Ghost world without end Againe Per omnia secula seculorum that is thoroughout all ages of the world for seculum is taken for a time somewhat long and so is called seculum of this word sequor to follow because time followeth time Oremus The Priest hauing gotten as it were a good oportunitie hauing now before him the Lord and Maker both of heauen and earth and that according to his corporall presence he exhorteth all the people hartely to pray saying Oremus Let vs pray Praeceptis salutaribus moniti diuina institutione formati And therfore the Priest sayeth that it is by precept and deuine institution that wee are admonished to say this prayer because both our Lord instituted the same and also commanded his Apostles to vse the same saying Pray alwayes and be not weerie Againe Pray without intermission Which prayer Christ him selfe taught his Apostles to say in the holy sacrifice of the Masse as S. Hierom witnesseth Hier. li 3. contra Pelagianos Audemus dicere The reason why we here affirme that wee are bould to speake vnto the maiestie of God almighty is because that this self same prayer which we poure foorth before God the selfe same prayer proceeded out of the mouth of God so that in this prayer we recommend our selues vnto God with no other then the verie wordes of God For as S. Gregorie well saieth it were very vnmeete that vpon the holie Eucharist any prayer should be recited of the schollars composing and that ommited of the Masters making Pater I will here set downe for this first point a right worthie consideration of Leo Magnus sayinge Great my beloued is the gift of this sacrament and this gift exceedeth all giftes that God should call man his sonne and man name God his Father Hence also S. Aug. admonisheth the rich and noble of this world not to wax proude or contemne the poore ignoble because they pronounce and say that together to God our Father which they can neuer trulie say vnles they acknowledg them selues to be bretheren Noster As by the word Pater we vnderstand the grace of adoption so by the word noster we vnderstand brotherlie vnion For as S. Cyprian saith our Lord who is the master of peace and vnitie would not that when any one prayeth he should pray for him selfe onlie and say My Father nor giue me my dayly bread not forgiue me my trespasses nor leade me not into tēptation nor deliuer me frō euil but our Father giue vs our daylie bread forgiue vs our trespasses leade vs not in temptation and so of others Qui es in coelis 1. The priest in saying that God is in heauen doth not inclose or confine God with in heauē but endeuoreth to draw him which prayeth vp from earth to heauen 2. In affirming our Father to be in heauen we are put in minde that we are strangers here in earth and far from our proper countrie and home which is heauen Sanctificetur nomen tuum The name of God hath in it selfe no neede of sanctification but because here in earth it is not worthelie sanctified as it deserueth and that by many and euen almost hourlie it is most sinfullie prophaned by execrable blasphemies imprecations detestations cursinges swearinges forswearinges and the like therfore we pray that the same may be honored praysed exalted and sanctified of all in the world Adueniat regnum tuum The kingdome of God in which he doth raigne is the Church militant on earth and the Church triumphant in heauen Wherfore by thy kingdome come is vnderstood kingdome to kingdome the militant to the triumphant that these two may be vnited and made one kingdome This likewise doth reprehend all those persons who would prolōg this worldlie life whereas the iust do hartilie pray that that kingdome of God would speedelie come Fiat voluntas tua The will of God is taken two maner of wayes The one his will and decree as it is eternall The other the signes of his will which are temporall And these are fiue to wit precept prohibition permission counsail and operation these latter are not alwayes fulfilled for which cause we pray dayly that they may be fulfilled saing Fiat voluntas tua to wit in all thou commandest in all thou forbidest in all thou permittest in all thou counsellest in all thou workest Sicut in coelo in terra By heauen is vnderstood the heauenlie spirits to wit the Saints and Angels For the blessed Angells so soone as they conceiue the conception and minde of almightie God doe incontinentlie with inexplicable delight and readines transport them selues to accomplish the same And therfore we pray that the will of almightie God may be fulfilled Sicut in coelo in terra To wit as by Angels in heauen euen so by men in earth Panem Four sortes of bread are necessarie for vs. Three whilst we are pilgrimes in this life and the fourth in the life and world to come To wit Corporall Spirituall Sacramentall and Eternall Of the first it is written man liueth not by bread only Of the second My meat is to doe the will of him that sent me Of the third He that eateth this bread vnworthelie is guiltie of the body of our Lord. Of the fourth I am the bread of life which came downe from heauen Nostrum quotidianum Our not myne saith S Chrisostom because all whatsoeuer God giueth vs he giueeth not to vs alone but also to others by vs that of that which we haue receiued of God we also giue part therof vnto the poore Againe our bread to wit got by our true labours for all that which we eate vniustlie gotten or stolen is not ours but other mens bread Againe our bread to wit the spirituall foode of our soules as true Catholique doctrine Sacraments wholsome Ceremonies and the like not others that is the doctrin and ceremonies of Infidells or Heretiques And this our bread is called daylie because we daylie stand in neede thereof Da nobis This doth Christ teach vs that we doe not onlie pray that bread be giuen vs that we may haue to eate but as S Chrisostom saith that what we eate we may receiue from the hand of God For to haue to eate is common both to the good and to the bad but to acknowledg it from the hand of God is proper or belongeth only vnto the good Hodie This day to wit in this present life as S. Aug. expoundeth the same Which we ought to account but as one day it is so frayle and of so litle lasting Et dimitte nobis Three maner of wayes we offend and trespasse whereof we craue of God forgiuenes Against God Against our selues And against our neighbour Because we haue offended against God we say Et dimitte And because we haue offended against our selues we say nobis And because we haue likewise offended against our neighbour we say Sicut nos dimittimus debitoribus nostris Debita nostra Our trespasses
feast of Innocents to represent the sorrowfull mourning for the murther and barbarous crueltie of king Herod thinking in killing the infants to haue destroied and slaughtered our Lord and Sauiour VVhy in Septuagesima and Lent In Septuagesima likewise and vntill Easter this canticle is omitted because then is represented in the church the time of penance to wit this life wherein we can not participat of the ioyes of Angels but are to lament and deplore the miserable estare of our ruine and fall VVhy in the Masses for the dead Likewise it is ommitted in all Masses for the dead because as Almaricus fortunatus verie well noteth all canticles of ioy ought to cease in this office which is an office of teares and lamentations li. 3. de eccles offic cap. 44. VVhy this canticle was first composed and placed in the Masse This ioyfull Canticle wherein is set foorth the ample prayses of Iesus Christ the holie Fathers of the church first placed in the Masse to the end to refute and confound the wicked Arrians who had composed sundrie ballets and songes to diminishe the glorie of our blessed Sauiour For which cause the aforesaid Fathers by a holie zeale were incited to compose a contrarie canticle wherin should euidentlie be set foorth the honorable titles and excellencies of the same Sauiour by the which publiquelie in the Masse those Arrian heretiques might be confounded VVhy the Prieste standeth before the midst of the Altar in rehearcing this hymne THE priest in rehearcing this hymne standeth before the midst of the Altar to signifie thereby that Christ is the mediator betwixt God and man As also to declare that it was first pronounced in the honor of him who is as it were in the midst of the Trinitie Of the lifting vp of the handes of the priest to heauen Standing in the midst of the Altar together with the pronounciation of the wordes of this canticle he deuoutlie lifteth vp both his handes to heauen and then drawing them reuerentlie downe with cheerfull voice pursueth on the rest of this Angelicall hymne signifying hereby the ineffable ioy which came from aboue vnto men by the birth and natiuitie of our blessed Sauiour Thus much in generall And now to explicate the wordes them selues Gloria in excelsis Deo Glorie in the highest to God Beginning he sayeth Glorie to God Which first maketh against those Arriās who sought by all meanes to impaire and diminish the glorie of our Lord. And next he addeth in the highest that is to say in heauen because albeit the glorie of God doth clearlie shine in all places yet most especiallie in heauen where the dwelling of his Saints and Angels is Et in terra pax And in earth peace Before the birth of our Sauiour Christ there were three enmities The first was betweene God and man The second betwene Angels and man And the third betwene man and man But our peace being come who tooke away our sinne he reconciled man to God Angels to men and men among themselues And this caused the Angels ioyfullie to sing foorth promulgate this peace to all the world This peace the prophet likewise foretold saying that at this time mē should turne their swordes into plough-shares and their lances into sithes Esay 2. Because at this time all oppressions warres and inhuman cruelties should generallie cease thoroughout the world Hominibus bonae voluntatis To mē of good will Peace is proclaimed to mē yet not to all whosoeuer but onlie to those who be of good will that is to say to those who with good will receiue Christ but not to those who persecute Christ Whose superaboundant mercie neuertheles is such that he suffereth his sunne to shine and his rayne to fall both vpon the iust and iniust therby to prouoke them to repentance and amendment of life Mat. 5. Laudamus te VVe prayse thee Greatlie trulie ought we here to multiplie the praises of almightie God for that he hath done such maruelous thinges in the incarnation and natiuitie of his Sonne Iesus Christ who being by his diuinitie before the begining of the world was in the fulnes of time made man and was borne of a virgin aboue the order of nature to raise vs vp from the fall of Adam Gal. 4. Benedicimus te VVe blesse thee Albeit that God be the fountaine of all benediction yet we pray that his holie name may be blessed by vs and in vs singing melodiously his praises without forgetfulnes of his retributions Psal 102. And thus he that blesseth all his creatures is blessed of his creatures Adoramus te We adore thee In vtter detestation of all idolatrie we here adore our Lord Iesus Christ rendring vnto him all soueraigne honor seruice and homage and to declare hereby that vnto Idols we must not giue any honor or homage nor attribute vnto them anie title or proprietie belonging to God VVhy the Priest boweth at the word Adoramus And hence it is that in pronouncing these words he boweth him selfe with a certaine veneration towards the Altar for what else is the Altar but the admirable and dreadfull seate of the presence and maiestie of almightie God Glorificamus te We glorifie thee to wit for the greatnes of thy bountie of thy goodnes of thy benignitie of thy mercie of thy beautie of thy sweetnes of thy meeknes of thy liberallitie of thy noblenes and for all the other vnspeakable perfections which are inherent in thee Gratias agimus tibi We thank thee For it is not enough to praise and magnifie his goodnes but we must giue him thankes also for his benefits and in particular for this singular benifit of our Sauiours Natiuitie announced vnto vs by this euangelicall hymne Propter magnam gloriam tuam For thy great glorie First for the glorie that is in him whereof the creature ought as greatlie to reioyce as if the same were in him selfe Secondlie for the glorie which he hath reuealed vnto vs in his church militant And thirdlie for the glorie which he will reueale vnto vs in his church triumphanr Domine Deus Lord God First God the Father is here called vpon in tearmes common to all the blessed Trinitie and this to confirme vs in the beliefe of the vnitie of the diuine essence for the Father is Lord God the Sonne is Lord God and the holy Ghost is Lord God and yet nor three Lords nor three Gods but one onelie Lorde and one onlie God Rex celestis Heauenlie king He is called heauenlie king because at his simple and only word he created of nothing the highest heauen and doth gouerne it at his pleasure by his incomparable power and consequentlie all other thinges here in earth of what sort or condicion soeuer they be Deus Pater God the Father In this vnitie of essence and Trinitie of persons the Father is the first and is so called for that he who is the begining without begining hath ineffablie begotten the same his dearly beloued Sonne
the paines nominated in the holie decrees cap. rebaptizare de consec dist 4 to the end that none may thinke himselfe able to amend the worke of the holie Ghost Which also agreeth with natural reason it selfe according whereunto a man is borne but only once In remissionem peccatorum For the forgiuenes of sinnes Here ensueth the admirable effect of this most wholsome lotion wherin al sinne be it original or actual is pardoned quite extinct and abolished as if it had neuer at all bene committed how enormous and detestable soeuer it were together with the paines due to the same and there is also geuen vs and that in great abundance the infusion of diuine graces to render vs able to al indeuors and offices or Christian pietie Et expecto resurrectionem mortuorum And I expect the resurrection of the dead For the more assured establishment of our fayth there is here set before vs the resurrection of the dead without the which we were of all other creatures the most wretched and miserable and al our hope planted in Iesus Christ were vtterlie frustrate Wherfore this article doth reach vs to beleeue that the bodies of al both men and women which euer haue bene borne since the beginning of the world though they be rotten burnt eaten of wormes beasts or foules of the ayre yet shall be raysed againe at the day of iudgement and be truly reunited vnto their soules Et vitam venturi seculi And the life of the world to come This is the marke whervnto all the faithful ought to direct their designes and to prepose vnto them selues as the hyer and recompence of al their labours Without this no man can but iudge him self much more vnhappie and accursed then the bruit beasts Finally if we esteme so much and hould so deere this present life which is so ficle and so short that it may rather be called a death then a life in what estimation ought we to haue the life that is eternal voide of al miserie and replenished with all beatitude and perpetuall felicitie Of which ioy our Lord of his mercie make vs then pertakers what sorrowe soeuer we suffer in this world Amen Of the signe of the Crosse made at Vitam venturi seculi The signe of the holie Crosse is made at the wordes Et vitam venturi seculi Least hauing bene tould of the blisse of the Saintes and of the ioyes of the life euerlasting we should deceaue our selues by thinking to obtaine them without anie trauel whereas Christ him selfe did not enter into the kingdom of his glorie but by the ignominy of his Crosse For from the Church militant vnto the triumphant none can enter but by the Crosse as saith Ludolphus in vita Christi Amen For confirmation of that which is contayned in this present Simbole there is added for conclusion this woord Amen that is to say in veritie trulie certainlie or without doubt we beleeue that which is contayned in the precedent articles Of the kisse of the Altar After this bowing downe him selfe he kisseth the altar testyfiyng by this ceremonie that he willinglie submitteth him selfe vnder the Crosse of Christ and that from the bottom of his hart he imbraceth the same confessing with the Apostle that the miseries of this life and not worthie of the glorie which shal be hereafter reuealed vnto vs. Dominus vobiscum The Creed being ended the Priest turneth to the people saying Dominus vobiscum Praying that our Lord be with them that they may make their profit of that which was repeated and