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
passion of our Sauiour Iesus but that our holie mother the Catholique church should first plant in the fore-front of this excellent Sacrifice the triumphant banner and most victorious standard of the Crosse the badge liuerie of hir celestiall spouse the ensigne of heauen the consolation of earth the confusion of hell and the royall armes and cognizance of our redemption 3. For this holie signe is the tree of life planted in the midest of paradise It is the wood of the Arke which saued Noe and his family frō drowning It is the bāner which Abraham bore when he went to deliuer his brother Loth from the captiuitie of his enimies It is the woode which Isaac his sonne carried vpon his shoulders to the place of sacrifice It is the ladder wheron Iacob saw the Angels descend and ascend vp to heauen It is the key of paradise which openeth and no man shuteth and shuteth and no man openeth It is the brasen serpent which healethe those that are strooken with the venemous sting of the diuel It is the rodde of Moyses wher with he caused the stonie rock to yelde foorth streames of refreshing waters It is the woode which being cast by our true Elizeus into the waters that were bitter made them most sweete and pleasaunt of tast It is the stone where with Dauid strooke Golias on the forehead and presently slew him And it is the letter Thau marked on the foreheades of all the faithfull which keepeth and preserueth them from all kind of danger 4. In a word no mortall tongue is able sufficientlie to expresse the wonderful vertues of this signe For it is the staffe of the lame the guide of the blind the way of them that erre the philosophie of the vnlearned the phisitian of the sicke and the resurrection of the dead It is the cōfort of the poore the hope in despaire the harbour in danger the blessinge of families the father of orphanes the defence of widdowes the iudge of innocents the keeper of litle ones the gard of virginity the cuncellor of the iust the libertie of seruantes the bread of the hungrie and the drink of the thirstie It is the songe of the Prophetes the preaching of the Apostles the glorie of Martyres the consolation of Confessors the ioy of Priestes and the sheilde of Princes It is the foundation of the Church the benediction of Sacraments the subuersion of Idolatrie the death of heresie the distruction of the proud the bridle of the rich the punishment of the wicked the torment of the damned and the glorie of the saued No maruel then that the Catholique churche hath so highlie honoured this heauenlie signe as to plant it and seate it in the forefront and first place of this holie sacrifice to adorne and beautifie there with this heauēlie building vsing as I may call it no other key but that which once opened vnto vs so high a mysterie to open vnto vs now againe the highest misterie both of heauen and earth Of In nomine Patris c. How In nomine Patris is a briefe Theological protestation against Idolatrie FIrst it is to be noted that the highest and most supereminent honour which anie man can possiblie yeald vnto almightie God in this life is principallie included in this holie sacrifice And as in the commandementes which were giuen by God him selfe he firste before all thinges put a difference and exception betwixt his owne honor and the honor of Idols and of all other false gods whatsoeuer euen so the Church in this place be giuing in the name of hir sole and only God doth euidentlie giue to vnderstand that shee vtterlie renounceth all Idolatrie and that nether Idol nor anie false god whatsoeuer nether man nor Angel nor anie other creature ether in heauen or earth ought to be serued with this honour of sacrifice saue onlie God him selfe In nomine In the name In pronouncing these wordes we say In the name not in the names to signifie and to giue to vnderstand thereby that we beleeeue one to be the name and nature one to be the vertue and power one to be the diuinitie maiestie of all the three persons of the blessed Trinitie Patris Of the Father For euen as litle children in the time ether of neede or danger doe presentlie break foorth into no other crye but to call for the helpe of father or mother which crye of theirs is no sooner heard but it foorth with bringeth them succour and assistance euen so is it to be vnderstood of this voice and inuocation which is so wel knowen and so willinglie heard of our heauenlie Father that no sooner is it vttered by vs his children but he doth presently acknowledg it and speedelie hastneth to our helpe and succour Et Filij And of the Sonne After the name of the Father we say and of the Sonne First because he as willinglie both heareth vs and helpeth vs as doth the Father Secondlie to declare that albeit this be properlie the sacrifice of the Sonne yet that he is equall in glorie coeternall in maiestie and consubstantiall in essence both to the Father and the holie Ghost Et spiritus Sancti And of the holie Ghost Heere likewise doe we inuoke and cal for the helpe ayde and asistance