A DEVOVT EXPOSITION OF THE HOLIE MASSE. WITH An ample Declaration of all the rites and CEREMONIES belonging to the same

Composed BY IOHN HEIGHAM

The more to moue all godlie people, to the gre­ater Veneration of so sub­lime a Sacrament

AT DOVAY With licence 1614.

THE PREFACE TO THE CATHOLIKE READER.

FOWER causes there were (right courteous Reader) which first moued me to ex­plicate vnto thee (according to my smale capacity) the mysteries and Ceremonies of the holy Masse. The firste was, the incompa­rable dignitie, and most excellent sublimitie, of this diuine and dreadfull sacrifice: which althoughe it be such, that neither the toung of man nor Angell, can worthylie magnifie as it deserueth, yet the verie excellencie of the thing it self inuiteth euerie one, with what praises he can, to set forth, extoll, and celebrate the same. The second was, the most singular ho­nor, respect, and reuerēce, which the deuout & Catholike people, of all places, of all ages, and [Page] of all callinges, the greatest Doctors themselues, and most learned deuines of all the worlde, Emperours, Kinges, Princes, and Commons, haue euer borne and caried to this Sacrifice: whose example it behoueth euerie good & godlie man to follow The third was, the deep, mortall, and canckred mallice of w [...]cked here­tikes, their most execrable blasphemyes, toge­ther with manie most fearefull, vilde, and damnable facts, done & committed by them, in hatred and contempt of this diuine sacri­fice: and what good Christian is there aliue, that will not, to the vttermost of his power, defende a treasure so inestimable, from the sauage assaults of such wicked miscreants? The fourth was, the great and long want of a full and perfect exposition, of this so diuine a my­sterie in our English toung, by reason that none of our nation haue purposelie written of the same (for ought that euer I sawe) these fortie yeares: which fower motyues, see­med vnto me, matter more then sufficient, to explicate vnto thee, this vnexplicated secrett, and to vnfold vnto thee, a mysterie of such [Page] maiestie.

2. Of the supereminent dignitie, as also of the great and singular respect, which Catho­liks doe beare to this ineffable misterie, I haue amplie treated, and discoursed vnto thee, in the third, fourth, fifth, and sixth chapters of this ensuing Treatise. I beseech the infinite mercie and goodnesse of God, that thou mayest receaue, aboundant consolation, and edifica­tion, for thy paynes in perusing them. But tou­ching the deadlie hatred and mallice of our aduersaryes, or of their blasphemyes, and other abuses of this blessed sacramēt, I haue no whe­re, as hetherto, made anie mention of them: and would to God there were no cause at all, euer to defile our paper, with their execrable, enormous, and fylthie facts. For against this most singular Sacrament, pearle of inestimable price, adamant of Angells, rose of our reli­gion, onlie life, onlie laurell, onlie tryumphe, onlie treasure, onlie glorie, onlie beautie, and onlie crowne of all Christianitie, the heretiks of our age, doe beare so rabide a rage, so mische­uous a mynde, & so spitefull a spleane, ioyned [Page] with such audacious attempts, barbarous abu­ses, and insolent outrages, as neuer the like, were heard of before our dayes, yea, and in a manner is incredible, could euer enter into the hart of a Christian. For some rushing violent­lie into the church, where the Priest was cele­brating this vnbloodlie Sacrifice, stamping vnder their filthie feete the sacred host, and spilling vpon the ground the blessed bloud, vsed the consecrated challice insteed of a pisse­pot: and hauing compelled the Priest to drinck off the pisse, next presentlie hung him vp on high, fastened and bound with cordes, vnto an image of Christ crucified, and then with manie shotts of their gunns and pistolls, peirced quite through, both the Priest and the picture wit­nessed by Lawnay in his Replique Chri­stien. lib. 2. cap. 16. Another seeing the Priest at Masse, to hold vp the sacred host to be adored of the people, tooke vp a dogg by the leggs, and held him ouer his head, shewing him vnto the people, in mockage and con­tempt, of the Priest and his sacrifice. Fox Act. and Mon. page. 1033. Another (as [Page] witnesseth the same Fox) finding a Priest ad­ministring the blessed Sacrament to the people with great deuotion, offended to see them so deuoutlie and reuerentlie vpon their knees, presentlie pulled out a whyniard or wood knife which he wore about him, and verie greuous­lie wounded the Priest in diuers places, both of his head, arme, and hand, where with he held the challice, full of consecrated hosts, which were besprinckled with the bloud of the Priest: nor would haue lest him till he had killed him out right, if he had not bin preuen­ted by the people present.

3. But least thou (gentle Reader) mayest think, that God who is the iust reuenger of all such villanyes, hath permitted these men to escape vnpunished, let this example next en­suing satisfie thee, and serue for a warning to all the aduersaryes and mallitious enemyes of the Masse. After that the holie Masse, was by publike proclamation of the late Queene, commanded to surcease in all places of En­gland, by Midsomer day immediatlie follo­wing, fower men of Douer in the countie of Kēt [Page] (besides others which asisted at the same actiō) went into the church of the same towne, and tooke forth the Copes, Vestments, and other Priestlie Ornaments belonging therto, geuing forth and boastinge abroad, that they would goe fetch the Pope from Canterburie. And the verie next day after Midsomer day; these companyons came to Canterburie; put on the said Copes and other Ornaments vpon their backs, and in a Pix (made to reserue the bles­sed Sacrament of the bodie of our Sauiour Ie­sus) they put a doggs turd; and then beginning at S. Georges gate, roade in forme of procession quite thorough the City, till they came to west­gate: which done, the verie same night they posted back againe to Douer. One of these fower, was Captaine Roberts, who presentlie after, carryed all the Copes, Vestments, and other ornaments, ouer the seas to Dunkirk where he sold them. His miserable and wretched end was, that there leaping out of one smale boate into another, to get to his Shipp, the boate he was in slipping away, he stepped short of the other, and soe falling into the water, pitched [Page] his vnhappie head vpon an An [...]here he beat out his braines. The secon [...]ortlie after running mad, cast him self off from Do­uer Peere into the sea, and so was drowned. The third, dyed of Iohn Caluins disease, that is to say, he was eaten vp with lice, being yet aliue. The fourth (who afterwards became Mi­nister of Maidstone) falling greuouslie sick indured Gods terrible iudgments: for he stunck soe abhominablie, that none (no not his owne wife) could endure to come neare him, so that when they gaue him meat to eate, they were forced to put it vppon the ende of a pole, and so to reach it vnto him thorough a windowe. For confirmation wherof, there are right credible and worshipfull persons yet aliue, who can testifie the same.

4. These are some few though not the thousand part, of the mallitious dealings of heretiks against the Masse, and of the most re­markable iudgments of Almightie God against them, for their horrible abuses of the same. O immortall God, what is there in all this diuine and dreadfull misterie, which may [Page] moue any reasonable man to such height of mallice furie, mischeif and manifest mad­nesse; Doth the sacred Psalmes of thy seruant Dauid, (for from them the Masse doth take his beginninge) the humble acknowledgment of humane frayltie, the asking of mercie for our daylie offences, the song of Angells pro­nounced at thy Natiuitie, petitions vnto thee for obtayninge of graces, the lecture of thy Prophets, the Ghospells of thy Euangelists, the Creed of thy Apostles, the Sanctus of thy Se­raphins, supplications for all sorts of persons the Commemoration of thy Passion, the prayer of all prayers, both made by thy self, and tau­ght by thy self to thy Disciples, and which is more to be lamented then all the rest, doth thy precious bodie and bloud reallie present in this holie sacrifice, deserue to be dealt withall in so sauadge a sort? Surelie no, for such de­meanors as these, are rather sathannicall then sayntlie, rather Mahometan then modest, nor so much as beseeming anie Christians in the world, saue onlie Caluinists. Thou therefore ô Lord, who art the sole protector of that which [Page] thou thy self hast instituted, pro [...] thy self in this blessed sacrifice against thy persecu­tors. Thou Lord of hosts, defend thy self in this holie Host, against thyne enemyes. Per­mit not, I beseech thee, thy precious bodie and bloud, anie longer to be soe barbarouslie abused. Reestablish the same in our Iland, mauger the mallice of all thyne enemyes. And grant that after fortie yeres, wherein thou hast byn greiued with this wicked gene­ration, at the last this noble sacrifice may be publiklie cellebrated by vs, to thine euerla­sting and perpetuall praise.

5. And you (religious Fathers and reue­rend Priests) to whome is committed the care of this our deuasted vyniarde, and who are vnto vs in this our distresse, the sole dispensers of this diuine sacrament, venture still I be­seeche you, as hetherto you haue done, the losse of your liues, to distribute vnto vs this diuine foode, and to break vnto vs this celestiall bread. For in your handes onlie it is, to geue vnto men, this heauenlie Manna. In your handes onlie it is, in this tyme of death, to [Page] preserue the lyues of your brethren, least they perishe by famine. And wee againe (my Ca­tholik brethren) let vs as boldie aduenture our lyues to geue thē harbour and entertaynment. Imitating herein our noble Patron and Protomartyr of England, blessed S. Alban, who presented himself, yea and gaue his owne life, to preserue the life of his Priest Amphibalus Imitating also (in some sort herein) the glo­rious virgin S. Catherin of Sienna, who bea­ting and afflicting her bodie soe seuerelie that shee drew the bloud, the Deuill appearing vnto her, and persuading her that it was both fooli­sh and needlesse deuotion, shee made him answer, that her Lord and Sauiour had geuen his bloud for her, and that shee would requite and repay him againe, with bloud for bloud. Euen soe, when either foolish heretiks, or ti­mourous frends, shall condemne you of follie, for loosing your goods, or exposing your lyues, for to harbour Priests, consider with your selues, that you harbour him, who bringeth vnto you, the bodie and bloud of Iesus Christ: and that if you shed your bloud, to receaue him [Page] who consecrateth in your houses the bloud of Christ, what else doe you, but render bloud for bloud, and spend your blouds for the bloud of Christ. Comfort your selues likewise with this consideration, that when our Lord and Sauiour instituted his last supper, and consecrated this misterie in the house of a frend, euen a fewe dayes before, did the traytor Iudas, betray and sell the same most innocent bloud for thirtie pence. Yow therefore, the right Honorable and Worshipfull of our english nation which haue bought the holie sacrifice at a hūdred marks: and such as were poorer, with the vtter depri­uance of all the poore litle they had in the world: and further, such as haue not had soe much monie, as heretiks haue asked for the price of this sacrifice, nor no wordlie goods at all to geue them, and insteed of monie, haue layd to pawne their verie carcasses, into sundrie pri­sons, Iayles, and loathsome dungeons, ô with what great and vnspeakeable reward, will our Lord and Sauior one day repay and requite your charitie! Verelie neuer was their anie acte in the world so vyle and abhominable, as that [Page] of Iudas, to sell to the Iewes for money the bloud of his master: nor neuer can there be amongst Christians anie acte more honorable, thē to buy with such sōmes of mony, with such losse of landes and lyuinges, the bloud of Christ. That cursed creature sold the bloud of his master, but onlie for thirtie pence, and yet how hatefull is he to all the world, as also to heauen? you pay for the same aboue threscore poundes, ô how gratefull shall you be, both to God and his Angells! Surelie this sacrifice cannot be estimated by you that loue it at any lowe price, sith those that hate it, doe value it vnto you at soe high a rate: for that thing most needes be pretious, which both the Mar­chant doth set soe high, and the Chapman is contented to buy soe deare. In a word, all the sufferances, all all the ignomynies, all the in­iuryes, all the dammages, and all the detri­ments which you shall endure for the defence of this sacrifice, will minister matter to all en­sueing posteritie of your most noble, and he­roicall actes: which though you dye, will euer liue to future memorie, resound to your owne [Page] immortall glorie, and to the euerlasting re­nowne of our english nation.

6. Finallie, for as much as I may haue iust occasyon to feare, least I haue offended, for offering to touch, or support with my pen, this sacred Arke, I therefore here from the bottom of my hart, right humblie craue pardon of the blessed Trinitie, the maker and worker of this ineffable misterie, of Iesus Christ reallie pre­sent in this misterie, of all the blessed An­gells which assist at this misterie, of all Catho­lik Priests the consecrators of this mysterie, and of all Catholik people the true worshippers of this ineffable misterie. And in further satis­faction for this my presumption, I am, and euer wilbe readie soe long as I liue, to cast my self vnder the feet of the meanest Priest in the world, and to serue him as his foot stole whilest he celebrateth this sacrifice. And lastly if per­aduēture there be any thinge cōtayned in this Treatise, which in the iudgmēt of the Catholi­que Church (the onlie elected Spouse of Iesus-Christ) shall seeme contrary either to the fayth, or good manners of the same Church, I vtterly [Page] abiure, damne, condemne, and detest the same, protesting my self to be the man that with the same hands wherewith I writ it, with the self same handes, to be the first that shall throw the same into the fire.

Thy hartie wel willer and most affectionat contryman IOHN HEIGHAM.

A WOORD OR TWO CONCERNING CEREMONIES.

1. THOSE which make pro­fession of learning, com­mōlie and with verie great reason doe complaine, that artes and sciences, haue no other eni­mie them the ignorant man. Euen so, we likewise at this day, may iustlie cō ­plaine and say the same, that touching the affaires of Religion, we finde no greater enimies and mocquers there­of, and principallie of the religious ri­tes and Ceremonies belonging to the same, then those who are most of all ignorant of their sense and meaning. And wheras we see in this our cursed and execrable age, a great number of [Page] Christians so easilie contemne, and so impudentlie mock at such godlie Ce­remonies; so if they rightlie vnder­stood the reason of them, they would certainlie receiue them with singular deuotion.

2. Thou therfore, gentle Reader, I pray thee vnderstand, that amōgst all the fiue sences of nature which God hath giuen vs, two especiallie (to wit, our Eares, and our Eies) are principal­lie called. Sensus doctrinae, aut disci­plinae. Senses of doctrine, or discipline: that is to say, whereby we are made capable, to receiue instructions and discipline; For without these two, it is impossible euer to learne anie thinge, and by the meanes of these two prin­cipall senses, we come to vnderstand and learne, all maner of sciences. All the Ceremonies therfore of the Masse, are instituted by the Church princi­pally to instruct the people by the sen­se of seeing. And euen as they who [Page] would take away preaching out of the Church, doe as much as if they should stop vp the peoples eares: euen so they who would take away the Ceremo­nies out of the Church, doe as much as in them lyeth, to hide, or cleane put out, the peoples eies.

3. What then may we thinke or say, of the pernicious practises of the Arch-heretiques of our age? Yea, and how iust occasion haue those which are of their owne religion (as well as we) to crye out against them? For first these malicious Masters, haue quite cassierd a great nūber of godlie Cere­monies, from amongst the Christian people, in all citties and countries whersoeuer they haue liued. And next, euen of those few which still they re­taine, they as vtterlie depriue them of their sense and meaning, as if there were not so much as any one vsed, in all their religion.

4. But what suppose you to be, the [Page] drift and legierdemain of these decei­uers? Forsooth, because knowing full well, that in our Catholique Ceremo­nies, there are comprehended and lye hid, so manie notable mysteries, they plainlie foresee, that if they should trulie explicat and manifest vnto the people, the sense and meaning of some of their owne, they should presentlie giue thē a light, and inflame their har­tes with the loue of ours. For which cause (as by a subtle and craftie deuise) they for the most part, ether conceale them from them, or speake in contēpt and hatred of them.

5. To make this point the more apparent; Of how manie thousandes of them may you aske these questions, before you shall meete with one that can make you answere? For example, aske them. Why, to the accomplish­ment of their common seruice, the Clark and Minister must be clad in white, rather then in black, blew, or [Page] yeallow, or in a coate, or garment of any other colour? Aske them, why in saying the same seruice, the lesson, is read out of the ould testament, and and not out of the new? and why not all scripture out of the ould, or al out of the new? Aske them why the ould testament is read before the new: and why not the newe before the ould, seeing it is of farr greater dig­nity as them selues do freely confesse? Aske them, why they kneele at the saying of the Lordes prayer, and rise vp at the Creede; rather then rise vp at the Lordes prayer, and kneele downe at the Creede? Aske them, why they set the Font neere the Church doore, and the Communion table within the Chancel: and why not as well the Cōmuniō table at the Church doore, & the Font within the Chancell? Aske them why they command mē to com­municat often, and to be Baptised but once; & why not to be Baptised often [Page] and to Comunicat but once; especially if (as sectaries say) they be but seales? I omit for breuitie sake, the churching of womē. The marrying with a ringe. God fathers and God mothers in the Sacrament of Baptisme. The confir­ming of childrē. &c. Al which, with a hundred more which I might name, the Protestant Cleargy do still retaine, wherof the people no more vnder­stand the meaning, then the man in the Moone.

6. Now therfore, for as much as all Ceremonies (vsed for the better, & more solemne settinge foorth of the deuine seruice) are of one of these two sortes, that is to say, ether Commodi­ratiue, or Significatiue, it followeth, that to weare a white Surplesse, rather then a black; or to reade for the firste Lesson, rather part of the ould Testa­mēt thē of the new: or to set the Fōt at the Church doore, rather then within the Chancell (or in the bottom of the [Page] belfrie) are nothinge, Commoditatiue, nether to the Priest, nor yet to the people; ergo they are Significatiue, that is to say, signifying some speciall mysterie, wherin the Christian people ought to be instructed.

7. The holie Ceremonies therfore of our Religion, if they were explica­ted vnto thee, gentle Reader (if thou be a Protestant) as they are vnto Ca­tholiques, they would assuredlie yeald thee, most singular comfort; wherein I will report me to thyne owne expe­rience, after thou shalt haue first per­used, the explication onlie of these which appertaine to the Masse (wher­of thou hast here set downe, euerie word, sentence, and sillable that is in the same.) Nothing douting, but that in the end, thou thy selfe wilt freelie confesse, that the hearers and behoul­ders of the holie Masse, enioy, and re­ceiue, a most incredible comfort, by occasion of the Ceremonies, which [Page] are handled therein: which thou be­ing a Protestant, canst neuer enioy, by assisting or being present, at thy morning prayer. Trye, and then trust, and so farwell.

An Aduertisement.

FOR as much as some verie godlie per­sons, addicted and enured to deuout medi­tation, doe take great delight, to dilate them selues, in meditating vpon the mysteries of the holie Masse, thou mayest (gentle Reader) make thy particular profit of this Treatise, by distributing (according to their example) the the mysteries of the Masse into seauen partes, according to the seauē dayes of the weeke, & so euerie day at Masse, to meditate one part, vntill in this maner, with singular profit and deuotion, thou hast gone ouer and ended the whole. The parts wherof may be thus deui­ded. 1. Frō the Introibo, to the Introit. 2. Frō the Introit, to the Epistle. 3. From the Epistle, to the Offertorie. 4. From the Offertorie, to the Preface. 5. From the Preface to the Ca­non. 6. From the Canon, to thee Commu­nion. And 7 from the Communion, to the end of the Masse.

OF THE Etymologie, Deriuation, and Signification, of the word MISS A, Masse: and from what tongue the same was first deriued. CHAP. 1.

TO proceed orderly, in the expo­sition of the holy Sacrifice of the Masse: it is conuenient that we begin with the Etimology, or sig­nification of the word.

First therefore it is very probable, that the word Missa, Masse: is neither Greek nor La­tin, but Hebrew, the Apostles who were of the Hebrew Nation, hauing promulgated the same in that language, and named it Miss­ah, drawne and taken of this Hebrew word, Mas, which signifieth Oblation, Tax, or Tri­bute; as is manifestly to be gathered, out of Deut. 16. and 20. and 3 Reg. 8. and Esay 13. And in many places of holy Scripture, it sig­nifieth the Sacrifices, and Oblations, of the [Page 2] old Lawe, as of Lambs, Oxen, Tuttles, Pi­geons and the like, Num. 6. Iudg. 6. Ezech. 45. &c. For which cause the Catholique Church, doth most willinglie retaine this name, as finding none other more conueniēt and proper, to signify this most excellent Oblation and Sacrifice, which representeth that other, which was the Tax or Tribute, paid by Iesus Christ, vnto God his Father, for the price and ransome of our Redemp­tion.

2. Others wil haue it to be of the Latin word, Missa, sent, because in the Masse, principally we send vp our prayers & oblatiōs to almightie God. Hugo Vict. l. 2. de Sacram. p. 9. cap. 14. which some explicat in this manner: that this Host was first sent by God the Father, whē he sent vs his only Sonne, to be in carnate, & to take flesh in the wombe of the B. Virgin Ma­rie, and afterwards to offer vp that bloody Sacrifice vppon the Altar of the Crosse, for our Redemption; in remembrance whereof this Sacrifice is celebrated, and is by vs againe sent and presented to the eternall Father, for as much as we dayly offer it vp to his deuine. Maiesty. Innocen. 3. lib. 3. de Sacrificio mis­sae cap 12. et Bon: op. de misterio Missae.

3. Againe, others thinke it to be so called of dismissinge the people; and so to signifie the the same that Missio, which signifieth, a sen­ding [Page 3] away, or dismissiō as Bellar, lib. 1. de Missa. But howsoeuer this be, and whether the word be Hebrew, Greek, or Latin, or whether it be contayned in the new Testa­ment, or in the old: it is sufficient for vs, that in the Scripture is expressed, that which this word most truly signifieth. As in the like case and difficulty, S. Aug. told the Arrian heretike Pascentius ep. 194. that he was not to ground his disputation, vpon the bare word Homousion, which the Catholikes only vsed, therby to giue to vnderstand, that God the Sōne was consubstantiall, with God the Father, but that he should argue against that which it signified. And the like may be said of many other names still vsed by Catholiks, as Trinity, Humanity, Parson, Incarnation, Transubstantiation, and the like.

Of the diuers parts of the Masse: and by whom the holy Masse was first or­dayned. CHAP. 2.

THE holy and dreadfull Sacrifice of the Masse, hath two essentiall or principall parts· The one is, Consecration: the other is, the Receauing of the Priest. Touching these two principall and essentiall parts [Page 4] of the holy Masse, it is most certaine, by the Euangelistes themselues, Mat. 16 Marc. 14. Luc. 22. and likewise by S. Paull, 1. Cor. 11. that they were instituted by Iesus Christ him selfe, and by no other, neither man nor An­gell: our Sauiour contenting himself, to in­stitute so much as was of the nature, necessity, and essence of the thing, leauing other ceri­monyes and rites requisite to celebrate the same, to the iudgment and prudence of his Apostles, and of their successors, to whome he committed the care of his Church, and of all his faithfull and Christian flocke. In which respect, he said vnto his disciples: Yet many things I haue to say to you, but you can not beare them now: but when he, the Spirit of truth commeth, he shall teach you all truth: and the things that are to come, he shall shew you. Ioh. 16.12.

2. We see the like also performed in other points of our Religiō, as when our Lord or­dained that we should fast, he, cōtēted himself to institute ōly so much as was of the essēce of the thing saying, Ieiunate, Fast ye: Mat. 17 prescribing nether how, whē, nor how oft, his holy pleasure was to haue it performed: but-left al those circūstāces to be ordered & accō ­modated, according to the care & discretion of his disciples. The like he did and perfor­med concerning prayer, willing and orday­ning that men should pray, saying: Orate. [Page 5] Pray yee. Marc. 13. and Luc. 18. and added therto, this word, semper. euer: but that euer, I feare me by many, would be turned into neuer, if his spouse the Catholike Church, had not decreed, and streightly commanded and prescribed the time, the place, the ceri­monies, and the manner howe the same should be accomplished.

3. Hence therfore it is, that we affirme and say with very good reason, the holy Masse to haue bin instituted and ordained by our Lord himselfe, for as much as he instituted and or­dained the most essentiall and principall parts thereof, to wit, Consecratiō and Receiuing, referring the cerimonies and other circum­stances, to the care and discretion of his A­postles and their successors: who in this be­halfe haue taken such order, as might best re­duce his death and passiō into our memories, according to that which he comaunded, that so oft as they should do it, they should do it in remembrance of him; But of all this, we shall speake hereafter more at large.

4. Now, in a word I may say, that these ce­rimonies or additions, may be reduced to these heads, to wit to giuing of Thanks, Cō ­fession of sinnes, Prayer, Doctrine, Profes­sion of faith, and such other parts of our de­uotion: which albeit they be no essentiall parts of this holy Sacrifice, yet are they very [Page 6] requisite and conuenient to induce vs, the more to reuerence and contemplate, the Ma­iestie and excellencie of so great a misterie, to stirre vp and moue our harts being presēt at the same, and to prepare and dispose our selues, before we come to receaue so great a Sacrament. For which cause, we ought to hold for very laudable, these other partes of the holy Masse annexed to the former, all tending to the greater ornament, reuerence, and maiesty of so ineffable a mistery.

Of the excellency & dignity of the holy Masse: And of the great worthines of the things, that are handled therein. CHAP. 3.

AMongst all the thinges that giue te­stimony of the sweetnes, benignitie, and loue of God towards man, one of the chiefe and principall, is, this most deuine, and most excellent Sacrament of all Sacraments The which because of the great and superaboun­dant grace which it containeth, is therefore woorthelie called Eucharist, or good grace. For this most sacred and holy action, is of it selfe, and by it selfe, both a Sacrament, and Sacrifice; and that the most noble, diuine, & most worthy that euer was offered, nor can [Page 7] there possiblie be a greater, it being no other then the onlie, true, and eternall Sonne of God himselfe.

2. To prefigure vnto vs the dignitie of this Sacrifice, our Lord in the old Testament, would, that the Priest entring into the San­ctuarie, should be attired with most rich and pretious ornaments: and those most costly and artificially wrought: to the end, that the people seeing him to enter so venerablie, should know the greatnes of God, to whom he went to speake, and to render due honour.

