his resurrection who as the Apostle saith entred not into glorie before he had sustayned the ignominie of the Crosse How puritie and chastitie Againe the brightnes and shining of the same corporalle admonisheth that to receiue the bodie of Iesus-Christ a man ought to shine with all angelical puritie and chastitie both of bodie and soule And that as it shineth with brightnes so the intention of the offerer ought to shine with simplicitie before our Lord. The signification of the candles 1. Candles are lighted and set vpon the Altar For by candles is signified somtimes the Law somtimes the Church and somtimes Christian conuersation Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen Mat. 5.17 How Candles sig the light of faith 2. Againe by the two Candles for at least there ought to be so manie is signified the light of faith reuealed to two seuerall people the Iewes and the Gentiles Or the two testaments where with mankind is illuminated Or the two witnesses of the resurrection Moyses and Elias How they are a signe of ioy 3. Also Candles are lighted in signe of ioy as testifieth Alcuinus in respect of our B. Sauiours presence whose diuinitie is likewise signified by the same As also to signifie the giftes of grace and the light proceedinge from the holy Ghost wherewith the Church is illuminated How the fire of Charitie 4. And not vnaptly are there fiery lights placed vpon the Altar to burne because he is there who came to send fire into the world and desirethe nothing more then that it burne and be inkindled in the harts of all his faithfull Luc. 12. Of the Curtaines Lastly for the better adorning both of the Church and Altar there are rich Hangings and Curtaines of diuers and sundrie colours answearable to the diuersitie of Feastes throughout the yeare Of the signification of the Red. Vpon the Feastes of the holy Crosse wheron Christ shed his pretious Blood for vs vpon the Apostles and Martirs Red is vsed to signifie the bloodie Martirdomes which they endured for the loue of Christ for they are those which are come out of great tribulations and haue washed their Stoles in the blood of the Lambe Apoc. 7. Of the white Vpon the Feastes of Angelles Confessors and Virgines we vse White to signifie their holines chastitie and puritie As also vpon the Dedication of the Church which is called by the name of a Virgin For I haue despoused you to one Man to present you a chast virgin vnto Christ 2. Cor. 11.2 Againe by the White which is of excellent purenes and cleanes may be signified the splendor and integritie of good name and fame especiallie requisite in an Ecclesiasticall Magistrate That a Bishop haue a good testimonie according to the Apostle both of those which are within and of those which are without 1. Tim. 3. The signification of the Blacke Vpon the daies of prayer for the soules departed is vsed Blacke to signifie the dolorous and mournefull estate of their soules Of whom it is said they shall be saued yet so as by fyre 1. Cor. 3.15 The sig of the greene Vpon other common dayes greene is vsed for greene is a colour in the midst betwixt white and black signifieth the Church militant still liuing in this world which is somtimes in ioy and somtimes in sorrowe and as it were but yet in herba that is green growing and not ripened for the haruest of the church is in the world to come The sig of the purple Somtimes in some churches is vsed purple to signifie the spirituall power and dignitie which resideth in the chiefe bishop and other Pastors of the Catholique Church who ought to behaue and comport themselues in their places like kinges not to decline to the right hand nor to the left not to bind the worthy nor to pardon or vnbind the guiltie The sig of the scarlet Somtimes scarlet is vsed which is of the colour of fire by which is signified pontificall or Priestlie doctrine which like vnto fire ought both to shine and to burne To shine by giuing light to others To burne by reprehensions excommunication and other censures Euerie tree that yeildeth not good fruit shall be cut downe and shall be cast into fire Mat. 7.19 The sig of the hiacinth Somtimes hiacinth or skie colour is vsed by which may be vnderstood the serenitie of conscience which a Bishop or Priest ought alwaies to haue both in things prosperous and thinges aduerse According to the same Apostle For our glorie is this the testimonie of our Conscience 2. Cor. 12. As also that his thoughtes ought not to be on earthlie but on heauenlie thinges according to the same Apostle saying Conuersatio nostra in Caelis est Our conuersation is in heauen To conclude touching the ornamentes of the Church and Altar Sozomon l. 6. cap. 16. and Nicephorus l. 11. cap. 18. recount how the Arrian Emperour Valens a great persecutor of Catholiques once vpon a Christmas day entred into the Church of S. Basil whil'st he was at the Altar celebrating Masse assisted by all his clergie and the people round about with such deuotion and reuerence as the qualitie of the Feast place required And that he contemplating the goodly order which was in euery thing was so astonished with admiration that he well nigh fell downe in extasie Loc here the proper wordes of Nicephorus as they were translated out of Greek into Latin Quod ibi omnia miro ordine gererentur ad stuporem delapsus et totus mutatus in solum concidisset nisi quidam ex primoribus tunica correpta imperatorem iam ruentem retinuisset