if he desire trulie to feele the effects therof to the health of his soule The 4. Reason In particular the priest washeth his handes at this present notwithstanding he had washed them before that if perhaps by humane frailtie he hath admitted into his minde any vaine phantasie or imagination he may now at the least cast it from him and take as it were vnto him another new cleannesse For he ought to procure so much the more puritie by how much he approacheth the nerer to the woorke of this most pure and most immaculat mysterie that so he may touch with the more cleannesse the most immaculat and pretious bodie of our Sauiour Iesus The 5. Reason And it is to be noted that he washeth not his whole handes but onlie the tippes or endes of his fingars to signifie that our greater faultes and grosser offences ought first to be cleansed else where to wit in Confession so that at the Aultar we should not neede to washe but the tippes of our fingars onlie that is to say some litle affections which may sometimes distract or disturbe our spirit And now to expound the wordes them selues Lauabo c. psl 25. Lauabo inter innocentes manus meas I will washe my handes amongst the innocents Where he prayeth that as he washeth them from exterior vncleanes which defileth the bodie so it may be the good pleasure of God to washe him from all inward vncleanes which defileth the soule Et circumdabo altare tuum Domine And I will compasse about thy Altaro Lord. When our hart is lifted vp to God then saith S. Aug it is to him an Altar li. 10. de Ciuit. cap. 4. which then is compassed about when with the dore of circumspection like an inclosed orchard it is on euery side inclosed that nether by irruption of enimies it be polluted nor by the cares of the world it be distracted Vt audiam vocem laudis tuae That I may heare the voice of thy praise And note that he saith that I may heare for true it is that it is the part of him that sacrificeth to offer praises vnto God but because God ought to be worshiped of his owne and ought to be presented with his owne giftes the priest ought vigilantlie to watch that in euerie moment of the sacrifice he first hearken to God inwardlie inspiring and cheiflie to present and offer vp those desires vnto him which he hath receaued of him Et enarrem vniuersa mirabilia tua And may declare all thy wonders VVhich may aptlie be vnderstood of this most holie sacrament which being but one surpasseth al other and therfore to declare it were to declare all other Domine dilexi decorem domus tuae O Lord I haue loued the beautie of thy house VVhich house we our selues are as the scripture saith Yee are the temples of the Holy Ghost And the beautie thereof is the beautie and puritie of our soules Et locum habitationis gloriae tuae And the place of the habitation of thy glorie To wit of the Church triumphant wherin thou art glorified of thy Saintes in heauen or of thy Church militant wherin thou art praised of thy seruants in earth Ne perdas cum impijs animam meam Destroy not my soule with the wicked By the wicked are vnderstood those which nether worship God nor feare God nor obey his Church all which are trulie tearmed wicked Et cum viris sanguinum vitam meam And with the men of blood my life They are men of blood which commit the manifest woorkes of the flesh of which the Apostle saith that none such shall enter into the kingdome of God In quorum manibus iniquitates In whose handes are iniquities Men of blood in whose handes are iniquities S. Aug. interpreteth of those that bate their neighbour for the house of God is adorned with two precepts the loue of God and of our neighbour Dextra eorum repleta est muneribus Their right hands are filled vvith giftes Because that which is giuen them to the obtayning of euerlasting life they conuert to obtaine the giftes of the world esteeming gayne to be godlines Ego autem in innocentia mea ingressus sum But I am entred in my innocencie Innocencie not of perfect consummation but of right intention that it may be called innocencie as iustice is so called to wit for the end of the true good where at it aymeth as S. Aug. teacheth cap. de ciuit Dei Redime me miserere mei Redeeme me and haue mercie on me For such is the innocencie of this life that euen the innocent may say redeeme me and haue mercie on me Pes meus stetit in directo My foote hath stood in the direct That is in the way of rectitude or in a right way it hath not bowed to wickednes nor preuaricated from the pathes of iustice In ecclesijs benedicam te Domine In the Churches wil I blesse thee o Lord. That is openlie and publiquelie will I celebrate thy praises in the congregation of the godly nether will I hide from them whom thou hast called thy benediction because to thy loue I referre the loue of my neighbour Gloria Patri Filio c. Glorie be to the Father and to the Sonne and to the Holie Ghost As it was in the begining and now and euer and world without end Amen Then enclining a title before the midest of the Altar his handes ioyned theron he sayeth the prayer following Suscipe sancta Trinitas hancoblationem quam tibi offerimus Receiue ô holie Trinitie this oblation which we offer vnto thee Hauing now placed the bread and wine in a readines to be consecrated he requireth the holie Trinitie to accept his oblation and that in the memorie of the most sublime and high mysteries of the Passion Resurrection and Ascension of our Sauiour Iesus which pointes are here proposed as the most principall articles of the beleefe and health of all the faithfull Ob memoriam For the memorie Wherin the Church of Christ hath right dutifullie obserued the precept of hir spouse which he gaue vnto hir at the institution of this holie sacrifice saying Doe this for a remembrance of me Luc. 22.19 Passionis Of the Passion The passion of our Lord is first mentioned by the which he conquered and subdued sinne death the world and our capitall enimie to wit the diuel Resurrectionis Resurrection Next mention is made of his resurrection for as he put to death sinne by the merit of his passion so rose he by his proper force for our iustification He was crucified in infirmitie but rose most victoriouslie Et Ascensionis Iesu Christi Domini nostri And Ascention of Iesus Christ our Lord. Next of his Ascention in which in great iubilation he mounted vp and sitteth on the right hand of his Father to raise vp our humaine nature baselie and wretchedlie fallen thorough consent to sinne Leading with him the holie Fathers which as a spoile he had victoriouslie
Ghost world without end Againe Per omnia secula seculorum that is thoroughout all ages of the world for seculum is taken for a time somewhat long and so is called seculum of this word sequor to follow because time followeth time Oremus The Priest hauing gotten as it were a good oportunitie hauing now before him the Lord and Maker both of heauen and earth and that according to his corporall presence he exhorteth all the people hartely to pray saying Oremus Let vs pray Praeceptis salutaribus moniti diuina institutione formati And therfore the Priest sayeth that it is by precept and deuine institution that wee are admonished to say this prayer because both our Lord instituted the same and also commanded his Apostles to vse the same saying Pray alwayes and be not weerie Againe Pray without intermission Which prayer Christ him selfe taught his Apostles to say in the holy sacrifice of the Masse as S. Hierom witnesseth Hier. li 3. contra Pelagianos Audemus dicere The reason why we here affirme that wee are bould to speake vnto the maiestie of God almighty is because that this self same prayer which we poure foorth before God the selfe same prayer proceeded out of the mouth of God so that in this prayer we recommend our selues vnto God with no other then the verie wordes of God For as S. Gregorie well saieth it were very vnmeete that vpon the holie Eucharist any prayer should be recited of the schollars composing and that ommited of the Masters making Pater I will here set downe for this first point a right worthie consideration of Leo Magnus sayinge Great my beloued is the gift of this sacrament and this gift exceedeth all giftes that God should call man his sonne and man name God his Father Hence also S. Aug. admonisheth the rich and noble of this world not to wax proude or