reciting a hymne or Canticle in the end of the Masse is come vnto vs from Christ him selfe and his Apostles for after our Lord had communicated his bodie and blood to his Apostles the Scripture presentlie addeth Et hymno dicto exierunt in montem Oliueti And an hymne being said they went foorth vnto mount Oliuet This is most euidentlie to be seene in the Liturgie of S. Iames wherin you shall finde these four psalmes following to haue bene songe in this part of the Masse Dominus regit me Benedicam Domino in omni tempore Exaltabo te Deus meus rex And Laudate Dominum omnes gentes The 2. Reason These Psalmes Canticles and Hymnes aforesaid were soÌ„ge in the primitiue Church during the time of the holie Communion in which time the Christians did communicate verie often yea euerie day as diuers histories doe testifie for which cause the number of Communicants being very great the Church retayned these longe Anthiemes very agreable to the seruent deuotion of that time But since the Christians ceasing to communicate euery day and the number of communicants much decreasing so longe Canticles were not thought expedient and therfore in place thereof are said these short Anthiemes after the Communion Which is the reason and cause that most now at this day doe call them by the name of the post-Communion The 3. Reason Misticallie according to Innocentius the Anthiem which is recited after the Communion doth signifie the ioy of the Apostles for Christes resurrection According as it is written saying The Disciples therfore were glad when they sawe our Lord. And therfore in high Masse the same is sounge reciprocallie to insinuate that the Disciples did mutuallie recite one to another the ioy of the Resurrection As S. Luc. testifieth that the two Disciples to whom our Lord appeared in the way to Emaus went back into Hierusalem and they found the eleuen gathered together and those that were with them saying That our Lord is risen indeed and hath appeared to Simon Luc. 24.34 Dominus vobiscum According to some these seuerall salutations of the priest to the people doe represent vnto vs the seuerall apparitions of our Sauiour to his Disciples Or the promise of our Lord made vnto them touching the sending of the holie Ghost Et cum spiritu tuo The propertie of Christian charitie is that euerie one should be carefull not onlie for him selfe but also for his neighbour For this cause the asistants answere the Priest in recognissance of that which he hath done for them by his prayers that God may be with his spirit to guide him by the inspiration of his diuine grace whersoeuer neede is for the execution of this his sacred function Of the last Collects The 1. Reason These prayers are made after Communion in the end of the Masse to giue vs to vnderstand that subsequent prayer is as necessarie for vs as precedent because we are admonished alwayes to pray without intermission Luc. 18. The 2. Reason Of these Collects or thanksgiuinges we are admonished in sundrie places of the holie scripture to doe the same as Colos 3. saying All what soeuer you doe in word or in worke all thinges in the name of our Lord Iesus Christ giuing thankes to God and the Father thorough him Besides it is most conforme to reason it selfe that receiuing so great a benefit from God we should render due and conuenient thankes vnto him for the same And what greater benefit could we possiblie receiue at his handes then the most pretious bodie and blood of our Sauiour Iesus for the health and nourishment of our soules and bodies The 3. Reason Mysticallie the Collects signifie how the Apostles and Disciples after the Ascension of our Lord perseuered in prayer As also the prayers of Iesus Christ our head who maketh daylie intercession vnto his Father for vs. Dominus vobiscum The Collects being ended the priest saluteth the people the second time saying Our Lord be with you As if he should say The time to let you depart is now at hand but albeit you depart from the temple of our Lord yet depart not away from our Lord but so leade your liues that his holie grace neuer depart away from your soules And the people make answere saying Et cum spiritu tuo And with thy spirit praying that in all wayes wherin the Priest wishest our Lord to be with them in the same sorte our Lord may also euer be and abide with him Of Ite Missa est This was ordayned to be said to let the people knowe that the Masse was ended and so to giue them leaue to goe away because they are not to depart till Masse be ended vntill they haue receaued the priestes benediction The word Missa is in this place diuerslie expounded by our learned Doctors Some consider it adiectiuelie and vnderstand for the Substantiue Hostia aut oblatio and so they interpret it thus Ite Missa est scilicet Hostia aut oblatio Goe or depart the Host or oblation is sent for you that is to say is presented or offered to God in your behalfes Others consider it substantiuelie somtimes referring it to the mysterie which hath bene celebrated and somtimes to the people who haue asisted at the same When it is referred to the mysterie the sense is Ite Missa est dicta aut peracta Depart yee Masse is said or ended which exposition in the opinion of many is the most proper and most familiar If one would referre it to the people Missa importeth as much as Missio and missio as much as dimissio that is to say to let depart to dismisse or send away the people and so the sense according to this interpretation is Goe your wayes licence or permission is giuen you depart For as by this word Missa Masse they vnderstand commonlie and properlie the great and diuine mysterie of all Christians so when it is said vnto them Ite Missa est they vnderstand presentlie that Masse is ended and that leaue is granted them to with draw them selues Innocentius the third saieth that this Sacrifice that is the holie Host is called Mâ—ssa quasi transmissa as sent betwixt First from the Father to vs that it may be with vs. And then to the Father from vs that it may intercede with the Father for vs. By the Father to vs by his Incarnation from vs to the Father by his passion In the Sacrament by the Father to vs by sanctification and by vs againe to the Father by oblation Of the last benediction This done the Priest kisseth the Aultar and then with his handes eleuated geueth the last benediction vnto the people signifying that last benediction which Christ Ascending gaue vnto his Disciples for as S. Luke sayeth He brought them foorth abroade into Bethanie and lifting vp his handes he blessed them And it came to passe whiles he blessed them he departed from them and was carried into heauen And for this cause
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
