Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	great_a	holy_a	12,790	5	4.8317	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02889	A devout 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.	Heigham, John, fl. 1639.	1614 (1614)	STC 13032; ESTC S3972	177,234	464

of a Lamb to signifie that he which is sacrificed is the true Lamb of God which taketh away the sinnes of the world Of the Paten wheron the Host is layed And 1. why the same is couered or hid vnder the Corporall The 1. Reason THe Paten is so called a Patendo that is of patencie or amplenes betokneth a hart large open and ample Vpon this Paten that is vpon this latitude of charitie the Sacrifice of iustice ought to be offered This latitude of hart the Apostles had when Peter said Though I should dye with thee I will not deny thee likewise also said all the Disciples Mat. 26. For which cause our Lord said vnto them The spirit indeed is prompt but the flesh is weake Mat 29.41 The 2. Reason And because this latitude of hart fled from them and lay hid when they all forsooke and abandoned their master therefore after the oblation is made the Priest hideth the paten vnder the Corporall or the Deacon remoued from the Altar houldeth it couered whereby the flight of the Disciples is signified who whilst the true Sacrifice was offered fled and forsooke Christ as he him selfe foretould them saying All you shall be scandalised in me in this night Mat. 26.31 Of the two Palles or Corporalls And here it is also further to be noted that there are two Palles called Corporalls the one layd vpon the Altar vnder the Host and Chalice extended the other layed vpon the Chalice foulded That extended signifieth Faith That foulded betokeneth vnderstanding for here the mysterie ought to be beleeued but can not be comprehended that faith may haue merit where humane reason can make no demonstrance Of the preparation of the bread and wine for the oblation and how therin is most liuely represented the action of our Sauiour in the institution of this Sacrament The 1. Ceremonie his signification FIrst by seeing the priest prepare the bread and wine for the oblation we may be put in minde how the disciples went before our Lord to prepare his passouer as the Euangelist witnesseth saying The first day of Azimes the disciples came to Iesus saying Where wilt thou that we prepare for thee to eate the pasche Mat. 26.17 The 2. Ceremonie and his signification His offerring vp the Host vpon the Paten before consecration signifieth the great affection where with our Lord and Sauiour offered vp him selfe to his heauenly Father to suffer his death and passion for vs. As also the great desire which he had to ordayne this holie Sacrament saying With a desire haue I desiered to eate this passouer with you before I suffer Luc. 22.15 The 3. Ceremonie and his signification The priest preparing himselfe to performe the Offertorie remoueth away the Chalice a litle from him and then houlding vp the PateÌ„ with the hoste in both his handes he sayeth this prayer following Suscipe sancte c. The remouing away the Chalice a litle from him doth signifie how our Sauiour in the garden went a litle a side from his Disciples as the scripture saith about a stones cast The laying of the Host downe vpoÌ„ the Paten representeth the verie maner of his prayer to wit procidit in faciem suam orans as S Mat. sayeth cap. 26.36 He fel vpon his face praying The 4. Ceremonie and his signification The prayer also it selfe is imediatlie directed to God the Father as likewise that of our Sauiours was saying Suscipe sancte Pater For euen so our Sauiour immediatlie directed that of his saying Pater c. My Father if it be possible let this chalice passe from me ibid. And now to explicate the wordes them selues Suscipe Receiue Our Lord is then said to receiue our hostes and oblations when approuing our hartie prayers and deuotions he doth liberallie pour foorth his blessinges fauours and graces vpon vs. Sancte Pater O holy Father Where note that the name of Father doth insinuat vnto vs not a person by him selfe alone but such an one as hath also a sonne And further in this place may also signifie the fatherly pittie care and prouidence which he hath ouer all his deare and beloued children Which Father is therfore said to be Holy that we his children shoulde imitate him our heauenly Father in puritie sanctitie and holines of life Omnipotens Omnipotent This Father is here said not only to be holy but also to be omnipotent that by acknowledging his omnipotencie we may beleeue him to be such who can doe much more for vs then ether we are able to vnderstand or desire at his handes Aeterne Deus Eternall God Besides the two former attributes of sanctitie and omnipotencie there is added a third attribute to wit of Eternitie and this to the end that we may beleeue him to be such thoroughe whose euerlastinge goodnes these our bodies now fraile and mortall shall hereafter be raised to immortallitie and consequently vnto eternitie Hanc immaculatam hostiam This immaculat host Which wordes haue principally respect vnto that which the host is afterwardes to be made to wit the most pretious and immaculat body of our Sauiour Iesus Quam ego indignus famulus tuus Which I thy vnworthy seruant The Priest how holy soeuer otherwise he be willinglye acknowledgeth him selfe ether for a wicked or vnworthy seruant and this he doth without any detriment vnto the Sacrament For not in the merit of the Priest who is the coÌ„secrator but in the word of our B. Sauiour is this mysterie effected So that the euill life of the Priest dooth not hinder the effect of the sacrament as nether doth the infirmitie of the phisition corrupt the vertu of the medicine Offero tibi Deo meo viuo vero Doe offer vnto thee my liuing and true God Which wordes doe clearlie confound all maner of prophane and superstitious worships together with all those oblations which are made by Idolaters vnto their Idols For the Church maketh hir offering to the liuing and true God and contrariwise they both to dead and to false gods Pro innumerabilibus peccatis offensionibus negligentiis meis For my inumerable sinnes and offences and negligences Where by sinnes are vnderstoode the transgression of the diuine commandements By offences the scandall of our neighbours And by neglicences the omission of good and godlie workes Et pro omnibus circumstantibus And for all that are present Most peculiarly al those are named or commemorated who are present at Masse because of these the priest taketh a most peculiar care who are so peculiarlie ioyned vnto him by their personall presence at his Sacrifice Sed pro omnibus fidelibus Christianis viuis atque defÃºnctis As also for all faithfull Christians liuing and departed A particular care is so had of them that are present that a generall solicitude is also extended to those that are absent O how blessed a thing is it to be a member of such a Church wherin be we present or absent be we aliue

yea so high that a higher or greater cannot possiblie be inuented or imagined The chiefe and principall end is onlie one the other are diuers The first is the honour of God who being the last and finall end af all things of good right willeth and ordaineth that all things be done and referred to his honour 2. The beter to vnderstand this point it is to be noted that Sacrifice is an act of worship adoration or honour the which is due onlie to God with paine of death to all those who shall attribute the same to anie other Sacrificans Dijs eradicabitur nisi Domino soli Exod. 22. He that shall sacrifice to Gods but onlie to our Lord shal be rooted out The Masse therfore is and ought to be both said and heard chieflie to honour God by and with soe diuine a Sacrifice 3. The other ends are diuers for the which the same maie either be said or heard As for the preseruation of the vniuersall church the propagation of the Catholike Religion for the Popes holines for Bishops Pastors and religious Persons for peace and concord amongst Christian Princes for our parents friends and benefactors for thanksgiuing to God for all his benefits for the preseruation of the fruits of the earth for our teÌ„porall substance and generally for all manner of necessities either of soule or body 4. In saying of Masse there is required of the Priests part a singuler attention and deuotion be it either in regard of the thinge that is offered or in regard of him to whom the same is offered which is almighty God himselfe who is Rex egum Do minus Do minantium Kinge of Kings and Lord of Lords Before whose presence euen the highest powers of Heauen do shake and tremble 5. This S. Chrisostom seriously pondering and wheighing with himself saith He who is a legat to treate for a whole Citty what speake I of a Citty yea for the whole world and is an intercessor to almightie God that he may become propitious vnto al men not only to the liuing but also to the dead what manner of man I pray you ought he to be Trulie I cannot thinke the confidence of Moyses or Elias to be sufficient to dispatch such an embassage or supplication li. â— de Sacerdotio And againe in the same place he further saith what haÌ„ds ought they to be that do administer it what the toÌ„gue that pronouÌ„ceth such deuine words How pure and cleane ought that soule to be that doth receiue so worthy a Lord Thus S. Chrisost 6. For further proofe and confirmation hereof the holy Scripture recounteth a fearefull example of the two children of Helie the Priest who were punished by death for that they did not performe the office of Priesthood duly as they ought what then may we thinke shall be the punishment of such Priests as should now approach vnworthely to the Altar of our Lord 7. It is written of S. Marke the Euangelist that he had so great a reuerence of this holy Sacrifice and so greatly feared his owne insufficiencie that he cut off his owne thoÌ„be to the end he might be vncapable and vnfit to be made a Priest which yet was afterwards restored vnto him again by miracle as is to be read Canon si quis a med dist 55. 8. And it is testified of the glorious Father S. Francis that being only a deacon and purposing to be made Priest one appeared vnto him houlding in his hand a violl of water of most admirable clearnes and said vnto him Faancis seest thou this water And the blessed father hauing answeared that he did He further added He that will be a Priest must be like vnto this in purity which words strooke into the holy man such a deepe impression and such a feare and respect of that sacred function that he neuer afterwardes would permit himself to be made a Priest Of the attention and deuotion of the asisttants And how the same may be obteyned by hearing of Masse CHAP. 5. FOR as much as vpon all festiuall daies a man must either saie Masse or at the least heare Masse by the expresse comandement of the Church it is great reason that this worke should be well and orderlie performed according as is conuenient and as the weight and importance of the thing it selfe requireth First then we must procure to haue an ardent and inflamed desire to heare the same with fruit and with the greatest attention that possibly we may which desire ought to be accompanied with a liuely faith of the presence of Iesus Christ our Sauiour who with such exceeding loue vouchsafeth to come to visite vs. 2. Secondlie it will help verie much to thinke vpon the wonderfull greatnes and dignity of this most holy Sacrifice whereof I haue spoken a litle before 3. Thirdly to remember our owne vilenes abiectnes reputing our selues most vnworthy to be present at so excellent and deuine a mistery in the presence whereof the verie Angels do humble and bow downe themselues with most deuine reuerence wherfore with far greater reason ought a wretched sinner to do the same and after the example of the publicaÌ„ holding doune his head for shame to knock his breast saying Deus propitius esto mihi peccatori God be mercifull to me a sinner 4. Fourthly it is also requisite that a man goe to Masse out of mortall sinne for as much as this greatly hindreth both deuotion and due attention as also the fruit which he might otherwise draw from the same Yet if a man be fallen into anie great sinne he ought not therfore to leaue to heare Masse for albeit it serue him not then to merit eternall life yet it serueth him neuertheles to satisfie the commandement of the Church which is to heare masse on the festiuall daies which if he perfome not he doeth ad another mortall sinne to his former 5. Fiftly that our end or intention be right which is that we purpose to do that which our holy mother the Church doth who in the Sacrifice of the Masse maketh an offring and present to the eternall Father of his only Sonne of his most holie Passion and of his merits in satisfaction of the sinnes of hiâ— children Whereupon we ought to accoÌ„pany and ioine our desires with those of the Priest and to beseech the deuine Maiesty that it would please him to heare vs and that he would mercifully pardon both our owne offences and those of our neighbours and that he would gratiously assist vs in all our necessities and that in the vertue of this most holie Sacrifice 6. Sixtlie to endeauour to conceaue within our selues a holy feare and a wonderfull reuerence considering that we are present in a place that is holie and speciallie dedicated to the seruice of God remembring how God commaunded Moyses to put off his shooes for reuerence of the place wheron he stood Deut. 7. Seauenthlie besides the sanctity and holines of the place we ought to

consider the presence of our Lord and Sauiour himselfe who at that time causeth his blessings and graces to raine downe in great plentie and aboundaÌ„ce vpon all those who are there present with pure vnfayned profouÌ„d deuotioÌ„ 8. Eightly when we see the Priest coÌ„ming towards the Altar we ought to lift vp our eies especiallie those of our vnderstanding to heauen and to imagin that we see descend as by Iacobs ladder a multitude of Angelles who come to present themselues at this most holie Sacrifice and with their presence to honour it in such wise that all the Church is filled with Angels which busie themselues here and there amongst the people inciting them all to modesty deuotion and reuereÌ„t behauiour in the presence of this most holy and dreadfull Sacrament 9. Ninthlie the great and longing desire that our Sauiour himselfe hath to come vnto vs and therfore to lift vp a new our eies to Heauen and with a liuelie faith to behould the Son of God sitting at the right hand of his Father being ready and prepared to be present so soone as the wordes of consecration shal be pronounced in the hands of the priest in the sacred Host and with a longing desire waiting and attending in some sort the time and oportunitie to come vnto vs. 10. Tenthlie coÌ„sider the cause and end of our Sauiours comming and so contemplate the greatnes of him that commeth who is infinite The end for which he commeth which is to be offered vp for vs to his heauenlie Father Whether he commeth into earth the place and habitation of beasts The manner wherin he commeth hidden vnder the forms of bread and wine Finally to maintaine the honour of this holy Sacrifice against all enimies and to vse the same aright as we ought to doe we must euery day assist thereat without distraction of spirit in silence and decent composition and be perswaded this to be the principall cheefest of all our actions which deserueth that we dedicate vnto it the best most coÌ„uenieÌ„t hower of the morning And in so doing our merciful Lord will doutlesly seÌ„d downe his blessing vpoÌ„ vs in great abouÌ„daÌ„ce the better prosper all our affaires and busines all the day following Of the fruit and profite which commeth and is reaped by hearing of Masse CHAP. 6. THE fruites which a man may gather by hearing of Masse are great and many in number 1. The first is that a man is admitted vnto the inward familiarity of our Lord Iesus Christ and to be neare to his person as his secretarie or chamberlaine where he both heareth and seeth so manie deuine secrets which places and roomes in the courts of earthlie Princes are so much sought after euen by the greatest Lords and Nobles of this world and are so highly esteemed that oftentimes theie are content to serue their whole life for them without anie recompence at all in the end whereas our Lord Iesus Christ the King of Heauen and earth doth neuer vnles he be forsaken forsake him who hath done him seruice nor leaueth him without reward and recompence 2. SecoÌ„dly he who is present at Masse doth participate so much the more of this deuine Sacrifice forasmuch as in the same more particuler praier is made for him then for the absent the Priest saying Er pro omnibus circumstantibus And for all that are standing about He Profiteth also more by the attention and deuotion caused by the reall presence of our Lord Iesus Christ eueÌ„ as the sunne doth more heate the cuntries neare vnto it then those that are further from it and the fire doth more warme those that approach vnto it then those that stand a far off from it And hence it was that the Apostles receiued so manie graces and priuiledges because they were continually in the presence of our Lord Iesus Christ S. Chrisostome also saith that grace is infused into sundrie persons in the presence of the bodie of Iesus Christ 3. Thirdlie in hearing of Masse deuoutlie we receiue pardon of our veniall sinnes and obtaine remission at the least in Part of the temporall paine which remaineth after the fault or guilt of our sinnes is forgiueÌ„ vs and for the which a man is to endure either in this life or in purgatory which is truelie a most wonderfull benefit seinge that the verie least paine in Purgatorie is greater then all the paines of this world togither Insomuch that S. Anselme doubteth not to affirme that one Masse heard by vs with deuotioÌ„ in this life is of greater value then a thousand said for vs by others after our departure 4. Fourthly in hearing of Masse deuoutly a man disposeth himselfe to receiue pardon of his mortall sinnes for as much as he hath occasion by the memorie of the Passion of Iesus Christ and of his great loue and benefites and of this sacrifice offered vp for our sinnes and with the reall presence of Iesus Christ to haue repentance and to be moued to contrition for them 5. Fifthlie it doth bringe vs encrease of grace to resist all our euill passions and to vanquish all sorts of temptations wherfore well is he that may heare it dailie S. Hiero. li. 1. in Ioan. S. Aug. cont Petli 4. cap. 10. 6. Sixtlie it is a stronge and assured buckler against all euill spirites and a singuler means to obtaine of God safegard against all dangers togither with manie blessings euen corporall as health such other like it maketh vs more capable of the visitation and protection of our good Angell yea and more readie for death how soone soeuer it shall assaill vs. Clemens can Apost li. 8. Cyril Cath. 3 Chrisost hom 13. ad Heb. 7. Seauenthly it is a singuler remedy againstt all superstitioÌ„ a most peculiar and effectuall meanes to conserue all faithfull Christians in perfect loue charitie peace and concord as being particulerlie instituted to that inteÌ„t S. Aug l. 22. de ciuit Dei cap. 10. Sozo hist Eccles li. 9. chap. 8.1 cor 10. 8. Eightlie by hearing of Masse cometh an other speciall fruit to wit the fruit of instruction which is had and obtained in the doctrine which a man heareth and learneth by being present at the same Wherein he is taught at the Confiteor to aske pardon of his offences At the Misereatur to pardon the faultes of his neighbour At the Introite to laud God At the Kyrie eleison to aske mercie of God At the Gloria in excelsis to magnifie God At Dominus vobiscum to be vnited with his neighbour At the Collects to present his prayers At the Epistle to thinke of the contempt of the world At the Ghospell to follow Iesus Christ At the Credo to professe that which he ought to beleeue At the Preface attention At the Canon deuotion At the first Memento to pray for the liuing At the second Memento to praie for the departed At the Eleuation to adore Iesus Christ And at the Communion to communicate

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 theÌ„ 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 heatheÌ„ 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

