God would him selfe be made the selfe fame which he before had made to the end that which he had made should not perish but be saued Iesus Christus Filius tuus Dominus noster Qui tecum viuit c. Iesus Christ thy Sonne our Lord who with thee liueth and raigneth in vnitie of the holie Ghost God world without end Amen VVhich woordes I passe ouer at this present partlie because I haue before already explicated them and partlie because I iudge them so cleare of them selues to euery one that they neede no further explication Offerimus tibi Domine VVe offer vnto thee o Lord. Hauing mingled the water with the wine as a forsaid he taketh the Chalice and offereth it vp saying We offer vnto thee o Lord. Signifying by this ceremonie how our blessed Sauiour most willinglie offered vp him selfe vnto his Father to be the oblation and sacrifice for our redemption And here offer yourselfe to his grace by true and vnfeyned contrition of hart for all your offences Calicem salutaris The Chalice of health By anticipation this Chalice is called the Chalice of health that is of saluation both because it prefigureth the blood of Christ which is the price of our saluation and also because it impetrateth health to all the people which are offered in the same Tuam deprecantes clementiam Humblie beseeching thy clemencie Where verie aptlie mention is made of goodnes and clemencie for this chalice his Father gaue him and not the Iewes for loue not for anger for good will not for necessitie for grace not for reuenge For this is that Iacob who humblie obeying the commandement of his Father Isaac the counsel of his mother Rebecca serued Laban fourteene yeares that he might take Rachel and Lia to wit the people of the Iewes and Gentils vnto him in mariage Gen. Vt in conspectu diuinae maiestatis tuae That in the sight of thy diuine maiestie Rightlie is this acceptable sacrifice presented and interposed betwixt the sight of Gods maiestie our sinnes for whensoeuer our sinnes doe prouoke him to punish vs we haue no better meanes to pacifie his anger then by presenting before his sight the merits of this sacrifice Pro nostra totius mundi salute For our health and for the health of all the world In these wordes as in the like going before all Christian Catholique people may receiue wonderfull consolation that by euerie particular sacrifice euerie Catholique present and euerie Catholique in the world whersoeuer absent is without omission daylie remembred in this diuine sacrifice Cum odore suauitatis ascendat Amen It may ascend with the odor of sweetnes Amen Which is done when he doth so approue the sacrifice of our praise and prayer that in fauour thereof he poureth foorth more aboundantlie his benediction vpon vs. And in this sense Iesus Christ his Sonne is said to haue offered vp him selfe an host and oblation to God in the odor of sweetnes Ephes 5. Then he maketh the signe of the Crosse with the Chalice setteth the same vpon the Corporall couereth it with the palle and next ioyning his handes together vpon the Altar a litle inclined he sayeth In spiritu humilitatis animo contrito suscipiamur a te Domine In the spirit of humilitie and in a contrit hart let vs be receiued of thee o Lord. In which wordes are touched two thinges which make our prayers acceptable to God to wit humilitie and contrition Of the first Ecclesiasticus saith The prayer of him that humbleth him selfe doth peirce the heauens Of the second the prophet Esay saith Vnto whom shall I looke but vnto the humble and contrite in spirit ca. vlt. The first of these vertues is found in that mirror of all perfection who said of him selfe I am in the midst of you as he that ministreth Luc. 22. The second in that deuout Publican who knocked his breast so highlie commended thorough the vniuersall Church Luc. 18. Et sic fiat sacrificium nostrum in conspectu tuo hodie And so let our sacrifice be made before thee this day To wit in the spirit of humilitie and in a contrit hart for the spirit of humilitie acknowledgeth the want of vertues and a contrit hart the number of vices And worthelie is it said sic so as if he said let that be done in respect of humilitie of confession and of hartie contrition which can not be by the merit of deuotion and perfect innocencie Vt placeat tibi Domine Deus That it may please thee o Lord God Whom nothing more pleaseth then meeknes humilitie whō nothing more displeaseth then pride superbitie For as S. Aug. saith Vnles in all thinges wherin we doe well humilitie goe before keepe companie with and follow after pride will wrest all out of our hande Aug. ep 56. Then followeth Veni sanctificator omnipotens aeterne Deus Come ô sanctifier omnipotent eternall God Eleuating his eies to heauen and contemplating the greatnes and sublimitie of this mysterie which he prepareth him selfe to offer he humblie requireth the assistance of the Holie Ghost to sanctifie his oblation from whom also it is that all good desiers and holie inspirations doe proceede that by his supernaturall and miraculous operation that which he desiereth may be effected saying Come therfore o sanctifier come by thy mercie come by thy grace come by thy goodnes come by thy sweetnes come by thy loue come by thy benignitie come by thy pietie and infinit bountie Et benedic hoc sacrificium tuo sancto nomini preparatum And blesse this sacrifice prepared to thy name At which wordes he blesseth the offeringes calling vpon the Holie Ghost which albeit he is named alone yet he can not be alone but is euen both from and with the Father the Sonne To conclude of the Offertorie mention is made by Walfridus de reb ec cap. 21 Rab. l. 1. de diuin offic cap. 2. Amal. l. 3. de ecl offic cap. 19. Microlog de ecles obser cap. 10. Isid l. Etymo 6. cap. 19. Innoc. l. 2. de myst Missiae cap. 53. and others Of the Priestes washing his handes The 1. Reason HE that looketh diligentlie and narrowlie to the first institution of this ceremonie shall finde it expreslie to be taken from the model and example of our Sauiour himselfe when he first ordayned this holie Sacrament For before he consecrated his bodie and blood or communicated the same to his Apostles he first prepared them by washinge their feete Iohn 13.5 The 2. Reason This verie custome the Church obserued sometime after his example Tertullian witnesseth that this custome of the priest to wash his handes at the Altar was obserued amongst the Christians in his time Tertul ad vxorem li. 2. And S. Ambrose also and diuers others make mention thereof Amb. li. 3. de sacr The 3. Reason Misticallie this ceremonie admonisheth that euerie one ought with strick examination to cleanse his conscience presenting him selfe at this holie table
if he desire trulie to feele the effects therof to the health of his soule The 4. Reason In particular the priest washeth his handes at this present notwithstanding he had washed them before that if perhaps by humane frailtie he hath admitted into his minde any vaine phantasie or imagination he may now at the least cast it from him and take as it were vnto him another new cleannesse For he ought to procure so much the more puritie by how much he approacheth the nerer to the woorke of this most pure and most immaculat mysterie that so he may touch with the more cleannesse the most immaculat and pretious bodie of our Sauiour Iesus The 5. Reason And it is to be noted that he washeth not his whole handes but onlie the tippes or endes of his fingars to signifie that our greater faultes and grosser offences ought first to be cleansed else where to wit in Confession so that at the Aultar we should not neede to washe but the tippes of our fingars onlie that is to say some litle affections which may sometimes distract or disturbe our spirit And now to expound the wordes them selues Lauabo c. psl 25. Lauabo inter innocentes manus meas I will washe my handes amongst the innocents Where he prayeth that as he washeth them from exterior vncleanes which defileth the bodie so it may be the good pleasure of God to washe him from all inward vncleanes which defileth the soule Et circumdabo altare tuum Domine And I will compasse about thy Altaro Lord. When our hart is lifted vp to God then saith S. Aug it is to him an Altar li. 10. de Ciuit. cap. 4. which then is compassed about when with the dore of circumspection like an inclosed orchard it is on euery side inclosed that nether by irruption of enimies it be polluted nor by the cares of the world it be distracted Vt audiam vocem laudis tuae That I may heare the voice of thy praise And note that he saith that I may heare for true it is that it is the part of him that sacrificeth to offer praises vnto God but because God ought to be worshiped of his owne and ought to be presented with his owne giftes the priest ought vigilantlie to watch that in euerie moment of the sacrifice he first hearken to God inwardlie inspiring and cheiflie to present and offer vp those desires vnto him which he hath receaued of him Et enarrem vniuersa mirabilia tua And may declare all thy wonders VVhich may aptlie be vnderstood of this most holie sacrament which being but one surpasseth al other and therfore to