our Sauiour Christ In which fiue prerogatiues these fiue were most notable patternes farre surpassing all other Saintes Why we ioyntlie confesse vnto S. Peter and S. Paul And therfore doe we alwaies ioyntlie confesse vnto these two Saintes together 1. Because these two with their bloodes first foūded that inuinciple rocke the Church of Rome 2. Because that these two princes of the Church as in theire liues they loued on another most entirely euen so in their deaths they were not separated Omnibus Sanctis To all Saintes Next we confesse to all Saintes in generall because it is impossible for vs to displease God but that we must also displease his Saintes by reason of the perfect vnion that is betwixt them And further because God doth vse to pardon sinnes at the intercessiō for the merits of his holy Saintes as witnesseth Iob. cap. 5. Et vobis fratres And to you bretheren Then to our breetheren For this we doe according to the counsell of our Sauiour him selfe saying If thou offer thy gift at the Altar and there thou remember that they brother hath ought against thee leaue there thy offering before the Altar and goe first to be reconciled to thy brother Mat. 5.24 Quia peccaui nimis cogitatione verbo opere Because I haue sinned verie much in thought worde and deede First in this place we accuse our selues of our euil thoughtes because of them proceede euill woordes 2. Of our euill wordes because euill woordes corrupt good maners 3. Of our euill workes because it is written Depart from me all that worke iniquitie Psalme 6. And therfore we saye in thought worde deede not in thoughtes wordes and deedes to admonish vs hereby that when we chance by frailtie to fall into any one mortall sinne either by thought worde or deede wee should foorthwith be sorie for the same and haue recourse vnto God by humble Cōfessiō before we commit or multiplie more Mea culpa mea culpa mea maxima culpa My default my default my most greueous default In bewayling our sinnes we knock our breastes three seuerall times at these three wordes mea culpa Wherein three thinges may aptlie be obserued the stroke the sound and the feeling to signifie three thinges verie requisit vnto perfect penance to wit Contrition of hart signified by the stroke Confession of mouth signified by the sounde and satisfaction of worke signified by the hurt or feeling 2. We knock or smite our breastes to shew therby that we are trulie and inwardlie sorrie and that we could finde in our hartes to be reuenged of our selues for our offences 3. Therby to make our hard and stonie hartes more soft by often beating and knocking 4. Therfore we now strike them in our selues that God may not strike them in vs hereafter 5. And Lastlie we knock our breastes after the example of the deuout Publican who knocked his brest saying God be mercifull to me a sinner that so we may depart iustified to our owne houses Luc. 18 13. Ideo precor B. Mariam semper virginem Therfore I pray B. Marie allwaies a virgin The great and generall patrones of all perplexed and poore sinners Beatum Michaelem Archangelum The B. Michaell Archangell The victorious conqueror ouer sinne and sathan Beatum Iohannem Baptistam The blessed Iohn Baptist The firste preacher of penance and of corporall austerity Sanctos Apostolos Petrum The holy Apostles Peter The pastor both of the lambes and sheepe ouer the whole flock of our Sauiour Christ Et Paulum And Paul The zealous reclaimer of misled and deceiued soules Omnes Sanctos All Saintes To wit Patriarkes Prophets Apostles Euangelists Martyrs Confessors Virgins c. Et vos fratres And you bretheren And this likewise we doe according to the counsel of the Apostle saying Confesse your sinnes one to another and pray one for another that you may be saued Iames. 5.16 Orare pro me ad Dominum Deum nostrum To pray vnto our Lord God for me Wher it is to be noted that both the priest and the people concluding the Confiteor pray vnto all the Saintes not that they should forgiue them their sinnes but that they should pray vnto God for remission for them Thus the priest confesseth himself to God to the Saintes and to the asistants desiring both the Saintes and them to pray for him And the asistants againe confesse them selues to God to the Saintes and to the priest desiring both them and him to pray for them VVhich latter part because it differeth litle or nothing in wordes from the former I shall not neede any further to expound the same This only I will ad for a conclusion to this discourse that the practise of Confession before Masse is and euer hath bene verie ancient in the Catholique Church as appeareth out of Micrologus who plainlie testifieth that Confession was alwayes made at Masse And the Masse of S. Iames the Apostle beginneth from Confession Azor. li. 10. Instit moral pag. 1634. Of the prayer which followeth beginning with Misereatur THe priest hauing humblie acknowledged him selfe before the whole congregation to haue offended almightie God and to be a wretched sinner the people the more to moue the mercie of our Lord towards him hartilie pray vnto God for him that he would fauorablie extende his mercie towards him whom they haue chosen at that this present with ioynt consent to speake vnto his maiestie in their behalfes saying Misereatur tui This short petition beginneth with this consolatorie worde of the mercie of God whereof the prophet sayeth Miserationes eius super omnia opera eius His mercies are aboue all his workes psl 144. whereof S. Chrisostom hom de S. Phylogenio also sayeth That euen as the woman in trauel desireth to be deliuered of hir infant euen such great desire hath our almightie Lord to shed foorth his mercie vpon vs. Omnipotens misericors Dominus Our omnipotent and mercifull Lord haue mercie vpon thee Which two wordes omnipotent merciful are here ioyned together for our vnspeakable comfort to declare vnto vs that God is fullie as great in mercie as he is in might as readie to forgiue as he is able to pardō Who also by his infinit power can forgiue more then we can offend through his infinit mercie will giue much more vnto vs then ether we can desire or deserue at his handes Et dimissis peccatis tuis And forgiueing thee thy sinnes Past or present great or smale against God or man by frailtie or ignorance by committing or omitting in thought in worde or in deed Perducat te ad vitam aeternam Bringe thee to life euerlasting The inticer or seducer to sinne seeketh to bringe the sinner to euerlasting death but contrarie wise the Sauiour of all sinners seeketh to bring them to euerlasting life and from temporall paine to eternall ioy and perpetuall happynesse This done the people likewise doe humblie recite the aforesaid Confiteor after which the Priest
yea so high that a higher or greater cannot possiblie be inuented or imagined The chiefe and principall end is onlie one the other are diuers The first is the honour of God who being the last and finall end af all things of good right willeth and ordaineth that all things be done and referred to his honour 2. The beter to vnderstand this point it is to be noted that Sacrifice is an act of worship adoration or honour the which is due onlie to God with paine of death to all those who shall attribute the same to anie other Sacrificans Dijs eradicabitur nisi Domino soli Exod. 22. He that shall sacrifice to Gods but onlie to our Lord shal be rooted out The Masse therfore is and ought to be both said and heard chieflie to honour God by and with soe diuine a Sacrifice 3. The other ends are diuers for the which the same maie either be said or heard As for the preseruation of the vniuersall church the propagation of the Catholike Religion for the Popes holines for Bishops Pastors and religious Persons for peace and concord amongst Christian Princes for our parents friends and benefactors for thanksgiuing to God for all his benefits for the preseruation of the fruits of the earth for our tēporall substance and generally for all manner of necessities either of soule or body 4. In saying of Masse there is required of the Priests part a singuler attention and deuotion be it either in regard of the thinge that is offered or in regard of him to whom the same is offered which is almighty God himselfe who is Rex egum Do minus Do minantium Kinge of Kings and Lord of Lords Before whose presence euen the highest powers of Heauen do shake and tremble 5. This S. Chrisostom seriously pondering and wheighing with himself saith He who is a legat to treate for a whole Citty what speake I of a Citty yea for the whole world and is an intercessor to almightie God that he may become propitious vnto al men not only to the liuing but also to the dead what manner of man I pray you ought he to be Trulie I cannot thinke the confidence of Moyses or Elias to be sufficient to dispatch such an embassage or supplication li. ◠de Sacerdotio And againe in the same place he further saith what hāds ought they to be that do administer it what the tōgue that pronoūceth such deuine words How pure and cleane ought that soule to be that doth receiue so worthy a Lord Thus S. Chrisost 6. For further proofe and confirmation hereof the holy Scripture recounteth a fearefull example of the two children of Helie the Priest who were punished by death for that they did not performe the office of Priesthood duly as they ought what then may we thinke shall be the punishment of such Priests as should now approach vnworthely to the Altar of our Lord 7. It is written of S. Marke the Euangelist that he had so great a reuerence of this holy Sacrifice and so greatly feared his owne insufficiencie that he cut off his owne thōbe to the end he might be vncapable and vnfit to be made a Priest which yet was afterwards restored vnto him again by miracle as is to be read Canon si quis a med dist 55. 8. And it is testified of the glorious Father S. Francis that being only a deacon and purposing to be made Priest one appeared vnto him houlding in his hand a violl of water of most admirable clearnes and said vnto him Faancis seest thou this water And the blessed father hauing answeared that he did He further added He that will be a Priest must be like vnto this in purity which words strooke into the holy man such a deepe impression and such a feare and respect of that sacred function that he neuer afterwardes would permit himself to be made a Priest Of the attention and deuotion of the asisttants And how the same may be obteyned by hearing of Masse CHAP. 5. FOR as much as vpon all festiuall daies a man must either saie Masse or at the least heare Masse by the expresse comandement of the Church it is great reason that this worke should be well and orderlie performed according as is conuenient and as the weight and importance of the thing it selfe requireth First then we must procure to haue an ardent and inflamed desire to heare the same with fruit and with the greatest attention that possibly we may which desire ought to be accompanied with a liuely faith of the presence of Iesus Christ our Sauiour who with such exceeding loue vouchsafeth to come to visite vs. 2. Secondlie it will help verie much to thinke vpon the wonderfull greatnes and dignity of this most holy Sacrifice whereof I haue spoken a litle before 3. Thirdly to remember our owne vilenes abiectnes reputing our selues most vnworthy to be present at so excellent and deuine a mistery in the presence whereof the verie Angels do humble and bow downe themselues with most deuine reuerence wherfore with far greater reason ought a wretched sinner to do the same and after the example of the publicā holding doune his head for shame to knock his breast saying Deus propitius esto mihi peccatori God be mercifull to me a sinner 4. Fourthly it is also requisite that a man goe to Masse out of mortall sinne for as much as this greatly hindreth both deuotion and due attention as also the fruit which he might otherwise draw from the same Yet if a man be fallen into anie great sinne he ought not therfore to leaue to heare Masse for albeit it serue him not then to merit eternall life yet it serueth him neuertheles to satisfie the commandement of the Church which is to heare masse on the festiuall daies which if he perfome not he doeth ad another mortall sinne to his former 5. Fiftly that our end or intention be right which is that we purpose to do that which our holy mother the Church doth who in the Sacrifice of the Masse maketh an offring and present to the eternall Father of his only Sonne of his most holie Passion and of his merits in satisfaction of the sinnes of hi◠children Whereupon we ought to accōpany and ioine our desires with those of the Priest and to beseech the deuine Maiesty that it would please him to heare vs and that he would mercifully pardon both our owne offences and those of our neighbours and that he would gratiously assist vs in all our necessities and that in the vertue of this most holie Sacrifice 6. Sixtlie to endeauour to conceaue within our selues a holy feare and a wonderfull reuerence considering that we are present in a place that is holie and speciallie dedicated to the seruice of God remembring how God commaunded Moyses to put off his shooes for reuerence of the place wheron he stood Deut. 7. Seauenthlie besides the sanctity and holines of the place we ought to
of a Lamb to signifie that he which is sacrificed is the true Lamb of God which taketh away the sinnes of the world Of the Paten wheron the Host is layed And 1. why the same is couered or hid vnder the Corporall The 1. Reason THe Paten is so called a Patendo that is of patencie or amplenes betokneth a hart large open and ample Vpon this Paten that is vpon this latitude of charitie the Sacrifice of iustice ought to be offered This latitude of hart the Apostles had when Peter said Though I should dye with thee I will not deny thee likewise also said all the Disciples Mat. 26. For which cause our Lord said vnto them The spirit indeed is prompt but the flesh is weake Mat 29.41 The 2. Reason And because this latitude of hart fled from them and lay hid when they all forsooke and abandoned their master therefore after the oblation is made the Priest hideth the paten vnder the Corporall or the Deacon remoued from the Altar houldeth it couered whereby the flight of the Disciples is signified who whilst the true Sacrifice was offered fled and forsooke Christ as he him selfe foretould them saying All you shall be scandalised in me in this night Mat. 26.31 Of the two Palles or Corporalls And here it is also further to be noted that there are two Palles called Corporalls the one layd vpon the Altar vnder the Host and Chalice extended the other layed vpon the Chalice foulded That extended signifieth Faith That foulded betokeneth vnderstanding for here the mysterie ought to be beleeued but can not be comprehended that faith may haue merit where humane reason can make no demonstrance Of the preparation of the bread and wine for the oblation and how therin is most liuely represented the action of our Sauiour in the institution of this Sacrament The 1. Ceremonie his signification FIrst by seeing the priest prepare the bread and wine for the oblation we may be put in minde how the disciples went before our Lord to prepare his passouer as the Euangelist witnesseth saying The first day of Azimes the disciples came to Iesus saying Where wilt thou that we prepare for thee to eate the pasche Mat. 26.17 The 2. Ceremonie and his signification His offerring vp the Host vpon the Paten before consecration signifieth the great affection where with our Lord and Sauiour offered vp him selfe to his heauenly Father to suffer his death and passion for vs. As also the great desire which he had to ordayne this holie Sacrament saying With a desire haue I desiered to eate this passouer with you before I suffer Luc. 22.15 The 3. Ceremonie and his signification The priest preparing himselfe to performe the Offertorie remoueth away the Chalice a litle from him and then houlding vp the Patē with the hoste in both his handes he sayeth this prayer following Suscipe sancte c. The remouing away the Chalice a litle from him doth signifie how our Sauiour in the garden went a litle a side from his Disciples as the scripture saith about a stones cast The laying of the Host downe vpō the Paten representeth the verie maner of his prayer to wit procidit in faciem suam orans as S Mat. sayeth cap. 26.36 He fel vpon his face praying The 4. Ceremonie and his signification The prayer also it selfe is imediatlie directed to God the Father as likewise that of our Sauiours was saying Suscipe sancte Pater For euen so our Sauiour immediatlie directed that of his saying Pater c. My Father if it be possible let this chalice passe from me ibid. And now to explicate the wordes them selues Suscipe Receiue Our Lord is then said to receiue our hostes and oblations when approuing our hartie prayers and deuotions he doth liberallie pour foorth his blessinges fauours and graces vpon vs. Sancte Pater O holy Father Where note that the name of Father doth insinuat vnto vs not a person by him selfe alone but such an one as hath also a sonne And further in this place may also signifie the fatherly pittie care and prouidence which he hath ouer all his deare and beloued children Which Father is therfore said to be Holy that we his children shoulde imitate him our heauenly Father in puritie sanctitie and holines of life Omnipotens Omnipotent This Father is here said not only to be holy but also to be omnipotent that by acknowledging his omnipotencie we may beleeue him to be such who can doe much more for vs then ether we are able to vnderstand or desire at his handes Aeterne Deus Eternall God Besides the two former attributes of sanctitie and omnipotencie there is added a third attribute to wit of Eternitie and this to the end that we may beleeue him to be such thoroughe whose euerlastinge goodnes these our bodies now fraile and mortall shall hereafter be raised to immortallitie and consequently vnto eternitie Hanc immaculatam hostiam This immaculat host Which wordes haue principally respect vnto that which the host is afterwardes to be made to wit the most pretious and immaculat body of our Sauiour Iesus Quam ego indignus famulus tuus Which I thy vnworthy seruant The Priest how holy soeuer otherwise he be willinglye acknowledgeth him selfe ether for a wicked or vnworthy seruant and this he doth without any detriment vnto the Sacrament For not in the merit of the Priest who is the cōsecrator but in the word of our B. Sauiour is this mysterie effected So that the euill life of the Priest dooth not hinder the effect of the sacrament as nether doth the infirmitie of the phisition corrupt the vertu of the medicine Offero tibi Deo meo viuo vero Doe offer vnto thee my liuing and true God Which wordes doe clearlie confound all maner of prophane and superstitious worships together with all those oblations which are made by Idolaters vnto their Idols For the Church maketh hir offering to the liuing and true God and contrariwise they both to dead and to false gods Pro innumerabilibus peccatis offensionibus negligentiis meis For my inumerable sinnes and offences and negligences Where by sinnes are vnderstoode the transgression of the diuine commandements By offences the scandall of our neighbours And by neglicences the omission of good and godlie workes Et pro omnibus circumstantibus And for all that are present Most peculiarly al those are named or commemorated who are present at Masse because of these the priest taketh a most peculiar care who are so peculiarlie ioyned vnto him by their personall presence at his Sacrifice Sed pro omnibus fidelibus Christianis viuis atque defúnctis As also for all faithfull Christians liuing and departed A particular care is so had of them that are present that a generall solicitude is also extended to those that are absent O how blessed a thing is it to be a member of such a Church wherin be we present or absent be we aliue
