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
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
the next place we pray that our Lord would keepe his Church especiallie from the deceitfull allurements of the world the flesh and the diuel From the dangerous incursions of all rauening wolues as from Infidels Turkes Heretikes wicked Pastors and from all false bretheren Which prayer Christ him selfe before his departure made for his Church and chosen saying That thou keepe them from euill Iohn 17. Againe three sundrie wayes God preserueth his from euill 1 By a blessed and happie death that they liue not to see them as we reade of king Iosua 2. That they escape them by flight as did S. Paul from Damasco 3. By giuing them fortitude constantlie to ouercome them as diuers holie Martyrs Confessors haue done Adunare And for as much as Christ himselfe saith that he hath other sheepe which are not as yet of the same sheepefould Iohn 10. therfore for these also doe we pray that they may be brought to the vnitie of the same Church In which word according to S. Aug. we pray for that which alwayes ought to be praied for in the Church of Christ to wit that faith may be giuen to Infidels vnitie to Scismatikes and resociation to such as by the censure of the same Church are for a time seuered to doe penanee for their offences Cont. Iulianum cap. 3. Et regere digneris toto orbe terrarum Which wordes together with the other before recited may be more brieflie thus expounded To pacifie from enimies that she be not oppressed To keepee in peace that she be not disturbed To vnite from scismes that she be not diuided To gouerne in the disposition of hir councells that she be not deceaued Vna cum famulo tuo Papa nostro N. Where note that Papa is said of the Interiection Pape which is an Interiection of admiration as admirable for sanctitie And right worthelie is this name attributed to the bishop of Rome for where as in many other seates faith and religion hath fayled to this chayre and seate of Rome neuer could perfidiousnes haue accesse Et Antistite nostro N. A Bishop in this place is tearmed by the name of Antistes so called of these two latin wordes Ante and stes because he standeth and is placed before other Priestes Touching this our Bishop we ought also to haue remembrance of him for so S. Paul willeth vs saying Remember your Prelates which haue spoken the word of God to you Heb. 13.7 And Obey your Prelates and be subiect vnto them for they watch ouer you as being to rendar an account for your soules vers 17. Seeing therfore that they stande answerable and accountable for our soules should it not be verie great ingratitude in vs to forget them in our prayers Et omnibus orthodoxis Doxa in Greeke signifieth sentence or opinion and Orthodoxos as much as right beleeuers By which word it is most plaine that all Infidels Heretikes and Scismatikes seperated from the mysticall bodie of our Sauiour Christ are excluded from the fruite and benefit of this Sacrifice Atque Catholicae Apostolicae fidei cultoribus Where it is to be noted that to worship the Catholique faith is not onlie for a man to beleeue it in him selfe but also to declare and expresse it in his deedes as namelie to sustaine and defend the same against all such as shall impugne it all which are trulie termed defenders and aduancers protectors and worshipers of the Catholique faith Memento Domine HItherto the Priest hath prayed for the Church vniuersall and for hir rulers And now in this place he doth recommend vnto the diuine clemencie his owne particular frindes for whom he intendeth to offer vp Sacrifice as his parents bretheren sisters kinsfolkes and other benefactors or such as he hath taken in charge vnto him as speaketh S. Aug. Epist 59. quest 5. saying Memento Domine In which wordes he desiereth that our Lord would be mindfull of those whom in his present prayers he offereth vp vnto him because to be had in minde of God is to be holpen of God And Gabriel Biel addeth that when he asketh that our Lord would remember them he demandeth that he would haue mercie on them Famulorum famularumque tuarum First as the same author saith men are set before women for the dignitie of their sex because as the Apostle S. Paul saith the man is the head of the woman 1. Cor. 11. Tim. 2. Next he calleth all those for whom he prayeth vnto almightie God not simplie men but his seruants therby acknowledging him for their good Lord and maister full of all mercie clemencie and sweetnes VVhy the Priest ioyneth his handes together and meditateth a while in prayer In this place the Priest meditateth a while and calleth to minde all those aforesaid for whom he is obliged and bound to pray as his owne parents friendes and benefactors c. And this trulie greatlie moued diuers of our holie ancestors to induce some one or other of their children to the office of Priest hood because they knew verie wel that the Priestes were bound to pray and offer Sacrifice particularlie for their parents friendes and benefactors For how should the Priest at this present standing