of the Holie Ghost to signifie that he also prooceedinge from them both and being equall to them both in power essence and glorie doth concurr with them to the effectinge of this heauenlie and diuine sacrifice Amen And this Amen is as it were a confident and firme assent of our soule by which we acknowledge the persons named to be our one and onelie God and that in trust of his ayde we meane to proceed in offering vp this sacrifice to his eternall glorie Where you see that this petition being taken according to his most common and vsual sence doth signifie the inuocation of the ayde grace and sanctification of God the Father God the Sonne and God the Holie Ghost to be infused from heauen into the hartes and mindes of all the asistants Of the psalme Introibo And how by the same is signified the desires of the Fathers for the coming of Christ 1. IN the wordes and mysteries of the holie Masse two manner of senses are vsuallie vnderstood the one litterall the other mysticall According here vnto the priest alwayes beginneth with certaine verses taken out of the Prophets to signifie vnto vs mystically the vnspeakeable sighes and feruent desires of the holie Fathers for the coming of Christ longe time promised vnto them and longe time expected of them How the desires of all the world 2. These verses are not rehearced of one alone but of all the quyre together to signifie the desire of the Church vniuersall and that not onlie the holie Fathers then detained in Limbo but that all the world was exiled for sinne and stoode in neede of the grace and mercie of our Sauiour Iesus How the excitation of their mindes
ether say Masse or the people heare Masse to receiue true fruit to our selues thereby we ought first humbly to demaund pardon forgiuenes of all our offences which we haue committed against his diuine maiestie VVhy this Confiteor is called Generall The 1. Reason 1. And this Confiteor is called generall and that for diuers reasons First for that it was chieflie instituted for veniall sinnes which are generall and common to all for as much as no man liuing is so holie or iust who offendeth not God at the least veniallie For as the scripture sayeth The iust man falleth seauen times a day Pro. 24. The 2. Reason 2. Againe it is called generall for that it is a declaration which we make in generall without specifying any thing in particular it being impossible for anie man to declare in particular all his veniall sinnes which moued the holie prophet to say Delicta quis intellig◅ c. What man knoweth his offences From my secret sinnes o Lord make me cleane Psalm 18. The 3. Reason 3. Also it is called generall for that it may be made generallie before all persons and generallie in all places in the fieldes in the house within and without the church whersoeuer How the Priest in this Confession representeth the person of Iesus-Christ 4. The Priest in this place in the person of Iesus-Christ the Lambe without spot confesseth vnto his Father the sinnes of all the people for the which he asketh forgiuenes of him takinge them all vpon him selfe with desire to satisfie the iustice of his Father for them by his death How his bowing or inclination rep our Sauiours humiliation 5. And his bowing or inclination of him selfe in saying the Confiteor signifyeth how Iesus-Christ humbled him selfe taking vpō him the forme of a seruant that we who were made the seruants and bondslaues of the diuel by reason of our sinnes might be made the free men of God our heauenlie Father through the merits of Christ his only Sonne How both shame and humilitie 6. His enclining or bowing his face in saing the same is also to insinuate vnto vs shame and humilitie and that we ought to blush be apaled to doe that in the presence of God which we would be loth to doe or commit in the sight of men How a conscience cleane euen from venial sinne 7. And lastlye this Confession teacheth with how great sanctity and purity this most pure and moste holy Sacrifice oughte to be handled and receiued of vs in so much that if it were possible we should keepe our selues cleane euen from venial sinnes And now to explicate the wordes them selues Confiteor I confesse Begining this Confiteor we say I confesse Because as the scripture saith The iust man in the begining is the accuser of him selfe and this we doe for diuers reasons 1. Firste because this worde I confesse admonisheth vs of Humilitie and that there is no person of what estate soeuer he be whether Kinge or Emperor but settinge aside all prerogatiues of his greatnes oughte no lesse humblie to confesse his sinnes then the poorest of meanest creature in the worlde 2. Secondly of Veritie that we should not cloake nor dissemble our sinnes before the face of almightie God because as it is not lawfull to sinne any where but there where God sees not which is no where so nether is it lawfull to conceale any thing in Cōfession but that which God knowes not which can be nothing 3. Thirdlie of Charitie that we are not to declare or manifest any other mans sinne saue only our owne