Finallie being wicked in cogitation wicked in conuersation and whose onlie glorie is in wickednes Et doloso erue me And deceitfull deliuer me Thirdlie from the deceitful man By the deceitful man may be vnderstood all false teachers and seducers of soules wolues in sheepes clothing who leade men from truth to falshood and from the Catholike veritie to error and heresie From al which euels we ought with the holie Prophet daylie to pray to be deliuered Quia tu es Deus Because thou art God And I will beleeue in thee thou art God and I will serue thee thou art God and I will feare thee thou arr God and I will flye vnto thee thou art God and I will worship thee thou onlie art God and there is none else but thee Fortitudo mea My fortitude Who helpest all those that put their trust in thee and of whom as the Apostle saith 2. Cor. 3. is all our sufficiencie to wit to stay vs from falling to strenghten vs standing to rayse vs being fallen to restore vs being sick to heale vs beinge wounded and to reuiue vs being dead Quare me repulisti Why hast thou repelled me These wordes may be applyed to the longing desires of the holie fathers for the coming of Christ For as much as the prophet in this place speaketh in the person of the Fathers detayned in limbo making their piteous and mournfull complaint to almightie God why they are so long time repelled and the promise of their redemption so long delayed Et quare tristis incedo And why waâ—ke I heauilie In the prison of hell in the dungeon of darknes and in the shadowe of death As also in another psalme Tota die contristatus ingredicbar All the day I walked heauille to wit because of the long delay and absence of my Sauiour Dum affligit me inimicus Whilst the enemie doth afflict me To wit the sworne and mortall enimie of all mankinde with scornfull and opprobrious wordes vpbraiding me and saying Vbi est Deus tuus Where is thy God Emitte lucem tuam Send foorth thy light Lo here the cause of the former complaint the ground of the former griefe and the reason of all the former heauines and affliction Send foorth thy light to wit thy Sonne our Sauiour who is the light of the world Iohn 1. The light of those that sit in darknes and in the shadowe of death Luc. 1. The true light that lightneth euerie man who commeth into this world Iohn 1. The light of our countenance and our Christ Et veritatem tuam And thy truth Therfore with great reason doth the Prophet desire the sending foorth of this light and this veritie misticallie insinuating the originall cause of our damnation For the diuel who first seduced and deceaued man is in the holie Scripture called by two names to wit prince of darknes and father of lyinge Wherfore as the first author of our damnation was darknes and falsitie so was it expedient that the first author of our redemption should be light and veritie that so the later remedie might be answerable to the former ruine Ipsa me deduxerunt adduxerunt They to wit thy light and thy truth haueled me from and brought me to which wordes doe most clearlie insinuate the assured hope of those holie fathers for their deliuerie forth of limbo that by meanes of the light and the truth which they expected they should be led from hell and be brought to heauen For this Lord it is who diuersly leadeth and bringeth those that are his he leadeth them from trouble and bringeth them to tranquillitie he leadeth them from sorrowe and bringeth them to ioy he leadeth euen from hell and bringeth back to heauen 1. Reg. 2. Tob. 13. And therfore it presently followeth In montem sanctum tuum Into thy holie mount Morallie according to S. Aug. in psal 50. by this mount is vnderstood the Catholique Church into which we all ought to desire to be led and brought Now saieth he we are in this mountaine whosoeuer prayeth being out of this mountaine let him not hope to be heard to eternal life For manie are heard in manie thinges whereof they haue no cause to reioyce as the diuels who were heard that they might be admitted to enter into the hearde of swine thus he Signifing hereby that no prayers are gratefullie heard of almighty God which are made out of the mountaine of the Catholike Church Et in tabernacula tua And into thy tabernacles The same holie Father expounding this place saith When thou hearest mention of a Tabernacle vnderstand saith he a place of warre an habitation of pilgrimes and wayfaring men To wit such as are out of their natiue countrie and farre off from their desiered home From this Tabernacle did our Sauiour Iesus by his cominge leade those holie fathers into a more excellent Tabernacle of eternall rest Et Introibo And I will enter in This second repetition of the Introibo serueth to verie good purpose to giue to vnderstand that both the one and the other to wit the priest and the people haue put them selues in readines and disposition to enter in to the Altar of God For as it was expedient that the priest intending to offer sacrifice for the people should first premonish them of his entrance to the Altar so is it meete that the people likewise doe giue the priest to vnderstand that they are also readie to enter with him and deuoutlie to asist him with their prayers Ad Altare Dei To the Altar of God Where note that the Altar on earth wherinto we say we will enter hath his making and proportion in forme of a table And because that Christ our Lord who is the head of his church is now aboue in heauen and the bodie of the same head still here beloue in earth which can not liue vnles it be fed with proportionable foode therfore haue we daylie recourse to this Altar of God as to a most diuine and celestiall table for the daylie refection of our soules Ad Deum To God As there is a visible Altar be neathe in earth so there is another inuisible Altar aboue in heauen and because that none can be made partaker of the one who hath not first participated of the other therfore from the Altar of the Church of God in earth we ascend to the sublime Altar of God in heauen that is from the Altar of God to God him selfe Qui letificat iuuentutem meam Who maketh ioyful my youth For vpon this sublime Altar God will in such wise reioyce his elect with spiritual and ineffable delight that he will be a bright mirrour to their sight musique to their eares honie to their tast balme to their smelling and a flower to their touchinge froÌ„ whose aspect will issue foorth such vnspeakable cause of ioy that if it were permitted to behould the same but for the space of an houre it were alone sufficient to make innumerable dayes
of this life to be despised and contemned Confiteor tibi I will confesse vnto thee Where note that this word Confesse hath in holie Scripture sundrie significations Somtimes it is taken for an humble acknowledging of a mans offences before the maiestie of almightie God as in Mat. 11. Luc. 1. Somtimes for inuocation of his holie name as Psal 144. Somtimes for thanksgeuing for his benefits as psl 74. 29. And in this place it is taken for the laudes and praises which we desire to offer vp and rēder vnto him as also it is in the psalme 66. and many others places Worthelie therfore after the contemplation of that former ioy followeth next I will confesse vnto thee As if the soule should say that she much desireth and longeth to be there personallie to praise and reioyce in that ineffable beautie which now she doth contemplat a far off In cithara Deus Deus meus Vpon the harp ô God my God Rightly in this place is mention made of the prophets harpe for that as Dauid with this instrument did coniure the euill spirits of his father in-law Saule 1. Reg 16. euen so this heauenlie harpe of the Catholique church which is this holie Sacrifice doth speciallie terrifie and put to flight all malignant infernal spirits Quare tristis es anima mea Why art thou sad o my soule This rhetorical apostrophe the prophet maketh to his owne soule the part inferiour to the part superour For because in this life the bodie can not be free from temptation the spirit though fighting against the flesh remayneth heauie And all such so fighting our Lord vouchsafed to represent in him selfe when he sayed My soule is heauie vnto death Mat. 26. Et quare conturbas me And why dost thou trouble me This is the difference and disparitie betwixt the good and the bad For the soules of the good doe afflict and trouble their bodies to wit by prayer fasting and other austerities and contrarie wise the bodies of the wicked doe trouble their soules to wit by vnlawfull desires sinfull concupiscence infinit other disordinat appetits Spera in Deo Trust in God Why art thou sad o my soule and why doost thou trouble me Is it for the greatnes and multitude of thy sinnes Trust in God abissus abissum inuocat one bottomles depth caleth vp another the botomles depth of thy miserie vpon the bottomles depth of Gods infinite mercie Is it because thou canst not shunne all sinne whatsoeuer Trust in God who knoweth thy weaknes better then thy selfe and to thy comfort hath saied that the iust man faleth seauen times a day Pro. 24. Quoniam adhuc confitebor illi Because I will yet confesse vnto him Yet that is vntil I come to perfect saluation and to that perfect glorificatiō where the iust shal shine like the sunne in the kingdome of theire Father Yea as holie Iob saieth althoughe he should kill me yet wil I hope in him Salutare vultus mei The sauing health of my countenance And why the health of my countenance Because the hart being wounded with sinne maketh the countenance sad and mornefull but he healing my hart from the woundes both of sinne and sorrowe shall make mirth and gladnes to shine in my face and therfore I wil call him the health of my countenance Et Deus meus And my God In which wordes he sheweth the reason of his former confidence hope in him to wit because he is our God For naturallie euery woorkman doth loue his woork and therfore there can be no dout but that the creator doth loue his creature and especiallie almightie God Man whom he hath made to his owne likenes Gloria Patri