replenished with diuine grace Or heauen and earth are full of his diuine glorie because his dietie is euerie where aboue all thinges not elated vnder all thinges not prostrated with in all thinges not included without all thinges not excluded Againe heauen and earth are full of his glorie because the selfe same glorie which is in heauen with the Angells is likewise with vs in earth the selfe same glorie which is sitting vpon the throane and right hand of the Father the selfe same glorie is vpon the Altar and therfore both heauen and earth at one and the selfe same time is filled and replenished with the selfe same glorie Hosanna Hosanna in Hebrue is composed of hosiach saue and anna which is an Interiection of beseeching and being put together soundeth as much as saue we beseech thee Which Pope Simachus interpreteth more manifestlie saying Saue me o Lord I beseech thee In excelsis In the highest These other wordes in excelsis ioyned to hosanna doe cleerely shew what this sauing is which is before vnderstood in the word hosanna to wit in exceâ—sis in the highest that is in heauen because Christ came to giue not earthlie but heauenlie not temporal but eternall saluation Benedictus qui venit in nomine Domini Blessed is he that cometh in the name of our Lord. Blessed is he which commeth once to offer him selfe for vs in a cruentall oblation vppon the Crosse and blessed is he which commeth daylie to be offered incruentallie for vs vpon the Altar and blessed is he which commeth to replenish vs with aboundance of all spirituall graces and benedictions Hosanna in excelsis Hosanna in the highest This Hosanna is twice repeated for the two parts of glorie the one of the body and the other of the soule or for the saluation of the two people the Iewes and the Gentils Of the signe of the Crosse made at the end of the aforsaid hymne The wordes Benedictus c. were as before was said the prayses and acclamations of the people when our Sauiour returned to Hierusalem at the pronounciation whereof the Priest maketh the signe of the Crosse before his face to signifie that this honorable entry of Christ with all those high acclamations of the people was not to receiue the pompe of a worldly kingdom but by his passion and death to purchase our redemption The vse of singing of sundry Prefaces in the holy Masse is very ancient as appeareth out of Clemens Romanus Cyprianus Chrisostomus Basilius Ambrosius and sundrye others cited by Durant in li. de rit Eccles Cath. li. 2. cap. 30. Of the holy Canon of the Masse and of sundrie notable mysteries contained in the same FIRST Canon is a Greek woord which signifieth a rule or a thing regularly coÌ„posed and this part of the Masse is so called because it containeth certaine prescriptions and ordonances for the consecration of so high a sacrameÌ„t As also because it hath by the authoritie of the Church of Rome obtained the force of a prescript or law Of the holie Canon do make mention most authors which euer tooke vpon them to write of the Masse euen from the Apostles vnto this present and therfore it shall not be needefull in this place or in the discourse ensuinge to fill vp paper with the particular names of anie ether ancient or moderne VVhy the holy Canon of the Masse is said in secret The holy Canon of the Masse is said in secret because that which is performed therein is so hiden and secret that no human reason is able fully to comprehend it Durandus saith that the holy Canon of the Masse is said in secret least otherwise those sacred words should be made ouer common or wax contemtible amongst the simple people who by daylie vse of hearinge them might carelesly recite and sing them in the open stretes and other places not conuenient For as the same author recounteth when in former times the holie Canon of the Masse was pronouÌ„ced publiquelie almost all maner of persons learned it by rote and would singe it in the fieldes and open streetes Wherupon it happened that certaine shepheardes singing it for recreation and laying bread vpon a stone at the prolation of the sacred wordes the bread was turned into flesh but they by Gods iustice were striken with fyre sent downe from heauen For Which cause the holie Fathers of Gods Church haue euer since ordayned that these sacred wordes should alwayes be said in silence The like also happened to three litle boyes who to make them selues sport would seeme to take vpon them to sing Masse Who first placeing a stone insteed of an Altar and then laying their bread theron insteed of an Host and after putting water into a wodden dishe insteed of a Chalice were soddainlie stroken to the earth and their bread and water consumed with fyre which fell from heauen and for the space of three dayes to the great amazement of their parents remayned speechles And after three dayes