for such an one should rather say I accuse then I confesse for as much also as the Apostle saith that Charitie couereth the multitude of other mens sinnes Deo Vnto God And well doe we confesse to haue sinned against God because sinne is defined to be Something said done or desired contrarie to the law of almightie God This Cōfession therfore is some satisfaction amēdes principallie made vnto almightie God because it is he whom principallie we haue offended which caused the holie Prophet to say Tibi soli peccaui malum coram te feci Against thee onlie haue I sinned and done euil before thee Psal 50. Omnipotenti Almightie Or omnipotent which onely word ministreth vnto vs sufficiēt matter both of feare and of hope For as he is omnipotent he is able to punish the proud and impenitent and able to pardon the humble and penitent As he is omnipotent he is able to remit more then we can commit and to forgiue more then we can offended Beatae Mariae semper Virgini To B. Marie alwayes a Virgin Next after allmightie God ar recited the names of 5. of his especiall Saintes for fiue speciall perogatiues wherin these fiue far surpassed excelled all others First to our blessed ladie the virgin because she it is who next after God is the first in glorie 2. She it is who aboue all other saintes is the great and general patronesse of all such sinners as sorrowfullie flie vnto hir for succour 3. She it is whose onlie merits God esteemeth aboue the merits of all men or Angels 4. She it is whom he especiallie loueth aboue all the persons that euer he created 5. She it is who onlie among all the children of men neuer had nor committed any manner of sinne Beato Michaeli Archangelo To B. Michael the Archangell Secondlie to such as haue had greate conquest and victory ouer sinne and sathan and this was S. Michael the Archangel who fought against Lucifer for his sinne of pride conquered him and lastly cast him out of heauen And aptly doth the priest confesse vnto S. Michael because the priest is a minister of that Church whereof S. Michaell is both prince and protector Beato Iohanni Baptistae To B. Iohn Baptist Thirdlie to such as did both preach and doe great penance for sinne and this was S. Iohn Baptist the first preacher of penance in the entrie of the new law The precursor of Christe a prophet yea more then a prophet of whom Truth it selfe did testifie that a greater was not borne amongst the sonnes of women Who aboue all other prophets merited to demonstrate the Messias with his fingar to lay his hande vpon his venerable heade and in the riuer of Iordan to baptise him Sanctis Apostolis Petro. To the holy Apostles Peter Fourthly to such as had chiefe powre authority in the militant church and this was S. Peter whom our Lorde ordained chiefe pastor ouer the same and to whom for this purpose he principallie gaue and committed in charge the powrfull keyes of the kingdom of heauen that is power to remit or retaine sinne as testifieth the Euangelist Mat. 16. Et Paulo And Paul Fiftly to such as greatly laboured to conuert soules vnto our Lorde and this was the B. Apostle S. Paul who in the office of preaching laboured more then they all to conuert the heathen vnbeleeuers to the faith knowledg of
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
haue his mercifull helpe and asistance here vnto without the which we doe confesse that we cannot as we ought ether beginne continue or end nor euer obtaine the thinge which we desire Et a pecctao simus semper liberi The thinge wherunto we principally require the ayde of his mercie is to be freed frō our sinnes because sinne hath this propertie that it allwayes bringeth three euills with it The first is it maketh vs of free men bond men for as our Sauiour saith he that committeth sinne is the seruant of sinne Secōdlie it alienateth vs from Gods holy grace Thirdly it iustly wroketh his wrath against vs. And hence it is that S. Bernard saith that so so long as in any creature there is power to sinne it is secure in no place nether in heauen nor in paradise nor in the world For in heauen fell the Angells euen in Gods presence In paradise fell Adam from the place of pleasure in the world fell Iudas from the schoole of our Sauiour Et ab omni perturbatione securi Next to be secure from the perturbations tumultes and troubles of the world because from thence proceedeth the matter of sinne and hinderance that when we approach to this most holy Communion we come not in such puritie as is fit and requisite Of sundrie ceremonies performed by the priest in this part of the Masse The 1. Ceremonie and his signication First he putteth the Paten vnder the Host which as we said before by this roundnes representeth Charitie The Host therfore layed vpon the Paten to be broken and diuided signifieth that Christ of his loue and Charitie exposed his body to suffer death for our redemption The 2. Ceremonie and his signification Next he vncouereth the Chalice By the Chalice is signified the sepulcher And the vncouering of the same is done to signifie how the Angel of our