not the thousand part of the mallitious dealings of heretiks against the Masse and of the most remarkable iudgments of Almightie God against them for their horrible abuses of the same O immortall God what is there in all this diuine and dreadfull misterie which may moue any reasonable man to such height of mallice furie mischeif and manifest madnesse Doth the sacred Psalmes of thy seruant Dauid for from them the Masse doth take his beginninge the humble acknowledgment of humane frayltie the asking of mercie for our daylie offences the song of Angells pronounced at thy Natiuitie petitions vnto thee for obtayninge of graces the lecture of thy Prophets the Ghospells of thy Euangelists the Creed of thy Apostles the Sanctus of thy Seraphins supplications for all sorts of persons the Commemoration of thy Passion the prayer of all prayers both made by thy self and taught by thy self to thy Disciples and which is more to be lamented then all the rest doth thy precious bodie and bloud reallie present in this holie sacrifice deserue to be dealt withall in so sauadge a sort Surelie no for such demeanors as these are rather sathannicall then sayntlie rather Mahometan then modest nor so much as beseeming anie Christians in the world saue onlie Caluinists Thou therefore ô Lord who art the sole protector of that which thou thy self hast instituted proâ—… thy self in this blessed sacrifice against thy persecutors Thou Lord of hosts defend thy self in this holie Host against thyne enemyes Permit not I beseech thee thy precious bodie and bloud anie longer to be soe barbarouslie abused Reestablish the same in our Iland mauger the mallice of all thyne enemyes And grant that after fortie yeres wherein thou hast byn greiued with this wicked generation at the last this noble sacrifice may be publiklie cellebrated by vs to thine euerlasting and perpetuall praise 5. And you religious Fathers and reuerend Priests to whome is committed the care of this our deuasted vyniarde and who are vnto vs in this our distresse the sole dispensers of this diuine sacrament venture still I beseeche you as hetherto you haue done the losse of your liues to distribute vnto vs this diuine foode and to break vnto vs this celestiall bread For in your handes onlie it is to geue vnto men this heauenlie Manna In your handes onlie it is in this tyme of death to preserue the lyues of your brethren least they perishe by famine And wee againe my Catholik brethren let vs as boldie aduenture our lyues to geue theÌ„ harbour and entertaynment Imitating herein our noble Patron and Protomartyr of England blessed S. Alban who presented himself yea and gaue his owne life to preserue the life of his Priest Amphibalus Imitating also in some sort herein the glorious virgin S. Catherin of Sienna who beating and afflicting her bodie soe seuerelie that shee drew the bloud the Deuill appearing vnto her and persuading her that it was both foolish and needlesse deuotion shee made him answer that her Lord and Sauiour had geuen his bloud for her and that shee would requite and repay him againe with bloud for bloud Euen soe when either foolish heretiks or timourous frends shall condemne you of follie for loosing your goods or exposing your lyues for to harbour Priests consider with your selues that you harbour him who bringeth vnto you the bodie and bloud of Iesus Christ and that if you shed your bloud to receaue him who consecrateth in your houses the bloud of Christ what else doe you but render bloud for bloud and spend your blouds for the bloud of Christ Comfort your selues likewise with this consideration that when our Lord and Sauiour instituted his last supper and consecrated this misterie in the house of a frend euen a fewe dayes before did the traytor Iudas betray and sell the same most innocent bloud for thirtie pence Yow therefore the right Honorable and Worshipfull of our english nation which haue bought the holie sacrifice at a huÌ„dred marks and such as were poorer with the vtter depriuance of all the poore litle they had in the world and further such as haue not had soe much monie as heretiks haue asked for the price of this sacrifice nor no wordlie goods at all to geue them and insteed of monie haue layd to pawne their verie carcasses into sundrie prisons Iayles and loathsome dungeons ô with what great and vnspeakeable reward will our Lord and Sauior one day repay and requite your charitie Verelie neuer was their anie acte in the world so vyle and abhominable as that of Iudas to sell to the Iewes for money the bloud of his master nor neuer can there be amongst Christians anie acte more honorable theÌ„ to buy with such soÌ„mes of mony with such losse of landes and lyuinges the bloud of Christ That cursed creature sold the bloud of his master but onlie for thirtie pence and yet how hatefull is he to all the world as also to heauen you pay for the same aboue threscore poundes ô how gratefull shall you be both to God and his Angells Surelie this sacrifice cannot be estimated by you that loue it at any lowe price sith those that hate it doe value it vnto you at soe high a rate for that thing most needes be pretious which both the Marchant doth set soe high and the Chapman is contented to buy soe deare In a word all the sufferances all all the ignomynies all the iniuryes all the dammages and all the detriments which you shall endure for the defence of this sacrifice will minister matter to all ensueing posteritie of your most noble and heroicall actes which though you dye will euer liue to future memorie resound to your owne immortall glorie and to the euerlasting renowne of our english nation 6. Finallie for as much as I may haue iust occasyon to feare least I haue offended for offering to touch or support with my pen this sacred Arke I therefore here from the bottom of my hart right humblie craue pardon of the blessed Trinitie the maker and worker of this ineffable misterie of Iesus Christ reallie present in this misterie of all the blessed Angells which assist at this misterie of all Catholik Priests the consecrators of this mysterie and of all Catholik people the true worshippers of this ineffable misterie And in further satisfaction for this my presumption I am and euer wil be readie soe long as I liue to cast my self vnder the feet of the meanest Priest in the world and to serue him as his foot stole whilest he celebrateth this sacrifice And lastly if peradueÌ„ture there be any thinge coÌ„tayned in this Treatise which in the iudgmeÌ„t of the Catholique Church the onlie elected Spouse of Iesus-Christ shall seeme contrary either to the fayth or good manners of the same Church I vtterly abiure damne condemne and detest the same protesting my self to be the man that with the same hands wherewith I writ it with the self same handes to be the first
to be assisted with the prayers of the people for that he iudgeth him selfe insufficient to consecrate so great a sacrament vnles he be also holpen and assisted with the prayers and supplications of all the asistants Suscipiat Dominus hoc sacrificium c. The people immediatlie make answere and pray for him saying Our Lord receiue this sacrifice of thy handes to the praise and glorie of his name also to our vtilitie and of all his holie Church Wherin they imitate the counsel of the holie Scripture which saieth Orate pro inuicem vt saluemini Pray one for an other that yee may be saued Iames 5. 2. Secondlie because also it is requisite that both the people pray for the priest and the priest for the people for both the priest and the people are all sacrificers though in a far different maner the priest sacrifieth by him selfe the people by the priest which is his speciall commission in this behalfe 3. And rightlie say they Our Lord receiue this sacrifice of thy handes c. to wit at the handes of the priest because it is the selfe same sacrifice which before the celestiall Father him selfe vouchsafed to receiue at the handes of his Sonne VVherfore with this oblation the deuout soule may likewise offer her selfe to almightie God Of the Secret of the Masse and of the sundrie reasons rendred for the same The 1. Reason FIrst to declare why it is called by the name of Secret All agree that it is so called because it is pronounced in a secret and silent maner there being nothing more beseeming this high and ineffable mysterie then silence as witnesseth Fortunatus l. 3. do eccles offic cap. 21. The 3. Reason To declare therfore what this secret is it is no other thinge then certaine petitions which the priest maketh vnto almightie God that it may please him to accept the prayers and sacrifices which there are presented vnto him in the name of the church vniuersall As for example that which is appointed for the fifth sunday after Easter Suscipe Domine fideltum preces c. Receue o Lord the prayers of the faithfull with the oblation of hostes that by these offices of pious deuotion we may come to thy celestiall glorie Thorough Christ our Lord. c. That of the feast of the Ascention Suscipe Domine munera c. Receue o Lord these gifts which we offer in memorie of the glorious Ascention of thy Sonne and mercifullie graunt that we may be deliuered from all sinne and euils and that we may come to the life eternall Thorough Christ our Lord. That of Penticost Munera quesimus c. Sanctifie o Lord we beseeche thee theese gifts which we here offer and also purifie our hartes by the grace of thy holie Spirit Thorough Christ our Lord and of this sort are all the other The 3. Reason And here let it be noted that these Secret prayers must allwayes agree with the Collects in number order and matter As for example if the Priest doe take three Collects The first of the Sonday The second for the peace of the Church The third that which is common for the liuing and the dead Then must the first Secret also be of the Sonday The second for the peace of the Church And the third for the liuing and the departed not that ether the number or order maketh so much in this matter but because the Church herein followeth the doctrine of S. Paul saying Omnia honeste secundum ordinem fiant in vobis Let euerie thing be done decentlie and according to order amongst you The 4. Reason The priest reciteth these prayers in secret and that especiallie for fiue causes First to shew that the vertu of the sacrifice which our Lord was to make for the redemption of man was concealed and hid from the world vntill the time that he offered him selfe vpon the Crosse The 5. Reason Secondlie to shew that the Iewes presentlie after the raising of Lazarus conspired amongst them selues to kill our Lord for which cause he did not walke openlie amongst them as the scripture saith but retired him selfe in secret into the citie of Ephrem Iohn 11.53 The 6. Reason Thirdlie to put vs in mind what our Sauiour did during the time he was thus retyred VVherof Rupertus li. 2. de diuinis officijs rendreth the reason sayinge The priest therfore standing in silence and secretlie praying vpon the offeringes prepareth the holie sacrifice because our Lord euen when he hid himselfe and walked not openlie amongst the Iewes prepared for vs the wholsome sacrament of his passion Thus he Neyther can the priest more conuenientlie represēt vnto vs the mysteries of the death passion of our Sauiour Iesus the order of them then by begining at the conspiration of the wicked Iewes from which he withdrew him selfe in secret because as the the Euangelist saith his time was not yet come The 7. Reason Fourthly to represent the greate taciturnitie and silence which our Sauiour vsed at the time of his examination before the Iudge which as the gospel witnesseth was so great that the Iudge him selfe did wonder thereat The 8. Reason Fifthlie to put vs in minde of the silence which he vsed at the time of his passion when he was led as a meeke and innocent lambe vnto the slaughter Which example the holie Martyrs doe therfore imitate of whom the Church singeth Non murmur resonat non querimonia There is nether murmur nor complayning heard Of the Preface And of sundrie reasons rendred for the same The 1. Reason Touching the name interpretation and etymologie of the worde the worde Preface is a word which we retaine of the Latins as that of Trinitie Sacrament and the like and signifieth no other thinge then a certaine preparation preamble or prolocution which is vsed before we come to the principall narration or matter entended the better to prepare and dispose the auditors like vnto the Proemes and Exordiums which Orators vse before they enter into their narrations And for this reason this exhortation and Preface serueth to prepare and dispose the Christians to deuotion whilst the priest addresseth him self to recite the holie Canon which contayneth the most in effable and incomprehensible mysterie of the consecration of the bodie and blood of our Sauiour Iesus The 2. Reason Now according to the interpretation aforesaid this Preface may be referred to that action of our Lord Luke 22. Where he sent two of his disciples to wit Peter and Iohn saying Goe and prepare vs the Pasche that we may eate Who as our Lord willed them went and prepared the same Per omnia secula seculorum World without end The priest being come to the end of the Secret lifteth vp his voice pronouncing his worde on high to be heard and vnderstood of all the assistants to signifie that our Sauiour hauing absented him selfe from Hierusalem returned thither againe fiue dayes before his passion shewing him selfe openlie to his enimies
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