contemne the poore ignoble because they pronounce and say that together to God our Father which they can neuer trulie say vnles they acknowledg them selues to be bretheren Noster As by the word Pater we vnderstand the grace of adoption so by the word noster we vnderstand brotherlie vnion For as S. Cyprian saith our Lord who is the master of peace and vnitie would not that when any one prayeth he should pray for him selfe onlie and say My Father nor giue me my dayly bread not forgiue me my trespasses nor leade me not into tēptation nor deliuer me frō euil but our Father giue vs our daylie bread forgiue vs our trespasses leade vs not in temptation and so of others Qui es in coelis 1. The priest in saying that God is in heauen doth not inclose or confine God with in heauē but endeuoreth to draw him which prayeth vp from earth to heauen 2. In affirming our Father to be in heauen we are put in minde that we are strangers here in earth and far from our proper countrie and home which is heauen Sanctificetur nomen tuum The name of God hath in it selfe no neede of sanctification but because here in earth it is not worthelie sanctified as it deserueth and that by many and euen almost hourlie it is most sinfullie prophaned by execrable blasphemies imprecations detestations cursinges swearinges forswearinges and the like therfore we pray that the same may be honored praysed exalted and sanctified of all in the world Adueniat regnum tuum The kingdome of God in which he doth raigne is the Church militant on earth and the Church triumphant in heauen Wherfore by thy kingdome come is vnderstood kingdome to kingdome the militant to the triumphant that these two may be vnited and made one kingdome This likewise doth reprehend all those persons who would prolōg this worldlie life whereas the iust do hartilie pray that that kingdome of God would speedelie come Fiat voluntas tua The will of God is taken two maner of wayes The one his will and decree as it is eternall The other the signes of his will which are temporall And these are fiue to wit precept prohibition permission counsail and operation these latter are not alwayes fulfilled for which cause we pray dayly that they may be fulfilled saing Fiat voluntas tua to wit in all thou commandest in all thou forbidest in all thou permittest in all thou counsellest in all thou workest Sicut in coelo in terra By heauen is vnderstood the heauenlie spirits to wit the Saints and Angels For the blessed Angells so soone as they conceiue the conception and minde of almightie God doe incontinentlie with inexplicable delight and readines transport them selues to accomplish the same And therfore we pray that the will of almightie God may be fulfilled Sicut in coelo in terra To wit as by Angels in heauen euen so by men in earth Panem Four sortes of bread are necessarie for vs. Three whilst we are pilgrimes in this life and the fourth in the life and world to come To wit Corporall Spirituall Sacramentall and Eternall Of the first it is written man liueth not by bread only Of the second My meat is to doe the will of him that sent me Of the third He that eateth this bread vnworthelie is guiltie of the body of our Lord. Of the fourth I am the bread of life which came downe from heauen Nostrum quotidianum Our not myne saith S Chrisostom because all whatsoeuer God giueth vs he giueeth not to vs alone but also to others by vs that of that which we haue receiued of God we also giue part therof vnto the poore Againe our bread to wit got by our true labours for all that which we eate vniustlie gotten or stolen is not ours but other mens bread Againe our bread to wit the spirituall foode of our soules as true Catholique doctrine Sacraments wholsome Ceremonies and the like not others that is the doctrin and ceremonies of Infidells or Heretiques And this our bread is called daylie because we daylie stand in neede thereof Da nobis This doth Christ teach vs that we doe not onlie pray that bread be giuen vs that we may haue to eate but as S Chrisostom saith that what we eate we may receiue from the hand of God For to haue to eate is common both to the good and to the bad but to acknowledg it from the hand of God is proper or belongeth only vnto the good Hodie This day to wit in this present life as S. Aug. expoundeth the same Which we ought to account but as one day it is so frayle and of so litle lasting Et dimitte nobis Three maner of wayes we offend and trespasse whereof we craue of God forgiuenes Against God Against our selues And against our neighbour Because we haue offended against God we say Et dimitte And because we haue offended against our selues we say nobis And because we haue likewise offended against our neighbour we say Sicut nos dimittimus debitoribus nostris Debita nostra Our trespasses
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
translate this word into their vulgar tongue no more then Alleluia and other wordes which for their holie authoritie and the antiquitie of the proper tongue haue bene religiouslie obserued by the Apostles them selues 3. And so sacred is this worde that S. Iohn reporteth to haue seene and heard the same in heauen Apoc. 19. Therfore let vs not attempt to say it otherwise in earth then it is sayed in heauen for that were not onlie to correct the church in earth in hir doinges but to correct those in heauen also in theirs Of the kisse of the Altar after Gloria in excelsis At the end of this Angellicall hymne the priest boweth him downe and kisseth the Altar which he doth in the celebration of the Masse nine seuerall times and that not without a speciall mysterie For this kisse is a signe of peace the which in this holie hymne was first announced by the embassage of Angels The priest therfore in vsing the same nine seueral times insinuateth hereby that he desireth to be ioyned and vnited to the nine orders of Angels As also that they would asist him to present his prayers oblations to almightie God Finallie moste authors doe both agree and confesse that the antiquitie of this part of the Masse is deduced at the least from Telesphorus Pope who liued wel nigh 1500. yeares agone See Walfridus in li. de reb eccles cap. 22. Rupertus Amalaricus Rabanus Berno and Innocentius tertius Of the turning of the priest to the people at Dominus vobiscum and of sundrie mysteries contayned therein THe priest turneth him on his right hand to salute the people and on the same returneth againe vnto the Altar all which is not voide of singular mysterie and signification How the Priestes turning on the right hand sig an vpright intention 1. First therfore it may signifie that the preist is to haue a stright vpright intention to heauen both for him selfe for the people which is aptlie vnderstood by the right hand 2. Secondlie we also who are present are hereby premonished to lift vp our hartes to him who sitteth on the right hand of his Father according as we confesse in the article of our Creede Dominus vobiscum Our Lord be with you Hauing turned him selfe to the people he saluteth them saying Dominus vobiscum Our Lord be with you which he sayeth that he may conioyne and linke the mindes of the people to almightie God and to make them more attent to his diuine seruice VVhat is meant by extending his armes And note that together with the prolation of the wordes he spreadeth and openeth abroad his armes to signifie therby how Christ hath his armes alwayes open and readie to receiue those that are trulie penitent and doe flie vnto him Et cum spiritu tuo And with thy spirit In which wordes the people pray that with the spirit of man the spirit of God may be present to teach and direct him without whose asistance we can doe nothing acceptable to him as him selfe hath witnessed by his Apostle saying VVithout me you can doe nothing So that the answere of the people is wholie to be referred to the action of the priest to wit to the oblation which he purposeth to make in their behalfes VVhy after this the Priest returneth him againe to the right hand of the Altar After this the people hauing answered Et cum spiritu tuo the priest returneth him againe to the right hand of the Altar expressing therby how our Sauiour did not immediatelie forsake the Iewes for their obstinacie but often turned to them to haue turned them to him As also that we his children