if he desire trulie to feele the effects therof to the health of his soule The 4. Reason In particular the priest washeth his handes at this present notwithstanding he had washed them before that if perhaps by humane frailtie he hath admitted into his minde any vaine phantasie or imagination he may now at the least cast it from him and take as it were vnto him another new cleannesse For he ought to procure so much the more puritie by how much he approacheth the nerer to the woorke of this most pure and most immaculat mysterie that so he may touch with the more cleannesse the most immaculat and pretious bodie of our Sauiour Iesus The 5. Reason And it is to be noted that he washeth not his whole handes but onlie the tippes or endes of his fingars to signifie that our greater faultes and grosser offences ought first to be cleansed else where to wit in Confession so that at the Aultar we should not neede to washe but the tippes of our fingars onlie that is to say some litle affections which may sometimes distract or disturbe our spirit And now to expound the wordes them selues Lauabo c. psl 25. Lauabo inter innocentes manus meas I will washe my handes amongst the innocents Where he prayeth that as he washeth them from exterior vncleanes which defileth the bodie so it may be the good pleasure of God to washe him from all inward vncleanes which defileth the soule Et circumdabo altare tuum Domine And I will compasse about thy Altaro Lord. When our hart is lifted vp to God then saith S. Aug it is to him an Altar li. 10. de Ciuit. cap. 4. which then is compassed about when with the dore of circumspection like an inclosed orchard it is on euery side inclosed that nether by irruption of enimies it be polluted nor by the cares of the world it be distracted Vt audiam vocem laudis tuae That I may heare the voice of thy praise And note that he saith that I may heare for true it is that it is the part of him that sacrificeth to offer praises vnto God but because God ought to be worshiped of his owne and ought to be presented with his owne giftes the priest ought vigilantlie to watch that in euerie moment of the sacrifice he first hearken to God inwardlie inspiring and cheiflie to present and offer vp those desires vnto him which he hath receaued of him Et enarrem vniuersa mirabilia tua And may declare all thy wonders VVhich may aptlie be vnderstood of this most holie sacrament which being but one surpasseth al other and therfore to declare it were to declare all other Domine dilexi decorem domus tuae O Lord I haue loued the beautie of thy house VVhich house we our selues are as the scripture saith Yee are the temples of the Holy Ghost And the beautie thereof is the beautie and puritie of our soules Et locum habitationis gloriae tuae And the place of the habitation of thy glorie To wit of the Church triumphant wherin thou art glorified of thy Saintes in heauen or of thy Church militant wherin thou art praised of thy seruants in earth Ne perdas cum impijs animam meam Destroy not my soule with the wicked By the wicked are vnderstood those which nether worship God nor feare God nor obey his Church all which are trulie tearmed wicked Et cum viris sanguinum vitam meam And with the men of blood my life They are men of blood which commit the manifest woorkes of the flesh of which the Apostle saith that none such shall enter into the kingdome of God In quorum manibus iniquitates In whose handes are iniquities Men of blood in whose handes are iniquities S. Aug. interpreteth of those that bate their neighbour for the house of God is adorned with two precepts the loue of God and of our neighbour Dextra eorum repleta est muneribus Their right hands are filled vvith giftes Because that which is giuen them to the obtayning of euerlasting life they conuert to obtaine the giftes of the world esteeming gayne to be godlines Ego autem in innocentia mea ingressus sum But I am entred in my innocencie Innocencie not of perfect consummation but of right intention that it may be called innocencie as iustice is so called to wit for the end of the true good where at it aymeth as S. Aug. teacheth cap. de ciuit Dei Redime me miserere mei Redeeme me and haue mercie on me For such is the innocencie of this life that euen the innocent may say redeeme me and haue mercie on me Pes meus stetit in directo My foote hath stood in the direct That is in the way of rectitude or in a right way it hath not bowed to wickednes nor preuaricated from the pathes of iustice In ecclesijs benedicam te Domine In the Churches wil I blesse thee o Lord. That is openlie and publiquelie will I celebrate thy praises in the congregation of the godly nether will I hide from them whom thou hast called thy benediction because to thy loue I referre the loue of my neighbour Gloria Patri Filio c. Glorie be to the Father and to the Sonne and to the Holie Ghost As it was in the begining and now and euer and world without end Amen Then enclining a title before the midest of the Altar his handes ioyned theron he sayeth the prayer following Suscipe sancta Trinitas hancoblationem quam tibi offerimus Receiue ô holie Trinitie this oblation which we offer vnto thee Hauing now placed the bread and wine in a readines to be consecrated he requireth the holie Trinitie to accept his oblation and that in the memorie of the most sublime and high mysteries of the Passion Resurrection and Ascension of our Sauiour Iesus which pointes are here proposed as the most principall articles of the beleefe and health of all the faithfull Ob memoriam For the memorie Wherin the Church of Christ hath right dutifullie obserued the precept of hir spouse which he gaue vnto hir at the institution of this holie sacrifice saying Doe this for a remembrance of me Luc. 22.19 Passionis Of the Passion The passion of our Lord is first mentioned by the which he conquered and subdued sinne death the world and our capitall enimie to wit the diuel Resurrectionis Resurrection Next mention is made of his resurrection for as he put to death sinne by the merit of his passion so rose he by his proper force for our iustification He was crucified in infirmitie but rose most victoriouslie Et Ascensionis Iesu Christi Domini nostri And Ascention of Iesus Christ our Lord. Next of his Ascention in which in great iubilation he mounted vp and sitteth on the right hand of his Father to raise vp our humaine nature baselie and wretchedlie fallen thorough consent to sinne Leading with him the holie Fathers which as a spoile he had victoriouslie
God would him selfe be made the selfe fame which he before had made to the end that which he had made should not perish but be saued Iesus Christus Filius tuus Dominus noster Qui tecum viuit c. Iesus Christ thy Sonne our Lord who with thee liueth and raigneth in vnitie of the holie Ghost God world without end Amen VVhich woordes I passe ouer at this present partlie because I haue before already explicated them and partlie because I iudge them so cleare of them selues to euery one that they neede no further explication Offerimus tibi Domine VVe offer vnto thee o Lord. Hauing mingled the water with the wine as a forsaid he taketh the Chalice and offereth it vp saying We offer vnto thee o Lord. Signifying by this ceremonie how our blessed Sauiour most willinglie offered vp him selfe vnto his Father to be the oblation and sacrifice for our redemption And here offer yourselfe to his grace by true and vnfeyned contrition of hart for all your offences Calicem salutaris The Chalice of health By anticipation this Chalice is called the Chalice of health that is of saluation both because it prefigureth the blood of Christ which is the price of our saluation and also because it impetrateth health to all the people which are offered in the same Tuam deprecantes clementiam Humblie beseeching thy clemencie Where verie aptlie mention is made of goodnes and clemencie for this chalice his Father gaue him and not the Iewes for loue not for anger for good will not for necessitie for grace not for reuenge For this is that Iacob who humblie obeying the commandement of his Father Isaac the counsel of his mother Rebecca serued Laban fourteene yeares that he might take Rachel and Lia to wit the people of the Iewes and Gentils vnto him in mariage Gen. Vt in conspectu diuinae maiestatis tuae That in the sight of thy diuine maiestie Rightlie is this acceptable sacrifice presented and interposed betwixt the sight of Gods maiestie our sinnes for whensoeuer our sinnes doe prouoke him to punish vs we haue no better meanes to pacifie his anger then by presenting before his sight the merits of this sacrifice Pro nostra totius mundi salute For our health and for the health of all the world In these wordes as in the like going before all Christian Catholique people may receiue wonderfull consolation that by euerie particular sacrifice euerie Catholique present and euerie Catholique in the world whersoeuer absent is without omission daylie remembred in this diuine sacrifice Cum odore suauitatis ascendat Amen It may ascend with the odor of sweetnes Amen Which is done when he doth so approue the sacrifice of our praise and prayer that in fauour thereof he poureth foorth more aboundantlie his benediction vpon vs. And in this sense Iesus Christ his Sonne is said to haue offered vp him selfe an host and oblation to God in the odor of sweetnes Ephes 5. Then he maketh the signe of the Crosse with the Chalice setteth the same vpon the Corporall couereth it with the palle and next ioyning his handes together vpon the Altar a litle inclined he sayeth In spiritu humilitatis animo contrito suscipiamur a te Domine In the spirit of humilitie and in a contrit hart let vs be receiued of thee o Lord. In which wordes are touched two thinges which make our prayers acceptable to God to wit humilitie and contrition Of the first Ecclesiasticus saith The prayer of him that humbleth him selfe doth peirce the heauens Of the second the prophet Esay saith Vnto whom shall I looke but vnto the humble and contrite in spirit ca. vlt. The first of these vertues is found in that mirror of all perfection who said of him selfe I am in the midst of you as he that ministreth Luc. 22. The second in that deuout Publican who knocked his breast so highlie commended thorough the vniuersall Church Luc. 18. Et sic fiat sacrificium nostrum in conspectu tuo hodie And so let our sacrifice be made before thee this day To wit in the spirit of humilitie and in a contrit hart for the spirit of humilitie acknowledgeth the want of vertues and a contrit hart the number of vices And worthelie is it said sic so as if he said let that be done in respect of humilitie of confession and of hartie contrition which can not be by the merit of deuotion and perfect innocencie Vt placeat tibi Domine Deus That it may please thee o Lord God Whom nothing more pleaseth