Of the first ioy the royal prophet Dauid sayth Exultabunt sancti c. The saints shall reioyce in glorie psl 140. Of the second Fulgebunt iusti tanquam sol in regno Patris The iust shall shine like the sunne in the kingdome of their Father Mat. The 6. Reason The vse and custome of this worde first came from the Angels and from certaine holie Prophets And S. Iohn in his Apocalips reciteth that he hearde the voice of the heauenlie armie as the voice of many waters and of great thunders saying Amen and Alleluia foure times Alleluia and once Amen Wherfore the church hath thought good to retaine these wordes in earth and to pronounce them in the Masse by the mouth of the priest as they are pronounced in heauen by the holie Angels The 7. Reason And therfore is it left in an vnknowen language to denote that we may rather signifie obscurelie then any way perfectly expresse the greatnes of the ioyes which our Lord hath promised to all that loue him The 8. Reason Another reason why the Church retaineth this and other like woordes vninterpreted vnto vs is because of the greate difficultie that there is well and truly to translate them being of such vertu and energie that other languages want proper wordes sufficientlie to expresse them and for this cause it is much better to leaue them as they are then to extenuat their force by a strange interpretatiō And S. Aug. in his booke De doctrina Christiana cap. 11. giueth this reason saying that in holy writinges many Hebrue woordes are lefte without interpretation because of a certaine sanctitie that is cōprehended vnder the very wordes them selues Alleluia confirmed by miracle Finallie this Alleluia our Apostle S. Aug. vsed when he first entred into our countrie to conuert the same as witnesseth S. Bede li. 1. cap. 25. whose prayer was in this wise VVe beseeche thee o Lord for thy great mercie sake that thy furie and thine anger may be taken from this cittie to wit Canterburie in Kent and from thy holy house because we haue sinned Alleluia The same Alleluia also vsed S. German bishop of Auxerre in France who being sent by the Popes holines into our countrie to confute the error of the Pelagians gaue cōmandment vnto certaine soldiears whom he had placed in a valley thorough which their enimies resolued to passe that so soone as they perceiued them coming they should all forthwith crie out as they hearde him crie The blessed Bishop sodainlie issuing out before the enimie cried out three seueral times Alleluia and all the rest of the soldiears cryed out aloud the same with him Wherwith the enimies were so affrighted and amazed that they thought not only the hilles but also heauen it selfe to crie out and fighte against them Whereupon they fled with great feare and many of them were drowned in the riuer which they were to passe And so the soldiears that were with the B. Bishop obtained the victory without any battail only by the terror which God strooke into thē by the sound eccho of Allelu Bed li 1 c. 20. Of the Prose And of sundry reasons concerning the same The 1. Reason THe Prose is commonly taken for an ecclesiasticall prayer contayning the prayses of almighty God of the B. Virgin and of the glorious Saints and followeth betwixt the Epistle and and the Gospell The 2. Reason The first inuention therof is attributed to Nocherus Abbot of S. Gaule in Swisse afterwards elected bishop of Liege Durandus li. 4. cap. 22. de ritibus Ecclesiae And Pope Nicolas the first of that name greately moued with the deuotion of this holy man as also with the rithme sound and plesant melodie of the song permitted the vse thereof But amongst many composed also by others the Church of Rome hath especially retayned in the holy Masse four for their excellēcie The 3. Reason 1. The first is Victimae Paschalis laudis The which is sayed vpon Easter day in testimony of the ioyfull resurrection of Iesus Christ thanksgiuing for the redemption of mankind wrought by his blessed and holy death The author is somwhat vncertaine but vndoutedly a man endued with notable pietie and deuotion The 4. Reason 2. The second is Venisancte Spiritus And is sung vpon Whitsunday to craue of the holy Ghost to send from aboue the beames of his celestiall brightnes to illuminate the mindes of those which are couered with darknes Robert King of France surnamed The great Cleark composed it the Church hauing since approued it and sung it vniuersally thoroughout all the partes of christendome As witnesseth Paulus Aemilius writing of his life The 5. Reason The third is Lauda Sion Saluatorem Composed in praise of the most B. Sacrament by S. Thomas of Aquin admirable for his learning to the whole worlde which was rather diuinly infused into him then ether attained vnto by nature trauaile or labour of studie Who treated so sublimely of the holy Eucharist as neuer any since did more set foorth and illustrate the same so that God seemeth purposely to haue chosen this great and learned Doctor for a cōuenient remedy against the heretiques of our time The 6. Reason 4. The fourth is Dies illa dies irae And this is said in the holy Masse for the soules departed The Canticle is verye lamentable and the discourse ful of Christian contemplatiō touching the apprehension and feare of the day of generall iudgment and was composed by a noble famous and religious Cardinall Of the Tract And of the sundrie mysteries and reasons rendred for the same The 1. Reasons THe Tract is so called of this Latin word Tractus à trahendo bycause sayth Durandus li. 4. cap. 41. num 1. it is sung tractim and as with a trayling of the voyce as those may easilie discerne who vnderstand playne-song The 2. Reason This Tract is a spirituall song composed of sundrie verses vsuallie taken out of the plalmes of Dauid and sometimes out of certaine other places of the holie Scripture as that vpon the feast of S. Peeters chayre Tu es Petrus supra hanc Petram edificabo ecclesiam meam Mat. 16. And sometimes also composed by the Church conformable to the holie Scripture as Gaude Maria Virgo cunctas hereses sola interemisti in vniuerso mundo Off B. Virg. The 3. Reason Next it is to be noted that this Tract is alwayes soung eyther after the Alleluia or sometimes onelie in the steede thereof And farther from Septuagesima till Easter the Alleluia which is a song of iubilation alltogeather ceaseth both in the Masse and also in the Canonicall howers the reason wherof is for that by the tyme of Septuagesima the Church wold represent vnto vs the miserable estate of mans nature liuing in this wretched world and therefore ceaseth to sing the song of ioye and onelie singeth the song of sadnesse and sorrow Also to signifie the difference betwixt our estate and the estate of the blessed soules
thee c. For prayer is an act of subiection and submission as noteth Caietan vpon S. Thomas Lube haec preferri But what is al this which is desired with so great instance Verelie this that God by the ministerie of his Angels which attend both vpon vs and vpon these holie mysteries would command the bodie of his Sonne our Lord to be carried vp before him not according to changing of place or locall mutation of the sacrament but according to his gratious acceptation of our seruice Per manus sancti Angelitui This place Hugo de S. Victore expoundeth to be of the Angel keeper of the priest And Thomas Waldensis who wrote so learnedlie against Wicliffe calleth this Angell Angelum vernaculū sacerdotis The proper or peculiar Angell of the priest signifying hereby that euery priest as he is a priest hath an Angell deputed to him by almightie God to ayde asist him in the discharge of his function In sublime altare tuum As the Church hath a visible Aultar beloue in earth so hath she an inuisible Aultar aboue in heauen And because the Angells are said to be ministring spirites therfore we pray that by the handes of the holie Angells the Hostes which we haue here vpon the Aultar in earth may be presented aboue vpon the Aultar in heauen For as S. Chrisostom sayth at the time of Consecration there are present many thousands of Angells who enuiron the Aultar and do honor and homage vnto our Sauiour Iesus In conspectu diuinae maiestatis tuae To wit the same first entring and going before we also by meanes thereof may be admitted to follow after and to enter in before the fight of the same maiestie Vt quotquot ex hac Altaris participatione The Church as we said before hath a visible Aultar here in earth and an inuisible Aultar aboue in heauen And because we doe participate of Christes body and blood two maner of wayes Sacramentallie and reallie or by faith and spirituallie therfore all good Christians haue often recourse to these two Altars sometimes to the one and somtimes to the other and so we participate of the same bodie and blood both vpon the Aultar in earth and vpon the Aultar in heauen When we receiue our Lord from the one we goe vp by faith vnto him and when we receiue him from the other he descendeth and cometh downe vnto vs. Of the kisse of the Aultar The priest at the prolation of these wordes doth kisse the Aultar by which ceremonie is represented vnto vs our reconciliation with God made in the death of Iesus Christ by the commemoration of this sacrifice for a kisse as before we haue said is a true representation and signe of peace Sacrosanctum Filij tui cor ✠pus san ✠guinem sumpserimus To expresse the excellencie of the holie Communion the body and blood of Iesus Christ therein contayned is called sacrosanct or most holie Which prayer doth not only concerne the priest who doth celebrate but the people also who doe communicat by faith and deuout asistance at Masse with intention to communicat often and at the least on the times appointed by the Church ✠Omni benedictione caelesti gratia repleamur The end of this present petition tendeth to this that as well the priest communicating Sacramentallie as also the people spiritually by religious assistance at this holie sacrifice may be replenished with all celestiall benediction and grace to carrie from this holie Communion fruite profitable to their saluation Per eumdem Christum Dominum nostrum Amen Wherin we desire that God for the loue of his Sonne would both heare vs and haue mercie on vs as though God should seeme litle to regard his Sonne if he should not mercifullie heare vs for his sake And as if the Sonne ascend not to the Father if our deuotions ascend not vnto him and be accepted of him Of the three Crosses which are made at the three wordes aforesaid By the first which is made at corpus is commemorated the cold and stiffe extension of the body of Iesus Christ which according to the saying of the prophet was such that they might denumerat all his bones By the second which is made at sanguinem the aboundant effusion of his pretious blood whence it followed that all the humors being quite exhausted his bodie was wholy parched and withered By the third which is made at omni benedictione is designed the fruite of his holie passion from whence all benediction floweth foorth vpon vs for which cause the priest maketh this third benediction or Crosse vpon him selfe Memento etiam Domine AS before Consecration mention was made of the liuing for some in particular but for all in generall euen so after Consecration commemoration is made for the departed for some in particular but for all in generall saying Remember also o Lord to wit remember to comfort them remember to haue mercie vpon them remēber to deliuer them remember to take them out of their paines and to glorifie them Famulorum famularumque tuarum Where they are called his seruants that is to say of his familie because whilst they liued in their bodies they were true members of the Church which is the familie or house of God And also when they died they died in the same Church and therfore are rightlie called his seruants or familie N. et N. These leters put in this place of the Canon doe serue for a marke to reduce particularlie into memory the names of those for whom the Priest dooth specially pray or celebrate Masse as his parents benefactors friendes and others committed vnto his charge for whom he prayeth secretly Qui nos paecesserunt cum signo fidei Which signe of faith is to haue bene regenerate of water and the Holie Ghost and signed with the triumphant signe of the holy Crosse the peculiar marke or caractter of Christians whereby they are distinguished from all Infidells Signe of faith to witt for those who before they departed receaued the holie Sacraments and were not seperated frō the vnitie of the Catholique Church by any note or marke of Heresie Signe of faith in which wordes as well noteth Gabriell Biell is touched the deuotion and pietie of the departed to wit that when they were liuinge there appeared in them euident signes that they were both faithfull and true beleeuers Et dormiunt in somno pacis That is are departed in peace of conscience without mortall sinne and in the frindship and grace of almightie God Who therfore are said to sleepe in peace because as those that doe sleepe in peace awake againe so those that are departed out of this life in peace shall arise againe And as those which depart out of this life without the signe aforenamed are truly said to die so they that depart with the same signe are not said to die but rather to sheepe or to rest then to be dead for they are properlie said to be dead which neuer shall