pray and offer Sacrifice not onlie for those that are present but for others also which are absent Because some there are who nether in bodie are present at Masse nor yet in intention such are the soules in Purgatorie litle infants and also many wicked and euil Christians for whom not withstanding the Priest doth offer and that in particular Others there be who are present at Masse ether in intention onlie and not in bodie or both in bodie and intention and these both offer them selues and the Priest also doth offer for them although in a far distinct and different maner for the people offer spirituallie the Priest properlie the people in affection the Priest in function the people offer in hart holie desire faithfull asistance vniforme consent and humble prayer the Priest by actual externall and visible ministrie with absolute power to consecrate and sacrifice Hoc sacrificium laudis This oblation is here called a Sacrifice of the effect quia sacros nos efficit because it maketh vs holy And of praise 1. Because Christ with praise and thanksgiuing first instituted the same 2. Because he himselfe offered it vp to the honor and praise of his eternall Father 3. Because there is nothing in this Sacrifice which is not abounding and full of praise For if respect be had to Christes diuinitie it is here If his sacred humanitie be sought for here is his soule here is his bodie here is his blood all most worthie of praise and honor Pro se suisque omnibus In these wordes the Priest who maketh this oblation ought first according to the well ordered rule of charitie to remember him selfe and the care and safetie of his owne soule Next that all such as haue any charge committed vnto them to rule or gouerne that they doe not onlie commend them selues vnto God but also all those that are committed to their charge and ouersight as the Pastor for his flock the Prince for his subiects the Captaine for his soldiears the Father of a house for his familie the Master for his scholars and so of others Pro redemptione animarum Which wordes doe shew that the Priest ought not to pray nether for any earthlie appetite nor temporall gayne but purelie and sincerelie for the saluation of their soules for to doe otherwise were with Simon Magus to buy and sell the guiftes of God for monie Pro spe salutis incolumitatis suae That is to say for hope of health as touching the sick for hope of safetie as touching the healthie for frindes if they fallen at enmitie for their safe returne if they be in iorney and for they amendment if they liue viciouslie Tibique reddunt vota sua Where note that a vowe in this place is not properlie taken for a promise of some spirituall thinge made vnto God but for pious intentious holie desires and other good workes which the Priest requireth to be accomplished with a most inward affection by the asistants according to the saying of the Prophet Dauid Offer vp to God the sacrifice of prayse and render thy vowes vnto the highest Eterno Deo Viuo Vero. In which three wordes are plainlie excluded three sortes of creatures which falslie haue bene taken and reputed for Gods to wit Diuels Men and Idols For the Diuels they are liuing but not eternall first because they had a begining and next because they haue lost the life eternall The second also are liuing but nether eternall nor true not eternall because they shall haue an end not true because as the Apostle saith Euerie man is a lyar The third are are nether true nor liuing nor yet eternall as being without all maner of sensibillitie or motion To conclude concerning the first part of the holie Canon four thinges are chieflie to to be noted to wit to whom for whom how and wherfore we ought to offer vp this sacrifice of praise To whom Onlie to God that is to the most B. and vndeuided Trinitie For whō For the holie Catholique Church that is for all true and faithfull beleeuers How In the vnitie of faith that is to say in the communion of Saintes Wherfore To wit for all benefits temporall spirituall and eternall Communicantes IN four thinges doe we communicat with the B. Saintes 1. In Faith beleeuing what soeuer they beleeued concerning the veritie of this B. Sacrament 2. In Hope because the Saintes did hope and we doe hope for we still hope and expect in patience that which they alreadie posesse in full assurance 3. In Charitie for such is the perogatiue of Charitie that though Faith doe cease when beatificall vision is present though Hope doe desist when pleasant fruition is posessed yet in heauen Charitie neuer faileth but is more increased and perfected 4. We doe cōmunicat with them in the vse and and oblation of this B. Sacramēt whose former viaticū this hath beene to bring thē to that most blessed life wherunto they are so happelie arriued Because also it is said of the Saintes that they were perseuering in the doctrin of the Apostles and in the communion of breaking bread Et memoriam venerantes The 1. reason why before the consecration of the bodie of Christ the Church hath ordained the commemoration of the Saints to be made is because she hath bene taught and learned this out of the figures of the ould testament For as the legal priest and Bishop entering into the holie of holies brought in with him the names of the twelue tribes written vpon his Rational euen so the euangelicall priest entring into the holie of holies bringeth in with him the names of the twelue Apostles But besides this there are sundrie other reasons for the commemoration and veneration of the B. Saints 1. Because the odor and fame of their vertues is euerie where dispersed thoroughout the world 2. Because their holie bodies and reliques are had in high veneration and visited and frequented with manie pious pilgrimages 3. Because both Churches and Altars of vnspeakable riches are dedicated vnto God in their names and memories 4. Because vpon the tombes of Martyrs and reliques and bodies of the B. Saints the sacrifice of the Masse is daylie celebrated 5. Because at the sepulchres and memories of the B. Saintes God doth worke manie maruelous miracles 6. Because in this the Church doth that which all antiquitie was accustomed to doe for it hath euer beene the practise of the Church to make commemoration of the B. Saints in all hir prayers and supplications As. Exod. 32. Gen. 38. and Dan. 3. Imprimis First Where being to speake of our blessed Ladie he well sayth first to wit before all Angels before all men and before all creatures For to which of the Angels was it at any time said The holy Ghost shall come vpō thee Or to what man was it euer said The power of the most high shall ouershadow thee Luc. 1.35 Or to what creature was it euer said that which of thee shall
