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
before all worldes of his owne true and naturall substance Omnipotens Omnipotent This Father is said to be omnipotent to the end that with all reuerence we may honor his maiestie whereof his omnipotencie is the chiefe and soueraigne attribute wherby he doth and worketh whatsoeuer he will and is meete and decent for him to doe Gen. 17. Psl 113. Domine Fili. Lord the Sonne Vpon the confession of this article is laide the foundation of our Christian fayth and saluation for as S. Iohn saith Whosoeuer shall confesse that Iesus is the Sonne of God God abideth in him and he in God 1. Iohn 4.15 And S. Peter for this confession that Christ was the Sonne of God was by our Sauiours owne mouth pronounced blessed Mat. 16. Vnigenite Onlie begotten He is sayd to be the onlie begotten of God the Father for that he onlie is engendred eternallie of the Father and of the selfe same nature substance wisdome and almightie power that the Father is Iesu Christe Iesu Christ These two names were impoed vpon our blessed Sauiour not by chance but by diuine ordinance to expresse the two natures contayned in him to wit diuine and human For the name Iesus signifying a Sauiour hath relation to his diuinitie and the name Christ signifying anointed is to be referred to his humanitie Marc. 2. Psl 44. Domine Deus Lord God As before the Father was called Lord God so now the Sonne is likewise called Lord God and this iustlie First as well by right of creation as of redemption Secondlie because all lordship and power was absolutlie giuen him by his Father in particular at the day of his resurrection Since which time he hath alwayes had vs vnder his dominion as his peculiar inheritance bought and purchased with his pretious blood Agnus Dei. Lambe of God This Lord and almightie God is here called by the name of a Lambe to expresse more plainlie vnto vs his humanitie in the which he was led to the slaughter as an innocent Lambe and in the same was sacrificed for the sinnes of all the world Esay 53. Filius Patris Sonne of the Father And here againe we attribut vnto him a new this title of Sonne of the Father to expresse his diuinitie which allway remayned vnited to his humanity euen in his passion and death it self Qui tollis peccata mundi VVho takest away the sinnes of the world For the more manifest explication of his diuine nature as wel as of his human it is here sayed who takest away the sinnes of the world for this power being onlie proper to God him selfe is neuertheles attributed to our Sauiour Christ to declare his diuinitie and godhead therby Marc. 2. Miserere nobis Haue mercie on vs. Because he is God and hath the selfe same power with his heauenlie Father we humblie beseech him to haue mercie on vs he being he who is called the God of mercie and who houldeth his louing armes alwayes open to receue all such as flye vnto him Qui tollis peccata mundi suscipe deprecationem nostram VVho takest away the sinnes of the world receiue our prayer These wordes are twice repeated by the priest vpon the vndouted hope of his goodnes and mercie aforesaid And in particular he humblie beseecheth him to receiue his prayers with those of the asistants that he may the better consecrate and offer this dreadfull sacrifice Qui sedes ad dextram patris VVho sittest at the right hand of the Father By which wordes is euidentlie expressed both his power and his maiestie which is far exalted aboue all Highnes Vertues Throanes Dominations Powers Principallities Cherubins Seraphins and in which he shall iudge both men and Angels Colos 1. Heb. 1. Miserere nobis Haue mercie on vs. Here anew we beseech him of mercie and pardon for our offences to the end that we may be comforted of him at our deathes and withall auoide the rigour of his dreadfull iudgments after the time of our departure Quoniam tu solus sanctus Because thou onlie art holie He is called onlie holie for that this holines wherof we speake is from all eternitie absolute proper and essentiall in him which holines nether Angells nor men can haue of them selues but onlie by grace like as the ayre and the water doe borrowe their brightnes and clearnes from the sunne which onlie of it selfe is cleare and bright Tu solus Dominus Thou onlie art Lord. And iustlie doe we affirme him to be onlie Lord because he onlie created vs he onlie redeemed vs he onlie sanctifieth vs and he onlie will glorifie vs. Againe he onlie is Lorde because he onlie was mediator in that noble work of our saluation For albeit there be more mediators of intercession yet as sayeth S. Aug. there is but one of redemption Tu solus altissimus Thou onlie art highest And he is not onlie called Lord but also highest yea euen in his humanitie because he hath lifted vp mans nature to the highest degree of honor that can be desired And this we ought firmlie to beleeue and in beleeuing to honor Iesu Christe Iesu Christ And here note that albeit this name of Iesus was first manifested to vs by an Angel yet it was long before imposed by God him selfe from all