Filio Spiritui sancto Sicut erat c. Glorie be to the Father and to the Sonne and to the holie Ghost As it was c. Vpon the former consideration of many secret mysteries of our creation saluation and redemption and of manie other especiall benefits receaued from the bountifull hand of almightie God we doe here pronounce a short but most singular Canticle in the honor and homage of all the blessed Trinitie in which the high maiestie of all the three parsons the Father the Sonne and the holie Ghost is vniformelie lauded praised glorified and adored Introibo ad Altare Dei I will enter in to the Altar of God These three repetitions of the Introibo may signifie the feruent desires of three sortes of people for the coming and entrance of Christ into the world First of those in the law of nature Secondly of those in the lawe written And thirdly of those in the begining or entrance of the law of grace as of holie Simeon who receaued an answere that he should not dye til first he had seene the Sauiour of the world Ad Deum quiletificat iuuentutem meam To God who maketh ioyful my youth Likewise the threefould repetition of this letificat may signifie vnto vs three wonderfull ioyes concerning the comming of our Lorde into the worlde The 1. the ioye of his Anuntiation which the Angell of God announced before hand to the virgin Marie The 2 the ioye of his Incarnation when he him selfe hir consent first giuen therto forthwith entred into hir womb The 3. ioy the ioy of his Natiuity when issuing out of his mothers wombe he was corporallie borne into the world Which ioy was so surpassing greate that it resounded at once in to heauen earth Limbo patrum or part of hell In heauen it reioyced the holie Angels in earth it reioyced all sorowfull sinners and in Limbo it wonderfullie reioyced the holie fathers Adiutoriū nostrum in nomine Domini Our helpe is in the name of our Lord. The priest vndertaking this holie mysterie and no way confiding in his owne forces but in the help and asistance of almightie God saieth Our helpe is in the name of our Lord. For without his helpe though he had the helpe both of men and Angells neuer were he able to bringe to passe this vnspeakable worke Qui fecit coelum et terram Who made heaven and earth The people also vnderstandinge the greatnesse of this worke which the priest vndertaketh farre surmounting all human reason to imprint in them selues a stedfast beliefe of so sublime a mystery confirme their faithes heerein by an other moste miraculous woorke of almightie God to witte the creation of heauen and earth meerelie of nothing by his only omnipotēt and almightie powre as the psalmist testifieth sayinge Ipse dixit facta sunt Psal 148. Hee spake the worde and they were made To conclude Pope Celestinus according to some authors was the first who instituted the singing of this psalme in Antieme wise as now we recite it before the begining of the Masse Of the Confiteor And how the same is a protestation that we are all sinners THis Confiteor is a protestation which we make before God that we are all sinners and that before the priest
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
if he desire trulie to feele the effects therof to the health of his soule The 4. Reason In particular the priest washeth his handes at this present notwithstanding he had washed them before that if perhaps by humane frailtie he hath admitted into his minde any vaine phantasie or imagination he may now at the least cast it from him and take as it were vnto him another new cleannesse For he ought to procure so much the more puritie by how much he approacheth the nerer to the woorke of this most pure and most immaculat mysterie that so he may touch with the more cleannesse the most immaculat and pretious bodie of our Sauiour Iesus The 5. Reason And it is to be noted that he washeth not his whole handes but onlie the tippes or endes of his fingars to signifie that our greater faultes and grosser offences ought first to be cleansed else where to wit in Confession so that at the Aultar we should not neede to washe but the tippes of our fingars onlie that is to say some litle affections which may sometimes distract or disturbe our spirit And now to expound the wordes them selues Lauabo c. psl 25. Lauabo inter innocentes manus meas I will washe my handes amongst the innocents Where he prayeth that as he washeth them from exterior vncleanes which defileth the bodie so it may be the good pleasure of God to washe him from all inward vncleanes which defileth the soule Et circumdabo altare tuum Domine And I will compasse about thy Altaro Lord. When our hart is lifted vp to God then saith S. Aug it is to him an Altar li. 10. de Ciuit. cap. 4. which then is compassed about when with the dore of circumspection like an inclosed orchard it is on euery side inclosed that nether by irruption of enimies it be polluted nor by the cares of the world it be distracted Vt audiam vocem laudis tuae That I may heare the voice of thy praise And note that he saith that I may heare for true it is that it is the part of him that sacrificeth to offer praises vnto God but because God ought to be worshiped of his owne and ought to be presented with his owne giftes the priest ought vigilantlie to watch that in euerie moment of the sacrifice he first hearken to God inwardlie inspiring and cheiflie to present and offer vp those desires vnto him which he hath receaued of him Et enarrem vniuersa mirabilia tua And may declare all thy wonders VVhich may aptlie be vnderstood of this most holie sacrament which being but one surpasseth al other and therfore to declare it were to declare all other Domine dilexi decorem domus tuae O Lord I haue loued the beautie of thy house VVhich house we our selues are as the scripture saith Yee are the temples of the Holy Ghost And the beautie thereof is the beautie and puritie of our soules Et locum habitationis gloriae tuae And the place of the habitation of thy glorie To wit of the Church triumphant wherin thou art glorified of thy Saintes in heauen or of thy Church militant wherin thou art praised of thy seruants in earth Ne perdas cum impijs animam meam Destroy not my soule with the wicked By the wicked are vnderstood those which nether worship God nor feare God nor obey his Church all which are trulie tearmed wicked Et cum viris sanguinum vitam meam And with the men of blood my life They are men of blood which commit the manifest woorkes of the flesh of which the Apostle saith that none such shall enter into the kingdome of God In quorum manibus iniquitates In whose handes are iniquities Men of blood in whose handes are iniquities S. Aug. interpreteth of those that bate their neighbour for the house of God is adorned with two precepts the loue of God and of our neighbour Dextra eorum repleta est muneribus Their right hands are filled vvith giftes Because that which is giuen them to the obtayning of euerlasting life they conuert to obtaine the giftes of the world esteeming gayne to be godlines Ego autem in innocentia mea ingressus sum But I am entred in my innocencie Innocencie not of perfect consummation but of right intention that it may be called innocencie as iustice is so called to wit for the end of the true good where at it aymeth as S. Aug. teacheth cap. de ciuit Dei Redime me miserere mei Redeeme me and haue mercie on me For such is the innocencie of this life that euen the innocent may say redeeme me and haue mercie on me Pes meus stetit in directo My foote hath stood in the direct That is in the way of rectitude or in a right way it hath not bowed to wickednes nor preuaricated from the pathes of iustice In ecclesijs benedicam te Domine In the Churches wil I blesse thee o Lord. That is openlie and publiquelie will I celebrate thy praises in the congregation of the godly nether will I hide from them whom thou hast called thy benediction because to thy loue I referre the loue of my neighbour Gloria Patri Filio c. Glorie be to the Father and to the Sonne and to the Holie Ghost As it was in the begining and now and euer and world without end Amen Then enclining a title before the midest of the Altar his handes ioyned theron he sayeth the prayer following Suscipe sancta Trinitas hancoblationem quam tibi offerimus Receiue ô holie Trinitie this oblation which we offer vnto thee Hauing now placed the bread and wine in a readines to be consecrated he requireth the holie Trinitie to accept his oblation and that in the memorie of the most sublime and high mysteries of the Passion Resurrection and Ascension of our Sauiour Iesus which pointes are here proposed as the most principall articles of the beleefe and health of all the faithfull Ob memoriam For the memorie Wherin the Church of Christ hath right dutifullie obserued the precept of hir spouse which he gaue vnto hir at the institution of this holie sacrifice saying Doe this for a remembrance of me Luc. 22.19 Passionis Of the Passion The passion of our Lord is first mentioned by the which he conquered and subdued sinne death the world and our capitall enimie to wit the diuel Resurrectionis Resurrection Next mention is made of his resurrection for as he put to death sinne by the merit of his passion so rose he by his proper force for our iustification He was crucified in infirmitie but rose most victoriouslie Et Ascensionis Iesu Christi Domini nostri And Ascention of Iesus Christ our Lord. Next of his Ascention in which in great iubilation he mounted vp and sitteth on the right hand of his Father to raise vp our humaine nature baselie and wretchedlie fallen thorough consent to sinne Leading with him the holie Fathers which as a spoile he had victoriouslie
