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
consider the presence of our Lord and Sauiour himselfe who at that time causeth his blessings and graces to raine downe in great plentie and aboundāce vpon all those who are there present with pure vnfayned profoūd deuotiō 8. Eightly when we see the Priest cōming towards the Altar we ought to lift vp our eies especiallie those of our vnderstanding to heauen and to imagin that we see descend as by Iacobs ladder a multitude of Angelles who come to present themselues at this most holie Sacrifice and with their presence to honour it in such wise that all the Church is filled with Angels which busie themselues here and there amongst the people inciting them all to modesty deuotion and reuerēt behauiour in the presence of this most holy and dreadfull Sacrament 9. Ninthlie the great and longing desire that our Sauiour himselfe hath to come vnto vs and therfore to lift vp a new our eies to Heauen and with a liuelie faith to behould the Son of God sitting at the right hand of his Father being ready and prepared to be present so soone as the wordes of consecration shal be pronounced in the hands of the priest in the sacred Host and with a longing desire waiting and attending in some sort the time and oportunitie to come vnto vs. 10. Tenthlie cōsider the cause and end of our Sauiours comming and so contemplate the greatnes of him that commeth who is infinite The end for which he commeth which is to be offered vp for vs to his heauenlie Father Whether he commeth into earth the place and habitation of beasts The manner wherin he commeth hidden vnder the forms of bread and wine Finally to maintaine the honour of this holy Sacrifice against all enimies and to vse the same aright as we ought to doe we must euery day assist thereat without distraction of spirit in silence and decent composition and be perswaded this to be the principall cheefest of all our actions which deserueth that we dedicate vnto it the best most cōueniēt hower of the morning And in so doing our merciful Lord will doutlesly sēd downe his blessing vpō vs in great aboūdāce the better prosper all our affaires and busines all the day following Of the fruit and profite which commeth and is reaped by hearing of Masse CHAP. 6. THE fruites which a man may gather by hearing of Masse are great and many in number 1. The first is that a man is admitted vnto the inward familiarity of our Lord Iesus Christ and to be neare to his person as his secretarie or chamberlaine where he both heareth and seeth so manie deuine secrets which places and roomes in the courts of earthlie Princes are so much sought after euen by the greatest Lords and Nobles of this world and are so highly esteemed that oftentimes theie are content to serue their whole life for them without anie recompence at all in the end whereas our Lord Iesus Christ the King of Heauen and earth doth neuer vnles he be forsaken forsake him who hath done him seruice nor leaueth him without reward and recompence 2. Secōdly he who is present at Masse doth participate so much the more of this deuine Sacrifice forasmuch as in the same more particuler praier is made for him then for the absent the Priest saying Er pro omnibus circumstantibus And for all that are standing about He Profiteth also more by the attention and deuotion caused by the reall presence of our Lord Iesus Christ euē as the sunne doth more heate the cuntries neare vnto it then those that are further from it and the fire doth more warme those that approach vnto it then those that stand a far off from it And hence it was that the Apostles receiued so manie graces and priuiledges because they were continually in the presence of our Lord Iesus Christ S. Chrisostome also saith that grace is infused into sundrie persons in the presence of the bodie of Iesus Christ 3. Thirdlie in hearing of Masse deuoutlie we receiue pardon of our veniall sinnes and obtaine remission at the least in Part of the temporall paine which remaineth after the fault or guilt of our sinnes is forgiuē vs and for the which a man is to endure either in this life or in purgatory which is truelie a most wonderfull benefit seinge that the verie least paine in Purgatorie is greater then all the paines of this world togither Insomuch that S. Anselme doubteth not to affirme that one Masse heard by vs with deuotiō in this life is of greater value then a thousand said for vs by others after our departure 4. Fourthly in hearing of Masse deuoutly a man disposeth himselfe to receiue pardon of his mortall sinnes for as much as he hath occasion by the memorie of the Passion of Iesus Christ and of his great loue and benefites and of this sacrifice offered vp for our sinnes and with the reall presence of Iesus Christ to haue repentance and to be moued to contrition for them 5. Fifthlie it doth bringe vs encrease of grace to resist all our euill passions and to vanquish all sorts of temptations wherfore well is he that may heare it dailie S. Hiero. li. 1. in Ioan. S. Aug. cont Petli 4. cap. 10. 