rehearsed in the aforesayd articles And the people answere Et cum spiritu tuo And with thy spirit To the end that being vnited together in the same faith and religion they may feele the effectes of their saluation Amalaricus sayeth that this salutation of the Priest to the people denoteth an entrance to an other office And Gabriel Biel sayth that the Priest now faluteth the assistants with Dominus vobiscum that God may be with them to receiue their oblations Oremus Hauing said Dominus vobiscum next he saith Let vs pray Because vnles our Lord be with vs we can not pray to our soules health And then he turneth him to the altar admonishing hereby that now especially euerie one should returne to him selfe and diligentlie search and discusse his conscience that so he may offer vp himselfe an acceptable sacrifice to Almightie God Of the Offertorie And of the condicions of the Host that is to be offered The 1. Reason FIrst the Offertorie taketh his name Ab offerendo Of offering because in this part of the Masse the people are wont to make their temporall offeringes at the Altar Which in a solemne Masse is most melodiouslie soung because as the Apostle saith Our Lord loueth a cheerefull giuer 2. Cor. 1. Because also it is conuenient that after the gospel there should follow faith in hart praise in mouth and fruit in worke as testifieth Innocentius tertius The 2. Reason Secondly it is called the Offertorie because at this time the priest doth take into his handes and maketh an oblation of the Holies that are to be consecrated As also because it is a most immediate preparation and disposition to the holie Canon Of the condicions of the Host As touching the conditions of the Host that is to be offered sundry notable thinges are signified therby 1. This bread is made of wheate because Christ compared him selfe vnto wheate saying Vnles the graine of wheate falling on the ground doe die it remaineth alone 2. It is made in the forme or maner of mony to signifie that it is the same peny or reward promised by our Lord in the gospel to the labourers in the vyneard Mat 20.9 3. It is rounde to put vs in minde that God is the Creator of all thinges both in heauen and earth Alpha and Omega without begining or ending By which also it denoteth vnto vs the diuinty of our B. Sauiour whereby he filleth the round worlde 4. It is white to represent vnto vs the most pure fleash of our Lord and Sauiour taken of the most holie perfect and most pure Virgin 5. It is thinne to signifie that both the Priest and the communicants ought to come fasting to receiue the same 6. It is made without leuain to signifie that our heartes ought to be made cleane frō all leuain of enuy malice 7. It must be whole not crackt or broken and that to signifie two sundrie mysteries The one that we ought to be allwayes in loue and charitie with our neighbours The other that we ought to liue in the vnitie of the Catholique Church and neuer to be sundred by scisme of herifie 8. In this Hoste is writtē the name and image of our prince and soueraigne to signifie that we ought to acknowledg our selues to be his people and the sheepe of his pasture as also that he hath made vs to his image and likenes Some likewise do forme therin the picture
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
redeemed out of the handes of the diuel Et in honorem beatae Mariae semper virginis And in the honor of blessed Marie alwayes a Virgin Wher the forsaid oblation is also made in commemoration of the Virgin Marie by whom the Sonne of almightie God vouchsafed to come vnto vs. The respect which is carried vnto hir is referred vnto the honor of God him selfe who hath aboundantly endwed hir with the plenitude of all singular graces and perfections Who is named before all others as being queene both of heauen and earth and as hauing the cheifest and most supereminent roome in both Churches next to her Sonne Et beati Ioannis Baptistae And of blessed Iohn Baptist Worthelie after the glorious virgin is next in order placed S. Iohn Baptist of whom our Sauiour him selfe gaue this testimonie Amen I say vnto you there hath not risen amongst the sonnes of women a greater then Iohn the Baptist. Mat. 11.11 Et sanctorum Apostolorum Petri Pauli And of the holie Apostles Peter and Paul Where note that it is an vsuall thinge in many of our prayers and inuocations alwayes to ioyne these two Saints together because they both in one citie both in one day both vnder one tyrant and both for one faith were gloriouslie martyred together Et istorum And of these Those are demonstrated ether with whose reliques the Altar is consecrated or whose feasts are celebrated And that right worthelie seeing as S. Ambrose saith we by a certaine pledge of their bodies doe especiallie clayme and challeng their protection S. Amb. de viduis Et omnium sanctorum And of all Saints This oblation is likewise made in the commemoration of all Saints who by their exemplar life haue greatlie edified the Church of God by shining in the world as most cleare lightes Let vs therfore blesse and honor our Lord in them who hath made them so honorable and would that their memories should with thanksgiuing be magnified after their deathes For they cause vs to feele the effect of their prayers in heauen and make almightie God to become propitious and fauorable vnto vs. Vt illis proficiat ad honorem That it may profit them to honor They which reioyce to finde somewhat in our prayers and ceremonies which may appeare to them to turne to our reproach doe say that in this sacrifice we giue diuine honor vnto the Saintes But this how far it is from the Churches meaning S. Aug doth witnes saying Who euer heard any priest standing at the Altar yea euen ouer the bodie of the holie martyr to say in his prayers I offer sacrifice vnto thee Peter Paul or Cyprian Thus he li. 8. de Ciuit. cap. 27. For seeing the Saintes loue God aboue them selues they can not but be highly offended when anie diuine honor is done vnto them as in this life Paul and Barnabas well declared by renting their garments when the people would haue honored them as Gods But you will aske what honor therfore is it to the which we pray that our sacrifice may profit them To which we answere that it is onlie to be vnderstood of accidentall and nether of diuine nor of essentiall glorie Nobis autem ad salutem And to vs to health This is the second end which we are to ayme at in all our actions after the glorie of God and the honor of his Saintes with which our owne spirituall good and eternall saluation are alwayes conioyned Nether can we negotiat this better by any other meanes then first by seruing God next by honoring and solliciting his B. Saintes Brieflie in that we worship their memories it is our benefit not theirs Et illi pro nobis intercedere dignentur in coelis And let them vouchsafe to pray for vs in heauen We put great confidence in the prayers of the B. Saintes and this especiallie for two causes First because the diuine goodnes of God doth most willinglie heare those that are ioyned together in prayer for saith he if two of you consent vpon earth how much more if they vpon earth with them in heauen of anie thinge whatsoeuer yee shall aske it thall be giuen you of my Father Secondlie because that in crauing their prayers as S. Aug. saith Serm. 46. de Sanctis and imitating their examples the Saintes may acknowledg some thinge in vs of their owne vertues and thereby the rather be moued to make supplications vnto God in our behalfe Quorum memoriam agimus in terris Per eundem Christum c. VVhose memorie we make in earth Thorough the same Christ c. We offer sacrifice vnto God at the memories of martyrs that by this celebritie we may both giue thankes to God for their victories and incite our selues to the imitation of such a crowne and palme by inuocating them by renewing of theire memories Of orate fratres c. And of the reason of the priestes turning vnto the people vpon the left hand THis done the priest kisseth the Altar then maketh one whole turne thorough out from the left hand to the right saying Pray bretheren that myne and your sacrifice may be made acceptable in the presence of God the Father almightie The 1. Reason Touching the reason of the priestes tourning to the people vpon the right hand we haue alreadie spoken before shewing that by the right hand the priest representeth the person of our Sauiour as now by the left hand he representeth his owne person for by the right hand is vnderstood vertu and perfection and by the left hand frailtie and imperfection The priest therfore representing our Sauiour passeth not to the left hand to signifie that in our Sauiour there was no sinne nor imperfection But when he representeth him selfe to acknowledg that he is a sinner frayle and imperfect he passeth to the left hand saying Pray for me bretheren The 2. Reason Againe by the right hand is signified mirth and ioy and by the left hand sorrowe and sadnes Wherfore the priest turning him to the Altar on his left hand beginneth to represent the mysteries of the death and passion of our Sauiour Iesus a matter full of great sorrowe and sadnes signified by the left hand as ioy by the right hand For of the Angell which declared the ioyfull resurrection of our Sauiour Iesus the scripture saith that he sat on the right hand of the sepulcher Marc. 16.5 The 3. Reason The good Hesther as we reade in hir booke cap. 4. before that she would speake to kinge Assuerus in the behalfe of all hir nation was not content to betake hir alone to hir prayers but also recommended hir selfe to the prayers of all the people The priest therfore doth here the verie like considering that at this time he presenteth him selfe before the kinge of all kinges to speake in the behalfe of all his nation that is to say in the behalfe of all the Church of God The 4. Reason Againe it may be said that therfore the priest requireth
Sacrament and Sacrifice and that the most noble diuine most worthy that euer was offered nor can there possiblie be a greater it being no other then the onlie true and eternall Sonne of God himselfe 2. To prefigure vnto vs the dignitie of this Sacrifice our Lord in the old Testament would that the Priest entring into the Sanctuarie should be attired with most rich and pretious ornaments and those most costly and artificially wrought to the end that the people seeing him to enter so venerablie should know the greatnes of God to whom he went to speake and to render due honour 3. In like manner the riches and diuers ornaments the magnificent Churches the Altars so sumptuouslie adorned the great nūber of lights all other cerimonies which the Catholike church doth now vse in celebrating this Sacrifice were ordained to this end to declare the greatnes sanctity and vertue of this misterie For euen as he who entring into a great Pallace seing the walls of the chambers hung with Arras or Tapestry commeth to know the greatnes the noblenes and the riches of the Personage that dwelleth therein for as much as poore folks or people of meane estate can haue no such costly furniture euen so and no otherwise hapneth it vnto him who entreth into the church and seeth Masse to be celebrated with such curious and pretious ornaments for as much as wise and vertuous men would neuer be at so great expences nor euer labour so much for the due performance therof if they knew not fulwell this worke to be the greatest that possibly a man can practice in world 4. And one other thing also which doth most singularly demonstrate vnto vs the dignity of this Sacrifice is that it is a perfect Epitome or abridgment of all the workes of Almighty God and of the whole old and new Testament comprising briefly and summarily all that which is contained therein The Trinity Vnity Eternity Omnipotency Glory Maiesty Infinity and Excellency of Almighty God The creation of Heauen earth Angels men and of all creatures The Incarnation Natiuity preaching miracles life death Passion Resurrection and Assention of our Sauiour Iesus and consequently our Redemption Vocation Iustification Sanctification and glorification togither with whatsoeuer else concerneth the glory of God or saluation of man Of the great worthines of Priestes who offer this Holy Sacrifice CHAP. 4. THIS Sacrifice being so excellent a thing as hath before bin shewed it was conuenient that the duine Maiesty of almighty God should ordaine in his Church an order of men which should be aboue others who should both consecrate and offer the same which thing he performed in his last supper instituting the order of Priest hood vnto which he gaue power and authority to consecrate receiue and distribute to others his most pretious Body and Blood hidden vnder the formes of bread and wine 2. By which it is most manifest that the Masse is a worke the most great the most worthy and most excellent that possiblie a man can vndertake or enterprise seing the Priest who saith it excelleth in dignitie all the Kings Emperours and Priests either of the written law or of the law of nature and furthermore he surpasseth in this power the Patriarks the Prophets yea and the Angells themselues who neither can consecrate receiue nor distribute to others the Bodie of our Blessed Sauiour whereas the Priest hauinge consecrated it houldeth it in his hands receaueth it keepeth it and imparteth it to others 3. Rightlie therefore do we saie that this noble dignitie of Priesthood can with no pomp eloquencie or ornament of words be sufficientlie extolled For it surmounteth and surpasseth the tongues of the most subtle Philosophers yea the top and heigth of all excellencie of euerie creature If you compare it to the glorie of Kings or to the splendour of Princes diadeams theie are as far ininferiour thereto as if we should compare the basest lead to the purest and finest gould 3. But what need I stand vpon earthlie cōparisons when the caelestiall cittizens the Angels themselues dare not aspire to Priestlie aucthoritie For to which of the Angels hath God at anie time said whose sinnes you shall forgiue they are forgiuen them and whose you shal retaine they are retained Io. 20. yea which is much more Doe this for the commemoration of me Cor. 11.24 In a word theie admire and tremble to behould that which the Priest maie bouldlie touch handle and deuide in pieces as being warranted by Christ himselfe 4. But to passe yet farther from the Hierarchies of Angels and to come to the Ladie of Angells and Queene of all the world euen shee I saie albeit shee farre surpassed all creatures in the plenitude and aboundance of heauenlie grace yet euen shee hir selfe also giueth place to the orders and Hierarchies of the militant Church For hauing all other honor giuē vnto her by her Sonne in the highest degree yet shee atained not to this dignitie of consecrating or offering this dreadfull Sacrifice True it is that shee in pronouncing eight humble words Ecce ancilla c. once onlie corporallie conceiued the Sonne of God the Sauiour and redeemer of all the world But Priests as his instruments are dailie the cause that the selfe same Sonne of God and of the Virgin is trulie and reallie present in the Blessed Sacrament 5. The high King of Heauen being incarnate in our Blessed Ladie shee brought forth to the world a Sauiour mortall and passible the Priests offer to God and giue to men the verie same Sauiour now impassible most glorious Shee gaue suck to the new borne Babe with hir virginall breasts handled him with hir hands bare him in hir arms performed such other seruiceable offices to Christs little mēbers theise Priests receiue him with their mouths carrie him giue him in meate to others who is the bread and food of Angels O venerable sanctitie of holie hands O high and happie dignitie O great and onlie wonder of the world 6. Nor are anie of these comparisons either arrogant or hiperbolicall but true and iustifiable in al proprietie and rigour of speech For as in all rigor of speech it must of necessitie be confessed that God is far aboue his creatures the soule much more noble then the bodie and spirituall things more excellēt then temporall so in all rigour of speech it must needs be granted Priestlie dignitie to be the highest dignity and degree of this life for as much as it is immediatlie excercised about the honour of God and administration of deuine and spirituall affaires wheras the dignity of Princes though in their rancke most to be respected yet their functions affaires are chieflie touchinge temporall thinges Of the end for the which Masse is to be said or heard And of the great deuotion and attention wherewith the Priest is to celebrate the same CHAP. 5. THE end for which Masse is to be said or heard is most high and excellent