declare it were to declare all other Domine dilexi decorem domus tuae O Lord I haue loued the beautie of thy house VVhich house we our selues are as the scripture saith Yee are the temples of the Holy Ghost And the beautie thereof is the beautie and puritie of our soules Et locum habitationis gloriae tuae And the place of the habitation of thy glorie To wit of the Church triumphant wherin thou art glorified of thy Saintes in heauen or of thy Church militant wherin thou art praised of thy seruants in earth Ne perdas cum impijs animam meam Destroy not my soule with the wicked By the wicked are vnderstood those which nether worship God nor feare God nor obey his Church all which are trulie tearmed wicked Et cum viris sanguinum vitam meam And with the men of blood my life They are men of blood which commit the manifest woorkes of the flesh of which the Apostle saith that none such shall enter into the kingdome of God In quorum manibus iniquitates In whose handes are iniquities Men of blood in whose handes are iniquities S. Aug. interpreteth of those that bate their neighbour for the house of God is adorned with two precepts the loue of God and of our neighbour Dextra eorum repleta est muneribus Their right hands are filled vvith giftes Because that which is giuen them to the obtayning of euerlasting life they conuert to obtaine the giftes of the world esteeming gayne to be godlines Ego autem in innocentia mea ingressus sum But I am entred in my innocencie Innocencie not of perfect consummation but of right intention that it may be called innocencie as iustice is so called to wit for the end of the true good where at it aymeth as S. Aug. teacheth cap. de ciuit Dei Redime me miserere mei Redeeme me and haue mercie on me For such is the innocencie of this life that euen the innocent may say redeeme me and haue mercie on me Pes meus stetit in directo My foote hath stood in the direct That is in the way of rectitude or in a right way it hath not bowed to wickednes nor preuaricated from the pathes of iustice In ecclesijs benedicam te Domine In the Churches wil I blesse thee o Lord. That is openlie and publiquelie will I celebrate thy praises in the congregation of the godly nether will I hide from them whom thou hast called thy benediction because to thy loue I referre the loue of my neighbour Gloria Patri Filio c. Glorie be to the Father and to the Sonne and to the Holie Ghost As it was in the begining and now and euer and world without end Amen Then enclining a title before the midest of the Altar his handes ioyned theron he sayeth the prayer following Suscipe sancta Trinitas hancoblationem quam tibi offerimus Receiue ô holie Trinitie this oblation which we offer vnto thee Hauing now placed the bread and wine in a readines to be consecrated he requireth the holie Trinitie to accept his oblation and that in the memorie of the most sublime and high mysteries of the Passion Resurrection and Ascension of our Sauiour Iesus which pointes are here proposed as the most principall articles of the beleefe and health of all the faithfull Ob memoriam For the memorie Wherin the Church of Christ hath right dutifullie obserued the precept of hir spouse which he gaue vnto hir at the institution of this holie sacrifice saying Doe this for a remembrance of me Luc. 22.19 Passionis Of the Passion The passion of our Lord is first mentioned by the which he conquered and subdued sinne death the world and our capitall enimie to wit the diuel Resurrectionis Resurrection Next mention is made of his resurrection for as he put to death sinne by the merit of his passion so rose he by his proper force for our iustification He was crucified in infirmitie but rose most victoriouslie Et Ascensionis Iesu Christi Domini nostri And Ascention of Iesus Christ our Lord. Next of his Ascention in which in great iubilation he mounted vp and sitteth on the right hand of his Father to raise vp our humaine nature baselie and wretchedlie fallen thorough consent to sinne Leading with him the holie Fathers which as a spoile he had victoriouslie
conceiue their sense Dost sanctifie to wit according to their sacramentall causes Viuificate by conuerting them into thy flesh and blood Blesse by pouring downe multiplying thy graces vpon them If you refer them to Christ then are they thus to be vnderstood to wit those creatures which before were but earthlie voide of life and of all benediction are by the blessing of Christ made heauenlie liuelie and euerie way most blessed If we applie them vnto ourselues then may they thus be taken to wit that this sacred Host is sanctified in respect of vs that it may be our sanctification from all sinnes viuificated that it may be the life of our soules to quicken vs in spirit to newnes of life Blessed that we may by the same attaine the aboundaÌ„ce of all spiritual grace perfection Of the three Crosses which are made at the three wordes aforsaid As touching the three Crosses which are made in this place vpon the Host and the Chalice together they are made to signifie vnto vs that our redemption wrought by Christ by the vertu of his Crosse was with the consent of all the blessed Trinitie Or according to Albertus Magnus three Crosses are made in this place to signifie that al thinges are saÌ„ctified viuificated blessed by the vertu of the Crosse and passion of our â—…emer Et praestas nobis The thing which in these wordes we desire of God may be giuen vnto vs is the pretious bodie and blood of Christ his Sonne for our refection who lying hid vnder these species giueth him selfe to vs to eate that so he may be in vs and we in him And Titlemanus saith that this holie Host is giuen vs to our vtility and health it is giuen vs in meate it is giuen vs in drinke it is giuen vs in life it is giuen vs in norishment it is giuen vs in preseruation it is giuen vs in defence it is giuen vs in remission of our sinnes it is giuen vs for the obtayning of good thinges it is giuen vs against the assaultes of our enimies it is giuen vs for the subduing of our flesh it is giueÌ„ vs in commemoration of the death of Christ and of all his benifits Per ip ✠sum et cum ip ✠so et in ip ✠so Then vncouering the Chalice bowing his knee and houlding the Host in his right hand and the Chalice in his left he maketh three Crosses from side to side of the Chalice saying Peripsum as by the Mediator betwixte God and man Et cum ipso as euerie way equal with the Father Et in ipso as consubstantiall and coeternal both with him and the holie Ghost Againe per ipsum by whom thou hast created â—hinges Et cum ipso by whom thou gouernest all thinges created Et in ipso in whom thou consummatest all thinges Est tibi Deo patri ✠omnipotenti Not called Father onlie by name honor and veneration as we call our elders and betters fathers but by nature and origin so that trulie and properlie the diuine generation appertayneth vnto him In vnitate spiritus ✠sancti That is to say in the communion of the Holie Ghost who is the knot and loue of the Father and the Sonne in whom they communicate as in one common gift proceeding from both Omnis honor gloria Be all honor as to our Lord and al glorie as to our God Where â—n the same order that God the Father doth send his graces and blessinges vnto vs which is by the meanes of Christ his Sonne euen so in the same order all honor and glorie returneth againe by the meanes of Christ vnto the Father and that euermore in the vnitie of the holie Ghost Of the fiue Crosses which are made at the fiue wordes aforesaid The 1. Reason As touching those three which are made with the Host ouer the Chalice at these wordes Peripsum c. diuers thinges may be signified by the same First they may signifie the three howres wherein our Lord and Sauiour hung vpon the Crosse in most vnspeakable paine aliue The 2. Reason According to S. Thomas these three Crosses are made to signifie the triple prayer of Christ vpon the Crosse First Father forgiue them Secondly My God why hast thou forsaken me Thirdly Into thy handes I commend my spirit The 3. Reason The other two Crosses which he maketh betwixt the Chalice and his breaste at these wordes Est tibi Deo Patri omnipotenti c. doe signifie the misterie of the blood and water which issued out of the side of our B. Sauiour hanging dead vpon the Crosse and the two Sacraments which were instituted in vertue of the same to wit Baptisme and this B. Sacrament of the Altar According to the testimonie of S. Iohn One of the soldiears with a speare opened his side and incontinent there came foorth blood and water Iohn 19.34 The 4. Reason At the wordes Omnis honor gloria the Host is held aboue and the Chalice beneath and both a litle eleuated Which Ceremonie doth verie aptlie signifie the death of our Sauiour to wit how in his passion his blood was truly seperated from his body and consequently also his blessed soule Of other Ceremonies performed after the short eleuation The Priest hauing performed this short elenation layeth the Host downe vppon the Corporal couereth againe the Chalice and then adoreth The 1. Ceremonie and his signification First the Host is laid vpon the Corporall because Ioseph and Nichodemus