all order of iustice and let loose the bridle to the popular insolencie was him selfe ouerwhelmed with so many miseries that in punishment of this wicked fact he killed him selfe with his owne hands much after the example of the traitor Iudas who hanged him selfe for hauing betrayed his innocent master Euseb Eccles hist lib. 2. cap. 2 Passus Suffered In this his sufferinge is comprehended all that which he endured to accompish the mysterie of our redemption vnto his death whereunto he offered him selfe voluntarilie and of his owne accord to satisfie the diuine iustce and irreuocable decree of his eternall Father which could not otherwise be accomplished but that the innocent must dye for the nocent the obedient for the disobedient Et sepultus est And was buried Expresse mētion is heere made of his buriall for an infallible argument and proofe of his passion Which some with that execrable hereticke Basilides did denye maintayning that he came into the world in à phantasie and that it was not he that was crucified but one named Simion and that therefore he was not to be adored As is testified by Tertulian de praescrip aduers heret Et resurrexit And he rose agayne By this Article is declared the glorious mysterie of our Lords resurrection which poinct is so necessarie that all our fayth were otherwise meerelie in vayne as testifieth the Apostle 1. These 4. Neyther is there any one thing which may more comfort and confirme our hope then to beleeue that our head is risen for our Iustification as he was dead for our transgression No resurrection of any person whatsoeuer is to be compared to his he being raysed by his owne proper power without any ayde or asistance of others We reade amongst other examples of holie Scripture 4. Reg. 13. that the bodie of him who was cast into the Sepulcher of Helias was raysed to lyfe but this came to passe by touching the bones of the holie prophett for whose sake God restored life to that dead man and not by the proper force of him that was deceased This therfore was only reserued to our Lord Iesus Christ to returne from death to life by the only power vertu of him selfe Tertia die The third day To the end we may beleeue that this his death was true and not fayned he was not refuscitated incontinentlye but remayned truly dead vntill the third day after which was a time more then sufficient to make assured proofe and to remoue away all dout ambiguity of the truth of his death Yet was he not in his sepulchre the space of three whole and compleate dayes but one day only entire part of the day precedent and part of the day subsequent which by the figure Synecdoche are called three dayes three nightes Secundum Scripturas According to the Scriptures This clause was necessarilye annexed by the Fathers of the Church for as much as at the beginning it was verie harde especially for men of grosse capacitie and as yet not thoroughly instructed in the Christian faith to comprehend so great a mystery as is the resurrectiō of the dead which far surpassed the lawes of nature and therefore this was added as an infallible argument why we oughte to beleeue the same Et ascendit ad coelum And he ascended to heauen Where the questtion may be demanded how he ascended vp to heauen True it is that as God he neuer was absent from thence but alwayes filled it and all other places with his diuinitie but as man he mounted thither in body and soule leading with him captiuitie captiue as the Apostle saith which he placed and set in liberty by his excellent victorie ouer death the diuell and hell it selfe Ephes 4. Sedet ad dextram Patris He siteth at the right hand of the Father In which wordes the holy scripture doth accomodate it selfe to our weake vnderstanding vsing a metaphoricall speech or locution to instruct vs that Iesus Christ hath receaued of God his Father all honor and aduancement of glorie in his humanitie euē as we esteeme here amongst men the greatest honor to be done vnto those to whom we giue the vpper hand And it was moste expedient that hee should be most highly exalted who had soe greatly depressed and humbled him selfe as to indure so manifould diffamations opprobries and iniurious intreatments for our sakes Et iterum venturus est And he is to come againe Hauing made mention of our Sauiours first comming into the world to repaire the fall and ruine of man his second coming is next proposed wherin he shall sit in iudgment and manifestlye declare to all the worlde both his powre and iustice rendring to euery one according to his deserts And as his first cominge was in great meeknes so on the contrarie shall his second comming be in great maiestie and glorie Iudicare viuos et mortuos To iudg both the quick and the dead That is to say the good the bad the one to blisse and perpetuall ioye the other to woe and euerlasting paine Wherein they shall both the one and the other perpetuallie abide so longe as God shall be God without intermission of ioy or paine Cuius regni non erit finis Of whose kingdome there shall be no end This is the kingdome which as Daniel declared to Nabuchodonosor and Balthasar kinges of Babilon should neuer haue end Dan. 2.7 This is that kingdome which the Angell fortould to the virgin Marie should euer endure Luc 1. This is that kingdome prepared for the blessed from the begining of the worlde as testifieth S. Mat. 25. This is that kingdom into the which the good theefe acknowledging his misdeeds desired to enter Luc. 23. This is that kingdom wherof none can haue part vnles he be borne anew and be without al blemishe and spot of sinne Ioh 3. This is that kingdom which is celestial and heauenlie not terrene and worldlie as our Sauiour shewed vnto Pilat when he had suspition that he would make some attempt against the estate and Romane Empire Ioh. 18. Finallie of this kingdom there shall be no end for as much as then al thinges shal be perpetuallie established and shal neuer be afterwards chaunged againe Et in Spiritum sanctum And I beleeue in the Holie Ghost By the name of holie Ghost is expressed the third person of the B. Trinitie who is also caled by diuers other names as Paraclet Gift of God liuelie Fountaine Fire Charitie spiritual Vnction the finger of the right hand of God his promise c. ex hymno veni creator spiritus He is caled Paraclet which signifieth a defender an aduocate a Patron an Intercessor a Teacher and a Comforter He is caled the Gift of God for that he doth communicate and impart freelie to euerie one as he pleaseth his gifts and graces He is called A liuelie fountaine for that he is the source and springe of all diuine and celestial graces which neuer drieth He is called Fyre
consider the presence of our Lord and Sauiour himselfe who at that time causeth his blessings and graces to raine downe in great plentie and aboundāce vpon all those who are there present with pure vnfayned profoūd deuotiō 8. Eightly when we see the Priest cōming towards the Altar we ought to lift vp our eies especiallie those of our vnderstanding to heauen and to imagin that we see descend as by Iacobs ladder a multitude of Angelles who come to present themselues at this most holie Sacrifice and with their presence to honour it in such wise that all the Church is filled with Angels which busie themselues here and there amongst the people inciting them all to modesty deuotion and reuerēt behauiour in the presence of this most holy and dreadfull Sacrament 9. Ninthlie the great and longing desire that our Sauiour himselfe hath to come vnto vs and therfore to lift vp a new our eies to Heauen and with a liuelie faith to behould the Son of God sitting at the right hand of his Father being ready and prepared to be present so soone as the wordes of consecration shal be pronounced in the hands of the priest in the sacred Host and with a longing desire waiting and attending in some sort the time and oportunitie to come vnto vs. 10. Tenthlie cōsider the cause and end of our Sauiours comming and so contemplate the greatnes of him that commeth who is infinite The end for which he commeth which is to be offered vp for vs to his heauenlie Father Whether he commeth into earth the place and habitation of beasts The manner wherin he commeth hidden vnder the forms of bread and wine Finally to maintaine the honour of this holy Sacrifice against all enimies and to vse the same aright as we