and making his entrance into the citie with a great multitude of people following him Amen Amen The reply of the people answering Amen doth signifie the ioyfull acclamations of the people who to honour our Sauiour some of them cut downe branches from the trees others cast their garments in the way where he was to passe others cried out on high saying Benedictus qui venit in nomine Domini Blessed is he that cometh in the name of our Lord. Dominus vobiscum Our Lord be with you Then the priest to dispose the assistants to be the more attentiue to that which he goeth about to doe saluteth them a new requiring that our Lord be with them And that not without neede for greate were the miserie of man not to be with him without whom he can not be Et cum spiritu tuo And with thy spirit The people hauing receaued this so wholsome a salutation of the priest doe likewise resalute him againe praying that euen as he hath wished that God may be with thē so also he may be with his spirit to the end that he may spirituallie accomplish his office with al decencie Iohannes Diaconus in the life of S. Gregorie recounteth That S. Gregorie in the time of Masse saying Dominus vobiscū his chaplins which attended him being negligent to make him answere an Angel from heauen supplied their default saying Et cum spiritu tuo Ioh. Diac. in vita Greg. li. 4. Sursum corda Our hartes on high This is another salutation of the priest to the people to the end that they should againe with new feruour lift vp their hartes on highe to heauen to consider the maruelous greatnes of the mysterie which is there vndertaken Yea we may trulie say that in this salutation he further exciteth the Angels themselues and all the celestiall hierarchies to laude the maiestie of almightie God Habemus ad Dominum We haue them to our Lord. Of this sursum corda S. Aug. ser 44. de tempore sayeth The hartes of the faithfull are a heauen because they are daylie directed vp to heauen the priest saying Sursum corda and the assistants answering him Habemus ad Dominum Yea this the very worke of nature it selfe and the proportion of out hart wherwith we pray doth likewise preache and proclaime vnto vs wherof that part which is turned downwards towardes the earth is verie litle and picked and that which is directed vpwardes to heauen is large and extended VVhich being considered let those that are present at this dreadfull mysterie wel and dulie remember what they haue protested to the Priest at Sursum corda answering him habemus ad Dominum Gratias agamus Let vs giue thankes As in the former exhortation it was needefull to craue of the diuine goodnes eleuation of minde where with to pray well so next it is expedient that hauing receiued this eleuation of minde we render hartie thankes to our Lord God for the same and for this cause the Priest admonisheth the people saying Let vs giue thankes Domino Deo nostro To our Lord God For he is God which of nothing created vs. He is Lord who with his blood hath redeemed vs. He is Ours who liberallie communicateth him selfe vnto vs. Againe he is God who in creating gaue vs nature Lord who in redeeming gaue vs grace Ours who in sauing vs wil giue vs glorie Dignum iustum est It is meete and iust The people make answere acknowledging that it is meete and iust Meete in respect of him because he is our Lord. Iust in respect of vs because we are his people and the sheepe of his pasture Againe Meete in respect of his manifould benefits Iust in respect of our gratitude and obligation Vere dignum iustum est equum salutare It is verilie meete and iust right and wholsome VVhich wordes the priest repeating after the people addresseth vnto almightie God contayning so manie seuerall mysteries as there be sundrie woordes repeated For I finde that the learned and holie Doctors of Christs Church haue taken great delight and pleasure to explicate vnto vs these fiue wordes of the Preface First Albertus Magnus referreth them to fiue dignities or excellencies contayned in this holie sacrament saying that this sacrament is a sacrament of vndouted veritie of a most excellent dignitie of exceeding liberallitie of weighed equitie and of most wonderfull efficacie For to the veritie thereof answereth this worde verè to the dignitie thereof answereth this worde dignum to the liberallitie thereof answereth this worde iustum to the equitie thereof answereth this worde equum and to the efficacie therof answereth this worde salutare Others referre these fiue wordes to the fouer principall benefits which we receiue of allmightie God to wit our Creation Redemption Iustification and Glorification And amongst others Innocentius the 3. thus expoundeth them Trulie Meete because thou of thy meere Goodnes hast created vs. Iust because of thy pure mercie thou hast redeemed vs. Right because gratis thou iustifiest vs. Healthfull because thou dost perpetuallie glorifie ye Nos tibi semper vbique gratias agere That we alwayes and euery where giue thankes vnto thee By which wordes semper vbique alwayes and euerie where is vnderstood the greatnes and immensitie of almightie God who is present euerie where and in all places Or Alwayes that therfore we ought to render him thankes in all times in all seasons And euerie where because where soeuer we be in him we liue moue and haue our being Domine sancte pater omnipotēs aeterne Deus Holy Lord Father omnipotent eternal God Which other wordes expresse diuers most high attributes of his most excellēt maiestie As by the word Domine that he is a Lord and therfore to be serued By the world Sancte that he is holie and therfore that his seruants ought also to be holie By the worde Pater that he is our Father and we his children By the worde omnipotens that he is almightie able to defend vs from the power of sathan and of all our enimies By the worde eterne that he is euerlasting and can glorifie vs eternallie By the word Deus that he is sole and absolute God our onlie maker redeemer and preseruer Per Christum Dominum nostrum Thorough Christ our Lord. Which wordes doe giue vs to vnderstand that we miserable creatures which haue offended a God of such goodnes and excellencie a Lorde a holie Lorde a Father an omnipotent Father a God an eternall God being of our selues nothing else but dust and ashes and most vnworthie to present our selues before his maiestie doe therfore not onlie giue humble thankes for all his benefits but also doe seeke to appease him for our offences that onlie Per Christum c. Thorough Christ our Lord. Per quem maiestatē tuam laudant Angeli First this name of Angell is a name of office and not of nature wherfore when they are sent they are called
against our Lord and Sauiour Iesus But the other two are made a sunder the one vpon the bread the other vpon the wine to signifie the different intention betwixt our Sauiour and the traytor Iudas for the intention of our Sauiour was loue and charitie but that of Iudas auarice and treahcerie The 3. Reason Againe by these fiue Crosses may be considered fiue principall places wherein our Lord suffered sundrie torments and abuses In the garden of Gethsmanie where he did sweat blood and water for the great feare and apprehension which he had of death In the house of Annas where he receiued a blowe on the face by a wicked varlet In the house of Caiphas where he receiued many outrages reuylinges hidinge of his eies spittinges in his face and strikinges In the house of Pilat where he was bound to a Pillar lamentablie scourged crowned with thornes and clothed in mocquerie And vpon the mount Caluarie where he was ignominiously crucified betwixt two theeues The 4. Reason Againe these fiue Crosses may be referred to the fiue principall partes of our Lordes body wherein he receiued his holy woundes to wit in both his hands both his feet and his blessed side And the two last Crosses which are made apart the one vpon the bread the other vpon the wine signifie vnto vs that our Lord trulie died for our redemption for the blood seperated from the bodie is a moste true and certaine signe of death The 5. Reason Againe the three first Crosses which are made vpon the oblation may signifie three speciall thinges which our Lord did in his last supper concerning the bread and the wine to wit he tooke blessed and gaue to his Disciples Afterwardes one Crosse is made vpon the bread because he said Comedite hoc est corpus meum Eate this is my body Another vpon the Chalice because he said Bibito ex hoc omnes hic est sanguis meus Drinke yee all of this this is my blood And according hereunto rightly is subioyned that which followeth Qui pridie quam pateretur Who the day before he suffered Qui pridie quam pateretur THE time of the institution of the holie Eucharist is here declared by the ordonance of Pope Alexander the first The day before that is to say the fift feria which was next vnto the holie feast of the passouer vpon which day this blessed Sacrament was first instituted Wherfore the priest celebrating this holie mysterie ought to direct his intention to that end which our Sauiour him self then did sitting in the midst of his Disciples For this veire day Iesus Christ hauing eaten the paschal lambe with his Disciples for the finall accōplishment of the law of Moyses prepared for them a new sort of meate giuing him selfe vnto them in spirituall foode vnder the formes of bread and wine Accepit panem After the obseruation of the time of this institution is expressed the matter which he vsed to wit bread trulie not yet flesh And therfore bread because as the materiall bread comforteth the hart of man aboue all other naturall meates so this holye Eucharist serueth him to the nourishment and sustentatiō of his soule aboue all other spirituall meates In sanctas ac venerabiles manus suas By verie good right the Church doth call the handes of hir spouse Iesus Christ wherewith he touched the blessed Eucharist holy venerable for as much as the deuine and human nature are both in him cōioyned These are those sacred handes by whom the admirable worke of the world was formed without any patterne or example Man made after his deuine image Bread so many times multiplied to his vse The posessed deliuered of malignant spirits The leprous and sick healed The dead raised And we daylie replenished with all deuine benediction Et eleuatis in coelum oculis None of the Euangelists doe testifie that Christ in his last supper lifted vp his eyes to heauen but Apostolicall tradition hath deliuered this to the Church For this hath the Masse of S. Iames the Apostle The Liturgie of S. Basil And also S. Ambrose in his 4. booke de sacramentis Where S. Iames and S. Basil doe not content them selues to say that he lifted vp his eies to God his Father almightie but furthermore that he shewed vnto him the bread which he held betwixt his handes Whereby they would signifie vnto vs that our Lord intended to worke some such great and maruelous thinge as required there vnto the whole omnipotencie and power of almightie God Ad te Deum Patrem suum Our blessed Sauiour about to consecrate his pretious body and blood lifted vp the eies of his humanitie vnto God his Father not those of his diuinitie because he was in nothing vnlike or inferior to his Father who as he is coequall to him in dignity so likewise in his euerlasting vision and comprehension Omnipotentem Where speciall commemoration is made of the almightie and diuine omnipotencie to setle cōfirme our faith that we feare not the consecration to be a thinge impossible nor dout of the truth or veritie therof Tibi gratias agens And hereof it is that this sacrifice is called a sacrifice of prayse or thanksgiuing because the best procurer of benefits is the mindfullnes of benefits ioyned with continuall giuing of thankes Or therfore our Lord gaue thankes being so neere his passion to teache vs to beare all thinges which we suffer with thanksgiuing Or he gaue thankes to his omnipotent Father for so excellent a grace for so effectuall a foode for so woorthie a sacrament and for so profound a mysterie yet not for him selfe but for vs that is for our redemption and reparation which was to be brought to passe by his death and passion wherof this should for euermore remaine a perpetuall commemoration Benedixit After the giuing of thankes he imparted the vertu of his holie benediction vpon the bread and conuerted the substance thereof in to that of his pretious bodie The same likewise he did at the creation of the world when he ordayned the increase multiplicatiō of his creatures euerie one according to his kind Neuer doe we reade that he blessed the bread but that there insued some notable miracle as in the multiplication of the fiue loaues and the two fishes whereof the fragments were twelue baskets after the refection of fiue thousand soules In pronouncing this word the Priest maketh the signe of the Crosse because as S. Aug. saith from the same all Sacraments doe receaue their efficacie and that nothing with out it is decently accomplished Adde that the Crosse is the onlye carecter of all benedictiō euer since it touched the blessed body of our Sauiour Iesus Fregit Which is not so to be vnderstood that Christ did first breake before he did consecrate but after like as in the genalogie of Christ S. Mathew nameth Dauid before Abraham who yet was not before but after Abraham Deditque To wit his B. body vnto his Disciples
are called Debita Dettes because they make vs debtors of paine which must of necessitie be paid ether in this life or in the other Againe sinnes or trespasses are called dettes for that sinne being the wealth and substance of the diuel a mā which committeth sinne is made a dettor to the diuel euen as he is made a dettor which vseth or houldeth an other mans monie Sicut nos dimittimus debitoribus nostris In this request we aske to be forgiuen vpon condition to wit as we forgiue others he therfore that asketh to be forgiuen doth not himselfe forgiue requireth of God not to be forgiuen By reason whereof who soeuer is in hatred or malice is more hurt then holpen by this prayer vnles at the verie same present he haue a purpose to forgiue Et ne nos inducas in tentationem After we haue required forgiuenes of sinnes past we demand to be preserued from those which we may commit for the time to come which we call by the name of temptation Concerning which we craue of almightie God not that we may not be led to temptation but that we may not be led into it that is suffered to fall into it Sed libera nos à malo Vpon these last wordes Cardinall Bellarim hath verie learnedlie noted that our Lord with great wisdome teacheth vs to demaund to be deliuered from all euil commeth not to particulars as to pouertie sicknes the like For that oftentimes it seemeth that a thinge is good for vs which God seeth is euil for vs and contrariwise euel for vs which he seeth to be good for vs. And that therfore according to the instruction of our Lord we demaund that he vouchsafe to deliuer vs from all that which he seeth and knoweth to be euil for vs be it prosperitie or aduersitie well or woe The Fathers of the Greeke Church commonlie vnderstand by the name of Euil the diuel as S. Chrisostom Cyrillus Euthymius S. Germanus Tertulianus and others Yea and some great Saintes of God neuer would call the diuel by any other name As amongst others S. Catharin of Sienna Amen After the answere of the asistants the Priest saith Amen which importeth a great confidence that God wil giue them their demand euen as if hauing obtained he sent thē that by the Priests meanes which they desiered Of the Priests resuming the Patin By the roundnes of the Paten as before we said is signfied charitie And the hiding and couering thereof duringe the Sacrifice wherein the misteries of the death and passion of our Sauiour are represented signifieth the flight of the Apostles who at the first through the great affection charitie which they bore to their Lord and maister promised to dye at his feete rather then they would euer forsake him yet as soone as he was in the handes of his enimies they all forsooke him and hid them selues Libera nos quaesumus Domine ab omnibus malis praeteritis praesentibus futuris The priest in resuming the Patin as aforesaid repeateth the prayer made by the asistāts at the conclusion of our Lordes prayer Which is nether in vaine nor superfluous because it explicateth the same more particularlie Wherfore here there are named three sortes of euils from the which we haue great neede to pray to be deliuered to wit from all euils past present and to come tempestes souddaine and vnprouided deathes c. All which because they are punishments due to our sinnes we here pray to be deliuered from them Et intercedente beata The Virgin Marie first is here called Blessed for so the woman in the gospel witnessed of hir saying Blessed is the wombe that bare thee and the pappes that gaue thee suck Or blessed to wit in the generations both of heauen and earth Of heauen to whom she bare their restorer Of earth to whom she brought foorth their redeemer Et gloriosa Next she is said to be glorious because she is the seate of the kinge of glorie of whom he taking flesh sate in hir as in his seate Or glorious because she dwelleth on high where she sitteth gloriouslie on the righte hand of hir Sonne Or glorious because she is most gloriouslie assumpted both in soule and bodie and highlie exalted far aboue all human and Angelicall vertues Semper Virgine Alwayes to wit before hir deliuerie in hir deliuerie and after hir deliuerie A virgin in body in minde in profession in obseruation Dei Genetrice Maria. This blessed and glorious virgin is sayd to be mother of the Sonne of God wherupon it followeth that she hath one Sonne common with God O wonderfull mysterie he hath not a Sonne wherof Marie is not mother she hath not a Sonne wherof God is not the Father Cum beatis Apostolis tuis Petro. S. Peter is next named because commandement was giuen to the holy womē by the Angell to carrie the good tidinges of our Lordes resurrection which the priest by by goeth about to represent vnto vs to the Disciples and in especiall to S. Peter Hauing neede of particular consolatiē because lately before he had denied his master and had now bitterly wept done austere pennance for the same Paulo Andrea After our Lady and S. Peter S. Paul and S Andrew are next named for some speciall perogatiues Gabriel Biel saith that to obtaine the gift of peace these four albeit recited before are here introduced againe because these aboue others were most configurat to the passiō of Christ in vertu wherof peace is giuen vnto vs. Et omnibus Sanctis By which wordes the intercession of other Saintes is not ommitted but in the commemoration of these few and those the most eminent the suffrages of all are required For so are all vnited to God and so doe all desire one thinge that in one all are in some sort included and in one all are neglected VVhy the priest signeth him selfe with the Paten That the Priest signeth him selfe with the Paten it is done to signifie that the cheife of the priestes and pharises signed and sealed the stone of the sepulcher setting soldiears and watchmen to keepe the same Da propitius pacem Hauing prayed for our deliuerance from euils next we craue for perfect peace to wit in the remission of sinne perfect peace in the tranquillitie of conscience and perfect peace in amitie with our neighbour because this perfect peace is the holy and sacred band of of all human societie In diebus nostris To wit in the time of this life according as Titelmanus expoundeth the same And this we craue after the example of king Ezechias that we may liue in the feare of God obseruation of his holy commandementes without seeing the opressions and incomodities which the vncertaine change of worldlie thinges may vnexpectedly bringe vpon vs. Vt ope misericordiae tuae adiuti That our petitions which we offer and present to almightie God may take the better effect it is most necessarie that we