testimonie of hir sanctitie by the handes of Angells Lucia S. Lucie was of a verie noble familie and from hir infancie wholie giuen to pietie Hauing by hir prayers made at the sepulcher of S. Agatha obtained of God the healing of hir mother extreemelie afflicted with a flux of blood distributed by hir consent vnto the poore that which she had assigned for hir mariage Wherupon he to whom she was betrothed greatlie offended brought hir before the Iustice for a Christian Pascasius Prouost of the citie not being able by infinit horrible torments to diuert hir from hir religion commanded hir throate to be cut Agnete S. Agnes was a Roman by birth and borne of noble parents exceeding beautifull both of minde and bodie The gouernors sonne of the citie falling greatlie in loue with hir desired to haue her for his wife whom she constantlie refused saying that she would haue none other but Iesus Christ to be hir husband The Father of the young man vnderstanding that she was a Christian thought by that meanes to constraine hir to marry with his sonne Which she absolutelie refusing he commāded hir to be led to the common brothell or stewes But God so prouided that hir haire grew so thick and so longe that it couered hir all ouer and seemed to adorne hir more then hir apparell In the said brothell house where she was put an Angel of our Lord came vnto hir to defend hir that she should not be abused or defiled She was cast in to a great fyre to be burned but the flames had no powre to touch hir chast bodie At the last Aspasius caused hir to be beheaded She suffered in the yeare 317. S. Ambrose wrote of hir Cecilia S. Cecilie was also of the linage of the noble citizens of Rome in the time of the Emperor Marcus Aurelius She was wholie deuoted to the honor of God and to his diuine seruice She was married against hir will to Vallerian a citizen of Rome Whom she warned in the first night of hir mariage that he should not touch hir for that she was committed to an Angell of God who would preserue hir from all pollution and sharplie reuenge the wronge which he should doe hir Wherunto he willinglie accorded and was conuerted to the faith by the exhortation of S. Vrban of Whom he was baptised together with one of his bretheren Afterwards perseuering constantlie in the faith they were all three martyred by the fyre and the swoord S. Cecilie had hir head cut off And being dead was found to haue an hayre cloth vnder hir pretious habits of goulden tissue Anastasia S. Anstasia was the daughter of a noble citizen of Rome called Pretextus She was wonderfull charitable to the poore amongst whom she liberally distributed all hir substance Wherupon Publius hir husband who was an Infidell was greatlie offended caused hir streightlie to be restrained in a most hideous prison And not being able to diuert hir from hir faith caused hir to be burned a liue During hir imprisonment she receiued sundrie consolatorie letters from S. Chrisogonus which together with hir answeres are inserted in the ecclesiasticall historie of Nicephorus Et omnibus sanctis tuis To auoide prolixitie the priest comprehendeth in generall all the Saintes after the speciall commemoration of those which are expressed in the Canon Alwayes insisting to be admitted into their number and to come with them vnto euerlasting glorie by imitation of their vertues And therfore proceedeth saying Intra quorum nos consortium non aestimator meriti sed veniae In which wordes the Church doth not simplie denie God to be the esteemer of merits but the sence and meaning is that God will not barelie reward euerie godlie man according to his merit but of his goodnes and liberallitie will add to him aboue his deseruing nor rigorouslie punishe the defectes of him that sinneth but alwayes reward the one aboue his merit and punish the other lesse then his desart Quaesumus largitor admitte per Christum Dominum nostrum Not to be refused in his request he maketh and concludeth it thorough Iesus Christ For what exterior shew soeuer our workes may haue they are not agreeable to God but by his Sonne woorking in vs. Who hath so greatlie loued vs that he would descend from heauen vnto earth to be our Mediator and finallie to place vs amongst his Saints Of the ioyning of the priestes handes In saying Per Christum Dominum nostrum He ioyneth his handes together By which ceremonie vsed at the commemoration of Saints may be vnderstood the same that before was said concerning the soules departed to wit that thorough the merits of Christ our Lord who is our head we hope to be ioyned with him and his Saints in euerlasting glorie Per quem For as much as the confection of the holie Eucharist is attributed to Iesus Christ who is the authour of this holie institution therfore the priest giueth thankes and prayseth God the Father for that by him he hath created the matter to wit the bread and the wine vnder the formes whereof he doth exhibit vnto vs trulie and reallie his bodie and blood in foode and nourishment of our soules Haec omnia Domine semper bona To wit all the Hostes which the Church doth immolate thorough the whole worlde Which if we consider the sensible qualities are of infinit number but if the substance all is one bodie and all is one blood which is daylie made present in this holie Sacrifice by him by whom as saith S. Iohn all thinges were made and without him was made nothing that was made Iohn 1. Creas Here a question may be moued why the Priest doth not make the signe of the Crosse at the word Creas as well as at the other wordes following Sanctificas viuificas c Wherof Alexander Hales giueth a verie sufficient reason saying that the signe of the Crosse is a representation of our Lordes passion and because the creation of man was no cause of his passion but the fall of man was therby to be repayred therfore when sanctification viuification benediction are mencioned the signe of the Crosse is made but when creation is named the priest doth not to make the signe of the Crosse is made but when creation is named the priest doth not to make the signe of the Crosse because the creation of man was not painefull to our Sauiour but his redemption And S. Thomas in his exposition of the Masse saith that this was ordayned by the admirable prouidence of almightie God to signifie that man had not that by nature in his creation which since he hath obtained by the Crosse of Christ in his redemption Sancti ✠ficas viui ✠ficas bene ✠dicis These three wordes may be considered three maner of wayes They may ether be referred to the bread and wine Or to our Sauiour Or to our selues Yf you consider them as spoken of the bread and wine then it is most easie to
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
