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
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
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