beging of Pilat the body of Iesus tooke it downe from the Crosse wrapped it in a fine sindon and after buried it The 2. Ceremonie and his signification And because they rouled a great stone before the doore of the sepulcher therfore the Priest with the Palle couereth the Chalice And because those holie men worshiped the bodye of Christ in the sepulchre at their departure therfore the Priest adoreth our Lord in this holy Sacrament The 3. Ceremonie and his signification This done the priest lifteth vp his voice pronouÌ„ceth on highe these wordes saying Per omnia saecula saeculorum And the people answere Amen Our Doctors here doe say that this lifting vp of the voice of the priest representeth the stronge crie of our Lord and Sauiour when he yealded vp his spirit into the handes of the Father And that the answere of the people signifieth the lamentation and pittie of his deuout women which were present at this spectacle In this maner Inno centius tertius interpreteth the same Because Iesus saith he crying with a high voice rendered vp his spirit therfore the priest lifteth vp his voice saying Per omnia saecula saeculorum And because the women lamenting bewayled their Lord all the quyre as lamenting doe answer Amen Per omnia saecula saeculorum By the wordes them selues are commonlie vnderstood one of these two thinges Ether that all honor and glory appertaineth to God world without end Or that the Sonne doth liue with the Father and the holy
malice he incited one brother to murther the other This triple peace therfore the priest prayeth for to wit peace betwixt God and man peace of man within him selfe and peace betwixt neighbours that is betwixt man and man Why we aske mercie peace for the liuing and repose or rest for the departed The reason why we demaund mercie and peace for the liuinge and repose or rest for the departed is to signifie the true and proper place of forgiuenes to be in this worlde as contrarie the other worlde is the place of iustice and punishment Againe in this world we are in continuall warre as holie Iob saith Militia est vtta hominis super terram The life of man vpon earth is a warfare And for this cause we iustlie aske for our selues peace but as touching the departed they are in peace although they are not in repose for they are in peace with all theire former enimies the world the flesh and the diuel for otherwise they were not in state of saluation but they are not as yet in repose but in paynes and torments vntill they shall haue fullie satisfied for all their sinnes and offences for which they remayne indetted to almightie God and for this cause we do rather wish thē repose thē peace And Rest is therfore added thrice because there is wished to the soules departed a triple or theefould rest One from the affliction of paine an other for the beatifying of the soule and the third for the glorfying both of the soule and bodie Domine Iesu Christe To wit most pittifull mercifull louing gentle and bening Lord Iesus Qui dixisti Being by thy passion to depart and leaue this world Apostolis tuis Called by thee to the knowledge of the faith sent by thee to the preaching of the faith and who suffered for thee for the confession of the same faith Pacem relinquo vibis To the end that they might firmelie remayne in peace lest terrified and affrighted with miseries they might fall from the faith Pacem meam do vobis Giuinge vs thy peace and taking to thy selfe in steede thereof all our euils O change of incomparable charitie Ne respicias peccata mea To wit personall where with I haueing offended thy maiestie am vnworthie to obtaine at thy handes the peace of thy Church vnworthy to offer vp thy sacred bodie to thy Father and vnworthie to take vpon me to reconcile sinners vnto thee Sed fidem ecclesiae tuae Wherein thou hast espoused hir vnto thee as thy spouse wherin thou hast sanctified hir in the lauer of the word of life wherin lest she should fayle thou hast for euer cōfirmed hir Eamque secundum voluntatem tuam To wit will most amorous out of which thou vouchsafedst to take frayle flesh will most pittifull out of which thou vouchsafedst to die will most bountifull out of which thou vouchsafest to giue thy selfe in this holie Sacrament in meate for her loue redemption and comfort Pacificare coadunare digneris That pacified in good preserued from euil counited in charitie and gouerned both within and without by thee she may be accounted worthy of the communion of so excellent a foode Qui viuis regnas Deus per omnia secula seculorum Who liuest mightelie and raignest wiselie God consubstantiallie world without end sempiternallie Of the Priests kissing the pax saying Pax tecum The 1. Reason Innocentius tertius saith that after our Lord had saluted his Apostles he said againe vnto them Pax vobis Peace be vnto you and then breathed vpon them saying Receiue yee the holy Ghost Which to signifie vnto vs the Priest in the Masse kisseth the Pax which is reuerentlie held vnto him by him which serueth at the Aultar And because the loue of God is diffused in our hartes by the Holie Ghost which is giuen vnto vs therfore the kisse of peace is diffused in the Church amongst all the faithfull The 2. Reason By this ceremonie we are admonished to haue perfect loue and concord with our neighbours And that if we haue any enimies we endeauour to kisse them as we kisse the Pax to wit to reconcile our selues vnto them in such coniunction of perfect loue that we kisse them and embrace them as our dearest frendes The 3. Reason Againe this kisse of the Pax serueth vs for three thinges First to shew that Iesus Christ hath appeased the wrath and anger of his Father towardes vs. Secondlie that we doe al beleeue in one and the same God and doe sweare to maintaine one Christian doctrin Thirdlie we professe to loue christianlie one another purposinge to reconcile vs to all those who haue any way offended vs. The 4. Reason This custom certainlie first came from our Lord him selfe for it is not probable that Iudas would euer haue bene so hardie as to kisse his master were it not that this was the custome of the house of our Lord and a common thinge amongst the Apostles to vse this signe of loue when they returned from some iornie as well towardes their master as one of them towardes another The which they haue practised euer since and exhorted other Christians to doe the like as we may see in the last chapter of the epistle to the Romans 1. 2. to the Corinthians 1. of S. Peeter saying Salute one another with an holie kisse Nether is there any of our Docters who haue expounded the misteries of the Masse that affirme not this ceremonie to haue come from the Apostles and to be founded vppon the places of scripture before alleadged The which is euidentlie to be prooued out of the Liturgies of S. Iames of S. Basil and of S. Chrisostom Out of the 3. cap. of the Ecclesiasticall Hierarchie of S. Denis Out of the 2. and 8. booke of the Apostolicall constitutions of S. Clement Out of the 2. Apologie of Iustin Martyr and manie others Lastlie one principall reason of the institution of this ceremonie was the dignitie of this most holie Communion to the which none ought to present him selfe with hatred and rancour but first to be thoroughlie reconciled to his brother Pax recum The priest in kissing the Pax saith Peace be with thee which by this signe of a kisse I represent vnto thee Why the Pax is not giuen in the Masse for the dead In a Masse of Requtem the pax is not giuen because such a Masse is principallie said for the soules in Purgatorie amongst whom there is no discord nor dissention But the same is giuen when Masse is said for the liuing which oftentimes be at debate and discord to the end to reconcile them to peace and concord Domine Here the Priest hauing his eies and intent fixed and bent towards the blessed Sacramēt speaketh vnto our Lord Christ reallie and trulie present vnder the visible formes saying Lord. Iesu Christe Sauiour of all mankinde and anointed of the Father with the plenitude and aboundance of the Holie Ghost Fili Dei viui Sonne of the
