propinquitie because he is the Sonne of mā Whēce it followeth that he first praying to his heauenlie Father for vs doth set open his eares to our petitiōs in a sort addicteth them to heare our supplications Dominum nostrum And worthelie is he said in all these to be ours to wit our Iesus our Christ and our Lord giuen for a preseruatiue of our health in foode for our refection in sacrifice for our reconciliation in sacrament for our sanctification and in price for our redemption Supplices rogamus ac petimus Which two wordes doe somewhat differ in signification for to aske is simply to demaund but asking ioyned with beseeching is an obsecration which is made with earnest entreatie and perswation And therfore aptlie by two diuers wordes the demaund is doubled that so the prayer which is made may be of greater moment VVhy the Priest here kisseth the Altar This deuout ceremonie may signifie vnto vs that Christ not onlie of his humilitie obedience and loue to his Father gaue him selfe to death for vs but also of his exceeding loue and charitie towardes vs. For as God so loued the world that he gaue his onlie begotten Sonne for it so also his Sonne loued the same that he would likewise willinglie dye to redeeme it not compelled by any necessitie as him selfe signified saying I haue power to lay downe my life and to resume or take the same againe Vti accepta habeas benedicas God is said to accept our offeringes not that they are ether profitable or delectable to him but that according to the accustomed wonted maner of acceptance we doe beseeche him that vpon those thinges which we offer vnto the glorie of his name he would poure downe the increase of his heauenlie benediction And therfore there is subioyned Et benedicas Haec ✠dona haec ✠munera haec ✠sancta sacrificia illibata Which three wordes Dona munera sacrificia may be thus distinguished First those thinges are called Dona which are giuen vs of God for our sustentation as testifieth the Apostle saing Euerie best guift and euerie perfect guift is from aboue Iames 1. Furthermore Donum according to S. Isidor is that which the superior giueth or bestoweth vpon the inferior Or as Cyrillus sayeth a thinge which is giuen to such as are in neede Cyril in Collect. 2. They are called Munera in as much as they are receiued of vs with a gratefull minde Or rather in as much as we who are poore and inferior present them to God as to our superior expecting in lieu of them to receiue some better thinge from his blessed handes 3. They are called Sacrifices in as much as we offer them vp to God to please and pacifie him for our sinnes Or as they are offered vp vnto him to honor him with the highest latrial honor So that they are to be considered 1. As they respect the giuer and so they are called Guiftes 2. As they respect the receiuer and so they are called Rewardes 3. As they respect the offerer and so they are called Sacrifices Againe some of our holie Doctors there be who accommodate these three wordes Dona Munera Sacrificia maruelously well to the most pretious bodie and blood of our Sauiour Iesus as for example 1. It is a Guift say they because God hath giuen it vs of his meere liberallitie and it is of such excellent greatnes that he could not possiblie giue or bestowe a greater vpon vs 2. It is a reward or present because of all the oblations that we can present vnto him we haue nothinge of price but his most pretious bodie and blood which he hath giuen vnto vs that we may giue or render againe vnto him 3. It is also a Sacrifice for that it is the verie lambe of God which trulie was sacrificed for the sinnes of the world And lastlie this so worthie a Sacrifice is said to be Illibata for as much as it ought to be offered vp without any spot of soule or bodie Of the 3. Crosses which are made at the prolation of the three wordes aforsaid Concerning the 3. Crosses which the Priest maketh at the prolation of the three wordes aforsaid Stephanus Eduensis saith that the bread and wine are signed with a triple Crosse to declare the whole mysterie to be wrought by the maruelous might of all the Trinitie According to Albertus magnus and Innocentius tertius by these three Crosses may be vnderstood three derisions or illusions of our B. Sauiour The 1. before the highe Priest The 2 before king Herod And the 3. before Pontius Pilat Imprimis quae tibi offerrimus pro Ecclesia Euerie Sacrifice ought to be offered vp for all that is to say for the Church vniuersall for it is great reason that euerie Priest pray for all because Christ the proper Host of this Sacrifice was offered vp for all as writeth S. Cyprian epist 63. Tua This word is added to the former by way of obsecration wherin we craue that he would be good and merciful vnto his Church not for hir owne merits but for his owne guifts and many most singular graces which he hath vouchsafed to bestowe vpon hir and wherwith he hath maruelouslie adorned and enriched hir And Gabriel Biel saith that the Church vseth this world Tua calling hir selfe his the rather to insinuat hir selfe into his grace and protection For as S. Ambrose noteth euerie one doth willinglie keepe and protect his owne l. 2. de poenit cap. 8. Sancta This Church is called holy for sundrie reasons Holie for hir holie religion Holie for hir holie lawes Holie for hir holie Sacraments Holie because hir head is the holie of holies Holie because the Holie Ghost hir ruler and director is holie Lastlie holie because she is vowed and consecrated vnto almightie God and sanctified and washed in the most pretious blood of our Sauiour Iesus as