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

Qui tecum viuit regnat in vnitate Spiritus Sancte Deus c. Who liueth and raigneth with thee in the vnitie of the Holy Ghost God c. In which wordes the Priest admonisheth the people to beleue that the Sonne of God liueth and raigneth for euer without begining or ending and is of the same substance and equall power together with the Father and the Holye Ghost Of the word Amen and of sundrie thinges to be considered in the same THis word Amen is verie commonlie to be read and seene in sundry places of holie Scripture as Deut. 27. Cursed is he which abideth not in the wordes of this lawe nor dooth them in worke and all the people shall say Amen Also in Tobias when Gabelus had sayed the benediction all answered Amen How Amen sig truth or veritie Somtimes it signifieth the truth or veritie of a thinge so Christ answering in the gospel sayed Amen Amen that is veritatem dico vobis I say the truth vnto you Wherfore when the priest concludeth the Collects saying VVho liueth and raigneth with thee God world without end the people to declare that they doe trulie and firmlie beleeue the same answere Amen As if they should say we doe trulie stedfastlie and verilie beleeue euen as thou sayest of the Sonne of God VVhat is vsuallie sig by Amen But the most common and vsuall signification thereof in all the petitions of the Masse is that what the priest hath faithfullie demanded of almightie God we hope vndoutedly shall be giuen vnto vs and be truly accomplished in effect VVhy Amen is rehearced by the people And sith in those thinges which appertaine to God the people haue the Priest as theire ambassador or speaker therfore in the end of all his prayers they giue their consent to his demandes saying Amen And for this cause it is that all the prayers which are made by the Priest although somtimes some of them be recited in priuat and silence yet are they coÌ„cluded openlye and in the hearing of all the assistants Amen one of the names of almighty God Finally for the greater honor of this most holye and sacred woorde S. Iohn affirmeth that it is one of the names of almightie God saying Thus saith Amen the faithfull and true witnesse Apoc 3. 14. And so highlye dooth S. Aug honor the same that he saith it is not lawfull to translate it into any other language Tract 41. in Ioan. Of the Epistle And first of the etymologie and signification of the word First the word Epistle is a woord borrowed of the Greeke woord Epistellin which signifieth to send betwixt as epistles or letters which are a speech of one present to one that is absent Such was the epistle of S. Paul 1. Thes 5 27. Wherin he saith I adiure you by our Lord that this Epistle be read to all the holy bretheren The reading of the Epistle representeth the reading of our Sauiour in the sinagogue He which readeth the Epistle standing vpright pronounceth the same the booke being open Because according to the Euangelist S. Luc. 4.16 Iesus came to Nazareth where he was brought vp and he entred according to his custome on the Saboth daye into the sinagogue and he rose vp to read and the booke of Esay the prophet was deliuered vnto him And as he vnfoulded the booke he found the place where it was written The spirit of our Lord vpon me for which he anoynted me to euangelise vnto the poore he sent me c. Esay 61. And when he had foulded the booke he rendred it to the minister VVhy the Epistle is read next after the Collect or prayer The Epistle is presently read after the Collect of prayer To giue vs to vnderstande that without humble prayer first made vnto almighty God neuer can we reade any thing to the profit or benifit of our soules VVhy only the Scripture is read in the time of Masse Neuer hath the Church permitted that the liues of any Saintes nor the tractes of anie Doctors how learned or holye soeuer they were be read in the office of the Masse but only the most holy Scriptures them selues ether of the Law of the Prophets of the Euangelsts or of the writinges or Epistles of the B. Apostles to signifie that this holy Sacrifice dooth represent vnto vs the life of the Saint of all Saintes our sole redeemer and Sauiour Iesus VVhy none of the ould Testament is read vpon Sundayes Neuer also vpon Sundayes is reade in the Masse any parte of the ould Testament but only of the new to signifie that we are now vnder the law of grace the which after the resurrection of our Lorde mysticallie represented by the Sunday was publiquelie preached thoroughout the world As also to condemne heereby the error of the Iewes who maintaine that the law of Moyses should remaine for euer VVhy the Epistle is alwayes read on the right hand of the Altar The Epistle is alwayes read on the righte side of the Altar to signifie as often hath already bin said that our Sauiour came first to the people of the Iewes who were said to be on the right hand According to that of the Apostle saying To you it behoued first to preach the gospel of the kingdom Actes 13.46 VVhy the Epistle is read before the Gospel And it is read before the Gospel to declare that all the predictions of the Prophets did only tend to this to guide and leade men to the true light and vnderstanding of the gospell of Christ As also to signifie the office of S. Iohn Baptist who went before the face of our Lord to prepare his wayes as himself testifieth saying I am the voice of a criar in the wildernes prepare the way of our Lord. Mat. 3. And the Apostles likewise were sent before our Sauiour into euery towne and cittie where him selfe was to goe VVhy the people sit at the reading of the Epistle All the people are permitted to sit at the reading of the Epistle to signifie the imperfection of the ould law and the greate difference betwixt it and the dignitie of the new And further to declare that we reserue our greatest and chiefest reuerence for the reading of the gospell The different voices vsed in pronouncing the ould new testament But this is much more liuely expressed in a high Masse by the difference of voices which is vsed in pronouncing the oulde and new Testament for the one is pronounced with a heauie and lowe voice but the other with a cheerefull and highe voice Which is done to signifie the different estate of the Church vnder the two Testaments For vnder the oulde she was in seruitude and bondage vnderstood by the low and heauie voice but vnder the new in freedome and libertie vnderstood by the cheerefull and high voice VVhy the Subdeacon kisseth the Priests hand After the Epistle is read if it be in a highe Masse the Subdeacon presenteth the book to the Priest closed who putteth

Of the first ioy the royal prophet Dauid sayth Exultabunt sancti c. The saints shall reioyce in glorie psl 140. Of the second Fulgebunt iusti tanquam sol in regno Patris The iust shall shine like the sunne in the kingdome of their Father Mat. The 6. Reason The vse and custome of this worde first came from the Angels and from certaine holie Prophets And S. Iohn in his Apocalips reciteth that he hearde the voice of the heauenlie armie as the voice of many waters and of great thunders saying Amen and Alleluia foure times Alleluia and once Amen Wherfore the church hath thought good to retaine these wordes in earth and to pronounce them in the Masse by the mouth of the priest as they are pronounced in heauen by the holie Angels The 7. Reason And therfore is it left in an vnknowen language to denote that we may rather signifie obscurelie then any way perfectly expresse the greatnes of the ioyes which our Lord hath promised to all that loue him The 8. Reason Another reason why the Church retaineth this and other like woordes vninterpreted vnto vs is because of the greate difficultie that there is well and truly to translate them being of such vertu and energie that other languages want proper wordes sufficientlie to expresse them and for this cause it is much better to leaue them as they are then to extenuat their force by a strange interpretatioÌ„ And S. Aug. in his booke De doctrina Christiana cap. 11. giueth this reason saying that in holy writinges many Hebrue woordes are lefte without interpretation because of a certaine sanctitie that is coÌ„prehended vnder the very wordes them selues Alleluia confirmed by miracle Finallie this Alleluia our Apostle S. Aug. vsed when he first entred into our countrie to conuert the same as witnesseth S. Bede li. 1. cap. 25. whose prayer was in this wise VVe beseeche thee o Lord for thy great mercie sake that thy furie and thine anger may be taken from this cittie to wit Canterburie in Kent and from thy holy house because we haue sinned Alleluia The same Alleluia also vsed S. German bishop of Auxerre in France who being sent by the Popes holines into our countrie to confute the error of the Pelagians gaue coÌ„mandment vnto certaine soldiears whom he had placed in a valley thorough which their enimies resolued to passe that so soone as they perceiued them coming they should all forthwith crie out as they hearde him crie The blessed Bishop sodainlie issuing out before the enimie cried out three seueral times Alleluia and all the rest of the soldiears cryed out aloud the same with him Wherwith the enimies were so affrighted and amazed that they thought not only the hilles but also heauen it selfe to crie out and fighte against them Whereupon they fled with great feare and many of them were drowned in the riuer which they were to passe And so the soldiears that were with the B. Bishop obtained the victory without any battail only by the terror which God strooke into theÌ„ by the sound eccho of Allelu Bed li 1 c. 20. Of the Prose And of sundry reasons concerning the same The 1. Reason THe Prose is commonly taken for an ecclesiasticall prayer contayning the prayses of almighty God of the B. Virgin and of the glorious Saints and followeth betwixt the Epistle and and the Gospell The 2. Reason The first inuention therof is attributed to Nocherus Abbot of S. Gaule in Swisse afterwards elected bishop of Liege Durandus li. 4. cap. 22. de ritibus Ecclesiae And Pope Nicolas the first of that name greately moued with the deuotion of this holy man as also with the rithme sound and plesant melodie of the song permitted the vse thereof But amongst many composed also by others the Church of Rome hath especially retayned in the holy Masse four for their excelleÌ„cie The 3. Reason 1. The first is Victimae Paschalis laudis The which is sayed vpon Easter day in testimony of the ioyfull resurrection of Iesus Christ thanksgiuing for the redemption of mankind wrought by his blessed and holy death The author is somwhat vncertaine but vndoutedly a man endued with notable pietie and deuotion The 4. Reason 2. The second is Venisancte Spiritus And is sung vpon Whitsunday to craue of the holy Ghost to send from aboue the beames of his celestiall brightnes to illuminate the mindes of those which are couered with darknes Robert King of France surnamed The great Cleark composed it the Church hauing since approued it and sung it vniuersally thoroughout all the partes of christendome As witnesseth Paulus Aemilius writing of his life The 5. Reason The third is Lauda Sion Saluatorem Composed in praise of the most B. Sacrament by S. Thomas of Aquin admirable for his learning to the whole worlde which was rather diuinly infused into him then ether attained vnto by nature trauaile or labour of studie Who treated so sublimely of the holy Eucharist as neuer any since did more set foorth and illustrate the same so that God seemeth purposely to haue chosen this great and learned Doctor for a coÌ„uenient remedy against the heretiques of our time The 6. Reason 4. The fourth is Dies illa dies irae And this is said in the holy Masse for the soules departed The Canticle is verye lamentable and the discourse ful of Christian contemplatioÌ„ touching the apprehension and feare of the day of generall iudgment and was composed by a noble famous and religious Cardinall Of the Tract And of the sundrie mysteries and reasons rendred for the same The 1. Reasons THe Tract is so called of this Latin word Tractus Ã trahendo bycause sayth Durandus li. 4. cap. 41. num 1. it is sung tractim and as with a trayling of the voyce as those may easilie discerne who vnderstand playne-song The 2. Reason This Tract is a spirituall song composed of sundrie verses vsuallie taken out of the plalmes of Dauid and sometimes out of certaine other places of the holie Scripture as that vpon the feast of S. Peeters chayre Tu es Petrus supra hanc Petram edificabo ecclesiam meam Mat. 16. And sometimes also composed by the Church conformable to the holie Scripture as Gaude Maria Virgo cunctas hereses sola interemisti in vniuerso mundo Off B. Virg. The 3. Reason Next it is to be noted that this Tract is alwayes soung eyther after the Alleluia or sometimes onelie in the steede thereof And farther from Septuagesima till Easter the Alleluia which is a song of iubilation alltogeather ceaseth both in the Masse and also in the Canonicall howers the reason wherof is for that by the tyme of Septuagesima the Church wold represent vnto vs the miserable estate of mans nature liuing in this wretched world and therefore ceaseth to sing the song of ioye and onelie singeth the song of sadnesse and sorrow Also to signifie the difference betwixt our estate and the estate of the blessed soules

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 Ã´ 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

of iudgment and all that we are able we will performe and doe for thee Vt in omnibus To wit which ether in the behalfe of the glorie of thy most blessed name or of the saluation of our own soules is on our part to be beleeued desired or to be accomplished Protectionis tuae muniamur auxilio In faithfullie beleeuing clearelie vnderstanding hartelie desireing and readilie accomplishing in all thinges thy good will and holie pleasure and thereby may be protected against the machinations of all our enimies visible and inuisible Per eumdem Christum Dominum nostrum Amen The aforsaid prayer concludeth like as all others thorough Iesus Christ our Lord. Which conclusion plainlie declareth that in the veneration of the blessed Saints we doe not so much worship the Saints as our Lord in the Saints For whilst in them we praise and magnifie the wonderfull giftes and goodnes of God what else doe we but magnifie God him selfe who as the Apostle saith worketh all thinges in all To conclude this part of the holie Canon as some graue authors affirme was vndoutedly composed by the instinct and ordonance of God him selfe In confirmation wherof they report that some Fathers out of a singular deuotion which they boare to some other Saints added their names to the holy Canon and remoued the names of some of these alreadie added But the day being passed on the morrowe they found those blotted out the former written againe in letters of gould Of the priests spreading his handes ouer the Chalice At this part of the Canon next ensuing the priest lifteth vp both his handes from the Aultar and spreadeth or extendeth them ouer the Chalice to signifie that now at this present he ought to lay away froÌ„ him all temporall cares and to haue his minde wholie fixt and attent to his sacrifice All the people therfore behoulding this ceremonie ought spirituallie to imitate his example Hanc igitur oblationem FIRST he saith Therfore to demonstrate that this part of the Canon is the conclusion of that which went before as if he should say Therfore because there is no place to offer the sacrifice of vnitie out of the vnitie of the Catholique Church we communicating with the memorie of the Saints and in communion with them offering vp this sacrifice vnto thee doe beseeche thee that by their intercession thou wouldest accept and receiue this sacrifice at our handes Seruitutis nostrae Out of which wordes it is manifestlie to be gathered that neuer in the law of the gospel was it permitted to all men a like to offer sacrifice but onlie to such as were priests ordayned and consecrated by the imposition of the handes of an Apostolicall Bishop These termes therfore are to be vnderstood of the cleargie which in all humble seruice obedience and subiection haue this peculiar charge committed vnto them Sed cunctae familiae tuae But because the priest is the publique officer and that all the prayers and oblations which he offereth are for the Church vniuersall whereof he is an officer therfore he adioyneth as also of all thy familie Wherfore as the former wordes concerne the cleargie so these latter compreheÌ„d all the laytie which are also a part of the great familie of almigatie God Quesumus Domine vt placatus accipias Here the priest requireth that God appeased by the prayers of the Saints would accept this oblation not of the part of the Sacrifice it selfe which can no way displease God because it contayneth his onlie Sonne of whom him selfe hath testified saying This is my beloued Sonne in whom I am well pleased but of the part of the Sacrificer In which respect somtimes it is reiected by reason of his indeuotion or prophanation like as the sacrifices of the ancient law vnduelie offered Diesque nostros in tua pace disponas In which wordes may be vnderstood three sortes of peace which we demaund of almightie God Peace in our soules Peace in our bodies And peace in our wordlie goodes or substance The peace of our soules is disturbed by euil thoughtes desires and disordinate appetites The peace of our bodies by sundrie sortes of diseases and corporall indispositions The peace of our goodes by warres famins sterilitie drinesse and such like calamities who then may giue vs these three sortes of peace but onlie he who hath command and power ouer our soules ouer our bodies and ouer our goodes and can deliuer vs from all euils of minde from all diseases of bodie and from all misfortune of our temporall substance And aptlie in this place is added the woord Tua Thy. For as Odo saith there are two sortes of peace There is the peace of the world and there is the peace of God The peace of the world is vnprofitable but the peace of God is both wholsome and delectable Atque ab eterna damnatione nos eripi He which prayeth to be deliuered from euerlasting damnation without dout prayeth also to be preserued from the sinne which deserueth damnation For in vaine doth he praye to be deliuered from eternall deathe who chooseth to abide in deadly sinne Et in electorum tuorum iubeas grege numerari The flock of the elect is double The one the good Pastor hath vpon his proper shoulders brought already into the fould The other is as yet preserued kept in the pastures Those in the fould are the secure triumphaÌ„t Those in the pastures are the doutfull militant We therfore now pray that thorough the grace of the Holie Ghost we may be made of the number of the elect and be placed in heauen in the societie and companie of the blessed These three petitions before recited were added by S. Gregorie which are verie short but verie sweet For what can be more short or what can be more sweet then that which is contained in these three petitions For to dispose our dayes in peace For deliuerie froÌ„ euerlasting damnation And for the obtaining of euerlastinge saluation Out of these wordes therfore many notable thinges may be collected First that God is soueraigne Lord of all thinges both temporall and eternall both of earth hell and heauen Of the earth saying Dispose our dayes in peace Of hell saying Deliuer vs from euerlasting damnation Of heauen saying And place vs among the number of thyne elect For if God were not soueraigne Lord of the earth how could he giue vs peace in our dayes and in all our temporall goodes and substance And if he had not all power ouer hell how could he deliuer vs froÌ„ euerlasting damnation And if he were not Lord of heauen how could he place vs amongst his elect in perpetuall felicitie and saluation Againe these wordes may be expounded in another sense Dispose our dayes in peace To wit thorough him which for vs was betrayd into the handes of those that hated peace Deliuer vs from euerlasting damnation To wit through him who for vs was condemned to a temporall death And place vs amongst the

reciting a hymne or Canticle in the end of the Masse is come vnto vs from Christ him selfe and his Apostles for after our Lord had communicated his bodie and blood to his Apostles the Scripture presentlie addeth Et hymno dicto exierunt in montem Oliueti And an hymne being said they went foorth vnto mount Oliuet This is most euidentlie to be seene in the Liturgie of S. Iames wherin you shall finde these four psalmes following to haue bene songe in this part of the Masse Dominus regit me Benedicam Domino in omni tempore Exaltabo te Deus meus rex And Laudate Dominum omnes gentes The 2. Reason These Psalmes Canticles and Hymnes aforesaid were soÌ„ge in the primitiue Church during the time of the holie Communion in which time the Christians did communicate verie often yea euerie day as diuers histories doe testifie for which cause the number of Communicants being very great the Church retayned these longe Anthiemes very agreable to the seruent deuotion of that time But since the Christians ceasing to communicate euery day and the number of communicants much decreasing so longe Canticles were not thought expedient and therfore in place thereof are said these short Anthiemes after the Communion Which is the reason and cause that most now at this day doe call them by the name of the post-Communion The 3. Reason Misticallie according to Innocentius the Anthiem which is recited after the Communion doth signifie the ioy of the Apostles for Christes resurrection According as it is written saying The Disciples therfore were glad when they sawe our Lord. And therfore in high Masse the same is sounge reciprocallie to insinuate that the Disciples did mutuallie recite one to another the ioy of the Resurrection As S. Luc. testifieth that the two Disciples to whom our Lord appeared in the way to Emaus went back into Hierusalem and they found the eleuen gathered together and those that were with them saying That our Lord is risen indeed and hath appeared to Simon Luc. 24.34 Dominus vobiscum According to some these seuerall salutations of the priest to the people doe represent vnto vs the seuerall apparitions of our Sauiour to his Disciples Or the promise of our Lord made vnto them touching the sending of the holie Ghost Et cum spiritu tuo The propertie of Christian charitie is that euerie one should be carefull not onlie for him selfe but also for his neighbour For this cause the asistants answere the Priest in recognissance of that which he hath done for them by his prayers that God may be with his spirit to guide him by the inspiration of his diuine grace whersoeuer neede is for the execution of this his sacred function Of the last Collects The 1. Reason These prayers are made after Communion in the end of the Masse to giue vs to vnderstand that subsequent prayer is as necessarie for vs as precedent because we are admonished alwayes to pray without intermission Luc. 18. The 2. Reason Of these Collects or thanksgiuinges we are admonished in sundrie places of the holie scripture to doe the same as Colos 3. saying All what soeuer you doe in word or in worke all thinges in the name of our Lord Iesus Christ giuing thankes to God and the Father thorough him Besides it is most conforme to reason it selfe that receiuing so great a benefit from God we should render due and conuenient thankes vnto him for the same And what greater benefit could we possiblie receiue at his handes then the most pretious bodie and blood of our Sauiour Iesus for the health and nourishment of our soules and bodies The 3. Reason Mysticallie the Collects signifie how the Apostles and Disciples after the Ascension of our Lord perseuered in prayer As also the prayers of Iesus Christ our head who maketh daylie intercession vnto his Father for vs. Dominus vobiscum The Collects being ended the priest saluteth the people the second time saying Our Lord be with you As if he should say The time to let you depart is now at hand but albeit you depart from the temple of our Lord yet depart not away from our Lord but so leade your liues that his holie grace neuer depart away from your soules And the people make answere saying Et cum spiritu tuo And with thy spirit praying that in all wayes wherin the Priest wishest our Lord to be with them in the same sorte our Lord may also euer be and abide with him Of Ite Missa est This was ordayned to be said to let the people knowe that the Masse was ended and so to giue them leaue to goe away because they are not to depart till Masse be ended vntill they haue receaued the priestes benediction The word Missa is in this place diuerslie expounded by our learned Doctors Some consider it adiectiuelie and vnderstand for the Substantiue Hostia aut oblatio and so they interpret it thus Ite Missa est scilicet Hostia aut oblatio Goe or depart the Host or oblation is sent for you that is to say is presented or offered to God in your behalfes Others consider it substantiuelie somtimes referring it to the mysterie which hath bene celebrated and somtimes to the people who haue asisted at the same When it is referred to the mysterie the sense is Ite Missa est dicta aut peracta Depart yee Masse is said or ended which exposition in the opinion of many is the most proper and most familiar If one would referre it to the people Missa importeth as much as Missio and missio as much as dimissio that is to say to let depart to dismisse or send away the people and so the sense according to this interpretation is Goe your wayes licence or permission is giuen you depart For as by this word Missa Masse they vnderstand commonlie and properlie the great and diuine mysterie of all Christians so when it is said vnto them Ite Missa est they vnderstand presentlie that Masse is ended and that leaue is granted them to with draw them selues Innocentius the third saieth that this Sacrifice that is the holie Host is called Mâ—ssa quasi transmissa as sent betwixt First from the Father to vs that it may be with vs. And then to the Father from vs that it may intercede with the Father for vs. By the Father to vs by his Incarnation from vs to the Father by his passion In the Sacrament by the Father to vs by sanctification and by vs againe to the Father by oblation Of the last benediction This done the Priest kisseth the Aultar and then with his handes eleuated geueth the last benediction vnto the people signifying that last benediction which Christ Ascending gaue vnto his Disciples for as S. Luke sayeth He brought them foorth abroade into Bethanie and lifting vp his handes he blessed them And it came to passe whiles he blessed them he departed from them and was carried into heauen And for this cause