then meeknes humilitie whō nothing more displeaseth then pride superbitie For as S. Aug. saith Vnles in all thinges wherin we doe well humilitie goe before keepe companie with and follow after pride will wrest all out of our hande Aug. ep 56. Then followeth Veni sanctificator omnipotens aeterne Deus Come ô sanctifier omnipotent eternall God Eleuating his eies to heauen and contemplating the greatnes and sublimitie of this mysterie which he prepareth him selfe to offer he humblie requireth the assistance of the Holie Ghost to sanctifie his oblation from whom also it is that all good desiers and holie inspirations doe proceede that by his supernaturall and miraculous operation that which he desiereth may be effected saying Come therfore o sanctifier come by thy mercie come by thy grace come by thy goodnes come by thy sweetnes come by thy loue come by thy benignitie come by thy pietie and infinit bountie Et benedic hoc sacrificium tuo sancto nomini preparatum And blesse this sacrifice prepared to thy name At which wordes he blesseth the offeringes calling vpon the Holie Ghost which albeit he is named alone yet he can not be alone but is euen both from and with the Father the Sonne To conclude of the Offertorie mention is made by Walfridus de reb ec cap. 21 Rab. l. 1. de diuin offic cap. 2. Amal. l. 3. de ecl offic cap. 19. Microlog de ecles obser cap. 10. Isid l. Etymo 6. cap. 19. Innoc. l. 2. de myst Missiae cap. 53. and others Of the Priestes washing his handes The 1. Reason HE that looketh diligentlie and narrowlie to the first institution of this ceremonie shall finde it expreslie to be taken from the model and example of our Sauiour himselfe when he first ordayned this holie Sacrament For before he consecrated his bodie and blood or communicated the same to his Apostles he first prepared them by washinge their feete Iohn 13.5 The 2. Reason This verie custome the Church obserued sometime after his example Tertullian witnesseth that this custome of the priest to wash his handes at the Altar was obserued amongst the Christians in his time Tertul ad vxorem li. 2. And S. Ambrose also and diuers others make mention thereof Amb. li. 3. de sacr The 3. Reason Misticallie this ceremonie admonisheth that euerie one ought with strick examination to cleanse his conscience presenting him selfe at this holie table
not the thousand part of the mallitious dealings of heretiks against the Masse and of the most remarkable iudgments of Almightie God against them for their horrible abuses of the same O immortall God what is there in all this diuine and dreadfull misterie which may moue any reasonable man to such height of mallice furie mischeif and manifest madnesse Doth the sacred Psalmes of thy seruant Dauid for from them the Masse doth take his beginninge the humble acknowledgment of humane frayltie the asking of mercie for our daylie offences the song of Angells pronounced at thy Natiuitie petitions vnto thee for obtayninge of graces the lecture of thy Prophets the Ghospells of thy Euangelists the Creed of thy Apostles the Sanctus of thy Seraphins supplications for all sorts of persons the Commemoration of thy Passion the prayer of all prayers both made by thy self and taught by thy self to thy Disciples and which is more to be lamented then all the rest doth thy precious bodie and bloud reallie present in this holie sacrifice deserue to be dealt withall in so sauadge a sort Surelie no for such demeanors as these are rather sathannicall then sayntlie rather Mahometan then modest nor so much as beseeming anie Christians in the world saue onlie Caluinists Thou therefore ô Lord who art the sole protector of that which thou thy self hast instituted proâ—… thy self in this blessed sacrifice against thy persecutors Thou Lord of hosts defend thy self in this holie Host against thyne enemyes Permit not I beseech thee thy precious bodie and bloud anie longer to be soe barbarouslie abused Reestablish the same in our Iland mauger the mallice of all thyne enemyes And grant that after fortie yeres wherein thou hast byn greiued with this wicked generation at the last this noble sacrifice may be publiklie cellebrated by vs to thine euerlasting and perpetuall praise 5. And you religious Fathers and reuerend Priests to whome is committed the care of this our deuasted vyniarde and who are vnto vs in this our distresse the sole dispensers of this diuine sacrament venture still I beseeche you as hetherto you haue done the losse of your liues to distribute vnto vs this diuine foode and to break vnto vs this celestiall bread For in your handes onlie it is to geue vnto men this heauenlie Manna In your handes onlie it is in this tyme of death to preserue the lyues of your brethren least they perishe by famine And wee againe my Catholik brethren let vs as boldie aduenture our lyues to geue theÌ„ harbour and entertaynment Imitating herein our noble Patron and Protomartyr of England blessed S. Alban who presented himself yea and gaue his owne life to preserue the life of his Priest Amphibalus Imitating also in some sort herein the glorious virgin S. Catherin of Sienna who beating and afflicting her bodie soe seuerelie that shee drew the bloud the Deuill appearing vnto her and persuading her that it was both foolish and needlesse deuotion shee made him answer that her Lord and Sauiour had geuen his bloud for her and that shee would requite and repay him againe with bloud for bloud Euen soe when either foolish heretiks or timourous frends shall condemne you of follie for loosing your goods or exposing your lyues for to harbour Priests consider with your selues that you harbour him who bringeth vnto you the bodie and bloud of Iesus Christ and that if you shed your bloud to receaue him who consecrateth in your houses the bloud of Christ what else doe you but render bloud for bloud and spend your blouds for the bloud of Christ Comfort your selues likewise with this consideration that when our Lord and Sauiour instituted his last supper and consecrated this misterie in the house of a frend euen a fewe dayes before did the traytor Iudas betray and sell the same most innocent bloud for thirtie pence Yow therefore the right Honorable and Worshipfull of our english nation which haue bought the holie sacrifice at a huÌ„dred marks and such as were poorer with the vtter depriuance of all the poore litle they had in the world and further such as haue not had soe much monie as heretiks haue asked for the price of this sacrifice nor no wordlie goods at all to geue them and insteed of monie haue layd to pawne their verie carcasses into sundrie prisons Iayles and loathsome dungeons ô with what great and vnspeakeable reward will our Lord and Sauior one day repay and requite your charitie Verelie neuer was their anie acte in the world so vyle and abhominable as that of Iudas to sell to the Iewes for money the bloud of his master nor neuer can there be amongst Christians anie acte more honorable theÌ„ to buy with such soÌ„mes of mony with such losse of landes and lyuinges the bloud of Christ That cursed creature sold the bloud of his master but onlie for thirtie pence and yet how hatefull is he to all the world as also to heauen you pay for the same aboue threscore poundes ô how gratefull shall you be both to God and his Angells Surelie this sacrifice cannot be estimated by you that loue it at any lowe price sith those that hate it doe value it vnto you at soe high a rate for that thing most needes be pretious which both the Marchant doth set soe high and the Chapman is contented to buy soe deare In a word all the sufferances all all the ignomynies all the iniuryes all the dammages and all the detriments which you shall endure for the defence of this sacrifice will minister matter to all ensueing posteritie of your most noble and heroicall actes which though you dye will euer liue to future memorie resound to your owne immortall glorie and to the euerlasting renowne of our english nation 6. Finallie for as much as I may haue iust occasyon to feare least I haue offended for offering to touch or support with my pen this sacred Arke I therefore here from the bottom of my hart right humblie craue pardon of the blessed Trinitie the maker and worker of this ineffable misterie of Iesus Christ reallie present in this misterie of all the blessed Angells which assist at this misterie of all Catholik Priests the consecrators of this mysterie and of all Catholik people the true worshippers of this ineffable misterie And in further satisfaction for this my presumption I am and euer wil be readie soe long as I liue to cast my self vnder the feet of the meanest Priest in the world and to serue him as his foot stole whilest he celebrateth this sacrifice And lastly if peradueÌ„ture there be any thinge coÌ„tayned in this Treatise which in the iudgmeÌ„t of the Catholique Church the onlie elected Spouse of Iesus-Christ shall seeme contrary either to the fayth or good manners of the same Church I vtterly abiure damne condemne and detest the same protesting my self to be the man that with the same hands wherewith I writ it with the self same handes to be the first
Sacrament and Sacrifice and that the most noble diuine most worthy that euer was offered nor can there possiblie be a greater it being no other then the onlie true and eternall Sonne of God himselfe 2. To prefigure vnto vs the dignitie of this Sacrifice our Lord in the old Testament would that the Priest entring into the Sanctuarie should be attired with most rich and pretious ornaments and those most costly and artificially wrought to the end that the people seeing him to enter so venerablie should know the greatnes of God to whom he went to speake and to render due honour 3. In like manner the riches and diuers ornaments the magnificent Churches the Altars so sumptuouslie adorned the great nūber of lights all other cerimonies which the Catholike church doth now vse in celebrating this Sacrifice were ordained to this end to declare the greatnes sanctity and vertue of this misterie For euen as he who entring into a great Pallace seing the walls of the chambers hung with Arras or Tapestry commeth to know the greatnes the noblenes and the riches of the Personage that dwelleth therein for as much as poore folks or people of meane estate can haue no such costly furniture euen so and no otherwise hapneth it vnto him who entreth into the church and seeth Masse to be celebrated with such curious and pretious ornaments for as much as wise and vertuous men would neuer be at so great expences nor euer labour so much for the due performance therof if they knew not fulwell this worke to be the greatest that possibly a man can practice in world 4. And one other thing also which doth most singularly demonstrate vnto vs the dignity of this Sacrifice is that it is a perfect Epitome or abridgment of