as to the wine and to the consecration as wel of the one as of the other Next they may also be vnderstood two maner of wayes First thus So often as you shall eate this bread and drinke this Chalice doe it in the remembrance of my death and passion and this belongeth more generallie to all Secondlie as thus So often as you shall consecrate this bread and this wine according to this my institution doe it in the remembrance of me and this appertayneth particulatlie to priestes And wel is it said in the remembrance of me For this trulie was one cause of the institution of this most holie Sacrifice in the Church militant that it should be a signe representation and remembrance of that high and excellent Sacrifice which Christ offered vp vpon the Crosse Againe In remembrance of me For this last remembrance of him selfe our Lord left and recommended vnto vs. Euen as some one going into a far countrie should leaue some singuler pledge or token of his loue to him whom he loued that as often as he should see the same he should remember his frendship and kindnes because if he loued him perfectlie he can not behould it without verie great motion or affection of mind Vnde memores Domine MIndfull as if he said this we doe according to thy commandement After the example of Elias who praying that God would approue his sacrifice Heate me saith he o Lord because I haue done all these thinges according to thy commandement Mindfull because our Lord him selfe commanded that we should doe this in memorie of him therfore three thinges the Church proposeth in the wordes following to be remembred his blessed Passion his Resurrection and his Ascension Nos serui tui To wit we priestes who according to the degrees receaued of cleargie doe serue thee in the oblation of this sacrifice and doe celebrate the same after thy example and in the memorie of thee For the people performe that onlie in minde which the Priest both performeth in minde and an also inexternall and peculiar maner Sed plebs tua sancta The people also are said to be mindfull because Christ died not onlie for the Priestes but also for the people and ordayned this Sacrament for the comfort as well of the one as of the other and therfore as well the one ought to be mindfull of him as the other And this people is said to be holie because hauing receaued baptisme and Gods holie grace they are therby trulie sanctified how far soeuer they be dispersed being firmelie lincked together in the vnitie of the same Church Eiusdem Christi Filij tui Domeni nostri tam beatae passionis And very rightlie is the passion of our Lord and redeemer Iesus called blessed because by it we are deliuered from all curse and malediction and by it we receiue all blisse benediction Nec non ab inferis Resurectionem Iansonius in his exposition vpon this place hath very well noted that because in the wordes aforegoing mention is made of our Sauiours passion that saith Christ will not haue the later part of his mortall life to he seene but when he passeth that is he will not haue his death to be commemorated vnles we also beleeue in his resurrection Sed in caelos gloriosae Ascensionis The holie Doctors who haue expounded the Misteries of the Masse doe bring sundrie reasons why in making remembrance of our Lord we principallie doe mention his Passion his Resurrection and his Ascension And some say that this is done because by these three meanes principallie he hath wrought and accomplished our Redemption For he died say they to deliuer vs from death He rose again to raise vs to life And he ascended into heauen to glorifie vs euerlastinglie His passion exciteth our Charitie his Resurrection strenghtneth our Faith and his Ascension reioyceth our Hope By his Passion he hath blotted out our sinnes by his Resurrection he hath spoyled hell And by his Ascension he hath shewed vnto vs the way to heauen Offerimus praeclarae maiestati tuae That is to God the Father for often in the Scripture by the titles of omnipotencie glorie maiestie and the like the person of the Father is vnderstood as Heb. 1. and in sundrie other places De tuis donis ac datis The bodie and blood of Christ are offeringes prepared by God for vs yea true offeringes but placed in heauen Offeringes when they are made to God guiftes when they are giuen in earthe to men Yet both here and there trulie the same Hostiam First some explicating this word Host say that it is deriued ab Ostio in English a doore because in the ould law the Hostes were immolated in the porch or entrie of the temple The Christians doe giue it the same denomination because that Iesus Christ Sacramentallie immolated at the Aultar hath opened vnto them the gates of heauen shut thorough the preuarication of Adam Whence the Church at the Eleuation of the Host singeth this verse O salutaris Hostia qui caeli pandis ostium Bella premunt hostilia darobur fer auxilium The Paynims and Gentils haue deriued this terme ab Hoste in English an Enimie because being to make warre against their enimies they did first sacrifice to the end that they might ouer come And after happie successe they ordayned other sacrifices which they called victimes leading their enemies bound euen to the Aultar Wherupon Ouid composed the disticque following Hostia quae cecidit dextra victrice vocatur Hostibus a victis victima nomen habet And Christ Iesus being to fight against the enimie of mankind offered vp his body and blood in an Host wherby he hath deliuered vs out of the bondage and seruitude of the diuel ✠Puram Next this host is called Pure because it is the fountaine of all puritie cleansing vs from all pollution by the force of his vertu contrarie to those of the old Testament which did not cleanse but onlie bodilie foulenes Hostiam ✠sanctam It is also called Holie because it contayneth Iesus Christ the