should doe the like to our bretheren when at anie time they offend or trespas against vs. The vse of this salutation is verie ancient in the holy Masse as plainlie appeareth by the councel of Vase and the Liturgies of S. Iames S. Basil and S. Chrisostom Of Oremus and of the sundrie mysteries contayned in the same How Oremus sig distrust in our selues Oremus LEt vs pray The priest distrusting as it were in his owne strenght gathereth vnto him the prayers of all the people saying Oremus as if he should say Asist me with your prayers For certaine it is that our mercifull Lord will not denie to a multitude their petitions who hath promised to heare the prayers of two or three that are gathered together in his name Mat. How that our Sauiour both prayed him self and exhorted others also to pray He pronounceth this word Oremus with a high voice to stir vp and prouoke others to pray and prayeth him selfe also for so our Sauiour both exhorted his disciples to pray and likewise prayed him selfe also How eleuation of hart in the time of prayer In saying Oremus he lifteth vp his handes to put vs in minde that our hartes should be eleuated in the time of prayer For as we reade in 16. of Exodus whilst Israell fought with Amalech Moises ascended vpon a mountaine and when he lifted vp his handes Israel ouercame but if he slacked or withdrew them Amalech ouercame Wherin the priest ought to imitate that holie Moises to obtaine the victorie against those inuisible Amalechites which are the diuels How it representeth the maner and forme of our Sauiours prayinge Together with the pronounciation of the word he further hath his handes lifted vp and ioyned together in which sort our Sauiour him selfe prayed in the garden as is most crediblie supposed Of the first Collects And of sundrie mysteries and reasons rendred for the same The 1. Reason THE First prayers which the priest offereth vp to God in the Masse are commonlie called by the name of Collects which is a word borrowed of the Latins as the learned doe verie well knowe and signifieth a gathering or collection which as it may be made of diuers and sundrie thinges so hath it sundrie significations 1. Somtimes it signifieth a collection which is made of tributes and duties to be paid to the Prince whereof it cometh that the gatherers thereof are called Collectors 2. Somtimes it is taken for the collection which is wont to be made in the church for the poore as 1. Cor. 16. De collectis autem quae fiunt in Sanctis And as touching the collections which are made for the Saintes And againe presentlie after Ne cum venero tunc collectae fiaâ—t Lest when I come then collections be made 3. Both the holie Scripture and the ancient Fathers doe vse this word Collect to signifie an assemblie of the people of God and yet not euerie manner of assemblie but onlie of such as are great and solemne as Leuit. 23. Dies enim coetus est atque collectae For it is a day of meetinge and assemblie And in Deut. 16. Quia collecta est Domini Dei tui Because it is the assemblie of thy Lord God And in the 2. of Paralipemenon 7. Fecitque Salomon die octauo collectam And Salomon made a
redeemed out of the handes of the diuel Et in honorem beatae Mariae semper virginis And in the honor of blessed Marie alwayes a Virgin Wher the forsaid oblation is also made in commemoration of the Virgin Marie by whom the Sonne of almightie God vouchsafed to come vnto vs. The respect which is carried vnto hir is referred vnto the honor of God him selfe who hath aboundantly endwed hir with the plenitude of all singular graces and perfections Who is named before all others as being queene both of heauen and earth and as hauing the cheifest and most supereminent roome in both Churches next to her Sonne Et beati Ioannis Baptistae And of blessed Iohn Baptist Worthelie after the glorious virgin is next in order placed S. Iohn Baptist of whom our Sauiour him selfe gaue this testimonie Amen I say vnto you there hath not risen amongst the sonnes of women a greater then Iohn the Baptist. Mat. 11.11 Et sanctorum Apostolorum Petri Pauli And of the holie Apostles Peter and Paul Where note that it is an vsuall thinge in many of our prayers and inuocations alwayes to ioyne these two Saints together because they both in one citie both in one day both vnder one tyrant and both for one faith were gloriouslie martyred together Et istorum And of these Those are demonstrated ether with whose reliques the Altar is consecrated or whose feasts are celebrated And that right worthelie seeing as S. Ambrose saith we by a certaine pledge of their bodies doe especiallie clayme and challeng their protection S. Amb. de viduis Et omnium sanctorum And of all Saints This oblation is likewise made in the commemoration of all Saints who by their exemplar life haue greatlie edified the Church of God by shining in the world as most cleare lightes Let vs therfore blesse and honor our Lord in them who hath made them so honorable and would that their memories should with thanksgiuing be magnified after their deathes For they cause vs to feele the effect of their prayers in heauen and make almightie God to become propitious and fauorable vnto vs. Vt illis proficiat ad honorem That it may profit them to honor They which reioyce to finde somewhat in our prayers and ceremonies which may appeare to them to turne to our reproach doe say that in this sacrifice we giue diuine honor vnto the Saintes But this how far it is from the Churches meaning S. Aug doth witnes saying Who euer heard any priest standing at the Altar yea euen ouer the bodie of the holie martyr to say in his prayers I offer sacrifice vnto thee Peter Paul or Cyprian Thus he li. 8. de Ciuit. cap. 27. For seeing the Saintes loue God aboue them selues they can not but be highly offended when anie diuine honor is done vnto them as in this life Paul and Barnabas well declared by renting their garments when the people would haue honored them as Gods But you will aske what honor therfore is it to the which we pray that our sacrifice may profit them To which we answere that it is onlie to be vnderstood of accidentall and nether of diuine nor of essentiall glorie Nobis autem ad salutem And to vs to health This is the second end which we are to ayme at in all our actions after the glorie of God and the honor of his Saintes with which our owne spirituall good and eternall saluation are alwayes conioyned Nether can we negotiat this better by any other meanes then first by seruing God next by honoring and solliciting his B. Saintes Brieflie in that we worship their memories it is our benefit not theirs Et illi pro nobis intercedere dignentur in coelis And let them vouchsafe to pray for vs in heauen We put great confidence in the prayers of the B. Saintes and this especiallie for two causes First because the diuine goodnes of God doth most willinglie heare those that are ioyned together in prayer for saith he if two of you consent vpon earth how much more if they vpon earth with them in heauen of anie thinge whatsoeuer yee shall aske it thall be giuen you of my Father Secondlie because that in crauing their prayers as S. Aug. saith Serm. 46. de Sanctis and imitating their examples the Saintes may acknowledg some thinge in vs of their owne vertues and thereby the rather be moued to make supplications vnto God in our behalfe Quorum memoriam agimus in terris Per eundem Christum c. VVhose memorie we make in earth Thorough the same Christ c. We offer sacrifice vnto God at the memories of martyrs that by this celebritie we may both giue thankes to God for their victories and incite our selues to the imitation of such a crowne and palme by inuocating them by renewing of theire memories Of orate fratres c. And of the reason of the priestes turning vnto the people vpon the left hand THis done the priest kisseth the Altar then maketh one whole turne thorough out from the left hand to the right saying Pray bretheren that myne and your sacrifice may be made acceptable in the presence of God the Father almightie The 1. Reason Touching the reason of the priestes tourning to the people vpon the right hand we haue alreadie spoken before shewing that by the right hand the priest representeth the person of our Sauiour as now by the left hand he representeth his owne person for by the right hand is