ought to doe we must euery day assist thereat without distraction of spirit in silence and decent composition and be perswaded this to be the principall cheefest of all our actions which deserueth that we dedicate vnto it the best most cōueniēt hower of the morning And in so doing our merciful Lord will doutlesly sēd downe his blessing vpō vs in great aboūdāce the better prosper all our affaires and busines all the day following Of the fruit and profite which commeth and is reaped by hearing of Masse CHAP. 6. THE fruites which a man may gather by hearing of Masse are great and many in number 1. The first is that a man is admitted vnto the inward familiarity of our Lord Iesus Christ and to be neare to his person as his secretarie or chamberlaine where he both heareth and seeth so manie deuine secrets which places and roomes in the courts of earthlie Princes are so much sought after euen by the greatest Lords and Nobles of this world and are so highly esteemed that oftentimes theie are content to serue their whole life for them without anie recompence at all in the end whereas our Lord Iesus Christ the King of Heauen and earth doth neuer vnles he be forsaken forsake him who hath done him seruice nor leaueth him without reward and recompence 2. Secōdly he who is present at Masse doth participate so much the more of this deuine Sacrifice forasmuch as in the same more particuler praier is made for him then for the absent the Priest saying Er pro omnibus circumstantibus And for all that are standing about He Profiteth also more by the attention and deuotion caused by the reall presence of our Lord Iesus Christ euē as the sunne doth more heate the cuntries neare vnto it then those that are further from it and the fire doth more warme those that approach vnto it then those that stand a far off from it And hence it was that the Apostles receiued so manie graces and priuiledges because they were continually in the presence of our Lord Iesus Christ S. Chrisostome also saith that grace is infused into sundrie persons in the presence of the bodie of Iesus Christ 3. Thirdlie in hearing of Masse deuoutlie we receiue pardon of our veniall sinnes and obtaine remission at the least in Part of the temporall paine which remaineth after the fault or guilt of our sinnes is forgiuē vs and for the which a man is to endure either in this life or in purgatory which is truelie a most wonderfull benefit seinge that the verie least paine in Purgatorie is greater then all the paines of this world togither Insomuch that S. Anselme doubteth not to affirme that one Masse heard by vs with deuotiō in this life is of greater value then a thousand said for vs by others after our departure 4. Fourthly in hearing of Masse deuoutly a man disposeth himselfe to receiue pardon of his mortall sinnes for as much as he hath occasion by the memorie of the Passion of Iesus Christ and of his great loue and benefites and of this sacrifice offered vp for our sinnes and with the reall presence of Iesus Christ to haue repentance and to be moued to contrition for them 5. Fifthlie it doth bringe vs encrease of grace to resist all our euill passions and to vanquish all sorts of temptations wherfore well is he that may heare it dailie S. Hiero. li. 1. in Ioan. S. Aug. cont Petli 4. cap. 10. 6. Sixtlie it is a stronge and assured buckler against all euill spirites and a singuler means to obtaine of God safegard against all dangers togither with manie blessings euen corporall as health such other like it maketh vs more capable of the visitation and protection of our good Angell yea and more readie for death how soone soeuer it shall assaill vs. Clemens can Apost li. 8. Cyril Cath. 3 Chrisost hom 13. ad Heb. 7. Seauenthly it is a singuler remedy againstt all superstitiō a most peculiar and effectuall meanes to conserue all faithfull Christians in perfect loue charitie peace and concord as being particulerlie instituted to that intēt S. Aug l. 22. de ciuit Dei cap. 10. Sozo hist Eccles li. 9. chap. 8.1 cor 10. 8. Eightlie by hearing of Masse cometh an other speciall fruit to wit the fruit of instruction which is had and obtained in the doctrine which a man heareth and learneth by being present at the same Wherein he is taught at the Confiteor to aske pardon of his offences At the Misereatur to pardon the faultes of his neighbour At the Introite to laud God At the Kyrie eleison to aske mercie of God At the Gloria in excelsis to magnifie God At Dominus vobiscum to be vnited with his neighbour At the Collects to present his prayers At the Epistle to thinke of the contempt of the world At the Ghospell to follow Iesus Christ At the Credo to professe that which he ought to beleeue At the Preface attention At the Canon deuotion At the first Memento to pray for the liuing At the second Memento to praie for the departed At the Eleuation to adore Iesus Christ And at the Communion to communicate
signifie the two meanes requisite to conserue the virtue of chastitie to wit fasting and praier the one to debilitate and subdue the flesh the other to strengthen and eleuate the spirite Pray least ye enter into temptation Luc. 22.40 How the cordes wherewith our Lord was bound to the piller 5. The Priest in taking the Girdle putteth both his hands behind him at his back whilst he that serueth giueth the same into them representing hereby how the most innocent Sonne of God for our offences had his blessed hands fast bound behind him whilst he was most lamentablie whiped and scourged at the piller The Prayer 6. In putting on the Girdle he praieth saying Praecinge â—…e Domine c. Girte me ô Lord with the girdle of puritie and quench in my loines the humour of lust that there may remaine in me the vertue of continencie and chastitie Of the Maniple And how by the same is sig persecution for the faith of Christ CHAP. 12. 1. THE Priest putting the Manuple vpon his left arme doth kisse the same to put vs in minde of the redines of harte wherewith we ought willingly and gladly to suffer persecution for the faith of Christ because Blessed are they that suffer persecution for iustice for theirs is the Kingdome of Heauen Mat. 5.10 How the contempt of earthly things 2. By the putting thereof vpon the left arme we are admonished that we ought to be strickt and sparing in seeking after earthly thinges but free and discharged in seking after Heauenlie According to the councell of our Sauiour saying Seéke first the kingdome of God and the iustice of him and all these things shal be giuen you besides Mat. 6.33 How Christes immunitie from sinne 3. Martinus Esengreuius affirmeth that the Manuple wherewith the left hand is bound insinuateth Christes immunitie from sinne saying that as in Christ our Lord there was both his omnipotent diuinitie signified by the right hand and his infirme humanitie vnderstood by the left hand so he by his diuine power did binde and restraine his left hand to wit his humanitie that it neuer swarued or inclined to iniquitie How Christes Humilitie combate for iustice and tender affection towards vs. 4. According to some others the Manuple put vpon the left arme signifieth the humilitie of Christ in this life As also his continuall combate for iustice according to S. Bonauenture And because the left arme is the nearest to the hart it may likewise signifie the great loue and tender affection which our B. Lord and Sauiour carried towardes vs. How sorrow and contrition for sinne 5. The putting of the Manuple vpon the left arme may likewise put vs in minde of sorrow and contrition for our defectes For as sinnes are committed by sinister actions so may they be signified by the left arme And euen as in the soule of a sinner there ought to be continuall sorrow greefe for his offences committed against the maiesty of almightie God so is it also good reason that on his left arme the Priest who needeth dailie to offer Sacrifice not onlie for his owne but also for the sinnes of the people should carrie some externall signe of the internall sorrow which both he and they ought to haue for this occasion imitating herein S. Peter whose aboundance of teares which issued from his eies in the bewailing of his offences was so great that he had markes of them like little gutters in his cheekes and for this cause continuallie carried in his hand or bosome some napkin where with to wipe them away How the cordes where with our Lord was violently bound 6. The same being applied to the instrumentes of our Lords most holy Passion most properlie representeh the hard rough boisterous cords wherewith he was rudely and cruelly bound when he was led from place to place and from one Iudge to another Luc. 21.3 The Praier 7. The Priest in putting on this Manuplpraieth saying Merear Domine portare c. Le me merit ô Lorde to beare the Maniple of weeping and sorrowe that I may receiue the recompence of my labour with exultation Of the Stole And how by the same is sig the yoke of obedience CHAP. 13. 