Astonished in admiration and altogither altered or changed for that he sawe all thinges gouerned by soe admirable an order he had fallen downe vnles one of his Princes taking him by the Robe had held him vp being nowe readie to fall to the grownd Thus he But in this point so bare and naked are the churches of Hereticks so vtterlie destitute of all hangings other costlie ornamentes yea so emptie and quite disfurnished that to enter into them is much like as to enter into some emptie grange or barne after all the corne hay and strawe is carried out of it Which is the cause why some Heretickes comminge ouer the seas anâ—… contemplating the ornaments riches and beautifull ceremonies of the Catholike Church do so greatlie wonder and admire thereat that when they do depart they find themselues so maruelouslie delighted and comforted thereby as if they had bin for the time in some earthlie Paradise Yea to some this hath bin a chiefe motiue of their change conuersion to the Catholike Faith Much more might be said concerning this matter but I will leaue it to the Readers better consideration and proceed to that which is to followe Of the ornaments belonging to the Priest And first of the Amice CHAP. 9. HAuing
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
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
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
A DEVOVT EXPOSITION OF THE HOLIE MASSE WITH An ample Declaration of all the rites and CEREMONIES belonging to the same Composed BY IOHN HEIGHAM The more to moue all godlie people to the greater Veneration of so sublime a Sacrament AT DOVAY With licence 1614. THE PREFACE TO THE CATHOLIKE READER FOWER causes there were right courteous Reader which first moued me to explicate vnto thee according to my smale capacity the mysteries and Ceremonies of the holy Masse The firste was the incomparable dignitie and most excellent sublimitie of this diuine and dreadfull sacrifice which althoughe it be such that neither the toung of man nor Angell can worthylie magnifie as it deserueth yet the verie excellencie of the thing it self inuiteth euerie one with what praises he can to set forth extoll and celebrate the same The second was the most singular honor respect and reuereÌ„ce which the deuout Catholike people of all places of all ages and of all callinges the greatest Doctors themselues and most learned deuines of all the worlde Emperours Kinges Princes and Commons haue euer borne and caried to this Sacrifice whose example it behoueth euerie good godlie man to follow The third was the deep mortall and canckred mallice of wâ—cked heretikes their most execrable blasphemyes together with manie most fearefull vilde and damnable facts done committed by them in hatred and contempt of this diuine sacrifice and what good Christian is there aliue that will not to the vttermost of his power defende a treasure so inestimable from the sauage assaults of such wicked miscreants The fourth was the great and long want of a full and perfect exposition of this so diuine a mysterie in our English toung by reason that none of our nation haue purposelie written of the same for ought that euer I sawe these fortie yeares which fower motyues seemed vnto me matter more then sufficient to explicate vnto thee this vnexplicated secrett and to vnfold vnto thee a mysterie of such maiestie 2. Of the supereminent dignitie as also of the great and singular respect which Catholiks doe beare to this ineffable misterie I haue amplie treated and discoursed vnto thee in the third fourth fifth and sixth chapters of this ensuing Treatise I beseech the infinite mercie and goodnesse of God that thou mayest receaue aboundant consolation and edification for thy paynes in perusing them But touching the deadlie hatred and mallice of our aduersaryes or of their blasphemyes and other abuses of this blessed sacrameÌ„t I haue no where as hetherto made anie mention of them and would to God there were no cause at all euer to defile our paper with their execrable enormous and fylthie facts For against this most singular Sacrament pearle of inestimable price adamant of Angells rose of our religion onlie life onlie laurell onlie tryumphe onlie treasure onlie glorie onlie beautie and onlie crowne of all Christianitie the heretiks of our age doe beare so rabide a rage so mischeuous a mynde so spitefull a spleane ioyned with such audacious attempts barbarous abuses and insolent outrages as neuer the like were heard of before our dayes yea and in a manner is incredible could euer enter into the hart of a Christian For some rushing violentlie into the church where the Priest was celebrating this vnbloodlie Sacrifice stamping vnder their filthie feete the sacred host and spilling vpon the ground the blessed bloud vsed the consecrated challice insteed of a pisse-pot and hauing compelled the Priest to drinck off the pisse next presentlie hung him vp on high fastened and bound with cordes vnto an image of Christ crucified and then with manie shotts of their gunns and pistolls peirced quite through both the Priest and the picture witnessed by Lawnay in his Replique Christien lib. 2. cap. 16. Another seeing the Priest at Masse to hold vp the sacred host to be adored of the people tooke vp a dogg by the leggs and held him ouer his head shewing him vnto the people in mockage and contempt of the Priest and his sacrifice Fox Act. and