conceiue their sense Dost sanctifie to wit according to their sacramentall causes Viuificate by conuerting them into thy flesh and blood Blesse by pouring downe multiplying thy graces vpon them If you refer them to Christ then are they thus to be vnderstood to wit those creatures which before were but earthlie voide of life and of all benediction are by the blessing of Christ made heauenlie liuelie and euerie way most blessed If we applie them vnto ourselues then may they thus be taken to wit that this sacred Host is sanctified in respect of vs that it may be our sanctification from all sinnes viuificated that it may be the life of our soules to quicken vs in spirit to newnes of life Blessed that we may by the same attaine the aboundaÌ„ce of all spiritual grace perfection Of the three Crosses which are made at the three wordes aforsaid As touching the three Crosses which are made in this place vpon the Host and the Chalice together they are made to signifie vnto vs that our redemption wrought by Christ by the vertu of his Crosse was with the consent of all the blessed Trinitie Or according to Albertus Magnus three Crosses are made in this place to signifie that al thinges are saÌ„ctified viuificated blessed by the vertu of the Crosse and passion of our â—…emer Et praestas nobis The thing which in these wordes we desire of God may be giuen vnto vs is the pretious bodie and blood of Christ his Sonne for our refection who lying hid vnder these species giueth him selfe to vs to eate that so he may be in vs and we in him And Titlemanus saith that this holie Host is giuen vs to our vtility and health it is giuen vs in meate it is giuen vs in drinke it is giuen vs in life it is giuen vs in norishment it is giuen vs in preseruation it is giuen vs in defence it is giuen vs in remission of our sinnes it is giuen vs for the obtayning of good thinges it is giuen vs against the assaultes of our enimies it is giuen vs for the subduing of our flesh it is giueÌ„ vs in commemoration of the death of Christ and of all his benifits Per ip ✠sum et cum ip ✠so et in ip ✠so Then vncouering the Chalice bowing his knee and houlding the Host in his right hand and the Chalice in his left he maketh three Crosses from side to side of the Chalice saying Peripsum as by the Mediator betwixte God and man Et cum ipso as euerie way equal with the Father Et in ipso as consubstantiall and coeternal both with him and the holie Ghost Againe per ipsum by whom thou hast created â—hinges Et cum ipso by whom thou gouernest all thinges created Et in ipso in whom thou consummatest all thinges Est tibi Deo patri ✠omnipotenti Not called Father onlie by name honor and veneration as we call our elders and betters fathers but by nature and origin so that trulie and properlie the diuine generation appertayneth vnto him In vnitate spiritus ✠sancti That is to say in the communion of the Holie Ghost who is the knot and loue of the Father and the Sonne in whom they communicate as in one common gift proceeding from both Omnis honor gloria Be all honor as to our Lord and al glorie as to our God Where â—n the same order that God the Father doth send his graces and blessinges vnto vs which is by the meanes of Christ his Sonne euen so in the same order all honor and glorie returneth againe by the meanes of Christ vnto the Father and that euermore in the vnitie of the holie Ghost Of the fiue Crosses which are made at the fiue wordes aforesaid The 1. Reason As touching those three which are made with the Host ouer the Chalice at these wordes Peripsum c. diuers thinges may be signified by the same First they may signifie the three howres wherein our Lord and Sauiour hung vpon the Crosse in most vnspeakable paine aliue The 2. Reason According to S. Thomas these three Crosses are made to signifie the triple prayer of Christ vpon the Crosse First Father forgiue them Secondly My God why hast thou forsaken me Thirdly Into thy handes I commend my spirit The 3. Reason The other two Crosses which he maketh betwixt the Chalice and his breaste at these wordes Est tibi Deo Patri omnipotenti c. doe signifie the misterie of the blood and water which issued out of the side of our B. Sauiour hanging dead vpon the Crosse and the two Sacraments which were instituted in vertue of the same to wit Baptisme and this B. Sacrament of the Altar According to the testimonie of S. Iohn One of the soldiears with a speare opened his side and incontinent there came foorth blood and water Iohn 19.34 The 4. Reason At the wordes Omnis honor gloria the Host is held aboue and the Chalice beneath and both a litle eleuated Which Ceremonie doth verie aptlie signifie the death of our Sauiour to wit how in his passion his blood was truly seperated from his body and consequently also his blessed soule Of other Ceremonies performed after the short eleuation The Priest hauing performed this short elenation layeth the Host downe vppon the Corporal couereth againe the Chalice and then adoreth The 1. Ceremonie and his signification First the Host is laid vpon the Corporall because Ioseph and Nichodemus beging of Pilat the body of Iesus tooke it downe from the Crosse wrapped it in a fine sindon and after buried it The 2. Ceremonie and his signification And because they rouled a great stone before the doore of the sepulcher therfore the Priest with the Palle couereth the Chalice And because those holie men worshiped the bodye of Christ in the sepulchre at their departure therfore the Priest adoreth our Lord in this holy Sacrament The 3. Ceremonie and his signification This done the priest lifteth vp his voice pronouÌ„ceth on highe these wordes saying Per omnia saecula saeculorum And the people answere Amen Our Doctors here doe say that this lifting vp of the voice of the priest representeth the stronge crie of our Lord and Sauiour when he yealded vp his spirit into the handes of the Father And that the answere of the people signifieth the lamentation and pittie of his deuout women which were present at this spectacle In this maner Inno centius tertius interpreteth the same Because Iesus saith he crying with a high voice rendered vp his spirit therfore the priest lifteth vp his voice saying Per omnia saecula saeculorum And because the women lamenting bewayled their Lord all the quyre as lamenting doe answer Amen Per omnia saecula saeculorum By the wordes them selues are commonlie vnderstood one of these two thinges Ether that all honor and glory appertaineth to God world without end Or that the Sonne doth liue with the Father and the holy
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
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
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
Sacrament and Sacrifice and that the most noble diuine most worthy that euer was offered nor can there possiblie be a greater it being no other then the onlie true and eternall Sonne of God himselfe 2. To prefigure vnto vs the dignitie of this Sacrifice our Lord in the old Testament would that the Priest entring into the Sanctuarie should be attired with most rich and pretious ornaments and those most costly and artificially wrought to the end that the people seeing him to enter so venerablie should know the greatnes of God to whom he went to speake and to render due honour 3. In like manner the riches and diuers ornaments the magnificent Churches the Altars so sumptuouslie adorned the great nūber of lights all other cerimonies which the Catholike church doth now vse in celebrating this Sacrifice were ordained to this end to declare the greatnes sanctity and vertue of this misterie For euen as he who entring into a great Pallace seing the walls of the chambers hung with Arras or Tapestry commeth to know the greatnes the noblenes and the riches of the Personage that dwelleth therein for as much as poore folks or people of meane estate can haue no such costly furniture euen so and no otherwise hapneth it vnto him who entreth into the church and seeth Masse to be celebrated with such curious and pretious ornaments for as much as wise and vertuous men would neuer be at so great expences nor euer labour so much for the due performance therof if they knew not fulwell this worke to be the greatest that possibly a man can practice in world 4. And one other thing also which doth most singularly demonstrate vnto vs the dignity of this Sacrifice is that it is a perfect Epitome or abridgment of all the workes of Almighty God and of the whole old and new Testament comprising briefly and summarily all that which is contained therein The Trinity Vnity Eternity Omnipotency Glory Maiesty Infinity and Excellency of Almighty God The creation of Heauen earth Angels men and of all creatures The Incarnation Natiuity preaching miracles life death Passion Resurrection and Assention of our Sauiour Iesus and consequently our Redemption Vocation Iustification Sanctification and glorification togither with whatsoeuer else concerneth the glory of God or saluation of man Of the great worthines of Priestes who offer this Holy Sacrifice CHAP. 4. THIS Sacrifice being so excellent a thing as hath before bin shewed it was conuenient that the duine Maiesty of almighty God should ordaine in his Church an order of men which should be aboue others who should both consecrate and offer the same which thing he performed in his last supper instituting the order of Priest hood vnto which he gaue power and authority to consecrate receiue and distribute to others his most pretious Body and Blood hidden vnder the formes of bread and wine 2. By which it is most manifest that the Masse is a worke the most great the most worthy and most excellent that possiblie a man can vndertake or enterprise seing the Priest who saith it excelleth in dignitie all the Kings Emperours and Priests either of the written law or of the law of nature and furthermore he surpasseth in this power the Patriarks the Prophets yea and the Angells themselues who neither can consecrate receiue nor distribute to others the Bodie of our Blessed Sauiour whereas the Priest hauinge consecrated it houldeth it in his hands receaueth it keepeth it and imparteth it to others 3. Rightlie therefore do we saie that this noble dignitie of Priesthood can with no pomp eloquencie or ornament of words be sufficientlie extolled For it surmounteth and surpasseth the tongues of the most subtle