Lord remoued away the stone from the doore of the sepulcher The 3. Ceremonie and his signification After this he deuideth or breaketh the Host into two partes which signifieth the separation of the holie soule of our Lord and Sauiour from his blessed bodie the one descending into hell and the other remayning in the Sepulcher Wherof Innocentius tertius yealdeth another reason saying that therfore the Priest breaketh the Host that in the breaking of bread we may knowe our Lord as the two disciples knew him in breaking of bread to whom he appeared the day of his resurrection as they went to Emaus Per eumdem Dominum nostrum Iesum Christum Filium tuum In diuiding the Hoste he saith Per eumdem Dominum nostrum To wit vnto whom all power is giuen both in heauen earth Iesum Sauiour for he commeth to saue his people from their sinnes Christum Anointed aboue all his fellowes with the oyle of gladnes Filium tuum Naturall and onlie begotten These wordes ended the part of the Host which he houldeth in his right hād he layeth vpon the paten and from the part in his left hand he breaketh of another litle particle and so the Host is deuided into three partes The host thus deuided into three seuerall partes representeth vnto vs the state of the Church in three seuerall places The part held in the right hand which is no more deuided but remayneth entyre representeth the Church triumphant signified by the right hand which hath passed ouer all hir troubles and hath now no more to suffer The other which is helde in the left hand and is againe deuided doth signifie the estate of the Church militant vnderstood by the left hand part wherof remayneth in this life and part in Purgatorie both which are subiect yet to suffer This part held in the left hand is next conioyned to that which lieth vpon the paten and was before helde in the right hand to signifie that those which are in purgatorie shall infallibly after a while haue their part and fruition in glorie and be conioyned with the Church triumphant The part subdiuided from the second held in the right hād put into the Chalice signifieth those which yet remayne in this present life who by doing penaunce for their sinnes may obtaine mercie and remission thorough the merits of Christ before their departure and therfore the part which representeth them is not laid with the other but is put into the sacred blood contained in the Chalice And let it here be noted that this third part of the holy Host is held ouer the Chalice with two fingars to wit with the thumbe which is interpreted Force and vertu and with the second named by the Latins Index interpreted discretion of vnderstanding To declare that this diuine mysterie ought to be considered with force of Faith and with discretion of vnderstanding Qui tecum viuit regnat in vnitate spiritus Sancti Deus In the subdiuision of the second part as aforesaid he saith Qui tecum viuit incessantly in all eternitie Et regnat with all power and maiesty In vnitate in essentiall identitie of the Holy Ghost Spiritus Sancti Deus The third person the Holie Trinitie Per omnia secula seculorum Hauing by sundrie deuout ceremonies set before vs the death and passion of our blessed Sauiour he beginneth now not onlie by signes but also by wordes to set before vs the ioy of his resurrection for which cause he lifteth vp his voice saying Per omnia secula se culorum And the people answere Amen The Priest doth therfore eleuate his voice in this place not only to haue the consent of the people but also to represent the gladnes which the Apostles and Disciples had when they vnderstood the ioyfull newes of the resurrection For as they were in great feare and sorrowe to see their Lord and master in the handes of his enimies and afterwards to suffer his death so were they filled with greate ioy when they saw him restored againe to life Gauisi sunt Discipuli viso Domino The Disciples reioyced hauing seene our Lord. Amen The people answere by this Hebrwe word that they doe firmelie and stedfastlie so beleeue Pax ✠Dominisit ✠semper vobis ✠cum To shew this more euidently the Priest saluteth the people with the same woordes wherwith our Lord saluted his Apostles at his resurrection saying Pax vobis Now ther are three sortes of peace right necessarie for vs to wit spirituall temporall and eternall and according hereunto the Priest maketh the signe of the Crosse three times in pronouncing the wordes aforesaid The spirituall peace is the repose and tranquilitie of conscience which is obtained by the meanes of a virtuous and innocent life The temporall peace is that it would please almightie God so to blesse vs and our labours that we may eate our bread in peace and quietnes that is to preserue vs and all ours from warres misfortunes sicknesses sutes wrongfull molestations detractions diffamations all other sortes of troubles and vexations The peace which is eternall is the chiefe and principall
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
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
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