wrought by the shedding of his blood Againe giuing thankes to thee to wit for his infirme and weake seruants who were daylie to be refreshed and comforted with this most pretious and celestiall nourishment Benedixit The priest taking into his handes the holie Chalice giueth thankes as aforesaid and with the wordes of Iesus Christ doth likewise blesse the same making the signe of the Crosse theron as before vpon the bread Vpon the Chalice as before vpon the bread the signe of the Crosse is but once made because our Lord was but once crucified And therfore once vpon the bread when it is consecrated once againe vpon the wine when it is consecrated because our Lord was crucified for the saluation of two people Deditque Discipulis suis dicens He gaue and neyther sould nor rendred what he had borrowed of others but as a free gift he gaue it freelie that after his example we should not giue the same nether for fauour nor any price of mony to vnworthie dogges or obstinat sinners but hauing receued freelie we should giue it freelie to the worthy receuers Accipite bibite ex eo omnes Where Iesus Christ cōmanded all to drinke of the said Chalice but this commandement was made onlie to his Apostles ordayning them Priestes in his last supper which is sufficiently demonstrated by the number of twelue curioussie noted by the blessed Euangelists and namely by S. Mark witnessinge that they al to wit the Apostles drank with out expressing that any other drank thereof besides them selues Hic est enim calix sanguinis mei In this place is expressed the forme which Iesus Christ vsed in the consecration of the Wine together with the order and maner thereof Where it is called the Chalice by a metaphor for that which is contayned in the Chalice as in the promise of the reward of him who shall giue for and in the name of Iesus Christ a cup of cold water Where the gift is not vnderstoode of the cup but of the water in the cup. Noui aeterni First according to Innocentius 3. it is called nouum id est vltimum new that is last as the last day is called dies nouissima a new day And next eternall not for want of a beginning but for deniall of the succession of any other for neuer shall any other follow it for nothing can succeede that which is eternall otherwise it should not be eternall Againe it is called new and eternall for the old testament promised onlie thinges transitorie and temporall not permanent and eternall as doth the new Testamenti First Testament is not here taken onlie for a writing but for a promise Next a Testament is the finall distribution of goodes ratified by the death of the testator And Christ in this his last Testament distributed ordayned and promised euerlasting inheritance to his beloued children that is to all faithfull people Againe therfore is it called a Testamēt because he confirmed all the promises testified in his blood In figure whereof Abraham hauing made a league with Abimielech and Phicol offered vp sheepe and oxen and with their blood confirmed the league And Iacob flying into Galaad hauing made an oath to his ouncle Laban offered sacrifice that by the blood of the sacrifice the oath of the conuenant might be confirmed And Moyses that he might confirme the Testament which he receaued in Syna sprinkled all the people with the blood of the offeringes Mysterium fidei This word is borrowed of the Greekes signifying a secret which we must vndoutedlie beleeue by faith albeit we can not see it sensiblie to the eie nor apprehend it by humane reason The mysterie of faith because it belongeth to Catholique faith to beleeue after consecration that it is true blood so that now he is an Infidel which beleeueth not the same The mysterie of faith because one thinge is seene and another thinge is beleeued Nam verus sanguis creditur quod vinum visu sentitur gustu For that is beleeued to be true blood which both to sight and tast seemeth wine it tasteth wine and is not it appeareth not blood and yet it is blood Qui pro vobis pro multis For you to wit for you that are present For many to wit for all Pagans Iewes and false Christians And the wordes for many seeme purposelie to be added to the end that this speeche should not onlie be referred to the persons of the Apostles but generallie to all faithfull For although one onlie drop of the blood Christ is in it selfe sufficient to purge the sinnes of all and to giue life and saluatiō to the whole world yet it is not simply or absolutelie shed pro omnibus for all but onlie pro multis for many The reason wherof is because all doe not receaue benefit thereby but onlie such who by faith and good workes doe labour and endeuour to make them selues grateful in the sight of God Durandus saith that it is shed for the predestinate onlie as touching the efficacie but for all as touching the sufficiencie for the iust saith he the blood of the iust yet such is the riches of this treasure that if all vniuersallie beleeued al vniuersallie should be saued Effundetur Where he speaketh not according to some part thereof but according to the whole For liquour which is shed foorth of a vessel according to some part thereof is trulie said to be shed but not to be shed out because some remayneth with in but or the blood of Iesus Christ it is here said not fundetur shed but effundetur that is shed out to wit wholie and entirelie shed out of his blessed bodie And euen as the louing Pellicā douteth not to shed hir owne blood to reuiue hir younge ones which are dead euen so Christ our Lord feared not for vs that were dead by sinne to power out his pretious blood to restore vs to life In remissionem peccatorum The cause for the which the aforsaid effusion was made is the remission of sinnes Which is done by two maner of wayes The first is by way of lauer and washing The second by way of payment and satisfaction Touching the first as he that entereth most foule into a bathe of wholsome waters commeth foorth most cleane by the lauar of the same euen so the soule which is foule by the spottes of sinne entering into the bath of Christes most pretious blood is purelie washed by the vertu therof Touching the second as he that payeth another mans det sets the partie as free as if he had payed with his owne monie euen so Christ thorough his bitter death hauing shed his blood hath thereby paid our det satisfied the iustice of his Father on our behalfe that much better then if we our selues had payed with our proper blood Haec quotiescunque feceritis in met memoriam faciatis First these wordes are to be referred to both partes of the Sacrifice as well to the bread
And of eternall life because as the gospell saith he that eateth of this bread shall liue for euer Againe of eternal life because it is no more common as it was before consecration but spirituall celestiall diuine Angelicall surpassing all corruptible meate an incorruptible alimeur a foode giuing life to our soules and by vertue of which in the generall resurrection our bodies also shal be made immortall Et Calicem ✠salutis perpetuae The priest besides the Eucharistical bread offereth to God the holie Chalice to wit the blood of Iesus Christ contayned vnder the species of wine The consecration of both which is made separatlie and yet neuertheles is but one Sacrament euen as the materiall foode of the bodie is but one meale or banket although it consist both in meate and in drinke Of the fiue Crosses made at the rehearsall of the fiue wordes aforsaid Because the Church hath said before that shee was mindfull of our Lordes blessed passion therfore presentlie after the Eleuation of the pretious bodie and blood of Iesus Christ the priest maketh fiue Crosses in the remembrance of his fiue most pretious and principall woundes to wit two in his handes two in his feete and one in his side The first three that are made vpon the Host and the Chalice together may signifie that Christ trulie suffered trulie died and was trulie buried And the two last which are made one vpon the Host and the other vpon the Chalice a sunder doe insinuate the consequence of those his bitter paines to wit the seperation and disiunction of his holie soule from his blessed bodie Supra quae propitio acsereno vultu respicere digneris Vpon the which to witt Bread of eternall life and Chalice of perpetuall health vouchsafe to looke with a mercifull and shining countenance Which is to be vnderstood in respect of vs least we put any impediment which may hinder the benefits and graces that otherwise we should receiue of almightie God Et accepta habere Not of his part who is offered who no way is nor no way can be vnacceptable vnto thee but of his part who is the offerer For it can not be that the onlie Sonne of God in whom he is well pleased and who resteth in the bosom of his Father should not be most acceptable to him Sicuti accepta habere dignatus es munera Where it is to be noted that we doe no wayes meane by these wordes to equalize the sacrifice of those who are immediatelie to be named with this of ours which is infinitlie more worthie and acceptable then all other sacrifices that euer were or euer shall be for they offered sheepe and lambes but we the Lambe of God they creatures and we the Creator they the figure we the veritie but the sence is that God would receiue as acceptable this Sacrifice at our hands like as he did the sacrifices of those holie Fathers who for the sincere deuotion of their hartes were acceptable vnto him Pueri tui iusti Abell Two titles are here giuen to Abell the one to be a childe the other to be iust 1. To be a child in holie Scripture is often taken to be harmeles and to liue in simplicitie and innocencie Wherupon our Sauiour said in the gospell Vnles you become like litle children you can not enter into the kingdome of heauen Mat. 19.2 This title of Iust is giuen vnto Abel by our Sauiour him selfe saying That all the blood of the iust which is shed vpon the earth may come vpon you euen from the blood of Abell the iust Mat. 23. Adde that Abell was a figure of our B Sauiour for the blood of Abell was shed by his brother Cain and the blood of Iesus Christ by his bretheren the Iewes Abell was a Priest a Martyr a Virgin and the first Shepheard Christ was a Priest a Martyr a Virgin and the chiefe shepheard or Pastor of our soules Et Sacrificium Patriarchae nostri Abrahae In the second place is proposed the example of the sacrifice of Abrahā who thorough singular faith and obedience offered to God his onlie sonne For the patriach Abraham was of such singular faith and obedience that at the commandement of almightie God without any maner of dout or hesitation he had presentlie sacrificed his onlie sonne if the voice of an Angell from heauen had not speedilie preuented the execution Et quod tibi obtulit summus sacerdos tuus Melchisedech Melchisedech is placed in the third place who is here called the high priest of God for two respects The one because his priesthood was preferred before that of Aaron for that he gaue his benedictiō also to Abraham The other because he was the first that euer we reade to haue offered sacrifice in bread and wine the true figure of this blessed Sacrament In the sacrifices of these three holie men aforementioned is trulie represented vnto vs the conditions requisite for all such persons as will offer vp sacrifice agreable vnto God 1. Innocencie of life signified by Abel 2. Faith and obedience signified by Abraham 3. Sanctitie and religion signified by Melchisedech Sanctum sacrificium The sacrifice of Melchisedech is called holie not absolutelie nor as touching it selfe but in respect of that of the new testamēt the which it represented more expreslie then did all the other oblations And it was foretould in the law of nature that Iesus Christ should be established a priest for euer after the order of Melchisedech Immaculatam hostiam The same sacrifice is also for the selfe same reason called immaculat for the which before it was called holie to wit because it was the figure of the veritie of the same which was to be offered in the Church without any maner of spot or blemish and it may be very well that these two last clauses are rather meant of the present sacrifice then of that of Melchisedech Of the priests inclination ioyning his handes and laying them vpon the Aultar The 1. Ceremonie his significatiō First the Priest here lowlie boweth or enclineth him selfe towardes the Aultar to signifie how our blessed Lord and Sauiour giuing vp the ghost enclined his head vpon his breast saying O Father into thy handes I commend my spirit The 2. Ceremonie and his signification Next he ioyneth his handes before his breast to signifie that humble prayers denoted by his forsaid inclination are then especiallie heard when they proceed by faith from the bottom of our harte The 3. Ceremonie and his signification And he layeth them vpon the Aultar to signifie that not euerie faith but onlie that which worketh by loue is acceptable to God which worke is wel vnderstood by the hādes Supplices te rogamus omnipotens Deus Together with the performance of the aforsaid ceremonies he ioyntlie pronounceth the wordes of the holie Canon saying Supplices c. We humblie beseeche thee ô omnipotent God we hartilie pray thee we prostrate our selues before thee we meekelie intreat
thee c. For prayer is an act of subiection and submission as noteth Caietan vpon S. Thomas Lube haec preferri But what is al this which is desired with so great instance Verelie this that God by the ministerie of his Angels which attend both vpon vs and vpon these holie mysteries would command the bodie of his Sonne our Lord to be carried vp before him not according to changing of place or locall mutation of the sacrament but according to his gratious acceptation of our seruice Per manus sancti Angelitui This place Hugo de S. Victore expoundeth to be of the Angel keeper of the priest And Thomas Waldensis who wrote so learnedlie against Wicliffe calleth this Angell Angelum vernaculū sacerdotis The proper or peculiar Angell of the priest signifying hereby that euery priest as he is a priest hath an Angell deputed to him by almightie God to ayde asist him in the discharge of his function In sublime altare tuum As the Church hath a visible Aultar beloue in earth so hath she an inuisible Aultar aboue in heauen And because the Angells are said to be ministring spirites therfore we pray that by the handes of the holie Angells the Hostes which we haue here vpon the Aultar in earth may be presented aboue vpon the Aultar in heauen For as S. Chrisostom sayth at the time of Consecration there are present many thousands of Angells who enuiron the Aultar and do honor and homage vnto our Sauiour Iesus In conspectu diuinae maiestatis tuae To wit the same first entring and going before we also by meanes thereof may be admitted to follow after and to enter in before the fight of the same maiestie Vt quotquot ex hac Altaris participatione The Church as we said before hath a visible Aultar here in earth and an inuisible Aultar aboue in heauen And because we doe participate of Christes body and blood two maner of wayes Sacramentallie and reallie or by faith and spirituallie therfore all good Christians haue often recourse to these two Altars sometimes to the one and somtimes to the other and so we participate of the same bodie and blood both vpon the Aultar in earth and vpon the Aultar in heauen When we receiue our Lord from the one we goe vp by faith vnto him and when we receiue him from the other he descendeth and cometh downe vnto vs. Of the kisse of the Aultar The priest at the prolation of these wordes doth kisse the Aultar by which ceremonie is represented vnto vs our reconciliation with God made in the death of Iesus Christ by the commemoration of this sacrifice for a kisse as before we haue said is a true representation and signe of peace Sacrosanctum Filij tui cor ✠pus san ✠guinem sumpserimus To expresse the excellencie of the holie Communion the body and blood of Iesus Christ therein contayned is called sacrosanct or most holie Which prayer doth not only concerne the priest who doth celebrate but the people also who doe communicat by faith and deuout asistance at Masse with intention to communicat often and at the least on the times appointed by the Church ✠Omni benedictione caelesti gratia repleamur The end of this present petition tendeth to this that as well the priest communicating Sacramentallie as also the people spiritually by religious assistance at this holie sacrifice may be replenished with all celestiall benediction