Philosophers yea the top and heigth of all excellencie of euerie creature If you compare it to the glorie of Kings or to the splendour of Princes diadeams theie are as far ininferiour thereto as if we should compare the basest lead to the purest and finest gould 3. But what need I stand vpon earthlie cōparisons when the caelestiall cittizens the Angels themselues dare not aspire to Priestlie aucthoritie For to which of the Angels hath God at anie time said whose sinnes you shall forgiue they are forgiuen them and whose you shal retaine they are retained Io. 20. yea which is much more Doe this for the commemoration of me Cor. 11.24 In a word theie admire and tremble to behould that which the Priest maie bouldlie touch handle and deuide in pieces as being warranted by Christ himselfe 4. But to passe yet farther from the Hierarchies of Angels and to come to the Ladie of Angells and Queene of all the world euen shee I saie albeit shee farre surpassed all creatures in the plenitude and aboundance of heauenlie grace yet euen shee hir selfe also giueth place to the orders and Hierarchies of the militant Church For hauing all other honor giuē vnto her by her Sonne in the highest degree yet shee atained not to this dignitie of consecrating or offering this dreadfull Sacrifice True it is that shee in pronouncing eight humble words Ecce ancilla c. once onlie corporallie conceiued the Sonne of God the Sauiour and redeemer of all the world But Priests as his instruments are dailie the cause that the selfe same Sonne of God and of the Virgin is trulie and reallie present in the Blessed Sacrament 5. The high King of Heauen being incarnate in our Blessed Ladie shee brought forth to the world a Sauiour mortall and passible the Priests offer to God and giue to men the verie same Sauiour now impassible most glorious Shee gaue suck to the new borne Babe with hir virginall breasts handled him with hir hands bare him in hir arms performed such other seruiceable offices to Christs little mēbers theise Priests receiue him with their mouths carrie him giue him in meate to others who is the bread and food of Angels O venerable sanctitie of holie hands O high and happie dignitie O great and onlie wonder of the world 6. Nor are anie of these comparisons either arrogant or hiperbolicall but true and iustifiable in al proprietie and rigour of speech For as in all rigor of speech it must of necessitie be confessed that God is far aboue his creatures the soule much more noble then the bodie and spirituall things more excellēt then temporall so in all rigour of speech it must needs be granted Priestlie dignitie to be the highest dignity and degree of this life for as much as it is immediatlie excercised about the honour of God and administration of deuine and spirituall affaires wheras the dignity of Princes though in their rancke most to be respected yet their functions affaires are chieflie touchinge temporall thinges Of the end for the which Masse is to be said or heard And of the great deuotion and attention wherewith the Priest is to celebrate the same CHAP. 5. THE end for which Masse is to be said or heard is most high and excellent
his resurrection who as the Apostle saith entred not into glorie before he had sustayned the ignominie of the Crosse How puritie and chastitie Againe the brightnes and shining of the same corporalle admonisheth that to receiue the bodie of Iesus-Christ a man ought to shine with all angelical puritie and chastitie both of bodie and soule And that as it shineth with brightnes so the intention of the offerer ought to shine with simplicitie before our Lord. The signification of the candles 1. Candles are lighted and set vpon the Altar For by candles is signified somtimes the Law somtimes the Church and somtimes Christian conuersation Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen Mat. 5.17 How Candles sig the light of faith 2. Againe by the two Candles for at least there ought to be so manie is signified the light of faith reuealed to two seuerall people the Iewes and the Gentiles Or the two testaments where with mankind is illuminated Or the two witnesses of the resurrection Moyses and Elias How they are a signe of ioy 3. Also Candles are lighted in signe of ioy as testifieth Alcuinus in respect of our B. Sauiours presence whose diuinitie is likewise signified by the same As also to signifie the giftes of grace and the light proceedinge from the holy Ghost wherewith the Church is illuminated How the fire of Charitie 4. And not vnaptly are there fiery lights placed vpon the Altar to burne because he is there who came to send fire into the world and desirethe nothing more then that it burne and be inkindled in the harts of all his faithfull Luc. 12. Of the Curtaines Lastly for the better adorning both of the Church and Altar there are rich Hangings and Curtaines of diuers and sundrie colours answearable to the diuersitie of Feastes throughout the yeare Of the signification of the Red. Vpon the Feastes of the holy Crosse wheron Christ shed his pretious Blood for vs vpon the Apostles and Martirs Red is vsed to signifie the bloodie Martirdomes which they endured for the loue of Christ for they are those which are come out of great tribulations and haue washed their Stoles in the blood of the Lambe Apoc. 7. Of the white Vpon the Feastes of Angelles Confessors and Virgines we vse White to signifie their holines chastitie and puritie As also vpon the Dedication of the Church which is called by the name of a Virgin For I haue despoused you to one Man to present you a chast virgin vnto Christ 2. Cor. 11.2 Againe by the White which is of excellent purenes and cleanes may be signified the splendor and integritie of good name and fame especiallie requisite in an Ecclesiasticall Magistrate That a Bishop haue a good testimonie according to the Apostle both of those which are within and of those which are without 1. Tim. 3. The signification of the Blacke Vpon the daies of prayer for the soules departed is vsed Blacke to signifie the dolorous and mournefull estate of their soules Of whom it is said they shall be saued yet so as by fyre 1. Cor. 3.15 The sig of the greene Vpon other common dayes greene is vsed for greene is a colour in the midst betwixt white and black signifieth the Church militant still liuing in this world which is somtimes in ioy and somtimes in sorrowe and as it were but yet in herba that is green growing and not ripened for the haruest of the church is in the world to come The sig of the purple Somtimes in some churches is vsed purple to signifie the spirituall power and dignitie which resideth in the chiefe bishop and other Pastors of the Catholique Church who ought to behaue and comport themselues in their places like kinges not to decline to the right hand nor to the left not to bind the worthy nor to pardon or vnbind the guiltie The sig of the scarlet Somtimes scarlet is vsed which is of the colour of fire by which is signified pontificall or Priestlie doctrine which like vnto fire ought both to shine and to burne To shine by giuing light to others To burne by reprehensions excommunication and other censures Euerie tree that yeildeth not good fruit shall be cut downe and shall be cast into fire Mat. 7.19 The sig of the hiacinth Somtimes hiacinth or skie colour is vsed by which may be vnderstood the serenitie of conscience which a Bishop or Priest ought alwaies to haue both in things prosperous and thinges aduerse According to the same Apostle For our glorie is this the testimonie of our Conscience 2. Cor. 12. As also that his thoughtes ought not to be on earthlie but on heauenlie thinges according to the same Apostle saying Conuersatio nostra in Caelis est Our conuersation is in heauen To conclude touching the ornamentes of the Church and Altar Sozomon l. 6. cap. 16. and Nicephorus l. 11. cap. 18. recount how the Arrian Emperour Valens a great persecutor of Catholiques once vpon a Christmas day entred into the Church of S. Basil whil'st he was at the Altar celebrating Masse assisted by all his clergie and the people round about with such deuotion and reuerence as the qualitie of the Feast place required And that he contemplating the goodly order which was in euery thing was so astonished with admiration that he well nigh fell downe in extasie Loc here the proper wordes of Nicephorus as they were translated out of Greek into Latin Quod ibi omnia miro ordine gererentur ad stuporem delapsus et totus mutatus in solum concidisset nisi quidam ex primoribus tunica correpta imperatorem iam ruentem retinuisset Astonished in admiration and altogither altered or changed for that he sawe all thinges gouerned by soe admirable an order he had fallen downe vnles one of his Princes taking him by the Robe had held him vp being nowe readie to fall to the grownd Thus he But in this point so bare and naked are the churches of Hereticks so vtterlie destitute of all hangings other costlie ornamentes yea so emptie and quite disfurnished that to enter into them is much like as to enter into some emptie grange or barne after all the corne hay and strawe is carried out of it Which is the cause why some Heretickes comminge ouer the seas anâ—… contemplating the ornaments riches and beautifull ceremonies of the Catholike Church do so greatlie wonder and admire thereat that when they do depart they find themselues so maruelouslie delighted and comforted thereby as if they had bin for the time in some earthlie Paradise Yea to some this hath bin a chiefe motiue of their change conuersion to the Catholike Faith Much more might be said concerning this matter but I will leaue it to the Readers better consideration and proceed to that which is to followe Of the ornaments belonging to the Priest And first of the Amice CHAP. 9. HAuing
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