coming againe vnto them selues recounted openlie all that which had befell them al which is testified more at lardge by Ioannes Moscus and by manie others The premisses therfore considered I am here to pray the gentle Reader to pardon me if I doe not turne the wordes of the sacred Canon immediatlie ensuing into our vulgar tongue as I haue done the former which I protest in regard of their dreadfull venerablenes I dare not to doe Hoping neuertheles sufficientlie to explicate their sence and meaning by another method Now then according to S. Hierom let vs sprinkle our booke and the postes of our houses with blood And with Zara let vs binde a red thrid vpon our fingar that we may set foorth the passion death of our redeemer and sorrowfullie consider the vnspeakable paines which he vouchsafed to suffer for vs. T. E. FOR as much as in the holie Canon of the Masse speciall memorie is made of the passion and death of our redeemer therfore perhaps it was ordained by deuine prouidence and not by humane industrie that the sacred Canon should take his beginning from that letter which by his proper forme doth liuelie expresse the signe of the Crosse in the figure of Thau As the Prophet Ezechiel saith cap. 9. The signe of Thau in the foreheades of the men which sorrow and mourne Igitur Which word Igitur is a particle Illatiue connecting the sacred Canon vnto the Preface before rehearced As if he should say After such preamble of prayers and celebration of prayses at the lenght we enterprise that which hitherto for reuerence we haue deferred Per Iesum Christum Filium tuum In which wordes is clearie alleadged the virtu of the Mediator the which of what maruelous operation and efficacie it is plainlie appeareth by the great propinquitie which he hath with both parties betwene whom he is in the midst as Mediator For first with God he hath propinquitie because he is the Sonne of God also with vs he hath
Peter for his successor Hauing religiouslie ordered the affaires of the Church the space of twelue yeares he was martyred vnder the Emperor Domitian The seate by occasiō of his death was vacant 20. dayes with the vnspeakable griefe of the people destituted of their incomparable good pastor hauing neuer bene touched in his actions but with the zeale of pietie holie and religious deuotion Clementis S. Clement was the disciple of S. Peter and the fourth pope after him He chose him amongst others to be his immediat successor in the Apostolat but he would not of humilitie accept the charge but deferred it to S. Linus and S. Cletus by whose decease it was committed vnto him The Emperor Traian offended that by his exemplar life the Romans were daylie conuerted to Christianitie confined him within an iland in the which two thousand Christians were condemned to sawe marbles for the ornament of Rome The people of the iland in great distresse for want of fresh water were by him refreshed hauing found a springing fountaine vnder the feete of a Lambe VVherupon the Emperor more offended then before caused an anchor to be fastned about his neck and his bodie to be cast into the sea Sixti S. Sixtus was the eight Pope after S. Peter He ordayned in the solemnities of the Masse the holie hymne of Sanctus to be sunge and of Agnus Dei. He was greatlie giuen to diuine thinges as his holie decrees doe sufficientlie testifie He also receaued the glorious crowne of martyrdome in the time of the Emperor Valerian Cornelij S. Cornelius was the twentith Pope in the time of the Emperor Decius He transported by the ayde and asistance of S. Lucina an honorable matron of Rome the bodies of S. Peter and S. Paul from the place of their buriall to put them in sauegard VVherof the Emperor being aduertised and that he conuerted many of the people to the faith of Christ sent him into bannishment where S. Cyprian often comforted him by letters exciting him to constancy The which was imputed vnto him for treason to the state for the participation and intelligence which he was said to haue with the publique enimies For this he was beheaded for not yealding to adore the Idol of Mars His matyrdome is confirmed by the testimonies of S. Ambrose and S. Augustine Cypriani S. Cyprian Bishop of Carthage suffered also vnder the Emperors Valerian and Galeen in the eight persecution raised against the Christians the same day that S. Cornelius but not the same yeare The actions and deportments of this good Father were such that there is none who in reading his writinges can choose but thinke to heare speake a true Christian Bishop and one designed to martyrdome for the honor of God His life and passion are written by Pontius his Deacon He had at his death such firme constancie that at the pronounciation of the iudgment against him vnderstandinge that he was to suffer by the swoord he cryed out aloud