consider the presence of our Lord and Sauiour himselfe who at that time causeth his blessings and graces to raine downe in great plentie and aboundāce vpon all those who are there present with pure vnfayned profoūd deuotiō 8. Eightly when we see the Priest cōming towards the Altar we ought to lift vp our eies especiallie those of our vnderstanding to heauen and to imagin that we see descend as by Iacobs ladder a multitude of Angelles who come to present themselues at this most holie Sacrifice and with their presence to honour it in such wise that all the Church is filled with Angels which busie themselues here and there amongst the people inciting them all to modesty deuotion and reuerēt behauiour in the presence of this most holy and dreadfull Sacrament 9. Ninthlie the great and longing desire that our Sauiour himselfe hath to come vnto vs and therfore to lift vp a new our eies to Heauen and with a liuelie faith to behould the Son of God sitting at the right hand of his Father being ready and prepared to be present so soone as the wordes of consecration shal be pronounced in the hands of the priest in the sacred Host and with a longing desire waiting and attending in some sort the time and oportunitie to come vnto vs. 10. Tenthlie cōsider the cause and end of our Sauiours comming and so contemplate the greatnes of him that commeth who is infinite The end for which he commeth which is to be offered vp for vs to his heauenlie Father Whether he commeth into earth the place and habitation of beasts The manner wherin he commeth hidden vnder the forms of bread and wine Finally to maintaine the honour of this holy Sacrifice against all enimies and to vse the same aright as we ought to doe we must euery day assist thereat without distraction of spirit in silence and decent composition and be perswaded this to be the principall cheefest of all our actions which deserueth that we dedicate vnto it the best most cōueniēt hower of the morning And in so doing our merciful Lord will doutlesly sēd downe his blessing vpō vs in great aboūdāce the better prosper all our affaires and busines all the day following Of the fruit and profite which commeth and is reaped by hearing of Masse CHAP. 6. THE fruites which a man may gather by hearing of Masse are great and many in number 1. The first is that a man is admitted vnto the inward familiarity of our Lord Iesus Christ and to be neare to his person as his secretarie or chamberlaine where he both heareth and seeth so manie deuine secrets which places and roomes in the courts of earthlie Princes are so much sought after euen by the greatest Lords and Nobles of this world and are so highly esteemed that oftentimes theie are content to serue their whole life for them without anie recompence at all in the end whereas our Lord Iesus Christ the King of Heauen and earth doth neuer vnles he be forsaken forsake him who hath done him seruice nor leaueth him without reward and recompence 2. Secōdly he who is present at Masse doth participate so much the more of this deuine Sacrifice forasmuch as in the same more particuler praier is made for him then for the absent the Priest saying Er pro omnibus circumstantibus And for all that are standing about He Profiteth also more by the attention and deuotion caused by the reall presence of our Lord Iesus Christ euē as the sunne doth more heate the cuntries neare vnto it then those that are further from it and the fire doth more warme those that approach vnto it then those that stand a far off from it And hence it was that the Apostles receiued so manie graces and priuiledges because they were continually in the presence of our Lord Iesus Christ S. Chrisostome also saith that grace is infused into sundrie persons in the presence of the bodie of Iesus Christ 3. Thirdlie in hearing of Masse deuoutlie we receiue pardon of our veniall sinnes and obtaine remission at the least in Part of the temporall paine which remaineth after the fault or guilt of our sinnes is forgiuē vs and for the which a man is to endure either in this life or in purgatory which is truelie a most wonderfull benefit seinge that the verie least paine in Purgatorie is greater then all the paines of this world togither Insomuch that S. Anselme doubteth not to affirme that one Masse heard by vs with deuotiō in this life is of greater value then a thousand said for vs by others after our departure 4. Fourthly in hearing of Masse deuoutly a man disposeth himselfe to receiue pardon of his mortall sinnes for as much as he hath occasion by the memorie of the Passion of Iesus Christ and of his great loue and benefites and of this sacrifice offered vp for our sinnes and with the reall presence of Iesus Christ to haue repentance and to be moued to contrition for them 5. Fifthlie it doth bringe vs encrease of grace to resist all our euill passions and to vanquish all sorts of temptations wherfore well is he that may heare it dailie S. Hiero. li. 1. in Ioan. S. Aug. cont Petli 4. cap. 10. 6. Sixtlie it is a stronge and assured buckler against all euill spirites and a singuler means to obtaine of God safegard against all dangers togither with manie blessings euen corporall as health such other like it maketh vs more capable of the visitation and protection of our good Angell yea and more readie for death how soone soeuer it shall assaill vs. Clemens can Apost li. 8. Cyril Cath. 3 Chrisost hom 13. ad Heb. 7. Seauenthly it is a singuler remedy againstt all superstitiō a most peculiar and effectuall meanes to conserue all faithfull Christians in perfect loue charitie peace and concord as being particulerlie instituted to that intēt S. Aug l. 22. de ciuit Dei cap. 10. Sozo hist Eccles li. 9. chap. 8.1 cor 10. 8. Eightlie by hearing of Masse cometh an other speciall fruit to wit the fruit of instruction which is had and obtained in the doctrine which a man heareth and learneth by being present at the same Wherein he is taught at the Confiteor to aske pardon of his offences At the Misereatur to pardon the faultes of his neighbour At the Introite to laud God At the Kyrie eleison to aske mercie of God At the Gloria in excelsis to magnifie God At Dominus vobiscum to be vnited with his neighbour At the Collects to present his prayers At the Epistle to thinke of the contempt of the world At the Ghospell to follow Iesus Christ At the Credo to professe that which he ought to beleeue At the Preface attention At the Canon deuotion At the first Memento to pray for the liuing At the second Memento to praie for the departed At the Eleuation to adore Iesus Christ And at the Communion to communicate
passion of our Sauiour Iesus but that our holie mother the Catholique church should first plant in the fore-front of this excellent Sacrifice the triumphant banner and most victorious standard of the Crosse the badge liuerie of hir celestiall spouse the ensigne of heauen the consolation of earth the confusion of hell and the royall armes and cognizance of our redemption 3. For this holie signe is the tree of life planted in the midest of paradise It is the wood of the Arke which saued Noe and his family frō drowning It is the bāner which Abraham bore when he went to deliuer his brother Loth from the captiuitie of his enimies It is the woode which Isaac his sonne carried vpon his shoulders to the place of sacrifice It is the ladder wheron Iacob saw the Angels descend and ascend vp to heauen It is the key of paradise which openeth and no man shuteth and shuteth and no man openeth It is the brasen serpent which healethe those that are strooken with the venemous sting of the diuel It is the rodde of Moyses wher with he caused the stonie rock to yelde foorth streames of refreshing waters It is the woode which being cast by our true Elizeus into the waters that were bitter made them most sweete and pleasaunt of tast It is the stone where with Dauid strooke Golias on the forehead and presently slew him And it is the letter Thau marked on the foreheades of all the faithfull which keepeth and preserueth them from all kind of danger 4. In a word no mortall tongue is able sufficientlie to expresse the wonderful vertues of this signe For it is the staffe of the lame the guide of the blind the way of them that erre the philosophie of the vnlearned the phisitian of the sicke and the resurrection of the dead It is the cōfort of the poore the hope in despaire the harbour in danger the blessinge of families the father of orphanes the defence of widdowes the iudge of innocents the keeper of litle ones the gard of virginity the cuncellor of the iust the libertie of seruantes the bread of the hungrie and the drink of the thirstie It is the songe of the Prophetes the preaching of the Apostles the glorie of Martyres the consolation of Confessors the ioy of Priestes and the sheilde of Princes It is the foundation of the Church the benediction of Sacraments the subuersion of Idolatrie the death of heresie the distruction of the proud the bridle of the rich the punishment of the wicked the torment of the damned and the glorie of the saued No maruel then that the Catholique churche hath so highlie honoured this heauenlie signe as to plant it and seate it in the forefront and first place of this holie sacrifice to adorne and beautifie there with this heauēlie building vsing as I may call it no other key but that which once opened vnto vs so high a mysterie to open vnto vs now againe the highest misterie both of heauen and earth Of In nomine Patris c. How In nomine Patris is a briefe Theological protestation against Idolatrie FIrst it is to be noted that the highest and most supereminent honour which anie man can possiblie yeald vnto almightie God in this life is principallie included in this holie sacrifice And as in the commandementes which were giuen by God him selfe he firste before all thinges put a difference and exception betwixt his owne honor and the honor of Idols and of all other false gods whatsoeuer euen so the Church in this place be giuing in the name of hir sole and only God doth euidentlie giue to vnderstand that shee vtterlie renounceth all Idolatrie and that nether Idol nor anie false god whatsoeuer nether man nor Angel nor anie other creature ether in heauen or earth ought to be serued with this honour of sacrifice saue onlie God him selfe In nomine In the name In pronouncing these wordes we say In the name not in the names to signifie and to giue to vnderstand thereby that we beleeeue one to be the name and nature one to be the vertue and power one to be the diuinitie maiestie of all the three persons of the blessed Trinitie Patris Of the Father For euen as litle children in the time ether of neede or danger doe presentlie break foorth into no other crye but to call for the helpe of father or mother which crye of theirs is no sooner heard but it foorth with bringeth them succour and assistance euen so is it to be vnderstood of this voice and inuocation which is so wel knowen and so willinglie heard of our heauenlie Father that no sooner is it vttered by vs his children but he doth presently acknowledg it and speedelie hastneth to our helpe and succour Et Filij And of the Sonne After the name of the Father we say and of the Sonne First because he as willinglie both heareth vs and helpeth vs as doth the Father Secondlie to declare that albeit this be properlie the sacrifice of the Sonne yet that he is equall in glorie coeternall in maiestie and consubstantiall in essence both to the Father and the holie Ghost Et spiritus Sancti And of the holie Ghost Heere likewise doe we inuoke and cal for the helpe ayde and asistance of the Holie Ghost to signifie that he also prooceedinge from them both and being equall to them both in power essence and glorie doth concurr with them to the effectinge of this heauenlie and diuine sacrifice Amen And this Amen is as it were a confident and firme assent of our soule by which we acknowledge the persons named to be our one and onelie God and that in trust of his ayde we meane to proceed in offering vp this sacrifice to his eternall glorie Where you see that this petition being taken according to his most common and vsual sence doth signifie the inuocation of the ayde grace and sanctification of God the Father God the Sonne and God the Holie Ghost to be infused from heauen into the hartes and mindes of all the asistants Of the psalme Introibo And how by the same is signified the desires of the Fathers for the coming of Christ 1. IN the wordes and mysteries of the holie Masse two manner of senses are vsuallie vnderstood the one litterall the other mysticall According here vnto the priest alwayes beginneth with certaine verses taken out of the Prophets to signifie vnto vs mystically the vnspeakeable sighes and feruent desires of the holie Fathers for the coming of Christ longe time promised vnto them and longe time expected of them How the desires of all the world 2. These verses are not rehearced of one alone but of all the quyre together to signifie the desire of the Church vniuersall and that not onlie the holie Fathers then detained in Limbo but that all the world was exiled for sinne and stoode in neede of the grace and mercie of our Sauiour Iesus How the excitation of their mindes
Finallie being wicked in cogitation wicked in conuersation and whose onlie glorie is in wickednes Et doloso erue me And deceitfull deliuer me Thirdlie from the deceitful man By the deceitful man may be vnderstood all false teachers and seducers of soules wolues in sheepes clothing who leade men from truth to falshood and from the Catholike veritie to error and heresie From al which euels we ought with the holie Prophet daylie to pray to be deliuered Quia tu es Deus Because thou art God And I will beleeue in thee thou art God and I will serue thee thou art God and I will feare thee thou arr God and I will flye vnto thee thou art God and I will worship thee thou onlie art God and there is none else but thee Fortitudo mea My fortitude Who helpest all those that put their trust in thee and of whom as the Apostle saith 2. Cor. 3. is all our sufficiencie to wit to stay vs from falling to strenghten vs standing to rayse vs being fallen to restore vs being sick to heale vs beinge wounded and to reuiue vs being dead Quare me repulisti Why hast thou repelled me These wordes may be applyed to the longing desires of the holie fathers for the coming of Christ For as much as the prophet in this place speaketh in the person of the Fathers detayned in limbo making their piteous and mournfull complaint to almightie God why they are so long time repelled and the promise of their redemption so long delayed Et quare tristis incedo And why waâ—ke I heauilie In the prison of hell in the dungeon of darknes and in the shadowe of death As also in another psalme Tota die contristatus ingredicbar All the day I walked heauille to wit because of the long delay and absence of my Sauiour Dum affligit me inimicus Whilst the enemie doth afflict me To wit the sworne and mortall enimie of all mankinde with scornfull and opprobrious wordes vpbraiding me and saying Vbi est Deus tuus Where is thy God Emitte lucem tuam Send foorth thy light Lo here the cause of the former complaint the ground of the former griefe and the reason of all the former heauines and affliction Send foorth thy light to wit thy Sonne our Sauiour who is the light of the world Iohn 1. The light of those that sit in darknes and in the shadowe of death Luc. 1. The true light that lightneth euerie man who commeth into this world Iohn 1. The light of our countenance and our Christ Et veritatem tuam And thy truth Therfore with great reason doth the Prophet desire the sending foorth of this light and this veritie misticallie insinuating the originall cause of our damnation For the diuel who first seduced and deceaued man is in the holie Scripture called by two names to wit prince of darknes and father of lyinge Wherfore as the first author of our damnation was darknes and falsitie so was it expedient that the first author of our redemption should be light and veritie that so the later remedie might be answerable to the former ruine Ipsa me deduxerunt adduxerunt They to wit thy light and thy truth haueled me from and brought me to which wordes doe most clearlie insinuate the assured hope of those holie fathers for their deliuerie forth of limbo that by meanes of the light and the truth which they expected they should be led from hell and be brought to heauen For this Lord it is who diuersly leadeth and bringeth those that are his he leadeth them from trouble and bringeth them to tranquillitie he leadeth them from sorrowe and bringeth