of all the rest which setteth vs free from all the cares and labours of this life and bringeth vs from mortallitie to immortallitie from corruption to incorruption from feare to felicitie from relation to glorification and finally to the cleare vision and euerlasting fruition of God him selfe He therfore of his infinit mercie giue vnto vs both the spirituall and the temporall peace in this world and the peace euerlasting in the worlde to come Et cum spiritu tuo The asistants for answere desire to the priest the same peace which he hath wished vnto them to the end that being vnited by the bond of this celestiall benedction they may mutuallie receiue the grace which they desire Of that part of the Host which is put into the Chalice This done the priest putteth one litle part of the Host into the Chalice to shew vnto vs hereby that our Lordes body is not without his blood nor his blood without his body nether body and blood without his holie and liuelie soule Secondlie to shew that but one sacrament is made of the species both of the bread and wine Thirdlie to shew that as he ioyneth the bodie to the blood so we being conioyned to the same bodie thorough the merits of the same blood are purged from our sinnes and herupon it is that he immediatlie asketh the remission of sinnes saying Agnus Dei qui tollis peccata c. Haec commixtio This commixtion of the bodie and blood of our Lord is not according to their true and real essences in which sence they are neuer separated but according to their exterior or Sacramentall formes vnder which the bodie and blood of Christ is trulie contayned For manie thinges which appertaine to the onlie species by the vse of speakinge is attributed to that which is contayned vnder the species Et consecratio Corporis Sanguinis Domini nostri Iesu Christi Not that by this immission the bodie and blood of our Lord Iesus Christ is ether made holie or consecrated but that the consecration first made by vertu of the sacramentall formes now taketh his effect in the minde of the receuer And therfore it followeth Fiat accipientibus nobis To wit vnto vs Priests who receiue it sacramentallie and to all others who receiue it reallie or spirituallie by the meanes of the Priest who is as it were the hand and mouth of the misticall body of Christ as by which nourishment is drawen and imparted to all the seuerall members of the bodie In vitam aeternam Amen To wit by conseruation of the spirituall life here in this world which is done by daylie augmentation of grace wherewith our soule is sustained least thorough defect therof it decline and fall away by euill desires and hurtfull deedes and afterwardes come vtterlie to loose the euerlasting life in the world to come Agnus Dei. THE Priest hauing put the third part of the Host into the Chalice as before we haue declared next hee couereth the same and knocking his breast saieth twice Lambe of God which takest away the sinnes of the worlde haue mercie vppon vs. And once Lambe of God which takest away the sinnes of the world graunt vs thy peace And therfore Agnus Dei is said the Chalice being couered because Christ appeared to his Apostles the doores being shut and gaue them powre and authoritie to remit sinnes As touching the woord it selfe Agnon in Greeke signifieth as much as gentle or meek in English And Christ is here called a Lamb because a Lambe hurteth nothing nether man nor beast Againe Agnus is called ab Agnoscendo because amongst a great flock and multitude by his only crye bleating he is acknowledged by his mother And euen so Christ the Lambe of God hanging vpon the Crosse by his voice and cry was acknowledged by his mother Qui tollis peccata mundi Vpon which woordes Theophilactus saith Non dixit qui tollet sed qui tollit quasi semper hoc faciente He saith not who will take away but who doth take away as daylie and continuallie doing the same For he did not only then take away our sinnes as saith Ludolphus whē he suffered but also from that time vnto this present he doth daylie take them away although he be not daylie crucified for vs. Miserere nobis Haue mercie on vs to wit by taking away our sinnes because S. Iohn whose woordes these are hath assured vs that he is the same Lambe who truly taketh away the sinnes of the world And Algerus saith that with this faith we adore the Sacrament as a thing deuine and we both speake to it and pray to it as hauing life and reason saying Lambe of God c. Thus he Agnus Dei Lambe of God saith Biell which suckedst thy mother in the stable followedst hir flying into Egipt and heardedst hir bleating seeking thee in the Temple Qui tollis peccata mundi Originall by Baptisme Mortall by Pennance And Veniall by the vertu of this holie Eucharist Miserere nobis Flying vnto the for pardon for our sinnes past For victorie against temptations present And for preseruation frō sinnes to come Further besides the former exposition in these wordes are plainly testified two notable verities of Christ our Sauiour the one of his humanitie the other of his diuinitie Of his humanitie in these wordes Agnus Dei c. Lamb of God that is to say sent of God as a most innocent Lambe to be offered vpp in sacrifice for our saluation Of his diuinitie when he adeth Qui tollis peccata mundi which takest away the sinnes of the world because to take away sinne is proper to God and to none other Agnus Dei qui tollis peccata mundi This Agnus Dei is said or recited the third time because this Lābe of God not onlie was acknowledged of others but also him selfe acknowledged others namelie his heauenlie Father his blessed mother and also vs. He acknowledged his Father when he said Father into thy handes I commend my spirit He acknowledged his mother whē he said Woman behould thy sonne And he acknowledged vs whē he said Father forgiue them they knowe not what they doe So that Agnus Dei thrice repeated is as much to say as Lambe of God which didst acknowledg thy Father haue mercie vpon vs. Lambe of God which didst acknowledg thy mother haue mercie vpon vs Lambe of God which didst acknowledg vs graunt vs thy peace Dona nobis pacem The diuel that ould perturber of peace did euer labour to breake and take away this triple peace to wit betwixt God and man Of man in him selfe and betwixt man and man For first he brake the peace betwixt God and man when he seduced our first parents to transgres the commandement of almightie God Secondlie he brake the peace of man within him selfe when leauing him confounded with the sight of his owne shame he sought for leaues to couer his nakednes Thirdlie he brake the peace betwixt man and man when thorough
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