in the consistorie of the Tyrant saying Deo gratias After his execution there was found in his hart the figure of the Crosse made in gould in witnes of his inuincible faith Laurentij S. Laurence was disciple of S. Sixtus and Archdeacon of the Church of Rome He receued of him being prisoner for the cause of religion in the eight Valerian persecution after Nero expres commandement to distribute vnto the poore the treasures of the Church which he had in his keeping the which he performed with no lesse care then fidelitie Vpon this occasion he was committed prisoner vnder the custody of the gaylet Hippolitus whom he conuerted to the faith with nineteene more of his familie In the end he was cruellie rosted vpō a gridiron with a slacke and prolonging fire in the presence of the Emperor Valerian Chrysogoni S. Chrisogonus hauing refused the dignities and offices which the Emperor Dioclesian offered vnto him to renounce Christianitie and to adore the false and counterfet Gods was by his commandement beheaded at Aquila Nicephorus inserteth in his ecclesiasticall historie some epistles written vnto him by S. Anastasia and of him to hir This deuout Ladie did liberallie succour and asist him with meanes during the time of his imprisonment Ioannis Pauli S Iohn and Paul were bretheren no lesse zealous of Christian pietie then noble and rich who had bin brought vp in the court vnder the seruice of the daughter of the great Emperor Constantin and greatlie fauoured of hir After his decease Iulian the Apostata being come to the Empire placed them in the estate of his houshold seruants knowing that they would refuse this condition by reason of their religion Which they hauing done he commanded that they should be beheaded so that the selfe same death and passion made them true bretheren albeit they were so already by nature In honor of their holie and inuincible resolution the Church calleth them Oliues and Candlesticks shining before God in the Epistle of the Masse vpon their feast taken out of the 11. cap. of the Apocalips Cosmae Damianae S. Cosme and Damian were also bretheren and Arabians of nation They were famous in the arte of Phisick and Chirugerie which arte they exercised freelie and purelie for the loue of God and were imployed by the true phisitien more to cure the diseases of soules then of the bodies For this cause Dioclesian and Maximian forced them to passe by water fire and sword in the maner described in their Legend but God who neuer forsaketh those that are his refreshed them and gaue them happie repose according to the consolation promised to the afflicted by the Royall prophet Et omnium sanctorum tuorum Whose number and multitude is so great and maruelous that Constant in the Emperor passing ouer the seas and finding Eusebius Bishop of Cesaria desired him to aske somwhat of him to enrich his Church VVho answered the Emperor saying Sir my Church aboundeth sufficientlie in riches but I beseeche you to send out into all partes of the world to knowe and vnderstand the names of the Saints the times of their passions vnder whom how and in what places they suffered martyrdome VVhich beinge done there was found for euery feast in the yeare more then fiue thousand Saints excepting on the day of the kalendes of Ianuarie in which the Gentils gaue them selues to their banquettinges and solemnities and not to the matyring of the blessed Saints Quorum meritis precibusque concedas And here least any should thinke it in vaine to craue the intercession of the most B. Saintes or dout that those holy Saintes whom speciallie we pray vnto doe not againe employ their especiall protection towards vs S. Gregorie in his hom 35. telleth of a certaine matron who often frequenting the Church of the blessed martyrs Processus and Martinian vpon a day was met with all by the two holie Martyrs them selues who spake vnto hir saying Thou doest visit vs now we will therfore demaund thee in the day
Of the first ioy the royal prophet Dauid sayth Exultabunt sancti c. The saints shall reioyce in glorie psl 140. Of the second Fulgebunt iusti tanquam sol in regno Patris The iust shall shine like the sunne in the kingdome of their Father Mat. The 6. Reason The vse and custome of this worde first came from the Angels and from certaine holie Prophets And S. Iohn in his Apocalips reciteth that he hearde the voice of the heauenlie armie as the voice of many waters and of great thunders saying Amen and Alleluia foure times Alleluia and once Amen Wherfore the church hath thought good to retaine these wordes in earth and to pronounce them in the Masse by the mouth of the priest as they are pronounced in heauen by the holie Angels The 7. Reason And therfore is it left in an vnknowen language to denote that we may rather signifie obscurelie then any way perfectly expresse the