spiritually Of the faults and abuses which may be committed im hearing of Masse CHAP. 6. FIRST it were an intollerable abuse if anie which God forbid should goe to Masse to content their eies with wanton and dishonest sight making the Church a shop of their disordinate appetites not hauing anie respect either to the presence of God or of his Angels nor to his deuine seruice nor to the time in which is represented the greatest benefit that our Lord hath done for man 2. The second abuse were to heare Masse onlye for fashion and much more to spend the time in idle talke without anie atention or deuotion for this were not onlie to depart without fruit but to loose much by that they might gaine exceedinglie For euen as you paie not but those who labour in your vineyeard not those who goe thither to see and behould it euen so our Lord doth not giue his hyre but to those who are attentiue to the work of his deuine seruice yea especially vpō holie festiuall daies such persons should sinne most grieuiouslie 3. The third abuse were to be present with such distraction and vagation of spirit that in steed of thinking vpon the holie misteries of the Masse one should call to minde his worldlie busines bethinking him selfe of the meanes wherwith he should haue prosecuted some negotiations which therfore came not to so good effect and issue as he desired and discoursing of the circumspection which he must vse for the time to come in some other busines which he hath yet to doe and so as we may say build castles in the ayre Surelie the spindle or wheele of a mille doth not turne so much as doth the spirit of such a man being present at Masse suffering him selfe to be carried without bridle whether soeuer his wandring fancie shall please to moue or to transport him And of these I say as of the former that they should offend in the same degree and loose the fruit and merit which they might reape by hearing of Masse deuoutlie 4. The Fourth abuse were to seek for the shortest Masses and to think the time long that we are present at this diuine sacrifice For surelie this sheweth that our minds are more set vpon earthlie then heauenlie things since that we find no such yrksomnesse in corporal bankets playes or other vayn sights But we should rather consider how our B. Sauiour thought not the time of three houres long to hang vpon the crosse for our sakes in which respect their deuotion is very commendable who vse to heare more masses then one euery day according as their other necessarie busynesse will permitte them Yea if the fire of the loue of God were perfectlie enkindled in our hartes all the while that the Masse should last would surely seeme vnto vs verie short and litle like as the Scripture saith of Iacob that he serued the space of 14. yeares to haue Rachael in mariage and that he esteemed all those yeares but as a few dayes in respect of the loue he bare vnto hir 5. The Fifthe abuse were to be ouer curious in adorning our selues when we goe to Church and in this women especiallie of young yeares good calling must be more wary because they may otherwise not onlie hinder their owne deuotiō but that of others also It is strange what caueats S. Paul and the holie fathers giue them in this kind And surelie when they goe to Church they should rather seeke to please God then men Neyther can they easilie excuse themselues if they doe otherwise To conclude when we repaire to the temple of God to pray we ought to lay away all toyes and vanities which anie waye may hinder our deuotions and carefullie recollect our spirits and driue away all distractions that we may without anie perturbation freelie lift vp our hartes to God deuoutly employ the time in holie pious and holesome meditations according as shall hereafter be declared And now to speake of the Altar it selfe Of the Altar Wheron the sacrifice of the Masse is celebrated and of the furniture and ornaments belonging to the same CHAPTER 8. How the Altar made of stone representeth Christ 1. FIRST the Altar wheron this most diuine Sacrifice is celebrated is made of stone to signifie vnto vs that Iesus-Christ is the head corner stone of the Church as witnesseth the Apostle S. Pet. 1. cap. 2.7 How vnitie of faith 2. And the same altar compacted and made of manie stones cleauing together doth represent the Church of God gathered together of diuers nations all coupled and linked in one faith in one profession and exercise of Religion How Charitie 3. Both in the ould law and now also in the new some Altars were made of beaten gould to signifie the inestimable and pure loue wherwith our Lord loued vs and the great and sincere loue wherwith we ought to loue him againe How our Lords table 4. This altar also representeth vnto vs the table whereon our Lord instituted and celebrated his last supper with his disciples Mat. 26.26 How the mount of Caluarie 5. Also the mount of Caluarie wheron he suffered his death passion for the saluation and redemption of all the world How the altar stone rep the graue To the adorning of this Altar diuers mysterious ornaments are belonging First there is placed thereon an Altar stone which representeth the graue or monument wherein the bodie of our Lord was buried or entombed And there was nigh the crosse a new monumet Iohn 19. How the linen clothes rep the sindon The white linnen clothes where with the Altar Altar stone