Angells or messeÌ„gers â—or as much they reueale the minde of God â—…to men which name is common to all the celestiall spirits though in this place it is perhaps vnderstood particularly of those which are of the lowest order wherof euerie man hath one for his keeper vnles he driue him away by his euil life For so S. Aug. saith of them that they loue what God loueth keepe what God keepeth and forsake what God forsaketh Soliloq cap. 7. Of these mention is made in the 1. of S Marc. 18. of S. Mat. and Heb. 1. Adorant Dominationes The Dominations adore Dominations are those by whome the other Angels receiue the ordinances of God and who do see them executed of which preheminence and predomination ouer other Angells they are called Dominations Now then if these so noble spirits to whom by reason of their office adoration doth seeme to be due doe them selues with most profound reuerence adore almightie God how much more ought we who are but dust ashes to humble our selues vnder his almightie hand Of Principallities Powers Vertues and Dominations S. Paul maketh mention all in one epistle Ephes cap. 1. Tremunt Potestates The powers doe tremble The Powers are such to whom the wicked powers are subiect and hereof thy receaue their name because the malignant spirits by their power are bridled and restrained that they can not doe so much hurt as they desire Of these it is said that they tremble not for timerous feare being perfectlie blessed but saieth Gabriell Biell for obedience reuerence and admiration of so ineffable a maiestie acknowledging their power to be nothing in respect of the diuine immense powre of him who is contained in this dreadfull Sacrifice Coeli coelorumque virtutes And the powers of the heauens In this place these wordes doe signifie all the companie of the celestiall spirits which are the intellectuall heauens But some vnderstand them of the materiall heauens in that sense of the 19. psl Coeli enarrant gloriam Dei The heauens declare the glorie of God For as Euthymius in psl 148. and S. Chrisostom say The heauens and also the starres although they want a voice and haue nether life nor soule yet doe they laude and prayse the maiestie of God by their greatnes beautie situation nature vtilitie ministerie perseuerance and by other like meanes wherby also they doe draw the mindes of their behoulders into the admiration and praise of their Creator Et beata Seraphim socia exultatione concelebrant And the blessed Seraphins VVith mutuall ioy doe ioyntlie celebrat Seraphim in Hebrue is interpreted Ardentes burning or inflaming for that they are enkindled and inflamed in charitie aboue all others betwixt whom and God there are no other Angels being so inflamed with the brightnes of the diuine light that as the prophet Esay saith cap. 6. They couer the face and feete of him that fitteth in the throane Cum quibus nostias voces vt admitti iubeas deprecamur supplici confessione dicentes With whom we beseech that thou wouldest command our voices to be admitted with humble confession saying For as much as all the celestiall orders of Angels aforenamed are chieflie employed in continuall praises and thanksgiuinges before the presence of almightie God therfore the priest maketh his humble petition to our Lord in the name of them all that he would vouchsafe to receiue our laudes praises amongst the praises of the holie Angels that so men associated with the celestial spirits as the lower stringes of an harpe with the higher they may iointly souÌ„d foorth the heauenly hymne of Sanctus following Of the sacred hymne of Sanctus and of sundry reasons concerning the same The 1. Reason FIrst Gabriel Biel in his exposition of the Masse saith that Sanctus is so called of Sancio which is to consecrat dedicate establish ratifie or confirme and thus lawes customes and men also are called holie The 2. Reason The same author saith that Sanctus may be so called a sanguine hostiae of the blood of the host for emongst the people of the ould law that was called holie which was consecrated or sprinkeled with the blood of the host and so Sanctus may be as much as sanguine vnctus The 3. Reason Ciryllus or rather Origines saith that the word Sanctus with the Greekes is called Hagios which is saith he extra terram esse to be out of the earth li. 11. in Leuit. which thing doth in verie deed most perfectlie and excellentlie agree with that most diuine and pure nature of almightie God The 4. Reason S. Denise in his 7 cap. of his heauenlie Hierarchie saith that this Sanctus is a voice of exceeding praise ful of much dread and reuerence And S. Ambrose saith that we finde nothing more pretious wherin we may set foorth and extoll almightie God then in that we call him holy li. 3. de Spir. Sancto cap. 12. Adde that holy is one of the names of almightie God Luc. 2. The hymne of Sanctus confirmed by miracle Biell in his learned exposition vppon the Masse saith that when Constantinople was shaken with an earthquake and the people for feare prayed in the fieldes in the fight of all