vnderstood vertu and perfection and by the left hand frailtie and imperfection The priest therfore representing our Sauiour passeth not to the left hand to signifie that in our Sauiour there was no sinne nor imperfection But when he representeth him selfe to acknowledg that he is a sinner frayle and imperfect he passeth to the left hand saying Pray for me bretheren The 2. Reason Againe by the right hand is signified mirth and ioy and by the left hand sorrowe and sadnes Wherfore the priest turning him to the Altar on his left hand beginneth to represent the mysteries of the death and passion of our Sauiour Iesus a matter full of great sorrowe and sadnes signified by the left hand as ioy by the right hand For of the Angell which declared the ioyfull resurrection of our Sauiour Iesus the scripture saith that he sat on the right hand of the sepulcher Marc. 16.5 The 3. Reason The good Hesther as we reade in hir booke cap. 4. before that she would speake to kinge Assuerus in the behalfe of all hir nation was not content to betake hir alone to hir prayers but also recommended hir selfe to the prayers of all the people The priest therfore doth here the verie like considering that at this time he presenteth him selfe before the kinge of all kinges to speake in the behalfe of all his nation that is to say in the behalfe of all the Church of God The 4. Reason Againe it may be said that therfore the priest requireth
his resurrection who as the Apostle saith entred not into glorie before he had sustayned the ignominie of the Crosse How puritie and chastitie Againe the brightnes and shining of the same corporalle admonisheth that to receiue the bodie of Iesus-Christ a man ought to shine with all angelical puritie and chastitie both of bodie and soule And that as it shineth with brightnes so the intention of the offerer ought to shine with simplicitie before our Lord. The signification of the candles 1. Candles are lighted and set vpon the Altar For by candles is signified somtimes the Law somtimes the Church and somtimes Christian conuersation Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen Mat. 5.17 How Candles sig the light of faith 2. Againe by the two Candles for at least there ought to be so manie is signified the light of faith reuealed to two seuerall people the Iewes and the Gentiles Or the two testaments where with mankind is illuminated Or the two witnesses of the resurrection Moyses and Elias How they are a signe of ioy 3. Also Candles are lighted in signe of ioy as testifieth Alcuinus in respect of our B. Sauiours presence whose diuinitie is likewise signified by the same As also to signifie the giftes of grace and the light proceedinge from the holy Ghost wherewith the Church is illuminated How the fire of Charitie 4. And not vnaptly are there fiery lights placed vpon the Altar to burne because he is there who came to send fire into the world and desirethe nothing more then that it burne and be inkindled in the harts of all his faithfull Luc. 12. Of the Curtaines Lastly for the better adorning both of the Church and Altar there are rich Hangings and Curtaines of diuers and sundrie colours answearable to the diuersitie of Feastes throughout the yeare Of the signification of the Red. Vpon the Feastes of the holy Crosse wheron Christ shed his pretious Blood for vs vpon the Apostles and Martirs Red is vsed to signifie the bloodie Martirdomes which they endured for the loue of Christ for they are those which are come out of great tribulations and haue washed their Stoles in the blood of the Lambe Apoc. 7. Of the white Vpon the Feastes of Angelles Confessors and Virgines we vse White to signifie their holines chastitie and puritie As also vpon the Dedication of the Church which is called by the name of a Virgin For I haue despoused you to one Man to present you a chast virgin vnto Christ 2. Cor. 11.2 Againe by the White which is of excellent purenes and cleanes may be signified the splendor and integritie of good name and fame especiallie requisite in an Ecclesiasticall Magistrate That a Bishop haue a good testimonie according to the Apostle both of those which are within and of those which are without 1. Tim. 3. The signification of the Blacke Vpon the daies of prayer for the soules departed is vsed Blacke to signifie the dolorous and mournefull estate of their soules Of whom it is said they shall be saued yet so as by fyre 1. Cor. 3.15 The sig of the greene Vpon other common dayes greene is vsed for greene is a colour in the midst betwixt white and black signifieth the Church militant still liuing in this world which is somtimes in ioy and somtimes in sorrowe and as it were but yet in herba that is green growing and not ripened for the haruest of the church is in the world to come The sig of the purple Somtimes in some churches is vsed purple to signifie the spirituall power and dignitie which resideth in the chiefe bishop and other Pastors of the Catholique Church who ought to behaue and comport themselues in their places like kinges not to decline to the right hand nor to the left not to bind the worthy nor to pardon or vnbind the guiltie The sig of the scarlet Somtimes scarlet is vsed which is of the colour of fire by which is signified pontificall or Priestlie doctrine which like vnto fire ought both to shine and to burne To shine by giuing light to others To burne by reprehensions excommunication and other censures Euerie tree that yeildeth not good fruit shall be cut downe and shall be cast into fire Mat. 7.19 The sig of the hiacinth Somtimes hiacinth or skie colour is vsed by which may be vnderstood the serenitie of conscience which a Bishop or Priest ought alwaies to haue both in things prosperous and thinges aduerse According to the same Apostle For our glorie is this the testimonie of our Conscience 2. Cor. 12. As also that his thoughtes ought not to be on earthlie but on heauenlie thinges according to the same Apostle saying Conuersatio nostra in Caelis est Our conuersation is in heauen To conclude touching the ornamentes of the Church and Altar Sozomon l. 6. cap. 16. and Nicephorus l. 11. cap. 18. recount how the Arrian Emperour Valens a great persecutor of Catholiques once vpon a Christmas day entred into the Church of S. Basil whil'st he was at the Altar celebrating Masse assisted by all his clergie and the people round about with such deuotion and reuerence as the qualitie of the Feast place required And that he contemplating the goodly order which was in euery thing was so astonished with admiration that he well nigh fell downe in extasie Loc here the proper wordes of Nicephorus as they were translated out of Greek into Latin Quod ibi omnia miro ordine gererentur ad stuporem delapsus et totus mutatus in solum concidisset nisi quidam ex primoribus tunica correpta imperatorem iam ruentem retinuisset Astonished in admiration and altogither altered or changed for that he sawe all thinges gouerned by soe admirable an order he had fallen downe vnles one of his Princes taking him by the Robe had held him vp being nowe readie to fall to the grownd Thus he But in this point so bare and naked are the churches of Hereticks so vtterlie destitute of all hangings other costlie ornamentes yea so emptie and quite disfurnished that to enter into them is much like as to enter into some emptie grange or barne after all the corne hay and strawe is carried out of it Which is the cause why some Heretickes comminge ouer the seas anâ—… contemplating the ornaments riches and beautifull ceremonies of the Catholike Church do so greatlie wonder and admire thereat that when they do depart they find themselues so maruelouslie delighted and comforted thereby as if they had bin for the time in some earthlie Paradise Yea to some this hath bin a chiefe motiue of their change conuersion to the Catholike Faith Much more might be said concerning this matter but I will leaue it to the Readers better consideration and proceed to that which is to followe Of the ornaments belonging to the Priest And first of the Amice CHAP. 9. HAuing
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