1. BY the Stole is signified the yoke of obedience wher vnto our meeke Lorde submitted him selfe for our saluation Take vp my yoke vpon you Mat. 11.19 Which thinge the priest sheweth him selfe readie to performe by kissing the same both when he putteth it on and when he putteth it off expressing by this ceremonie the desire and resignation wher with he willinglie submitteth him selfe vnder the yoke of our Sauiour Christ How Meekenes and humilitie 2. In that it extendeth or reacheth to the knees whose office is to bend and bowe it admonisheth vs of meeknes and humilitie Discite à me quia mitis sum humilis corde Learne of me because I am meeke and humble of hart Mat. 11.29 How Perseuerance 3. The stole by the length therof doth put vs in mind of the vertu of perseuerance For he that perseuereth vnto the end shall be saued Mat. 10. How Prudence in prosperitie and patience in aduersitie 4. It is folded before the breast in forme of a Crosse from the right side to the left to admonish vs that we must vse prudence in prosperitie and patience in aduersitie and that we be nether puffed vp by the one nor deiected by the other How the carying of the Crosse 5. The resting thereof vpon the shoulders may put vs in minde of the Crosse which with other instruments of the passion our Lord was forced to carrie to the place of execution vpon his soare and weary shoulders Or the rope or corde wher with they hastelie drewe and haled him forwardes to the mount of Caluarie The Prayer The priest in putting on the same prayeth saying Redde mihi Domine stolam immortalitatis c. Render vnto me o Lord the Stole of immortalitie which I haue lost in the preuarication of our first parent and although I approach vnworthelie to thy holy mysterie I may neuertheles deserue to attayne euerlasting ioy and felicitie Of the vestment or Casula And how by the same is sig and represented the vertue of Charitie CHAP. 14. 1. THis vestment couereth both the bodie and all the other habits and in latin is called Casula of this word Casa a house because it couereth the whole man like vnto another little house by which is vnderstood the vertu of Charitie which as the Apostle sayeth couereth the multitude of sinnes How charity towards God and our neighboures 2. This garment being deuided into two partes doth put vs in minde of a double or two fould charitie The one towardes God to loue him aboue all thinges The other to our neighbour to loue him as our selues Thou shalt loue the Lord thy God from thy whole hart with thy whole soule thy neighbour as thy selfe Deut. 6.5 Leuit. 19.18 How charitie to our frends and to our enimies 3. This
countrie of Iewrie all the priueledges franchises and immunities that possiblie they could desire at witnesseth Iosephus lib. 11. cap. 8. Of carying the booke before the priest And how thereby is represented the Annunciation of the Angel before the Incarnation CHAP. 16. THe priest proceeding in reuerent wise towards the Altar hath one to goe before him to beare the booke which contayneth the glad tydinges of our saluation signifying by this ceremonie that Christ entring into this world sent first an Angel before him to announce the ioyful newes of his incarnation Let him therfore who supplyeth this place consider well whose person he representeth and let him see that his cariage be conforme to so high a calling How the same rep The dignitie and veritie of the gospel of Christ Also the booke of the gospel is therfore caryed before to signifie the dignitie and infallible veritie of the gospel of Christ which is such that if an Angell should come from heauen and teach vnto vs other thē this we ought in no wise to beleeue him How a life conforme to the gospel of Christ Againe the gospell carried before and the priest following after is to admonish that euerie Christian especiallie a priest ought to conforme his life and conuersation to the gospel of Christ How the Church built vpon a rock The booke brought layd vpon the Altar which is of stone signifieth that the foundation of the church of Christ is built vpon a rock against which the gates of hell shall neuer preuayle Luc. 16. How the faith first preached to the people of the Iewes And it is therfore first carried to the right end of the Altar to signifie that our Sauiour came first to the people of the Iewes according to that of the Apostle To you it behoued vs first to speake the word of God but because you repel it and iudge your selues vnworthie of eternallife behold we turne to the Gentils Actes 13.46 VVhy the booke is layd vpon the Altar shut 1. Reason And it is layed vpon the Altar shut vntill the priest come to open the same to signifie that all thinges were closed vnder shadowes and figures vntill the coming of Christ our Sauiour 2. Second reason Also to signifie that Christ was he who first reuealed the mysteries of holie scripture to his Apostles saying To you it is geuen to know the mysterie of the kingdome of God Mat. 8.9 And that after his resurrection he opened their vnderstanding that they might vnderstand the scriptures Luc. 24.45 The reason why the priest hath one to help him at masse Lastly the priest hath euer one or more to asist him at Masse and this for two reasons The first is for that he may haue great neede of helpe and ayde He may fall into some inconuenience or sicknes or some heretique or enimie may take the host out of his hand as it hapned to S. Matthew who was killed at the Altar In which case all good Catholikes ought to succour and defend hym euen to the shedding of their blood which danger was ordinary in the primitiue church vnder the heathē persequtors and therfore the bishops saying masse were alwaies garded with deacons The 2. reason The second is in respect of the great maiestie and reuerence due to this holie sacrifice which is such that the greatest personage in the world can thinke it no disgrace to wayte and attend vpon a priest at masse and further to ad thereunto all the humble and respectiue seruice he is able An example to be noted by such as assist at Masse And to the end that eache one may assist with the greater reuerence I will briefly recite a historie recounted by S. Ambrose how a childe which attended vpon Alexander the great when he was about to sacrifice to his Idols houlding fire vnto him by chance let fall a coale vpon his owne arme which he suffered to pierce thorough his garments euen to his verie flesh rather then he would make anie noyse or giue occasion by his crye either to distract the Emperor in his sacrifice or disturb the people in their deuotions With what attenion and reuerence then ought a Christian to asist at this dreadfull most holy sacrifice and that offered to noe false idole but to the only true and euer-liuing God him selfe S. Ambros li. 3. de Virg. Of the priests descending from the Altar And how thereby is represented the expulsion of Adam out of Paradise CHAP. 17. THE priest hauing placed the chalice vpon the Altar presentlie descendeth standeth belowe at the foote of the same representing hereby the litle space of time wherin Adam remayned in the state of innocencie and originall iustice how for his transgression he was presentlie thrust and expelled out of Paradise How his wretched estate after his fall 2. Againe by his standing belowe at the foote of the Altar humbly bowing his bodie towards the earth or falling on his knee is signified the wretched estate of man after his fall and the heauie displeasure of God conceiued against him for his greueous sinne How the time before the Incarnation 3. Mysticallie also it signifieth the time before the Incarnation of the Sonne of God who for a longe season and for the selfe same occasion of sinne stoode a farre off as it were from all mankinde and would not for some