and grace to carrie from this holie Communion fruite profitable to their saluation Per eumdem Christum Dominum nostrum Amen Wherin we desire that God for the loue of his Sonne would both heare vs and haue mercie on vs as though God should seeme litle to regard his Sonne if he should not mercifullie heare vs for his sake And as if the Sonne ascend not to the Father if our deuotions ascend not vnto him and be accepted of him Of the three Crosses which are made at the three wordes aforesaid By the first which is made at corpus is commemorated the cold and stiffe extension of the body of Iesus Christ which according to the saying of the prophet was such that they might denumerat all his bones By the second which is made at sanguinem the aboundant effusion of his pretious blood whence it followed that all the humors being quite exhausted his bodie was wholy parched and withered By the third which is made at omni benedictione is designed the fruite of his holie passion from whence all benediction floweth foorth vpon vs for which cause the priest maketh this third benediction or Crosse vpon him selfe Memento etiam Domine AS before Consecration mention was made of the liuing for some in particular but for all in generall euen so after Consecration commemoration is made for the departed for some in particular but for all in generall saying Remember also o Lord to wit remember to comfort them remember to haue mercie vpon them remēber to deliuer them remember to take them out of their paines and to glorifie them Famulorum famularumque tuarum Where they are called his seruants that is to say of his familie because whilst they liued in their bodies they were true members of the Church which is the familie or house of God And also when they died they died in the same Church and therfore are rightlie called his seruants or familie N. et N. These leters put in this place of the Canon doe serue for a marke to reduce particularlie into memory the names of those for whom the Priest dooth specially pray or celebrate Masse as his parents benefactors friendes and others committed vnto his charge for whom he prayeth secretly Qui nos paecesserunt cum signo fidei Which signe of faith is to haue bene regenerate of water and the Holie Ghost and signed with the triumphant signe of the holy Crosse the peculiar marke or caractter of Christians whereby they are distinguished from all Infidells Signe of faith to witt for those who before they departed receaued the holie Sacraments and were not seperated frō the vnitie of the Catholique Church by any note or marke of Heresie Signe of faith in which wordes as well noteth Gabriell Biell is touched the deuotion and pietie of the departed to wit that when they were liuinge there appeared in them euident signes that they were both faithfull and true beleeuers Et dormiunt in somno pacis That is are departed in peace of conscience without mortall sinne and in the frindship and grace of almightie God Who therfore are said to sleepe in peace because as those that doe sleepe in peace awake againe so those that are departed out of this life in peace shall arise againe And as those which depart out of this life without the signe aforenamed are truly said to die so they that depart with the same signe are not said to die but rather to sheepe or to rest then to be dead for they are properlie said to be dead which neuer shall
of all the rest which setteth vs free from all the cares and labours of this life and bringeth vs from mortallitie to immortallitie from corruption to incorruption from feare to felicitie from relation to glorification and finally to the cleare vision and euerlasting fruition of God him selfe He therfore of his infinit mercie giue vnto vs both the spirituall and the temporall peace in this world and the peace euerlasting in the worlde to come Et cum spiritu tuo The asistants for answere desire to the priest the same peace which he hath wished vnto them to the end that being vnited by the bond of this celestiall benedction they may mutuallie receiue the grace which they desire Of that part of the Host which is put into the Chalice This done the priest putteth one litle part of the Host into the Chalice to shew vnto vs hereby that our Lordes body is not without his blood nor his blood without his body nether body and blood without his holie and liuelie soule Secondlie to shew that but one sacrament is made of the species both of the bread and wine Thirdlie to shew that as he ioyneth the bodie to the blood so we being conioyned to the same bodie thorough the merits of the same blood are purged from our sinnes and herupon it is that he immediatlie asketh the remission of sinnes saying Agnus Dei qui tollis peccata c. Haec commixtio This commixtion of the bodie and blood of our Lord is not according to their true and real essences in which sence they are neuer separated but according to their exterior or Sacramentall formes vnder which the bodie and blood of Christ is trulie contayned For manie thinges which appertaine to the onlie species by the vse of speakinge is attributed to that which is contayned vnder the species Et consecratio Corporis Sanguinis Domini nostri Iesu Christi Not that by this immission the bodie and blood of our Lord Iesus Christ is ether made holie or consecrated but that the consecration first made by vertu of the sacramentall formes now taketh his effect in the minde of the receuer And therfore it followeth Fiat accipientibus nobis To wit vnto vs Priests who receiue it sacramentallie and to all others who receiue it reallie or spirituallie by the meanes of the Priest who is as it were the hand and mouth of the misticall body of Christ as by which nourishment is drawen and imparted to all the seuerall members of the bodie In vitam aeternam Amen To wit by conseruation of the spirituall life here in this world which is done by daylie augmentation of grace wherewith our soule is sustained least thorough defect therof it decline and fall away by euill desires and hurtfull deedes and afterwardes come vtterlie to loose the euerlasting life in the world to come Agnus Dei. THE Priest hauing put the third part of the Host into the Chalice as before we haue declared next hee couereth the same and knocking his breast saieth twice Lambe of God which takest away the sinnes of the worlde haue mercie vppon vs. And once Lambe of God which takest away the sinnes of the world graunt vs thy peace And therfore Agnus Dei is said the Chalice being couered because Christ appeared to his Apostles the doores being shut and gaue them powre and authoritie to remit sinnes As touching the woord it selfe Agnon in Greeke signifieth as much as gentle or meek in English And Christ is here called a Lamb because a Lambe hurteth nothing nether man nor beast Againe Agnus is called ab Agnoscendo because amongst a great flock and multitude by his only crye bleating he is acknowledged by his mother And euen so Christ the Lambe of God hanging vpon the Crosse by his voice and cry was acknowledged by his mother Qui tollis peccata mundi Vpon which woordes Theophilactus saith Non dixit qui tollet sed qui tollit quasi semper hoc faciente He saith not who will take away but who doth take away as daylie and continuallie doing the same For he did not only then take away our sinnes as saith Ludolphus whē he suffered but also from that time vnto this present he doth daylie take them away although he be not daylie crucified for vs. Miserere nobis Haue mercie on vs to wit by taking away our sinnes because S. Iohn whose woordes these are hath assured vs that he is the same Lambe who truly taketh away the sinnes of the world And Algerus saith that with this faith we adore the Sacrament as a thing deuine and we both speake to it and pray to it as hauing life and reason saying Lambe of God c. Thus he Agnus Dei Lambe of God saith Biell which suckedst thy mother in the stable followedst hir flying into Egipt and heardedst hir bleating seeking thee in the Temple Qui tollis peccata mundi Originall by Baptisme Mortall by Pennance And Veniall by the vertu of this holie Eucharist Miserere nobis Flying vnto the for pardon for our sinnes past For victorie against temptations present And for preseruation frō sinnes to come Further besides the former exposition in these wordes are plainly testified two notable verities of Christ our Sauiour the one of his humanitie the other of his diuinitie Of his humanitie in these wordes Agnus Dei c. Lamb of God that is to say sent of God as a most innocent Lambe to be offered vpp in sacrifice for our saluation Of his diuinitie when he adeth Qui tollis peccata mundi which takest away the sinnes of the world because to take away sinne is proper to God and to none other Agnus Dei qui tollis peccata mundi This Agnus Dei is said or recited the third time because this Lābe of God not onlie was acknowledged of others but also him selfe acknowledged others namelie his heauenlie Father his blessed mother and also vs. He acknowledged his Father when he said Father into thy handes I commend my spirit He acknowledged his mother whē he said Woman behould thy sonne And he acknowledged vs whē he said Father forgiue them they knowe not what they doe So that Agnus Dei thrice repeated is as much to say as Lambe of God which didst acknowledg thy Father haue mercie vpon vs. Lambe of God which didst acknowledg thy mother haue mercie vpon vs Lambe of God which didst acknowledg vs graunt vs thy peace Dona nobis pacem The diuel that ould perturber of peace did euer labour to breake and take away this triple peace to wit betwixt God and man Of man in him selfe and betwixt man and man For first he brake the peace betwixt God and man when he seduced our first parents to transgres the commandement of almightie God Secondlie he brake the peace of man within him selfe when leauing him confounded with the sight of his owne shame he sought for leaues to couer his nakednes Thirdlie he brake the peace betwixt man and man when thorough
Lord. Which word of it selfe doth clearlie shew what maner of house it ought to be and how it ought to be decked and adorned wherin so sacred a ghuest ought to be lodged for a Lord ought to haue a lordly lodging a noble personage a noble habitation For talis hospis tale hospitium such a Lord such a lodging Non sum dignus Next considering him selfe to be a miserable creature and an earthlie vessel of clay saith I am not worthie To wit of myne owne preparation knowing that thou hast said that when we haue done all that which is commanded vs we should stil confesse our selues vnprofitable seruants Yea which is more although he should burne with Seraphicall charitie yet may he truly say he is not worthie Vt intres sub tectum meum Darkned with the obscuritie of sinnes ruinous for defect of vertues stirred to vnlawful desires subiect to passions repleate with illusions proane to euill and procline to vice finallie a wretched childe of Adam vtterlie vnworthie of the bread of Angells Sed tantum dic verbum As thou saidst the worde to the sick of the palsie willing him to take vp his bed and walke and he incontinentlie arose and walked As thou saydst the word to the woman sick of the issue of blood who onlie touched the hemme of thy garment and she was immediatlie healed As thou saidst the word to the faithfull Centurion and his seruant was immediatelie cured Corpus Domini nostri Iesu Christi The body of our Lord Iesus Christ offered vpon the Altar of the Crosse for the sinnes of all the world in expiation The bodie of our Lord Iesus Christ giuen vnto vs vnder this venerable Sacrament for our viuification The body of our Lord Iesus Christ to be receiued of me for the obtayning of future glorification Custodiat animam meam Preserue and keepe my soule to wit from relapse into sinne least I become contumelious against my Sauiour Christ Keepe my soule to wit by corrobarating fostering and fortifying me daylie more and more in the spirituall life Keepe my soule to wit at the dreadfull hower of my departure foorth of the clawes and iawes of the fierce deuouring and infernall Lyons In vitam aeternam That as the bread ministered by the Angel to the prophet Helias so fortified him that in the force thereof he walked vp to the mountaine of God Horeb. And as the bread which descended from heauen brought the people of Israell thorough the desert into the land of promise euen so ô gratious Lord I humblie beseeche thee that this heauenlie bread may be my true viaticum to leade me thorough the desert of this worlde to that blessed and supernall countrie promised to all that faithfullie serue thee Amen Of the priestes receauing of the Chalice As before the receiuing of the bodie of our Lord the priest to acknowledg his owne insufficiencie prepared him selfe thereunto by prayer and humilitie euen so proceeding to the receauing of the blood of our Lord he doth againe by prayer and humiliation of him selfe acknowledg his owne indignitie saying Quid retribuam Domino What shall I dust and ashes handie worke and workmanship of my Creator frayle vnworthie and vile man the lowest and least of all his seruantes render vnto our Lord who if I haue but one good thought where with to render thankes vnto him the selfe same thought is sent of him the selfe same thought proceedeth from him Pro omnibus For all thinges whose number and immensitie doth far exceede all humane sense vnderstanding For as Hugo saieth if thou shouldest looke into the whole world thou shalt finde no kinde of thinge which doth not liue to doe thee seruice Quae retribuit mihi Not onlie to all in generall but to me in ticular to me I say his creature his gift of mightie and maruelous Creation his gift of carefull and Fatherlie conseruation his gift of gentle and patient expectation his gift of celestiall and diuine inspiration his gift of all giftes his pretious bodie and blood for my refection Neuer am I able o my Lord to come out of this dett albeit I had as many liliues to spend for thy sake as I haue seuerall droppes of blood within my bodie Calicem salutaris accipiam Accipiam I will take being drie and thirstie for lack of the humor of heauenly grace I will take being parcht and withered for want of the dew of diuine benediction I will take being dead and vnfruitfull for lacke of the fruites of good life I wil take which am a stranger and pilgrime in this world and haue as yet a longe and laboursome iorney to my celestiall habitation Calicem The Chalice that is the blood of Iesus Christ in the Chalice the blood which in his last supper he gaue to his disciples The blood which Longinus pearcing his side ran foorth aboundantlie out of his glorious breast The blood which in his glorious resurrectiō to conserue the integritie of his nature the most miraculouslie reassumed The blood which he commanded vs to take in memorie of his passion saying Drinke yee all of this soe often as you doe this doe it in remembrance Salutaris Of saluation So called because it contayneth in it Christ the author of our saluation Or of saluation as greatlie wishing and desiring our saluation which none may say so trulie as our Sauiour Christ because neuer any so greatlie desiered and seriouslie sought the same as he Or of saluation by reason of the effects because it effected out saluation when shed on the Crosse it reconciled vs to God Et nomen Domini inuocabo To the end that sacred blood may come vpon me to my benediction which the wicked and perfidious Iewes asked to come vpon them to their destruction and damnation saying Sanguis eius super nos super filios nostros His blood be vpon vs and vpon our children Laudans inuocabo Dominum Praysing him for the exhibition of so great a benefit who did not onlie shed the same his pretious blood for vs but also gaue the same in drinke vnto vs. And who but most vngratefull wil not lande our Lord for such a benefit Et ab inimicis meis saluus ero For this most pretious blood of Iesus-Christ hath many most singular effects and operations It giueth grace it giueth glorie it taketh away our sinne it fortifieth our frailtie it calleth Angels to vs and driueth the diuels from vs and as Lyons breathing foorth fyre so depart we from this table being made terrible vnto them Sanguis Domini nostri Iesu Christi The blood of our Lord Iesus Christ which is the fountaine and lauer of our emundation and sanctification The blood of our Lord Iesus Christ which is the price of our redemption and reparation The blood of our Lord Iesus Christ which is to the worthie receauer the chalice of all benediction Custodiat animam meam Keepe my soule in innocencie of life and puritie of hart least with
