countrie of Iewrie all the priueledges franchises and immunities that possiblie they could desire at witnesseth Iosephus lib. 11. cap. 8. Of carying the booke before the priest And how thereby is represented the Annunciation of the Angel before the Incarnation CHAP. 16. THe priest proceeding in reuerent wise towards the Altar hath one to goe before him to beare the booke which contayneth the glad tydinges of our saluation signifying by this ceremonie that Christ entring into this world sent first an Angel before him to announce the ioyful newes of his incarnation Let him therfore who supplyeth this place consider well whose person he representeth and let him see that his cariage be conforme to so high a calling How the same rep The dignitie and veritie of the gospel of Christ Also the booke of the gospel is therfore caryed before to signifie the dignitie and infallible veritie of the gospel of Christ which is such that if an Angell should come from heauen and teach vnto vs other thē this we ought in no wise to beleeue him How a life conforme to the gospel of Christ Againe the gospell carried before and the priest following after is to admonish that euerie Christian especiallie a priest ought to conforme his life and conuersation to the gospel of Christ How the Church built vpon a rock The booke brought layd vpon the Altar which is of stone signifieth that the foundation of the church of Christ is built vpon a rock against which the gates of hell shall neuer preuayle Luc. 16. How the faith first preached to the people of the Iewes And it is therfore first carried to the right end of the Altar to signifie that our Sauiour came first to the people of the Iewes according to that of the Apostle To you it behoued vs first to speake the word of God but because you repel it and iudge your selues vnworthie of eternallife behold we turne to the Gentils Actes 13.46 VVhy the booke is layd vpon the Altar shut 1. Reason And it is layed vpon the Altar shut vntill the priest come to open the same to signifie that all thinges were closed vnder shadowes and figures vntill the coming of Christ our Sauiour 2. Second reason Also to signifie that Christ was he who first reuealed the mysteries of holie scripture to his Apostles saying To you it is geuen to know the mysterie of the kingdome of God Mat. 8.9 And that after his resurrection he opened their vnderstanding that they might vnderstand the scriptures Luc. 24.45 The reason why the priest hath one to help him at masse Lastly the priest hath euer one or more to asist him at Masse and this for two reasons The first is for that he may haue great neede of helpe and ayde He may fall into some inconuenience or sicknes or some heretique or enimie may take the host out of his hand as it hapned to S. Matthew who was killed at the Altar In which case all good Catholikes ought to succour and defend hym euen to the shedding of their blood which danger was ordinary in the primitiue church vnder the heathē persequtors and therfore the bishops saying masse were alwaies garded with deacons The 2. reason The second is in respect of the great maiestie and reuerence due to this holie sacrifice which is such that the greatest personage in the world can thinke it no disgrace to wayte and attend vpon a priest at masse and further to ad thereunto all the humble and respectiue seruice he is able An example to be noted by such as assist at Masse And to the end that eache one may assist with the greater reuerence I will briefly recite a historie recounted by S. Ambrose how a childe which attended vpon Alexander the great when he was about to sacrifice to his Idols houlding fire vnto him by chance let fall a coale vpon his owne arme which he suffered to pierce thorough his garments euen to his verie flesh rather then he would make anie noyse or giue occasion by his crye either to distract the Emperor in his sacrifice or disturb the people in their deuotions With what attenion and reuerence then ought a Christian to asist at this dreadfull most holy sacrifice and that offered to noe false idole but to the only true and euer-liuing God him selfe S. Ambros li. 3. de Virg. Of the priests descending from the Altar And how thereby is represented the expulsion of Adam out of Paradise CHAP. 17. THE priest hauing placed the chalice vpon the Altar presentlie descendeth standeth belowe at the foote of the same representing hereby the litle space of time wherin Adam remayned in the state of innocencie and originall iustice how for his transgression he was presentlie thrust and expelled out of Paradise How his wretched estate after his fall 2. Againe by his standing belowe at the foote of the Altar humbly bowing his bodie towards the earth or falling on his knee is signified the wretched estate of man after his fall and the heauie displeasure of God conceiued against him for his greueous sinne How the time before the Incarnation 3. Mysticallie also it signifieth the time before the Incarnation of the Sonne of God who for a longe