are couered do betoken the white sindon wherein Ioseph of Arimathia did wrappe and enfould the bodie of our Sauiour Et inuoluit sindone And he put it in a cleane sindon Luc. 23. How the Crosse representeth the history of the Passion There is a Crosse set vpon the Altar to signifie that the historie of our Sauiours Passion is there to be handled Againe to signifie that the Sacrifice of the Altar is the same in substance which our Lord accomplished vpon the Altar of the Crosse How the Chalice rep the Cup. The Chalice represent the Cup wherein he consecrated his most pretious Blood And he tooke the Chalice saying This is my Blood Mat. 26. How mortification and martyrdom Likewise by the Chalice is betokened mortification and a minde alwayes readie to suffer martyrdome for the loue of Christ Can you drinke the chalice whith I am to drinke to wit suffer death for my sake and they answered we can Mat. 20. How the paten representeth the stone The paten layd vpon the Chalice representeth the stone which was rowled against the doore of our Sauiours sepulcher And he rouled a stone to the doore of the sepulcher Mar. 15.46 How the shining of the corporalle rep Christs resurrection and immortallitie The corporall the which is most white and shining signifieth that Christ by manifould passions was brought to the brightnes of
for as much as he doth enkendle our harts in the loue of God and doth warme them like fire He is called Charitie for that he vniteth all the faithfull together in one and the self same hart desire and affection He is called Spiritual vnction for that he sheadeth vpon vs his diuine graces in great aboundance He is called The finger of God for that God doth designe all his graces by his operations Lastly he is called the promise of the Father for that Iesus-Christ promised vnto his disciples that his Father would send him vnto them for their instruction consolation with aboundant infusion of all celestial graces Ioh. 14. Dominum Lord. The third person of the Trinitie is here caled Lord to the end that we acknowledge him for God euery way coequal with the Father and the Sonne of the same puisance eternitie and infinit maiestie Et viuificantem And giuing life Amongst the effects and operations which are peculiarlie appropriated vnto the holy Ghost one is to viuificate or giue life For if he haue life in him selfe as the Father and the Sonne haue how shal he not giue life vnto others seing it is the propertie of life to giue life as it is of light to illuminat of that which is hot to giue and cast foorth heate If also the humane spirit doth vegitat the bodie how shall not the holie Ghost quicken the soule Qui ex Patre Filioque procedit Who proceedeth from the Father and the Sonne By this article we are to beleeue that the holie Ghost proceedeth eternallie from the Father and the Sonne as from the same begininge and spiration Which was added to represse the errors of the Greekes whereof the heretique Nestorius was the first author as testifieth Theodos li. 4. eccles hist cap. 8. 9. Denying that the holy Ghost proceeded from the Father and the Sonne For the which he was condemned by the councell of Ephesus reuerenced in the Church as one of the four gospels And for the further confusion of heretiques and to the greater ioye and consolation of all Catholiques the said Simbole was publiquely sunge three seuerall times of all that were present Qui cum Patre et Filio simul adoratur conglorificatur Who with the Father and the Sonne is together worshiped and glorified To represse the impiety of Macedonus the heretique who denied the holy Ghost to be God houlding him for a symple creature and to be alltogether inequall to the Father and the Sonne as witnesseth S. Aug. de Trinit li. 1. cap. 6. the Church hath proposed him vnto vs to be adored and glorified together with them which doth plainlie argue that he is God because that sort and kind of adoration pertayneth onlie to almightie God Qui locutus est per Prophetas Who hath spoken by the prophets To auert the people from the false opinion of those which despised visions reuelations and the sacred predictions of the holie prophets as lyes dreames and fables the Church assureth vs that the Holy Ghost hath spoken vnto vs by them according to the testimonie of Saint Peter 2.1 Instructing and teaching vs that prophecie cometh not by the will of man but that such men haue spoken vnto vs as they were inspired by God him selfe Et vnam And one There are four special notes or markes of the true church gathered partlie out of the Creed of the Apostles and partlie out of that of Constantinople The first is that she is One. The second that she is Holie The third that she is Catholique The fourth that she is Apostolique The first propertie therfore is that she is One because hir head is one to whom she is vnited Hir spirit is one in which as in one body all are coupled and coapted which do belonge vnto hir Hir preaching is one Hir ceremonies are one Hir end is one And shee alone hath means to conserue this vnitie Sanctam Holie For hir second marke she is called holy 1. By reason of hir head which is Christ Iesus him selfe who is the holie of holies 2. In respect of hir instructor which is the Holie Ghost whom Christ promised at his departure to send vnto hir Iohn 14.3.3 In respect of the holie Saintes which are in hir according to our Creede