thousands of yeares approach vnto him to take his nature and substance vpon him or to open the gates of heauen vnto him How a soule in mortall sinne 4. Also that God standeth a far off and is greatly alienated and estranged from euerie soule in mortall sinne How the deuout publican and S. Peter 5. It also representeth the deuout Publican who entring in to the temple to pray stoode a far off saying God be mercifull to me a sinner And that of S. Peter Goe from me o Lord for I am sinfull man Luc. 18.13 ib. 5.8 VVhy the asistants kneele belowe 6. Lastly the people likewise kneele belowe to declare the great honor and reuerence which they beare to this holie Sacrifice For God him selfe is present to heare the supplications of his church Christ is present who is the spouse of the church And also manie Angelicall spirits are present most earnestlie desyreing that our petitions may be heard and with all the full and entyre remission of our sinnes obtayned Of the signe of the holie Crosse made at In nomine Patris And of the most excellent vertues and most diuine mysteries contayned in the same AS the glorie of a faire and sumptuous building is viewed and perceiued by the fore front therof And as the honor of a well ordered armie is discouered in the comelie disposition of the foreward of the battayle euen so gentle reader mayst thou easilie coniecture the excellencie of this spiritual building by the onlie beautie which thou behouldest in the fore front of the same 2. And what else may be expected in this venerable representation of the death and
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
prayeth for thē in the same maner that they had before prayed for him and then he pronounceth the absolution following which being deuoutlie receiued of them is not a litle availeable vnto them Of the prayer following the Confiteor commonly called the Absolution THis absolution was instituted to shew that the priest is speciallie ordained of God to make intercession for the sinnes of the people And as the Confession going before was called generall so this absolution following is also general Which the priest giueth onlie by way of prayer and not as in a Sacrament as that of Ego te absoluo and extendeth it selfe no further but to the takinge away of veniall sinnes VVhy the signe of the Crosse is ioyned with the Absolution The signe of the Crosse is ioyned with this Absolution which being made from the head to the heart and from the left shoulder to the right may signifie the three wayes how we offend almightie God to wit by thoughte word and work but doth chiefly shew that all forgiuenesse of sinne proceedeth from the passion of our B. Sauiour Indulgentiam absolutionem remissionem Pardon absolution and remission Pardon of our euil thoughtes absolution of our euil wordes and remission of our euil deedes Pardon of our sinnes of frailtie absolution of our sinnes of malice and remission of our sinnes of ignorance Omnium peccatorum nostrorum Of all our sinnes Against God against our neighbour or against our selues Of all our sinnes against the diuine or eternall law against the law of nature or the law of spirituall and temporall superiors Finallie of all our sinnes whatsoeuer past present or to come Tribuat nobis omnipotens misericors Dominus Our omnipotent and merciful Lord giue vnto vs. To vs that humblie acknowledg our sinnes before him To vs that hartilie cal vpon him To vs that stedfastlie trust in him To vs present and to all his faithfull people where soeuer absent Deus tu conuersus O God thou being conuerted That is pacified or reconciled from anger to pittie from indignation to compassion from iustice to mercie from punishment to pardon Or conuerted to wit to man from whom thou hast being iustlie auerted Viuificabis nos Shalt quicken vs. That is shalt reuiue and giue life to that nature substance of ours which is dead by sinne which of it selfe cannot reuiue it selfe vnles he who did first giue it life when it had none doe now againe restore it being lost Et plebs tua laetabitur in te And thy people shal reioyce in thee This conuerting this viuifying ô what wonderfull ioy will it bring to all thy people What canticles and songes of prayses will it cause to all thy seruants Thy blessed mother will singe Magnificat Zacharias Benedictus the Angells Gloria in excelsis ould Simeon Nunc dimittis all thy people Laudate Dominum omnes gentes And therfore Ostende nobis Domine misericordiam tuam Shew ô Lord thy mercie vnto vs. As if he should say thou hast shewed vs thy almighty power in creating all thinges of nothing Thou hast shewed vs thy wisdome in maruelouslie gouerning the thinges created Thou hast shewed vs thy iustice in the punishment of sinne both of men and Angels Shew now therfore vnto vs thy mercie by the Incarnation of thy Sonne for our saluation Et salutare tuum da nobis And giue thy sauing health vnto vs. For bestowing this singular pledge of thy loue vpon vs what is it that thou mayest ether keepe from vs or canst denie vs Domine exaudi orationem meam O Lord heare my prayer To wit to shew this thy mercie and to giue this thy sauing health vnto vs which is thy Sonne our Sauiour this is the prayer which I make vnto thee this is the prayer which I desire thou wilt receiue of me Et clamor meus ad te veniat And let my crie come vnto thee To wit 〈◊〉 a 〈◊〉 prayer which I make vnto thee with acclamations clamors and cryes of my soule the feruour of my affection breaking forth into cries vnto thy maiestie Dominus vobiscum Our Lord be with you VVhere note that this salutation is seauen sundrie times rehearced in the holie Masse 1. Before the first Oremus which is this 2. Before the first Collects 3. Before the reading of the gospell 4. After the Creede or if the Creede be omitted before the offertorie 5. Before the Preface 6. Before the kissing of the Pax. 7. Before the last Collects to signifie as some of our deuout interpreters say the seauen-fould gifte of the holie Ghost VVhich verie wordes with those which followe S. Paul himselfe vsed to Timothie saying Dominus Iesus Christus sit cum spiritu tuo Our Lord Iesus-Christ be with thy spirit 2. Tim. vlt. How the wordes Dominus vobiscum are wordes of admonition And they may here be likewise vnderstood as woordes of admonition vsed by the Priest to the people As if he should say See that our Lorde be with you How they are wordes of consolation They may also be taken for wordes of consolation as if he should say vnto them Our Lord dwelleth in you giuing effect to your demandes that with the help of his grace and by perseuerance in the same you may attaine at the last to the happie reward of euerlasting life Et cum spiritu tuo And with thy spirit It standeth with great reason that the people should likewise pray for him and wish that our Lord be with his spirit who is their speaker and embassador in so important and weightie affaire which embassage they knowe he cannot rightlie perform if his minde be otherwise distracted and be not speciallie asisted by the grace of God And for this cause doe they often pray that our Lord may be and remayne with his spirit Oremus Let vs pray Not without great reason is it that before the priest ascend to the Altar he admonisheth the people to pray saying Oremus Let vs pray to signifie vnto vs that the prayers which he is to offer vnto God in our behalfes will be litle auaileable vnto vs vnlesse we conioyne both our hartes and our prayers together with his And that as he ascendeth in bodie to the Altar so we doe likewise ascend with him in minde to the same And therfore he sayeth it before he ascend to declare that before we pray we ought first to prepare dispose our mindes there vnto as the holie scripture admonisheth vs saying Coming to prayer prepare thy selfe and be not as one that tempteth God Of the priests ascending to the Altar AS before we sayed that by the descending of the priest from the Altar was vnderstood the fall of man and the losse of Gods fauour for his transgression euen so by his ascending at this present may be vnderstood the accomplishment of the promise of our Lord for his restoring saluation according to that of the Apostle saying When the fulnes of time came God sent his Sonne