Finallie being wicked in cogitation wicked in conuersation and whose onlie glorie is in wickednes Et doloso erue me And deceitfull deliuer me Thirdlie from the deceitful man By the deceitful man may be vnderstood all false teachers and seducers of soules wolues in sheepes clothing who leade men from truth to falshood and from the Catholike veritie to error and heresie From al which euels we ought with the holie Prophet daylie to pray to be deliuered Quia tu es Deus Because thou art God And I will beleeue in thee thou art God and I will serue thee thou art God and I will feare thee thou arr God and I will flye vnto thee thou art God and I will worship thee thou onlie art God and there is none else but thee Fortitudo mea My fortitude Who helpest all those that put their trust in thee and of whom as the Apostle saith 2. Cor. 3. is all our sufficiencie to wit to stay vs from falling to strenghten vs standing to rayse vs being fallen to restore vs being sick to heale vs beinge wounded and to reuiue vs being dead Quare me repulisti Why hast thou repelled me These wordes may be applyed to the longing desires of the holie fathers for the coming of Christ For as much as the prophet in this place speaketh in the person of the Fathers detayned in limbo making their piteous and mournfull complaint to almightie God why they are so long time repelled and the promise of their redemption so long delayed Et quare tristis incedo And why waâ—ke I heauilie In the prison of hell in the dungeon of darknes and in the shadowe of death As also in another psalme Tota die contristatus ingredicbar All the day I walked heauille to wit because of the long delay and absence of my Sauiour Dum affligit me inimicus Whilst the enemie doth afflict me To wit the sworne and mortall enimie of all mankinde with scornfull and opprobrious wordes vpbraiding me and saying Vbi est Deus tuus Where is thy God Emitte lucem tuam Send foorth thy light Lo here the cause of the former complaint the ground of the former griefe and the reason of all the former heauines and affliction Send foorth thy light to wit thy Sonne our Sauiour who is the light of the world Iohn 1. The light of those that sit in darknes and in the shadowe of death Luc. 1. The true light that lightneth euerie man who commeth into this world Iohn 1. The light of our countenance and our Christ Et veritatem tuam And thy truth Therfore with great reason doth the Prophet desire the sending foorth of this light and this veritie misticallie insinuating the originall cause of our damnation For the diuel who first seduced and deceaued man is in the holie Scripture called by two names to wit prince of darknes and father of lyinge Wherfore as the first author of our damnation was darknes and falsitie so was it expedient that the first author of our redemption should be light and veritie that so the later remedie might be answerable to the former ruine Ipsa me deduxerunt adduxerunt They to wit thy light and thy truth haueled me from and brought me to which wordes doe most clearlie insinuate the assured hope of those holie fathers for their deliuerie forth of limbo that by meanes of the light and the truth which they expected they should be led from hell and be brought to heauen For this Lord it is who diuersly leadeth and bringeth those that are his he leadeth them from trouble and bringeth them to tranquillitie he leadeth them from sorrowe and bringeth them to ioy he leadeth euen from hell and bringeth back to heauen 1. Reg. 2. Tob. 13. And therfore it presently followeth In montem sanctum tuum Into thy holie mount Morallie according to S. Aug. in psal 50. by this mount is vnderstood the Catholique Church into which we all ought to desire to be led and brought Now saieth he we are in this mountaine whosoeuer prayeth being out of this mountaine let him not hope to be heard to eternal life For manie are heard in manie thinges whereof they haue no cause to reioyce as the diuels who were heard that they might be admitted to enter into the hearde of swine thus he Signifing hereby that no prayers are gratefullie heard of almighty God which are made out of the mountaine of the Catholike Church Et in tabernacula tua And into thy tabernacles The same holie Father expounding this place saith When thou hearest mention of a Tabernacle vnderstand saith he a place of warre an habitation of pilgrimes and wayfaring men To wit such as are out of their natiue countrie and farre off from their desiered home From this Tabernacle did our Sauiour Iesus by his cominge leade those holie fathers into a more excellent Tabernacle of eternall rest Et Introibo And I will enter in This second repetition of the Introibo serueth to verie good purpose to giue to vnderstand that both the one and the other to wit the priest and the people haue put them selues in readines and disposition to enter in to the Altar of God For as it was expedient that the priest intending to offer sacrifice for the people should first premonish them of his entrance to the Altar so is it meete that the people likewise doe giue the priest to vnderstand that they are also readie to enter with him and deuoutlie to asist him with their prayers Ad Altare Dei To the Altar of God Where note that the Altar on earth wherinto we say we will enter hath his making and proportion in forme of a table And because that Christ our Lord who is the head of his church is now aboue in heauen and the bodie of the same head still here beloue in earth which can not liue vnles it be fed with proportionable foode therfore haue we daylie recourse to this Altar of God as to a most diuine and celestiall table for the daylie refection of our soules Ad Deum To God As there is a visible Altar be neathe in earth so there is another inuisible Altar aboue in heauen and because that none can be made partaker of the one who hath not first participated of the other therfore from the Altar of the Church of God in earth we ascend to the sublime Altar of God in heauen that is from the Altar of God to God him selfe Qui letificat iuuentutem meam Who maketh ioyful my youth For vpon this sublime Altar God will in such wise reioyce his elect with spiritual and ineffable delight that he will be a bright mirrour to their sight musique to their eares honie to their tast balme to their smelling and a flower to their touchinge froÌ„ whose aspect will issue foorth such vnspeakable cause of ioy that if it were permitted to behould the same but for the space of an houre it were alone sufficient to make innumerable dayes
of this life to be despised and contemned Confiteor tibi I will confesse vnto thee Where note that this word Confesse hath in holie Scripture sundrie significations Somtimes it is taken for an humble acknowledging of a mans offences before the maiestie of almightie God as in Mat. 11. Luc. 1. Somtimes for inuocation of his holie name as Psal 144. Somtimes for thanksgeuing for his benefits as psl 74. 29. And in this place it is taken for the laudes and praises which we desire to offer vp and rēder vnto him as also it is in the psalme 66. and many others places Worthelie therfore after the contemplation of that former ioy followeth next I will confesse vnto thee As if the soule should say that she much desireth and longeth to be there personallie to praise and reioyce in that ineffable beautie which now she doth contemplat a far off In cithara Deus Deus meus Vpon the harp ô God my God Rightly in this place is mention made of the prophets harpe for that as Dauid with this instrument did coniure the euill spirits of his father in-law Saule 1. Reg 16. euen so this heauenlie harpe of the Catholique church which is this holie Sacrifice doth speciallie terrifie and put to flight all malignant infernal spirits Quare tristis es anima mea Why art thou sad o my soule This rhetorical apostrophe the prophet maketh to his owne soule the part inferiour to the part superour For because in this life the bodie can not be free from temptation the spirit though fighting against the flesh remayneth heauie And all such so fighting our Lord vouchsafed to represent in him selfe when he sayed My soule is heauie vnto death Mat. 26. Et quare conturbas me And why dost thou trouble me This is the difference and disparitie betwixt the good and the bad For the soules of the good doe afflict and trouble their bodies to wit by prayer fasting and other austerities and contrarie wise the bodies of the wicked doe trouble their soules to wit by vnlawfull desires sinfull concupiscence infinit other disordinat appetits Spera in Deo Trust in God Why art thou sad o my soule and why doost thou trouble me Is it for the greatnes and multitude of thy sinnes Trust in God abissus abissum inuocat one bottomles depth caleth vp another the botomles depth of thy miserie vpon the bottomles depth of Gods infinite mercie Is it because thou canst not shunne all sinne whatsoeuer Trust in God who knoweth thy weaknes better then thy selfe and to thy comfort hath saied that the iust man faleth seauen times a day Pro. 24. Quoniam adhuc confitebor illi Because I will yet confesse vnto him Yet that is vntil I come to perfect saluation and to that perfect glorificatiō where the iust shal shine like the sunne in the kingdome of theire Father Yea as holie Iob saieth althoughe he should kill me yet wil I hope in him Salutare vultus mei The sauing health of my countenance And why the health of my countenance Because the hart being wounded with sinne maketh the countenance sad and mornefull but he healing my hart from the woundes both of sinne and sorrowe shall make mirth and gladnes to shine in my face and therfore I wil call him the health of my countenance Et Deus meus And my God In which wordes he sheweth the reason of his former confidence hope in him to wit because he is our God For naturallie euery woorkman doth loue his woork and therfore there can be no dout but