greatnes of the ioyes which our Lord hath promised to all that loue him The 8. Reason Another reason why the Church retaineth this and other like woordes vninterpreted vnto vs is because of the greate difficultie that there is well and truly to translate them being of such vertu and energie that other languages want proper wordes sufficientlie to expresse them and for this cause it is much better to leaue them as they are then to extenuat their force by a strange interpretatiō And S. Aug. in his booke De doctrina Christiana cap. 11. giueth this reason saying that in holy writinges many Hebrue woordes are lefte without interpretation because of a certaine sanctitie that is cōprehended vnder the very wordes them selues Alleluia confirmed by miracle Finallie this Alleluia our Apostle S. Aug. vsed when he first entred into our countrie to conuert the same as witnesseth S. Bede li. 1. cap. 25. whose prayer was in this wise VVe beseeche thee o Lord for thy great mercie sake that thy furie and thine anger may be taken from this cittie to wit Canterburie in Kent and from thy holy house because we haue sinned Alleluia The same Alleluia also vsed S. German bishop of Auxerre in France who being sent by the Popes holines into our countrie to confute the error of the Pelagians gaue cōmandment vnto certaine soldiears whom he had placed in a valley thorough which their enimies resolued to passe that so soone as they perceiued them coming they should all forthwith crie out as they hearde him crie The blessed Bishop sodainlie issuing out before the enimie cried out three seueral times Alleluia and all the rest of the soldiears cryed out aloud the same with him Wherwith the enimies were so affrighted and amazed that they thought not only the hilles but also heauen it selfe to crie out and fighte against them Whereupon they fled with great feare and many of them were drowned in the riuer which they were to passe And so the soldiears that were with the B. Bishop obtained the victory without any battail only by the terror which God strooke into thē by the sound eccho of Allelu Bed li 1 c. 20. Of the Prose And of sundry reasons concerning the same The 1. Reason THe Prose is commonly taken for an ecclesiasticall prayer contayning the prayses of almighty God of the B. Virgin and of the glorious Saints and followeth betwixt the Epistle and and the Gospell The 2. Reason The first inuention therof is attributed to Nocherus Abbot of S. Gaule in Swisse afterwards elected bishop of Liege Durandus li. 4. cap. 22. de ritibus Ecclesiae And Pope Nicolas the first of that name greately moued with the deuotion of this holy man as also with the rithme sound and plesant melodie of the song permitted the vse thereof But amongst many composed also by others the Church of Rome hath especially retayned in the holy Masse four for their excellēcie The 3. Reason 1. The first is Victimae Paschalis laudis The which is sayed vpon Easter day in testimony of the ioyfull resurrection of Iesus Christ thanksgiuing for the redemption of mankind wrought by his blessed and holy death The author is somwhat vncertaine but vndoutedly a man endued with notable pietie and deuotion The 4. Reason 2. The second is Venisancte Spiritus And is sung vpon Whitsunday to craue of the holy Ghost to send from aboue the beames of his celestiall brightnes to illuminate the mindes of those which are couered with darknes Robert King of France surnamed The great Cleark composed it the Church hauing since approued it and sung it vniuersally thoroughout all the partes of christendome As witnesseth Paulus Aemilius writing of his life The 5. Reason The third is Lauda Sion Saluatorem Composed in praise of the most B. Sacrament by S. Thomas of Aquin admirable for his learning to the whole worlde which was rather diuinly infused into him then ether attained vnto by nature trauaile or labour of studie Who treated so sublimely of the holy Eucharist as neuer any since did more set foorth and illustrate the same so that God seemeth purposely to haue chosen this great and learned Doctor for a cōuenient remedy against the heretiques of our time The 6. Reason 4. The fourth is Dies illa dies irae And this is said in the holy Masse for the soules departed The Canticle is verye lamentable and the discourse ful of Christian contemplatiō touching the apprehension and feare of the day of generall iudgment and was composed by a noble famous and religious Cardinall Of the Tract And of the sundrie mysteries and reasons rendred for the same The 1. Reasons THe Tract is so called of this Latin word Tractus à trahendo bycause sayth Durandus li. 4. cap. 41. num 1. it is sung tractim and as with a trayling of the voyce as those may easilie discerne who vnderstand playne-song The 2. Reason This Tract is a spirituall song composed of