discoursed vnto you of the ornameÌ„ts belonging to the Altar explicated the meaning representatioÌ„ of theÌ„ to proceed orderly we must next speake of the Priest himselfe who is the Sacrificer dispencer of this dreadfull Misterie to whom in like manner appertaine many ornaments wherewith his owne person is to be adorned all full of many notable morall and deuine misteries Innocentius the third speaking of these ornaments saith that the Vestments of the Euangelicall Prieste do signifie one thing in the head that is our Sauiour and figure another thing in vs who are his members And for as much as both head and members are vnderstood in the person of the Priest therfore these ornaments haue sometimes relation to the head sometimes reference to the members How by the Amice is signified the cloth that hid and couered our Sa eyes According hereunto the Priest puttinge the Amice before his face representeth vnto vs the mockeries which the Sonne of God sustained when his sacred eyes were blindfoulded and the perfideous Iewes buffeted him on the face saying Prophecie vnto vs ô Christ who is he that strooke thee Mat. 26.68 How the crowne of Thornes 2. The putting the same afterwardes vpon his head representeth vnto vs the crowne of Thornes which those most wicked ministers planted vpon the head of our Blessed Sauiour kneeling before him in scorne saying Haile King of the Iewes Mat. 68.30 How recollection and attention 3. Morallie the Amice admonisheth that as the Priest couereth his head and face therwith so ought we to be very vigillant during the time of this deuine Misterie that nether our eies nor vnderstanding be carried away or busied about anie vaine cogitations How fortitude of good workes 4. The spreading of the same abroad vpon the Priestes shoulders doth signifie the fortitude of good workes For as the shoulders are made stronge to performe hard workes so a man especiallie a Priest ought nether to be idle nor faint in working but to insist and labour painfullie in well doing according to that of the Apostle Labour thou as a good souldiar of Iesus Christ 2. Tim. 2.3 How the custody of the Voice 5. The same bound about the Priests neck through which the voice passeth admonisheth and signifieth the custodie of out tongue voice according to that of the Psal Pone Domine custodiam ori meo Put ô Lord a watch before my mouth How faith 6. Lastly the Priest putting on this ornament praieth saying Impone Domine c. Put ô Lord the Helmet of saluation vpon my head that I may ouercome all diabolicall incursions So that by the Amice is also signified Faith which is indeed the first and chiefest thing that a Christian ought to bringe comming to present himselfe at so great a Sacrament For as the Apostle saith Accendentem ad Deum opportet credere He that commeth vnto God must first beleeue Of the Albe And how by the same is signified the most pure humanitie of our B. Sauiour CHAP. 10. THIS garment is called the Albe of this Latin word Albedo whitenes wherby the pretious Humanitie of our Sauiour is signified vnto vs the which was formed by the holy Ghost of the most pure substaÌ„ce of the virgin Marie which was most pure that is to saie without all spot of sinne either originall or actuall How the Incarnation 2. The putting on of the Albe ouer the head of the Priest wherewith he is all couered may put vs in mind of the Incarnation of our Sauiour in the wombe of the blessed Virgin according to the wordes of the Angell spoken vnto hir The holy Ghost shall come vppon thee and the power of the most highest shall ouer shadow thee Luc. 1.35 How the garment of Innocency 3. Next this garment may signifie vnto vs the garment of Innocencie giuen vnto vs by Christ in the Sacrament of Baptisme And may put vs in mind of our promise made therein to leade continually a pure holy innocent life Laye away the old man and put on the newe man which according to God is created in iustice Ephes 4.23.24 How the garment of Mockerie 4. It likewise representeth the White garment which Herod put vpon our B. Sauiour reputing him for a foole and so mocking and deriding him sent him back to Pilate Luc. 23.12 5. It also signifieth the White garment of glorie wherewith we shal be gloriously cloathed in the Kingdome of Heauen where we shall shine more bright then the beames of the sonne as saith S. Iohn I saw a great multitude cloathed in white robes Apoc. 7.9 How Penance and Mortification 6. Againe this garment admonisheth vs that euen as silke or fine cloath getteth that whitenes by often beatinge or knocking which it hath not by nature euen so a man especially a Priest should by workes of penance corporall castigations attaine to that sanctity by grace which he hath not by nature How spirituall purity 7. The Priest in putting on this garment praieth saying Dâ—…alba me Domine c. Make me white ô Lord and cleanse my hart that I being whitened in the Blood of the Lambe may enjoye eternall gladnes So that the Albe also by his whitenes representeth spirituall purity and cleanes of soule which is most requisite in him that is to administer before our Lord. Of the Girdle And how by the same is signified the inissoluble bond betwixt Christs diuinity and his humanitie CHAP. 11. BY the Girdle where with the Albe is straightly bound and girded togither is signified the indissoluble bond betwixt the diuinitie of Christ and his humanitie which after his Incarnation were neuer seperated neither according to his bodie not according to his soule notwithstanding that his soule desceÌ„ded into hell and his bodie remained in the sepulchre How his vndertaking our humaine frailtie 2. The Girdle bringing togither the amplenes of the Albe doth signifie that Christ as it were straightned his high and deuine conuersatioÌ„ after our manner of vnderstanding by taking vpon him our humaine frailtie And euen as the Albe is not made lesse by the straightnes of the Girdle but only enfoulded within the same euen so the immensitie of Christ remained most entire and perfect in him although for our example he seemed to streighten and narrowe the same How the virtue of Chastitie 3. This Girdle hath three properties to girt to binde and to mortifie betokening the care and circumspection belonging to a Priest lest the virtue of chastitie which the white garment representeth in him be remisly and negligentlie garded And that therefore as he girteth the raines of his bodie soe should he girt and restraine the raines of his mind which are his thoughtes desires to which virtue our Sauiour himselfe exorteth saying Sint lumbs vestri pracincti c. Let your loines be girted Luc. 12.35 How fasting and prayer 4. The two endes of the girdle that are turned in the one vnder the right side the other vnder the left do