3. In like manner, the riches and diuers ornaments, the magnificent Churches, the Altars so sumptuouslie adorned, the great nūber of lights, & all other cerimonies which the Catholike church doth now vse in cele­brating this Sacrifice, were ordained to this end, to declare the greatnes, sanctity, and ver­tue of this misterie. For euen as he who en­tring into a great Pallace, seing the walls of the chambers hung with Arras, or Tapestry, commeth to know the greatnes, the noble­nes, and the riches of the Personage that dwelleth therein (for as much as poore folks or people of meane estate, can haue no such costly furniture:) euen so, and no otherwise hapneth it vnto him, who entreth into the church, and seeth Masse to be celebrated with such curious and pretious ornaments: [Page 8] for as much as wise and vertuous men would neuer be at so great expences, nor euer la­bour so much for the due performance ther­of, if they knew not fulwell, this worke to be the greatest, that possibly a man can practice in world.

4. And one other thing also, which doth most singularly demonstrate vnto vs the dig­nity of this Sacrifice, is, that it is a perfect Epitome, or abridgment, of all the workes of Almighty God, and of the whole old and new Testament, comprising briefly and sum­marily, all that which is contained therein, The Trinity, Vnity, Eternity, Omnipoten­cy, Glory, Maiesty, Infinity, and Excellen­cy, of Almighty God. The creation of Hea­uen, earth, Angels, men, and of all creatures. The Incarnation, Natiuity, preaching, miracles, life, death, Passion, Resurrection, and Assention of our Sauiour Iesus: and con­sequently, our Redemption, Vocation, Iusti­fication, Sanctification, and glorification, togither with whatsoeuer else concerneth the glory of God, or saluation of man,

Of the great worthines of Priestes: who offer this Holy Sacrifice. CHAP. 4.

THIS Sacrifice being so excellent a thing, as hath before bin shewed, it was conuenient that the duine Maiesty of al­mighty God, should ordaine in his Church, an order of men, which should be aboue o­thers, who should both consecrate, and offer the same: which thing he performed in his last supper, instituting the order of Priest hood, vnto which he gaue power and authority to consecrate, receiue, and distri­bute to others, his most pretious Body and Blood, hidden vnder the formes of bread and wine.

2. By which, it is most manifest, that the Masse, is a worke, the most great, the most worthy, and most excellent, that possiblie a man can vndertake or enterprise, seing the Priest who saith it, excelleth in dignitie all the Kings, Emperours, and Priests, either of the written law or of the law, of nature: and furthermore he surpasseth in this power, the Patriarks, the Prophets, yea and the Angells themselues, who neither can consecrate, receiue, nor distribute to others, the Bodie of our Blessed Sauiour: whereas the Priest hauinge consecrated it, houldeth it in his hands, receaueth it, keepeth it, and impar­teth it to others.

3. Rightlie therefore do we saie, that this noble dignitie of Priesthood, can with no [Page 10] pomp, eloquencie, or ornament of words, be sufficientlie extolled. For it surmounteth and surpasseth the tongues of the most subtle Philosophers, yea the top and heigth of all excellencie of euerie creature. If you com­pare it to the glorie of Kings, or to the splen­dour of Princes diadeams, theie are as far in­inferiour thereto, as if we should com­pare the basest lead, to the purest and finest gould.

3. But what need I stand vpon earthlie cō ­parisons, when the caelestiall cittizens, the Angels themselues dare not aspire to Priestlie aucthoritie. For to which of the Angels hath God at anie time said? whose sinnes you shall forgiue, they are forgiuen them: and whose you shal retaine, they are retained, Io. 20. yea which is much more: Doe this for the commemoration of me. Cor. 11.24. In a word, theie admire, and tremble to behould, that which the Priest maie bouldlie touch, handle, and deuide in pieces, as being warranted by Christ him­selfe.

4. But to passe yet farther from the Hierar­chies of Angels, and to come to the Ladie of Angells, and Queene of all the world, euen shee I saie, albeit shee farre surpassed all creatures in the plenitude and aboun­dance of heauenlie grace, yet euen shee hir selfe, also giueth place to the orders and Hie­rarchies [Page 11] of the militant Church. For hauing all other honor, giuē vnto her by her Sonne in the highest degree, yet shee atained not to this dignitie of consecrating or offering this dreadfull Sacrifice. True it is that shee in pronouncing eight humble words; Ecce ancil­la. &c. once onlie, corporallie conceiued the Sonne of God, the Sauiour and redee­mer of all the world. But Priests as his instru­ments, are dailie the cause that the selfe same Sonne of God, and of the Virgin, is trulie and reallie present in the Blessed Sacra­ment.

5. The high King of Heauen, being in­carnate in our Blessed Ladie, shee brought forth to the world, a Sauiour, mortall and passible: the Priests offer to God, and giue to men, the verie same Sauiour, now impas­sible & most glorious. Shee gaue suck to the new borne Babe, with hir virginall breasts, handled him with hir hands, bare him in hir arms, & performed such other seruiceable offi­ces to Christs little mēbers: theise Priests re­ceiue him with their mouths, carrie him, & giue him in meate to others; who is the bread and food of Angels. O venerable san­ctitie of holie hands! O high and happie dig­nitie! O great and onlie wonder of the world!

6. Nor are anie of these comparisons either [Page 21] arrogant, or hiperbolicall, but true and iu­stifiable, in al proprietie and rigour of speech. For as in all rigor of speech, it must of necessi­tie be confessed, that God is far aboue his creatures, the soule much more noble then the bodie, and spirituall things more excellēt then temporall: so in all rigour of speech, it must needs be granted, Priestlie dignitie to be the highest dignity, and degree of this life, for as much as it is immediatlie excercised a­bout the honour of God, and administration of deuine and spirituall affaires: wheras the di­gnity of Princes (though in their rancke, most to be respected) yet their functions & affaires, are chieflie touchinge temporall thinges.

Of the end for the which Masse is to be said or heard. And of the great deuotion and at­tention, wherewith the Priest is to celebrate the same. CHAP. 5.

THE end for which Masse is to be said or heard, is most high and excellent: yea so high, that a higher or greater cannot po­ssiblie be inuented or imagined. The chiefe and principall end, is onlie one: the other [Page 13] are diuers. The first is the honour of God, who being the last and finall end af all things, of good right willeth and ordaineth, that all things, be done and referred, to his honour.

2. The beter to vnderstand this point, it is to be noted, that Sacrifice is, an act of worship, adoration, or honour, the which is due onlie to God, with paine of death to all those who shall attribute the same to anie other. Sacrificans Dijs eradicabitur, nisi Domino soli. Exod. 22. He that shall sacrifice to Gods but onlie to our Lord, shalbe rooted out. The Masse therfore is, and ought to be both said and heard, chieflie to honour God, by, and with soe diuine a Sacrifice.

3. The other ends, are diuers, for the which the same maie either be said, or heard. As for the preseruation of the vniuersall church: the propagation of the Catholike Religion: for the Popes holines: for Bishops Pastors, and religious Persons: for peace, and concord amongst Christian Princes, for our parents: friends, and benefactors: for thanksgiuing to God for all his benefits: for the preseruation of the fruits of the earth, & for our tēporall substance, and generally for all manner of necessities, either of soule or body.

4. In saying of Masse, there is required of [Page 14] the Priests part, a singuler attention and de­uotion: be it either in regard of the thinge that is offered, or in regard of him to whom the same is offered, which is almighty God himselfe, who is. Rex egum, & Do minus Do mi­nantium. Kinge of Kings, and Lord of Lords. Be­fore whose presence, euen the highest pow­ers of Heauen do shake and tremble.

5. This S. Chrisostom seriously pondering and wheighing with himself, saith. He who is a legat to treate for a whole Citty, what speake I of a Citty? yea for the whole world, and is an intercessor to almightie God, that he may become propitious vnto al men, not only to the liuing, but also to the dead, what manner of man I pray you ought he to be? Trulie I cannot thinke the confidence of Moyses or Elias, to be sufficient to dispatch such an embassage, or supplication. li. [...]. de Sacerdotio. And againe in the same place, he further saith: what hāds ought they to be, that do administer it? what the tōgue that pro­noūceth such deuine words? How pure and cleane, ought that soule to be, that doth receiue so worthy a Lord? Thus S. Chrisost.

6. For further proofe and confirmation hereof, the holy Scripture recounteth a feare­full example, of the two children of Helie the Priest, who were punished by death, for that they did not performe the office of Prie­sthood, [Page 15] duly as they ought: what then may we thinke, shall be the punishment of such Priests, as should now approach vnworthe­ly to the Altar of our Lord?

7. It is written of S. Marke the Euange­list, that he had so great a reuerence of this holy Sacrifice, and so greatly feared his owne insufficiencie, that he cut off his owne thōbe, to the end he might be vncapable, and vnfit to be made a Priest, which yet was after­wards restored vnto him again by miracle, as is to be read. Canon si quis a med. dist. 55.

8. And it is testified of the glorious Father S. Francis, that being only a deacon, and purposing to be made Priest, one appeared vnto him, houlding in his hand a violl of wa­ter of most admirable clearnes, and said vnto him. Faancis, seest thou this water? And the blessed father hauing answeared, that he did. He further added. He that will be a Priest, must be like vnto this in purity: which words strooke into the holy man such a deepe im­pression, and such a feare and respect, of that sacred function, that he neuer afterwardes, would permit himself to be made a Priest.

Of the attention and deuotion of the asist­tants. And how the same may be obteyned by hearing of Masse. CHAP. 5.

FOR as much as vpon all festiuall daies, a man must either saie Masse, or at the least heare Masse, by the expresse comande­ment of the Church, it is great reason, that this worke, should be well and orderlie per­formed, according as is conuenient, and as the weight and importance of the thing it selfe requireth.

First then we must procure to haue an ar­dent and inflamed desire to heare the same with fruit, and with the greatest attention, that possibly we may: which desire ought to be accompanied, with a liuely faith, of the presence of Iesus Christ our Sauiour, who with such ex­ceeding loue, vouchsafeth to come to visite vs.

2. Secondlie, it will help verie much, to thinke vpon the wonderfull greatnes and dignity of this most holy Sacrifice, whereof I haue spoken a litle before.

3. Thirdly, to remember our owne vilenes & abiectnes, reputing our selues most vnworthy, to be present at so excellent and deuine a mi­stery, in the presence whereof, the verie An­gels [Page 17] do humble and bow downe themselues with most deuine reuerence: wherfore, with far greater reason ought a wretched sinner to do the same, and after the example of the pu­blicā, holding doune his head for shame to knock his breast saying: Deus propitius esto mihi peccatori. God be mercifull to me a sinner.

4. Fourthly, it is also requisite, that a man goe to Masse out of mortall sinne, for as much as this greatly hindreth, both deuotion and due attention, as also the fruit which he might otherwise draw from the same. Yet if a man be fallen into anie great sinne, he ought not therfore to leaue to heare Masse: for albeit it serue him not then to merit eternall life, yet it serueth him neuertheles, to satisfie the commandement of the Church, which is to heare masse on the festiuall daies: which if he perfome not, he doeth ad another mortall sinne to his former.

5. Fiftly, that our end, or intention be right: which is, that we purpose to do that which our holy mother the Church doth, who in the Sacrifice of the Masse, maketh an offring and present to the eternall Father, of his only Sonne, of his most holie Passion, and of his merits, in satisfaction of the sinnes of hi [...] children. Whereupon we ought to accōpa­ny and ioine our desires with those of the Priest, and to beseech the deuine Maiesty▪ [Page 18] that it would please him to heare vs, and that he would mercifully pardon both our owne offences, and those of our neighbours, and that he would gratiously assist vs in all our necessities, and that in the vertue of this most holie Sacrifice.

6. Sixtlie, to endeauour to conceaue with­in our selues, a holy feare, and a wonderfull reuerence, considering that we are present in a place that is holie, and speciallie dedica­ted to the seruice of God: remembring how God commaunded Moyses to put off his shooes, for reuerence of the place wheron he stood Deut.

7. Seauenthlie, besides the sanctity and ho­lines of the place, we ought to consider the presence of our Lord, and Sauiour himselfe who at that time, causeth his blessings and graces to raine downe in great plentie and aboundāce vpon all those, who are there pre­sent with pure, vnfayned, & profoūd deuotiō.

8. Eightly, when we see the Priest cōming towards the Altar, we ought to lift vp our eies, (especiallie those of our vnderstanding) to heauen, and to imagin, that we see descend as by Iacobs ladder, a multitude of Angelles, who come to present themselues at this most holie Sacrifice, and with their presence to honour it, in such wise, that all the Church is filled with Angels, which busie themselues [Page 19] here and there amongst the people, inciting them all to modesty, deuotion, and reuerēt behauiour in the presence of this most holy and dreadfull Sacrament

9. Ninthlie, the great and longing desire, that our Sauiour himselfe hath to come vnto vs, and therfore to lift vp a new our eies to Heauen, and with a liuelie faith, to behould the Son of God, sitting at the right hand of his Fa­ther, being ready and prepared, to be present (so soone as the wordes of consecration shalbe pronounced) in the hands of the priest in the sacred Host, and with a longing desire, waiting and attending (in some sort) the time and oportunitie to come vnto vs.

10. Tenthlie, cōsider the cause, and end of our Sauiours comming, and so contemplate, the greatnes of him that commeth, who is infi­nite. The end for which he commeth, which is to be offered vp for vs to his heauenlie Fa­ther. Whether he commeth, into earth (the place and habitation of beasts). The manner wherin he commeth, hidden vnder the forms of bread and wine.

Finally, to maintaine the honour of this holy Sacrifice against all enimies, and to vse the same aright as we ought to doe, we must e­uery day assist thereat, without distraction of spirit, in silence and decent composition, and be perswaded this to be the principall & [Page 02] cheefest of all our actions, & which deser­ueth that we dedicate vnto it the best & most cōueniēt hower of the morning. And in so doing, our merciful Lord will doutlesly sēd downe his blessing vpō vs in great aboūdāce, & the better prosper all our affaires and busi­nes all the day following.

Of the fruit and profite which commeth, and is reaped, by hearing of Masse. CHAP. 6.

THE fruites which a man may gather by hearing of Masse are great, and many in number.

1. The first is, that a man is admitted vnto the inward familiarity of our Lord Iesus Christ, and to be neare to his person, as his secretarie, or chamberlaine, where he both heareth and seeth, so manie deuine secrets: which places and roomes in the courts of earthlie Princes, are so much sought after, euen by the greatest Lords and Nobles of this world, and are so highly esteemed, that oftentimes theie are content to serue their whole life for them, without anie recompence at all in the end whereas our Lord Iesus Christ, the King of Heauen and earth, doth neuer (vnles he be forsaken) forsake him who hath done him seruice, nor leaueth him without reward and [Page 21] recompence.

2. Secōdly, he who is present at Masse, doth participate so much the more of this deuine Sacrifice, forasmuch as in the same, more particuler praier is made for him, then for the ab­sent, the Priest saying. Er pro omnibus circum­stantibus. And for all that are standing about. He Profiteth also more by the attention and deuotion, caused by the reall presence of our Lord Iesus Christ: euē as the sunne doth more heate the cuntries neare vnto it, then those that are further from it: and the fire doth more warme those that approach vnto it, then those that stand a far off from it. And hence it was, that the Apostles receiued so manie graces and priuiledges, because they were continually in the presence of our Lord Iesus Christ. S. Chrisostome also saith, that grace is infused into sundrie persons, in the presence of the bodie of Iesus Christ.

3. Thirdlie, in hearing of Masse deuoutlie, we receiue pardon of our veniall sinnes, and obtaine remission (at the least in Part) of the temporall paine, which remaineth after the fault or guilt of our sinnes is forgiuē vs, and for the which a man is to endure, either in this life, or in purgatory: which is truelie a most wonderfull benefit, seinge that the ve­rie least paine in Purgatorie, is greater then all the paines, of this world togither. Inso­much [Page 22] that S. Anselme, doubteth not to affirme, that one Masse, heard by vs with deuotiō in this life, is of greater value, then a thousand said for vs by others, after our de­parture.

4. Fourthly, in hearing of Masse deuoutly, a man disposeth himselfe, to receiue, pardon of his mortall sinnes: for as much as he hath occasion by the memorie, of the Passion of Iesus Christ, and of his great loue and bene­fites, and of this sacrifice, offered vp for our sinnes, and with the reall presence of Iesus Christ, to haue repentance, and to be mo­ued to contrition for them.

5. Fifthlie, it doth bringe vs encrease of grace, to resist all our euill passions, and to van­quish all sorts of temptations: wherfore well is he that may heare it dailie. S. Hiero. li. 1. in Ioan. S. Aug. cont. Petli. 4. cap. 10.

6. Sixtlie, it is a stronge, and assured buck­ler against all euill spirites, and a singuler means, to obtaine of God, safegard against all dan­gers, togither with manie blessings, euen cor­porall, as health, & such other like: it maketh vs more capable, of the visitation and pro­tection, of our good Angell, yea, and more readie for death, how soone soeuer it shall assaill vs. Clemens. can. Apost. li. 8. Cyril. Cath. 3 Chrisost. hom. 13. ad Heb.

7. Seauenthly, it is a singuler remedy againstt [Page 23] all superstitiō: & a most peculiar and effectuall meanes, to conserue all faithfull Christians, in perfect loue, charitie, peace, and concord, as being particulerlie instituted to that intēt. S. Aug l. 22. de ciuit. Dei. cap. 10. Sozo. hist. Eccles. li. 9. chap. 8.1. cor. 10.

8. Eightlie, by hearing of Masse, cometh an other speciall fruit, (to wit) the fruit of in­struction, which is had and obtained, in the doctrine which a man heareth, and learneth, by being present at the same. Wherein he is taught at the Confiteor, to aske pardon of his offences. At the Misereatur, to pardon the faultes of his neighbour. At the Introite, to laud God. At the Kyrie eleison, to aske mercie of God. At the Gloria in excelsis, to magnifie God. At Dominus vobiscum, to be vnited with his neighbour. At the Collects, to present his prayers. At the Epistle, to thinke of the contempt of the world. At the Ghospell, to follow Iesus Christ. At the Cre­do, to professe that, which he ought to be­leeue. At the Preface, attention. At the Ca­non, deuotion. At the first Memento, to pray for the liuing. At the second Memento, to praie for the departed. At the Eleuation, to adore Iesus Christ. And at the Commu­nion, to communicate spiritually.

Of the faults and abuses, which may be com­mitted im hearing of Masse. CHAP. 6.

FIRST it were an intollerable abuse, if anie (which God forbid) should goe to Masse to content their eies with wanton and dis­honest sight, making the Church a shop of their disordinate appetites, not hauing anie respect, either to the presence of God, or of his Angels, nor to his deuine seruice, nor to the time, in which is represented the greatest benefit that our Lord hath done for man.

2. The second abuse were to heare Masse onlye for fashion, and much more to spend the time in idle talke: without anie atention or deuotion, for this were not onlie to de­part without fruit, but to loose much by that, they might gaine exceedinglie. For euen as you paie not, but those who labour in your vineyeard (not those who goe thither to see and behould it) euen so our Lord doth not giue his hyre, but to those who are attentiue to the work of his deuine seruice. yea especi­ally vpō holie & festiuall daies, such persons should sinne most grieuiouslie.

3. The third abuse, were to be present with such distraction, and vagation of spirit, that in steed of thinking vpon the holie mi­steries [Page 25] of the Masse, one should call to min­de his worldlie busines, bethinking him selfe of the meanes wherwith he should haue prosecuted some negotiations, which ther­fore came not to so good effect and issue, as he desired: and discoursing of the circumspe­ction which he must vse for the time to come in some other busines which he hath yet to doe, and so as we may say, build castles in the ayre. Surelie the spindle, or wheele of a mil­le, doth not turne so much as doth the spirit of such a man, being present at Masse, suffe­ring him selfe to be carried without bridle, whether soeuer his wandring fancie shall please to moue, or to transport him. And of these I say as of the former, that they should offend in the same degree, and loose the fruit and merit, which they might reape by hea­ring of Masse deuoutlie.

4. The Fourth abuse were, to seek for the shortest Masses, and to think the time long that we are present at this diuine sacrifice. For surelie this sheweth, that our minds are more set vpon earthlie, then heauenlie things, since that we find no such yrksomnesse in corporal bankets, playes, or other vayn sights. But we should rather consider, how our B. Sauiour thought not the time of three houres long to hang vpon the crosse for our sakes: in which respect their deuotion is very commendable▪ [Page 26] who vse to heare more masses then one euery day, according as their other necessarie busy­nesse will permitte them. Yea if the fire of the loue of God were perfectlie enkindled in our hartes, all the while that the Masse should last, would surely seeme vnto vs verie short and litle: like as the Scripture saith of Iacob, that he serued the space of 14. yeares to haue Rachael in mariage, and that he esteemed all those yeares but as a few dayes, in respect of the loue he bare vnto hir.

5. The Fifthe abuse were, to be ouer cu­rious in adorning our selues, when we goe to Church, and in this women, especiallie of young yeares & good calling, must be more wary, because they may otherwise, not onlie hinder their owne deuotiō, but that of others also. It is strange what caueats S. Paul and the holie fathers giue them in this kind. And surelie when they goe to Church, they should rather seeke to please God then men. Ney­ther can they easilie excuse themselues, if they doe otherwise. To conclude, when we repai­re to the temple of God to pray, we ought to lay away all toyes and vanities, which anie waye may hinder our deuotions, and careful­lie recollect our spirits, and driue away all distractions, that we may without anie per­turbation, freelie lift vp our hartes to God, & deuoutly employ the time, in holie, pious, [Page 27] and holesome meditations, according as shall hereafter be declared. And now to speake of the Altar it selfe.

Of the Altar, Wheron the sacrifice of the Masse is celebrated, and of the furniture and ornaments belonging to the same. CHAPTER 8.

How the Altar (made of stone) re­presenteth Christ.

1. FIRST, the Altar, wheron this most diuine Sacrifice is celebrated, is made of stone: to signifie vnto vs, that Iesus-Christ is the head corner stone of the Church, as witnesseth the Apostle S. Pet. 1. cap. 2.7.

How vnitie of faith.

2. And the same altar compacted and made of manie stones cleauing together: doth re­present the Church of God, gathered toge­ther of diuers nations, all coupled and linked in one faith, in one profession, and exercise of Religion.

How Charitie.

3. Both in the ould law, and now also in the new, some Altars were made of beaten gould: to signifie the inestimable and pure loue wherwith our Lord loued vs, and the great and sincere loue, wherwith we ought to loue him againe.

How our Lords table.

4. This altar also, representeth vnto vs, the table whereon our Lord instituted and ce­lebrated his last supper, with his disciples. Mat. 26.26.

How the mount of Caluarie.

5. Also the mount of Caluarie, wheron he suffered his death & passion, for the saluation and redemption of all the world.

How the altar stone rep: the graue.

To the adorning of this Altar, diuers my­sterious ornaments are belonging. First the­re is placed thereon an Altar stone: which re­presenteth the graue or monument, wherein the bodie of our Lord was buried or entom­bed. And there was nigh the crosse a new monumet. Iohn. 19.

How the linen clothes, rep: the sindon.

The white linnen clothes where with the Altar & Altar stone are couered: do betoken the white sindon, wherein Ioseph of Arima­thia did wrappe and enfould the bodie of our [Page 29] Sauiour. Et inuoluit sindone: And he put it in a cleane sindon. Luc. 23.

How the Crosse, representeth the history of the Passion.

There is a Crosse set vpon the Altar: to signifie, that the historie of our Sauiours Passion, is there to be handled. Againe to signifie, that the Sacrifice of the Altar, is the same in substance, which our Lord ac­complished vpon the Altar of the Crosse.

How the Chalice rep. the Cup.

The Chalice: represent the Cup, wherein he consecrated his most pretious Blood. And he tooke the Chalice, saying: This is my Blood. Mat. 26.

How mortification and martyrdom.

Likewise by the Chalice, is betokened mortification, and a minde alwayes readie to suffer martyrdome for the loue of Christ. Can you drinke the chalice whith I am to drinke. (to wit, suffer death for my sake:) and they answe­red, we can. Mat. 20.

How the paten representeth the stone.

The paten layd vpon the Chalice: repre­senteth the stone which was rowled against the doore of our Sauiours sepulcher. And he rouled a stone to the doore of the sepulcher. Mar. 15.46.

How the shining of the corporalle, rep. Christs resurrection, and immortallitie.

The corporall (the which is most white and shining:) signifieth, that Christ by mani­fould passions, was brought to the brightnes of his resurrection: who as the Apostle saith, entred not into glorie, before he had sustayned the ignominie of the Crosse.

How puritie and chastitie.

Againe the brightnes and shining of the same corporalle: admonisheth, that to recei­ue the bodie of Iesus-Christ, a man ought to shine with all angelical puritie and chastitie, both of bodie and soule. And that as it shineth with brightnes; so the intention of the offerer ought to shine with simplicitie, before our Lord.

The signification of the candles.

1. Candles are lighted and set vpon the Al­tar. For by candles is signified, somtimes the Law: somtimes the Church: and somtimes Christian conuersation. Let your light so shine before men, that they may see your good workes and glorifie your father which is in heauen. Mat. 5.17.

How Candles sig. the light of faith.

2. Againe by the two Candles (for at least there ought to be so manie) is signified, the light of faith reuealed to two seuerall people, the Iewes, and the Gentiles. Or the two testa­ments, [Page 31] where with mankind is illuminated: Or the two witnesses of the resurrection, Moyses, and Elias.

How they are a signe of ioy.

3. Also Candles are lighted in signe of ioy, as testifieth Alcuinus: & in respect of our B. Sa­uiours presence, whose diuinitie is likewise signified by the same. As also to signifie the giftes of grace, and the light proceedinge from the holy Ghost, wherewith the Church is illuminated.

How the fire of Charitie.

4. And not vnaptly, are there fiery lights, pla­ced vpon the Altar to burne: because he is there, who came to send fire into the world, and desirethe nothing more, then that it burne and be inkindled, in the harts of all his faithfull. Luc. 12.

Of the Curtaines.

Lastly, for the better adorning both of the Church, and Altar, there are rich Hangings, and Curtaines, of diuers and sundrie colours, answearable to the diuersitie of Feastes throughout the yeare.