Qui tecum viuit regnat in vnitate Spiritus Sancte Deus c. Who liueth and raigneth with thee in the vnitie of the Holy Ghost God c. In which wordes the Priest admonisheth the people to beleue that the Sonne of God liueth and raigneth for euer without begining or ending and is of the same substance and equall power together with the Father and the Holye Ghost Of the word Amen and of sundrie thinges to be considered in the same THis word Amen is verie commonlie to be read and seene in sundry places of holie Scripture as Deut. 27. Cursed is he which abideth not in the wordes of this lawe nor dooth them in worke and all the people shall say Amen Also in Tobias when Gabelus had sayed the benediction all answered Amen How Amen sig truth or veritie Somtimes it signifieth the truth or veritie of a thinge so Christ answering in the gospel sayed Amen Amen that is veritatem dico vobis I say the truth vnto you Wherfore when the priest concludeth the Collects saying VVho liueth and raigneth with thee God world without end the people to declare that they doe trulie and firmlie beleeue the same answere Amen As if they should say we doe trulie stedfastlie and verilie beleeue euen as thou sayest of the Sonne of God VVhat is vsuallie sig by Amen But the most common and vsuall signification thereof in all the petitions of the Masse is that what the priest hath faithfullie demanded of almightie God we hope vndoutedly shall be giuen vnto vs and be truly accomplished in effect VVhy Amen is rehearced by the people And sith in those thinges which appertaine to God the people haue the Priest as theire ambassador or speaker therfore in the end of all his prayers they giue their consent to his demandes saying Amen And for this cause it is that all the prayers which are made by the Priest although somtimes some of them be recited in priuat and silence yet are they cōcluded openlye and in the hearing of all the assistants Amen one of the names of almighty God Finally for the greater honor of this most holye and sacred woorde S. Iohn affirmeth that it is one of the names of almightie God saying Thus saith Amen the faithfull and true witnesse Apoc 3. 14. And so highlye dooth S. Aug honor the same that he saith it is not lawfull to translate it into any other language Tract 41. in Ioan. Of the Epistle And first of the etymologie and signification of the word First the word Epistle is a woord borrowed of the Greeke woord Epistellin which signifieth to send betwixt as epistles or letters which are a speech of one present to one that is absent Such was the epistle of S. Paul 1. Thes 5 27. Wherin he saith I adiure you by our Lord that this Epistle be read to all the holy bretheren The reading of the Epistle representeth the reading of our Sauiour in the sinagogue He which readeth the Epistle standing vpright pronounceth the same the booke being open Because according to the Euangelist S. Luc. 4.16 Iesus came to Nazareth where he was brought vp and he entred according to his custome on the Saboth daye into the sinagogue and he rose vp to read and the booke of Esay the prophet was deliuered vnto him And as he vnfoulded the booke he found the place where it was written The spirit of our Lord vpon me for which he anoynted me to euangelise vnto the poore he sent me c. Esay 61. And when he had foulded the booke he rendred it to the minister VVhy the Epistle is read next after the Collect or prayer The Epistle is presently read after the Collect of prayer To giue vs to vnderstande that without humble prayer first made vnto almighty God neuer can we reade any thing to the profit or benifit of our soules VVhy only the Scripture is read in the time of Masse Neuer hath the Church permitted that the liues of any Saintes nor the tractes of anie Doctors how learned or holye soeuer they were be read in the office of the Masse but only the most holy Scriptures them selues ether of the Law of the Prophets of the Euangelsts or of the writinges or Epistles of the B. Apostles to signifie that this holy Sacrifice dooth represent vnto vs the life of the Saint of all Saintes our sole redeemer and Sauiour Iesus VVhy none of the ould Testament is read vpon Sundayes Neuer also vpon Sundayes is reade in the Masse any parte of the ould Testament but only of the new to signifie that we are now vnder the law of grace the which after the resurrection of our Lorde mysticallie represented by the Sunday was publiquelie preached thoroughout the world As also to condemne heereby the error of the Iewes who maintaine that the law of Moyses should remaine for euer VVhy the Epistle is alwayes read on the right hand of the Altar The Epistle is alwayes read on the righte side of the Altar to signifie as often hath already bin said that our Sauiour came first to the people of the Iewes who were said to be on the right hand According to that of the Apostle saying To you it behoued first to preach the gospel of the kingdom Actes 13.46 VVhy the Epistle is read before the Gospel And it is read before the Gospel to declare that all the predictions of the Prophets did only tend to this to guide and leade men to the true light and vnderstanding of the gospell of Christ As also to signifie the office of S. Iohn Baptist who went before the face of our Lord to prepare his wayes as himself testifieth saying I am the voice of a criar in the wildernes prepare the way of our Lord. Mat. 3. And the Apostles likewise were sent before our Sauiour into euery towne and cittie where him selfe was to goe VVhy the people sit at the reading of the Epistle All the people are permitted to sit at the reading of the Epistle to signifie the imperfection of the ould law and the greate difference betwixt it and the dignitie of the new And further to declare that we reserue our greatest and chiefest reuerence for the reading of the gospell The different voices vsed in pronouncing the ould new testament But this is much more liuely expressed in a high Masse by the difference of voices which is vsed in pronouncing the oulde and new Testament for the one is pronounced with a heauie and lowe voice but the other with a cheerefull and highe voice Which is done to signifie the different estate of the Church vnder the two Testaments For vnder the oulde she was in seruitude and bondage vnderstood by the low and heauie voice but vnder the new in freedome and libertie vnderstood by the cheerefull and high voice VVhy the Subdeacon kisseth the Priests hand After the Epistle is read if it be in a highe Masse the Subdeacon presenteth the book to the Priest closed who putteth
Patri Consubstantiall to the Father To prooue more cleerlie that the Sonne of God was nothing inferior to the Father this holie councell deuised against those Hereticks this word Consubstantiall to prooue and confirme his coequalitie with the Father This also was most cleerlie pronounced out of the mouth of our Sauiour him self vnto the Iewes assuring them that he who saw him saw the Father also Iohn 10. Per quem omnia facta sunt By whome all things are made Also some enimies there were who sayed that the Father was the maker of all thinges and not the Sonne But contrarie to this the Church defended that by the Sonne also all thinges were made not that the Father did ayde him as an extrinsecall instrument to their production but as S. Iohn sayth Io 1. That without him nothing was made noe not the world nor heauens them selues Qui propter nos homines Who for vs men In these wordes the Church proposeth vnto vs the humane nature which the Sonne of God tooke vpon him for our saluation wherof he was so desirous and so carefull that he expreslie descended from heauen into earth to seeke out the strayd wandering sheepe Luc the 19. and by his bloud to reconcile him to his Father What other occasion had he so to doe Take away the woundes saith S. Aug. and what necessitie is there of a Surgean Et propter nostram salutem And for our saluation This also was added by the Church for asmuch as some there were who affirmed that Christ became man not onelie to saue man but also to saue the Diuell and all those Angells who fell from heauen with him by plaine Apostacye For remedie and redresse of which error the Church added these wordes VVho for vs men and for our saluation Descendit de caelis Descended from heauen The better to expresse the beneuolence of our blessed Sauiour towards mankind it is sayed that he descended from heauen not that he abandoned the heauens or that he had neuer bene in earth seeing that by his deuine essence he filleth replenisheth both the one and the other is in all places but for that by taking human nature he was there by a new and miraculous manner of being to wit by hipostaticall vnion and coniunction of the diuinitie with the humanitie in one person after which maner he had neuer bene in earth before Et incarnatus est And was incarnate In which wordes the meanes of his descending is declared to wit by his incarnation Who will not admire saieth Pope Clement the sixt that the same person remayned God as he was from all eternitie and became man which he neuer was he came to be borne in earth whom the Angells adore in heauen cap. 6. de poen remis in extra commnib De Spiritu sancto Of the holie Ghost This article doth confirme vs in the beleefe of the miraculous and supernaturall operation of the holie Ghost by whose vertue was disposed the matter wherof the pretious bodie of Iesus-Christ was organized and formed to witt of the most pure bloud of the chast and holie Virgin his mother S. Marie Luc. 1. Ex Maria. Of Marye Some Heretickes there were who sayed that Christ brought with him a body from heauen and that he tooke not his body of our Blessed Ladye which is refuted by these wordes saying Of Marye Octauius who in his time ruled all the world and therefore of the Romans was reputed as a God did consulte with a prophetesse to know if in all the world there was to be borne a greater then he and in the same day wherin Christ was borne of the virgin Marie in Iudea Sybilla saw a golden circle neere the sunne in which circle a fayre virgin did sitt hauing a most beautifull child in her lapp which she shewed to octauius Caesar and did declare vnto him that at that