6. Sixtlie it is a stronge and assured buckler against all euill spirites and a singuler means to obtaine of God safegard against all dangers togither with manie blessings euen corporall as health such other like it maketh vs more capable of the visitation and protection of our good Angell yea and more readie for death how soone soeuer it shall assaill vs. Clemens can Apost li. 8. Cyril Cath. 3 Chrisost hom 13. ad Heb. 7. Seauenthly it is a singuler remedy againstt all superstitiō a most peculiar and effectuall meanes to conserue all faithfull Christians in perfect loue charitie peace and concord as being particulerlie instituted to that intēt S. Aug l. 22. de ciuit Dei cap. 10. Sozo hist Eccles li. 9. chap. 8.1 cor 10. 8. Eightlie by hearing of Masse cometh an other speciall fruit to wit the fruit of instruction which is had and obtained in the doctrine which a man heareth and learneth by being present at the same Wherein he is taught at the Confiteor to aske pardon of his offences At the Misereatur to pardon the faultes of his neighbour At the Introite to laud God At the Kyrie eleison to aske mercie of God At the Gloria in excelsis to magnifie God At Dominus vobiscum to be vnited with his neighbour At the Collects to present his prayers At the Epistle to thinke of the contempt of the world At the Ghospell to follow Iesus Christ At the Credo to professe that which he ought to beleeue At the Preface attention At the Canon deuotion At the first Memento to pray for the liuing At the second Memento to praie for the departed At the Eleuation to adore Iesus Christ And at the Communion to communicate
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
feast of Innocents to represent the sorrowfull mourning for the murther and barbarous crueltie of king Herod thinking in killing the infants to haue destroied and slaughtered our Lord and Sauiour VVhy in Septuagesima and Lent In Septuagesima likewise and vntill Easter this canticle is omitted because then is represented in the church the time of penance to wit this life wherein we can not participat of the ioyes of Angels but are to lament and deplore the miserable estare of our ruine and fall VVhy in the Masses for the dead Likewise it is ommitted in all Masses for the dead because as Almaricus fortunatus verie well noteth all canticles of ioy ought to cease in this office which is an office of teares and lamentations li. 3. de eccles offic cap. 44. VVhy this canticle was first composed and placed in the Masse This ioyfull Canticle wherein is set foorth the ample prayses of Iesus Christ the holie Fathers of the church first placed in the Masse to the end to refute and confound the wicked Arrians who had composed sundrie ballets and songes to diminishe the glorie of our blessed Sauiour For which cause the aforesaid Fathers by a holie zeale were incited to compose a contrarie canticle wherin should euidentlie be set foorth the honorable titles and excellencies of the same Sauiour by the which publiquelie in the Masse those Arrian heretiques might be confounded VVhy the Prieste standeth before the midst of the Altar in rehearcing this hymne THE priest in rehearcing this hymne standeth before the midst of the Altar to signifie thereby that Christ is the mediator betwixt God and man As also to declare that it was first pronounced in the honor of him who is as it were in the midst of the Trinitie Of the lifting vp of the handes of the priest to heauen Standing in the midst of the Altar together with the pronounciation of the wordes of this canticle he deuoutlie lifteth vp both his handes to heauen and then drawing them reuerentlie downe with cheerfull voice pursueth on the rest of this Angelicall hymne signifying hereby the ineffable ioy which came from aboue vnto men by the birth and natiuitie of our blessed Sauiour Thus much in generall And now to explicate the wordes them selues Gloria in excelsis Deo Glorie in the highest to God Beginning he sayeth Glorie to God Which first maketh against those Arriās who sought by all meanes to impaire and diminish the glorie of our Lord. And next he addeth in the highest that is to say in heauen because albeit the glorie of God doth clearlie shine in all places yet most especiallie in heauen where the dwelling of his Saints and Angels is Et in terra pax And in earth peace Before the birth of our Sauiour Christ there were three enmities The first was betweene God and man The second betwene Angels and man And the third betwene man and man But our peace being come who tooke away our sinne he reconciled man to God Angels to men and men among themselues And this caused the Angels ioyfullie to sing foorth promulgate this peace to all the world This peace the prophet likewise foretold saying that at this time mē should turne their swordes into plough-shares and their lances into sithes Esay 2. Because at this time all oppressions warres and inhuman cruelties should generallie cease thoroughout the world Hominibus bonae voluntatis To mē of good will Peace is proclaimed to mē yet