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
A DEVOVT EXPOSITION OF THE HOLIE MASSE WITH An ample Declaration of all the rites and CEREMONIES belonging to the same Composed BY IOHN HEIGHAM The more to moue all godlie people to the greater Veneration of so sublime a Sacrament AT DOVAY With licence 1614. THE PREFACE TO THE CATHOLIKE READER FOWER causes there were right courteous Reader which first moued me to explicate vnto thee according to my smale capacity the mysteries and Ceremonies of the holy Masse The firste was the incomparable dignitie and most excellent sublimitie of this diuine and dreadfull sacrifice which althoughe it be such that neither the toung of man nor Angell can worthylie magnifie as it deserueth yet the verie excellencie of the thing it self inuiteth euerie one with what praises he can to set forth extoll and celebrate the same The second was the most singular honor respect and reuereÌ„ce which the deuout Catholike people of all places of all ages and of all callinges the greatest Doctors themselues and most learned deuines of all the worlde Emperours Kinges Princes and Commons haue euer borne and caried to this Sacrifice whose example it behoueth euerie good godlie man to follow The third was the deep mortall and canckred mallice of wâ—cked heretikes their most execrable blasphemyes together with manie most fearefull vilde and damnable facts done committed by them in hatred and contempt of this diuine sacrifice and what good Christian is there aliue that will not to the vttermost of his power defende a treasure so inestimable from the sauage assaults of such wicked miscreants The fourth was the great and long want of a full and perfect exposition of this so diuine a mysterie in our English toung by reason that none of our nation haue purposelie written of the same for ought that euer I sawe these fortie yeares which fower motyues seemed vnto me matter more then sufficient to explicate vnto thee this vnexplicated secrett and to vnfold vnto thee a mysterie of such maiestie 2. Of the supereminent dignitie as also of the great and singular respect which Catholiks doe beare to this ineffable misterie I haue amplie treated and discoursed vnto thee in the third fourth fifth and sixth chapters of this ensuing Treatise I beseech the infinite mercie and goodnesse of God that thou mayest receaue aboundant consolation and edification for thy paynes in perusing them But touching the deadlie hatred and mallice of our aduersaryes or of their blasphemyes and other abuses of this blessed sacrameÌ„t I haue no where as hetherto made anie mention of them and would to God there were no cause at all euer to defile our paper with their execrable enormous and fylthie facts For against this most singular Sacrament pearle of inestimable price adamant of Angells rose of our religion onlie life onlie laurell onlie tryumphe onlie treasure onlie glorie onlie beautie and onlie crowne of all Christianitie the heretiks of our age doe beare so rabide a rage so mischeuous a mynde so spitefull a spleane ioyned with such audacious attempts barbarous abuses and insolent outrages as neuer the like were heard of before our dayes yea and in a manner is incredible could euer enter into the hart of a Christian For some rushing violentlie into the church where the Priest was celebrating this vnbloodlie Sacrifice stamping vnder their filthie feete the sacred host and spilling vpon the ground the blessed bloud vsed the consecrated challice insteed of a pisse-pot and hauing compelled the Priest to drinck off the pisse next presentlie hung him vp on high fastened and bound with cordes vnto an image of Christ crucified and then with manie shotts of their gunns and pistolls peirced quite through both the Priest and the picture witnessed by Lawnay in his Replique Christien lib. 2. cap. 16. Another seeing the Priest at Masse to hold vp the sacred host to be adored of the people tooke vp a dogg by the leggs and held him ouer his head shewing him vnto the people in mockage and contempt of the Priest and his sacrifice Fox Act. and Mon. page 1033. Another as witnesseth the same Fox finding a Priest administring the blessed Sacrament to the people with great deuotion offended to see them so deuoutlie and reuerentlie vpon their knees presentlie pulled out a whyniard or wood knife which he wore about him and verie greuouslie wounded the Priest in diuers places both of his head arme and hand where with he held the challice full of consecrated hosts which were besprinckled with the bloud of the