or be we departed perpetual care is had of vs and perpetuall prayers are offered for vs. Vt mihi illis proficiat ad salutem in vitam eternam Amen That both to me and to them it may profit to health to life euerlasting Amen Health trulie is desiered but chieflie that of the soule which leadeth vnto happines and life euerlasting for as the scripture saith what should it auayle a man to gayne the whole world and to loose his owne soule Of the mingling of the wine and water and of sundrie notable circumstances concerning the same HAuing ended the former prayer he maketh the signe of the Crosse with the Paten then layeth the host vpon the Corporall and afterwardes poureth wine and water into the Chalice of the which as likewise before of the Bread many notable circumstances are to be considered The 1. Ceremonie and his signification First as the Bread which is prepared for the consecration ought to be of pure wheat so likewise the wine for the self same reason ought to be of the naturall grape Because as our Sauiour compared him selfe to bread saying I am the bread which came downe from heauen Ihon 6. So likewise he compared him selfe to a Vine saying I am the true Vine and my father is the husbandman Iohn 15.1 The 2. Ceremonie and his signification The wine is first poured into the Chalice without the water and this is done according to the example of Iesus Christ him selfe as S. Ciprian testifieth li. 2 ep 3. to signifie the blood which he poured foorth at the time of his agonie in the garden of Gethsemanie The 3. Ceremonie and his signification The water is first blessed before it be mingled but not so the wine The reason wherof is for that the wine in this place signifieth Christ who needeth no benediction and water the people who in this life can not be without sinne and therfore haue greatlie neede of benediction The 4. Ceremonie and his signification Next it is to be noted that in this mixtion there is more wine put into the chalice then water and this in signification that the Church ought to be incorporated into Christ and not Christ into the Church And Pope Honorius affirmeth that it should be a pernicious abuse to doe the contrarie cap. perniciosus de celeb Miss The 5. Ceremonie and his signification In the Chalice of our Lord wine is not alone without water nor water alone without wine because both flowed foorth together out of his side at the time of his passion as saith S. Alexander Pope and martyr the fifte from S. Peter Which S. Cyprian very notablie confirmeth saying Si vinum tantum quis offerat c. If any man offer wine alone the blood of Christ beginneth to be without vs and if the water be alone we beginne to be without Christ but when both are mingled then is a spirituall and celestiall sacrament accomplished ep 65. And Theophilus vpon the 19. of S. Iohn saith that the Armenians are hereby confounded because they doe not mingle in the mysteries water with the wine for that they beleeue not as it seemeth that water issued out of our Lordes side The 6. Ceremonie and his signification Againe water is mingled with wine to signifie the effect of this diuine sacrament to wit Christ vnited to the people beleeuing and the people beleeuing vnited to Christ in whom they beleeue For by water is vnderstood the people as Apoc. 17.15 Aquae multa populi multi Many waters are many people Another signification of the creature of water Some there be likewise who wil haue water to represent the blood of Christ whose vertu and propertie is to coole to quench to refresh to moysten to fructifie and to wash For true it is that the pretious blood of Iesus Christ doth worke in our soules all these effects for it cooleth hir concupiscence it quencheth the flames of hir wicked affections it moysteneth the arriditie and drynes of hir vnderstanding it refresheth hir feruent desires in almightie God and it washeth and purgeth hir from all the foulnes and spotts of hir offences The 7. Ceremonie and his signification And here by the way it is to be obserued that that he which asisteth or serueth the priest nether layeth the host vpon the Altar nether poureth the wine nor water into the Chalice but both are done by the priest himselfe insinuating that Christ himselfe first instituted this sacrament and after recommended the same to his Apostles For as the Euangelist saith He tooke the bread and blessed it and after he tooke the chalice and consecrated it and said to his Apostles doe this in remembrance of me And now to speake of the prayer which followeth Deus qui humanae substantiae dignitatem mirabilitater condidisti O God which hast wonderfullie created the dignitie of mans substance This dignitie of mans substance consisteth principallie in the image of God which is indeliblie imprinted in him Which is therfore said to be wonderfullie created because it is produced by the power creatiue whereof none of vs nether vnderstand the reason nor are capable of anie maner of participation For the creatiue power saith S. Cyril 2. Thesauri cap. 2. the creature can not receiue that he can so much as create that is produce of nothinge the least thinge whatsoeuer that is in the world Et mirabilius reformasti And hast more wonderfullie reformed To wit by our redemption or reformation by Christ which worthely may be called more admirable then our creation by God for who euer heard infirmitie by infirmitie to be healed or death by death to be extinguished Which thinge is so vnwonted and full of admiration as that it caused the verie Angels themselues to wonder saying Si tu propugnator ad saluandum If thou be the defender to saue vs how is it that thy garment is redd Isay 63. As if they should say How doost thou saue from sinne seeing thou thy selfe art made redd with the similitude of sinfull flesh Da nobis per huius aquae vini mysterium Graunt vs by the misterie of this water and wine VVhich mysterie trulie is nothing else but the inseperable coniunction betwixt our soules and our Sauiour Iesus VVhich coniunction as S. Cyprian saith nothing can seuer that there alwayes hould not and remayne betwixt the louer and the beloued an inseperable and indiuisible loue Cyp. Ep. 63. Eius diuinitatis esse consortes To be partakers of his diuinitie Because for the obtayning of his beatitude man ought to follow none but God and because of the grossenes of his carnallitie he could not follow the inuisible God therfore the Sonne of God by the coniunction of his diuinitie with our flesh made vs a way by the which we may be brought to the perfect vision and fruition of his diuinitie Qui humanitatis nostrae fieri dignatus est particeps VVho vouchsafed to be made partaker of our humanitie O wonder saith S. Aug.