consider the presence of our Lord and Sauiour himselfe who at that time causeth his blessings and graces to raine downe in great plentie and aboundāce vpon all those who are there present with pure vnfayned profoūd deuotiō 8. Eightly when we see the Priest cōming towards the Altar we ought to lift vp our eies especiallie those of our vnderstanding to heauen and to imagin that we see descend as by Iacobs ladder a multitude of Angelles who come to present themselues at this most holie Sacrifice and with their presence to honour it in such wise that all the Church is filled with Angels which busie themselues here and there amongst the people inciting them all to modesty deuotion and reuerēt behauiour in the presence of this most holy and dreadfull Sacrament 9. Ninthlie the great and longing desire that our Sauiour himselfe hath to come vnto vs and therfore to lift vp a new our eies to Heauen and with a liuelie faith to behould the Son of God sitting at the right hand of his Father being ready and prepared to be present so soone as the wordes of consecration shal be pronounced in the hands of the priest in the sacred Host and with a longing desire waiting and attending in some sort the time and oportunitie to come vnto vs. 10. Tenthlie cōsider the cause and end of our Sauiours comming and so contemplate the greatnes of him that commeth who is infinite The end for which he commeth which is to be offered vp for vs to his heauenlie Father Whether he commeth into earth the place and habitation of beasts The manner wherin he commeth hidden vnder the forms of bread and wine Finally to maintaine the honour of this holy Sacrifice against all enimies and to vse the same aright as we ought to doe we must euery day assist thereat without distraction of spirit in silence and decent composition and be perswaded this to be the principall cheefest of all our actions which deserueth that we dedicate vnto it the best most cōueniēt hower of the morning And in so doing our merciful Lord will doutlesly sēd downe his blessing vpō vs in great aboūdāce the better prosper all our affaires and busines all the day following Of the fruit and profite which commeth and is reaped by hearing of Masse CHAP. 6. THE fruites which a man may gather by hearing of Masse are great and many in number 1. The first is that a man is admitted vnto the inward familiarity of our Lord Iesus Christ and to be neare to his person as his secretarie or chamberlaine where he both heareth and seeth so manie deuine secrets which places and roomes in the courts of earthlie Princes are so much sought after euen by the greatest Lords and Nobles of this world and are so highly esteemed that oftentimes theie are content to serue their whole life for them without anie recompence at all in the end whereas our Lord Iesus Christ the King of Heauen and earth doth neuer vnles he be forsaken forsake him who hath done him seruice nor leaueth him without reward and recompence 2. Secōdly he who is present at Masse doth participate so much the more of this deuine Sacrifice forasmuch as in the same more particuler praier is made for him then for the absent the Priest saying Er pro omnibus circumstantibus And for all that are standing about He Profiteth also more by the attention and deuotion caused by the reall presence of our Lord Iesus Christ euē as the sunne doth more heate the cuntries neare vnto it then those that are further from it and the fire doth more warme those that approach vnto it then those that stand a far off from it And hence it was that the Apostles receiued so manie graces and priuiledges because they were continually in the presence of our Lord Iesus Christ S. Chrisostome also saith that grace is infused into sundrie persons in the presence of the bodie of Iesus Christ 3. Thirdlie in hearing of Masse deuoutlie we receiue pardon of our veniall sinnes and obtaine remission at the least in Part of the temporall paine which remaineth after the fault or guilt of our sinnes is forgiuē vs and for the which a man is to endure either in this life or in purgatory which is truelie a most wonderfull benefit seinge that the verie least paine in Purgatorie is greater then all the paines of this world togither Insomuch that S. Anselme doubteth not to affirme that one Masse heard by vs with deuotiō in this life is of greater value then a thousand said for vs by others after our departure 4. Fourthly in hearing of Masse deuoutly a man disposeth himselfe to receiue pardon of his mortall sinnes for as much as he hath occasion by the memorie of the Passion of Iesus Christ and of his great loue and benefites and of this sacrifice offered vp for our sinnes and with the reall presence of Iesus Christ to haue repentance and to be moued to contrition for them 5. Fifthlie it doth bringe vs encrease of grace to resist all our euill passions and to vanquish all sorts of temptations wherfore well is he that may heare it dailie S. Hiero. li. 1. in Ioan. S. Aug. cont Petli 4. cap. 10. 6. Sixtlie it is a stronge and assured buckler against all euill spirites and a singuler means to obtaine of God safegard against all dangers togither with manie blessings euen corporall as health such other like it maketh vs more capable of the visitation and protection of our good Angell yea and more readie for death how soone soeuer it shall assaill vs. Clemens can Apost li. 8. Cyril Cath. 3 Chrisost hom 13. ad Heb. 7. Seauenthly it is a singuler remedy againstt all superstitiō a most peculiar and effectuall meanes to conserue all faithfull Christians in perfect loue charitie peace and concord as being particulerlie instituted to that intēt S. Aug l. 22. de ciuit Dei cap. 10. Sozo hist Eccles li. 9. chap. 8.1 cor 10. 8. Eightlie by hearing of Masse cometh an other speciall fruit to wit the fruit of instruction which is had and obtained in the doctrine which a man heareth and learneth by being present at the same Wherein he is taught at the Confiteor to aske pardon of his offences At the Misereatur to pardon the faultes of his neighbour At the Introite to laud God At the Kyrie eleison to aske mercie of God At the Gloria in excelsis to magnifie God At Dominus vobiscum to be vnited with his neighbour At the Collects to present his prayers At the Epistle to thinke of the contempt of the world At the Ghospell to follow Iesus Christ At the Credo to professe that which he ought to beleeue At the Preface attention At the Canon deuotion At the first Memento to pray for the liuing At the second Memento to praie for the departed At the Eleuation to adore Iesus Christ And at the Communion to communicate
spiritually Of the faults and abuses which may be committed im hearing of Masse CHAP. 6. FIRST it were an intollerable abuse if anie which God forbid should goe to Masse to content their eies with wanton and dishonest sight making the Church a shop of their disordinate appetites not hauing anie respect either to the presence of God or of his Angels nor to his deuine seruice nor to the time in which is represented the greatest benefit that our Lord hath done for man 2. The second abuse were to heare Masse onlye for fashion and much more to spend the time in idle talke without anie atention or deuotion for this were not onlie to depart without fruit but to loose much by that they might gaine exceedinglie For euen as you paie not but those who labour in your vineyeard not those who goe thither to see and behould it euen so our Lord doth not giue his hyre but to those who are attentiue to the work of his deuine seruice yea especially vpō holie festiuall daies such persons should sinne most grieuiouslie 3. The third abuse were to be present with such distraction and vagation of spirit that in steed of thinking vpon the holie misteries of the Masse one should call to minde his worldlie busines bethinking him selfe of the meanes wherwith he should haue prosecuted some negotiations which therfore came not to so good effect and issue as he desired and discoursing of the circumspection which he must vse for the time to come in some other busines which he hath yet to doe and so as we may say build castles in the ayre Surelie the spindle or wheele of a mille doth not turne so much as doth the spirit of such a man being present at Masse suffering him selfe to be carried without bridle whether soeuer his wandring fancie shall please to moue or to transport him And of these I say as of the former that they should offend in the same degree and loose the fruit and merit which they might reape by hearing of Masse deuoutlie 4. The Fourth abuse were to seek for the shortest Masses and to think the time long that we are present at this diuine sacrifice For surelie this sheweth that our minds are more set vpon earthlie then heauenlie things since that we find no such yrksomnesse in corporal bankets playes or other vayn sights But we should rather consider how our B. Sauiour thought not the time of three houres long to hang vpon the crosse for our sakes in which respect their deuotion is very commendable who vse to heare more masses then one euery day according as their other necessarie busynesse will permitte them Yea if the fire of the loue of God were perfectlie enkindled in our hartes all the while that the Masse should last would surely seeme vnto vs verie short and litle like as the Scripture saith of Iacob that he serued the space of 14. yeares to haue Rachael in mariage and that he esteemed all those yeares but as a few dayes in respect of the loue he bare vnto hir 5. The Fifthe abuse were to be ouer curious in adorning our selues when we goe to Church and in this women especiallie of young yeares good calling must be more wary because they may otherwise not onlie hinder their owne deuotiō but that of others also It is strange what caueats S. Paul and the holie fathers giue them in this kind And surelie when they goe to Church they should rather seeke to please God then men Neyther can they easilie excuse themselues if they doe otherwise To conclude when we repaire to the temple of God to pray we ought to lay away all toyes and vanities which anie waye may hinder our deuotions and carefullie recollect our spirits and driue away all distractions that we may without anie perturbation freelie lift vp our hartes to God deuoutly employ the time in holie pious and holesome meditations according as shall hereafter be declared And now to speake of the Altar it selfe Of the Altar Wheron the sacrifice of the Masse is celebrated and of the furniture and ornaments belonging to the same CHAPTER 8. How the Altar made of stone representeth Christ 1. FIRST the Altar wheron this most diuine Sacrifice is celebrated is made of stone to signifie vnto vs that Iesus-Christ is the head corner stone of the Church as witnesseth the Apostle S. Pet. 1. cap. 2.7 How vnitie of faith 2. And the same altar compacted and made of manie stones cleauing together doth represent the Church of God gathered together of diuers nations all coupled and linked in one faith in one profession and exercise of Religion How Charitie 3. Both in the ould law and now also in the new some Altars were made of beaten gould to signifie the inestimable and pure loue wherwith our Lord loued vs and the great and sincere loue wherwith we ought to loue him againe How our Lords table 4. This altar also representeth vnto vs the table whereon our Lord instituted and celebrated his last supper with his disciples Mat. 26.26 How the mount of Caluarie 5. Also the mount of Caluarie wheron he suffered his death passion for the saluation and redemption of all the world How the altar stone rep the graue To the adorning of this Altar diuers mysterious ornaments are belonging First there is placed thereon an Altar stone which representeth the graue or monument wherein the bodie of our Lord was buried or entombed And there was nigh the crosse a new monumet Iohn 19. How the linen clothes rep the sindon The white linnen clothes where with the Altar Altar stone are couered do betoken the white sindon wherein Ioseph of Arimathia did wrappe and enfould the bodie of our Sauiour Et inuoluit sindone And he put it in a cleane sindon Luc. 23. How the Crosse representeth the history of the Passion There is a Crosse set vpon the Altar to signifie that the historie of our Sauiours Passion is there to be handled Againe to signifie that the Sacrifice of the Altar is the same in substance which our Lord accomplished vpon the Altar of the Crosse How the Chalice rep the Cup. The Chalice represent the Cup wherein he consecrated his most pretious Blood And he tooke the Chalice saying This is my Blood Mat. 26. How mortification and martyrdom Likewise by the Chalice is betokened mortification and a minde alwayes readie to suffer martyrdome for the loue of Christ Can you drinke the chalice whith I am to drinke to wit suffer death for my sake and they answered we can Mat. 20. How the paten representeth the stone The paten layd vpon the Chalice representeth the stone which was rowled against the doore of our Sauiours sepulcher And he rouled a stone to the doore of the sepulcher Mar. 15.46 How the shining of the corporalle rep Christs resurrection and immortallitie The corporall the which is most white and shining signifieth that Christ by manifould passions was brought to the brightnes of
discoursed vnto you of the ornameÌ„ts belonging to the Altar explicated the meaning representatioÌ„ of theÌ„ to proceed orderly we must next speake of the Priest himselfe who is the Sacrificer dispencer of this dreadfull Misterie to whom in like manner appertaine many ornaments wherewith his owne person is to be adorned all full of many notable morall and deuine misteries Innocentius the third speaking of these ornaments saith that the Vestments of the Euangelicall Prieste do signifie one thing in the head that is our Sauiour and figure another thing in vs who are his members And for as much as both head and members are vnderstood in the person of the Priest therfore these ornaments haue sometimes relation to the head sometimes reference to the members How by the Amice is signified the cloth that hid and couered our Sa eyes According hereunto the Priest puttinge the Amice before his face representeth vnto vs the mockeries which the Sonne of God sustained when his sacred eyes were blindfoulded and the perfideous Iewes buffeted him on the face saying Prophecie vnto vs ô Christ who is he that strooke thee Mat. 26.68 How the crowne of Thornes 2. The putting the same afterwardes vpon his head representeth vnto vs the crowne of Thornes which those most wicked ministers planted vpon the head of our Blessed Sauiour kneeling before him in scorne saying Haile King of the Iewes Mat. 68.30 How recollection and attention 3. Morallie the Amice admonisheth that as the Priest couereth his head and face therwith so ought we to be very vigillant during the time of this deuine Misterie that nether our eies nor vnderstanding be carried away or busied about anie vaine cogitations How fortitude of good workes 4. The spreading of the same abroad vpon the Priestes shoulders doth signifie the fortitude of good workes For as the shoulders are made stronge to performe hard workes so a man especiallie a Priest ought nether to be idle nor faint in working but to insist and labour painfullie in well doing according to that of the Apostle Labour thou as a good souldiar of Iesus Christ 2. Tim. 2.3 How the custody of the Voice 5. The same bound about the Priests neck through which the voice passeth admonisheth and signifieth the custodie of out tongue voice according to that of the Psal Pone Domine custodiam ori meo Put ô Lord a watch before my mouth How faith 6. Lastly the Priest putting on this ornament praieth saying Impone Domine c. Put ô Lord the Helmet of saluation vpon my head that I may ouercome all diabolicall incursions So that by the Amice is also signified Faith which is indeed the first and chiefest thing that a Christian ought to bringe comming to present himselfe at so great a Sacrament For as the Apostle saith Accendentem ad Deum opportet credere He that commeth vnto God must first beleeue Of the Albe And how by the same is signified the most pure humanitie of our B. Sauiour CHAP. 10. THIS garment is called the Albe of this Latin word Albedo whitenes wherby the pretious Humanitie of our Sauiour is signified vnto vs the which was formed by the holy Ghost of the most pure substaÌ„ce of the virgin Marie which was most pure that is to saie without all spot of sinne either originall or actuall How the Incarnation 2. The putting on of the Albe ouer the head of the Priest wherewith he is all couered may put vs in mind of the Incarnation of our Sauiour in the wombe of the blessed Virgin according to the wordes of the Angell spoken vnto hir The holy Ghost shall come vppon thee and the power of the most highest shall ouer shadow thee Luc. 1.35 How the garment of Innocency 3. Next this garment may signifie vnto vs the garment of Innocencie giuen vnto vs by Christ in the Sacrament of Baptisme And may put vs in mind of our promise made therein to leade continually a pure holy innocent life Laye away the old man and put on the newe man which according to God is created in iustice Ephes 4.23.24 How the garment of Mockerie 4. It likewise representeth the White garment which Herod put vpon our B. Sauiour reputing him for a foole and so mocking and deriding him sent him back to Pilate Luc. 23.12 5. It also signifieth the White garment of glorie wherewith we shal be gloriously cloathed in the Kingdome of Heauen where we shall shine more bright then the beames of the sonne as saith S. Iohn I saw a great multitude cloathed in white robes Apoc. 7.9 How Penance and Mortification 6. Againe this garment admonisheth vs that euen as silke or fine cloath getteth that whitenes by often beatinge or knocking which it hath not by nature euen so a man especially a Priest should by workes of penance corporall castigations attaine to that sanctity by grace which he hath not by nature How spirituall purity 7. The Priest in putting on this garment praieth saying Dâ—…alba me Domine c. Make me white ô Lord and cleanse my hart that I being whitened in the Blood of the Lambe may enjoye eternall gladnes So that the Albe also by his whitenes representeth spirituall purity and cleanes of soule which is most requisite in him that is to administer before our Lord. Of the Girdle And how by the same is signified the inissoluble bond betwixt Christs diuinity and his humanitie CHAP. 11. BY the Girdle where with the Albe is straightly bound and girded togither is signified the indissoluble bond betwixt the diuinitie of Christ and his humanitie which after his Incarnation were neuer seperated neither according to his bodie not according to his soule notwithstanding that his soule desceÌ„ded into hell and his bodie remained in the sepulchre How his vndertaking our humaine frailtie 2. The Girdle bringing togither the amplenes of the Albe doth signifie that Christ as it were straightned his high and deuine conuersatioÌ„ after our manner of vnderstanding by taking vpon him our humaine frailtie And euen as the Albe is not made lesse by the straightnes of the Girdle but only enfoulded within the same euen so the immensitie of Christ remained most entire and perfect in him although for our example he seemed to streighten and narrowe the same How the virtue of Chastitie 3. This Girdle hath three properties to girt to binde and to mortifie betokening the care and circumspection belonging to a Priest lest the virtue of chastitie which the white garment representeth in him be remisly and negligentlie garded And that therefore as he girteth the raines of his bodie soe should he girt and restraine the raines of his mind which are his thoughtes desires to which virtue our Sauiour himselfe exorteth saying Sint lumbs vestri pracincti c. Let your loines be girted Luc. 12.35 How fasting and prayer 4. The two endes of the girdle that are turned in the one vnder the right side the other vnder the left do