sanctified by the same Holy ghost 4. In respect of the vnitie of faith and absolute obedience to one only chiefe supreme pastor the bishop of Rome 5. In respect of the holie lawes and ordonances wherwith she is gouerned and directed 6. In respect of the holines of the Sacramentes which are daylie dispenced in hir by the handes of hir pastors 7. And lastlie because only in hir and no way out of hir can any one be sanctified or made holie Catholicam Catholique For hir third marke she is called Catholique or vniuersall 1. For the vniuersallitie or faith which she techeth all men alike to beleeue 2. For the vniuersallitie of doctrine whereby she instructeth how to auoide vice and follow vertu 3. For the vniuersallitie of truth which she defineth in generall Councels 4. For the vniuersallitie of nations whom she calleth to the same faith not excluding any 5. For the vniuersallitie of times because from the begining to the ending from Christ to the consumation of the worlde the Christian religion shall euer continue So that the Church to be Catholique is to haue bene extant in all places in all ages which neuer heretique could say of his Church Let them saith Vinc. Lyr shew their errors to haue bene beleeued euerie where alwayes and of all and then let them brag that they are Catholiques Et Apostolicam And Apostolique This fourth marke of Apostolique is also attributed to the Church for that she is built vpon the immoueable rock of the Doctrine of the Apostles and hath had a perpetuall succession of lawfull pastors without interruption euer since their dayes vnto this present This mark no heretique whatsoeuer once dareth to chaleng it being an absolute perogatiue only belonging to our Catholique Roman Church Ecclesiam Church The worde Ecclesia is a Greeke word and signifieth assembly or conuocatiō and to beleue the Church is to beleeue that she is the lawful assembly of the faithful vniuersallie dispersed in the same profession of fayth and diuine worship hir faith including generallie that which is requisit to the saluation of the beleeuers to whom in manie things it is sufficient simplie to beleeue especiallie to the vnlearned that which she beleeueth without other exact knowledg of al particulars VVhy In is here omitted And note that the preposition In put in the precedent articles is here omitted and it is simply sayd I beleeue the Church and not I beleeue in the church to discerne betwixt the creatures and the Creator of al things in whom only we must beleeue and not in any other Confiteor vnum Baptismae It is here sayd I Confesse one Baptisme for as much as it can not be reiterated vnder
Communion to the end of the Masse OF THE Etymologie Deriuation and Signification of the word MISS A Masse and from what tongue the same was first deriued CHAP. 1. TO proceed orderly in the exposition of the holy Sacrifice of the Masse it is conuenient that we begin with the Etimology or signification of the word First therefore it is very probable that the word Missa Masse is neither Greek nor Latin but Hebrew the Apostles who were of the Hebrew Nation hauing promulgated the same in that language and named it Missah drawne and taken of this Hebrew word Mas which signifieth Oblation Tax or Tribute as is manifestly to be gathered out of Deut. 16. and 20. and 3 Reg. 8. and Esay 13. And in many places of holy Scripture it signifieth the Sacrifices and Oblations of the old Lawe as of Lambs Oxen Tuttles Pigeons and the like Num. 6. Iudg. 6. Ezech. 45. c. For which cause the Catholique Church doth most willinglie retaine this name as finding none other more conueniēt and proper to signify this most excellent Oblation and Sacrifice which representeth that other which was the Tax or Tribute paid by Iesus Christ vnto God his Father for the price and ransome of our Redemption 2. Others wil haue it to be of the Latin word Missa sent because in the Masse principally we send vp our prayers oblatiōs to almightie God Hugo Vict. l. 2. de Sacram. p. 9. cap. 14. which some explicat in this manner that this Host was first sent by God the Father whē he sent vs his only Sonne to be in carnate to take flesh in the wombe of the B. Virgin Marie and afterwards to offer vp that bloody Sacrifice vppon the Altar of the Crosse for our Redemption in remembrance whereof this Sacrifice is celebrated and is by vs againe sent and presented to the eternall Father for as much as we dayly offer it vp to his deuine Maiesty Innocen 3. lib. 3. de Sacrificio missae cap 12. et Bon op de misterio Missae 3. Againe others thinke it to be so called of dismissinge the people and so to signifie the the same that Missio which signifieth a sending away or dismissiō as Bellar lib. 1. de Missa But howsoeuer this be and whether the word be Hebrew Greek or Latin or whether it be contayned in the new Testament or in the old it is sufficient for vs that in the Scripture is expressed that which this word most truly signifieth As in the like case and difficulty S. Aug. told the Arrian heretike Pascentius ep 194. that he was not to ground his disputation vpon the bare word Homousion which the Catholikes only vsed therby to giue to vnderstand that God the Sōne was consubstantiall with God the Father but that he should argue against that which it signified And the like may be said of many other names still vsed by Catholiks as Trinity Humanity