eternitie and therfore is called Nomen super omne nomen Act. 4. A name aboue all names because of the giuer and imposer of the same And therfore sayeth Origen it was brought from heauen and named by an Angel because it was not decent that it should first be named by men nor by them be first brought into the world but of some more excellent and noble nature Cum sancto Spiritu With the holie Spirit This holie Spirit is the third parson equall in all perfections with the Father and the Sonne This holie Spirit is he of whom the prophet Dauid spake when he prayed saying Take not thy holie Spirit from me Psl 50. This holie Spirit is he by whose operation was wrought the wonderfull mysterie of the Incarnation in the sacred wombe of the virgin Marie Luc. 1. Finallie this holie Spirit is he without whose diuine inspiration we can doe nothing worthie of eternall life In gloria Dei Patris In the glorie of God the Father These wordes the church hath prudentlie adioyned to the two last clauses and sentences of this sacred hymne to take away a dout which otherwise might be moued vpon the wordes aforegoing in which our Sauiour is sayed to be onlie Lord onlie holie and onlie highest and therfore to shew that the Father and the holie Ghost are not excluded there is added with the holie Ghost in the glorie of God the Father Amen 1. This word Amen is an Hebrew word wherewith the people make answer at euerie prayer and benediction of the priest and is as much to say as verelie faithfullie or so be it See Rabanus de institutione cler l. 1. c. 33. 2. Nether is it the custome of the Greekes or Latins to
for as much as he doth enkendle our harts in the loue of God and doth warme them like fire He is called Charitie for that he vniteth all the faithfull together in one and the self same hart desire and affection He is called Spiritual vnction for that he sheadeth vpon vs his diuine graces in great aboundance He is called The finger of God for that God doth designe all his graces by his operations Lastly he is called the promise of the Father for that Iesus-Christ promised vnto his disciples that his Father would send him vnto them for their instruction consolation with aboundant infusion of all celestial graces Ioh. 14. Dominum Lord. The third person of the Trinitie is here caled Lord to the end that we acknowledge him for God euery way coequal with the Father and the Sonne of the same puisance eternitie and infinit maiestie Et viuificantem And giuing life Amongst the effects and operations which are peculiarlie appropriated vnto the holy Ghost one is to viuificate or giue life For if he haue life in him selfe as the Father and the Sonne haue how shal he not giue life vnto others seing it is the propertie of life to giue life as it is of light to illuminat of that which is hot to giue and cast foorth heate If also the humane spirit doth vegitat the bodie how shall not the holie Ghost quicken the soule Qui ex Patre Filioque procedit Who proceedeth from the Father and the Sonne By this article we are to beleeue that the holie Ghost proceedeth eternallie from the Father and the Sonne as from the same begininge and spiration Which was added to represse the errors of the Greekes whereof the heretique Nestorius was the first author as testifieth Theodos li. 4. eccles hist cap. 8. 9. Denying that the holy Ghost proceeded from the Father and the Sonne For the which he was condemned by the councell of Ephesus reuerenced in the Church as one of the four gospels And for the further confusion of heretiques and to the greater ioye and consolation of all Catholiques the said Simbole was publiquely sunge three seuerall times of all that were present Qui cum Patre et Filio simul adoratur conglorificatur Who with the Father and the Sonne is together worshiped and glorified To represse the impiety of Macedonus the heretique who denied the holy Ghost to be God houlding him for a symple creature and to be alltogether inequall to the Father and the Sonne as witnesseth S. Aug. de Trinit li. 1. cap. 6. the Church hath proposed him vnto vs to be adored and glorified together with them which doth plainlie argue that he is God because that sort and kind of adoration pertayneth onlie to almightie God Qui locutus est per Prophetas Who hath spoken by the prophets To auert the people from the false opinion of those which despised visions reuelations and the sacred predictions of the holie prophets as lyes dreames and fables the Church assureth vs that the Holy Ghost hath spoken vnto vs by them according to the testimonie of Saint Peter 2.1 Instructing and teaching vs that prophecie cometh not by the will of man but that such men haue spoken vnto vs as they were inspired by God him selfe Et vnam And one There are four special notes or markes of the true church gathered partlie out of the Creed of the Apostles and partlie out of that of Constantinople The first is that she is One. The second that she is Holie The third that she is Catholique The fourth that she is Apostolique The first propertie therfore is that she is One