them to ioy he leadeth euen from hell and bringeth back to heauen 1. Reg. 2. Tob. 13. And therfore it presently followeth In montem sanctum tuum Into thy holie mount Morallie according to S. Aug. in psal 50. by this mount is vnderstood the Catholique Church into which we all ought to desire to be led and brought Now saieth he we are in this mountaine whosoeuer prayeth being out of this mountaine let him not hope to be heard to eternal life For manie are heard in manie thinges whereof they haue no cause to reioyce as the diuels who were heard that they might be admitted to enter into the hearde of swine thus he Signifing hereby that no prayers are gratefullie heard of almighty God which are made out of the mountaine of the Catholike Church Et in tabernacula tua And into thy tabernacles The same holie Father expounding this place saith When thou hearest mention of a Tabernacle vnderstand saith he a place of warre an habitation of pilgrimes and wayfaring men To wit such as are out of their natiue countrie and farre off from their desiered home From this Tabernacle did our Sauiour Iesus by his cominge leade those holie fathers into a more excellent Tabernacle of eternall rest Et Introibo And I will enter in This second repetition of the Introibo serueth to verie good purpose to giue to vnderstand that both the one and the other to wit the priest and the people haue put them selues in readines and disposition to enter in to the Altar of God For as it was expedient that the priest intending to offer sacrifice for the people should first premonish them of his entrance to the Altar so is it meete that the people likewise doe giue the priest to vnderstand that they are also readie to enter with him and deuoutlie to asist him with their prayers Ad Altare Dei To the Altar of God Where note that the Altar on earth wherinto we say we will enter hath his making and proportion in forme of a table And because that Christ our Lord who is the head of his church is now aboue in heauen and the bodie of the same head still here beloue in earth which can not liue vnles it be fed with proportionable foode therfore haue we daylie recourse to this Altar of God as to a most diuine and celestiall table for the daylie refection of our soules Ad Deum To God As there is a visible Altar be neathe in earth so there is another inuisible Altar aboue in heauen and because that none can be made partaker of the one who hath not first participated of the other therfore from the Altar of the Church of God in earth we ascend to the sublime Altar of God in heauen that is from the Altar of God to God him selfe Qui letificat iuuentutem meam Who maketh ioyful my youth For vpon this sublime Altar God will in such wise reioyce his elect with spiritual and ineffable delight that he will be a bright mirrour to their sight musique to their eares honie to their tast balme to their smelling and a flower to their touchinge froÌ„ whose aspect will issue foorth such vnspeakable cause of ioy that if it were permitted to behould the same but for the space of an houre it were alone sufficient to make innumerable dayes
of this life to be despised and contemned Confiteor tibi I will confesse vnto thee Where note that this word Confesse hath in holie Scripture sundrie significations Somtimes it is taken for an humble acknowledging of a mans offences before the maiestie of almightie God as in Mat. 11. Luc. 1. Somtimes for inuocation of his holie name as Psal 144. Somtimes for thanksgeuing for his benefits as psl 74. 29. And in this place it is taken for the laudes and praises which we desire to offer vp and rēder vnto him as also it is in the psalme 66. and many others places Worthelie therfore after the contemplation of that former ioy followeth next I will confesse vnto thee As if the soule should say that she much desireth and longeth to be there personallie to praise and reioyce in that ineffable beautie which now she doth contemplat a far off In cithara Deus Deus meus Vpon the harp ô God my God Rightly in this place is mention made of the prophets harpe for that as Dauid with this instrument did coniure the euill spirits of his father in-law Saule 1. Reg 16. euen so this heauenlie harpe of the Catholique church which is this holie Sacrifice doth speciallie terrifie and put to flight all malignant infernal spirits Quare tristis es anima mea Why art thou sad o my soule This rhetorical apostrophe the prophet maketh to his owne soule the part inferiour to the part superour For because in this life the bodie can not be free from temptation the spirit though fighting against the flesh remayneth heauie And all such so fighting our Lord vouchsafed to represent in him selfe when he sayed My soule is heauie vnto death Mat. 26. Et quare conturbas me And why dost thou trouble me This is the difference and disparitie betwixt the good and the bad For the soules of the good doe afflict and trouble their bodies to wit by prayer fasting and other austerities and contrarie wise the bodies of the wicked doe trouble their soules to wit by vnlawfull desires sinfull concupiscence infinit other disordinat appetits Spera in Deo Trust in God Why art thou sad o my soule and why doost thou trouble me Is it for the greatnes and multitude of thy sinnes Trust in God abissus abissum inuocat one bottomles depth caleth vp another the botomles depth of thy miserie vpon the bottomles depth of Gods infinite mercie Is it because thou canst not shunne all sinne whatsoeuer Trust in God who knoweth thy weaknes better then thy selfe and to thy comfort hath saied that the iust man faleth seauen times a day Pro. 24. Quoniam adhuc confitebor illi Because I will yet confesse vnto him Yet that is vntil I come to perfect saluation and to that perfect glorificatiō where the iust shal shine like the sunne in the kingdome of theire Father Yea as holie Iob saieth althoughe he should kill me yet wil I hope in him Salutare vultus mei The sauing health of my countenance And why the health of my countenance Because the hart being wounded with sinne maketh the countenance sad and mornefull but he healing my hart from the woundes both of sinne and sorrowe shall make mirth and gladnes to shine in my face and therfore I wil call him the health of my countenance Et Deus meus And my God In which wordes he sheweth the reason of his former confidence hope in him to wit because he is our God For naturallie euery woorkman doth loue his woork and therfore there can be no dout but that the creator doth loue his creature and especiallie almightie God Man whom he hath made to his owne likenes Gloria Patri Filio Spiritui sancto Sicut erat c. Glorie be to the Father and to the Sonne and to the holie Ghost As it was c. Vpon the former consideration of many secret mysteries of our creation saluation and redemption and of manie other especiall benefits receaued from the bountifull hand of almightie God we doe here pronounce a short but most singular Canticle in the honor and homage of all the blessed Trinitie in which the high maiestie of all the three parsons the Father the Sonne and the holie Ghost is vniformelie lauded praised glorified and adored Introibo ad Altare Dei I will enter in to the Altar of God These three repetitions of the Introibo may signifie the feruent desires of three sortes of people for the coming and entrance of Christ into the world First of those in the law of nature Secondly of those in the lawe written And thirdly of those in the begining or entrance of the law of grace as of holie Simeon who receaued an answere that he should not dye til first he had seene the Sauiour of the world Ad Deum quiletificat iuuentutem meam To God who maketh ioyful my youth Likewise the threefould repetition of this letificat may signifie vnto vs three wonderfull ioyes concerning the comming of our Lorde into the worlde The 1. the ioye of his Anuntiation which the Angell of God announced before hand to the virgin Marie The 2 the ioye of his Incarnation when he him selfe hir consent first giuen therto forthwith entred into hir womb The 3. ioy the ioy of his Natiuity when issuing out of his mothers wombe he was corporallie borne into the world Which ioy was so surpassing greate that it resounded at once in to heauen earth Limbo patrum or part of hell In heauen it reioyced the holie Angels in earth it reioyced all sorowfull sinners and in Limbo it wonderfullie reioyced the holie fathers Adiutoriū nostrum in nomine Domini Our helpe is in the name of our Lord. The priest vndertaking this holie mysterie and no way confiding in his owne forces but in the help and asistance of almightie God saieth Our helpe is in the name of our Lord. For without his helpe though he had the helpe both of men and Angells neuer were he able to bringe to passe this vnspeakable worke Qui fecit coelum et terram Who made heaven and earth The people also vnderstandinge the greatnesse of this worke which the priest vndertaketh farre surmounting all human reason to imprint in them selues a stedfast beliefe of so sublime a mystery confirme their faithes heerein by an other moste miraculous woorke of almightie God to witte the creation of heauen and earth meerelie of nothing by his only omnipotēt and almightie powre as the psalmist testifieth sayinge Ipse dixit facta sunt Psal 148. Hee spake the worde and they were made To conclude Pope Celestinus according to some authors was the first who instituted the singing of this psalme in Antieme wise as now we recite it before the begining of the Masse Of the Confiteor And how the same is a protestation that we are all sinners THis Confiteor is a protestation which we make before God that we are all sinners and that before the priest
translate this word into their vulgar tongue no more then Alleluia and other wordes which for their holie authoritie and the antiquitie of the proper tongue haue bene religiouslie obserued by the Apostles them selues 3. And so sacred is this worde that S. Iohn reporteth to haue seene and heard the same in heauen Apoc. 19. Therfore let vs not attempt to say it otherwise in earth then it is sayed in heauen for that were not onlie to correct the church in earth in hir doinges but to correct those in heauen also in theirs Of the kisse of the Altar after Gloria in excelsis At the end of this Angellicall hymne the priest boweth him downe and kisseth the Altar which he doth in the celebration of the Masse nine seuerall times and that not without a speciall mysterie For this kisse is a signe of peace the which in this holie hymne was first announced by the embassage of Angels The priest therfore in vsing the same nine seueral times insinuateth hereby that he desireth to be ioyned and vnited to the nine orders of Angels As also that they would asist him to present his prayers oblations to almightie God Finallie moste authors doe both agree and confesse that the antiquitie of this part of the Masse is deduced at the least from Telesphorus Pope who liued wel nigh 1500. yeares agone See Walfridus in li. de reb eccles cap. 22. Rupertus Amalaricus Rabanus Berno and Innocentius tertius Of the turning of the priest to the people at Dominus vobiscum and of sundrie mysteries contayned therein THe priest turneth him on his right hand to salute the people and on the same returneth againe vnto the Altar all which is not voide of singular mysterie and signification How the Priestes turning on the right hand sig an vpright intention 1. First therfore it may signifie that the preist is to haue a stright vpright intention to heauen both for him selfe for the people which is aptlie vnderstood by the right hand 2. Secondlie we also who are present are hereby premonished to lift vp our hartes to him who sitteth on the right hand of his Father according as we confesse in the article of our Creede Dominus vobiscum Our Lord be with you Hauing turned him selfe to the people he saluteth them saying Dominus vobiscum Our Lord be with you which he sayeth that he may conioyne and linke the mindes of the people to almightie God and to make them more attent to his diuine seruice VVhat is meant by extending his armes And note that together with the prolation of the wordes he spreadeth and openeth abroad his armes to signifie therby how Christ hath his armes alwayes open and readie to receiue those that are trulie penitent and doe flie vnto him Et cum spiritu tuo And with thy spirit In which wordes the people pray that with the spirit of man the spirit of God may be present to teach and direct him without whose asistance we can doe nothing acceptable to him as him selfe hath witnessed by his Apostle saying VVithout me you can doe nothing So that the answere of the people is wholie to be referred to the action of the priest to wit to the oblation which he purposeth to make in their behalfes VVhy after this the Priest returneth him againe to the right hand of the Altar After this the people hauing answered Et cum spiritu tuo the priest returneth him againe to the right hand of the Altar expressing therby how our Sauiour did not immediatelie forsake the Iewes for their obstinacie but often turned to them to haue turned them to him As also that we his children should doe the like to our bretheren when at anie time they offend or trespas against vs. The vse of this salutation is verie ancient in the holy Masse as plainlie appeareth by the councel of Vase and the Liturgies of S. Iames S. Basil and S. Chrisostom Of Oremus and of the sundrie mysteries contayned in the same How Oremus sig distrust in our selues Oremus LEt vs pray The priest distrusting as it were in his owne strenght gathereth vnto him the prayers of all the people saying Oremus as if he should say Asist me with your prayers For certaine it is that our mercifull Lord will not denie to a multitude their petitions who hath promised to heare the prayers of two or three that are gathered together in his name Mat. How that our Sauiour both prayed him self and exhorted others also to pray He pronounceth this word Oremus with a high voice to stir vp and prouoke others to pray and prayeth him selfe also for so our Sauiour both exhorted his disciples to pray and likewise prayed him selfe also How eleuation of hart in the time of prayer In saying Oremus he lifteth vp his handes to put vs in minde that our hartes should be eleuated in the time of prayer For as we reade in 16. of Exodus whilst Israell fought with Amalech Moises ascended vpon a mountaine and when he lifted vp his handes Israel ouercame but if he slacked or withdrew them Amalech ouercame Wherin the priest ought to imitate that holie Moises to obtaine the victorie against those inuisible Amalechites which are the diuels How it representeth the maner and forme of our Sauiours prayinge Together with the pronounciation of the word he further hath his handes lifted vp and ioyned together in which sort our Sauiour him selfe prayed in the garden as is most crediblie supposed Of the first Collects And of sundrie mysteries and reasons rendred for the same The 1. Reason THE First prayers which the priest offereth vp to God in the Masse are commonlie called by the name of Collects which is a word borrowed of the Latins as the learned doe verie well knowe and signifieth a gathering or collection which as it may be made of diuers and sundrie thinges so hath it sundrie significations 1. Somtimes it signifieth a collection which is made of tributes and duties to be paid to the Prince whereof it cometh that the gatherers thereof are called Collectors 2. Somtimes it is taken for the collection which is wont to be made in the church for the poore as 1. Cor. 16. De collectis autem quae fiunt in Sanctis And as touching the collections which are made for the Saintes And againe presentlie after Ne cum venero tunc collectae fiaâ—t Lest when I come then collections be made 3. Both the holie Scripture and the ancient Fathers doe vse this word Collect to signifie an assemblie of the people of God and yet not euerie manner of assemblie but onlie of such as are great and solemne as Leuit. 23. Dies enim coetus est atque collectae For it is a day of meetinge and assemblie And in Deut. 16. Quia collecta est Domini Dei tui Because it is the assemblie of thy Lord God And in the 2. of Paralipemenon 7. Fecitque Salomon die octauo collectam And Salomon made a