all the workes of Almighty God and of the whole old and new Testament comprising briefly and summarily all that which is contained therein The Trinity Vnity Eternity Omnipotency Glory Maiesty Infinity and Excellency of Almighty God The creation of Heauen earth Angels men and of all creatures The Incarnation Natiuity preaching miracles life death Passion Resurrection and Assention of our Sauiour Iesus and consequently our Redemption Vocation Iustification Sanctification and glorification togither with whatsoeuer else concerneth the glory of God or saluation of man Of the great worthines of Priestes who offer this Holy Sacrifice CHAP. 4. THIS Sacrifice being so excellent a thing as hath before bin shewed it was conuenient that the duine Maiesty of almighty God should ordaine in his Church an order of men which should be aboue others who should both consecrate and offer the same which thing he performed in his last supper instituting the order of Priest hood vnto which he gaue power and authority to consecrate receiue and distribute to others his most pretious Body and Blood hidden vnder the formes of bread and wine 2. By which it is most manifest that the Masse is a worke the most great the most worthy and most excellent that possiblie a man can vndertake or enterprise seing the Priest who saith it excelleth in dignitie all the Kings Emperours and Priests either of the written law or of the law of nature and furthermore he surpasseth in this power the Patriarks the Prophets yea and the Angells themselues who neither can consecrate receiue nor distribute to others the Bodie of our Blessed Sauiour whereas the Priest hauinge consecrated it houldeth it in his hands receaueth it keepeth it and imparteth it to others 3. Rightlie therefore do we saie that this noble dignitie of Priesthood can with no pomp eloquencie or ornament of words be sufficientlie extolled For it surmounteth and surpasseth the tongues of the most subtle Philosophers yea the top and heigth of all excellencie of euerie creature If you compare it to the glorie of Kings or to the splendour of Princes diadeams theie are as far ininferiour thereto as if we should compare the basest lead to the purest and finest gould 3. But what need I stand vpon earthlie cōparisons when the caelestiall cittizens the Angels themselues dare not aspire to Priestlie aucthoritie For to which of the Angels hath God at anie time said whose sinnes you shall forgiue they are forgiuen them and whose you shal retaine they are retained Io. 20. yea which is much more Doe this for the commemoration of me Cor. 11.24 In a word theie admire and tremble to behould that which the Priest maie bouldlie touch handle and deuide in pieces as being warranted by Christ himselfe 4. But to passe yet farther from the Hierarchies of Angels and to come to the Ladie of Angells and Queene of all the world euen shee I saie albeit shee farre surpassed all creatures in the plenitude and aboundance of heauenlie grace yet euen shee hir selfe also giueth place to the orders and Hierarchies of the militant Church For hauing all other honor giuē vnto her by her Sonne in the highest degree yet shee atained not to this dignitie of consecrating or offering this dreadfull Sacrifice True it is that shee in pronouncing eight humble words Ecce ancilla c. once onlie corporallie conceiued the Sonne of God the Sauiour and redeemer of all the world But Priests as his instruments are dailie the cause that the selfe same Sonne of God and of the Virgin is trulie and reallie present in the Blessed Sacrament 5. The high King of Heauen being incarnate in our Blessed Ladie shee brought forth to the world a Sauiour mortall and passible the Priests offer to God and giue to men the verie same Sauiour now impassible most glorious Shee gaue suck to the new borne Babe with hir virginall breasts handled him with hir hands bare him in hir arms performed such other seruiceable offices to Christs little mēbers theise Priests receiue him with their mouths carrie him giue him in meate to others who is the bread and food of Angels O venerable sanctitie of holie hands O high and happie dignitie O great and onlie wonder of the world 6. Nor are anie of these comparisons either arrogant or hiperbolicall but true and iustifiable in al proprietie and rigour of speech For as in all rigor of speech it must of necessitie be confessed that God is far aboue his creatures the soule much more noble then the bodie and spirituall things more excellēt then temporall so in all rigour of speech it must needs be granted Priestlie dignitie to be the highest dignity and degree of this life for as much as it is immediatlie excercised about the honour of God and administration of deuine and spirituall affaires wheras the dignity of Princes though in their rancke most to be respected yet their functions affaires are chieflie touchinge temporall thinges Of the end for the which Masse is to be said or heard And of the great deuotion and attention wherewith the Priest is to celebrate the same CHAP. 5. THE end for which Masse is to be said or heard is most high and excellent
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
garment is large ample and open neither tied nor girded as the other ornaments are to giue vs to vnderstand that charitie extendeth it selfe farre off not only in doing good to our frendes but also to our verie enimies neuer ceasing to do well to all persons whensoeuer time and occasion is offered If you loue them who loue you what reward shall you haue do not also the Publicans this Mat. 5.46 How the Church before and after Christ 4. Likewise the forepart which is the lesser representeth the Church before Christs Passion and the hinder part which is the larger and bigger and hath the Crosse on it signifieth the increase of Christs Church since his Passion How the vniting of the Iewes and Gentills 5. The vniting thereof aboue sig the vniting of the two people the Iewes and the Gentiles in the confession of one faith as it was foretould saying And there shall be one Pastor and one flocke How the Vestment of sundrie vertues exercised in the Catholique Church 6. This garment is commonly rich and curiously wrought with gould insinuating that which the royall Prophet sayth in the Psalme Astitit Regina a dextris tuis The queene to wit the Church stood vpon thy right hand in a goulden Vestment compassed about with varietie Ps 44. How the purple Vestment 7. It likewise representeth the purple Vestment wherewith the Iewes cloathed our Lord in scorne and diuers and sundrie waies abused his holy person Mat. 27.30 How vnity against scisme and herisie 8. This garment of our Lord the Souldiars would not deuide because it was without seame to foreshew how great an offence it should be in those who should presume to rent or deuide the vnity of Christes Church by scisme or heresie Ioan. 19.23 The Prayer The Priest in putting on the same praieth saying Domine qui dixisti c. Lord who hast said my yoake is sweet and my burthen is light graunt that I may so beare the same that I may obtaine thy grace How by the two Crosses vpon the Stole and Maniple is sig the Crosses of the two Theeues And by that vpon the Vestment the Crosse of Christ And note that vpon three of these ornamentes belonging to the Priest there is coÌ„monly made the signe of the Crosse Vpon the Stole and the Maniple there is made two little Crosses and the third vpon the Vestment more larger then the rest wherby is signified vnto vs a double misterie First by the two lesser Crosses vpon the Stole and Maniple is vnderstood the crosses of the two theeues who were crucified one on the left side and the other on the right side of our B. Sauiour and he himselfe in the midst signified by the Crosse made vpon the Vestment which is greater then the other as his Crosse was greater then theirs How more perfection in the Priest then other men Secondlie by these three Crosses is giuen to vnderstand that the Priest ought to be of much more perfection then other men that he should not onlie beare the Crosse of Christ signified by the Crosse on the vestment nor his owne Crosse signified by the Crosse vpon the Stole but also his neighbours Crosse signified by the Crosse on the Maniple which he beareth on his left arme Of the coming of the priest out of the Vestrie attyred and reuested with his holie Ornamentes CHAP. 15. How the Priest representeth our blessed Sauiour BBy the Priest as the Doctors say is vnderstoode our blessed Sauiour By the people the world And by the Altar the mount of Caluarie whereon he was crucified for our redemption How his coming out of the vestrie rep our Sauiours coming heauen The Priest comming foorth of the sacristy thus reuested with his holie habits signifieth our Sauiour coming foorth of the bosome of his heauenlie Father and entringe into the world to take our nature vpon him How his handes ioyned vpon his breast rep the affection wherewith our Sauiour prayed for vs. He proceedeth with his handes reuerentlie ioyned before his breast to represent vnto vs the great deuotion and feruent affectioÌ„ wherâ—with our Sauiour alwayes prayed vnto his heuenlie Father for vs. Exauditus est enim pro reuerentia sua For he was heard for his reuerence Heb. 5.8 How his holy vestments represent our Sauiours holy vertues His holie vestmentes and ornaments doe signifie the holie vertues graces and other perfections which most gloriouslie shined in our Sauiour Of whom it is written saying And the word was made flesh and dwelt in vs and we saw the glorie of him the glorie as it were of the onlie begotten Sonne of the Father ful of grace and veritie Iohn 1.14 The diuersitie of ornamentes doe not onlie signifie the diuersitie of vertues and perfections which were contained in our Sauiour Christ but also the diuersitie of paines torments which he sustained for vs as hath alreadie bene declared How honor and reuerence in those that receiue and handle the body of Christ And for as much as almightie God gaue expresse commandement to the Priestes of the ancient law that they should not aproach to his Altar to offer vnto him but firste to be washed inuested not with their prophane but with theire holie ornamentes Is it not then most conuenient that the priestes of the new law should be peculiarly adorned and thereby dispose themselues with much more reuerence to handle and touche the most pretious bodie of our redeemer and Sauiour Iesus then the ould priests and prophets did the flesh of sheepe and oxen or the bodie of a bruit beast Our priests therfore going to the Altar thus apparreled doe set before our eies our Sauiour Iesus as he was at his passion and consequentlie those that scoffe at the priest thus representing Christ vnto vs do nothing else then with the wicked Iewes scoffe and deride at Christ him selfe And euen as those Iewes put all these ornaments vpon our Sauiour for despite and the more to dishonor him yet Christs holie mother and his blessed Apostles did both loue him and reuerence him so much the more entyrelie for enduring such reproaches and shames for our sakes so these men now a dayes whose mindes are wholie set against the Catholique church will mock perhaps at the priest standing at the Altar in such apparell but contrarie wise the true christian and Catholique people doe esteeme and honor him so much the more who is by the ordonance of God exalted so high a dignitie as to represent vnto vs so great a mysterie To conclude priestly habits so much offensiue to the heretiques of our age were so highly respected by Alexander the great although a Panim and Idolater going to Hierusalem with deliberation to ruine it that with houlden by the onlie sight of the Pontificall vestments of the high priest and touched instantlie with the feare of God did cast him selfe from his horse vpon the grounde as it were to craue pardon for his sinister designes and granted to the citie and