not to all whosoeuer but onlie to those who be of good will that is to say to those who with good will receiue Christ but not to those who persecute Christ Whose superaboundant mercie neuertheles is such that he suffereth his sunne to shine and his rayne to fall both vpon the iust and iniust therby to prouoke them to repentance and amendment of life Mat. 5. Laudamus te VVe prayse thee Greatlie trulie ought we here to multiplie the praises of almightie God for that he hath done such maruelous thinges in the incarnation and natiuitie of his Sonne Iesus Christ who being by his diuinitie before the begining of the world was in the fulnes of time made man and was borne of a virgin aboue the order of nature to raise vs vp from the fall of Adam Gal. 4. Benedicimus te VVe blesse thee Albeit that God be the fountaine of all benediction yet we pray that his holie name may be blessed by vs and in vs singing melodiously his praises without forgetfulnes of his retributions Psal 102. And thus he that blesseth all his creatures is blessed of his creatures Adoramus te We adore thee In vtter detestation of all idolatrie we here adore our Lord Iesus Christ rendring vnto him all soueraigne honor seruice and homage and to declare hereby that vnto Idols we must not giue any honor or homage nor attribute vnto them anie title or proprietie belonging to God VVhy the Priest boweth at the word Adoramus And hence it is that in pronouncing these words he boweth him selfe with a certaine veneration towards the Altar for what else is the Altar but the admirable and dreadfull seate of the presence and maiestie of almightie God Glorificamus te We glorifie thee to wit for the greatnes of thy bountie of thy goodnes of thy benignitie of thy mercie of thy beautie of thy sweetnes of thy meeknes of thy liberallitie of thy noblenes and for all the other vnspeakable perfections which are inherent in thee Gratias agimus tibi We thank thee For it is not enough to praise and magnifie his goodnes but we must giue him thankes also for his benefits and in particular for this singular benifit of our Sauiours Natiuitie announced vnto vs by this euangelicall hymne Propter magnam gloriam tuam For thy great glorie First for the glorie that is in him whereof the creature ought as greatlie to reioyce as if the same were in him selfe Secondlie for the glorie which he hath reuealed vnto vs in his church militant And thirdlie for the glorie which he will reueale vnto vs in his church triumphanr Domine Deus Lord God First God the Father is here called vpon in tearmes common to all the blessed Trinitie and this to confirme vs in the beliefe of the vnitie of the diuine essence for the Father is Lord God the Sonne is Lord God and the holy Ghost is Lord God and yet nor three Lords nor three Gods but one onelie Lorde and one onlie God Rex celestis Heauenlie king He is called heauenlie king because at his simple and only word he created of nothing the highest heauen and doth gouerne it at his pleasure by his incomparable power and consequentlie all other thinges here in earth of what sort or condicion soeuer they be Deus Pater God the Father In this vnitie of essence and Trinitie of persons the Father is the first and is so called for that he who is the begining without begining hath ineffablie begotten the same his dearly beloued Sonne
Of the first ioy the royal prophet Dauid sayth Exultabunt sancti c. The saints shall reioyce in glorie psl 140. Of the second Fulgebunt iusti tanquam sol in regno Patris The iust shall shine like the sunne in the kingdome of their Father Mat. The 6. Reason The vse and custome of this worde first came from the Angels and from certaine holie Prophets And S. Iohn in his Apocalips reciteth that he hearde the voice of the heauenlie armie as the voice of many waters and of great thunders saying Amen and Alleluia foure times Alleluia and once Amen Wherfore the church hath thought good to retaine these wordes in earth and to pronounce them in the Masse by the mouth of the priest as they are pronounced in heauen by the holie Angels The 7. Reason And therfore is it left in an vnknowen language to denote that we may rather signifie obscurelie then any way perfectly expresse the greatnes of the ioyes which our Lord hath promised to all that loue him The 8. Reason Another reason why the Church retaineth this and other like woordes vninterpreted vnto vs is because of the greate difficultie that there is well and truly to translate them being of such vertu and energie that other languages want proper wordes sufficientlie to expresse them and for this cause it is much better to leaue them as they are then to extenuat their force by a strange interpretatiō And S. Aug. in his booke De doctrina Christiana cap. 11. giueth this reason saying that in holy writinges many Hebrue woordes are lefte without interpretation because of a certaine sanctitie that is cōprehended vnder the very wordes them selues Alleluia confirmed by miracle Finallie this Alleluia our Apostle S. Aug. vsed when he first entred into