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
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
before all worldes of his owne true and naturall substance Omnipotens Omnipotent This Father is said to be omnipotent to the end that with all reuerence we may honor his maiestie whereof his omnipotencie is the chiefe and soueraigne attribute wherby he doth and worketh whatsoeuer he will and is meete and decent for him to doe Gen. 17. Psl 113. Domine Fili. Lord the Sonne Vpon the confession of this article is laide the foundation of our Christian fayth and saluation for as S. Iohn saith Whosoeuer shall confesse that Iesus is the Sonne of God God abideth in him and he in God 1. Iohn 4.15 And S. Peter for this confession that Christ was the Sonne of God was by our Sauiours owne mouth pronounced blessed Mat. 16. Vnigenite Onlie begotten He is sayd to be the onlie begotten of God the Father for that he onlie is engendred eternallie of the Father and of the selfe same nature substance wisdome and almightie power that the Father is Iesu Christe Iesu Christ These two names were impoed vpon our blessed Sauiour not by chance but by diuine ordinance to expresse the two natures contayned in him to wit diuine and human For the name Iesus signifying a Sauiour hath relation to his diuinitie and the name Christ signifying anointed is to be referred to his humanitie Marc. 2. Psl 44. Domine Deus Lord God As before the Father was called Lord God so now the Sonne is likewise called Lord God and this iustlie First as well by right of creation as of redemption Secondlie because all lordship and power was absolutlie giuen him by his Father in particular at the day of his resurrection Since which time he hath alwayes had vs vnder his dominion as his peculiar inheritance bought and purchased with his pretious blood Agnus Dei. Lambe of God This Lord and almightie God is here called by the name of a Lambe to expresse more plainlie vnto vs his humanitie in the which he was led to the slaughter as an innocent Lambe and in the same was sacrificed for the sinnes of all the world Esay 53. Filius Patris Sonne of the Father And here againe we attribut vnto him a new this title of Sonne of the Father to expresse his diuinitie which allway remayned vnited to his humanity euen in his passion and death it self Qui tollis peccata mundi VVho takest away the sinnes of the world For the more manifest explication of his diuine nature as wel as of his human it is here sayed who takest away the sinnes of the world for this power being onlie proper to God him selfe is neuertheles attributed to our Sauiour Christ to declare his diuinitie and godhead therby Marc. 2. Miserere nobis Haue mercie on vs. Because he is God and hath the selfe same power with his heauenlie Father we humblie beseech him to haue mercie on vs he being he who is called the God of mercie and who houldeth his louing armes alwayes open to receue all such as flye vnto him Qui tollis peccata mundi suscipe deprecationem nostram VVho takest away the sinnes of the world receiue our prayer These wordes are twice repeated by the priest vpon the vndouted hope of his goodnes and mercie aforesaid And in particular he humblie beseecheth him to receiue his prayers with those of the asistants that he may the better consecrate and offer this dreadfull sacrifice Qui sedes ad dextram patris VVho sittest at the right hand of the Father By which wordes is euidentlie expressed both his power and his maiestie which is far exalted aboue all Highnes Vertues Throanes Dominations Powers Principallities Cherubins Seraphins and in which he shall iudge both men and Angels Colos 1. Heb. 1. Miserere nobis Haue mercie on vs. Here anew we beseech him of mercie and pardon for our offences to the end that we may be comforted of him at our deathes and withall auoide the rigour of his dreadfull iudgments after the time of our departure Quoniam tu solus sanctus Because thou onlie art holie He is called onlie holie for that this holines wherof we speake is from all eternitie absolute proper and essentiall in him which holines nether Angells nor men can haue of them selues but onlie by grace like as the ayre and the water doe borrowe their brightnes and clearnes from the sunne which onlie of it selfe is cleare and bright Tu solus Dominus Thou onlie art Lord. And iustlie doe we affirme him to be onlie Lord because he onlie created vs he onlie redeemed vs he onlie sanctifieth vs and he onlie will glorifie vs. Againe he onlie is Lorde because he onlie was mediator in that noble work of our saluation For albeit there be more mediators of intercession yet as sayeth S. Aug. there is but one of redemption Tu solus altissimus Thou onlie art highest And he is not onlie called Lord but also highest yea euen in his humanitie because he hath lifted vp mans nature to the highest degree of honor that can be desired And this we ought firmlie to beleeue and in beleeuing to honor Iesu Christe Iesu Christ And here note that albeit this name of Iesus was first manifested to vs by an Angel yet it was long before imposed by God him selfe from all eternitie and therfore is called Nomen super omne nomen Act. 4. A name aboue all names because of the giuer and imposer of the same And therfore sayeth Origen it was brought from heauen and named by an Angel because it was not decent that it should first be named by men nor by them be first brought into the world but of some more excellent and noble nature Cum sancto Spiritu With the holie Spirit This holie Spirit is the third parson equall in all perfections with the Father and the Sonne This holie Spirit is he of whom the prophet Dauid spake when he prayed saying Take not thy holie Spirit from me Psl 50. This holie Spirit is he by whose operation was wrought the wonderfull mysterie of the Incarnation in the sacred wombe of the virgin Marie Luc. 1. Finallie this holie Spirit is he without whose diuine inspiration we can doe nothing worthie of eternall life In gloria Dei Patris In the glorie of God the Father These wordes the church hath prudentlie adioyned to the two last clauses and sentences of this sacred hymne to take away a dout which otherwise might be moued vpon the wordes aforegoing in which our Sauiour is sayed to be onlie Lord onlie holie and onlie highest and therfore to shew that the Father and the holie Ghost are not excluded there is added with the holie Ghost in the glorie of God the Father Amen 1. This word Amen is an Hebrew word wherewith the people make answer at euerie prayer and benediction of the priest and is as much to say as verelie faithfullie or so be it See Rabanus de institutione cler l. 1. c. 33. 2. Nether is it the custome of the Greekes or Latins to
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
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
feast of Innocents to represent the sorrowfull mourning for the murther and barbarous crueltie of king Herod thinking in killing the infants to haue destroied and slaughtered our Lord and Sauiour VVhy in Septuagesima and Lent In Septuagesima likewise and vntill Easter this canticle is omitted because then is represented in the church the time of penance to wit this life wherein we can not participat of the ioyes of Angels but are to lament and deplore the miserable estare of our ruine and fall VVhy in the Masses for the dead Likewise it is ommitted in all Masses for the dead because as Almaricus fortunatus verie well noteth all canticles of ioy ought to cease in this office which is an office of teares and lamentations li. 3. de eccles offic cap. 44. VVhy this canticle was first composed and placed in the Masse This ioyfull Canticle wherein is set foorth the ample prayses of Iesus Christ the holie Fathers of the church first placed in the Masse to the end to refute and confound the wicked Arrians who had composed sundrie ballets and songes to diminishe the glorie of our blessed Sauiour For which cause the aforesaid Fathers by a holie zeale were incited to compose a contrarie canticle wherin should euidentlie be set foorth the honorable titles and excellencies of the same Sauiour by the which publiquelie in the Masse those Arrian heretiques might be confounded VVhy the Prieste standeth before the midst of the Altar in rehearcing this hymne THE priest in rehearcing this hymne standeth before the midst of the Altar to signifie thereby that Christ is the mediator betwixt God and man As also to declare that it was first pronounced in the honor of him who is as it were in the midst of the Trinitie Of the lifting vp of the handes of the priest to heauen Standing in the midst of the Altar together with the pronounciation of the wordes of this canticle he deuoutlie lifteth vp both his handes to heauen and then drawing them reuerentlie downe with cheerfull voice pursueth on the rest of this Angelicall hymne signifying hereby the ineffable ioy which came from aboue vnto men by the birth and natiuitie of our blessed Sauiour Thus much in generall And now to explicate the wordes them selues Gloria in excelsis Deo Glorie in the highest to God Beginning he sayeth Glorie to God Which first maketh against those Arriās who sought by all meanes to impaire and diminish the glorie of our Lord. And next he addeth in the highest that is to say in heauen because albeit the glorie of God doth clearlie shine in all places yet most especiallie in heauen where the dwelling of his Saints and Angels is Et in terra pax And in earth peace Before the birth of our Sauiour Christ there were three enmities The first was betweene God and man The second betwene Angels and man And the third betwene man and man But our peace being come who tooke away our sinne he reconciled man to God Angels to men and men among themselues And this caused the Angels ioyfullie to sing foorth promulgate this peace to all the world This peace the prophet likewise foretold saying that at this time mē should turne their swordes into plough-shares and their lances into sithes Esay 2. Because at this time all oppressions warres and inhuman cruelties should generallie cease thoroughout the world Hominibus bonae voluntatis To mē of good will Peace is proclaimed to mē yet not to all whosoeuer but onlie to those who be of good will that is to say to those who with good will receiue Christ but not to those who persecute Christ Whose superaboundant mercie neuertheles is such that he suffereth his sunne to shine and his rayne to fall both vpon the iust and iniust therby to prouoke them to repentance and amendment of life Mat. 5. Laudamus te VVe prayse thee Greatlie trulie ought we here to multiplie the praises of almightie God for that he hath done such maruelous thinges in the incarnation and natiuitie of his Sonne Iesus Christ who being by his diuinitie before the begining of the world was in the fulnes of time made man and was borne of a virgin aboue the order of nature to raise vs vp from the fall of Adam Gal. 4. Benedicimus te VVe blesse thee Albeit that God be the fountaine of all benediction yet we pray that his holie name may be blessed by vs and in vs singing melodiously his praises without forgetfulnes of his retributions Psal 102. And thus he that blesseth all his creatures is blessed of his creatures Adoramus te We adore thee In vtter detestation of all idolatrie we here adore our Lord Iesus Christ rendring vnto him all soueraigne honor seruice and homage and to declare hereby that vnto Idols we must not giue any honor or homage nor attribute vnto them anie title or proprietie belonging to God VVhy the Priest boweth at the word Adoramus And hence it is that in pronouncing these words he boweth him selfe with a certaine veneration towards the Altar for what else is the Altar but the admirable and dreadfull seate of the presence and maiestie of almightie God Glorificamus te We glorifie thee to wit for the greatnes of thy bountie of thy goodnes of thy benignitie of thy mercie of thy beautie of thy sweetnes of thy meeknes of thy liberallitie of thy noblenes and for all the other vnspeakable perfections which are inherent in thee Gratias agimus tibi We thank thee For it is not enough to praise and magnifie his goodnes but we must giue him thankes also for his benefits and in particular for this singular benifit of our Sauiours Natiuitie announced vnto vs by this euangelicall hymne Propter magnam gloriam tuam For thy great glorie First for the glorie that is in him whereof the creature ought as greatlie to reioyce as if the same were in him selfe Secondlie for the glorie which he hath reuealed vnto vs in his church militant And thirdlie for the glorie which he will reueale vnto vs in his church triumphanr Domine Deus Lord God First God the Father is here called vpon in tearmes common to all the blessed Trinitie and this to confirme vs in the beliefe of the vnitie of the diuine essence for the Father is Lord God the Sonne is Lord God and the holy Ghost is Lord God and yet nor three Lords nor three Gods but one onelie Lorde and one onlie God Rex celestis Heauenlie king He is called heauenlie king because at his simple and only word he created of nothing the highest heauen and doth gouerne it at his pleasure by his incomparable power and consequentlie all other thinges here in earth of what sort or condicion soeuer they be Deus Pater God the Father In this vnitie of essence and Trinitie of persons the Father is the first and is so called for that he who is the begining without begining hath ineffablie begotten the same his dearly beloued Sonne