because hir head is one to whom she is vnited Hir spirit is one in which as in one body all are coupled and coapted which do belonge vnto hir Hir preaching is one Hir ceremonies are one Hir end is one And shee alone hath means to conserue this vnitie Sanctam Holie For hir second marke she is called holy 1. By reason of hir head which is Christ Iesus him selfe who is the holie of holies 2. In respect of hir instructor which is the Holie Ghost whom Christ promised at his departure to send vnto hir Iohn 14.3.3 In respect of the holie Saintes which are in hir according to our Creede sanctified by the same Holy ghost 4. In respect of the vnitie of faith and absolute obedience to one only chiefe supreme pastor the bishop of Rome 5. In respect of the holie lawes and ordonances wherwith she is gouerned and directed 6. In respect of the holines of the Sacramentes which are daylie dispenced in hir by the handes of hir pastors 7. And lastlie because only in hir and no way out of hir can any one be sanctified or made holie Catholicam Catholique For hir third marke she is called Catholique or vniuersall 1. For the vniuersallitie or faith which she techeth all men alike to beleeue 2. For the vniuersallitie of doctrine whereby she instructeth how to auoide vice and follow vertu 3. For the vniuersallitie of truth which she defineth in generall Councels 4. For the vniuersallitie of nations whom she calleth to the same faith not excluding any 5. For the vniuersallitie of times because from the begining to the ending from Christ to the consumation of the worlde the Christian religion shall euer continue So that the Church to be Catholique is to haue bene extant in all places in all ages which neuer heretique could say of his Church Let them saith Vinc. Lyr shew their errors to haue bene beleeued euerie where alwayes and of all and then let them brag that they are Catholiques Et Apostolicam And Apostolique This fourth marke of Apostolique is also attributed to the Church for that she is built vpon the immoueable rock of the Doctrine of the Apostles and hath had a perpetuall succession of lawfull pastors without interruption euer since their dayes vnto this present This mark no heretique whatsoeuer once dareth to chaleng it being an absolute perogatiue only belonging to our Catholique Roman Church Ecclesiam Church The worde Ecclesia is a Greeke word and signifieth assembly or conuocatiō and to beleue the Church is to beleeue that she is the lawful assembly of the faithful vniuersallie dispersed in the same profession of fayth and diuine worship hir faith including generallie that which is requisit to the saluation of the beleeuers to whom in manie things it is sufficient simplie to beleeue especiallie to the vnlearned that which she beleeueth without other exact knowledg of al particulars VVhy In is here omitted And note that the preposition In put in the precedent articles is here omitted and it is simply sayd I beleeue the Church and not I beleeue in the church to discerne betwixt the creatures and the Creator of al things in whom only we must beleeue and not in any other Confiteor vnum Baptismae It is here sayd I Confesse one Baptisme for as much as it can not be reiterated vnder
of a Lamb to signifie that he which is sacrificed is the true Lamb of God which taketh away the sinnes of the world Of the Paten wheron the Host is layed And 1. why the same is couered or hid vnder the Corporall The 1. Reason THe Paten is so called a Patendo that is of patencie or amplenes betokneth a hart large open and ample Vpon this Paten that is vpon this latitude of charitie the Sacrifice of iustice ought to be offered This latitude of hart the Apostles had when Peter said Though I should dye with thee I will not deny thee likewise also said all the Disciples Mat. 26. For which cause our Lord said vnto them The spirit indeed is prompt but the flesh is weake Mat 29.41 The 2. Reason And because this latitude of hart fled from them and lay hid when they all forsooke and abandoned their master therefore after the oblation is made the Priest hideth the paten vnder the Corporall or the Deacon remoued from the Altar houldeth it couered whereby the flight of the Disciples is signified who whilst the true Sacrifice was offered fled and forsooke Christ as he him selfe foretould them saying All you shall be scandalised in me in this night Mat. 26.31 Of the two Palles or Corporalls And here it is also further to be noted that there are two Palles called Corporalls the one layd vpon the Altar vnder the Host and Chalice extended the other layed vpon the Chalice foulded That extended signifieth Faith That foulded betokeneth vnderstanding for here the mysterie ought to be beleeued but can not be comprehended that faith may haue merit where humane reason can make no demonstrance Of the preparation of the bread and wine for the oblation and how therin is most liuely represented the action of our Sauiour in the institution of this Sacrament The 1. Ceremonie his signification FIrst by seeing the priest prepare the bread