verye tyme a more mighty king was borne thē he Virgine A Virgin Not onelie Mary but of Mary a Virgin wherein we acknowledg her perpetuall virginitie to haue bin no more hurt by his conception then it was by his natiuitie her chast womb being miraculouslye contergarded with fecunditye in such sort that shee amongst all others obteyneth the title of mother and Virgin which neuer was nor euer shall be graūted to any womā but to her self Et homo factus est And was made man Agayne some Heretickes mantayned that Christ had no soule but that his Godhead was vnited to his bodye in steed of a soule and so they inferred that Christ was not man bycause man is composed of a bodye and soule To refute which error the Creed of the Masse sayeth and was made man For both these opinions are of like danger to beleeue Christ to haue bin only God and not man or to haue beene onlie man and not God Of the genuflexion of the Priest at the reciting these wordes These wordes of the Creede are in effect the same which are reade in that diuine gospell of S. Iohn viz. Et verbum caro factum est And the word was made flesh Wordes trulie full of great maiestie and reuerence and therefore both the priest and the people at the pronunciation of them doe humblie bow downe and incline to the grounde in signe of thankes giuing for soe excellent a benefitt It is recounted of a certayne person who hearing these wordes recited and making no reuerence thereat the diuell gaue him a box on the eare saying If it were reade the worde was made diuell all we diuells wold neuer haue omitted to haue bowed our knees at the pronunciation of these wordes Ludol cap. 18. part 1. Crucifixus etiam Crucified also After his miraculous supernaturall and incomprehensible incarnation mention is made of his deathe and passion with the time maner and order of the same Wherfore euen as our first parents did grieueouslie offend by the wood in eatinge of the fruit of the forbidden tree euen so would our B. Sauiour satisfie by the Crosse vpon the wood whereof he hath borne our sinnes in his owne body and hath restored vs life by the same meanes by which death entred into all the worlde Pro nobis For vs. This punishment of the Crosse was alwayes reputed for a death the most ignominious and infamous that could be deuised as is testified in Deut. 12. And hereon was Iesus Christ fastned for our sinnes O profound wisdome of God how much more easie is it to admire such mysteries then any way to explicate or vtter them with wordes Sub Pontio Pilato Vnder Ponttus Pilat This Pilat beinge gouernour of Iudea vnder the Emperour Tyberius and hauing sundrie times declared Iesus Christ to be innocent of the false accusations which were imposed vpō him by the wicked Iewes yet in the end did abandon him for feare to incurre the disgrace of Ceasar But within a while after this ambitious officer hauinge for his owne aduancement and to the oppression of the innocent partie peruerted
all order of iustice and let loose the bridle to the popular insolencie was him selfe ouerwhelmed with so many miseries that in punishment of this wicked fact he killed him selfe with his owne hands much after the example of the traitor Iudas who hanged him selfe for hauing betrayed his innocent master Euseb Eccles hist lib. 2. cap. 2 Passus Suffered In this his sufferinge is comprehended all that which he endured to accompish the mysterie of our redemption vnto his death whereunto he offered him selfe voluntarilie and of his owne accord to satisfie the diuine iustce and irreuocable decree of his eternall Father which could not otherwise be accomplished but that the innocent must dye for the nocent the obedient for the disobedient Et sepultus est And was buried Expresse mētion is heere made of his buriall for an infallible argument and proofe of his passion Which some with that execrable hereticke Basilides did denye maintayning that he came into the world in à phantasie and that it was not he that was crucified but one named Simion and that therefore he was not to be adored As is testified by Tertulian de praescrip aduers heret Et resurrexit And he rose agayne By this Article is declared the glorious mysterie of our Lords resurrection which poinct is so necessarie that all our fayth were otherwise meerelie in vayne as testifieth the Apostle 1. These 4. Neyther is there any one thing which may more comfort and confirme our hope then to beleeue that our head is risen for our Iustification as he was dead for our transgression No resurrection of any person whatsoeuer is to be compared to his he being raysed by his owne proper power without any ayde or asistance of others We reade amongst other examples of holie Scripture 4. Reg. 13. that the bodie of him who was cast into the Sepulcher of Helias was raysed to lyfe but this came to passe by touching the bones of the holie prophett for whose sake God restored life to that dead man and not by the proper force of him that was deceased This therfore was only reserued to our Lord Iesus Christ to returne from death to life by the only power vertu of him selfe Tertia die The third day To the end we may beleeue that this his death was true and not fayned he was not refuscitated incontinentlye but remayned truly dead vntill the third day after which was a time more then sufficient to make assured proofe and to remoue away all dout ambiguity of the truth of his death Yet was he not in his sepulchre the space of three whole and compleate dayes but one day only entire part of the day precedent and part of the day subsequent which by the figure Synecdoche are called three dayes three nightes Secundum Scripturas According to the Scriptures This clause was necessarilye annexed by the Fathers of the Church for as much as at the beginning it was verie harde especially for men of grosse capacitie and as yet not thoroughly instructed in the Christian faith to comprehend so great a mystery as is the resurrectiō of the dead which far surpassed the lawes of nature and therefore this was added as an infallible argument why we oughte to beleeue the same Et ascendit ad coelum And he ascended to heauen Where the questtion may be demanded how he ascended vp to heauen True it is that as God he neuer was absent from thence but alwayes filled it and all other places with his diuinitie but as man he mounted thither in body and soule leading with him captiuitie captiue as the Apostle saith which he placed and set in liberty by his excellent victorie ouer death the diuell and hell it selfe Ephes 4. Sedet ad dextram Patris He siteth at the right hand of the Father In which wordes the holy scripture doth accomodate it selfe to our weake vnderstanding vsing a metaphoricall speech or locution to instruct vs that Iesus Christ hath receaued of God his Father all honor and aduancement of glorie in his humanitie euē as we esteeme here amongst men the greatest honor to be done vnto those to whom we giue the vpper hand And it was moste expedient that hee should be most highly exalted who had soe greatly depressed and humbled him selfe as to indure so manifould diffamations opprobries and iniurious intreatments for our sakes Et iterum venturus est And he is to come againe Hauing made mention of our Sauiours first comming into the world to repaire the fall and ruine of man his second coming is next proposed wherin he shall sit in iudgment and manifestlye declare to all the worlde both his powre and iustice rendring to euery one according to his deserts And as his first cominge was in great meeknes so on the contrarie shall his second comming be in great maiestie and glorie Iudicare viuos et mortuos To iudg both the quick and the dead That is to say the good the bad the one to blisse and perpetuall ioye the other to woe and euerlasting paine Wherein they shall both the one and the other perpetuallie abide so longe as God shall be God without intermission of ioy or paine Cuius regni non erit finis Of whose kingdome there shall be no end This is the kingdome which as Daniel declared to Nabuchodonosor and Balthasar kinges of Babilon should neuer haue end Dan. 2.7 This is that kingdome which the Angell fortould to the virgin Marie should euer endure Luc 1. This is that kingdome prepared for the blessed from the begining of the worlde as testifieth S. Mat. 25. This is that kingdom into the which the good theefe acknowledging his misdeeds desired to enter Luc. 23. This is that kingdom wherof none can haue part vnles he be borne anew and be without al blemishe and spot of sinne Ioh 3. This is that kingdom which is celestial and heauenlie not terrene and worldlie as our Sauiour shewed vnto Pilat when he had suspition that he would make some attempt against the estate and Romane Empire Ioh. 18. Finallie of this kingdom there shall be no end for as much as then al thinges shal be perpetuallie established and shal neuer be afterwards chaunged againe Et in Spiritum sanctum And I beleeue in the Holie Ghost By the name of holie Ghost is expressed the third person of the B. Trinitie who is also caled by diuers other names as Paraclet Gift of God liuelie Fountaine Fire Charitie spiritual Vnction the finger of the right hand of God his promise c. ex hymno veni creator spiritus He is caled Paraclet which signifieth a defender an aduocate a Patron an Intercessor a Teacher and a Comforter He is caled the Gift of God for that he doth communicate and impart freelie to euerie one as he pleaseth his gifts and graces He is called A liuelie fountaine for that he is the source and springe of all diuine and celestial graces which neuer drieth He is called Fyre