that the creator doth loue his creature and especiallie almightie God Man whom he hath made to his owne likenes Gloria Patri Filio Spiritui sancto Sicut erat c. Glorie be to the Father and to the Sonne and to the holie Ghost As it was c. Vpon the former consideration of many secret mysteries of our creation saluation and redemption and of manie other especiall benefits receaued from the bountifull hand of almightie God we doe here pronounce a short but most singular Canticle in the honor and homage of all the blessed Trinitie in which the high maiestie of all the three parsons the Father the Sonne and the holie Ghost is vniformelie lauded praised glorified and adored Introibo ad Altare Dei I will enter in to the Altar of God These three repetitions of the Introibo may signifie the feruent desires of three sortes of people for the coming and entrance of Christ into the world First of those in the law of nature Secondly of those in the lawe written And thirdly of those in the begining or entrance of the law of grace as of holie Simeon who receaued an answere that he should not dye til first he had seene the Sauiour of the world Ad Deum quiletificat iuuentutem meam To God who maketh ioyful my youth Likewise the threefould repetition of this letificat may signifie vnto vs three wonderfull ioyes concerning the comming of our Lorde into the worlde The 1. the ioye of his Anuntiation which the Angell of God announced before hand to the virgin Marie The 2 the ioye of his Incarnation when he him selfe hir consent first giuen therto forthwith entred into hir womb The 3. ioy the ioy of his Natiuity when issuing out of his mothers wombe he was corporallie borne into the world Which ioy was so surpassing greate that it resounded at once in to heauen earth Limbo patrum or part of hell In heauen it reioyced the holie Angels in earth it reioyced all sorowfull sinners and in Limbo it wonderfullie reioyced the holie fathers Adiutoriū nostrum in nomine Domini Our helpe is in the name of our Lord. The priest vndertaking this holie mysterie and no way confiding in his owne forces but in the help and asistance of almightie God saieth Our helpe is in the name of our Lord. For without his helpe though he had the helpe both of men and Angells neuer were he able to bringe to passe this vnspeakable worke Qui fecit coelum et terram Who made heaven and earth The people also vnderstandinge the greatnesse of this worke which the priest vndertaketh farre surmounting all human reason to imprint in them selues a stedfast beliefe of so sublime a mystery confirme their faithes heerein by an other moste miraculous woorke of almightie God to witte the creation of heauen and earth meerelie of nothing by his only omnipotēt and almightie powre as the psalmist testifieth sayinge Ipse dixit facta sunt Psal 148. Hee spake the worde and they were made To conclude Pope Celestinus according to some authors was the first who instituted the singing of this psalme in Antieme wise as now we recite it before the begining of the Masse Of the Confiteor And how the same is a protestation that we are all sinners THis Confiteor is a protestation which we make before God that we are all sinners and that before the priest
and making his entrance into the citie with a great multitude of people following him Amen Amen The reply of the people answering Amen doth signifie the ioyfull acclamations of the people who to honour our Sauiour some of them cut downe branches from the trees others cast their garments in the way where he was to passe others cried out on high saying Benedictus qui venit in nomine Domini Blessed is he that cometh in the name of our Lord. Dominus vobiscum Our Lord be with you Then the priest to dispose the assistants to be the more attentiue to that which he goeth about to doe saluteth them a new requiring that our Lord be with them And that not without neede for greate were the miserie of man not to be with him without whom he can not be Et cum spiritu tuo And with thy spirit The people hauing receaued this so wholsome a salutation of the priest doe likewise resalute him againe praying that euen as he hath wished that God may be with thē so also he may be with his spirit to the end that he may spirituallie accomplish his office with al decencie Iohannes Diaconus in the life of S. Gregorie recounteth That S. Gregorie in the time of Masse saying Dominus vobiscū his chaplins which attended him being negligent to make him answere an Angel from heauen supplied their default saying Et cum spiritu tuo Ioh. Diac. in vita Greg. li. 4. Sursum corda Our hartes on high This is another salutation of the priest to the people to the end that they should againe with new feruour lift vp their hartes on highe to heauen to consider the maruelous greatnes of the mysterie which is there vndertaken Yea we may trulie say that in this salutation he further exciteth the Angels themselues and all the celestiall hierarchies to laude the maiestie of almightie God Habemus ad Dominum We haue them to our Lord. Of this sursum corda S. Aug. ser 44. de tempore sayeth The hartes of the faithfull are a heauen because they are daylie directed vp to heauen the priest saying Sursum corda and the assistants answering him Habemus ad Dominum Yea this the very worke of nature it selfe and the proportion of out hart wherwith we pray doth likewise preache and proclaime vnto vs wherof that part which is turned downwards towardes the earth is verie litle and picked and that which is directed vpwardes to heauen is large and extended VVhich being considered let those that are present at this dreadfull mysterie wel and dulie remember what they haue protested to the Priest at Sursum corda answering him habemus ad Dominum Gratias agamus Let vs giue thankes As in the former exhortation it was needefull to craue of the diuine goodnes eleuation of minde where with to pray well so next it is expedient that hauing receiued this eleuation of minde we render hartie thankes to our Lord God for the same and for this cause the Priest admonisheth the people saying Let vs giue thankes Domino Deo nostro To our Lord God For he is God which of nothing created vs. He is Lord who with his blood hath redeemed vs. He is Ours who liberallie communicateth him selfe vnto vs. Againe he is God who in creating gaue vs nature Lord who in redeeming gaue vs grace Ours who in sauing vs wil giue vs glorie Dignum iustum est It is meete and iust The people make answere acknowledging that it is meete and iust Meete in respect of him because he is our Lord. Iust in respect of vs because we are his people and the sheepe of his pasture Againe Meete in respect of his manifould benefits Iust in respect of our gratitude and obligation Vere dignum iustum est equum salutare It is verilie meete and iust right and wholsome VVhich wordes the priest repeating after the people addresseth vnto almightie God contayning so manie seuerall mysteries as there be sundrie woordes repeated For I finde that the learned and holie Doctors of Christs Church haue taken great delight and pleasure to explicate vnto vs these fiue wordes of the Preface First Albertus Magnus referreth them to fiue dignities or excellencies contayned in this holie sacrament saying that this sacrament is a sacrament of vndouted veritie of a most excellent dignitie of exceeding liberallitie of weighed equitie and of most wonderfull efficacie For to the veritie thereof answereth this worde verè to the dignitie thereof answereth this worde dignum to the liberallitie thereof answereth this worde iustum to the equitie thereof answereth this worde equum and to the efficacie therof answereth this worde salutare Others referre these fiue wordes to the fouer principall benefits which we receiue of allmightie God to wit our Creation Redemption Iustification and Glorification And amongst others Innocentius the 3. thus expoundeth them Trulie Meete because thou of thy meere Goodnes hast created vs. Iust because of thy pure mercie thou hast redeemed vs. Right because gratis thou iustifiest vs. Healthfull because thou dost perpetuallie glorifie ye Nos tibi semper vbique gratias agere That we alwayes and euery where giue thankes vnto thee By which wordes semper vbique alwayes and euerie where is vnderstood the greatnes and immensitie of almightie God who is present euerie where and in all places Or Alwayes that therfore we ought to render him thankes in all times in all seasons And euerie where because where soeuer we be in him we liue moue and haue our being Domine sancte pater omnipotēs aeterne Deus Holy Lord Father omnipotent eternal God Which other wordes expresse diuers most high attributes of his most excellēt maiestie As by the word Domine that he is a Lord and therfore to be serued By the world Sancte that he is holie and therfore that his seruants ought also to be holie By the worde Pater that he is our Father and we his children By the worde omnipotens that he is almightie able to defend vs from the power of sathan and of all our enimies By the worde eterne that he is euerlasting and can glorifie vs eternallie By the word Deus that he is sole and absolute God our onlie maker redeemer and preseruer Per Christum Dominum nostrum Thorough Christ our Lord. Which wordes doe giue vs to vnderstand that we miserable creatures which haue offended a God of such goodnes and excellencie a Lorde a holie Lorde a Father an omnipotent Father a God an eternall God being of our selues nothing else but dust and ashes and most vnworthie to present our selues before his maiestie doe therfore not onlie giue humble thankes for all his benefits but also doe seeke to appease him for our offences that onlie Per Christum c. Thorough Christ our Lord. Per quem maiestatē tuam laudant Angeli First this name of Angell is a name of office and not of nature wherfore when they are sent they are called
replenished with diuine grace Or heauen and earth are full of his diuine glorie because his dietie is euerie where aboue all thinges not elated vnder all thinges not prostrated with in all thinges not included without all thinges not excluded Againe heauen and earth are full of his glorie because the selfe same glorie which is in heauen with the Angells is likewise with vs in earth the selfe same glorie which is sitting vpon the throane and right hand of the Father the selfe same glorie is vpon the Altar and therfore both heauen and earth at one and the selfe same time is filled and replenished with the selfe same glorie Hosanna Hosanna in Hebrue is composed of hosiach saue and anna which is an Interiection of beseeching and being put together soundeth as much as saue we beseech thee Which Pope Simachus interpreteth more manifestlie saying Saue me o Lord I beseech thee In excelsis In the highest These other wordes in excelsis ioyned to hosanna doe cleerely shew what this sauing is which is before vnderstood in the word hosanna to wit in exceâ—sis in the highest that is in heauen because Christ came to giue not earthlie but heauenlie not temporal but eternall saluation Benedictus qui venit in nomine Domini Blessed is he that cometh in the name of our Lord. Blessed is he which commeth once to offer him selfe for vs in a cruentall oblation vppon the Crosse and blessed is he which commeth daylie to be offered incruentallie for vs vpon the Altar and blessed is he which commeth to replenish vs with aboundance of all spirituall graces and benedictions Hosanna in excelsis Hosanna in the highest This Hosanna is twice repeated for the two parts of glorie the one of the body and the other of the soule or for the saluation of the two people the Iewes and the