Of the signification of the Red.

Vpon the Feastes of the holy Crosse, wher­on Christ shed his pretious Blood for vs: & vpon the Apostles, and Martirs, Red is vsed: to signifie the bloodie Martirdomes, which [Page 32] they endured for the loue of Christ: for they are those which are come out of great tribu­lations, and haue washed their Stoles in the blood of the Lambe. Apoc. 7.

Of the white.

Vpon the Feastes of Angelles, Confessors, and Virgines, we vse White: to signifie their holines, chastitie, and puritie. As also vpon the Dedication of the Church, which is cal­led by the name of a Virgin. For I haue despou­sed you to one Man, to present you a chast virgin vnto Christ 2. Cor. 11.2.

Againe by the White, which is of excellent purenes, and cleanes: may be signified, the splendor and integritie, of good name and fame, especiallie requisite in an Ecclesiasti­call Magistrate. That a Bishop haue a good testimonie, according to the Apostle, both of those, which are within, and of those which are without. 1. Tim. 3.

The signification of the Blacke.

Vpon the daies of prayer, for the soules departed, is vsed Blacke: to signifie the dolorous and mournefull estate of their soules. Of whom it is said, they shall be sa­ued, yet so as by fyre. 1. Cor. 3.15.

The sig: of the greene.

Vpon other common dayes, greene is vsed: for greene is a colour in the midst, bet­wixt [Page 33] white and black & signifieth the Church militant, still liuing in this world, which is somtimes in ioy, and somtimes in sorrowe: and as it were but yet in herba, that is green growing and not ripened, for the haruest of the church, is in the world to come.

The sig: of the purple.

Somtimes in some churches, is vsed pur­ple: to signifie the spirituall power and digni­tie, which resideth in the chiefe bishop, and other Pastors of the Catholique Church, who ought to behaue and comport themsel­ues in their places, like kinges, not to decli­ne to the right hand, nor to the left: not to bind the worthy, nor to pardon, or vnbind the guiltie.

The sig: of the scarlet.

Somtimes scarlet is vsed, which is of the colour of fire: by which is signified, pontifi­call, or Priestlie doctrine, which like vnto fire, ought both to shine, and to burne. To shine, by giuing light to others. To burne, by reprehensions, excommunication, and o­ther censures. Euerie tree, that yeildeth not good fruit shall be cut downe, and shall be cast into fire Mat. 7.19.

The sig: of the hiacinth.

Somtimes hiacinth, or skie colour is vsed: by which may be vnderstood the serenitie [Page 34] of conscience, which a Bishop or Priest ought alwaies to haue, both in things pros­perous, and thinges aduerse. According to the same Apostle: For our glorie is this, the tes­timonie of our Conscience. 2. Cor. 12. As also that his thoughtes ought not to be on earthlie, but on heauenlie thinges, according to the same Apostle saying: Conuersatio nostra in Cae­lis est. Our conuersation is in heauen.

To conclude, touching the ornamentes of the Church and Altar, Sozomon l. 6. cap. 16. and Nicephorus l. 11. cap. 18. recount, how the Arrian Emperour Valens, a great persecutor of Catholiques, once vpon a Christmas day, entred into the Church of S. Basil, whil'st he was at the Altar celebra­ting Masse, assisted by all his clergie, and the people round about, with such deuotion and reuerence, as the qualitie of the Feast & place required. And that he contemplating the goodly order, which was in euery thing, was so astonished with admiration, that he well nigh fell downe in extasie. Loc here the proper wordes of Nicephorus, as they were translated out of Greek into Latin. Quod ibi omnia miro ordine gererentur, ad stuporem de­lapsus, et totus mutatus in solum concidisset, nisi quidam ex primoribus tunica correpta, impera­torem iam ruentem retinuisset. Astonished in admiration, and altogither altered or chan­ged, [Page 35] for that he sawe all thinges gouerned by soe admirable an order, he had fallen downe, vnles one of his Princes taking him by the Robe, had held him vp, being nowe readie to fall to the grownd. Thus he.

But in this point so bare and naked, are the churches of Hereticks, & so vtterlie destitute of all hangings, & other costlie ornamentes, yea so emptie and quite disfurnished, that to enter into them, is much like as to enter into some emptie grange or barne, after all the corne, hay, and strawe, is carried out of it. Which is the cause, why some Heretickes, comminge ouer the seas, an [...] contempla­ting the ornaments, riches, and beauti­full ceremonies of the Catholike Church, do so greatlie wonder and admire thereat, that when they do depart, they find themselues so maruelouslie delighted and comforted thereby, as if they had bin for the time, in some earthlie Paradise. Yea, to some this hath bin a chiefe motiue of their change & conuersion to the Catholike Faith. Much more might be said concerning this matter, but I will leaue it to the Readers better con­sideration, and proceed to that which is to followe.

Of the ornaments belonging to the Priest. And first of the Amice. CHAP. 9.

HAuing discoursed vnto you of the or­namēts belonging to the Altar, & ex­plicated the meaning & representatiō of thē, to proceed orderly, we must next speake of the Priest himselfe, who is the Sacrificer, & dispencer of this dreadfull Misterie, to whom in like manner appertaine many ornaments, wherewith his owne person is to be adorned, all full of many notable, morall, and deuine misteries.

Innocentius the third, speaking of these or­naments, saith, that the Vestments of the Euangelicall Prieste, do signifie one thing in the head, that is our Sauiour, and figure another thing in vs, who are his members.

And for as much as both head and members, are vnderstood in the person of the Priest, therfore these ornaments haue sometimes re­lation to the head, & sometimes reference to the members.

How by the Amice, is signified the cloth that hid and couered our Sa: eyes.

According hereunto, the Priest puttinge the Amice before his face: representeth vn­to vs, the mockeries, which the Sonne of [Page 37] God sustained, when his sacred eyes were blindfoulded, and the perfideous Iewes, buf­feted him on the face, saying. Prophecie vnto vs ô Christ, who is he that strooke thee? Mat. 26.68.

How the crowne of Thornes.

2. The putting the same afterwardes vpon his head: representeth vnto vs, the crowne of Thornes, which those most wicked mi­nisters, planted vpon the head of our Bles­sed Sauiour, kneeling before him in scorne, saying: Haile King of the Iewes. Mat. 68.30.

How recollection and attention.

3. Morallie the Amice admonisheth, that as the Priest couereth his head and face ther­with, so ought we to be very vigillant (during the time of this deuine Misterie:) that nether our eies nor vnderstanding, be carried away, or busied, about anie vaine cogitations.

How fortitude of good workes.

4. The spreading of the same abroad, vp­on the Priestes shoulders: doth signifie, the fortitude of good workes. For as the shoul­ders are made stronge, to performe hard workes: so a man, especiallie a Priest, ought nether to be idle, nor faint in working, but to insist and labour painfullie, in well doing, according to that of the Apostle. Labour thou as a good souldiar of Iesus Christ. 2. Tim. 2.3.

How the custody of the Voice.

5. The same bound about the Priests neck, through which the voice passeth: admoni­sheth, and signifieth, the custodie of out tongue & voice, according to that of the Psal. Pone Domine custodiam ori meo: Put ô Lord a watch before my mouth.

How faith.

6. Lastly, the Priest putting on this orna­ment, praieth, saying: Impone Domine. &c. Put ô Lord, the Helmet of saluation vpon my head, that I may ouercome all diaboli­call incursions. So that by the Amice, is al­so signified Faith: which is indeed, the first and chiefest thing, that a Christian ought to bringe, comming to present himselfe at so great a Sacrament. For as the Apostle saith: Accendentem ad Deum, opportet credere. He that commeth vnto God, must first beleeue.

Of the Albe. And how by the same is signified the most pure humanitie, of our B. Sauiour. CHAP. 10.

THIS garment is called the Albe, of this Latin word Albedo, whitenes: wher­by the pretious Humanitie of our Sauiour [Page 39] is signified vnto vs, the which was formed by the holy Ghost, of the most pure substāce of the virgin Marie, which was most pure, (that is to saie) without all spot of sinne, ei­ther originall, or actuall.

How the Incarnation.

2. The putting on of the Albe ouer the head of the Priest (wherewith he is all co­uered) may put vs in mind of the Incarnati­on of our Sauiour, in the wombe of the blessed Virgin, according to the wordes of the Angell, spoken vnto hir. The holy Ghost shall come vppon thee, and the power of the most highest shall ouer shadow thee. Luc. 1.35.

How the garment of Innocency.

3. Next this garment may signifie vnto vs, the garment of Innocencie, giuen vnto vs by Christ in the Sacrament of Baptisme. And may put vs in mind, of our promise made therein, to leade continually, a pure, holy, & innocent life. Laye away the old man, and put on the newe man, which according to God, is created in iustice. Ephes. 4.23.24.

How the garment of Mockerie.

4. It likewise representeth, the White gar­ment, which Herod put vpon our B. Saui­our, reputing him for a foole, and so moc­king, and deriding him, sent him back to Pilate. Luc. 23.12.

[Page 40]5. It also signifieth, the White garment of glorie, wherewith we shalbe gloriously cloa­thed in the Kingdome of Heauen, where we shall shine more bright, then the beames of the sonne as saith S. Iohn. I saw a great mul­titude, cloathed in white robes. Apoc. 7.9.

How Penance and Mortification.

6. Againe this garment admonisheth vs, that euen as silke, or fine cloath, getteth that whitenes, by often beatinge, or knocking, which it hath not by nature: euen so a man, especially a Priest, should by workes of pe­nance, & corporall castigations, attaine to that sanctity by grace, which he hath not by nature.

How spirituall purity.

7. The Priest in putting on this garment, praieth saying, D [...]alba me Domine &c. Make me white, ô Lord, and cleanse my hart, that I being whitened in the Blood of the Lambe, may enjoye eternall gladnes. So that the Albe also by his whitenes, represen­teth spirituall purity, and cleanes of soule, which is most requisite in him, that is to ad­minister before our Lord.

Of the Girdle. And how by the same is signified, the in­issoluble bond, betwixt Christs di­uinity, and his humanitie. CHAP. 11.

BY the Girdle, where with the Albe is straightly bound, and girded togither, is signified the indissoluble bond, betwixt the diuinitie of Christ, and his humanitie, which (after his Incarnation). were neuer seperated, neither according to his bodie, not accor­ding to his soule, notwithstanding that his soule descēded into hell, and his bodie remai­ned in the sepulchre.

How his vndertaking our humaine frailtie.

2. The Girdle bringing togither, the am­plenes of the Albe, doth signifie, that Christ as it were straightned his high and deuine conuersatiō (after our manner of vnderstan­ding) by taking vpon him our humaine frailtie. And euen as the Albe, is not made lesse by the straightnes of the Girdle, but on­ly enfoulded within the same: euen so the immensitie of Christ, remained most entire and perfect in him, although for our exam­ple, he seemed to streighten, and narrowe the same.

How the virtue of Chastitie.

3. This Girdle hath three properties: to [Page 42] girt, to binde, and to mortifie: betokening the care and circumspection belonging to a Priest, lest the virtue of chastitie, which the white garment representeth in him, be remisly and negligentlie garded. And that therefore as he girteth the raines of his bodie, soe should he girt and restraine, the raines of his mind, which are his thoughtes & desires: to which virtue our Sauiour himselfe exor­teth saying. Sint lumbs vestri pracincti &c. Let your loines be girted. Luc. 12.35.

How fasting and prayer.

4. The two endes of the girdle, that are turned in, the one vnder the right side, the other vnder the left: do signifie, the two meanes requisite to conserue the virtue of chastitie, to wit fasting, and praier: the one to debilitate and subdue the flesh: the other to strengthen and eleuate the spirite. Pray least ye enter into temptation. Luc. 22.40.

How the cordes, wherewith our Lord was bound to the piller.

5. The Priest in taking the Girdle, put­teth both his hands behind him at his back whilst he that serueth, giueth the same into them: representing hereby, how the most in­nocent Sonne of God for our offences, had his blessed hands fast bound behind him, whilst he was most lamentablie whiped and [Page 43] scourged at the piller.

The Prayer.

6. In putting on the Girdle, he praieth say­ing. Praecinge [...]e Domine &c. Girte me ô Lord with the girdle of puritie, and quench in my loines the humour of lust, that there may re­maine in me, the vertue of continencie and chastitie.

Of the Maniple. And how by the same is sig. persecution for the faith of Christ. CHAP. 12.

1. THE Priest putting the Manuple vp­on his left arme, doth kisse the same: to put vs in minde of the redines of harte, wherewith we ought willingly and gladly to suffer persecution for the faith of Christ: be­cause, Blessed are they that suffer persecution for iustice, for theirs is the Kingdome of Heauen. Mat. 5.10.

How the contempt of earthly things.

2. By the putting thereof vpon the left arme, we are admonished, that we ought to be strickt and sparing, in seeking after earth­ly thinges, but free and discharged in seking after Heauenlie. According to the councell of our Sauiour saying. Seéke first the kingdome of God, and the iustice of him, and all these things shalbe giuen you besides. Mat. 6.33.

How Christes immunitie from sinne.

3. Martinus Esengreuius affirmeth, that the Manuple wherewith the left hand is bound, insinuateth Christes immunitie from sinne, saying, that as in Christ our Lord, there was both his omnipotent diuinitie, (signified by the right hand) and his infirme humanitie (vnderstood by the left hand?) so he, by his diuine power, did binde and re­straine his left hand (to wit, his humanitie) that it neuer swarued, or inclined to iniqui­tie.

How Christes Humilitie, combate for iustice, and tender affection towards vs.

4. According to some others, the Manu­ple put vpon the left arme, signifieth the hu­militie of Christ in this life. As also his con­tinuall combate for iustice, according to S. Bonauenture And because the left arme is the nearest to the hart, it may likewise signi­fie the great loue and tender affection which our B. Lord and Sauiour carried towardes vs.

How sorrow and contrition for sinne.

5. The putting of the Manuple vpon the left arme, may likewise put vs in minde of sorrow and contrition for our defectes. For as sinnes are committed by sinister actions, so may they be signified, by the left arme. [Page 45] And euen as in the soule of a sinner, there ought to be continuall sorrow & greefe for his offences, committed against the maiesty of almightie God: so is it also good reason, that on his left arme, the Priest (who needeth) dailie to offer Sacrifice, not onlie for his owne, but also for the sinnes of the people) should carrie some externall signe, of the in­ternall sorrow, which both he and they, ought to haue for this occasion: imitating herein S. Peter, whose aboundance of teares which issued from his eies in the bewailing of his offences, was so great, that he had markes of them, like little gutters in his cheekes: and for this cause continuallie car­ried in his hand or bosome, some napkin where with to wipe them away.

How the cordes where with our Lord was violently bound.

6. The same being applied to the instru­mentes of our Lords most holy Passion, most properlie representeh, the hard, rough, & boisterous cords, wherewith he was rudely and cruelly bound, when he was led from place to place, and from one Iudge to ano­ther. Luc. 21.3.

The Praier.

7. The Priest in putting on this Manupl­praieth saying: Merear Domine portare &c. Le [Page 46] me merit ô Lorde, to beare the Maniple of weeping and sorrowe, that I may receiue the recompence of my labour with exultation.

Of the Stole, And how by the same is sig: the yoke of obedience. CHAP. 13.

1. BY the Stole, is signified the yoke of o­bedience, wher vnto our meeke Lorde submitted him selfe for our saluation. Take vp my yoke vpon you. Mat. 11.19. Which thinge the priest sheweth him selfe readie to perfor­me by kissing the same, both when he putteth it on, and when he putteth it off: expressing by this ceremonie, the desire and resignation wher with he willinglie submitteth him selfe, vnder the yoke of our Sauiour Christ.

How Meekenes and humilitie.

2. In that it extendeth or reacheth to the knees (whose office is to bend and bowe) it admonisheth vs of meeknes and humilitie. Discite à me quia mitis sum & humilis corde. Lear­ne of me, because I am meeke and humble of hart. Mat. 11.29.

How Perseuerance.

3. The stole by the length therof, doth put vs in mind of the vertu of perseuerance: For [Page 47] he that perseuereth vnto the end shall be saued. Mat. 10.

How Prudence in prosperitie, and patience in aduersitie.

4. It is folded before the breast in forme of a Crosse, from the right side to the left: to admonish vs, that we must vse prudence in prosperitie, and patience in aduersitie; and that we be nether puffed vp by the one, nor deiected by the other.

How the carying of the Crosse.

5. The resting thereof vpon the shoulders: may put vs in minde of the Crosse, which, with other instruments of the passion, our Lord was forced to carrie to the place of exe­cution, vpon his soare, and weary shoulders. Or the rope or corde, wher with they haste­lie drewe and haled him forwardes, to the mount of Caluarie.

The Prayer.

The priest in putting on the same prayeth, saying. Redde mihi Domine stolam immortalitatis &c. Render vnto me o Lord, the Stole of im­mortalitie, which I haue lost in the preuari­cation of our first parent: and although I ap­proach vnworthelie to thy holy mysterie, I may neuertheles deserue to attayne euerla­sting ioy and felicitie.

Of the vestment, or Casula. And how by the same is sig: and repre­sented the vertue of Charitie. CHAP. 14.

1. THis vestment, couereth both the bo­die and all the other habits, and in la­tin is called Casula, of this word Casa, a hou­se, because it couereth the whole man, like vnto another little house: by which is vnder­stood the vertu of Charitie, which, as the Apostle sayeth, couereth the multitude of sinnes.

How charity towards God, and our neighboures.

2. This garment being deuided into two partes: doth put vs in minde of a double, or two fould charitie. The one towardes God, to loue him aboue all thinges. The other to our neighbour, to loue him as our selues, Thou shalt loue the Lord thy God, from thy whole hart, & with thy whole soule. & thy neighbour as thy selfe. Deut. 6.5. & Leuit. 19.18.

How charitie to our frends, and to our enimies.

3. This garment is large, ample, and o­pen, neither tied nor girded, as the other or­naments are: to giue vs to vnderstand, that [Page 49] charitie extendeth it selfe farre off, not only in doing good to our frendes, but also to our verie enimies, neuer ceasing to do well to all persons, whensoeuer time and occasion is offered. If you loue them, who loue you, what reward shall you haue, do not also the Publicans this? Mat. 5.46.

How the Church before and after Christ.

4. Likewise the forepart (which is the les­ser) representeth the Church, before Christs Passion, and the hinder part (which is the larger and bigger, and hath the Crosse on it:) signifieth the increase of Christs Church since his Passion.

How the vniting, of the Iewes and Gentills.

5. The vniting thereof aboue, sig: the vniting of the two people, (the Iewes and the Gen­tiles) in the confession of one faith, as it was foretould, saying: And there shall be one Pastor, and one flocke.

How the Vestment of sundrie vertues exer­cised in the Catholique Church.

6. This garment is commonly rich, and curiously wrought with gould: insinuating that which the royall Prophet sayth, in the Psalme: Astitit Regina a dextris tuis. The queene (to wit, the Church) stood vpon thy right hand, in a goulden Vestment, compassed about with va­rietie. Ps 44.

How the purple Vestment.

7. It likewise representeth the purple Vestment, wherewith the Iewes cloathed our Lord in scorne, and diuers and sundrie waies, abused his holy person. Mat. 27.30.

How vnity, against scisme and herisie.

8. This garment of our Lord, the Soul­diars would not deuide, because it was with­out seame: to foreshew, how great an of­fence it should be in those, who should pre­sume to rent or deuide, the vnity of Christes Church, by scisme or heresie. Ioan. 19.23.

The Prayer.

The Priest in putting on the same, prai­eth, saying: Domine qui dixisti &c. Lord who hast said, my yoake is sweet, and my burthen is light: graunt that I may so beare the same, that I may obtaine thy grace.

How by the two Crosses vpon the Stole, and Maniple: is sig. the Crosses of the two Theeues. And by that vpon the Vestment, the Crosse of Christ.

And note, that vpon three of these orna­mentes belonging to the Priest, there is cō ­monly made the signe of the Crosse. Vpon the Stole, and the Maniple, there is made two little Crosses; and the third vpon the [Page 51] Vestment, more larger then the rest: wher­by is signified vnto vs, a double misterie.

First, by the two lesser Crosses, vpon the Stole and Maniple, is vnderstood the crosses of the two theeues, who were crucified, one on the left side, and the other on the right side of our B. Sauiour, and he himselfe in the midst, signified by the Crosse made vpon the Vestment, which is greater then the other, as his Crosse was greater then theirs.

How more perfection in the Priest, then other men.

Secondlie, by these three Crosses, is giuen to vnderstand, that the Priest ought to be of much more perfection, then other men; & that he should not onlie beare the Crosse of Christ, signified by the Crosse on the vest­ment: nor his owne Crosse, signified by the Crosse vpon the Stole: but also his neigh­bours Crosse, signified by the Crosse on the Maniple, which he beareth on his left arme.

Of the coming of the priest out of the Vestrie, attyred and reuested with his holie Ornamentes. CHAP. 15.

How the Priest representeth our blessed Sauiour.

BBy the Priest, as the Doctors say, is vn­derstoode our blessed Sauiour. By the people: the world. And by the Altar: the mount of Caluarie whereon he was crucified for our redemption.

How his coming out of the vestrie, rep: our Sauiours coming heauen.

The Priest comming foorth of the sacristy, thus reuested with his holie habits: signifieth our Sauiour, coming foorth of the bosome of his heauenlie Father, and entringe into, the world to take our nature vpon him.

How his handes ioyned vpon his breast rep: the affection wherewith our Sauiour prayed for vs.

He proceedeth with his handes reuerentlie ioyned before his breast: to represent vnto vs the great deuotion and feruent affectiō, wher [...] with [Page 53] our Sauiour alwayes prayed vnto his he­uenlie Father for vs. Exauditus est enim pro re­uerentia sua. For he was heard for his reue­rence. Heb. 5.8.

How his holy vestments, represent our Sauiours holy vertues.

His holie vestmentes and ornaments: doe signifie, the holie vertues, graces, and other perfections, which most gloriouslie shined in our Sauiour. Of whom it is written saying. And the word was made flesh, and dwelt in vs (and we saw the glorie of him, the glorie as it were of the onlie begotten Sonne of the Father) ful of grace and veritie. Iohn 1.14.

The diuersitie of ornamentes, doe not onlie signifie, the diuersitie of vertues and perfect­ions, which were contained in our Sauiour Christ, but also the diuersitie of paines & tor­ments, which he sustained for vs: as hath al­readie bene declared.

How honor and reuerence, in those that re­ceiue and handle the body of Christ.

And for as much as almightie God, gaue expresse commandement, to the Priestes of the ancient law, that they should not aproach to his Altar to offer vnto him, but firste to be washed & inuested, not with their prophane, but with theire holie ornamentes. Is it not [Page 54] then most conuenient, that the priestes of the new law should be peculiarly adorned, and thereby dispose themselues with much more reuerence, to handle and touche, the most pretious bodie of our redeemer and Sa­uiour Iesus, then the ould priests and pro­phets did, the flesh of sheepe and oxen, or the bodie of a bruit beast?

Our priests therfore, going to the Altar thus apparreled, doe set before our eies our Sauiour Iesus, as he was at his passion, and consequentlie those that scoffe at the priest, thus representing Christ vnto vs, do nothing else, then with the wicked Iewes, scoffe and deride at Christ him selfe. And euen as those Iewes, put all these ornaments vpon our Sa­uiour, for despite, and the more to dishonor him, yet Christs holie mother, and his bles­sed Apostles, did both loue him, and reue­rence him so much the more entyrelie, for enduring such reproaches and shames for our sakes: so these men now a dayes, whose min­des are wholie set against the Catholique church, will mock perhaps at the priest, stan­ding at the Altar in such apparell; but contra­rie wise, the true christian and Catholique people, doe esteeme and honor him so much the more, who is by the ordonance of God, exalted so high a dignitie, as to represent vn­to vs so great a mysterie.

To conclude, priestly habits, (so much offensiue to the heretiques of our age) were so highly respected by Alexander the great, (although a Panim and Idolater) going to Hierusalem, with deliberation to ruine it, that with houlden, by the onlie sight of the Pontificall vestments of the high priest, and touched instantlie with the feare of God, did cast him selfe from his horse, vpon the gro­unde, as it were to craue pardon for his sini­ster designes, and granted to the citie and countrie of Iewrie, all the priueledges, fran­chises, and immunities, that possiblie they could desire: at witnesseth Iosephus. lib. 11. cap. 8.

Of carying the booke before the priest. And how thereby is represented the An­nunciation of the Angel, before the Incarnation. CHAP. 16.

THe priest proceeding in reuerent wise towards the Altar, hath one to goe be­fore him to beare the booke, which contay­neth the glad tydinges of our saluation: signi­fying [Page 56] by this ceremonie: that Christ entring into this world, sent first an Angel before him, to announce the ioyful newes of his in­carnation. Let him therfore who supplyeth this place, consider well, whose person he re­presenteth, and let him see, that his cariage be conforme to so high a calling.

How the same rep: The dignitie and veritie of the gospel of Christ.

Also the booke of the gospel is therfore caryed before: to signifie, the dignitie and infallible veritie of the gospel of Christ, which is such, that if an Angell should come from heauen and teach vnto vs other thē this, we ought in no wise to beleeue him.

How a life conforme to the gospel of Christ.

Againe, the gospell carried before, and the priest following after, is to admonish: that euerie Christian, (especiallie a priest) ought to conforme his life and conuersation, to the gospel of Christ.

How the Church built vpon a rock.

The booke brought & layd vpon the Altar, which is of stone: signifieth, that the foun­dation of the church of Christ, is built vpon a rock, against which the gates of hell shall neuer preuayle. Luc. 16.

How the faith first preached to the people of the Iewes:

And it is therfore first carried to the right end of the Altar: to signifie that our Sauiour ca­me first to the people of the Iewes: according to that of the Apostle. To you it behoued vs first to speake the word of God: but because you re­pel it, and iudge your selues vnworthie of eternalli­fe, behold we turne to the Gentils. Actes. 13.46.

VVhy the booke is layd vpon the Altar shut. 1. Reason.