in a highe or solemne Masse after the last salutation which the priest maketh vnto the people the Deacon with a highe voice pronounceth Ite Missa est depart it is sent or ascended for you And the people presentlie with gratulation doe answere sayinge Deo gratias giuing thankes to God and imitating herein the Apostles of our Lord who as the same S. Luke saieth adoring went back into Hierusalem with great ioy and they were alwayes in the temple praysing and blessing God It may likewise signifie the mission of the Holie Ghost which our Lord sent downe from heauen vpon his Apostles accordingly as he had promised them saying You shall receaue the vertu of the Holie Ghost coming vpon you S. Aug. maketh mention of this benediction and houldeth that the priest by the same offereth the people vnto God and leaueth them to him in protection In the ecclesiasticall historie of Ruffinus is recited that it was made with the hande and he further saieth that him selfe was blessed in this maner by the Heremites of Egipt Finallie Ite Missa est is sayd vpon solemne and festiuall dayes and that in signe of spirituall ioy and iubilation Benedicamus Domino vpon the weeke dayes and dayes of fast in the which the songes of ioy doe cease in the Church and is to admonish vs that we ought to begin all our actions in him and to finish them thorough him The office ordayned for those which are dead in the faith of Iesus Christ endeth by this prayer Requiescant in pace to obtaine vnto them rest and repose To the two first the asistants answere Deo gratias In thansgiuing for the accomplishment of the holie mysteries of the Masse to the end that they may not be blamed of ingratitude as were the nine Lepers mentioned in S. Luke who returned not thankes nor magnified Iesus Christ for the recouerie of their health and healing To the prayer made by the priest for the remedie of the soules departed Answere is made Amen which is as much to say Be it so as hath bene requested and our Lord vouchsafe to giue them euerlastinge repose as he hath promised them in Abrahams bosome Of the Gospel of S. Iohn This gospell all Christian people haue euermore held in wonderfull reuerence for it hath bene accustomed to be reade vnto them not onlie in the end of the Masse but also after the sicke hath receaued the B. Sacrament and the Extreme vnction when children are Baptised and when women are churched the which gospell the very Panims them selues haue much admired for as S. Aug. testifieth a certaine philosopher Platonick haueing read the same was in so great admiration therof that he said it was worthie to be written in letters of gould and to be placed by Christians in all their Churches in the most eminent places Finallie the prayses of this gospell can neuer be sufficientlie expressed and especiallie where it is sayd Et verbum caro factum est habitauit in nobis For reuerence whereof as we daylie see the priest falleth downe on his knees at the pronunciation of the sayd wordes I will brieflie recite certaine examples concerning the efficacie of the same In Aquitania there were two posessed of the diuel both beggars and the one perceauing that more was giuen to his fellow then to him he said in secret to a priest If thou wilt doe what I shall tell thee to wit that thou wilt reade in my fellowes eare the gospel In principio erat verbum but yet so as I heare not the same knowe for certaine the diuel shall be driuen out of him But the priest vnderstanding the craft of the diuel pronounced the said gospel out a lowde And when he said Et verbum caro factum est c. presentlie the euil spirits flew from them and both were disposessed and deliuered of the diuel It is also declared that the diuel him self said vnto a certaine holie man that there was a certaine worde of the gospell verie dreadfull to the diuels Who asking what that word was the diuel would not tell When the holie man had recited diuers authorities the diuel answered to euery one that it was not that At the last being asked if it were that Verbum caro factum est He answered not but with fearfull cryinge foorthwith vanished For conclusion gentle Reader I wil close vp this discourse with the wordes of a godlie writer and not with myne owne saying Let no man suppose hauing heard this expositioÌ„ that this Sacrifice is sufficientlie explicated lest perhaps in extollinge the worke of man he doe extenuate so diuine a Sacrament For in this diuine office there are so many mysteries inuolued that no man vnles diuinelie inspired is able or sufficient to explicate the same I therfore herein haue done diligentlie what I could not sufficientlie what I would The onlie recompense which for this labour I looke for from men is that they would vouchasafe before the mercifull iudge who best knowes with what intention of hart I wrote this treatise to shed foorth their deuout prayers vnto him for my sinnes Beseeching him that if it profit not many yet it may profit some or at the least me alone though neuer so litle Make this petition for me and I am paid for my paynes FINIS THE ERRATA pag. 15. Faancis reade Francis pag. 17. perfome reade performe pag. 19. consider reade to consider pag. 29. represent reade representeth pag. 52. coming reade coming from pag. 71. and in the new law reade on the Altar pag. 80. Confiteor reade Confitebor pag. 102. not a cold prayer which read not a cold prayer but a prayer which pag. 114. is to signifie reade it is to signifie pag. 169. bitter reade better pag. 250. refer these fiue reade refer four of these fiue pag. 310. was sufficient reade was not sufficient pag. 333. that saith reade saith that

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 Ã´ Lord who art the sole protector of that which thou thy self hast instituted proâ—â€¦ 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 Ã´ 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 Ã´ 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

Communion to the end of the Masse OF THE Etymologie Deriuation and Signification of the word MISS A Masse and from what tongue the same was first deriued CHAP. 1. TO proceed orderly in the exposition of the holy Sacrifice of the Masse it is conuenient that we begin with the Etimology or signification of the word First therefore it is very probable that the word Missa Masse is neither Greek nor Latin but Hebrew the Apostles who were of the Hebrew Nation hauing promulgated the same in that language and named it Missah drawne and taken of this Hebrew word Mas which signifieth Oblation Tax or Tribute as is manifestly to be gathered out of Deut. 16. and 20. and 3 Reg. 8. and Esay 13. And in many places of holy Scripture it signifieth the Sacrifices and Oblations of the old Lawe as of Lambs Oxen Tuttles Pigeons and the like Num. 6. Iudg. 6. Ezech. 45. c. For which cause the Catholique Church doth most willinglie retaine this name as finding none other more conuenieÌ„t and proper to signify this most excellent Oblation and Sacrifice which representeth that other which was the Tax or Tribute paid by Iesus Christ vnto God his Father for the price and ransome of our Redemption 2. Others wil haue it to be of the Latin word Missa sent because in the Masse principally we send vp our prayers oblatioÌ„s to almightie God Hugo Vict. l. 2. de Sacram. p. 9. cap. 14. which some explicat in this manner that this Host was first sent by God the Father wheÌ„ he sent vs his only Sonne to be in carnate to take flesh in the wombe of the B. Virgin Marie and afterwards to offer vp that bloody Sacrifice vppon the Altar of the Crosse for our Redemption in remembrance whereof this Sacrifice is celebrated and is by vs againe sent and presented to the eternall Father for as much as we dayly offer it vp to his deuine Maiesty Innocen 3. lib. 3. de Sacrificio missae cap 12. et Bon op de misterio Missae 3. Againe others thinke it to be so called of dismissinge the people and so to signifie the the same that Missio which signifieth a sending away or dismissioÌ„ as Bellar lib. 1. de Missa But howsoeuer this be and whether the word be Hebrew Greek or Latin or whether it be contayned in the new Testament or in the old it is sufficient for vs that in the Scripture is expressed that which this word most truly signifieth As in the like case and difficulty S. Aug. told the Arrian heretike Pascentius ep 194. that he was not to ground his disputation vpon the bare word Homousion which the Catholikes only vsed therby to giue to vnderstand that God the SoÌ„ne was consubstantiall with God the Father but that he should argue against that which it signified And the like may be said of many other names still vsed by Catholiks as Trinity Humanity Parson Incarnation Transubstantiation and the like Of the diuers parts of the Masse and by whom the holy Masse was first ordayned CHAP. 2. THE holy and dreadfull Sacrifice of the Masse hath two essentiall or principall partsÂ· The one is Consecration the other is the Receauing of the Priest Touching these two principall and essentiall parts of the holy Masse it is most certaine by the Euangelistes themselues Mat. 16 Marc. 14. Luc. 22. and likewise by S. Paull 1. Cor. 11. that they were instituted by Iesus Christ him selfe and by no other neither man nor Angell our Sauiour contenting himself to institute so much as was of the nature necessity and essence of the thing leauing other cerimonyes and rites requisite to celebrate the same to the iudgment and prudence of his Apostles and of their successors to whome he committed the care of his Church and of all his faithfull and Christian flocke In which respect he said vnto his disciples Yet many things I haue to say to you but you can not beare them now but when he the Spirit of truth commeth he shall teach you all truth and the things that are to come he shall shew you Ioh. 16.12 2. We see the like also performed in other points of our ReligioÌ„ as when our Lord ordained that we should fast he coÌ„teÌ„ted himself to institute oÌ„ly so much as was of the esseÌ„ce of the thing saying Ieiunate Fast ye Mat. 17 prescribing nether how wheÌ„ nor how oft his holy pleasure was to haue it performed but-left al those circuÌ„staÌ„ces to be ordered accoÌ„modated according to the care discretion of his disciples The like he did and performed concerning prayer willing and ordayning that men should pray saying Orate Pray yee Marc. 13. and Luc. 18. and added therto this word semper euer but that euer I feare me by many would be turned into neuer if his spouse the Catholike Church had not decreed and streightly commanded and prescribed the time the place the cerimonies and the manner howe the same should be accomplished 3. Hence therfore it is that we affirme and say with very good reason the holy Masse to haue bin instituted and ordained by our Lord himselfe for as much as he instituted and ordained the most essentiall and principall parts thereof to wit ConsecratioÌ„ and Receiuing referring the cerimonies and other circumstances to the care and discretion of his Apostles and their successors who in this behalfe haue taken such order as might best reduce his death and passioÌ„ into our memories according to that which he comaunded that so oft as they should do it they should do it in remembrance of him But of all this we shall speake hereafter more at large 4. Now in a word I may say that these cerimonies or additions may be reduced to these heads to wit to giuing of Thanks CoÌ„fession of sinnes Prayer Doctrine Profession of faith and such other parts of our deuotion which albeit they be no essentiall parts of this holy Sacrifice yet are they very requisite and conuenient to induce vs the more to reuerence and contemplate the Maiestie and excellencie of so great a misterie to stirre vp and moue our harts being preseÌ„t at the same and to prepare and dispose our selues before we come to receaue so great a Sacrament For which cause we ought to hold for very laudable these other partes of the holy Masse annexed to the former all tending to the greater ornament reuerence and maiesty of so ineffable a mistery Of the excellency dignity of the holy Masse And of the great worthines of the things that are handled therein CHAP. 3. AMongst all the thinges that giue testimony of the sweetnes benignitie and loue of God towards man one of the chiefe and principall is this most deuine and most excellent Sacrament of all Sacraments The which because of the great and superaboundant grace which it containeth is therefore woorthelie called Eucharist or good grace For this most sacred and holy action is of it selfe and by it selfe both a

spiritually Of the faults and abuses which may be committed im hearing of Masse CHAP. 6. FIRST it were an intollerable abuse if anie which God forbid should goe to Masse to content their eies with wanton and dishonest sight making the Church a shop of their disordinate appetites not hauing anie respect either to the presence of God or of his Angels nor to his deuine seruice nor to the time in which is represented the greatest benefit that our Lord hath done for man 2. The second abuse were to heare Masse onlye for fashion and much more to spend the time in idle talke without anie atention or deuotion for this were not onlie to depart without fruit but to loose much by that they might gaine exceedinglie For euen as you paie not but those who labour in your vineyeard not those who goe thither to see and behould it euen so our Lord doth not giue his hyre but to those who are attentiue to the work of his deuine seruice yea especially vpoÌ„ holie festiuall daies such persons should sinne most grieuiouslie 3. The third abuse were to be present with such distraction and vagation of spirit that in steed of thinking vpon the holie misteries of the Masse one should call to minde his worldlie busines bethinking him selfe of the meanes wherwith he should haue prosecuted some negotiations which therfore came not to so good effect and issue as he desired and discoursing of the circumspection which he must vse for the time to come in some other busines which he hath yet to doe and so as we may say build castles in the ayre Surelie the spindle or wheele of a mille doth not turne so much as doth the spirit of such a man being present at Masse suffering him selfe to be carried without bridle whether soeuer his wandring fancie shall please to moue or to transport him And of these I say as of the former that they should offend in the same degree and loose the fruit and merit which they might reape by hearing of Masse deuoutlie 4. The Fourth abuse were to seek for the shortest Masses and to think the time long that we are present at this diuine sacrifice For surelie this sheweth that our minds are more set vpon earthlie then heauenlie things since that we find no such yrksomnesse in corporal bankets playes or other vayn sights But we should rather consider how our B. Sauiour thought not the time of three houres long to hang vpon the crosse for our sakes in which respect their deuotion is very commendable who vse to heare more masses then one euery day according as their other necessarie busynesse will permitte them Yea if the fire of the loue of God were perfectlie enkindled in our hartes all the while that the Masse should last would surely seeme vnto vs verie short and litle like as the Scripture saith of Iacob that he serued the space of 14. yeares to haue Rachael in mariage and that he esteemed all those yeares but as a few dayes in respect of the loue he bare vnto hir 5. The Fifthe abuse were to be ouer curious in adorning our selues when we goe to Church and in this women especiallie of young yeares good calling must be more wary because they may otherwise not onlie hinder their owne deuotioÌ„ but that of others also It is strange what caueats S. Paul and the holie fathers giue them in this kind And surelie when they goe to Church they should rather seeke to please God then men Neyther can they easilie excuse themselues if they doe otherwise To conclude when we repaire to the temple of God to pray we ought to lay away all toyes and vanities which anie waye may hinder our deuotions and carefullie recollect our spirits and driue away all distractions that we may without anie perturbation freelie lift vp our hartes to God deuoutly employ the time in holie pious and holesome meditations according as shall hereafter be declared And now to speake of the Altar it selfe Of the Altar Wheron the sacrifice of the Masse is celebrated and of the furniture and ornaments belonging to the same CHAPTER 8. How the Altar made of stone representeth Christ 1. FIRST the Altar wheron this most diuine Sacrifice is celebrated is made of stone to signifie vnto vs that Iesus-Christ is the head corner stone of the Church as witnesseth the Apostle S. Pet. 1. cap. 2.7 How vnitie of faith 2. And the same altar compacted and made of manie stones cleauing together doth represent the Church of God gathered together of diuers nations all coupled and linked in one faith in one profession and exercise of Religion How Charitie 3. Both in the ould law and now also in the new some Altars were made of beaten gould to signifie the inestimable and pure loue wherwith our Lord loued vs and the great and sincere loue wherwith we ought to loue him againe How our Lords table 4. This altar also representeth vnto vs the table whereon our Lord instituted and celebrated his last supper with his disciples Mat. 26.26 How the mount of Caluarie 5. Also the mount of Caluarie wheron he suffered his death passion for the saluation and redemption of all the world How the altar stone rep the graue To the adorning of this Altar diuers mysterious ornaments are belonging First there is placed thereon an Altar stone which representeth the graue or monument wherein the bodie of our Lord was buried or entombed And there was nigh the crosse a new monumet Iohn 19. How the linen clothes rep the sindon The white linnen clothes where with the Altar Altar stone are couered do betoken the white sindon wherein Ioseph of Arimathia did wrappe and enfould the bodie of our Sauiour Et inuoluit sindone And he put it in a cleane sindon Luc. 23. How the Crosse representeth the history of the Passion There is a Crosse set vpon the Altar to signifie that the historie of our Sauiours Passion is there to be handled Againe to signifie that the Sacrifice of the Altar is the same in substance which our Lord accomplished vpon the Altar of the Crosse How the Chalice rep the Cup. The Chalice represent the Cup wherein he consecrated his most pretious Blood And he tooke the Chalice saying This is my Blood Mat. 26. How mortification and martyrdom Likewise by the Chalice is betokened mortification and a minde alwayes readie to suffer martyrdome for the loue of Christ Can you drinke the chalice whith I am to drinke to wit suffer death for my sake and they answered we can Mat. 20. How the paten representeth the stone The paten layd vpon the Chalice representeth the stone which was rowled against the doore of our Sauiours sepulcher And he rouled a stone to the doore of the sepulcher Mar. 15.46 How the shining of the corporalle rep Christs resurrection and immortallitie The corporall the which is most white and shining signifieth that Christ by manifould passions was brought to the brightnes of