holie of holies and the onlie fountaine of all holynes from whom the graces of the holie Ghost poure downe vpon the faithfull in vnspeakable aboundance Hostiam ✠immaculatam Conceiued and borne without all sinne and liued in this world without all sinne and therfore immaculat Conceiued of a virgin with out the helpe of a man and therfore immaculate Onlie by power diuine and therfore immaculate Panem ✠sanctum Where this holie Host is named Bread not that the substance of bread now any more remayneth after Consecration but because it is instituted or ordayned vnder the same species Adde that in holie Scripture the creatures are called earth and ashes because they are formed of such matter Simon was surnamed leprouse of that which he had bin and was no more c. And this bread is rightlie called sanctum holie because it trulie sanctifieth the receauers Vitae aeternae
of iudgment and all that we are able we will performe and doe for thee Vt in omnibus To wit which ether in the behalfe of the glorie of thy most blessed name or of the saluation of our own soules is on our part to be beleeued desired or to be accomplished Protectionis tuae muniamur auxilio In faithfullie beleeuing clearelie vnderstanding hartelie desireing and readilie accomplishing in all thinges thy good will and holie pleasure and thereby may be protected against the machinations of all our enimies visible and inuisible Per eumdem Christum Dominum nostrum Amen The aforsaid prayer concludeth like as all others thorough Iesus Christ our Lord. Which conclusion plainlie declareth that in the veneration of the blessed Saints we doe not so much worship the Saints as our Lord in the Saints For whilst in them we praise and magnifie the wonderfull giftes and goodnes of God what else doe we but magnifie God him selfe who as the Apostle saith worketh all thinges in all To conclude this part of the holie Canon as some graue authors affirme was vndoutedly composed by the instinct and ordonance of God him selfe In confirmation wherof they report that some Fathers out of a singular deuotion which they boare to some other Saints added their names to the holy Canon and remoued the names of some of these alreadie added But the day being passed on the morrowe they found those blotted out the former written againe in letters of gould Of the priests spreading his handes ouer the Chalice At this part of the Canon next ensuing the priest lifteth vp both his handes from the Aultar and spreadeth or extendeth them ouer the Chalice to signifie that now at this present he ought to lay away frō him all temporall cares and to haue his minde wholie fixt and attent to his sacrifice All the people therfore behoulding this ceremonie ought spirituallie to imitate his example Hanc igitur oblationem FIRST he saith Therfore to demonstrate that this part of the Canon is the conclusion of that which went before as if he should say Therfore because there is no place to offer the sacrifice of vnitie out of the vnitie of the Catholique Church we communicating with the memorie of the Saints and in communion with them offering vp this sacrifice vnto thee doe beseeche thee that by their intercession thou wouldest accept and receiue this sacrifice at our handes Seruitutis nostrae Out of which wordes it is manifestlie to be gathered that neuer in the law of the gospel was it permitted to all men a like to offer sacrifice but onlie to such as were priests ordayned and consecrated by the imposition of the handes of an Apostolicall Bishop These termes therfore are to be vnderstood of the cleargie which in all humble seruice obedience and subiection haue this peculiar charge committed vnto them Sed cunctae familiae tuae But because the priest is the publique officer and that all the prayers and oblations which he offereth are for the Church vniuersall whereof he is an officer therfore he adioyneth as also of all thy familie Wherfore as the former wordes concerne the cleargie so these latter comprehēd all the laytie which are also a part of the great familie of almigatie God Quesumus Domine vt placatus accipias Here the priest requireth that God appeased by the prayers of the Saints would accept this oblation not of the part of the Sacrifice it selfe which can no way displease God because it contayneth his onlie Sonne of whom him selfe hath testified saying This is my beloued Sonne in whom I am well pleased but of the part of the Sacrificer In which respect somtimes it is reiected by reason of his indeuotion or prophanation like as the sacrifices of the ancient law vnduelie offered Diesque nostros in tua pace disponas In which wordes may be vnderstood three sortes of peace which we demaund of almightie God Peace in our soules Peace in our bodies And peace in our wordlie goodes or substance The peace of our soules is disturbed by euil thoughtes desires and disordinate appetites The peace of our bodies by sundrie sortes of diseases and corporall indispositions The peace of our goodes by warres famins sterilitie drinesse and such like calamities who then may giue vs these three sortes of peace but onlie he who hath command and power ouer our soules ouer our bodies and ouer our goodes and can deliuer vs from all euils of minde from all diseases of bodie and from all misfortune of our temporall substance And aptlie in this place is added the woord Tua Thy. For as Odo saith there are two sortes of peace There is the peace of the world and there is the peace of God The peace of the world is vnprofitable but the peace of God is both wholsome and delectable Atque ab eterna damnatione nos eripi He which prayeth to be deliuered from euerlasting damnation without dout prayeth also to be preserued from the sinne which deserueth damnation For in vaine doth he praye to be deliuered from eternall deathe who