the next place we pray that our Lord would keepe his Church especiallie from the deceitfull allurements of the world the flesh and the diuel From the dangerous incursions of all rauening wolues as from Infidels Turkes Heretikes wicked Pastors and from all false bretheren Which prayer Christ him selfe before his departure made for his Church and chosen saying That thou keepe them from euill Iohn 17. Againe three sundrie wayes God preserueth his from euill 1 By a blessed and happie death that they liue not to see them as we reade of king Iosua 2. That they escape them by flight as did S. Paul from Damasco 3. By giuing them fortitude constantlie to ouercome them as diuers holie Martyrs Confessors haue done Adunare And for as much as Christ himselfe saith that he hath other sheepe which are not as yet of the same sheepefould Iohn 10. therfore for these also doe we pray that they may be brought to the vnitie of the same Church In which word according to S. Aug. we pray for that which alwayes ought to be praied for in the Church of Christ to wit that faith may be giuen to Infidels vnitie to Scismatikes and resociation to such as by the censure of the same Church are for a time seuered to doe penanee for their offences Cont. Iulianum cap. 3. Et regere digneris toto orbe terrarum Which wordes together with the other before recited may be more brieflie thus expounded To pacifie from enimies that she be not oppressed To keepee in peace that she be not disturbed To vnite from scismes that she be not diuided To gouerne in the disposition of hir councells that she be not deceaued Vna cum famulo tuo Papa nostro N. Where note that Papa is said of the Interiection Pape which is an Interiection of admiration as admirable for sanctitie And right worthelie is this name attributed to the bishop of Rome for where as in many other seates faith and religion hath fayled to this chayre and seate of Rome neuer could perfidiousnes haue accesse Et Antistite nostro N. A Bishop in this place is tearmed by the name of Antistes so called of these two latin wordes Ante and stes because he standeth and is placed before other Priestes Touching this our Bishop we ought also to haue remembrance of him for so S. Paul willeth vs saying Remember your Prelates which haue spoken the word of God to you Heb. 13.7 And Obey your Prelates and be subiect vnto them for they watch ouer you as being to rendar an account for your soules vers 17. Seeing therfore that they stande answerable and accountable for our soules should it not be verie great ingratitude in vs to forget them in our prayers Et omnibus orthodoxis Doxa in Greeke signifieth sentence or opinion and Orthodoxos as much as right beleeuers By which word it is most plaine that all Infidels Heretikes and Scismatikes seperated from the mysticall bodie of our Sauiour Christ are excluded from the fruite and benefit of this Sacrifice Atque Catholicae Apostolicae fidei cultoribus Where it is to be noted that to worship the Catholique faith is not onlie for a man to beleeue it in him selfe but also to declare and expresse it in his deedes as namelie to sustaine and defend the same against all such as shall impugne it all which are trulie termed defenders and aduancers protectors and worshipers of the Catholique faith Memento Domine HItherto the Priest hath prayed for the Church vniuersall and for hir rulers And now in this place he doth recommend vnto the diuine clemencie his owne particular frindes for whom he intendeth to offer vp Sacrifice as his parents bretheren sisters kinsfolkes and other benefactors or such as he hath taken in charge vnto him as speaketh S. Aug. Epist 59. quest 5. saying Memento Domine In which wordes he desiereth that our Lord would be mindfull of those whom in his present prayers he offereth vp vnto him because to be had in minde of God is to be holpen of God And Gabriel Biel addeth that when he asketh that our Lord would remember them he demandeth that he would haue mercie on them Famulorum famularumque tuarum First as the same author saith men are set before women for the dignitie of their sex because as the Apostle S. Paul saith the man is the head of the woman 1. Cor. 11. Tim. 2. Next he calleth all those for whom he prayeth vnto almightie God not simplie men but his seruants therby acknowledging him for their good Lord and maister full of all mercie clemencie and sweetnes VVhy the Priest ioyneth his handes together and meditateth a while in prayer In this place the Priest meditateth a while and calleth to minde all those aforesaid for whom he is obliged and bound to pray as his owne parents friendes and benefactors c. And this trulie greatlie moued diuers of our holie ancestors to induce some one or other of their children to the office of Priest hood because they knew verie wel that the Priestes were bound to pray and offer Sacrifice particularlie for their parents friendes and benefactors For how should the Priest at this present standing in the presence of Christ and his Angels not remember his faithfull and louing frindes their benefits bestowed vpon him their particular necessities