sundrie verses vsuallie taken out of the plalmes of Dauid and sometimes out of certaine other places of the holie Scripture as that vpon the feast of S. Peeters chayre Tu es Petrus supra hanc Petram edificabo ecclesiam meam Mat. 16. And sometimes also composed by the Church conformable to the holie Scripture as Gaude Maria Virgo cunctas hereses sola interemisti in vniuerso mundo Off B. Virg. The 3. Reason Next it is to be noted that this Tract is alwayes soung eyther after the Alleluia or sometimes onelie in the steede thereof And farther from Septuagesima till Easter the Alleluia which is a song of iubilation alltogeather ceaseth both in the Masse and also in the Canonicall howers the reason wherof is for that by the tyme of Septuagesima the Church wold represent vnto vs the miserable estate of mans nature liuing in this wretched world and therefore ceaseth to sing the song of ioye and onelie singeth the song of sadnesse and sorrow Also to signifie the difference betwixt our estate and the estate of the blessed soules
against our Lord and Sauiour Iesus But the other two are made a sunder the one vpon the bread the other vpon the wine to signifie the different intention betwixt our Sauiour and the traytor Iudas for the intention of our Sauiour was loue and charitie but that of Iudas auarice and treahcerie The 3. Reason Againe by these fiue Crosses may be considered fiue principall places wherein our Lord suffered sundrie torments and abuses In the garden of Gethsmanie where he did sweat blood and water for the great feare and apprehension which he had of death In the house of Annas where he receiued a blowe on the face by a wicked varlet In the house of Caiphas where he receiued many outrages reuylinges hidinge of his eies spittinges in his face and strikinges In the house of Pilat where he was bound to a Pillar lamentablie scourged crowned with thornes and clothed in mocquerie And vpon the mount Caluarie where he was ignominiously crucified betwixt two theeues The 4. Reason Againe these fiue Crosses may be referred to the fiue principall partes of our Lordes body wherein he receiued his holy woundes to wit in both his hands both his feet and his blessed side And the two last Crosses which are made apart the one vpon the bread the other vpon the wine signifie vnto vs that our Lord trulie died for our redemption for the blood seperated from the bodie is a moste true and certaine signe of death The 5. Reason Againe the three first Crosses which are made vpon the oblation may signifie three speciall thinges which our Lord did in his last supper concerning the bread and the wine to wit he tooke blessed and gaue to his Disciples Afterwardes one Crosse is made vpon the bread because he said Comedite hoc est corpus meum Eate this is my body Another vpon the Chalice because he said Bibito ex hoc omnes hic est sanguis meus Drinke yee all of this this is my blood And according hereunto rightly is subioyned that which followeth Qui pridie quam pateretur Who the day before he suffered Qui pridie quam pateretur THE time of the institution of the holie Eucharist is here declared by the ordonance of Pope Alexander the first The day before that is to say the fift feria which was next vnto the holie feast of the passouer vpon which day this blessed Sacrament was first instituted Wherfore the priest celebrating this holie mysterie ought to direct his intention to that end which our Sauiour him self then did sitting in the midst of his Disciples For this veire day Iesus Christ hauing eaten the paschal lambe with his Disciples for the finall accōplishment of the law of Moyses prepared for them a new sort of meate giuing him selfe vnto them in spirituall foode vnder the formes of bread and wine Accepit panem After the obseruation of the time of this institution is expressed the matter which he vsed to wit bread trulie not yet flesh And therfore bread because as the materiall bread comforteth the hart of man aboue all other naturall meates so this holye Eucharist serueth him to the nourishment and sustentatiō of his soule aboue all other spirituall meates In sanctas ac venerabiles manus suas By verie good right the Church doth call the handes of hir spouse Iesus Christ wherewith he touched the blessed Eucharist holy venerable for as much as the deuine and human nature are both in him cōioyned These are those sacred handes by whom the admirable worke of the world was formed without any patterne or example Man made after his deuine image Bread so many times multiplied to his vse The posessed deliuered of malignant spirits The leprous and sick healed The dead raised And we daylie replenished with all deuine benediction Et eleuatis in coelum oculis None of the Euangelists doe testifie that Christ in his last supper lifted vp his eyes to heauen but