season and for the selfe same occasion of sinne stoode a farre off as it were from all mankinde and would not for some thousands of yeares approach vnto him to take his nature and substance vpon him or to open the gates of heauen vnto him How a soule in mortall sinne 4. Also that God standeth a far off and is greatly alienated and estranged from euerie soule in mortall sinne How the deuout publican and S. Peter 5. It also representeth the deuout Publican who entring in to the temple to pray stoode a far off saying God be mercifull to me a sinner And that of S. Peter Goe from me o Lord for I am sinfull man Luc. 18.13 ib. 5.8 VVhy the asistants kneele belowe 6. Lastly the people likewise kneele belowe to declare the great honor and reuerence which they beare to this holie Sacrifice For God him selfe is present to heare the supplications of his church Christ is present who is the spouse of the church And also manie Angelicall spirits are present most earnestlie desyreing that our petitions may be heard and with all the full and entyre remission of our sinnes obtayned Of the signe of the holie Crosse made at In nomine Patris And of the most excellent vertues and most diuine mysteries contayned in the same AS the glorie of a faire and sumptuous building is viewed and perceiued by the fore front therof And as the honor of a well ordered armie is discouered in the comelie disposition of the foreward of the battayle euen so gentle reader mayst thou easilie coniecture the excellencie of this spiritual building by the onlie beautie which thou behouldest in the fore front of the same 2. And what else may be expected in this venerable representation of the death and
of this life to be despised and contemned Confiteor tibi I will confesse vnto thee Where note that this word Confesse hath in holie Scripture sundrie significations Somtimes it is taken for an humble acknowledging of a mans offences before the maiestie of almightie God as in Mat. 11. Luc. 1. Somtimes for inuocation of his holie name as Psal 144. Somtimes for thanksgeuing for his benefits as psl 74. 29. And in this place it is taken for the laudes and praises which we desire to offer vp and rēder vnto him as also it is in the psalme 66. and many others places Worthelie therfore after the contemplation of that former ioy followeth next I will confesse vnto thee As if the soule should say that she much desireth and longeth to be there personallie to praise and reioyce in that ineffable beautie which now she doth contemplat a far off In cithara Deus Deus meus Vpon the harp ô God my God Rightly in this place is mention made of the prophets harpe for that as Dauid with this instrument did coniure the euill spirits of his father in-law Saule 1. Reg 16. euen so this heauenlie harpe of the Catholique church which is this holie Sacrifice doth speciallie terrifie and put to flight all malignant infernal spirits Quare tristis es anima mea Why art thou sad o my soule This rhetorical apostrophe the prophet maketh to his owne soule the part inferiour to the part superour For because in this life the bodie can not be free from temptation the spirit though fighting against the flesh remayneth heauie And all such so fighting our Lord vouchsafed to represent in him selfe when he sayed My soule is heauie vnto death Mat. 26. Et quare conturbas me And why dost thou trouble me This is the difference and disparitie betwixt the good and the bad For the soules of the good doe afflict and trouble their bodies to wit by prayer fasting and other austerities and contrarie wise the bodies of the wicked doe trouble their soules to wit by vnlawfull desires sinfull concupiscence infinit other disordinat appetits Spera in Deo Trust in God Why art thou sad o my soule and why doost thou trouble me Is it for the greatnes and multitude of thy sinnes Trust in God abissus abissum inuocat one bottomles depth caleth vp another the botomles depth of thy miserie vpon the bottomles depth of Gods infinite mercie Is it because thou canst not shunne all sinne whatsoeuer Trust in God who knoweth thy weaknes better then thy selfe and to thy comfort hath saied that the iust man faleth seauen times a day Pro. 24. Quoniam adhuc confitebor illi Because I will yet confesse vnto him Yet that is vntil I come to perfect saluation and to that perfect glorificatiō where the iust shal shine like the sunne in the kingdome of theire Father Yea as holie Iob saieth althoughe he should kill me yet wil I hope in him Salutare vultus mei The sauing health of my countenance And why the health of my countenance Because the hart being wounded with sinne maketh the countenance sad and mornefull but he healing my hart from the woundes both of sinne and sorrowe shall make mirth and gladnes to shine in my face and therfore I wil call him the health of my countenance Et Deus meus And my God In which wordes he sheweth the reason of his former confidence hope in him to wit because he is our God For naturallie euery woorkman doth loue his woork and