a litle child was taken vp into the ayre for the space of an hower and afterwards descending againe said that from heauen this Angellicall hymne resounded in his eares as from a great multitude or quyre of celestial fingers and that he was commanded to declare that song of praise to all the people which as soone as they began to sing God deliuered them from that iminent danger Sanctus Sanctus Sanctus Holie Holie Holie These sacred wordes thrice repeated may put vs in minde of the three persons of the most B. Trinitie the Father the Sonne and the holie Ghost euery one of which are infinitlie holie with the same sanctitie Which sanctitie in these three persons doth far surpasse the sanctitie of all other creatures by manie degrees For first the sanctitie of God is infinit without bound or measure Secondlie it is independant and nether springing nor flowing from any other fountaine Thirdlie it is to God essentiall and not perticipated Dominus Deus Lord God The Church in this deuout Canticle doth most liuelie declare and set foorth vnto vs hir faith in the doctrine of the B Trinitie For the word Sanctus thrice repeated plainly signifieth the Trinitie of persons the word Dominus once repeated truly declareth the vnitie of essence Sabaoth Of hostes The woorde Sabaoth signifieth as much as militiaruÌ„ of hostes or armies for so manie armies hath God in earth as there are seuerall orders in the Church and so manie armies hath he in heauen as there are sundrie orders of holie Angells And rightlie doe we call the Angelicall spirits an armie because they fight against the spirituall powers to wit the Diuels Pleni sunt coeli terra gloria tua Heauen and earth are full of the maiestie of thy glorie To wit Angells and men
pray and offer Sacrifice not onlie for those that are present but for others also which are absent Because some there are who nether in bodie are present at Masse nor yet in intention such are the soules in Purgatorie litle infants and also many wicked and euil Christians for whom not withstanding the Priest doth offer and that in particular Others there be who are present at Masse ether in intention onlie and not in bodie or both in bodie and intention and these both offer them selues and the Priest also doth offer for them although in a far distinct and different maner for the people offer spirituallie the Priest properlie the people in affection the Priest in function the people offer in hart holie desire faithfull asistance vniforme consent and humble prayer the Priest by actual externall and visible ministrie with absolute power to consecrate and sacrifice Hoc sacrificium laudis This oblation is here called a Sacrifice of the effect quia sacros nos efficit because it maketh vs holy And of praise 1. Because Christ with praise and thanksgiuing first instituted the same 2. Because he himselfe offered it vp to the honor and praise of his eternall Father 3. Because there is nothing in this Sacrifice which is not abounding and full of praise For if respect be had to Christes diuinitie it is here If his sacred humanitie be sought for here is his soule here is his bodie here is his blood all most worthie of praise and honor Pro se suisque omnibus In these wordes the Priest who maketh this oblation ought first according to the well ordered rule of charitie to remember him selfe and the care and safetie of his owne soule Next that all such as haue any charge committed vnto them to rule or gouerne that they doe not onlie commend them selues vnto God but also all those that are committed to their charge and ouersight as the Pastor for his flock the Prince for his subiects the Captaine for his soldiears the Father of a house for his familie the Master for his scholars and so of others Pro redemptione animarum Which wordes doe shew that the Priest ought not to pray nether for any earthlie appetite nor temporall gayne but purelie and sincerelie for the saluation of their soules for to doe otherwise were with Simon Magus to buy and sell the guiftes of God for monie Pro spe salutis incolumitatis suae That is to say for hope of health as touching the sick for hope of safetie as touching the healthie for frindes if they fallen at enmitie for their safe returne if they be in iorney and for they amendment if they liue viciouslie Tibique reddunt vota sua Where note that a vowe in this place is not properlie taken for a promise of some spirituall thinge made vnto God but for pious intentious holie desires and other good workes which the Priest requireth to be accomplished with a most inward affection by the asistants according to the saying of the Prophet Dauid Offer vp to God the sacrifice of prayse and render thy vowes vnto the highest Eterno Deo Viuo Vero. In which three wordes are plainlie excluded three sortes of creatures which falslie haue bene taken and reputed for Gods to wit Diuels Men and Idols For the Diuels they are liuing but not eternall first because they had a begining and next because they haue lost the life eternall The second also are liuing but nether eternall