of our sinnes The other the virtue of the gospell of Iesus Christ which raiseth vs vp to newnes of life if we receiue the same with fruit and worthelie expresse it in our liues Againe the rising vp of the people at the reading of the Gospell dooth signifie that they shew them selues readie for the faith of Christ and profession of his Gospel to giue their liues and to fight euen vnto the death in defence of the same remembring the wordes which our Lord him selfe spake saying Qui non habet 〈◊〉 c. He that hath not a sword let him sell his coate and buy it The 11. Ceremonie and his signification Before the begining of the Gospell he saluteth all the assistants praying that our Lord may be with them which he doth to render thē more attentiue to harken to the word of almightie God For euen as to the stomake which receaueth corporall foode nothing is profitable if it be ill disposed so likwise vnlesse the heartes of the assistants be well disposed and prepared to receiue the word of almightie God which is the foode of the soule litle will it auayle them though it be anounced vnto them Dominus vobiscum Our Lord be with you The wordes of this salutation are Our Lord be with you As if he should say I beseeche our Lord to send his grace into your hartes that you may be made attentiue and worthie hearers of his sacred word which as the Apostle witnesseth is able to saue their soules Et cum spiritu tuo And with thy spirit Then the asistants make answere praying that our Lord may be with his spirit that is that with the spirit of man the spirit of God may be present to direct guide him to the end that he may both faithfullie recite the sacred gospel to the health and saluation of all that are assembled to heare the same and also him selfe expresse in in true holines of life that which he preacheth vnto others Sequentia sancti Euangelij The sequence of the holie Gospell This done the priest sayeth Sequentia sancti Euangelij c. Thus followeth the holie gospell of such or such an Euangelist As touching the word Euangil or Gospel it is a word which we retayne of the Greekes as many others and properlie signifieth good and ioyful tydings for what bitter tidinges can there be then these Doe pennance for the kingdome of heauen is at hand Mat. 3. and All powre is giuen me both in heauen and earth Mat. 28.14 With diuerse other thinges which are read in the gospell of the Diuinitie and Natiuitie of the Sonne of God of his miracles preaching passion resurrection ascention and of the saluation and glorification of his elect Where also note that the name of the Euangelist is allwayes expressed to the ende that the people may giue the more credit as vnto the gospell penned and written by one of the secretaries of our Sauiour Iesus and receaued in the Church to the which appartayneth the authoritie and perogatiue to discerne the canonicall Scriptures and their sence if by any aduersarie they should be called in question Gloria tibi Domine Glorie be vnto thee o Lord. When he hath thus taught them out of what place of scripture the gospell for the day is taken presentlie all the people hearing the name of the gospell and making reuerence towardes the Altar with ioyful acclamation do answere saying Gloria tibi Domine Glory be vnto thee o Lord. Giuinge thankes vnto God who hath made them worthie partakers of the gospell of Christ As it is written in the Actes of the Apostles that all the people glorified our Lord for that he had sent vnto them the woorde of saluation saying God then to the Gentils also hath giuen repentance vnto life Actes 11.18 The 11. Ceremonie and his signification In pronouncing the wordes aforesaid the Priest maketh the signe of the Crosse vpon the booke and vpon him selfe Vpon the booke to signifie that it containeth the misteries of our redemption Vpō him selfe to signifie that he is an instrumēt of Christ Iesus of him crucified that this sacrifice doth represent vnto vs his death passion The 12. Ceremonie and his signification The people likewise do make the signe of the Crosse in three places Vpon their foreheades vpon their mouthes and vpon their breasts Vpon their foreheades which is the most conspicuous place of all the bodie to shew that they are not ashamed of the gospel of Christ Vpon their lips to shew that they are alwayes ready resolutly and constantlie to confesse their faithe if at any time God shall please to call them thereunto Vpon their breasts to declare that they do stedfastly beleeue in hart that which they confesse with their mouthes The 13. Ceremonie and his signification The Priest after the reading of the gospel saith Per euangelica dicta c. By the euangelicall sayinges let our sinnes be forgiuen vs. And then he kisseth the booke not closed but open to signifie that the meanes to come to the vnderstanding of Gods word is cleerelie manifested to the Pastors of the Church And further to signifye that it is the booke of Christ crucified whom the Apostle affirmeth to be our reconciliation the maker of our peace and attonement which is aptlye signified by the kisse As also to shew that he preacheth the gospel of true loue and Charitie for the gayning of soules and not for respect of lucre and temporall profitt Laus tibi Christe Praise be to thee ô Christ. The gospell ended all the people make answer saying Praise be to thee o Christ making the signe of the Crosse as before on their forehead mouth and breast to the end that the wicked serpent should by no meanes hinder their confidence and confession or dare to breake open the seale of their hartes wherein the word of God is sowne Also to arme them selues against his malice who would not that they should reape any profit by the word of God As is plainly expressed in the parable of the seede where it is said that the foules of the ayre came and deuoured one part of the seede which was sowne by which foules are vnderstood the foule and vncleane spirits Miracles wrought by our Catholique Church-bookes To conclude such hath alwayes bene the authority of the holy gospell that not only the sacred wordes but also the verie bookes or papers haue wrought sundry straunge and notable miracles Gregorius Turonēsisin vitis patrum cap. 6. declareth that the cittie of Auerna being on fyer S. Gallus going into the Church prayed à long tyme before the Altar of our Lord and then rising vpp taking the booke of the gospell and opening it offered himself to goe against the fier and sodainlye the flames were extinguished in such sort that there did not so much as the verie sparkles remayne Saint Macian when the flames of fier approched neere vnto the Church of S. Anastatius taking into his handes the
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
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
and making his entrance into the citie with a great multitude of people following him Amen Amen The reply of the people answering Amen doth signifie the ioyfull acclamations of the people who to honour our Sauiour some of them cut downe branches from the trees others cast their garments in the way where he was to passe others cried out on high saying Benedictus qui venit in nomine Domini Blessed is he that cometh in the name of our Lord. Dominus vobiscum Our Lord be with you Then the priest to dispose the assistants to be the more attentiue to that which he goeth about to doe saluteth them a new requiring that our Lord be with them And that not without neede for greate were the miserie of man not to be with him without whom he can not be Et cum spiritu tuo And with thy spirit The people hauing receaued this so wholsome a salutation of the priest doe likewise resalute him againe praying that euen as he hath wished that God may be with thē so also he may be with his spirit to the end that he may spirituallie accomplish his office with al decencie Iohannes Diaconus in the life of S. Gregorie recounteth That S. Gregorie in the time of Masse saying Dominus vobiscū his chaplins which attended him being negligent to make him answere an Angel from heauen supplied their default saying Et cum spiritu tuo Ioh. Diac. in vita Greg. li. 4. Sursum corda Our hartes on high This is another salutation of the priest to the people to the end that they should againe with new feruour lift vp their hartes on highe to heauen to consider the maruelous greatnes of the mysterie which is there vndertaken Yea we may trulie say that in this salutation he further exciteth the Angels themselues and all the celestiall hierarchies to laude the maiestie of almightie God Habemus ad Dominum We haue them to our Lord. Of this sursum corda S. Aug. ser 44. de tempore sayeth The hartes of the faithfull are a heauen because they are daylie directed vp to heauen the priest saying Sursum corda and the assistants answering him Habemus ad Dominum Yea this the very worke of nature it selfe and the proportion of out hart wherwith we pray doth likewise preache and proclaime vnto vs wherof that part which is turned downwards towardes the earth is verie litle and picked and that which is directed vpwardes to heauen is large and extended VVhich being considered let those that are present at this dreadfull mysterie wel and dulie remember what they haue protested to the Priest at Sursum corda answering him habemus ad Dominum Gratias agamus Let vs giue thankes As in the former exhortation it was needefull to craue of the diuine goodnes eleuation of minde where with to pray well so next it is expedient that hauing receiued this eleuation of minde we render hartie thankes to our Lord God for the same and for this cause the Priest admonisheth the people saying Let vs giue thankes Domino Deo nostro To our Lord God For he is God which of nothing created vs. He is Lord who with his blood hath redeemed vs. He is Ours who liberallie communicateth him selfe vnto vs. Againe he is God who in creating gaue vs nature Lord who in redeeming gaue vs grace Ours who in sauing vs wil giue vs glorie Dignum iustum est It is meete and iust The people make answere acknowledging that it is meete and iust Meete in respect of him because he is our Lord. Iust in respect of vs because we are his people and the sheepe of his pasture Againe Meete in respect of his manifould benefits Iust in respect of our gratitude and obligation Vere dignum iustum est equum salutare It is verilie meete and iust right and wholsome VVhich wordes the priest repeating after the people addresseth vnto almightie God contayning so manie seuerall mysteries as there be sundrie woordes repeated For I finde that the learned and holie Doctors of Christs Church haue taken great delight and pleasure to explicate vnto vs these fiue wordes of the Preface First Albertus Magnus referreth them to fiue dignities or excellencies contayned in this holie sacrament saying that this sacrament is a sacrament of vndouted veritie of a most excellent dignitie of exceeding liberallitie of weighed equitie and of most wonderfull efficacie For to the veritie thereof answereth this worde verè to the dignitie thereof answereth this worde dignum to the liberallitie thereof answereth this worde iustum to the equitie thereof answereth this worde equum and to the efficacie therof answereth this worde salutare Others referre these fiue wordes to the fouer principall benefits which we receiue of allmightie God to wit our Creation Redemption Iustification and Glorification And amongst others Innocentius the 3. thus expoundeth them Trulie Meete because thou of thy meere Goodnes hast created vs. Iust because of thy pure mercie thou hast redeemed vs. Right because gratis thou iustifiest vs. Healthfull because thou dost perpetuallie glorifie ye Nos tibi semper vbique gratias agere That we alwayes and euery where giue thankes vnto thee By which wordes semper vbique alwayes and euerie where is vnderstood the greatnes and immensitie of almightie God who is present euerie where and in all places Or Alwayes that therfore we ought to render him thankes in all times in all seasons And euerie where because where soeuer we be in him we liue moue and haue our being Domine sancte pater omnipotēs aeterne Deus Holy Lord Father omnipotent eternal God Which other wordes expresse diuers most high attributes of his most excellēt maiestie As by the word Domine that he is a Lord and therfore to be serued By the world Sancte that he is holie and therfore that his seruants ought also to be holie By the worde Pater that he is our Father and we his children By the worde omnipotens that he is almightie able to defend vs from the power of sathan and of all our enimies By the worde eterne that he is euerlasting and can glorifie vs eternallie By the word Deus that he is sole and absolute God our onlie maker redeemer and preseruer Per Christum Dominum nostrum Thorough Christ our Lord. Which wordes doe giue vs to vnderstand that we miserable creatures which haue offended a God of such goodnes and excellencie a Lorde a holie Lorde a Father an omnipotent Father a God an eternall God being of our selues nothing else but dust and ashes and most vnworthie to present our selues before his maiestie doe therfore not onlie giue humble thankes for all his benefits but also doe seeke to appease him for our offences that onlie Per Christum c. Thorough Christ our Lord. Per quem maiestatē tuam laudant Angeli First this name of Angell is a name of office and not of nature wherfore when they are sent they are called
Angells or messeÌ„gers â—or as much they reueale the minde of God â—…to men which name is common to all the celestiall spirits though in this place it is perhaps vnderstood particularly of those which are of the lowest order wherof euerie man hath one for his keeper vnles he driue him away by his euil life For so S. Aug. saith of them that they loue what God loueth keepe what God keepeth and forsake what God forsaketh Soliloq cap. 7. Of these mention is made in the 1. of S Marc. 18. of S. Mat. and Heb. 1. Adorant Dominationes The Dominations adore Dominations are those by whome the other Angels receiue the ordinances of God and who do see them executed of which preheminence and predomination ouer other Angells they are called Dominations Now then if these so noble spirits to whom by reason of their office adoration doth seeme to be due doe them selues with most profound reuerence adore almightie God how much more ought we who are but dust ashes to humble our selues vnder his almightie hand Of Principallities Powers Vertues and Dominations S. Paul maketh mention all in one epistle Ephes cap. 1. Tremunt Potestates The powers doe tremble The Powers are such to whom the wicked powers are subiect and hereof thy receaue their name because the malignant spirits by their power are bridled and restrained that they can not doe so much hurt as they desire Of these it is said that they tremble not for timerous feare being perfectlie blessed but saieth Gabriell Biell for obedience reuerence and admiration of so ineffable a maiestie acknowledging their power to be nothing in respect of the diuine immense powre of him who is contained in this dreadfull Sacrifice Coeli coelorumque virtutes And the powers of the heauens In this place these wordes doe signifie all the companie of the celestiall spirits which are the intellectuall heauens But some vnderstand them of the materiall heauens in that sense of the 19. psl Coeli enarrant gloriam Dei The heauens declare the glorie of God For as Euthymius in psl 148. and S. Chrisostom say The heauens and also the starres although they want a voice and haue nether life nor soule yet doe they laude and prayse the maiestie of God by their greatnes beautie situation nature vtilitie ministerie perseuerance and by other like meanes wherby also they doe draw the mindes of their behoulders into the admiration and praise of their Creator Et beata Seraphim socia exultatione concelebrant And the blessed Seraphins VVith mutuall ioy doe ioyntlie celebrat Seraphim in Hebrue is interpreted Ardentes burning or inflaming for that they are enkindled and inflamed in charitie aboue all others betwixt whom and God there are no other Angels being so inflamed with the brightnes of the diuine light that as the prophet Esay saith cap. 6. They couer the face and feete of him that fitteth in the throane Cum quibus nostias voces vt admitti iubeas deprecamur supplici confessione dicentes With whom we beseech that thou wouldest command our voices to be admitted with humble confession saying For as much as all the celestiall orders of Angels aforenamed are chieflie employed in continuall praises and thanksgiuinges before the presence of almightie God therfore the priest maketh his humble petition to our Lord in the name of them all that he would vouchsafe to receiue our laudes praises amongst the praises of the holie Angels that so men associated with the celestial spirits as the lower stringes of an harpe with the higher they may iointly souÌ„d foorth the heauenly hymne of Sanctus following Of the sacred hymne of Sanctus and of sundry reasons concerning the same The 1. Reason FIrst