Apostolicall tradition hath deliuered this to the Church For this hath the Masse of S. Iames the Apostle The Liturgie of S. Basil And also S. Ambrose in his 4. booke de sacramentis Where S. Iames and S. Basil doe not content them selues to say that he lifted vp his eies to God his Father almightie but furthermore that he shewed vnto him the bread which he held betwixt his handes Whereby they would signifie vnto vs that our Lord intended to worke some such great and maruelous thinge as required there vnto the whole omnipotencie and power of almightie God Ad te Deum Patrem suum Our blessed Sauiour about to consecrate his pretious body and blood lifted vp the eies of his humanitie vnto God his Father not those of his diuinitie because he was in nothing vnlike or inferior to his Father who as he is coequall to him in dignity so likewise in his euerlasting vision and comprehension Omnipotentem Where speciall commemoration is made of the almightie and diuine omnipotencie to setle cōfirme our faith that we feare not the consecration to be a thinge impossible nor dout of the truth or veritie therof Tibi gratias agens And hereof it is that this sacrifice is called a sacrifice of prayse or thanksgiuing because the best procurer of benefits is the mindfullnes of benefits ioyned with continuall giuing of thankes Or therfore our Lord gaue thankes being so neere his passion to teache vs to beare all thinges which we suffer with thanksgiuing Or he gaue thankes to his omnipotent Father for so excellent a grace for so effectuall a foode for so woorthie a sacrament and for so profound a mysterie yet not for him selfe but for vs that is for our redemption and reparation which was to be brought to passe by his death and passion wherof this should for euermore remaine a perpetuall commemoration Benedixit After the giuing of thankes he imparted the vertu of his holie benediction vpon the bread and conuerted the substance thereof in to that of his pretious bodie The same likewise he did at the creation of the world when he ordayned the increase multiplicatiō of his creatures euerie one according to his kind Neuer doe we reade that he blessed the bread but that there insued some notable miracle as in the multiplication of the fiue loaues and the two fishes whereof the fragments were twelue baskets after the refection of fiue thousand soules In pronouncing this word the Priest maketh the signe of the Crosse because as S. Aug. saith from the same all Sacraments doe receaue their efficacie and that nothing with out it is decently accomplished Adde that the Crosse is the onlye carecter of all benedictiō euer since it touched the blessed body of our Sauiour Iesus Fregit Which is not so to be vnderstood that Christ did first breake before he did consecrate but after like as in the genalogie of Christ S. Mathew nameth Dauid before Abraham who yet was not before but after Abraham Deditque To wit his B. body vnto his Disciples
Iudas I crie Peccaui tradens sanguinem iustum I haue sinned betraying the innocent blood Keepe my soule from that smitinge and plague of our Lord which smote al the first borne of Egipt whose postes of their houses were not sprinkeled with the blood of the lambe Keepe my soule in spirituall force and vigor that in vertu of this blood I may vndertake to fight against diuels and infernall furies like as the elephāt is encouraged to fight at the sight of blood In vitam aeternam According to the promise of our Sauiour him selfe saying He that eateth my flesh and drinketh my blood hath life euerlasting and I will raise him vp at the latter day to wit from a temporall death to a perdurable euerlasting and eternall life Of the priestes giuing the holie Sacrament to the assistants when any be to cōmunicate This done the priest as Innocentius saieth communicateth to the people insinuating that Christ after his resurrection did eate with his Disciples as S. Lucke testifieth saying Iesus tooke bread and brake reached vnto them And here let the Christian receauer vnderstand that so much difference as there is betwixt heauen and earth betwixt the Creator and the creature so much difference is there betwixt this sacred viand and al others which euer at any time God gaue to man For in this diuine Sacrament there is to drinke there is to eate there is wine and there is mylke there is bread and there is water Drinke for those that are drie meate for those that are hungrie wine for greate ones and mylke for litle ones bread to fortifie and water to refresh Finallie in this diuine Sacrament our Lord doth nourish vs with him selfe with his owne true and proper substance as well diuine as humane What could he doe more for vs What banquet what feast could he prouide more exquisite or more noble for vs Quod ore sumpsimus Domine Where first let it be noted that the