collection vpon the eight day 4. So that by this which hath bene alredie sayed it is not hard to vnderstand why the first prayers in the Masse are called Collects the which Durandus in his fourth booke and 15. cap. explicateth saying Collects properlie are prayers which are so called for that they are sayed vpon the people assembled The 2. Reason Againe they may be called Collects by reason that they are certaine briefe collections of all the prayers requests and supplications of the people of our Lord which the priest who is the speaker for the people doth collect and gather in one to present offer them vp to God in their behalfe The 3. Reason And againe they are called Collects to signifie that it is not enough for those who intend to offer vp prayers acceptable to God to be assembled in the selfe same place bodilie but that they ought principallie to haue their hartes vnited together by perfect loue and charitie and to be recollected spiritually For nothinge is more contrarie to perfect prayer then is diuision or distraction of spirit The 4. Reason As touching the institution of the Collects it is principallie for these purposes to wit Ether in respect of the time wherin they are recited Or for the necessities of the persons for whom they are recited Such for example are those for the most part of Aduent wherin is desired of God that the comming of Christ our Sauiour into the world may be to our saluation And likewise those in Lent wherein we pray that our fastinge and abstinence may be profitable vnto vs and meritorious for the satisfaction of our sinnes Also somtimes they are made for certaine persons in particular as for the Pope for the Bishop for the Prince c. The 5. Reason The matter it selfe and subiect of the Collectes is commonly taken out of the holie Scriptures As for example that of the three children the which is recited verie often and namely in the Masses of all the Saturdaies of the four times of the yeare and is taken out of the 3. chapter of the prophet Daniel which Collect beginneth as followeth Deus qui tribus pueris c. O God which to the three children didst mitigate the flames of fyre graunt mercifully that we thy seruants be not burned with the flames of our vices c. Where you see that this Collect is founded vpon that wonderfull miracle which our Lord wrought in assawaging the flames of the fiery fornace in the fauour and conseruation of those his faithfull seruantes by occasion whereof wee beseeche our Lord to assawage in vs the flames of our vices and sinfull concupiscences Likewise that of Sexagesima Sunday is in a manner the same wherein the Church taketh occasion to praye vnto God that he would deliuer vs from all aduersitie by the helpe and protection of blessed Saint Paul whom he gratiouslie preserued from so many perilles saying Deus qui conspicis c. O God who seest that we doe in no wise put our trust in our owne actions graunt mercifullie that by the protection of the doctor of the Gentils we may be defended against all aduersities Amen Somtimes they are taken out of the liues and examples of the holie Saintes whose feasts are celebrated As that on the feast of blessed S. Laurence saying Da nobis quaesumus c. Graunt vs we beseeche thee ô almightie God to quench in vs the flames of our vices who grantedst to S. Laurence to ouercome the flames of his torments And in the selfe same maner of diuers others The 6. Reason Concerning the different number of Collects the Church practiseth two or three seuerall thinges The first is that she ordinarilie vseth disparitie of number ether of one alone or of three or of fiue or else of seauē at the most not for superstition as heretiques doe suppose but for signification and instruction as shall further appeare How One to sig one God and one faith She vseth one alone propter sacramentum vnitatis for the sacrament of vnitie as sayeth Innocentius 3. to signifie thereby the vnitie of God in whom we beleeue as also the vnitie of faith which we professe according to that of the Apostle Ephes 4. One God one faith one baptisme How Three for the mysterie of the Trinitie She vseth three to signifie the mysterie of the blessed Trinitie and in the honor of the three persons And after the exsample of our Sauiour who prayed three times in the garden How Fiue in honor of the fiue woundes She vseth fiue in honor memorie of the fiue woundes of our Sauiour Iesus which is a mysterie that the Christians ought alwayes to haue in singular recommendation How Seauen in honor of the seauen gifts of the holie Ghost And she vseth seauen to represent vnto vs the seauen gifts of the holie Ghost And to conforme hir proceedinges herein to our blessed Sauiours who teaching his disciples how to pray comprised all thinges necessarie in seauen petitions Lastlie these Collects ought to be short and to comprehend brieflie that which we may lawfullie desire hope and demaund at the mercifull handes of almightie God They ought also to be pronounced with such humilitie attention reuerence modestie of countenance and comportment of bodie that the asistants may both be edified and made attentiue thereby For he that should pray otherwise looselie and swiftlie with the onlie motion of his lippes should make his prayer barraine and vnfruitfull before almightie God Of the conclusion of the Collects and of sundrie mysteries to be considered in the same FIrst al the prayers in the Masse are commonlye begunne in the name of the Father and concluded in the name of the Sonne the church hauing conformed hir selfe in this point to the doctrin of our Sauiour him selfe saying Whatsoeuer you shall aske the Father in my name he will giue it you Ioh. 4. Per Dominum nostrum Thorough our Lord. The priest as we haue said concluding the Collects demandeth all thinges to be giuen of our heauenlie Father in the name and for the loue of Iesus Christ his Sonne our Lord because it is he in whom the Father is well pleased to whom he can denie nothing for as much as he alwayes accomplisheth his will and pleasure Marc. 11. Iesum Christum Iesus Christ At which wordes the priest boweth or inclineth himself where it is to be noted that although there be many other honorable names and titles belonging to our Lord yet at none of these doe we bow our selues the reason whereof is because those names shew what he is in him selfe but this name of Iesus speciallie declareth what he is made vnto vs to witt our Sauiour for what else is Iesus as S. Bernard saith but a Sauiour Filium tuum Thy Sonne Thine indeede nether by grace nor election of creature but by proprietie of kind and veritie of substance Thine trulie not by adoption like vnto other but trulie naturall like vnto none other
Qui tecum viuit regnat in vnitate Spiritus Sancte Deus c. Who liueth and raigneth with thee in the vnitie of the Holy Ghost God c. In which wordes the Priest admonisheth the people to beleue that the Sonne of God liueth and raigneth for euer without begining or ending and is of the same substance and equall power together with the Father and the Holye Ghost Of the word Amen and of sundrie thinges to be considered in the same THis word Amen is verie commonlie to be read and seene in sundry places of holie Scripture as Deut. 27. Cursed is he which abideth not in the wordes of this lawe nor dooth them in worke and all the people shall say Amen Also in Tobias when Gabelus had sayed the benediction all answered Amen How Amen sig truth or veritie Somtimes it signifieth the truth or veritie of a thinge so Christ answering in the gospel sayed Amen Amen that is veritatem dico vobis I say the truth vnto you Wherfore when the priest concludeth the Collects saying VVho liueth and raigneth with thee God world without end the people to declare that they doe trulie and firmlie beleeue the same answere Amen As if they should say we doe trulie stedfastlie and verilie beleeue euen as thou sayest of the Sonne of God VVhat is vsuallie sig by Amen But the most common and vsuall signification thereof in all the petitions of the Masse is that what the priest hath faithfullie demanded of almightie God we hope vndoutedly shall be giuen vnto vs and be truly accomplished in effect VVhy Amen is rehearced by the people And sith in those thinges which appertaine to God the people haue the Priest as theire ambassador or speaker therfore in the end of all his prayers they giue their consent to his demandes saying Amen And for this cause it is that all the prayers which are made by the Priest although somtimes some of them be recited in priuat and silence yet are they cōcluded openlye and in the hearing of all the assistants Amen one of the names of almighty God Finally for the greater honor of this most holye and sacred woorde S. Iohn affirmeth that it is one of the names of almightie God saying Thus saith Amen the faithfull and true witnesse Apoc 3. 14. And so highlye dooth S. Aug honor the same that he saith it is not lawfull to translate it into any other language Tract 41. in Ioan. Of the Epistle And first of the etymologie and signification of the word First the word Epistle is a woord borrowed of the Greeke woord Epistellin which signifieth to send betwixt as epistles or letters which are a speech of one present to one that is absent Such was the epistle of S. Paul 1. Thes 5 27. Wherin he saith I adiure you by our Lord that this Epistle be read to all the holy bretheren The reading of the Epistle representeth the reading of our Sauiour in the sinagogue He which readeth the Epistle standing vpright pronounceth the same the booke being open Because according to the Euangelist S. Luc. 4.16 Iesus came to Nazareth where he was brought vp and he entred according to his custome on the Saboth daye into the sinagogue and he rose vp to read and the booke of Esay the prophet was deliuered vnto him And as he vnfoulded the booke he found the place where it was written The spirit of our Lord vpon me for which he anoynted me to euangelise vnto the poore he sent me c. Esay 61. And when he had foulded the booke he rendred it to the minister VVhy the Epistle is read next after the Collect or prayer The Epistle is presently read after the Collect of prayer To giue vs to vnderstande that without humble prayer first made vnto almighty God neuer can we reade any thing to the profit or benifit of our soules VVhy only the Scripture is read in the time of Masse Neuer hath the Church permitted that the liues of any Saintes nor the tractes of anie Doctors how learned or holye soeuer they were be read in the office of the Masse but only the most holy Scriptures them selues ether of the Law of the Prophets of the Euangelsts or of the writinges or Epistles of the B. Apostles to signifie that this holy Sacrifice dooth represent vnto vs the life of the Saint of all Saintes our sole redeemer and Sauiour Iesus VVhy none of the ould Testament is read vpon Sundayes Neuer also vpon Sundayes is reade in the Masse any parte of the ould Testament but only of the new to signifie that we are now vnder the law of grace the which after the resurrection of our Lorde mysticallie represented by the Sunday was publiquelie preached thoroughout the world As also to condemne heereby the error of the Iewes who maintaine that the law of Moyses should remaine for euer VVhy the Epistle is alwayes read on the right hand of the Altar The Epistle is alwayes read on the righte side of the Altar to signifie as often hath already bin said that our Sauiour came first to the people of the Iewes who were said to be on the right hand According to that of the Apostle saying To you it behoued first to preach the gospel of the kingdom Actes 13.46 VVhy the Epistle is read before the Gospel And it is read before the Gospel to declare that all the predictions of the Prophets did only tend to this to guide and leade men to the true light and vnderstanding of the gospell of Christ As also to signifie the office of S. Iohn Baptist who went before the face of our Lord to prepare his wayes as himself testifieth saying I am the voice of a criar in the wildernes prepare the way of our Lord. Mat. 3. And the Apostles likewise were sent before our Sauiour into euery towne and cittie where him selfe was to goe VVhy the people sit at the reading of the Epistle All the people are permitted to sit at the reading of the Epistle to signifie the imperfection of the ould law and the greate difference betwixt it and the dignitie of the new And further to declare that we reserue our greatest and chiefest reuerence for the reading of the gospell The different voices vsed in pronouncing the ould new testament But this is much more liuely expressed in a high Masse by the difference of voices which is vsed in pronouncing the oulde and new Testament for the one is pronounced with a heauie and lowe voice but the other with a cheerefull and highe voice Which is done to signifie the different estate of the Church vnder the two Testaments For vnder the oulde she was in seruitude and bondage vnderstood by the low and heauie voice but vnder the new in freedome and libertie vnderstood by the cheerefull and high voice VVhy the Subdeacon kisseth the Priests hand After the Epistle is read if it be in a highe Masse the Subdeacon presenteth the book to the Priest closed who putteth
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