signifie the two meanes requisite to conserue the virtue of chastitie to wit fasting and praier the one to debilitate and subdue the flesh the other to strengthen and eleuate the spirite Pray least ye enter into temptation Luc. 22.40 How the cordes wherewith our Lord was bound to the piller 5. The Priest in taking the Girdle putteth both his hands behind him at his back whilst he that serueth giueth the same into them representing hereby how the most innocent Sonne of God for our offences had his blessed hands fast bound behind him whilst he was most lamentablie whiped and scourged at the piller The Prayer 6. In putting on the Girdle he praieth saying Praecinge â—â€¦e Domine c. Girte me Ã´ Lord with the girdle of puritie and quench in my loines the humour of lust that there may remaine in me the vertue of continencie and chastitie Of the Maniple And how by the same is sig persecution for the faith of Christ CHAP. 12. 1. THE Priest putting the Manuple vpon his left arme doth kisse the same to put vs in minde of the redines of harte wherewith we ought willingly and gladly to suffer persecution for the faith of Christ because Blessed are they that suffer persecution for iustice for theirs is the Kingdome of Heauen Mat. 5.10 How the contempt of earthly things 2. By the putting thereof vpon the left arme we are admonished that we ought to be strickt and sparing in seeking after earthly thinges but free and discharged in seking after Heauenlie According to the councell of our Sauiour saying SeÃ©ke first the kingdome of God and the iustice of him and all these things shal be giuen you besides Mat. 6.33 How Christes immunitie from sinne 3. Martinus Esengreuius affirmeth that the Manuple wherewith the left hand is bound insinuateth Christes immunitie from sinne saying that as in Christ our Lord there was both his omnipotent diuinitie signified by the right hand and his infirme humanitie vnderstood by the left hand so he by his diuine power did binde and restraine his left hand to wit his humanitie that it neuer swarued or inclined to iniquitie How Christes Humilitie combate for iustice and tender affection towards vs. 4. According to some others the Manuple put vpon the left arme signifieth the humilitie of Christ in this life As also his continuall combate for iustice according to S. Bonauenture And because the left arme is the nearest to the hart it may likewise signifie the great loue and tender affection which our B. Lord and Sauiour carried towardes vs. How sorrow and contrition for sinne 5. The putting of the Manuple vpon the left arme may likewise put vs in minde of sorrow and contrition for our defectes For as sinnes are committed by sinister actions so may they be signified by the left arme And euen as in the soule of a sinner there ought to be continuall sorrow greefe for his offences committed against the maiesty of almightie God so is it also good reason that on his left arme the Priest who needeth dailie to offer Sacrifice not onlie for his owne but also for the sinnes of the people should carrie some externall signe of the internall sorrow which both he and they ought to haue for this occasion imitating herein S. Peter whose aboundance of teares which issued from his eies in the bewailing of his offences was so great that he had markes of them like little gutters in his cheekes and for this cause continuallie carried in his hand or bosome some napkin where with to wipe them away How the cordes where with our Lord was violently bound 6. The same being applied to the instrumentes of our Lords most holy Passion most properlie representeh the hard rough boisterous cords wherewith he was rudely and cruelly bound when he was led from place to place and from one Iudge to another Luc. 21.3 The Praier 7. The Priest in putting on this Manuplpraieth saying Merear Domine portare c. Le me merit Ã´ Lorde to beare the Maniple of weeping and sorrowe that I may receiue the recompence of my labour with exultation Of the Stole And how by the same is sig the yoke of obedience CHAP. 13. 1. BY the Stole is signified the yoke of obedience wher vnto our meeke Lorde submitted him selfe for our saluation Take vp my yoke vpon you Mat. 11.19 Which thinge the priest sheweth him selfe readie to performe by kissing the same both when he putteth it on and when he putteth it off expressing by this ceremonie the desire and resignation wher with he willinglie submitteth him selfe vnder the yoke of our Sauiour Christ How Meekenes and humilitie 2. In that it extendeth or reacheth to the knees whose office is to bend and bowe it admonisheth vs of meeknes and humilitie Discite Ã me quia mitis sum humilis corde Learne of me because I am meeke and humble of hart Mat. 11.29 How Perseuerance 3. The stole by the length therof doth put vs in mind of the vertu of perseuerance For he that perseuereth vnto the end shall be saued Mat. 10. How Prudence in prosperitie and patience in aduersitie 4. It is folded before the breast in forme of a Crosse from the right side to the left to admonish vs that we must vse prudence in prosperitie and patience in aduersitie and that we be nether puffed vp by the one nor deiected by the other How the carying of the Crosse 5. The resting thereof vpon the shoulders may put vs in minde of the Crosse which with other instruments of the passion our Lord was forced to carrie to the place of execution vpon his soare and weary shoulders Or the rope or corde wher with they hastelie drewe and haled him forwardes to the mount of Caluarie The Prayer The priest in putting on the same prayeth saying Redde mihi Domine stolam immortalitatis c. Render vnto me o Lord the Stole of immortalitie which I haue lost in the preuarication of our first parent and although I approach vnworthelie to thy holy mysterie I may neuertheles deserue to attayne euerlasting ioy and felicitie Of the vestment or Casula And how by the same is sig and represented the vertue of Charitie CHAP. 14. 1. THis vestment couereth both the bodie and all the other habits and in latin is called Casula of this word Casa a house because it couereth the whole man like vnto another little house by which is vnderstood the vertu of Charitie which as the Apostle sayeth couereth the multitude of sinnes How charity towards God and our neighboures 2. This garment being deuided into two partes doth put vs in minde of a double or two fould charitie The one towardes God to loue him aboue all thinges The other to our neighbour to loue him as our selues Thou shalt loue the Lord thy God from thy whole hart with thy whole soule thy neighbour as thy selfe Deut. 6.5 Leuit. 19.18 How charitie to our frends and to our enimies 3. This

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 reÌ„der 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 Ã´ 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 glorificatioÌ„ 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 AdiutoriuÌ„ 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 omnipoteÌ„t 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

prayeth for theÌ„ in the same maner that they had before prayed for him and then he pronounceth the absolution following which being deuoutlie receiued of them is not a litle availeable vnto them Of the prayer following the Confiteor commonly called the Absolution THis absolution was instituted to shew that the priest is speciallie ordained of God to make intercession for the sinnes of the people And as the Confession going before was called generall so this absolution following is also general Which the priest giueth onlie by way of prayer and not as in a Sacrament as that of Ego te absoluo and extendeth it selfe no further but to the takinge away of veniall sinnes VVhy the signe of the Crosse is ioyned with the Absolution The signe of the Crosse is ioyned with this Absolution which being made from the head to the heart and from the left shoulder to the right may signifie the three wayes how we offend almightie God to wit by thoughte word and work but doth chiefly shew that all forgiuenesse of sinne proceedeth from the passion of our B. Sauiour Indulgentiam absolutionem remissionem Pardon absolution and remission Pardon of our euil thoughtes absolution of our euil wordes and remission of our euil deedes Pardon of our sinnes of frailtie absolution of our sinnes of malice and remission of our sinnes of ignorance Omnium peccatorum nostrorum Of all our sinnes Against God against our neighbour or against our selues Of all our sinnes against the diuine or eternall law against the law of nature or the law of spirituall and temporall superiors Finallie of all our sinnes whatsoeuer past present or to come Tribuat nobis omnipotens misericors Dominus Our omnipotent and merciful Lord giue vnto vs. To vs that humblie acknowledg our sinnes before him To vs that hartilie cal vpon him To vs that stedfastlie trust in him To vs present and to all his faithfull people where soeuer absent Deus tu conuersus O God thou being conuerted That is pacified or reconciled from anger to pittie from indignation to compassion from iustice to mercie from punishment to pardon Or conuerted to wit to man from whom thou hast being iustlie auerted Viuificabis nos Shalt quicken vs. That is shalt reuiue and giue life to that nature substance of ours which is dead by sinne which of it selfe cannot reuiue it selfe vnles he who did first giue it life when it had none doe now againe restore it being lost Et plebs tua laetabitur in te And thy people shal reioyce in thee This conuerting this viuifying Ã´ what wonderfull ioy will it bring to all thy people What canticles and songes of prayses will it cause to all thy seruants Thy blessed mother will singe Magnificat Zacharias Benedictus the Angells Gloria in excelsis ould Simeon Nunc dimittis all thy people Laudate Dominum omnes gentes And therfore Ostende nobis Domine misericordiam tuam Shew Ã´ Lord thy mercie vnto vs. As if he should say thou hast shewed vs thy almighty power in creating all thinges of nothing Thou hast shewed vs thy wisdome in maruelouslie gouerning the thinges created Thou hast shewed vs thy iustice in the punishment of sinne both of men and Angels Shew now therfore vnto vs thy mercie by the Incarnation of thy Sonne for our saluation Et salutare tuum da nobis And giue thy sauing health vnto vs. For bestowing this singular pledge of thy loue vpon vs what is it that thou mayest ether keepe from vs or canst denie vs Domine exaudi orationem meam O Lord heare my prayer To wit to shew this thy mercie and to giue this thy sauing health vnto vs which is thy Sonne our Sauiour this is the prayer which I make vnto thee this is the prayer which I desire thou wilt receiue of me Et clamor meus ad te veniat And let my crie come vnto thee To wit ã€ˆâ—Šã€‰ a ã€ˆâ—Šã€‰ prayer which I make vnto thee with acclamations clamors and cryes of my soule the feruour of my affection breaking forth into cries vnto thy maiestie Dominus vobiscum Our Lord be with you VVhere note that this salutation is seauen sundrie times rehearced in the holie Masse 1. Before the first Oremus which is this 2. Before the first Collects 3. Before the reading of the gospell 4. After the Creede or if the Creede be omitted before the offertorie 5. Before the Preface 6. Before the kissing of the Pax. 7. Before the last Collects to signifie as some of our deuout interpreters say the seauen-fould gifte of the holie Ghost VVhich verie wordes with those which followe S. Paul himselfe vsed to Timothie saying Dominus Iesus Christus sit cum spiritu tuo Our Lord Iesus-Christ be with thy spirit 2. Tim. vlt. How the wordes Dominus vobiscum are wordes of admonition And they may here be likewise vnderstood as woordes of admonition vsed by the Priest to the people As if he should say See that our Lorde be with you How they are wordes of consolation They may also be taken for wordes of consolation as if he should say vnto them Our Lord dwelleth in you giuing effect to your demandes that with the help of his grace and by perseuerance in the same you may attaine at the last to the happie reward of euerlasting life Et cum spiritu tuo And with thy spirit It standeth with great reason that the people should likewise pray for him and wish that our Lord be with his spirit who is their speaker and embassador in so important and weightie affaire which embassage they knowe he cannot rightlie perform if his minde be otherwise distracted and be not speciallie asisted by the grace of God And for this cause doe they often pray that our Lord may be and remayne with his spirit Oremus Let vs pray Not without great reason is it that before the priest ascend to the Altar he admonisheth the people to pray saying Oremus Let vs pray to signifie vnto vs that the prayers which he is to offer vnto God in our behalfes will be litle auaileable vnto vs vnlesse we conioyne both our hartes and our prayers together with his And that as he ascendeth in bodie to the Altar so we doe likewise ascend with him in minde to the same And therfore he sayeth it before he ascend to declare that before we pray we ought first to prepare dispose our mindes there vnto as the holie scripture admonisheth vs saying Coming to prayer prepare thy selfe and be not as one that tempteth God Of the priests ascending to the Altar AS before we sayed that by the descending of the priest from the Altar was vnderstood the fall of man and the losse of Gods fauour for his transgression euen so by his ascending at this present may be vnderstood the accomplishment of the promise of our Lord for his restoring saluation according to that of the Apostle saying When the fulnes of time came God sent his Sonne

c. Gal. 4. Aufer a nobis quaesumus Domine iniquitates nostras Take from vs Ã´ Lord we beseeche thee our iniquities Hauing sayd Oremus Let vs pray he presentlie beseecheth our Lord to take away from vs our iniquities for in vaine doth he offer vp his prayers to almightie God who remayneth in sinne Quia Deus peccatores non audit Because God doth not heare sinners namelie such sinners as willfullie remaine in their iniquities Vt ad sancta sanctorum The priests of the ould law might not enter into the holie sanctuarie of the temple vnlesse they first were washed corporallie to signifie that we ought not to enter into this holy sanctuarie of the new law vnles we first be washed spirituallie that is purified and cleansed from all affection of sinne lest our Lord should say vnto such an one Frend how camest thou in hither not hauing a wedding garment Mat. 22.12 Puris mentibus mereamur introire That we may be worthie to enter in to the holie of holies with cleane and pure mindes In which wordes he requireth that our Lord would therfore vouchsafe to visit and cleanse both his owne conscience those of the asistants that so they may worthelie approach to his holie Altar ã€ˆâ€¦ã€‰ Per Christum Dominum nostrum Thorough Christ our Lord. To obtaine of God that which we desire we doe here aske it to be giuen vs in the name of Christ because as S. Aug. sayeth The prayer which is not made by Christ not onlie cannot blot out sinne but also is it selfe made in sinne in psl 108. And this also we doe according to the commandement of the sonne him selfe Ioh. 16.23 24. saying Vntil now you haue not asked any thinge in my name Amen amen I say to you if you aske the Father any thinge in my name he will giue it you Of kissing the Altar and of sundrie reasons rendred for the same The 1. Reason 1. THE priest hauing finished the prayer aforesaid approaching to the Altar kisseth the same which he doth in signe of honor and reuerence and in respect the thinge it selfe is holie as being sanctified by the word of God and prayer 1. Tim. 4. The 2. Reason 2. In respect of the precious bodie of our Lord and Sauiour Iesus which doth greatlie sanctifie whatsoeuer it toucheth The 3. Reason 3. In respect of the Saints reliques which repose vnder the same for neuer is there altar consecrated without some reliques of Saints which are put vnderneath the great stone of the Altar with in some litle vessel which for this cause is called the sepulcher Concil Carthag 5. cap. 15. The 4. Reason 4. Also by this kisse is signified how Christ by his coming hath espoused holie church vnto him according to that of the CaÌ„ticles Cant. 1. And that of the Ephesians 5. So Christ loued his Church that he gaue him selfe for hir For as a kisse ioyneth mouth to mouth so in Christ the humanitie was not onlie vnited to the diunitie but also the spouse the church was coupled to hir spouse Christ The 5. Reason 5. This kisse also doth signifie peace according to that of the Apostle Salute one another with a holie kisse And the God of peace be with you all The 6. Reason 6. S. Augustin sayeth that to kisse the Altar is a signe of Catholique communion and vnitie The 7. Reason 7. Lastlie it admonisheth that at this present we are to kill all hatred and malice in vs towards all persons be in charitie with them and especiallie to pray for them For whosoeuer is not in perfect charitie is not fit to be present at this holie sacrifice By all which sufficientlie appeareth how ancient this ceremonie is and what causes and reasons there are both for the institution and practise of the same Now besides the performance of this pious Ceremonie he ioyntlie with the same reciteth the prayer and petition which ensueth saying Oramus te Domine per merita sanctorum tuorum We beseeche thee Ã´ Lord by the merits of thy Saints Graces and fauours are many times conferred not only at the request of one-frend to another but many times at the request of a frend to a verie enemie Man therfore being become the enemie of God thorough his sinne interposeth the best beloued frends of our Lord for his intercessors and mediators Quorum reliquiae hic sunt omnium sanctorum Whose reliques are here and of al saints He desiereth therfore to obtaine the mercie of almightie God by the merits and intercession of all the Saints but especially of those whose holie reliques are there reserued because they are with verie great reason presupposed to be the especiall patrons and protectors both of that place and of the deuout people which are assembled in the same Vt indulgere digneris omnia peccata mea Amen That thou wouldest vouchsafe to pardon all my sinnes Amen This is that which he principallie desiereth to be applied vnto him by the merits of Christ and of his Saints the intire remission of all his sinnes which point the aforesaid ceremonie conioyned to this present prayer I dout not but that it hath made more plaine and manifest Of the Introit of the Masse And of sundrie pious mysteries to be considered in the same THE Priest hauing recommended the people to God by his prayers and the people the Priest he goeth vp to the midst of the Altar as we said before kisseth the same then turneth him to the right hand of the Altar where the Missall is layed and then begineth the Introit of the Masse How the right end of the Altar sig the state of innocencie The right end of the Altar whereunto the Priest addresseth himselfe signifieth the life and state of innocencie which our first father Adam lost by his sinne and consequentlie all we his children thorough his transgression How the going first therto our Sauiours first going to the Iewes The going of the Priest first to the right hand or end of the Altar signifieth that Christ who was promised from the begining coming into the world went first to the people of the Iewes before the Gentils For the Iewes by reason of the Law were then on the right hand and the Gentils by reason of their Idolatrie on the left Of the signification of the word Introit The word Introit is borrowed of the Latins as those that are but meanlie learned can not but knowe and signifieth with vs. Agoing in an entrance beginning or proemium And for as much as all those who treat of these mysteries doe commonlie appoint the Sacrifice of the Masse to begin at this place and for that at this time the priest maketh his first entrance vnto the Altar and not before therfore for the proper affinitie of the word with the action of the Priest it is aptlie called by the name of Introit In which sense both Rabanus and Conradus li. 1. Ceremoniarum and others expounde the same How the Introit sig mysticallie the

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 coÌ„ming 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 christiaÌ„s 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

feast of Innocents to represent the sorrowfull mourning for the murther and barbarous crueltie of king Herod thinking in killing the infants to haue destroied and slaughtered our Lord and Sauiour VVhy in Septuagesima and Lent In Septuagesima likewise and vntill Easter this canticle is omitted because then is represented in the church the time of penance to wit this life wherein we can not participat of the ioyes of Angels but are to lament and deplore the miserable estare of our ruine and fall VVhy in the Masses for the dead Likewise it is ommitted in all Masses for the dead because as Almaricus fortunatus verie well noteth all canticles of ioy ought to cease in this office which is an office of teares and lamentations li. 3. de eccles offic cap. 44. VVhy this canticle was first composed and placed in the Masse This ioyfull Canticle wherein is set foorth the ample prayses of Iesus Christ the holie Fathers of the church first placed in the Masse to the end to refute and confound the wicked Arrians who had composed sundrie ballets and songes to diminishe the glorie of our blessed Sauiour For which cause the aforesaid Fathers by a holie zeale were incited to compose a contrarie canticle wherin should euidentlie be set foorth the honorable titles and excellencies of the same Sauiour by the which publiquelie in the Masse those Arrian heretiques might be confounded VVhy the Prieste standeth before the midst of the Altar in rehearcing this hymne THE priest in rehearcing this hymne standeth before the midst of the Altar to signifie thereby that Christ is the mediator betwixt God and man As also to declare that it was first pronounced in the honor of him who is as it were in the midst of the Trinitie Of the lifting vp of the handes of the priest to heauen Standing in the midst of the Altar together with the pronounciation of the wordes of this canticle he deuoutlie lifteth vp both his handes to heauen and then drawing them reuerentlie downe with cheerfull voice pursueth on the rest of this Angelicall hymne signifying hereby the ineffable ioy which came from aboue vnto men by the birth and natiuitie of our blessed Sauiour Thus much in generall And now to explicate the wordes them selues Gloria in excelsis Deo Glorie in the highest to God Beginning he sayeth Glorie to God Which first maketh against those ArriaÌ„s who sought by all meanes to impaire and diminish the glorie of our Lord. And next he addeth in the highest that is to say in heauen because albeit the glorie of God doth clearlie shine in all places yet most especiallie in heauen where the dwelling of his Saints and Angels is Et in terra pax And in earth peace Before the birth of our Sauiour Christ there were three enmities The first was betweene God and man The second betwene Angels and man And the third betwene man and man But our peace being come who tooke away our sinne he reconciled man to God Angels to men and men among themselues And this caused the Angels ioyfullie to sing foorth promulgate this peace to all the world This peace the prophet likewise foretold saying that at this time meÌ„ should turne their swordes into plough-shares and their lances into sithes Esay 2. Because at this time all oppressions warres and inhuman cruelties should generallie cease thoroughout the world Hominibus bonae voluntatis To meÌ„ of good will Peace is proclaimed to meÌ„ yet not to all whosoeuer but onlie to those who be of good will that is to say to those who with good will receiue Christ but not to those who persecute Christ Whose superaboundant mercie neuertheles is such that he suffereth his sunne to shine and his rayne to fall both vpon the iust and iniust therby to prouoke them to repentance and amendment of life Mat. 5. Laudamus te VVe prayse thee Greatlie trulie ought we here to multiplie the praises of almightie God for that he hath done such maruelous thinges in the incarnation and natiuitie of his Sonne Iesus Christ who being by his diuinitie before the begining of the world was in the fulnes of time made man and was borne of a virgin aboue the order of nature to raise vs vp from the fall of Adam Gal. 4. Benedicimus te VVe blesse thee Albeit that God be the fountaine of all benediction yet we pray that his holie name may be blessed by vs and in vs singing melodiously his praises without forgetfulnes of his retributions Psal 102. And thus he that blesseth all his creatures is blessed of his creatures Adoramus te We adore thee In vtter detestation of all idolatrie we here adore our Lord Iesus Christ rendring vnto him all soueraigne honor seruice and homage and to declare hereby that vnto Idols we must not giue any honor or homage nor attribute vnto them anie title or proprietie belonging to God VVhy the Priest boweth at the word Adoramus And hence it is that in pronouncing these words he boweth him selfe with a certaine veneration towards the Altar for what else is the Altar but the admirable and dreadfull seate of the presence and maiestie of almightie God Glorificamus te We glorifie thee to wit for the greatnes of thy bountie of thy goodnes of thy benignitie of thy mercie of thy beautie of thy sweetnes of thy meeknes of thy liberallitie of thy noblenes and for all the other vnspeakable perfections which are inherent in thee Gratias agimus tibi We thank thee For it is not enough to praise and magnifie his goodnes but we must giue him thankes also for his benefits and in particular for this singular benifit of our Sauiours Natiuitie announced vnto vs by this euangelicall hymne Propter magnam gloriam tuam For thy great glorie First for the glorie that is in him whereof the creature ought as greatlie to reioyce as if the same were in him selfe Secondlie for the glorie which he hath reuealed vnto vs in his church militant And thirdlie for the glorie which he will reueale vnto vs in his church triumphanr Domine Deus Lord God First God the Father is here called vpon in tearmes common to all the blessed Trinitie and this to confirme vs in the beliefe of the vnitie of the diuine essence for the Father is Lord God the Sonne is Lord God and the holy Ghost is Lord God and yet nor three Lords nor three Gods but one onelie Lorde and one onlie God Rex celestis Heauenlie king He is called heauenlie king because at his simple and only word he created of nothing the highest heauen and doth gouerne it at his pleasure by his incomparable power and consequentlie all other thinges here in earth of what sort or condicion soeuer they be Deus Pater God the Father In this vnitie of essence and Trinitie of persons the Father is the first and is so called for that he who is the begining without begining hath ineffablie begotten the same his dearly beloued Sonne