Gentils Of the signe of the Crosse made at the end of the aforsaid hymne The wordes Benedictus c. were as before was said the prayses and acclamations of the people when our Sauiour returned to Hierusalem at the pronounciation whereof the Priest maketh the signe of the Crosse before his face to signifie that this honorable entry of Christ with all those high acclamations of the people was not to receiue the pompe of a worldly kingdom but by his passion and death to purchase our redemption The vse of singing of sundry Prefaces in the holy Masse is very ancient as appeareth out of Clemens Romanus Cyprianus Chrisostomus Basilius Ambrosius and sundrye others cited by Durant in li. de rit Eccles Cath. li. 2. cap. 30. Of the holy Canon of the Masse and of sundrie notable mysteries contained in the same FIRST Canon is a Greek woord which signifieth a rule or a thing regularly coÌ„posed and this part of the Masse is so called because it containeth certaine prescriptions and ordonances for the consecration of so high a sacrameÌ„t As also because it hath by the authoritie of the Church of Rome obtained the force of a prescript or law Of the holie Canon do make mention most authors which euer tooke vpon them to write of the Masse euen from the Apostles vnto this present and therfore it shall not be needefull in this place or in the discourse ensuinge to fill vp paper with the particular names of anie ether ancient or moderne VVhy the holy Canon of the Masse is said in secret The holy Canon of the Masse is said in secret because that which is performed therein is so hiden and secret that no human reason is able fully to comprehend it Durandus saith that the holy Canon of the Masse is said in secret least otherwise those sacred words should be made ouer common or wax contemtible amongst the simple people who by daylie vse of hearinge them might carelesly recite and sing them in the open stretes and other places not conuenient For as the same author recounteth when in former times the holie Canon of the Masse was pronouÌ„ced publiquelie almost all maner of persons learned it by rote and would singe it in the fieldes and open streetes Wherupon it happened that certaine shepheardes singing it for recreation and laying bread vpon a stone at the prolation of the sacred wordes the bread was turned into flesh but they by Gods iustice were striken with fyre sent downe from heauen For Which cause the holie Fathers of Gods Church haue euer since ordayned that these sacred wordes should alwayes be said in silence The like also happened to three litle boyes who to make them selues sport would seeme to take vpon them to sing Masse Who first placeing a stone insteed of an Altar and then laying their bread theron insteed of an Host and after putting water into a wodden dishe insteed of a Chalice were soddainlie stroken to the earth and their bread and water consumed with fyre which fell from heauen and for the space of three dayes to the great amazement of their parents remayned speechles And after three dayes coming againe vnto them selues recounted openlie all that which had befell them al which is testified more at lardge by Ioannes Moscus and by manie others The premisses therfore considered I am here to pray the gentle Reader to pardon me if I doe not turne the wordes of the sacred Canon immediatlie ensuing into our vulgar tongue as I haue done the former which I protest in regard of their dreadfull venerablenes I dare not to doe Hoping neuertheles sufficientlie to explicate their sence and meaning by another method Now then according to S. Hierom let vs sprinkle our booke and the postes of our houses with blood And with Zara let vs binde a red thrid vpon our fingar that we may set foorth the passion death of our redeemer and sorrowfullie consider the vnspeakable paines which he vouchsafed to suffer for vs. T. E. FOR as much as in the holie Canon of the Masse speciall memorie is made of the passion and death of our redeemer therfore perhaps it was ordained by deuine prouidence and not by humane industrie that the sacred Canon should take his beginning from that letter which by his proper forme doth liuelie expresse the signe of the Crosse in the figure of Thau As the Prophet Ezechiel saith cap. 9. The signe of Thau in the foreheades of the men which sorrow and mourne Igitur Which word Igitur is a particle Illatiue connecting the sacred Canon vnto the Preface before rehearced As if he should say After such preamble of prayers and celebration of prayses at the lenght we enterprise that which hitherto for reuerence we haue deferred Per Iesum Christum Filium tuum In which wordes is clearie alleadged the virtu of the Mediator the which of what maruelous operation and efficacie it is plainlie appeareth by the great propinquitie which he hath with both parties betwene whom he is in the midst as Mediator For first with God he hath propinquitie because he is the Sonne of God also with vs he hath
of iudgment and all that we are able we will performe and doe for thee Vt in omnibus To wit which ether in the behalfe of the glorie of thy most blessed name or of the saluation of our own soules is on our part to be beleeued desired or to be accomplished Protectionis tuae muniamur auxilio In faithfullie beleeuing clearelie vnderstanding hartelie desireing and readilie accomplishing in all thinges thy good will and holie pleasure and thereby may be protected against the machinations of all our enimies visible and inuisible Per eumdem Christum Dominum nostrum Amen The aforsaid prayer concludeth like as all others thorough Iesus Christ our Lord. Which conclusion plainlie declareth that in the veneration of the blessed Saints we doe not so much worship the Saints as our Lord in the Saints For whilst in them we praise and magnifie the wonderfull giftes and goodnes of God what else doe we but magnifie God him selfe who as the Apostle saith worketh all thinges in all To conclude this part of the holie Canon as some graue authors affirme was vndoutedly composed by the instinct and ordonance of God him selfe In confirmation wherof they report that some Fathers out of a singular deuotion which they boare to some other Saints added their names to the holy Canon and remoued the names of some of these alreadie added But the day being passed on the morrowe they found those blotted out the former written againe in letters of gould Of the priests spreading his handes ouer the Chalice At this part of the Canon next ensuing the priest lifteth vp both his handes from the Aultar and spreadeth or extendeth them ouer the Chalice to signifie that now at this present he ought to lay away frō him all temporall cares and to haue his minde wholie fixt and attent to his sacrifice All the people therfore behoulding this ceremonie ought spirituallie to imitate his example Hanc igitur oblationem FIRST he saith Therfore to demonstrate that this part of the Canon is the conclusion of that which went before as if he should say Therfore because there is no place to offer the sacrifice of vnitie out of the vnitie of the Catholique Church we communicating with the memorie of the Saints and in communion with them offering vp this sacrifice vnto thee doe beseeche thee that by their intercession thou wouldest accept and receiue this sacrifice at our handes Seruitutis nostrae Out of which wordes it is manifestlie to be gathered that neuer in the law of the gospel was it permitted to all men a like to offer sacrifice but onlie to such as were priests ordayned and consecrated by the imposition of the handes of an Apostolicall Bishop These termes therfore are to be vnderstood of the cleargie which in all humble seruice obedience and subiection haue this peculiar charge committed vnto them Sed cunctae familiae tuae But because the priest is the publique officer and that all the prayers and oblations which he offereth are for the Church vniuersall whereof he is an officer therfore he adioyneth as also of all thy familie Wherfore as the former wordes concerne the cleargie so these latter comprehēd all the laytie which are also a part of the great familie of almigatie God Quesumus Domine vt placatus accipias Here the priest requireth that God appeased by the prayers of the Saints would accept this oblation not of the part of the Sacrifice it selfe which can no way displease God because it contayneth his onlie Sonne of whom him selfe hath testified saying This is my beloued Sonne in whom I am well pleased but of the part of the Sacrificer In which respect somtimes it is reiected by reason of his indeuotion or prophanation like as the sacrifices of the ancient law vnduelie offered Diesque nostros in tua pace disponas In which wordes may be vnderstood three sortes of peace which we demaund of almightie God Peace in our soules Peace in our bodies And peace in our wordlie goodes or substance The peace of our soules is disturbed by euil thoughtes desires and disordinate appetites The peace of our bodies by sundrie sortes of diseases and corporall indispositions The peace of our goodes by warres famins sterilitie drinesse and such like calamities who then may giue vs these three sortes of peace but onlie he who hath command and power ouer our soules ouer our bodies and ouer our goodes and can deliuer vs from all euils of minde from all diseases of bodie and from all misfortune of our temporall substance And aptlie in this place is added the woord Tua Thy. For as Odo saith there are two sortes of peace There is the peace of the world and there is the peace of God The peace of the world is vnprofitable but the peace of God is both wholsome and delectable Atque ab eterna damnatione nos eripi He which prayeth to be deliuered from euerlasting damnation without dout prayeth also to be preserued from the sinne which deserueth damnation For in vaine doth he praye to be deliuered from eternall deathe who chooseth to abide in deadly sinne Et in electorum tuorum iubeas grege numerari The flock of the elect is double The one the good Pastor hath vpon his proper shoulders brought already into the fould The other is as yet preserued kept in the pastures Those in the fould are the secure triumphāt Those in the pastures are the doutfull militant We therfore now pray that thorough the grace of the Holie Ghost we may be made of the number of the elect and be placed in heauen in the societie and companie of the blessed These three petitions before recited were added by S. Gregorie which are verie short but verie sweet For what can be more short or what can be more sweet then that which is contained in these three petitions For to dispose our dayes in peace For deliuerie frō euerlasting damnation And for the obtaining of euerlastinge saluation Out of these wordes therfore many notable thinges may be collected First that God is soueraigne Lord of all thinges both temporall and eternall both of earth hell and heauen Of the earth saying Dispose our dayes in peace Of hell saying Deliuer vs from euerlasting damnation Of heauen saying And place vs among the number of thyne elect For if God were not soueraigne Lord of the earth how could he giue vs peace in our dayes and in all our temporall goodes and substance And if he had not all power ouer hell how could he deliuer vs frō euerlasting damnation And if he were not Lord of heauen how could he place vs amongst his elect in perpetuall felicitie and saluation Againe these wordes may be expounded in another sense Dispose our dayes in peace To wit thorough him which for vs was betrayd into the handes of those that hated peace Deliuer vs from euerlasting damnation To wit through him who for vs was condemned to a temporall death And place vs amongst the