our countrie to conuert the same as witnesseth S. Bede li. 1. cap. 25. whose prayer was in this wise VVe beseeche thee o Lord for thy great mercie sake that thy furie and thine anger may be taken from this cittie to wit Canterburie in Kent and from thy holy house because we haue sinned Alleluia The same Alleluia also vsed S. German bishop of Auxerre in France who being sent by the Popes holines into our countrie to confute the error of the Pelagians gaue cōmandment vnto certaine soldiears whom he had placed in a valley thorough which their enimies resolued to passe that so soone as they perceiued them coming they should all forthwith crie out as they hearde him crie The blessed Bishop sodainlie issuing out before the enimie cried out three seueral times Alleluia and all the rest of the soldiears cryed out aloud the same with him Wherwith the enimies were so affrighted and amazed that they thought not only the hilles but also heauen it selfe to crie out and fighte against them Whereupon they fled with great feare and many of them were drowned in the riuer which they were to passe And so the soldiears that were with the B. Bishop obtained the victory without any battail only by the terror which God strooke into thē by the sound eccho of Allelu Bed li 1 c. 20. Of the Prose And of sundry reasons concerning the same The 1. Reason THe Prose is commonly taken for an ecclesiasticall prayer contayning the prayses of almighty God of the B. Virgin and of the glorious Saints and followeth betwixt the Epistle and and the Gospell The 2. Reason The first inuention therof is attributed to Nocherus Abbot of S. Gaule in Swisse afterwards elected bishop of Liege Durandus li. 4. cap. 22. de ritibus Ecclesiae And Pope Nicolas the first of that name greately moued with the deuotion of this holy man as also with the rithme sound and plesant melodie of the song permitted the vse thereof But amongst many composed also by others the Church of Rome hath especially retayned in the holy Masse four for their excellēcie The 3. Reason 1. The first is Victimae Paschalis laudis The which is sayed vpon Easter day in testimony of the ioyfull resurrection of Iesus Christ thanksgiuing for the redemption of mankind wrought by his blessed and holy death The author is somwhat vncertaine but vndoutedly a man endued with notable pietie and deuotion The 4. Reason 2. The second is Venisancte Spiritus And is sung vpon Whitsunday to craue of the holy Ghost to send from aboue the beames of his celestiall brightnes to illuminate the mindes of those which are couered with darknes Robert King of France surnamed The great Cleark composed it the Church hauing since approued it and sung it vniuersally thoroughout all the partes of christendome As witnesseth Paulus Aemilius writing of his life The 5. Reason The third is Lauda Sion Saluatorem Composed in praise of the most B. Sacrament by S. Thomas of Aquin admirable for his learning to the whole worlde which was rather diuinly infused into him then ether attained vnto by nature trauaile or labour of studie Who treated so sublimely of the holy Eucharist as neuer any since did more set foorth and illustrate the same so that God seemeth purposely to haue chosen this great and learned Doctor for a cōuenient remedy against the heretiques of our time The 6. Reason 4. The fourth is Dies illa dies irae And this is said in the holy Masse for the soules departed The Canticle is verye lamentable and the discourse ful of Christian contemplatiō touching the apprehension and feare of the day of generall iudgment and was composed by a noble famous and religious Cardinall Of the Tract And of the sundrie mysteries and reasons rendred for the same The 1. Reasons THe Tract is so called of this Latin word Tractus à trahendo bycause sayth Durandus li. 4. cap. 41. num 1. it is sung tractim and as with a trayling of the voyce as those may easilie discerne who vnderstand playne-song The 2. Reason This Tract is a spirituall song composed of sundrie verses vsuallie taken out of the plalmes of Dauid and sometimes out of certaine other places of the holie Scripture as that vpon the feast of S. Peeters chayre Tu es Petrus supra hanc Petram edificabo ecclesiam meam Mat. 16. And sometimes also composed by the Church conformable to the holie Scripture as Gaude Maria Virgo cunctas hereses sola interemisti in vniuerso mundo Off B. Virg. The 3. Reason Next it is to be noted that this Tract is alwayes soung eyther after the Alleluia or sometimes onelie in the steede thereof And farther from Septuagesima till Easter the Alleluia which is a song of iubilation alltogeather ceaseth both in the Masse and also in the Canonicall howers the reason wherof is for that by the tyme of Septuagesima the Church wold represent vnto vs the miserable estate of mans nature liuing in this wretched world and therefore ceaseth to sing the song of ioye and onelie singeth the song of sadnesse and sorrow Also to signifie the difference betwixt our estate and the estate of the blessed soules