countrie of Iewrie all the priueledges franchises and immunities that possiblie they could desire at witnesseth Iosephus lib. 11. cap. 8. Of carying the booke before the priest And how thereby is represented the Annunciation of the Angel before the Incarnation CHAP. 16. THe priest proceeding in reuerent wise towards the Altar hath one to goe before him to beare the booke which contayneth the glad tydinges of our saluation signifying by this ceremonie that Christ entring into this world sent first an Angel before him to announce the ioyful newes of his incarnation Let him therfore who supplyeth this place consider well whose person he representeth and let him see that his cariage be conforme to so high a calling How the same rep The dignitie and veritie of the gospel of Christ Also the booke of the gospel is therfore caryed before to signifie the dignitie and infallible veritie of the gospel of Christ which is such that if an Angell should come from heauen and teach vnto vs other thē this we ought in no wise to beleeue him How a life conforme to the gospel of Christ Againe the gospell carried before and the priest following after is to admonish that euerie Christian especiallie a priest ought to conforme his life and conuersation to the gospel of Christ How the Church built vpon a rock The booke brought layd vpon the Altar which is of stone signifieth that the foundation of the church of Christ is built vpon a rock against which the gates of hell shall neuer preuayle Luc. 16. How the faith first preached to the people of the Iewes And it is therfore first carried to the right end of the Altar to signifie that our Sauiour came first to the people of the Iewes according to that of the Apostle To you it behoued vs first to speake the word of God but because you repel it and iudge your selues vnworthie of eternallife behold we turne to the Gentils Actes 13.46 VVhy the booke is layd vpon the Altar shut 1. Reason And it is layed vpon the Altar shut vntill the priest come to open the same to signifie that all thinges were closed vnder shadowes and figures vntill the coming of Christ our Sauiour 2. Second reason Also to signifie that Christ was he who first reuealed the mysteries of holie scripture to his Apostles saying To you it is geuen to know the mysterie of the kingdome of God Mat. 8.9 And that after his resurrection he opened their vnderstanding that they might vnderstand the scriptures Luc. 24.45 The reason why the priest hath one to help him at masse Lastly the priest hath euer one or more to asist him at Masse and this for two reasons The first is for that he may haue great neede of helpe and ayde He may fall into some inconuenience or sicknes or some heretique or enimie may take the host out of his hand as it hapned to S. Matthew who was killed at the Altar In which case all good Catholikes ought to succour and defend hym euen to the shedding of their blood which danger was ordinary in the primitiue church vnder the heathē persequtors and therfore the bishops saying masse were alwaies garded with deacons The 2. reason The second is in respect of the great maiestie and reuerence due to this holie sacrifice which is such that the greatest personage in the world can thinke it no disgrace to wayte and attend vpon a priest at masse and further to ad thereunto all the humble and respectiue seruice he is able An example to be noted by such as assist at Masse And to the end that eache one may assist with the greater reuerence I will briefly recite a historie recounted by S. Ambrose how a childe which attended vpon Alexander the great when he was about to sacrifice to his Idols houlding fire vnto him by chance let fall a coale vpon his owne arme which he suffered to pierce thorough his garments euen to his verie flesh rather then he would make anie noyse or giue occasion by his crye either to distract the Emperor in his sacrifice or disturb the people in their deuotions With what attenion and reuerence then ought a Christian to asist at this dreadfull most holy sacrifice and that offered to noe false idole but to the only true and euer-liuing God him selfe S. Ambros li. 3. de Virg. Of the priests descending from the Altar And how thereby is represented the expulsion of Adam out of Paradise CHAP. 17. THE priest hauing placed the chalice vpon the Altar presentlie descendeth standeth belowe at the foote of the same representing hereby the litle space of time wherin Adam remayned in the state of innocencie and originall iustice how for his transgression he was presentlie thrust and expelled out of Paradise How his wretched estate after his fall 2. Againe by his standing belowe at the foote of the Altar humbly bowing his bodie towards the earth or falling on his knee is signified the wretched estate of man after his fall and the heauie displeasure of God conceiued against him for his greueous sinne How the time before the Incarnation 3. Mysticallie also it signifieth the time before the Incarnation of the Sonne of God who for a longe season and for the selfe same occasion of sinne stoode a farre off as it were from all mankinde and would not for some thousands of yeares approach vnto him to take his nature and substance vpon him or to open the gates of heauen vnto him How a soule in mortall sinne 4. Also that God standeth a far off and is greatly alienated and estranged from euerie soule in mortall sinne How the deuout publican and S. Peter 5. It also representeth the deuout Publican who entring in to the temple to pray stoode a far off saying God be mercifull to me a sinner And that of S. Peter Goe from me o Lord for I am sinfull man Luc. 18.13 ib. 5.8 VVhy the asistants kneele belowe 6. Lastly the people likewise kneele belowe to declare the great honor and reuerence which they beare to this holie Sacrifice For God him selfe is present to heare the supplications of his church Christ is present who is the spouse of the church And also manie Angelicall spirits are present most earnestlie desyreing that our petitions may be heard and with all the full and entyre remission of our sinnes obtayned Of the signe of the holie Crosse made at In nomine Patris And of the most excellent vertues and most diuine mysteries contayned in the same AS the glorie of a faire and sumptuous building is viewed and perceiued by the fore front therof And as the honor of a well ordered armie is discouered in the comelie disposition of the foreward of the battayle euen so gentle reader mayst thou easilie coniecture the excellencie of this spiritual building by the onlie beautie which thou behouldest in the fore front of the same 2. And what else may be expected in this venerable representation of the death and
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
of this life to be despised and contemned Confiteor tibi I will confesse vnto thee Where note that this word Confesse hath in holie Scripture sundrie significations Somtimes it is taken for an humble acknowledging of a mans offences before the maiestie of almightie God as in Mat. 11. Luc. 1. Somtimes for inuocation of his holie name as Psal 144. Somtimes for thanksgeuing for his benefits as psl 74. 29. And in this place it is taken for the laudes and praises which we desire to offer vp and rēder vnto him as also it is in the psalme 66. and many others places Worthelie therfore after the contemplation of that former ioy followeth next I will confesse vnto thee As if the soule should say that she much desireth and longeth to be there personallie to praise and reioyce in that ineffable beautie which now she doth contemplat a far off In cithara Deus Deus meus Vpon the harp ô God my God Rightly in this place is mention made of the prophets harpe for that as Dauid with this instrument did coniure the euill spirits of his father in-law Saule 1. Reg 16. euen so this heauenlie harpe of the Catholique church which is this holie Sacrifice doth speciallie terrifie and put to flight all malignant infernal spirits Quare tristis es anima mea Why art thou sad o my soule This rhetorical apostrophe the prophet maketh to his owne soule the part inferiour to the part superour For because in this life the bodie can not be free from temptation the spirit though fighting against the flesh remayneth heauie And all such so fighting our Lord vouchsafed to represent in him selfe when he sayed My soule is heauie vnto death Mat. 26. Et quare conturbas me And why dost thou trouble me This is the difference and disparitie betwixt the good and the bad For the soules of the good doe afflict and trouble their bodies to wit by prayer fasting and other austerities and contrarie wise the bodies of the wicked doe trouble their soules to wit by vnlawfull desires sinfull concupiscence infinit other disordinat appetits Spera in Deo Trust in God Why art thou sad o my soule and why doost thou trouble me Is it for the greatnes and multitude of thy sinnes Trust in God abissus abissum inuocat one bottomles depth caleth vp another the botomles depth of thy miserie vpon the bottomles depth of Gods infinite mercie Is it because thou canst not shunne all sinne whatsoeuer Trust in God who knoweth thy weaknes better then thy selfe and to thy comfort hath saied that the iust man faleth seauen times a day Pro. 24. Quoniam adhuc confitebor illi Because I will yet confesse vnto him Yet that is vntil I come to perfect saluation and to that perfect glorificatiō where the iust shal shine like the sunne in the kingdome of theire Father Yea as holie Iob saieth althoughe he should kill me yet wil I hope in him Salutare vultus mei The sauing health of my countenance And why the health of my countenance Because the hart being wounded with sinne maketh the countenance sad and mornefull but he healing my hart from the woundes both of sinne and sorrowe shall make mirth and gladnes