt things created and which haue a beginning and things in created and which haue no begining S. Ireneus doth hould them for worse then madde who enforce themselues to conceiue the same by human reason li. 3. aduers haeres Valent cap. 48. And S. Hilary being not able to comprehend it comforteth himself with this that the Angells doe not know it li. 2. de Trinitate Consubstantialem
c. Gal. 4. Aufer a nobis quaesumus Domine iniquitates nostras Take from vs ô Lord we beseeche thee our iniquities Hauing sayd Oremus Let vs pray he presentlie beseecheth our Lord to take away from vs our iniquities for in vaine doth he offer vp his prayers to almightie God who remayneth in sinne Quia Deus peccatores non audit Because God doth not heare sinners namelie such sinners as willfullie remaine in their iniquities Vt ad sancta sanctorum The priests of the ould law might not enter into the holie sanctuarie of the temple vnlesse they first were washed corporallie to signifie that we ought not to enter into this holy sanctuarie of the new law vnles we first be washed spirituallie that is purified and cleansed from all affection of sinne lest our Lord should say vnto such an one Frend how camest thou in hither not hauing a wedding garment Mat. 22.12 Puris mentibus mereamur introire That we may be worthie to enter in to the holie of holies with cleane and pure mindes In which wordes he requireth that our Lord would therfore vouchsafe to visit and cleanse both his owne conscience those of the asistants that so they may worthelie approach to his holie Altar 〈…〉 Per Christum Dominum nostrum Thorough Christ our Lord. To obtaine of God that which we desire we doe here aske it to be giuen vs in the name of Christ because as S. Aug. sayeth The prayer which is not made by Christ not onlie cannot blot out sinne but also is it selfe made in sinne in psl 108. And this also we doe according to the commandement of the sonne him selfe Ioh. 16.23 24. saying Vntil now you haue not asked any thinge in my name Amen amen I say to you if you aske the Father any thinge in my name he will giue it you Of kissing the Altar and of sundrie reasons rendred for the same The 1. Reason 1. THE priest hauing finished the prayer aforesaid approaching to the Altar kisseth the same which he doth in signe of honor and reuerence and in respect the thinge it selfe is holie as being sanctified by the word of God and prayer 1. Tim. 4. The 2. Reason 2. In respect of the precious bodie of our Lord and Sauiour Iesus which doth greatlie sanctifie whatsoeuer it toucheth The 3. Reason 3. In respect of the Saints reliques which repose vnder the same for neuer is there altar consecrated without some reliques of Saints which are put vnderneath the great stone of the Altar with in some litle vessel which for this cause is called the sepulcher Concil Carthag 5. cap. 15. The 4. Reason 4. Also by this kisse is signified how Christ by his coming hath espoused holie church vnto him according to that of the Cāticles Cant. 1. And that of the Ephesians 5. So Christ loued his Church that he gaue him selfe for hir For as a kisse ioyneth mouth to mouth so in Christ the humanitie was not onlie vnited to the diunitie but also the spouse the church was coupled to hir spouse Christ The 5. Reason 5. This kisse also doth signifie peace according to that of the Apostle Salute one another with a holie kisse And the God of peace be with you all The 6. Reason 6. S. Augustin sayeth that to kisse the Altar is a signe of Catholique communion and vnitie The 7. Reason 7. Lastlie it admonisheth that at this present we are to kill all hatred and malice in vs towards all persons be in charitie with them and especiallie to pray for them For whosoeuer is not in perfect charitie is not fit to be present at this holie sacrifice By all which sufficientlie appeareth how ancient this ceremonie is and what causes and reasons there are both for the institution and practise of the same Now besides the performance of this pious Ceremonie he ioyntlie with the same reciteth the prayer and petition which ensueth saying Oramus te Domine per merita sanctorum tuorum We beseeche thee ô Lord by the merits of thy Saints Graces and fauours are many times conferred not only at the request of one-frend to another but many times at the request of a frend to a verie enemie Man therfore being become the enemie of God thorough his sinne interposeth the best beloued frends of our Lord for his intercessors and mediators Quorum reliquiae hic sunt omnium sanctorum Whose reliques are here and of al saints He desiereth therfore to obtaine the mercie of almightie God by the merits and intercession of all the Saints but especially of those whose holie reliques are there reserued because they are with verie great reason presupposed to be the especiall patrons and protectors both of that place and of the deuout