And it is layed vpon the Altar shut, vntill the priest come to open the same: to signifie, that all thinges were closed vnder shadowes and figures, vntill the coming of Christ our Sa­uiour.

2. Second reason.

Also to signifie, that Christ was he, who first reuealed the mysteries of holie scripture to his Apostles, saying. To you it is geuen, to know the mysterie of the kingdome of God. Mat. 8.9. And that after his resurrection, he opened their vnderstanding, that they might vnderstand the scriptures. Luc. 24.45.

The reason why the priest hath one to help him at masse.

Lastly, the priest hath euer, one, or mo­re, to asist him at Masse: and this for [Page 58] two reasons. The first is, for that he may haue great neede of helpe and ayde. He may fall into some inconuenience or sicknes, or some heretique or enimie may take the host out of his hand, as it hapned to S. Matthew, who was killed at the Altar. In which case, all good Catholikes, ought to succour and de­fend hym, euen to the shedding of their blood; which danger was ordinary in the pri­mitiue church vnder the heathē persequtors: and therfore the bishops saying masse, were alwaies garded with deacons.

The 2. reason.

The second is, in respect of the great ma­iestie and reuerence due to this holie sacrifi­ce, which is such, that the greatest personage in the world, can thinke it no disgrace, to wayte and attend vpon a priest at masse; and further, to ad thereunto, all the humble and respectiue seruice he is able.

An example to be noted by such as assist at Masse.

And to the end that eache one may assist with the greater reuerence, I will briefly re­cite a historie recounted by S. Ambrose: how a childe, which attended vpon Alexan­der the great, when he was about to sacrifice to his Idols, houlding fire vnto him by, chan­ce let fall a coale vpon his owne arme, which [Page 59] he suffered to pierce thorough his garments, euen to his verie flesh, rather then he would make anie noyse, or giue occasion by his crye, either to distract the Emperor in his sa­crifice, or disturb the people in their deuoti­ons. With what attenion and reuerence then, ought a Christian, to asist at this dreadfull & most holy sacrifice? and that offered to noe false idole, but to the only, true, and euer-li­uing God him selfe. S. Ambros. li. 3. de Virg.

Of the priests descending from the Altar. And how thereby is represented the expulsion of Adam out of Paradise. CHAP. 17.

THE priest hauing placed the chalice vpon the Altar, presentlie descendeth & standeth belowe at the foote of the same: representing hereby, the litle space of time wherin Adam remayned in the state of inno­cencie and originall iustice, & how for his transgression he was presentlie thrust, and expelled out of Paradise.

How his wretched estate after his fall.

2. Againe, by his standing belowe at the foote of the Altar (humbly bowing his bo­die towards the earth, or falling on his knee) is signified, the wretched estate of man after his fall, and the heauie displeasure of God, conceiued against him for his greueous sinne.

How the time before the Incarnation.

3. Mysticallie also it signifieth the time before the Incarnation of the Sonne of God: who for a longe season, and for the selfe same occasion of sinne, stoode a farre off as it were from all mankinde, and would not for some thousands of yeares, approach vnto him, to take his nature and substance vpon him, or to open the gates of heauen vnto him.

How a soule in mortall sinne.

4. Also that God standeth a far off, and is greatly alienated and estranged, from euerie soule in mortall sinne.

How the deuout publican, and S. Peter.

5. It also representeth the deuout Publi­can: who entring in to the temple to pray, [Page 61] stoode a far off, saying▪ God be mercifull to me a sinner. And that of S. Peter. Goe from me o Lord, for I am sinfull man. Luc. 18.13. ib. 5.8.

VVhy the asistants kneele belowe.

6. Lastly the people likewise kneele be­lowe: to declare the great honor and reue­rence which they beare to this holie Sacrifi­ce. For God him selfe is present, to heare the supplications of his church. Christ is present, who is the spouse of the church. And also manie Angelicall spirits are present, most earnestlie desyreing, that our petitions may be heard, and with all, the full and en­tyre remission of our sinnes obtayned.

Of the signe of the holie Crosse, made at, In nomine Patris. And of the most excellent vertues and most diuine mysteries, contayned in the same.

AS the glorie of a faire and sump­tuous building, is viewed and per­ceiued by the fore front therof: And as the honor of a well ordered armie, is discouered in the comelie disposi­tion of the foreward of the battayle: euen so, gentle reader, mayst thou easilie coniecture the excellencie of this spiritual building, by the onlie beautie which thou behouldest in the fore front of the same.

2. And what else may be expected in this ve­nerable representation, of the death and pas­sion of our Sauiour Iesus, but that our holie mother the Catholique church, should first plant in the fore-front of this excellent Sa­crifice, the triumphant banner, and most vi­ctorious standard of the Crosse, the badge & liuerie of hir celestiall spouse, the ensigne of heauen, the consolation of earth, the confu­sion [Page 63] of hell, and the royall armes and cogni­zance of our redemption?

3. For this holie signe, is the tree of life, planted in the midest of paradise. It is the wood of the Arke, which saued Noe and his family, frō drowning. It is the bāner, which Abraham bore, when he went to deliuer his brother Loth, from the captiuitie of his eni­mies. It is the woode, which Isaac his sonne, carried vpon his shoulders to the place of sa­crifice. It is the ladder, wheron Iacob saw the Angels descend, and ascend, vp to heauen. It is the key of paradise, which openeth and no man shuteth, and shuteth and no man open­eth. It is the brasen serpent, which healethe those that are strooken, with the venemous sting of the diuel. It is the rodde of Moyses, wher with he caused the stonie rock, to yelde foorth streames of refreshing waters. It is the woode, which being cast by our true Elizeus, into the waters that were bitter, made them most sweete and pleasaunt of tast. It is the stone, where with Dauid strooke Golias on the forehead and presently slew him. And it is the letter Thau, marked on the foreheades of all the faithfull, which keepeth and preser­ueth them from all kind of danger.

4. In a word, no mortall tongue is able suf­ficientlie to expresse the wonderful vertues of this signe. For it is the staffe of the lame, the [Page 64] guide of the blind, the way of them that erre, the philosophie of the vnlearned, the phisiti­an of the sicke, and the resurrection of the dead. It is the cōfort of the poore, the hope in despaire, the harbour in danger, the bles­singe of families, the father of orphanes, the defence of widdowes, the iudge of innocents, the keeper of litle ones, the gard of virginity, the cuncellor of the iust, the libertie of serua­ntes, the bread of the hungrie, and the drink of the thirstie. It is the songe of the Prophe­tes, the preaching of the Apostles, the glorie of Martyres, the consolation of Confessors, the ioy of Priestes, and the sheilde of Princes. It is the foundation of the Church, the bene­diction of Sacraments, the subuersion of Id­olatrie, the death of heresie, the distruction of the proud, the bridle of the rich, the punish­ment of the wicked, the torment of the dam­ned, and the glorie of the saued.

No maruel then, that the Catholique chu­rche, hath so highlie honoured this heauenlie signe, as to plant it, and seate it, in the fore­front and first place of this holie sacrifice, & to adorne and beautifie there with, this heauē ­lie building: vsing (as I may call it) no other key, but that which once opened vnto vs so high a mysterie, to open vnto vs now againe, the highest misterie both of heauen and earth.

Of In nomine Patris &c. How In nomine Patris, is a briefe Theo­logical protestation against Idolatrie.

FIrst it is to be noted, that the highest, and most supereminent honour, which anie man can possiblie yeald vnto almightie God in this life, is principallie included in this ho­lie sacrifice. And as in the commandementes which were giuen by God him selfe, he firste before all thinges, put a difference and excep­tion, betwixt his owne honor, and the honor, of Idols, and of all other false gods whatso­euer: euen so the Church in this place, be, giuing in the name of hir sole and only God, doth euidentlie giue to vnderstand, that shee vtterlie renounceth all Idolatrie: and that ne­ther Idol, nor anie false god whatsoeuer, ne­ther man nor Angel, nor anie other creature, ether in heauen or earth, ought to be serued with this honour of sacrifice, saue onlie God him selfe.

In nomine.

In the name. In pronouncing these wordes, we say. In the name, not in the names: to signifie, and to giue to vnderstand thereby, that we beleeeue, one to be the name, and nature, [Page 66] one to be the vertue and power, one to be the diuinitie, & maiestie, of all the three persons of the blessed Trinitie.

Patris.

Of the Father. For euen as litle children in the time ether of neede or danger, doe pre­sentlie break foorth into no other crye, but to call for the helpe of father or mother; which crye of theirs, is no sooner heard, but it foorth with bringeth them succour and as­sistance: euen so is it to be vnderstood of this voice and inuocation, which is so wel kno­wen, and so willinglie heard of our heauenlie Father, that no sooner is it vttered by vs his children, but he doth presently acknowledg it, and speedelie hastneth to our helpe and succour.

Et Filij.

And of the Sonne. After the name of the Fa­ther, we say, and of the Sonne. First, becau­se he as willinglie, both heareth vs, and hel­peth vs, as doth the Father. Secondlie to de­clare, that albeit this be properlie the sacri­fice of the Sonne, yet that he is equall in glo­rie, coeternall in maiestie, and consubstan­tiall in essence, both to the Father and the holie Ghost.

Et spiritus Sancti.

And of the holie Ghost. Heere likewise doe we inuoke and cal for the helpe, ayde, and asi­stance of the Holie Ghost: to signifie, that he also prooceedinge from them both, and being equall to them both in power, essence, and glorie, doth concurr with them to the ef­fectinge of this heauenlie and diuine sacri­fice.

Amen.

And this Amen, is as it were, a confident and firme assent of our soule, by which we acknowledge the persons named, to be our one, and onelie God, and that in trust of his ayde, we meane to proceed in offering vp this sacrifice, to his eternall glorie.

Where you see, that this petition, being taken according to his most common and vsual sence, doth signifie, the inuocation of the ayde, grace, and sanctification, of God the Father, God the Sonne, and God the Ho­lie Ghost, to be infused from heauen, into the hartes and mindes of all the asistants.

Of the psalme; Introibo. And how by the same is signified the desires of the Fathers for the coming of Christ.

1. IN the wordes and mysteries of the ho­lie Masse, two manner of senses are vsual­lie vnderstood: the one litterall, the other mysticall. According here vnto, the priest al­wayes beginneth with certaine verses taken out of the Prophets: to signifie vnto vs my­stically, the vnspeakeable sighes, and feruent desires, of the holie Fathers for the coming of Christ, longe time promised vnto them, and longe time expected of them.

How the desires of all the world.

2. These verses are not rehearced of one alone, but of all the quyre together: to sig­nifie, the desire of the Church vniuersall; and that not onlie the holie Fathers, then detai­ned in Limbo, but that all the world was exi­led for sinne, and stoode in neede, of the gra­ce and mercie of our Sauiour Iesus.

How the excitation of their mindes who are present at Masse.

3. According to some of our Doctors, this psalme is sayed of all the quyre together, [Page 69] that the spirits and mindes of all that are pre­sent, may be awakened thereby, and that hear­ing the noyse and sounde of the voices, they may vnderstand when the Priest first entereth in, to the Altar of God: like as in the oulde testament, the noyse and sound of the Belles, made knowne the entrie of the highe Prieste, into the sanctuarie of our Lord. And now to explicate the wordes them selues.

Introibo.

I will enter in. Amongst the manifoulde se­crets and mysteries of this one sacred word, firste behould how aptlie it agreeth, with the former ceremonie of the Priests descending, the which was, a litle before, applied to the fall of man, and to the expulsion, both of him, and of all his posteritie, out of para­dise.

To make the same more manifest vnto you, take an example of some great and no­ble person, who for some hainous fact, ha­uing iustly incurred the displeasure of his Prince, is depriued of his honors, banished his court, excluded from his presence, and from the companie and societie of all his Nobles, how would not such an one deplore his fall, and labour to be restored into his princes fauour? Now to applie the same to our present purpose; This Prince is almighty God: the Noble person who hath offended, is [Page 70] man: the offence, was, the breach and transgression of his creators commandement: the honor he was depriued of, was the state of in­nocencie: the court he was banished frō, was the kingdome of heauen: and the companie of nobles, was the societie of Angells. Now then, euen as the banished man, desireth no­thing more, then to enter in to the gates and portes of his Prince, from which he is exiled: so likewise we, lamenting nothing more thē the daylie memorie of this our exile, often expresse our feruent desires in these wordes of the holie prophet, saying. Introibo. I will en­ter in, to wit in to the portes and court of my God, from which I am exiled because of my sinne.

Ad Altare.

To the Altar. After the time that man had transgressed the law of God, the first meanes that was practised to appease his wrath, was to errect Altars vnto him, and to offer ther­on, sacrifice for sinne. And God him selfe did afterwardes ordaine, that a man hauinge de­serued to die for inuoluntarie murther, fli­yng to an altar, and layinge houlde thereon, his life shoulde be safe. And sith we all daylie sinne, and consequentlie deserue to die, ther­fore doe we daylie flie to this altar, to craue pardon of God, and to recouer the life of grace, which we haue lost by our sinne.

And it is caled Altare. ab Alta ara, that is to say, height, or Altitude: signifing, that a man comminge to present him selfe at the same, ought wholy to fixe his minde, vppon highe, diuine, and heauenlie thinges.

Dei.

Of God. He saieth of God, not of Gods, to exclude all pluralitie of Gods. And further to shewe, that as God him selfe is onlie one: so the religion and worship where with he is to be serued, ought to be but one.

Secondlie, it is called the altar of God, be­cause the Sonne of God, euer since the begin­ing of the world, hath bin offered vp in sacri­fice vnto his Father vpon the same. In the olde law, figuratiuelie: vpon the crosse, cor­porallie, and in the new law, incruentallie.

Ad Deum.

To God. Trulie wonderfull is the mysterie, which seemeth to me, to lye hid in this word. A litle before the holie prophet sayd, that he would enter in to the Altar of God, but here he sayth, that he will enter in, vnto God him­selfe: clearelie as it were foreshewing by the spirit of prophecie, the assured and vndou­ted presence of Iesus-Christ vpon the Altar of Christians. Which thing is trulie verified, in the daylie sacrifice of euerie priest, who first entring in to the Altar of God, doth foorth [Page 72] with enter, euen to God him selfe: seeinge Christ, by vertu of Consecration, is trulie & reallie present in this sacrifice.

Qui laetificat iuuentutem meam.

Who maketh ioyful my youth. After the form­er consideration of sorrow for mans fall, mē ­tion is foorthwith made of mirthe and ioye. By ioifulnes therfore in this place may be vn­derstood, the wonderful ioy of our distressed parēts, in that merciful promise of almightie God, promising (euen then, when with trembling & feare, they attended none other, but the dreadful sentence of euerlasting damnati­on (that the seede of the woman, should bru­se the head of the serpent: then which, neuer could anie woordes bringe greater ioy to the hart of man.

Iudica me Deus

Iudge me o God. This shoulde seeme at the fiirst, to be a verie fearfull demand, and full of danger, to aske that God should iudge vs: but S. Aug. cleareth the difficultie, saying. I feare not his iudgments, because I knowe his mer­cie. And this our present prophet, beinge put to his choise, whether for the punishment of his sinne, he woulde fall into the handes of God, or of men, chose rather to fall into the handes of God: knowinge that Gods iudge­ments are alwayes mingled with mercy, wher [...] [Page 73] as mans iudgments, are often executed, with­out any maner of pittie or mercie.

Et discerne.

And discerne. That is, put a difference, be­twixte him who beleeueth in thee, and be­twixt him who beleeueth not in thee, as Saint Aug. expoundeth it. Betwixt him, who offer­eth no other sacrifice to honor thee, but the verie same which was ordained by thee, and him who offereth a straunge sacrifice, both forbiden, by thee, and to others besides thee.

Causam meam.

My cause. And rightly is this Sacrifice cal­led our cause, First because we onlie honor, professe, and defend it, against all sortes of enimies that doe impugne it. Secondlie be­cause it contayneth him, who hath vnderta­ken our cause. As the same Prophet testifieth saying. Dominus meus, in causam meam. Psal. 34.26. Thirdlie because it contayneth him, who is the chiefe and onlie cause of all our good, of all our hope, and of all our health, as infinit places of holie Scripture, doe clear­lie testifie.

De gente non sancta.

From a people not holie. Frō three sorts of peo­ple the prophet prayeth to be discerned & de­liuered. First from all Infidels, or vnbeleeuers [Page 74] because they are destitut of holy Faith, of ho­ly Sacrifice, of holie Sacraments, yea and of all holy thinges, and holines, and consequēt­lie, both denye God, and are denied of God: which people, the prophet describing, saith. The foole hath said in his hart, there is no God. Sed der debit eos Deus. But God shall make fooles of them.

Ab homine iniquo.

From the wicked man. Secondlie, from the wicked man. By the wicked man, may be vn­derstood, the euil or wicked Christian, who is not destitute of the light of faith, as the In­fidel is: but of the lighte of good life, and other vertues, which ought to shine in a true beleeuer: where as this sort of men, confesse God in woordes, but denie him in workes. Finallie, being wicked in cogitation wicked in conuersation, and whose onlie glorie, is in wickednes.

Et doloso erue me.

And deceitfull, deliuer me. Thirdlie from the deceitful man. By the deceitful man, may be vnderstood, all false teachers and seducers of soules, wolues in sheepes clothing, who leade men from truth, to falshood, and from the Catholike veritie, to error and heresie. From al which euels, we ought with the holie Pro­phet, daylie to pray to be deliuered.

Quia tu es Deus.

Because thou art God. And I will beleeue in thee: thou art God and I will serue thee: thou art God, and I will feare thee: thou arr God, and I will flye vnto thee: thou art God, and I will worship thee: thou onlie art God, and there is none else but thee.

Fortitudo mea.

My fortitude. Who helpest all those that put their trust in thee, and of whom (as the Apostle saith 2. Cor. 3.) is all our sufficiencie: to wit; to stay vs from falling, to strenghten vs standing, to rayse vs being fallen, to resto­re vs being sick, to heale vs beinge wounded, and to reuiue vs being dead.

Quare me repulisti?

Why hast thou repelled me? These wordes may be applyed to the longing desires of the holie fathers for the coming of Christ; For as much as the prophet in this place speaketh in the person of the Fathers detayned in lim­bo, making their piteous and mournfull complaint to almightie God; why they are so long time repelled, and the promise of their redemption, so long delayed.

Et quare tristis incedo?

And why wa [...]ke I heauilie? In the prison of hell, in the dungeon of darknes, and in the shadowe of death. As also in another psalme. [Page 76] Tota die contristatus ingredicbar. All the day I walked heauille, to wit, because of the long delay and absence of my Sauiour.

Dum affligit me inimicus.

Whilst the enemie doth afflict me. To wit, the sworne and mortall enimie of all mankinde, with scornfull and opprobrious wordes, vp­braiding me and saying. Vbi est Deus tuus? Whe­re is thy God?

Emitte lucem tuam.

Send foorth thy light, Lo here the cause of the former complaint, the ground of the former griefe, and the reason of all the former hea­uines and affliction! Send foorth thy light, to wit, thy Sonne our Sauiour, who is the light of the world. Iohn. 1. The light of those that sit in darknes, and in the shadowe of death. Luc. 1. The true light, that lightneth euerie man who commeth into this world. Iohn. 1. The light of our countenance, and our Christ.

Et veritatem tuam.

And thy truth. Therfore with great reason doth the Prophet desire, the sending foorth of this light and this veritie, misticallie insinua­ting, the originall cause of our damnation. For the diuel, who first seduced and deceaued man, is in the holie Scripture, called by two names, to wit, prince of darknes, and father [Page 77] of lyinge. Wherfore as the first author of our damnation, was darknes and falsitie: so was it expedient that the first author of our redem­ption, should be light and veritie, that so the later remedie, might be answerable to the former ruine.

Ipsa me deduxerunt & adduxerunt.

They (to wit, thy light and thy truth) haue­led me from, and brought me to. which wordes doe most clearlie insinuate, the assured hope of those holie fathers for their deliuerie forth of limbo, that by meanes of the light, and the truth which they expected, they should be, led from, hell; and be brought to, heauen. For this Lord it is, who diuersly leadeth and bringeth those that are his: he leadeth them from trouble, and bringeth them to tranquil­litie: he leadeth them from sorrowe, and bringeth them to ioy: he leadeth euen from hell, and bringeth back to heauen. 1. Reg. 2. & Tob. 13. And therfore it presently follo­weth.

In montem sanctum tuum.

Into thy holie mount. Morallie according to S. Aug. in psal. 50. by this mount, is vnder­stood, the Catholique Church, into which we all ought to desire to be led and brought. Now, saieth he, we are in this mountaine; whosoeuer prayeth, being out of this moun­taine, [Page 78] let him not hope to be heard to eternal life. For manie are heard in manie thinges, whereof they haue no cause to reioyce, as the diuels, who were heard, that they might be admitted to enter into the hearde of swine: thus he. Signifing hereby, that no prayers are gratefullie heard of almighty God, which are made out of the mountaine of the Catholike Church.

Et in tabernacula tua.

And into thy tabernacles, The same holie Fa­ther expounding this place, saith. When thou hearest mention of a Tabernacle, vnderstand saith he, a place of warre, an habitation of pil­grimes, and wayfaring men. To wit, such as are out of their natiue countrie, and farre off from their desiered home. From this Taber­nacle, did our Sauiour Iesus by his cominge, leade those holie fathers, into a more excellent Tabernacle of eternall rest.

Et Introibo.

And I will enter in. This second repetition of the Introibo, serueth to verie good purpose, to giue to vnderstand, that both the one and the other, to wit, the priest and the people, haue put them selues in readines and disposi­tion, to enter in, to the Altar of God. For as it was expedient, that the priest intending to offer sacrifice for the people, should first pre­monish [Page 79] them of his entrance to the Altar; so is it meete, that the people likewise, doe giue the priest to vnderstand, that they are also readie to enter with him, and deuoutlie to asist him with their prayers.

Ad Altare Dei.

To the Altar of God. Where note that the Altar on earth, wherinto we say we will enter, hath his making and proportion in forme of a ta­ble. And because that Christ our Lord (who is the head of his church) is now aboue in heauen, and the bodie of the same head, still here beloue in earth (which can not liue vn­les it be fed with proportionable foode:) therfore haue we daylie recourse to this Altar of God, as to a most diuine and celestiall ta­ble, for the daylie refection of our soules.

Ad Deum.

To God. As there is a visible Altar be nea­the in earth, so there is another inuisible Al­tar aboue in heauen: and because that none can be made partaker of the one, who hath not first participated of the other, therfore from the Altar of the Church of God in earth, we ascend to the sublime Altar of God in hea­uen: that is, from the Altar of God, to God him selfe.

Qui letificat iuuentutem meam.

Who maketh ioyful my youth. For vpon this [Page 80] sublime Altar, God will in such wise reioyce his elect, with spiritual and ineffable delight, that he will be, a bright mirrour to their sight, musique to their eares, honie to their tast, balme to their smelling, and a flower to their touchinge: frō whose aspect will issue foorth such vnspeakable cause of ioy, that if it were permitted to behould the same, but for the space of an houre, it were alone sufficient, to make innumerable dayes of this life, to be despised and contemned.

Confiteor tibi.

I will confesse vnto thee. Where note, that this word Confesse, hath in holie Scripture sun­drie significations; Somtimes it is taken for an humble acknowledging of a mans offen­ces before the maiestie of almightie God, as in Mat. 11. Luc. 1. Somtimes for inuocation of his holie name, as Psal. 144. Somtimes for thanksgeuing for his benefits, as psl. 74. & 29. And in this place it is taken for the laudes and praises, which we desire to offer vp and rēder vnto him, as also it is in the, psalme. 66. and many others places. Worthelie therfore, after the contemplation of that former ioy, followeth next, I will confesse vnto thee. As if the soule should say, that she much desireth and longeth to be there personallie, to praise and reioyce in that ineffable beautie, which [Page 81] now she doth contemplat a far off.

In cithara Deus, Deus meus.

Vpon the harp ô God, my God. Rightly in this place is mention made of the prophets harpe, for that as Dauid with this instrument, did coniure the euill spirits of his father in-law Saule: 1. Reg 16. euen so this heauenlie har­pe of the Catholique church (which is this holie Sacrifice) doth speciallie terrifie and put to flight, all malignant & infernal spirits.

Quare tristis es anima mea?

Why art thou sad, o my soule? This rhetorical apostrophe, the prophet maketh to his owne soule, the part inferiour, to the part supe­rour. For because in this life, the bodie can not be free from temptation, the spirit, (though fighting against the flesh) remayneth heauie: And all such so fighting, our Lord vouchsafed to represent in him selfe, when he sayed. My soule is heauie vnto death. Mat. 26.

Et quare conturbas me?

And why dost thou trouble me? This is the difference and disparitie betwixt the good and the bad. For the soules of the good, doe afflict and trouble their bodies, to wit, by prayer, fasting, and other austerities: [Page 82] and contrarie wise, the bodies of the wicked, doe trouble their soules, to wit, by vnlawfull desires, sinfull concupiscence, & infinit other disordinat appetits.

Spera in Deo.

Trust in God. Why art thou sad, o my soule and why doost thou trouble me? Is it for the greatnes and multitude of thy sinnes? Trust in God, abissus abissum inuocat: one bottomles depth caleth vp another, the botomles depth of thy miserie, vpon the bottomles depth of Gods infinite mercie. Is it because thou canst not shunne all sinne whatsoeuer? Trust in God, who knoweth thy weaknes better then thy selfe, and to thy comfort hath saied, that the iust man faleth seauen times a day. Pro. 24.

Quoniam adhuc confitebor illi.

Because I will yet confesse vnto him. Yet, that is, vntil I come to perfect saluation, and to that perfect glorificatiō, where the iust shal shine like the sunne, in the kingdome of theire Fa­ther. Yea, as holie Iob saieth, althoughe he should kill me, yet wil I hope in him.

Salutare vultus mei.