and wine for the oblation we may be put in minde how the disciples went before our Lord to prepare his passouer as the Euangelist witnesseth saying The first day of Azimes the disciples came to Iesus saying Where wilt thou that we prepare for thee to eate the pasche Mat. 26.17 The 2. Ceremonie and his signification His offerring vp the Host vpon the Paten before consecration signifieth the great affection where with our Lord and Sauiour offered vp him selfe to his heauenly Father to suffer his death and passion for vs. As also the great desire which he had to ordayne this holie Sacrament saying With a desire haue I desiered to eate this passouer with you before I suffer Luc. 22.15 The 3. Ceremonie and his signification The priest preparing himselfe to performe the Offertorie remoueth away the Chalice a litle from him and then houlding vp the Patē with the hoste in both his handes he sayeth this prayer following Suscipe sancte c. The remouing away the Chalice a litle from him doth signifie how our Sauiour in the garden went a litle a side from his Disciples as the scripture saith about a stones cast The laying of the Host downe vpō the Paten representeth the verie maner of his prayer to wit procidit in faciem suam orans as S Mat. sayeth cap. 26.36 He fel vpon his face praying The 4. Ceremonie and his signification The prayer also it selfe is imediatlie directed to God the Father as likewise that of our Sauiours was saying Suscipe sancte Pater For euen so our Sauiour immediatlie directed that of his saying Pater c. My Father if it be possible let this chalice passe from me ibid. And now to explicate the wordes them selues Suscipe Receiue Our Lord is then said to receiue our hostes and oblations when approuing our hartie prayers and deuotions he doth liberallie pour foorth his blessinges fauours and graces vpon vs. Sancte Pater O holy Father Where note that the name of Father doth insinuat vnto vs not a person by him selfe alone but such an one as hath also a sonne And further in this place may also signifie the fatherly pittie care and prouidence which he hath ouer all his deare and beloued children Which Father is therfore said to be Holy that we his children shoulde imitate him our heauenly Father in puritie sanctitie and holines of life Omnipotens Omnipotent This Father is here said not only to be holy but also to be omnipotent that by acknowledging his omnipotencie we may beleeue him to be such who can doe much more for vs then ether we are able to vnderstand or desire at his handes Aeterne Deus Eternall God Besides the two former attributes of sanctitie and omnipotencie there is added a third attribute to wit of Eternitie and this to the end that we may beleeue him to be such thoroughe whose euerlastinge goodnes these our bodies now fraile and mortall shall hereafter be raised to immortallitie and consequently vnto eternitie Hanc immaculatam hostiam This immaculat host Which wordes haue principally respect vnto that which the host is afterwardes to be made to wit the most pretious and immaculat body of our Sauiour Iesus Quam ego indignus famulus tuus Which I thy vnworthy seruant The Priest how holy soeuer otherwise he be willinglye acknowledgeth him selfe ether for a wicked or vnworthy seruant and this he doth without any detriment vnto the Sacrament For not in the merit of the Priest who is the cōsecrator but in the word of our B. Sauiour is this mysterie effected So that the euill life of the Priest dooth not hinder the effect of the sacrament as nether doth the infirmitie of the phisition corrupt the vertu of the medicine Offero tibi Deo meo viuo vero Doe offer vnto thee my liuing and true God Which wordes doe clearlie confound all maner of prophane and superstitious worships together with all those oblations which are made by Idolaters vnto their Idols For the Church maketh hir offering to the liuing and true God and contrariwise they both to dead and to false gods Pro innumerabilibus peccatis offensionibus negligentiis meis For my inumerable sinnes and offences and negligences Where by sinnes are vnderstoode the transgression of the diuine commandements By offences the scandall of our neighbours And by neglicences the omission of good and godlie workes Et pro omnibus circumstantibus And for all that are present Most peculiarly al those are named or commemorated who are present at Masse because of these the priest taketh a most peculiar care who are so peculiarlie ioyned vnto him by their personall presence at his Sacrifice Sed pro omnibus fidelibus Christianis viuis atque defúnctis As also for all faithfull Christians liuing and departed A particular care is so had of them that are present that a generall solicitude is also extended to those that are absent O how blessed a thing is it to be a member of such a Church wherin be we present or absent be we aliue
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
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
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