Mon. page 1033. Another as witnesseth the same Fox finding a Priest administring the blessed Sacrament to the people with great deuotion offended to see them so deuoutlie and reuerentlie vpon their knees presentlie pulled out a whyniard or wood knife which he wore about him and verie greuouslie wounded the Priest in diuers places both of his head arme and hand where with he held the challice full of consecrated hosts which were besprinckled with the bloud of the Priest nor would haue lest him till he had killed him out right if he had not bin preuented by the people present 3. But least thou gentle Reader mayest think that God who is the iust reuenger of all such villanyes hath permitted these men to escape vnpunished let this example next ensuing satisfie thee and serue for a warning to all the aduersaryes and mallitious enemyes of the Masse After that the holie Masse was by publike proclamation of the late Queene commanded to surcease in all places of England by Midsomer day immediatlie following fower men of Douer in the countie of KeÌ„t besides others which asisted at the same actioÌ„ went into the church of the same towne and tooke forth the Copes Vestments and other Priestlie Ornaments belonging therto geuing forth and boastinge abroad that they would goe fetch the Pope from Canterburie And the verie next day after Midsomer day these companyons came to Canterburie put on the said Copes and other Ornaments vpon their backs and in a Pix made to reserue the blessed Sacrament of the bodie of our Sauiour Iesus they put a doggs turd and then beginning at S. Georges gate roade in forme of procession quite thorough the City till they came to westgate which done the verie same night they posted back againe to Douer One of these fower was Captaine Roberts who presentlie after carryed all the Copes Vestments and other ornaments ouer the seas to Dunkirk where he sold them His miserable and wretched end was that there leaping out of one smale boate into another to get to his Shipp the boate he was in slipping away he stepped short of the other and soe falling into the water pitched his vnhappie head vpon an An 〈…〉 here he beat out his braines The seconâ—…ortlie after running mad cast him self off from Douer Peere into the sea and so was drowned The third dyed of Iohn Caluins disease that is to say he was eaten vp with lice being yet aliue The fourth who afterwards became Minister of Maidstone falling greuouslie sick indured Gods terrible iudgments for he stunck soe abhominablie that none no not his owne wife could endure to come neare him so that when they gaue him meat to eate they were forced to put it vppon the ende of a pole and so to reach it vnto him thorough a windowe For confirmation wherof there are right credible and worshipfull persons yet aliue who can testifie the same 4. These are some few though
yea so high that a higher or greater cannot possiblie be inuented or imagined The chiefe and principall end is onlie one the other are diuers The first is the honour of God who being the last and finall end af all things of good right willeth and ordaineth that all things be done and referred to his honour 2. The beter to vnderstand this point it is to be noted that Sacrifice is an act of worship adoration or honour the which is due onlie to God with paine of death to all those who shall attribute the same to anie other Sacrificans Dijs eradicabitur nisi Domino soli Exod. 22. He that shall sacrifice to Gods but onlie to our Lord shal be rooted out The Masse therfore is and ought to be both said and heard chieflie to honour God by and with soe diuine a Sacrifice 3. The other ends are diuers for the which the same maie either be said or heard As for the preseruation of the vniuersall church the propagation of the Catholike Religion for the Popes holines for Bishops Pastors and religious Persons for peace and concord amongst Christian Princes for our parents friends and benefactors for thanksgiuing to God for all his benefits for the preseruation of the fruits of the earth for our tēporall substance and generally for all manner of necessities either of soule or body 4. In saying of Masse there is required of the Priests part a singuler attention and deuotion be it either in regard of the thinge that is offered or in regard of him to whom the same is offered which is almighty God himselfe who is Rex egum Do minus Do minantium Kinge of Kings and Lord of Lords Before whose presence euen the highest powers of Heauen do shake and tremble 5. This S. Chrisostom seriously pondering and wheighing with himself saith He who is a legat to treate for a whole Citty what speake I of a Citty yea for the whole world and is an intercessor to almightie God that he may become propitious vnto al men not only to the liuing but also to the dead what manner of man I pray you ought he to be Trulie I cannot thinke the confidence of Moyses or Elias to be sufficient to dispatch such an embassage or supplication li. ◠de Sacerdotio And againe in the same place he further saith what hāds ought they to be that do administer it what the tōgue that pronoūceth such deuine words How pure and cleane ought that soule to be that doth receiue so worthy a Lord Thus S. Chrisost 6. For further proofe and confirmation hereof the holy Scripture recounteth a fearefull example of the two children of Helie the Priest who were punished by death for that they did not performe the office of Priesthood duly as they ought what then may we thinke shall be the punishment of such Priests as should now approach vnworthely to the Altar of our Lord 7. It is written of S. Marke the Euangelist that he had so great a reuerence of this holy Sacrifice and so greatly feared his owne insufficiencie that he cut off his owne thōbe to the end he might be vncapable and vnfit to be made a Priest which yet was afterwards restored vnto him again by miracle as is to be read Canon si quis a med dist 55. 