to shine in my face and therfore I wil call him the health of my countenance Et Deus meus And my God In which wordes he sheweth the reason of his former confidence hope in him to wit because he is our God For naturallie euery woorkman doth loue his woork and therfore there can be no dout but that the creator doth loue his creature and especiallie almightie God Man whom he hath made to his owne likenes Gloria Patri Filio Spiritui sancto Sicut erat c. Glorie be to the Father and to the Sonne and to the holie Ghost As it was c. Vpon the former consideration of many secret mysteries of our creation saluation and redemption and of manie other especiall benefits receaued from the bountifull hand of almightie God we doe here pronounce a short but most singular Canticle in the honor and homage of all the blessed Trinitie in which the high maiestie of all the three parsons the Father the Sonne and the holie Ghost is vniformelie lauded praised glorified and adored Introibo ad Altare Dei I will enter in to the Altar of God These three repetitions of the Introibo may signifie the feruent desires of three sortes of people for the coming and entrance of Christ into the world First of those in the law of nature Secondly of those in the lawe written And thirdly of those in the begining or entrance of the law of grace as of holie Simeon who receaued an answere that he should not dye til first he had seene the Sauiour of the world Ad Deum quiletificat iuuentutem meam To God who maketh ioyful my youth Likewise the threefould repetition of this letificat may signifie vnto vs three wonderfull ioyes concerning the comming of our Lorde into the worlde The 1. the ioye of his Anuntiation which the Angell of God announced before hand to the virgin Marie The 2 the ioye of his Incarnation when he him selfe hir consent first giuen therto forthwith entred into hir womb The 3. ioy the ioy of his Natiuity when issuing out of his mothers wombe he was corporallie borne into the world Which ioy was so surpassing greate that it resounded at once in to heauen earth Limbo patrum or part of hell In heauen it reioyced the holie Angels in earth it reioyced all sorowfull sinners and in Limbo it wonderfullie reioyced the holie fathers Adiutoriū nostrum in nomine Domini Our helpe is in the name of our Lord. The priest vndertaking this holie mysterie and no way confiding in his owne forces but in the help and asistance of almightie God saieth Our helpe is in the name of our Lord. For without his helpe though he had the helpe both of men and Angells neuer were he able to bringe to passe this vnspeakable worke Qui fecit coelum et terram Who made heaven and earth The people also vnderstandinge the greatnesse of this worke which the priest vndertaketh farre surmounting all human reason to imprint in them selues a stedfast beliefe of so sublime a mystery confirme their faithes heerein by an other moste miraculous woorke of almightie God to witte the creation of heauen and earth meerelie of nothing by his only omnipotēt and almightie powre as the psalmist testifieth sayinge Ipse dixit facta sunt Psal 148. Hee spake the worde and they were made To conclude Pope Celestinus according to some authors was the first who instituted the singing of this psalme in Antieme wise as now we recite it before the begining of the Masse Of the Confiteor And how the same is a protestation that we are all sinners THis Confiteor is a protestation which we make before God that we are all sinners and that before the priest
earnest desire for the coming of Christ This Introit mysticallie signifieth the earnest desire of the people of all ages for the coming of Christ which desire he him selfe afterwardes witnessed saying Abraham your father reioyced that he might see my day and he saw and was glad Iohn 8.56 How the double repetition sig the greatnes of the necessitie and the feruor of the disre The double repetition thereof signifieth the greatnes of the necessitie and the feruour of the desire together with the great ioy and exultation which was in the world when he afterwards came him selfe in person The Gloria Patri an humble thanksgiuing The Gloria patri which is annexed vnto the same Introit is as a most humble and hartie thanksgeuing vnto the blessed Trinitie for so singular a benefit bestowed vpon vs. The Introit of the Masse confirmed by miracle Almaricus bishop of Treues testifieth of a miracle which almightie God shewed in approbation of this part of the Masse Who writeth that he heard sunge by the holie Angels for the Introit of the Masse vpon the feast of the Epiphanie in the church of S. Sophie at Constantinople the 94. Psl Venite exultemus c. Fortunat de ord Antiph cap. 21. Of Kyrie eleison and of sundrie mysteries to be considered in the same Three sortes of languages vsed in the Masse and what is sig by the same IN the holie Masse haue long time bene vsed three sorts of languages sanctified on the Crosse of our Sauiour Iesus to wit Hebrew Greeke and Latin Of Hebrew these wordes following Amen Alleluia Cherubin Seraphin Osanna Sabbaoth Of Greeke kyrie eleison Christe eleison Of Latin all the residue of the Masse as being the most vniuersall tounge in the west Church Which three languages represent the title which was fastned on the crosse of our Sauiour written in Hebrew Greeke and Latin Kyrie eleison Christe eleison Kyrie eleison are two Greeke words which signifie in latin Domine miserere Lord haue mercie and Christe eleison Christ haue mercie VVhy kyrie eleison is nine times repeated The first Reason These deuout petitions are nine times repeated to put vs in minde of nine sorts of sinnes wherewith we offend almightie God The first three by original mortall and veniall The second three by thoughtes wordes and deedes The third three by frailtie ignorance and malice and particularlie in these last three Wherfore for our sinnes of frailtie we addresse our prayer to the Father saying Kyrie eleison For our sinnes of ignorance to the Sonne saying Christe eleison And for our sinnes of malice to the holie Ghost saying Kyrie eleison The second Reason Againe these words are nine times rehearced to signifie the feruent desires of all mankind for the coming of Christ by whose cōming he sould be asociated to the nine orders of Angels Which our Lord him selfe doth describe by the nintie and nine sheepe which he left to seeke out the one lost sheepe which was man to restore him vnto his nintie and nine that is to the nine orders of Angels VVhy we say kyrie eleison both to the Father and the Holie Ghost and not to the Sonne To the Father and the holie Ghost we say Kyrie eleison and to the Sonne Christe eleison for the which Innocentius the 3. giueth this reason If you will aske me why we say not to the Sonne Kyrie eleison as well as to the Father and the holie Ghost is to signifie that in the Father and the holie Ghost there is but one and the selfe same nature that is to say onlie deuine but in the Sonne there is a double nature to wit both deuine and human for that he is both perfect God and perfect man and so is nether the Father nor the holie Ghost libro secundo de myster mis cap. 19. Kyrie eleison confirmed by miracle I cannot here let passe to speake of the great and wonderfull vertu of these wordes Saint Basil by the pronunciation of these words caused the dores of a church which were shut against him to open of their owne accord And S. Gemianus at the crie of these words put fiue kinges to flight S. Basil taking vnto him a man which had geuen him selfe to the diuel by a writing vnder his owne hande which the diuel wold in nowise restore commanded a number of deuout people and religious parsons present to lift vp their handes to heauen with him and to crie without ceasing Kyrie eleison Christe eleison Kyrie eleison which the people performing with manie deuout teares in the sight of all that were present the diuel perforce let fall the selfe same writing out of the ayre into the handes of the holie bishop In vita S. Basilij And these holie wordes haue alwaies bene vsed and highlie esteemed amongst deuout christiās as words of singular force and vertu to chase away the diuel and all other malignant spirits that would annoy them To conclude this sacred Canticle is verie ancient as the Liturgies of blessed S. Iames the Apostle S. Basil and S. Chrisostom doe make manifest mention And by the Councell of Vase was brought in the custome to singe the same at Masse Mattins and Euensong which Councell was houlden aboue 250. yeares before S. Gregorie the first Of the canticle called Gloria in excelsis Three hymnes in the Masse first inuented by the Angels THis Canticle is commonlie called hymnus Angelicus the Angelicall hymne as also Alleluia and Sanctus because the first inuention came from the Angells who haue geuen vs example to laude and prayse our Lord in this manner Wherunto accordeth Rupertus saying This hymne the church hath taken from the mouth of Angels But this is more manifest by the scripture it selfe for we reade in S. Luke that an Angell with a great light appeared to the shepheards as they were feeding their flockes and brought vnto them tidinges that the Sauiour of the world was newlie borne saying Behould I euangelize vnto you great ioy that shall be vnto all people because this day is borne to you a Sauiour And suddenlie there was with the Angel a multitude of the heauenlie armie praysing God and saying Gloria in excelsis Deo c. Luc. 2.11 Gloria in excelsis c. partly composed by men and partly by Angells This spirituall hymne consisteth of two parts the first whereof as before is sayed was composed by the Angels vnto these wordes laudamus te c. Which other wordes with the verses subsequent are sayed by some to be the wordes of S. Hillarie bishop of Poictiers Some report that he brought them with him at the returne of his exile out of Greece As namly Alcuinus li. de diuinis officijs cap. de celeb Miss Others that it was receued into the church by the institution of the Apostles Durand lib. 4. cap. 13. num 4. VVhy this hymne is omitted vpon the feast of Innocents This hymne as also Alleluia is ommitted vpon the