ether say Masse or the people heare Masse to receiue true fruit to our selues thereby we ought first humbly to demaund pardon forgiuenes of all our offences which we haue committed against his diuine maiestie VVhy this Confiteor is called Generall The 1. Reason 1. And this Confiteor is called generall and that for diuers reasons First for that it was chieflie instituted for veniall sinnes which are generall and common to all for as much as no man liuing is so holie or iust who offendeth not God at the least veniallie For as the scripture sayeth The iust man falleth seauen times a day Pro. 24. The 2. Reason 2. Againe it is called generall for that it is a declaration which we make in generall without specifying any thing in particular it being impossible for anie man to declare in particular all his veniall sinnes which moued the holie prophet to say Delicta quis intellig◅ c. What man knoweth his offences From my secret sinnes o Lord make me cleane Psalm 18. The 3. Reason 3. Also it is called generall for that it may be made generallie before all persons and generallie in all places in the fieldes in the house within and without the church whersoeuer How the Priest in this Confession representeth the person of Iesus-Christ 4. The Priest in this place in the person of Iesus-Christ the Lambe without spot confesseth vnto his Father the sinnes of all the people for the which he asketh forgiuenes of him takinge them all vpon him selfe with desire to satisfie the iustice of his Father for them by his death How his bowing or inclination rep our Sauiours humiliation 5. And his bowing or inclination of him selfe in saying the Confiteor signifyeth how Iesus-Christ humbled him selfe taking vpō him the forme of a seruant that we who were made the seruants and bondslaues of the diuel by reason of our sinnes might be made the free men of God our heauenlie Father through the merits of Christ his only Sonne How both shame and humilitie 6. His enclining or bowing his face in saing the same is also to insinuate vnto vs shame and humilitie and that we ought to blush be apaled to doe that in the presence of God which we would be loth to doe or commit in the sight of men How a conscience cleane euen from venial sinne 7. And lastlye this Confession teacheth with how great sanctity and purity this most pure and moste holy Sacrifice oughte to be handled and receiued of vs in so much that if it were possible we should keepe our selues cleane euen from venial sinnes And now to explicate the wordes them selues Confiteor I confesse Begining this Confiteor we say I confesse Because as the scripture saith The iust man in the begining is the accuser of him selfe and this we doe for diuers reasons 1. Firste because this worde I confesse admonisheth vs of Humilitie and that there is no person of what estate soeuer he be whether Kinge or Emperor but settinge aside all prerogatiues of his greatnes oughte no lesse humblie to confesse his sinnes then the poorest of meanest creature in the worlde 2. Secondly of Veritie that we should not cloake nor dissemble our sinnes before the face of almightie God because as it is not lawfull to sinne any where but there where God sees not which is no where so nether is it lawfull to conceale any thing in Cōfession but that which God knowes not which can be nothing 3. Thirdlie of Charitie that we are not to declare or manifest any other mans sinne saue only our owne for such an one should rather say I accuse then I confesse for as much also as the Apostle saith that Charitie couereth the multitude of other mens sinnes Deo Vnto God And well doe we confesse to haue sinned against God because sinne is defined to be Something said done or desired contrarie to the law of almightie God This Cōfession therfore is some satisfaction amēdes principallie made vnto almightie God because it is he whom principallie we haue offended which caused the holie Prophet to say Tibi soli peccaui malum coram te feci Against thee onlie haue I sinned and done euil before thee Psal 50. Omnipotenti Almightie Or omnipotent which onely word ministreth vnto vs sufficiēt matter both of feare and of hope For as he is omnipotent he is able to punish the proud and impenitent and able to pardon the humble and penitent As he is omnipotent he is able to remit more then we can commit and to forgiue more then we can offended Beatae Mariae semper Virgini To B. Marie alwayes a Virgin Next after allmightie God ar recited the names of 5. of his especiall Saintes for fiue speciall perogatiues wherin these fiue far surpassed excelled all others First to our blessed ladie the virgin because she it is who next after God is the first in glorie 2. She it is who aboue all other saintes is the great and general patronesse of all such sinners as sorrowfullie flie vnto hir for succour 3. She it is whose onlie merits God esteemeth aboue the merits of all men or Angels 4. She it is whom he especiallie loueth aboue all the persons that euer he created 5. She it is who onlie among all the children of men neuer had nor committed any manner of sinne Beato Michaeli