for as much as he doth enkendle our harts in the loue of God and doth warme them like fire He is called Charitie for that he vniteth all the faithfull together in one and the self same hart desire and affection He is called Spiritual vnction for that he sheadeth vpon vs his diuine graces in great aboundance He is called The finger of God for that God doth designe all his graces by his operations Lastly he is called the promise of the Father for that Iesus-Christ promised vnto his disciples that his Father would send him vnto them for their instruction consolation with aboundant infusion of all celestial graces Ioh. 14. Dominum Lord. The third person of the Trinitie is here caled Lord to the end that we acknowledge him for God euery way coequal with the Father and the Sonne of the same puisance eternitie and infinit maiestie Et viuificantem And giuing life Amongst the effects and operations which are peculiarlie appropriated vnto the holy Ghost one is to viuificate or giue life For if he haue life in him selfe as the Father and the Sonne haue how shal he not giue life vnto others seing it is the propertie of life to giue life as it is of light to illuminat of that which is hot to giue and cast foorth heate If also the humane spirit doth vegitat the bodie how shall not the holie Ghost quicken the soule Qui ex Patre Filioque procedit Who proceedeth from the Father and the Sonne By this article we are to beleeue that the holie Ghost proceedeth eternallie from the Father and the Sonne as from the same begininge and spiration Which was added to represse the errors of the Greekes whereof the heretique Nestorius was the first author as testifieth Theodos li. 4. eccles hist cap. 8. 9. Denying that the holy Ghost proceeded from the Father and the Sonne For the which he was condemned by the councell of Ephesus reuerenced in the Church as one of the four gospels And for the further confusion of heretiques and to the greater ioye and consolation of all Catholiques the said Simbole was publiquely sunge three seuerall times of all that were present Qui cum Patre et Filio simul adoratur conglorificatur Who with the Father and the Sonne is together worshiped and glorified To represse the impiety of Macedonus the heretique who denied the holy Ghost to be God houlding him for a symple creature and to be alltogether inequall to the Father and the Sonne as witnesseth S. Aug. de Trinit li. 1. cap. 6. the Church hath proposed him vnto vs to be adored and glorified together with them which doth plainlie argue that he is God because that sort and kind of adoration pertayneth onlie to almightie God Qui locutus est per Prophetas Who hath spoken by the prophets To auert the people from the false opinion of those which despised visions reuelations and the sacred predictions of the holie prophets as lyes dreames and fables the Church assureth vs that the Holy Ghost hath spoken vnto vs by them according to the testimonie of Saint Peter 2.1 Instructing and teaching vs that prophecie cometh not by the will of man but that such men haue spoken vnto vs as they were inspired by God him selfe Et vnam And one There are four special notes or markes of the true church gathered partlie out of the Creed of the Apostles and partlie out of that of Constantinople The first is that she is One. The second that she is Holie The third that she is Catholique The fourth that she is Apostolique The first propertie therfore is that she is One because hir head is one to whom she is vnited Hir spirit is one in which as in one body all are coupled and coapted which do belonge vnto hir Hir preaching is one Hir ceremonies are one Hir end is one And shee alone hath means to conserue this vnitie Sanctam Holie For hir second marke she is called holy 1. By reason of hir head which is Christ Iesus him selfe who is the holie of holies 2. In respect of hir instructor which is the Holie Ghost whom Christ promised at his departure to send vnto hir Iohn 14.3.3 In respect of the holie Saintes which are in hir according to our Creede sanctified by the same Holy ghost 4. In respect of the vnitie of faith and absolute obedience to one only chiefe supreme pastor the bishop of Rome 5. In respect of the holie lawes and ordonances wherwith she is gouerned and directed 6. In respect of the holines of the Sacramentes which are daylie dispenced in hir by the handes of hir pastors 7. And lastlie because only in hir and no way out of hir can any one be sanctified or made holie Catholicam Catholique For hir third marke she is called Catholique or vniuersall 1. For the vniuersallitie or faith which she techeth all men alike to beleeue 2. For the vniuersallitie of doctrine whereby she instructeth how to auoide vice and follow vertu 3. For the vniuersallitie of truth which she defineth in generall Councels 4. For the vniuersallitie of nations whom she calleth to the same faith not excluding any 5. For the vniuersallitie of times because from the begining to the ending from Christ to the consumation of the worlde the Christian religion shall euer continue So that the Church to be Catholique is to haue bene extant in all places in all ages which neuer heretique could say of his Church Let them saith Vinc. Lyr shew their errors to haue bene beleeued euerie where alwayes and of all and then let them brag that they are Catholiques Et Apostolicam And Apostolique This fourth marke of Apostolique is also attributed to the Church for that she is built vpon the immoueable rock of the Doctrine of the Apostles and hath had a perpetuall succession of lawfull pastors without interruption euer since their dayes vnto this present This mark no heretique whatsoeuer once dareth to chaleng it being an absolute perogatiue only belonging to our Catholique Roman Church Ecclesiam Church The worde Ecclesia is a Greeke word and signifieth assembly or conuocatiō and to beleue the Church is to beleeue that she is the lawful assembly of the faithful vniuersallie dispersed in the same profession of fayth and diuine worship hir faith including generallie that which is requisit to the saluation of the beleeuers to whom in manie things it is sufficient simplie to beleeue especiallie to the vnlearned that which she beleeueth without other exact knowledg of al particulars VVhy In is here omitted And note that the preposition In put in the precedent articles is here omitted and it is simply sayd I beleeue the Church and not I beleeue in the church to discerne betwixt the creatures and the Creator of al things in whom only we must beleeue and not in any other Confiteor vnum Baptismae It is here sayd I Confesse one Baptisme for as much as it can not be reiterated vnder
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.
replenished with diuine grace Or heauen and earth are full of his diuine glorie because his dietie is euerie where aboue all thinges not elated vnder all thinges not prostrated with in all thinges not included without all thinges not excluded Againe heauen and earth are full of his glorie because the selfe same glorie which is in heauen with the Angells is likewise with vs in earth the selfe same glorie which is sitting vpon the throane and right hand of the Father the selfe same glorie is vpon the Altar and therfore both heauen and earth at one and the selfe same time is filled and replenished with the selfe same glorie Hosanna Hosanna in Hebrue is composed of hosiach saue and anna which is an Interiection of beseeching and being put together soundeth as much as saue we beseech thee Which Pope Simachus interpreteth more manifestlie saying Saue me o Lord I beseech thee In excelsis In the highest These other wordes in excelsis ioyned to hosanna doe cleerely shew what this sauing is which is before vnderstood in the word hosanna to wit in exceâ—sis in the highest that is in heauen because Christ came to giue not earthlie but heauenlie not temporal but eternall saluation Benedictus qui venit in nomine Domini Blessed is he that cometh in the name of our Lord. Blessed is he which commeth once to offer him selfe for vs in a cruentall oblation vppon the Crosse and blessed is he which commeth daylie to be offered incruentallie for vs vpon the Altar and blessed is he which commeth to replenish vs with aboundance of all spirituall graces and benedictions Hosanna in excelsis Hosanna in the highest This Hosanna is twice repeated for the two parts of glorie the one of the body and the other of the soule or for the saluation of the two people the Iewes and the Gentils Of the signe of the Crosse made at the end of the aforsaid hymne The wordes Benedictus c. were as before was said the prayses and acclamations of the people when our Sauiour returned to Hierusalem at the pronounciation whereof the Priest maketh the signe of the Crosse before his face to signifie that this honorable entry of Christ with all those high acclamations of the people was not to receiue the pompe of a worldly kingdom but by his passion and death to purchase our redemption The vse of singing of sundry Prefaces in the holy Masse is very ancient as appeareth out of Clemens Romanus Cyprianus Chrisostomus Basilius Ambrosius and sundrye others cited by Durant in li. de rit Eccles Cath. li. 2. cap. 30. Of the holy Canon of the Masse and of sundrie notable mysteries contained in the same FIRST Canon is a Greek woord which signifieth a rule or a thing regularly coÌ„posed and this part of the Masse is so called because it containeth certaine prescriptions and ordonances for the consecration of so high a sacrameÌ„t As also because it hath by the authoritie of the Church of Rome obtained the force of a prescript or law Of the holie Canon do make mention most authors which euer tooke vpon them to write of the Masse euen from the Apostles vnto this present and therfore it shall not be needefull in this place or in the discourse ensuinge to fill vp paper with the particular names of anie ether ancient or moderne VVhy the holy Canon of the Masse is said in secret The holy Canon of the Masse is said in secret because that which is performed therein is so hiden and secret that no human reason is able fully to comprehend it Durandus saith that the holy Canon of the Masse is said in secret least otherwise those sacred words should be made ouer common or wax contemtible amongst the simple people who by daylie vse of hearinge them might carelesly recite and sing them in the open stretes and other places not conuenient