therfore there can be no dout but that the creator doth loue his creature and especiallie almightie God Man whom he hath made to his owne likenes Gloria Patri Filio Spiritui sancto Sicut erat c. Glorie be to the Father and to the Sonne and to the holie Ghost As it was c. Vpon the former consideration of many secret mysteries of our creation saluation and redemption and of manie other especiall benefits receaued from the bountifull hand of almightie God we doe here pronounce a short but most singular Canticle in the honor and homage of all the blessed Trinitie in which the high maiestie of all the three parsons the Father the Sonne and the holie Ghost is vniformelie lauded praised glorified and adored Introibo ad Altare Dei I will enter in to the Altar of God These three repetitions of the Introibo may signifie the feruent desires of three sortes of people for the coming and entrance of Christ into the world First of those in the law of nature Secondly of those in the lawe written And thirdly of those in the begining or entrance of the law of grace as of holie Simeon who receaued an answere that he should not dye til first he had seene the Sauiour of the world Ad Deum quiletificat iuuentutem meam To God who maketh ioyful my youth Likewise the threefould repetition of this letificat may signifie vnto vs three wonderfull ioyes concerning the comming of our Lorde into the worlde The 1. the ioye of his Anuntiation which the Angell of God announced before hand to the virgin Marie The 2 the ioye of his Incarnation when he him selfe hir consent first giuen therto forthwith entred into hir womb The 3. ioy the ioy of his Natiuity when issuing out of his mothers wombe he was corporallie borne into the world Which ioy was so surpassing greate that it resounded at once in to heauen earth Limbo patrum or part of hell In heauen it reioyced the holie Angels in earth it reioyced all sorowfull sinners and in Limbo it wonderfullie reioyced the holie fathers Adiutoriū nostrum in nomine Domini Our helpe is in the name of our Lord. The priest vndertaking this holie mysterie and no way confiding in his owne forces but in the help and asistance of almightie God saieth Our helpe is in the name of our Lord. For without his helpe though he had the helpe both of men and Angells neuer were he able to bringe to passe this vnspeakable worke Qui fecit coelum et terram Who made heaven and earth The people also vnderstandinge the greatnesse of this worke which the priest vndertaketh farre surmounting all human reason to imprint in them selues a stedfast beliefe of so sublime a mystery confirme their faithes heerein by an other moste miraculous woorke of almightie God to witte the creation of heauen and earth meerelie of nothing by his only omnipotēt and almightie powre as the psalmist testifieth sayinge Ipse dixit facta sunt Psal 148. Hee spake the worde and they were made To conclude Pope Celestinus according to some authors was the first who instituted the singing of this psalme in Antieme wise as now we recite it before the begining of the Masse Of the Confiteor And how the same is a protestation that we are all sinners THis Confiteor is a protestation which we make before God that we are all sinners and that before the priest
before all worldes of his owne true and naturall substance Omnipotens Omnipotent This Father is said to be omnipotent to the end that with all reuerence we may honor his maiestie whereof his omnipotencie is the chiefe and soueraigne attribute wherby he doth and worketh whatsoeuer he will and is meete and decent for him to doe Gen. 17. Psl 113. Domine Fili. Lord the Sonne Vpon the confession of this article is laide the foundation of our Christian fayth and saluation for as S. Iohn saith Whosoeuer shall confesse that Iesus is the Sonne of God God abideth in him and he in God 1. Iohn 4.15 And S. Peter for this confession that Christ was the Sonne of God was by our Sauiours owne mouth pronounced blessed Mat. 16. Vnigenite Onlie begotten He is sayd to be the onlie begotten of God the Father for that he onlie is engendred eternallie of the Father and of the selfe same nature substance wisdome and almightie power that the Father is Iesu Christe Iesu Christ These two names were impoed vpon our blessed Sauiour not by chance but by diuine ordinance to expresse the two natures contayned in him to wit diuine and human For the name Iesus signifying a Sauiour hath relation to his diuinitie and the name Christ signifying anointed is to be referred to his humanitie Marc. 2. Psl 44. Domine Deus Lord God As before the Father was called Lord God so now the Sonne is likewise called Lord God and this iustlie First as well by right of creation as of redemption Secondlie because all lordship and power was absolutlie giuen him by his Father in particular at the day of his resurrection Since which time he hath alwayes had vs vnder his dominion as his peculiar inheritance bought and purchased with his pretious blood Agnus Dei. Lambe of God This Lord and