in heauen whoe sing perpetuallie without ceasing or intermission this ioyfull song of Alleluia whereas we who liue in this vale of miserie must whilst we remayne heere allwayes intermixe our ioy with pennance and mourning The 4. Reason It likewise signifieth the teares and groanes of Christs Church for her sinnes for the prolonging of her felicitie and for the paynes and afflictions which shee endureth whilst shee liueth in this world which causeth the holie Prophett in her person to say Hei mihi quia incolatus meus prolongatus est multum incola fuit anima mea Psal 219. And for this reason shee is often compared in holie Scripture to a Turtle as Cant. the 2. Wherevpon S. Bernard homil 59. in Cant. sayeth that the Turtle is a bird verie solitarie who hauing once lost her companion will neuer after take anie other but euermore abide solitarie and often mourning vpon the toppe of a drye tree To applie the same to our present purpose this Turtle is the church of God her solitude of place of mourning is in the desert of this world Her companion and spouse which he hath lost is our blessed Lord and Sauiour Iesus whome the Iewes haue killed and putt to death Whoe being risen agayne is ascended into heauen the Church often sighing and mourning for his departure And still desiring to see him agayne and to be there on high in companie with him and the drye tree vpon the which shee often sitteth soe mournefully groning and lamenting is the holie Crosse whereon her dearlie beloued spouse was put to death To conclude the first placing of the Prose in the holie Masse is attributed to Telesphorus the 9. Pope after S. Peter As testifieth Durandus li. 4. cap. 4. num 1. Of the holie Gospel of our Lord Iesus Christ And of sundrie worthie Ceremonies which are vsed both before and after the reading therof IF I were to explicate vnto you al the mysteries of a solemne Masse I should make mention of many most worthie ceremonies which here of purpose I doe omit Onlie I wil giue you by the way a litle tast of some of them because they are so exceedinge mysterious and so contenting and pleasing to euery deuout and pious person that loth I am wholie to pretermit them The 1. Ceremonie and his signification The Epistle therfore being read by the Subdeacon the Deacon disposing him selfe to pronounce the Gospell ascendeth to the Altar where the booke remayneth The booke remayning alwayes vpon the Altar signifieth that the Sacrifice instituted by our B. Sauiour is alwayes ioyned with the testament which is the Gospel and that the one shal neuer be without the other for so longe as the Sacrifice shall endure the Gospell shal be preached and when the sacrifice shal be abolished the Gospel shal cease to be anounced as we see it is at this day in Turkie where as there is no Sacrifice offered so is there no Gospel preached The 2. Ceremonie and his signification And therfore the Deacon being to pronounce the Gospel ascendeth and taketh the booke from the Altar to signifie that the place ordained of God to keepe the holie scripture is the Catholique Church as also to signifie that all true wholsome interpretation of holie scripture ought to be taken from the warrant and authoritie of the same Church The 3. Ceremonie and his signification Hauing taken the booke from the Altar before he goe to reade the Gospel he reuerentlie prostrateth him selfe on his knee before the Priest demanding his benediction to shew that none ought to intrude him selfe nor to take vpon him the office or charge of preaching vnles he be first be lawfulie called and sent therto Heb. 5. Rom. 10. The 4. Ceremonie and his signification At the taking of the booke the Deacon kiseth the right hand of the Priest and this for two causes First to signifie that he preacheth not his owne but the doctrine of Christ whom in this place the Priest representeth And next that although he preach the word neuer so truly or with neuer so greate zeale yet that the gift of conuerting soules dooth wholy proceede from the grace of God The 5. Ceremonie and his signification At the reading of the Gospell two Accolytes goe before the deacon with two burning lightes to signifie that the assistants ought speciallie then to haue their hartes enflamed in the desire and meditation of those heauenlie thinges which are conteyned in the gospell of Christ The coustume of lightes is most ancient by the testimonie of S. Hierome aduers Vigil and the causes are plainelie deduced out of S. Isodore cap. Cleros § acolith dist 22. The 6. Ceremonie and his signification By this that the two Acolites doe goe before the Deacon who is to reade the gospel carying wax lightes and incense is signified that Christ sent before him his Disciples by two and two into euery cittie where he was to goe carying with them the shining light of miracles and the sweete odour of vertues Luc. 10. The 7. Ceremonie and his signification The Deacon lifteth vp his voice on highe in readinge and anouncinge the gospell of Christ according to that of the prophet Ascend thou vpon a high mountaine who dost euāgelise to Siō lift vp thy voice in fortitude c. Esay l. 40. And our Lord sayeth in the gospell That which I say to you in the darke tel yee in the light and that which you heare in the eare preach yee vppon the toppes of the houses Mat. 10. These woorthy pious and sacred Ceremonies are seene and performed when highe Masse is celebrated but because my purpose is to treate but brieflie of those ceremonies which are vsuallie to bee seene in euerie low and daylie Masse I will therfore returne to speake of them The 8. Ceremonie and his signification The Alleluia therfore or Tract being read the Priest passeth to the midst of the Altar where inclining him selfe and ioyning together his handes he secretly repeateth the prayer following Munda cor meum labia mea omnipotens Deus c Cleanse my hart and my lippes o omnipotent God who cleansedst the lippes of the prophet Esay with fire and so by thy free grace vouchsafe to cleanse me that I may worthely anounce thy holie gospell thorough Christ our Lord Amen The 9. Ceremonie and his signification In the meane time the Clarke or Minister remoueth the booke to the left hand of the Altar signifying thereby that the Gospell which was first preached to the Iewes who were on the right hand was for their incredulitie transferred from them to the people of the Gentils a mysterie sundrie times represented in the holie Masse as hath before bene mentioned The 10. Ceremonie and his signification This done the priest tourneth him to the booke and all the people rise vp whereby two seuerall thinges are signified The one the corruptnes of our nature lyinge on the ground like vnto bruit beastes and wallowing in the vncleanes ordure
all order of iustice and let loose the bridle to the popular insolencie was him selfe ouerwhelmed with so many miseries that in punishment of this wicked fact he killed him selfe with his owne hands much after the example of the traitor Iudas who hanged him selfe for hauing betrayed his innocent master Euseb Eccles hist lib. 2. cap. 2 Passus Suffered In this his sufferinge is comprehended all that which he endured to accompish the mysterie of our redemption vnto his death whereunto he offered him selfe voluntarilie and of his owne accord to satisfie the diuine iustce and irreuocable decree of his eternall Father which could not otherwise be accomplished but that the innocent must dye for the nocent the obedient for the disobedient Et sepultus est And was buried Expresse mētion is heere made of his buriall for an infallible argument and proofe of his passion Which some with that execrable hereticke Basilides did denye maintayning that he came into the world in à phantasie and that it was not he that was crucified but one named Simion and that therefore he was not to be adored As is testified by Tertulian de praescrip aduers heret Et resurrexit And he rose agayne By this Article is declared the glorious mysterie of our Lords resurrection which poinct is so necessarie that all our fayth were otherwise meerelie in vayne as testifieth the Apostle 1. These 4. Neyther is there any one thing which may more comfort and confirme our hope then to beleeue that our head is risen for our Iustification as he was dead for our transgression No resurrection of any person whatsoeuer is to be compared to his he being raysed by his owne proper power without any ayde or asistance of others We reade amongst other examples of holie Scripture 4. Reg. 13. that the bodie of him who was cast into the Sepulcher of Helias was raysed to lyfe but this came to passe by touching the bones of the holie prophett for whose sake God restored life to that dead man and not by the proper force of him that was deceased This therfore was only reserued to our Lord Iesus Christ to returne from death to life by the only power vertu of him selfe Tertia die The third day To the end we may beleeue that this his death was true and not fayned he was not refuscitated incontinentlye but remayned truly dead vntill the third day after which was a time more then sufficient to make assured proofe and to remoue away all dout ambiguity of the truth of his death Yet was he not in his sepulchre the space of three whole and compleate dayes but one day only entire part of the day precedent and part of the day subsequent which by the figure Synecdoche are called three dayes three nightes Secundum Scripturas According to the Scriptures This clause was necessarilye annexed by the Fathers of the Church for as much as at the beginning it was verie harde especially for men of grosse capacitie and as yet not thoroughly instructed in the Christian faith to comprehend so great a mystery as is the resurrectiō of the dead which far surpassed the lawes of nature and therefore this was added as an infallible argument why we oughte to beleeue the same Et ascendit ad coelum And he ascended to heauen Where the questtion may be demanded how he ascended vp to heauen True it is that as God he neuer was absent from thence but alwayes filled it and all other places with his diuinitie but as man he mounted thither in body and soule leading with him captiuitie captiue as the Apostle saith which he placed and set in liberty by his excellent victorie ouer death the diuell and hell it selfe Ephes 4. Sedet ad dextram Patris He siteth at the right hand of the Father In which wordes the holy scripture doth accomodate it selfe to our weake vnderstanding vsing a metaphoricall speech or locution to instruct vs that Iesus Christ hath receaued of God his Father all honor and aduancement of glorie in his humanitie euē as we esteeme here amongst men the greatest honor to be done vnto those to whom we giue the vpper hand And it was moste expedient that hee should be most highly exalted who had soe greatly depressed and humbled him selfe as to indure so manifould diffamations opprobries and iniurious intreatments for our sakes Et iterum venturus est And he is to come againe Hauing made mention of our Sauiours first comming into the world to repaire the fall and ruine of man his second coming is next proposed wherin he shall sit in iudgment and manifestlye declare to all the worlde both his powre and iustice rendring to euery one according to his deserts And as his first cominge was in great meeknes so on the contrarie shall his second comming be in great maiestie and glorie Iudicare viuos et mortuos To iudg both the quick and the dead That is to say the good the bad the one to blisse and perpetuall ioye the other to woe and euerlasting paine Wherein they shall both the one and the other perpetuallie abide so longe as God shall be God without intermission of ioy or paine Cuius regni non erit finis Of whose kingdome there shall be no end This is the kingdome which as Daniel declared to Nabuchodonosor and Balthasar kinges of Babilon should neuer haue end Dan. 2.7 This is that kingdome which the Angell fortould to the virgin Marie should euer endure Luc 1. This is that kingdome prepared for the blessed from the begining of the worlde as testifieth S. Mat. 25. This is that kingdom into the which the good theefe acknowledging his misdeeds desired to enter Luc. 23. This is that kingdom wherof none can haue part vnles he be borne anew and be without al blemishe and spot of sinne Ioh 3. This is that kingdom which is celestial and heauenlie not terrene and worldlie as our Sauiour shewed vnto Pilat when he had suspition that he would make some attempt against the estate and Romane Empire Ioh. 18. Finallie of this kingdom there shall be no end for as much as then al thinges shal be perpetuallie established and shal neuer be afterwards chaunged againe Et in Spiritum sanctum And I beleeue in the Holie Ghost By the name of holie Ghost is expressed the third person of the B. Trinitie who is also caled by diuers other names as Paraclet Gift of God liuelie Fountaine Fire Charitie spiritual Vnction the finger of the right hand of God his promise c. ex hymno veni creator spiritus He is caled Paraclet which signifieth a defender an aduocate a Patron an Intercessor a Teacher and a Comforter He is caled the Gift of God for that he doth communicate and impart freelie to euerie one as he pleaseth his gifts and graces He is called A liuelie fountaine for that he is the source and springe of all diuine and celestial graces which neuer drieth He is called Fyre
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
be borne holy shall be called the Sonne of God Gloriosae Where note that to this most excellent queene four most singular and renowned titles are attributed and giuen 1. She is said to be glorious because she is most gloriouslie assumpted both in soule and bodie 2. Glorious for the great glorie which she enioyeth in the kingdome of heauen wherein she far surpasseth all Cherubins and Seraphins yea all the Angelicall Spirits orders of Saintes being put together 3. Glorious for the high honor which the Church militant doth giue vnto hir for wheras other Saintes are serued with the honor which is called Dulia she is worshiped with that honor which is termed Hyperdulia which Hyperdulia is an especiall honor due vnto hir for the affinitie and heroicall vertu euen contracted with almightie God Semper Virginis In the second place that most excellent and supernaturall gift to haue beene allwayes a virgin For she was a virgin in bodie a virgin in minde and a virgin in profession A virgin before hir childbirth in hir childbirth and after hir childbirth without any corruption of hir virginall chastitie Mariae The name of Marie hath three intepretations Starre of the sea Iulluminated And Empresse or Ladie First she is Marie that is starre of the sea for as much as all that are labouring in the bitter sea of pennance and sorrow for their sinnes she safelie bringeth to the secure harbour of health and saluation She is Marie that is illuminated because those that walke in the darknes of sinne and of error are conuerted by the meanes of hir singular merits She is Marie that is Empresse or Ladie for she sheweth hir selfe to be Empresse and Ladie of absolute power ouer all the diuels and infernall spirits in defending vt against them both in our life and at the dreadfull and fearfull hower of our departure Genetricis In the third place she which before was called a mayde is called a mother A maruelous fecunditie is expressed when mother is mētioned for maruelous trulie was the holie virgins fecunditie Whereat the prophet admiring saieth A woman shall compasse about a man Ierem. 