wrought by the shedding of his blood Againe giuing thankes to thee to wit for his infirme and weake seruants who were daylie to be refreshed and comforted with this most pretious and celestiall nourishment Benedixit The priest taking into his handes the holie Chalice giueth thankes as aforesaid and with the wordes of Iesus Christ doth likewise blesse the same making the signe of the Crosse theron as before vpon the bread Vpon the Chalice as before vpon the bread the signe of the Crosse is but once made because our Lord was but once crucified And therfore once vpon the bread when it is consecrated once againe vpon the wine when it is consecrated because our Lord was crucified for the saluation of two people Deditque Discipulis suis dicens He gaue and neyther sould nor rendred what he had borrowed of others but as a free gift he gaue it freelie that after his example we should not giue the same nether for fauour nor any price of mony to vnworthie dogges or obstinat sinners but hauing receued freelie we should giue it freelie to the worthy receuers Accipite bibite ex eo omnes Where Iesus Christ cōmanded all to drinke of the said Chalice but this commandement was made onlie to his Apostles ordayning them Priestes in his last supper which is sufficiently demonstrated by the number of twelue curioussie noted by the blessed Euangelists and namely by S. Mark witnessinge that they al to wit the Apostles drank with out expressing that any other drank thereof besides them selues Hic est enim calix sanguinis mei In this place is expressed the forme which Iesus Christ vsed in the consecration of the Wine together with the order and maner thereof Where it is called the Chalice by a metaphor for that which is contayned in the Chalice as in the promise of the reward of him who shall giue for and in the name of Iesus Christ a cup of cold water Where the gift is not vnderstoode of the cup but of the water in the cup. Noui aeterni First according to Innocentius 3. it is called nouum id est vltimum new that is last as the last day is called dies nouissima a new day And next eternall not for want of a beginning but for deniall of the succession of any other for neuer shall any other follow it for nothing can succeede that which is eternall otherwise it should not be eternall Againe it is called new and eternall for the old testament promised onlie thinges transitorie and temporall not permanent and eternall as doth the new Testamenti First Testament is not here taken onlie for a writing but for a promise Next a Testament is the finall distribution of goodes ratified by the death of the testator And Christ in this his last Testament distributed ordayned and promised euerlasting inheritance to his beloued children that is to all faithfull people Againe therfore is it called a Testamēt because he confirmed all the promises testified in his blood In figure whereof Abraham hauing made a league with Abimielech and Phicol offered vp sheepe and oxen and with their blood confirmed the league And Iacob flying into Galaad hauing made an oath to his ouncle Laban offered sacrifice that by the blood of the sacrifice the oath of the conuenant might be confirmed And Moyses that he might confirme the Testament which he receaued in Syna sprinkled all the people with the blood of the offeringes Mysterium fidei This word is borrowed of the Greekes signifying a secret which we must vndoutedlie beleeue by faith albeit we can not see it sensiblie to the eie nor apprehend it by humane reason The mysterie of faith because it belongeth to Catholique faith to beleeue after consecration that it is true blood so that now he is an Infidel which beleeueth not the same The mysterie of faith because one thinge is seene and another thinge is beleeued Nam verus sanguis creditur quod vinum visu sentitur gustu For that is beleeued to be true blood which both to sight and tast seemeth wine it tasteth wine and is not it appeareth not blood and yet it is blood Qui pro vobis pro multis For you to wit for you that are present For many to wit for all Pagans Iewes and false Christians And the wordes for many seeme purposelie to be added to the end that this speeche should not onlie be referred to the persons of the Apostles but generallie to all faithfull For although one onlie drop of the blood Christ is in it selfe sufficient to purge the sinnes of all and to giue life and saluatiō to the whole world yet it is not simply or absolutelie shed pro omnibus for all but onlie pro multis for many The reason wherof is because all doe not receaue benefit thereby but onlie such who by faith and good workes doe labour and endeuour to make them selues grateful in the sight of God Durandus saith that it is shed for the predestinate onlie as touching the efficacie but for all as touching the sufficiencie for the iust saith he the blood of the iust yet such is the riches of this treasure that if all vniuersallie beleeued al vniuersallie should be saued Effundetur Where he speaketh not according to some part thereof but according to the whole For liquour which is shed foorth of a vessel according to some part thereof is trulie said to be shed but not to be shed out because some remayneth with in but or the blood of Iesus Christ it is here said not fundetur shed but effundetur that is shed out to wit wholie and entirelie shed out of his blessed bodie And euen as the louing Pellicā douteth not to shed hir owne blood to reuiue hir younge ones which are dead euen so Christ our Lord feared not for vs that were dead by sinne to power out his pretious blood to restore vs to life In remissionem peccatorum The cause for the which the aforsaid effusion was made is the remission of sinnes Which is done by two maner of wayes The first is by way of lauer and washing The second by way of payment and satisfaction Touching the first as he that entereth most foule into a bathe of wholsome waters commeth foorth most cleane by the lauar of the same euen so the soule which is foule by the spottes of sinne entering into the bath of Christes most pretious blood is purelie washed by the vertu therof Touching the second as he that payeth another mans det sets the partie as free as if he had payed with his owne monie euen so Christ thorough his bitter death hauing shed his blood hath thereby paid our det satisfied the iustice of his Father on our behalfe that much better then if we our selues had payed with our proper blood Haec quotiescunque feceritis in met memoriam faciatis First these wordes are to be referred to both partes of the Sacrifice as well to the bread
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