chooseth to abide in deadly sinne Et in electorum tuorum iubeas grege numerari The flock of the elect is double The one the good Pastor hath vpon his proper shoulders brought already into the fould The other is as yet preserued kept in the pastures Those in the fould are the secure triumphāt Those in the pastures are the doutfull militant We therfore now pray that thorough the grace of the Holie Ghost we may be made of the number of the elect and be placed in heauen in the societie and companie of the blessed These three petitions before recited were added by S. Gregorie which are verie short but verie sweet For what can be more short or what can be more sweet then that which is contained in these three petitions For to dispose our dayes in peace For deliuerie frō euerlasting damnation And for the obtaining of euerlastinge saluation Out of these wordes therfore many notable thinges may be collected First that God is soueraigne Lord of all thinges both temporall and eternall both of earth hell and heauen Of the earth saying Dispose our dayes in peace Of hell saying Deliuer vs from euerlasting damnation Of heauen saying And place vs among the number of thyne elect For if God were not soueraigne Lord of the earth how could he giue vs peace in our dayes and in all our temporall goodes and substance And if he had not all power ouer hell how could he deliuer vs frō euerlasting damnation And if he were not Lord of heauen how could he place vs amongst his elect in perpetuall felicitie and saluation Againe these wordes may be expounded in another sense Dispose our dayes in peace To wit thorough him which for vs was betrayd into the handes of those that hated peace Deliuer vs from euerlasting damnation To wit through him who for vs was condemned to a temporall death And place vs amongst the
are called Debita Dettes because they make vs debtors of paine which must of necessitie be paid ether in this life or in the other Againe sinnes or trespasses are called dettes for that sinne being the wealth and substance of the diuel a mā which committeth sinne is made a dettor to the diuel euen as he is made a dettor which vseth or houldeth an other mans monie Sicut nos dimittimus debitoribus nostris In this request we aske to be forgiuen vpon condition to wit as we forgiue others he therfore that asketh to be forgiuen doth not himselfe forgiue requireth of God not to be forgiuen By reason whereof who soeuer is in hatred or malice is more hurt then holpen by this prayer vnles at the verie same present he haue a purpose to forgiue Et ne nos inducas in tentationem After we haue required forgiuenes of sinnes past we demand to be preserued from those which we may commit for the time to come which we call by the name of temptation Concerning which we craue of almightie God not that we may not be led to temptation but that we may not be led into it that is suffered to fall into it Sed libera nos à malo Vpon these last wordes Cardinall Bellarim hath verie learnedlie noted that our Lord with great wisdome teacheth vs to demaund to be deliuered from all euil commeth not to particulars as to pouertie sicknes the like For that oftentimes it seemeth that a thinge is good for vs which God seeth is euil for vs and contrariwise euel for vs which he seeth to be good for vs. And that therfore according to the instruction of our Lord we demaund that he vouchsafe to deliuer vs from all that which he seeth and knoweth to be euil for vs be it prosperitie or aduersitie well or woe The Fathers of the Greeke Church commonlie vnderstand by the name of Euil the diuel as S. Chrisostom Cyrillus Euthymius S. Germanus Tertulianus and others Yea and some great Saintes of God neuer would call the diuel by any other name As amongst others S. Catharin of Sienna Amen After the answere of the asistants the Priest saith Amen which importeth a great confidence that God wil giue them their demand euen as if hauing obtained he sent thē that by the Priests meanes which they desiered Of the Priests resuming the Patin By the roundnes of the Paten as before we said is signfied charitie And the hiding and couering thereof duringe the Sacrifice wherein the misteries of the death and passion of our Sauiour are represented signifieth the flight of the Apostles who at the first through the great affection charitie which they bore to their Lord and maister promised to dye at his feete rather then they would euer forsake him yet as soone as he was in the handes of his enimies they all forsooke him and hid them selues Libera nos quaesumus Domine ab omnibus malis praeteritis praesentibus futuris The priest in resuming the Patin as aforesaid repeateth the prayer made by the asistāts at the conclusion of our Lordes prayer Which is nether in vaine nor superfluous because it explicateth the same more particularlie Wherfore here there are named three sortes of euils from the which we haue great neede to pray to be deliuered to wit from all euils past present and to come tempestes souddaine and vnprouided deathes c. All which because they are punishments due to our sinnes we here pray to be deliuered from them Et intercedente beata The Virgin Marie first is here called Blessed for so the woman in the gospel witnessed of hir saying Blessed is the wombe that bare thee and the pappes that gaue thee suck Or blessed to wit in the generations both of heauen and earth Of heauen to whom she bare their restorer Of earth to whom she brought foorth their redeemer Et gloriosa Next she is said to be glorious because she is the seate of the kinge of glorie of whom he taking flesh sate in hir as in his seate Or glorious because she dwelleth on high where she sitteth gloriouslie on the righte hand of hir Sonne Or glorious because she is most gloriouslie assumpted both in soule and bodie and highlie