writeth the Apostle Ephes 5. Catholica Next this Church is called Catholique that is to say vniuersall for as much as she hath bene diffused by the splendor of faith euen to the vttermost endes of all the world In which name S. Aug. doth admirablie reioyce because he was contayned with in the lap of that Church vnder the sacred name of Catholique Epist quam vocant fundamenti cap. 4. Quam pacificare Rightlie in the first place doe we pray for the pacification and peace of the Church this peace being the bond of all concord the redresse of all discord and which Christ our Sauiour departing from his Disciples last of all bequeathed vnto thē Iohn 14. And after his resurrection first of all preached vnto them Luc. 24 Secondlie aptlie is peace here asked of almighty God because God is the God of peace and not of dissention Thirdlie verie well is peace required in the time of sacrificing because this Sacrifice is a Sacrifice of peace Fourthlie because as no communitie can consist without peace so nether the Chutch Custodire In
prayeth for thē 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 ô 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 ô 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 〈◊〉 a 〈◊〉 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
collection vpon the eight day 4. So that by this which hath bene alredie sayed it is not hard to vnderstand why the first prayers in the Masse are called Collects the which Durandus in his fourth booke and 15. cap. explicateth saying Collects properlie are prayers which are so called for that they are sayed vpon the people assembled The 2. Reason Againe they may be called Collects by reason that they are certaine briefe collections of all the prayers requests and supplications of the people of our Lord which the priest who is the speaker for the people doth collect and gather in one to present offer them vp to God in their behalfe The 3. Reason And againe they are called Collects to signifie that it is not enough for those who intend to offer vp prayers acceptable to God to be assembled in the selfe same place bodilie but that they ought principallie to haue their hartes vnited together by perfect loue and charitie and to be recollected spiritually For nothinge is more contrarie to perfect prayer then is diuision or distraction of spirit The 4. Reason As touching the institution of the Collects it is principallie for these purposes to wit Ether in respect of the time wherin they are recited Or for the necessities of the persons for whom they are recited Such for example are those for the most part of Aduent wherin is desired of God that the comming of Christ our Sauiour into the world may be to our saluation And likewise those in Lent wherein we pray that our fastinge and abstinence may be profitable vnto vs and meritorious for the satisfaction of our sinnes Also somtimes they are made for certaine persons in particular as for the Pope for the Bishop for the Prince c. The 5. Reason The matter it selfe and subiect of the Collectes is commonly taken out of the holie Scriptures As for example that of the three children the which is recited verie often and namely in the Masses of all the Saturdaies of the four times of the yeare and is taken out of the 3. chapter of the prophet Daniel which Collect beginneth as followeth Deus qui tribus pueris c. O God which to the three children didst mitigate the flames of fyre graunt mercifully that we thy seruants be not burned with the flames of our vices c. Where you see that this Collect is founded vpon that wonderfull miracle which our Lord wrought in assawaging the flames of the fiery fornace in the fauour and conseruation of those his faithfull seruantes by occasion whereof wee beseeche our Lord to assawage in vs the flames of our vices and sinfull concupiscences Likewise that of Sexagesima Sunday is in a manner the same wherein the Church taketh occasion to praye vnto God that he would deliuer vs from all aduersitie by the helpe and protection of blessed Saint Paul whom he gratiouslie preserued from so many perilles saying Deus qui conspicis c. O God who seest that we doe in no wise put our trust in our owne actions graunt mercifullie that by the protection of the doctor of the Gentils we may be defended against all aduersities Amen Somtimes they are taken out of the liues and examples of the holie Saintes whose feasts are celebrated As that on the feast of blessed S. Laurence saying Da nobis quaesumus c. Graunt vs we beseeche thee ô almightie God to quench in vs the flames of our vices who grantedst to S. Laurence to ouercome the flames of his torments And in the selfe same maner of diuers others The 6. Reason Concerning the different number of Collects the Church practiseth two or three seuerall thinges The first is that she ordinarilie vseth disparitie of number ether of one alone or of three or of fiue or else of seauē at the most not for superstition as heretiques doe suppose but for signification and instruction as shall further appeare How One to sig one God and one faith She vseth one alone propter sacramentum vnitatis for the sacrament of vnitie as sayeth Innocentius 3. to signifie thereby the vnitie of God in whom we beleeue as also the vnitie of faith which we professe according to that of the Apostle Ephes 4. One God one faith one baptisme How Three for the mysterie of the Trinitie She vseth three to signifie the mysterie of the blessed Trinitie and in the honor of the three persons And after the exsample of our Sauiour who prayed three times in the garden How Fiue