of our sinnes The other the virtue of the gospell of Iesus Christ which raiseth vs vp to newnes of life if we receiue the same with fruit and worthelie expresse it in our liues Againe the rising vp of the people at the reading of the Gospell dooth signifie that they shew them selues readie for the faith of Christ and profession of his Gospel to giue their liues and to fight euen vnto the death in defence of the same remembring the wordes which our Lord him selfe spake saying Qui non habet 〈◊〉 c. He that hath not a sword let him sell his coate and buy it The 11. Ceremonie and his signification Before the begining of the Gospell he saluteth all the assistants praying that our Lord may be with them which he doth to render thē more attentiue to harken to the word of almightie God For euen as to the stomake which receaueth corporall foode nothing is profitable if it be ill disposed so likwise vnlesse the heartes of the assistants be well disposed and prepared to receiue the word of almightie God which is the foode of the soule litle will it auayle them though it be anounced vnto them Dominus vobiscum Our Lord be with you The wordes of this salutation are Our Lord be with you As if he should say I beseeche our Lord to send his grace into your hartes that you may be made attentiue and worthie hearers of his sacred word which as the Apostle witnesseth is able to saue their soules Et cum spiritu tuo And with thy spirit Then the asistants make answere praying that our Lord may be with his spirit that is that with the spirit of man the spirit of God may be present to direct guide him to the end that he may both faithfullie recite the sacred gospel to the health and saluation of all that are assembled to heare the same and also him selfe expresse in in true holines of life that which he preacheth vnto others Sequentia sancti Euangelij The sequence of the holie Gospell This done the priest sayeth Sequentia sancti Euangelij c. Thus followeth the holie gospell of such or such an Euangelist As touching the word Euangil or Gospel it is a word which we retayne of the Greekes as many others and properlie signifieth good and ioyful tydings for what bitter tidinges can there be then these Doe pennance for the kingdome of heauen is at hand Mat. 3. and All powre is giuen me both in heauen and earth Mat. 28.14 With diuerse other thinges which are read in the gospell of the Diuinitie and Natiuitie of the Sonne of God of his miracles preaching passion resurrection ascention and of the saluation and glorification of his elect Where also note that the name of the Euangelist is allwayes expressed to the ende that the people may giue the more credit as vnto the gospell penned and written by one of the secretaries of our Sauiour Iesus and receaued in the Church to the which appartayneth the authoritie and perogatiue to discerne the canonicall Scriptures and their sence if by any aduersarie they should be called in question Gloria tibi Domine Glorie be vnto thee o Lord. When he hath thus taught them out of what place of scripture the gospell for the day is taken presentlie all the people hearing the name of the gospell and making reuerence towardes the Altar with ioyful acclamation do answere saying Gloria tibi Domine Glory be vnto thee o Lord. Giuinge thankes vnto God who hath made them worthie partakers of the gospell of Christ As it is written in the Actes of the Apostles that all the people glorified our Lord for that he had sent vnto them the woorde of saluation saying God then to the Gentils also hath giuen repentance vnto life Actes 11.18 The 11. Ceremonie and his signification In pronouncing the wordes aforesaid the Priest maketh the signe of the Crosse vpon the booke and vpon him selfe Vpon the booke to signifie that it containeth the misteries of our redemption Vpō him selfe to signifie that he is an instrumēt of Christ Iesus of him crucified that this sacrifice doth represent vnto vs his death passion The 12. Ceremonie and his signification The people likewise do make the signe of the Crosse in three places Vpon their foreheades vpon their mouthes and vpon their breasts Vpon their foreheades which is the most conspicuous place of all the bodie to shew that they are not ashamed of the gospel of Christ Vpon their lips to shew that they are alwayes ready resolutly and constantlie to confesse their faithe if at any time God shall please to call them thereunto Vpon their breasts to declare that they do stedfastly beleeue in hart that which they confesse with their mouthes The 13. Ceremonie and his signification The Priest after the reading of the gospel saith Per euangelica dicta c. By the euangelicall sayinges let our sinnes be forgiuen vs. And then he kisseth the booke not closed but open to signifie that the meanes to come to the vnderstanding of Gods word is cleerelie manifested to the Pastors of the Church And further to signifye that it is the booke of Christ crucified whom the Apostle affirmeth to be our reconciliation the maker of our peace and attonement which is aptlye signified by the kisse As also to shew that he preacheth the gospel of true loue and Charitie for the gayning of soules and not for respect of lucre and temporall profitt Laus tibi Christe Praise be to thee ô Christ. The gospell ended all the people make answer saying Praise be to thee o Christ making the signe of the Crosse as before on their forehead mouth and breast to the end that the wicked serpent should by no meanes hinder their confidence and confession or dare to breake open the seale of their hartes wherein the word of God is sowne Also to arme them selues against his malice who would not that they should reape any profit by the word of God As is plainly expressed in the parable of the seede where it is said that the foules of the ayre came and deuoured one part of the seede which was sowne by which foules are vnderstood the foule and vncleane spirits Miracles wrought by our Catholique Church-bookes To conclude such hath alwayes bene the authority of the holy gospell that not only the sacred wordes but also the verie bookes or papers haue wrought sundry straunge and notable miracles Gregorius Turonēsisin vitis patrum cap. 6. declareth that the cittie of Auerna being on fyer S. Gallus going into the Church prayed à long tyme before the Altar of our Lord and then rising vpp taking the booke of the gospell and opening it offered himself to goe against the fier and sodainlye the flames were extinguished in such sort that there did not so much as the verie sparkles remayne Saint Macian when the flames of fier approched neere vnto the Church of S. Anastatius taking into his handes the
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
to be assisted with the prayers of the people for that he iudgeth him selfe insufficient to consecrate so great a sacrament vnles he be also holpen and assisted with the prayers and supplications of all the asistants Suscipiat Dominus hoc sacrificium c. The people immediatlie make answere and pray for him saying Our Lord receiue this sacrifice of thy handes to the praise and glorie of his name also to our vtilitie and of all his holie Church Wherin they imitate the counsel of the holie Scripture which saieth Orate pro inuicem vt saluemini Pray one for an other that yee may be saued Iames 5. 