people which are assembled in the same Vt indulgere digneris omnia peccata mea Amen That thou wouldest vouchsafe to pardon all my sinnes Amen This is that which he principallie desiereth to be applied vnto him by the merits of Christ and of his Saints the intire remission of all his sinnes which point the aforesaid ceremonie conioyned to this present prayer I dout not but that it hath made more plaine and manifest Of the Introit of the Masse And of sundrie pious mysteries to be considered in the same THE Priest hauing recommended the people to God by his prayers and the people the Priest he goeth vp to the midst of the Altar as we said before kisseth the same then turneth him to the right hand of the Altar where the Missall is layed and then begineth the Introit of the Masse How the right end of the Altar sig the state of innocencie The right end of the Altar whereunto the Priest addresseth himselfe signifieth the life and state of innocencie which our first father Adam lost by his sinne and consequentlie all we his children thorough his transgression How the going first therto our Sauiours first going to the Iewes The going of the Priest first to the right hand or end of the Altar signifieth that Christ who was promised from the begining coming into the world went first to the people of the Iewes before the Gentils For the Iewes by reason of the Law were then on the right hand and the Gentils by reason of their Idolatrie on the left Of the signification of the word Introit The word Introit is borrowed of the Latins as those that are but meanlie learned can not but knowe and signifieth with vs. Agoing in an entrance beginning or proemium And for as much as all those who treat of these mysteries doe commonlie appoint the Sacrifice of the Masse to begin at this place and for that at this time the priest maketh his first entrance vnto the Altar and not before therfore for the proper affinitie of the word with the action of the Priest it is aptlie called by the name of Introit In which sense both Rabanus and Conradus li. 1. Ceremoniarum and others expounde the same How the Introit sig mysticallie the
their tormēts wherein they surpassed al others Cum Ioanne Amongst the Saintes that are specified in this part of the Masse S. Iohn is first named Some there be that suppose it to be meant of S. Iohn Baptist who although he could not be named before amongst the Apostles yet may be mentioned amongst the Martyrs Others thinke it more probably to be vnderstood of S. Iohn the Euangelist amongst whom is Innocentius terrius saying that although S. Iohn was mentioned in the first commemoration yet that he is here againe rehearced in this because Christ vppon the Crosse cōmended his Mother to his Disciple the Mother a virgin to the Disciple a virgin Stephano Next after S. Iohn is named S. Steuen The one excellent for the perogaiue of Apostleshipp and virginitie the other excellent for Martyrdome and virginitie He was the very first that suffered for Iesus Christ In imitation of Christ he prayed for his enimies at the time of his passion To him was especiallie deputed by the Apostles the charge of the deuout widdowes In him shined the singular praise of sanctitie of whom it is said Steuen full of grace and fortitude did great wonders and signes amongst the people Of whom it is further said that all that sate in the councell behouldinge him saw his face as it were the face of an Angel At the time of his disputation with the Iewes being full of the holie Ghost looking stedfastlie vp to heauen he saw the glorie of God and Iesus standing on the right hand of God Matthia S. Matthias was diuinelie elected by lot into the Apostleship to supplie the sacred number of twelue diminished by the disloyal preuarication of Iudas Hauing commission to announce the gospell in Aethiopia he accomplished the same with exceeding labour His enimies attēpted to stone him to death which not being able to take effect he was in the end martyred with a chopping knife Barnaba S. Barnabas was natiue of Cypres and one of the seauentie two disciples of Iesus Christ He was also by the ordonance of the Holie Ghost seperated with S. Paul for the execution of the ministrie wherunto he was called He was put to death in the seauenth yeare of the Emperor Nero. His bones were found in Cypres vnder a tree hauing vpon his brest the gospell of S. Mathew written with his hand as is before noted To him and to S. Paul is attrbuted to haue bin the first Apostles of the Gentils Ignatio S. Ignatius was companion of the Apostles disciple of S. Iohn the Euangelist and second successor of S. Peter in the Bishoprick of Antioch The footeman or page of the glorius mother of God the Virgin Marie and hir Chaplin Who as Dionisius writeth of him had nothing else in his mouth but Amor meus crucifixus est My loue is crucified He was condemned vnder