garment is large ample and open neither tied nor girded as the other ornaments are to giue vs to vnderstand that charitie extendeth it selfe farre off not only in doing good to our frendes but also to our verie enimies neuer ceasing to do well to all persons whensoeuer time and occasion is offered If you loue them who loue you what reward shall you haue do not also the Publicans this Mat. 5.46 How the Church before and after Christ 4. Likewise the forepart which is the lesser representeth the Church before Christs Passion and the hinder part which is the larger and bigger and hath the Crosse on it signifieth the increase of Christs Church since his Passion How the vniting of the Iewes and Gentills 5. The vniting thereof aboue sig the vniting of the two people the Iewes and the Gentiles in the confession of one faith as it was foretould saying And there shall be one Pastor and one flocke How the Vestment of sundrie vertues exercised in the Catholique Church 6. This garment is commonly rich and curiously wrought with gould insinuating that which the royall Prophet sayth in the Psalme Astitit Regina a dextris tuis The queene to wit the Church stood vpon thy right hand in a goulden Vestment compassed about with varietie Ps 44. How the purple Vestment 7. It likewise representeth the purple Vestment wherewith the Iewes cloathed our Lord in scorne and diuers and sundrie waies abused his holy person Mat. 27.30 How vnity against scisme and herisie 8. This garment of our Lord the Souldiars would not deuide because it was without seame to foreshew how great an offence it should be in those who should presume to rent or deuide the vnity of Christes Church by scisme or heresie Ioan. 19.23 The Prayer The Priest in putting on the same praieth saying Domine qui dixisti c. Lord who hast said my yoake is sweet and my burthen is light graunt that I may so beare the same that I may obtaine thy grace How by the two Crosses vpon the Stole and Maniple is sig the Crosses of the two Theeues And by that vpon the Vestment the Crosse of Christ And note that vpon three of these ornamentes belonging to the Priest there is coÌ„monly made the signe of the Crosse Vpon the Stole and the Maniple there is made two little Crosses and the third vpon the Vestment more larger then the rest wherby is signified vnto vs a double misterie First by the two lesser Crosses vpon the Stole and Maniple is vnderstood the crosses of the two theeues who were crucified one on the left side and the other on the right side of our B. Sauiour and he himselfe in the midst signified by the Crosse made vpon the Vestment which is greater then the other as his Crosse was greater then theirs How more perfection in the Priest then other men Secondlie by these three Crosses is giuen to vnderstand that the Priest ought to be of much more perfection then other men that he should not onlie beare the Crosse of Christ signified by the Crosse on the vestment nor his owne Crosse signified by the Crosse vpon the Stole but also his neighbours Crosse signified by the Crosse on the Maniple which he beareth on his left arme Of the coming of the priest out of the Vestrie attyred and reuested with his holie Ornamentes CHAP. 15. How the Priest representeth our blessed Sauiour BBy the Priest as the Doctors say is vnderstoode our blessed Sauiour By the people the world And by the Altar the mount of Caluarie whereon he was crucified for our redemption How his coming out of the vestrie rep our Sauiours coming heauen The Priest comming foorth of the sacristy thus reuested with his holie habits signifieth our Sauiour coming foorth of the bosome of his heauenlie Father and entringe into the world to take our nature vpon him How his handes ioyned vpon his breast rep the affection wherewith our Sauiour prayed for vs. He proceedeth with his handes reuerentlie ioyned before his breast to represent vnto vs the great deuotion and feruent affectioÌ„ wherâ—with our Sauiour alwayes prayed vnto his heuenlie Father for vs. Exauditus est enim pro reuerentia sua For he was heard for his reuerence Heb. 5.8 How his holy vestments represent our Sauiours holy vertues His holie vestmentes and ornaments doe signifie the holie vertues graces and other perfections which most gloriouslie shined in our Sauiour Of whom it is written saying And the word was made flesh and dwelt in vs and we saw the glorie of him the glorie as it were of the onlie begotten Sonne of the Father ful of grace and veritie Iohn 1.14 The diuersitie of ornamentes doe not onlie signifie the diuersitie of vertues and perfections which were contained in our Sauiour Christ but also the diuersitie of paines torments which he sustained for vs as hath alreadie bene declared How honor and reuerence in those that receiue and handle the body of Christ And for as much as almightie God gaue expresse commandement to the Priestes of the ancient law that they should not aproach to his Altar to offer vnto him but firste to be washed inuested not with their prophane but with theire holie ornamentes Is it not then most conuenient that the priestes of the new law should be peculiarly adorned and thereby dispose themselues with much more reuerence to handle and touche the most pretious bodie of our redeemer and Sauiour Iesus then the ould priests and prophets did the flesh of sheepe and oxen or the bodie of a bruit beast Our priests therfore going to the Altar thus apparreled doe set before our eies our Sauiour Iesus as he was at his passion and consequentlie those that scoffe at the priest thus representing Christ vnto vs do nothing else then with the wicked Iewes scoffe and deride at Christ him selfe And euen as those Iewes put all these ornaments vpon our Sauiour for despite and the more to dishonor him yet Christs holie mother and his blessed Apostles did both loue him and reuerence him so much the more entyrelie for enduring such reproaches and shames for our sakes so these men now a dayes whose mindes are wholie set against the Catholique church will mock perhaps at the priest standing at the Altar in such apparell but contrarie wise the true christian and Catholique people doe esteeme and honor him so much the more who is by the ordonance of God exalted so high a dignitie as to represent vnto vs so great a mysterie To conclude priestly habits so much offensiue to the heretiques of our age were so highly respected by Alexander the great although a Panim and Idolater going to Hierusalem with deliberation to ruine it that with houlden by the onlie sight of the Pontificall vestments of the high priest and touched instantlie with the feare of God did cast him selfe from his horse vpon the grounde as it were to craue pardon for his sinister designes and granted to the citie and
countrie of Iewrie all the priueledges franchises and immunities that possiblie they could desire at witnesseth Iosephus lib. 11. cap. 8. Of carying the booke before the priest And how thereby is represented the Annunciation of the Angel before the Incarnation CHAP. 16. THe priest proceeding in reuerent wise towards the Altar hath one to goe before him to beare the booke which contayneth the glad tydinges of our saluation signifying by this ceremonie that Christ entring into this world sent first an Angel before him to announce the ioyful newes of his incarnation Let him therfore who supplyeth this place consider well whose person he representeth and let him see that his cariage be conforme to so high a calling How the same rep The dignitie and veritie of the gospel of Christ Also the booke of the gospel is therfore caryed before to signifie the dignitie and infallible veritie of the gospel of Christ which is such that if an Angell should come from heauen and teach vnto vs other thē this we ought in no wise to beleeue him How a life conforme to the gospel of Christ Againe the gospell carried before and the priest following after is to admonish that euerie Christian especiallie a priest ought to conforme his life and conuersation to the gospel of Christ How the Church built vpon a rock The booke brought layd vpon the Altar which is of stone signifieth that the foundation of the church of Christ is built vpon a rock against which the gates of hell shall neuer preuayle Luc. 16. How the faith first preached to the people of the Iewes And it is therfore first carried to the right end of the Altar to signifie that our Sauiour came first to the people of the Iewes according to that of the Apostle To you it behoued vs first to speake the word of God but because you repel it and iudge your selues vnworthie of eternallife behold we turne to the Gentils Actes 13.46 VVhy the booke is layd vpon the Altar shut 1. Reason And it is layed vpon the Altar shut vntill the priest come to open the same to signifie that all thinges were closed vnder shadowes and figures vntill the coming of Christ our Sauiour 2. Second reason Also to signifie that Christ was he who first reuealed the mysteries of holie scripture to his Apostles saying To you it is geuen to know the mysterie of the kingdome of God Mat. 8.9 And that after his resurrection he opened their vnderstanding that they might vnderstand the scriptures Luc. 24.45 The reason why the priest hath one to help him at masse Lastly the priest hath euer one or more to asist him at Masse and this for two reasons The first is for that he may haue great neede of helpe and ayde He may fall into some inconuenience or sicknes or some heretique or enimie may take the host out of his hand as it hapned to S. Matthew who was killed at the Altar In which case all good Catholikes ought to succour and defend hym euen to the shedding of their blood which danger was ordinary in the primitiue church vnder the heathē persequtors and therfore the bishops saying masse were alwaies garded with deacons The 2. reason The second is in respect of the great maiestie and reuerence due to this holie sacrifice which is such that the greatest personage in the world can thinke it no disgrace to wayte and attend vpon a priest at masse and further to ad thereunto all the humble and respectiue seruice he is able An example to be noted by such as assist at Masse And to the end that eache one may assist with the greater reuerence I will briefly recite a historie recounted by S. Ambrose how a childe which attended vpon Alexander the great when he was about to sacrifice to his Idols houlding fire vnto him by chance let fall a coale vpon his owne arme which he suffered to pierce thorough his garments euen to his verie flesh rather then he would make anie noyse or giue occasion by his crye either to distract the Emperor in his sacrifice or disturb the people in their deuotions With what attenion and reuerence then ought a Christian to asist at this dreadfull most holy sacrifice and that offered to noe false idole but to the only true and euer-liuing God him selfe S. Ambros li. 3. de Virg. Of the priests descending from the Altar And how thereby is represented the expulsion of Adam out of Paradise CHAP. 17. THE priest hauing placed the chalice vpon the Altar presentlie descendeth standeth belowe at the foote of the same representing hereby the litle space of time wherin Adam remayned in the state of innocencie and originall iustice how for his transgression he was presentlie thrust and expelled out of Paradise How his wretched estate after his fall 2. Againe by his standing belowe at the foote of the Altar humbly bowing his bodie towards the earth or falling on his knee is signified the wretched estate of man after his fall and the heauie displeasure of God conceiued against him for his greueous sinne How the time before the Incarnation 3. Mysticallie also it signifieth the time before the Incarnation of the Sonne of God who for a longe season and for the selfe same occasion of sinne stoode a farre off as it were from all mankinde and would not for some thousands of yeares approach vnto him to take his nature and substance vpon him or to open the gates of heauen vnto him How a soule in mortall sinne 4. Also that God standeth a far off and is greatly alienated and estranged from euerie soule in mortall sinne How the deuout publican and S. Peter 5. It also representeth the deuout Publican who entring in to the temple to pray stoode a far off saying God be mercifull to me a sinner And that of S. Peter Goe from me o Lord for I am sinfull man Luc. 18.13 ib. 5.8 VVhy the asistants kneele belowe 6. Lastly the people likewise kneele belowe to declare the great honor and reuerence which they beare to this holie Sacrifice For God him selfe is present to heare the supplications of his church Christ is present who is the spouse of the church And also manie Angelicall spirits are present most earnestlie desyreing that our petitions may be heard and with all the full and entyre remission of our sinnes obtayned Of the signe of the holie Crosse made at In nomine Patris And of the most excellent vertues and most diuine mysteries contayned in the same AS the glorie of a faire and sumptuous building is viewed and perceiued by the fore front therof And as the honor of a well ordered armie is discouered in the comelie disposition of the foreward of the battayle euen so gentle reader mayst thou easilie coniecture the excellencie of this spiritual building by the onlie beautie which thou behouldest in the fore front of the same 2. And what else may be expected in this venerable representation of the death and
of this life to be despised and contemned Confiteor tibi I will confesse vnto thee Where note that this word Confesse hath in holie Scripture sundrie significations Somtimes it is taken for an humble acknowledging of a mans offences before the maiestie of almightie God as in Mat. 11. Luc. 1. Somtimes for inuocation of his holie name as Psal 144. Somtimes for thanksgeuing for his benefits as psl 74. 29. And in this place it is taken for the laudes and praises which we desire to offer vp and rēder vnto him as also it is in the psalme 66. and many others places Worthelie therfore after the contemplation of that former ioy followeth next I will confesse vnto thee As if the soule should say that she much desireth and longeth to be there personallie to praise and reioyce in that ineffable beautie which now she doth contemplat a far off In cithara Deus Deus meus Vpon the harp ô God my God Rightly in this place is mention made of the prophets harpe for that as Dauid with this instrument did coniure the euill spirits of his father in-law Saule 1. Reg 16. euen so this heauenlie harpe of the Catholique church which is this holie Sacrifice doth speciallie terrifie and put to flight all malignant infernal spirits Quare tristis es anima mea Why art thou sad o my soule This rhetorical apostrophe the prophet maketh to his owne soule the part inferiour to the part superour For because in this life the bodie can not be free from temptation the spirit though fighting against the flesh remayneth heauie And all such so fighting our Lord vouchsafed to represent in him selfe when he sayed My soule is heauie vnto death Mat. 26. Et quare conturbas me And why dost thou trouble me This is the difference and disparitie betwixt the good and the bad For the soules of the good doe afflict and trouble their bodies to wit by prayer fasting and other austerities and contrarie wise the bodies of the wicked doe trouble their soules to wit by vnlawfull desires sinfull concupiscence infinit other disordinat appetits Spera in Deo Trust in God Why art thou sad o my soule and why doost thou trouble me Is it for the greatnes and multitude of thy sinnes Trust in God abissus abissum inuocat one bottomles depth caleth vp another the botomles depth of thy miserie vpon the bottomles depth of Gods infinite mercie Is it because thou canst not shunne all sinne whatsoeuer Trust in God who knoweth thy weaknes better then thy selfe and to thy comfort hath saied that the iust man faleth seauen times a day Pro. 24. Quoniam adhuc confitebor illi Because I will yet confesse vnto him Yet that is vntil I come to perfect saluation and to that perfect glorificatiō where the iust shal shine like the sunne in the kingdome of theire Father Yea as holie Iob saieth althoughe he should kill me yet wil I hope in him Salutare vultus mei The sauing health of my countenance And why the health of my countenance Because the hart being wounded with sinne maketh the countenance sad and mornefull but he healing my hart from the woundes both of sinne and sorrowe shall make mirth and gladnes to shine in my face and therfore I wil call him the health of my countenance Et Deus meus And my God In which wordes he sheweth the reason of his former confidence hope in him to wit because he is our God For naturallie euery woorkman doth loue his woork and therfore there can be no dout but that the creator doth loue his creature and especiallie almightie God Man whom he hath made to his owne likenes Gloria Patri Filio Spiritui sancto Sicut erat c. Glorie be to the Father and to the Sonne and to the holie Ghost As it was c. Vpon the former consideration of many secret mysteries of our creation saluation and redemption and of manie other especiall benefits receaued from the bountifull hand of almightie God we doe here pronounce a short but most singular Canticle in the honor and homage of all the blessed Trinitie in which the high maiestie of all the three parsons the Father the Sonne and the holie Ghost is vniformelie lauded praised glorified and adored Introibo ad Altare Dei I will enter in to the Altar of God These three repetitions of the Introibo may signifie the feruent desires of three sortes of people for the coming and entrance of Christ into the world First of those in the law of nature Secondly of those in the lawe written And thirdly of those in the begining or entrance of the law of grace as of holie Simeon who receaued an answere that he should not dye til first he had seene the Sauiour of the world Ad Deum quiletificat iuuentutem meam To God who maketh ioyful my youth Likewise the threefould repetition of this letificat may signifie vnto vs three wonderfull ioyes concerning the comming of our Lorde into the worlde The 1. the ioye of his Anuntiation which the Angell of God announced before hand to the virgin Marie The 2 the ioye of his Incarnation when he him selfe hir consent first giuen therto forthwith entred into hir womb The 3. ioy the ioy of his Natiuity when issuing out of his mothers wombe he was corporallie borne into the world Which ioy was so surpassing greate that it resounded at once in to heauen earth Limbo patrum or part of hell In heauen it reioyced the holie Angels in earth it reioyced all sorowfull sinners and in Limbo it wonderfullie reioyced the holie fathers Adiutoriū nostrum in nomine Domini Our helpe is in the name of our Lord. The priest vndertaking this holie mysterie and no way confiding in his owne forces but in the help and asistance of almightie God saieth Our helpe is in the name of our Lord. For without his helpe though he had the helpe both of men and Angells neuer were he able to bringe to passe this vnspeakable worke Qui fecit coelum et terram Who made heaven and earth The people also vnderstandinge the greatnesse of this worke which the priest vndertaketh farre surmounting all human reason to imprint in them selues a stedfast beliefe of so sublime a mystery confirme their faithes heerein by an other moste miraculous woorke of almightie God to witte the creation of heauen and earth meerelie of nothing by his only omnipotēt and almightie powre as the psalmist testifieth sayinge Ipse dixit facta sunt Psal 148. Hee spake the worde and they were made To conclude Pope Celestinus according to some authors was the first who instituted the singing of this psalme in Antieme wise as now we recite it before the begining of the Masse Of the Confiteor And how the same is a protestation that we are all sinners THis Confiteor is a protestation which we make before God that we are all sinners and that before the priest