translate this word into their vulgar tongue no more then Alleluia and other wordes which for their holie authoritie and the antiquitie of the proper tongue haue bene religiouslie obserued by the Apostles them selues 3. And so sacred is this worde that S. Iohn reporteth to haue seene and heard the same in heauen Apoc. 19. Therfore let vs not attempt to say it otherwise in earth then it is sayed in heauen for that were not onlie to correct the church in earth in hir doinges but to correct those in heauen also in theirs Of the kisse of the Altar after Gloria in excelsis At the end of this Angellicall hymne the priest boweth him downe and kisseth the Altar which he doth in the celebration of the Masse nine seuerall times and that not without a speciall mysterie For this kisse is a signe of peace the which in this holie hymne was first announced by the embassage of Angels The priest therfore in vsing the same nine seueral times insinuateth hereby that he desireth to be ioyned and vnited to the nine orders of Angels As also that they would asist him to present his prayers oblations to almightie God Finallie moste authors doe both agree and confesse that the antiquitie of this part of the Masse is deduced at the least from Telesphorus Pope who liued wel nigh 1500. yeares agone See Walfridus in li. de reb eccles cap. 22. Rupertus Amalaricus Rabanus Berno and Innocentius tertius Of the turning of the priest to the people at Dominus vobiscum and of sundrie mysteries contayned therein THe priest turneth him on his right hand to salute the people and on the same returneth againe vnto the Altar all which is not voide of singular mysterie and signification How the Priestes turning on the right hand sig an vpright intention 1. First therfore it may signifie that the preist is to haue a stright vpright intention to heauen both for him selfe for the people which is aptlie vnderstood by the right hand 2. Secondlie we also who are present are hereby premonished to lift vp our hartes to him who sitteth on the right hand of his Father according as we confesse in the article of our Creede Dominus vobiscum Our Lord be with you Hauing turned him selfe to the people he saluteth them saying Dominus vobiscum Our Lord be with you which he sayeth that he may conioyne and linke the mindes of the people to almightie God and to make them more attent to his diuine seruice VVhat is meant by extending his armes And note that together with the prolation of the wordes he spreadeth and openeth abroad his armes to signifie therby how Christ hath his armes alwayes open and readie to receiue those that are trulie penitent and doe flie vnto him Et cum spiritu tuo And with thy spirit In which wordes the people pray that with the spirit of man the spirit of God may be present to teach and direct him without whose asistance we can doe nothing acceptable to him as him selfe hath witnessed by his Apostle saying VVithout me you can doe nothing So that the answere of the people is wholie to be referred to the action of the priest to wit to the oblation which he purposeth to make in their behalfes VVhy after this the Priest returneth him againe to the right hand of the Altar After this the people hauing answered Et cum spiritu tuo the priest returneth him againe to the right hand of the Altar expressing therby how our Sauiour did not immediatelie forsake the Iewes for their obstinacie but often turned to them to haue turned them to him As also that we his children should doe the like to our bretheren when at anie time they offend or trespas against vs. The vse of this salutation is verie ancient in the holy Masse as plainlie appeareth by the councel of Vase and the Liturgies of S. Iames S. Basil and S. Chrisostom Of Oremus and of the sundrie mysteries contayned in the same How Oremus sig distrust in our selues Oremus LEt vs pray The priest distrusting as it were in his owne strenght gathereth vnto him the prayers of all the people saying Oremus as if he should say Asist me with your prayers For certaine it is that our mercifull Lord will not denie to a multitude their petitions who hath promised to heare the prayers of two or three that are gathered together in his name Mat. How that our Sauiour both prayed him self and exhorted others also to pray He pronounceth this word Oremus with a high voice to stir vp and prouoke others to pray and prayeth him selfe also for so our Sauiour both exhorted his disciples to pray and likewise prayed him selfe also How eleuation of hart in the time of prayer In saying Oremus he lifteth vp his handes to put vs in minde that our hartes should be eleuated in the time of prayer For as we reade in 16. of Exodus whilst Israell fought with Amalech Moises ascended vpon a mountaine and when he lifted vp his handes Israel ouercame but if he slacked or withdrew them Amalech ouercame Wherin the priest ought to imitate that holie Moises to obtaine the victorie against those inuisible Amalechites which are the diuels How it representeth the maner and forme of our Sauiours prayinge Together with the pronounciation of the word he further hath his handes lifted vp and ioyned together in which sort our Sauiour him selfe prayed in the garden as is most crediblie supposed Of the first Collects And of sundrie mysteries and reasons rendred for the same The 1. Reason THE First prayers which the priest offereth vp to God in the Masse are commonlie called by the name of Collects which is a word borrowed of the Latins as the learned doe verie well knowe and signifieth a gathering or collection which as it may be made of diuers and sundrie thinges so hath it sundrie significations 1. Somtimes it signifieth a collection which is made of tributes and duties to be paid to the Prince whereof it cometh that the gatherers thereof are called Collectors 2. Somtimes it is taken for the collection which is wont to be made in the church for the poore as 1. Cor. 16. De collectis autem quae fiunt in Sanctis And as touching the collections which are made for the Saintes And againe presentlie after Ne cum venero tunc collectae fiaâ—t Lest when I come then collections be made 3. Both the holie Scripture and the ancient Fathers doe vse this word Collect to signifie an assemblie of the people of God and yet not euerie manner of assemblie but onlie of such as are great and solemne as Leuit. 23. Dies enim coetus est atque collectae For it is a day of meetinge and assemblie And in Deut. 16. Quia collecta est Domini Dei tui Because it is the assemblie of thy Lord God And in the 2. of Paralipemenon 7. Fecitque Salomon die octauo collectam And Salomon made a

his hande thereon and then the Subdeacon kisseth the same to signify that only Christ according to S. Iohn was the Lambe who could open the seales of that booke wherin both Christ him selfe and his sacred mysteries were inclosed Deo gratias Lastlie the Epistle being read answere is made saing Deo gratias Thankes be to God By which few wordes are fullie signified the consent gratitude thanksgiuing of al the people The reading of the Epistle in the holy Masse hath no lesse antiquitie then from the Apostles them selues as appeareth out of Clemens Iustinus Tertullianus and Dionisius Areopagita all whom Durantus l. 2. de Rit ecles Cath. c. 18. and Ozorius Instit Moral l. 10. p. 1636. doe produce for proofe of this point Of the Graduall or Responce and of sundrie mysteries and reasons concerning the same The 1. Reason COncerning the Graduall it is first to be noted that the verie worde it selfe is not without some speciall mysterie signifying steppes or degrees to wit of perfection according to the doctrin of our Sauiour saying Be yee perfect as your Father which is in heauen is perfect As also to signifie that the end of the doctrin of the Apostles or prophets wherunto we haue hearkned a litle before is to leade vs by litle and litle to perfectioÌ„ that we ascending froÌ„ vertue to vertue as the kingly prophet saith psl 38. May see thee God of gods in Sion The 2. Reason This Graduall doth yet further signifie manie other notable mysteries As for example in a highe Masse it is alwayes songe with a graue and heauie voice to signifie the great paine and difficultie there is in ascending from vertu to vertu and in aduancing our selues in a spirituall life according to the saying of our B. Sauiour The spirit is willing but the flesh is weake Mat. 26 41. The 3. Reason Mysticallie also the Graduall may be referred to the vocation of the Apostles whom our Sauiour calling and saying Venite post me Come after me They forsaking all that they had did foorth with follow and walke after their Lord the disciples after their master the children after their most louing Father as saith Innoc. 3. This Graduall did S. Iohn Baptist first sing when standing with two of his disciples and seeing Iesus walking he sayed Ecce agnus Dei ecce qui tollit peccata mundi Iohn 1. This Graduall did S. Andrew sing when finding his brother Simon he sayed Inuenimus Messiam c. We haue found the Messias which is interpreted Christ and he brought him vnto Iesus Ioh. This Gradual did S. Phillip sing when he found Nathaniell and sayed vnto him Quem Moyses c. Whom Moises wrote of in the law and the prophets we haue found Iesus the Sonne of Ioseph of Nazareth come and see The 4. Reason This Gradual is also called by the name of a Responce because that it hath correspondence to the Epistle As for exaÌ„ple if the Epistle contayne matter of ioy the Responce or Graduall doth likewise signify ioy If matter of sorrowe it also is conformable according to that of the Apostle Rom. 12. Gaudete cum gaudentibus flete cum flentibus Reioyce with them that be merrie and weepe with them that weepe Rom 12. The 5. Reason Innocentius 3. and some others doe call the Responce Lamentum penitentiae the song of penance or lamentation Adding further that it should be song with a dolefull and lamentable voice to signifie the effect of the preaching of S. Iohn For euen as by the Epistle is represented the preaching doctrin of S. Iohn Baptist euen so this song of lamentation signifieth that S. Iohn preached no other thinge then pennance saying Penitentiam agite c. Doe pennance for the kingdom of heauen is at hand Mat. 3. The 6. Reason To conclude this Graduall or Responce is nothing else but a briefe spirituall song composed of two or three verses at the most commonly taken out of the psalmes of Dauid As for example that of the 17. Sunday after Trinitie sunday is composed of two litle verses taken out of the 32 psalme Beata est gens cutus est dominus Deus eorum c. Blessed is the people who haue our Lord for their God blessed is the people whom our Lord hath chosen for his inheritance The heauens haue bene established by the word of our Lord and all the power of them by the breath of his mouth Psal 32. Of the Graduall Prose Tract c. Walfridus l. de reb eccl c. 22. Rupertus l. 1. de diuin offic c. 34. Radulphus de Can. obser prop. 12. Rabanus l. 2. de instit Cler. c. 15. Isid l 6. Ety c. 19. l. 1. de ecles offic c. 18. and others do make both ample and euident testimonie Of the Alleluia and of the sundrie mysteries and reasons concerning the same The 1. Reason THe Alleluia is imediately songe after the Gradual to wit the sounge of ioy and of mirthe after the songe of penaunce and mourning to expresse thereby the great coÌ„solation which is layd vp for those which lament and mourne in this life Accordinge to the saying of our Sauiour Blessed are they that mourne for they shall be comforted Mat. 5. The 2. Reason This worde Alleluia hath a double signification the one litteral and common to all the other mysticall and proper to deuines First therfore to vnderstand what it signifieth literallie we must knowe that Alleluia is composed of two Hebrue wordes Allelu which signifieth in Latin Laudate in English praise yee and of Iah which is one of the ten Hebrue names belonging to God and signifieth in Latin Dominum Lord. So that the whole worde is as much to say as prayse yee our Lorde The 3. Reason The mysticall or spirituall sence therof is diuers According to some Alleluia soundeth as much as spirituall or endles ioy and so in this sence is as much as if the priest should crye vnto the people with these wordes spiritual ioy spiritual ioy Or if we apply it to the latter worde to wit Endles or perpetual then it signifieth as much as if he should encourage them with these wordes Endles ioy perpetual ioy The 4. Reason According to some others it may be referred to the ioy of those which reioyced in the glorious miracles of Christ our Lord for then did all the people in ioyfull wise singe foorth this Alleluya when seeing these miracles they all gaue glorie to almightie God and reioyced in those thinges which were most gloriouslie and most miraculouslie done by him saying Quia vidimus mirabilia hodie Luc. 5.26 For we haue seene maruelous thinges to day As also when the seauentie two retourned with ioy saying Lord the diuels also are subiect to vs in thy name Luc. 10.17 The 5. Reason That this Alleluia is sometimes twice repeated is to signifie a double ioy of the blessed Saintes one of their spirit another of their flesh one of their soules another of their bodies

of our sinnes The other the virtue of the gospell of Iesus Christ which raiseth vs vp to newnes of life if we receiue the same with fruit and worthelie expresse it in our liues Againe the rising vp of the people at the reading of the Gospell dooth signifie that they shew them selues readie for the faith of Christ and profession of his Gospel to giue their liues and to fight euen vnto the death in defence of the same remembring the wordes which our Lord him selfe spake saying Qui non habet ã€ˆâ—Šã€‰ c. He that hath not a sword let him sell his coate and buy it The 11. Ceremonie and his signification Before the begining of the Gospell he saluteth all the assistants praying that our Lord may be with them which he doth to render theÌ„ more attentiue to harken to the word of almightie God For euen as to the stomake which receaueth corporall foode nothing is profitable if it be ill disposed so likwise vnlesse the heartes of the assistants be well disposed and prepared to receiue the word of almightie God which is the foode of the soule litle will it auayle them though it be anounced vnto them Dominus vobiscum Our Lord be with you The wordes of this salutation are Our Lord be with you As if he should say I beseeche our Lord to send his grace into your hartes that you may be made attentiue and worthie hearers of his sacred word which as the Apostle witnesseth is able to saue their soules Et cum spiritu tuo And with thy spirit Then the asistants make answere praying that our Lord may be with his spirit that is that with the spirit of man the spirit of God may be present to direct guide him to the end that he may both faithfullie recite the sacred gospel to the health and saluation of all that are assembled to heare the same and also him selfe expresse in in true holines of life that which he preacheth vnto others Sequentia sancti Euangelij The sequence of the holie Gospell This done the priest sayeth Sequentia sancti Euangelij c. Thus followeth the holie gospell of such or such an Euangelist As touching the word Euangil or Gospel it is a word which we retayne of the Greekes as many others and properlie signifieth good and ioyful tydings for what bitter tidinges can there be then these Doe pennance for the kingdome of heauen is at hand Mat. 3. and All powre is giuen me both in heauen and earth Mat. 28.14 With diuerse other thinges which are read in the gospell of the Diuinitie and Natiuitie of the Sonne of God of his miracles preaching passion resurrection ascention and of the saluation and glorification of his elect Where also note that the name of the Euangelist is allwayes expressed to the ende that the people may giue the more credit as vnto the gospell penned and written by one of the secretaries of our Sauiour Iesus and receaued in the Church to the which appartayneth the authoritie and perogatiue to discerne the canonicall Scriptures and their sence if by any aduersarie they should be called in question Gloria tibi Domine Glorie be vnto thee o Lord. When he hath thus taught them out of what place of scripture the gospell for the day is taken presentlie all the people hearing the name of the gospell and making reuerence towardes the Altar with ioyful acclamation do answere saying Gloria tibi Domine Glory be vnto thee o Lord. Giuinge thankes vnto God who hath made them worthie partakers of the gospell of Christ As it is written in the Actes of the Apostles that all the people glorified our Lord for that he had sent vnto them the woorde of saluation saying God then to the Gentils also hath giuen repentance vnto life Actes 11.18 The 11. Ceremonie and his signification In pronouncing the wordes aforesaid the Priest maketh the signe of the Crosse vpon the booke and vpon him selfe Vpon the booke to signifie that it containeth the misteries of our redemption VpoÌ„ him selfe to signifie that he is an instrumeÌ„t of Christ Iesus of him crucified that this sacrifice doth represent vnto vs his death passion The 12. Ceremonie and his signification The people likewise do make the signe of the Crosse in three places Vpon their foreheades vpon their mouthes and vpon their breasts Vpon their foreheades which is the most conspicuous place of all the bodie to shew that they are not ashamed of the gospel of Christ Vpon their lips to shew that they are alwayes ready resolutly and constantlie to confesse their faithe if at any time God shall please to call them thereunto Vpon their breasts to declare that they do stedfastly beleeue in hart that which they confesse with their mouthes The 13. Ceremonie and his signification The Priest after the reading of the gospel saith Per euangelica dicta c. By the euangelicall sayinges let our sinnes be forgiuen vs. And then he kisseth the booke not closed but open to signifie that the meanes to come to the vnderstanding of Gods word is cleerelie manifested to the Pastors of the Church And further to signifye that it is the booke of Christ crucified whom the Apostle affirmeth to be our reconciliation the maker of our peace and attonement which is aptlye signified by the kisse As also to shew that he preacheth the gospel of true loue and Charitie for the gayning of soules and not for respect of lucre and temporall profitt Laus tibi Christe Praise be to thee Ã´ Christ. The gospell ended all the people make answer saying Praise be to thee o Christ making the signe of the Crosse as before on their forehead mouth and breast to the end that the wicked serpent should by no meanes hinder their confidence and confession or dare to breake open the seale of their hartes wherein the word of God is sowne Also to arme them selues against his malice who would not that they should reape any profit by the word of God As is plainly expressed in the parable of the seede where it is said that the foules of the ayre came and deuoured one part of the seede which was sowne by which foules are vnderstood the foule and vncleane spirits Miracles wrought by our Catholique Church-bookes To conclude such hath alwayes bene the authority of the holy gospell that not only the sacred wordes but also the verie bookes or papers haue wrought sundry straunge and notable miracles Gregorius TuroneÌ„sisin vitis patrum cap. 6. declareth that the cittie of Auerna being on fyer S. Gallus going into the Church prayed Ã long tyme before the Altar of our Lord and then rising vpp taking the booke of the gospell and opening it offered himself to goe against the fier and sodainlye the flames were extinguished in such sort that there did not so much as the verie sparkles remayne Saint Macian when the flames of fier approched neere vnto the Church of S. Anastatius taking into his handes the