Communion to the end of the Masse OF THE Etymologie Deriuation and Signification of the word MISS A Masse and from what tongue the same was first deriued CHAP. 1. TO proceed orderly in the exposition of the holy Sacrifice of the Masse it is conuenient that we begin with the Etimology or signification of the word First therefore it is very probable that the word Missa Masse is neither Greek nor Latin but Hebrew the Apostles who were of the Hebrew Nation hauing promulgated the same in that language and named it Missah drawne and taken of this Hebrew word Mas which signifieth Oblation Tax or Tribute as is manifestly to be gathered out of Deut. 16. and 20. and 3 Reg. 8. and Esay 13. And in many places of holy Scripture it signifieth the Sacrifices and Oblations of the old Lawe as of Lambs Oxen Tuttles Pigeons and the like Num. 6. Iudg. 6. Ezech. 45. c. For which cause the Catholique Church doth most willinglie retaine this name as finding none other more conueniēt and proper to signify this most excellent Oblation and Sacrifice which representeth that other which was the Tax or Tribute paid by Iesus Christ vnto God his Father for the price and ransome of our Redemption 2. Others wil haue it to be of the Latin word Missa sent because in the Masse principally we send vp our prayers oblatiōs to almightie God Hugo Vict. l. 2. de Sacram. p. 9. cap. 14. which some explicat in this manner that this Host was first sent by God the Father whē he sent vs his only Sonne to be in carnate to take flesh in the wombe of the B. Virgin Marie and afterwards to offer vp that bloody Sacrifice vppon the Altar of the Crosse for our Redemption in remembrance whereof this Sacrifice is celebrated and is by vs againe sent and presented to the eternall Father for as much as we dayly offer it vp to his deuine Maiesty Innocen 3. lib. 3. de Sacrificio missae cap 12. et Bon op de misterio Missae 3. Againe others thinke it to be so called of dismissinge the people and so to signifie the the same that Missio which signifieth a sending away or dismissiō as Bellar lib. 1. de Missa But howsoeuer this be and whether the word be Hebrew Greek or Latin or whether it be contayned in the new Testament or in the old it is sufficient for vs that in the Scripture is expressed that which this word most truly signifieth As in the like case and difficulty S. Aug. told the Arrian heretike Pascentius ep 194. that he was not to ground his disputation vpon the bare word Homousion which the Catholikes only vsed therby to giue to vnderstand that God the Sōne was consubstantiall with God the Father but that he should argue against that which it signified And the like may be said of many other names still vsed by Catholiks as Trinity Humanity Parson Incarnation Transubstantiation and the like Of the diuers parts of the Masse and by whom the holy Masse was first ordayned CHAP. 2. THE holy and dreadfull Sacrifice of the Masse hath two essentiall or principall parts· The one is Consecration the other is the Receauing of the Priest Touching these two principall and essentiall parts of the holy Masse it is most certaine by the Euangelistes themselues Mat. 16 Marc. 14. Luc. 22. and likewise by S. Paull 1. Cor. 11. that they were instituted by Iesus Christ him selfe and by no other neither man nor Angell our Sauiour contenting himself to institute so much as was of the nature necessity and essence of the thing leauing other cerimonyes and rites requisite to celebrate the same to the iudgment and prudence of his Apostles and of their successors to whome he committed the care of his Church and of all his faithfull and Christian flocke In which respect he said vnto his disciples Yet many things I haue to say to you but you can not beare them now but when he the Spirit of truth commeth he shall teach you all truth and the things that are to come he shall shew you Ioh. 16.12 2. We see the like also performed in other points of our Religiō as when our Lord ordained that we should fast he cōtēted himself to institute ōly so much as was of the essēce of the thing saying Ieiunate Fast ye Mat. 17 prescribing nether how whē nor how oft his holy pleasure was to haue it performed but-left al those circūstāces to be ordered accōmodated according to the care discretion of his disciples The like he did and performed concerning prayer willing and ordayning that men should pray saying Orate Pray yee Marc. 13. and Luc. 18. and added therto this word semper euer but that euer I feare me by many would be turned into neuer if his spouse the Catholike Church had not decreed and streightly commanded and prescribed the time the place the cerimonies and the manner howe the same should be accomplished 3. Hence therfore it is that we affirme and say with very good reason the holy Masse to haue bin instituted and ordained by our Lord himselfe for as much as he instituted and ordained the most essentiall and principall parts thereof to wit Consecratiō and Receiuing referring the cerimonies and other circumstances to the care and discretion of his Apostles and their successors who in this behalfe haue taken such order as might best reduce his death and passiō into our memories according to that which he comaunded that so oft as they should do it they should do it in remembrance of him But of all this we shall speake hereafter more at large 4. Now in a word I may say that these cerimonies or additions may be reduced to these heads to wit to giuing of Thanks Cōfession of sinnes Prayer Doctrine Profession of faith and such other parts of our deuotion which albeit they be no essentiall parts of this holy Sacrifice yet are they very requisite and conuenient to induce vs the more to reuerence and contemplate the Maiestie and excellencie of so great a misterie to stirre vp and moue our harts being presēt at the same and to prepare and dispose our selues before we come to receaue so great a Sacrament For which cause we ought to hold for very laudable these other partes of the holy Masse annexed to the former all tending to the greater ornament reuerence and maiesty of so ineffable a mistery Of the excellency dignity of the holy Masse And of the great worthines of the things that are handled therein CHAP. 3. AMongst all the thinges that giue testimony of the sweetnes benignitie and loue of God towards man one of the chiefe and principall is this most deuine and most excellent Sacrament of all Sacraments The which because of the great and superaboundant grace which it containeth is therefore woorthelie called Eucharist or good grace For this most sacred and holy action is of it selfe and by it selfe both a
yea so high that a higher or greater cannot possiblie be inuented or imagined The chiefe and principall end is onlie one the other are diuers The first is the honour of God who being the last and finall end af all things of good right willeth and ordaineth that all things be done and referred to his honour 2. The beter to vnderstand this point it is to be noted that Sacrifice is an act of worship adoration or honour the which is due onlie to God with paine of death to all those who shall attribute the same to anie other Sacrificans Dijs eradicabitur nisi Domino soli Exod. 22. He that shall sacrifice to Gods but onlie to our Lord shal be rooted out The Masse therfore is and ought to be both said and heard chieflie to honour God by and with soe diuine a Sacrifice 3. The other ends are diuers for the which the same maie either be said or heard As for the preseruation of the vniuersall church the propagation of the Catholike Religion for the Popes holines for Bishops Pastors and religious Persons for peace and concord amongst Christian Princes for our parents friends and benefactors for thanksgiuing to God for all his benefits for the preseruation of the fruits of the earth for our tēporall substance and generally for all manner of necessities either of soule or body 4. In saying of Masse there is required of the Priests part a singuler attention and deuotion be it either in regard of the thinge that is offered or in regard of him to whom the same is offered which is almighty God himselfe who is Rex egum Do minus Do minantium Kinge of Kings and Lord of Lords Before whose presence euen the highest powers of Heauen do shake and tremble 5. This S. Chrisostom seriously pondering and wheighing with himself saith He who is a legat to treate for a whole Citty what speake I of a Citty yea for the whole world and is an intercessor to almightie God that he may become propitious vnto al men not only to the liuing but also to the dead what manner of man I pray you ought he to be Trulie I cannot thinke the confidence of Moyses or Elias to be sufficient to dispatch such an embassage or supplication li. ◠de Sacerdotio And againe in the same place he further saith what hāds ought they to be that do administer it what the tōgue that pronoūceth such deuine words How pure and cleane ought that soule to be that doth receiue so worthy a Lord Thus S. Chrisost 6. For further proofe and confirmation hereof the holy Scripture recounteth a fearefull example of the two children of Helie the Priest who were punished by death for that they did not performe the office of Priesthood duly as they ought what then may we thinke shall be the punishment of such Priests as should now approach vnworthely to the Altar of our Lord 7. It is written of S. Marke the Euangelist that he had so great a reuerence of this holy Sacrifice and so greatly feared his owne insufficiencie that he cut off his owne thōbe to the end he might be vncapable and vnfit to be made a Priest which yet was afterwards restored vnto him again by miracle as is to be read Canon si quis a med dist 55. 