prayeth for thē in the same maner that they had before prayed for him and then he pronounceth the absolution following which being deuoutlie receiued of them is not a litle availeable vnto them Of the prayer following the Confiteor commonly called the Absolution THis absolution was instituted to shew that the priest is speciallie ordained of God to make intercession for the sinnes of the people And as the Confession going before was called generall so this absolution following is also general Which the priest giueth onlie by way of prayer and not as in a Sacrament as that of Ego te absoluo and extendeth it selfe no further but to the takinge away of veniall sinnes VVhy the signe of the Crosse is ioyned with the Absolution The signe of the Crosse is ioyned with this Absolution which being made from the head to the heart and from the left shoulder to the right may signifie the three wayes how we offend almightie God to wit by thoughte word and work but doth chiefly shew that all forgiuenesse of sinne proceedeth from the passion of our B. Sauiour Indulgentiam absolutionem remissionem Pardon absolution and remission Pardon of our euil thoughtes absolution of our euil wordes and remission of our euil deedes Pardon of our sinnes of frailtie absolution of our sinnes of malice and remission of our sinnes of ignorance Omnium peccatorum nostrorum Of all our sinnes Against God against our neighbour or against our selues Of all our sinnes against the diuine or eternall law against the law of nature or the law of spirituall and temporall superiors Finallie of all our sinnes whatsoeuer past present or to come Tribuat nobis omnipotens misericors Dominus Our omnipotent and merciful Lord giue vnto vs. To vs that humblie acknowledg our sinnes before him To vs that hartilie cal vpon him To vs that stedfastlie trust in him To vs present and to all his faithfull people where soeuer absent Deus tu conuersus O God thou being conuerted That is pacified or reconciled from anger to pittie from indignation to compassion from iustice to mercie from punishment to pardon Or conuerted to wit to man from whom thou hast being iustlie auerted Viuificabis nos Shalt quicken vs. That is shalt reuiue and giue life to that nature substance of ours which is dead by sinne which of it selfe cannot reuiue it selfe vnles he who did first giue it life when it had none doe now againe restore it being lost Et plebs tua laetabitur in te And thy people shal reioyce in thee This conuerting this viuifying ô what wonderfull ioy will it bring to all thy people What canticles and songes of prayses will it cause to all thy seruants Thy blessed mother will singe Magnificat Zacharias Benedictus the Angells Gloria in excelsis ould Simeon Nunc dimittis all thy people Laudate Dominum omnes gentes And therfore Ostende nobis Domine misericordiam tuam Shew ô Lord thy mercie vnto vs. As if he should say thou hast shewed vs thy almighty power in creating all thinges of nothing Thou hast shewed vs thy wisdome in maruelouslie gouerning the thinges created Thou hast shewed vs thy iustice in the punishment of sinne both of men and Angels Shew now therfore vnto vs thy mercie by the Incarnation of thy Sonne for our saluation Et salutare tuum da nobis And giue thy sauing health vnto vs. For bestowing this singular pledge of thy loue vpon vs what is it that thou mayest ether keepe from vs or canst denie vs Domine exaudi orationem meam O Lord heare my prayer To wit to shew this thy mercie and to giue this thy sauing health vnto vs which is thy Sonne our Sauiour this is the prayer which I make vnto thee this is the prayer which I desire thou wilt receiue of me Et clamor meus ad te veniat And let my crie come vnto thee To wit 〈◊〉 a 〈◊〉 prayer which I make vnto thee with acclamations clamors and cryes of my soule the feruour of my affection breaking forth into cries vnto thy maiestie Dominus vobiscum Our Lord be with you VVhere note that this salutation is seauen sundrie times rehearced in the holie Masse 1. Before the first Oremus which is this 2. Before the first Collects 3. Before the reading of the gospell 4. After the Creede or if the Creede be omitted before the offertorie 5. Before the Preface 6. Before the kissing of the Pax. 7. Before the last Collects to signifie as some of our deuout interpreters say the seauen-fould gifte of the holie Ghost VVhich verie wordes with those which followe S. Paul himselfe vsed to Timothie saying Dominus Iesus Christus sit cum spiritu tuo Our Lord Iesus-Christ be with thy spirit 2. Tim. vlt. How the wordes Dominus vobiscum are wordes of admonition And they may here be likewise vnderstood as woordes of admonition vsed by the Priest to the people As if he should say See that our Lorde be with you How they are wordes of consolation They may also be taken for wordes of consolation as if he should say vnto them Our Lord dwelleth in you giuing effect to your demandes that with the help of his grace and by perseuerance in the same you may attaine at the last to the happie reward of euerlasting life Et cum spiritu tuo And with thy spirit It standeth with great reason that the people should likewise pray for him and wish that our Lord be with his spirit who is their speaker and embassador in so important and weightie affaire which embassage they knowe he cannot rightlie perform if his minde be otherwise distracted and be not speciallie asisted by the grace of God And for this cause doe they often pray that our Lord may be and remayne with his spirit Oremus Let vs pray Not without great reason is it that before the priest ascend to the Altar he admonisheth the people to pray saying Oremus Let vs pray to signifie vnto vs that the prayers which he is to offer vnto God in our behalfes will be litle auaileable vnto vs vnlesse we conioyne both our hartes and our prayers together with his And that as he ascendeth in bodie to the Altar so we doe likewise ascend with him in minde to the same And therfore he sayeth it before he ascend to declare that before we pray we ought first to prepare dispose our mindes there vnto as the holie scripture admonisheth vs saying Coming to prayer prepare thy selfe and be not as one that tempteth God Of the priests ascending to the Altar AS before we sayed that by the descending of the priest from the Altar was vnderstood the fall of man and the losse of Gods fauour for his transgression euen so by his ascending at this present may be vnderstood the accomplishment of the promise of our Lord for his restoring saluation according to that of the Apostle saying When the fulnes of time came God sent his Sonne
c. Gal. 4. Aufer a nobis quaesumus Domine iniquitates nostras Take from vs ô Lord we beseeche thee our iniquities Hauing sayd Oremus Let vs pray he presentlie beseecheth our Lord to take away from vs our iniquities for in vaine doth he offer vp his prayers to almightie God who remayneth in sinne Quia Deus peccatores non audit Because God doth not heare sinners namelie such sinners as willfullie remaine in their iniquities Vt ad sancta sanctorum The priests of the ould law might not enter into the holie sanctuarie of the temple vnlesse they first were washed corporallie to signifie that we ought not to enter into this holy sanctuarie of the new law vnles we first be washed spirituallie that is purified and cleansed from all affection of sinne lest our Lord should say vnto such an one Frend how camest thou in hither not hauing a wedding garment Mat. 22.12 Puris mentibus mereamur introire That we may be worthie to enter in to the holie of holies with cleane and pure mindes In which wordes he requireth that our Lord would therfore vouchsafe to visit and cleanse both his owne conscience those of the asistants that so they may worthelie approach to his holie Altar 〈…〉 Per Christum Dominum nostrum Thorough Christ our Lord. To obtaine of God that which we desire we doe here aske it to be giuen vs in the name of Christ because as S. Aug. sayeth The prayer which is not made by Christ not onlie cannot blot out sinne but also is it selfe made in sinne in psl 108. And this also we doe according to the commandement of the sonne him selfe Ioh. 16.23 24. saying Vntil now you haue not asked any thinge in my name Amen amen I say to you if you aske the Father any thinge in my name he will giue it you Of kissing the Altar and of sundrie reasons rendred for the same The 1. Reason 1. THE priest hauing finished the prayer aforesaid approaching to the Altar kisseth the same which he doth in signe of honor and reuerence and in respect the thinge it selfe is holie as being sanctified by the word of God and prayer 1. Tim. 4. The 2. Reason 2. In respect of the precious bodie of our Lord and Sauiour Iesus which doth greatlie sanctifie whatsoeuer it toucheth The 3. Reason 3. In respect of the Saints reliques which repose vnder the same for neuer is there altar consecrated without some reliques of Saints which are put vnderneath the great stone of the Altar with in some litle vessel which for this cause is called the sepulcher Concil Carthag 5. cap. 15. The 4. Reason 4. Also by this kisse is signified how Christ by his coming hath espoused holie church vnto him according to that of the Cāticles Cant. 1. And that of the Ephesians 5. So Christ loued his Church that he gaue him selfe for hir For as a kisse ioyneth mouth to mouth so in Christ the humanitie was not onlie vnited to the diunitie but also the spouse the church was coupled to hir spouse Christ The 5. Reason 5. This kisse also doth signifie peace according to that of the Apostle Salute one another with a holie kisse And the God of peace be with you all The 6. Reason 6. S. Augustin sayeth that to kisse the Altar is a signe of Catholique communion and vnitie The 7. Reason 7. Lastlie it admonisheth that at this present we are to kill all hatred and malice in vs towards all persons be in charitie with them and especiallie to pray for them For whosoeuer is not in perfect charitie is not fit to be present at this holie sacrifice By all which sufficientlie appeareth how ancient this ceremonie is and what causes and reasons there are both for the institution and practise of the same Now besides the performance of this pious Ceremonie he ioyntlie with the same reciteth the prayer and petition which ensueth saying Oramus te Domine per merita sanctorum tuorum We beseeche thee ô Lord by the merits of thy Saints Graces and fauours are many times conferred not only at the request of one-frend to another but many times at the request of a frend to a verie enemie Man therfore being become the enemie of God thorough his sinne interposeth the best beloued frends of our Lord for his intercessors and mediators Quorum reliquiae hic sunt omnium sanctorum Whose reliques are here and of al saints He desiereth therfore to obtaine the mercie of almightie God by the merits and intercession of all the Saints but especially of those whose holie reliques are there reserued because they are with verie great reason presupposed to be the especiall patrons and protectors both of that place and of the deuout people which are assembled in the same Vt indulgere digneris omnia peccata mea Amen That thou wouldest vouchsafe to pardon all my sinnes Amen This is that which he principallie desiereth to be applied vnto him by the merits of Christ and of his Saints the intire remission of all his sinnes which point the aforesaid ceremonie conioyned to this present prayer I dout not but that it hath made more plaine and manifest Of the Introit of the Masse And of sundrie pious mysteries to be considered in the same THE Priest hauing recommended the people to God by his prayers and the people the Priest he goeth vp to the midst of the Altar as we said before kisseth the same then turneth him to the right hand of the Altar where the Missall is layed and then begineth the Introit of the Masse How the right end of the Altar sig the state of innocencie The right end of the Altar whereunto the Priest addresseth himselfe signifieth the life and state of innocencie which our first father Adam lost by his sinne and consequentlie all we his children thorough his transgression How the going first therto our Sauiours first going to the Iewes The going of the Priest first to the right hand or end of the Altar signifieth that Christ who was promised from the begining coming into the world went first to the people of the Iewes before the Gentils For the Iewes by reason of the Law were then on the right hand and the Gentils by reason of their Idolatrie on the left Of the signification of the word Introit The word Introit is borrowed of the Latins as those that are but meanlie learned can not but knowe and signifieth with vs. Agoing in an entrance beginning or proemium And for as much as all those who treat of these mysteries doe commonlie appoint the Sacrifice of the Masse to begin at this place and for that at this time the priest maketh his first entrance vnto the Altar and not before therfore for the proper affinitie of the word with the action of the Priest it is aptlie called by the name of Introit In which sense both Rabanus and Conradus li. 1. Ceremoniarum and others expounde the same How the Introit sig mysticallie the
earnest desire for the coming of Christ This Introit mysticallie signifieth the earnest desire of the people of all ages for the coming of Christ which desire he him selfe afterwardes witnessed saying Abraham your father reioyced that he might see my day and he saw and was glad Iohn 8.56 How the double repetition sig the greatnes of the necessitie and the feruor of the disre The double repetition thereof signifieth the greatnes of the necessitie and the feruour of the desire together with the great ioy and exultation which was in the world when he afterwards came him selfe in person The Gloria Patri an humble thanksgiuing The Gloria patri which is annexed vnto the same Introit is as a most humble and hartie thanksgeuing vnto the blessed Trinitie for so singular a benefit bestowed vpon vs. The Introit of the Masse confirmed by miracle Almaricus bishop of Treues testifieth of a miracle which almightie God shewed in approbation of this part of the Masse Who writeth that he heard sunge by the holie Angels for the Introit of the Masse vpon the feast of the Epiphanie in the church of S. Sophie at Constantinople the 94. Psl Venite exultemus c. Fortunat de ord Antiph cap. 21. Of Kyrie eleison and of sundrie mysteries to be considered in the same Three sortes of languages vsed in the Masse and what is sig by the same IN the holie Masse haue long time bene vsed three sorts of languages sanctified on the Crosse of our Sauiour Iesus to wit Hebrew Greeke and Latin Of Hebrew these wordes following Amen Alleluia Cherubin Seraphin Osanna Sabbaoth Of Greeke kyrie eleison Christe eleison Of Latin all the residue of the Masse as being the most vniuersall tounge in the west Church Which three languages represent the title which was fastned on the crosse of our Sauiour written in Hebrew Greeke and Latin Kyrie eleison Christe eleison Kyrie eleison are two Greeke words which signifie in latin Domine miserere Lord haue mercie and Christe eleison Christ haue mercie VVhy kyrie eleison is nine times repeated The first Reason These deuout petitions are nine times repeated to put vs in minde of nine sorts of sinnes wherewith we offend almightie God The first three by original mortall and veniall The second three by thoughtes wordes and deedes The third three by frailtie ignorance and malice and particularlie in these last three Wherfore for our sinnes of frailtie we addresse our prayer to the Father saying Kyrie eleison For our sinnes of ignorance to the Sonne saying Christe eleison And for our sinnes of malice to the holie Ghost saying Kyrie eleison The second Reason Againe these words are nine times rehearced to signifie the feruent desires of all mankind for the coming of Christ by whose cōming he sould be asociated to the nine orders of Angels Which our Lord him selfe doth describe by the nintie and nine sheepe which he left to seeke out the one lost sheepe which was man to restore him vnto his nintie and nine that is to the nine orders of Angels VVhy we say kyrie eleison both to the Father and the Holie Ghost and not to the Sonne To the Father and the holie Ghost we say Kyrie eleison and to the Sonne Christe eleison for the which Innocentius the 3. giueth this reason If you will aske me why we say not to the Sonne Kyrie eleison as well as to the Father and the holie Ghost is to signifie that in the Father and the holie Ghost there is but one and the selfe same nature that is to say onlie deuine but in the Sonne there is a double nature to wit both deuine and human for that he is both perfect God and perfect man and so is nether the Father nor the holie Ghost libro secundo de myster mis cap. 19. Kyrie eleison confirmed by miracle I cannot here let passe to speake of the great and wonderfull vertu of these wordes Saint Basil by the pronunciation of these words caused the dores of a church which were shut against him to open of their owne accord And S. Gemianus at the crie of these words put fiue kinges to flight S. Basil taking vnto him a man which had geuen him selfe to the diuel by a writing vnder his owne hande which the diuel wold in nowise restore commanded a number of deuout people and religious parsons present to lift vp their handes to heauen with him and to crie without ceasing Kyrie eleison Christe eleison Kyrie eleison which the people performing with manie deuout teares in the sight of all that were present the diuel perforce let fall the selfe same writing out of the ayre into the handes of the holie bishop In vita S. Basilij And these holie wordes haue alwaies bene vsed and highlie esteemed amongst deuout christiās as words of singular force and vertu to chase away the diuel and all other malignant spirits that would annoy them To conclude this sacred Canticle is verie ancient as the Liturgies of blessed S. Iames the Apostle S. Basil and S. Chrisostom doe make manifest mention And by the Councell of Vase was brought in the custome to singe the same at Masse Mattins and Euensong which Councell was houlden aboue 250. yeares before S. Gregorie the first Of the canticle called Gloria in excelsis Three hymnes in the Masse first inuented by the Angels THis Canticle is commonlie called hymnus Angelicus the Angelicall hymne as also Alleluia and Sanctus because the first inuention came from the Angells who haue geuen vs example to laude and prayse our Lord in this manner Wherunto accordeth Rupertus saying This hymne the church hath taken from the mouth of Angels But this is more manifest by the scripture it selfe for we reade in S. Luke that an Angell with a great light appeared to the shepheards as they were feeding their flockes and brought vnto them tidinges that the Sauiour of the world was newlie borne saying Behould I euangelize vnto you great ioy that shall be vnto all people because this day is borne to you a Sauiour And suddenlie there was with the Angel a multitude of the heauenlie armie praysing God and saying Gloria in excelsis Deo c. Luc. 2.11 Gloria in excelsis c. partly composed by men and partly by Angells This spirituall hymne consisteth of two parts the first whereof as before is sayed was composed by the Angels vnto these wordes laudamus te c. Which other wordes with the verses subsequent are sayed by some to be the wordes of S. Hillarie bishop of Poictiers Some report that he brought them with him at the returne of his exile out of Greece As namly Alcuinus li. de diuinis officijs cap. de celeb Miss Others that it was receued into the church by the institution of the Apostles Durand lib. 4. cap. 13. num 4. VVhy this hymne is omitted vpon the feast of Innocents This hymne as also Alleluia is ommitted vpon the