2. Secondlie because also it is requisite that both the people pray for the priest and the priest for the people for both the priest and the people are all sacrificers though in a far different maner the priest sacrifieth by him selfe the people by the priest which is his speciall commission in this behalfe 3. And rightlie say they Our Lord receiue this sacrifice of thy handes c. to wit at the handes of the priest because it is the selfe same sacrifice which before the celestiall Father him selfe vouchsafed to receiue at the handes of his Sonne VVherfore with this oblation the deuout soule may likewise offer her selfe to almightie God Of the Secret of the Masse and of the sundrie reasons rendred for the same The 1. Reason FIrst to declare why it is called by the name of Secret All agree that it is so called because it is pronounced in a secret and silent maner there being nothing more beseeming this high and ineffable mysterie then silence as witnesseth Fortunatus l. 3. do eccles offic cap. 21. The 3. Reason To declare therfore what this secret is it is no other thinge then certaine petitions which the priest maketh vnto almightie God that it may please him to accept the prayers and sacrifices which there are presented vnto him in the name of the church vniuersall As for example that which is appointed for the fifth sunday after Easter Suscipe Domine fideltum preces c. Receue o Lord the prayers of the faithfull with the oblation of hostes that by these offices of pious deuotion we may come to thy celestiall glorie Thorough Christ our Lord. c. That of the feast of the Ascention Suscipe Domine munera c. Receue o Lord these gifts which we offer in memorie of the glorious Ascention of thy Sonne and mercifullie graunt that we may be deliuered from all sinne and euils and that we may come to the life eternall Thorough Christ our Lord. That of Penticost Munera quesimus c. Sanctifie o Lord we beseeche thee theese gifts which we here offer and also purifie our hartes by the grace of thy holie Spirit Thorough Christ our Lord and of this sort are all the other The 3. Reason And here let it be noted that these Secret prayers must allwayes agree with the Collects in number order and matter As for example if the Priest doe take three Collects The first of the Sonday The second for the peace of the Church The third that which is common for the liuing and the dead Then must the first Secret also be of the Sonday The second for the peace of the Church And the third for the liuing and the departed not that ether the number or order maketh so much in this matter but because the Church herein followeth the doctrine of S. Paul saying Omnia honeste secundum ordinem fiant in vobis Let euerie thing be done decentlie and according to order amongst you The 4. Reason The priest reciteth these prayers in secret and that especiallie for fiue causes First to shew that the vertu of the sacrifice which our Lord was to make for the redemption of man was concealed and hid from the world vntill the time that he offered him selfe vpon the Crosse The 5. Reason Secondlie to shew that the Iewes presentlie after the raising of Lazarus conspired amongst them selues to kill our Lord for which cause he did not walke openlie amongst them as the scripture saith but retired him selfe in secret into the citie of Ephrem Iohn 11.53 The 6. Reason Thirdlie to put vs in mind what our Sauiour did during the time he was thus retyred VVherof Rupertus li. 2. de diuinis officijs rendreth the reason sayinge The priest therfore standing in silence and secretlie praying vpon the offeringes prepareth the holie sacrifice because our Lord euen when he hid himselfe and walked not openlie amongst the Iewes prepared for vs the wholsome sacrament of his passion Thus he Neyther can the priest more conuenientlie represēt vnto vs the mysteries of the death passion of our Sauiour Iesus the order of them then by begining at the conspiration of the wicked Iewes from which he withdrew him selfe in secret because as the the Euangelist saith his time was not yet come The 7. Reason Fourthly to represent the greate taciturnitie and silence which our Sauiour vsed at the time of his examination before the Iudge which as the gospel witnesseth was so great that the Iudge him selfe did wonder thereat The 8. Reason Fifthlie to put vs in minde of the silence which he vsed at the time of his passion when he was led as a meeke and innocent lambe vnto the slaughter Which example the holie Martyrs doe therfore imitate of whom the Church singeth Non murmur resonat non querimonia There is nether murmur nor complayning heard Of the Preface And of sundrie reasons rendred for the same The 1. Reason Touching the name interpretation and etymologie of the worde the worde Preface is a word which we retaine of the Latins as that of Trinitie Sacrament and the like and signifieth no other thinge then a certaine preparation preamble or prolocution which is vsed before we come to the principall narration or matter entended the better to prepare and dispose the auditors like vnto the Proemes and Exordiums which Orators vse before they enter into their narrations And for this reason this exhortation and Preface serueth to prepare and dispose the Christians to deuotion whilst the priest addresseth him self to recite the holie Canon which contayneth the most in effable and incomprehensible mysterie of the consecration of the bodie and blood of our Sauiour Iesus The 2. Reason Now according to the interpretation aforesaid this Preface may be referred to that action of our Lord Luke 22. Where he sent two of his disciples to wit Peter and Iohn saying Goe and prepare vs the Pasche that we may eate Who as our Lord willed them went and prepared the same Per omnia secula seculorum World without end The priest being come to the end of the Secret lifteth vp his voice pronouncing his worde on high to be heard and vnderstood of all the assistants to signifie that our Sauiour hauing absented him selfe from Hierusalem returned thither againe fiue dayes before his passion shewing him selfe openlie to his enimies
haue his mercifull helpe and asistance here vnto without the which we doe confesse that we cannot as we ought ether beginne continue or end nor euer obtaine the thinge which we desire Et a pecctao simus semper liberi The thinge wherunto we principally require the ayde of his mercie is to be freed frō our sinnes because sinne hath this propertie that it allwayes bringeth three euills with it The first is it maketh vs of free men bond men for as our Sauiour saith he that committeth sinne is the seruant of sinne Secōdlie it alienateth vs from Gods holy grace Thirdly it iustly wroketh his wrath against vs. And hence it is that S. Bernard saith that so so long as in any creature there is power to sinne it is secure in no place nether in heauen nor in paradise nor in the world For in heauen fell the Angells euen in Gods presence In paradise fell Adam from the place of pleasure in the world fell Iudas from the schoole of our Sauiour Et ab omni perturbatione securi Next to be secure from the perturbations tumultes and troubles of the world because from thence proceedeth the matter of sinne and hinderance that when we approach to this most holy Communion we come not in such puritie as is fit and requisite Of sundrie ceremonies performed by the priest in this part of the Masse The 1. Ceremonie and his signication First he putteth the Paten vnder the Host which as we said before by this roundnes representeth Charitie The Host therfore layed vpon the Paten to be broken and diuided signifieth that Christ of his loue and Charitie exposed his body to suffer death for our redemption The 2. Ceremonie and his signification Next he vncouereth the Chalice By the Chalice is signified the sepulcher And the vncouering of the same is done to signifie how the Angel of our Lord remoued away the stone from the doore of the sepulcher The 3. Ceremonie and his signification After this he deuideth or breaketh the Host into two partes which signifieth the separation of the holie soule of our Lord and Sauiour from his blessed bodie the one descending into hell and the other remayning in the Sepulcher Wherof Innocentius tertius yealdeth another reason saying that therfore the Priest breaketh the Host that in the breaking of bread we may knowe our Lord as the two disciples knew him in breaking of bread to whom he appeared the day of his resurrection as they went to Emaus Per eumdem Dominum nostrum Iesum Christum Filium tuum In diuiding the Hoste he saith Per eumdem Dominum nostrum To wit vnto whom all power is giuen both in heauen earth Iesum Sauiour for he commeth to saue his people from their sinnes Christum Anointed aboue all his fellowes with the oyle of gladnes Filium tuum Naturall and onlie begotten These wordes ended the part of the Host which he houldeth in his right hād he layeth vpon the paten and from the part in his left hand he breaketh of another litle particle and so the Host is deuided into three partes The host thus deuided into three seuerall partes representeth vnto vs the state of the Church in three seuerall places The part held in the right hand which is no more deuided but remayneth entyre representeth the Church triumphant signified by the right hand which hath passed ouer all hir troubles and hath now no more to suffer The other which is helde in the left hand and is againe deuided doth signifie the estate of the Church militant vnderstood by the left hand part wherof remayneth in