exalted far aboue all human and Angelicall vertues Semper Virgine Alwayes to wit before hir deliuerie in hir deliuerie and after hir deliuerie A virgin in body in minde in profession in obseruation Dei Genetrice Maria. This blessed and glorious virgin is sayd to be mother of the Sonne of God wherupon it followeth that she hath one Sonne common with God O wonderfull mysterie he hath not a Sonne wherof Marie is not mother she hath not a Sonne wherof God is not the Father Cum beatis Apostolis tuis Petro. S. Peter is next named because commandement was giuen to the holy womē by the Angell to carrie the good tidinges of our Lordes resurrection which the priest by by goeth about to represent vnto vs to the Disciples and in especiall to S. Peter Hauing neede of particular consolatiē because lately before he had denied his master and had now bitterly wept done austere pennance for the same Paulo Andrea After our Lady and S. Peter S. Paul and S Andrew are next named for some speciall perogatiues Gabriel Biel saith that to obtaine the gift of peace these four albeit recited before are here introduced againe because these aboue others were most configurat to the passiō of Christ in vertu wherof peace is giuen vnto vs. Et omnibus Sanctis By which wordes the intercession of other Saintes is not ommitted but in the commemoration of these few and those the most eminent the suffrages of all are required For so are all vnited to God and so doe all desire one thinge that in one all are in some sort included and in one all are neglected VVhy the priest signeth him selfe with the Paten That the Priest signeth him selfe with the Paten it is done to signifie that the cheife of the priestes and pharises signed and sealed the stone of the sepulcher setting soldiears and watchmen to keepe the same Da propitius pacem Hauing prayed for our deliuerance from euils next we craue for perfect peace to wit in the remission of sinne perfect peace in the tranquillitie of conscience and perfect peace in amitie with our neighbour because this perfect peace is the holy and sacred band of of all human societie In diebus nostris To wit in the time of this life according as Titelmanus expoundeth the same And this we craue after the example of king Ezechias that we may liue in the feare of God obseruation of his holy commandementes without seeing the opressions and incomodities which the vncertaine change of worldlie thinges may vnexpectedly bringe vpon vs. Vt ope misericordiae tuae adiuti That our petitions which we offer and present to almightie God may take the better effect it is most necessarie that we
before all worldes of his owne true and naturall substance Omnipotens Omnipotent This Father is said to be omnipotent to the end that with all reuerence we may honor his maiestie whereof his omnipotencie is the chiefe and soueraigne attribute wherby he doth and worketh whatsoeuer he will and is meete and decent for him to doe Gen. 17. Psl 113. Domine Fili. Lord the Sonne Vpon the confession of this article is laide the foundation of our Christian fayth and saluation for as S. Iohn saith Whosoeuer shall confesse that Iesus is the Sonne of God God abideth in him and he in God 1. Iohn 4.15 And S. Peter for this confession that Christ was the Sonne of God was by our Sauiours owne mouth pronounced blessed Mat. 16. Vnigenite Onlie begotten He is sayd to be the onlie begotten of God the Father for that he onlie is engendred eternallie of the Father and of the selfe same nature substance wisdome and almightie power that the Father is Iesu Christe Iesu Christ These two names were impoed vpon our blessed Sauiour not by chance but by diuine ordinance to expresse the two natures contayned in him to wit diuine and human For the name Iesus signifying a Sauiour hath relation to his diuinitie and the name Christ signifying anointed is to be referred to his humanitie Marc. 2. Psl 44. Domine Deus Lord God As before the Father was called Lord God so now the Sonne is likewise called Lord God and this iustlie First as well by right of creation as of redemption Secondlie because all lordship and power was absolutlie giuen him by his Father in particular at the day of his resurrection Since which time he hath alwayes had vs vnder his dominion as his peculiar inheritance bought and purchased with his pretious blood Agnus Dei. Lambe of God This Lord and almightie God is here called by the name of a Lambe to expresse more plainlie vnto vs his humanitie in the which he was led to the slaughter as an innocent Lambe and in the same was sacrificed for the sinnes of all the world Esay 53. Filius Patris Sonne of the Father And here againe we attribut vnto him a new this title of Sonne of the Father to expresse his diuinitie which allway remayned vnited to his humanity euen in his passion and death it self Qui tollis peccata mundi VVho takest away the sinnes of the world For the more manifest explication of his diuine nature as wel as of his human it is here sayed who takest away the sinnes of the world for this power being onlie proper to God him selfe is neuertheles attributed to our Sauiour Christ to declare his diuinitie and godhead therby Marc. 2. Miserere nobis Haue mercie on vs. Because he is God and hath the selfe same power with his heauenlie Father we humblie beseech him to haue mercie on vs he being he who is called the God of mercie and who houldeth his louing armes alwayes open to receue all such as flye vnto him Qui tollis peccata mundi suscipe deprecationem nostram VVho takest away the sinnes of the world receiue our prayer These wordes are twice repeated by the priest vpon the vndouted hope of his goodnes and mercie aforesaid And in particular he humblie beseecheth him to receiue his prayers with those of the asistants that he may the better consecrate and