in the presence of Christ and his Angels not remember his faithfull and louing frindes their benefits bestowed vpon him their particular necessities and their pious holie and deuout intentions This therfore the Church dulie obserueth as being grounded vpon the law both of God and nature Et omnium circumstantium The same holie Masse is further particularlie applied to all those which in feruent faith and attentiue deuotion doe asist at the same that they especiallie may participat of the fruit of the death and passion of our Sauiour Iesus who by particular deuotion haue adioyned them selues to asist at the Sacrifice And well doth he pray for all those that stand about that is who stand firme in quietnes inward recollection and eleuation of minde in almightie God and not for those who walke or state about them for all such doe rather stir then stand still Quorum tibi fides cognita est nota deuotio Faith according to S. Paul is defined to be an argument of thinges not appearing To the end therfore that all those which are present at the Sacrifice of the Masse may reape the fruit which they desire there is here required in them these two thinges principallie 1 A firme and vnmoueable faith to beleeue without staggering that the bodie blood of Iesus Christ together with his soule and diuinitie are trulie reallie and substantiallie present vnder the species of bread and wine after the prolation of the sacramentall wordes 2. Deuotion which is defined to be a spirituall act of the will readilie obeying vnto almightie God For it is not enough that the vnderstanding be vnited to God by faith vnles the affection likewise be conioyned vnto him by pure deuotion Pro quibus tibi offerimus vel qui tibi offerunt The Priest doth
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
before all worldes of his owne true and naturall substance Omnipotens Omnipotent This Father is said to be omnipotent to the end that with all reuerence we may honor his maiestie whereof his omnipotencie is the chiefe and soueraigne attribute wherby he doth and worketh whatsoeuer he will and is meete and decent for him to doe Gen. 17. Psl 113. Domine Fili. Lord the Sonne Vpon the confession of this article is laide the foundation of our Christian fayth and saluation for as S. Iohn saith Whosoeuer shall confesse that Iesus is the Sonne of God God abideth in him and he in God 1. Iohn 4.15 And S. Peter for this confession that Christ was the Sonne of God was by our Sauiours owne mouth pronounced blessed Mat. 16. Vnigenite Onlie begotten He is sayd to be the onlie begotten of God the Father for that he onlie is engendred eternallie of the Father and of the selfe same nature substance wisdome and almightie power that the Father is Iesu Christe Iesu Christ These two names were impoed vpon our blessed Sauiour not by chance but by diuine ordinance to expresse the two natures contayned in him to wit diuine and human For the name Iesus signifying a Sauiour hath relation to his diuinitie and the name Christ signifying anointed is to be referred to his humanitie Marc. 2. Psl 44. Domine Deus Lord God As before the Father was called Lord God so now the Sonne is likewise called Lord God and this iustlie First as well by right of creation as of redemption Secondlie because all lordship and power was absolutlie giuen him by his Father in particular at the day of his resurrection Since which time he hath alwayes had vs vnder his dominion as his peculiar inheritance bought and purchased with his pretious blood Agnus Dei. Lambe of God This Lord and almightie God is here called by the name of a Lambe to expresse more plainlie vnto vs his humanitie in the which he was led to the slaughter as an innocent Lambe and in the same was sacrificed for the sinnes of all the world Esay 53. Filius Patris Sonne of the Father And here againe we attribut vnto him a new this title of Sonne of the Father to expresse his diuinitie which allway remayned vnited to his humanity euen in his passion and death it self Qui tollis peccata mundi VVho takest away the sinnes of the world For the more manifest explication of his diuine nature as wel as of his human it is here sayed who takest away the sinnes of the world for this power being onlie proper to God him selfe is neuertheles attributed to our Sauiour Christ to declare his diuinitie and godhead therby Marc. 2. Miserere nobis Haue mercie on vs. Because he is God and hath the selfe same power with his heauenlie Father we humblie beseech him to haue mercie on vs he being he who is called the God of mercie and who houldeth his louing armes alwayes open to receue all such as flye vnto him Qui tollis peccata mundi suscipe deprecationem nostram VVho takest away the sinnes of the world receiue our prayer These wordes are twice repeated by the priest vpon the vndouted hope of his goodnes and mercie aforesaid And in particular he humblie beseecheth him to receiue his prayers with those of the asistants that he may the better consecrate and offer this dreadfull sacrifice Qui sedes ad dextram patris VVho sittest at