Parson Incarnation Transubstantiation and the like Of the diuers parts of the Masse and by whom the holy Masse was first ordayned CHAP. 2. THE holy and dreadfull Sacrifice of the Masse hath two essentiall or principall parts· The one is Consecration the other is the Receauing of the Priest Touching these two principall and essentiall parts of the holy Masse it is most certaine by the Euangelistes themselues Mat. 16 Marc. 14. Luc. 22. and likewise by S. Paull 1. Cor. 11. that they were instituted by Iesus Christ him selfe and by no other neither man nor Angell our Sauiour contenting himself to institute so much as was of the nature necessity and essence of the thing leauing other cerimonyes and rites requisite to celebrate the same to the iudgment and prudence of his Apostles and of their successors to whome he committed the care of his Church and of all his faithfull and Christian flocke In which respect he said vnto his disciples Yet many things I haue to say to you but you can not beare them now but when he the Spirit of truth commeth he shall teach you all truth and the things that are to come he shall shew you Ioh. 16.12 2. We see the like also performed in other points of our Religiō as when our Lord ordained that we should fast he cōtēted himself to institute ōly so much as was of the essēce of the thing saying Ieiunate Fast ye Mat. 17 prescribing nether how whē nor how oft his holy pleasure was to haue it performed but-left al those circūstāces to be ordered accōmodated according to the care discretion of his disciples The like he did and performed concerning prayer willing and ordayning that men should pray saying Orate Pray yee Marc. 13. and Luc. 18. and added therto this word semper euer but that euer I feare me by many would be turned into neuer if his spouse the Catholike Church had not decreed and streightly commanded and prescribed the time the place the cerimonies and the manner howe the same should be accomplished 3. Hence therfore it is that we affirme and say with very good reason the holy Masse to haue bin instituted and ordained by our Lord himselfe for as much as he instituted and ordained the most essentiall and principall parts thereof to wit Consecratiō and Receiuing referring the cerimonies and other circumstances to the care and discretion of his Apostles and their successors who in this behalfe haue taken such order as might best reduce his death and passiō into our memories according to that which he comaunded that so oft as they should do it they should do it in remembrance of him But of all this we shall speake hereafter more at large 4. Now in a word I may say that these cerimonies or additions may be reduced to these heads to wit to giuing of Thanks Cōfession of sinnes Prayer Doctrine Profession of faith and such other parts of our deuotion which albeit they be no essentiall parts of this holy Sacrifice yet are they very requisite and conuenient to induce vs the more to reuerence and contemplate the Maiestie and excellencie of so great a misterie to stirre vp and moue our harts being presēt at the same and to prepare and dispose our selues before we come to receaue so great a Sacrament For which cause we ought to hold for very laudable these other partes of the holy Masse annexed to the former all tending to the greater ornament reuerence and maiesty of so ineffable a mistery Of the excellency dignity of the holy Masse And of the great worthines of the things that are handled therein CHAP. 3. AMongst all the thinges that giue testimony of the sweetnes benignitie and loue of God towards man one of the chiefe and principall is this most deuine and most excellent Sacrament of all Sacraments The which because of the great and superaboundant grace which it containeth is therefore woorthelie called Eucharist or good grace For this most sacred and holy action is of it selfe and by it selfe both a
his resurrection who as the Apostle saith entred not into glorie before he had sustayned the ignominie of the Crosse How puritie and chastitie Againe the brightnes and shining of the same corporalle admonisheth that to receiue the bodie of Iesus-Christ a man ought to shine with all angelical puritie and chastitie both of bodie and soule And that as it shineth with brightnes so the intention of the offerer ought to shine with simplicitie before our Lord. The signification of the candles 1. Candles are lighted and set vpon the Altar For by candles is signified somtimes the Law somtimes the Church and somtimes Christian conuersation Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen Mat. 5.17 How Candles sig the light of faith 2. Againe by the two Candles for at least there ought to be so manie is signified the light of faith reuealed to two seuerall people the Iewes and the Gentiles Or the two testaments where with mankind is illuminated Or the two witnesses of the resurrection Moyses and Elias How they are a signe of ioy 3. Also Candles are lighted in signe of ioy as testifieth Alcuinus in respect of our B. Sauiours presence whose diuinitie is likewise signified by the same As also to signifie the giftes of grace and the light proceedinge from the holy Ghost wherewith the Church is illuminated How the fire of Charitie 4. And not vnaptly are there fiery lights placed vpon the Altar to burne because he is there who came to send fire into the world and