31. to wit Marie Christ a mayden God Dei Domini nostri Iesu Christi In the fourth place she is adorned with the supereminent title not onlie of a mother but of the mother of God and of our Lord Iesus Christ For the holie virgin did not beate or bring foorth onlie a meere man but true God nether was she onlie Christipara mother of Christ but also Deipara mother of God Sed beatorum Apostolorum After the glorious virgin Marie mention is made of the blessed Apostles and that not without iust cause For first they were the onlie witnesses of this diuine Sacrament who were present when our Lord first instituted the same Secondlie they were those who receiued first authoritie and commandement to celebrate the same Thirdlie they were those who first put in practise the celebration of this diuine Sacrament And Fourthlie they were those who set downe the chief orders and prescriptions to all Christian nations for the administration of the same Ac Martyrum tuorum After the Apostles the holie Martyrs are also named because of their great constancie which they shewed in the hoat persecutions and sheading their bloodes in the defence of their faithes who therfore were truelie martyrs that is to say witnesses of the veritie of the Christian faith for martyr properlie signifieth a witnes and martyrs are trulie witnesses yea euen vnto death For great is the worke of martyrdome and manifould the praises belonging therto The first praise is that it is an act of most noble Fortitude The second that it is an act of most perfect Patience The third that it is an act of most firme Faith The fourth that it is an act of most feruent Charitie For as our Sauiour saith Greater charitie then this no man hath that a man yeald his life for his frindes Iohn 15.13 And here in this place may occurre a question why in the Masse no commemoration is made of the holie Confessors seeing the Church amongst the Saints doth so highlie worship their memories The cause wherof seemeth to be this for that in the sacrifice of the Masse in which is represented the passion of our Lord the memorie of none was to be made but onlie of martyrs who sheding their blood for the loue of Christ are made thereby perfect imitators of his passion which the Confessors though otherwise holie haue not done Petri. Amongst the Apostles the name of Peter is first expressed as being the chiefe and head of the Apostles He was in great reputation at Rome the Emperour Nero being angrie therwith caused him to be crucified with his head towards the earth and his feet vpward the which he him selfe requested not thinking him selfe worthie to be crucified in that maner as his Lord and master was The people of Rome vpon this occasion embraced the faith and Christian religion with great feruour He was buried on the side of Neroes garden at the Vatican He held the seat of Antioche in the tyme of the Emperor Tiberius the space of 7. yeares And 25. yeares that of Rome Et Pauli S. Paule a vessell of election indued with singular diuine graces was called frō heauen to beare witnes of the name of Iesus before kinges and Potentates Of whom a religious father saith He would haue no other vniuersity but Hierusalem no other schoole but mount Caluary no other pulpit but the Crosse no other reader but the Crucifix no other letters but his woundes no other commaes but his lashes no other full points but his nayles no other booke but his open syde and no other lesson but to know Iesus Christ and him crucified He suffered innumerable trauels in the promulgation of the gospell He was the same day that S. Peter suffered at Rome beheadded in the yeare 37. from the passion of Iesus Christ and the 14. Yeare of the Emperor Nero. He was buryed in the way of Ostia where since is built a most sumptuous Church and monasterie vnder his inuocation not far from whence are to be seene yet at this present three fountaines of springing water which did break foorth of the places vpon which his head leaped thrice after his decollation Andreae Who at the voice of one onlie calling followed our Sauiour Christ Who brought his brother Peter to be instructed of our Sauiour VVho disputed with the Proconsul Egaeus of the veritie of this B. Sacrament VVhich Proconsull caused him to be crucified after the example of Iesus Christ but in a maner different for that he had not his handes and feete peirced with nayles but streightly bound with cordes to the end to put him to a more slowe death Iacobi S. Iames the greater was a Gallilean by nation the sonne of Zebede and brother of S. Iohn Both which agreed to follow our Lord with such affection that they forsooke at an instant their
as to the wine and to the consecration as wel of the one as of the other Next they may also be vnderstood two maner of wayes First thus So often as you shall eate this bread and drinke this Chalice doe it in the remembrance of my death and passion and this belongeth more generallie to all Secondlie as thus So often as you shall consecrate this bread and this wine according to this my institution doe it in the remembrance of me and this appertayneth particulatlie to priestes And wel is it said in the remembrance of me For this trulie was one cause of the institution of this most holie Sacrifice in the Church militant that it should be a signe representation and remembrance of that high and excellent Sacrifice which Christ offered vp vpon the Crosse Againe In remembrance of me For this last remembrance of him selfe our Lord left and recommended vnto vs. Euen as some one going into a far countrie should leaue some singuler pledge or token of his loue to him whom he loued that as often as he should see the same he should remember his frendship and kindnes because if he loued him perfectlie he can not behould it without verie great motion or affection of mind Vnde memores Domine MIndfull as if he said this we doe according to thy commandement After the example of Elias who praying that God would approue his sacrifice Heate me saith he o Lord because I haue done all these thinges according to thy commandement Mindfull because our Lord him selfe commanded that we should doe this in memorie of him therfore three thinges the Church proposeth in the wordes following to be remembred his blessed Passion his Resurrection and his Ascension Nos serui tui To wit we priestes who according to the degrees receaued of cleargie doe serue thee in the oblation of this sacrifice and doe celebrate the same after thy example and in the memorie of thee For the people performe that onlie in minde which the Priest both performeth in minde and an also inexternall and peculiar maner Sed plebs tua sancta The people also are said to be mindfull because Christ died not onlie for the Priestes but also for the people and ordayned this Sacrament for the comfort as well of the one as of the other and therfore as well the one ought to be mindfull of him as the other And this people is said to be holie because hauing receaued baptisme and Gods holie grace they are therby trulie sanctified how far soeuer they be dispersed being firmelie lincked together in the vnitie of the same Church Eiusdem Christi Filij tui Domeni nostri tam beatae passionis And very rightlie is the passion of our Lord and redeemer Iesus called blessed because by it we are deliuered from all curse and malediction and by it we receiue all blisse benediction Nec non ab inferis Resurectionem Iansonius in his exposition vpon this place hath very well noted that because in the wordes aforegoing mention is made of our Sauiours passion that saith Christ will not haue the later part of his mortall life to he seene but when he passeth that is he will not haue his death to be commemorated vnles we also beleeue in his resurrection Sed in caelos gloriosae Ascensionis The holie Doctors who haue expounded the Misteries of the Masse doe bring sundrie reasons why in making remembrance of our Lord we principallie doe mention his Passion his Resurrection and his Ascension And some say that this is done because by these three meanes principallie he hath wrought and accomplished our Redemption For he died say they to deliuer vs from death He rose again to raise vs to life And he ascended into heauen to glorifie vs euerlastinglie His passion exciteth our Charitie his Resurrection strenghtneth our Faith and his Ascension reioyceth our Hope By his Passion he hath blotted out our sinnes by his Resurrection he hath spoyled hell And by his Ascension he hath shewed vnto vs the way to heauen Offerimus praeclarae maiestati tuae That is to God the Father for often in the Scripture by the titles of omnipotencie glorie maiestie and the like the person of the Father is vnderstood as Heb. 1. and in sundrie other places De tuis donis ac datis The bodie and blood of Christ are offeringes prepared by God for vs yea true offeringes but placed in heauen Offeringes when they are made to God guiftes when they are giuen in earthe to men Yet both here and there trulie the same Hostiam First some explicating this word Host say that it is deriued ab Ostio in English a doore because in the ould law the Hostes were immolated in the porch or entrie of the temple The Christians doe giue it the same denomination because that Iesus Christ Sacramentallie immolated at the Aultar hath opened vnto them the gates of heauen shut thorough the preuarication of Adam Whence the Church at the Eleuation of the Host singeth this verse O salutaris Hostia qui caeli pandis ostium Bella premunt hostilia darobur fer auxilium The Paynims and Gentils haue deriued this terme ab Hoste in English an Enimie because being to make warre against their enimies they did first sacrifice to the end that they might ouer come And after happie successe they ordayned other sacrifices which they called victimes leading their enemies bound euen to the Aultar Wherupon Ouid composed the disticque following Hostia quae cecidit dextra victrice vocatur Hostibus a victis victima nomen habet And Christ Iesus being to fight against the enimie of mankind offered vp his body and blood in an Host wherby he hath deliuered vs out of the bondage and seruitude of the diuel ✠Puram Next this host is called Pure because it is the fountaine of all puritie cleansing vs from all pollution by the force of his vertu contrarie to those of the old Testament which did not cleanse but onlie bodilie foulenes Hostiam ✠sanctam It is also called Holie because it contayneth Iesus Christ the holie of holies and the onlie fountaine of all holynes from whom the graces of the holie Ghost poure downe vpon the faithfull in vnspeakable aboundance Hostiam ✠immaculatam Conceiued and borne without all sinne and liued in this world without all sinne and therfore immaculat Conceiued of a virgin with out the helpe of a man and therfore immaculate Onlie by power diuine and therfore immaculate Panem ✠sanctum Where this holie Host is named Bread not that the substance of bread now any more remayneth after Consecration but because it is instituted or ordayned vnder the same species Adde that in holie Scripture the creatures are called earth and ashes because they are formed of such matter Simon was surnamed leprouse of that which he had bin and was no more c. And this bread is rightlie called sanctum holie because it trulie sanctifieth the receauers Vitae aeternae
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
conceiue their sense Dost sanctifie to wit according to their sacramentall causes Viuificate by conuerting them into thy flesh and blood Blesse by pouring downe multiplying thy graces vpon them If you refer them to Christ then are they thus to be vnderstood to wit those creatures which before were but earthlie voide of life and of all benediction are by the blessing of Christ made heauenlie liuelie and euerie way most blessed If we applie them vnto ourselues then may they thus be taken to wit that this sacred Host is sanctified in respect of vs that it may be our sanctification from all sinnes viuificated that it may be the life of our soules to quicken vs in spirit to newnes of life Blessed that we may by the same attaine the aboundaÌ„ce of all spiritual grace perfection Of the three Crosses which are made at the three wordes aforsaid As touching the three Crosses which are made in this place vpon the Host and the Chalice together they are made to signifie vnto vs that our redemption wrought by Christ by the vertu of his Crosse was with the consent of all the blessed Trinitie Or according to Albertus Magnus three Crosses are made in this place to signifie that al thinges are saÌ„ctified viuificated blessed by the vertu of the Crosse and passion of our â—…emer Et praestas nobis The thing which in these wordes we desire of God may be giuen vnto vs is the pretious bodie and blood of Christ his Sonne for our refection who lying hid vnder these species giueth him selfe to vs to eate that so he may be in vs and we in him And Titlemanus saith that this holie Host is giuen vs to our vtility and health it is giuen vs in meate it is giuen vs in drinke it is giuen vs in life it is giuen vs in norishment it is giuen vs in preseruation it is giuen vs in defence it is giuen vs in remission of our sinnes it is giuen vs for the obtayning of good thinges it is giuen vs against the assaultes of our enimies it is giuen vs for the subduing of our flesh it is giueÌ„ vs in commemoration of the death of Christ and of all his benifits Per ip ✠sum et cum ip ✠so et in ip ✠so Then vncouering the Chalice bowing his knee and houlding the Host in his right hand and the Chalice in his left he maketh three Crosses from side to side of the Chalice saying Peripsum as by the Mediator betwixte God and man Et cum ipso as euerie way equal with the Father Et in ipso as consubstantiall and coeternal both with him and the holie Ghost Againe per ipsum by whom thou hast created â—hinges Et cum ipso by whom thou gouernest all thinges created Et in ipso in whom thou consummatest all thinges Est tibi Deo patri ✠omnipotenti Not called Father onlie by name honor and veneration as we call our elders and betters fathers but by nature and origin so that trulie and properlie the diuine generation appertayneth vnto him In vnitate spiritus ✠sancti That is to say in the communion of the Holie Ghost who is the knot and loue of the Father and the Sonne in whom they communicate as in one common gift proceeding from both Omnis honor gloria Be all honor as to our Lord and al glorie as to our God Where â—n the same order that God the Father doth send his graces and blessinges vnto vs which is by the meanes of Christ his Sonne euen so in the same order all honor and glorie returneth againe by the meanes of Christ vnto the Father and that euermore in the vnitie of the holie Ghost Of the fiue Crosses which are made at the fiue wordes aforesaid The 1. Reason As touching those three which are made with the Host ouer the Chalice at these wordes Peripsum c. diuers thinges may be signified by the same First they may signifie the three howres wherein our Lord and Sauiour hung vpon the Crosse in most vnspeakable paine aliue The 2. Reason According to S. Thomas these three Crosses are made to signifie the triple prayer of Christ vpon the Crosse First Father forgiue them Secondly My God why hast thou forsaken me Thirdly Into thy handes I commend my spirit The 3. Reason The other two Crosses which he maketh betwixt the Chalice and his breaste at these wordes Est tibi Deo Patri omnipotenti c. doe signifie the misterie of the blood and water which issued out of the side of our B. Sauiour hanging dead vpon the Crosse and the two Sacraments which were instituted in vertue of the same to wit Baptisme and this B. Sacrament of the Altar According to the testimonie of S. Iohn One of the soldiears with a speare opened his side and incontinent there came foorth blood and water Iohn 19.34 The 4. Reason At the wordes Omnis honor gloria the Host is held aboue and the Chalice beneath and both a litle eleuated Which Ceremonie doth verie aptlie signifie the death of our Sauiour to wit how in his passion his blood was truly seperated from his body and consequently also his blessed soule Of other Ceremonies performed after the short eleuation The Priest hauing performed this short elenation layeth the Host downe vppon the Corporal couereth againe the Chalice and then adoreth The 1. Ceremonie and his signification First the Host is laid vpon the Corporall because Ioseph and Nichodemus beging of Pilat the body of Iesus tooke it downe from the Crosse wrapped it in a fine sindon and after buried it The 2. Ceremonie and his signification And because they rouled a great stone before the doore of the sepulcher therfore the Priest with the Palle couereth the Chalice And because those holie men worshiped the bodye of Christ in the sepulchre at their departure therfore the Priest adoreth our Lord in this holy Sacrament The 3. Ceremonie and his signification This done the priest lifteth vp his voice pronouÌ„ceth on highe these wordes saying Per omnia saecula saeculorum And the people answere Amen Our Doctors here doe say that this lifting vp of the voice of the priest representeth the stronge crie of our Lord and Sauiour when he yealded vp his spirit into the handes of the Father And that the answere of the people signifieth the lamentation and pittie of his deuout women which were present at this spectacle In this maner Inno centius tertius interpreteth the same Because Iesus saith he crying with a high voice rendered vp his spirit therfore the priest lifteth vp his voice saying Per omnia saecula saeculorum And because the women lamenting bewayled their Lord all the quyre as lamenting doe answer Amen Per omnia saecula saeculorum By the wordes them selues are commonlie vnderstood one of these two thinges Ether that all honor and glory appertaineth to God world without end Or that the Sonne doth liue with the Father and the holy