The sauing health of my countenance. And why the health of my countenance? Because the hart being wounded with sinne, maketh the countenance sad and mornefull: but he hea­ling my hart from the woundes, both of sin­ne [Page 83] and sorrowe, shall make mirth and glad­nes, to shine in my face: and therfore I wil call him the health of my countenance.

Et Deus meus.

And my God. In which wordes he sheweth the reason of his former confidence & hope in him, to wit, because he is our God. For naturallie euery woorkman doth loue his woork, and therfore there can be no dout, but that the creator doth loue his creature, and especiallie almightie God Man, whom he hath made to his owne likenes.

Gloria Patri, & Filio, & Spiritui sancto. Sicut erat &c.

Glorie be to the Father, and to the Sonne, and to the holie Ghost. As it was &c. Vpon the former consideration of many secret mysteries of our creation, saluation, and redemption, and of manie other especiall benefits receaued from the bountifull hand of almightie God, we doe here pronounce a short, but most singular Canticle, in the honor and homage of all the blessed Trinitie: in which the high maiestie of all the three parsons, the Father, the Sonne, and the holie Ghost, is vniformelie lauded, praised glorified, and adored.

Introibo ad Altare Dei.

I will enter in, to the Altar of God. These three repetitions of the Introibo, may signifie the [Page 84] feruent desires of three sortes of people, for the coming and entrance of Christ into the world. First of those in the law of nature. Se­condly, of those in the lawe written. And thirdly, of those in the begining or entrance, of the law of grace, as of holie Simeon, who receaued an answere, that he should not dye, til first he had seene the Sauiour of the world.

Ad Deum quiletificat iuuentutem meam.

To God who maketh ioyful my youth. Likewise, the threefould repetition of this letificat, may signifie vnto vs, three wonderfull ioyes, con­cerning the comming of our Lorde into the worlde. The 1. the ioye of his Anuntiation, which the Angell of God, announced before hand to the virgin Marie The 2 the ioye of his Incarnation, when he him selfe (hir con­sent first giuen therto) forthwith entred into hir womb. The 3. ioy, the ioy of his Natiuity when issuing out of his mothers wombe, he was corporallie borne into the world. Which ioy was so surpassing greate, that it resounded at once, in to heauen, earth, & Limbo patrum, or part of hell. In heauen, it reioyced the ho­lie Angels: in earth, it reioyced all sorowfull sinners: and in Limbo, it wonderfullie reioy­ced the holie fathers.

Adiutoriū nostrum, in nomine Domini.

Our helpe, is in the name of our Lord. The priest [Page 85] vndertaking this holie mysterie, and no way confiding in his owne forces, but in the help and asistance. of almightie God, saieth. Our helpe is in the name of our Lord. For without his helpe, though he had the helpe, both of men and Angells, neuer were he able to bringe to passe, this vnspeakable worke.

Qui fecit coelum et terram:

Who made heaven and earth. The people also vnderstandinge the greatnesse of this worke, which the priest vndertaketh, farre surmoun­ting all human reason, to imprint in them sel­ues, a stedfast beliefe of so sublime a mystery, confirme their faithes heerein, by an other moste miraculous woorke of almightie God, to witte, the creation of heauen and earth, meerelie of nothing, by his only omnipotēt, and almightie powre: as the psalmist testifieth sayinge. Ipse dixit & facta sunt. Psal. 148. Hee spake the worde, and they were made.

To conclude, Pope Celestinus (according to some authors) was the first, who instituted the singing of this psalme in Antieme wise as now we recite it, before the begining of the Masse.

Of the Confiteor. And how the same is a protestation, that we are all sinners.

THis Confiteor, is a protestation which we make before God, that we are all sin­ners, and that before the priest 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 [Page 87] 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 [Page 88] 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.

[Page 89]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 Cō ­fession therfore, is some satisfaction & amē ­des, 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 [Page 90] 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, [Page] 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 our Sauiour Christ. In which fiue prerogatiues, these fiue were most notable patternes. farre surpassing all other Saintes.

Why we ioyntlie confesse vnto S. Peter, and S. Paul.

And therfore doe we alwaies ioyntlie con­fesse, vnto these two Saintes together. 1. Be­cause these two, with their bloodes, first foū ­ded that inuinciple rocke, the Church of Rome. 2. Because that these two princes of the Church, as in theire liues they loued on another most entirely, euen so in their deaths they were not separated.

Omnibus Sanctis.

To all Saintes. Next, we confesse to all Sain­tes in generall, because it is impossible for vs to displease God, but that we must also dis­please his Saintes by reason of the perfect vnion that is betwixt them. And further, becau­se God doth vse to pardon sinnes, at the in­tercessiō, & for the merits of his holy Saintes, [Page 93] as witnesseth Iob. cap. 5.

Et vobis fratres.

And to you bretheren. Then to our breethe­ren. For this we doe, according to the coun­sell of our Sauiour him selfe, saying. If thou offer thy gift at the Altar, and there thou remember that they brother hath ought against thee, leaue the­re thy offering before the Altar, and goe first to be reconciled to thy brother. Mat. 5.24.

Quia peccaui nimis, cogitatione, verbo, & opere.

Because I haue sinned verie much, in thought, worde, and deede. First in this place, we accuse our selues, of our euil thoughtes: because of them, proceede euill woordes. 2. Of our euill wordes, because euill woordes, corrupt good maners. 3. Of our euill workes, because it is written. Depart from me all that worke iniquitie. Psalme 6.

And therfore we saye, in thought, worde, & deede, not in thoughtes, wordes, and deedes: to admonish vs hereby, that when we chance by frailtie, to fall into any one mortall sinne, (either by thought, worde, or deede) wee should foorthwith, be sorie for the same, and haue recourse vnto God by humble Cōfessiō, before we commit or multiplie more.

Mea culpa, mea culpa, mea maxima culpa.

My default, my default, my most greueous de­fault. In bewayling our sinnes, we knock our breastes three seuerall times, at these three wordes, mea culpa. Wherein three thinges may aptlie be obserued: the stroke, the sound, and the feeling: to signifie three thinges, ve­rie requisit vnto perfect penance: to wit, Contrition of hart, signified by the stroke: Confession of mouth, signified by the soun­de: and satisfaction of worke, signified by the hurt, or feeling.

2. We knock, or smite our breastes: to shew therby, that we are trulie and inwardlie sorrie, and that we could finde in our hartes, to be reuenged of our selues for our offences. 3. Therby to make our hard and stonie har­tes more soft, by often beating and knoc­king. 4. Therfore we now strike them in our selues, that God may not strike them in vs hereafter 5. And Lastlie, we knock our breastes, after the example of the deuout Pu­blican, who knocked his brest, saying, God be mercifull to me a sinner, that so we may depart iustified to our owne houses. Luc. 18, 13.

Ideo precor B. Mariam semper virginem.

Therfore I pray B. Marie allwaies a virgin, The great and generall patrones, of all perplexed, [Page 95] and poore sinners.

Beatum Michaelem Archangelum.

The B. Michaell Archangell. The victorious conqueror, ouer sinne and sathan.

Beatum Iohannem Baptistam.

The blessed Iohn Baptist. The firste preacher of penance, and, of corporall austerity.

Sanctos Apostolos. Petrum.

The holy Apostles, Peter. The pastor, (both of the lambes and sheepe) ouer the whole flock of our Sauiour Christ.

Et Paulum.

And Paul. The zealous reclaimer, of mis­led and deceiued soules.

Omnes Sanctos.

All Saintes. To wit, Patriarkes, Prophets, Apostles, Euangelists, Martyrs, Confessors, Virgins &c.

Et vos fratres.

And you bretheren. And this likewise we doe, according to the counsel of the Apostle, saying: Confesse your sinnes one to another, and pray one for another, that you may be saued. Iames. 5.16.

Orare pro me ad Dominum Deum nostrum.

To pray vnto our Lord God for me Wher it [Page 96] is to be noted, that both the priest and the people concluding the Confiteor, pray vnto all the Saintes, not that they should forgiue them their sinnes, but that they should pray vnto God for remission for them.

Thus the priest confesseth himself to God, to the Saintes, and to the asistants, desiring both the Saintes and them, to pray for him. And the asistants againe confesse them selues to God, to the Saintes and to the priest, desi­ring both them, and him, to pray for them. VVhich latter part because it differeth litle or nothing in wordes from the former, I shall not neede any further to expound the same.

This only I will ad for a conclusion to this discourse, that the practise of Confession before Masse, is, and euer hath bene verie an­cient in the Catholique Church, as appeareth out of Micrologus, who plainlie testifieth, that Confession was alwayes made at Masse; And the Masse of S. Iames the Apostle, be­ginneth from Confession. Azor. li. 10. In­stit. moral. pag. 1634.

Of the prayer which followeth, beginning with Misereatur.

THe priest hauing humblie acknowled­ged him selfe, before the whole congre­gation, to haue offended almightie God, and to be a wretched sinner, the people, the mo­re to moue the mercie of our Lord towards him, hartilie pray vnto God for him, that he would fauorablie extende his mercie to­wards him, whom they haue chosen, at that this present with ioynt consent, to spea­ke vnto his maiestie in their behalfes, saying.

Misereatur tui.

This short petition, beginneth with this consolatorie worde, of the mercie of God, whereof the prophet sayeth. Miserationes eius super omnia opera eius. His mercies are aboue all his workes psl. 144. whereof S. Chriso­stom hom. de S. Phylogenio also sayeth. That euen as the woman in trauel, desireth to be deliuered of hir infant: euen such great de­sire hath our almightie Lord to shed foorth his mercie vpon vs.

Omnipotens & misericors Dominus.

Our omnipotent and mercifull Lord haue mer­cie vpon thee. Which two wordes, omnipotent [Page 98] & merciful are here ioyned together, for our vnspeakable comfort: to declare vnto vs, that God is fullie as great in mercie, as he is in might: as readie to forgiue, as he is able to pardō: Who also by his infinit power can for­giue more then we can offend: & through his infinit mercie, will giue much more vnto vs, then ether we can desire or deserue at his handes.

Et dimissis peccatis tuis.

And forgiueing thee thy sinnes. Past, or pre­sent; great, or smale, against God, or man; by frailtie, or ignorance, by committing, or omitting; in thought, in worde, or in deed.

Perducat te ad vitam aeternam.

Bringe thee to life euerlasting. The inticer, or seducer to sinne, seeketh to bringe the sinner to euerlasting death: but contrarie wise, the Sauiour of all sinners, seeketh to bring them to euerlasting life: and from temporall paine, to eternall ioy and perpetuall happynesse.

This done, the people likewise doe humblie recite the aforesaid Confiteor; after which, the Priest 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 [Page 100] 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 [Page 101] 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 [Page 102] 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 [Page 103] sit cum spiritu tuo. Our Lord Iesus-Christ be with thy spirit. 2. Tim. vlt.

How the wordes. Dominus vobiscum, are wordes of admonition.

And they may here be likewise vnder­stood, as woordes of admonition, vsed by the Priest to the people: As if he should say. See that our Lorde be with you.

How they are wordes of consolation.

They may also be taken, for wordes of consolation: as if he should say vnto them. Our Lord dwelleth in you, giuing effect to your demandes, that with the help of his gra­ce, and by perseuerance in the same, you may attaine at the last, to the happie reward of euerlasting life.

Et cum spiritu tuo.

And with thy spirit. It standeth with great reason, that the people should likewise pray for him, and wish that our Lord be with his spirit, who is their speaker and embassador, in so important, and weightie affaire: which embassage they knowe he cannot rightlie, perform, if his minde be otherwise distracted, and be not speciallie asisted by the grace of God. And for this cause doe they often pray, that our Lord may be and remayne with his spirit.

Oremus.

Let vs pray. Not without great reason is it, that before the priest ascend to the Altar, he admonisheth the people to pray, saying. Oremus. Let vs pray: to signifie vnto vs, that the prayers which he is to offer vnto God in our behalfes, will be litle auaileable vnto vs, vnlesse we conioyne both our hartes and our prayers together with his. And that as he as­cendeth in bodie to the Altar: so we doe like­wise ascend with him in minde to the same.

And therfore he sayeth it, before he ascend: to declare that before we pray, we ought first to prepare & dispose our mindes there vnto, as the holie scripture admonisheth vs saying. Coming to prayer prepare thy selfe and be not as one that tempteth God.

Of the priests ascending to the Altar.

AS before we sayed, that by the descen­ding of the priest from the Altar, was vnderstood the fall of man, and the losse of Gods fauour, for his transgression: euen so by his ascending at this present, may be vn­derstood, the accomplishment of the promi­se of our Lord, for his restoring & saluation, according to that of the Apostle saying. When the fulnes of time came, God sent his Sonne. &c. Gal. 4.

Aufer a nobis quaesumus Domine, iniquitates nostras.

Take from vs ô Lord we beseeche thee, our ini­quities. Hauing sayd. Oremus, Let vs pray, he presentlie beseecheth our Lord, to take away from vs our iniquities: for in vaine doth he offer vp his prayers, to almightie God, who remayneth in sinne. Quia Deus peccatores non audit. Because God doth not heare sinners: namelie such sinners, as willfullie remaine in their iniquities.

Vt ad sancta sanctorum.

The priests of the ould law, might not enter into the holie sanctuarie of the temple, vnlesse they first were washed corporallie: to signifie, that we ought not to enter into this holy sanctuarie of the new law, vnles we first be washed spirituallie, that is purified and cleansed from all affection of sinne, lest our Lord should say vnto such an one. Frend how camest thou in hither, not hauing a wedding gar­ment? Mat. 22.12.

Puris mentibus mereamur introire.

That we may be worthie to enter in to the holie of holies, with cleane and pure mindes. In which wordes, he requireth, that our Lord would therfore vouchsafe to visit and cleanse, both his owne conscience, & those of the asistants, that so they may worthelie approach to his [Page 106] holie Altar [...].

Per Christum Dominum nostrum.

Thorough Christ our Lord. To obtaine of God, that which we desire, we doe here aske it to be giuen vs, in the name of Christ: because as S. Aug. sayeth. The prayer which is not made by Christ, not onlie cannot blot out sinne, but also is it selfe, made in sinne. in psl. 108. And this also we doe according to the commandement of the sonne him selfe Ioh. 16.23. & 24. saying. Vntil now you haue not asked any thinge in my name. Amen, amen I say to you, if you aske the Father any thinge in my name, he will giue it you.

Of kissing the Altar, and of sundrie rea­sons rendred for the same.

The 1. Reason.

1. THE priest hauing finished the prayer aforesaid, approaching to the Altar kisseth the same: which he doth in signe of honor and reuerence, and in respect the thin­ge it selfe is holie, as being sanctified by the word of God and prayer. 1. Tim. 4.

The 2. Reason.

2. In respect of the precious bodie of our Lord and Sauiour Iesus, which doth greatlie sanctifie whatsoeuer it toucheth.

The 3. Reason.

3. In respect of the Saints reliques which repose vnder the same, for neuer is there altar consecrated without some reliques of Saints, which are put vnderneath the great stone of the Altar, with in some litle vessel; which for this cause is called the sepulcher. Concil. Car­thag. 5. cap. 15.

The 4. Reason.

4. Also by this kisse, is signified, how Christ by his coming, hath espoused holie church vnto him, according to that of the Cāticles. Cant. 1. And that of the Ephesians, 5. So Christ loued his Church, that he gaue him selfe for hir. For as a kisse ioyneth mouth to mouth: so in Christ, the humanitie was not onlie vnited to the diunitie, but also the spou­se, the church, was coupled to hir spouse, Christ.

The 5. Reason.

5. This kisse also doth signifie peace: ac­cording to that of the Apostle. Salute one ano­ther with a holie kisse. And the God of peace be with you all.

The 6. Reason.

6. S. Augustin sayeth, that to kisse the Al­tar; is a signe of Catholique communion and vnitie.

The 7. Reason.

7. Lastlie, it admonisheth, that at this pre­sent we are to kill all hatred and malice in vs towards all persons, be in charitie with them, and especiallie to pray for them. For whosoe­uer is not in perfect charitie, is not fit to be present at this holie sacrifice.

By all which sufficientlie appeareth, how an­cient this ceremonie is, and what causes and reasons there are, both for the institution and practise of the same. Now besides the perfor­mance of this pious Ceremonie, he ioyntlie with the same, reciteth the prayer and petition which ensueth, saying.

Oramus te Domine, per merita sanctorum tuorum.

We beseeche thee ô Lord, by the merits of thy Saints. Graces and fauours, are many times conferred, not only at the request of one-frend to another, but many times at the re­quest of a frend to a verie enemie. Man ther­fore being become the enemie of God tho­rough his sinne, interposeth the best beloued frends of our Lord for his intercessors and mediators.

Quorum reliquiae hic sunt, & om­nium sanctorum.

Whose reliques are here, and of al saints. He desiereth therfore to obtaine the mercie of almightie God, by the merits and intercession of all the Saints, but especially of those, who­se holie reliques are there reserued, because they are with verie great reason, presupposed to be, the especiall patrons, and protectors, both of that place, and of the deuout people which are assembled in the same.

Vt indulgere digneris omnia peccata mea. Amen.

That thou wouldest vouchsafe to pardon all my sinnes. Amen. This is that, which he principal­lie desiereth, to be applied vnto him, by the merits of Christ, and of his Saints, the intire remission of all his sinnes: which point, the aforesaid ceremonie, conioyned, to this pre­sent prayer, I dout not but that it hath made, more plaine and manifest.

Of the Introit of the Masse. And of sun­drie pious mysteries to be considered in the same.

THE Priest hauing recommended the people to God by his prayers, and the people the Priest, he goeth vp to the midst [Page 110] of the Altar (as we said before) kisseth the same, then turneth him to the right hand of the Altar, where the Missall is layed and then begineth the Introit of the Masse.

How the right end of the Altar sig: the state of innocencie.

The right end of the Altar, whereunto the Priest addresseth himselfe, signifieth the life and state of innocencie, which our first fa­ther Adam, lost by his sinne: and consequen­tlie, all we his children thorough his trans­gression.

How the going first therto, our Sauiours first going to the Iewes.

The going of the Priest, first to the right hand, or end of the Altar, signifieth that Christ, who was promised from the begin­ing, coming into the world, went first to the people of the Iewes, before the Gen­tils. For the Iewes, by reason of the Law, we­re then on the right hand: and the Gentils, by reason of their Idolatrie, on the left.

Of the signification of the word Introit.

The word Introit, is borrowed of the Latins, as those that are but meanlie learned, can not [Page 111] but knowe, and signifieth with vs. Agoing in, an entrance, beginning or proemium. And for as much as all those who treat of these myste­ries, doe commonlie appoint the Sacrifice of the Masse, to begin at this place, and for that at this time, the priest maketh his first en­trance vnto the Altar, and not before: therfo­re, for the proper affinitie of the word, with the action of the Priest, it is aptlie called, by the name of Introit. In which sense, both Ra­banus, and Conradus, li. 1. Ceremoniarum, and others expounde the same.

How the Introit sig: mysticallie the earnest desire for the coming of Christ.

This Introit mysticallie signifieth the ear­nest desire of the people of all ages for the coming of Christ, which desire he him selfe afterwardes witnessed saying. Abraham your father reioyced that he might see my day, and he saw, and was glad. Iohn. 8.56.

How the double repetition sig: the greatnes of the necessitie, and the feruor of the disre.

The double repetition thereof: signifieth the greatnes of the necessitie, and the feruour of the desire: together with the great ioy and exultation which was in the world, when he afterwards came him selfe in person.

The Gloria Patri, an humble thanksgiuing.

The Gloria patri which is annexed vnto the same Introit, is as a most humble, and hartie thanksgeuing vnto the blessed Trinitie, for so singular a benefit bestowed vpon vs.

The Introit of the Masse confirmed by miracle.

Almaricus bishop of Treues, testifieth of a miracle, which almightie God shewed in approbation of this part of the Masse. Who writeth, that he heard sunge by the holie An­gels for the Introit of the Masse vpon the feast of the Epiphanie, in the church of S. Sophie at Constantinople, the 94. Psl. Venite exultemus. &c. Fortunat de ord. Antiph. cap. 21.

Of Kyrie eleison, and of sundrie my­steries to be considered in the same.

Three sortes of languages vsed in the Masse: and what is sig: by the same.

IN the holie Masse, haue long time bene vsed, three sorts of languages, sanctified on [Page 113] the Crosse of our Sauiour Iesus, to wit, He­brew, Greeke, and Latin. Of Hebrew, these wordes following, Amen, Alleluia, Cherubin, Seraphin, Osanna, Sabbaoth. Of Greeke, kyrie eleison, Christe eleison. Of Latin, all the residue of the Masse, as being the most vniuersall tounge in the west Church. Which three languages, represent the title which was fast­ned on the crosse of our Sauiour, written in Hebrew, Greeke, and Latin.

Kyrie eleison, Christe eleison.

Kyrie eleison, are two Greeke words, which signifie in latin, Domine miserere, Lord haue mercie: and Christe eleison, Christ haue mercie.

VVhy kyrie eleison, is nine times re­peated. The first Reason.

These deuout petitions, are nine times repeated, to put vs in minde, of nine sorts of sinnes, wherewith we offend almightie God. The first three, by original, mortall, and ve­niall. The second three, by thoughtes, wor­des, and deedes. The third three, by frailtie, ignorance, and malice, and particularlie in these last three. Wherfore, for our sinnes of frailtie, we addresse our prayer to the Father, saying. Kyrie eleison. For our sinnes of igno­rance, to the Sonne saying. Christe eleison. And for our sinnes of malice, to the holie Ghost, saying. Kyrie eleison.

The second Reason.

Againe these words are nine times rehear­ced, to signifie the feruent desires of all man­kind for the coming of Christ, by whose cō ming he sould be asociated to the nine orders of Angels. Which our Lord him selfe doth describe by the nintie and nine sheepe, which he left, to seeke out the one lost sheepe, which was man, to restore him vnto his nin­tie and nine, that is, to the nine orders of Angels.

VVhy we say kyrie eleison both to the Father and the Holie Ghost, and not to the Sonne.

To the Father and the holie Ghost, we say Kyrie eleison, and to the Sonne, Christe eleison, for the which Innocentius the 3. giueth this reason. If you will aske me why we say not to the Sonne Kyrie eleison, as well as to the Fa­ther, and the holie Ghost, is to signifie, that in the Father, and the holie Ghost, there is but one, and the selfe same nature, that is to say, onlie deuine: but in the Sonne, there is a double nature, to wit both deuine, and hu­man; for that he is both perfect God, and per­fect man, and so is nether the Father, nor the holie Ghost. libro secundo de myster. mis. cap. 19.

Kyrie eleison confirmed by miracle.

I cannot here let passe to speake of the great and wonderfull vertu of these wordes. Saint Basil by the pronunciation of these words, caused the dores of a church which were shut against him, to open of their owne accord. And S. Gemianus at the crie of these words put fiue kinges to flight.

S. Basil, taking vnto him a man, which had geuen him selfe to the diuel, by a wri­ting vnder his owne hande, (which the diuel wold in nowise restore) commanded a num­ber of deuout people, and religious parsons present, to lift vp their handes to heauen with him, and to crie without ceasing, Kyrie elei­son, Christe eleison, Kyrie eleison, which the peo­ple performing with manie deuout teares, in the sight of all that were present, the diuel perforce, let fall the selfe same writing out of the ayre, into the handes of the holie bishop. In vita S. Basilij.

And these holie wordes, haue alwaies bene vsed, and highlie esteemed, amongst deuout christiās, as words of singular force and vertu to chase away the diuel, and all other malig­nant spirits that would annoy them.

To conclude, this sacred Canticle is verie ancient, as the Liturgies of blessed S. [Page 116] Iames the Apostle, S. Basil, and S. Chriso­stom doe make manifest mention. And by the Councell of Vase, was brought in the cu­stome, to singe the same, at Masse, Mattins, and Euensong: which Councell was houlden, aboue 250. yeares before S. Gregorie the first.

Of the canticle called, Gloria in excelsis.

Three hymnes in the Masse first inuented by the Angels.

THis Canticle is commonlie called hym­nus Angelicus, the Angelicall hymne (as also Alleluia, and Sanctus:) because the first inuention came from the Angells, who haue geuen vs example, to laude and prayse our Lord in this manner. Wherunto accordeth Rupertus, saying: This hymne, the church hath taken from the mouth of Angels. But this is more manifest by the scripture it selfe, for we rea­de in S. Luke, that an Angell, with a great light, appeared to the shepheards, as they were feeding their flockes, and brought vnto them tidinges, that the Sauiour of the world was newlie borne, saying. Behould I euangelize [Page 117] vnto you great ioy, that shall be vnto all people, be­cause this day is borne to you a Sauiour. And sud­denlie there was with the Angel; a multitude of the heauenlie armie, praysing God, and saying. Gloria in excelsis Deo. &c. Luc. 2.11.

Gloria in excelsis &c. partly composed by men and partly by Angells.

This spirituall hymne consisteth of two parts, the first whereof, as before is sayed, was composed by the Angels, vnto these wordes laudamus te &c. Which other wordes, with the verses subsequent, are sayed by some to be the wordes of S. Hillarie bishop of Poictiers. Some report that he brought them with him at the returne of his exile out of Greece. As namly Alcuinus li. de diuinis officijs. cap. de celeb. Miss. Others, that it was receued into the church by the institution of the A­postles. Durand. lib. 4. cap. 13. num. 4.

VVhy this hymne is omitted vpon the feast of Innocents.

This hymne, as also Alleluia, is ommitted vpon the feast of Innocents: to represent the sorrowfull mourning for the murther and barbarous crueltie of king Herod, thinking in killing the infants, to haue destroied and slaughtered, our Lord and Sauiour.

VVhy in Septuagesima, and Lent.

In Septuagesima likewise, and vntill Ea­ster, [Page 118] this canticle is omitted: because then is represented in the church, the time of penan­ce, to wit, this life, wherein we can not parti­cipat of the ioyes of Angels, but are to la­ment and deplore, the miserable estare of our ruine and fall.

VVhy in the Masses for the dead.