Gabriel Biel in his exposition of the Masse saith that Sanctus is so called of Sancio which is to consecrat dedicate establish ratifie or confirme and thus lawes customes and men also are called holie The 2. Reason The same author saith that Sanctus may be so called a sanguine hostiae of the blood of the host for emongst the people of the ould law that was called holie which was consecrated or sprinkeled with the blood of the host and so Sanctus may be as much as sanguine vnctus The 3. Reason Ciryllus or rather Origines saith that the word Sanctus with the Greekes is called Hagios which is saith he extra terram esse to be out of the earth li. 11. in Leuit. which thing doth in verie deed most perfectlie and excellentlie agree with that most diuine and pure nature of almightie God The 4. Reason S. Denise in his 7 cap. of his heauenlie Hierarchie saith that this Sanctus is a voice of exceeding praise ful of much dread and reuerence And S. Ambrose saith that we finde nothing more pretious wherin we may set foorth and extoll almightie God then in that we call him holy li. 3. de Spir. Sancto cap. 12. Adde that holy is one of the names of almightie God Luc. 2. The hymne of Sanctus confirmed by miracle Biell in his learned exposition vppon the Masse saith that when Constantinople was shaken with an earthquake and the people for feare prayed in the fieldes in the fight of all a litle child was taken vp into the ayre for the space of an hower and afterwards descending againe said that from heauen this Angellicall hymne resounded in his eares as from a great multitude or quyre of celestial fingers and that he was commanded to declare that song of praise to all the people which as soone as they began to sing God deliuered them from that iminent danger Sanctus Sanctus Sanctus Holie Holie Holie These sacred wordes thrice repeated may put vs in minde of the three persons of the most B. Trinitie the Father the Sonne and the holie Ghost euery one of which are infinitlie holie with the same sanctitie Which sanctitie in these three persons doth far surpasse the sanctitie of all other creatures by manie degrees For first the sanctitie of God is infinit without bound or measure Secondlie it is independant and nether springing nor flowing from any other fountaine Thirdlie it is to God essentiall and not perticipated Dominus Deus Lord God The Church in this deuout Canticle doth most liuelie declare and set foorth vnto vs hir faith in the doctrine of the B Trinitie For the word Sanctus thrice repeated plainly signifieth the Trinitie of persons the word Dominus once repeated truly declareth the vnitie of essence Sabaoth Of hostes The woorde Sabaoth signifieth as much as militiaruÌ„ of hostes or armies for so manie armies hath God in earth as there are seuerall orders in the Church and so manie armies hath he in heauen as there are sundrie orders of holie Angells And rightlie doe we call the Angelicall spirits an armie because they fight against the spirituall powers to wit the Diuels Pleni sunt coeli terra gloria tua Heauen and earth are full of the maiestie of thy glorie To wit Angells and men
replenished with diuine grace Or heauen and earth are full of his diuine glorie because his dietie is euerie where aboue all thinges not elated vnder all thinges not prostrated with in all thinges not included without all thinges not excluded Againe heauen and earth are full of his glorie because the selfe same glorie which is in heauen with the Angells is likewise with vs in earth the selfe same glorie which is sitting vpon the throane and right hand of the Father the selfe same glorie is vpon the Altar and therfore both heauen and earth at one and the selfe same time is filled and replenished with the selfe same glorie Hosanna Hosanna in Hebrue is composed of hosiach saue and anna which is an Interiection of beseeching and being put together soundeth as much as saue we beseech thee Which Pope Simachus interpreteth more manifestlie saying Saue me o Lord I beseech thee In excelsis In the highest These other wordes in excelsis ioyned to hosanna doe cleerely shew what this sauing is which is before vnderstood in the word hosanna to wit in exceâ—sis in the highest that is in heauen because Christ came to giue not earthlie but heauenlie not temporal but eternall saluation Benedictus qui venit in nomine Domini Blessed is he that cometh in the name of our Lord. Blessed is he which commeth once to offer him selfe for vs in a cruentall oblation vppon the Crosse and blessed is he which commeth daylie to be offered incruentallie for vs vpon the Altar and blessed is he which commeth to replenish vs with aboundance of all spirituall graces and benedictions Hosanna in excelsis Hosanna in the highest This Hosanna is twice repeated for the two parts of glorie the one of the body and the other of the soule or for the saluation of the two people the Iewes and the Gentils Of the signe of the Crosse made at the end of the aforsaid hymne The wordes Benedictus c. were as before was said the prayses and acclamations of the people when our Sauiour returned to Hierusalem at the pronounciation whereof the Priest maketh the signe of the Crosse before his face to signifie that this honorable entry of Christ with all those high acclamations of the people was not to receiue the pompe of a worldly kingdom but by his passion and death to purchase our redemption The vse of singing of sundry Prefaces in the holy Masse is very ancient as appeareth out of Clemens Romanus Cyprianus Chrisostomus Basilius Ambrosius and sundrye others cited by Durant in li. de rit Eccles Cath. li. 2. cap. 30. Of the holy Canon of the Masse and of sundrie notable mysteries contained in the same FIRST Canon is a Greek woord which signifieth a rule or a thing regularly coÌ„posed and this part of the Masse is so called because it containeth certaine prescriptions and ordonances for the consecration of so high a sacrameÌ„t As also because it hath by the authoritie of the Church of Rome obtained the force of a prescript or law Of the holie Canon do make mention most authors which euer tooke vpon them to write of the Masse euen from the Apostles vnto this present and therfore it shall not be needefull in this place or in the discourse ensuinge to fill vp paper with the particular names of anie ether ancient or moderne VVhy the holy Canon of the Masse is said in secret The holy Canon of the Masse is said in secret because that which is performed therein is so hiden and secret that no human reason is able fully to comprehend it Durandus saith that the holy Canon of the Masse is said in secret least otherwise those sacred words should be made ouer common or wax contemtible amongst the simple people who by daylie vse of hearinge them might carelesly recite and sing them in the open stretes and other places not conuenient For as the same author recounteth when in former times the holie Canon of the Masse was pronouÌ„ced publiquelie almost all maner of persons learned it by rote and would singe it in the fieldes and open streetes Wherupon it happened that certaine shepheardes singing it for recreation and laying bread vpon a stone at the prolation of the sacred wordes the bread was turned into flesh but they by Gods iustice were striken with fyre sent downe from heauen For Which cause the holie Fathers of Gods Church haue euer since ordayned that these sacred wordes should alwayes be said in silence The like also happened to three litle boyes who to make them selues sport would seeme to take vpon them to sing Masse Who first placeing a stone insteed of an Altar and then laying their bread theron insteed of an Host and after putting water into a wodden dishe insteed of a Chalice were soddainlie stroken to the earth and their bread and water consumed with fyre which fell from heauen and for the space of three dayes to the great amazement of their parents remayned speechles And after three dayes coming againe vnto them selues recounted openlie all that which had befell them al which is testified more at lardge by Ioannes Moscus and by manie others The premisses therfore considered I am here to pray the gentle Reader to pardon me if I doe not turne the wordes of the sacred Canon immediatlie ensuing into our vulgar tongue as I haue done the former which I protest in regard of their dreadfull venerablenes I dare not to doe Hoping neuertheles sufficientlie to explicate their sence and meaning by another method Now then according to S. Hierom let vs sprinkle our booke and the postes of our houses with blood And with Zara let vs binde a red thrid vpon our fingar that we may set foorth the passion death of our redeemer and sorrowfullie consider the vnspeakable paines which he vouchsafed to suffer for vs. T. E. FOR as much as in the holie Canon of the Masse speciall memorie is made of the passion and death of our redeemer therfore perhaps it was ordained by deuine prouidence and not by humane industrie that the sacred Canon should take his beginning from that letter which by his proper forme doth liuelie expresse the signe of the Crosse in the figure of Thau As the Prophet Ezechiel saith cap. 9. The signe of Thau in the foreheades of the men which sorrow and mourne Igitur Which word Igitur is a particle Illatiue connecting the sacred Canon vnto the Preface before rehearced As if he should say After such preamble of prayers and celebration of prayses at the lenght we enterprise that which hitherto for reuerence we haue deferred Per Iesum Christum Filium tuum In which wordes is clearie alleadged the virtu of the Mediator the which of what maruelous operation and efficacie it is plainlie appeareth by the great propinquitie which he hath with both parties betwene whom he is in the midst as Mediator For first with God he hath propinquitie because he is the Sonne of God also with vs he hath
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
who then were present in body and now allso he giueth the same to all the faithfull to the end that to those for whom he was to giue him selfe in price of redempion he woulde likewise giue him selfe in foode and refectiō For Christ two manner of wayes gaue him selfe for vs once vpon the Crosse for the sinnes of all the world which needed not to be renued the other being miraculousie instituted diuinelie ordayned to preserue the daylie memorie of his death may wholsomelie be againe renewed the latter being a true commemoration and remembrance of the former Discipulis suis dicens Where it is said to his disciples to teache vs that none can worthelie receiue this Sacrament vnles he be his true Disciple that is to say doe faithfullie beleeue what is to beleeued of this most high and diuine Sacrament For this cause the Caphernaits were not his true disciples who hearing the doctrin of Christ touching this diuine mysterie went back saying How can this man giue vs his flesh to eate This is a hard speeche and the like Accipite By which word the administration of this B. Sacrament is expressed such being the office of the Priest in the Church that it is not lawfull for any other whosoeuer were he kinge or Emperor of all the world to dispence the holie Eucharist vnto the people Christ hauing resigned this charge onlie to Priestes and not to any other ether man or Angell Et munducate Here is expressed the principall cause of the institution of this most holie and blessed Sacrament which is not onlie to be consecrated and honorablie reserued but to the end that the faithfull Christians may receiue eate and employ the same to their necessities with firme faith ardent deuotion and exact proofe and examination of their conscience and by this meanes to be vnited dwell in Iesus Christ and he in them Ex hoc omnes First Florus Magister saith that these wordes commend vnitie and peace vnto vs that by this mysterie participating of Christ we may be all one in Christ Next these wordes eate you all of this are not so to be vnderstoode as that diuers might eate diuers partes of the same and not eache one Christ entirelie who although in respect of the diuers species he may seeme to receiue one particle and he another yet according to the veritie it is all one and the same the whole and entire substance of our Lordes body which all doe eate nether doe a thousand receiue more then one nor one lesse thē a thousand because all receiue the whole body of our Lord which now can no more be deuided into parts Hoc est enim corpus meum As these wordes of God Encrease multiplie and replenish the earth spoken once in the constitution of the world haue stil as yet their effect vnto this present so that nature obeing his Creator engendreth produceth and multiplieth in conuenient season all thinges according to their kinde species propertie and conditiō euen so euer since that Iesus Christ in his last supper pronounced these wordes saying This is my body he gaue them such benediction force and vertu that they are not only significatiue but furthermore effectiue and as instruments of his holie will to change that which was before comon bread into his true reall and blessed body Of the worship and adoration of the blessed Sacrament The wordes of the holy Sacrament being pronounced the Priest houlding in both his handes the blessed bodye of Iesus Christs in the forme of bread doth presently kneel him downe and adore the same shewing herein that by the vertu of the diuine word our Lord our God and our Redeemer is there reallie present And then rising vp he doth eleuate the same on high to the end that the asistants also behoulding the same may adore theire Lord and maker and craue of him that which may profit thē to their saluation By which eleuation we also are admonished to hasten vs and foorth with with trembling and feare to prostrate our selues vnto the ground and humblie to beseeche of him who somtimes being reallie lifted vp vpon the Crosse now trulie lifted vp vnder the forme of bread that he whose glorie and magnificence is lifted vp aboue the heauens would wouchsafe to drawe vs vp thither to him who sayd I when I shall be exalted will drawe all vnto me Simili modo WHere he saith in the like maner because the same ought to be vnderstood and done touching the blessed blood of our Sauiour Iesus which was done before concerning his blessed body seing they are both one and the same Christ not the one more the other lesse not his bodie in the Host without the blood nor his blood in the Chalice without the bodie but his whole body and blood in the one and his whole bodie blood in the other all in heauen and all vpon the Aultar sitting at the same time vpon the right hād of his Father remayning likewise present vnder the species of the Sacrament Accipiens hunc Where it is said that Christ tooke this Chalice if we should referre the word this to the vessel it is not the same as touching the matter and substance of the mettall but if we referre it to that which is contayned in the vessel then that and this is all one Againe it is called this because it is daylie blessed with the same intention that it may be made now that which it was made then Againe this because this faith is one thoroughout the whole Church and he also one to whom both then and now the same is offred Praeclarum The Chalice as yet but wine is called noble because presentlie it is made noble by being conuerted into blood As it is written My chalice inebriatinge how noble is it Or noble by comparison with that which Melchisedec in the law of nature and others of the ould Testament offered Or because of the great and noble maiestie of him to whom it is offered Wherupon in that which presentlie followeth he saith We offer to thy noble maiestie Calicem Chalice is taken in three sundrie senses 1. For sufferance or passion as Mat. 20. Can you drinke the Chalice which I am to drinke 2. For the drinke contayned in the Chalice 3. For the cup or vessel which contayneth the liquor and so Christ tooke the Chalice into his handes Which vessel according to Albertus is called Calix a calore that is to say of heate or calor because it enkindleth in vs the fire of Charitie In sanctas ac venerabiles manus suas Perfectlie holie because of the Holie-Ghost and the plenitude of graces infused into him Venerable because of the sundrie stupendious miracles which he wrought with them Perfectlie holie because neuer was there found in them any kinde of iniquitiie Venerable because they were of power to sanctifie Item tibi gratias agens To wit for the redemption of mankind Which was to be purchased and
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