offer this dreadfull sacrifice Qui sedes ad dextram patris VVho sittest at the right hand of the Father By which wordes is euidentlie expressed both his power and his maiestie which is far exalted aboue all Highnes Vertues Throanes Dominations Powers Principallities Cherubins Seraphins and in which he shall iudge both men and Angels Colos 1. Heb. 1. Miserere nobis Haue mercie on vs. Here anew we beseech him of mercie and pardon for our offences to the end that we may be comforted of him at our deathes and withall auoide the rigour of his dreadfull iudgments after the time of our departure Quoniam tu solus sanctus Because thou onlie art holie He is called onlie holie for that this holines wherof we speake is from all eternitie absolute proper and essentiall in him which holines nether Angells nor men can haue of them selues but onlie by grace like as the ayre and the water doe borrowe their brightnes and clearnes from the sunne which onlie of it selfe is cleare and bright Tu solus Dominus Thou onlie art Lord. And iustlie doe we affirme him to be onlie Lord because he onlie created vs he onlie redeemed vs he onlie sanctifieth vs and he onlie will glorifie vs. Againe he onlie is Lorde because he onlie was mediator in that noble work of our saluation For albeit there be more mediators of intercession yet as sayeth S. Aug. there is but one of redemption Tu solus altissimus Thou onlie art highest And he is not onlie called Lord but also highest yea euen in his humanitie because he hath lifted vp mans nature to the highest degree of honor that can be desired And this we ought firmlie to beleeue and in beleeuing to honor Iesu Christe Iesu Christ And here note that albeit this name of Iesus was first manifested to vs by an Angel yet it was long before imposed by God him selfe from all eternitie and therfore is called Nomen super omne nomen Act. 4. A name aboue all names because of the giuer and imposer of the same And therfore sayeth Origen it was brought from heauen and named by an Angel because it was not decent that it should first be named by men nor by them be first brought into the world but of some more excellent and noble nature Cum sancto Spiritu With the holie Spirit This holie Spirit is the third parson equall in all perfections with the Father and the Sonne This holie Spirit is he of whom the prophet Dauid spake when he prayed saying Take not thy holie Spirit from me Psl 50. This holie Spirit is he by whose operation was wrought the wonderfull mysterie of the Incarnation in the sacred wombe of the virgin Marie Luc. 1. Finallie this holie Spirit is he without whose diuine inspiration we can doe nothing worthie of eternall life In gloria Dei Patris In the glorie of God the Father These wordes the church hath prudentlie adioyned to the two last clauses and sentences of this sacred hymne to take away a dout which otherwise might be moued vpon the wordes aforegoing in which our Sauiour is sayed to be onlie Lord onlie holie and onlie highest and therfore to shew that the Father and the holie Ghost are not excluded there is added with the holie Ghost in the glorie of God the Father Amen 1. This word Amen is an Hebrew word wherewith the people make answer at euerie prayer and benediction of the priest and is as much to say as verelie faithfullie or so be it See Rabanus de institutione cler l. 1. c. 33. 2. Nether is it the custome of the Greekes or Latins to
Patri Consubstantiall to the Father To prooue more cleerlie that the Sonne of God was nothing inferior to the Father this holie councell deuised against those Hereticks this word Consubstantiall to prooue and confirme his coequalitie with the Father This also was most cleerlie pronounced out of the mouth of our Sauiour him self vnto the Iewes assuring them that he who saw him saw the Father also Iohn 10. Per quem omnia facta sunt By whome all things are made Also some enimies there were who sayed that the Father was the maker of all thinges and not the Sonne But contrarie to this the Church defended that by the Sonne also all thinges were made not that the Father did ayde him as an extrinsecall instrument to their production but as S. Iohn sayth Io 1. That without him nothing was made noe not the world nor heauens them selues Qui propter nos homines Who for vs men In these wordes the Church proposeth vnto vs the humane nature which the Sonne of God tooke vpon him for our saluation wherof he was so desirous and so carefull that he expreslie descended from heauen into earth to seeke out the strayd wandering sheepe Luc the 19. and by his bloud to reconcile him to his Father What other occasion had he so to doe Take away the woundes saith S. Aug. and what necessitie is there of a Surgean Et propter nostram salutem And for our saluation This also was added by the Church for asmuch as some there were who affirmed that Christ became man not onelie to saue man but also to saue the Diuell and all those Angells who fell from heauen with him by plaine Apostacye For remedie and redresse of which error the Church added these wordes VVho for vs men and for our saluation Descendit de caelis Descended from heauen The better to expresse the beneuolence of our blessed Sauiour towards mankind it is sayed that he descended from heauen not that he abandoned the heauens or that he had neuer bene in earth seeing that by his deuine essence he filleth replenisheth both the one and the other is in all places but for that by taking human nature he was there by a new and miraculous manner of being to wit by hipostaticall vnion and coniunction of the diuinitie with the humanitie in one person after which maner he had neuer bene in earth before Et incarnatus est And was incarnate In which wordes the meanes of his descending is declared to wit by his incarnation Who will not admire