Patrem omnipotentem The Father almightie Which wordes ought to be of most singular comfort vnto vs for as he is a Father he must needes wish al good things vnto his children And in that he is allmightie he is likewise able to help them in all thinges Factorem Coeli Maker of heauen By heauen which is the worke of his handes is vnderstood all heauenly creatures as Angells sunne moone starres and other elementes Et terrae And of earth By earth is vnderstood the whole globe thereof incrediblie enriched with all that is requisite for the ornament and vse of all his earthlie and mortall creatures Visibilium omnium inuisibilium And of all thinges visible and inuisible To this first Article of the Creede the Church hath also adioyned these wordes against the impietie and heresie of the Maniches who peruerslie defended that God onelie created thinges inuisible and that the Diuell procreated the thinges which are visible as witnesseth Niceph. l. 6. eccles hist c. 31. 32. Wherfore to exclude this error wee acknowledge in the Masse that God is the maker of all thinges both visible an inuisible Et in vnum And in one For as much as many tooke vpon them to be called Christ and would needes be soe named of the people as Antichrist likewise shall when he cometh therefore to exclude this error and to shew that there is no trew Christ but one the Church hath likewise heere added this word Vnum One For as the Scripture foretelleth vs many shall say Loe heere Christ loe there but expressilie commandeth vs not to beleeue them Dominum Lord. And he therfore is called Lord to beate downe the impietie of those who doe hold him lesse then his Father in power and authoritie yea and do make him euen a seruant and subiect vnto him according to his diuinity as Calluin l. 2. Inst c. 17. n. 1. and before him other Heretickes Iesum Christum Iesus Christ With the name of Iesus which signifieth a Sauior there is also imposed vpon him the surname of Christ which name is a title of honor common to diuers estates and dignityes to witt to Priests Prophetts and kinges The office of priests is to offer prayers and sacrifices to God for the sinnes of the people Of prophetts to foretell thinges to come to their singular cōfort Of kings to raigne in soueranitye and puissance of gouernment All which titles doe wonderfull well agree to our B. Sauiour For hee was ordayned a Priest by God his Father for euer after the order of Melchisedech Psalm 109. He was also a Prophett for hee foretold the secret councells of his Father vnto vs concerning our saluation He is also a king forasmuch as by his prouidence he doth accomplish the wonderfull endeauors and office of a king in the behalf of his Church whose king and gouerner he shall be to the end of the world Filium Dei The sonne of God Which wordes do euidentlie declare that he is verye God For as a man and woman can begett no child but man or woman of the same substance euen so the Sonne of God must needes be God and of the self same substance with God Vnigenitum Onelie begotten Where note that although God hath graunted vnto those that beleeue in him to be his children and sonnes yet this is to be vnderstood by grace and spirituall adoption But Iesus-Christ is his onelie naturall Sonne ingendred of his owne substance as S. Iohn the Euangelist doth cleerlie testifie Iohn 1. Ex patre natum Borne of the Father For asmuch as this holie councell of Nice was principallie gathered to represse the heresie of the Arrians deniyng that Christ was borne and begotten of the substance of God his Father and equall vnto him As witnesseth 5. Aug. l. 1. de Trinit c. 7. they were therefore condemned by these verie wordes and the contrarie was there expresselie concluded against them Ante omnia saecula Before all worldes And for the more manifest declaration that he is coëternall with God his Father there is added in this Creed that he was borne of him before all worlds True indeed it is that the manner is inexplicable as S. Cyp. saith in explic simboli and therefore we ought simply to beleeue and deuoutlie to reuerence this his ineffable generation For who will enquire after that which can not be found Of whom shall we learne it of the earth It was not subsisting Of the sea It was not liquified Of heauen it was not eleuated Of the sunne Of the Moone Of the starres They were not as yet created Of the Angells He was ingēdred before they had their being Brieflie therefore we will conclude with S. Basill saying we must not enquire after that which hath alwaies bin of that which hath not allwaies bin Deum de Deo God of God Also where as these Heretickes sayed that he was not God of God his Father but onelie man of his mother therefore the holie Fathers assembled in this councell concluded that he was God of God and that he did no whit diminish his diuine nature by reason of his incarnation in the B. virgin Lumen de lumine Light of light These holie and venerable Fathers to make this verity more apparēt declared the same by an apt similitude to wit that the Sōne of God was borne of his Father euē the light produceth and casteth forth light of it self without any manner of diminution of his owne substance and can be no more diuided from the Father then the sunne and the splendor therof can naturallie be separated or diuided a sunder Deum verum de Deo vero Verye God of verye God The same Catholique Church further to confound the errour of the Arrians and Euomians deniyng that he was verie God by naturall propertie but onelie by grace or communication of name somtimes giuen vnto them whom the Psalmist calleth Gods for the rarenes of their vertues as psalme 81. Declared that he was verie God of very God that is to say so verilie God as God the father was God and truly sprang and issued out of him Genitum non factum Begotten not made And whereas some of these Heretickes confessed that Christ was indeed of the Father but yet that he was lesse then the Father and not of the same but of an other substance then the Father was therefore to confound this error there was inserted into this Creede these wordes Begotten not made But with what similitude may a mortall man be able to expresse this diuine generation Or what comparison can be made betwixt things created and which haue a beginning and things in created and which haue no begining S. Ireneus doth hould them for worse then madde who enforce themselues to conceiue the same by human reason li. 3. aduers haeres Valent cap. 48. And S. Hilary being not able to comprehend it comforteth himself with this that the Angells doe not know it li. 2. de Trinitate Consubstantialem
the paines nominated in the holie decrees cap. rebaptizare de consec dist 4 to the end that none may thinke himselfe able to amend the worke of the holie Ghost Which also agreeth with natural reason it selfe according whereunto a man is borne but only once In remissionem peccatorum For the forgiuenes of sinnes Here ensueth the admirable effect of this most wholsome lotion wherin al sinne be it original or actual is pardoned quite extinct and abolished as if it had neuer at all bene committed how enormous and detestable soeuer it were together with the paines due to the same and there is also geuen vs and that in great abundance the infusion of diuine graces to render vs able to al indeuors and offices or Christian pietie Et expecto resurrectionem mortuorum And I expect the resurrection of the dead For the more assured establishment of our fayth there is here set before vs the resurrection of the dead without the which we were of all other creatures the most wretched and miserable and al our hope planted in Iesus Christ were vtterlie frustrate Wherfore this article doth reach vs to beleeue that the bodies of al both men and women which euer haue bene borne since the beginning of the world though they be rotten burnt eaten of wormes beasts or foules of the ayre yet shall be raysed againe at the day of iudgement and be truly reunited vnto their soules Et vitam venturi seculi And the life of the world to come This is the marke whervnto all the faithful ought to direct their designes and to prepose vnto them selues as the hyer and recompence of al their labours Without this no man can but iudge him self much more vnhappie and accursed then the bruit beasts Finally if we esteme so much and hould so deere this present life which is so ficle and so short that it may rather be called a death then a life in what estimation ought we to haue the life that is eternal voide of al miserie and replenished