8. And it is testified of the glorious Father S. Francis that being only a deacon and purposing to be made Priest one appeared vnto him houlding in his hand a violl of water of most admirable clearnes and said vnto him Faancis seest thou this water And the blessed father hauing answeared that he did He further added He that will be a Priest must be like vnto this in purity which words strooke into the holy man such a deepe impression and such a feare and respect of that sacred function that he neuer afterwardes would permit himself to be made a Priest Of the attention and deuotion of the asisttants And how the same may be obteyned by hearing of Masse CHAP. 5. FOR as much as vpon all festiuall daies a man must either saie Masse or at the least heare Masse by the expresse comandement of the Church it is great reason that this worke should be well and orderlie performed according as is conuenient and as the weight and importance of the thing it selfe requireth First then we must procure to haue an ardent and inflamed desire to heare the same with fruit and with the greatest attention that possibly we may which desire ought to be accompanied with a liuely faith of the presence of Iesus Christ our Sauiour who with such exceeding loue vouchsafeth to come to visite vs. 2. Secondlie it will help verie much to thinke vpon the wonderfull greatnes and dignity of this most holy Sacrifice whereof I haue spoken a litle before 3. Thirdly to remember our owne vilenes abiectnes reputing our selues most vnworthy to be present at so excellent and deuine a mistery in the presence whereof the verie Angels do humble and bow downe themselues with most deuine reuerence wherfore with far greater reason ought a wretched sinner to do the same and after the example of the publicā holding doune his head for shame to knock his breast saying Deus propitius esto mihi peccatori God be mercifull to me a sinner 4. Fourthly it is also requisite that a man goe to Masse out of mortall sinne for as much as this greatly hindreth both deuotion and due attention as also the fruit which he might otherwise draw from the same Yet if a man be fallen into anie great sinne he ought not therfore to leaue to heare Masse for albeit it serue him not then to merit eternall life yet it serueth him neuertheles to satisfie the commandement of the Church which is to heare masse on the festiuall daies which if he perfome not he doeth ad another mortall sinne to his former 5. Fiftly that our end or intention be right which is that we purpose to do that which our holy mother the Church doth who in the Sacrifice of the Masse maketh an offring and present to the eternall Father of his only Sonne of his most holie Passion and of his merits in satisfaction of the sinnes of hi◠children Whereupon we ought to accōpany and ioine our desires with those of the Priest and to beseech the deuine Maiesty that it would please him to heare vs and that he would mercifully pardon both our owne offences and those of our neighbours and that he would gratiously assist vs in all our necessities and that in the vertue of this most holie Sacrifice 6. Sixtlie to endeauour to conceaue within our selues a holy feare and a wonderfull reuerence considering that we are present in a place that is holie and speciallie dedicated to the seruice of God remembring how God commaunded Moyses to put off his shooes for reuerence of the place wheron he stood Deut. 7. Seauenthlie besides the sanctity and holines of the place we ought to
collection vpon the eight day 4. So that by this which hath bene alredie sayed it is not hard to vnderstand why the first prayers in the Masse are called Collects the which Durandus in his fourth booke and 15. cap. explicateth saying Collects properlie are prayers which are so called for that they are sayed vpon the people assembled The 2. Reason Againe they may be called Collects by reason that they are certaine briefe collections of all the prayers requests and supplications of the people of our Lord which the priest who is the speaker for the people doth collect and gather in one to present offer them vp to God in their behalfe The 3. Reason And againe they are called Collects to signifie that it is not enough for those who intend to offer vp prayers acceptable to God to be assembled in the selfe same place bodilie but that they ought principallie to haue their hartes vnited together by perfect loue and charitie and to be recollected spiritually For nothinge is more contrarie to perfect prayer then is diuision or distraction of spirit The 4. Reason As touching the institution of the Collects it is principallie for these purposes to wit Ether in respect of the time wherin they are recited Or for the necessities of the persons for whom they are recited Such for example are those for the most part of Aduent wherin is desired of God that the comming of Christ our Sauiour into the world may be to our saluation And likewise those in Lent wherein we pray that our fastinge and abstinence may be profitable vnto vs and meritorious for the satisfaction of our sinnes Also somtimes they are made for certaine persons in particular as for the Pope for the Bishop for the Prince c. The 5. Reason The matter it selfe and subiect of the Collectes is commonly taken out of the holie Scriptures As for example that of the three children the which is recited verie often and namely in the Masses of all the Saturdaies of the four times of the yeare and is taken out of the 3. chapter of the prophet Daniel which Collect beginneth as followeth Deus qui tribus pueris c. O God which to the three children didst mitigate the flames of fyre graunt mercifully that we thy seruants be not burned with the flames of our vices c. Where you see that this Collect is founded vpon that wonderfull miracle which our Lord wrought in assawaging the flames of the fiery fornace in the fauour and conseruation of those his faithfull seruantes by occasion whereof wee beseeche our Lord to assawage in vs the flames of our vices and sinfull concupiscences Likewise that of Sexagesima Sunday is in a manner the same wherein the Church taketh occasion to praye vnto God that he would deliuer vs from all aduersitie by the helpe and protection of blessed Saint Paul whom he gratiouslie preserued from so many perilles saying Deus qui conspicis c. O God who seest that we doe in no wise put our trust in our owne actions graunt mercifullie that by the protection of the doctor of the Gentils we may be defended against all aduersities Amen Somtimes they are taken out of the liues and examples of the holie Saintes whose feasts are celebrated As that on the feast of blessed S. Laurence saying Da nobis quaesumus c. Graunt vs we beseeche thee ô almightie God to quench in vs the flames of our vices who grantedst to S. Laurence to ouercome the flames of his torments And in the selfe same maner of diuers others The 6. Reason Concerning the different number of Collects the Church practiseth two or three seuerall thinges The first is that she ordinarilie vseth disparitie of number ether of one alone or of three or of fiue or else of seauē at the most not for superstition as heretiques doe suppose but for signification and instruction as shall further appeare How One to sig one God and one faith She vseth one alone propter sacramentum vnitatis for the sacrament of vnitie as sayeth Innocentius 3. to signifie thereby the vnitie of God in whom we beleeue as also the vnitie of faith which we professe according to that of the Apostle Ephes 4. One God one faith one baptisme How Three for the mysterie of the Trinitie She vseth three to signifie the mysterie of the blessed Trinitie and in the honor of the three persons And after the exsample of our Sauiour who prayed three times in the garden How Fiue in honor of the fiue woundes She vseth fiue in honor memorie of the fiue woundes of our Sauiour Iesus which is a mysterie that the Christians ought alwayes to haue in singular recommendation How Seauen in honor of the seauen gifts of the holie Ghost And she vseth seauen to represent vnto vs the seauen gifts of the holie Ghost And to conforme hir proceedinges herein to our blessed Sauiours who teaching his disciples how to pray comprised all thinges necessarie in seauen petitions Lastlie these Collects ought to be short and to comprehend brieflie that which we may lawfullie desire hope and demaund at the mercifull handes of almightie God They ought also to be pronounced with such humilitie attention reuerence modestie of countenance and comportment of bodie that the asistants may both be edified and made attentiue thereby For he that should pray otherwise looselie and swiftlie with the onlie motion of his lippes should make his prayer barraine and vnfruitfull before almightie God Of the conclusion of the Collects and of sundrie mysteries to be considered in the same FIrst al the prayers in the Masse are commonlye begunne in the name of the Father and concluded in the name of the Sonne the church hauing conformed hir selfe in this point to the doctrin of our Sauiour him selfe saying Whatsoeuer you shall aske the Father in my name he will giue it you Ioh. 4. Per Dominum nostrum Thorough our Lord. The priest as we haue said concluding the Collects demandeth all thinges to be giuen of our heauenlie Father in the name and for the loue of Iesus Christ his Sonne our Lord because it is he in whom the Father is well pleased to whom he can denie nothing for as much as he alwayes accomplisheth his will and pleasure Marc. 11. Iesum Christum Iesus Christ At which wordes the priest boweth or inclineth himself where it is to be noted that although there be many other honorable names and titles belonging to our Lord yet at none of these doe we bow our selues the reason whereof is because those names shew what he is in him selfe but this name of Iesus speciallie declareth what he is made vnto vs to witt our Sauiour for what else is Iesus as S. Bernard saith but a Sauiour Filium tuum Thy Sonne Thine indeede nether by grace nor election of creature but by proprietie of kind and veritie of substance Thine trulie not by adoption like vnto other but trulie naturall like vnto none other