his hande thereon and then the Subdeacon kisseth the same to signify that only Christ according to S. Iohn was the Lambe who could open the seales of that booke wherin both Christ him selfe and his sacred mysteries were inclosed Deo gratias Lastlie the Epistle being read answere is made saing Deo gratias Thankes be to God By which few wordes are fullie signified the consent gratitude thanksgiuing of al the people The reading of the Epistle in the holy Masse hath no lesse antiquitie then from the Apostles them selues as appeareth out of Clemens Iustinus Tertullianus and Dionisius Areopagita all whom Durantus l. 2. de Rit ecles Cath. c. 18. and Ozorius Instit Moral l. 10. p. 1636. doe produce for proofe of this point Of the Graduall or Responce and of sundrie mysteries and reasons concerning the same The 1. Reason COncerning the Graduall it is first to be noted that the verie worde it selfe is not without some speciall mysterie signifying steppes or degrees to wit of perfection according to the doctrin of our Sauiour saying Be yee perfect as your Father which is in heauen is perfect As also to signifie that the end of the doctrin of the Apostles or prophets wherunto we haue hearkned a litle before is to leade vs by litle and litle to perfectiō that we ascending frō vertue to vertue as the kingly prophet saith psl 38. May see thee God of gods in Sion The 2. Reason This Graduall doth yet further signifie manie other notable mysteries As for example in a highe Masse it is alwayes songe with a graue and heauie voice to signifie the great paine and difficultie there is in ascending from vertu to vertu and in aduancing our selues in a spirituall life according to the saying of our B. Sauiour The spirit is willing but the flesh is weake Mat. 26 41. The 3. Reason Mysticallie also the Graduall may be referred to the vocation of the Apostles whom our Sauiour calling and saying Venite post me Come after me They forsaking all that they had did foorth with follow and walke after their Lord the disciples after their master the children after their most louing Father as saith Innoc. 3. This Graduall did S. Iohn Baptist first sing when standing with two of his disciples and seeing Iesus walking he sayed Ecce agnus Dei ecce qui tollit peccata mundi Iohn 1. This Graduall did S. Andrew sing when finding his brother Simon he sayed Inuenimus Messiam c. We haue found the Messias which is interpreted Christ and he brought him vnto Iesus Ioh. This Gradual did S. Phillip sing when he found Nathaniell and sayed vnto him Quem Moyses c. Whom Moises wrote of in the law and the prophets we haue found Iesus the Sonne of Ioseph of Nazareth come and see The 4. Reason This Gradual is also called by the name of a Responce because that it hath correspondence to the Epistle As for exāple if the Epistle contayne matter of ioy the Responce or Graduall doth likewise signify ioy If matter of sorrowe it also is conformable according to that of the Apostle Rom. 12. Gaudete cum gaudentibus flete cum flentibus Reioyce with them that be merrie and weepe with them that weepe Rom 12. The 5. Reason Innocentius 3. and some others doe call the Responce Lamentum penitentiae the song of penance or lamentation Adding further that it should be song with a dolefull and lamentable voice to signifie the effect of the preaching of S. Iohn For euen as by the Epistle is represented the preaching doctrin of S. Iohn Baptist euen so this song of lamentation signifieth that S. Iohn preached no other thinge then pennance saying Penitentiam agite c. Doe pennance for the kingdom of heauen is at hand Mat. 3. The 6. Reason To conclude this Graduall or Responce is nothing else but a briefe spirituall song composed of two or three verses at the most commonly taken out of the psalmes of Dauid As for example that of the 17. Sunday after Trinitie sunday is composed of two litle verses taken out of the 32 psalme Beata est gens cutus est dominus Deus eorum c. Blessed is the people who haue our Lord for their God blessed is the people whom our Lord hath chosen for his inheritance The heauens haue bene established by the word of our Lord and all the power of them by the breath of his mouth Psal 32. Of the Graduall Prose Tract c. Walfridus l. de reb eccl c. 22. Rupertus l. 1. de diuin offic c. 34. Radulphus de Can. obser prop. 12. Rabanus l. 2. de instit Cler. c. 15. Isid l 6. Ety c. 19. l. 1. de ecles offic c. 18. and others do make both ample and euident testimonie Of the Alleluia and of the sundrie mysteries and reasons concerning the same The 1. Reason THe Alleluia is imediately songe after the Gradual to wit the sounge of ioy and of mirthe after the songe of penaunce and mourning to expresse thereby the great cōsolation which is layd vp for those which lament and mourne in this life Accordinge to the saying of our Sauiour Blessed are they that mourne for they shall be comforted Mat. 5. The 2. Reason This worde Alleluia hath a double signification the one litteral and common to all the other mysticall and proper to deuines First therfore to vnderstand what it signifieth literallie we must knowe that Alleluia is composed of two Hebrue wordes Allelu which signifieth in Latin Laudate in English praise yee and of Iah which is one of the ten Hebrue names belonging to God and signifieth in Latin Dominum Lord. So that the whole worde is as much to say as prayse yee our Lorde The 3. Reason The mysticall or spirituall sence therof is diuers According to some Alleluia soundeth as much as spirituall or endles ioy and so in this sence is as much as if the priest should crye vnto the people with these wordes spiritual ioy spiritual ioy Or if we apply it to the latter worde to wit Endles or perpetual then it signifieth as much as if he should encourage them with these wordes Endles ioy perpetual ioy The 4. Reason According to some others it may be referred to the ioy of those which reioyced in the glorious miracles of Christ our Lord for then did all the people in ioyfull wise singe foorth this Alleluya when seeing these miracles they all gaue glorie to almightie God and reioyced in those thinges which were most gloriouslie and most miraculouslie done by him saying Quia vidimus mirabilia hodie Luc. 5.26 For we haue seene maruelous thinges to day As also when the seauentie two retourned with ioy saying Lord the diuels also are subiect to vs in thy name Luc. 10.17 The 5. Reason That this Alleluia is sometimes twice repeated is to signifie a double ioy of the blessed Saintes one of their spirit another of their flesh one of their soules another of their bodies
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
of our sinnes The other the virtue of the gospell of Iesus Christ which raiseth vs vp to newnes of life if we receiue the same with fruit and worthelie expresse it in our liues Againe the rising vp of the people at the reading of the Gospell dooth signifie that they shew them selues readie for the faith of Christ and profession of his Gospel to giue their liues and to fight euen vnto the death in defence of the same remembring the wordes which our Lord him selfe spake saying Qui non habet 〈◊〉 c. He that hath not a sword let him sell his coate and buy it The 11. Ceremonie and his signification Before the begining of the Gospell he saluteth all the assistants praying that our Lord may be with them which he doth to render thē more attentiue to harken to the word of almightie God For euen as to the stomake which receaueth corporall foode nothing is profitable if it be ill disposed so likwise vnlesse the heartes of the assistants be well disposed and prepared to receiue the word of almightie God which is the foode of the soule litle will it auayle them though it be anounced vnto them Dominus vobiscum Our Lord be with you The wordes of this salutation are Our Lord be with you As if he should say I beseeche our Lord to send his grace into your hartes that you may be made attentiue and worthie hearers of his sacred word which as the Apostle witnesseth is able to saue their soules Et cum spiritu tuo And with thy spirit Then the asistants make answere praying that our Lord may be with his spirit that is that with the spirit of man the spirit of God may be present to direct guide him to the end that he may both faithfullie recite the sacred gospel to the health and saluation of all that are assembled to heare the same and also him selfe expresse in in true holines of life that which he preacheth vnto others Sequentia sancti Euangelij The sequence of the holie Gospell This done the priest sayeth Sequentia sancti Euangelij c. Thus followeth the holie gospell of such or such an Euangelist As touching the word Euangil or Gospel it is a word which we retayne of the Greekes as many others and properlie signifieth good and ioyful tydings for what bitter tidinges can there be then these Doe pennance for the kingdome of heauen is at hand Mat. 3. and All powre is giuen me both in heauen and earth Mat. 28.14 With diuerse other thinges which are read in the gospell of the Diuinitie and Natiuitie of the Sonne of God of his miracles preaching passion resurrection ascention and of the saluation and glorification of his elect Where also note that the name of the Euangelist is allwayes expressed to the ende that the people may giue the more credit as vnto the gospell penned and written by one of the secretaries of our Sauiour Iesus and receaued in the Church to the which appartayneth the authoritie and perogatiue to discerne the canonicall Scriptures and their sence if by any aduersarie they should be called in question Gloria tibi Domine Glorie be vnto thee o Lord. When he hath thus taught them out of what place of scripture the gospell for the day is taken presentlie all the people hearing the name of the gospell and making reuerence towardes the Altar with ioyful acclamation do answere saying Gloria tibi Domine Glory be vnto thee o Lord. Giuinge thankes vnto God who hath made them worthie partakers of the gospell of Christ As it is written in the Actes of the Apostles that all the people glorified our Lord for that he had sent vnto them the woorde of saluation saying God then to the Gentils also hath giuen repentance vnto life Actes 11.18 The 11. Ceremonie and his signification In pronouncing the wordes aforesaid the Priest maketh the signe of the Crosse vpon the booke and vpon him selfe Vpon the booke to signifie that it containeth the misteries of our redemption Vpō him selfe to signifie that he is an instrumēt of Christ Iesus of him crucified that this sacrifice doth represent vnto vs his death passion The 12. Ceremonie and his signification The people likewise do make the signe of the Crosse in three places Vpon their foreheades vpon their mouthes and vpon their breasts Vpon their foreheades which is the most conspicuous place of all the bodie to shew that they are not ashamed of the gospel of Christ Vpon their lips to shew that they are alwayes ready resolutly and constantlie to confesse their faithe if at any time God shall please to call them thereunto Vpon their breasts to declare that they do stedfastly beleeue in hart that which they confesse with their mouthes The 13. Ceremonie and his signification The Priest after the reading of the gospel saith Per euangelica dicta c. By the euangelicall sayinges let our sinnes be forgiuen vs. And then he kisseth the booke not closed but open to signifie that the meanes to come to the vnderstanding of Gods word is cleerelie manifested to the Pastors of the Church And further to signifye that it is the booke of Christ crucified whom the Apostle affirmeth to be our reconciliation the maker of our peace and attonement which is aptlye signified by the kisse As also to shew that he preacheth the gospel of true loue and Charitie for the gayning of soules and not for respect of lucre and temporall profitt Laus tibi Christe Praise be to thee ô Christ. The gospell ended all the people make answer saying Praise be to thee o Christ making the signe of the Crosse as before on their forehead mouth and breast to the end that the wicked serpent should by no meanes hinder their confidence and confession or dare to breake open the seale of their hartes wherein the word of God is sowne Also to arme them selues against his malice who would not that they should reape any profit by the word of God As is plainly expressed in the parable of the seede where it is said that the foules of the ayre came and deuoured one part of the seede which was sowne by which foules are vnderstood the foule and vncleane spirits Miracles wrought by our Catholique Church-bookes To conclude such hath alwayes bene the authority of the holy gospell that not only the sacred wordes but also the verie bookes or papers haue wrought sundry straunge and notable miracles Gregorius Turonēsisin vitis patrum cap. 6. declareth that the cittie of Auerna being on fyer S. Gallus going into the Church prayed à long tyme before the Altar of our Lord and then rising vpp taking the booke of the gospell and opening it offered himself to goe against the fier and sodainlye the flames were extinguished in such sort that there did not so much as the verie sparkles remayne Saint Macian when the flames of fier approched neere vnto the Church of S. Anastatius taking into his handes the
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
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
the next place we pray that our Lord would keepe his Church especiallie from the deceitfull allurements of the world the flesh and the diuel From the dangerous incursions of all rauening wolues as from Infidels Turkes Heretikes wicked Pastors and from all false bretheren Which prayer Christ him selfe before his departure made for his Church and chosen saying That thou keepe them from euill Iohn 17. Againe three sundrie wayes God preserueth his from euill 1 By a blessed and happie death that they liue not to see them as we reade of king Iosua 2. That they escape them by flight as did S. Paul from Damasco 3. By giuing them fortitude constantlie to ouercome them as diuers holie Martyrs Confessors haue done Adunare And for as much as Christ himselfe saith that he hath other sheepe which are not as yet of the same sheepefould Iohn 10. therfore for these also doe we pray that they may be brought to the vnitie of the same Church In which word according to S. Aug. we pray for that which alwayes ought to be praied for in the Church of Christ to wit that faith may be giuen to Infidels vnitie to Scismatikes and resociation to such as by the censure of the same Church are for a time seuered to doe penanee for their offences Cont. Iulianum cap. 3. Et regere digneris toto orbe terrarum Which wordes together with the other before recited may be more brieflie thus expounded To pacifie from enimies that she be not oppressed To keepee in peace that she be not disturbed To vnite from scismes that she be not diuided To gouerne in the disposition of hir councells that she be not deceaued Vna cum famulo tuo Papa nostro N. Where note that Papa is said of the Interiection Pape which is an Interiection of admiration as admirable for sanctitie And right worthelie is this name attributed to the bishop of Rome for where as in many other seates faith and religion hath fayled to this chayre and seate of Rome neuer could perfidiousnes haue accesse Et Antistite nostro N. A Bishop in this place is tearmed by the name of Antistes so called of these two latin wordes Ante and stes because he standeth and is placed before other Priestes Touching this our Bishop we ought also to haue remembrance of him for so S. Paul willeth vs saying Remember your Prelates which haue spoken the word of God to you Heb. 13.7 And Obey your Prelates and be subiect vnto them for they watch ouer you as being to rendar an account for your soules vers 17. Seeing therfore that they stande answerable and accountable for our soules should it not be verie great ingratitude in vs to forget them in our prayers Et omnibus orthodoxis Doxa in Greeke signifieth sentence or opinion and Orthodoxos as much as right beleeuers By which word it is most plaine that all Infidels Heretikes and Scismatikes seperated from the mysticall bodie of our Sauiour Christ are excluded from the fruite and benefit of this Sacrifice Atque Catholicae Apostolicae fidei cultoribus Where it is to be noted that to worship the Catholique faith is not onlie for a man to beleeue it in him selfe but also to declare and expresse it in his deedes as namelie to sustaine and defend the same against all such as shall impugne it all which are trulie termed defenders and aduancers protectors and worshipers of the Catholique faith Memento Domine HItherto the Priest hath prayed for the Church vniuersall and for hir rulers And now in this place he doth recommend vnto the diuine clemencie his owne particular frindes for whom he intendeth to offer vp Sacrifice as his parents bretheren sisters kinsfolkes and other benefactors or such as he hath taken in charge vnto him as speaketh S. Aug. Epist 59. quest 5. saying Memento Domine In which wordes he desiereth that our Lord would be mindfull of those whom in his present prayers he offereth vp vnto him because to be had in minde of God is to be holpen of God And Gabriel Biel addeth that when he asketh that our Lord would remember them he demandeth that he would haue mercie on them Famulorum famularumque tuarum First as the same author saith men are set before women for the dignitie of their sex because as the Apostle S. Paul saith the man is the head of the woman 1. Cor. 11. Tim. 2. Next he calleth all those for whom he prayeth vnto almightie God not simplie men but his seruants therby acknowledging him for their good Lord and maister full of all mercie clemencie and sweetnes VVhy the Priest ioyneth his handes together and meditateth a while in prayer In this place the Priest meditateth a while and calleth to minde all those aforesaid for whom he is obliged and bound to pray as his owne parents friendes and benefactors c. And this trulie greatlie moued diuers of our holie ancestors to induce some one or other of their children to the office of Priest hood because they knew verie wel that the Priestes were bound to pray and offer Sacrifice particularlie for their parents friendes and benefactors For how should the Priest at this present standing in the presence of Christ and his Angels not remember his faithfull and louing frindes their benefits bestowed vpon him their particular necessities and their pious holie and deuout intentions This therfore the Church dulie obserueth as being grounded vpon the law both of God and nature Et omnium circumstantium The same holie Masse is further particularlie applied to all those which in feruent faith and attentiue deuotion doe asist at the same that they especiallie may participat of the fruit of the death and passion of our Sauiour Iesus who by particular deuotion haue adioyned them selues to asist at the Sacrifice And well doth he pray for all those that stand about that is who stand firme in quietnes inward recollection and eleuation of minde in almightie God and not for those who walke or state about them for all such doe rather stir then stand still Quorum tibi fides cognita est nota deuotio Faith according to S. Paul is defined to be an argument of thinges not appearing To the end therfore that all those which are present at the Sacrifice of the Masse may reape the fruit which they desire there is here required in them these two thinges principallie 1 A firme and vnmoueable faith to beleeue without staggering that the bodie blood of Iesus Christ together with his soule and diuinitie are trulie reallie and substantiallie present vnder the species of bread and wine after the prolation of the sacramentall wordes 2. Deuotion which is defined to be a spirituall act of the will readilie obeying vnto almightie God For it is not enough that the vnderstanding be vnited to God by faith vnles the affection likewise be conioyned vnto him by pure deuotion Pro quibus tibi offerimus vel qui tibi offerunt The Priest doth