Traian the Emperour of Rome to be deuoured with wild beastes He affirmed that if they refused to hurt him as they had done other martyrs he him selfe would prouoke them saying that he was Christes corne and must be ground betwixt the teeth of the Lyons When he was dead the name of Iesus was found written in his hart in letters of gould Alexandro S. Alexander was pastor of the vniuersal Church the sixt pope from S. Peeter in the seate of Rome He gaue him selfe wholie to aduance the worship and seruice of almightie God as his laudable institutions doe verie well witnes He added to the Canon these wordes Qui pridie c. Hauing vertuouslie ruled the space of ten yeares in Rome and conuerted Hernetus and Quitimus he was there martyred together with Euentius and Theodulus his Deacons vnder Adrian the Emperor Whose blessed bodie lyeth in S. Sabins vnder the high Aultar Marcellino S. Marcellinus was a Priest of the Church of Rome in the time of the Emperor Dioclesian He baptised Paulina the daughter of Artemiras keeper of the prison of the citie whom S. Peeter the Exorcist deliuered of a malignant spirit that posessed hir together with father and mother familie and neighbours who ran to see the miracle For which he was most strangelie tormented and in the end beheaded by the ordre of the iudge Serenus who could nether bend nor moue him from the holie inuincible resolution of the obseruation of the Christian faith religion Petro. This S. Peter was ordained an Exorcist in the church of Rome to impose according to the forme there obserued his handes vppon those which were vexed with vncleane spirits ether to cast them out to represse them or to appease them Who for hauing dispossessed the keepers daughter and asisted at the Baptisme aforesaid performed by S. Marcellinus suffered like martyrdome with him and vpon the same day Their holie soules Doretheus who beheaded them saw clothed in most bright and shininge garments sett with most rich iewells and carried vp into heauen by the handes of Angells wherupon he also became a Christian Felicitate S. Felicitas was a noble woman of Rome who not onlie obscured the lustre of all the Ladies of hir time but also far surpassed them in all vertu She was mother of seauen sonnes who endured sundrie kindes of torments in hir sight for the faith of Iesus Christ al which she beheld with wonderfull constancie and more then manlie courage and gaue vnto them many holsome admonitions exhortations And a litle after after shee hir selfe followed them with the same courage and constancie For which S. Gregorie saith that she suffered eight times 7. times in hir children and once in hir self She made such proose of hit immoueable inflexible resolutiō that al were filled with astonishmēt and admiration By the commandement of Publius ruler vnder Antonius Augustus she was commanded to be beheaded Perpetua Amongst the perfections where with S. Perpetua was adorned she is highlie praised for that she alwayes stronglie resisted against the passions and prouocations of the flesh hauing vowed to God hir chast virginitie She suffered martyrdom in Mauritanie vnder the Emperor Seuerus wherby she happilie arriued to heauen where she gloriouslie shineth with a double diademe Tertullian and S. Augustin make honorable mention of hir in their writinges Agatha S. Agatha was amongst the noble virgins of hir time verie famous both for hir vertu beautie and for this cause was extreamlie loued of Quintianus gouernour of Scicilie euen to the attempting of hir virginall chastitie But shee not induring anie breach nor blot in hir honor stronglie withstoode him Wherupon he was so discontented that his disordered affection was chāged into a maruelous hatred and extreme desire to reueng him selfe by all the meanes he might possible deuise After many insupportable torments shee was martyred hauing first both hir breastes cut of by the commandement of the said Quintianus ruler vnder the Emperor Decius In the time of hir imprisonment she was visited by S. Peter the Apostle and healed of hir woundes Finallie this holy Virgin receaued in hir sepulcher a
in a highe or solemne Masse after the last salutation which the priest maketh vnto the people the Deacon with a highe voice pronounceth Ite Missa est depart it is sent or ascended for you And the people presentlie with gratulation doe answere sayinge Deo gratias giuing thankes to God and imitating herein the Apostles of our Lord who as the same S. Luke saieth adoring went back into Hierusalem with great ioy and they were alwayes in the temple praysing and blessing God It may likewise signifie the mission of the Holie Ghost which our Lord sent downe from heauen vpon his Apostles accordingly as he had promised them saying You shall receaue the vertu of the Holie Ghost coming vpon you S. Aug. maketh mention of this benediction and houldeth that