be borne holy shall be called the Sonne of God Gloriosae Where note that to this most excellent queene four most singular and renowned titles are attributed and giuen 1. She is said to be glorious because she is most gloriouslie assumpted both in soule and bodie 2. Glorious for the great glorie which she enioyeth in the kingdome of heauen wherein she far surpasseth all Cherubins and Seraphins yea all the Angelicall Spirits orders of Saintes being put together 3. Glorious for the high honor which the Church militant doth giue vnto hir for wheras other Saintes are serued with the honor which is called Dulia she is worshiped with that honor which is termed Hyperdulia which Hyperdulia is an especiall honor due vnto hir for the affinitie and heroicall vertu euen contracted with almightie God Semper Virginis In the second place that most excellent and supernaturall gift to haue beene allwayes a virgin For she was a virgin in bodie a virgin in minde and a virgin in profession A virgin before hir childbirth in hir childbirth and after hir childbirth without any corruption of hir virginall chastitie Mariae The name of Marie hath three intepretations Starre of the sea Iulluminated And Empresse or Ladie First she is Marie that is starre of the sea for as much as all that are labouring in the bitter sea of pennance and sorrow for their sinnes she safelie bringeth to the secure harbour of health and saluation She is Marie that is illuminated because those that walke in the darknes of sinne and of error are conuerted by the meanes of hir singular merits She is Marie that is Empresse or Ladie for she sheweth hir selfe to be Empresse and Ladie of absolute power ouer all the diuels and infernall spirits in defending vt against them both in our life and at the dreadfull and fearfull hower of our departure Genetricis In the third place she which before was called a mayde is called a mother A maruelous fecunditie is expressed when mother is mētioned for maruelous trulie was the holie virgins fecunditie Whereat the prophet admiring saieth A woman shall compasse about a man Ierem. 31. to wit Marie Christ a mayden God Dei Domini nostri Iesu Christi In the fourth place she is adorned with the supereminent title not onlie of a mother but of the mother of God and of our Lord Iesus Christ For the holie virgin did not beate or bring foorth onlie a meere man but true God nether was she onlie Christipara mother of Christ but also Deipara mother of God Sed beatorum Apostolorum After the glorious virgin Marie mention is made of the blessed Apostles and that not without iust cause For first they were the onlie witnesses of this diuine Sacrament who were present when our Lord first instituted the same Secondlie they were those who receiued first authoritie and commandement to celebrate the same Thirdlie they were those who first put in practise the celebration of this diuine Sacrament And Fourthlie they were those who set downe the chief orders and prescriptions to all Christian nations for the administration of the same Ac Martyrum tuorum After the Apostles the holie Martyrs are also named because of their great constancie which they shewed in the hoat persecutions and sheading their bloodes in the defence of their faithes who therfore were truelie martyrs that is to say witnesses of the veritie of the Christian faith for martyr properlie signifieth a witnes and martyrs are trulie witnesses yea euen vnto death For great is the worke of martyrdome and manifould the praises belonging therto The first praise is that it is an act of most noble Fortitude The second that it is an act of most perfect Patience The third that it is an act of most firme Faith The fourth that it is an act of most feruent Charitie For as our Sauiour saith Greater charitie then this no man hath that a man yeald his life for his frindes Iohn 15.13 And here in this place may occurre a question why in the Masse no commemoration is made of the holie Confessors seeing the Church amongst the Saints doth so highlie worship their memories The cause wherof seemeth to be this for that in the sacrifice of the Masse in which is represented the passion of our Lord the memorie of none was to be made but onlie of martyrs who sheding their blood for the loue of Christ are made thereby perfect imitators of his passion which the Confessors though otherwise holie haue not done Petri. Amongst the Apostles the name of Peter is first expressed as being the chiefe and head of the Apostles He was in great reputation at Rome the Emperour Nero being angrie therwith caused him to be crucified with his head towards the earth and his feet vpward the which he him selfe requested not thinking him selfe worthie to be crucified in that maner as his Lord and master was The people of Rome vpon this occasion embraced the faith and Christian religion with great feruour He was buried on the side of Neroes garden at the Vatican He held the seat of Antioche in the tyme of the Emperor Tiberius the space of 7. yeares And 25. yeares that of Rome Et Pauli S. Paule a vessell of election indued with singular diuine graces was called frō heauen to beare witnes of the name of Iesus before kinges and Potentates Of whom a religious father saith He would haue no other vniuersity but Hierusalem no other schoole but mount Caluary no other pulpit but the Crosse no other reader but the Crucifix no other letters but his woundes no other commaes but his lashes no other full points but his nayles no other booke but his open syde and no other lesson but to know Iesus Christ and him crucified He suffered innumerable trauels in the promulgation of the gospell He was the same day that S. Peter suffered at Rome beheadded in the yeare 37. from the passion of Iesus Christ and the 14. Yeare of the Emperor Nero. He was buryed in the way of Ostia where since is built a most sumptuous Church and monasterie vnder his inuocation not far from whence are to be seene yet at this present three fountaines of springing water which did break foorth of the places vpon which his head leaped thrice after his decollation Andreae Who at the voice of one onlie calling followed our Sauiour Christ Who brought his brother Peter to be instructed of our Sauiour VVho disputed with the Proconsul Egaeus of the veritie of this B. Sacrament VVhich Proconsull caused him to be crucified after the example of Iesus Christ but in a maner different for that he had not his handes and feete peirced with nayles but streightly bound with cordes to the end to put him to a more slowe death Iacobi S. Iames the greater was a Gallilean by nation the sonne of Zebede and brother of S. Iohn Both which agreed to follow our Lord with such affection that they forsooke at an instant their
carnall father and companie of fishers They were so greatlie beloued of our Lord that their mother douted not to require seates for them on ether side of him in his kingdome He tooke them with him for witnesses of his glorious transfiguration Also at the raysing of the daughter of the prince of the Sinagouge Iairus for proofe of the inward loue which he bore vnto them He was put to the death of the sworde by Herod in the time of the Emperor Claudius He was the first of the Apostles who exposed his life for the loue and faith of his master Christ Our Lady and all the Apostles were present at his martyrdome Ioannis S. Iohn Iesus Christ did most dearlie loue for this respect he was called his Euāgelist He was sent with S Peter to prepare the Passouer He onlie leaned vpon the breast of our Sauiour at his last supper from whence he sucked those diuine mysteries which he hath left written vnto vs. At the point of the death of Iesus Christ he recommended vnto him his mother for an assured argument of his confidence and amitie After his resurrection he ran the first of the Apostles to enioy the fight of him His martyrdome was to be put into a vessel of hoat oyle but by the prouidēce of God it could not hurt him Hauing religiously preached the gospell in the lesser Asia he entred at the age of 99. yeares into a sepulcher which he was accustomed to frequent and was neuer since seene in earth Thomae This Thomas was also called Dydimus which is interpreted doutfull because he douted of our Lords resurrection vntil he first had touched his woundes and therby hath taken from vs all woundes and doutfulnes of infidellitie in such sort that since then the groundes of the Resurrection were layd in him He preached to the Parthians Meedes Perses Hircans Brachmans and Indes After he had well deserued of Christendom he was thrust thorough the side His