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
number of thyne elect or blessed To wit thorough him who for our sakes was numbred amongst the wicked Per Christum Dominum nostrum Amen This prayer is concluded through Christ our Lord to the which saith Albertus none doe answere Amen but only the Priest the B. Angells who are present in this ministerie Quam oblationem tu Deus HERE begineth the principall part of all the holie Canō which is the Cōsecratiō where the priest insisteth and beseecheth almightie God that the creatures of bread and wine requisite to the confection of the holie Eucharist may be sanctified and blessed yea changed and conuerted into the pretious body blood of our Sauiour Iesus This part of the Canon is cited by S. Ambrose aboue 1200. yeares agone l. 4 de Sacram. cap. 5. In omnibus quesumus Which wordes In omnibus in all may be diuerslie vnderstood and first thus In all to wit thou ô God being in all creatures and natures without definition in all places without circumscription and in all times without alteration blesse we beseeche thee this oblation Or In all to wit make this obla-blessed in all wayes in all maners and in all circumstances Or In all that is to say vouchsafe to make it blessed aboue all hostes by transferring it into that Host which is blessed aboue all Hostes Or In all to wit blessed in all degrees both cleargie and laytie both in the priest and the people Or In all to wit in all our vnderstandinges in all our powers in all our thoughtes and in all our intentions Bene ✠dictam The priest in this word prayeth that the oblation made in the begning of giftes not blessed God would make blessed to wit by that misticall benedictiō wher with of bread it may be changed into the bodie of Christ the cause of all benediction Or blessed to wit with glorie that it may be made glorious blessed with imortallitie that it may be made immortall Blessed with incorruption that it may be made incorruptible Blessed with diuinitie that it may be deified Adsrip ✠tam. Not finite And in this sence he craueth that his oblation which before Consecratiō is circumscriptible and finite God would make incircumscriptible and infinit For as much as in this most holie Sacrament Christ is incircumscriptiblie as the diuines doe teache and the Catholique Church doth hould Ra ✠tam. We call that ratified which we account for certaine fix and firme Let it therfore be made firme or ratified that is let it not remayne instable and subiect to be altered or changed by corruption Ratio ✠nabilem The blood of Bulbcks and of Calues being vnreasonable creatures was sufficient to purge man from sinne they being much inferior and lesser then man For a reasonable man therfore a reasonable host is requisit to wit Christ that we may offer a true man for men and that so for mans sake God may be propitious and mercifull vnto men Accepta ✠bilemque facere digneris That can not be but acceptable which hath receued the three former species of all sortes of benediction God can not hate God but because God is charitie God loueth God and the host which is God is acceptable to God Why then pray we that to be made acceptable which no way can displease Because though it is acceptable for it selfe yet we may displease in respect of our selues Others againe haue interpreted these wordes in another sence as thus That God would vouchsafe to make our oblation Benedictam blessed whereby all that participat thereof ar made blessed Adsriptam Writtten by the which we are written in the booke of eternall life Ratam Ratified by the which we are incorporated in the bowells of Christ Rationabilem reasonable not vnreasonable by the which we are made cleane from all vncleane and beastlie desires Acceptabilemque and acceptable wherby we who haue displeased him may be made acceptable vnto him in his onlie Sonne Vt nobis That to vs. That is to our health and profit Or to vs for whom he deliuered his bodie to death that he might giue vs the same body in foode to euerlasting life Againe aptlie sayeth he To vs that is to vs worshippers of the Catholike faith to vs communicating to vs worshiping the memorie of the Saints To vs excludeth Pagans Iewes Heretiques and all sorts of Infidels Corpus sanguis The wordes aforegoing were darke obscure and hard to vnderstand but now the gate is opened al is made manifest to wit that there be made to vs the bodie blood of Iesus Christ which onlie is an host in all and aboue all blessed adscript ratified reasonable and acceptable Fiat And worthelie in this place is the word Fiat added because now there is required the same almightie power in this conuersion which was in the incarnation of the almighty Word and in the creation of all the world For God said whē he was to create the world Fiat lux And our Ladie said to the Angell when Christ our Lord was to be incarnat Fiat mihi And the priest therfore in this place Fiat corpus Againe he saith Fiat by way of deprecation to denote that the priest by his owne naturall abilitie cannot worke that supernaturall conuersion And therfore he saith not in his owne person Facio I make but Fiat let be made to wit by the omnipotent power of almightie God Dilectissimi Filij tui Domini nostri Iesu Christi That of the substance of bread and wine which are offered vnto thee may be made by diuine and miraculous transubstantiation the body and blood of thy best beloued Sonne The substance of bread to be conuerted into his blessed body and the substance of wine into his pretious blood Of the fiues Crosses which are made at the prolation of the fiue wordes aforesaid and what the same doe signifie The 1. Reason You are here to vnderstand that there is no ceremonie in all the Catholique Church more proper to represent the mysteries of the death and passion of our Lord then is the signe of the holie Crosse Where it is further to be noted that commonlie the order and number of Crosses which are made vpon the Sacrifice doe represent the order and number of the mysteries of his blessed passion Wherfore if you consider how our Lord and Sauiour was sould for monie you shall see in this sale sundrie persons and sundrie practises You haue the Priestes Scribes and Pharises who were the buyers You haue Iudas who onlie was the seller And you haue our Lord who onlie was sould The three first Crosses therfore signifie the Priestes Scribes and Pharises who bought him The fourth Iudas who sould him And the fift our Lord who was sould by him The 2. Reason Againe some of our Doctors haue marked the very maner of making these Crosses and say that the first three are made together vpon the whole oblation to signifie that the Priestes Scribes and Pharises conspired altogether with one intention
testimonie of hir sanctitie by the handes of Angells Lucia S. Lucie was of a verie noble familie and from hir infancie wholie giuen to pietie Hauing by hir prayers made at the sepulcher of S. Agatha obtained of God the healing of hir mother extreemelie afflicted with a flux of blood distributed by hir consent vnto the poore that which she had assigned for hir mariage Wherupon he to whom she was betrothed greatlie offended brought hir before the Iustice for a Christian Pascasius Prouost of the citie not being able by infinit horrible torments to diuert hir from hir religion commanded hir throate to be cut Agnete S. Agnes was a Roman by birth and borne of noble parents exceeding beautifull both of minde and bodie The gouernors sonne of the citie falling greatlie in loue with hir desired to haue her for his wife whom she constantlie refused saying that she would haue none other but Iesus Christ to be hir husband The Father of the young man vnderstanding that she was a Christian thought by that meanes to constraine hir to marry with his sonne Which she absolutelie refusing he commāded hir to be led to the common brothell or stewes But God so prouided that hir haire grew so thick and so longe that it couered hir all ouer and seemed to adorne hir more then hir apparell In the said brothell house where she was put an Angel of our Lord came vnto hir to defend hir that she should not be abused or defiled She was cast in to a great fyre to be burned but the flames had no powre to touch hir chast bodie At the last Aspasius caused hir to be beheaded She suffered in the yeare 317. S. Ambrose wrote of hir Cecilia S. Cecilie was also of the linage of the noble citizens of Rome in the time of the Emperor Marcus Aurelius She was wholie deuoted to the honor of God and to his diuine seruice She was married against hir will to Vallerian a citizen of Rome Whom she warned in the first night of hir mariage that he should not touch hir for that she was committed to an Angell of God who would preserue hir from all pollution and sharplie reuenge the wronge which he should doe hir Wherunto he willinglie accorded and was conuerted to the faith by the exhortation of S. Vrban of Whom he was baptised together with one of his bretheren Afterwards perseuering constantlie in the faith they were all three martyred by the fyre and the swoord S. Cecilie had hir head cut off And being dead was found to haue an hayre cloth vnder hir pretious habits of goulden tissue Anastasia S. Anstasia was the daughter of a noble citizen of Rome called Pretextus She was wonderfull charitable to the poore amongst whom she liberally distributed all hir substance Wherupon Publius hir husband who was an Infidell was greatlie offended caused hir streightlie to be restrained in a most hideous prison And not being able to diuert hir from hir faith caused hir to be burned a liue During hir imprisonment she receiued sundrie consolatorie letters from S. Chrisogonus which together with hir answeres are inserted in the ecclesiasticall historie of Nicephorus Et omnibus sanctis tuis To auoide prolixitie the priest comprehendeth in generall all the Saintes after the speciall commemoration of those which are expressed in the Canon Alwayes insisting to be admitted into their number and to come with them vnto euerlasting glorie by imitation of their vertues And therfore proceedeth saying Intra quorum nos consortium non aestimator meriti sed veniae In which wordes the Church doth not simplie denie God to be the esteemer of merits but the sence and meaning is that God will not barelie reward euerie godlie man according to his merit but of his goodnes and liberallitie will add to him aboue his deseruing nor rigorouslie punishe the defectes of him that sinneth but alwayes reward the one aboue his merit and punish the other lesse then his desart Quaesumus largitor admitte per Christum Dominum nostrum Not to be refused in his request he maketh and concludeth it thorough Iesus Christ For what exterior shew soeuer our workes may haue they are not agreeable to God but by his Sonne woorking in vs. Who hath so greatlie loued vs that he would descend from heauen vnto earth to be our Mediator and finallie to place vs amongst his Saints Of the ioyning of the priestes handes In saying Per Christum Dominum nostrum He ioyneth his handes together By which ceremonie vsed at the commemoration of Saints may be vnderstood the same that before was said concerning the soules departed to wit that thorough the merits of Christ our Lord who is our head we hope to be ioyned with him and his Saints in euerlasting glorie Per quem For as much as the confection of the holie Eucharist is attributed to Iesus Christ who is the authour of this holie institution therfore the priest giueth thankes and prayseth God the Father for that by him he hath created the matter to wit the bread and the wine vnder the formes whereof he doth exhibit vnto vs trulie and reallie his bodie and blood in foode and nourishment of our soules Haec omnia Domine semper bona To wit all the Hostes which the Church doth immolate thorough the whole worlde Which if we consider the sensible qualities are of infinit number but if the substance all is one bodie and all is one blood which is daylie made present in this holie Sacrifice by him by whom as saith S. Iohn all thinges were made and without him was made nothing that was made Iohn 1. Creas Here a question may be moued why the Priest doth not make the signe of the Crosse at the word Creas as well as at the other wordes following Sanctificas viuificas c Wherof Alexander Hales giueth a verie sufficient reason saying that the signe of the Crosse is a representation of our Lordes passion and because the creation of man was no cause of his passion but the fall of man was therby to be repayred therfore when sanctification viuification benediction are mencioned the signe of the Crosse is made but when creation is named the priest doth not to make the signe of the Crosse is made but when creation is named the priest doth not to make the signe of the Crosse because the creation of man was not painefull to our Sauiour but his redemption And S. Thomas in his exposition of the Masse saith that this was ordayned by the admirable prouidence of almightie God to signifie that man had not that by nature in his creation which since he hath obtained by the Crosse of Christ in his redemption Sancti ✠ficas viui ✠ficas bene ✠dicis These three wordes may be considered three maner of wayes They may ether be referred to the bread and wine Or to our Sauiour Or to our selues Yf you consider them as spoken of the bread and wine then it is most easie to
haue his mercifull helpe and asistance here vnto without the which we doe confesse that we cannot as we ought ether beginne continue or end nor euer obtaine the thinge which we desire Et a pecctao simus semper liberi The thinge wherunto we principally require the ayde of his mercie is to be freed frō our sinnes because sinne hath this propertie that it allwayes bringeth three euills with it The first is it maketh vs of free men bond men for as our Sauiour saith he that committeth sinne is the seruant of sinne Secōdlie it alienateth vs from Gods holy grace Thirdly it iustly wroketh his wrath against vs. And hence it is that S. Bernard saith that so so long as in any creature there is power to sinne it is secure in no place nether in heauen nor in paradise nor in the world For in heauen fell the Angells euen in Gods presence In paradise fell Adam from the place of pleasure in the world fell Iudas from the schoole of our Sauiour Et ab omni perturbatione securi Next to be secure from the perturbations tumultes and troubles of the world because from thence proceedeth the matter of sinne and hinderance that when we approach to this most holy Communion we come not in such puritie as is fit and requisite Of sundrie ceremonies performed by the priest in this part of the Masse The 1. Ceremonie and his signication First he putteth the Paten vnder the Host which as we said before by this roundnes representeth Charitie The Host therfore layed vpon the Paten to be broken and diuided signifieth that Christ of his loue and Charitie exposed his body to suffer death for our redemption The 2. Ceremonie and his signification Next he vncouereth the Chalice By the Chalice is signified the sepulcher And the vncouering of the same is done to signifie how the Angel of our Lord remoued away the stone from the doore of the sepulcher The 3. Ceremonie and his signification After this he deuideth or breaketh the Host into two partes which signifieth the separation of the holie soule of our Lord and Sauiour from his blessed bodie the one descending into hell and the other remayning in the Sepulcher Wherof Innocentius tertius yealdeth another reason saying that therfore the Priest breaketh the Host that in the breaking of bread we may knowe our Lord as the two disciples knew him in breaking of bread to whom he appeared the day of his resurrection as they went to Emaus Per eumdem Dominum nostrum Iesum Christum Filium tuum In diuiding the Hoste he saith Per eumdem Dominum nostrum To wit vnto whom all power is giuen both in heauen earth Iesum Sauiour for he commeth to saue his people from their sinnes Christum Anointed aboue all his fellowes with the oyle of gladnes Filium tuum Naturall and onlie begotten These wordes ended the part of the Host which he houldeth in his right hād he layeth vpon the paten and from the part in his left hand he breaketh of another litle particle and so the Host is deuided into three partes The host thus deuided into three seuerall partes representeth vnto vs the state of the Church in three seuerall places The part held in the right hand which is no more deuided but remayneth entyre representeth the Church triumphant signified by the right hand which hath passed ouer all hir troubles and hath now no more to suffer The other which is helde in the left hand and is againe deuided doth signifie the estate of the Church militant vnderstood by the left hand part wherof remayneth in this life and part in Purgatorie both which are subiect yet to suffer This part held in the left hand is next conioyned to that which lieth vpon the paten and was before helde in the right hand to signifie that those which are in purgatorie shall infallibly after a while haue their part and fruition in glorie and be conioyned with the Church triumphant The part subdiuided from the second held in the right hād put into the Chalice signifieth those which yet remayne in this present life who by doing penaunce for their sinnes may obtaine mercie and remission thorough the merits of Christ before their departure and therfore the part which representeth them is not laid with the other but is put into the sacred blood contained in the Chalice And let it here be noted that this third part of the holy Host is held ouer the Chalice with two fingars to wit with the thumbe which is interpreted Force and vertu and with the second named by the Latins Index interpreted discretion of vnderstanding To declare that this diuine mysterie ought to be considered with force of Faith and with discretion of vnderstanding Qui tecum viuit regnat in vnitate spiritus Sancti Deus In the subdiuision of the second part as aforesaid he saith Qui tecum viuit incessantly in all eternitie Et regnat with all power and maiesty In vnitate in essentiall identitie of the Holy Ghost Spiritus Sancti Deus The third person the Holie Trinitie Per omnia secula seculorum Hauing by sundrie deuout ceremonies set before vs the death and passion of our blessed Sauiour he beginneth now not onlie by signes but also by wordes to set before vs the ioy of his resurrection for which cause he lifteth vp his voice saying Per omnia secula se culorum And the people answere Amen The Priest doth therfore eleuate his voice in this place not only to haue the consent of the people but also to represent the gladnes which the Apostles and Disciples had when they vnderstood the ioyfull newes of the resurrection For as they were in great feare and sorrowe to see their Lord and master in the handes of his enimies and afterwards to suffer his death so were they filled with greate ioy when they saw him restored againe to life Gauisi sunt Discipuli viso Domino The Disciples reioyced hauing seene our Lord. Amen The people answere by this Hebrwe word that they doe firmelie and stedfastlie so beleeue Pax ✠Dominisit ✠semper vobis ✠cum To shew this more euidently the Priest saluteth the people with the same woordes wherwith our Lord saluted his Apostles at his resurrection saying Pax vobis Now ther are three sortes of peace right necessarie for vs to wit spirituall temporall and eternall and according hereunto the Priest maketh the signe of the Crosse three times in pronouncing the wordes aforesaid The spirituall peace is the repose and tranquilitie of conscience which is obtained by the meanes of a virtuous and innocent life The temporall peace is that it would please almightie God so to blesse vs and our labours that we may eate our bread in peace and quietnes that is to preserue vs and all ours from warres misfortunes sicknesses sutes wrongfull molestations detractions diffamations all other sortes of troubles and vexations The peace which is eternall is the chiefe and principall