holie gospell hee gott in through the tiles and by his prayers teares preserued it from burning Zonaras also testifieth that the Russians in a great fier finding the booke of the gospell safe and preserued from burning by the onelie motiue of this miracle receued and imbraced the fayth of Christ Finallie the reading of the gospell in the holie Masse all Liturgies doe testifie to be very ancient Also concilium Laodicenum cap. 16. Carthaginense 4. can 48. Valentimum cap. 2. Clemens l. 2. constit Apost cap. 16. Anastasius writing to the bishops of Germanie and Burgundie and infinit others whom here for breuitie sake I doe omitt Of the Symbole or Creede and of sundrye mysteries conteined in the same THe Symbole or Creede imediatlie pronounced after the Gospell signifieth the fruict which presently ensued after the preaching of our Lord and his Apostles And therefore also is it presentlie pronounced after the gospell that by the Gospell we may beleeue with the harte vnto righteousnes and by the Creede wee may confesse with our mouthes vnto saluation as it is written Corde creditur ad iustitiam ore autem fit confessio ad salutem With the hart we beleeue vnto iustice but with the mouth confession is made to saluation Rom. 10. cap. 10. Of the etymologie of the word Simbole And first to vnderstand the Etymologie meaning of this word Symbole we must note that it is a greeke worde and signifieth diuers thinges Sometimes it is takē for a mark or seale wherewith a thing is marked or sealed Sometymes againe it is taken for a watchword which a Captayne giueth to his soldiers wherby they may know one an other and the better preserue them selues from being surprised by their enimyes soe that if they shold chaunce to meete any one of whome they doubted being asked the Symbole or watchword he should be bewrayed whether he were their friend or foe In this present place it is taken for a brief forme or rule of christian fayth composed of diuerse and surdry sentences called Articles much like vnto soe manie sinewes or ioyntes binding and tying togeather all the parts of the bodye Wherefore verye fittlie may this summarye of the Christian fayth be called by this name of Simbole according to al these significations For first in verye deede it is a true marke or seale whereby to know and distinguish a catholike from an Hereticke for neuer was there Hereticke which did not denye some parte or other of the Creede Secondlie it may well be taken for a watch-word giuen to the faithfull whereby to know one an other and so to keepe them selues from the incursion of their enimies And thirdlie as in this place for a briefe forme or rule of our Christiā faythe bycause it comprehendeth in so short and compendious a manner the somme of all that which were are to beleeue Durand l. 4. c. 25. Three simboles or Creedes in the Catholique Church In the Catholike Church we haue three Symbolls or Creeds The first is that of the Apostles which all good Christians ought to learne by hart and to say it both morning and euening for it chaseth away the diuells who lye in wayte both day and night to deuoure vs. The second is that of the councell of Nice which is vsuallie sayd in the Masse after the gospell And the third is that of S. Athanasius which is sung at Prime vpon all Sundayes Both which latter are no additions to the former but expositions or more playne declarations thereof The reason why the Church admitted these two Creedes besides that of the Apostles was for that the Heretickes receiuing the first according to the wordes or letter did not receiue it according to the sense and meaning of the Catholike Church And for that also the Arrians and other Heretickes construed the same soe confusedlie that it was hard to discerne the Catholikes from the Heretikes any waye by the same In which case the Church was constrayned to putt to her helping hand adding the two latter as an exposition or playner declaration of the former and hath euer since serued to singular good purpose for the conuiction of seuerall heresies and heretickes which haue sprung vp in sundry times and vpon sundrie occasions The Symbole of the concel of Nice was composed vnder Pope Siluester Plat in vita Siluestri in the presence of the great and most religious Emperour Constantine by 318. Byshops assembled from all partes of the world and kept at his expences whereof manie had their right eyes put out and their right hands cutt of for the defence of the fayth and Christian religion in the precedent persecutions as testifieth Nicephorus lib. 8. cap. 1. He honored them with presents condigne to their estates and royallie feasted them at his table causing the principall of them to sett close vnto himselfe before he would licence them to depart to their Churches kissing also their wounds when he dismissed them Naucler vol 2. gener 11. This Symbole was made expresslye to condemne the blasphemy of Arrius mayntayning against the doctrine of the Church the inequality of the three diuine persōs of the holie Trinitie Socrat. lib. 4 Eccles hist cap 31. By the order of Pope Marke successor of S. Syluester the clergie and people beganne to sing it with high voyce in the church for that then the Emperors of the world assisted and constantlie defended the Catholike fayth It was allso approued in the first councell of Constantinople but 56. yeares after that of Nice by 150. Bishops assembled vnder the Emperors Gracian and Theodosius the elder See Plat in vita Marci The Simbole of the holie Father Athanasius was composed by him against the aforesaid Arrians when by their audacious pursuite they exiiled him to Treuers where he laboured by all meanes to conserue the faith in his former puritie Nauclar vol. 2. gener 13. The Creed of the Nicene counsell and which is vsuallie sung in the holie Masse conteyneth like as that of the Apostles to the number of 12. Articles which are these that follow Credo I beleeue The first article of this Creede is to beleeue to witt in God and is to be opposed against the ignorance of all Atheists and of all such as foolishlie say in their hartes there is no God Psalm 13. In. In. And heere note that there is a difference in beleefe For to beleeue God is to beleeue onelie that God is but to beeleue in God is in beleefe to loue him to worshipp him and to serue him as God and this is perfectlie to beleeue in God Vnum Deum One God For as much as manie heathen poeple doe adore and worshipp diuers vayne things in steede of God calling them their Gods therefore to condemne this error and to exclude all pluralitie of Gods the Creede of the Masse hath adioyned this word Vnum One the more playnelie to explicate the former which is as much as to say I beleeue in one onelie God and not in more
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
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
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
conceiue their sense Dost sanctifie to wit according to their sacramentall causes Viuificate by conuerting them into thy flesh and blood Blesse by pouring downe multiplying thy graces vpon them If you refer them to Christ then are they thus to be vnderstood to wit those creatures which before were but earthlie voide of life and of all benediction are by the blessing of Christ made heauenlie liuelie and euerie way most blessed If we applie them vnto ourselues then may they thus be taken to wit that this sacred Host is sanctified in respect of vs that it may be our sanctification from all sinnes viuificated that it may be the life of our soules to quicken vs in spirit to newnes of life Blessed that we may by the same attaine the aboundaÌ„ce of all spiritual grace perfection Of the three Crosses which are made at the three wordes aforsaid As touching the three Crosses which are made in this place vpon the Host and the Chalice together they are made to signifie vnto vs that our redemption wrought by Christ by the vertu of his Crosse was with the consent of all the blessed Trinitie Or according to Albertus Magnus three Crosses are made in this place to signifie that al thinges are saÌ„ctified viuificated blessed by the vertu of the Crosse and passion of our â—…emer Et praestas nobis The thing which in these wordes we desire of God may be giuen vnto vs is the pretious bodie and blood of Christ his Sonne for our refection who lying hid vnder these species giueth him selfe to vs to eate that so he may be in vs and we in him And Titlemanus saith that this holie Host is giuen vs to our vtility and health it is giuen vs in meate it is giuen vs in drinke it is giuen vs in life it is giuen vs in norishment it is giuen vs in preseruation it is giuen vs in defence it is giuen vs in remission of our sinnes it is giuen vs for the obtayning of good thinges it is giuen vs against the assaultes of our enimies it is giuen vs for the subduing of our flesh it is giueÌ„ vs in commemoration of the death of Christ and of all his benifits Per ip ✠sum et cum ip ✠so et in ip ✠so Then vncouering the Chalice bowing his knee and houlding the Host in his right hand and the Chalice in his left he maketh three Crosses from side to side of the Chalice saying Peripsum as by the Mediator betwixte God and man Et cum ipso as euerie way equal with the Father Et in ipso as consubstantiall and coeternal both with him and the holie Ghost Againe per ipsum by whom thou hast created â—hinges Et cum ipso by whom thou gouernest all thinges created Et in ipso in whom thou consummatest all thinges Est tibi Deo patri ✠omnipotenti Not called Father onlie by name honor and veneration as we call our elders and betters fathers but by nature and origin so that trulie and properlie the diuine generation appertayneth vnto him In vnitate spiritus ✠sancti That is to say in the communion of the Holie Ghost who is the knot and loue of the Father and the Sonne in whom they communicate as in one common gift proceeding from both Omnis honor gloria Be all honor as to our Lord and al glorie as to our God Where â—n the same order that God the Father doth send his graces and blessinges vnto vs which is by the meanes of Christ his Sonne euen so in the same order all honor and glorie returneth againe by the meanes of Christ vnto the Father and that euermore in the vnitie of the holie Ghost Of the fiue Crosses which are made at the fiue wordes aforesaid The 1. Reason As touching those three which are made with the Host ouer the Chalice at these wordes Peripsum c. diuers thinges may be signified by the same First they may signifie the three howres wherein our Lord and Sauiour hung vpon the Crosse in most vnspeakable paine aliue The 2. Reason According to S. Thomas these three Crosses are made to signifie the triple prayer of Christ vpon the Crosse First Father forgiue them Secondly My God why hast thou forsaken me Thirdly Into thy handes I commend my spirit The 3. Reason The other two Crosses which he maketh betwixt the Chalice and his breaste at these wordes Est tibi Deo Patri omnipotenti c. doe signifie the misterie of the blood and water which issued out of the side of our B. Sauiour hanging dead vpon the Crosse and the two Sacraments which were instituted in vertue of the same to wit Baptisme and this B. Sacrament of the Altar According to the testimonie of S. Iohn One of the soldiears with a speare opened his side and incontinent there came foorth blood and water Iohn 19.34 The 4. Reason At the wordes Omnis honor gloria the Host is held aboue and the Chalice beneath and both a litle eleuated Which Ceremonie doth verie aptlie signifie the death of our Sauiour to