in heauen whoe sing perpetuallie without ceasing or intermission this ioyfull song of Alleluia whereas we who liue in this vale of miserie must whilst we remayne heere allwayes intermixe our ioy with pennance and mourning The 4. Reason It likewise signifieth the teares and groanes of Christs Church for her sinnes for the prolonging of her felicitie and for the paynes and afflictions which shee endureth whilst shee liueth in this world which causeth the holie Prophett in her person to say Hei mihi quia incolatus meus prolongatus est multum incola fuit anima mea Psal 219. And for this reason shee is often compared in holie Scripture to a Turtle as Cant. the 2. Wherevpon S. Bernard homil 59. in Cant. sayeth that the Turtle is a bird verie solitarie who hauing once lost her companion will neuer after take anie other but euermore abide solitarie and often mourning vpon the toppe of a drye tree To applie the same to our present purpose this Turtle is the church of God her solitude of place of mourning is in the desert of this world Her companion and spouse which he hath lost is our blessed Lord and Sauiour Iesus whome the Iewes haue killed and putt to death Whoe being risen agayne is ascended into heauen the Church often sighing and mourning for his departure And still desiring to see him agayne and to be there on high in companie with him and the drye tree vpon the which shee often sitteth soe mournefully groning and lamenting is the holie Crosse whereon her dearlie beloued spouse was put to death To conclude the first placing of the Prose in the holie Masse is attributed to Telesphorus the 9. Pope after S. Peter As testifieth Durandus li. 4. cap. 4. num 1. Of the holie Gospel of our Lord Iesus Christ And of sundrie worthie Ceremonies which are vsed both before and after the reading therof IF I were to explicate vnto you al the mysteries of a solemne Masse I should make mention of many most worthie ceremonies which here of purpose I doe omit Onlie I wil giue you by the way a litle tast of some of them because they are so exceedinge mysterious and so contenting and pleasing to euery deuout and pious person that loth I am wholie to pretermit them The 1. Ceremonie and his signification The Epistle therfore being read by the Subdeacon the Deacon disposing him selfe to pronounce the Gospell ascendeth to the Altar where the booke remayneth The booke remayning alwayes vpon the Altar signifieth that the Sacrifice instituted by our B. Sauiour is alwayes ioyned with the testament which is the Gospel and that the one shal neuer be without the other for so longe as the Sacrifice shall endure the Gospell shal be preached and when the sacrifice shal be abolished the Gospel shal cease to be anounced as we see it is at this day in Turkie where as there is no Sacrifice offered so is there no Gospel preached The 2. Ceremonie and his signification And therfore the Deacon being to pronounce the Gospel ascendeth and taketh the booke from the Altar to signifie that the place ordained of God to keepe the holie scripture is the Catholique Church as also to signifie that all true wholsome interpretation of holie scripture ought to be taken from the warrant and authoritie of the same Church The 3. Ceremonie and his signification Hauing taken the booke from the Altar before he goe to reade the Gospel he reuerentlie prostrateth him selfe on his knee before the Priest demanding his benediction to shew that none ought to intrude him selfe nor to take vpon him the office or charge of preaching vnles he be first be lawfulie called and sent therto Heb. 5. Rom. 10. The 4. Ceremonie and his signification At the taking of the booke the Deacon kiseth the right hand of the Priest and this for two causes First to signifie that he preacheth not his owne but the doctrine of Christ whom in this place the Priest representeth And next that although he preach the word neuer so truly or with neuer so greate zeale yet that the gift of conuerting soules dooth wholy proceede from the grace of God The 5. Ceremonie and his signification At the reading of the Gospell two Accolytes goe before the deacon with two burning lightes to signifie that the assistants ought speciallie then to haue their hartes enflamed in the desire and meditation of those heauenlie thinges which are conteyned in the gospell of Christ The coustume of lightes is most ancient by the testimonie of S. Hierome aduers Vigil and the causes are plainelie deduced out of S. Isodore cap. Cleros § acolith dist 22. The 6. Ceremonie and his signification By this that the two Acolites doe goe before the Deacon who is to reade the gospel carying wax lightes and incense is signified that Christ sent before him his Disciples by two and two into euery cittie where he was to goe carying with them the shining light of miracles and the sweete odour of vertues Luc. 10. The 7. Ceremonie and his signification The Deacon lifteth vp his voice on highe in readinge and anouncinge the gospell of Christ according to that of the prophet Ascend thou vpon a high mountaine who dost euāgelise to