Priest nor would haue lest him till he had killed him out right if he had not bin preuented by the people present 3. But least thou gentle Reader mayest think that God who is the iust reuenger of all such villanyes hath permitted these men to escape vnpunished let this example next ensuing satisfie thee and serue for a warning to all the aduersaryes and mallitious enemyes of the Masse After that the holie Masse was by publike proclamation of the late Queene commanded to surcease in all places of England by Midsomer day immediatlie following fower men of Douer in the countie of KeÌ„t besides others which asisted at the same actioÌ„ went into the church of the same towne and tooke forth the Copes Vestments and other Priestlie Ornaments belonging therto geuing forth and boastinge abroad that they would goe fetch the Pope from Canterburie And the verie next day after Midsomer day these companyons came to Canterburie put on the said Copes and other Ornaments vpon their backs and in a Pix made to reserue the blessed Sacrament of the bodie of our Sauiour Iesus they put a doggs turd and then beginning at S. Georges gate roade in forme of procession quite thorough the City till they came to westgate which done the verie same night they posted back againe to Douer One of these fower was Captaine Roberts who presentlie after carryed all the Copes Vestments and other ornaments ouer the seas to Dunkirk where he sold them His miserable and wretched end was that there leaping out of one smale boate into another to get to his Shipp the boate he was in slipping away he stepped short of the other and soe falling into the water pitched his vnhappie head vpon an An 〈…〉 here he beat out his braines The seconâ—…ortlie after running mad cast him self off from Douer Peere into the sea and so was drowned The third dyed of Iohn Caluins disease that is to say he was eaten vp with lice being yet aliue The fourth who afterwards became Minister of Maidstone falling greuouslie sick indured Gods terrible iudgments for he stunck soe abhominablie that none no not his owne wife could endure to come neare him so that when they gaue him meat to eate they were forced to put it vppon the ende of a pole and so to reach it vnto him thorough a windowe For confirmation wherof there are right credible and worshipfull persons yet aliue who can testifie the same 4. These are some few though
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
before all worldes of his owne true and naturall substance Omnipotens Omnipotent This Father is said to be omnipotent to the end that with all reuerence we may honor his maiestie whereof his omnipotencie is the chiefe and soueraigne attribute wherby he doth and worketh whatsoeuer he will and is meete and decent for him to doe Gen. 17. Psl 113. Domine Fili. Lord the Sonne Vpon the confession of this article is laide the foundation of our Christian fayth and saluation for as S. Iohn saith Whosoeuer shall confesse that Iesus is the Sonne of God God abideth in him and he in God 1. Iohn 4.15 And S. Peter for this confession that Christ was the Sonne of God was by our Sauiours owne mouth pronounced blessed Mat. 16. Vnigenite Onlie begotten He is sayd to be the onlie begotten of God the Father for that he onlie is engendred eternallie of the Father and of the selfe same nature substance wisdome and almightie power that the Father is Iesu Christe Iesu Christ These two names were impoed vpon our blessed Sauiour not by chance but by diuine ordinance to expresse the two natures contayned in him to wit diuine and human For the name Iesus signifying a Sauiour hath relation to his diuinitie and the name Christ signifying anointed is to be referred to his humanitie Marc. 2. Psl 44. Domine Deus Lord God As before the Father was called Lord God so now the Sonne is likewise called Lord God and this iustlie First as well by right of creation as of redemption Secondlie because all lordship and power was absolutlie giuen him by his Father in particular at the day of his resurrection Since which time he hath alwayes had vs vnder his dominion as his peculiar inheritance bought and purchased with his pretious blood Agnus Dei. Lambe of God This Lord and almightie God is here called by the name of a Lambe to expresse more plainlie vnto vs his humanitie in the which he was led to the slaughter as an innocent Lambe and in the same was sacrificed for the sinnes of all the world Esay 53. Filius Patris Sonne of the Father And here againe we attribut vnto him a new this title of Sonne of the Father to expresse