Archangelo To B. Michael the Archangell Secondlie to such as haue had greate conquest and victory ouer sinne and sathan and this was S. Michael the Archangel who fought against Lucifer for his sinne of pride conquered him and lastly cast him out of heauen And aptly doth the priest confesse vnto S. Michael because the priest is a minister of that Church whereof S. Michaell is both prince and protector Beato Iohanni Baptistae To B. Iohn Baptist Thirdlie to such as did both preach and doe great penance for sinne and this was S. Iohn Baptist the first preacher of penance in the entrie of the new law The precursor of Christe a prophet yea more then a prophet of whom Truth it selfe did testifie that a greater was not borne amongst the sonnes of women Who aboue all other prophets merited to demonstrate the Messias with his fingar to lay his hande vpon his venerable heade and in the riuer of Iordan to baptise him Sanctis Apostolis Petro. To the holy Apostles Peter Fourthly to such as had chiefe powre authority in the militant church and this was S. Peter whom our Lorde ordained chiefe pastor ouer the same and to whom for this purpose he principallie gaue and committed in charge the powrfull keyes of the kingdom of heauen that is power to remit or retaine sinne as testifieth the Euangelist Mat. 16. Et Paulo And Paul Fiftly to such as greatly laboured to conuert soules vnto our Lorde and this was the B. Apostle S. Paul who in the office of preaching laboured more then they all to conuert the heathen vnbeleeuers to the faith knowledg of
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
God would him selfe be made the selfe fame which he before had made to the end that which he had made should not perish but be saued Iesus Christus Filius tuus Dominus noster Qui tecum viuit c. Iesus Christ thy Sonne our Lord who with thee liueth and raigneth in vnitie of the holie Ghost God world without end Amen VVhich woordes I passe ouer at this present partlie because I haue before already explicated them and partlie because I iudge them so cleare of them selues to euery one that they neede no further explication Offerimus tibi Domine VVe offer vnto thee o Lord. Hauing mingled the water with the wine as a forsaid he taketh the Chalice and offereth it vp saying We offer vnto thee o Lord. Signifying by this ceremonie how our blessed Sauiour most willinglie offered vp him selfe vnto his Father to be the oblation and sacrifice for our redemption And here offer yourselfe to his grace by true and vnfeyned contrition of hart for all your offences Calicem salutaris The Chalice of health By anticipation this Chalice is called the Chalice of health that is of saluation both because it prefigureth the blood of Christ which is the price of our saluation and also because it impetrateth health to all the people which are offered in the same Tuam deprecantes clementiam Humblie beseeching thy clemencie Where verie aptlie mention is made of goodnes and clemencie for this chalice his Father gaue him and not the Iewes for loue not for anger for good will not for necessitie for grace not for reuenge For this is that Iacob who humblie obeying the commandement of his Father Isaac the counsel of his mother Rebecca serued Laban fourteene yeares that he might take Rachel and Lia to wit the people of the Iewes and Gentils vnto him in mariage Gen. Vt in conspectu diuinae maiestatis tuae That in the sight of thy diuine maiestie Rightlie is this acceptable sacrifice presented and interposed betwixt the sight of Gods maiestie our sinnes for whensoeuer our sinnes doe prouoke him to punish vs we haue no better meanes to pacifie his anger then by presenting before his sight the merits of this sacrifice Pro nostra totius mundi salute For our health and for the health of all the world In these wordes as in the like going before all Christian Catholique people may receiue wonderfull consolation that by euerie particular sacrifice euerie Catholique present and euerie Catholique in the world whersoeuer absent is without omission daylie remembred in this diuine sacrifice Cum odore suauitatis ascendat Amen It may ascend with the odor of sweetnes Amen Which is done when he doth so approue the sacrifice of our praise and prayer that in fauour thereof he poureth foorth more aboundantlie his benediction vpon vs. And in this sense Iesus Christ his Sonne is said to haue offered vp him selfe an host and oblation to God in the odor of sweetnes Ephes 5. Then he maketh the signe of the Crosse with the Chalice setteth the same vpon the Corporall couereth it with the palle and next ioyning his handes together vpon the Altar a litle inclined he sayeth In spiritu humilitatis animo contrito suscipiamur a te Domine In the spirit of humilitie and in a contrit hart let vs be receiued of thee o Lord. In which wordes are touched two thinges which make our prayers acceptable to God to wit humilitie and contrition Of the first Ecclesiasticus saith The prayer of him that humbleth him selfe doth peirce the heauens Of the second the prophet Esay saith