malice he incited one brother to murther the other This triple peace therfore the priest prayeth for to wit peace betwixt God and man peace of man within him selfe and peace betwixt neighbours that is betwixt man and man Why we aske mercie peace for the liuing and repose or rest for the departed The reason why we demaund mercie and peace for the liuinge and repose or rest for the departed is to signifie the true and proper place of forgiuenes to be in this worlde as contrarie the other worlde is the place of iustice and punishment Againe in this world we are in continuall warre as holie Iob saith Militia est vtta hominis super terram The life of man vpon earth is a warfare And for this cause we iustlie aske for our selues peace but as touching the departed they are in peace although they are not in repose for they are in peace with all theire former enimies the world the flesh and the diuel for otherwise they were not in state of saluation but they are not as yet in repose but in paynes and torments vntill they shall haue fullie satisfied for all their sinnes and offences for which they remayne indetted to almightie God and for this cause we do rather wish thē repose thē peace And Rest is therfore added thrice because there is wished to the soules departed a triple or theefould rest One from the affliction of paine an other for the beatifying of the soule and the third for the glorfying both of the soule and bodie Domine Iesu Christe To wit most pittifull mercifull louing gentle and bening Lord Iesus Qui dixisti Being by thy passion to depart and leaue this world Apostolis tuis Called by thee to the knowledge of the faith sent by thee to the preaching of the faith and who suffered for thee for the confession of the same faith Pacem relinquo vibis To the end that they might firmelie remayne in peace lest terrified and affrighted with miseries they might fall from the faith Pacem meam do vobis Giuinge vs thy peace and taking to thy selfe in steede thereof all our euils O change of incomparable charitie Ne respicias peccata mea To wit personall where with I haueing offended thy maiestie am vnworthie to obtaine at thy handes the peace of thy Church vnworthy to offer vp thy sacred bodie to thy Father and vnworthie to take vpon me to reconcile sinners vnto thee Sed fidem ecclesiae tuae Wherein thou hast espoused hir vnto thee as thy spouse wherin thou hast sanctified hir in the lauer of the word of life wherin lest she should fayle thou hast for euer cōfirmed hir Eamque secundum voluntatem tuam To wit will most amorous out of which thou vouchsafedst to take frayle flesh will most pittifull out of which thou vouchsafedst to die will most bountifull out of which thou vouchsafest to giue thy selfe in this holie Sacrament in meate for her loue redemption and comfort Pacificare coadunare digneris That pacified in good preserued from euil counited in charitie and gouerned both within and without by thee she may be accounted worthy of the communion of so excellent a foode Qui viuis regnas Deus per omnia secula seculorum Who liuest mightelie and raignest wiselie God consubstantiallie world without end sempiternallie Of the Priests kissing the pax saying Pax tecum The 1. Reason Innocentius tertius saith that after our Lord had saluted his Apostles he said againe vnto them Pax vobis Peace be vnto you and then breathed vpon them saying Receiue yee the holy Ghost Which to signifie vnto vs the Priest in the Masse kisseth the Pax which is reuerentlie held vnto him by him which serueth at the Aultar And because the loue of God is diffused in our hartes by the Holie Ghost which is giuen vnto vs therfore the kisse of peace is diffused in the Church amongst all the faithfull The 2. Reason By this ceremonie we are admonished to haue perfect loue and concord with our neighbours And that if we haue any enimies we endeauour to kisse them as we kisse the Pax to wit to reconcile our selues vnto them in such coniunction of perfect loue that we kisse them and embrace them as our dearest frendes The 3. Reason Againe this kisse of the Pax serueth vs for three thinges First to shew that Iesus Christ hath appeased the wrath and anger of his Father towardes vs. Secondlie that we doe al beleeue in one and the same God and doe sweare to maintaine one Christian doctrin Thirdlie we professe to loue christianlie one another purposinge to reconcile vs to all those who haue any way offended vs. The 4. Reason This custom certainlie first came from our Lord him selfe for it is not probable that Iudas would euer haue bene so hardie as to kisse his master were it not that this was the custome of the house of our Lord and a common thinge amongst the Apostles to vse this signe of loue when they returned from some iornie as well towardes their master as one of them towardes another The which they haue practised euer since and exhorted other Christians to doe the like as we may see in the last chapter of the epistle to the Romans 1. 2. to the Corinthians 1. of S. Peeter saying Salute one another with an holie kisse Nether is there any of our Docters who haue expounded the misteries of the Masse that affirme not this ceremonie to haue come from the Apostles and to be founded vppon the places of scripture before alleadged The which is euidentlie to be prooued out of the Liturgies of S. Iames of S. Basil and of S. Chrisostom Out of the 3. cap. of the Ecclesiasticall Hierarchie of S. Denis Out of the 2. and 8. booke of the Apostolicall constitutions of S. Clement Out of the 2. Apologie of Iustin Martyr and manie others Lastlie one principall reason of the institution of this ceremonie was the dignitie of this most holie Communion to the which none ought to present him selfe with hatred and rancour but first to be thoroughlie reconciled to his brother Pax recum The priest in kissing the Pax saith Peace be with thee which by this signe of a kisse I represent vnto thee Why the Pax is not giuen in the Masse for the dead In a Masse of Requtem the pax is not giuen because such a Masse is principallie said for the soules in Purgatorie amongst whom there is no discord nor dissention But the same is giuen when Masse is said for the liuing which oftentimes be at debate and discord to the end to reconcile them to peace and concord Domine Here the Priest hauing his eies and intent fixed and bent towards the blessed Sacramēt speaketh vnto our Lord Christ reallie and trulie present vnder the visible formes saying Lord. Iesu Christe Sauiour of all mankinde and anointed of the Father with the plenitude and aboundance of the Holie Ghost Fili Dei viui Sonne of the
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
Iudas I crie Peccaui tradens sanguinem iustum I haue sinned betraying the innocent blood Keepe my soule from that smitinge and plague of our Lord which smote al the first borne of Egipt whose postes of their houses were not sprinkeled with the blood of the lambe Keepe my soule in spirituall force and vigor that in vertu of this blood I may vndertake to fight against diuels and infernall furies like as the elephāt is encouraged to fight at the sight of blood In vitam aeternam According to the promise of our Sauiour him selfe saying He that eateth my flesh and drinketh my blood hath life euerlasting and I will raise him vp at the latter day to wit from a temporall death to a perdurable euerlasting and eternall life Of the priestes giuing the holie Sacrament to the assistants when any be to cōmunicate This done the priest as Innocentius saieth communicateth to the people insinuating that Christ after his resurrection did eate with his Disciples as S. Lucke testifieth saying Iesus tooke bread and brake reached vnto them And here let the Christian receauer vnderstand that so much difference as there is betwixt heauen and earth betwixt the Creator and the creature so much difference is there betwixt this sacred viand and al others which euer at any time God gaue to man For in this diuine Sacrament there is to drinke there is to eate there is wine and there is mylke there is bread and there is water Drinke for those that are drie meate for those that are hungrie wine for greate ones and mylke for litle ones bread to fortifie and water to refresh Finallie in this diuine Sacrament our Lord doth nourish vs with him selfe with his owne true and proper substance as well diuine as humane What could he doe more for vs What banquet what feast could he prouide more exquisite or more noble for vs Quod ore sumpsimus Domine Where first let it be noted that the Priest speaketh in the plurall number saying Which we haue receaued c. signifying hereby that he did not consecrate this Sacrament onlie for him selfe but for the whole mysticall bodie of Christ whereof he is a part and as it were the mouth of this body Pura mente capiamus Free from all spot and pollution of sinne from all spirituall drowsines and tepiditie with full faith loue and feruent deuotion to the strenghtning of the soule and to the spirituall sustentation of all good actions Et de munere temporali To wit as touching the visible formes which of thy gentle gift and bountifull liberallitie we haue receaued Fiat nobis remedium sempiternum To wit against all diseases both of soule and bodie that in our last end fortified with this viaticum we may be brought to the true beatifying and sempiternal securitie both of the one and the other Corpus tuum Domine quod sumpsi Vnder the species of bread thy true body thy naturall bodie the same which was borne of the virgin Marie laid in the manger adoted of the Sages borne into Egipt apprehended whipped crowned and crucified of the Iewes Et sanguis quem potaui Which I haue drunke vnder the species of wine thy very true and proper blood the same blood which thou didst shed being circumcised the same which thou didst sweare in the garden the same which thou didst shed being scourged the same which ran out of thy handes and feete beinge nayled the same which gushed out of thy most holie syde being peirced Adhereat visceribus meis The bowels of our soule are hir powers such are our vnderstanding our will c. And here we pray that to these powers of our soule this pretious foode may so adhere that it doe not presentlie passe thorough our mindes like as some liquid corporal meates passe thorough the stomach leauing behind them no succour nor nourishmēt but so to cleaue to our bowels that it make its aboade stay in our soules Et praesta vt in me non remaneat scelerum macula By this spot of wickednes may be vnderstood the guilt of veniall sinne or temporall paine remayning in the soule frō the which he prayeth to be released for that existing remayning in the soule it cannot be admitted to the ioyes of the blessed although it be adorned with grace and charitie Quem tam pura sancta Pure by reason that it purifieth the mind from all impure cogitations And holie because it is sanctification in it selfe and also sanctifieth the receauer replenishing him with all aboundance of grace and sanctification Refecerunt sacramenta Qui viuis c. For this holie Sacrament refresheth the bowels of the soule of the worthie receauer it refresheth the vnderstanding by the illumination of knowledge it refresheth the will by inflammation of loue it refresheth the memorie by excitinge it to the rememoration of the passion and by leauing a certaine spirituall ioy and sweetnes in the whole man Of the washinge of the endes of the priestes fingars after receauing The 1. Reason After the receauing of the holie Eucharist the priest washeth the endes or tippes of his fingars for it were most vnworthie that the handes which haue handled that incorruptible body should touche a corruptible body before they were first dilligentlie washed and cleansed The 2. Reason The triple washing of the priestes handes the first before he begin Masse the second after the Offertorie the third now after Cōmunion or as Innocētius sayeth in the begining in the midest in the ending doth insinuate the clensing of thoughtes of words and of workes Or the purging of originall mortall and veniall sinne And this last ablution may properlie be referred to the ablution of Baptisme the forme whereof Christ instituted after his resurrection saying Going therforce teache yee all nations baptisinge them in the name of the Father and of the Sonne and of the holie Ghost he that beleeueth and is baptised shall be Saued Marc. 16.16 Of the returne of the priest to the right hand of the Aultar Let vs now come to the last point which is of the returne of the priest to the right end of the Aultar after the Communion This is not done for superstition as if the prayer were better at one end then at the other as scoffing heretiques doe calumniate but to signifie some special mysterie comprehended in the holie Scripture to wit the finall conuersion of the Iewes This Hugo de sancto Victore auoucheth most clearelie saying His completis c. These thinges accomplished the priest returneth to the right end of the Aultar signifying that in the end of the world Christ shall returne to the Iewes whom now he hath reiected vntill the fulnes of the Gentils be entred in For then the remaynder of Israell according to the Scriptures shall be saued This he li. de special mis obser cap 4. Of the Anthem or Post Communion The 1. Reason It is more then manifest that the custome and vse of