and their pious holie and deuout intentions This therfore the Church dulie obserueth as being grounded vpon the law both of God and nature Et omnium circumstantium The same holie Masse is further particularlie applied to all those which in feruent faith and attentiue deuotion doe asist at the same that they especiallie may participat of the fruit of the death and passion of our Sauiour Iesus who by particular deuotion haue adioyned them selues to asist at the Sacrifice And well doth he pray for all those that stand about that is who stand firme in quietnes inward recollection and eleuation of minde in almightie God and not for those who walke or state about them for all such doe rather stir then stand still Quorum tibi fides cognita est nota deuotio Faith according to S. Paul is defined to be an argument of thinges not appearing To the end therfore that all those which are present at the Sacrifice of the Masse may reape the fruit which they desire there is here required in them these two thinges principallie 1 A firme and vnmoueable faith to beleeue without staggering that the bodie blood of Iesus Christ together with his soule and diuinitie are trulie reallie and substantiallie present vnder the species of bread and wine after the prolation of the sacramentall wordes 2. Deuotion which is defined to be a spirituall act of the will readilie obeying vnto almightie God For it is not enough that the vnderstanding be vnited to God by faith vnles the affection likewise be conioyned vnto him by pure deuotion Pro quibus tibi offerimus vel qui tibi offerunt The Priest doth
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 frō 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 writtē 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
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 thē repose thē 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 cōfirmed 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 Sacramēt 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
ether say Masse or the people heare Masse to receiue true fruit to our selues thereby we ought first humbly to demaund pardon forgiuenes of all our offences which we haue committed against his diuine maiestie VVhy this Confiteor is called Generall The 1. Reason 1. And this Confiteor is called generall and that for diuers reasons First for that it was chieflie instituted for veniall sinnes which are generall and common to all for as much as no man liuing is so holie or iust who offendeth not God at the least veniallie For as the scripture sayeth The iust man falleth seauen times a day Pro. 24. The 2. Reason 2. Againe it is called generall for that it is a declaration which we make in generall without specifying any thing in particular it being impossible for anie man to declare in particular all his veniall sinnes which moued the holie prophet to say Delicta quis intellig◅ c. What man knoweth his offences From my secret sinnes o Lord make me cleane Psalm 18. The 3. Reason 3. Also it is called generall for that it may be made generallie before all persons and generallie in all places in the fieldes in the house within and without the church whersoeuer How the Priest in this Confession representeth the person of Iesus-Christ 4. The Priest in this place in the person of Iesus-Christ the Lambe without spot confesseth vnto his Father the sinnes of all the people for the which he asketh forgiuenes of him takinge them all vpon him selfe with desire to satisfie the iustice of his Father for them by his death How his bowing or inclination rep our Sauiours humiliation 5. And his bowing or inclination of him selfe in saying the Confiteor signifyeth how Iesus-Christ humbled him selfe taking vpō him the forme of a seruant that we who were made the seruants and bondslaues of the diuel by reason of our sinnes might be made the free men of God our heauenlie Father through the merits of Christ his only Sonne How both shame and humilitie 6. His enclining or bowing his face in saing the same is also to insinuate vnto vs shame and humilitie and that we ought to blush be apaled to doe that in the presence of God which we would be loth to doe or commit in the sight of men How a conscience cleane euen from venial sinne 7. And lastlye this Confession teacheth with how great sanctity and purity this most pure and moste holy Sacrifice oughte to be handled and receiued of vs in so much that if it were possible we should keepe our selues cleane euen from venial sinnes And now to explicate the wordes them selues Confiteor I confesse Begining this Confiteor we say I confesse Because as the scripture saith The iust man in the begining is the accuser of him selfe and this we doe for diuers reasons 1. Firste because this worde I confesse admonisheth vs of Humilitie and that there is no person of what estate soeuer he be whether Kinge or Emperor but settinge aside all prerogatiues of his greatnes oughte no lesse humblie to confesse his sinnes then the poorest of meanest creature in the worlde 2. Secondly of Veritie that we should not cloake nor dissemble our sinnes before the face