saieth Pope Clement the sixt that the same person remayned God as he was from all eternitie and became man which he neuer was he came to be borne in earth whom the Angells adore in heauen cap. 6. de poen remis in extra commnib De Spiritu sancto Of the holie Ghost This article doth confirme vs in the beleefe of the miraculous and supernaturall operation of the holie Ghost by whose vertue was disposed the matter wherof the pretious bodie of Iesus-Christ was organized and formed to witt of the most pure bloud of the chast and holie Virgin his mother S. Marie Luc. 1. Ex Maria. Of Marye Some Heretickes there were who sayed that Christ brought with him a body from heauen and that he tooke not his body of our Blessed Ladye which is refuted by these wordes saying Of Marye Octauius who in his time ruled all the world and therefore of the Romans was reputed as a God did consulte with a prophetesse to know if in all the world there was to be borne a greater then he and in the same day wherin Christ was borne of the virgin Marie in Iudea Sybilla saw a golden circle neere the sunne in which circle a fayre virgin did sitt hauing a most beautifull child in her lapp which she shewed to octauius Caesar and did declare vnto him that at that verye tyme a more mighty king was borne thē he Virgine A Virgin Not onelie Mary but of Mary a Virgin wherein we acknowledg her perpetuall virginitie to haue bin no more hurt by his conception then it was by his natiuitie her chast womb being miraculouslye contergarded with fecunditye in such sort that shee amongst all others obteyneth the title of mother and Virgin which neuer was nor euer shall be graūted to any womā but to her self Et homo factus est And was made man Agayne some Heretickes mantayned that Christ had no soule but that his Godhead was vnited to his bodye in steed of a soule and so they inferred that Christ was not man bycause man is composed of a bodye and soule To refute which error the Creed of the Masse sayeth and was made man For both these opinions are of like danger to beleeue Christ to haue bin only God and not man or to haue beene onlie man and not God Of the genuflexion of the Priest at the reciting these wordes These wordes of the Creede are in effect the same which are reade in that diuine gospell of S. Iohn viz. Et verbum caro factum est And the word was made flesh Wordes trulie full of great maiestie and reuerence and therefore both the priest and the people at the pronunciation of them doe humblie bow downe and incline to the grounde in signe of thankes giuing for soe excellent a benefitt It is recounted of a certayne person who hearing these wordes recited and making no reuerence thereat the diuell gaue him a box on the eare saying If it were reade the worde was made diuell all we diuells wold neuer haue omitted to haue bowed our knees at the pronunciation of these wordes Ludol cap. 18. part 1. Crucifixus etiam Crucified also After his miraculous supernaturall and incomprehensible incarnation mention is made of his deathe and passion with the time maner and order of the same Wherfore euen as our first parents did grieueouslie offend by the wood in eatinge of the fruit of the forbidden tree euen so would our B. Sauiour satisfie by the Crosse vpon the wood whereof he hath borne our sinnes in his owne body and hath restored vs life by the same meanes by which death entred into all the worlde Pro nobis For vs. This punishment of the Crosse was alwayes reputed for a death the most ignominious and infamous that could be deuised as is testified in Deut. 12. And hereon was Iesus Christ fastned for our sinnes O profound wisdome of God how much more easie is it to admire such mysteries then any way to explicate or vtter them with wordes Sub Pontio Pilato Vnder Ponttus Pilat This Pilat beinge gouernour of Iudea vnder the Emperour Tyberius and hauing sundrie times declared Iesus Christ to be innocent of the false accusations which were imposed vpō him by the wicked Iewes yet in the end did abandon him for feare to incurre the disgrace of Ceasar But within a while after this ambitious officer hauinge for his owne aduancement and to the oppression of the innocent partie peruerted
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
number of thyne elect or blessed To wit thorough him who for our sakes was numbred amongst the wicked Per Christum Dominum nostrum Amen This prayer is concluded through Christ our Lord to the which saith Albertus none doe answere Amen but only the Priest the B. Angells who are present in this ministerie Quam oblationem tu Deus HERE begineth the principall part of all the holie Canō which is the Cōsecratiō where the priest insisteth and beseecheth almightie God that the creatures of bread and wine requisite to the confection of the holie Eucharist may be sanctified and blessed yea changed and conuerted into the pretious body blood of our Sauiour Iesus This part of the Canon is cited by S. Ambrose aboue 1200. yeares agone l. 4 de Sacram. cap. 5. In omnibus quesumus Which wordes In omnibus in all may be diuerslie vnderstood and first thus In all to wit thou ô God being in all creatures and natures without definition in all places without circumscription and in all times without alteration blesse we beseeche thee this oblation Or In all to wit make this obla-blessed in all wayes in all maners and in all circumstances Or In all that is to say vouchsafe to make it blessed aboue all hostes by transferring it into that Host which is blessed aboue all Hostes Or In all to wit blessed in all degrees both cleargie and laytie both in the priest and the people Or In all to wit in all our vnderstandinges in all our powers in all our thoughtes and in all our intentions Bene ✠dictam The priest in this word prayeth that the oblation made in the begning of