nor true not eternall because they shall haue an end not true because as the Apostle saith Euerie man is a lyar The third are are nether true nor liuing nor yet eternall as being without all maner of sensibillitie or motion To conclude concerning the first part of the holie Canon four thinges are chieflie to to be noted to wit to whom for whom how and wherfore we ought to offer vp this sacrifice of praise To whom Onlie to God that is to the most B. and vndeuided Trinitie For whō For the holie Catholique Church that is for all true and faithfull beleeuers How In the vnitie of faith that is to say in the communion of Saintes Wherfore To wit for all benefits temporall spirituall and eternall Communicantes IN four thinges doe we communicat with the B. Saintes 1. In Faith beleeuing what soeuer they beleeued concerning the veritie of this B. Sacrament 2. In Hope because the Saintes did hope and we doe hope for we still hope and expect in patience that which they alreadie posesse in full assurance 3. In Charitie for such is the perogatiue of Charitie that though Faith doe cease when beatificall vision is present though Hope doe desist when pleasant fruition is posessed yet in heauen Charitie neuer faileth but is more increased and perfected 4. We doe cōmunicat with them in the vse and and oblation of this B. Sacramēt whose former viaticū this hath beene to bring thē to that most blessed life wherunto they are so happelie arriued Because also it is said of the Saintes that they were perseuering in the doctrin of the Apostles and in the communion of breaking bread Et memoriam venerantes The 1. reason why before the consecration of the bodie of Christ the Church hath ordained the commemoration of the Saints to be made is because she hath bene taught and learned this out of the figures of the ould testament For as the legal priest and Bishop entering into the holie of holies brought in with him the names of the twelue tribes written vpon his Rational euen so the euangelicall priest entring into the holie of holies bringeth in with him the names of the twelue Apostles But besides this there are sundrie other reasons for the commemoration and veneration of the B. Saints 1. Because the odor and fame of their vertues is euerie where dispersed thoroughout the world 2. Because their holie bodies and reliques are had in high veneration and visited and frequented with manie pious pilgrimages 3. Because both Churches and Altars of vnspeakable riches are dedicated vnto God in their names and memories 4. Because vpon the tombes of Martyrs and reliques and bodies of the B. Saints the sacrifice of the Masse is daylie celebrated 5. Because at the sepulchres and memories of the B. Saintes God doth worke manie maruelous miracles 6. Because in this the Church doth that which all antiquitie was accustomed to doe for it hath euer beene the practise of the Church to make commemoration of the B. Saints in all hir prayers and supplications As. Exod. 32. Gen. 38. and Dan. 3. Imprimis First Where being to speake of our blessed Ladie he well sayth first to wit before all Angels before all men and before all creatures For to which of the Angels was it at any time said The holy Ghost shall come vpō thee Or to what man was it euer said The power of the most high shall ouershadow thee Luc. 1.35 Or to what creature was it euer said that which of thee shall
who then were present in body and now allso he giueth the same to all the faithfull to the end that to those for whom he was to giue him selfe in price of redempion he woulde likewise giue him selfe in foode and refectiō For Christ two manner of wayes gaue him selfe for vs once vpon the Crosse for the sinnes of all the world which needed not to be renued the other being miraculousie instituted diuinelie ordayned to preserue the daylie memorie of his death may wholsomelie be againe renewed the latter being a true commemoration and remembrance of the former Discipulis suis dicens Where it is said to his disciples to teache vs that none can worthelie receiue this Sacrament vnles he be his true Disciple that is to say doe faithfullie beleeue what is to beleeued of this most high and diuine Sacrament For this cause the Caphernaits were not his true disciples who hearing the doctrin of Christ touching this diuine mysterie went back saying How can this man giue vs his flesh to eate This is a hard speeche and the like Accipite By which word the administration of this B. Sacrament is expressed such being the office of the Priest in the Church that it is not lawfull for any other whosoeuer were he kinge or Emperor of all the world to dispence the holie Eucharist vnto the people Christ hauing resigned this charge onlie to Priestes and not to any other ether man or Angell Et munducate Here is expressed the principall cause of the institution of this most holie and blessed Sacrament which is not onlie to be consecrated and honorablie reserued but to the end that the faithfull Christians may receiue eate and employ the same to their necessities with firme faith