in honor of the fiue woundes She vseth fiue in honor memorie of the fiue woundes of our Sauiour Iesus which is a mysterie that the Christians ought alwayes to haue in singular recommendation How Seauen in honor of the seauen gifts of the holie Ghost And she vseth seauen to represent vnto vs the seauen gifts of the holie Ghost And to conforme hir proceedinges herein to our blessed Sauiours who teaching his disciples how to pray comprised all thinges necessarie in seauen petitions Lastlie these Collects ought to be short and to comprehend brieflie that which we may lawfullie desire hope and demaund at the mercifull handes of almightie God They ought also to be pronounced with such humilitie attention reuerence modestie of countenance and comportment of bodie that the asistants may both be edified and made attentiue thereby For he that should pray otherwise looselie and swiftlie with the onlie motion of his lippes should make his prayer barraine and vnfruitfull before almightie God Of the conclusion of the Collects and of sundrie mysteries to be considered in the same FIrst al the prayers in the Masse are commonlye begunne in the name of the Father and concluded in the name of the Sonne the church hauing conformed hir selfe in this point to the doctrin of our Sauiour him selfe saying Whatsoeuer you shall aske the Father in my name he will giue it you Ioh. 4. Per Dominum nostrum Thorough our Lord. The priest as we haue said concluding the Collects demandeth all thinges to be giuen of our heauenlie Father in the name and for the loue of Iesus Christ his Sonne our Lord because it is he in whom the Father is well pleased to whom he can denie nothing for as much as he alwayes accomplisheth his will and pleasure Marc. 11. Iesum Christum Iesus Christ At which wordes the priest boweth or inclineth himself where it is to be noted that although there be many other honorable names and titles belonging to our Lord yet at none of these doe we bow our selues the reason whereof is because those names shew what he is in him selfe but this name of Iesus speciallie declareth what he is made vnto vs to witt our Sauiour for what else is Iesus as S. Bernard saith but a Sauiour Filium tuum Thy Sonne Thine indeede nether by grace nor election of creature but by proprietie of kind and veritie of substance Thine trulie not by adoption like vnto other but trulie naturall like vnto none other
or be we departed perpetual care is had of vs and perpetuall prayers are offered for vs. Vt mihi illis proficiat ad salutem in vitam eternam Amen That both to me and to them it may profit to health to life euerlasting Amen Health trulie is desiered but chieflie that of the soule which leadeth vnto happines and life euerlasting for as the scripture saith what should it auayle a man to gayne the whole world and to loose his owne soule Of the mingling of the wine and water and of sundrie notable circumstances concerning the same HAuing ended the former prayer he maketh the signe of the Crosse with the Paten then layeth the host vpon the Corporall and afterwardes poureth wine and water into the Chalice of the which as likewise before of the Bread many notable circumstances are to be considered The 1. Ceremonie and his signification First as the Bread which is prepared for the consecration ought to be of pure wheat so likewise the wine for the self same reason ought to be of the naturall grape Because as our Sauiour compared him selfe to bread saying I am the bread which came downe from heauen Ihon 6. So likewise he compared him selfe to a Vine saying I am the true Vine and my father is the husbandman Iohn 15.1 The 2. Ceremonie and his signification The wine is first poured into the Chalice without the water and this is done according to the example of Iesus Christ him selfe as S. Ciprian testifieth li. 2 ep 3. to signifie the blood which he poured foorth at the time of his agonie in the garden of Gethsemanie The 3. Ceremonie and his signification The water is first blessed before it be mingled but not so the wine The reason wherof is for that the wine in this place signifieth Christ who needeth no benediction and water the people who in this life can not be without sinne and therfore haue greatlie neede of benediction The 4. Ceremonie and his signification Next it is to be noted that in this mixtion there is more wine put into the chalice then water and this in signification that the Church ought to be incorporated into Christ and not Christ into the Church And Pope Honorius affirmeth that it should be a pernicious abuse to doe the contrarie cap. perniciosus de celeb Miss The 5. Ceremonie and his signification In the Chalice of our Lord wine is not alone without water nor water alone without wine because both flowed foorth together out of his side at the time of his passion as saith S. Alexander Pope and martyr the fifte from S. Peter Which S. Cyprian very notablie confirmeth saying Si vinum tantum quis offerat c. If any man offer wine alone the blood of Christ beginneth to be without vs and if the water be alone we beginne to be without Christ but when both are mingled then is a spirituall and celestiall sacrament accomplished ep 65. And Theophilus vpon the 19. of S. Iohn saith that the Armenians are hereby confounded because they doe not mingle in the mysteries water with the wine for that they beleeue not as it seemeth that water issued out of our Lordes side The 6. Ceremonie and his signification Againe water is mingled with wine to signifie the effect of this diuine sacrament to wit Christ vnited to the people