memorie is yet very much reuerenced in the Indes not onlie of the Christians which dwell there but of the Iewes Mahumetans and Paynimns as is declared in the historie of the conquest of the east Indes written by the Bishop of Sylues li. 3. Iacobi To wit the Lesse who was called the brother of our Lord. He was held for iust from his mothers wombe because of his excellent vertue He did neuer eare flesh drinke wine nor euer clothed him selfe with cloth drest or shorne Moreouer he was so assiduous in prayer that he had his knees as hard as a Camels He asisted at the first Coūcel held by the Apostles The Iewes angry at his innocent life for hatred cast him downe from the top of the temple He had his head cleft with a Fullers booke The citie of Ierusalem being sackt by Titus Vespasian this heauie disastre was imputed by some to the cruell and inhuman massacre committed vpon the person of this blessed Apostle Phillipi S. Phillip receaued expresse commandement from Iesus Christ to follow him wherin the blessed Apostle promptlie obeyed He also brought Nathaniel with him to see our Lord of whom he was presently acknowledged for the Sonne of God kinge of Israell He instantly besought him to shew him his Father Of him our Sauiour asked the fiue loaues wherwith he miraculously fed so many thousandes of people in the desert He preached in Samaria and after in Heropolis of Phrigia which he cleansed and purged from the worship of Idols yea of the impure and venemous viper there reserued In the end the vulgar people rose vp against him hunge him on a piller but after acknowledging him honored him with a goodlie sepulcher and embraced with vnspeakeable feruour the faith and religion which he had preachead Bartholomaei Who onlie amongst the Apostles is said to haue bin of noble birth and a philosopher He preached to the Indians the Gospell of Christ which he tourned into the vulgar tongue as it was written by S. Mathew He passed vnto the great Armenia and there conuerted the king his wife and twelue cities to the true worship of almightie God VVhere vpon the brother of the kinge being enraged against him caused him cruellie to be fleane a liue in contempt of Christianitie at the instigation of those which adored the Idols Mathaei S. Mathew called to follow Iesus Christ was a rich man Of a common publican he was made an Apostle And of a receiuer of custome a distributer of spirituall treasures The Indians and Ethiopians were by him and by his prayers conuerted with their kinge and his wife vnto the faith by reason of the miraculous raising of their daughter from death to life Hirtacus displeased that by the Apostles aduise she had vowed vnto God perpetuall virginitie made him passe by the point of the sworde as he was celebrating at the Aultar He wrote the Gospell preached by him in the Hebrew tongue wherof the text written by the hand of S. Barnabe was found vpon his brest at the inuention of his body buried in Cypres Simonis S. Simon was the brother of S. Iames the Lesse The zeale of this Saint was verie great by which hauing carefullie planted the word of God in Egipt Cyrene Afrique Maritaine and all Libia he was put to death in the raigne of the Emperor Traian at the age of fourscore yeares vnder pretence that he was a Christian and of the yssue of the royall lyne of Dauid Euery one maruelled to see a spirit so stoute resolute and coragious in a body so crasie feeble and decrpid by age Et Thadaei S. Thadeus called Iudas was the third brother of Iames the Lesse and of Simon Thadeus is interpreted houlding and this Thadeus most firmlie and constantlie held the faith of Christ He wrote most sharplie against the corrupters of the truth as his Catholique epistle doth very well testifie He animated the faithfull to constancie in the faith once receaued by fearfull examples of the relapsed Angells and commemoration of the future iudgment He announced to Mesopotamia and the adiacent contries the worde of God by the sweetnes wherof he mollified and made tractable the mindes and spirits of the people otherwise fearfullie barbarous feirce and wilde Lini To these twelue Apostles are added the number of twelue glorious Martyrs who in the begining of the Church offered them selues to God liuing hostes shed their bloodes for the Confession of the name and faith of Iesus In the first place is named S. Linus who was the first Pope after S. Peter in the gouerment of the Church of God In which seate he sate vntill his passion Hauing indured sundry kindes of torments for the loue of Christ he rendred vp his holie soule vnto his Sauiour Cleti S. Cletus succeeded Linus in the popedom And albeit the desire to be a Bishop is a thing right laudable not withstanding S. Cletus could not be wonne to accept of the bishoppricke of Rome but by the perswasion of S. Clement deputed by S.
And of eternall life because as the gospell saith he that eateth of this bread shall liue for euer Againe of eternal life because it is no more common as it was before consecration but spirituall celestiall diuine Angelicall surpassing all corruptible meate an incorruptible alimeur a foode giuing life to our soules and by vertue of which in the generall resurrection our bodies also shal be made immortall Et Calicem ✠salutis perpetuae The priest besides the Eucharistical bread offereth to God the holie Chalice to wit the blood of Iesus Christ contayned vnder the species of wine The consecration of both which is made separatlie and yet neuertheles is but one Sacrament euen as the materiall foode of the bodie is but one meale or banket although it consist both in meate and in drinke Of the fiue Crosses made at the rehearsall of the fiue wordes aforsaid Because the Church hath said before that shee was mindfull of our Lordes blessed passion therfore presentlie after the Eleuation of the pretious bodie and blood of Iesus Christ the priest maketh fiue Crosses in the remembrance of his fiue most pretious and principall woundes to wit two in his handes two in his feete and one in his side The first three that are made vpon the Host and the Chalice together may signifie that Christ trulie suffered trulie died and was trulie buried And the two last which are made one vpon the Host and the other vpon the Chalice a sunder doe insinuate the consequence of those his bitter paines to wit the seperation and disiunction of his holie soule from his blessed bodie Supra quae propitio acsereno vultu respicere digneris Vpon the which to witt Bread of eternall life and Chalice of perpetuall health vouchsafe to looke with a mercifull and shining countenance Which is to be vnderstood in respect of vs least we put any impediment which may hinder the benefits and graces that otherwise we should receiue of almightie God Et accepta habere Not of his part who is offered who no way is nor no way can be vnacceptable vnto thee but of his part who is the offerer For it can not be that the onlie Sonne of God in whom he is well pleased and who resteth in the bosom of his Father should not be most acceptable to him Sicuti accepta habere dignatus es munera Where it is to be noted that we doe no wayes meane by these wordes to equalize the sacrifice of those who are immediatelie to be named with this of ours which is infinitlie more worthie and acceptable then all other sacrifices that euer were or euer shall be for they offered sheepe and lambes but we the Lambe of God they creatures and we the Creator they the figure we the veritie but the sence is that God would receiue as acceptable this Sacrifice at our hands like as he did the sacrifices of those holie Fathers who for the sincere deuotion of their hartes were acceptable vnto him Pueri tui iusti Abell Two titles are here giuen to Abell the one to be a childe the other to be iust 1. To be a child in holie Scripture is often taken to be harmeles and to liue in simplicitie and innocencie Wherupon our Sauiour said in the gospell Vnles you become like litle children you can not enter into the kingdome of heauen Mat. 19.2 This title of Iust is giuen vnto Abel by our Sauiour him selfe saying That all the blood of the iust which is shed vpon the earth may come vpon you euen from the blood of Abell the iust Mat. 23. Adde that Abell was a figure of our B Sauiour for the blood of Abell was shed by his brother Cain and the blood of Iesus Christ by his bretheren the Iewes Abell was a Priest a Martyr a Virgin and the first Shepheard Christ was a Priest a Martyr a Virgin and the chiefe shepheard or Pastor of our soules Et Sacrificium Patriarchae nostri Abrahae In the second place is proposed the example of the sacrifice of Abrahā who thorough singular faith and obedience offered to God his onlie sonne For the patriach Abraham was of such singular faith and obedience that at the commandement of almightie God without any maner of dout or hesitation he had presentlie sacrificed his onlie sonne if the voice of an Angell from heauen had not speedilie preuented the execution Et quod tibi obtulit summus sacerdos tuus Melchisedech Melchisedech is placed in the third place who is here called the high priest of God for two respects The one because his