the right hand of the Father By which wordes is euidentlie expressed both his power and his maiestie which is far exalted aboue all Highnes Vertues Throanes Dominations Powers Principallities Cherubins Seraphins and in which he shall iudge both men and Angels Colos 1. Heb. 1. Miserere nobis Haue mercie on vs. Here anew we beseech him of mercie and pardon for our offences to the end that we may be comforted of him at our deathes and withall auoide the rigour of his dreadfull iudgments after the time of our departure Quoniam tu solus sanctus Because thou onlie art holie He is called onlie holie for that this holines wherof we speake is from all eternitie absolute proper and essentiall in him which holines nether Angells nor men can haue of them selues but onlie by grace like as the ayre and the water doe borrowe their brightnes and clearnes from the sunne which onlie of it selfe is cleare and bright Tu solus Dominus Thou onlie art Lord. And iustlie doe we affirme him to be onlie Lord because he onlie created vs he onlie redeemed vs he onlie sanctifieth vs and he onlie will glorifie vs. Againe he onlie is Lorde because he onlie was mediator in that noble work of our saluation For albeit there be more mediators of intercession yet as sayeth S. Aug. there is but one of redemption Tu solus altissimus Thou onlie art highest And he is not onlie called Lord but also highest yea euen in his humanitie because he hath lifted vp mans nature to the highest degree of honor that can be desired And this we ought firmlie to beleeue and in beleeuing to honor Iesu Christe Iesu Christ And here note that albeit this name of Iesus was first manifested to vs by an Angel yet it was long before imposed by God him selfe from all eternitie and therfore is called Nomen super omne nomen Act. 4. A name aboue all names because of the giuer and imposer of the same And therfore sayeth Origen it was brought from heauen and named by an Angel because it was not decent that it should first be named by men nor by them be first brought into the world but of some more excellent and noble nature Cum sancto Spiritu With the holie Spirit This holie Spirit is the third parson equall in all perfections with the Father and the Sonne This holie Spirit is he of whom the prophet Dauid spake when he prayed saying Take not thy holie Spirit from me Psl 50. This holie Spirit is he by whose operation was wrought the wonderfull mysterie of the Incarnation in the sacred wombe of the virgin Marie Luc. 1. Finallie this holie Spirit is he without whose diuine inspiration we can doe nothing worthie of eternall life In gloria Dei Patris In the glorie of God the Father These wordes the church hath prudentlie adioyned to the two last clauses and sentences of this sacred hymne to take away a dout which otherwise might be moued vpon the wordes aforegoing in which our Sauiour is sayed to be onlie Lord onlie holie and onlie highest and therfore to shew that the Father and the holie Ghost are not excluded there is added with the holie Ghost in the glorie of God the Father Amen 1. This word Amen is an Hebrew word wherewith the people make answer at euerie prayer and benediction of the priest and is as much to say as verelie faithfullie or so be it See Rabanus de institutione cler l. 1. c. 33. 2. Nether is it the custome of the Greekes or Latins to
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
be raised to the life of glorie Ipsis Domine To wit to those of whom before he hath made particular commemoration taught so to doe by the Church instructed by the holie Ghost that the soules departed are ayded by the suffrages prayers almes and other workes of pietie and principallie by the acceptable sacrifice of the Masse Et omnibus in Christo quiescentibus After particular commemoration of his frendes and parents he maketh his general prayer for all the departed wherin he asisteth those who haue no particular frendes to be mindfull of them Who also are said to rest in Christ because they died in Charitie hauing yet some defectes to be purged for that ether they haue not fullie satisfied for their veniall sinnes or for the paine due to their mortall sinnes Locum refrigerij By the which is vnderstoode the kingdome of heauen where all the Saintes doe daylie draw out of the springes of the Lambe the pleasant and coolinge waters of euerlastinge comfort after their long labours and torments sustained ether in this life or in the fire of Purgatorie Lucis That is to say such a place which needeth nether the lighte of the Sunne nor of the Moone nor yet of the Starres because the splendor of Gods presence doth face to face illuminate it and the glorious Lambe of God is their perpetuall lanterne Et pacis vt indulgeas precamur In which place of light most perfecte full secure and sempiternall peace doth raigne where is nether faintnes nor sadnes nor fraude nor feare of foes but one euerlasting and ioyfull harmonie of voices in which place of peace our Lord him selfe doth dwel who doth gard and keepe it so that nothing can enter therein which may disturbe theire