beleeuing and the people beleeuing vnited to Christ in whom they beleeue For by water is vnderstood the people as Apoc. 17.15 Aquae multa populi multi Many waters are many people Another signification of the creature of water Some there be likewise who wil haue water to represent the blood of Christ whose vertu and propertie is to coole to quench to refresh to moysten to fructifie and to wash For true it is that the pretious blood of Iesus Christ doth worke in our soules all these effects for it cooleth hir concupiscence it quencheth the flames of hir wicked affections it moysteneth the arriditie and drynes of hir vnderstanding it refresheth hir feruent desires in almightie God and it washeth and purgeth hir from all the foulnes and spotts of hir offences The 7. Ceremonie and his signification And here by the way it is to be obserued that that he which asisteth or serueth the priest nether layeth the host vpon the Altar nether poureth the wine nor water into the Chalice but both are done by the priest himselfe insinuating that Christ himselfe first instituted this sacrament and after recommended the same to his Apostles For as the Euangelist saith He tooke the bread and blessed it and after he tooke the chalice and consecrated it and said to his Apostles doe this in remembrance of me And now to speake of the prayer which followeth Deus qui humanae substantiae dignitatem mirabilitater condidisti O God which hast wonderfullie created the dignitie of mans substance This dignitie of mans substance consisteth principallie in the image of God which is indeliblie imprinted in him Which is therfore said to be wonderfullie created because it is produced by the power creatiue whereof none of vs nether vnderstand the reason nor are capable of anie maner of participation For the creatiue power saith S. Cyril 2. Thesauri cap. 2. the creature can not receiue that he can so much as create that is produce of nothinge the least thinge whatsoeuer that is in the world Et mirabilius reformasti And hast more wonderfullie reformed To wit by our redemption or reformation by Christ which worthely may be called more admirable then our creation by God for who euer heard infirmitie by infirmitie to be healed or death by death to be extinguished Which thinge is so vnwonted and full of admiration as that it caused the verie Angels themselues to wonder saying Si tu propugnator ad saluandum If thou be the defender to saue vs how is it that thy garment is redd Isay 63. As if they should say How doost thou saue from sinne seeing thou thy selfe art made redd with the similitude of sinfull flesh Da nobis per huius aquae vini mysterium Graunt vs by the misterie of this water and wine VVhich mysterie trulie is nothing else but the inseperable coniunction betwixt our soules and our Sauiour Iesus VVhich coniunction as S. Cyprian saith nothing can seuer that there alwayes hould not and remayne betwixt the louer and the beloued an inseperable and indiuisible loue Cyp. Ep. 63. Eius diuinitatis esse consortes To be partakers of his diuinitie Because for the obtayning of his beatitude man ought to follow none but God and because of the grossenes of his carnallitie he could not follow the inuisible God therfore the Sonne of God by the coniunction of his diuinitie with our flesh made vs a way by the which we may be brought to the perfect vision and fruition of his diuinitie Qui humanitatis nostrae fieri dignatus est particeps VVho vouchsafed to be made partaker of our humanitie O wonder saith S. Aug.
if he desire trulie to feele the effects therof to the health of his soule The 4. Reason In particular the priest washeth his handes at this present notwithstanding he had washed them before that if perhaps by humane frailtie he hath admitted into his minde any vaine phantasie or imagination he may now at the least cast it from him and take as it were vnto him another new cleannesse For he ought to procure so much the more puritie by how much he approacheth the nerer to the woorke of this most pure and most immaculat mysterie that so he may touch with the more cleannesse the most immaculat and pretious bodie of our Sauiour Iesus The 5. Reason And it is to be noted that he washeth not his whole handes but onlie the tippes or endes of his fingars to signifie that our greater faultes and grosser offences ought first to be cleansed else where to wit in Confession so that at the Aultar we should not neede to washe but the tippes of our fingars onlie that is to say some litle affections which may sometimes distract or disturbe our spirit And now to expound the wordes them selues Lauabo c. psl 25. Lauabo inter innocentes manus meas I will washe my handes amongst the innocents Where he prayeth that as he washeth them from exterior vncleanes which defileth the bodie so it may be the good pleasure of God to washe him from all inward vncleanes which defileth the soule Et circumdabo altare tuum Domine And I will compasse about thy Altaro Lord. When our hart is lifted vp to God then saith S. Aug it is to him an Altar li. 10. de Ciuit. cap. 4. which then is compassed about when with the dore of circumspection like an inclosed orchard it is on euery side inclosed that nether by irruption of enimies it be polluted nor by the cares of the world it be distracted Vt audiam vocem laudis tuae That I may heare the voice of thy praise And note that he saith that I may heare for true it is that it is the part of him that sacrificeth to offer praises vnto God but because God ought to be worshiped of his owne and ought to be presented with his owne