Siō lift vp thy voice in fortitude c. Esay l. 40. And our Lord sayeth in the gospell That which I say to you in the darke tel yee in the light and that which you heare in the eare preach yee vppon the toppes of the houses Mat. 10. These woorthy pious and sacred Ceremonies are seene and performed when highe Masse is celebrated but because my purpose is to treate but brieflie of those ceremonies which are vsuallie to bee seene in euerie low and daylie Masse I will therfore returne to speake of them The 8. Ceremonie and his signification The Alleluia therfore or Tract being read the Priest passeth to the midst of the Altar where inclining him selfe and ioyning together his handes he secretly repeateth the prayer following Munda cor meum labia mea omnipotens Deus c Cleanse my hart and my lippes o omnipotent God who cleansedst the lippes of the prophet Esay with fire and so by thy free grace vouchsafe to cleanse me that I may worthely anounce thy holie gospell thorough Christ our Lord Amen The 9. Ceremonie and his signification In the meane time the Clarke or Minister remoueth the booke to the left hand of the Altar signifying thereby that the Gospell which was first preached to the Iewes who were on the right hand was for their incredulitie transferred from them to the people of the Gentils a mysterie sundrie times represented in the holie Masse as hath before bene mentioned The 10. Ceremonie and his signification This done the priest tourneth him to the booke and all the people rise vp whereby two seuerall thinges are signified The one the corruptnes of our nature lyinge on the ground like vnto bruit beastes and wallowing in the vncleanes ordure
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
number of thyne elect or blessed To wit thorough him who for our sakes was numbred amongst the wicked Per Christum Dominum nostrum Amen This prayer is concluded through Christ our Lord to the which saith Albertus none doe answere Amen but only the Priest the B. Angells who are present in this ministerie Quam oblationem tu Deus HERE begineth the principall part of all the holie Canō which is the Cōsecratiō where the priest insisteth and beseecheth almightie God that the creatures of bread and wine requisite to the confection of the holie Eucharist may be sanctified and blessed yea changed and conuerted into the pretious body blood of our Sauiour Iesus This part of the Canon is cited by S. Ambrose aboue 1200. yeares agone l. 4 de Sacram. cap. 5. In omnibus quesumus Which wordes In omnibus in all may be diuerslie vnderstood and first thus In all to wit thou ô God being in all creatures and natures without definition in all places without circumscription and in all times without alteration blesse we beseeche thee this oblation Or In all to wit make this obla-blessed in all wayes in all maners and in all circumstances Or In all that is to say vouchsafe to make it blessed aboue all hostes by transferring it into that Host which is blessed aboue all Hostes Or In all to wit blessed in all degrees both cleargie and laytie both in the priest and the people Or In all to wit in all our vnderstandinges in all our powers in all our thoughtes and in all our intentions Bene ✠dictam The priest in this word prayeth that the oblation made in the begning of giftes not blessed God would make blessed to wit by that misticall benedictiō wher with of bread it may be changed into the bodie of Christ the cause of all benediction Or blessed to wit with glorie that it may be made glorious blessed with imortallitie that it may be made immortall Blessed with incorruption that it may be made incorruptible Blessed with diuinitie that it may be deified Adsrip ✠tam. Not finite And in this sence he craueth that his oblation which before Consecratiō is circumscriptible and finite God would make incircumscriptible and infinit For as much as in this most holie Sacrament Christ is incircumscriptiblie as the diuines doe teache and the Catholique Church doth hould Ra ✠tam. We call that ratified which we account for certaine fix and firme Let it therfore be made firme or ratified that is let it not remayne instable and subiect to be altered or changed by corruption Ratio ✠nabilem The blood of Bulbcks and of Calues being vnreasonable creatures was sufficient to purge man from sinne they being much inferior and lesser then man For a reasonable man therfore a reasonable host is requisit to wit Christ that we may offer a true man for men and that so for mans sake God may be propitious and mercifull vnto men Accepta ✠bilemque facere digneris That can not be but acceptable which hath receued the three former species of all sortes of benediction God can not hate God but because God is charitie God loueth God and the host which is God is acceptable to God Why then pray we that to be made acceptable which no way can displease Because though it is acceptable for it selfe yet we may displease in respect of our selues Others againe haue interpreted these wordes in another sence as thus That God would vouchsafe to