desirethe nothing more then that it burne and be inkindled in the harts of all his faithfull Luc. 12. Of the Curtaines Lastly for the better adorning both of the Church and Altar there are rich Hangings and Curtaines of diuers and sundrie colours answearable to the diuersitie of Feastes throughout the yeare Of the signification of the Red. Vpon the Feastes of the holy Crosse wheron Christ shed his pretious Blood for vs vpon the Apostles and Martirs Red is vsed to signifie the bloodie Martirdomes which they endured for the loue of Christ for they are those which are come out of great tribulations and haue washed their Stoles in the blood of the Lambe Apoc. 7. Of the white Vpon the Feastes of Angelles Confessors and Virgines we vse White to signifie their holines chastitie and puritie As also vpon the Dedication of the Church which is called by the name of a Virgin For I haue despoused you to one Man to present you a chast virgin vnto Christ 2. Cor. 11.2 Againe by the White which is of excellent purenes and cleanes may be signified the splendor and integritie of good name and fame especiallie requisite in an Ecclesiasticall Magistrate That a Bishop haue a good testimonie according to the Apostle both of those which are within and of those which are without 1. Tim. 3. The signification of the Blacke Vpon the daies of prayer for the soules departed is vsed Blacke to signifie the dolorous and mournefull estate of their soules Of whom it is said they shall be saued yet so as by fyre 1. Cor. 3.15 The sig of the greene Vpon other common dayes greene is vsed for greene is a colour in the midst betwixt white and black signifieth the Church militant still liuing in this world which is somtimes in ioy and somtimes in sorrowe and as it were but yet in herba that is green growing and not ripened for the haruest of the church is in the world to come The sig of the purple Somtimes in some churches is vsed purple to signifie the spirituall power and dignitie which resideth in the chiefe bishop and other Pastors of the Catholique Church who ought to behaue and comport themselues in their places like kinges not to decline to the right hand nor to the left not to bind the worthy nor to pardon or vnbind the guiltie The sig of the scarlet Somtimes scarlet is vsed which is of the colour of fire by which is signified pontificall or Priestlie doctrine which like vnto fire ought both to shine and to burne To shine by giuing light to others To burne by reprehensions excommunication and other censures Euerie tree that yeildeth not good fruit shall be cut downe and shall be cast into fire Mat. 7.19 The sig of the hiacinth Somtimes hiacinth or skie colour is vsed by which may be vnderstood the serenitie of conscience which a Bishop or Priest ought alwaies to haue both in things prosperous and thinges aduerse According to the same Apostle For our glorie is this the testimonie of our Conscience 2. Cor. 12. As also that his thoughtes ought not to be on earthlie but on heauenlie thinges according to the same Apostle saying Conuersatio nostra in Caelis est Our conuersation is in heauen To conclude touching the ornamentes of the Church and Altar Sozomon l. 6. cap. 16. and Nicephorus l. 11. cap. 18. recount how the Arrian Emperour Valens a great persecutor of Catholiques once vpon a Christmas day entred into the Church of S. Basil whil'st he was at the Altar celebrating Masse assisted by all his clergie and the people round about with such deuotion and reuerence as the qualitie of the Feast place required And that he contemplating the goodly order which was in euery thing was so astonished with admiration that he well nigh fell downe in extasie Loc here the proper wordes of Nicephorus as they were translated out of Greek into Latin Quod ibi omnia miro ordine gererentur ad stuporem delapsus et totus mutatus in solum concidisset nisi quidam ex primoribus tunica correpta imperatorem iam ruentem retinuisset Astonished in admiration and altogither altered or changed for that he sawe all thinges gouerned by soe admirable an order he had fallen downe vnles one of his Princes taking him by the Robe had held him vp being nowe readie to fall to the grownd Thus he But in this point so bare and naked are the churches of Hereticks so vtterlie destitute of all hangings other costlie ornamentes yea so emptie and quite disfurnished that to enter into them is much like as to enter into some emptie grange or barne after all the corne hay and strawe is carried out of it Which is the cause why some Heretickes comminge ouer the seas anâ—… contemplating the ornaments riches and beautifull ceremonies of the Catholike Church do so greatlie wonder and admire thereat that when they do depart they find themselues so maruelouslie delighted and comforted thereby as if they had bin for the time in some earthlie Paradise Yea to some this hath bin a chiefe motiue of their change conuersion to the Catholike Faith Much more might be said concerning this matter but I will leaue it to the Readers better consideration and proceed to that which is to followe Of the ornaments belonging to the Priest And first of the Amice CHAP. 9. HAuing
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
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
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
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