giftes the priest ought vigilantlie to watch that in euerie moment of the sacrifice he first hearken to God inwardlie inspiring and cheiflie to present and offer vp those desires vnto him which he hath receaued of him Et enarrem vniuersa mirabilia tua And may declare all thy wonders VVhich may aptlie be vnderstood of this most holie sacrament which being but one surpasseth al other and therfore to declare it were to declare all other Domine dilexi decorem domus tuae O Lord I haue loued the beautie of thy house VVhich house we our selues are as the scripture saith Yee are the temples of the Holy Ghost And the beautie thereof is the beautie and puritie of our soules Et locum habitationis gloriae tuae And the place of the habitation of thy glorie To wit of the Church triumphant wherin thou art glorified of thy Saintes in heauen or of thy Church militant wherin thou art praised of thy seruants in earth Ne perdas cum impijs animam meam Destroy not my soule with the wicked By the wicked are vnderstood those which nether worship God nor feare God nor obey his Church all which are trulie tearmed wicked Et cum viris sanguinum vitam meam And with the men of blood my life They are men of blood which commit the manifest woorkes of the flesh of which the Apostle saith that none such shall enter into the kingdome of God In quorum manibus iniquitates In whose handes are iniquities Men of blood in whose handes are iniquities S. Aug. interpreteth of those that bate their neighbour for the house of God is adorned with two precepts the loue of God and of our neighbour Dextra eorum repleta est muneribus Their right hands are filled vvith giftes Because that which is giuen them to the obtayning of euerlasting life they conuert to obtaine the giftes of the world esteeming gayne to be godlines Ego autem in innocentia mea ingressus sum But I am entred in my innocencie Innocencie not of perfect consummation but of right intention that it may be called innocencie as iustice is so called to wit for the end of the true good where at it aymeth as S. Aug. teacheth cap. de ciuit Dei Redime me miserere mei Redeeme me and haue mercie on me For such is the innocencie of this life that euen the innocent may say redeeme me and haue mercie on me Pes meus stetit in directo My foote hath stood in the direct That is in the way of rectitude or in a right way it hath not bowed to wickednes nor preuaricated from the pathes of iustice In ecclesijs benedicam te Domine In the Churches wil I blesse thee o Lord. That is openlie and publiquelie will I celebrate thy praises in the congregation of the godly nether will I hide from them whom thou hast called thy benediction because to thy loue I referre the loue of my neighbour Gloria Patri Filio c. Glorie be to the Father and to the Sonne and to the Holie Ghost As it was in the begining and now and euer and world without end Amen Then enclining a title before the midest of the Altar his handes ioyned theron he sayeth the prayer following Suscipe sancta Trinitas hancoblationem quam tibi offerimus Receiue ô holie Trinitie this oblation which we offer vnto thee Hauing now placed the bread and wine in a readines to be consecrated he requireth the holie Trinitie to accept his oblation and that in the memorie of the most sublime and high mysteries of the Passion Resurrection and Ascension of our Sauiour Iesus which pointes are here proposed as the most principall articles of the beleefe and health of all the faithfull Ob memoriam For the memorie Wherin the Church of Christ hath right dutifullie obserued the precept of hir spouse which he gaue vnto hir at the institution of this holie sacrifice saying Doe this for a remembrance of me Luc. 22.19 Passionis Of the Passion The passion of our Lord is first mentioned by the which he conquered and subdued sinne death the world and our capitall enimie to wit the diuel Resurrectionis Resurrection Next mention is made of his resurrection for as he put to death sinne by the merit of his passion so rose he by his proper force for our iustification He was crucified in infirmitie but rose most victoriouslie Et Ascensionis Iesu Christi Domini nostri And Ascention of Iesus Christ our Lord. Next of his Ascention in which in great iubilation he mounted vp and sitteth on the right hand of his Father to raise vp our humaine nature baselie and wretchedlie fallen thorough consent to sinne Leading with him the holie Fathers which as a spoile he had victoriouslie
carnall father and companie of fishers They were so greatlie beloued of our Lord that their mother douted not to require seates for them on ether side of him in his kingdome He tooke them with him for witnesses of his glorious transfiguration Also at the raysing of the daughter of the prince of the Sinagouge Iairus for proofe of the inward loue which he bore vnto them He was put to the death of the sworde by Herod in the time of the Emperor Claudius He was the first of the Apostles who exposed his life for the loue and faith of his master Christ Our Lady and all the Apostles were present at his martyrdome Ioannis S. Iohn Iesus Christ did most dearlie loue for this respect he was called his Euāgelist He was sent with S Peter to prepare the Passouer He onlie leaned vpon the breast of our Sauiour at his last supper from whence he sucked those diuine mysteries which he hath left written vnto vs. At the point of the death of Iesus Christ he recommended vnto him his mother for an assured argument of his confidence and amitie After his resurrection he ran the first of the Apostles to enioy the fight of