for as much as he doth enkendle our harts in the loue of God and doth warme them like fire He is called Charitie for that he vniteth all the faithfull together in one and the self same hart desire and affection He is called Spiritual vnction for that he sheadeth vpon vs his diuine graces in great aboundance He is called The finger of God for that God doth designe all his graces by his operations Lastly he is called the promise of the Father for that Iesus-Christ promised vnto his disciples that his Father would send him vnto them for their instruction consolation with aboundant infusion of all celestial graces Ioh. 14. Dominum Lord. The third person of the Trinitie is here caled Lord to the end that we acknowledge him for God euery way coequal with the Father and the Sonne of the same puisance eternitie and infinit maiestie Et viuificantem And giuing life Amongst the effects and operations which are peculiarlie appropriated vnto the holy Ghost one is to viuificate or giue life For if he haue life in him selfe as the Father and the Sonne haue how shal he not giue life vnto others seing it is the propertie of life to giue life as it is of light to illuminat of that which is hot to giue and cast foorth heate If also the humane spirit doth vegitat the bodie how shall not the holie Ghost quicken the soule Qui ex Patre Filioque procedit Who proceedeth from the Father and the Sonne By this article we are to beleeue that the holie Ghost proceedeth eternallie from the Father and the Sonne as from the same begininge and spiration Which was added to represse the errors of the Greekes whereof the heretique Nestorius was the first author as testifieth Theodos li. 4. eccles hist cap. 8. 9. Denying that the holy Ghost proceeded from the Father and the Sonne For the which he was condemned by the councell of Ephesus reuerenced in the Church as one of the four gospels And for the further confusion of heretiques and to the greater ioye and consolation of all Catholiques the said Simbole was publiquely sunge three seuerall times of all that were present Qui cum Patre et Filio simul adoratur conglorificatur Who with the Father and the Sonne is together worshiped and glorified To represse the impiety of Macedonus the heretique who denied the holy Ghost to be God houlding him for a symple creature and to be alltogether inequall to the Father and the Sonne as witnesseth S. Aug. de Trinit li. 1. cap. 6. the Church hath proposed him vnto vs to be adored and glorified together with them which doth plainlie argue that he is God because that sort and kind of adoration pertayneth onlie to almightie God Qui locutus est per Prophetas Who hath spoken by the prophets To auert the people from the false opinion of those which despised visions reuelations and the sacred predictions of the holie prophets as lyes dreames and fables the Church assureth vs that the Holy Ghost hath spoken vnto vs by them according to the testimonie of Saint Peter 2.1 Instructing and teaching vs that prophecie cometh not by the will of man but that such men haue spoken vnto vs as they were inspired by God him selfe Et vnam And one There are four special notes or markes of the true church gathered partlie out of the Creed of the Apostles and partlie out of that of Constantinople The first is that she is One. The second that she is Holie The third that she is Catholique The fourth that she is Apostolique The first propertie therfore is that she is One because hir head is one to whom she is vnited Hir spirit is one in which as in one body all are coupled and coapted which do belonge vnto hir Hir preaching is one Hir ceremonies are one Hir end is one And shee alone hath means to conserue this vnitie Sanctam Holie For hir second marke she is called holy 1. By reason of hir head which is Christ Iesus him selfe who is the holie of holies 2. In respect of hir instructor which is the Holie Ghost whom Christ promised at his departure to send vnto hir Iohn 14.3.3 In respect of the holie Saintes which are in hir according to our Creede sanctified by the same Holy ghost 4. In respect of the vnitie of faith and absolute obedience to one only chiefe supreme pastor the bishop of Rome 5. In respect of the holie lawes and ordonances wherwith she is gouerned and directed 6. In respect of the holines of the Sacramentes which are daylie dispenced in hir by the handes of hir pastors 7. And lastlie because only in hir and no way out of hir can any one be sanctified or made holie Catholicam Catholique For hir third marke she is called Catholique or vniuersall 1. For the vniuersallitie or faith which she techeth all men alike to beleeue 2. For the vniuersallitie of doctrine whereby she instructeth how to auoide vice and follow vertu 3. For the vniuersallitie of truth which she defineth in generall Councels 4. For the vniuersallitie of nations whom she calleth to the same faith not excluding any 5. For the vniuersallitie of times because from the begining to the ending from Christ to the consumation of the worlde the Christian religion shall euer continue So that the Church to be Catholique is to haue bene extant in all places in all ages which neuer heretique could say of his Church Let them saith Vinc. Lyr shew their errors to haue bene beleeued euerie where alwayes and of all and then let them brag that they are Catholiques Et Apostolicam And Apostolique This fourth marke of Apostolique is also attributed to the Church for that she is built vpon the immoueable rock of the Doctrine of the Apostles and hath had a perpetuall succession of lawfull pastors without interruption euer since their dayes vnto this present This mark no heretique whatsoeuer once dareth to chaleng it being an absolute perogatiue only belonging to our Catholique Roman Church Ecclesiam Church The worde Ecclesia is a Greeke word and signifieth assembly or conuocatioÌ„ and to beleue the Church is to beleeue that she is the lawful assembly of the faithful vniuersallie dispersed in the same profession of fayth and diuine worship hir faith including generallie that which is requisit to the saluation of the beleeuers to whom in manie things it is sufficient simplie to beleeue especiallie to the vnlearned that which she beleeueth without other exact knowledg of al particulars VVhy In is here omitted And note that the preposition In put in the precedent articles is here omitted and it is simply sayd I beleeue the Church and not I beleeue in the church to discerne betwixt the creatures and the Creator of al things in whom only we must beleeue and not in any other Confiteor vnum Baptismae It is here sayd I Confesse one Baptisme for as much as it can not be reiterated vnder

the paines nominated in the holie decrees cap. rebaptizare de consec dist 4 to the end that none may thinke himselfe able to amend the worke of the holie Ghost Which also agreeth with natural reason it selfe according whereunto a man is borne but only once In remissionem peccatorum For the forgiuenes of sinnes Here ensueth the admirable effect of this most wholsome lotion wherin al sinne be it original or actual is pardoned quite extinct and abolished as if it had neuer at all bene committed how enormous and detestable soeuer it were together with the paines due to the same and there is also geuen vs and that in great abundance the infusion of diuine graces to render vs able to al indeuors and offices or Christian pietie Et expecto resurrectionem mortuorum And I expect the resurrection of the dead For the more assured establishment of our fayth there is here set before vs the resurrection of the dead without the which we were of all other creatures the most wretched and miserable and al our hope planted in Iesus Christ were vtterlie frustrate Wherfore this article doth reach vs to beleeue that the bodies of al both men and women which euer haue bene borne since the beginning of the world though they be rotten burnt eaten of wormes beasts or foules of the ayre yet shall be raysed againe at the day of iudgement and be truly reunited vnto their soules Et vitam venturi seculi And the life of the world to come This is the marke whervnto all the faithful ought to direct their designes and to prepose vnto them selues as the hyer and recompence of al their labours Without this no man can but iudge him self much more vnhappie and accursed then the bruit beasts Finally if we esteme so much and hould so deere this present life which is so ficle and so short that it may rather be called a death then a life in what estimation ought we to haue the life that is eternal voide of al miserie and replenished with all beatitude and perpetuall felicitie Of which ioy our Lord of his mercie make vs then pertakers what sorrowe soeuer we suffer in this world Amen Of the signe of the Crosse made at Vitam venturi seculi The signe of the holie Crosse is made at the wordes Et vitam venturi seculi Least hauing bene tould of the blisse of the Saintes and of the ioyes of the life euerlasting we should deceaue our selues by thinking to obtaine them without anie trauel whereas Christ him selfe did not enter into the kingdom of his glorie but by the ignominy of his Crosse For from the Church militant vnto the triumphant none can enter but by the Crosse as saith Ludolphus in vita Christi Amen For confirmation of that which is contayned in this present Simbole there is added for conclusion this woord Amen that is to say in veritie trulie certainlie or without doubt we beleeue that which is contayned in the precedent articles Of the kisse of the Altar After this bowing downe him selfe he kisseth the altar testyfiyng by this ceremonie that he willinglie submitteth him selfe vnder the Crosse of Christ and that from the bottom of his hart he imbraceth the same confessing with the Apostle that the miseries of this life and not worthie of the glorie which shal be hereafter reuealed vnto vs. Dominus vobiscum The Creed being ended the Priest turneth to the people saying Dominus vobiscum Praying that our Lord be with them that they may make their profit of that which was repeated and rehearsed in the aforesayd articles And the people answere Et cum spiritu tuo And with thy spirit To the end that being vnited together in the same faith and religion they may feele the effectes of their saluation Amalaricus sayeth that this salutation of the Priest to the people denoteth an entrance to an other office And Gabriel Biel sayth that the Priest now faluteth the assistants with Dominus vobiscum that God may be with them to receiue their oblations Oremus Hauing said Dominus vobiscum next he saith Let vs pray Because vnles our Lord be with vs we can not pray to our soules health And then he turneth him to the altar admonishing hereby that now especially euerie one should returne to him selfe and diligentlie search and discusse his conscience that so he may offer vp himselfe an acceptable sacrifice to Almightie God Of the Offertorie And of the condicions of the Host that is to be offered The 1. Reason FIrst the Offertorie taketh his name Ab offerendo Of offering because in this part of the Masse the people are wont to make their temporall offeringes at the Altar Which in a solemne Masse is most melodiouslie soung because as the Apostle saith Our Lord loueth a cheerefull giuer 2. Cor. 1. Because also it is conuenient that after the gospel there should follow faith in hart praise in mouth and fruit in worke as testifieth Innocentius tertius The 2. Reason Secondly it is called the Offertorie because at this time the priest doth take into his handes and maketh an oblation of the Holies that are to be consecrated As also because it is a most immediate preparation and disposition to the holie Canon Of the condicions of the Host As touching the conditions of the Host that is to be offered sundry notable thinges are signified therby 1. This bread is made of wheate because Christ compared him selfe vnto wheate saying Vnles the graine of wheate falling on the ground doe die it remaineth alone 2. It is made in the forme or maner of mony to signifie that it is the same peny or reward promised by our Lord in the gospel to the labourers in the vyneard Mat 20.9 3. It is rounde to put vs in minde that God is the Creator of all thinges both in heauen and earth Alpha and Omega without begining or ending By which also it denoteth vnto vs the diuinty of our B. Sauiour whereby he filleth the round worlde 4. It is white to represent vnto vs the most pure fleash of our Lord and Sauiour taken of the most holie perfect and most pure Virgin 5. It is thinne to signifie that both the Priest and the communicants ought to come fasting to receiue the same 6. It is made without leuain to signifie that our heartes ought to be made cleane froÌ„ all leuain of enuy malice 7. It must be whole not crackt or broken and that to signifie two sundrie mysteries The one that we ought to be allwayes in loue and charitie with our neighbours The other that we ought to liue in the vnitie of the Catholique Church and neuer to be sundred by scisme of herifie 8. In this Hoste is writteÌ„ the name and image of our prince and soueraigne to signifie that we ought to acknowledg our selues to be his people and the sheepe of his pasture as also that he hath made vs to his image and likenes Some likewise do forme therin the picture

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 whoÌ„ 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 Ã´ 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

to be assisted with the prayers of the people for that he iudgeth him selfe insufficient to consecrate so great a sacrament vnles he be also holpen and assisted with the prayers and supplications of all the asistants Suscipiat Dominus hoc sacrificium c. The people immediatlie make answere and pray for him saying Our Lord receiue this sacrifice of thy handes to the praise and glorie of his name also to our vtilitie and of all his holie Church Wherin they imitate the counsel of the holie Scripture which saieth Orate pro inuicem vt saluemini Pray one for an other that yee may be saued Iames 5. 2. Secondlie because also it is requisite that both the people pray for the priest and the priest for the people for both the priest and the people are all sacrificers though in a far different maner the priest sacrifieth by him selfe the people by the priest which is his speciall commission in this behalfe 3. And rightlie say they Our Lord receiue this sacrifice of thy handes c. to wit at the handes of the priest because it is the selfe same sacrifice which before the celestiall Father him selfe vouchsafed to receiue at the handes of his Sonne VVherfore with this oblation the deuout soule may likewise offer her selfe to almightie God Of the Secret of the Masse and of the sundrie reasons rendred for the same The 1. Reason FIrst to declare why it is called by the name of Secret All agree that it is so called because it is pronounced in a secret and silent maner there being nothing more beseeming this high and ineffable mysterie then silence as witnesseth Fortunatus l. 3. do eccles offic cap. 21. The 3. Reason To declare therfore what this secret is it is no other thinge then certaine petitions which the priest maketh vnto almightie God that it may please him to accept the prayers and sacrifices which there are presented vnto him in the name of the church vniuersall As for example that which is appointed for the fifth sunday after Easter Suscipe Domine fideltum preces c. Receue o Lord the prayers of the faithfull with the oblation of hostes that by these offices of pious deuotion we may come to thy celestiall glorie Thorough Christ our Lord. c. That of the feast of the Ascention Suscipe Domine munera c. Receue o Lord these gifts which we offer in memorie of the glorious Ascention of thy Sonne and mercifullie graunt that we may be deliuered from all sinne and euils and that we may come to the life eternall Thorough Christ our Lord. That of Penticost Munera quesimus c. Sanctifie o Lord we beseeche thee theese gifts which we here offer and also purifie our hartes by the grace of thy holie Spirit Thorough Christ our Lord and of this sort are all the other The 3. Reason And here let it be noted that these Secret prayers must allwayes agree with the Collects in number order and matter As for example if the Priest doe take three Collects The first of the Sonday The second for the peace of the Church The third that which is common for the liuing and the dead Then must the first Secret also be of the Sonday The second for the peace of the Church And the third for the liuing and the departed not that ether the number or order maketh so much in this matter but because the Church herein followeth the doctrine of S. Paul saying Omnia honeste secundum ordinem fiant in vobis Let euerie thing be done decentlie and according to order amongst you The 4. Reason The priest reciteth these prayers in secret and that especiallie for fiue causes First to shew that the vertu of the sacrifice which our Lord was to make for the redemption of man was concealed and hid from the world vntill the time that he offered him selfe vpon the Crosse The 5. Reason Secondlie to shew that the Iewes presentlie after the raising of Lazarus conspired amongst them selues to kill our Lord for which cause he did not walke openlie amongst them as the scripture saith but retired him selfe in secret into the citie of Ephrem Iohn 11.53 The 6. Reason Thirdlie to put vs in mind what our Sauiour did during the time he was thus retyred VVherof Rupertus li. 2. de diuinis officijs rendreth the reason sayinge The priest therfore standing in silence and secretlie praying vpon the offeringes prepareth the holie sacrifice because our Lord euen when he hid himselfe and walked not openlie amongst the Iewes prepared for vs the wholsome sacrament of his passion Thus he Neyther can the priest more conuenientlie represeÌ„t vnto vs the mysteries of the death passion of our Sauiour Iesus the order of them then by begining at the conspiration of the wicked Iewes from which he withdrew him selfe in secret because as the the Euangelist saith his time was not yet come The 7. Reason Fourthly to represent the greate taciturnitie and silence which our Sauiour vsed at the time of his examination before the Iudge which as the gospel witnesseth was so great that the Iudge him selfe did wonder thereat The 8. Reason Fifthlie to put vs in minde of the silence which he vsed at the time of his passion when he was led as a meeke and innocent lambe vnto the slaughter Which example the holie Martyrs doe therfore imitate of whom the Church singeth Non murmur resonat non querimonia There is nether murmur nor complayning heard Of the Preface And of sundrie reasons rendred for the same The 1. Reason Touching the name interpretation and etymologie of the worde the worde Preface is a word which we retaine of the Latins as that of Trinitie Sacrament and the like and signifieth no other thinge then a certaine preparation preamble or prolocution which is vsed before we come to the principall narration or matter entended the better to prepare and dispose the auditors like vnto the Proemes and Exordiums which Orators vse before they enter into their narrations And for this reason this exhortation and Preface serueth to prepare and dispose the Christians to deuotion whilst the priest addresseth him self to recite the holie Canon which contayneth the most in effable and incomprehensible mysterie of the consecration of the bodie and blood of our Sauiour Iesus The 2. Reason Now according to the interpretation aforesaid this Preface may be referred to that action of our Lord Luke 22. Where he sent two of his disciples to wit Peter and Iohn saying Goe and prepare vs the Pasche that we may eate Who as our Lord willed them went and prepared the same Per omnia secula seculorum World without end The priest being come to the end of the Secret lifteth vp his voice pronouncing his worde on high to be heard and vnderstood of all the assistants to signifie that our Sauiour hauing absented him selfe from Hierusalem returned thither againe fiue dayes before his passion shewing him selfe openlie to his enimies

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 theÌ„ 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 vobiscuÌ„ 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 verÃ¨ 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 omnipoteÌ„s aeterne Deus Holy Lord Father omnipotent eternal God Which other wordes expresse diuers most high attributes of his most excelleÌ„t 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 maiestateÌ„ tuam laudant Angeli First this name of Angell is a name of office and not of nature wherfore when they are sent they are called