this life and part in Purgatorie both which are subiect yet to suffer This part held in the left hand is next conioyned to that which lieth vpon the paten and was before helde in the right hand to signifie that those which are in purgatorie shall infallibly after a while haue their part and fruition in glorie and be conioyned with the Church triumphant The part subdiuided from the second held in the right hād put into the Chalice signifieth those which yet remayne in this present life who by doing penaunce for their sinnes may obtaine mercie and remission thorough the merits of Christ before their departure and therfore the part which representeth them is not laid with the other but is put into the sacred blood contained in the Chalice And let it here be noted that this third part of the holy Host is held ouer the Chalice with two fingars to wit with the thumbe which is interpreted Force and vertu and with the second named by the Latins Index interpreted discretion of vnderstanding To declare that this diuine mysterie ought to be considered with force of Faith and with discretion of vnderstanding Qui tecum viuit regnat in vnitate spiritus Sancti Deus In the subdiuision of the second part as aforesaid he saith Qui tecum viuit incessantly in all eternitie Et regnat with all power and maiesty In vnitate in essentiall identitie of the Holy Ghost Spiritus Sancti Deus The third person the Holie Trinitie Per omnia secula seculorum Hauing by sundrie deuout ceremonies set before vs the death and passion of our blessed Sauiour he beginneth now not onlie by signes but also by wordes to set before vs the ioy of his resurrection for which cause he lifteth vp his voice saying Per omnia secula se culorum And the people answere Amen The Priest doth therfore eleuate his voice in this place not only to haue the consent of the people but also to represent the gladnes which the Apostles and Disciples had when they vnderstood the ioyfull newes of the resurrection For as they were in great feare and sorrowe to see their Lord and master in the handes of his enimies and afterwards to suffer his death so were they filled with greate ioy when they saw him restored againe to life Gauisi sunt Discipuli viso Domino The Disciples reioyced hauing seene our Lord. Amen The people answere by this Hebrwe word that they doe firmelie and stedfastlie so beleeue Pax ✠Dominisit ✠semper vobis ✠cum To shew this more euidently the Priest saluteth the people with the same woordes wherwith our Lord saluted his Apostles at his resurrection saying Pax vobis Now ther are three sortes of peace right necessarie for vs to wit spirituall temporall and eternall and according hereunto the Priest maketh the signe of the Crosse three times in pronouncing the wordes aforesaid The spirituall peace is the repose and tranquilitie of conscience which is obtained by the meanes of a virtuous and innocent life The temporall peace is that it would please almightie God so to blesse vs and our labours that we may eate our bread in peace and quietnes that is to preserue vs and all ours from warres misfortunes sicknesses sutes wrongfull molestations detractions diffamations all other sortes of troubles and vexations The peace which is eternall is the chiefe and principall
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
reciting a hymne or Canticle in the end of the Masse is come vnto vs from Christ him selfe and his Apostles for after our Lord had communicated his bodie and blood to his Apostles the Scripture presentlie addeth Et hymno dicto exierunt in montem Oliueti And an hymne being said they went foorth vnto mount Oliuet This is most euidentlie to be seene in the Liturgie of S. Iames wherin you shall finde these four psalmes following to haue bene songe in this part of the Masse Dominus regit me Benedicam Domino in omni tempore Exaltabo te Deus meus rex And Laudate Dominum omnes gentes The 2. Reason These Psalmes Canticles and Hymnes aforesaid were soÌ„ge in the primitiue Church during the time of the holie Communion in which time the Christians did communicate verie often yea euerie day as diuers histories doe testifie for which cause the number of Communicants being very great the Church retayned these longe Anthiemes very agreable to the seruent deuotion of that time But since the Christians ceasing to communicate euery day and the number of communicants much decreasing so longe Canticles were not thought expedient and therfore in place thereof are said these short Anthiemes after the Communion Which is the reason and cause that most now at this day doe call them by the name of the post-Communion The 3. Reason Misticallie according to Innocentius the Anthiem which is recited after the Communion doth signifie the ioy of the Apostles for Christes resurrection According as it is written saying The Disciples therfore were glad when they sawe our Lord. And therfore in high Masse the same is sounge reciprocallie to insinuate that the Disciples did mutuallie recite one to another the ioy of the Resurrection As S. Luc. testifieth that the two Disciples to whom our Lord appeared in the way to Emaus went back into Hierusalem and they found the eleuen gathered together and those that were with them saying That our Lord is risen indeed and hath appeared to Simon Luc. 24.34 Dominus vobiscum According to some these seuerall salutations of the priest to the people doe represent vnto vs the seuerall apparitions of our Sauiour to his Disciples Or the promise of our Lord made vnto them touching the sending of the holie Ghost Et cum spiritu tuo The propertie of Christian charitie is that euerie one should be carefull not onlie for him selfe but also for his neighbour For this cause the asistants answere the Priest in recognissance of that which he hath done for them by his prayers that God may be with his spirit to guide him by the inspiration of his diuine grace whersoeuer neede is for the execution of this his sacred function Of the last Collects The 1. Reason These prayers are made after Communion in the end of the Masse to giue vs to vnderstand that subsequent prayer is as necessarie for vs as precedent because we are admonished alwayes to pray without intermission Luc. 18. The 2. Reason Of these Collects or thanksgiuinges we are admonished in sundrie places of the holie scripture to doe the same as Colos 3. saying All what soeuer you doe in word or in worke all thinges in the name of our Lord Iesus Christ giuing thankes to God and the Father thorough him Besides it is most conforme to reason it selfe that receiuing so great a benefit from God we should render due and conuenient thankes vnto him for the same And what greater benefit could we possiblie receiue at his handes then the most pretious bodie and blood of our Sauiour Iesus for the health and nourishment of our soules and bodies The 3. Reason Mysticallie the Collects signifie how the Apostles and Disciples after the Ascension of our Lord perseuered in prayer As also the prayers of Iesus Christ our head who maketh daylie intercession vnto his Father for vs. Dominus vobiscum The Collects being ended the priest saluteth the people the second time saying Our Lord be with you As if he should say The time to let you depart is now at hand but albeit you depart from the temple of our Lord yet depart not away from our Lord but so leade your liues that his holie grace neuer depart away from your soules And the people make answere saying Et cum spiritu tuo And with thy spirit praying that in all wayes wherin the Priest wishest our Lord to be with them in the same sorte our Lord may also euer be and abide with him Of Ite Missa est This was ordayned to be said to let the people knowe that the Masse was ended and so to giue them leaue to goe away because they are not to depart till Masse be ended vntill they haue receaued the priestes benediction The word Missa is in this place diuerslie expounded by our learned Doctors Some consider it adiectiuelie and vnderstand for the Substantiue Hostia aut oblatio and so they interpret it thus Ite Missa est scilicet Hostia aut oblatio Goe or depart the Host or oblation is sent for you that is to say is presented or offered to God in your behalfes Others consider it substantiuelie somtimes referring it to the mysterie which hath bene celebrated and somtimes to the people who haue asisted