For as the same author recounteth when in former times the holie Canon of the Masse was pronouÌ„ced publiquelie almost all maner of persons learned it by rote and would singe it in the fieldes and open streetes Wherupon it happened that certaine shepheardes singing it for recreation and laying bread vpon a stone at the prolation of the sacred wordes the bread was turned into flesh but they by Gods iustice were striken with fyre sent downe from heauen For Which cause the holie Fathers of Gods Church haue euer since ordayned that these sacred wordes should alwayes be said in silence The like also happened to three litle boyes who to make them selues sport would seeme to take vpon them to sing Masse Who first placeing a stone insteed of an Altar and then laying their bread theron insteed of an Host and after putting water into a wodden dishe insteed of a Chalice were soddainlie stroken to the earth and their bread and water consumed with fyre which fell from heauen and for the space of three dayes to the great amazement of their parents remayned speechles And after three dayes coming againe vnto them selues recounted openlie all that which had befell them al which is testified more at lardge by Ioannes Moscus and by manie others The premisses therfore considered I am here to pray the gentle Reader to pardon me if I doe not turne the wordes of the sacred Canon immediatlie ensuing into our vulgar tongue as I haue done the former which I protest in regard of their dreadfull venerablenes I dare not to doe Hoping neuertheles sufficientlie to explicate their sence and meaning by another method Now then according to S. Hierom let vs sprinkle our booke and the postes of our houses with blood And with Zara let vs binde a red thrid vpon our fingar that we may set foorth the passion death of our redeemer and sorrowfullie consider the vnspeakable paines which he vouchsafed to suffer for vs. T. E. FOR as much as in the holie Canon of the Masse speciall memorie is made of the passion and death of our redeemer therfore perhaps it was ordained by deuine prouidence and not by humane industrie that the sacred Canon should take his beginning from that letter which by his proper forme doth liuelie expresse the signe of the Crosse in the figure of Thau As the Prophet Ezechiel saith cap. 9. The signe of Thau in the foreheades of the men which sorrow and mourne Igitur Which word Igitur is a particle Illatiue connecting the sacred Canon vnto the Preface before rehearced As if he should say After such preamble of prayers and celebration of prayses at the lenght we enterprise that which hitherto for reuerence we haue deferred Per Iesum Christum Filium tuum In which wordes is clearie alleadged the virtu of the Mediator the which of what maruelous operation and efficacie it is plainlie appeareth by the great propinquitie which he hath with both parties betwene whom he is in the midst as Mediator For first with God he hath propinquitie because he is the Sonne of God also with vs he hath
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
of iudgment and all that we are able we will performe and doe for thee Vt in omnibus To wit which ether in the behalfe of the glorie of thy most blessed name or of the saluation of our own soules is on our part to be beleeued desired or to be accomplished Protectionis tuae muniamur auxilio In faithfullie beleeuing clearelie vnderstanding hartelie desireing and readilie accomplishing in all thinges thy good will and holie pleasure and thereby may be protected against the machinations of all our enimies visible and inuisible Per eumdem Christum Dominum nostrum Amen The aforsaid prayer concludeth like as all others thorough Iesus Christ our Lord. Which conclusion plainlie declareth that in the veneration of the blessed Saints we doe not so much worship the Saints as our Lord in the Saints For whilst in them we praise and magnifie the wonderfull giftes and goodnes of God what else doe we but magnifie God him selfe who as the Apostle saith worketh all thinges in all To conclude this part of the holie Canon as some graue authors affirme was vndoutedly composed by the instinct and ordonance of God him selfe In confirmation wherof they report that some Fathers out of a singular deuotion which they boare to some other Saints added their names to the holy Canon and remoued the names of some of these alreadie added But the day being passed on the morrowe they found those blotted out the former written againe in letters of gould Of the priests spreading his handes ouer the Chalice At this part of the Canon next ensuing the priest lifteth vp both his handes from the Aultar and spreadeth or extendeth them ouer the Chalice to signifie that now at this present he ought to lay away frō him all temporall cares and to haue his minde wholie fixt and attent to his sacrifice All the people therfore behoulding this ceremonie ought spirituallie to imitate his example Hanc igitur oblationem FIRST he saith Therfore to demonstrate that this part of the Canon is the conclusion of that which went before as if he should say Therfore because there is no place to offer the sacrifice of vnitie out of the vnitie of the Catholique Church we communicating with the memorie of the Saints and in communion with them offering vp this sacrifice vnto thee doe beseeche thee that by their intercession thou wouldest accept and receiue this sacrifice at our handes Seruitutis nostrae Out of which wordes it is manifestlie to be gathered that neuer in the law of the gospel was it permitted to all men a like to offer sacrifice but onlie to such as were priests ordayned and consecrated by the imposition of the handes of an Apostolicall Bishop These termes therfore are to be vnderstood of the cleargie which in all humble seruice obedience and subiection haue this peculiar charge committed vnto them Sed cunctae familiae tuae But because the priest is the publique officer and that all the prayers and oblations which he offereth are for the Church vniuersall whereof he is an officer therfore he adioyneth as also of all thy familie Wherfore as the former wordes concerne the cleargie so these latter comprehēd all the laytie which are also a part of the great familie of almigatie God Quesumus Domine vt placatus accipias Here the priest requireth that God appeased by the prayers of the Saints would accept this oblation not of the part of the Sacrifice it selfe which can no way displease God because it contayneth his onlie Sonne of whom him selfe hath testified saying This is my beloued Sonne in whom I am well pleased but of the part of the Sacrificer In which respect somtimes it is reiected by reason of his indeuotion or prophanation like as the sacrifices of the ancient law vnduelie offered Diesque nostros in tua pace disponas In which wordes may be vnderstood three sortes of peace which we demaund of almightie God Peace in our soules Peace in our bodies And peace in our wordlie goodes or substance The peace of our soules is disturbed by euil thoughtes desires and disordinate appetites The peace of our bodies by sundrie sortes of diseases and corporall indispositions The peace of our goodes by warres famins sterilitie drinesse and such like calamities who then may giue vs these three sortes of peace but onlie he who hath command and power ouer our soules ouer our bodies and ouer our goodes and can deliuer vs from all euils of minde from all diseases of bodie and from all misfortune of our temporall substance And aptlie in this place is added the woord Tua Thy. For as Odo saith there are two sortes of peace There is the peace of the world and there is the peace of God The peace of the world is vnprofitable but the peace of God is both wholsome and delectable Atque ab eterna damnatione nos eripi He which prayeth to be deliuered from euerlasting damnation without dout prayeth also to be preserued from the sinne which deserueth damnation For in vaine doth he praye to be deliuered from eternall deathe who chooseth to abide in deadly sinne Et in electorum tuorum iubeas grege numerari The flock of the elect is double The one the good Pastor hath vpon his proper shoulders brought already into the fould The other is as yet preserued kept in the pastures Those in the fould are the secure triumphāt Those in the pastures are the doutfull militant We therfore now pray that thorough the grace of the Holie Ghost we may be made of the number of the elect and be placed in heauen in the societie and companie of the blessed These three petitions before recited were added by S. Gregorie which are verie short but verie sweet For what can be more short or what can be more sweet then that which is contained in these three petitions For to dispose our dayes in peace For deliuerie frō euerlasting damnation And for the obtaining of euerlastinge saluation Out of these wordes therfore many notable thinges may be collected First that God is soueraigne Lord of all thinges both temporall and eternall both of earth hell and heauen Of the earth saying Dispose our dayes in peace Of hell saying Deliuer vs from euerlasting damnation Of heauen saying And place vs among the number of thyne elect For if God were not soueraigne Lord of the earth how could he giue vs peace in our dayes and in all our temporall goodes and substance And if he had not all power ouer hell how could he deliuer vs frō euerlasting damnation And if he were not Lord of heauen how could he place vs amongst his elect in perpetuall felicitie and saluation Againe these wordes may be expounded in another sense Dispose our dayes in peace To wit thorough him which for vs was betrayd into the handes of those that hated peace Deliuer vs from euerlasting damnation To wit through him who for vs was condemned to a temporall death And place vs amongst the
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
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
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
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