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
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
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
his hande thereon and then the Subdeacon kisseth the same to signify that only Christ according to S. Iohn was the Lambe who could open the seales of that booke wherin both Christ him selfe and his sacred mysteries were inclosed Deo gratias Lastlie the Epistle being read answere is made saing Deo gratias Thankes be to God By which few wordes are fullie signified the consent gratitude thanksgiuing of al the people The reading of the Epistle in the holy Masse hath no lesse antiquitie then from the Apostles them selues as appeareth out of Clemens Iustinus Tertullianus and Dionisius Areopagita all whom Durantus l. 2. de Rit ecles Cath. c. 18. and Ozorius Instit Moral l. 10. p. 1636. doe produce for proofe of this point Of the Graduall or Responce and of sundrie mysteries and reasons concerning the same The 1. Reason COncerning the Graduall it is first to be noted that the verie worde it selfe is not without some speciall mysterie signifying steppes or degrees to wit of perfection according to the doctrin of our Sauiour saying Be yee perfect as your Father which is in heauen is perfect As also to signifie that the end of the doctrin of the Apostles or prophets wherunto we haue hearkned a litle before is to leade vs by litle and litle to perfectiō that we ascending frō vertue to vertue as the kingly prophet saith psl 38. May see thee God of gods in Sion The 2. Reason This Graduall doth yet further signifie manie other notable mysteries As for example in a highe Masse it is alwayes songe with a graue and heauie voice to signifie the great paine and difficultie there is in ascending from vertu to vertu and in aduancing our selues in a spirituall life according to the saying of our B. Sauiour The spirit is willing but the flesh is weake Mat. 26 41. The 3. Reason Mysticallie also the Graduall may be referred to the vocation of the Apostles whom our Sauiour calling and saying Venite post me Come after me They forsaking all that they had did foorth with follow and walke after their Lord the disciples after their master the children after their most louing Father as saith Innoc. 3. This Graduall did S. Iohn Baptist first sing when standing with two of his disciples and seeing Iesus walking he sayed Ecce agnus Dei ecce qui tollit peccata mundi Iohn 1. This Graduall did S. Andrew sing when finding his brother Simon he sayed Inuenimus Messiam c. We haue found the Messias which is interpreted Christ and he brought him vnto Iesus Ioh. This Gradual did S. Phillip sing when he found Nathaniell and sayed vnto him Quem Moyses c. Whom Moises wrote of in the law and the prophets we haue found Iesus the Sonne of Ioseph of Nazareth come and see The 4. Reason This Gradual is also called by the name of a Responce because that it hath correspondence to the Epistle As for exāple if the Epistle contayne matter of ioy the Responce or Graduall doth likewise signify ioy If matter of sorrowe it also is conformable according to that of the Apostle Rom. 12. Gaudete cum gaudentibus flete cum flentibus Reioyce with them that be merrie and weepe with them that weepe Rom 12. The 5. Reason Innocentius 3. and some others doe call the Responce Lamentum penitentiae the song of penance or lamentation Adding further that it should be song with a dolefull and lamentable voice to signifie the effect of the preaching of S. Iohn For euen as by the Epistle is represented the preaching doctrin of S. Iohn Baptist euen so this song of lamentation signifieth that S. Iohn preached no other thinge then pennance saying Penitentiam agite c. Doe pennance for the kingdom of heauen is at hand Mat. 3. The 6. Reason To conclude this Graduall or Responce is nothing else but a briefe spirituall song composed of two or three verses at the most commonly taken out of the psalmes of Dauid As for example that of the 17. Sunday after Trinitie sunday is composed of two litle verses taken out of the 32 psalme Beata est gens cutus est dominus Deus eorum c. Blessed is the people who haue our Lord for their God blessed is the people whom our Lord hath chosen for his inheritance The heauens haue bene established by the word of our Lord and all the power of them by the breath of his mouth Psal 32. Of the Graduall Prose Tract c. Walfridus l. de reb eccl c. 22. Rupertus l. 1. de diuin offic c. 34. Radulphus de Can. obser prop. 12. Rabanus l. 2. de instit Cler. c. 15. Isid l 6. Ety c. 19. l. 1. de ecles offic c. 18. and others do make both ample and euident testimonie Of the Alleluia and of the sundrie mysteries and reasons concerning the same The 1. Reason THe Alleluia is imediately songe after the Gradual to wit the sounge of ioy and of mirthe after the songe of penaunce and mourning to expresse thereby the great cōsolation which is layd vp for those which lament and mourne in this life Accordinge to the saying of our Sauiour Blessed are they that mourne for they shall be comforted Mat. 5. The 2. Reason This worde Alleluia hath a double signification the one litteral and common to all the other mysticall and proper to deuines First therfore to vnderstand what it signifieth literallie we must knowe that Alleluia is composed of two Hebrue wordes Allelu which signifieth in Latin Laudate in English praise yee and of Iah which is one of the ten Hebrue names belonging to God and signifieth in Latin Dominum Lord. So that the whole worde is as much to say as prayse yee our Lorde The 3. Reason The mysticall or spirituall sence therof is diuers According to some Alleluia soundeth as much as spirituall or endles ioy and so in this sence is as much as if the priest should crye vnto the people with these wordes spiritual ioy spiritual ioy Or if we apply it to the latter worde to wit Endles or perpetual then it signifieth as much as if he should encourage them with these wordes Endles ioy perpetual ioy The 4. Reason According to some others it may be referred to the ioy of those which reioyced in the glorious miracles of Christ our Lord for then did all the people in ioyfull wise singe foorth this Alleluya when seeing these miracles they all gaue glorie to almightie God and reioyced in those thinges which were most gloriouslie and most miraculouslie done by him saying Quia vidimus mirabilia hodie Luc. 5.26 For we haue seene maruelous thinges to day As also when the seauentie two retourned with ioy saying Lord the diuels also are subiect to vs in thy name Luc. 10.17 The 5. Reason That this Alleluia is sometimes twice repeated is to signifie a double ioy of the blessed Saintes one of their spirit another of their flesh one of their soules another of their bodies
Patrem omnipotentem The Father almightie Which wordes ought to be of most singular comfort vnto vs for as he is a Father he must needes wish al good things vnto his children And in that he is allmightie he is likewise able to help them in all thinges Factorem Coeli Maker of heauen By heauen which is the worke of his handes is vnderstood all heauenly creatures as Angells sunne moone starres and other elementes Et terrae And of earth By earth is vnderstood the whole globe thereof incrediblie enriched with all that is requisite for the ornament and vse of all his earthlie and mortall creatures Visibilium omnium inuisibilium And of all thinges visible and inuisible To this first Article of the Creede the Church hath also adioyned these wordes against the impietie and heresie of the Maniches who peruerslie defended that God onelie created thinges inuisible and that the Diuell procreated the thinges which are visible as witnesseth Niceph. l. 6. eccles hist c. 31. 32. Wherfore to exclude this error wee acknowledge in the Masse that God is the maker of all thinges both visible an inuisible Et in vnum And in one For as much as many tooke vpon them to be called Christ and would needes be soe named of the people as Antichrist likewise shall when he cometh therefore to exclude this error and to shew that there is no trew Christ but one the Church hath likewise heere added this word Vnum One For as the Scripture foretelleth vs many shall say Loe heere Christ loe there but expressilie commandeth vs not to beleeue them Dominum Lord. And he therfore is called Lord to beate downe the impietie of those who doe hold him lesse then his Father in power and authoritie yea and do make him euen a seruant and subiect vnto him according to his diuinity as Calluin l. 2. Inst c. 17. n. 1. and before him other Heretickes Iesum Christum Iesus Christ With the name of Iesus which signifieth a Sauior there is also imposed vpon him the surname of Christ which name is a title of honor common to diuers estates and dignityes to witt to Priests Prophetts and kinges The office of priests is to offer prayers and sacrifices to God for the sinnes of the people Of prophetts to foretell thinges to come to their singular cōfort Of kings to raigne in soueranitye and puissance of gouernment All which titles doe wonderfull well agree to our B. Sauiour For hee was ordayned a Priest by God his Father for euer after the order of Melchisedech Psalm 109. He was also a Prophett for hee foretold the secret councells of his Father vnto vs concerning our saluation He is also a king forasmuch as by his prouidence he doth accomplish the wonderfull endeauors and office of a king in the behalf of his Church whose king and gouerner he shall be to the end of the world Filium Dei The sonne of God Which wordes do euidentlie declare that he is verye God For as a man and woman can begett no child but man or woman of the same substance euen so the Sonne of God must needes be God and of the self same substance with God Vnigenitum Onelie begotten Where note that although God hath graunted vnto those that beleeue in him to be his children and sonnes yet this is to be vnderstood by grace and spirituall adoption But Iesus-Christ is his onelie naturall Sonne ingendred of his owne substance as S. Iohn the Euangelist doth cleerlie testifie Iohn 1. Ex patre natum Borne of the Father For asmuch as this holie councell of Nice was principallie gathered to represse the heresie of the Arrians deniyng that Christ was borne and begotten of the substance of God his Father and equall vnto him As witnesseth 5. Aug. l. 1. de Trinit c. 7. they were therefore condemned by these verie wordes and the contrarie was there expresselie concluded against them Ante omnia saecula Before all worldes And for the more manifest declaration that he is coëternall with God his Father there is added in this Creed that he was borne of him before all worlds True indeed it is that the manner is inexplicable as S. Cyp. saith in explic simboli and therefore we ought simply to beleeue and deuoutlie to reuerence this his ineffable generation For who will enquire after that which can not be found Of whom shall we learne it of the earth It was not subsisting Of the sea It was not liquified Of heauen it was not eleuated Of the sunne Of the Moone Of the starres They were not as yet created Of the Angells He was ingēdred before they had their being Brieflie therefore we will conclude with S. Basill saying we must not enquire after that which hath alwaies bin of that which hath not allwaies bin Deum de Deo God of God Also where as these Heretickes sayed that he was not God of God his Father but onelie man of his mother therefore the holie Fathers assembled in this councell concluded that he was God of God and that he did no whit diminish his diuine nature by reason of his