at the same When it is referred to the mysterie the sense is Ite Missa est dicta aut peracta Depart yee Masse is said or ended which exposition in the opinion of many is the most proper and most familiar If one would referre it to the people Missa importeth as much as Missio and missio as much as dimissio that is to say to let depart to dismisse or send away the people and so the sense according to this interpretation is Goe your wayes licence or permission is giuen you depart For as by this word Missa Masse they vnderstand commonlie and properlie the great and diuine mysterie of all Christians so when it is said vnto them Ite Missa est they vnderstand presentlie that Masse is ended and that leaue is granted them to with draw them selues Innocentius the third saieth that this Sacrifice that is the holie Host is called Mâ—ssa quasi transmissa as sent betwixt First from the Father to vs that it may be with vs. And then to the Father from vs that it may intercede with the Father for vs. By the Father to vs by his Incarnation from vs to the Father by his passion In the Sacrament by the Father to vs by sanctification and by vs againe to the Father by oblation Of the last benediction This done the Priest kisseth the Aultar and then with his handes eleuated geueth the last benediction vnto the people signifying that last benediction which Christ Ascending gaue vnto his Disciples for as S. Luke sayeth He brought them foorth abroade into Bethanie and lifting vp his handes he blessed them And it came to passe whiles he blessed them he departed from them and was carried into heauen And for this cause
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
Iudas I crie Peccaui tradens sanguinem iustum I haue sinned betraying the innocent blood Keepe my soule from that smitinge and plague of our Lord which smote al the first borne of Egipt whose postes of their houses were not sprinkeled with the blood of the lambe Keepe my soule in spirituall force and vigor that in vertu of this blood I may vndertake to fight against diuels and infernall furies like as the elephāt is encouraged to fight at the sight of blood In vitam aeternam According to the promise of our Sauiour him selfe saying He that eateth my flesh and drinketh my blood hath life euerlasting and I will raise him vp at the latter day to wit from a temporall death to a perdurable euerlasting and eternall life Of the priestes giuing the holie Sacrament to the assistants when any be to cōmunicate This done the priest as Innocentius saieth communicateth to the people insinuating that Christ after his resurrection did eate with his Disciples as S. Lucke testifieth saying Iesus tooke bread and brake reached vnto them And here let the Christian receauer vnderstand that so much difference as there is betwixt heauen and earth betwixt the Creator and the creature so much difference is there betwixt this sacred viand and al others which euer at any time God gaue to man For in this diuine Sacrament there is to drinke there is to eate there is wine and there is mylke there is bread and there is water Drinke for those that are drie meate for those that are hungrie wine for greate ones and mylke for litle ones bread to fortifie and water to refresh Finallie in this diuine Sacrament our Lord doth nourish vs with him selfe with his owne true and proper substance as well diuine as humane What could he doe more for vs What banquet what feast could he prouide more exquisite or more noble for vs Quod ore sumpsimus Domine Where first let it be noted that the Priest speaketh in the plurall number saying Which we haue receaued c. signifying hereby that he did not consecrate this Sacrament onlie for him selfe but for the whole mysticall bodie of Christ whereof he is a part and as it were the mouth of this body Pura mente capiamus Free from all spot and pollution of sinne from all spirituall drowsines and tepiditie with full faith loue and feruent deuotion to the strenghtning of the soule and to the spirituall sustentation of all good actions Et de munere temporali To wit as touching the visible formes which of thy gentle gift and bountifull liberallitie we haue receaued Fiat nobis remedium sempiternum To wit against all diseases both of soule and bodie that in our last end fortified with this viaticum we may be brought to the true beatifying and sempiternal securitie both of the one and the other Corpus tuum Domine quod sumpsi Vnder the species of bread thy true body thy naturall bodie the same which was borne of the virgin Marie laid in the manger adoted of the Sages borne into Egipt apprehended whipped crowned and crucified of the Iewes Et sanguis quem potaui Which I haue drunke vnder the species of wine thy very true and proper blood the same blood which thou didst shed being circumcised the same which thou didst sweare in the garden the same which thou didst shed being scourged the same which ran out of thy handes and feete beinge nayled the same which gushed out of thy most holie syde being peirced Adhereat visceribus meis The bowels of our soule are hir powers such are our vnderstanding our will c. And here we pray that to these powers of our soule this pretious foode may so adhere that it doe not presentlie passe thorough our mindes like as some liquid corporal meates passe thorough the stomach leauing behind them no succour nor nourishmēt but so to cleaue to our bowels that it make its aboade stay in our soules Et praesta vt in me non remaneat scelerum macula By this spot of wickednes may be vnderstood the guilt of veniall sinne or temporall paine remayning in the soule frō the which he prayeth to be released for that existing remayning in the soule it cannot be admitted to the ioyes of the blessed although it be adorned with grace and charitie Quem tam pura sancta Pure by reason that it purifieth the mind from all impure cogitations And holie because it is sanctification in it selfe and also sanctifieth the receauer replenishing him with all aboundance of grace and sanctification Refecerunt sacramenta Qui viuis c. For this holie Sacrament refresheth the bowels of the soule of the worthie receauer it refresheth the vnderstanding by the illumination of knowledge it refresheth the will by inflammation of loue it refresheth the memorie by excitinge it to the rememoration of the passion and by leauing a certaine spirituall ioy and sweetnes in the whole man Of the washinge of the endes of the priestes fingars after receauing The 1. Reason After the receauing of the holie Eucharist the priest washeth the endes or tippes of his fingars for it were most vnworthie that the handes which haue handled that incorruptible body should touche a corruptible body before they were first dilligentlie washed and cleansed The 2. Reason The triple washing of the priestes handes the first before he begin Masse the second after the Offertorie the third now after Cōmunion or as Innocētius sayeth in the begining in the midest in the ending doth insinuate the clensing of thoughtes of words and of workes Or the purging of originall mortall and veniall sinne And this last ablution may properlie be referred to the ablution of Baptisme the forme whereof Christ instituted after his resurrection saying Going therforce teache yee all nations baptisinge them in the name of the Father and of the Sonne and of the holie Ghost he that beleeueth and is baptised shall be Saued Marc. 16.16 Of the returne of the priest to the right hand of the Aultar Let vs now come to the last point which is of the returne of the priest to the right end of the Aultar after the Communion This is not done for superstition as if the prayer were better at one end then at the other as scoffing heretiques doe calumniate but to signifie some special mysterie comprehended in the holie Scripture to wit the finall conuersion of the Iewes This Hugo de sancto Victore auoucheth most clearelie saying His completis c. These thinges accomplished the priest returneth to the right end of the Aultar signifying that in the end of the world Christ shall returne to the Iewes whom now he hath reiected vntill the fulnes of the Gentils be entred in For then the remaynder of Israell according to the Scriptures shall be saued This he li. de special mis obser cap 4. Of the Anthem or Post Communion The 1. Reason It is more then manifest that the custome and vse of