of almightie God because as it is not lawfull to sinne any where but there where God sees not which is no where so nether is it lawfull to conceale any thing in Cōfession but that which God knowes not which can be nothing 3. Thirdlie of Charitie that we are not to declare or manifest any other mans sinne saue only our owne for such an one should rather say I accuse then I confesse for as much also as the Apostle saith that Charitie couereth the multitude of other mens sinnes Deo Vnto God And well doe we confesse to haue sinned against God because sinne is defined to be Something said done or desired contrarie to the law of almightie God This Cōfession therfore is some satisfaction amēdes principallie made vnto almightie God because it is he whom principallie we haue offended which caused the holie Prophet to say Tibi soli peccaui malum coram te feci Against thee onlie haue I sinned and done euil before thee Psal 50. Omnipotenti Almightie Or omnipotent which onely word ministreth vnto vs sufficiēt matter both of feare and of hope For as he is omnipotent he is able to punish the proud and impenitent and able to pardon the humble and penitent As he is omnipotent he is able to remit more then we can commit and to forgiue more then we can offended Beatae Mariae semper Virgini To B. Marie alwayes a Virgin Next after allmightie God ar recited the names of 5. of his especiall Saintes for fiue speciall perogatiues wherin these fiue far surpassed excelled all others First to our blessed ladie the virgin because she it is who next after God is the first in glorie 2. She it is who aboue all other saintes is the great and general patronesse of all such sinners as sorrowfullie flie vnto hir for succour 3. She it is whose onlie merits God esteemeth aboue the merits of all men or Angels 4. She it is whom he especiallie loueth aboue all the persons that euer he created 5. She it is who onlie among all the children of men neuer had nor committed any manner of sinne Beato Michaeli Archangelo To B. Michael the Archangell Secondlie to such as haue had greate conquest and victory ouer sinne and sathan and this was S. Michael the Archangel who fought against Lucifer for his sinne of pride conquered him and lastly cast him out of heauen And aptly doth the priest confesse vnto S. Michael because the priest is a minister of that Church whereof S. Michaell is both prince and protector Beato Iohanni Baptistae To B. Iohn Baptist Thirdlie to such as did both preach and doe great penance for sinne and this was S. Iohn Baptist the first preacher of penance in the entrie of the new law The precursor of Christe a prophet yea more then a prophet of whom Truth it selfe did testifie that a greater was not borne amongst the sonnes of women Who aboue all other prophets merited to demonstrate the Messias with his fingar to lay his hande vpon his venerable heade and in the riuer of Iordan to baptise him Sanctis Apostolis Petro. To the holy Apostles Peter Fourthly to such as had chiefe powre authority in the militant church and this was S. Peter whom our Lorde ordained chiefe pastor ouer the same and to whom for this purpose he principallie gaue and committed in charge the powrfull keyes of the kingdom of heauen that is power to remit or retaine sinne as testifieth the Euangelist Mat. 16. Et Paulo And Paul Fiftly to such as greatly laboured to conuert soules vnto our Lorde and this was the B. Apostle S. Paul who in the office of preaching laboured more then they all to conuert the heathen vnbeleeuers to the faith knowledg of
And of eternall life because as the gospell saith he that eateth of this bread shall liue for euer Againe of eternal life because it is no more common as it was before consecration but spirituall celestiall diuine Angelicall surpassing all corruptible meate an incorruptible alimeur a foode giuing life to our soules and by vertue of which in the generall resurrection our bodies also shal be made immortall Et Calicem ✠salutis perpetuae The priest besides the Eucharistical bread offereth to God the holie Chalice to wit the blood of Iesus Christ contayned vnder the species of wine The consecration of both which is made separatlie and yet neuertheles is but one Sacrament euen as the materiall foode of the bodie is but one meale or banket although it consist both in meate and in drinke Of the fiue Crosses made at the rehearsall of the fiue wordes aforsaid Because the Church hath said before that shee was mindfull of our Lordes blessed passion therfore presentlie after the Eleuation of the pretious bodie and blood of Iesus Christ the priest maketh fiue Crosses in the remembrance of his fiue most pretious and principall woundes to wit two in his handes two in his feete and one in his side The first three that are made vpon the Host and the Chalice together may signifie that Christ trulie suffered trulie died and was trulie buried And the two last which are made one vpon the Host and the other vpon the Chalice a sunder doe insinuate the consequence of those his bitter paines to wit the seperation and disiunction of his holie soule from his blessed bodie