him His martyrdome was to be put into a vessel of hoat oyle but by the prouidēce of God it could not hurt him Hauing religiously preached the gospell in the lesser Asia he entred at the age of 99. yeares into a sepulcher which he was accustomed to frequent and was neuer since seene in earth Thomae This Thomas was also called Dydimus which is interpreted doutfull because he douted of our Lords resurrection vntil he first had touched his woundes and therby hath taken from vs all woundes and doutfulnes of infidellitie in such sort that since then the groundes of the Resurrection were layd in him He preached to the Parthians Meedes Perses Hircans Brachmans and Indes After he had well deserued of Christendom he was thrust thorough the side His memorie is yet very much reuerenced in the Indes not onlie of the Christians which dwell there but of the Iewes Mahumetans and Paynimns as is declared in the historie of the conquest of the east Indes written by the Bishop of Sylues li. 3. Iacobi To wit the Lesse who was called the brother of our Lord. He was held for iust from his mothers wombe because of his excellent vertue He did neuer eare flesh drinke wine nor euer clothed him selfe with cloth drest or shorne Moreouer he was so assiduous in prayer that he had his knees as hard as a Camels He asisted at the first Coūcel held by the Apostles The Iewes angry at his innocent life for hatred cast him downe from the top of the temple He had his head cleft with a Fullers booke The citie of Ierusalem being sackt by Titus Vespasian this heauie disastre was imputed by some to the cruell and inhuman massacre committed vpon the person of this blessed Apostle Phillipi S. Phillip receaued expresse commandement from Iesus Christ to follow him wherin the blessed Apostle promptlie obeyed He also brought Nathaniel with him to see our Lord of whom he was presently acknowledged for the Sonne of God kinge of Israell He instantly besought him to shew him his Father Of him our Sauiour asked the fiue loaues wherwith he miraculously fed so many thousandes of people in the desert He preached in Samaria and after in Heropolis of Phrigia which he cleansed and purged from the worship of Idols yea of the impure and venemous viper there reserued In the end the vulgar people rose vp against him hunge him on a piller but after acknowledging him honored him with a goodlie sepulcher and embraced with vnspeakeable feruour the faith and religion which he had preachead Bartholomaei Who onlie amongst the Apostles is said to haue bin of noble birth and a philosopher He preached to the Indians the Gospell of Christ which he tourned into the vulgar tongue as it was written by S. Mathew He passed vnto the great Armenia and there conuerted the king his wife and twelue cities to the true worship of almightie God VVhere vpon the brother of the kinge being enraged against him caused him cruellie to be fleane a liue in contempt of Christianitie at the instigation of those which adored the Idols Mathaei S. Mathew called to follow Iesus Christ was a rich man Of a common publican he was made an Apostle And of a receiuer of custome a distributer of spirituall treasures The Indians and Ethiopians were by him and by his prayers conuerted with their kinge and his wife vnto the faith by reason of the miraculous raising of their daughter from death to life Hirtacus displeased that by the Apostles aduise she had vowed vnto God perpetuall virginitie made him passe by the point of the sworde as he was celebrating at the Aultar He wrote the Gospell preached by him in the Hebrew tongue wherof the text written by the hand of S. Barnabe was found vpon his brest at the inuention of his body buried in Cypres Simonis S. Simon was the brother of S. Iames the Lesse The zeale of this Saint was verie great by which hauing carefullie planted the word of God in Egipt Cyrene Afrique Maritaine and all Libia he was put to death in the raigne of the Emperor Traian at the age of fourscore yeares vnder pretence that he was a Christian and of the yssue of the royall lyne of Dauid Euery one maruelled to see a spirit so stoute resolute and coragious in a body so crasie feeble and decrpid by age Et Thadaei S. Thadeus called Iudas was the third brother of Iames the Lesse and of Simon Thadeus is interpreted houlding and this Thadeus most firmlie and constantlie held the faith of Christ He wrote most sharplie against the corrupters of the truth as his Catholique epistle doth very well testifie He animated the faithfull to constancie in the faith once receaued by fearfull examples of the relapsed Angells and commemoration of the future iudgment He announced to Mesopotamia and the adiacent contries the worde of God by the sweetnes wherof he mollified and made tractable the mindes and spirits of the people otherwise fearfullie barbarous feirce and wilde Lini To these twelue Apostles are added the number of twelue glorious Martyrs who in the begining of the Church offered them selues to God liuing hostes shed their bloodes for the Confession of the name and faith of Iesus In the first place is named S. Linus who was the first Pope after S. Peter in the gouerment of the Church of God In which seate he sate vntill his passion Hauing indured sundry kindes of torments for the loue of Christ he rendred vp his holie soule vnto his Sauiour Cleti S. Cletus succeeded Linus in the popedom And albeit the desire to be a Bishop is a thing right laudable not withstanding S. Cletus could not be wonne to accept of the bishoppricke of Rome but by the perswasion of S. Clement deputed by S.