8. And it is testified of the glorious Father S. Francis that being only a deacon and purposing to be made Priest one appeared vnto him houlding in his hand a violl of water of most admirable clearnes and said vnto him Faancis seest thou this water And the blessed father hauing answeared that he did He further added He that will be a Priest must be like vnto this in purity which words strooke into the holy man such a deepe impression and such a feare and respect of that sacred function that he neuer afterwardes would permit himself to be made a Priest Of the attention and deuotion of the asisttants And how the same may be obteyned by hearing of Masse CHAP. 5. FOR as much as vpon all festiuall daies a man must either saie Masse or at the least heare Masse by the expresse comandement of the Church it is great reason that this worke should be well and orderlie performed according as is conuenient and as the weight and importance of the thing it selfe requireth First then we must procure to haue an ardent and inflamed desire to heare the same with fruit and with the greatest attention that possibly we may which desire ought to be accompanied with a liuely faith of the presence of Iesus Christ our Sauiour who with such exceeding loue vouchsafeth to come to visite vs. 2. Secondlie it will help verie much to thinke vpon the wonderfull greatnes and dignity of this most holy Sacrifice whereof I haue spoken a litle before 3. Thirdly to remember our owne vilenes abiectnes reputing our selues most vnworthy to be present at so excellent and deuine a mistery in the presence whereof the verie Angels do humble and bow downe themselues with most deuine reuerence wherfore with far greater reason ought a wretched sinner to do the same and after the example of the publicā holding doune his head for shame to knock his breast saying Deus propitius esto mihi peccatori God be mercifull to me a sinner 4. Fourthly it is also requisite that a man goe to Masse out of mortall sinne for as much as this greatly hindreth both deuotion and due attention as also the fruit which he might otherwise draw from the same Yet if a man be fallen into anie great sinne he ought not therfore to leaue to heare Masse for albeit it serue him not then to merit eternall life yet it serueth him neuertheles to satisfie the commandement of the Church which is to heare masse on the festiuall daies which if he perfome not he doeth ad another mortall sinne to his former 5. Fiftly that our end or intention be right which is that we purpose to do that which our holy mother the Church doth who in the Sacrifice of the Masse maketh an offring and present to the eternall Father of his only Sonne of his most holie Passion and of his merits in satisfaction of the sinnes of hi◠children Whereupon we ought to accōpany and ioine our desires with those of the Priest and to beseech the deuine Maiesty that it would please him to heare vs and that he would mercifully pardon both our owne offences and those of our neighbours and that he would gratiously assist vs in all our necessities and that in the vertue of this most holie Sacrifice 6. Sixtlie to endeauour to conceaue within our selues a holy feare and a wonderfull reuerence considering that we are present in a place that is holie and speciallie dedicated to the seruice of God remembring how God commaunded Moyses to put off his shooes for reuerence of the place wheron he stood Deut. 7. Seauenthlie besides the sanctity and holines of the place we ought to
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
be raised to the life of glorie Ipsis Domine To wit to those of whom before he hath made particular commemoration taught so to doe by the Church instructed by the holie Ghost that the soules departed are ayded by the suffrages prayers almes and other workes of pietie and principallie by the acceptable sacrifice of the Masse Et omnibus in Christo quiescentibus After particular commemoration of his frendes and parents he maketh his general prayer for all the departed wherin he asisteth those who haue no particular frendes to be mindfull of them Who also are said to rest in Christ because they died in Charitie hauing yet some defectes to be purged for that ether they haue not fullie satisfied for their veniall sinnes or for the paine due to their mortall sinnes Locum refrigerij By the which is vnderstoode the kingdome of heauen where all the Saintes doe daylie draw out of the springes of the Lambe the pleasant and coolinge waters of euerlastinge comfort after their long labours and torments sustained ether in this life or in the fire of Purgatorie Lucis That is to say such a place which needeth nether the lighte of the Sunne nor of the Moone nor yet of the Starres because the splendor of Gods presence doth face to face illuminate it and the glorious Lambe of God is their perpetuall lanterne Et pacis vt indulgeas precamur