make our oblation Benedictam blessed whereby all that participat thereof ar made blessed Adsriptam Writtten by the which we are written in the booke of eternall life Ratam Ratified by the which we are incorporated in the bowells of Christ Rationabilem reasonable not vnreasonable by the which we are made cleane from all vncleane and beastlie desires Acceptabilemque and acceptable wherby we who haue displeased him may be made acceptable vnto him in his onlie Sonne Vt nobis That to vs. That is to our health and profit Or to vs for whom he deliuered his bodie to death that he might giue vs the same body in foode to euerlasting life Againe aptlie sayeth he To vs that is to vs worshippers of the Catholike faith to vs communicating to vs worshiping the memorie of the Saints To vs excludeth Pagans Iewes Heretiques and all sorts of Infidels Corpus sanguis The wordes aforegoing were darke obscure and hard to vnderstand but now the gate is opened al is made manifest to wit that there be made to vs the bodie blood of Iesus Christ which onlie is an host in all and aboue all blessed adscript ratified reasonable and acceptable Fiat And worthelie in this place is the word Fiat added because now there is required the same almightie power in this conuersion which was in the incarnation of the almighty Word and in the creation of all the world For God said whē he was to create the world Fiat lux And our Ladie said to the Angell when Christ our Lord was to be incarnat Fiat mihi And the priest therfore in this place Fiat corpus Againe he saith Fiat by way of deprecation to denote that the priest by his owne naturall abilitie cannot worke that supernaturall conuersion And therfore he saith not in his owne person Facio I make but Fiat let be made to wit by the omnipotent power of almightie God Dilectissimi Filij tui Domini nostri Iesu Christi That of the substance of bread and wine which are offered vnto thee may be made by diuine and miraculous transubstantiation the body and blood of thy best beloued Sonne The substance of bread to be conuerted into his blessed body and the substance of wine into his pretious blood Of the fiues Crosses which are made at the prolation of the fiue wordes aforesaid and what the same doe signifie The 1. Reason You are here to vnderstand that there is no ceremonie in all the Catholique Church more proper to represent the mysteries of the death and passion of our Lord then is the signe of the holie Crosse Where it is further to be noted that commonlie the order and number of Crosses which are made vpon the Sacrifice doe represent the order and number of the mysteries of his blessed passion Wherfore if you consider how our Lord and Sauiour was sould for monie you shall see in this sale sundrie persons and sundrie practises You haue the Priestes Scribes and Pharises who were the buyers You haue Iudas who onlie was the seller And you haue our Lord who onlie was sould The three first Crosses therfore signifie the Priestes Scribes and Pharises who bought him The fourth Iudas who sould him And the fift our Lord who was sould by him The 2. Reason Againe some of our Doctors haue marked the very maner of making these Crosses and say that the first three are made together vpon the whole oblation to signifie that the Priestes Scribes and Pharises conspired altogether with one intention
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
haue his mercifull helpe and asistance here vnto without the which we doe confesse that we cannot as we ought ether beginne continue or end nor euer obtaine the thinge which we desire Et a pecctao simus semper liberi The thinge wherunto we principally require the ayde of his mercie is to be freed frō our sinnes because sinne hath this propertie that it allwayes bringeth three euills with it The first is it maketh vs of free men bond men for as our Sauiour saith he that committeth sinne is the seruant of sinne Secōdlie it alienateth vs from Gods holy grace Thirdly it iustly wroketh his wrath against vs. And hence it is that S. Bernard saith that so so long as in any creature there is power to sinne it is secure in no place nether in heauen nor in paradise nor in the world For in heauen fell the Angells euen in Gods presence In paradise fell Adam from the place of pleasure in the world fell Iudas from the schoole of our Sauiour Et ab omni perturbatione securi Next to be secure from the perturbations tumultes and troubles of the world because from thence proceedeth the matter of sinne and hinderance that when we approach to this most holy Communion we come not in such puritie as is fit and requisite Of sundrie ceremonies performed by the priest in this part of the Masse The 1. Ceremonie and his signication First he putteth the Paten vnder the Host which as we said before by this roundnes representeth Charitie The Host therfore layed vpon the Paten to be broken and diuided signifieth that Christ of his loue and Charitie exposed his body to suffer death for our redemption The 2. Ceremonie and his signification Next he vncouereth