And of eternall life because as the gospell saith he that eateth of this bread shall liue for euer Againe of eternal life because it is no more common as it was before consecration but spirituall celestiall diuine Angelicall surpassing all corruptible meate an incorruptible alimeur a foode giuing life to our soules and by vertue of which in the generall resurrection our bodies also shal be made immortall Et Calicem ✠salutis perpetuae The priest besides the Eucharistical bread offereth to God the holie Chalice to wit the blood of Iesus Christ contayned vnder the species of wine The consecration of both which is made separatlie and yet neuertheles is but one Sacrament euen as the materiall foode of the bodie is but one meale or banket although it consist both in meate and in drinke Of the fiue Crosses made at the rehearsall of the fiue wordes aforsaid Because the Church hath said before that shee was mindfull of our Lordes blessed passion therfore presentlie after the Eleuation of the pretious bodie and blood of Iesus Christ the priest maketh fiue Crosses in the remembrance of his fiue most pretious and principall woundes to wit two in his handes two in his feete and one in his side The first three that are made vpon the Host and the Chalice together may signifie that Christ trulie suffered trulie died and was trulie buried And the two last which are made one vpon the Host and the other vpon the Chalice a sunder doe insinuate the consequence of those his bitter paines to wit the seperation and disiunction of his holie soule from his blessed bodie Supra quae propitio acsereno vultu respicere digneris Vpon the which to witt Bread of eternall life and Chalice of perpetuall health vouchsafe to looke with a mercifull and shining countenance Which is to be vnderstood in respect of vs least we put any impediment which may hinder the benefits and graces that otherwise we should receiue of almightie God Et accepta habere Not of his part who is offered who no way is nor no way can be vnacceptable vnto thee but of his part who is the offerer For it can not be that the onlie Sonne of God in whom he is well pleased and who resteth in the bosom of his Father should not be most acceptable to him Sicuti accepta habere dignatus es munera Where it is to be noted that we doe no wayes meane by these wordes to equalize the sacrifice of those who are immediatelie to be named with this of ours which is infinitlie more worthie and acceptable then all other sacrifices that euer were or euer shall be for they offered sheepe and lambes but we the Lambe of God they creatures and we the Creator they the figure we the veritie but the sence is that God would receiue as acceptable this Sacrifice at our hands like as he did the sacrifices of those holie Fathers who for the sincere deuotion of their hartes were acceptable vnto him Pueri tui iusti Abell Two titles are here giuen to Abell the one to be a childe the other to be iust 1. To be a child in holie Scripture is often taken to be harmeles and to liue in simplicitie and innocencie Wherupon our Sauiour said in the gospell Vnles you become like litle children you can not enter into the kingdome of heauen Mat. 19.2 This title of Iust is giuen vnto Abel by our Sauiour him selfe saying That all the blood of the iust which is shed vpon the earth may come vpon you euen from the blood of Abell the iust Mat. 23. Adde that Abell was a figure of our B Sauiour for the blood of Abell was shed by his brother Cain and the blood of Iesus Christ by his bretheren the Iewes Abell was a Priest a Martyr a Virgin and the first Shepheard Christ was a Priest a Martyr a Virgin and the chiefe shepheard or Pastor of our soules Et Sacrificium Patriarchae nostri Abrahae In the second place is proposed the example of the sacrifice of Abrahā who thorough singular faith and obedience offered to God his onlie sonne For the patriach Abraham was of such singular faith and obedience that at the commandement of almightie God without any maner of dout or hesitation he had presentlie sacrificed his onlie sonne if the voice of an Angell from heauen had not speedilie preuented the execution Et quod tibi obtulit summus sacerdos tuus Melchisedech Melchisedech is placed in the third place who is here called the high priest of God for two respects The one because his priesthood was preferred before that of Aaron for that he gaue his benedictiō also to Abraham The other because he was the first that euer we reade to haue offered sacrifice in bread and wine the true figure of this blessed Sacrament In the sacrifices of these three holie men aforementioned is trulie represented vnto vs the conditions requisite for all such persons as will offer vp sacrifice agreable vnto God 1. Innocencie of life signified by Abel 2. Faith and obedience signified by Abraham 3. Sanctitie and religion signified by Melchisedech Sanctum sacrificium The sacrifice of Melchisedech is called holie not absolutelie nor as touching it selfe but in respect of that of the new testamēt the which it represented more expreslie then did all the other oblations And it was foretould in the law of nature that Iesus Christ should be established a priest for euer after the order of Melchisedech Immaculatam hostiam The same sacrifice is also for the selfe same reason called immaculat for the which before it was called holie to wit because it was the figure of the veritie of the same which was to be offered in the Church without any maner of spot or blemish and it may be very well that these two last clauses are rather meant of the present sacrifice then of that of Melchisedech Of the priests inclination ioyning his handes and laying them vpon the Aultar The 1. Ceremonie his significatiō First the Priest here lowlie boweth or enclineth him selfe towardes the Aultar to signifie how our blessed Lord and Sauiour giuing vp the ghost enclined his head vpon his breast saying O Father into thy handes I commend my spirit The 2. Ceremonie and his signification Next he ioyneth his handes before his breast to signifie that humble prayers denoted by his forsaid inclination are then especiallie heard when they proceed by faith from the bottom of our harte The 3. Ceremonie and his signification And he layeth them vpon the Aultar to signifie that not euerie faith but onlie that which worketh by loue is acceptable to God which worke is wel vnderstood by the hādes Supplices te rogamus omnipotens Deus Together with the performance of the aforsaid ceremonies he ioyntlie pronounceth the wordes of the holie Canon saying Supplices c. We humblie beseeche thee ô omnipotent God we hartilie pray thee we prostrate our selues before thee we meekelie intreat
thee c. For prayer is an act of subiection and submission as noteth Caietan vpon S. Thomas Lube haec preferri But what is al this which is desired with so great instance Verelie this that God by the ministerie of his Angels which attend both vpon vs and vpon these holie mysteries would command the bodie of his Sonne our Lord to be carried vp before him not according to changing of place or locall mutation of the sacrament but according to his gratious acceptation of our seruice Per manus sancti Angelitui This place Hugo de S. Victore expoundeth to be of the Angel keeper of the priest And Thomas Waldensis who wrote so learnedlie against Wicliffe calleth this Angell Angelum vernaculū sacerdotis The proper or peculiar Angell of the priest signifying hereby that euery priest as he is a priest hath an Angell deputed to him by almightie God to ayde asist him in the discharge of his function In sublime altare tuum As the Church hath a visible Aultar beloue in earth so hath she an inuisible Aultar aboue in heauen And because the Angells are said to be ministring spirites therfore we pray that by the handes of the holie Angells the Hostes which we haue here vpon the Aultar in earth may be presented aboue vpon the Aultar in heauen For as S. Chrisostom sayth at the time of Consecration there are present many thousands of Angells who enuiron the Aultar and do honor and homage vnto our Sauiour Iesus In conspectu diuinae maiestatis tuae To wit the same first entring and going before we also by meanes thereof may be admitted to follow after and to enter in before the fight of the same maiestie Vt quotquot ex hac Altaris participatione The Church as we said before hath a visible Aultar here in earth and an inuisible Aultar aboue in heauen And because we doe participate of Christes body and blood two maner of wayes Sacramentallie and reallie or by faith and spirituallie therfore all good Christians haue often recourse to these two Altars sometimes to the one and somtimes to the other and so we participate of the same bodie and blood both vpon the Aultar in earth and vpon the Aultar in heauen When we receiue our Lord from the one we goe vp by faith vnto him and when we receiue him from the other he descendeth and cometh downe vnto vs. Of the kisse of the Aultar The priest at the prolation of these wordes doth kisse the Aultar by which ceremonie is represented vnto vs our reconciliation with God made in the death of Iesus Christ by the commemoration of this sacrifice for a kisse as before we haue said is a true representation and signe of peace Sacrosanctum Filij tui cor ✠pus san ✠guinem sumpserimus To expresse the excellencie of the holie Communion the body and blood of Iesus Christ therein contayned is called sacrosanct or most holie Which prayer doth not only concerne the priest who doth celebrate but the people also who doe communicat by faith and deuout asistance at Masse with intention to communicat often and at the least on the times appointed by the Church ✠Omni benedictione caelesti gratia repleamur The end of this present petition tendeth to this that as well the priest communicating Sacramentallie as also the people spiritually by religious assistance at this holie sacrifice may be replenished with all celestiall benediction and grace to carrie from this holie Communion fruite profitable to their saluation Per eumdem Christum Dominum nostrum Amen Wherin we desire that God for the loue of his Sonne would both heare vs and haue mercie on vs as though God should seeme litle to regard his Sonne if he should not mercifullie heare vs for his sake And as if the Sonne ascend not to the Father if our deuotions ascend not vnto him and be accepted of him Of the three Crosses which are made at the three wordes aforesaid By the first which is made at corpus is commemorated the cold and stiffe extension of the body of Iesus Christ which according to the saying of the prophet was such that they might denumerat all his bones By the second which is made at sanguinem the aboundant effusion of his pretious blood whence it followed that all the humors being quite exhausted his bodie was wholy parched and withered By the third which is made at omni benedictione is designed the fruite of his holie passion from whence all benediction floweth foorth vpon vs for which cause the priest maketh this third benediction or Crosse vpon him selfe Memento etiam Domine AS before Consecration mention was made of the liuing for some in particular but for all in generall euen so after Consecration commemoration is made for the departed for some in particular but for all in generall saying Remember also o Lord to wit remember to comfort them remember to haue mercie vpon them remēber to deliuer them remember to take them out of their paines and to glorifie them Famulorum famularumque tuarum Where they are called his seruants that is to say of his familie because whilst they liued in their bodies they were true members of the Church which is the familie or house of God And also when they died they died in the same Church and therfore are rightlie called his seruants or familie N. et N. These leters put in this place of the Canon doe serue for a marke to reduce particularlie into memory the names of those for whom the Priest dooth specially pray or celebrate Masse as his parents benefactors friendes and others committed vnto his charge for whom he prayeth secretly Qui nos paecesserunt cum signo fidei Which signe of faith is to haue bene regenerate of water and the Holie Ghost and signed with the triumphant signe of the holy Crosse the peculiar marke or caractter of Christians whereby they are distinguished from all Infidells Signe of faith to witt for those who before they departed receaued the holie Sacraments and were not seperated frō the vnitie of the Catholique Church by any note or marke of Heresie Signe of faith in which wordes as well noteth Gabriell Biell is touched the deuotion and pietie of the departed to wit that when they were liuinge there appeared in them euident signes that they were both faithfull and true beleeuers Et dormiunt in somno pacis That is are departed in peace of conscience without mortall sinne and in the frindship and grace of almightie God Who therfore are said to sleepe in peace because as those that doe sleepe in peace awake againe so those that are departed out of this life in peace shall arise againe And as those which depart out of this life without the signe aforenamed are truly said to die so they that depart with the same signe are not said to die but rather to sheepe or to rest then to be dead for they are properlie said to be dead which neuer shall
testimonie of hir sanctitie by the handes of Angells Lucia S. Lucie was of a verie noble familie and from hir infancie wholie giuen to pietie Hauing by hir prayers made at the sepulcher of S. Agatha obtained of God the healing of hir mother extreemelie afflicted with a flux of blood distributed by hir consent vnto the poore that which she had assigned for hir mariage Wherupon he to whom she was betrothed greatlie offended brought hir before the Iustice for a Christian Pascasius Prouost of the citie not being able by infinit horrible torments to diuert hir from hir religion commanded hir throate to be cut Agnete S. Agnes was a Roman by birth and borne of noble parents exceeding beautifull both of minde and bodie The gouernors sonne of the citie falling greatlie in loue with hir desired to haue her for his wife whom she constantlie refused saying that she would haue none other but Iesus Christ to be hir husband The Father of the young man vnderstanding that she was a Christian thought by that meanes to constraine hir to marry with his sonne Which she absolutelie refusing he commāded hir to be led to the common brothell or stewes But God so prouided that hir haire grew so thick and so longe that it couered hir all ouer and seemed to adorne hir more then hir apparell In the said brothell house where she was put an Angel of our Lord came vnto hir to defend hir that she should not be abused or defiled She was cast in to a great fyre to be burned but the flames had no powre to touch hir chast bodie At the last Aspasius caused hir to be beheaded She suffered in the yeare 317. S. Ambrose wrote of hir Cecilia S. Cecilie was also of the linage of the noble citizens of Rome in the time of the Emperor Marcus Aurelius She was wholie deuoted to the honor of God and to his diuine seruice She was married against hir will to Vallerian a citizen of Rome Whom she warned in the first night of hir mariage that he should not touch hir for that she was committed to an Angell of God who would preserue hir from all pollution and sharplie reuenge the wronge which he should doe hir Wherunto he willinglie accorded and was conuerted to the faith by the exhortation of S. Vrban of Whom he was baptised together with one of his bretheren Afterwards perseuering constantlie in the faith they were all three martyred by the fyre and the swoord S. Cecilie had hir head cut off And being dead was found to haue an hayre cloth vnder hir pretious habits of goulden tissue Anastasia S. Anstasia was the daughter of a noble citizen of Rome called Pretextus She was wonderfull charitable to the poore amongst whom she liberally distributed all hir substance Wherupon Publius hir husband who was an Infidell was greatlie offended caused hir streightlie to be restrained in a most hideous prison And not being able to diuert hir from hir faith caused hir to be burned a liue During hir imprisonment she receiued sundrie consolatorie letters from S. Chrisogonus which together with hir answeres are inserted in the ecclesiasticall historie of Nicephorus Et omnibus sanctis tuis To auoide prolixitie the priest comprehendeth in generall all the Saintes after the speciall commemoration of those which are expressed in the Canon Alwayes insisting to be admitted into their number and to come with them vnto euerlasting glorie by imitation of their vertues And therfore proceedeth saying Intra quorum nos consortium non aestimator meriti sed veniae In which