Vnto whom shall I looke but vnto the humble and contrite in spirit ca. vlt. The first of these vertues is found in that mirror of all perfection who said of him selfe I am in the midst of you as he that ministreth Luc. 22. The second in that deuout Publican who knocked his breast so highlie commended thorough the vniuersall Church Luc. 18. Et sic fiat sacrificium nostrum in conspectu tuo hodie And so let our sacrifice be made before thee this day To wit in the spirit of humilitie and in a contrit hart for the spirit of humilitie acknowledgeth the want of vertues and a contrit hart the number of vices And worthelie is it said sic so as if he said let that be done in respect of humilitie of confession and of hartie contrition which can not be by the merit of deuotion and perfect innocencie Vt placeat tibi Domine Deus That it may please thee o Lord God Whom nothing more pleaseth then meeknes humilitie whō nothing more displeaseth then pride superbitie For as S. Aug. saith Vnles in all thinges wherin we doe well humilitie goe before keepe companie with and follow after pride will wrest all out of our hande Aug. ep 56. Then followeth Veni sanctificator omnipotens aeterne Deus Come ô sanctifier omnipotent eternall God Eleuating his eies to heauen and contemplating the greatnes and sublimitie of this mysterie which he prepareth him selfe to offer he humblie requireth the assistance of the Holie Ghost to sanctifie his oblation from whom also it is that all good desiers and holie inspirations doe proceede that by his supernaturall and miraculous operation that which he desiereth may be effected saying Come therfore o sanctifier come by thy mercie come by thy grace come by thy goodnes come by thy sweetnes come by thy loue come by thy benignitie come by thy pietie and infinit bountie Et benedic hoc sacrificium tuo sancto nomini preparatum And blesse this sacrifice prepared to thy name At which wordes he blesseth the offeringes calling vpon the Holie Ghost which albeit he is named alone yet he can not be alone but is euen both from and with the Father the Sonne To conclude of the Offertorie mention is made by Walfridus de reb ec cap. 21 Rab. l. 1. de diuin offic cap. 2. Amal. l. 3. de ecl offic cap. 19. Microlog de ecles obser cap. 10. Isid l. Etymo 6. cap. 19. Innoc. l. 2. de myst Missiae cap. 53. and others Of the Priestes washing his handes The 1. Reason HE that looketh diligentlie and narrowlie to the first institution of this ceremonie shall finde it expreslie to be taken from the model and example of our Sauiour himselfe when he first ordayned this holie Sacrament For before he consecrated his bodie and blood or communicated the same to his Apostles he first prepared them by washinge their feete Iohn 13.5 The 2. Reason This verie custome the Church obserued sometime after his example Tertullian witnesseth that this custome of the priest to wash his handes at the Altar was obserued amongst the Christians in his time Tertul ad vxorem li. 2. And S. Ambrose also and diuers others make mention thereof Amb. li. 3. de sacr The 3. Reason Misticallie this ceremonie admonisheth that euerie one ought with strick examination to cleanse his conscience presenting him selfe at this holie table
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
Peter for his successor Hauing religiouslie ordered the affaires of the Church the space of twelue yeares he was martyred vnder the Emperor Domitian The seate by occasiō of his death was vacant 20. dayes with the vnspeakable griefe of the people destituted of their incomparable good pastor hauing neuer bene touched in his actions but with the zeale of pietie holie and religious deuotion Clementis S. Clement was the disciple of S. Peter and the fourth pope after him He chose him amongst others to be his immediat successor in the Apostolat but he would not of humilitie accept the charge but deferred it to S. Linus and S. Cletus by whose decease it was committed vnto him The Emperor Traian offended that by his exemplar life the Romans were daylie conuerted to Christianitie confined him within an iland in the which two thousand Christians were condemned to sawe marbles for the ornament of Rome The people of the iland in great distresse for want of fresh water were by him refreshed hauing found a springing fountaine vnder the feete of a Lambe VVherupon the Emperor more offended then before caused an anchor to be fastned about his neck and his bodie to be cast into the sea Sixti S. Sixtus was the eight Pope after S. Peter He ordayned in the solemnities of the Masse the holie hymne of Sanctus to be sunge and of Agnus Dei. He was greatlie giuen to diuine thinges as his holie decrees doe sufficientlie testifie He also receaued the glorious crowne of martyrdome in the time of the Emperor Valerian Cornelij S. Cornelius was the twentith Pope in the time of the Emperor Decius He transported by the ayde and asistance of S. Lucina an honorable matron of Rome the bodies of S. Peter and S. Paul from the place of their buriall to put them in sauegard VVherof the