wit how in his passion his blood was truly seperated from his body and consequently also his blessed soule Of other Ceremonies performed after the short eleuation The Priest hauing performed this short elenation layeth the Host downe vppon the Corporal couereth againe the Chalice and then adoreth The 1. Ceremonie and his signification First the Host is laid vpon the Corporall because Ioseph and Nichodemus beging of Pilat the body of Iesus tooke it downe from the Crosse wrapped it in a fine sindon and after buried it The 2. Ceremonie and his signification And because they rouled a great stone before the doore of the sepulcher therfore the Priest with the Palle couereth the Chalice And because those holie men worshiped the bodye of Christ in the sepulchre at their departure therfore the Priest adoreth our Lord in this holy Sacrament The 3. Ceremonie and his signification This done the priest lifteth vp his voice pronouÌ„ceth on highe these wordes saying Per omnia saecula saeculorum And the people answere Amen Our Doctors here doe say that this lifting vp of the voice of the priest representeth the stronge crie of our Lord and Sauiour when he yealded vp his spirit into the handes of the Father And that the answere of the people signifieth the lamentation and pittie of his deuout women which were present at this spectacle In this maner Inno centius tertius interpreteth the same Because Iesus saith he crying with a high voice rendered vp his spirit therfore the priest lifteth vp his voice saying Per omnia saecula saeculorum And because the women lamenting bewayled their Lord all the quyre as lamenting doe answer Amen Per omnia saecula saeculorum By the wordes them selues are commonlie vnderstood one of these two thinges Ether that all honor and glory appertaineth to God world without end Or that the Sonne doth liue with the Father and the holy
haue his mercifull helpe and asistance here vnto without the which we doe confesse that we cannot as we ought ether beginne continue or end nor euer obtaine the thinge which we desire Et a pecctao simus semper liberi The thinge wherunto we principally require the ayde of his mercie is to be freed frō our sinnes because sinne hath this propertie that it allwayes bringeth three euills with it The first is it maketh vs of free men bond men for as our Sauiour saith he that committeth sinne is the seruant of sinne Secōdlie it alienateth vs from Gods holy grace Thirdly it iustly wroketh his wrath against vs. And hence it is that S. Bernard saith that so so long as in any creature there is power to sinne it is secure in no place nether in heauen nor in paradise nor in the world For in heauen fell the Angells euen in Gods presence In paradise fell Adam from the place of pleasure in the world fell Iudas from the schoole of our Sauiour Et ab omni perturbatione securi Next to be secure from the perturbations tumultes and troubles of the world because from thence proceedeth the matter of sinne and hinderance that when we approach to this most holy Communion we come not in such puritie as is fit and requisite Of sundrie ceremonies performed by the priest in this part of the Masse The 1. Ceremonie and his signication First he putteth the Paten vnder the Host which as we said before by this roundnes representeth Charitie The Host therfore layed vpon the Paten to be broken and diuided signifieth that Christ of his loue and Charitie exposed his body to suffer death for our redemption The 2. Ceremonie and his signification Next he vncouereth the Chalice By the Chalice is signified the sepulcher And the vncouering of the same is done to signifie how the Angel of our Lord remoued away the stone from the doore of the sepulcher The 3. Ceremonie and his signification After this he deuideth or breaketh the Host into two partes which signifieth the separation of the holie soule of our Lord and Sauiour from his blessed bodie the one descending into hell and the other remayning in the Sepulcher Wherof Innocentius tertius yealdeth another reason saying that therfore the Priest breaketh the Host that in the breaking of bread we may knowe our Lord as the two disciples knew him in breaking of bread to whom he appeared the day of his resurrection as they went to Emaus Per eumdem Dominum nostrum Iesum Christum Filium tuum In diuiding the Hoste he saith Per eumdem Dominum nostrum To wit vnto whom all power is giuen both in heauen earth Iesum Sauiour for he commeth to saue his people from their sinnes Christum Anointed aboue all his fellowes with the oyle of gladnes Filium tuum Naturall and onlie begotten These wordes ended the part of the Host which he houldeth in his right hād he layeth vpon the paten and from the part in his left hand he breaketh of another litle particle and so the Host is deuided into three partes The host thus deuided into three seuerall partes representeth vnto vs the state of the Church in three seuerall places The part held in the right hand which is no more deuided but remayneth entyre representeth the Church triumphant signified by the right hand which hath passed ouer all hir troubles and hath now no more to suffer The other which is helde in the left hand and is againe deuided doth signifie the estate of the Church militant vnderstood by the left hand part wherof remayneth in this life and part in Purgatorie both which are subiect yet to suffer This part held in the left hand is next conioyned to that which lieth vpon the paten and was before helde in the right hand to signifie that those which are in purgatorie shall infallibly after a while haue their part and fruition in glorie and be conioyned with the Church triumphant The part subdiuided from the second held in the right hād put into the Chalice signifieth those which yet remayne in this present life who by doing penaunce for their sinnes may obtaine mercie and remission thorough the merits of Christ before their departure and therfore the part which representeth them is not laid with the other but is put into the sacred blood contained in the Chalice And let it here be noted that this third part of the holy Host is held ouer the Chalice with two fingars to wit with the thumbe which is interpreted Force and vertu and with the second named by the Latins Index interpreted discretion of vnderstanding To declare that this diuine mysterie ought to be considered with force of Faith and with discretion of vnderstanding Qui tecum viuit regnat in vnitate spiritus Sancti Deus In the subdiuision of the second part as aforesaid he saith Qui tecum viuit incessantly in all eternitie Et regnat with all power and maiesty In vnitate in essentiall identitie of the Holy Ghost Spiritus Sancti Deus The third person the Holie Trinitie Per omnia secula seculorum Hauing by sundrie deuout ceremonies set before vs the death and passion of our blessed Sauiour he beginneth now not onlie by signes but also by wordes to set before vs the ioy of his resurrection for which cause he lifteth vp his voice saying Per omnia secula se culorum And the people answere Amen The Priest doth therfore eleuate his voice in this place not only to haue the consent of the people but also to represent the gladnes which the Apostles and Disciples had when they vnderstood the ioyfull newes of the resurrection For as they were in great feare and sorrowe to see their Lord and master in the handes of his enimies and afterwards to suffer his death so were they filled with greate ioy when they saw him restored againe to life Gauisi sunt Discipuli viso Domino The Disciples reioyced hauing seene our Lord. Amen The people answere by this Hebrwe word that they doe firmelie and stedfastlie so beleeue Pax ✠Dominisit ✠semper vobis ✠cum To shew this more euidently the Priest saluteth the people with the same woordes wherwith our Lord saluted his Apostles at his resurrection saying Pax vobis Now ther are three sortes of peace right necessarie for vs to wit spirituall temporall and eternall and according hereunto the Priest maketh the signe of the Crosse three times in pronouncing the wordes aforesaid The spirituall peace is the repose and tranquilitie of conscience which is obtained by the meanes of a virtuous and innocent life The temporall peace is that it would please almightie God so to blesse vs and our labours that we may eate our bread in peace and quietnes that is to preserue vs and all ours from warres misfortunes sicknesses sutes wrongfull molestations detractions diffamations all other sortes of troubles and vexations The peace which is eternall is the chiefe and principall
liuing God naturall consubstantiall and coeternall Qui ex voluntate Patris Who by the will of the Father most liberal bountifull and most mercifull sending thee in the fulnes of time vnto vs for our redemption Cooperante spiritu Sancto The Holy Ghost cooperating who as he hath with thee and the Father one essence so both in will and worke is vnseperable and vndeuided Per mortem To wit the most bitter painfull and opprobrious death of the Crosse which thou patientlie induring didst thereby make thy selfe obedient to the will of thy Father Tuam Thyne to wit put in thyne owne power because thou hadst powre to lay downe thy life and power to take it againe Mundum viuificasti Hast giuen spirituall life to the worlde for thou art the true bread which camest downe from heauen to giue life to the world all the whole world for one onlie sinne being depriued of life Libera me Deliuer me offering this sacrifice as also all other faithful people for whom it is offred that we may be in perfect libertie from all sinne Per hoc sacrosanctum corpus sanguinem tuum Holie aboue all holies holy because it was made in the wombe of the most holie virgin by that high artificer the holie Ghost and holie because it was vnited to the holie word Ab omnibus iniquitatibus meis That is frō all my sinnes wherwith I haue defiled and polluted my soule made after the image of the holie Trinitie Et vniuersis malis To wit ether of body or soule present or future and to be endured ether in this life or in the life to come Et fac me And make me who of my selfe am not able to doe any good deede nor yet so much as to thinke any one good thought vnlesse I be assisted and enabled by thee Tuis semper inherere mandatis Allwayes that is to say that at no time I transgresse thy holy commandements Or alwayes that is that I obey and fulfill them al least offending in one I be made as the Appostle saith guiltie of all Et a te nunquam seperari permittas To wit nether in this worlde by sinne nether in the worlde to come by that horrible sentence to be pronounced against the reprobate Depart yee cursed into euerlasting fire Qui. Who by thy diuine essence Cum eodem Deo Patre Of whom all paternitie both in heauen and earth is denominated Et cum Spiritu Sancto The knot and bond of charitie both of the Father and the