Angells or messeÌ„gers â—or as much they reueale the minde of God â—â€¦to men which name is common to all the celestiall spirits though in this place it is perhaps vnderstood particularly of those which are of the lowest order wherof euerie man hath one for his keeper vnles he driue him away by his euil life For so S. Aug. saith of them that they loue what God loueth keepe what God keepeth and forsake what God forsaketh Soliloq cap. 7. Of these mention is made in the 1. of S Marc. 18. of S. Mat. and Heb. 1. Adorant Dominationes The Dominations adore Dominations are those by whome the other Angels receiue the ordinances of God and who do see them executed of which preheminence and predomination ouer other Angells they are called Dominations Now then if these so noble spirits to whom by reason of their office adoration doth seeme to be due doe them selues with most profound reuerence adore almightie God how much more ought we who are but dust ashes to humble our selues vnder his almightie hand Of Principallities Powers Vertues and Dominations S. Paul maketh mention all in one epistle Ephes cap. 1. Tremunt Potestates The powers doe tremble The Powers are such to whom the wicked powers are subiect and hereof thy receaue their name because the malignant spirits by their power are bridled and restrained that they can not doe so much hurt as they desire Of these it is said that they tremble not for timerous feare being perfectlie blessed but saieth Gabriell Biell for obedience reuerence and admiration of so ineffable a maiestie acknowledging their power to be nothing in respect of the diuine immense powre of him who is contained in this dreadfull Sacrifice Coeli coelorumque virtutes And the powers of the heauens In this place these wordes doe signifie all the companie of the celestiall spirits which are the intellectuall heauens But some vnderstand them of the materiall heauens in that sense of the 19. psl Coeli enarrant gloriam Dei The heauens declare the glorie of God For as Euthymius in psl 148. and S. Chrisostom say The heauens and also the starres although they want a voice and haue nether life nor soule yet doe they laude and prayse the maiestie of God by their greatnes beautie situation nature vtilitie ministerie perseuerance and by other like meanes wherby also they doe draw the mindes of their behoulders into the admiration and praise of their Creator Et beata Seraphim socia exultatione concelebrant And the blessed Seraphins VVith mutuall ioy doe ioyntlie celebrat Seraphim in Hebrue is interpreted Ardentes burning or inflaming for that they are enkindled and inflamed in charitie aboue all others betwixt whom and God there are no other Angels being so inflamed with the brightnes of the diuine light that as the prophet Esay saith cap. 6. They couer the face and feete of him that fitteth in the throane Cum quibus nostias voces vt admitti iubeas deprecamur supplici confessione dicentes With whom we beseech that thou wouldest command our voices to be admitted with humble confession saying For as much as all the celestiall orders of Angels aforenamed are chieflie employed in continuall praises and thanksgiuinges before the presence of almightie God therfore the priest maketh his humble petition to our Lord in the name of them all that he would vouchsafe to receiue our laudes praises amongst the praises of the holie Angels that so men associated with the celestial spirits as the lower stringes of an harpe with the higher they may iointly souÌ„d foorth the heauenly hymne of Sanctus following Of the sacred hymne of Sanctus and of sundry reasons concerning the same The 1. Reason FIrst Gabriel Biel in his exposition of the Masse saith that Sanctus is so called of Sancio which is to consecrat dedicate establish ratifie or confirme and thus lawes customes and men also are called holie The 2. Reason The same author saith that Sanctus may be so called a sanguine hostiae of the blood of the host for emongst the people of the ould law that was called holie which was consecrated or sprinkeled with the blood of the host and so Sanctus may be as much as sanguine vnctus The 3. Reason Ciryllus or rather Origines saith that the word Sanctus with the Greekes is called Hagios which is saith he extra terram esse to be out of the earth li. 11. in Leuit. which thing doth in verie deed most perfectlie and excellentlie agree with that most diuine and pure nature of almightie God The 4. Reason S. Denise in his 7 cap. of his heauenlie Hierarchie saith that this Sanctus is a voice of exceeding praise ful of much dread and reuerence And S. Ambrose saith that we finde nothing more pretious wherin we may set foorth and extoll almightie God then in that we call him holy li. 3. de Spir. Sancto cap. 12. Adde that holy is one of the names of almightie God Luc. 2. The hymne of Sanctus confirmed by miracle Biell in his learned exposition vppon the Masse saith that when Constantinople was shaken with an earthquake and the people for feare prayed in the fieldes in the fight of all a litle child was taken vp into the ayre for the space of an hower and afterwards descending againe said that from heauen this Angellicall hymne resounded in his eares as from a great multitude or quyre of celestial fingers and that he was commanded to declare that song of praise to all the people which as soone as they began to sing God deliuered them from that iminent danger Sanctus Sanctus Sanctus Holie Holie Holie These sacred wordes thrice repeated may put vs in minde of the three persons of the most B. Trinitie the Father the Sonne and the holie Ghost euery one of which are infinitlie holie with the same sanctitie Which sanctitie in these three persons doth far surpasse the sanctitie of all other creatures by manie degrees For first the sanctitie of God is infinit without bound or measure Secondlie it is independant and nether springing nor flowing from any other fountaine Thirdlie it is to God essentiall and not perticipated Dominus Deus Lord God The Church in this deuout Canticle doth most liuelie declare and set foorth vnto vs hir faith in the doctrine of the B Trinitie For the word Sanctus thrice repeated plainly signifieth the Trinitie of persons the word Dominus once repeated truly declareth the vnitie of essence Sabaoth Of hostes The woorde Sabaoth signifieth as much as militiaruÌ„ of hostes or armies for so manie armies hath God in earth as there are seuerall orders in the Church and so manie armies hath he in heauen as there are sundrie orders of holie Angells And rightlie doe we call the Angelicall spirits an armie because they fight against the spirituall powers to wit the Diuels Pleni sunt coeli terra gloria tua Heauen and earth are full of the maiestie of thy glorie To wit Angells and men

be borne holy shall be called the Sonne of God Gloriosae Where note that to this most excellent queene four most singular and renowned titles are attributed and giuen 1. She is said to be glorious because she is most gloriouslie assumpted both in soule and bodie 2. Glorious for the great glorie which she enioyeth in the kingdome of heauen wherein she far surpasseth all Cherubins and Seraphins yea all the Angelicall Spirits orders of Saintes being put together 3. Glorious for the high honor which the Church militant doth giue vnto hir for wheras other Saintes are serued with the honor which is called Dulia she is worshiped with that honor which is termed Hyperdulia which Hyperdulia is an especiall honor due vnto hir for the affinitie and heroicall vertu euen contracted with almightie God Semper Virginis In the second place that most excellent and supernaturall gift to haue beene allwayes a virgin For she was a virgin in bodie a virgin in minde and a virgin in profession A virgin before hir childbirth in hir childbirth and after hir childbirth without any corruption of hir virginall chastitie Mariae The name of Marie hath three intepretations Starre of the sea Iulluminated And Empresse or Ladie First she is Marie that is starre of the sea for as much as all that are labouring in the bitter sea of pennance and sorrow for their sinnes she safelie bringeth to the secure harbour of health and saluation She is Marie that is illuminated because those that walke in the darknes of sinne and of error are conuerted by the meanes of hir singular merits She is Marie that is Empresse or Ladie for she sheweth hir selfe to be Empresse and Ladie of absolute power ouer all the diuels and infernall spirits in defending vt against them both in our life and at the dreadfull and fearfull hower of our departure Genetricis In the third place she which before was called a mayde is called a mother A maruelous fecunditie is expressed when mother is meÌ„tioned for maruelous trulie was the holie virgins fecunditie Whereat the prophet admiring saieth A woman shall compasse about a man Ierem. 31. to wit Marie Christ a mayden God Dei Domini nostri Iesu Christi In the fourth place she is adorned with the supereminent title not onlie of a mother but of the mother of God and of our Lord Iesus Christ For the holie virgin did not beate or bring foorth onlie a meere man but true God nether was she onlie Christipara mother of Christ but also Deipara mother of God Sed beatorum Apostolorum After the glorious virgin Marie mention is made of the blessed Apostles and that not without iust cause For first they were the onlie witnesses of this diuine Sacrament who were present when our Lord first instituted the same Secondlie they were those who receiued first authoritie and commandement to celebrate the same Thirdlie they were those who first put in practise the celebration of this diuine Sacrament And Fourthlie they were those who set downe the chief orders and prescriptions to all Christian nations for the administration of the same Ac Martyrum tuorum After the Apostles the holie Martyrs are also named because of their great constancie which they shewed in the hoat persecutions and sheading their bloodes in the defence of their faithes who therfore were truelie martyrs that is to say witnesses of the veritie of the Christian faith for martyr properlie signifieth a witnes and martyrs are trulie witnesses yea euen vnto death For great is the worke of martyrdome and manifould the praises belonging therto The first praise is that it is an act of most noble Fortitude The second that it is an act of most perfect Patience The third that it is an act of most firme Faith The fourth that it is an act of most feruent Charitie For as our Sauiour saith Greater charitie then this no man hath that a man yeald his life for his frindes Iohn 15.13 And here in this place may occurre a question why in the Masse no commemoration is made of the holie Confessors seeing the Church amongst the Saints doth so highlie worship their memories The cause wherof seemeth to be this for that in the sacrifice of the Masse in which is represented the passion of our Lord the memorie of none was to be made but onlie of martyrs who sheding their blood for the loue of Christ are made thereby perfect imitators of his passion which the Confessors though otherwise holie haue not done Petri. Amongst the Apostles the name of Peter is first expressed as being the chiefe and head of the Apostles He was in great reputation at Rome the Emperour Nero being angrie therwith caused him to be crucified with his head towards the earth and his feet vpward the which he him selfe requested not thinking him selfe worthie to be crucified in that maner as his Lord and master was The people of Rome vpon this occasion embraced the faith and Christian religion with great feruour He was buried on the side of Neroes garden at the Vatican He held the seat of Antioche in the tyme of the Emperor Tiberius the space of 7. yeares And 25. yeares that of Rome Et Pauli S. Paule a vessell of election indued with singular diuine graces was called froÌ„ heauen to beare witnes of the name of Iesus before kinges and Potentates Of whom a religious father saith He would haue no other vniuersity but Hierusalem no other schoole but mount Caluary no other pulpit but the Crosse no other reader but the Crucifix no other letters but his woundes no other commaes but his lashes no other full points but his nayles no other booke but his open syde and no other lesson but to know Iesus Christ and him crucified He suffered innumerable trauels in the promulgation of the gospell He was the same day that S. Peter suffered at Rome beheadded in the yeare 37. from the passion of Iesus Christ and the 14. Yeare of the Emperor Nero. He was buryed in the way of Ostia where since is built a most sumptuous Church and monasterie vnder his inuocation not far from whence are to be seene yet at this present three fountaines of springing water which did break foorth of the places vpon which his head leaped thrice after his decollation Andreae Who at the voice of one onlie calling followed our Sauiour Christ Who brought his brother Peter to be instructed of our Sauiour VVho disputed with the Proconsul Egaeus of the veritie of this B. Sacrament VVhich Proconsull caused him to be crucified after the example of Iesus Christ but in a maner different for that he had not his handes and feete peirced with nayles but streightly bound with cordes to the end to put him to a more slowe death Iacobi S. Iames the greater was a Gallilean by nation the sonne of Zebede and brother of S. Iohn Both which agreed to follow our Lord with such affection that they forsooke at an instant their

number of thyne elect or blessed To wit thorough him who for our sakes was numbred amongst the wicked Per Christum Dominum nostrum Amen This prayer is concluded through Christ our Lord to the which saith Albertus none doe answere Amen but only the Priest the B. Angells who are present in this ministerie Quam oblationem tu Deus HERE begineth the principall part of all the holie CanoÌ„ which is the CoÌ„secratioÌ„ where the priest insisteth and beseecheth almightie God that the creatures of bread and wine requisite to the confection of the holie Eucharist may be sanctified and blessed yea changed and conuerted into the pretious body blood of our Sauiour Iesus This part of the Canon is cited by S. Ambrose aboue 1200. yeares agone l. 4 de Sacram. cap. 5. In omnibus quesumus Which wordes In omnibus in all may be diuerslie vnderstood and first thus In all to wit thou Ã´ God being in all creatures and natures without definition in all places without circumscription and in all times without alteration blesse we beseeche thee this oblation Or In all to wit make this obla-blessed in all wayes in all maners and in all circumstances Or In all that is to say vouchsafe to make it blessed aboue all hostes by transferring it into that Host which is blessed aboue all Hostes Or In all to wit blessed in all degrees both cleargie and laytie both in the priest and the people Or In all to wit in all our vnderstandinges in all our powers in all our thoughtes and in all our intentions Bene âœ dictam The priest in this word prayeth that the oblation made in the begning of giftes not blessed God would make blessed to wit by that misticall benedictioÌ„ wher with of bread it may be changed into the bodie of Christ the cause of all benediction Or blessed to wit with glorie that it may be made glorious blessed with imortallitie that it may be made immortall Blessed with incorruption that it may be made incorruptible Blessed with diuinitie that it may be deified Adsrip âœ tam. Not finite And in this sence he craueth that his oblation which before ConsecratioÌ„ is circumscriptible and finite God would make incircumscriptible and infinit For as much as in this most holie Sacrament Christ is incircumscriptiblie as the diuines doe teache and the Catholique Church doth hould Ra âœ tam. We call that ratified which we account for certaine fix and firme Let it therfore be made firme or ratified that is let it not remayne instable and subiect to be altered or changed by corruption Ratio âœ nabilem The blood of Bulbcks and of Calues being vnreasonable creatures was sufficient to purge man from sinne they being much inferior and lesser then man For a reasonable man therfore a reasonable host is requisit to wit Christ that we may offer a true man for men and that so for mans sake God may be propitious and mercifull vnto men Accepta âœ bilemque facere digneris That can not be but acceptable which hath receued the three former species of all sortes of benediction God can not hate God but because God is charitie God loueth God and the host which is God is acceptable to God Why then pray we that to be made acceptable which no way can displease Because though it is acceptable for it selfe yet we may displease in respect of our selues Others againe haue interpreted these wordes in another sence as thus That God would vouchsafe to make our oblation Benedictam blessed whereby all that participat thereof ar made blessed Adsriptam Writtten by the which we are written in the booke of eternall life Ratam Ratified by the which we are incorporated in the bowells of Christ Rationabilem reasonable not vnreasonable by the which we are made cleane from all vncleane and beastlie desires Acceptabilemque and acceptable wherby we who haue displeased him may be made acceptable vnto him in his onlie Sonne Vt nobis That to vs. That is to our health and profit Or to vs for whom he deliuered his bodie to death that he might giue vs the same body in foode to euerlasting life Againe aptlie sayeth he To vs that is to vs worshippers of the Catholike faith to vs communicating to vs worshiping the memorie of the Saints To vs excludeth Pagans Iewes Heretiques and all sorts of Infidels Corpus sanguis The wordes aforegoing were darke obscure and hard to vnderstand but now the gate is opened al is made manifest to wit that there be made to vs the bodie blood of Iesus Christ which onlie is an host in all and aboue all blessed adscript ratified reasonable and acceptable Fiat And worthelie in this place is the word Fiat added because now there is required the same almightie power in this conuersion which was in the incarnation of the almighty Word and in the creation of all the world For God said wheÌ„ he was to create the world Fiat lux And our Ladie said to the Angell when Christ our Lord was to be incarnat Fiat mihi And the priest therfore in this place Fiat corpus Againe he saith Fiat by way of deprecation to denote that the priest by his owne naturall abilitie cannot worke that supernaturall conuersion And therfore he saith not in his owne person Facio I make but Fiat let be made to wit by the omnipotent power of almightie God Dilectissimi Filij tui Domini nostri Iesu Christi That of the substance of bread and wine which are offered vnto thee may be made by diuine and miraculous transubstantiation the body and blood of thy best beloued Sonne The substance of bread to be conuerted into his blessed body and the substance of wine into his pretious blood Of the fiues Crosses which are made at the prolation of the fiue wordes aforesaid and what the same doe signifie The 1. Reason You are here to vnderstand that there is no ceremonie in all the Catholique Church more proper to represent the mysteries of the death and passion of our Lord then is the signe of the holie Crosse Where it is further to be noted that commonlie the order and number of Crosses which are made vpon the Sacrifice doe represent the order and number of the mysteries of his blessed passion Wherfore if you consider how our Lord and Sauiour was sould for monie you shall see in this sale sundrie persons and sundrie practises You haue the Priestes Scribes and Pharises who were the buyers You haue Iudas who onlie was the seller And you haue our Lord who onlie was sould The three first Crosses therfore signifie the Priestes Scribes and Pharises who bought him The fourth Iudas who sould him And the fift our Lord who was sould by him The 2. Reason Againe some of our Doctors haue marked the very maner of making these Crosses and say that the first three are made together vpon the whole oblation to signifie that the Priestes Scribes and Pharises conspired altogether with one intention

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 accoÌ„plishment 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 sustentatioÌ„ 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 coÌ„ioyned 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 coÌ„firme 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 multiplicatioÌ„ 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 benedictioÌ„ 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

be raised to the life of glorie Ipsis Domine To wit to those of whom before he hath made particular commemoration taught so to doe by the Church instructed by the holie Ghost that the soules departed are ayded by the suffrages prayers almes and other workes of pietie and principallie by the acceptable sacrifice of the Masse Et omnibus in Christo quiescentibus After particular commemoration of his frendes and parents he maketh his general prayer for all the departed wherin he asisteth those who haue no particular frendes to be mindfull of them Who also are said to rest in Christ because they died in Charitie hauing yet some defectes to be purged for that ether they haue not fullie satisfied for their veniall sinnes or for the paine due to their mortall sinnes Locum refrigerij By the which is vnderstoode the kingdome of heauen where all the Saintes doe daylie draw out of the springes of the Lambe the pleasant and coolinge waters of euerlastinge comfort after their long labours and torments sustained ether in this life or in the fire of Purgatorie Lucis That is to say such a place which needeth nether the lighte of the Sunne nor of the Moone nor yet of the Starres because the splendor of Gods presence doth face to face illuminate it and the glorious Lambe of God is their perpetuall lanterne Et pacis vt indulgeas precamur In which place of light most perfecte full secure and sempiternall peace doth raigne where is nether faintnes nor sadnes nor fraude nor feare of foes but one euerlasting and ioyfull harmonie of voices in which place of peace our Lord him selfe doth dwel who doth gard and keepe it so that nothing can enter therein which may disturbe theire peace Per eumdem Christum Dominum nostruÌ„ To wit into this most B. citie into this place of refreshing of perptuall light and of peace we humbly beseech thee that the soules of them that are departed hauing their offences forgiuen them by the vertue of this Sacrifice may be brought to repose and dwel for euer thorough him whom now we offer vp vnto thee in their behalfes Christ Ie. Am. Of the Ceremonies vsed in this Memento In this Memento three Ceremonies are obserued 1. The silent prayer of the Priest with his handes ioyned together 2. The disioyning of them asunder And 3. the conioyning of them againe together The 1. Ceremonie and his signification At the first ioyning of his handes he meditateth a while and prayeth for his friendes departed And by this may be vnderstood the descending of our Sauiour into Limbo PatruÌ„ to comfort the soules of his deere friendes who had long sate in darknes and in the shaddow of death The 2. Ceremonie and his signification At the disioyning or spreading of his handes abroad he prayeth for all the departed in generall And by this may be vnderstood how our Lord in triumphant victorious maner ledd foorth with him out of Limbo all that companie of holy soules The 3. Ceremonie and his signification At Per Christum c. he conioyneth them againe together And by this may be vnderstood that both they and we as members of one body shall one day be inseperably vnited to our soueraigne head Christ Iesus Nobis quoque peccatoribus The 1. Ceremonie and his signification AT the recitall of these wordes there are two ceremonies to be obserued The first that the priest interrupteth his silence which he vsed a litle before representing therby how the good theife reprehended his companion saying VVe receiue worthie of our doinges but this man hath done no euil And presently after with contrition and sorrowe for his sinne said to Iesus Lord remember me when thou shalt come into thy kingdome Luc. 23.41 The 2. Ceremonie and his signification The second that in pronouncing the wordes a foresaid he smiteth his breast expressing thereby that of the Centurion and others who were present at the death of our Sauiour who seeing what had hapned were sore afraid saying Indeed this was the Sonne of God Mat. 27.54 And the people who were present at his spectacle departed sorrowfull and knocking their breasts In saying Nobis quoque peccatoribus he knocketh his breast because as Alexander Hales saith albeit we ought at all times from the bottom of our harts to acknowledg our selues sinners yet that chieflie it is to be done in the time of the sacrifice of the Masse which is celebrated in the remission and forgiuenes of sinnes Famulis tuis In which wordes there may seeme to be a certaine contrarietie to wit to be sinners and yet to be Gods seruants But as because of our procliuity pronenes to sinne we may iustlie affirme our selues to be sinners so hauing bene contrite and confessed of those wherein by frailtie we haue fallen we are neuertheles bould and confident to call our selues his humble seruants De multitudine miserationum tuarum sperantibus In the multitude of his mercies not in our owne iustifications doe we prostrate our prayers before him For holie Dauid albeit so great a kinge and prophet yet that his prayer might be heard grounded it onlie in the mercie of God saying According to thy great mercie doe thou remember me o Lord for thy goodnes Psl 2. Partem aliquam Titlemanus expoundeth this word partem a part wherin we desire to haue some part of the kingdome of heauen with the B. Saintes not for a peece but for participation for else our petition were absurd if we should thinke that the kingdome of heauen were deuided amongst the Saintes by partes or peeces Et societatem The learned doctor Gabriel Biel explicating this woord saith that they are sayed to haue Societie because in that place of beatitude to each one in particular the goodes of all the Saintes are made common Adde that by the name of Societie is insinuated the singular peace charitie and vnitie of the B. Saintes And Alexander Hales verie well noteth that in the commeration of the Saintes made before the consecration of Christ their prayers and suffrages are implored but in this which is made after consecration the Societie of the Saintes is required To signifie that before the comming of the kingdoÌ„e of Christ we haue neede in this life of the suffrages of the Saintes but after that the body of Christ is consecrated that is after his kingdome is manifested we shall enioy their coÌ„panie and societie nor shall any longer stand in neede of their prayers or suplications Donare digneris And it is said Danare not Reddere that is to bestow or giue of his bounty and liberality not to pay or render as a thing due in rigour Cum tuis sanctis Apostolis Matyribus So oft as there is any occasion to speake or make mention of the B. Saintes first the Apostles are named and next the Martyrs the one because of the singular dignitie of their office wherein they excelled al others the others because of their vnspeakable patieÌ„ce in