Emperor being aduertised and that he conuerted many of the people to the faith of Christ sent him into bannishment where S. Cyprian often comforted him by letters exciting him to constancy The which was imputed vnto him for treason to the state for the participation and intelligence which he was said to haue with the publique enimies For this he was beheaded for not yealding to adore the Idol of Mars His matyrdome is confirmed by the testimonies of S. Ambrose and S. Augustine Cypriani S. Cyprian Bishop of Carthage suffered also vnder the Emperors Valerian and Galeen in the eight persecution raised against the Christians the same day that S. Cornelius but not the same yeare The actions and deportments of this good Father were such that there is none who in reading his writinges can choose but thinke to heare speake a true Christian Bishop and one designed to martyrdome for the honor of God His life and passion are written by Pontius his Deacon He had at his death such firme constancie that at the pronounciation of the iudgment against him vnderstandinge that he was to suffer by the swoord he cryed out aloud in the consistorie of the Tyrant saying Deo gratias After his execution there was found in his hart the figure of the Crosse made in gould in witnes of his inuincible faith Laurentij S. Laurence was disciple of S. Sixtus and Archdeacon of the Church of Rome He receued of him being prisoner for the cause of religion in the eight Valerian persecution after Nero expres commandement to distribute vnto the poore the treasures of the Church which he had in his keeping the which he performed with no lesse care then fidelitie Vpon this occasion he was committed prisoner vnder the custody of the gaylet Hippolitus whom he conuerted to the faith with nineteene more of his familie In the end he was cruellie rosted vpō a gridiron with a slacke and prolonging fire in the presence of the Emperor Valerian Chrysogoni S. Chrisogonus hauing refused the dignities and offices which the Emperor Dioclesian offered vnto him to renounce Christianitie and to adore the false and counterfet Gods was by his commandement beheaded at Aquila Nicephorus inserteth in his ecclesiasticall historie some epistles written vnto him by S. Anastasia and of him to hir This deuout Ladie did liberallie succour and asist him with meanes during the time of his imprisonment Ioannis Pauli S Iohn and Paul were bretheren no lesse zealous of Christian pietie then noble and rich who had bin brought vp in the court vnder the seruice of the daughter of the great Emperor Constantin and greatlie fauoured of hir After his decease Iulian the Apostata being come to the Empire placed them in the estate of his houshold seruants knowing that they would refuse this condition by reason of their religion Which they hauing done he commanded that they should be beheaded so that the selfe same death and passion made them true bretheren albeit they were so already by nature In honor of their holie and inuincible resolution the Church calleth them Oliues and Candlesticks shining before God in the Epistle of the Masse vpon their feast taken out of the 11. cap. of the Apocalips Cosmae Damianae S. Cosme and Damian were also bretheren and Arabians of nation They were famous in the arte of Phisick and Chirugerie which arte they exercised freelie and purelie for the loue of God and were imployed by the true phisitien more to cure the diseases of soules then of the bodies For this cause Dioclesian and Maximian forced them to passe by water fire and sword in the maner described in their Legend but God who neuer forsaketh those that are his refreshed them and gaue them happie repose according to the consolation promised to the afflicted by the Royall prophet Et omnium sanctorum tuorum Whose number and multitude is so great and maruelous that Constant in the Emperor passing ouer the seas and finding Eusebius Bishop of Cesaria desired him to aske somwhat of him to enrich his Church VVho answered the Emperor saying Sir my Church aboundeth sufficientlie in riches but I beseeche you to send out into all partes of the world to knowe and vnderstand the names of the Saints the times of their passions vnder whom how and in what places they suffered martyrdome VVhich beinge done there was found for euery feast in the yeare more then fiue thousand Saints excepting on the day of the kalendes of Ianuarie in which the Gentils gaue them selues to their banquettinges and solemnities and not to the matyring of the blessed Saints Quorum meritis precibusque concedas And here least any should thinke it in vaine to craue the intercession of the most B. Saintes or dout that those holy Saintes whom speciallie we pray vnto doe not againe employ their especiall protection towards vs S. Gregorie in his hom 35. telleth of a certaine matron who often frequenting the Church of the blessed martyrs Processus and Martinian vpon a day was met with all by the two holie Martyrs them selues who spake vnto hir saying Thou doest visit vs now we will therfore demaund thee in the day