Likewise it is ommitted in all Masses for the dead, because, as Almaricus fortunatus verie well noteth, all canticles of ioy, ought to cease in this office, which is an office, of teares and lamentations. li. 3. de eccles. of­fic. cap. 44.

VVhy this canticle was first composed and placed in the Masse.

This ioyfull Canticle, (wherein is set foorth the ample prayses of Iesus Christ,) the holie Fathers of the church first placed in the Masse, to the end to refute and confound the wicked Arrians, who had composed sun­drie ballets and songes to diminishe the glo­rie of our blessed Sauiour. For which cause the aforesaid Fathers, by a holie zeale, were incited to compose a contrarie canticle, wherin should euidentlie be set foorth, the honorable titles, and excellencies, of the same Sauiour: by the which, publiquelie in the Masse, those Arrian heretiques might be confounded.

VVhy the Prieste standeth before the midst of the Altar in rehearcing this hymne.

THE priest in rehearcing this hymne, standeth before the midst of the Altar: to signifie thereby, that Christ is the mediator betwixt God and man. As also to declare, that it was first pronounced in the honor of him, who is as it were, in the midst of the Trinitie.

Of the lifting vp of the handes of the priest to heauen.

Standing in the midst of the Altar, toge­ther with the pronounciation of the wordes of this canticle, he deuoutlie lifteth vp both his handes to heauen, and then drawing them reuerentlie downe, with cheerfull voice pur­sueth on the rest of this Angelicall hymne: signifying hereby the ineffable ioy which ca­me from aboue vnto men, by the birth and natiuitie of our blessed Sauiour. Thus much in generall. And now to explicate the wordes them selues.

Gloria in excelsis Deo.

Glorie in the highest to God. Beginning, he say­eth, Glorie to God. Which first maketh against those Arriās who sought by all meanes to im­paire and diminish the glorie of our Lord. [Page 120] And next he addeth, in the highest, that is to say, in heauen: because albeit the glorie of God, doth clearlie shine in all places, yet most especiallie in heauen, where the dwelling of his Saints and Angels is.

Et in terra pax.

And in earth peace. Before the birth of our Sauiour Christ, there were three enmities. The first was, betweene God, and man: The second, betwene Angels, and man. And the third, betwene man, and man. But our peace being come, (who tooke away our sinne) he reconciled man to God; Angels, to men; and men among themselues. And this caused the Angels ioyfullie to sing foorth, & promulgate this peace to all the world. This peace the prophet likewise foretold saying, that at this time, mē should turne their swor­des into plough-shares, and their lances into sithes, Esay. 2. Because at this time, all op­pressions, warres, and inhuman cruelties, should generallie cease thoroughout the world.

Hominibus bonae voluntatis.

To mē of good will. Peace is proclaimed to mē, yet not to all whosoeuer, but onlie to those who be of good will, that is to say, to those who with good will receiue Christ: but not to those who persecute Christ. Whose super­aboundant [Page 121] mercie neuertheles is such, that he suffereth his sunne to shine, and his rayne to fall, both vpon the iust and iniust, therby to prouoke them to repentance and amend­ment of life. Mat. 5.

Laudamus te.

VVe prayse thee. Greatlie trulie, ought we here, to multiplie the praises of almightie God, for that he hath done such maruelous thinges, in the incarnation, and natiuitie, of his Sonne Iesus Christ: who being by his diuinitie, before the begining of the world, was in the fulnes of time made man, and was borne of a virgin, aboue the order of nature, to raise vs vp from the fall of Adam. Gal. 4.

Benedicimus te.

VVe blesse thee. Albeit that God be the fo­untaine of all benediction, yet we pray, that his holie name may be blessed by vs, and in vs, singing melodiously his praises, without forgetfulnes of his retributions. Psal. 102. And thus he that blesseth all his creatures, is blessed of his creatures.

Adoramus te.

We adore thee. In vtter detestation of all idolatrie, we here adore our Lord Iesus Christ, rendring vnto him all soueraigne ho­nor, seruice, and homage: and to declare he­reby, that vnto Idols, we must not giue any [Page 122] honor or homage, nor attribute vnto them, anie title or proprietie, belonging to God.

VVhy the Priest boweth at the word, Adoramus.

And hence it is, that in pronouncing these words, he boweth him selfe with a certaine veneration, towards the Altar: for what else is the Altar, but the admirable, and dreadfull seate, of the presence and maiestie of almigh­tie God?

Glorificamus te.

We glorifie thee: to wit, for the greatnes of thy bountie, of thy goodnes, of thy benigni­tie, of thy mercie, of thy beautie, of thy sweetnes, of thy meeknes, of thy liberallitie of thy noblenes, and for all the other vnspea­kable perfections which are inherent in thee.

Gratias agimus tibi.

We thank thee. For it is not enough, to praise and magnifie his goodnes, but we must giue him thankes also for his benefits: and in particular, for this singular benifit, of our Sauiours Natiuitie, announced vnto vs, by this euangelicall hymne.

Propter magnam gloriam tuam.

For thy great glorie. First, for the glorie that is in him, whereof the creature ought as [Page 123] greatlie to reioyce, as if the same were in him selfe. Secondlie, for the glorie which he hath reuealed vnto vs, in his church militant. And thirdlie, for the glorie which he will reuea­le vnto vs, in his church triumphanr.

Domine Deus.

Lord God. First God the Father is here cal­led vpon, in tearmes common to all the bles­sed Trinitie, and this to confirme vs in the beliefe of the vnitie of the diuine essence: for the Father is Lord God: the Sonne is Lord God: and the holy Ghost is Lord God: and yet nor three Lords, nor three Gods, but one onelie Lorde, and one onlie God.

Rex celestis.

Heauenlie king. He is called heauenlie king because at his simple, and only word, he crea­ted of nothing the highest heauen, and doth gouerne it at his pleasure, by his incompara­ble power: and consequentlie all other thin­ges here in earth, of what sort or condicion soeuer they be.

Deus Pater.

God the Father: In this vnitie of essence, and Trinitie of persons, the Father is the first; and is so called, for that he, who is the begining without begining, hath ineffa­blie begotten the same his dearly beloued [Page 124] Sonne, before all worldes, of his owne, true, and naturall substance.

Omnipotens.

Omnipotent. This Father is said to be om­nipotent, to the end that with all reuerence, we may honor his maiestie, whereof his omnipotencie, is the chiefe and soueraigne attribute, wherby he doth and worketh, what­soeuer he will, and is meete and decent for him to doe. Gen. 17. Psl. 113.

Domine Fili.

Lord the Sonne. Vpon the confession of this article, is laide the foundation of our Christian fayth, and saluation, for as S. Iohn saith. Whosoeuer shall confesse, that Iesus is the Sonne of God, God abideth in him, and he in God. 1. Iohn. 4.15. And S. Peter for this confes­sion that Christ was the Sonne of God, was by our Sauiours owne mouth, pronounced blessed. Mat. 16.

Vnigenite.

Onlie begotten: He is sayd to be the onlie begotten of God the Father, for that he on­lie is engendred eternallie of the Father, and of the selfe same nature, substance, wisdome, and almightie power that the Father is.

Iesu Christe.

Iesu- Christ. These two names were impo­ed vpon our blessed Sauiour, not by chance, [Page 125] but by diuine ordinance: to expresse the two natures contayned in him, to wit, diuine, and human; For the name Iesus, signifying a Sa­uiour, hath relation to his diuinitie: and the name Christ, signifying anointed, is to be referred to his humanitie. Marc. 2. Psl. 44.

Domine Deus.

Lord God. As before the Father was called Lord God, so now the Sonne is likewise called Lord God, and this iustlie; First as well by right of creation, as of redemption. Se­condlie, because all lordship and power, was absolutlie giuen him by his Father, in parti­cular at the day of his resurrection: Since which time, he hath alwayes had vs vnder his dominion, as his peculiar inheritance, bought and purchased with his pretious blood.

Agnus Dei.

Lambe of God. This Lord, and almightie God, is here called by the name of a Lambe, to expresse more plainlie vnto vs, his huma­nitie, in the which, he was led to the slaugh­ter, as an innocent Lambe, and in the same, was sacrificed for the sinnes of all the world. Esay. 53.

Filius Patris.

Sonne of the Father. And here againe, we at­tribut vnto him a new, this title of Sonne of the Father: to expresse his diuinitie, which [Page 126] allway remayned vnited to his humanity, euen in his passion and death it self.

Qui tollis peccata mundi.

VVho takest away the sinnes of the world. For the more manifest explication of his diuine nature, as wel as of his human, it is here sayed, who takest away the sinnes of the world: for this power, being onlie proper to God him selfe, is neuertheles attributed to our Sauiour Christ, to declare his diuinitie and godhead therby. Marc. 2.

Miserere nobis.

Haue mercie on vs. Because he is God, and hath the selfe same power with his heauenlie Father, we humblie beseech him to haue mer­cie on vs, he being he, who is called the God of mercie, and who houldeth his louing ar­mes alwayes open, to receue all such as flye vnto him.

Qui tollis peccata mundi, suscipe deprecationem nostram.

VVho takest away the sinnes of the world, re­ceiue our prayer. These wordes, are twice repea­ted by the priest, vpon the vndouted hope of his goodnes and mercie aforesaid. And in particular, he humblie beseecheth him, to re­ceiue his prayers, with those of the asistants, that he may the better consecrate and offer, this dreadfull sacrifice.

Qui sedes ad dextram patris.

VVho sittest at the right hand of the Father. By which wordes is euidentlie expressed, both his power, and his maiestie: which is far exalted aboue all Highnes, Vertues, Throanes, Do­minations, Powers, Principallities, Cheru­bins, & Seraphins: and in which he shall iud­ge, both men and Angels. Colos. 1. Heb. 1.

Miserere nobis.

Haue mercie on vs. Here anew we beseech him, of mercie and pardon for our offences, to the end that we may be comforted of him at our deathes, and withall, auoide the rigour of his dreadfull iudgments, after the time of our departure.

Quoniam tu solus sanctus.

Because thou onlie art holie. He is called, on­lie holie, for that this holines, wherof we speake, is from all eternitie, absolute, proper, and essentiall in him: which holines, nether Angells nor men, can haue of them selues, but onlie by grace: like as the ayre, and the water, doe borrowe their brightnes and clear­nes from the sunne, which onlie of it selfe, is cleare and bright.

Tu solus Dominus.

Thou onlie art Lord. And iustlie doe we affirme him, to be onlie Lord, because [Page 128] he onlie created vs, he onlie redeemed vs, he onlie sanctifieth vs, and he onlie will glorifie vs. Againe he onlie is Lorde, because he on­lie was mediator in that noble work of our saluation: For albeit there be more media­tors of intercession, yet (as sayeth S. Aug.) there is but one of redemption.

Tu solus altissimus.

Thou onlie art highest. And he is not onlie called Lord, but also highest, yea euen in his humanitie, because he hath lifted vp mans nature, to the highest degree of honor, that can be desired. And this we ought firmlie to beleeue, and in beleeuing, to honor.

Iesu Christe.

Iesu Christ. And here note, that albeit this name of Iesus, was first manifested to vs by an Angel, yet it was long before imposed by God him selfe from all eternitie, and therfore is called. Nomen super omne nomen. Act. 4. A name aboue all names, because of the gi­uer and imposer of the same. And therfore, sayeth Origen, it was brought from heauen, and named by an Angel, because it was not decent, that it should first be named by men, nor by them be first brought into the world, but of some more excellent, and noble na­ture.

Cum sancto Spiritu.

With the holie Spirit. This holie Spirit, is the third parson, equall in all perfections, with the Father, and the Sonne. This holie Spirit is he, of whom the prophet Dauid spa­ke, when he prayed, saying. Take not thy holie Spirit from me. Psl. 50. This holie Spirit is he, by whose operation, was wrought the won­derfull mysterie of the Incarnation, in the sa­cred wombe of the virgin. Marie. Luc. 1. Finallie, this holie Spirit is he, without whose diuine inspiration, we can doe nothing, wor­thie of eternall life.

In gloria Dei Patris.

In the glorie of God the Father. These wordes, the church hath prudentlie adioyned, to the two last clauses, and sentences of this sacred hymne, to take away a dout, which otherwi­se might be moued, vpon the wordes afore­going, in which our Sauiour, is sayed to be onlie Lord, onlie holie, and onlie highest: and therfore to shew, that the Father, and the holie Ghost, are not excluded, there is added, with the holie Ghost, in the glorie of God the Father.

Amen.

1. This word Amen, is an Hebrew word, wherewith the people make answer at euerie prayer, and benediction of the priest, and is [Page 130] as much to say, as verelie, faithfullie, or so be it. See Rabanus de institutione. cler. l. 1. c. 33.

2. Nether is it the custome of the Greekes, or Latins, to translate this word into their vulgar tongue, no more then Alleluia, and other wordes, which for their holie authori­tie, and the antiquitie of the proper tongue, haue bene religiouslie obserued, by the Apo­stles them selues.

3. And so sacred is this worde, that S. Iohn reporteth, to haue seene and heard the same in heauen, Apoc. 19. Therfore let vs not at­tempt to say it otherwise in earth, then it is sayed in heauen, for that were not onlie, to correct the church in earth in hir doinges, but to correct those in heauen also in theirs.

Of the kisse of the Altar, after Gloria in excelsis.

At the end of this Angellicall hymne, the priest boweth him downe, and kisseth the Al­tar, which he doth in the celebration of the Masse, nine seuerall times, and that not with­out a speciall mysterie. For this kisse is a signe of peace, the which in this holie hymne, was first announced by the embassage of Angels. The priest therfore, in vsing the same nine se­ueral times, insinuateth hereby, that he desireth to be ioyned and vnited, to the [Page 131] nine orders of Angels; As also, that they would asist him to present his prayers & obla­tions to almightie God.

Finallie, moste authors doe both agree and confesse, that the antiquitie of this part of the Masse, is deduced, at the least, from Telesphorus Pope, who liued wel nigh 1500. yeares agone. See Walfridus in li. de reb. ec­cles. cap. 22. Rupertus, Amalaricus, Rabanus, Berno, and Innocentius tertius.

Of the turning of the priest to the people, at Dominus vobiscum, and of sundrie mysteries contayned therein.

THe priest turneth him on his right hand to salute the people, and on the same, returneth againe vnto the Altar: all which is not voide, of singular mysterie and signification.

How the Priestes turning on the right hand sig: an vpright intention:

1. First, therfore it may signifie, that the preist is to haue, a stright & vpright inten­tion to heauen, both for him selfe, & for the people: which is aptlie vnderstood by the right hand.

[Page 132]2. Secondlie, we also who are present, are hereby premonished, to lift vp our hartes to him, who sitteth on the right hand of his Fa­ther: according as we confesse, in the article of our Creede.

Dominus vobiscum.

Our Lord be with you. Hauing turned him selfe to the people, he saluteth them saying. Dominus vobiscum. Our Lord be with you: which he sayeth, that he may conioyne and linke, the mindes of the people to almightie God, and to make them more attent, to his diuine seruice.

VVhat is meant by extending his armes.

And note, that together with the prola­tion of the wordes, he spreadeth, and openeth abroad his armes: to signifie therby, how Christ hath his armes alwayes open, and rea­die to receiue those, that are trulie penitent, and doe flie vnto him.

Et cum spiritu tuo.

And with thy spirit. In which wordes, the people pray, that with the spirit of man, the spirit of God may be present, to teach, and direct him: without whose asistance, we can doe nothing acceptable to him, as him selfe hath witnessed, by his Apostle, saying. VVith­out me you can doe nothing. So that the answere of the people, is wholie to be referred, to the [Page 133] action of the priest, to wit, to the oblation which he purposeth to make in their behal­fes.

VVhy after this, the Priest returneth him againe, to the right hand of the Altar.

After this, the people hauing answered, Et cum spiritu tuo, the priest, returneth him againe to the right hand of the Altar: ex­pressing therby, how our Sauiour did not im­mediatelie forsake the Iewes for their obsti­nacie, but often turned to them, to haue tur­ned them to him. As also that we his children, should doe the like to our bretheren, when at anie time they offend, or trespas against vs.

The vse of this salutation is verie ancient in the holy Masse, as plainlie appeareth by the councel of Vase, and the Liturgies of S. Iames, S. Basil, and S. Chrisostom.

Of Oremus, and of the sundrie myste­ries contayned in the same.

How Oremus sig: distrust in our selues. Oremus.

LEt vs pray. The priest, distrusting as it were, in his owne strenght, gathereth vnto him the prayers of all the people, saying Oremus, as if he should say. Asist me with your prayers. For certaine it is, that our mercifull Lord, will not denie to a multitude their peti­tions, who hath promised to heare the pray­ers of two or three, that are gathered toge­ther in his name. Mat.

How that our Sauiour both prayed him self, and exhorted others also to pray.

He pronounceth this word Oremus with a high voice: to stir vp, and prouoke others to pray, and prayeth him selfe also: for so our Sauiour both exhorted his disciples to pray, and likewise prayed him selfe also.

How eleuation of hart in the time of prayer.

In saying Oremus, he lifteth vp his handes: to put vs in minde, that our hartes should be eleuated in the time of prayer. For as we rea­de in 16. of Exodus, whilst Israell fought with Amalech, Moises ascended vpon a mo­untaine, and when he lifted vp his handes, Israel ouercame, but if he slacked, or with­drew them, Amalech ouercame. Wherin the priest ought to imitate that holie Moises, to obtaine the victorie, against those inuisible Amalechites, which are the diuels.

How it representeth the maner and forme of our Sauiours prayinge.

Together with the pronounciation of the word, he further hath his handes, lifted vp and ioyned together: in which sort, our Sauiour him selfe prayed in the garden, as is most cre­diblie supposed.

Of the first Collects. And of sundrie my­steries and reasons rendred, for the same.

The 1. Reason.

THE First prayers, which the priest offe­reth vp to God in the Masse, are com­monlie called by the name of Collects, which is a word borrowed of the Latins, as the learned doe verie well knowe, and signifieth, a gathe­ring, or collection: which as it may be made of diuers and sundrie thinges, so hath it sun­drie significations.

1. Somtimes it signifieth a collection which is made, of tributes and duties, to be paid to the Prince: whereof it cometh, that the ga­therers thereof, are called Collectors.

2. Somtimes it is taken for the collection, which is wont to be made in the church for the poore, as 1. Cor. 16. De collectis autem quae fiunt in Sanctis: And as touching the colle­ctions, which are made for the Saintes. And againe presentlie after. Ne cum venero tunc col­lectae fia [...]t. Lest when I come, then colle­ctions be made.

3. Both the holie Scripture, and the an­cient Fathers, doe vse this word Collect, to signifie an assemblie of the people of God, [Page 137] and yet not euerie manner of assemblie, but onlie of such, as are great and solemne, as Leuit. 23. Dies enim coetus est atque collectae. For it is a day of meetinge and assemblie. And in Deut. 16. Quia collecta est Domini Dei tui. Be­cause it is the assemblie of thy Lord God. And in the 2. of Paralipemenon. 7. Fecitque Salo­mon die octauo collectam. And Salomon made a 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, [Page 138] 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 [Page 139] 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 [Page 140] 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 [Page 143] 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.

Qui tecum viuit & regnat, in vnitate Spiritus Sancte Deus &c.

Who liueth and raigneth with thee, in the vnitie of the Holy Ghost, God &c. In which wordes, the Priest admonisheth the people, to beleue, that the Sonne of God liueth and raigneth for euer, without begining or ending, and is of the same substance, and equall power, together with the Father, and the Holye Ghost.

Of the word Amen, and of sundrie thinges to be considered in the same.

THis word, Amen, is verie commonlie to be read and seene in sundry places of ho­lie Scripture, as Deut. 27. Cursed is he which abideth not in the wordes of this lawe, nor dooth them in worke, and all the people shall say, Amen. Also in Tobias, when Gabelus had sayed the benediction, all answered, Amen.

How Amen sig: truth or veritie.

Somtimes it signifieth the truth or veritie of a thinge: so Christ answering in the gospel sayed, Amen Amen. that is, veritatem dico vo­bis, I say the truth vnto you. Wherfore when the priest concludeth the Collects, saying. VVho liueth and raigneth with thee, God world without end, the people, to declare, that they doe trulie and firmlie beleeue the same, ans­were Amen. As if they should say, we doe tru­lie, stedfastlie, and verilie beleeue, euen as thou sayest of the Sonne of God.

VVhat is vsuallie sig: by Amen.

But the most common, and vsuall signification thereof, in all the petitions of the Masse is, that what the priest, hath faithfullie [Page 145] demanded of almightie God, we hope vndou­tedly, shall be giuen vnto vs, and be truly ac­complished in effect.

VVhy Amen, is rehearced by the people.

And sith in those thinges which appertaine to God, the people haue the Priest, as theire ambassador or speaker, therfore in the end of all his prayers, they giue their consent to his demandes, saying; Amen. And for this cause it is, that all the prayers, which are made by the Priest, although somtimes, some of them be recited in priuat and silence, yet are they cō ­cluded openlye, and in the hearing of all the assistants.

Amen, one of the names of al­mighty God.

Finally, for the greater honor of this most holye and sacred woorde, S. Iohn affirmeth, that it is one of the names of almightie God, saying. Thus saith Amen, the faithfull and true witnesse. Apoc 3. 14. And so highlye dooth S. Aug honor the same, that he saith it is not lawfull, to translate it, into any other language. Tract 41. in Ioan.

Of the Epistle. And first of the etymologie, and significa­tion of the word.

First, the word Epistle, is a woord, borrow­ed of the Greeke woord, Epistellin, which signifieth, to send betwixt, as epistles, or letters, which are a speech of one present, to one that is absent. Such was the epistle of S. Paul 1. Thes. 5 27. Wherin he saith, I ad­iure you by our Lord, that this Epistle be read to all the holy bretheren.

The reading of the Epistle: representeth the reading of our Sauiour in the sinagogue.

He which readeth the Epistle, standing vp­right, pronounceth the same, the booke being open. Because according to the Euan­gelist, S. Luc. 4.16. Iesus came to Nazareth where he was brought vp, and he entred ac­cording to his custome, on the Saboth daye into the sinagogue, and he rose vp to read, and the booke of Esay the prophet, was deli­uered vnto him. And as he vnfoulded the booke, he found the place, where it was writ­ten. The spirit of our Lord vpon me, for which he anoynted me: to euangelise vnto the poore, he sent me &c. Esay 61. And when he had foulded the booke, he rendred it to the minister.

VVhy the Epistle is read, next after the Collect or prayer.

The Epistle is presently read, after the Col­lect, of prayer. To giue vs to vnderstande, that without humble prayer, first made vnto almighty God, neuer can we reade any thing to the profit or benifit of our soules.

VVhy only the Scripture is read, in the time of Masse.

Neuer hath the Church permitted, that the liues of any Saintes, nor the tractes of anie Doctors, how learned or holye soeuer they were, be read in the office of the Masse, but only the most holy Scriptures them selues, e­ther of the Law, of the Prophets, of the Euan­gelsts, or of the writinges, or Epistles, of the B. Apostles: to signifie, that this holy Sacri­fice dooth represent vnto vs, the life of the Saint of all Saintes, our sole redeemer and Sauiour Iesus.

VVhy none of the ould Testament is read vpon Sundayes.

Neuer also vpon Sundayes, is reade in the Masse, any parte of the ould Testament, but only of the new: to signifie, that we are now vnder the law of grace, the which after the resurrection of our Lorde (mysticallie re­presented by the Sunday) was publiquelie [Page 148] preached, thoroughout the world. As also to condemne heereby, the error of the Iewes, who maintaine, that the law of Moyses, sho­uld remaine for euer.

VVhy the Epistle, is alwayes read on the right hand of the Altar.

The Epistle is alwayes read, on the righte side of the Altar: to signifie (as often hath al­ready bin said) that our Sauiour came first to the people of the Iewes, who were said to be on the right hand. According to that of the Apostle, saying. To you it behoued first to preach the gospel of the kingdom. Actes 13.46.

VVhy the Epistle is read before the Gospel.

And it is read before the Gospel, to declare. that all the predictions of the Prophets, did only tend to this, to guide and leade men, to the true light and vnderstanding, of the gos­pell of Christ. As also to signifie, the office of S. Iohn Baptist, who went before the face of our Lord, to prepare his wayes, as himself testifieth, saying. I am the voice of a criar in the wildernes, prepare the way of our Lord. Mat. 3. And the Apostles likewise were sent before our Sauiour, into euery towne and cittie, where him selfe was to goe.

VVhy the people sit at the reading of the Epistle.

All the people are permitted to sit, at the reading of the Epistle, to signifie the imper­fection of the ould law, and the greate diffe­rence betwixt it, and the dignitie of the new. And further to declare, that we reserue our greatest, and chiefest reuerence, for the rea­ding of the gospell.

The different voices, vsed in pronoun­cing the ould & new testament.

But this is much more liuely expressed in a high Masse, by the difference of voices which is vsed in pronouncing the oulde and new Testament: for the one is pronounced, with a heauie and lowe voice, but the other, with a cheerefull and highe voice. Which is done, to signifie the different estate of the Church, vnder the two Testaments. For vnder the oulde, she was in seruitude and bondage, vn­derstood by the low and heauie voice,: but vnder the new, in freedome and libertie, vn­derstood by the cheerefull and high voice.

VVhy the Subdeacon kisseth the Priests hand.

After the Epistle is read (if it be in a highe Masse) the Subdeacon, presenteth the book to the Priest closed, who putteth his hande thereon, and then the Subdeacon kisseth the same: to signify, that only Christ (according to S. Iohn) was the Lambe, who could open [Page 150] the seales of that booke, wherin both Christ him selfe, and his sacred mysteries were in­closed.

Deo gratias.

Lastlie, the Epistle being read, answere is made, saing. Deo gratias, Thankes be to God By which few wordes are fullie signified, the consent, gratitude, & thanksgiuing, of al the people.