incarnation in the B. virgin Lumen de lumine Light of light These holie and venerable Fathers to make this verity more apparēt declared the same by an apt similitude to wit that the Sōne of God was borne of his Father euē the light produceth and casteth forth light of it self without any manner of diminution of his owne substance and can be no more diuided from the Father then the sunne and the splendor therof can naturallie be separated or diuided a sunder Deum verum de Deo vero Verye God of verye God The same Catholique Church further to confound the errour of the Arrians and Euomians deniyng that he was verie God by naturall propertie but onelie by grace or communication of name somtimes giuen vnto them whom the Psalmist calleth Gods for the rarenes of their vertues as psalme 81. Declared that he was verie God of very God that is to say so verilie God as God the father was God and truly sprang and issued out of him Genitum non factum Begotten not made And whereas some of these Heretickes confessed that Christ was indeed of the Father but yet that he was lesse then the Father and not of the same but of an other substance then the Father was therefore to confound this error there was inserted into this Creede these wordes Begotten not made But with what similitude may a mortall man be able to expresse this diuine generation Or what comparison can be made betwixt things created and which haue a beginning and things in created and which haue no begining S. Ireneus doth hould them for worse then madde who enforce themselues to conceiue the same by human reason li. 3. aduers haeres Valent cap. 48. And S. Hilary being not able to comprehend it comforteth himself with this that the Angells doe not know it li. 2. de Trinitate Consubstantialem
Patri Consubstantiall to the Father To prooue more cleerlie that the Sonne of God was nothing inferior to the Father this holie councell deuised against those Hereticks this word Consubstantiall to prooue and confirme his coequalitie with the Father This also was most cleerlie pronounced out of the mouth of our Sauiour him self vnto the Iewes assuring them that he who saw him saw the Father also Iohn 10. Per quem omnia facta sunt By whome all things are made Also some enimies there were who sayed that the Father was the maker of all thinges and not the Sonne But contrarie to this the Church defended that by the Sonne also all thinges were made not that the Father did ayde him as an extrinsecall instrument to their production but as S. Iohn sayth Io 1. That without him nothing was made noe not the world nor heauens them selues Qui propter nos homines Who for vs men In these wordes the Church proposeth vnto vs the humane nature which the Sonne of God tooke vpon him for our saluation wherof he was so desirous and so carefull that he expreslie descended from heauen into earth to seeke out the strayd wandering sheepe Luc the 19. and by his bloud to reconcile him to his Father What other occasion had he so to doe Take away the woundes saith S. Aug. and what necessitie is there of a Surgean Et propter nostram salutem And for our saluation This also was added by the Church for asmuch as some there were who affirmed that Christ became man not onelie to saue man but also to saue the Diuell and all those Angells who fell from heauen with him by plaine Apostacye For remedie and redresse of which error the Church added these wordes VVho for vs men and for our saluation Descendit de caelis Descended from heauen The better to expresse the beneuolence of our blessed Sauiour towards mankind it is sayed that he descended from heauen not that he abandoned the heauens or that he had neuer bene in earth seeing that by his deuine essence he filleth replenisheth both the one and the other is in all places but for that by taking human nature he was there by a new and miraculous manner of being to wit by hipostaticall vnion and coniunction of the diuinitie with the humanitie in one person after which maner he had neuer bene in earth before Et incarnatus est And was incarnate In which wordes the meanes of his descending is declared to wit by his incarnation Who will not admire saieth Pope Clement the sixt that the same person remayned God as he was from all eternitie and became man which he neuer was he came to be borne in earth whom the Angells adore in heauen cap. 6. de poen remis in extra commnib De Spiritu sancto Of the holie Ghost This article doth confirme vs in the beleefe of the miraculous and supernaturall operation of the holie Ghost by whose vertue was disposed the matter wherof the pretious bodie of Iesus-Christ was organized and formed to witt of the most pure bloud of the chast and holie Virgin his mother S. Marie Luc. 1. Ex Maria. Of Marye Some Heretickes there were who sayed that Christ brought with him a body from heauen and that he tooke not his body of our Blessed Ladye which is refuted by these wordes saying Of Marye Octauius who in his time ruled all the world and therefore of the Romans was reputed as a God did consulte with a prophetesse to know if in all the world there was to be borne a greater then he and in the same day wherin Christ was borne of the virgin Marie in Iudea Sybilla saw a golden circle neere the sunne in which circle a fayre virgin did sitt hauing a most beautifull child in her lapp which she shewed to octauius Caesar and did declare vnto him that at that verye tyme a more mighty king was borne thē he Virgine A Virgin Not onelie Mary but of Mary a Virgin wherein we acknowledg her perpetuall virginitie to haue bin no more hurt by his conception then it was by his natiuitie her chast womb being miraculouslye contergarded with fecunditye in such sort that shee amongst all others obteyneth the title of mother and Virgin which neuer was nor euer shall be graūted to any womā but to her self Et homo factus est And was made man Agayne some Heretickes mantayned that Christ had no soule but that his Godhead was vnited to his bodye in steed of a soule and so they inferred that Christ was not man bycause man is composed of a bodye and soule To refute which error the Creed of the Masse sayeth and was made man For both these opinions are of like danger to beleeue Christ to haue bin only God and not man or to haue beene onlie man and not God Of the genuflexion of the Priest at the reciting these wordes These wordes of the Creede are in effect the same which are reade in that diuine gospell of S. Iohn viz. Et verbum caro factum est And the word was made flesh Wordes trulie full of great maiestie and reuerence and therefore both the priest and the people at the pronunciation of them doe humblie bow downe and incline to the grounde in signe of thankes giuing for soe excellent a benefitt It is recounted of a certayne person who hearing these wordes recited and making no reuerence thereat the diuell gaue him a box on the eare saying If it were reade the worde was made diuell all we diuells wold neuer haue omitted to haue bowed our knees at the pronunciation of these wordes Ludol cap. 18. part 1. Crucifixus etiam Crucified also After his miraculous supernaturall and incomprehensible incarnation mention is made of his deathe and passion with the time maner and order of the same Wherfore euen as our first parents did grieueouslie offend by the wood in eatinge of the fruit of the forbidden tree euen so would our B. Sauiour satisfie by the Crosse vpon the wood whereof he hath borne our sinnes in his owne body and hath restored vs life by the same meanes by which death entred into all the worlde Pro nobis For vs. This punishment of the Crosse was alwayes reputed for a death the most ignominious and infamous that could be deuised as is testified in Deut. 12. And hereon was Iesus Christ fastned for our sinnes O profound wisdome of God how much more easie is it to admire such mysteries then any way to explicate or vtter them with wordes Sub Pontio Pilato Vnder Ponttus Pilat This Pilat beinge gouernour of Iudea vnder the Emperour Tyberius and hauing sundrie times declared Iesus Christ to be innocent of the false accusations which were imposed vpō him by the wicked Iewes yet in the end did abandon him for feare to incurre the disgrace of Ceasar But within a while after this ambitious officer hauinge for his owne aduancement and to the oppression of the innocent partie peruerted
the paines nominated in the holie decrees cap. rebaptizare de consec dist 4 to the end that none may thinke himselfe able to amend the worke of the holie Ghost Which also agreeth with natural reason it selfe according whereunto a man is borne but only once In remissionem peccatorum For the forgiuenes of sinnes Here ensueth the admirable effect of this most wholsome lotion wherin al sinne be it original or actual is pardoned quite extinct and abolished as if it had neuer at all bene committed how enormous and detestable soeuer it were together with the paines due to the same and there is also geuen vs and that in great abundance the infusion of diuine graces to render vs able to al indeuors and offices or Christian pietie Et expecto resurrectionem mortuorum And I expect the resurrection of the dead For the more assured establishment of our fayth there is here set before vs the resurrection of the dead without the which we were of all other creatures the most wretched and miserable and al our hope planted in Iesus Christ were vtterlie frustrate Wherfore this article doth reach vs to beleeue that the bodies of al both men and women which euer haue bene borne since the beginning of the world though they be rotten burnt eaten of wormes beasts or foules of the ayre yet shall be raysed againe at the day of iudgement and be truly reunited vnto their soules Et vitam venturi seculi And the life of the world to come This is the marke whervnto all the faithful ought to direct their designes and to prepose vnto them selues as the hyer and recompence of al their labours Without this no man can but iudge him self much more vnhappie and accursed then the bruit beasts Finally if we esteme so much and hould so deere this present life which is so ficle and so short that it may rather be called a death then a life in what estimation ought we to haue the life that is eternal voide of al miserie and replenished with all beatitude and perpetuall felicitie Of which ioy our Lord of his mercie make vs then pertakers what sorrowe soeuer we suffer in this world Amen Of the signe of the Crosse made at Vitam venturi seculi The signe of the holie Crosse is made at the wordes Et vitam venturi seculi Least hauing bene tould of the blisse of the Saintes and of the ioyes of the life euerlasting we should deceaue our selues by thinking to obtaine them without anie trauel whereas Christ him selfe did not enter into the kingdom of his glorie but by the ignominy of his Crosse For from the Church militant vnto the triumphant none can enter but by the Crosse as saith Ludolphus in vita Christi Amen For confirmation of that which is contayned in this present Simbole there is added for conclusion this woord Amen that is to say in veritie trulie certainlie or without doubt we beleeue that which is contayned in the precedent articles Of the kisse of the Altar After this bowing downe him selfe he kisseth the altar testyfiyng by this ceremonie that he willinglie submitteth him selfe vnder the Crosse of Christ and that from the bottom of his hart he imbraceth the same confessing with the Apostle that the miseries of this life and not worthie of the glorie which shal be hereafter reuealed vnto vs. Dominus vobiscum The Creed being ended the Priest turneth to the people saying Dominus