the priest by the same offereth the people vnto God and leaueth them to him in protection In the ecclesiasticall historie of Ruffinus is recited that it was made with the hande and he further saieth that him selfe was blessed in this maner by the Heremites of Egipt Finallie Ite Missa est is sayd vpon solemne and festiuall dayes and that in signe of spirituall ioy and iubilation Benedicamus Domino vpon the weeke dayes and dayes of fast in the which the songes of ioy doe cease in the Church and is to admonish vs that we ought to begin all our actions in him and to finish them thorough him The office ordayned for those which are dead in the faith of Iesus Christ endeth by this prayer Requiescant in pace to obtaine vnto them rest and repose To the two first the asistants answere Deo gratias In thansgiuing for the accomplishment of the holie mysteries of the Masse to the end that they may not be blamed of ingratitude as were the nine Lepers mentioned in S. Luke who returned not thankes nor magnified Iesus Christ for the recouerie of their health and healing To the prayer made by the priest for the remedie of the soules departed Answere is made Amen which is as much to say Be it so as hath bene requested and our Lord vouchsafe to giue them euerlastinge repose as he hath promised them in Abrahams bosome Of the Gospel of S. Iohn This gospell all Christian people haue euermore held in wonderfull reuerence for it hath bene accustomed to be reade vnto them not onlie in the end of the Masse but also after the sicke hath receaued the B. Sacrament and the Extreme vnction when children are Baptised and when women are churched the which gospell the very Panims them selues haue much admired for as S. Aug. testifieth a certaine philosopher Platonick haueing read the same was in so great admiration therof that he said it was worthie to be written in letters of gould and to be placed by Christians in all their Churches in the most eminent places Finallie the prayses of this gospell can neuer be sufficientlie expressed and especiallie where it is sayd Et verbum caro factum est habitauit in nobis For reuerence whereof as we daylie see the priest falleth downe on his knees at the pronunciation of the sayd wordes I will brieflie recite certaine examples concerning the efficacie of the same In Aquitania there were two posessed of the diuel both beggars and the one perceauing that more was giuen to his fellow then to him he said in secret to a priest If thou wilt doe what I shall tell thee to wit that thou wilt reade in my fellowes eare the gospel In principio erat verbum but yet so as I heare not the same knowe for certaine the diuel shall be driuen out of him But the priest vnderstanding the craft of the diuel pronounced the said gospel out a lowde And when he said Et verbum caro factum est c. presentlie the euil spirits flew from them and both were disposessed and deliuered of the diuel It is also declared that the diuel him self said vnto a certaine holie man that there was a certaine worde of the gospell verie dreadfull to the diuels Who asking what that word was the diuel would not tell When the holie man had recited diuers authorities the diuel answered to euery one that it was not that At the last being asked if it were that Verbum caro factum est He answered not but with fearfull cryinge foorthwith vanished For conclusion gentle Reader I wil close vp this discourse with the wordes of a godlie writer and not with myne owne saying Let no man suppose hauing heard this expositiō that this Sacrifice is sufficientlie explicated lest perhaps in extollinge the worke of man he doe extenuate so diuine a Sacrament For in this diuine office there are so many mysteries inuolued that no man vnles diuinelie inspired is able or sufficient to explicate the same I therfore herein haue done diligentlie what I could not sufficientlie what I would The onlie recompense which for this labour I looke for from men is that they would vouchasafe before the mercifull iudge who best knowes with what intention of hart I wrote this treatise to shed foorth their deuout prayers vnto him for my sinnes Beseeching him that if it profit not many yet it may profit some or at the least me alone though neuer so litle Make this petition for me and I am paid for my paynes FINIS THE ERRATA pag. 15. Faancis reade Francis pag. 17. perfome reade performe pag. 19. consider reade to consider pag. 29. represent reade representeth pag. 52. coming reade coming from pag. 71. and in the new law reade on the Altar pag. 80. Confiteor reade Confitebor pag. 102. not a cold prayer which read not a cold prayer but a prayer which pag. 114. is to signifie reade it is to signifie pag. 169. bitter reade better pag. 250. refer these fiue reade refer four of these fiue pag. 310. was sufficient reade was not sufficient pag. 333. that saith reade saith that