his diuinitie which allway remayned vnited to his humanity euen in his passion and death it self Qui tollis peccata mundi VVho takest away the sinnes of the world For the more manifest explication of his diuine nature as wel as of his human it is here sayed who takest away the sinnes of the world for this power being onlie proper to God him selfe is neuertheles attributed to our Sauiour Christ to declare his diuinitie and godhead therby Marc. 2. Miserere nobis Haue mercie on vs. Because he is God and hath the selfe same power with his heauenlie Father we humblie beseech him to haue mercie on vs he being he who is called the God of mercie and who houldeth his louing armes alwayes open to receue all such as flye vnto him Qui tollis peccata mundi suscipe deprecationem nostram VVho takest away the sinnes of the world receiue our prayer These wordes are twice repeated by the priest vpon the vndouted hope of his goodnes and mercie aforesaid And in particular he humblie beseecheth him to receiue his prayers with those of the asistants that he may the better consecrate and offer this dreadfull sacrifice Qui sedes ad dextram patris VVho sittest at the right hand of the Father By which wordes is euidentlie expressed both his power and his maiestie which is far exalted aboue all Highnes Vertues Throanes Dominations Powers Principallities Cherubins Seraphins and in which he shall iudge both men and Angels Colos 1. Heb. 1. Miserere nobis Haue mercie on vs. Here anew we beseech him of mercie and pardon for our offences to the end that we may be comforted of him at our deathes and withall auoide the rigour of his dreadfull iudgments after the time of our departure Quoniam tu solus sanctus Because thou onlie art holie He is called onlie holie for that this holines wherof we speake is from all eternitie absolute proper and essentiall in him which holines nether Angells nor men can haue of them selues but onlie by grace like as the ayre and the water doe borrowe their brightnes and clearnes from the sunne which onlie of it selfe is cleare and bright Tu solus Dominus Thou onlie art Lord. And iustlie doe we affirme him to be onlie Lord because he onlie created vs he onlie redeemed vs he onlie sanctifieth vs and he onlie will glorifie vs. Againe he onlie is Lorde because he onlie was mediator in that noble work of our saluation For albeit there be more mediators of intercession yet as sayeth S. Aug. there is but one of redemption Tu solus altissimus Thou onlie art highest And he is not onlie called Lord but also highest yea euen in his humanitie because he hath lifted vp mans nature to the highest degree of honor that can be desired And this we ought firmlie to beleeue and in beleeuing to honor Iesu Christe Iesu Christ And here note that albeit this name of Iesus was first manifested to vs by an Angel yet it was long before imposed by God him selfe from all eternitie and therfore is called Nomen super omne nomen Act. 4. A name aboue all names because of the giuer and imposer of the same And therfore sayeth Origen it was brought from heauen and named by an Angel because it was not decent that it should first be named by men nor by them be first brought into the world but of some more excellent and noble nature Cum sancto Spiritu With the holie Spirit This holie Spirit is the third parson equall in all perfections with the Father and the Sonne This holie Spirit is he of whom the prophet Dauid spake when he prayed saying Take not thy holie Spirit from me Psl 50. This holie Spirit is he by whose operation was wrought the wonderfull mysterie of the Incarnation in the sacred wombe of the virgin Marie Luc. 1. Finallie this holie Spirit is he without whose diuine inspiration we can doe nothing worthie of eternall life In gloria Dei Patris In the glorie of God the Father These wordes the church hath prudentlie adioyned to the two last clauses and sentences of this sacred hymne to take away a dout which otherwise might be moued vpon the wordes aforegoing in which our Sauiour is sayed to be onlie Lord onlie holie and onlie highest and therfore to shew that the Father and the holie Ghost are not excluded there is added with the holie Ghost in the glorie of God the Father Amen 1. This word Amen is an Hebrew word wherewith the people make answer at euerie prayer and benediction of the priest and is as much to say as verelie faithfullie or so be it See Rabanus de institutione cler l. 1. c. 33. 2. Nether is it the custome of the Greekes or Latins to
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