thee c. For prayer is an act of subiection and submission as noteth Caietan vpon S. Thomas Lube haec preferri But what is al this which is desired with so great instance Verelie this that God by the ministerie of his Angels which attend both vpon vs and vpon these holie mysteries would command the bodie of his Sonne our Lord to be carried vp before him not according to changing of place or locall mutation of the sacrament but according to his gratious acceptation of our seruice Per manus sancti Angelitui This place Hugo de S. Victore expoundeth to be of the Angel keeper of the priest And Thomas Waldensis who wrote so learnedlie against Wicliffe calleth this Angell Angelum vernaculū sacerdotis The proper or peculiar Angell of the priest signifying hereby that euery priest as he is a priest hath an Angell deputed to him by almightie God to ayde asist him in the discharge of his function In sublime altare tuum As the Church hath a visible Aultar beloue in earth so hath she an inuisible Aultar aboue in heauen And because the Angells are said to be ministring spirites therfore we pray that by the handes of the holie Angells the Hostes which we haue here vpon the Aultar in earth may be presented aboue vpon the Aultar in heauen For as S. Chrisostom sayth at the time of Consecration there are present many thousands of Angells who enuiron the Aultar and do honor and homage vnto our Sauiour Iesus In conspectu diuinae maiestatis tuae To wit the same first entring and going before we also by meanes thereof may be admitted to follow after and to enter in before the fight of the same maiestie Vt quotquot ex hac Altaris participatione The Church as we said before hath a visible Aultar here in earth and an inuisible Aultar aboue in heauen And because we doe participate of Christes body and blood two maner of wayes Sacramentallie and reallie or by faith and spirituallie therfore all good Christians haue often recourse to these two Altars sometimes to the one and somtimes to the other and so we participate of the same bodie and blood both vpon the Aultar in earth and vpon the Aultar in heauen When we receiue our Lord from the one we goe vp by faith vnto him and when we receiue him from the other he descendeth and cometh downe vnto vs. Of the kisse of the Aultar The priest at the prolation of these wordes doth kisse the Aultar by which ceremonie is represented vnto vs our reconciliation with God made in the death of Iesus Christ by the commemoration of this sacrifice for a kisse as before we haue said is a true representation and signe of peace Sacrosanctum Filij tui cor ✠pus san ✠guinem sumpserimus To expresse the excellencie of the holie Communion the body and blood of Iesus Christ therein contayned is called sacrosanct or most holie Which prayer doth not only concerne the priest who doth celebrate but the people also who doe communicat by faith and deuout asistance at Masse with intention to communicat often and at the least on the times appointed by the Church ✠Omni benedictione caelesti gratia repleamur The end of this present petition tendeth to this that as well the priest communicating Sacramentallie as also the people spiritually by religious assistance at this holie sacrifice may be replenished with all celestiall benediction and grace to carrie from this holie Communion fruite profitable to their saluation Per eumdem Christum Dominum nostrum Amen Wherin we desire that God for the loue of his Sonne would both heare vs and haue mercie on vs as though God should seeme litle to regard his Sonne if he should not mercifullie heare vs for his sake And as if the Sonne ascend not to the Father if our deuotions ascend not vnto him and be accepted of him Of the three Crosses which are made at the three wordes aforesaid By the first which is made at corpus is commemorated the cold and stiffe extension of the body of Iesus Christ which according to the saying of the prophet was such that they might denumerat all his bones By the second which is made at sanguinem the aboundant effusion of his pretious blood whence it followed that all the humors being quite exhausted his bodie was wholy parched and withered By the third which is made at omni benedictione is designed the fruite of his holie passion from whence all benediction floweth foorth vpon vs for which cause the priest maketh this third benediction or Crosse vpon him selfe Memento etiam Domine AS before Consecration mention was made of the liuing for some in particular but for all in generall euen so after Consecration commemoration is made for the departed for some in particular but for all in generall saying Remember also o Lord to wit remember to comfort them remember to haue mercie vpon them remēber to deliuer them remember to take them out of their paines and to glorifie them Famulorum famularumque tuarum Where they are called his seruants that is to say of his familie because whilst they liued in their bodies they were true members of the Church which is the familie or house of God And also when they died they died in the same Church and therfore are rightlie called his seruants or familie N. et N. These leters put in this place of the Canon doe serue for a marke to reduce particularlie into memory the names of those for whom the Priest dooth specially pray or celebrate Masse as his parents benefactors friendes and others committed vnto his charge for whom he prayeth secretly Qui nos paecesserunt cum signo fidei Which signe of faith is to haue bene regenerate of water and the Holie Ghost and signed with the triumphant signe of the holy Crosse the peculiar marke or caractter of Christians whereby they are distinguished from all Infidells Signe of faith to witt for those who before they departed receaued the holie Sacraments and were not seperated frō the vnitie of the Catholique Church by any note or marke of Heresie Signe of faith in which wordes as well noteth Gabriell Biell is touched the deuotion and pietie of the departed to wit that when they were liuinge there appeared in them euident signes that they were both faithfull and true beleeuers Et dormiunt in somno pacis That is are departed in peace of conscience without mortall sinne and in the frindship and grace of almightie God Who therfore are said to sleepe in peace because as those that doe sleepe in peace awake againe so those that are departed out of this life in peace shall arise againe And as those which depart out of this life without the signe aforenamed are truly said to die so they that depart with the same signe are not said to die but rather to sheepe or to rest then to be dead for they are properlie said to be dead which neuer shall