wordes the Church doth not simplie denie God to be the esteemer of merits but the sence and meaning is that God will not barelie reward euerie godlie man according to his merit but of his goodnes and liberallitie will add to him aboue his deseruing nor rigorouslie punishe the defectes of him that sinneth but alwayes reward the one aboue his merit and punish the other lesse then his desart Quaesumus largitor admitte per Christum Dominum nostrum Not to be refused in his request he maketh and concludeth it thorough Iesus Christ For what exterior shew soeuer our workes may haue they are not agreeable to God but by his Sonne woorking in vs. Who hath so greatlie loued vs that he would descend from heauen vnto earth to be our Mediator and finallie to place vs amongst his Saints Of the ioyning of the priestes handes In saying Per Christum Dominum nostrum He ioyneth his handes together By which ceremonie vsed at the commemoration of Saints may be vnderstood the same that before was said concerning the soules departed to wit that thorough the merits of Christ our Lord who is our head we hope to be ioyned with him and his Saints in euerlasting glorie Per quem For as much as the confection of the holie Eucharist is attributed to Iesus Christ who is the authour of this holie institution therfore the priest giueth thankes and prayseth God the Father for that by him he hath created the matter to wit the bread and the wine vnder the formes whereof he doth exhibit vnto vs trulie and reallie his bodie and blood in foode and nourishment of our soules Haec omnia Domine semper bona To wit all the Hostes which the Church doth immolate thorough the whole worlde Which if we consider the sensible qualities are of infinit number but if the substance all is one bodie and all is one blood which is daylie made present in this holie Sacrifice by him by whom as saith S. Iohn all thinges were made and without him was made nothing that was made Iohn 1. Creas Here a question may be moued why the Priest doth not make the signe of the Crosse at the word Creas as well as at the other wordes following Sanctificas viuificas c Wherof Alexander Hales giueth a verie sufficient reason saying that the signe of the Crosse is a representation of our Lordes passion and because the creation of man was no cause of his passion but the fall of man was therby to be repayred therfore when sanctification viuification benediction are mencioned the signe of the Crosse is made but when creation is named the priest doth not to make the signe of the Crosse is made but when creation is named the priest doth not to make the signe of the Crosse because the creation of man was not painefull to our Sauiour but his redemption And S. Thomas in his exposition of the Masse saith that this was ordayned by the admirable prouidence of almightie God to signifie that man had not that by nature in his creation which since he hath obtained by the Crosse of Christ in his redemption Sancti ✠ficas viui ✠ficas bene ✠dicis These three wordes may be considered three maner of wayes They may ether be referred to the bread and wine Or to our Sauiour Or to our selues Yf you consider them as spoken of the bread and wine then it is most easie to
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
haue his mercifull helpe and asistance here vnto without the which we doe confesse that we cannot as we ought ether beginne continue or end nor euer obtaine the thinge which we desire Et a pecctao simus semper liberi The thinge wherunto we principally require the ayde of his mercie is to be freed frō our sinnes because sinne hath this propertie that it allwayes bringeth three euills with it The first is it maketh vs of free men bond men for as our Sauiour saith he that committeth sinne is the seruant of sinne Secōdlie it alienateth vs from Gods holy grace Thirdly it iustly wroketh his wrath against vs. And hence it is that S. Bernard saith that so so long as in any creature there is power to sinne it is secure in no place nether in heauen nor in paradise nor in the world For in heauen fell the Angells euen in Gods presence In paradise fell Adam from the place of pleasure in the world fell Iudas from the schoole of our Sauiour Et ab omni perturbatione securi Next to be secure from the perturbations tumultes and troubles of the world because from thence proceedeth the matter of sinne and hinderance that when we approach to this most holy Communion we come not in such puritie as is fit and requisite Of sundrie ceremonies performed by the priest in this part of the Masse The 1. Ceremonie and his signication First he putteth the Paten vnder the Host which as we said before by this roundnes representeth Charitie The Host therfore layed vpon the Paten to be broken and diuided signifieth that Christ of his loue and Charitie exposed his body to suffer death for our redemption The 2. Ceremonie and his signification Next he vncouereth the Chalice By the Chalice is signified the sepulcher And the vncouering of the same is done to signifie how the Angel of our Lord remoued away the stone from the doore of the sepulcher The 3. Ceremonie and his signification After this he deuideth or breaketh the Host into two partes which signifieth the separation of the holie soule of our Lord and Sauiour from his blessed bodie the one descending into hell and the other remayning in the Sepulcher Wherof Innocentius tertius yealdeth another reason saying that therfore the Priest breaketh the Host that in the breaking of bread we may knowe our Lord as the two disciples knew him in breaking of bread to whom he appeared the day of his resurrection as they went to Emaus Per eumdem Dominum nostrum Iesum Christum Filium tuum In diuiding the Hoste he saith Per eumdem Dominum nostrum To wit vnto whom all power is giuen both in heauen earth Iesum Sauiour for he commeth to saue his people from their sinnes Christum Anointed aboue all his fellowes with the oyle of gladnes Filium tuum Naturall and onlie begotten These wordes ended the part of the Host which he houldeth in his right hād he layeth vpon the paten and from the part in his left hand he breaketh of another litle particle and so the Host is deuided into three partes The host thus deuided into three seuerall partes representeth vnto vs the state of the Church in three seuerall places The part held in the right hand which is no more deuided but remayneth entyre representeth the Church triumphant signified by the right hand which hath passed ouer all hir troubles and hath now no more to suffer The other which is helde in the left hand and is againe deuided doth signifie the estate of the Church militant vnderstood by the left hand part wherof remayneth in this life and part in Purgatorie both which are subiect yet to suffer This part held in the left hand is next conioyned to that which lieth vpon the paten and was before helde in the right hand to signifie that those which are in purgatorie shall infallibly after a while haue their part and fruition in glorie and be conioyned with the Church triumphant The part subdiuided from the second held in the right hād put into the Chalice signifieth those which yet remayne in this present life who by doing penaunce for their sinnes may obtaine mercie and remission thorough the merits of Christ before their departure and therfore the part which representeth them is not laid with the other but is put into the sacred blood contained in the Chalice And let it here be noted that this third part of the holy Host is held ouer the Chalice with two fingars to wit with the thumbe which is interpreted Force and vertu and with the second named by the Latins Index interpreted discretion of vnderstanding To declare that this diuine mysterie ought to be considered with force of Faith and with discretion of vnderstanding Qui tecum viuit regnat in vnitate spiritus Sancti Deus In the subdiuision of the second part as aforesaid he saith Qui tecum viuit incessantly in all eternitie Et regnat with all power and maiesty In vnitate in essentiall identitie of the Holy Ghost Spiritus Sancti Deus The third person the Holie Trinitie Per omnia secula seculorum Hauing by sundrie deuout ceremonies set before vs the death and passion of our blessed Sauiour he beginneth now not onlie by signes but also by wordes to set before vs the ioy of his resurrection for which cause he lifteth vp his voice saying Per omnia secula se culorum And the people answere Amen The Priest doth therfore eleuate his voice in this place not only to haue the consent of the people but also to represent the gladnes which the Apostles and Disciples had when they vnderstood the ioyfull newes of the resurrection For as they were in great feare and sorrowe to see their Lord and master in the handes of his enimies and afterwards to suffer his death so were they filled with greate ioy when they saw him restored againe to life Gauisi sunt Discipuli viso Domino The Disciples reioyced hauing seene our Lord. Amen The people answere by this Hebrwe word that they doe firmelie and stedfastlie so beleeue Pax ✠Dominisit ✠semper vobis ✠cum To shew this more euidently the Priest saluteth the people with the same woordes wherwith our Lord saluted his Apostles at his resurrection saying Pax vobis Now ther are three sortes of peace right necessarie for vs to wit spirituall temporall and eternall and according hereunto the Priest maketh the signe of the Crosse three times in pronouncing the wordes aforesaid The spirituall peace is the repose and tranquilitie of conscience which is obtained by the meanes of a virtuous and innocent life The temporall peace is that it would please almightie God so to blesse vs and our labours that we may eate our bread in peace and quietnes that is to preserue vs and all ours from warres misfortunes sicknesses sutes wrongfull molestations detractions diffamations all other sortes of troubles and vexations The peace which is eternall is the chiefe and principall
malice he incited one brother to murther the other This triple peace therfore the priest prayeth for to wit peace betwixt God and man peace of man within him selfe and peace betwixt neighbours that is betwixt man and man Why we aske mercie peace for the liuing and repose or rest for the departed The reason why we demaund mercie and peace for the liuinge and repose or rest for the departed is to signifie the true and proper place of forgiuenes to be in this worlde as contrarie the other worlde is the place of iustice and punishment Againe in this world we are in continuall warre as holie Iob saith Militia est vtta hominis super terram The life of man vpon earth is a warfare And for this cause we iustlie aske for our selues peace but as touching the departed they are in peace although they are not in repose for they are in peace with all theire former enimies the world the flesh and the diuel for otherwise they were not in state of saluation but they are not as yet in repose but in paynes and torments vntill they shall haue fullie satisfied for all their sinnes and offences for which they remayne indetted to almightie God and for this cause we do rather wish thē repose thē peace And Rest is therfore added thrice because there is wished to the soules departed a triple or theefould rest One from the affliction of paine an other for the beatifying of the soule and the third for the glorfying both of the soule and bodie Domine Iesu Christe To wit most pittifull mercifull louing gentle and bening Lord Iesus Qui dixisti Being by thy passion to depart and leaue this world Apostolis tuis Called by thee to the knowledge of the faith sent by thee to the preaching of the faith and who suffered for thee for the confession of the same faith Pacem relinquo vibis To the end that they might firmelie remayne in peace lest terrified and affrighted with miseries they might fall from the faith Pacem meam do vobis Giuinge vs thy peace and taking to thy selfe in steede thereof all our euils O change of incomparable charitie Ne respicias peccata mea To wit personall where with I haueing offended thy maiestie am vnworthie to obtaine at thy handes the peace of thy Church vnworthy to offer vp thy sacred bodie to thy Father and vnworthie to take vpon me to reconcile sinners vnto thee Sed fidem ecclesiae tuae Wherein thou hast espoused hir vnto thee as thy spouse wherin thou hast sanctified hir in the lauer of the word of life wherin lest she should fayle thou hast for euer cōfirmed hir Eamque secundum voluntatem tuam To wit will most amorous out of which thou vouchsafedst to take frayle flesh will most pittifull out of which thou vouchsafedst to die will most bountifull out of which thou vouchsafest to giue thy selfe in this holie Sacrament in meate for her loue redemption and comfort Pacificare coadunare digneris That pacified in good preserued from euil counited in charitie and gouerned both within and without by thee she may be accounted worthy of the communion of so excellent a foode Qui viuis regnas Deus per omnia secula seculorum Who liuest mightelie and raignest wiselie God consubstantiallie world without end sempiternallie Of the Priests kissing the pax saying Pax tecum The 1. Reason Innocentius tertius saith that after our Lord had saluted his Apostles he said againe vnto them Pax vobis Peace be vnto you and then breathed vpon them saying Receiue yee the holy Ghost Which to signifie vnto vs the Priest in the Masse kisseth the Pax which is reuerentlie held vnto him by him which serueth at the Aultar And because the loue of God is diffused in our hartes by the Holie Ghost which is giuen vnto vs therfore the kisse of peace is diffused in the Church amongst all the faithfull The 2. Reason By this ceremonie we are admonished to haue perfect loue and concord with our neighbours And that if we haue any enimies we endeauour to kisse them as we kisse the Pax to wit to reconcile our selues vnto them in such coniunction of perfect loue that we kisse them and embrace them as our dearest frendes The 3. Reason Againe this kisse of the Pax serueth vs for three thinges First to shew that Iesus Christ hath appeased the wrath and anger of his Father towardes vs. Secondlie that we doe al beleeue in one and the same God and doe sweare to maintaine one Christian doctrin Thirdlie we professe to loue christianlie one another purposinge to reconcile vs to all those who haue any way offended vs. The 4. Reason This custom certainlie first came from our Lord him selfe for it is not probable that Iudas would euer haue bene so hardie as to kisse his master were it not that this was the custome of the house of our Lord and a common thinge amongst the Apostles to vse this signe of loue when they returned from some iornie as well towardes their master as one of them towardes another The which they haue practised euer since and exhorted other Christians to doe the like as we may see in the last chapter of the epistle to the Romans 1. 2. to the Corinthians 1. of S. Peeter saying Salute one another with an holie kisse Nether is there any of our Docters who haue expounded the misteries of the Masse that affirme not this ceremonie to haue come from the Apostles and to be founded vppon the places of scripture before alleadged The which is euidentlie to be prooued out of the Liturgies of S. Iames of S. Basil and of S. Chrisostom Out of the 3. cap. of the Ecclesiasticall Hierarchie of S. Denis Out of the 2. and 8. booke of the Apostolicall constitutions of S. Clement Out of the 2. Apologie of Iustin Martyr and manie others Lastlie one principall reason of the institution of this ceremonie was the dignitie of this most holie Communion to the which none ought to present him selfe with hatred and rancour but first to be thoroughlie reconciled to his brother Pax recum The priest in kissing the Pax saith Peace be with thee which by this signe of a kisse I represent vnto thee Why the Pax is not giuen in the Masse for the dead In a Masse of Requtem the pax is not giuen because such a Masse is principallie said for the soules in Purgatorie amongst whom there is no discord nor dissention But the same is giuen when Masse is said for the liuing which oftentimes be at debate and discord to the end to reconcile them to peace and concord Domine Here the Priest hauing his eies and intent fixed and bent towards the blessed Sacramēt speaketh vnto our Lord Christ reallie and trulie present vnder the visible formes saying Lord. Iesu Christe Sauiour of all mankinde and anointed of the Father with the plenitude and aboundance of the Holie Ghost Fili Dei viui Sonne of the
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
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