giftes not blessed God would make blessed to wit by that misticall benedictiō wher with of bread it may be changed into the bodie of Christ the cause of all benediction Or blessed to wit with glorie that it may be made glorious blessed with imortallitie that it may be made immortall Blessed with incorruption that it may be made incorruptible Blessed with diuinitie that it may be deified Adsrip ✠tam. Not finite And in this sence he craueth that his oblation which before Consecratiō is circumscriptible and finite God would make incircumscriptible and infinit For as much as in this most holie Sacrament Christ is incircumscriptiblie as the diuines doe teache and the Catholique Church doth hould Ra ✠tam. We call that ratified which we account for certaine fix and firme Let it therfore be made firme or ratified that is let it not remayne instable and subiect to be altered or changed by corruption Ratio ✠nabilem The blood of Bulbcks and of Calues being vnreasonable creatures was sufficient to purge man from sinne they being much inferior and lesser then man For a reasonable man therfore a reasonable host is requisit to wit Christ that we may offer a true man for men and that so for mans sake God may be propitious and mercifull vnto men Accepta ✠bilemque facere digneris That can not be but acceptable which hath receued the three former species of all sortes of benediction God can not hate God but because God is charitie God loueth God and the host which is God is acceptable to God Why then pray we that to be made acceptable which no way can displease Because though it is acceptable for it selfe yet we may displease in respect of our selues Others againe haue interpreted these wordes in another sence as thus That God would vouchsafe to make our oblation Benedictam blessed whereby all that participat thereof ar made blessed Adsriptam Writtten by the which we are written in the booke of eternall life Ratam Ratified by the which we are incorporated in the bowells of Christ Rationabilem reasonable not vnreasonable by the which we are made cleane from all vncleane and beastlie desires Acceptabilemque and acceptable wherby we who haue displeased him may be made acceptable vnto him in his onlie Sonne Vt nobis That to vs. That is to our health and profit Or to vs for whom he deliuered his bodie to death that he might giue vs the same body in foode to euerlasting life Againe aptlie sayeth he To vs that is to vs worshippers of the Catholike faith to vs communicating to vs worshiping the memorie of the Saints To vs excludeth Pagans Iewes Heretiques and all sorts of Infidels Corpus sanguis The wordes aforegoing were darke obscure and hard to vnderstand but now the gate is opened al is made manifest to wit that there be made to vs the bodie blood of Iesus Christ which onlie is an host in all and aboue all blessed adscript ratified reasonable and acceptable Fiat And worthelie in this place is the word Fiat added because now there is required the same almightie power in this conuersion which was in the incarnation of the almighty Word and in the creation of all the world For God said whē he was to create the world Fiat lux And our Ladie said to the Angell when Christ our Lord was to be incarnat Fiat mihi And the priest therfore in this place Fiat corpus Againe he saith Fiat by way of deprecation to denote that the priest by his owne naturall abilitie cannot worke that supernaturall conuersion And therfore he saith not in his owne person Facio I make but Fiat let be made to wit by the omnipotent power of almightie God Dilectissimi Filij tui Domini nostri Iesu Christi That of the substance of bread and wine which are offered vnto thee may be made by diuine and miraculous transubstantiation the body and blood of thy best beloued Sonne The substance of bread to be conuerted into his blessed body and the substance of wine into his pretious blood Of the fiues Crosses which are made at the prolation of the fiue wordes aforesaid and what the same doe signifie The 1. Reason You are here to vnderstand that there is no ceremonie in all the Catholique Church more proper to represent the mysteries of the death and passion of our Lord then is the signe of the holie Crosse Where it is further to be noted that commonlie the order and number of Crosses which are made vpon the Sacrifice doe represent the order and number of the mysteries of his blessed passion Wherfore if you consider how our Lord and Sauiour was sould for monie you shall see in this sale sundrie persons and sundrie practises You haue the Priestes Scribes and Pharises who were the buyers You haue Iudas who onlie was the seller And you haue our Lord who onlie was sould The three first Crosses therfore signifie the Priestes Scribes and Pharises who bought him The fourth Iudas who sould him And the fift our Lord who was sould by him The 2. Reason Againe some of our Doctors haue marked the very maner of making these Crosses and say that the first three are made together vpon the whole oblation to signifie that the Priestes Scribes and Pharises conspired altogether with one intention