with all beatitude and perpetuall felicitie Of which ioy our Lord of his mercie make vs then pertakers what sorrowe soeuer we suffer in this world Amen Of the signe of the Crosse made at Vitam venturi seculi The signe of the holie Crosse is made at the wordes Et vitam venturi seculi Least hauing bene tould of the blisse of the Saintes and of the ioyes of the life euerlasting we should deceaue our selues by thinking to obtaine them without anie trauel whereas Christ him selfe did not enter into the kingdom of his glorie but by the ignominy of his Crosse For from the Church militant vnto the triumphant none can enter but by the Crosse as saith Ludolphus in vita Christi Amen For confirmation of that which is contayned in this present Simbole there is added for conclusion this woord Amen that is to say in veritie trulie certainlie or without doubt we beleeue that which is contayned in the precedent articles Of the kisse of the Altar After this bowing downe him selfe he kisseth the altar testyfiyng by this ceremonie that he willinglie submitteth him selfe vnder the Crosse of Christ and that from the bottom of his hart he imbraceth the same confessing with the Apostle that the miseries of this life and not worthie of the glorie which shal be hereafter reuealed vnto vs. Dominus vobiscum The Creed being ended the Priest turneth to the people saying Dominus vobiscum Praying that our Lord be with them that they may make their profit of that which was repeated and rehearsed in the aforesayd articles And the people answere Et cum spiritu tuo And with thy spirit To the end that being vnited together in the same faith and religion they may feele the effectes of their saluation Amalaricus sayeth that this salutation of the Priest to the people denoteth an entrance to an other office And Gabriel Biel sayth that the Priest now faluteth the assistants with Dominus vobiscum that God may be with them to receiue their oblations Oremus Hauing said Dominus vobiscum next he saith Let vs pray Because vnles our Lord be with vs we can not pray to our soules health And then he turneth him to the altar admonishing hereby that now especially euerie one should returne to him selfe and diligentlie search and discusse his conscience that so he may offer vp himselfe an acceptable sacrifice to Almightie God Of the Offertorie And of the condicions of the Host that is to be offered The 1. Reason FIrst the Offertorie taketh his name Ab offerendo Of offering because in this part of the Masse the people are wont to make their temporall offeringes at the Altar Which in a solemne Masse is most melodiouslie soung because as the Apostle saith Our Lord loueth a cheerefull giuer 2. Cor. 1. Because also it is conuenient that after the gospel there should follow faith in hart praise in mouth and fruit in worke as testifieth Innocentius tertius The 2. Reason Secondly it is called the Offertorie because at this time the priest doth take into his handes and maketh an oblation of the Holies that are to be consecrated As also because it is a most immediate preparation and disposition to the holie Canon Of the condicions of the Host As touching the conditions of the Host that is to be offered sundry notable thinges are signified therby 1. This bread is made of wheate because Christ compared him selfe vnto wheate saying Vnles the graine of wheate falling on the ground doe die it remaineth alone 2. It is made in the forme or maner of mony to signifie that it is the same peny or reward promised by our Lord in the gospel to the labourers in the vyneard Mat 20.9 3. It is rounde to put vs in minde that God is the Creator of all thinges both in heauen and earth Alpha and Omega without begining or ending By which also it denoteth vnto vs the diuinty of our B. Sauiour whereby he filleth the round worlde 4. It is white to represent vnto vs the most pure fleash of our Lord and Sauiour taken of the most holie perfect and most pure Virgin 5. It is thinne to signifie that both the Priest and the communicants ought to come fasting to receiue the same 6. It is made without leuain to signifie that our heartes ought to be made cleane frō all leuain of enuy malice 7. It must be whole not crackt or broken and that to signifie two sundrie mysteries The one that we ought to be allwayes in loue and charitie with our neighbours The other that we ought to liue in the vnitie of the Catholique Church and neuer to be sundred by scisme of herifie 8. In this Hoste is writtē the name and image of our prince and soueraigne to signifie that we ought to acknowledg our selues to be his people and the sheepe of his pasture as also that he hath made vs to his image and likenes Some likewise do forme therin the picture
Angells or messeÌ„gers â—or as much they reueale the minde of God â—…to men which name is common to all the celestiall spirits though in this place it is perhaps vnderstood particularly of those which are of the lowest order wherof euerie man hath one for his keeper vnles he driue him away by his euil life For so S. Aug. saith of them that they loue what God loueth keepe what God keepeth and forsake what God forsaketh Soliloq cap. 7. Of these mention is made in the 1. of S Marc. 18. of S. Mat. and Heb. 1. Adorant Dominationes The Dominations adore Dominations are those by whome the other Angels receiue the ordinances of God and who do see them executed of which preheminence and predomination ouer other Angells they are called Dominations Now then if these so noble spirits to whom by reason of their office adoration doth seeme to be due doe them selues with most profound reuerence adore almightie God how much more ought we who are but dust ashes to humble our selues vnder his almightie hand Of Principallities Powers Vertues and Dominations S. Paul maketh mention all in one epistle Ephes cap. 1. Tremunt Potestates The powers doe tremble The Powers are such to whom the wicked powers are subiect and hereof thy receaue their name because the malignant spirits by their power are bridled and restrained that they can not doe so much hurt as they desire Of these it is said that they tremble not for timerous feare being perfectlie blessed but saieth Gabriell Biell for obedience reuerence and admiration of so ineffable a maiestie acknowledging their power to be nothing in respect of the diuine immense powre of him who is contained in this dreadfull Sacrifice Coeli coelorumque virtutes And the powers of the heauens In this place these wordes doe signifie all the companie of the celestiall spirits which are the intellectuall heauens But some vnderstand them of the materiall heauens in that sense of the 19. psl Coeli enarrant gloriam Dei The heauens declare the glorie of God For as Euthymius in psl 148. and S. Chrisostom say The heauens and also the starres although they want a voice and haue nether life nor soule yet doe they laude and prayse the maiestie of God by their greatnes beautie situation nature vtilitie ministerie perseuerance and by other like meanes wherby also they doe draw the mindes of their behoulders into the admiration and praise of their Creator Et beata Seraphim socia exultatione concelebrant And the blessed Seraphins VVith mutuall ioy doe ioyntlie celebrat Seraphim in Hebrue is interpreted Ardentes burning or inflaming for that they are enkindled and inflamed in charitie aboue all others betwixt whom and God there are no other Angels being so inflamed with the brightnes of the diuine light that as the prophet Esay saith cap. 6. They couer the face and feete of him that fitteth in the throane Cum quibus nostias voces vt admitti iubeas deprecamur supplici confessione dicentes With whom we beseech that thou wouldest command our voices to be admitted with humble confession saying For as much as all the celestiall orders of Angels aforenamed are chieflie employed in continuall praises and thanksgiuinges before the presence of almightie God therfore the priest maketh his humble petition to our Lord in the name of them all that he would vouchsafe to receiue our laudes praises amongst the praises of the holie Angels that so men associated with the celestial spirits as the lower stringes of an harpe with the higher they may iointly souÌ„d foorth the heauenly hymne of Sanctus following Of the sacred hymne of Sanctus and of sundry reasons