Priest speaketh in the plurall number saying Which we haue receaued c. signifying hereby that he did not consecrate this Sacrament onlie for him selfe but for the whole mysticall bodie of Christ whereof he is a part and as it were the mouth of this body Pura mente capiamus Free from all spot and pollution of sinne from all spirituall drowsines and tepiditie with full faith loue and feruent deuotion to the strenghtning of the soule and to the spirituall sustentation of all good actions Et de munere temporali To wit as touching the visible formes which of thy gentle gift and bountifull liberallitie we haue receaued Fiat nobis remedium sempiternum To wit against all diseases both of soule and bodie that in our last end fortified with this viaticum we may be brought to the true beatifying and sempiternal securitie both of the one and the other Corpus tuum Domine quod sumpsi Vnder the species of bread thy true body thy naturall bodie the same which was borne of the virgin Marie laid in the manger adoted of the Sages borne into Egipt apprehended whipped crowned and crucified of the Iewes Et sanguis quem potaui Which I haue drunke vnder the species of wine thy very true and proper blood the same blood which thou didst shed being circumcised the same which thou didst sweare in the garden the same which thou didst shed being scourged the same which ran out of thy handes and feete beinge nayled the same which gushed out of thy most holie syde being peirced Adhereat visceribus meis The bowels of our soule are hir powers such are our vnderstanding our will c. And here we pray that to these powers of our soule this pretious foode may so adhere that it doe not presentlie passe thorough our mindes like as some liquid corporal meates passe thorough the stomach leauing behind them no succour nor nourishmēt but so to cleaue to our bowels that it make its aboade stay in our soules Et praesta vt in me non remaneat scelerum macula By this spot of wickednes may be vnderstood the guilt of veniall sinne or temporall paine remayning in the soule frō the which he prayeth to be released for that existing remayning in the soule it cannot be admitted to the ioyes of the blessed although it be adorned with grace and charitie Quem tam pura sancta Pure by reason that it purifieth the mind from all impure cogitations And holie because it is sanctification in it selfe and also sanctifieth the receauer replenishing him with all aboundance of grace and sanctification Refecerunt sacramenta Qui viuis c. For this holie Sacrament refresheth the bowels of the soule of the worthie receauer it refresheth the vnderstanding by the illumination of knowledge it refresheth the will by inflammation of loue it refresheth the memorie by excitinge it to the rememoration of the passion and by leauing a certaine spirituall ioy and sweetnes in the whole man Of the washinge of the endes of the priestes fingars after receauing The 1. Reason After the receauing of the holie Eucharist the priest washeth the endes or tippes of his fingars for it were most vnworthie that the handes which haue handled that incorruptible body should touche a corruptible body before they were first dilligentlie washed and cleansed The 2. Reason The triple washing of the priestes handes the first before he begin Masse the second after the Offertorie the third now after Cōmunion or as Innocētius sayeth in the begining in the midest in the ending doth insinuate the clensing of thoughtes of words and of workes Or the purging of originall mortall and veniall sinne And this last ablution may properlie be referred to the ablution of Baptisme the forme whereof Christ instituted after his resurrection saying Going therforce teache yee all nations baptisinge them in the name of the Father and of the Sonne and of the holie Ghost he that beleeueth and is baptised shall be Saued Marc. 16.16 Of the returne of the priest to the right hand of the Aultar Let vs now come to the last point which is of the returne of the priest to the right end of the Aultar after the Communion This is not done for superstition as if the prayer were better at one end then at the other as scoffing heretiques doe calumniate but to signifie some special mysterie comprehended in the holie Scripture to wit the finall conuersion of the Iewes This Hugo de sancto Victore auoucheth most clearelie saying His completis c. These thinges accomplished the priest returneth to the right end of the Aultar signifying that in the end of the world Christ shall returne to the Iewes whom now he hath reiected vntill the fulnes of the Gentils be entred in For then the remaynder of Israell according to the Scriptures shall be saued This he li. de special mis obser cap 4. Of the Anthem or Post Communion The 1. Reason It is more then manifest that the custome and vse of