Sonne Viuis For as much as one is the life diuinity essēce of the Father the Sonne the holy Ghost Et regnas Both in heauen and in earth as absolute Lord ouer all the inhabitants both in the one and in the other Deus True naturall and vndeuided In secula seculorum Amen Infalliblie immutablie and eternallie without all end Amen Perceptio corporis tui The receiuing of thy bodie which verelie and trulie lyeth hid and veyled vnder this diuine and dreadfull Sacrament Domine Iesu Christe O Lord Iesu Christ O Lord who hast created me O Iesu who hast redeemed me O Christ who shalt iudge me Quod ego indignus Vnworthie for my manifould and sundrie sinnes committed Vnworthie for my great defect and want of feruour and deuotion Sumere praesumo Not confiding in myne owne iustice but in thy great benignitie mercie and bountie Which hast promised not to quench smoking flax nor to breake a sunder a brused reede Non mihi proueniat in iudicium condemnationem Which the Apostle threatneth vnto all those who approache vnworthely to the same because they discerne not our Lordes bodie to the end that none which are dead doe presume to take the meate of life Sed pro tua pietate By the which thorough thy onlie goodnes thou hast exalted me to the state of priesthood hitherto hast patientlie borne with my offences and mercifullie expected my repentance Profit mihi ad tutamentum mentis That so it preserue me for time to come that I neuer consent in minde to sinne not any way offend thy gratious presence within my soule Et corporis That nether by the way of my bodie or gates of my senses I euer admit death into my soule nor make the members of my body consecrated vnto thee weapons of sinne to procure the death of soule and bodie Et ad medelam percipiendam Qui viuis regnas c. To the receiuing of medecine to wit of thee who art the true phisitian both of soule and body and onlie canst cure the diseases both of the one and the other Panem coelestem accipiam Then hauing adored he riseth vp to take the healthsome Host saying I will receaue c. To wit I a poore pilgrime in this world will receaue the viaticum and food of this frayle life in the strenght whereof I will walke to the mount of God I sick will receaue the celestiall bread which fortifieth corroborateth the hart of man I hungrie and starued will receaue the bread which who so tasteth shall neuer hunger more I disqueited and anxious wil receaue the bread which establisheth the hart and calmeth the stormes of a troubled conscience I feeble and lame will receaue the bread being inuited of that great kinge vnto the supper whereunto all the feeble and lame were brought in I sinfull and vncleane will receaue the bread which onlie can make cleane that which was conceiued of vncleane seede and of stones can raise vp sonnes to Abraham The celestiall bread not made of the graine of the earth but of the virgins blood The celestiall bread which refresheth the Angells with beatitude The celestiall bread which descendeth from aboue to nourish the hartes of his poore ones aspiring and sighinge after the celestiall ioyes The celestiall bread which changeth the receauer though a sinner into a celestiall creature and a Saint Et nomen Domini inuocabo That is will inuoke or call the name of our Lord vpon my selfe and by the meanes of this celestiall bread will sup with Christ that he may shew mercie vnto me now inhabiting in heauen as he did vnto them that supped with him on earth Or I will call vpon the name of our Lord that he may call me a sinner vnto him place me amongst the number of his elect and for euer reconcile me vnto his Father What the Priest doth before receiuing of the host This done the Priest a litle inclininge his bodie and vniting all his cogitations as much as is possible doth deuoutlie recollect him selfe and directeth not only the corporall eies of his bodie to the outward species formes of the Sacrament but much more the inward eies of his faith to our Lord Iesus Christ trulie contayned vnder those visible formes whom with all reuerence feare deuotion charitie affection of mind and soule he is to receiue Domine The Priest therfore being readie to receiue and harbour with in his soule this sacred Host first sayth Domine
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
Ghost world without end Againe Per omnia secula seculorum that is thoroughout all ages of the world for seculum is taken for a time somewhat long and so is called seculum of this word sequor to follow because time followeth time Oremus The Priest hauing gotten as it were a good oportunitie hauing now before him the Lord and Maker both of heauen and earth and that according to his corporall presence he exhorteth all the people hartely to pray saying Oremus Let vs pray Praeceptis salutaribus moniti diuina institutione formati And therfore the Priest sayeth that it is by precept and deuine institution that wee are admonished to say this prayer because both our Lord instituted the same and also commanded his Apostles to vse the same saying Pray alwayes and be not weerie Againe Pray without intermission Which prayer Christ him selfe taught his Apostles to say in the holy sacrifice of the Masse as S. Hierom witnesseth Hier. li 3. contra Pelagianos Audemus dicere The reason why we here affirme that wee are bould to speake vnto the maiestie of God almighty is because that this self same prayer which we poure foorth before God the selfe same prayer proceeded out of the mouth of God so that in this prayer we recommend our selues vnto God with no other then the verie wordes of God For as S. Gregorie well saieth it were very vnmeete that vpon the holie Eucharist any prayer should be recited of the schollars composing and that ommited of the Masters making Pater I will here set downe for this first point a right worthie consideration of Leo Magnus sayinge Great my beloued is the gift of this sacrament and this gift exceedeth all giftes that God should call man his sonne and man name God his Father Hence also S. Aug. admonisheth the rich and noble of this world not to wax proude or contemne the poore ignoble because they pronounce and say that together to God our Father which they can neuer trulie say vnles they acknowledg them selues to be bretheren Noster As by the word Pater we vnderstand the grace of adoption so by the word noster we vnderstand brotherlie vnion For as S. Cyprian saith our Lord who is the master of peace and vnitie would not that when any one prayeth he should pray for him selfe onlie and say My Father nor giue me my dayly bread not forgiue me my trespasses nor leade me not into tēptation nor deliuer me frō euil but our Father giue vs our daylie bread forgiue vs our trespasses leade vs not in temptation and so of others Qui es in coelis 1. The priest in saying that God is in heauen doth not inclose or confine God with in heauē but endeuoreth to draw him which prayeth vp from earth to heauen 2. In affirming our Father to be in heauen we are put in minde that we are strangers here in earth and far from our proper countrie and home which is heauen Sanctificetur nomen tuum The name of God hath in it selfe no neede of sanctification but because here in earth it is not worthelie sanctified as it deserueth and that by many and euen almost hourlie it is most sinfullie prophaned by execrable blasphemies imprecations detestations cursinges swearinges forswearinges and the like therfore we pray that the same may be honored praysed exalted and sanctified of all in the world Adueniat regnum tuum The kingdome of God in which he doth raigne is the Church militant on earth and the Church triumphant in heauen Wherfore by thy kingdome come is vnderstood kingdome to kingdome the militant to the triumphant that these two may be vnited and made one kingdome This likewise doth reprehend all those persons who would prolōg this worldlie life whereas the iust do hartilie pray that that kingdome of God would speedelie come Fiat voluntas tua The will of God is taken two maner of wayes The one his will and decree as it is eternall The other the signes of his will which are temporall And these are fiue to wit precept prohibition permission counsail and operation these latter are not alwayes fulfilled for which cause we pray dayly that they may be fulfilled saing Fiat voluntas tua to wit in all thou commandest in all thou forbidest in all thou permittest in all thou counsellest in all thou workest Sicut in coelo in terra By heauen is vnderstood the heauenlie spirits to wit the Saints and Angels For the blessed Angells so soone as they conceiue the conception and minde of almightie God doe incontinentlie with inexplicable delight and readines transport them selues to accomplish the same And therfore we pray that the will of almightie God may be fulfilled Sicut in coelo in terra To wit as by Angels in heauen euen so by men in earth Panem Four sortes of bread are necessarie for vs. Three whilst we are pilgrimes in this life and the fourth in the life and world to come To wit Corporall Spirituall Sacramentall and Eternall Of the first it is written man liueth not by bread only Of the second My meat is to doe the will of him that sent me Of the third He that eateth this bread vnworthelie is guiltie of the body of our Lord. Of the fourth I am the bread of life which came downe from heauen Nostrum quotidianum Our not myne saith S Chrisostom because all whatsoeuer God giueth vs he giueeth not to vs alone but also to others by vs that of that which we haue receiued of God we also giue part therof vnto the poore Againe our bread to wit got by our true labours for all that which we eate vniustlie gotten or stolen is not ours but other mens bread Againe our bread to wit the spirituall foode of our soules as true Catholique doctrine Sacraments wholsome Ceremonies and the like not others that is the doctrin and ceremonies of Infidells or Heretiques And this our bread is called daylie because we daylie stand in neede thereof Da nobis This doth Christ teach vs that we doe not onlie pray that bread be giuen vs that we may haue to eate but as S Chrisostom saith that what we eate we may receiue from the hand of God For to haue to eate is common both to the good and to the bad but to acknowledg it from the hand of God is proper or belongeth only vnto the good Hodie This day to wit in this present life as S. Aug. expoundeth the same Which we ought to account but as one day it is so frayle and of so litle lasting Et dimitte nobis Three maner of wayes we offend and trespasse whereof we craue of God forgiuenes Against God Against our selues And against our neighbour Because we haue offended against God we say Et dimitte And because we haue offended against our selues we say nobis And because we haue likewise offended against our neighbour we say Sicut nos dimittimus debitoribus nostris Debita nostra Our trespasses