priesthood was preferred before that of Aaron for that he gaue his benedictiō also to Abraham The other because he was the first that euer we reade to haue offered sacrifice in bread and wine the true figure of this blessed Sacrament In the sacrifices of these three holie men aforementioned is trulie represented vnto vs the conditions requisite for all such persons as will offer vp sacrifice agreable vnto God 1. Innocencie of life signified by Abel 2. Faith and obedience signified by Abraham 3. Sanctitie and religion signified by Melchisedech Sanctum sacrificium The sacrifice of Melchisedech is called holie not absolutelie nor as touching it selfe but in respect of that of the new testamēt the which it represented more expreslie then did all the other oblations And it was foretould in the law of nature that Iesus Christ should be established a priest for euer after the order of Melchisedech Immaculatam hostiam The same sacrifice is also for the selfe same reason called immaculat for the which before it was called holie to wit because it was the figure of the veritie of the same which was to be offered in the Church without any maner of spot or blemish and it may be very well that these two last clauses are rather meant of the present sacrifice then of that of Melchisedech Of the priests inclination ioyning his handes and laying them vpon the Aultar The 1. Ceremonie his significatiō First the Priest here lowlie boweth or enclineth him selfe towardes the Aultar to signifie how our blessed Lord and Sauiour giuing vp the ghost enclined his head vpon his breast saying O Father into thy handes I commend my spirit The 2. Ceremonie and his signification Next he ioyneth his handes before his breast to signifie that humble prayers denoted by his forsaid inclination are then especiallie heard when they proceed by faith from the bottom of our harte The 3. Ceremonie and his signification And he layeth them vpon the Aultar to signifie that not euerie faith but onlie that which worketh by loue is acceptable to God which worke is wel vnderstood by the hādes Supplices te rogamus omnipotens Deus Together with the performance of the aforsaid ceremonies he ioyntlie pronounceth the wordes of the holie Canon saying Supplices c. We humblie beseeche thee ô omnipotent God we hartilie pray thee we prostrate our selues before thee we meekelie intreat
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
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
for as much as he doth enkendle our harts in the loue of God and doth warme them like fire He is called Charitie for that he vniteth all the faithfull together in one and the self same hart desire and affection He is called Spiritual vnction for that he sheadeth vpon vs his diuine graces in great aboundance He is called The finger of God for that God doth designe all his graces by his operations Lastly he is called the promise of the Father for that Iesus-Christ promised vnto his disciples that his Father would send him vnto them for their instruction consolation with aboundant infusion of all celestial graces Ioh. 14. Dominum Lord. The third person of the Trinitie is here caled Lord to the end that we acknowledge him for God euery way coequal with the Father and the Sonne of the same puisance eternitie and infinit maiestie Et viuificantem And giuing life Amongst the effects and operations which are peculiarlie appropriated vnto the holy Ghost one is to viuificate or giue life For if he haue life in him selfe as the Father and the Sonne haue how shal he not giue life vnto others seing it is the propertie of life to giue life as it is of light to illuminat of that which is hot to giue and cast foorth heate If also the humane spirit doth vegitat the bodie how shall not the holie Ghost quicken the soule Qui ex Patre Filioque procedit Who proceedeth from the Father and the Sonne By this article we are to beleeue that the holie Ghost proceedeth eternallie from the Father and the Sonne as from the same begininge and spiration Which was added to represse the errors of the Greekes whereof the heretique Nestorius was the first author as testifieth Theodos li. 4. eccles hist cap. 8. 9. Denying that the holy Ghost proceeded from the Father and the Sonne For the which he was condemned by the councell of Ephesus reuerenced in the Church as one of the four gospels And for the further confusion of heretiques and to the greater ioye and consolation of all Catholiques the said Simbole was publiquely sunge three seuerall times of all that were present Qui cum Patre et Filio simul adoratur conglorificatur Who with the Father and the Sonne is together worshiped and glorified To represse the impiety of Macedonus the heretique who denied the holy Ghost to be God houlding him for a symple creature and to be alltogether inequall to the Father and the Sonne as witnesseth S. Aug. de Trinit li. 1. cap. 6. the Church hath proposed him vnto vs to be adored and glorified together with them which doth plainlie argue that he is God because that sort and kind of adoration pertayneth onlie to almightie God Qui locutus est per Prophetas Who hath spoken by the prophets To auert the people from the false opinion of those which despised visions reuelations and the sacred predictions of the holie prophets as lyes dreames and fables the Church assureth vs that the Holy Ghost hath spoken vnto vs by them according to the testimonie of Saint Peter 2.1 Instructing and teaching vs that prophecie cometh not by the will of man but that such men haue spoken vnto vs as they were inspired by God him selfe Et vnam And one There are four special notes or markes of the true church gathered partlie out of the Creed of the Apostles and partlie out of that of Constantinople The first is that she is One. The second that she is Holie The third that she is Catholique The fourth that she is Apostolique The first propertie therfore is that she is One because hir head is one to whom she is vnited Hir spirit is one in which as in one body all are coupled and coapted which do belonge vnto hir Hir preaching is one Hir ceremonies are one Hir end is one And shee alone hath means to conserue this vnitie Sanctam Holie For hir second marke she is called holy 1. By reason of hir head which is Christ Iesus him selfe who is the holie of holies 2. In respect of hir instructor which is the Holie Ghost whom Christ promised at his departure to send vnto hir Iohn 14.3.3 In respect of the holie Saintes which are in hir according to our Creede sanctified by the same Holy ghost 4. In respect of the vnitie of faith and absolute obedience to one only chiefe supreme pastor the bishop of Rome 5. In respect of the holie lawes and ordonances wherwith she is gouerned and directed 6. In respect of the holines of the Sacramentes which are daylie dispenced in hir by the handes of hir pastors 7. And lastlie because only in hir and no way out of hir can any one be sanctified or made holie Catholicam Catholique For hir third marke she is called Catholique or vniuersall 1. For the vniuersallitie or faith which she techeth all men alike to beleeue 2. For the vniuersallitie of doctrine whereby she instructeth how to auoide vice and follow vertu 3. For the vniuersallitie of truth which she defineth in generall Councels 4. For the vniuersallitie of nations whom she calleth to the same faith not excluding any 5. For the vniuersallitie of times because from the begining to the ending from Christ to the consumation of the worlde the Christian religion shall euer continue So that the Church to be Catholique is to haue bene extant in all places in all ages which neuer heretique could say of his Church Let them saith Vinc. Lyr shew their errors to haue bene beleeued euerie where alwayes and of all and then let them brag that they are Catholiques Et Apostolicam And Apostolique This fourth marke of Apostolique is also attributed to the Church for that she is built vpon the immoueable rock of the Doctrine of the Apostles and hath had a perpetuall succession of lawfull pastors without interruption euer since their dayes vnto this present This mark no heretique whatsoeuer once dareth to chaleng it being an absolute perogatiue only belonging to our Catholique Roman Church Ecclesiam Church The worde Ecclesia is a Greeke word and signifieth assembly or conuocatiō and to beleue the Church is to beleeue that she is the lawful assembly of the faithful vniuersallie dispersed in the same profession of fayth and diuine worship hir faith including generallie that which is requisit to the saluation of the beleeuers to whom in manie things it is sufficient simplie to beleeue especiallie to the vnlearned that which she beleeueth without other exact knowledg of al particulars VVhy In is here omitted And note that the preposition In put in the precedent articles is here omitted and it is simply sayd I beleeue the Church and not I beleeue in the church to discerne betwixt the creatures and the Creator of al things in whom only we must beleeue and not in any other Confiteor vnum Baptismae It is here sayd I Confesse one Baptisme for as much as it can not be reiterated vnder