almightie God is here called by the name of a Lambe to expresse more plainlie vnto vs his humanitie in the which he was led to the slaughter as an innocent Lambe and in the same was sacrificed for the sinnes of all the world Esay 53. Filius Patris Sonne of the Father And here againe we attribut vnto him a new this title of Sonne of the Father to expresse his diuinitie which allway remayned vnited to his humanity euen in his passion and death it self Qui tollis peccata mundi VVho takest away the sinnes of the world For the more manifest explication of his diuine nature as wel as of his human it is here sayed who takest away the sinnes of the world for this power being onlie proper to God him selfe is neuertheles attributed to our Sauiour Christ to declare his diuinitie and godhead therby Marc. 2. Miserere nobis Haue mercie on vs. Because he is God and hath the selfe same power with his heauenlie Father we humblie beseech him to haue mercie on vs he being he who is called the God of mercie and who houldeth his louing armes alwayes open to receue all such as flye vnto him Qui tollis peccata mundi suscipe deprecationem nostram VVho takest away the sinnes of the world receiue our prayer These wordes are twice repeated by the priest vpon the vndouted hope of his goodnes and mercie aforesaid And in particular he humblie beseecheth him to receiue his prayers with those of the asistants that he may the better consecrate and offer this dreadfull sacrifice Qui sedes ad dextram patris VVho sittest at the right hand of the Father By which wordes is euidentlie expressed both his power and his maiestie which is far exalted aboue all Highnes Vertues Throanes Dominations Powers Principallities Cherubins Seraphins and in which he shall iudge both men and Angels Colos 1. Heb. 1. Miserere nobis Haue mercie on vs. Here anew we beseech him of mercie and pardon for our offences to the end that we may be comforted of him at our deathes and withall auoide the rigour of his dreadfull iudgments after the time of our departure Quoniam tu solus sanctus Because thou onlie art holie He is called onlie holie for that this holines wherof we speake is from all eternitie absolute proper and essentiall in him which holines nether Angells nor men can haue of them selues but onlie by grace like as the ayre and the water doe borrowe their brightnes and clearnes from the sunne which onlie of it selfe is cleare and bright Tu solus Dominus Thou onlie art Lord. And iustlie doe we affirme him to be onlie Lord because he onlie created vs he onlie redeemed vs he onlie sanctifieth vs and he onlie will glorifie vs. Againe he onlie is Lorde because he onlie was mediator in that noble work of our saluation For albeit there be more mediators of intercession yet as sayeth S. Aug. there is but one of redemption Tu solus altissimus Thou onlie art highest And he is not onlie called Lord but also highest yea euen in his humanitie because he hath lifted vp mans nature to the highest degree of honor that can be desired And this we ought firmlie to beleeue and in beleeuing to honor Iesu Christe Iesu Christ And here note that albeit this name of Iesus was first manifested to vs by an Angel yet it was long before imposed by God him selfe from all eternitie and therfore is called Nomen super omne nomen Act. 4. A name aboue all names because of the giuer and imposer of the same And therfore sayeth Origen it was brought from heauen and named by an Angel because it was not decent that it should first be named by men nor by them be first brought into the world but of some more excellent and noble nature Cum sancto Spiritu With the holie Spirit This holie Spirit is the third parson equall in all perfections with the Father and the Sonne This holie Spirit is he of whom the prophet Dauid spake when he prayed saying Take not thy holie Spirit from me Psl 50. This holie Spirit is he by whose operation was wrought the wonderfull mysterie of the Incarnation in the sacred wombe of the virgin Marie Luc. 1. Finallie this holie Spirit is he without whose diuine inspiration we can doe nothing worthie of eternall life In gloria Dei Patris In the glorie of God the Father These wordes the church hath prudentlie adioyned to the two last clauses and sentences of this sacred hymne to take away a dout which otherwise might be moued vpon the wordes aforegoing in which our Sauiour is sayed to be onlie Lord onlie holie and onlie highest and therfore to shew that the Father and the holie Ghost are not excluded there is added with the holie Ghost in the glorie of God the Father Amen 1. This word Amen is an Hebrew word wherewith the people make answer at euerie prayer and benediction of the priest and is as much to say as verelie faithfullie or so be it See Rabanus de institutione cler l. 1. c. 33. 2. Nether is it the custome of the Greekes or Latins to
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
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
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