peace Per eumdem Christum Dominum nostrū To wit into this most B. citie into this place of refreshing of perptuall light and of peace we humbly beseech thee that the soules of them that are departed hauing their offences forgiuen them by the vertue of this Sacrifice may be brought to repose and dwel for euer thorough him whom now we offer vp vnto thee in their behalfes Christ Ie. Am. Of the Ceremonies vsed in this Memento In this Memento three Ceremonies are obserued 1. The silent prayer of the Priest with his handes ioyned together 2. The disioyning of them asunder And 3. the conioyning of them againe together The 1. Ceremonie and his signification At the first ioyning of his handes he meditateth a while and prayeth for his friendes departed And by this may be vnderstood the descending of our Sauiour into Limbo Patrū to comfort the soules of his deere friendes who had long sate in darknes and in the shaddow of death The 2. Ceremonie and his signification At the disioyning or spreading of his handes abroad he prayeth for all the departed in generall And by this may be vnderstood how our Lord in triumphant victorious maner ledd foorth with him out of Limbo all that companie of holy soules The 3. Ceremonie and his signification At Per Christum c. he conioyneth them againe together And by this may be vnderstood that both they and we as members of one body shall one day be inseperably vnited to our soueraigne head Christ Iesus Nobis quoque peccatoribus The 1. Ceremonie and his signification AT the recitall of these wordes there are two ceremonies to be obserued The first that the priest interrupteth his silence which he vsed a litle before representing therby how the good theife reprehended his companion saying VVe receiue worthie of our doinges but this man hath done no euil And presently after with contrition and sorrowe for his sinne said to Iesus Lord remember me when thou shalt come into thy kingdome Luc. 23.41 The 2. Ceremonie and his signification The second that in pronouncing the wordes a foresaid he smiteth his breast expressing thereby that of the Centurion and others who were present at the death of our Sauiour who seeing what had hapned were sore afraid saying Indeed this was the Sonne of God Mat. 27.54 And the people who were present at his spectacle departed sorrowfull and knocking their breasts In saying Nobis quoque peccatoribus he knocketh his breast because as Alexander Hales saith albeit we ought at all times from the bottom of our harts to acknowledg our selues sinners yet that chieflie it is to be done in the time of the sacrifice of the Masse which is celebrated in the remission and forgiuenes of sinnes Famulis tuis In which wordes there may seeme to be a certaine contrarietie to wit to be sinners and yet to be Gods seruants But as because of our procliuity pronenes to sinne we may iustlie affirme our selues to be sinners so hauing bene contrite and confessed of those wherein by frailtie we haue fallen we are neuertheles bould and confident to call our selues his humble seruants De multitudine miserationum tuarum sperantibus In the multitude of his mercies not in our owne iustifications doe we prostrate our prayers before him For holie Dauid albeit so great a kinge and prophet yet that his prayer might be heard grounded it onlie in the mercie of God saying According to thy great mercie doe thou remember me o Lord for thy goodnes Psl 2. Partem aliquam Titlemanus expoundeth this word partem a part wherin we desire to haue some part of the kingdome of heauen with the B. Saintes not for a peece but for participation for else our petition were absurd if we should thinke that the kingdome of heauen were deuided amongst the Saintes by partes or peeces Et societatem The learned doctor Gabriel Biel explicating this woord saith that they are sayed to haue Societie because in that place of beatitude to each one in particular the goodes of all the Saintes are made common Adde that by the name of Societie is insinuated the singular peace charitie and vnitie of the B. Saintes And Alexander Hales verie well noteth that in the commeration of the Saintes made before the consecration of Christ their prayers and suffrages are implored but in this which is made after consecration the Societie of the Saintes is required To signifie that before the comming of the kingdōe of Christ we haue neede in this life of the suffrages of the Saintes but after that the body of Christ is consecrated that is after his kingdome is manifested we shall enioy their cōpanie and societie nor shall any longer stand in neede of their prayers or suplications Donare digneris And it is said Danare not Reddere that is to bestow or giue of his bounty and liberality not to pay or render as a thing due in rigour Cum tuis sanctis Apostolis Matyribus So oft as there is any occasion to speake or make mention of the B. Saintes first the Apostles are named and next the Martyrs the one because of the singular dignitie of their office wherein they excelled al others the others because of their vnspeakable patiēce in