concerning the same The 1. Reason FIrst Gabriel Biel in his exposition of the Masse saith that Sanctus is so called of Sancio which is to consecrat dedicate establish ratifie or confirme and thus lawes customes and men also are called holie The 2. Reason The same author saith that Sanctus may be so called a sanguine hostiae of the blood of the host for emongst the people of the ould law that was called holie which was consecrated or sprinkeled with the blood of the host and so Sanctus may be as much as sanguine vnctus The 3. Reason Ciryllus or rather Origines saith that the word Sanctus with the Greekes is called Hagios which is saith he extra terram esse to be out of the earth li. 11. in Leuit. which thing doth in verie deed most perfectlie and excellentlie agree with that most diuine and pure nature of almightie God The 4. Reason S. Denise in his 7 cap. of his heauenlie Hierarchie saith that this Sanctus is a voice of exceeding praise ful of much dread and reuerence And S. Ambrose saith that we finde nothing more pretious wherin we may set foorth and extoll almightie God then in that we call him holy li. 3. de Spir. Sancto cap. 12. Adde that holy is one of the names of almightie God Luc. 2. The hymne of Sanctus confirmed by miracle Biell in his learned exposition vppon the Masse saith that when Constantinople was shaken with an earthquake and the people for feare prayed in the fieldes in the fight of all a litle child was taken vp into the ayre for the space of an hower and afterwards descending againe said that from heauen this Angellicall hymne resounded in his eares as from a great multitude or quyre of celestial fingers and that he was commanded to declare that song of praise to all the people which as soone as they began to sing God deliuered them from that iminent danger Sanctus Sanctus Sanctus Holie Holie Holie These sacred wordes thrice repeated may put vs in minde of the three persons of the most B. Trinitie the Father the Sonne and the holie Ghost euery one of which are infinitlie holie with the same sanctitie Which sanctitie in these three persons doth far surpasse the sanctitie of all other creatures by manie degrees For first the sanctitie of God is infinit without bound or measure Secondlie it is independant and nether springing nor flowing from any other fountaine Thirdlie it is to God essentiall and not perticipated Dominus Deus Lord God The Church in this deuout Canticle doth most liuelie declare and set foorth vnto vs hir faith in the doctrine of the B Trinitie For the word Sanctus thrice repeated plainly signifieth the Trinitie of persons the word Dominus once repeated truly declareth the vnitie of essence Sabaoth Of hostes The woorde Sabaoth signifieth as much as militiaruÌ„ of hostes or armies for so manie armies hath God in earth as there are seuerall orders in the Church and so manie armies hath he in heauen as there are sundrie orders of holie Angells And rightlie doe we call the Angelicall spirits an armie because they fight against the spirituall powers to wit the Diuels Pleni sunt coeli terra gloria tua Heauen and earth are full of the maiestie of thy glorie To wit Angells and men
be borne holy shall be called the Sonne of God Gloriosae Where note that to this most excellent queene four most singular and renowned titles are attributed and giuen 1. She is said to be glorious because she is most gloriouslie assumpted both in soule and bodie 2. Glorious for the great glorie which she enioyeth in the kingdome of heauen wherein she far surpasseth all Cherubins and Seraphins yea all the Angelicall Spirits orders of Saintes being put together 3. Glorious for the high honor which the Church militant doth giue vnto hir for wheras other Saintes are serued with the honor which is called Dulia she is worshiped with that honor which is termed Hyperdulia which Hyperdulia is an especiall honor due vnto hir for the affinitie and heroicall vertu euen contracted with almightie God Semper Virginis In the second place that most excellent and supernaturall gift to haue beene allwayes a virgin For she was a virgin in bodie a virgin in minde and a virgin in profession A virgin before hir childbirth in hir childbirth and after hir childbirth without any corruption of hir virginall chastitie Mariae The name of Marie hath three intepretations Starre of the sea Iulluminated And Empresse or Ladie First she is Marie that is starre of the sea for as much as all that are labouring in the bitter sea of pennance and sorrow for their sinnes she safelie bringeth to the secure harbour of health and saluation She is Marie that is illuminated because those that walke in the darknes of sinne and of error are conuerted by the meanes of hir singular merits She is Marie that is Empresse or Ladie for she sheweth hir selfe to be Empresse and Ladie of absolute power ouer all the diuels and infernall spirits in defending vt against them both in our life and at the dreadfull and fearfull hower of our departure Genetricis In the third place she which before was called a mayde is called a mother A maruelous fecunditie is expressed when mother is mētioned for maruelous trulie was the holie virgins fecunditie Whereat the prophet admiring saieth A woman shall compasse about a man Ierem. 31. to wit Marie Christ a mayden God Dei Domini nostri Iesu Christi In the fourth place she is adorned with the supereminent title not onlie of a mother but of the mother of God and of our Lord Iesus Christ For the holie virgin did not beate or bring foorth onlie a meere man but true God nether was she onlie Christipara mother of Christ but also Deipara mother of God Sed beatorum Apostolorum After the glorious virgin Marie mention is made of the blessed Apostles and that not without iust cause For first they were the onlie witnesses of this diuine Sacrament who were present when our Lord first instituted the same Secondlie they were those who receiued first authoritie and commandement to celebrate the same Thirdlie they were those who first put in practise the celebration of this diuine Sacrament And Fourthlie they were those who set downe the chief orders and prescriptions to all Christian nations for the administration of the same Ac Martyrum tuorum After the Apostles the holie Martyrs are also named because of their great constancie which they shewed in the hoat persecutions and sheading their bloodes in the defence of their faithes who therfore were truelie martyrs that is to say witnesses of the veritie of the Christian faith for martyr properlie signifieth a witnes and martyrs are trulie witnesses yea euen vnto death For great is the worke of martyrdome and manifould the praises belonging therto The first praise is that it is an act of most noble Fortitude The second that it is an act of most perfect Patience The third that it is an act of most firme Faith The fourth that it is an act of most feruent Charitie For as our Sauiour saith Greater charitie then this no man hath that a man yeald his life for his frindes Iohn 15.13 And here in this place may occurre a question why in the Masse no commemoration is made of the holie Confessors seeing the Church amongst the Saints doth so highlie worship their memories The cause wherof seemeth to be this for that in the sacrifice of the Masse in which is represented the passion of our Lord the memorie of none was to be made but onlie of martyrs who sheding their blood for the loue of Christ are made thereby perfect imitators of his passion which the Confessors though otherwise holie haue not done Petri. Amongst the Apostles the name of Peter is first expressed as being the chiefe and head of the Apostles He was in great reputation at Rome the Emperour Nero being angrie therwith caused him to be crucified with his head towards the earth and his feet vpward the which he him selfe requested not thinking him selfe worthie to be crucified in that maner as his Lord and master was The people of Rome vpon this occasion embraced the faith and Christian religion with great feruour He was buried on the side of Neroes garden at the Vatican He held the seat of Antioche in the tyme of the Emperor Tiberius the space of 7. yeares And 25. yeares that of Rome Et Pauli S. Paule a vessell of election indued with singular diuine graces was called frō heauen to beare witnes of the