Supra quae propitio acsereno vultu respicere digneris Vpon the which to witt Bread of eternall life and Chalice of perpetuall health vouchsafe to looke with a mercifull and shining countenance Which is to be vnderstood in respect of vs least we put any impediment which may hinder the benefits and graces that otherwise we should receiue of almightie God Et accepta habere Not of his part who is offered who no way is nor no way can be vnacceptable vnto thee but of his part who is the offerer For it can not be that the onlie Sonne of God in whom he is well pleased and who resteth in the bosom of his Father should not be most acceptable to him Sicuti accepta habere dignatus es munera Where it is to be noted that we doe no wayes meane by these wordes to equalize the sacrifice of those who are immediatelie to be named with this of ours which is infinitlie more worthie and acceptable then all other sacrifices that euer were or euer shall be for they offered sheepe and lambes but we the Lambe of God they creatures and we the Creator they the figure we the veritie but the sence is that God would receiue as acceptable this Sacrifice at our hands like as he did the sacrifices of those holie Fathers who for the sincere deuotion of their hartes were acceptable vnto him Pueri tui iusti Abell Two titles are here giuen to Abell the one to be a childe the other to be iust 1. To be a child in holie Scripture is often taken to be harmeles and to liue in simplicitie and innocencie Wherupon our Sauiour said in the gospell Vnles you become like litle children you can not enter into the kingdome of heauen Mat. 19.2 This title of Iust is giuen vnto Abel by our Sauiour him selfe saying That all the blood of the iust which is shed vpon the earth may come vpon you euen from the blood of Abell the iust Mat. 23. Adde that Abell was a figure of our B Sauiour for the blood of Abell was shed by his brother Cain and the blood of Iesus Christ by his bretheren the Iewes Abell was a Priest a Martyr a Virgin and the first Shepheard Christ was a Priest a Martyr a Virgin and the chiefe shepheard or Pastor of our soules Et Sacrificium Patriarchae nostri Abrahae In the second place is proposed the example of the sacrifice of Abrahā who thorough singular faith and obedience offered to God his onlie sonne For the patriach Abraham was of such singular faith and obedience that at the commandement of almightie God without any maner of dout or hesitation he had presentlie sacrificed his onlie sonne if the voice of an Angell from heauen had not speedilie preuented the execution Et quod tibi obtulit summus sacerdos tuus Melchisedech Melchisedech is placed in the third place who is here called the high priest of God for two respects The one because his priesthood was preferred before that of Aaron for that he gaue his benedictiō also to Abraham The other because he was the first that euer we reade to haue offered sacrifice in bread and wine the true figure of this blessed Sacrament In the sacrifices of these three holie men aforementioned is trulie represented vnto vs the conditions requisite for all such persons as will offer vp sacrifice agreable vnto God 1. Innocencie of life signified by Abel 2. Faith and obedience signified by Abraham 3. Sanctitie and religion signified by Melchisedech Sanctum sacrificium The sacrifice of Melchisedech is called holie not absolutelie nor as touching it selfe but in respect of that of the new testamēt the which it represented more expreslie then did all the other oblations And it was foretould in the law of nature that Iesus Christ should be established a priest for euer after the order of Melchisedech Immaculatam hostiam The same sacrifice is also for the selfe same reason called immaculat for the which before it was called holie to wit because it was the figure of the veritie of the same which was to be offered in the Church without any maner of spot or blemish and it may be very well that these two last clauses are rather meant of the present sacrifice then of that of Melchisedech Of the priests inclination ioyning his handes and laying them vpon the Aultar The 1. Ceremonie his significatiō First the Priest here lowlie boweth or enclineth him selfe towardes the Aultar to signifie how our blessed Lord and Sauiour giuing vp the ghost enclined his head vpon his breast saying O Father into thy handes I commend my spirit The 2. Ceremonie and his signification Next he ioyneth his handes before his breast to signifie that humble prayers denoted by his forsaid inclination are then especiallie heard when they proceed by faith from the bottom of our harte The 3. Ceremonie and his signification And he layeth them vpon the Aultar to signifie that not euerie faith but onlie that which worketh by loue is acceptable to God which worke is wel vnderstood by the hādes Supplices te rogamus omnipotens Deus Together with the performance of the aforsaid ceremonies he ioyntlie pronounceth the wordes of the holie Canon saying Supplices c. We humblie beseeche thee ô omnipotent God we hartilie pray thee we prostrate our selues before thee we meekelie intreat