In which place of light most perfecte full secure and sempiternall peace doth raigne where is nether faintnes nor sadnes nor fraude nor feare of foes but one euerlasting and ioyfull harmonie of voices in which place of peace our Lord him selfe doth dwel who doth gard and keepe it so that nothing can enter therein which may disturbe theire peace Per eumdem Christum Dominum nostrū To wit into this most B. citie into this place of refreshing of perptuall light and of peace we humbly beseech thee that the soules of them that are departed hauing their offences forgiuen them by the vertue of this Sacrifice may be brought to repose and dwel for euer thorough him whom now we offer vp vnto thee in their behalfes Christ Ie. Am. Of the Ceremonies vsed in this Memento In this Memento three Ceremonies are obserued 1. The silent prayer of the Priest with his handes ioyned together 2. The disioyning of them asunder And 3. the conioyning of them againe together The 1. Ceremonie and his signification At the first ioyning of his handes he meditateth a while and prayeth for his friendes departed And by this may be vnderstood the descending of our Sauiour into Limbo Patrū to comfort the soules of his deere friendes who had long sate in darknes and in the shaddow of death The 2. Ceremonie and his signification At the disioyning or spreading of his handes abroad he prayeth for all the departed in generall And by this may be vnderstood how our Lord in triumphant victorious maner ledd foorth with him out of Limbo all that companie of holy soules The 3. Ceremonie and his signification At Per Christum c. he conioyneth them againe together And by this may be vnderstood that both they and we as members of one body shall one day be inseperably vnited to our soueraigne head Christ Iesus Nobis quoque peccatoribus The 1. Ceremonie and his signification AT the recitall of these wordes there are two ceremonies to be obserued The first that the priest interrupteth his silence which he vsed a litle before representing therby how the good theife reprehended his companion saying VVe receiue worthie of our doinges but this man hath done no euil And presently after with contrition and sorrowe for his sinne said to Iesus Lord remember me when thou shalt come into thy kingdome Luc. 23.41 The 2. Ceremonie and his signification The second that in pronouncing the wordes a foresaid he smiteth his breast expressing thereby that of the Centurion and others who were present at the death of our Sauiour who seeing what had hapned were sore afraid saying Indeed this was the Sonne of God Mat. 27.54 And the people who were present at his spectacle departed sorrowfull and knocking their breasts In saying Nobis quoque peccatoribus he knocketh his breast because as Alexander Hales saith albeit we ought at all times from the bottom of our harts to acknowledg our selues sinners yet that chieflie it is to be done in the time of the sacrifice of the Masse which is celebrated in the remission and forgiuenes of sinnes Famulis tuis In which wordes there may seeme to be a certaine contrarietie to wit to be sinners and yet to be Gods seruants But as because of our procliuity pronenes to sinne we may iustlie affirme our selues to be sinners so hauing bene contrite and confessed of those wherein by frailtie we haue fallen we are neuertheles bould and confident to call our selues his humble seruants De multitudine miserationum tuarum sperantibus In the multitude of his mercies not in our owne iustifications doe we prostrate our prayers before him For holie Dauid albeit so great a kinge and prophet yet that his prayer might be heard grounded it onlie in the mercie of God saying According to thy great mercie doe thou remember me o Lord for thy goodnes Psl 2. Partem aliquam Titlemanus expoundeth this word partem a part wherin we desire to haue some part of the kingdome of heauen with the B. Saintes not for a peece but for participation for else our petition were absurd if we should thinke that the kingdome of heauen were deuided amongst the Saintes by partes or peeces Et societatem The learned doctor Gabriel Biel explicating this woord saith that they are sayed to haue Societie because in that place of beatitude to each one in particular the goodes of all the Saintes are made common Adde that by the name of Societie is insinuated the singular peace charitie and vnitie of the B. Saintes And Alexander Hales verie well noteth that in the commeration of the Saintes made before the consecration of Christ their prayers and suffrages are implored but in this which is made after consecration the Societie of the Saintes is required To signifie that before the comming of the kingdōe of Christ we haue neede in this life of the suffrages of the Saintes but after that the body of Christ is consecrated that is after his kingdome is manifested we shall enioy their cōpanie and societie nor shall any longer stand in neede of their prayers or suplications Donare digneris And it is said Danare not Reddere that is to bestow or giue of his bounty and liberality not to pay or render as a thing due in rigour Cum tuis sanctis Apostolis Matyribus So oft as there is any occasion to speake or make mention of the B. Saintes first the Apostles are named and next the Martyrs the one because of the singular dignitie of their office wherein they excelled al others the others because of their vnspeakable patiēce in