name of Iesus before kinges and Potentates Of whom a religious father saith He would haue no other vniuersity but Hierusalem no other schoole but mount Caluary no other pulpit but the Crosse no other reader but the Crucifix no other letters but his woundes no other commaes but his lashes no other full points but his nayles no other booke but his open syde and no other lesson but to know Iesus Christ and him crucified He suffered innumerable trauels in the promulgation of the gospell He was the same day that S. Peter suffered at Rome beheadded in the yeare 37. from the passion of Iesus Christ and the 14. Yeare of the Emperor Nero. He was buryed in the way of Ostia where since is built a most sumptuous Church and monasterie vnder his inuocation not far from whence are to be seene yet at this present three fountaines of springing water which did break foorth of the places vpon which his head leaped thrice after his decollation Andreae Who at the voice of one onlie calling followed our Sauiour Christ Who brought his brother Peter to be instructed of our Sauiour VVho disputed with the Proconsul Egaeus of the veritie of this B. Sacrament VVhich Proconsull caused him to be crucified after the example of Iesus Christ but in a maner different for that he had not his handes and feete peirced with nayles but streightly bound with cordes to the end to put him to a more slowe death Iacobi S. Iames the greater was a Gallilean by nation the sonne of Zebede and brother of S. Iohn Both which agreed to follow our Lord with such affection that they forsooke at an instant their
as to the wine and to the consecration as wel of the one as of the other Next they may also be vnderstood two maner of wayes First thus So often as you shall eate this bread and drinke this Chalice doe it in the remembrance of my death and passion and this belongeth more generallie to all Secondlie as thus So often as you shall consecrate this bread and this wine according to this my institution doe it in the remembrance of me and this appertayneth particulatlie to priestes And wel is it said in the remembrance of me For this trulie was one cause of the institution of this most holie Sacrifice in the Church militant that it should be a signe representation and remembrance of that high and excellent Sacrifice which Christ offered vp vpon the Crosse Againe In remembrance of me For this last remembrance of him selfe our Lord left and recommended vnto vs. Euen as some one going into a far countrie should leaue some singuler pledge or token of his loue to him whom he loued that as often as he should see the same he should remember his frendship and kindnes because if he loued him perfectlie he can not behould it without verie great motion or affection of mind Vnde memores Domine MIndfull as if he said this we doe according to thy commandement After the example of Elias who praying that God would approue his sacrifice Heate me saith he o Lord because I haue done all these thinges according to thy commandement Mindfull because our Lord him selfe commanded that we should doe this in memorie of him therfore three thinges the Church proposeth in the wordes following to be remembred his blessed Passion his Resurrection and his Ascension Nos serui tui To wit we priestes who according to the degrees receaued of cleargie doe serue thee in the oblation of this sacrifice and doe celebrate the same after thy example and in the memorie of thee For the people performe that onlie in minde which the Priest both performeth in minde and an also inexternall and peculiar maner Sed plebs tua sancta The people also are said to be mindfull because Christ died not onlie for the Priestes but also for the people and ordayned this Sacrament for the comfort as well of the one as of the other and therfore as well the one ought to be mindfull of him as the other And this people is said to be holie because hauing receaued baptisme and Gods holie grace they are therby trulie sanctified how far soeuer they be dispersed being firmelie lincked together in the vnitie of the same Church Eiusdem Christi Filij tui Domeni nostri tam beatae passionis And very rightlie is the passion of our Lord and redeemer Iesus called blessed because by it we are deliuered from all curse and malediction and by it we receiue all blisse benediction Nec non ab inferis Resurectionem Iansonius in his exposition vpon this place hath very well noted that because in the wordes aforegoing mention is made of our Sauiours passion that saith Christ will not haue the later part of his mortall life to he seene but when he passeth that is he will not haue his death to be commemorated vnles we also beleeue in his resurrection Sed in caelos gloriosae Ascensionis The holie Doctors who haue expounded the Misteries of the Masse doe bring sundrie reasons why in making remembrance of our Lord we principallie doe mention his Passion his Resurrection and his Ascension And some say that this is done because by these three meanes principallie he hath wrought and accomplished our Redemption For he died say they to deliuer vs from death He rose again to raise vs to life And he ascended into heauen to glorifie vs euerlastinglie His passion exciteth our Charitie his Resurrection strenghtneth our Faith and his Ascension reioyceth our Hope By his Passion he hath blotted out our sinnes by his Resurrection he hath spoyled hell And by his Ascension he hath shewed vnto vs the way to heauen Offerimus praeclarae maiestati tuae That is to God the Father for often in the Scripture by the titles of omnipotencie glorie maiestie and the like the person of the Father is vnderstood as Heb. 1. and in sundrie other places De tuis donis ac datis The bodie and blood of Christ are offeringes prepared by God for vs yea true offeringes but placed in heauen Offeringes when they are made to God guiftes when they are giuen in earthe to men Yet both here and there trulie the same Hostiam First some explicating this word Host say that it is deriued ab Ostio in English a doore because in the ould law the Hostes were immolated in the porch or entrie of the temple The Christians doe giue it the same denomination because that Iesus Christ Sacramentallie immolated at the Aultar hath opened vnto them the gates of heauen shut thorough the preuarication of Adam Whence the Church at the Eleuation of the Host singeth this verse O salutaris Hostia qui caeli pandis ostium Bella premunt hostilia darobur fer auxilium The Paynims and Gentils haue deriued this terme ab Hoste in English an Enimie because being to make warre against their enimies they did first sacrifice to the end that they might ouer come And after happie successe they ordayned other sacrifices which they called victimes leading their enemies bound euen to the Aultar Wherupon Ouid composed the disticque following Hostia quae cecidit dextra victrice vocatur Hostibus a victis victima nomen habet And Christ Iesus being to fight against the enimie of mankind offered vp his body and blood in an Host wherby he hath deliuered vs out of the bondage and seruitude of the diuel ✠Puram Next this host is called Pure because it is the fountaine of all puritie cleansing vs from all pollution by the force of his vertu contrarie to those of the old Testament which did not cleanse but onlie bodilie foulenes Hostiam ✠sanctam It is also called Holie because it contayneth Iesus Christ the holie of holies and the onlie fountaine of all holynes from whom the graces of the holie Ghost poure downe vpon the faithfull in vnspeakable aboundance Hostiam ✠immaculatam Conceiued and borne without all sinne and liued in this world without all sinne and therfore immaculat Conceiued of a virgin with out the helpe of a man and therfore immaculate Onlie by power diuine and therfore immaculate Panem ✠sanctum Where this holie Host is named Bread not that the substance of bread now any more remayneth after Consecration but because it is instituted or ordayned vnder the same species Adde that in holie Scripture the creatures are called earth and ashes because they are formed of such matter Simon was surnamed leprouse of that which he had bin and was no more c. And this bread is rightlie called sanctum holie because it trulie sanctifieth the receauers Vitae aeternae
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