ardent deuotion and exact proofe and examination of their conscience and by this meanes to be vnited dwell in Iesus Christ and he in them Ex hoc omnes First Florus Magister saith that these wordes commend vnitie and peace vnto vs that by this mysterie participating of Christ we may be all one in Christ Next these wordes eate you all of this are not so to be vnderstoode as that diuers might eate diuers partes of the same and not eache one Christ entirelie who although in respect of the diuers species he may seeme to receiue one particle and he another yet according to the veritie it is all one and the same the whole and entire substance of our Lordes body which all doe eate nether doe a thousand receiue more then one nor one lesse thē a thousand because all receiue the whole body of our Lord which now can no more be deuided into parts Hoc est enim corpus meum As these wordes of God Encrease multiplie and replenish the earth spoken once in the constitution of the world haue stil as yet their effect vnto this present so that nature obeing his Creator engendreth produceth and multiplieth in conuenient season all thinges according to their kinde species propertie and conditiō euen so euer since that Iesus Christ in his last supper pronounced these wordes saying This is my body he gaue them such benediction force and vertu that they are not only significatiue but furthermore effectiue and as instruments of his holie will to change that which was before comon bread into his true reall and blessed body Of the worship and adoration of the blessed Sacrament The wordes of the holy Sacrament being pronounced the Priest houlding in both his handes the blessed bodye of Iesus Christs in the forme of bread doth presently kneel him downe and adore the same shewing herein that by the vertu of the diuine word our Lord our God and our Redeemer is there reallie present And then rising vp he doth eleuate the same on high to the end that the asistants also behoulding the same may adore theire Lord and maker and craue of him that which may profit thē to their saluation By which eleuation we also are admonished to hasten vs and foorth with with trembling and feare to prostrate our selues vnto the ground and humblie to beseeche of him who somtimes being reallie lifted vp vpon the Crosse now trulie lifted vp vnder the forme of bread that he whose glorie and magnificence is lifted vp aboue the heauens would wouchsafe to drawe vs vp thither to him who sayd I when I shall be exalted will drawe all vnto me Simili modo WHere he saith in the like maner because the same ought to be vnderstood and done touching the blessed blood of our Sauiour Iesus which was done before concerning his blessed body seing they are both one and the same Christ not the one more the other lesse not his bodie in the Host without the blood nor his blood in the Chalice without the bodie but his whole body and blood in the one and his whole bodie blood in the other all in heauen and all vpon the Aultar sitting at the same time vpon the right hād of his Father remayning likewise present vnder the species of the Sacrament Accipiens hunc Where it is said that Christ tooke this Chalice if we should referre the word this to the vessel it is not the same as touching the matter and substance of the mettall but if we referre it to that which is contayned in the vessel then that and this is all one Againe it is called this because it is daylie blessed with the same intention that it may be made now that which it was made then Againe this because this faith is one thoroughout the whole Church and he also one to whom both then and now the same is offred Praeclarum The Chalice as yet but wine is called noble because presentlie it is made noble by being conuerted into blood As it is written My chalice inebriatinge how noble is it Or noble by comparison with that which Melchisedec in the law of nature and others of the ould Testament offered Or because of the great and noble maiestie of him to whom it is offered Wherupon in that which presentlie followeth he saith We offer to thy noble maiestie Calicem Chalice is taken in three sundrie senses 1. For sufferance or passion as Mat. 20. Can you drinke the Chalice which I am to drinke 2. For the drinke contayned in the Chalice 3. For the cup or vessel which contayneth the liquor and so Christ tooke the Chalice into his handes Which vessel according to Albertus is called Calix a calore that is to say of heate or calor because it enkindleth in vs the fire of Charitie In sanctas ac venerabiles manus suas Perfectlie holie because of the Holie-Ghost and the plenitude of graces infused into him Venerable because of the sundrie stupendious miracles which he wrought with them Perfectlie holie because neuer was there found in them any kinde of iniquitiie Venerable because they were of power to sanctifie Item tibi gratias agens To wit for the redemption of mankind Which was to be purchased and
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
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