vobiscum Praying that our Lord be with them that they may make their profit of that which was repeated and rehearsed in the aforesayd articles And the people answere Et cum spiritu tuo And with thy spirit To the end that being vnited together in the same faith and religion they may feele the effectes of their saluation Amalaricus sayeth that this salutation of the Priest to the people denoteth an entrance to an other office And Gabriel Biel sayth that the Priest now faluteth the assistants with Dominus vobiscum that God may be with them to receiue their oblations Oremus Hauing said Dominus vobiscum next he saith Let vs pray Because vnles our Lord be with vs we can not pray to our soules health And then he turneth him to the altar admonishing hereby that now especially euerie one should returne to him selfe and diligentlie search and discusse his conscience that so he may offer vp himselfe an acceptable sacrifice to Almightie God Of the Offertorie And of the condicions of the Host that is to be offered The 1. Reason FIrst the Offertorie taketh his name Ab offerendo Of offering because in this part of the Masse the people are wont to make their temporall offeringes at the Altar Which in a solemne Masse is most melodiouslie soung because as the Apostle saith Our Lord loueth a cheerefull giuer 2. Cor. 1. Because also it is conuenient that after the gospel there should follow faith in hart praise in mouth and fruit in worke as testifieth Innocentius tertius The 2. Reason Secondly it is called the Offertorie because at this time the priest doth take into his handes and maketh an oblation of the Holies that are to be consecrated As also because it is a most immediate preparation and disposition to the holie Canon Of the condicions of the Host As touching the conditions of the Host that is to be offered sundry notable thinges are signified therby 1. This bread is made of wheate because Christ compared him selfe vnto wheate saying Vnles the graine of wheate falling on the ground doe die it remaineth alone 2. It is made in the forme or maner of mony to signifie that it is the same peny or reward promised by our Lord in the gospel to the labourers in the vyneard Mat 20.9 3. It is rounde to put vs in minde that God is the Creator of all thinges both in heauen and earth Alpha and Omega without begining or ending By which also it denoteth vnto vs the diuinty of our B. Sauiour whereby he filleth the round worlde 4. It is white to represent vnto vs the most pure fleash of our Lord and Sauiour taken of the most holie perfect and most pure Virgin 5. It is thinne to signifie that both the Priest and the communicants ought to come fasting to receiue the same 6. It is made without leuain to signifie that our heartes ought to be made cleane frō all leuain of enuy malice 7. It must be whole not crackt or broken and that to signifie two sundrie mysteries The one that we ought to be allwayes in loue and charitie with our neighbours The other that we ought to liue in the vnitie of the Catholique Church and neuer to be sundred by scisme of herifie 8. In this Hoste is writtē the name and image of our prince and soueraigne to signifie that we ought to acknowledg our selues to be his people and the sheepe of his pasture as also that he hath made vs to his image and likenes Some likewise do forme therin the picture
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
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
Ghost world without end Againe Per omnia secula seculorum that is thoroughout all ages of the world for seculum is taken for a time somewhat long and so is called seculum of this word sequor to follow because time followeth time Oremus The Priest hauing gotten as it were a good oportunitie hauing now before him the Lord and Maker both of heauen and earth and that according to his corporall presence he exhorteth all the people hartely to pray saying Oremus Let vs pray Praeceptis salutaribus moniti diuina institutione formati And therfore the Priest sayeth that it is by precept and deuine institution that wee are admonished to say this prayer because both our Lord instituted the same and also commanded his Apostles to vse the same saying Pray alwayes and be not weerie Againe Pray without intermission Which prayer Christ him selfe taught his Apostles to say in the holy sacrifice of the Masse as S. Hierom witnesseth Hier. li 3. contra Pelagianos Audemus dicere The reason why we here affirme that wee are bould to speake vnto the maiestie of God almighty is because that this self same prayer which we poure foorth before God the selfe same prayer proceeded out of the mouth of God so that in this prayer we recommend our selues vnto God with no other then the verie wordes of God For as S. Gregorie well saieth it were very vnmeete that vpon the holie Eucharist any prayer should be recited of the schollars composing and that ommited of the Masters making Pater I will here set downe for this first point a right worthie consideration of Leo Magnus sayinge Great my beloued is the gift of this sacrament and this gift exceedeth all giftes that God should call man his sonne and man name God his Father Hence also S. Aug. admonisheth the rich and noble of this world not to wax proude or contemne the poore ignoble because they pronounce and say that together to God our Father which they can neuer trulie say vnles they acknowledg them selues to be bretheren Noster As by the word Pater we vnderstand the grace of adoption so by the word noster we vnderstand brotherlie vnion For as S. Cyprian saith our Lord who is the master of peace and vnitie would not that when any one prayeth he should pray for him selfe onlie and say My Father nor giue me my dayly bread not forgiue me my trespasses nor leade me not into tēptation nor deliuer me frō euil but our Father giue vs our daylie bread forgiue vs our trespasses leade vs not in temptation and so of others Qui es in coelis 1. The priest in saying that God is in heauen doth not inclose or confine God with in heauē but endeuoreth to draw him which prayeth vp from earth to heauen 2. In affirming our Father to be in heauen we are put in minde that we are strangers here in earth and far from our proper countrie and home which is heauen Sanctificetur nomen tuum The name of God hath in it selfe no neede of sanctification but because here in earth it is not worthelie sanctified as it deserueth and that by many and euen almost hourlie it is most sinfullie prophaned by execrable blasphemies imprecations detestations cursinges swearinges forswearinges and the like therfore we pray that the same may be honored praysed exalted and sanctified of all in the world Adueniat regnum tuum The kingdome of God in which he doth raigne is the Church militant on earth and the Church triumphant in heauen Wherfore by thy kingdome come is vnderstood kingdome to kingdome the militant to the triumphant that these two may be vnited and made one kingdome This likewise doth reprehend all those persons who would prolōg this worldlie life whereas the iust do hartilie pray that that kingdome of God would speedelie come Fiat voluntas tua The will of God is taken two maner of wayes The one his will and decree as it is eternall The other the signes of his will which are temporall And these are fiue to wit precept prohibition permission counsail and operation these latter are not alwayes fulfilled for which cause we pray dayly that they may be fulfilled saing Fiat voluntas tua to wit in all thou commandest in all thou forbidest in all thou permittest in all thou counsellest in all thou workest Sicut in coelo in terra By heauen is vnderstood the heauenlie spirits to wit the Saints and Angels For the blessed Angells so soone as they conceiue the conception and minde of almightie God doe incontinentlie with inexplicable delight and readines transport them selues to accomplish the same And therfore we pray that the will of almightie God may be fulfilled Sicut in coelo in terra To wit as by Angels in heauen euen so by men in earth Panem Four sortes of bread are necessarie for vs. Three whilst we are pilgrimes in this life and the fourth in the life and world to come To wit Corporall Spirituall Sacramentall and Eternall Of the first it is written man liueth not by bread only Of the second My meat is to doe the will of him that sent me Of the third He that eateth this bread vnworthelie is guiltie of the body of our Lord. Of the fourth I am the bread of life which came downe from heauen Nostrum quotidianum Our not myne saith S Chrisostom because all whatsoeuer God giueth vs he giueeth not to vs alone but also to others by vs that of that which we haue receiued of God we also giue part therof vnto the poore Againe our bread to wit got by our true labours for all that which we eate vniustlie gotten or stolen is not ours but other mens bread Againe our bread to wit the spirituall foode of our soules as true Catholique doctrine Sacraments wholsome Ceremonies and the like not others that is the doctrin and ceremonies of Infidells or Heretiques And this our bread is called daylie because we daylie stand in neede thereof Da nobis This doth Christ teach vs that we doe not onlie pray that bread be giuen vs that we may haue to eate but as S Chrisostom saith that what we eate we may receiue from the hand of God For to haue to eate is common both to the good and to the bad but to acknowledg it from the hand of God is proper or belongeth only vnto the good Hodie This day to wit in this present life as S. Aug. expoundeth the same Which we ought to account but as one day it is so frayle and of so litle lasting Et dimitte nobis Three maner of wayes we offend and trespasse whereof we craue of God forgiuenes Against God Against our selues And against our neighbour Because we haue offended against God we say Et dimitte And because we haue offended against our selues we say nobis And because we haue likewise offended against our neighbour we say Sicut nos dimittimus debitoribus nostris Debita nostra Our trespasses