The reading of the Epistle in the holy Mas­se, hath no lesse antiquitie, then from the A­postles them selues, as appeareth out of Cle­mens, Iustinus, Tertullianus, and Dionisius Areopagita, all whom Durantus. l. 2. de Rit, ecles. Cath. c. 18. and Ozorius Instit. Moral. l. 10. p. 1636. doe produce for proofe of this point.

Of the Graduall or Responce, and of sun­drie mysteries and reasons concer­ning the same.

The 1. Reason.

COncerning the Graduall, it is first to be noted, that the verie worde it selfe, is not without some speciall mysterie: signi­fying, steppes, or degrees, to wit of perfection, according to the doctrin of our Sauiour say­ing. Be yee perfect as your Father which is in hea­uen is perfect As also to signifie, that the end [Page 151] of the doctrin of the Apostles, or prophets, wherunto we haue hearkned a litle before, is to leade vs, by litle and litle to perfectiō, that we ascending frō vertue to vertue as the king­ly prophet saith psl. 38. May see thee God of gods in Sion.

The 2. Reason.

This Graduall, doth yet further signifie, manie other notable mysteries. As for exam­ple, in a highe Masse, it is alwayes songe, with a graue, and heauie voice: to signifie the great paine and difficultie there is, in ascen­ding from vertu to vertu, and in aduancing our selues in a spirituall life; according to the saying of our B. Sauiour. The spirit is willing, but the flesh is weake. Mat. 26 41.

The 3. Reason.

Mysticallie also, the Graduall may be re­ferred to the vocation of the Apostles: whom our Sauiour calling, and saying. Venite post me. Come after me. They forsaking all that they had, did foorth with follow, and walke after their Lord: the disciples after their master: the children after their most louing Fa­ther, as saith Innoc. 3.

This Graduall did S. Iohn Baptist first sing, when standing with two of his disciples, and seeing Iesus walking he sayed. Ecce agnus Dei, ecce qui tollit peccata mundi. Iohn. 1. This Gra­duall [Page 152] did S. Andrew sing, when finding his brother Simon, he sayed. Inuenimus Messiam &c. We haue found the Messias, which is in­terpreted Christ, and he brought him vnto Iesus. Ioh. This Gradual did S. Phillip sing, when he found Nathaniell, and sayed vnto him. Quem Moyses &c. Whom Moises wrote of in the law and the prophets, we haue found, Iesus the Sonne of Ioseph, of Naza­reth, come and see.

The 4. Reason.

This Gradual is also called by the name of a Responce, because that it hath correspon­dence to the Epistle: As for exāple, if the Epi­stle contayne matter of ioy, the Responce or Graduall, doth likewise signify ioy. If matter of sorrowe, it also is conformable, according to that of the Apostle Rom. 12. Gaudete cum gaudentibus, flete cum flentibus. Reioyce with them that be merrie, and weepe with them that weepe. Rom 12.

The 5. Reason.

Innocentius 3. and some others, doe call the Responce Lamentum penitentiae, the song of penance, or lamentation. Adding further, that it should be song, with a dolefull and lamentable voice, to signifie the effect of the preaching of S. Iohn. For euen as by the Epi­stle, is represented the preaching & doctrin, [Page 153] of S. Iohn Baptist: euen so this song of la­mentation signifieth, that S. Iohn preached no other thinge then pennance, saying. Peni­tentiam agite. &c. Doe pennance, for the kingdom of heauen is at hand. Mat. 3.

The 6. Reason.

To conclude, this Graduall or Responce, is nothing else, but a briefe spirituall song, composed of two or three verses at the most, commonly taken out of the psalmes of Da­uid. As for example, that of the 17. Sunday after Trinitie sunday, is composed of two li­tle verses, taken out of the 32 psalme. Beata est gens cutus est dominus Deus eorum &c. Blessed is the people, who haue our Lord for their God: & blessed is the people whom our Lord hath chosen for his inheritance. The heauens haue bene established by the word of our Lord: and all the power of them, by the breath of his mouth. Psal. 32.

Of the Graduall, Prose, Tract &c. Walfri­dus l. de reb. eccl. c. 22. Rupertus. l. 1. de di­uin offic. c. 34. Radulphus de Can. obser. prop. 12. Rabanus l. 2. de instit. Cler. c. 15. Isid. l 6. Ety. c. 19. & l. 1. de ecles. offic. c. 18. and others, do make both ample and eui­dent testimonie.

Of the Alleluia, and of the sundrie my­steries and reasons concerning the same.

The 1. Reason.

THe Alleluia is imediately songe after the Gradual, to wit, the sounge of ioy and of mirthe, after the songe of penaunce and mourning: to expresse thereby, the great cō ­solation, which is layd vp for those, which lament and mourne in this life; Accordinge to the saying of our Sauiour, Blessed are they that mourne, for they shall be comforted. Mat. 5.

The 2. Reason.

This worde Alleluia hath a double signifi­cation, the one litteral, and common to all: the other mysticall, and proper to deuines. First therfore, to vnderstand what it signi­fieth literallie, we must knowe, that Alleluia is composed of two Hebrue wordes, Allelu, which signifieth in Latin Laudate, in English praise yee, and of Iah, which is one of the ten Hebrue names belonging to God, and signi­fieth in Latin Dominum, Lord. So, that the whole worde, is as much to say as, prayse yee our Lorde.

The 3. Reason.

The mysticall, or spirituall sence therof, is diuers; According to some, Alleluia soundeth [Page 155] as much, as spirituall, or endles ioy: and so in this sence, is as much, as if the priest should crye vnto the people, with these wordes, spi­ritual ioy, spiritual ioy. Or if we apply it to the latter worde, to wit, Endles, or perpetual, then it signifieth as much, as if he should encou­rage them, with these wordes. Endles ioy, per­petual ioy.

The 4. Reason.

According to some others, it may be re­ferred, to the ioy of those, which reioyced in the glorious miracles, of Christ our Lord: for then did all the people, in ioyfull wise, singe foorth this Alleluya, when seeing these mira­cles, they all gaue glorie to almightie God, and reioyced in those thinges, which were most gloriouslie, and most miraculouslie do­ne by him, saying. Quia vidimus mirabilia hodie Luc. 5.26. For we haue seene maruelous thin­ges to day. As also when the seauentie two re­tourned with ioy saying. Lord the diuels also, are subiect to vs in thy name. Luc. 10.17.

The 5. Reason.

That this Alleluia, is sometimes twice re­peated, is to signifie a double ioy of the bles­sed Saintes; one of their spirit, another of their flesh: one of their soules, another of their bodies. Of the first ioy the royal prophet Dauid sayth. Exultabunt sancti &c. The saints [Page 156] 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 [Page 157] 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 cō ­mandment vnto certaine soldiears, whom he had placed in a valley (thorough which their enimies resolued to passe) that so soone as they perceiued them coming, they should all forthwith crie out, as they hearde him crie. The blessed Bishop, sodainlie issuing out be­fore [Page 158] 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 [Page 159] 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 excellē ­cie.

The 3. Reason.

1. The first is. Victimae Paschalis laudis. The which is sayed vpon Easter day, in testimony of the ioyfull resurrection of Iesus Christ, & thanksgiuing for the redemption of man­kind, wrought by his blessed and holy death. The author is somwhat vncertaine, but vn­doutedly, a man endued with notable pietie and deuotion.

The 4. Reason.

2. The second is; Venisancte Spiritus. And is sung vpon Whitsunday, to craue of the holy Ghost, to send from aboue, the beames of his celestiall brightnes, to illuminate the mindes of those, which are couered with darknes. Robert King of France, surnamed. The great Cleark, composed it: the Church hauing since approued it, and sung it vniuer­sally thoroughout all the partes of christen­dome. As witnesseth Paulus Aemilius writing of his life.

The 5. Reason.

The third is, Lauda Sion Saluatorem. Com­posed in praise of the most B. Sacrament, by S. Thomas of Aquin, admirable for his lear­ning to the whole worlde, which was rather diuinly infused into him, then ether attained vnto by nature, trauaile, or labour of studie. Who treated so sublimely of the holy Euch­arist, as neuer any since did more set foorth, and illustrate the same: so that God seemeth purposely, to haue chosen this great and lear­ned Doctor, for a 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, [Page 161] 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 [Page 162] sadnesse and sorrow. Also to signifie, the dif­ference betwixt our estate, and the estate of the blessed soules in heauen, whoe sing per­petuallie, without ceasing or intermission; this ioyfull song of Alleluia: whereas we, who liue in this vale of miserie, must whilst we remayne heere, allwayes intermixe our ioy, with pennance and mourning.

The 4. Reason.

It likewise signifieth, the teares and groa­nes of Christs Church, for her sinnes, for the prolonging of her felicitie, and for the paynes and afflictions, which shee endureth, whilst shee liueth in this world: which cau­seth the holie Prophett, in her person to say, Hei mihi, quia incolatus meus prolongatus est, multum incola fuit anima mea. Psal. 219. And for this reason, shee is often compared in ho­lie Scripture, to a Turtle, as Cant. the 2. Wherevpon S. Bernard homil. 59. in Cant. sayeth, that the Turtle, is a bird verie solitarie, who hauing once lost her companion, will neuer after take anie other, but euermore abide solitarie, and often mourning vpon the toppe of a drye tree. To applie the same to our present purpose; this Turtle, is the church of God: her solitude, of place of mour­ning, is in the desert of this world. Her [Page 163] companion and spouse which he hath lost, is our blessed Lord and Sauiour Iesus, whome the Iewes haue killed and putt to death: Whoe being risen agayne, is ascended into heauen, the Church often sighing and mourning for his departure. And still desi­ring to see him agayne, and to be there on high in companie with him: and the drye tree, vpon the which shee often sitteth, soe mournefully groning and lamenting, is the holie Crosse, whereon her dearlie beloued spouse, was put to death.

To conclude, the first placing of the Prose in the holie Masse, is attributed, to Telespho­rus, the 9. Pope after S. Peter. As testifieth Durandus, li. 4. cap. 4. num. 1.

Of the holie Gospel of our Lord Iesus Christ, And of sundrie worthie Ceremonies which are vsed, both before and after, the reading therof.

IF I were to explicate vnto you al the my­steries of a solemne Masse, I should make mention of many most worthie cere­monies, which here of purpose, I doe omit. Onlie I wil giue you by the way, a litle tast of some of them, because they [...] [Page 162] [...] [Page 163] [...] [Page 162] [...] [Page 163] [Page 164] are so exceedinge mysterious, and so conten­ting and pleasing, to euery deuout and pious person, that loth I am, wholie to pretermit them.

The 1. Ceremonie, and his signification.

The Epistle therfore being read, by the Subdeacon, the Deacon disposing him selfe to pronounce the Gospell, ascendeth to the Altar, where the booke remayneth. The boo­ke remayning alwayes vpon the Altar: signi­fieth, that the Sacrifice instituted by our B. Sauiour, is alwayes ioyned with the testa­ment, which is the Gospel, and that the one, shal neuer be without the other: for so longe as the Sacrifice shall endure, the Gospell shal be preached, and when the sacrifice shal be abolished, the Gospel shal cease to be anoun­ced: as we see it is at this day in Turkie, whe­re, as there is no Sacrifice offered, so is there no Gospel preached.

The 2. Ceremonie, and his signification.

And therfore the Deacon being to prono­unce the Gospel, ascendeth and taketh the booke from the Altar: to signifie, that the place ordained of God to keepe the holie scripture, is the Catholique Church: as also to signifie, that all true & wholsome interpre­tation of holie scripture, ought to be taken from the warrant and authoritie, of the same [Page 165] Church.

The 3. Ceremonie and his signification.

Hauing taken the booke from the Altar before he goe to reade the Gospel, he reue­rentlie prostrateth him selfe on his knee be­fore the Priest, demanding his benediction: to shew that none ought to intrude him selfe, nor to take vpon him, the office or charge of preaching, vnles he be first be lawfulie called, and sent therto Heb. 5. Rom. 10.

The 4. Ceremonie, and his signification.

At the taking of the booke, the Deacon kis­eth the right hand of the Priest, and this for two causes. First, to signifie, that he preach­eth not his owne, but the doctrine of Christ (whom in this place the Priest representeth.) And next, that although he preach the word neuer so truly, or with neuer so greate zeale, yet that the gift of conuerting soules, dooth wholy proceede from the grace of God.

The 5. Ceremonie, and his signification.

At the reading of the Gospell two Accoly­tes goe before the deacon, with two bur­ning lightes: to signifie, that the assistants, ought speciallie then, to haue their hartes en­flamed, in the desire and meditation, of those heauenlie thinges, which are conteyned in the gospell of Christ. The coustume of ligh­tes, is most ancient by the testimonie of S. [Page 166] Hierome aduers. Vigil: and the causes are plainelie deduced, out of S. Isodore cap. Cle­ros §. acolith, dist: 22.

The 6. Ceremonie, and his signification.

By this that the two Acolites doe goe be­fore (the Deacon, who is to reade the gospel carying wax lightes and incense:) is signified. that Christ sent before him his Disciples, by two and two, into euery cittie where he was to goe, carying with them, the shining light of miracles, and the sweete odour of vertues, Luc. 10.

The 7. Ceremonie, and his signification.

The Deacon lifteth vp his voice on highe, in readinge and anouncinge the gospell of Christ, according to that of the prophet. As­cend thou vpon a high mountaine, who dost euāgelise to Siō, lift vp thy voice in fortitude &c. Esay l. 40. And our Lord sayeth in the gospell, That which I say to you in the darke, tel yee in the light: and that which you heare in the eare, preach yee vppon the toppes of the houses. Mat. 10.

These woorthy pious, and sacred Ceremo­nies, are seene and performed, when highe Masse is celebrated, but because my purpose is, to treate but brieflie of those ceremo­nies, which are vsuallie to bee seene in eue­rie low and daylie Masse, I will therfore [Page 167] returne to speake of them.

The 8. Ceremonie, and his signification.

The Alleluia therfore, or Tract being read, the Priest passeth to the midst of the Altar, where inclining him selfe, and ioyning to­gether his handes, he secretly repeateth the prayer following. Munda cor meum & labia mea omnipotens Deus &c Cleanse my hart and my lippes, o omnipotent God, who clean­sedst the lippes of the prophet Esay with fire: and so by thy free grace vouchsafe to cleanse me, that I may worthely anounce thy holie gospell. thorough Christ our Lord, Amen.

The 9. Ceremonie, and his signification.

In the meane time, the Clarke or Minister, remoueth the booke, to the left hand of the Altar; signifying thereby, that the Gos­pell, which was first preached to the Iewes (who were on the right hand) was for their incredulitie, transferred from them to the people of the Gentils: a mysterie sundrie ti­mes represented in the holie Masse, as hath before bene mentioned.

The 10. Ceremonie, and his signification.

This done, the priest tourneth him to the booke, and all the people rise vp: whereby two seuerall thinges are signified. The one [Page 168] the corruptnes of our nature, lyinge on the ground, like vnto bruit beastes, and wallo­wing in the vncleanes & ordure of our sinnes: The other, the virtue of the gospell of Iesus Christ, which raiseth vs vp to newnes of life, if we receiue the same with fruit, and worthe­lie expresse it in our liues.

Againe, the rising vp of the people at the reading of the Gospell, dooth signifie: that they shew them selues readie, for the faith of Christ, and profession of his Gospel, to giue their liues, and to fight euen vnto the death, in defence of the same: remembring the wor­des which our Lord him selfe spake, saying. Qui non habet [...]. &c. He that hath not a sword, let him sell his coate and buy it.

The 11. Ceremonie, and his signification.

Before the begining of the Gospell, he sa­luteth all the assistants, praying that our Lord may be with them: which he doth, to render thē more attentiue, to harken to the word of almightie God. For euen as to the sto­make, which receaueth corporall foode, no­thing is profitable, if it be ill disposed: so lik­wise, vnlesse the heartes of the assistants, be well disposed and prepared, to receiue the word of almightie God (which is the foode of the soule) litle will it auayle them, though it be anounced vnto them.

Dominus vobiscum.

Our Lord be with you. The wordes of this sa­lutation are. Our Lord be with you. As if he should say, I beseeche our Lord, to send his grace into your hartes, that you may be made attentiue, and worthie hearers of his sacred word, which, as the Apostle witnesseth, is a­ble to saue their soules.

Et cum spiritu tuo.

And with thy spirit. Then the asistants make answere, praying that our Lord may be with his spirit, that is, that with the spirit of man, the spirit of God may be present, to direct & guide him, to the end, that he may both fai­thfullie recite the sacred gospel, to the health and saluation, of all that are assembled to heare the same: and also him selfe expresse in in true holines of life, that which he preach­eth vnto others.

Sequentia sancti Euangelij.

The sequence of the holie Gospell. This done, the priest sayeth. Sequentia sancti Euangelij &c. Thus followeth the holie gospell, of such or such an Euangelist. As touching the word E­uangil, or Gospel, it is a word which we re­tayne of the Greekes, as many others, and properlie signifieth, good and ioyful tydings, for what bitter tidinges can there be then these: Doe pennance, for the kingdome of heauen [Page 170] is at hand. Mat. 3. and, All powre is giuen me both in heauen and earth. Mat. 28.14. With di­uerse other thinges, which are read in the gospell, of the Diuinitie, and Natiuitie, of the Sonne of God: of his miracles, preach­ing, passion resurrection, ascention, and of the saluation and glorification, of his elect.

Where also note, that the name of the E­uangelist is allwayes expressed, to the ende, that the people may giue the more credit, as vnto the gospell, penned and written, by one of the secretaries of our Sauiour Iesus, and receaued in the Church, to the which appar­tayneth, the authoritie and perogatiue, to discerne the canonicall Scriptures, and their sence, if by any aduersarie, they should be called in question.

Gloria tibi Domine.

Glorie be vnto thee o Lord. When he hath thus taught them, out of what place of scripture, the gospell for the day is taken, presentlie all the people, hearing the name of the gospell, and making reuerence towardes the Altar, with ioyful acclamation, do answere, saying. Gloria tibi Domine. Glory be vnto thee o Lord. Giuinge thankes vnto God, who hath made them worthie partakers of the gospell of Christ. As it is written in the Actes of the A­postles, that all the people glorified our Lord, for that he had sent vnto them, the woorde [Page 171] of saluation, saying. God then to the Gentils also hath giuen repentance vnto life. Actes 11.18.

The 11. Ceremonie, and his signification.

In pronouncing the wordes aforesaid, the Priest maketh the signe of the Crosse, vpon the booke, and vpon him selfe. Vpon the booke, to signifie, that it containeth the mi­steries of our redemption. Vpō him selfe, to signifie, that he is an instrumēt of Christ Ie­sus, & of him crucified, & that this sacrifice, doth represent vnto vs, his death & passion.

The 12. Ceremonie, and his signification.

The people likewise, do make the signe of the Crosse, in three places. Vpon their fore­heades, vpon their mouthes, and vpon their breasts. Vpon their foreheades (which is the most conspicuous place of all the bodie:) to shew that they are not ashamed of the gospel of Christ. Vpon their lips, to shew that they are alwayes ready, resolutly and constantlie, to confesse their faithe, (if at any time God shall please to call them thereunto. Vpon their breasts, to declare that they do stedfast­ly beleeue in hart, that which they confesse with their mouthes.

The 13. Ceremonie, and his signification.

The Priest after the reading of the gospel, saith. Per euangelica dicta, &c. By the euange­licall sayinges, let our sinnes be forgiuen vs. [Page 172] And then he kisseth the booke, not closed, but open: to signifie, that the meanes to co­me to the vnderstanding of Gods word, is cleerelie manifested to the Pastors of the Church. And further to signifye, that it is the booke of Christ crucified, whom the A­postle affirmeth to be our reconciliation, & the maker of our peace and attonement, which is aptlye signified by the kisse. As also to shew, that he preacheth the gospel, of true loue and Charitie for the gayning of soules, and not for respect of lucre, and temporall profitt.

Laus tibi Christe.

Praise be to thee ô Christ. The gospell ended, all the people make answer saying. Praise be to thee o Christ, making the signe of the Crosse as before, on their forehead, mouth, and breast, to the end, that the wicked ser­pent, should by no meanes, hinder their con­fidence and confession, or dare to breake open the seale of their hartes, wherein the word of God is sowne. Also, to arme them selues against his malice, who would not that they should reape any profit, by the word of God. As is plainly expressed in the parable of the seede, where it is said, that the foules of the ayre, came and deuoured one part of the seede which was sowne; by which foules are vnderstood, the foule and vncleane spirits.

Miracles wrought by our Catholique Church-bookes.

To conclude, such hath alwayes bene the authority of the holy gospell, that not only the sacred wordes, but also the verie bookes or papers, haue wrought sundry straunge and notable miracles. Gregorius Turonēsisin vitis patrum cap. 6. declareth, that the cittie of Auerna being on fyer, S. Gallus going into the Church, prayed à long tyme before the Altar of our Lord, and then rising vpp, ta­king the booke of the gospell, and opening it, offered himself to goe against the fier, and sodainlye the flames were extinguished, in such sort, that there did not so much, as the verie sparkles remayne.

Saint Macian, when the flames of fier ap­proched neere vnto the Church of S. Ana­statius, taking into his handes the holie gos­pell, hee gott in through the tiles, and by his prayers & teares, preserued it from burning. Zonaras also testifieth, that the Russians in a great fier, finding the booke of the gospell safe, and preserued from burning, by the o­nelie motiue of this miracle, receued and im­braced the fayth of Christ.

Finallie the reading of the gospell in the holie Masse, all Liturgies doe testifie to be very ancient. Also concilium Laodicenum. [Page 174] cap. 16. Carthaginense 4. can. 48. Valenti­mum. cap. 2. Clemens l. 2. constit. Apost. cap. 16. Anastasius writing to the bishops of Germanie and Burgundie, and infinit others, whom here for breuitie sake, I doe omitt.

Of the Symbole or Creede, and of sun­drye mysteries conteined in the same.

THe Symbole or Creede, imediatlie pro­nounced after the Gospell, signifieth, the fruict which presently ensued, after the prea­ching of our Lord and his Apostles. And the­refore also is it presentlie, pronounced after the gospell, that by the Gospell, we may be­leeue with the harte vnto righteousnes, and by the Creede, wee may confesse with our mouthes vnto saluation, as it is written. Corde creditur ad iustitiam, ore autem fit confessio ad salu­tem. With the hart we beleeue vnto iustice, but with the mouth, confession is made to saluation. Rom. 10. cap. 10.

Of the etymologie of the word Simbole.

And first to vnderstand the Etymologie, & meaning of this word Symbole, we must note, that it is a greeke worde, and signifieth di­uers thinges. Sometimes it is takē for a mark [Page 175] or seale wherewith a thing is marked or sea­led. Sometymes againe, it is taken for a watchword; which a Captayne giueth to his soldiers, wherby they may know one an other and the better preserue them selues, from being surprised by their enimyes, soe that if they shold chaunce to meete any one of who­me they doubted, being asked the Symbole or watchword, he should be bewrayed whe­ther he were their friend or foe.

In this present place, it is taken for a brief forme, or rule of christian fayth, composed of diuerse and surdry sentences, called Articles, much like vnto soe manie sinewes or ioyntes, binding and tying togeather, all the parts of the bodye; Wherefore verye fittlie may this summarye of the Christian fayth, be called by this name of Simbole, according to al these sig­nifications: For first in verye deede, it is a true marke, or seale, whereby to know and distinguish, a catholike, from an Hereticke: for neuer was there Hereticke, which did not denye some parte or other of the Creede, Secondlie, it may well be taken for a watch­word, giuen to the faithfull, whereby to know one an other, and so to keepe them selues, from the incursion of their enimies. And thirdlie, as in this place, for a briefe forme, or rule, of our Christiā faythe, bycause [Page 176] it comprehendeth in so short, and compen­dious a manner, the somme of all that, which were are to beleeue. Durand. l. 4. c. 25.

Three simboles, or Creedes, in the Catholique Church.

In the Catholike Church, we haue three Symbolls or Creeds. The first is, that of the Apostles, which all good Christians ought to learne by hart, and to say it, both mor­ning and euening, for it chaseth away the di­uells, who lye in wayte, both day and night, to deuoure vs. The second is, that of the councell of Nice, which is vsuallie sayd in the Masse, after the gospell. And the third is, that of S. Athanasius, which is sung at Prime vpon all Sundayes. Both which latter, are no additions to the former, but expositions, or more playne declarations thereof. The rea­son why the Church admitted these two Creedes, besides that of the Apostles, was, for that the Heretickes, receiuing the first according to the wordes, or letter, did not receiue it according to the sense, and mea­ning of the Catholike Church, And for that also the Arrians, and other Heretickes, con­strued the same soe confusedlie, that it was hard to discerne the Catholikes, from the Heretikes any waye by the same. In which case, the Church was constrayned to putt to [Page 177] her helping hand, adding the two latter as an exposition, or playner declaration of the for­mer, and hath euer since, serued to singular good purpose, for the conuiction of seuerall heresies and heretickes, which haue sprung vp in sundry times, and vpon sundrie oc­casions.

The Symbole of the concel of Nice, was composed vnder Pope Siluester. Plat? in vita Siluestri, in the presence of the great and most religious Emperour Constantine, by 318. Byshops assembled from all partes of the world, and kept at his expences: whereof ma­nie had their right eyes put out, and their right hands cutt of for the defence of the fayth, and Christian religion, in the prece­dent persecutions, as testifieth Nicephorus lib. 8. cap. 1. He honored them with presents condigne to their estates, and royallie fea­sted them at his table, causing the principall of them, to sett close vnto himselfe, before he would licence them to depart to their Chur­ches: kissing also their wounds, when he dis­missed them. Naucler, vol: 2. gener: 11.

This Symbole was made, expresslye to condemne the blasphemy of Arrius, mayn­tayning against the doctrine of the Church, the inequality of the three diuine persōs of the holie Trinitie Socrat. lib. 4 Eccles hist. cap 31. By the order of Pope Marke successor of S. [Page 178] Syluester the clergie and people, beganne to sing it with high voyce in the church, for that then the Emperors of the world, assisted and constantlie defended the Catholike fayth: It was allso approued in the first councell of Constantinople but 56. yeares after that of Nice. by 150. Bishops, assembled vnder the Emperors Gracian, and Theodosius, the el­der. See Plat, in vita Marci.