testimonie of hir sanctitie by the handes of Angells Lucia S. Lucie was of a verie noble familie and from hir infancie wholie giuen to pietie Hauing by hir prayers made at the sepulcher of S. Agatha obtained of God the healing of hir mother extreemelie afflicted with a flux of blood distributed by hir consent vnto the poore that which she had assigned for hir mariage Wherupon he to whom she was betrothed greatlie offended brought hir before the Iustice for a Christian Pascasius Prouost of the citie not being able by infinit horrible torments to diuert hir from hir religion commanded hir throate to be cut Agnete S. Agnes was a Roman by birth and borne of noble parents exceeding beautifull both of minde and bodie The gouernors sonne of the citie falling greatlie in loue with hir desired to haue her for his wife whom she constantlie refused saying that she would haue none other but Iesus Christ to be hir husband The Father of the young man vnderstanding that she was a Christian thought by that meanes to constraine hir to marry with his sonne Which she absolutelie refusing he commaÌ„ded hir to be led to the common brothell or stewes But God so prouided that hir haire grew so thick and so longe that it couered hir all ouer and seemed to adorne hir more then hir apparell In the said brothell house where she was put an Angel of our Lord came vnto hir to defend hir that she should not be abused or defiled She was cast in to a great fyre to be burned but the flames had no powre to touch hir chast bodie At the last Aspasius caused hir to be beheaded She suffered in the yeare 317. S. Ambrose wrote of hir Cecilia S. Cecilie was also of the linage of the noble citizens of Rome in the time of the Emperor Marcus Aurelius She was wholie deuoted to the honor of God and to his diuine seruice She was married against hir will to Vallerian a citizen of Rome Whom she warned in the first night of hir mariage that he should not touch hir for that she was committed to an Angell of God who would preserue hir from all pollution and sharplie reuenge the wronge which he should doe hir Wherunto he willinglie accorded and was conuerted to the faith by the exhortation of S. Vrban of Whom he was baptised together with one of his bretheren Afterwards perseuering constantlie in the faith they were all three martyred by the fyre and the swoord S. Cecilie had hir head cut off And being dead was found to haue an hayre cloth vnder hir pretious habits of goulden tissue Anastasia S. Anstasia was the daughter of a noble citizen of Rome called Pretextus She was wonderfull charitable to the poore amongst whom she liberally distributed all hir substance Wherupon Publius hir husband who was an Infidell was greatlie offended caused hir streightlie to be restrained in a most hideous prison And not being able to diuert hir from hir faith caused hir to be burned a liue During hir imprisonment she receiued sundrie consolatorie letters from S. Chrisogonus which together with hir answeres are inserted in the ecclesiasticall historie of Nicephorus Et omnibus sanctis tuis To auoide prolixitie the priest comprehendeth in generall all the Saintes after the speciall commemoration of those which are expressed in the Canon Alwayes insisting to be admitted into their number and to come with them vnto euerlasting glorie by imitation of their vertues And therfore proceedeth saying Intra quorum nos consortium non aestimator meriti sed veniae In which wordes the Church doth not simplie denie God to be the esteemer of merits but the sence and meaning is that God will not barelie reward euerie godlie man according to his merit but of his goodnes and liberallitie will add to him aboue his deseruing nor rigorouslie punishe the defectes of him that sinneth but alwayes reward the one aboue his merit and punish the other lesse then his desart Quaesumus largitor admitte per Christum Dominum nostrum Not to be refused in his request he maketh and concludeth it thorough Iesus Christ For what exterior shew soeuer our workes may haue they are not agreeable to God but by his Sonne woorking in vs. Who hath so greatlie loued vs that he would descend from heauen vnto earth to be our Mediator and finallie to place vs amongst his Saints Of the ioyning of the priestes handes In saying Per Christum Dominum nostrum He ioyneth his handes together By which ceremonie vsed at the commemoration of Saints may be vnderstood the same that before was said concerning the soules departed to wit that thorough the merits of Christ our Lord who is our head we hope to be ioyned with him and his Saints in euerlasting glorie Per quem For as much as the confection of the holie Eucharist is attributed to Iesus Christ who is the authour of this holie institution therfore the priest giueth thankes and prayseth God the Father for that by him he hath created the matter to wit the bread and the wine vnder the formes whereof he doth exhibit vnto vs trulie and reallie his bodie and blood in foode and nourishment of our soules Haec omnia Domine semper bona To wit all the Hostes which the Church doth immolate thorough the whole worlde Which if we consider the sensible qualities are of infinit number but if the substance all is one bodie and all is one blood which is daylie made present in this holie Sacrifice by him by whom as saith S. Iohn all thinges were made and without him was made nothing that was made Iohn 1. Creas Here a question may be moued why the Priest doth not make the signe of the Crosse at the word Creas as well as at the other wordes following Sanctificas viuificas c Wherof Alexander Hales giueth a verie sufficient reason saying that the signe of the Crosse is a representation of our Lordes passion and because the creation of man was no cause of his passion but the fall of man was therby to be repayred therfore when sanctification viuification benediction are mencioned the signe of the Crosse is made but when creation is named the priest doth not to make the signe of the Crosse is made but when creation is named the priest doth not to make the signe of the Crosse because the creation of man was not painefull to our Sauiour but his redemption And S. Thomas in his exposition of the Masse saith that this was ordayned by the admirable prouidence of almightie God to signifie that man had not that by nature in his creation which since he hath obtained by the Crosse of Christ in his redemption Sancti âœ ficas viui âœ ficas bene âœ dicis These three wordes may be considered three maner of wayes They may ether be referred to the bread and wine Or to our Sauiour Or to our selues Yf you consider them as spoken of the bread and wine then it is most easie to

conceiue their sense Dost sanctifie to wit according to their sacramentall causes Viuificate by conuerting them into thy flesh and blood Blesse by pouring downe multiplying thy graces vpon them If you refer them to Christ then are they thus to be vnderstood to wit those creatures which before were but earthlie voide of life and of all benediction are by the blessing of Christ made heauenlie liuelie and euerie way most blessed If we applie them vnto ourselues then may they thus be taken to wit that this sacred Host is sanctified in respect of vs that it may be our sanctification from all sinnes viuificated that it may be the life of our soules to quicken vs in spirit to newnes of life Blessed that we may by the same attaine the aboundaÌ„ce of all spiritual grace perfection Of the three Crosses which are made at the three wordes aforsaid As touching the three Crosses which are made in this place vpon the Host and the Chalice together they are made to signifie vnto vs that our redemption wrought by Christ by the vertu of his Crosse was with the consent of all the blessed Trinitie Or according to Albertus Magnus three Crosses are made in this place to signifie that al thinges are saÌ„ctified viuificated blessed by the vertu of the Crosse and passion of our â—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 âœ sum et cum ip âœ so et in ip âœ 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 âœ 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 âœ 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

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 teÌ„ptation nor deliuer me froÌ„ 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 heaueÌ„ 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 proloÌ„g 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

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 froÌ„ 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 SecoÌ„dlie 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 haÌ„d 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 haÌ„d 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 âœ Dominisit âœ semper vobis âœ 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

of all the rest which setteth vs free from all the cares and labours of this life and bringeth vs from mortallitie to immortallitie from corruption to incorruption from feare to felicitie from relation to glorification and finally to the cleare vision and euerlasting fruition of God him selfe He therfore of his infinit mercie giue vnto vs both the spirituall and the temporall peace in this world and the peace euerlasting in the worlde to come Et cum spiritu tuo The asistants for answere desire to the priest the same peace which he hath wished vnto them to the end that being vnited by the bond of this celestiall benedction they may mutuallie receiue the grace which they desire Of that part of the Host which is put into the Chalice This done the priest putteth one litle part of the Host into the Chalice to shew vnto vs hereby that our Lordes body is not without his blood nor his blood without his body nether body and blood without his holie and liuelie soule Secondlie to shew that but one sacrament is made of the species both of the bread and wine Thirdlie to shew that as he ioyneth the bodie to the blood so we being conioyned to the same bodie thorough the merits of the same blood are purged from our sinnes and herupon it is that he immediatlie asketh the remission of sinnes saying Agnus Dei qui tollis peccata c. Haec commixtio This commixtion of the bodie and blood of our Lord is not according to their true and real essences in which sence they are neuer separated but according to their exterior or Sacramentall formes vnder which the bodie and blood of Christ is trulie contayned For manie thinges which appertaine to the onlie species by the vse of speakinge is attributed to that which is contayned vnder the species Et consecratio Corporis Sanguinis Domini nostri Iesu Christi Not that by this immission the bodie and blood of our Lord Iesus Christ is ether made holie or consecrated but that the consecration first made by vertu of the sacramentall formes now taketh his effect in the minde of the receuer And therfore it followeth Fiat accipientibus nobis To wit vnto vs Priests who receiue it sacramentallie and to all others who receiue it reallie or spirituallie by the meanes of the Priest who is as it were the hand and mouth of the misticall body of Christ as by which nourishment is drawen and imparted to all the seuerall members of the bodie In vitam aeternam Amen To wit by conseruation of the spirituall life here in this world which is done by daylie augmentation of grace wherewith our soule is sustained least thorough defect therof it decline and fall away by euill desires and hurtfull deedes and afterwardes come vtterlie to loose the euerlasting life in the world to come Agnus Dei. THE Priest hauing put the third part of the Host into the Chalice as before we haue declared next hee couereth the same and knocking his breast saieth twice Lambe of God which takest away the sinnes of the worlde haue mercie vppon vs. And once Lambe of God which takest away the sinnes of the world graunt vs thy peace And therfore Agnus Dei is said the Chalice being couered because Christ appeared to his Apostles the doores being shut and gaue them powre and authoritie to remit sinnes As touching the woord it selfe Agnon in Greeke signifieth as much as gentle or meek in English And Christ is here called a Lamb because a Lambe hurteth nothing nether man nor beast Againe Agnus is called ab Agnoscendo because amongst a great flock and multitude by his only crye bleating he is acknowledged by his mother And euen so Christ the Lambe of God hanging vpon the Crosse by his voice and cry was acknowledged by his mother Qui tollis peccata mundi Vpon which woordes Theophilactus saith Non dixit qui tollet sed qui tollit quasi semper hoc faciente He saith not who will take away but who doth take away as daylie and continuallie doing the same For he did not only then take away our sinnes as saith Ludolphus wheÌ„ he suffered but also from that time vnto this present he doth daylie take them away although he be not daylie crucified for vs. Miserere nobis Haue mercie on vs to wit by taking away our sinnes because S. Iohn whose woordes these are hath assured vs that he is the same Lambe who truly taketh away the sinnes of the world And Algerus saith that with this faith we adore the Sacrament as a thing deuine and we both speake to it and pray to it as hauing life and reason saying Lambe of God c. Thus he Agnus Dei Lambe of God saith Biell which suckedst thy mother in the stable followedst hir flying into Egipt and heardedst hir bleating seeking thee in the Temple Qui tollis peccata mundi Originall by Baptisme Mortall by Pennance And Veniall by the vertu of this holie Eucharist Miserere nobis Flying vnto the for pardon for our sinnes past For victorie against temptations present And for preseruation froÌ„ sinnes to come Further besides the former exposition in these wordes are plainly testified two notable verities of Christ our Sauiour the one of his humanitie the other of his diuinitie Of his humanitie in these wordes Agnus Dei c. Lamb of God that is to say sent of God as a most innocent Lambe to be offered vpp in sacrifice for our saluation Of his diuinitie when he adeth Qui tollis peccata mundi which takest away the sinnes of the world because to take away sinne is proper to God and to none other Agnus Dei qui tollis peccata mundi This Agnus Dei is said or recited the third time because this LaÌ„be of God not onlie was acknowledged of others but also him selfe acknowledged others namelie his heauenlie Father his blessed mother and also vs. He acknowledged his Father when he said Father into thy handes I commend my spirit He acknowledged his mother wheÌ„ he said Woman behould thy sonne And he acknowledged vs wheÌ„ he said Father forgiue them they knowe not what they doe So that Agnus Dei thrice repeated is as much to say as Lambe of God which didst acknowledg thy Father haue mercie vpon vs. Lambe of God which didst acknowledg thy mother haue mercie vpon vs Lambe of God which didst acknowledg vs graunt vs thy peace Dona nobis pacem The diuel that ould perturber of peace did euer labour to breake and take away this triple peace to wit betwixt God and man Of man in him selfe and betwixt man and man For first he brake the peace betwixt God and man when he seduced our first parents to transgres the commandement of almightie God Secondlie he brake the peace of man within him selfe when leauing him confounded with the sight of his owne shame he sought for leaues to couer his nakednes Thirdlie he brake the peace betwixt man and man when thorough

malice he incited one brother to murther the other This triple peace therfore the priest prayeth for to wit peace betwixt God and man peace of man within him selfe and peace betwixt neighbours that is betwixt man and man Why we aske mercie peace for the liuing and repose or rest for the departed The reason why we demaund mercie and peace for the liuinge and repose or rest for the departed is to signifie the true and proper place of forgiuenes to be in this worlde as contrarie the other worlde is the place of iustice and punishment Againe in this world we are in continuall warre as holie Iob saith Militia est vtta hominis super terram The life of man vpon earth is a warfare And for this cause we iustlie aske for our selues peace but as touching the departed they are in peace although they are not in repose for they are in peace with all theire former enimies the world the flesh and the diuel for otherwise they were not in state of saluation but they are not as yet in repose but in paynes and torments vntill they shall haue fullie satisfied for all their sinnes and offences for which they remayne indetted to almightie God and for this cause we do rather wish theÌ„ repose theÌ„ peace And Rest is therfore added thrice because there is wished to the soules departed a triple or theefould rest One from the affliction of paine an other for the beatifying of the soule and the third for the glorfying both of the soule and bodie Domine Iesu Christe To wit most pittifull mercifull louing gentle and bening Lord Iesus Qui dixisti Being by thy passion to depart and leaue this world Apostolis tuis Called by thee to the knowledge of the faith sent by thee to the preaching of the faith and who suffered for thee for the confession of the same faith Pacem relinquo vibis To the end that they might firmelie remayne in peace lest terrified and affrighted with miseries they might fall from the faith Pacem meam do vobis Giuinge vs thy peace and taking to thy selfe in steede thereof all our euils O change of incomparable charitie Ne respicias peccata mea To wit personall where with I haueing offended thy maiestie am vnworthie to obtaine at thy handes the peace of thy Church vnworthy to offer vp thy sacred bodie to thy Father and vnworthie to take vpon me to reconcile sinners vnto thee Sed fidem ecclesiae tuae Wherein thou hast espoused hir vnto thee as thy spouse wherin thou hast sanctified hir in the lauer of the word of life wherin lest she should fayle thou hast for euer coÌ„firmed hir Eamque secundum voluntatem tuam To wit will most amorous out of which thou vouchsafedst to take frayle flesh will most pittifull out of which thou vouchsafedst to die will most bountifull out of which thou vouchsafest to giue thy selfe in this holie Sacrament in meate for her loue redemption and comfort Pacificare coadunare digneris That pacified in good preserued from euil counited in charitie and gouerned both within and without by thee she may be accounted worthy of the communion of so excellent a foode Qui viuis regnas Deus per omnia secula seculorum Who liuest mightelie and raignest wiselie God consubstantiallie world without end sempiternallie Of the Priests kissing the pax saying Pax tecum The 1. Reason Innocentius tertius saith that after our Lord had saluted his Apostles he said againe vnto them Pax vobis Peace be vnto you and then breathed vpon them saying Receiue yee the holy Ghost Which to signifie vnto vs the Priest in the Masse kisseth the Pax which is reuerentlie held vnto him by him which serueth at the Aultar And because the loue of God is diffused in our hartes by the Holie Ghost which is giuen vnto vs therfore the kisse of peace is diffused in the Church amongst all the faithfull The 2. Reason By this ceremonie we are admonished to haue perfect loue and concord with our neighbours And that if we haue any enimies we endeauour to kisse them as we kisse the Pax to wit to reconcile our selues vnto them in such coniunction of perfect loue that we kisse them and embrace them as our dearest frendes The 3. Reason Againe this kisse of the Pax serueth vs for three thinges First to shew that Iesus Christ hath appeased the wrath and anger of his Father towardes vs. Secondlie that we doe al beleeue in one and the same God and doe sweare to maintaine one Christian doctrin Thirdlie we professe to loue christianlie one another purposinge to reconcile vs to all those who haue any way offended vs. The 4. Reason This custom certainlie first came from our Lord him selfe for it is not probable that Iudas would euer haue bene so hardie as to kisse his master were it not that this was the custome of the house of our Lord and a common thinge amongst the Apostles to vse this signe of loue when they returned from some iornie as well towardes their master as one of them towardes another The which they haue practised euer since and exhorted other Christians to doe the like as we may see in the last chapter of the epistle to the Romans 1. 2. to the Corinthians 1. of S. Peeter saying Salute one another with an holie kisse Nether is there any of our Docters who haue expounded the misteries of the Masse that affirme not this ceremonie to haue come from the Apostles and to be founded vppon the places of scripture before alleadged The which is euidentlie to be prooued out of the Liturgies of S. Iames of S. Basil and of S. Chrisostom Out of the 3. cap. of the Ecclesiasticall Hierarchie of S. Denis Out of the 2. and 8. booke of the Apostolicall constitutions of S. Clement Out of the 2. Apologie of Iustin Martyr and manie others Lastlie one principall reason of the institution of this ceremonie was the dignitie of this most holie Communion to the which none ought to present him selfe with hatred and rancour but first to be thoroughlie reconciled to his brother Pax recum The priest in kissing the Pax saith Peace be with thee which by this signe of a kisse I represent vnto thee Why the Pax is not giuen in the Masse for the dead In a Masse of Requtem the pax is not giuen because such a Masse is principallie said for the soules in Purgatorie amongst whom there is no discord nor dissention But the same is giuen when Masse is said for the liuing which oftentimes be at debate and discord to the end to reconcile them to peace and concord Domine Here the Priest hauing his eies and intent fixed and bent towards the blessed SacrameÌ„t speaketh vnto our Lord Christ reallie and trulie present vnder the visible formes saying Lord. Iesu Christe Sauiour of all mankinde and anointed of the Father with the plenitude and aboundance of the Holie Ghost Fili Dei viui Sonne of the

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