are called Debita Dettes because they make vs debtors of paine which must of necessitie be paid ether in this life or in the other Againe sinnes or trespasses are called dettes for that sinne being the wealth and substance of the diuel a mā which committeth sinne is made a dettor to the diuel euen as he is made a dettor which vseth or houldeth an other mans monie Sicut nos dimittimus debitoribus nostris In this request we aske to be forgiuen vpon condition to wit as we forgiue others he therfore that asketh to be forgiuen doth not himselfe forgiue requireth of God not to be forgiuen By reason whereof who soeuer is in hatred or malice is more hurt then holpen by this prayer vnles at the verie same present he haue a purpose to forgiue Et ne nos inducas in tentationem After we haue required forgiuenes of sinnes past we demand to be preserued from those which we may commit for the time to come which we call by the name of temptation Concerning which we craue of almightie God not that we may not be led to temptation but that we may not be led into it that is suffered to fall into it Sed libera nos à malo Vpon these last wordes Cardinall Bellarim hath verie learnedlie noted that our Lord with great wisdome teacheth vs to demaund to be deliuered from all euil commeth not to particulars as to pouertie sicknes the like For that oftentimes it seemeth that a thinge is good for vs which God seeth is euil for vs and contrariwise euel for vs which he seeth to be good for vs. And that therfore according to the instruction of our Lord we demaund that he vouchsafe to deliuer vs from all that which he seeth and knoweth to be euil for vs be it prosperitie or aduersitie well or woe The Fathers of the Greeke Church commonlie vnderstand by the name of Euil the diuel as S. Chrisostom Cyrillus Euthymius S. Germanus Tertulianus and others Yea and some great Saintes of God neuer would call the diuel by any other name As amongst others S. Catharin of Sienna Amen After the answere of the asistants the Priest saith Amen which importeth a great confidence that God wil giue them their demand euen as if hauing obtained he sent thē that by the Priests meanes which they desiered Of the Priests resuming the Patin By the roundnes of the Paten as before we said is signfied charitie And the hiding and couering thereof duringe the Sacrifice wherein the misteries of the death and passion of our Sauiour are represented signifieth the flight of the Apostles who at the first through the great affection charitie which they bore to their Lord and maister promised to dye at his feete rather then they would euer forsake him yet as soone as he was in the handes of his enimies they all forsooke him and hid them selues Libera nos quaesumus Domine ab omnibus malis praeteritis praesentibus futuris The priest in resuming the Patin as aforesaid repeateth the prayer made by the asistāts at the conclusion of our Lordes prayer Which is nether in vaine nor superfluous because it explicateth the same more particularlie Wherfore here there are named three sortes of euils from the which we haue great neede to pray to be deliuered to wit from all euils past present and to come tempestes souddaine and vnprouided deathes c. All which because they are punishments due to our sinnes we here pray to be deliuered from them Et intercedente beata The Virgin Marie first is here called Blessed for so the woman in the gospel witnessed of hir saying Blessed is the wombe that bare thee and the pappes that gaue thee suck Or blessed to wit in the generations both of heauen and earth Of heauen to whom she bare their restorer Of earth to whom she brought foorth their redeemer Et gloriosa Next she is said to be glorious because she is the seate of the kinge of glorie of whom he taking flesh sate in hir as in his seate Or glorious because she dwelleth on high where she sitteth gloriouslie on the righte hand of hir Sonne Or glorious because she is most gloriouslie assumpted both in soule and bodie and highlie exalted far aboue all human and Angelicall vertues Semper Virgine Alwayes to wit before hir deliuerie in hir deliuerie and after hir deliuerie A virgin in body in minde in profession in obseruation Dei Genetrice Maria. This blessed and glorious virgin is sayd to be mother of the Sonne of God wherupon it followeth that she hath one Sonne common with God O wonderfull mysterie he hath not a Sonne wherof Marie is not mother she hath not a Sonne wherof God is not the Father Cum beatis Apostolis tuis Petro. S. Peter is next named because commandement was giuen to the holy womē by the Angell to carrie the good tidinges of our Lordes resurrection which the priest by by goeth about to represent vnto vs to the Disciples and in especiall to S. Peter Hauing neede of particular consolatiē because lately before he had denied his master and had now bitterly wept done austere pennance for the same Paulo Andrea After our Lady and S. Peter S. Paul and S Andrew are next named for some speciall perogatiues Gabriel Biel saith that to obtaine the gift of peace these four albeit recited before are here introduced againe because these aboue others were most configurat to the passiō of Christ in vertu wherof peace is giuen vnto vs. Et omnibus Sanctis By which wordes the intercession of other Saintes is not ommitted but in the commemoration of these few and those the most eminent the suffrages of all are required For so are all vnited to God and so doe all desire one thinge that in one all are in some sort included and in one all are neglected VVhy the priest signeth him selfe with the Paten That the Priest signeth him selfe with the Paten it is done to signifie that the cheife of the priestes and pharises signed and sealed the stone of the sepulcher setting soldiears and watchmen to keepe the same Da propitius pacem Hauing prayed for our deliuerance from euils next we craue for perfect peace to wit in the remission of sinne perfect peace in the tranquillitie of conscience and perfect peace in amitie with our neighbour because this perfect peace is the holy and sacred band of of all human societie In diebus nostris To wit in the time of this life according as Titelmanus expoundeth the same And this we craue after the example of king Ezechias that we may liue in the feare of God obseruation of his holy commandementes without seeing the opressions and incomodities which the vncertaine change of worldlie thinges may vnexpectedly bringe vpon vs. Vt ope misericordiae tuae adiuti That our petitions which we offer and present to almightie God may take the better effect it is most necessarie that we
Lord. Which word of it selfe doth clearlie shew what maner of house it ought to be and how it ought to be decked and adorned wherin so sacred a ghuest ought to be lodged for a Lord ought to haue a lordly lodging a noble personage a noble habitation For talis hospis tale hospitium such a Lord such a lodging Non sum dignus Next considering him selfe to be a miserable creature and an earthlie vessel of clay saith I am not worthie To wit of myne owne preparation knowing that thou hast said that when we haue done all that which is commanded vs we should stil confesse our selues vnprofitable seruants Yea which is more although he should burne with Seraphicall charitie yet may he truly say he is not worthie Vt intres sub tectum meum Darkned with the obscuritie of sinnes ruinous for defect of vertues stirred to vnlawful desires subiect to passions repleate with illusions proane to euill and procline to vice finallie a wretched childe of Adam vtterlie vnworthie of the bread of Angells Sed tantum dic verbum As thou saidst the worde to the sick of the palsie willing him to take vp his bed and walke and he incontinentlie arose and walked As thou saydst the word to the woman sick of the issue of blood who onlie touched the hemme of thy garment and she was immediatlie healed As thou saidst the word to the faithfull Centurion and his seruant was immediatelie cured Corpus Domini nostri Iesu Christi The body of our Lord Iesus Christ offered vpon the Altar of the Crosse for the sinnes of all the world in expiation The bodie of our Lord Iesus Christ giuen vnto vs vnder this venerable Sacrament for our viuification The body of our Lord Iesus Christ to be receiued of me for the obtayning of future glorification Custodiat animam meam Preserue and keepe my soule to wit from relapse into sinne least I become contumelious against my Sauiour Christ Keepe my soule to wit by corrobarating fostering and fortifying me daylie more and more in the spirituall life Keepe my soule to wit at the dreadfull hower of my departure foorth of the clawes and iawes of the fierce deuouring and infernall Lyons In vitam aeternam That as the bread ministered by the Angel to the prophet Helias so fortified him that in the force thereof he walked vp to the mountaine of God Horeb. And as the bread which descended from heauen brought the people of Israell thorough the desert into the land of promise euen so ô gratious Lord I humblie beseeche thee that this heauenlie bread may be my true viaticum to leade me thorough the desert of this worlde to that blessed and supernall countrie promised to all that faithfullie serue thee Amen Of the priestes receauing of the Chalice As before the receiuing of the bodie of our Lord the priest to acknowledg his owne insufficiencie prepared him selfe thereunto by prayer and humilitie euen so proceeding to the receauing of the blood of our Lord he doth againe by prayer and humiliation of him selfe acknowledg his owne indignitie saying Quid retribuam Domino What shall I dust and ashes handie worke and workmanship of my Creator frayle vnworthie and vile man the lowest and least of all his seruantes render vnto our Lord who if I haue but one good thought where with to render thankes vnto him the selfe same thought is sent of him the selfe same thought proceedeth from him Pro omnibus For all thinges whose number and immensitie doth far exceede all humane sense vnderstanding For as Hugo saieth if thou shouldest looke into the whole world thou shalt finde no kinde of thinge which doth not liue to doe thee seruice Quae retribuit mihi Not onlie to all in generall but to me in ticular to me I say his creature his gift of mightie and maruelous Creation his gift of carefull and Fatherlie conseruation his gift of gentle and patient expectation his gift of celestiall and diuine inspiration his gift of all giftes his pretious bodie and blood for my refection Neuer am I able o my Lord to come out of this dett albeit I had as many liliues to spend for thy sake as I haue seuerall droppes of blood within my bodie Calicem salutaris accipiam Accipiam I will take being drie and thirstie for lack of the humor of heauenly grace I will take being parcht and withered for want of the dew of diuine benediction I will take being dead and vnfruitfull for lacke of the fruites of good life I wil take which am a stranger and pilgrime in this world and haue as yet a longe and laboursome iorney to my celestiall habitation Calicem The Chalice that is the blood of Iesus Christ in the Chalice the blood which in his last supper he gaue to his disciples The blood which Longinus pearcing his side ran foorth aboundantlie out of his glorious breast The blood which in his glorious resurrectiō to conserue the integritie of his nature the most miraculouslie reassumed The blood which he commanded vs to take in memorie of his passion saying Drinke yee all of this soe often as you doe this doe it in remembrance Salutaris Of saluation So called because it contayneth in it Christ the author of our saluation Or of saluation as greatlie wishing and desiring our saluation which none may say so trulie as our Sauiour Christ because neuer any so greatlie desiered and seriouslie sought the same as he Or of saluation by reason of the effects because it effected out saluation when shed on the Crosse it reconciled vs to God Et nomen Domini inuocabo To the end that sacred blood may come vpon me to my benediction which the wicked and perfidious Iewes asked to come vpon them to their destruction and damnation saying Sanguis eius super nos super filios nostros His blood be vpon vs and vpon our children Laudans inuocabo Dominum Praysing him for the exhibition of so great a benefit who did not onlie shed the same his pretious blood for vs but also gaue the same in drinke vnto vs. And who but most vngratefull wil not lande our Lord for such a benefit Et ab inimicis meis saluus ero For this most pretious blood of Iesus-Christ hath many most singular effects and operations It giueth grace it giueth glorie it taketh away our sinne it fortifieth our frailtie it calleth Angels to vs and driueth the diuels from vs and as Lyons breathing foorth fyre so depart we from this table being made terrible vnto them Sanguis Domini nostri Iesu Christi The blood of our Lord Iesus Christ which is the fountaine and lauer of our emundation and sanctification The blood of our Lord Iesus Christ which is the price of our redemption and reparation The blood of our Lord Iesus Christ which is to the worthie receauer the chalice of all benediction Custodiat animam meam Keepe my soule in innocencie of life and puritie of hart least with