the Chalice By the Chalice is signified the sepulcher And the vncouering of the same is done to signifie how the Angel of our Lord remoued away the stone from the doore of the sepulcher The 3. Ceremonie and his signification After this he deuideth or breaketh the Host into two partes which signifieth the separation of the holie soule of our Lord and Sauiour from his blessed bodie the one descending into hell and the other remayning in the Sepulcher Wherof Innocentius tertius yealdeth another reason saying that therfore the Priest breaketh the Host that in the breaking of bread we may knowe our Lord as the two disciples knew him in breaking of bread to whom he appeared the day of his resurrection as they went to Emaus Per eumdem Dominum nostrum Iesum Christum Filium tuum In diuiding the Hoste he saith Per eumdem Dominum nostrum To wit vnto whom all power is giuen both in heauen earth Iesum Sauiour for he commeth to saue his people from their sinnes Christum Anointed aboue all his fellowes with the oyle of gladnes Filium tuum Naturall and onlie begotten These wordes ended the part of the Host which he houldeth in his right hād he layeth vpon the paten and from the part in his left hand he breaketh of another litle particle and so the Host is deuided into three partes The host thus deuided into three seuerall partes representeth vnto vs the state of the Church in three seuerall places The part held in the right hand which is no more deuided but remayneth entyre representeth the Church triumphant signified by the right hand which hath passed ouer all hir troubles and hath now no more to suffer The other which is helde in the left hand and is againe deuided doth signifie the estate of the Church militant vnderstood by the left hand part wherof remayneth in this life and part in Purgatorie both which are subiect yet to suffer This part held in the left hand is next conioyned to that which lieth vpon the paten and was before helde in the right hand to signifie that those which are in purgatorie shall infallibly after a while haue their part and fruition in glorie and be conioyned with the Church triumphant The part subdiuided from the second held in the right hād put into the Chalice signifieth those which yet remayne in this present life who by doing penaunce for their sinnes may obtaine mercie and remission thorough the merits of Christ before their departure and therfore the part which representeth them is not laid with the other but is put into the sacred blood contained in the Chalice And let it here be noted that this third part of the holy Host is held ouer the Chalice with two fingars to wit with the thumbe which is interpreted Force and vertu and with the second named by the Latins Index interpreted discretion of vnderstanding To declare that this diuine mysterie ought to be considered with force of Faith and with discretion of vnderstanding Qui tecum viuit regnat in vnitate spiritus Sancti Deus In the subdiuision of the second part as aforesaid he saith Qui tecum viuit incessantly in all eternitie Et regnat with all power and maiesty In vnitate in essentiall identitie of the Holy Ghost Spiritus Sancti Deus The third person the Holie Trinitie Per omnia secula seculorum Hauing by sundrie deuout ceremonies set before vs the death and passion of our blessed Sauiour he beginneth now not onlie by signes but also by wordes to set before vs the ioy of his resurrection for which cause he lifteth vp his voice saying Per omnia secula se culorum And the people answere Amen The Priest doth therfore eleuate his voice in this place not only to haue the consent of the people but also to represent the gladnes which the Apostles and Disciples had when they vnderstood the ioyfull newes of the resurrection For as they were in great feare and sorrowe to see their Lord and master in the handes of his enimies and afterwards to suffer his death so were they filled with greate ioy when they saw him restored againe to life Gauisi sunt Discipuli viso Domino The Disciples reioyced hauing seene our Lord. Amen The people answere by this Hebrwe word that they doe firmelie and stedfastlie so beleeue Pax ✠Dominisit ✠semper vobis ✠cum To shew this more euidently the Priest saluteth the people with the same woordes wherwith our Lord saluted his Apostles at his resurrection saying Pax vobis Now ther are three sortes of peace right necessarie for vs to wit spirituall temporall and eternall and according hereunto the Priest maketh the signe of the Crosse three times in pronouncing the wordes aforesaid The spirituall peace is the repose and tranquilitie of conscience which is obtained by the meanes of a virtuous and innocent life The temporall peace is that it would please almightie God so to blesse vs and our labours that we may eate our bread in peace and quietnes that is to preserue vs and all ours from warres misfortunes sicknesses sutes wrongfull molestations detractions diffamations all other sortes of troubles and vexations The peace which is eternall is the chiefe and principall