liuing God naturall consubstantiall and coeternall Qui ex voluntate Patris Who by the will of the Father most liberal bountifull and most mercifull sending thee in the fulnes of time vnto vs for our redemption Cooperante spiritu Sancto The Holy Ghost cooperating who as he hath with thee and the Father one essence so both in will and worke is vnseperable and vndeuided Per mortem To wit the most bitter painfull and opprobrious death of the Crosse which thou patientlie induring didst thereby make thy selfe obedient to the will of thy Father Tuam Thyne to wit put in thyne owne power because thou hadst powre to lay downe thy life and power to take it againe Mundum viuificasti Hast giuen spirituall life to the worlde for thou art the true bread which camest downe from heauen to giue life to the world all the whole world for one onlie sinne being depriued of life Libera me Deliuer me offering this sacrifice as also all other faithful people for whom it is offred that we may be in perfect libertie from all sinne Per hoc sacrosanctum corpus sanguinem tuum Holie aboue all holies holy because it was made in the wombe of the most holie virgin by that high artificer the holie Ghost and holie because it was vnited to the holie word Ab omnibus iniquitatibus meis That is frō all my sinnes wherwith I haue defiled and polluted my soule made after the image of the holie Trinitie Et vniuersis malis To wit ether of body or soule present or future and to be endured ether in this life or in the life to come Et fac me And make me who of my selfe am not able to doe any good deede nor yet so much as to thinke any one good thought vnlesse I be assisted and enabled by thee Tuis semper inherere mandatis Allwayes that is to say that at no time I transgresse thy holy commandements Or alwayes that is that I obey and fulfill them al least offending in one I be made as the Appostle saith guiltie of all Et a te nunquam seperari permittas To wit nether in this worlde by sinne nether in the worlde to come by that horrible sentence to be pronounced against the reprobate Depart yee cursed into euerlasting fire Qui. Who by thy diuine essence Cum eodem Deo Patre Of whom all paternitie both in heauen and earth is denominated Et cum Spiritu Sancto The knot and bond of charitie both of the Father and the Sonne Viuis For as much as one is the life diuinity essēce of the Father the Sonne the holy Ghost Et regnas Both in heauen and in earth as absolute Lord ouer all the inhabitants both in the one and in the other Deus True naturall and vndeuided In secula seculorum Amen Infalliblie immutablie and eternallie without all end Amen Perceptio corporis tui The receiuing of thy bodie which verelie and trulie lyeth hid and veyled vnder this diuine and dreadfull Sacrament Domine Iesu Christe O Lord Iesu Christ O Lord who hast created me O Iesu who hast redeemed me O Christ who shalt iudge me Quod ego indignus Vnworthie for my manifould and sundrie sinnes committed Vnworthie for my great defect and want of feruour and deuotion Sumere praesumo Not confiding in myne owne iustice but in thy great benignitie mercie and bountie Which hast promised not to quench smoking flax nor to breake a sunder a brused reede Non mihi proueniat in iudicium condemnationem Which the Apostle threatneth vnto all those who approache vnworthely to the same because they discerne not our Lordes bodie to the end that none which are dead doe presume to take the meate of life Sed pro tua pietate By the which thorough thy onlie goodnes thou hast exalted me to the state of priesthood hitherto hast patientlie borne with my offences and mercifullie expected my repentance Profit mihi ad tutamentum mentis That so it preserue me for time to come that I neuer consent in minde to sinne not any way offend thy gratious presence within my soule Et corporis That nether by the way of my bodie or gates of my senses I euer admit death into my soule nor make the members of my body consecrated vnto thee weapons of sinne to procure the death of soule and bodie Et ad medelam percipiendam Qui viuis regnas c. To the receiuing of medecine to wit of thee who art the true phisitian both of soule and body and onlie canst cure the diseases both of the one and the other Panem coelestem accipiam Then hauing adored he riseth vp to take the healthsome Host saying I will receaue c. To wit I a poore pilgrime in this world will receaue the viaticum and food of this frayle life in the strenght whereof I will walke to the mount of God I sick will receaue the celestiall bread which fortifieth corroborateth the hart of man I hungrie and starued will receaue the bread which who so tasteth shall neuer hunger more I disqueited and anxious wil receaue the bread which establisheth the hart and calmeth the stormes of a troubled conscience I feeble and lame will receaue the bread being inuited of that great kinge vnto the supper whereunto all the feeble and lame were brought in I sinfull and vncleane will receaue the bread which onlie can make cleane that which was conceiued of vncleane seede and of stones can raise vp sonnes to Abraham The celestiall bread not made of the graine of the earth but of the virgins blood The celestiall bread which refresheth the Angells with beatitude The celestiall bread which descendeth from aboue to nourish the hartes of his poore ones aspiring and sighinge after the celestiall ioyes The celestiall bread which changeth the receauer though a sinner into a celestiall creature and a Saint Et nomen Domini inuocabo That is will inuoke or call the name of our Lord vpon my selfe and by the meanes of this celestiall bread will sup with Christ that he may shew mercie vnto me now inhabiting in heauen as he did vnto them that supped with him on earth Or I will call vpon the name of our Lord that he may call me a sinner vnto him place me amongst the number of his elect and for euer reconcile me vnto his Father What the Priest doth before receiuing of the host This done the Priest a litle inclininge his bodie and vniting all his cogitations as much as is possible doth deuoutlie recollect him selfe and directeth not only the corporall eies of his bodie to the outward species formes of the Sacrament but much more the inward eies of his faith to our Lord Iesus Christ trulie contayned vnder those visible formes whom with all reuerence feare deuotion charitie affection of mind and soule he is to receiue Domine The Priest therfore being readie to receiue and harbour with in his soule this sacred Host first sayth Domine