liuing God naturall consubstantiall and coeternall Qui ex voluntate Patris Who by the will of the Father most liberal bountifull and most mercifull sending thee in the fulnes of time vnto vs for our redemption Cooperante spiritu Sancto The Holy Ghost cooperating who as he hath with thee and the Father one essence so both in will and worke is vnseperable and vndeuided Per mortem To wit the most bitter painfull and opprobrious death of the Crosse which thou patientlie induring didst thereby make thy selfe obedient to the will of thy Father Tuam Thyne to wit put in thyne owne power because thou hadst powre to lay downe thy life and power to take it againe Mundum viuificasti Hast giuen spirituall life to the worlde for thou art the true bread which camest downe from heauen to giue life to the world all the whole world for one onlie sinne being depriued of life Libera me Deliuer me offering this sacrifice as also all other faithful people for whom it is offred that we may be in perfect libertie from all sinne Per hoc sacrosanctum corpus sanguinem tuum Holie aboue all holies holy because it was made in the wombe of the most holie virgin by that high artificer the holie Ghost and holie because it was vnited to the holie word Ab omnibus iniquitatibus meis That is frō all my sinnes wherwith I haue defiled and polluted my soule made after the image of the holie Trinitie Et vniuersis malis To wit ether of body or soule present or future and to be endured ether in this life or in the life to come Et fac me And make me who of my selfe am not able to doe any good deede nor yet so much as to thinke any one good thought vnlesse I be assisted and enabled by thee Tuis semper inherere mandatis Allwayes that is to say that at no time I transgresse thy holy commandements Or alwayes that is that I obey and fulfill them al least offending in one I be made as the Appostle saith guiltie of all Et a te nunquam seperari permittas To wit nether in this worlde by sinne nether in the worlde to come by that horrible sentence to be pronounced against the reprobate Depart yee cursed into euerlasting fire Qui. Who by thy diuine essence Cum eodem Deo Patre Of whom all paternitie both in heauen and earth is denominated Et cum Spiritu Sancto The knot and bond of charitie both of the Father and the Sonne Viuis For as much as one is the life diuinity essēce of the Father the Sonne the holy Ghost Et regnas Both in heauen and in earth as absolute Lord ouer all the inhabitants both in the one and in the other Deus True naturall and vndeuided In secula seculorum Amen Infalliblie immutablie and eternallie without all end Amen Perceptio corporis tui The receiuing of thy bodie which verelie and trulie lyeth hid and veyled vnder this diuine and dreadfull Sacrament Domine Iesu Christe O Lord Iesu Christ O Lord who hast created me O Iesu who hast redeemed me O Christ who shalt iudge me Quod ego indignus Vnworthie for my manifould and sundrie sinnes committed Vnworthie for my great defect and want of feruour and deuotion Sumere praesumo Not confiding in myne owne iustice but in thy great benignitie mercie and bountie Which hast promised not to quench smoking flax nor to breake a sunder a brused reede Non mihi proueniat in iudicium condemnationem Which the Apostle threatneth vnto all those who approache vnworthely to the same because they discerne not our Lordes bodie to the end that none which are dead doe presume to take the meate of life Sed pro tua pietate By the which thorough thy onlie goodnes thou hast exalted me to the state of priesthood hitherto hast patientlie borne with my offences and mercifullie expected my repentance Profit mihi ad tutamentum mentis That so it preserue me for time to come that I neuer consent in minde to sinne not any way offend thy gratious presence within my soule Et corporis That nether by the way of my bodie or gates of my senses I euer admit death into my soule nor make the members of my body consecrated vnto thee weapons of sinne to procure the death of soule and bodie Et ad medelam percipiendam Qui viuis regnas c. To the receiuing of medecine to wit of thee who art the true phisitian both of soule and body and onlie canst cure the diseases both of the one and the other Panem coelestem accipiam Then hauing adored he riseth vp to take the healthsome Host saying I will receaue c. To wit I a poore pilgrime in this world will receaue the viaticum and food of this frayle life in the strenght whereof I will walke to the mount of God I sick will receaue the celestiall bread which fortifieth corroborateth the hart of man I hungrie and starued will receaue the bread which who so tasteth shall neuer hunger more I disqueited and anxious wil receaue the bread which establisheth the hart and calmeth the stormes of a troubled conscience I feeble and lame will receaue the bread being inuited of that great kinge vnto the supper whereunto all the feeble and lame were brought in I sinfull and vncleane will receaue the bread which onlie can make cleane that which was conceiued of vncleane seede and of stones can raise vp sonnes to Abraham The celestiall bread not made of the graine of the earth but of the virgins blood The celestiall bread which refresheth the Angells with beatitude The celestiall bread which descendeth from aboue to nourish the hartes of his poore ones aspiring and sighinge after the celestiall ioyes The celestiall bread which changeth the receauer though a sinner into a celestiall creature and a Saint Et nomen Domini inuocabo That is will inuoke or call the name of our Lord vpon my selfe and by the meanes of this celestiall bread will sup with Christ that he may shew mercie vnto me now inhabiting in heauen as he did vnto them that supped with him on earth Or I will call vpon the name of our Lord that he may call me a sinner vnto him place me amongst the number of his elect and for euer reconcile me vnto his Father What the Priest doth before receiuing of the host This done the Priest a litle inclininge his bodie and vniting all his cogitations as much as is possible doth deuoutlie recollect him selfe and directeth not only the corporall eies of his bodie to the outward species formes of the Sacrament but much more the inward eies of his faith to our Lord Iesus Christ trulie contayned vnder those visible formes whom with all reuerence feare deuotion charitie affection of mind and soule he is to receiue Domine The Priest therfore being readie to receiue and harbour with in his soule this sacred Host first sayth Domine
reciting a hymne or Canticle in the end of the Masse is come vnto vs from Christ him selfe and his Apostles for after our Lord had communicated his bodie and blood to his Apostles the Scripture presentlie addeth Et hymno dicto exierunt in montem Oliueti And an hymne being said they went foorth vnto mount Oliuet This is most euidentlie to be seene in the Liturgie of S. Iames wherin you shall finde these four psalmes following to haue bene songe in this part of the Masse Dominus regit me Benedicam Domino in omni tempore Exaltabo te Deus meus rex And Laudate Dominum omnes gentes The 2. Reason These Psalmes Canticles and Hymnes aforesaid were soÌ„ge in the primitiue Church during the time of the holie Communion in which time the Christians did communicate verie often yea euerie day as diuers histories doe testifie for which cause the number of Communicants being very great the Church retayned these longe Anthiemes very agreable to the seruent deuotion of that time But since the Christians ceasing to communicate euery day and the number of communicants much decreasing so longe Canticles were not thought expedient and therfore in place thereof are said these short Anthiemes after the Communion Which is the reason and cause that most now at this day doe call them by the name of the post-Communion The 3. Reason Misticallie according to Innocentius the Anthiem which is recited after the Communion doth signifie the ioy of the Apostles for Christes resurrection According as it is written saying The Disciples therfore were glad when they sawe our Lord. And therfore in high Masse the same is sounge reciprocallie to insinuate that the Disciples did mutuallie recite one to another the ioy of the Resurrection As S. Luc. testifieth that the two Disciples to whom our Lord appeared in the way to Emaus went back into Hierusalem and they found the eleuen gathered together and those that were with them saying That our Lord is risen indeed and hath appeared to Simon Luc. 24.34 Dominus vobiscum According to some these seuerall salutations of the priest to the people doe represent vnto vs the seuerall apparitions of our Sauiour to his Disciples Or the promise of our Lord made vnto them touching the sending of the holie Ghost Et cum spiritu tuo The propertie of Christian charitie is that euerie one should be carefull not onlie for him selfe but also for his neighbour For this cause the asistants answere the Priest in recognissance of that which he hath done for them by his prayers that God may be with his spirit to guide him by the inspiration of his diuine grace whersoeuer neede is for the execution of this his sacred function Of the last Collects The 1. Reason These prayers are made after Communion in the end of the Masse to giue vs to vnderstand that subsequent prayer is as necessarie for vs as precedent because we are admonished alwayes to pray without intermission Luc. 18. The 2. Reason Of these Collects or thanksgiuinges we are admonished in sundrie places of the holie scripture to doe the same as Colos 3. saying All what soeuer you doe in word or in worke all thinges in the name of our Lord Iesus Christ giuing thankes to God and the Father thorough him Besides it is most conforme to reason it selfe that receiuing so great a benefit from God we should render due and conuenient thankes vnto him for the same And what greater benefit could we possiblie receiue at his handes then the most pretious bodie and blood of our Sauiour Iesus for the health and nourishment of our soules and bodies The 3. Reason Mysticallie the Collects signifie how the Apostles and Disciples after the Ascension of our Lord perseuered in prayer As also the prayers of Iesus Christ our head who maketh daylie intercession vnto his Father for vs. Dominus vobiscum The Collects being ended the priest saluteth the people the second time saying Our Lord be with you As if he should say The time to let you depart is now at hand but albeit you depart from the temple of our Lord yet depart not away from our Lord but so leade your liues that his holie grace neuer depart away from your soules And the people make answere saying Et cum spiritu tuo And with thy spirit praying that in all wayes wherin the Priest wishest our Lord to be with them in the same sorte our Lord may also euer be and abide with him Of Ite Missa est This was ordayned to be said to let the people knowe that the Masse was ended and so to giue them leaue to goe away because they are not to depart till Masse be ended vntill they haue receaued the priestes benediction The word Missa is in this place diuerslie expounded by our learned Doctors Some consider it adiectiuelie and vnderstand for the Substantiue Hostia aut oblatio and so they interpret it thus Ite Missa est scilicet Hostia aut oblatio Goe or depart the Host or oblation is sent for you that is to say is presented or offered to God in your behalfes Others consider it substantiuelie somtimes referring it to the mysterie which hath bene celebrated and somtimes to the people who haue asisted at the same When it is referred to the mysterie the sense is Ite Missa est dicta aut peracta Depart yee Masse is said or ended which exposition in the opinion of many is the most proper and most familiar If one would referre it to the people Missa importeth as much as Missio and missio as much as dimissio that is to say to let depart to dismisse or send away the people and so the sense according to this interpretation is Goe your wayes licence or permission is giuen you depart For as by this word Missa Masse they vnderstand commonlie and properlie the great and diuine mysterie of all Christians so when it is said vnto them Ite Missa est they vnderstand presentlie that Masse is ended and that leaue is granted them to with draw them selues Innocentius the third saieth that this Sacrifice that is the holie Host is called Mâ—ssa quasi transmissa as sent betwixt First from the Father to vs that it may be with vs. And then to the Father from vs that it may intercede with the Father for vs. By the Father to vs by his Incarnation from vs to the Father by his passion In the Sacrament by the Father to vs by sanctification and by vs againe to the Father by oblation Of the last benediction This done the Priest kisseth the Aultar and then with his handes eleuated geueth the last benediction vnto the people signifying that last benediction which Christ Ascending gaue vnto his Disciples for as S. Luke sayeth He brought them foorth abroade into Bethanie and lifting vp his handes he blessed them And it came to passe whiles he blessed them he departed from them and was carried into heauen And for this cause
in a highe or solemne Masse after the last salutation which the priest maketh vnto the people the Deacon with a highe voice pronounceth Ite Missa est depart it is sent or ascended for you And the people presentlie with gratulation doe answere sayinge Deo gratias giuing thankes to God and imitating herein the Apostles of our Lord who as the same S. Luke saieth adoring went back into Hierusalem with great ioy and they were alwayes in the temple praysing and blessing God It may likewise signifie the mission of the Holie Ghost which our Lord sent downe from heauen vpon his Apostles accordingly as he had promised them saying You shall receaue the vertu of the Holie Ghost coming vpon you S. Aug. maketh mention of this benediction and houldeth that the priest by the same offereth the people vnto God and leaueth them to him in protection In the ecclesiasticall historie of Ruffinus is recited that it was made with the hande and he further saieth that him selfe was blessed in this maner by the Heremites of Egipt Finallie Ite Missa est is sayd vpon solemne and festiuall dayes and that in signe of spirituall ioy and iubilation Benedicamus Domino vpon the weeke dayes and dayes of fast in the which the songes of ioy doe cease in the Church and is to admonish vs that we ought to begin all our actions in him and to finish them thorough him The office ordayned for those which are dead in the faith of Iesus Christ endeth by this prayer Requiescant in pace to obtaine vnto them rest and repose To the two first the asistants answere Deo gratias In thansgiuing for the accomplishment of the holie mysteries of the Masse to the end that they may not be blamed of ingratitude as were the nine Lepers mentioned in S. Luke who returned not thankes nor magnified Iesus Christ for the recouerie of their health and healing To the prayer made by the priest for the remedie of the soules departed Answere is made Amen which is as much to say Be it so as hath bene requested and our Lord vouchsafe to giue them euerlastinge repose as he hath promised them in Abrahams bosome Of the Gospel of S. Iohn This gospell all Christian people haue euermore held in wonderfull reuerence for it hath bene accustomed to be reade vnto them not onlie in the end of the Masse but also after the sicke hath receaued the B. Sacrament and the Extreme vnction when children are Baptised and when women are churched the which gospell the very Panims them selues haue much admired for as S. Aug. testifieth a certaine philosopher Platonick haueing read the same was in so great admiration therof that he said it was worthie to be written in letters of gould and to be placed by Christians in all their Churches in the most eminent places Finallie the prayses of this gospell can neuer be sufficientlie expressed and especiallie where it is sayd Et verbum caro factum est habitauit in nobis For reuerence whereof as we daylie see the priest falleth downe on his knees at the pronunciation of the sayd wordes I will brieflie recite certaine examples concerning the efficacie of the same In Aquitania there were two posessed of the diuel both beggars and the one perceauing that more was giuen to his fellow then to him he said in secret to a priest If thou wilt doe what I shall tell thee to wit that thou wilt reade in my fellowes eare the gospel In principio erat verbum but yet so as I heare not the same knowe for certaine the diuel shall be driuen out of him But the priest vnderstanding the craft of the diuel pronounced the said gospel out a lowde And when he said Et verbum caro factum est c. presentlie the euil spirits flew from them and both were disposessed and deliuered of the diuel It is also declared that the diuel him self said vnto a certaine holie man that there was a certaine worde of the gospell verie dreadfull to the diuels Who asking what that word was the diuel would not tell When the holie man had recited diuers authorities the diuel answered to euery one that it was not that At the last being asked if it were that Verbum caro factum est He answered not but with fearfull cryinge foorthwith vanished For conclusion gentle Reader I wil close vp this discourse with the wordes of a godlie writer and not with myne owne saying Let no man suppose hauing heard this expositiō that this Sacrifice is sufficientlie explicated lest perhaps in extollinge the worke of man he doe extenuate so diuine a Sacrament For in this diuine office there are so many mysteries inuolued that no man vnles diuinelie inspired is able or sufficient to explicate the same I therfore herein haue done diligentlie what I could not sufficientlie what I would The onlie recompense which for this labour I looke for from men is that they would vouchasafe before the mercifull iudge who best knowes with what intention of hart I wrote this treatise to shed foorth their deuout prayers vnto him for my sinnes Beseeching him that if it profit not many yet it may profit some or at the least me alone though neuer so litle Make this petition for me and I am paid for my paynes FINIS THE ERRATA pag. 15. Faancis reade Francis pag. 17. perfome reade performe pag. 19. consider reade to consider pag. 29. represent reade representeth pag. 52. coming reade coming from pag. 71. and in the new law reade on the Altar pag. 80. Confiteor reade Confitebor pag. 102. not a cold prayer which read not a cold prayer but a prayer which pag. 114. is to signifie reade it is to signifie pag. 169. bitter reade better pag. 250. refer these fiue reade refer four of these fiue pag. 310. was sufficient reade was not sufficient pag. 333. that saith reade saith that