Lord. Which word of it selfe doth clearlie shew what maner of house it ought to be and how it ought to be decked and adorned wherin so sacred a ghuest ought to be lodged for a Lord ought to haue a lordly lodging a noble personage a noble habitation For talis hospis tale hospitium such a Lord such a lodging Non sum dignus Next considering him selfe to be a miserable creature and an earthlie vessel of clay saith I am not worthie To wit of myne owne preparation knowing that thou hast said that when we haue done all that which is commanded vs we should stil confesse our selues vnprofitable seruants Yea which is more although he should burne with Seraphicall charitie yet may he truly say he is not worthie Vt intres sub tectum meum Darkned with the obscuritie of sinnes ruinous for defect of vertues stirred to vnlawful desires subiect to passions repleate with illusions proane to euill and procline to vice finallie a wretched childe of Adam vtterlie vnworthie of the bread of Angells Sed tantum dic verbum As thou saidst the worde to the sick of the palsie willing him to take vp his bed and walke and he incontinentlie arose and walked As thou saydst the word to the woman sick of the issue of blood who onlie touched the hemme of thy garment and she was immediatlie healed As thou saidst the word to the faithfull Centurion and his seruant was immediatelie cured Corpus Domini nostri Iesu Christi The body of our Lord Iesus Christ offered vpon the Altar of the Crosse for the sinnes of all the world in expiation The bodie of our Lord Iesus Christ giuen vnto vs vnder this venerable Sacrament for our viuification The body of our Lord Iesus Christ to be receiued of me for the obtayning of future glorification Custodiat animam meam Preserue and keepe my soule to wit from relapse into sinne least I become contumelious against my Sauiour Christ Keepe my soule to wit by corrobarating fostering and fortifying me daylie more and more in the spirituall life Keepe my soule to wit at the dreadfull hower of my departure foorth of the clawes and iawes of the fierce deuouring and infernall Lyons In vitam aeternam That as the bread ministered by the Angel to the prophet Helias so fortified him that in the force thereof he walked vp to the mountaine of God Horeb. And as the bread which descended from heauen brought the people of Israell thorough the desert into the land of promise euen so ô gratious Lord I humblie beseeche thee that this heauenlie bread may be my true viaticum to leade me thorough the desert of this worlde to that blessed and supernall countrie promised to all that faithfullie serue thee Amen Of the priestes receauing of the Chalice As before the receiuing of the bodie of our Lord the priest to acknowledg his owne insufficiencie prepared him selfe thereunto by prayer and humilitie euen so proceeding to the receauing of the blood of our Lord he doth againe by prayer and humiliation of him selfe acknowledg his owne indignitie saying Quid retribuam Domino What shall I dust and ashes handie worke and workmanship of my Creator frayle vnworthie and vile man the lowest and least of all his seruantes render vnto our Lord who if I haue but one good thought where with to render thankes vnto him the selfe same thought is sent of him the selfe same thought proceedeth from him Pro omnibus For all thinges whose number and immensitie doth far exceede all humane sense vnderstanding For as Hugo saieth if thou shouldest looke into the whole world thou shalt finde no kinde of thinge which doth not liue to doe thee seruice Quae retribuit mihi Not onlie to all in generall but to me in ticular to me I say his creature his gift of mightie and maruelous Creation his gift of carefull and Fatherlie conseruation his gift of gentle and patient expectation his gift of celestiall and diuine inspiration his gift of all giftes his pretious bodie and blood for my refection Neuer am I able o my Lord to come out of this dett albeit I had as many liliues to spend for thy sake as I haue seuerall droppes of blood within my bodie Calicem salutaris accipiam Accipiam I will take being drie and thirstie for lack of the humor of heauenly grace I will take being parcht and withered for want of the dew of diuine benediction I will take being dead and vnfruitfull for lacke of the fruites of good life I wil take which am a stranger and pilgrime in this world and haue as yet a longe and laboursome iorney to my celestiall habitation Calicem The Chalice that is the blood of Iesus Christ in the Chalice the blood which in his last supper he gaue to his disciples The blood which Longinus pearcing his side ran foorth aboundantlie out of his glorious breast The blood which in his glorious resurrectiō to conserue the integritie of his nature the most miraculouslie reassumed The blood which he commanded vs to take in memorie of his passion saying Drinke yee all of this soe often as you doe this doe it in remembrance Salutaris Of saluation So called because it contayneth in it Christ the author of our saluation Or of saluation as greatlie wishing and desiring our saluation which none may say so trulie as our Sauiour Christ because neuer any so greatlie desiered and seriouslie sought the same as he Or of saluation by reason of the effects because it effected out saluation when shed on the Crosse it reconciled vs to God Et nomen Domini inuocabo To the end that sacred blood may come vpon me to my benediction which the wicked and perfidious Iewes asked to come vpon them to their destruction and damnation saying Sanguis eius super nos super filios nostros His blood be vpon vs and vpon our children Laudans inuocabo Dominum Praysing him for the exhibition of so great a benefit who did not onlie shed the same his pretious blood for vs but also gaue the same in drinke vnto vs. And who but most vngratefull wil not lande our Lord for such a benefit Et ab inimicis meis saluus ero For this most pretious blood of Iesus-Christ hath many most singular effects and operations It giueth grace it giueth glorie it taketh away our sinne it fortifieth our frailtie it calleth Angels to vs and driueth the diuels from vs and as Lyons breathing foorth fyre so depart we from this table being made terrible vnto them Sanguis Domini nostri Iesu Christi The blood of our Lord Iesus Christ which is the fountaine and lauer of our emundation and sanctification The blood of our Lord Iesus Christ which is the price of our redemption and reparation The blood of our Lord Iesus Christ which is to the worthie receauer the chalice of all benediction Custodiat animam meam Keepe my soule in innocencie of life and puritie of hart least with