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 commāded 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 ✠ficas viui ✠ficas bene ✠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—…emer Et praestas nobis The thing which in these wordes we desire of God may be giuen vnto vs is the pretious bodie and blood of Christ his Sonne for our refection who lying hid vnder these species giueth him selfe to vs to eate that so he may be in vs and we in him And Titlemanus saith that this holie Host is giuen vs to our vtility and health it is giuen vs in meate it is giuen vs in drinke it is giuen vs in life it is giuen vs in norishment it is giuen vs in preseruation it is giuen vs in defence it is giuen vs in remission of our sinnes it is giuen vs for the obtayning of good thinges it is giuen vs against the assaultes of our enimies it is giuen vs for the subduing of our flesh it is giueÌ„ vs in commemoration of the death of Christ and of all his benifits Per ip ✠sum et cum ip ✠so et in ip ✠so Then vncouering the Chalice bowing his knee and houlding the Host in his right hand and the Chalice in his left he maketh three Crosses from side to side of the Chalice saying Peripsum as by the Mediator betwixte God and man Et cum ipso as euerie way equal with the Father Et in ipso as consubstantiall and coeternal both with him and the holie Ghost Againe per ipsum by whom thou hast created â—hinges Et cum ipso by whom thou gouernest all thinges created Et in ipso in whom thou consummatest all thinges Est tibi Deo patri ✠omnipotenti Not called Father onlie by name honor and veneration as we call our elders and betters fathers but by nature and origin so that trulie and properlie the diuine generation appertayneth vnto him In vnitate spiritus ✠sancti That is to say in the communion of the Holie Ghost who is the knot and loue of the Father and the Sonne in whom they communicate as in one common gift proceeding from both Omnis honor gloria Be all honor as to our Lord and al glorie as to our God Where â—n the same order that God the Father doth send his graces and blessinges vnto vs which is by the meanes of Christ his Sonne euen so in the same order all honor and glorie returneth againe by the meanes of Christ vnto the Father and that euermore in the vnitie of the holie Ghost Of the fiue Crosses which are made at the fiue wordes aforesaid The 1. Reason As touching those three which are made with the Host ouer the Chalice at these wordes Peripsum c. diuers thinges may be signified by the same First they may signifie the three howres wherein our Lord and Sauiour hung vpon the Crosse in most vnspeakable paine aliue The 2. Reason According to S. Thomas these three Crosses are made to signifie the triple prayer of Christ vpon the Crosse First Father forgiue them Secondly My God why hast thou forsaken me Thirdly Into thy handes I commend my spirit The 3. Reason The other two Crosses which he maketh betwixt the Chalice and his breaste at these wordes Est tibi Deo Patri omnipotenti c. doe signifie the misterie of the blood and water which issued out of the side of our B. Sauiour hanging dead vpon the Crosse and the two Sacraments which were instituted in vertue of the same to wit Baptisme and this B. Sacrament of the Altar According to the testimonie of S. Iohn One of the soldiears with a speare opened his side and incontinent there came foorth blood and water Iohn 19.34 The 4. Reason At the wordes Omnis honor gloria the Host is held aboue and the Chalice beneath and both a litle eleuated Which Ceremonie doth verie aptlie signifie the death of our Sauiour to wit how in his passion his blood was truly seperated from his body and consequently also his blessed soule Of other Ceremonies performed after the short eleuation The Priest hauing performed this short elenation layeth the Host downe vppon the Corporal couereth againe the Chalice and then adoreth The 1. Ceremonie and his signification First the Host is laid vpon the Corporall because Ioseph and Nichodemus beging of Pilat the body of Iesus tooke it downe from the Crosse wrapped it in a fine sindon and after buried it The 2. Ceremonie and his signification And because they rouled a great stone before the doore of the sepulcher therfore the Priest with the Palle couereth the Chalice And because those holie men worshiped the bodye of Christ in the sepulchre at their departure therfore the Priest adoreth our Lord in this holy Sacrament The 3. Ceremonie and his signification This done the priest lifteth vp his voice pronouÌ„ceth on highe these wordes saying Per omnia saecula saeculorum And the people answere Amen Our Doctors here doe say that this lifting vp of the voice of the priest representeth the stronge crie of our Lord and Sauiour when he yealded vp his spirit into the handes of the Father And that the answere of the people signifieth the lamentation and pittie of his deuout women which were present at this spectacle In this maner Inno centius tertius interpreteth the same Because Iesus saith he crying with a high voice rendered vp his spirit therfore the priest lifteth vp his voice saying Per omnia saecula saeculorum And because the women lamenting bewayled their Lord all the quyre as lamenting doe answer Amen Per omnia saecula saeculorum By the wordes them selues are commonlie vnderstood one of these two thinges Ether that all honor and glory appertaineth to God world without end Or that the Sonne doth liue with the Father and the holy