The Simbole of the holie Father Athana­sius, was composed by him against the afore­said Arrians, when by their audacious pursui­te, they exiiled him to Treuers, where he la­boured by all meanes, to conserue the faith in his former puritie, Nauclar: vol. 2. gener. 13.

The Creed of the Nicene counsell, and which is vsuallie sung in the holie Masse, conteyneth, like as that of the Apostles, to the number of 12. Articles: which are these that follow.

Credo.

I beleeue. The first article of this Creede is, to beleeue (to witt) in God: and is to be op­posed against the ignorance of all Atheists, and of all such, as foolishlie say in their hartes, there is no God. Psalm. 13.

In.

In. And heere note, that there is a differen­ce in beleefe. For to beleeue God, is to be­leeue [Page 179] onelie that God is, but to beeleue in God, is, in beleefe to loue him, to worshipp him, and to serue him as God: and this is per­fectlie to beleeue in God.

Vnum Deum.

One God. For as much as manie heathen poeple, doe adore and worshipp, diuers vayne things, in steede of God, calling them their Gods, therefore to condemne this error, and to exclude all pluralitie of Gods, the Creede of the Masse, hath adioyned this word Vnum, One, the more playnelie to explicate the for­mer, which is as much as to say. I beleeue in one onelie God, and not in more.

Patrem omnipotentem.

The Father almightie. Which wordes, ought to be of most singular comfort vnto vs: for as he is a Father, he must needes wish al good things vnto his children. And in that he is allmightie, he is likewise able to help them in all thinges.

Factorem Coeli.

Maker of heauen; By heauen, which is the worke of his handes, is vnderstood, all hea­uenly creatures, as Angells, sunne moone, starres, and other elementes.

Et terrae.

And of earth. By earth, is vnderstood, the who­le globe thereof, incrediblie enriched, with [Page 180] all that is requisite, for the ornament and vse, of all his earthlie and mortall creatures.

Visibilium omnium & inuisibilium.

And of all thinges visible and inuisible. To this first Article of the Creede, the Church hath also adioyned these wordes, against the im­pietie, and heresie of the Maniches, who peruerslie defended, that God onelie created thinges inuisible, and that the Diuell, pro­created the thinges which are visible, as wit­nesseth Niceph. l. 6. eccles. hist. c. 31. & 32. Wherfore to exclude this error, wee ack­nowledge in the Masse, that God is the ma­ker of all thinges, both visible an inuisible.

Et in vnum.

And in one. For as much, as many tooke vpon them, to be called Christ, and would needes be soe named of the people, as Anti­christ likewise shall when he cometh, there­fore to exclude this error, and to shew, that there is no trew Christ but one, the Church hath likewise heere added this word Vnum, One; For as the Scripture foretelleth vs, ma­ny shall say, Loe heere Christ, loe there, but expressilie commandeth vs, not to beleeue them.

Dominum.

Lord. And he therfore is called Lord, to beate downe the impietie of those, who doe [Page 181] hold him lesse then his Father, in power, and authoritie, yea and do make him, euen a ser­uant and subiect vnto him, according to his diuinity as Calluin, l. 2. Inst. c. 17. n. 1. and before him other Heretickes.

Iesum Christum.

Iesus Christ. With the name of Iesus, which signifieth a Sauior, there is also impo­sed vpon him, the surname of Christ, which name is a title of honor, common to diuers estates and dignityes, to witt, to Priests, Prophetts, and kinges. The office of priests, is, to offer prayers and sacrifices to God, for the sinnes of the people. Of prophetts, to fo­retell thinges to come, to their singular cō ­fort. Of kings, to raigne in soueranitye, and puissance of gouernment: All which titles doe wonderfull well agree to our B. Sauiour. For hee was ordayned a Priest, by God his Father for euer, after the order of Melchise­dech; Psalm. 109. He was also a Prophett, for hee foretold the secret councells of his Father vnto vs, concerning our saluation. He is also a king, forasmuch as by his prouiden­ce, he doth accomplish the wonderfull en­deauors and office of a king, in the behalf of his Church, whose king and gouerner he shall be, to the end of the world.

Filium Dei.

The sonne of God. Which wordes do euident­lie declare, that he is verye God. For as a man and woman, can begett no child, but man, or woman, of the same substance, euen so the Sonne of God, must needes be God, and of the self same substance with God.

Vnigenitum.

Onelie begotten. Where note, that although God hath graunted, vnto those that beleeue in him, to be his children and sonnes, yet this is to be vnderstood, by grace, and spiri­tuall adoption. But Iesus-Christ, is his one­lie naturall Sonne, ingendred of his owne substance, as S. Iohn the Euangelist, doth cleerlie testifie, Iohn 1.

Ex patre natum.

Borne of the Father. For asmuch as this holie councell of Nice, was principallie gathered, to represse the heresie of the Arrians, deniyng that Christ was borne, and begotten of the substance of God his Father, and equall vnto him, As witnesseth 5. Aug. l. 1. de Trinit. c. 7. they were therefore condemned by these ve­rie wordes, and the contrarie was there ex­presselie concluded against them.

Ante omnia saecula.

Before all worldes. And for the more mani­fest declaration, that he is coëternall with God [Page 183] his Father, there is added in this Creed, that he was borne of him, before all worlds. True in­deed it is, that the manner is inexplicable, as S. Cyp. saith in explic. simboli, and therefore we ought simply to beleeue, and deuoutlie to re­uerence, this his ineffable generation. For who will enquire after that which can not be found? Of whom shall we learne it? of the earth? It was not subsisting. Of the sea? It was not liquified. Of heauen? it was not eleuated. Of the sunne? Of the Moone? Of the starres? They were not as yet created. Of the Angells? He was ingēdred before they had their being. Brieflie therefore, we will conclude with S. Basill, saying, we must not enquire after that which hath alwaies bin, of that which hath not allwaies bin.

Deum, de Deo.

God, of God. Also, where as these Heretickes sayed, that he was not God of God his Father, but onelie man, of his mother, therefore the holie Fathers, assembled in this councell, concluded, that he was God of God, and that he did no whit diminish his diuine nature, by reason of his incarnation in the B. virgin.

Lumen, de lumine.

Light, of light. These holie and venerable Fa­thers, to make this verity more apparēt, decla­red the same by an apt similitude, to wit, that the Sōne of God, was borne of his Father, euē [Page 184] the light, produceth and casteth forth light of it self, without any manner of diminution of his owne substance, and can be no more diuided from the Father, then the sunne and the splendor therof, can naturallie be separa­ted or diuided a sunder.

Deum verum, de Deo vero.

Verye God, of verye God. The same Catholi­que Church, further to confound, the errour of the Arrians and Euomians, deniyng that he was verie God by naturall propertie, but onelie by grace, or communication of name, somtimes giuen vnto them, whom the Psal­mist calleth Gods, for the rarenes of their ver­tues as psalme 81. Declared, that he was verie God of very God, that is to say, so verilie God, as God the father was God, and truly sprang and issued out of him.

Genitum, non factum.

Begotten, not made. And whereas some of these Heretickes confessed, that Christ was indeed of the Father, but yet that he was lesse then the Father, and not of the same, but of an other substance then the Father was: the­refore, to confound this error, there was in­serted into this Creede, these wordes, Begotten not made: But with what similitude, may a mortall man, be able to expresse this diuine generation? Or what comparison can be ma­de, [Page 185] betwixt things created, and which haue a beginning, and things in created, and which haue no begining? S. Ireneus, doth hould them for worse then madde, who enforce themselues, to conceiue the same, by human reason, li. 3. aduers. haeres. Valent, cap. 48. And S. Hilary, being not able to comprehend it, comforteth himself with this, that the An­gells doe not know it. li. 2. de Trinitate.

Consubstantialem Patri.

Consubstantiall to the Father. To prooue mo­re cleerlie, that the Sonne of God, was no­thing inferior to the Father, this holie coun­cell, deuised against those Hereticks, this word Consubstantiall, to prooue and confirme, his coequalitie with the Father. This also was most cleerlie pronounced, out of the mouth of our Sauiour him self vnto the Ie­wes, assuring them, that he who saw him, saw the Father also Iohn. 10.

Per quem omnia facta sunt.

By whome all things are made. Also some eni­mies there were, who sayed, that the Father was the maker of all thinges, and not the Sonne. But contrarie to this, the Church de­fended, that by the Sonne also, all thinges were made, not that the Father did ayde him, as an extrinsecall instrument to their produ­ction, but as S. Iohn sayth Io: 1. That without [Page 186] him nothing was made, noe not the world nor heauens them selues.

Qui propter nos homines.

Who for vs men. In these wordes, the Church proposeth vnto vs, the humane nature, which the Sonne of God, tooke vpon him for our saluation: wherof he was so desirous, and so carefull, that he expreslie descended from heauen into earth, to seeke out the strayd & wandering sheepe Luc: the 19. and by his bloud, to reconcile him to his Father. What other occasion had he so to doe? Take away the woundes, saith S. Aug. and what necessi­tie is there of a Surgean.

Et propter nostram salutem.

And for our saluation. This also, was added by the Church, for asmuch as some there we­re, who affirmed, that Christ became man, not onelie to saue man, but also to saue the Diuell, and all those Angells, who fell from heauen with him by plaine Apostacye. For remedie and redresse of which error, the Church added these wordes, VVho for vs men, and for our saluation.

Descendit de caelis.

Descended from heauen. The better to expres­se, the beneuolence of our blessed Sauiour, towards mankind, it is sayed, that he descen­ded from heauen: not that he abandoned the [Page 187] heauens, or that he had neuer bene in earth. seeing that by his deuine essence, he filleth & replenisheth, both the one and the other, & is in all places: but for that by taking human nature, he was there by a new and miraculous manner of being, to wit, by hipostaticall vni­on and coniunction, of the diuinitie with the humanitie, in one person, after which maner, he had neuer bene in earth before.

Et incarnatus est.

And was incarnate. In which wordes, the meanes of his descending is declared, to wit, by his incarnation. Who will not admire, saieth Pope Clement the sixt, that the same person remayned God, as he was from all eternitie, and became man, which he neuer was; he came to be borne in earth, whom the Angells adore in heauen. cap. 6. de poen. & remis. in extra. commnib.

De Spiritu sancto.

Of the holie Ghost. This article, doth confir­me vs in the beleefe of the miraculous, and supernaturall operation, of the holie Ghost, by whose vertue, was disposed the matter, wherof the pretious bodie of Iesus-Christ was organized and formed, to witt, of the most pure bloud, of the chast and holie Virgin his mother S. Marie. Luc. 1.

Ex Maria.

Of Marye. Some Heretickes there were, who sayed, that Christ brought with him a body from heauen, and that he tooke not his body of our Blessed Ladye: which is refu­ted by these wordes, saying. Of Marye. Octa­uius (who in his time ruled all the world, and therefore of the Romans was reputed as a God) did consulte with a prophetesse, to know if in all the world, there was to be bor­ne a greater then he: and in the same day, wherin Christ was borne of the virgin Marie in Iudea, Sybilla saw a golden circle neere the sunne, in which circle, a fayre virgin did sitt, hauing a most beautifull child in her lapp, which she shewed to octauius Caesar, and did declare vnto him, that at that verye tyme, a more mighty king was borne thē he.

Virgine.

A Virgin Not onelie Mary, but of Mary a Virgin; wherein we acknowledg her perpe­tuall virginitie, to haue bin no more hurt by his conception, then it was by his natiuitie, her chast womb, being miraculouslye con­tergarded with fecunditye, in such sort, that shee amongst all others, obteyneth the title, of mother, and Virgin: which neuer was, nor euer shall be graūted, to any womā but to her self.

Et homo factus est.

And was made man. Agayne some Heretickes mantayned, that Christ had no soule, but that his Godhead, was vnited to his bodye, in steed of a soule: and so they inferred, that Christ was not man, bycause man is compo­sed of a bodye, and soule. To refute which er­ror, the Creed of the Masse sayeth, and was made man. For both these opinions are of like danger: to beleeue Christ to haue bin only God, and not man: or to haue beene onlie man, and not God.

Of the genuflexion of the Priest, at the reciting these wordes.

These wordes of the Creede, are in effect the same which are reade in that diuine gos­pell of S. Iohn, viz. Et verbum caro factum est. And the word was made flesh. Wordes trulie full of great maiestie and reuerence, and the­refore both the priest, and the people, at the pronunciation of them, doe humblie bow downe, and incline to the grounde, in signe of thankes giuing for soe excellent a benefitt. It is recounted of a certayne person who hea­ring these wordes recited, and making no re­uerence thereat, the diuell gaue him a box on the eare, saying. If it were reade, the wor­de was made diuell, all we diuells wold neuer haue omitted to haue bowed our knees at the [Page 190] pronunciation of these wordes. Ludol. cap. 18. part. 1.

Crucifixus etiam.

Crucified also. After his miraculous, superna­turall, and incomprehensible incarnation, mention is made of his deathe and passion, with the time, maner, and order of the same. Wherfore, euen as our first parents, did gri­eueouslie offend by the wood, in eatinge of the fruit of the forbidden tree: euen so would our B. Sauiour, satisfie by the Crosse, vpon the wood whereof, he hath borne our sinnes in his owne body, and hath restored vs life by the same meanes, by which death entred into all the worlde.

Pro nobis.

For vs. This punishment of the Crosse, was alwayes reputed for a death, the most igno­minious and infamous, that could be deuised as is testified in Deut. 12. And hereon was Ie­sus Christ fastned for our sinnes. O profound wisdome of God, how much more easie is it, to admire such mysteries, then any way to ex­plicate or vtter them with wordes?

Sub Pontio Pilato.

Vnder Ponttus Pilat. This Pilat, beinge go­uernour of Iudea, vnder the Emperour Ty­berius, and hauing sundrie times, decla­red Iesus Christ to be innocent, of the false [Page 191] accusations which were imposed vpō, him by the wicked Iewes, yet in the end, did aban­don him, for feare to incurre the disgrace of Ceasar. But within a while after, this ambiti­ous officer, hauinge for his owne aduance­ment, and to the oppression of the innocent partie, peruerted all order of iustice, and let loose the bridle to the popular insolencie, was him selfe ouerwhelmed, with so many miseries, that in punishment of this wicked fact, he killed him selfe with his owne hands: much after the example of the traitor Iudas, who hanged him selfe; for hauing betrayed his innocent master. Euseb. Eccles. hist. lib. 2. cap. 2,

Passus.

Suffered. In this his sufferinge, is compre­hended all that, which he endured, to accom­pish the mysterie of our redemption, vnto his death: whereunto he offered him selfe vo­luntarilie and of his owne accord, to satisfie the diuine iustce, and irreuocable decree of his eternall Father: which could not other­wise be accomplished, but that the inno­cent, must dye for the nocent, the obedient, for the disobedient.

Et sepultus est.

And was buried. Expresse mētion is heere made [Page 192] of his buriall, for an infallible argument, and proofe of his passion. Which some, with that execrable hereticke Basilides, did denye, maintayning that he came into the world in à phantasie, and that it was not he that was crucified, but one named Simion, and that therefore he was not to be adored. As is testi­fied by Tertulian. de praescrip aduers: heret.

Et resurrexit.

And he rose agayne. By this Article, is declared, the glorious mysterie of our Lords resurrection, which poinct is so necessarie, that all our fayth were otherwise meerelie in vayne, as testifieth the Apostle 1. These 4. Neyther is there any one thing, which may more comfort, and confirme our hope, then to beleeue, that our head is risen for our Iu­stification, as he was dead, for our transgres­sion. No resurrection of any person what­soeuer, is to be compared to his, he being raysed by his owne proper power, without any ayde or asistance of others. We reade amongst other examples of holie Scripture 4. Reg. 13. that the bodie of him who was cast into the Sepulcher of Helias, was ray­sed to lyfe, but this came to passe, by tou­ching the bones of the holie prophett (for whose sake God restored life to that dead man) and not by the proper force of him [Page 193] that was deceased, This therfore was only reserued to our Lord Iesus Christ, to returne from death to life, by the only power & ver­tu of him selfe.

Tertia die.

The third day. To the end we may beleeue, that this his death was true and not fayned, he was not refuscitated incontinentlye, but re­mayned truly dead, vntill the third day after, which was a time more then sufficient, to make assured proofe, and to remoue away all dout & ambiguity, of the truth of his death. Yet was he not in his sepulchre, the space of three whole and compleate dayes, but one day only entire, part of the day precedent, and part of the day subsequent, which by the figure Synecdoche, are called three dayes & three nightes.

Secundum Scripturas.

According to the Scriptures. This clause, was necessarilye annexed by the Fathers of the Church, for as much as at the beginning, it was verie harde, especially for men of grosse capacitie, and as yet not thoroughly instru­cted in the Christian faith, to comprehend so great a mystery, as is the resurrectiō of the dead, which far surpassed the lawes of nature: and therefore this was added, as an infallible argument, why we oughte to beleeue the same.

Et ascendit ad coelum.

And he ascended to heauen. Where the quest­tion may be demanded, how he ascended vp to heauen? True it is, that as God, he neuer was absent from thence, but alwayes filled it, and all other places, with his diuinitie: but as man, he mounted thither in body and soule, leading with him captiuitie captiue, as the A­postle saith, which he placed and set in liber­ty, by his excellent victorie ouer death, the diuell, and hell it selfe. Ephes. 4.

Sedet ad dextram Patris.

He siteth at the right hand of the Father. In which wordes the holy scripture doth acco­modate it selfe to our weake vnderstanding, vsing a metaphoricall speech, or locution, to instruct vs that Iesus Christ hath receaued of God his Father, all honor and aduancement of glorie, in his humanitie: euē as we esteeme here amongst men, the greatest honor to be done vnto those, to whom we giue the vpper hand. And it was moste expedient, that hee should be most highly exalted, who had soe greatly depressed and humbled him selfe, as to indure so manifould diffamations, oppro­bries, and iniurious intreatments for our sa­kes.

Et iterum venturus est.

And he is to come againe. Hauing made men­tion [Page 195] of our Sauiours first comming into the world, to repaire the fall and ruine of man, his second coming is next proposed, wherin he shall sit in iudgment, and manifestlye de­clare to all the worlde, both his powre and iustice: rendring to euery one, according to his deserts. And as his first cominge was in great meeknes, so on the contrarie, shall his second comming, be in great maiestie and glorie.

Iudicare viuos et mortuos.

To iudg both the quick and the dead. That is to say, the good, & the bad: the one to blisse. and perpetuall ioye, the other to woe, and e­uerlasting paine. Wherein they shall, both the one and the other, perpetuallie abide, so longe as God, shall be God, without inter­mission of ioy or paine.

Cuius regni non erit finis.

Of whose kingdome there shall be no end. This is the kingdome, which as Daniel declared, to Nabuchodonosor, and Balthasar, kinges of Babilon, should neuer haue end. Dan. 2.7. This is that kingdome, which the Angell for­tould to the virgin Marie, should euer endure Luc 1. This is that kingdome, prepared for the blessed, from the begining of the worlde, as testifieth S. Mat. 25. This is that kingdom [Page 196] into the which the good theefe (acknowled­ging his misdeeds) desired to enter. Luc. 23. This is that kingdom, wherof none can ha­ue part, vnles he be borne anew, and be with­out al blemishe and spot of sinne. Ioh 3. This is that kingdom, which is celestial, and hea­uenlie, not terrene and worldlie, as our Sa­uiour shewed vnto Pilat, when he had sus­pition, that he would make some attempt, against the estate and Romane Empire. Ioh. 18. Finallie of this kingdom, there shall be no end, for as much as then, al thinges shal be perpetuallie established, and shal neuer be afterwards chaunged againe.

Et in Spiritum sanctum.

And I beleeue in the Holie Ghost. By the name of holie Ghost, is expressed the third person of the B. Trinitie, who is also caled by diuers other names, as Paraclet, Gift of God, liuelie Fountaine, Fire, Charitie, spiritual Vnction, the finger of the right hand of God, his promise &c. ex hymno, veni creator spiritus. He is caled Paraclet, which signifieth a defender, an aduocate, a Pa­tron, an Intercessor, a Teacher, and a Com­forter. He is caled the Gift of God, for that he doth communicate, and impart freelie, to euerie one as he pleaseth, his gifts and gra­ces. He is called, A liuelie fountaine, for that he is the source and springe, of all diuine and celestial graces, which neuer drieth. He is [Page 197] called, Fyre; for as much as he doth enkendle our harts, in the loue of God, and doth war­me them like fire. He is called Charitie, for that he vniteth all the faithfull together, in one and the self same hart, desire, and affe­ction He is called, Spiritual vnction; for that he sheadeth vpon vs, his diuine graces, in great aboundance. He is called, The finger of God, for that God doth designe all his graces by his operations. Lastly he is called, the pro­mise of the Father, for that Iesus-Christ, pro­mised vnto his disciples, that his Father would send him vnto them, for their instruction & consolation, with aboundant infusion of all celestial graces. Ioh. 14.

Dominum.

Lord. The third person of the Trinitie, is here caled Lord, to the end that we acknow­ledge him for God, euery way coequal, with the Father, and the Sonne: of the same pui­sance, eternitie, and infinit maiestie.

Et viuificantem.

And giuing life. Amongst the effects and o­perations, which are peculiarlie appropriated vnto the holy Ghost, one is to viuificate or giue life; For if he haue life in him selfe, as the Father and the Sonne haue, how shal he not giue life vnto others, seing it is the pro­pertie of life, to giue life, as it is of light, to [Page 198] illuminat, of that which is hot, to giue and cast foorth heate? If also the humane spirit, doth vegitat the bodie? how shall not the ho­lie Ghost quicken the soule?

Qui ex Patre, Filioque procedit.

Who proceedeth from the Father, and the Sonne.

By this article we are to beleeue, that the holie Ghost proceedeth eternallie, from the Father and the Sonne, as from the same be­gininge and spiration. Which was added, to represse the errors of the Greekes, whereof the heretique Nestorius was the first author, as testifieth Theodos. li. 4. eccles. hist. cap. 8. & 9. Denying that the holy Ghost procee­ded from the Father and the Sonne. For the which he was condemned by the councell of Ephesus, reuerenced in the Church, as one of the four gospels. And for the further con­fusion of heretiques, and to the greater ioye and consolation of all Catholiques, the said Simbole was publiquely sunge, three seuerall times of all that were present.

Qui cum Patre et Filio, simul adoratur & conglorificatur.

Who with the Father and the Sonne, is together worshiped and glorified. To represse the impiety of Macedonus the heretique, who denied the holy Ghost to be God, houlding him for a symple creature, and to be alltogether inequall to the Father and the Sonne (as [Page 199] witnesseth S. Aug. de Trinit. li. 1. cap. 6.) the Church hath proposed him vnto vs to be a­dored and glorified together with them: which doth plainlie argue, that he is God, because that sort and kind of adoration, per­tayneth onlie to almightie God.

Qui locutus est per Prophetas.

Who hath spoken by the prophets. To auert the people, from the false opinion of those which despised visions, reuelations, and the sacred predictions of the holie prophets, as lyes, dreames, and fables, the Church assureth vs, that the Holy Ghost hath spoken vn­to vs by them, according to the testimonie of Saint Peter. 2.1. Instructing and teaching vs, that prophecie, cometh not by the will of man, but that such men haue spoken vnto vs, as they were inspired by God him selfe.

Et vnam.

And one. There are four special notes or markes of the true church, gathered partlie out of the Creed of the Apostles, and partlie out of that of Constantinople. The first is, that she is One. The second, that she is Holie. The third, that she is Catholique. The fourth, that she is Apostolique. The first propertie therfore is, that she is One, because hir head is one, to whom she is vnited. Hir spirit is one in which, as in one body, all are coupled [Page 200] and coapted which do belonge vnto hir. Hir preaching is one. Hir ceremonies are one. Hir end is one. And shee alone hath means to conserue this vnitie.

Sanctam.

Holie. For hir second marke, she is called holy. 1. By reason of hir head, which is Christ Iesus him selfe, who is the holie of holies. 2. In respect of hir instructor, which is the Ho­lie Ghost, whom Christ promised at his de­parture, to send vnto hir. Iohn 14.3.3. In re­spect of the holie Saintes which are in hir (according to our Creede) sanctified by the same Holy ghost. 4. In respect of the vnitie of faith, and absolute obedience, to one only chiefe & supreme pastor, the bishop of Ro­me, 5. In respect of the holie lawes and or­donances, wherwith she is gouerned and di­rected. 6. In respect of the holines of the Sa­cramentes, which are daylie dispenced in hir, by the handes of hir pastors. 7. And lastlie, because only in hir, and no way out of hir, can any one be sanctified or made holie.

Catholicam.

Catholique. For hir third marke. she is cal­led Catholique, or vniuersall. 1. For the vni­uersallitie or faith, which she techeth all men alike to beleeue. 2. For the vniuersallitie of doctrine, whereby she instructeth, how to [Page 201] auoide vice and follow vertu. 3. For the vni­uersallitie of truth, which she defineth in ge­nerall Councels. 4. For the vniuersallitie of nations, whom she calleth to the same faith, not excluding any. 5. For the vniuersallitie of times, because from the begining, to the ending, from Christ, to the consumation of the worlde, the Christian religion shall euer continue. So that the Church to be Catho­lique, is, to haue bene extant, in all places, & in all ages, which neuer heretique could say of his Church. Let them (saith Vinc. Lyr) shew their errors to haue bene beleeued eue­rie where, alwayes, and of all, and then let them brag that they are Catholiques.

Et Apostolicam.

And Apostolique. This fourth marke of A­postolique, is also attributed to the Church. for that she is built vpon the immoueable rock, of the Doctrine of the Apostles, and hath had a perpetuall succession of lawfull pastors (without interruption) euer since their dayes, vnto this present. This mark, no he­retique whatsoeuer, once dareth to chaleng, it being an absolute perogatiue, only belon­ging to our Catholique Roman Church.

Ecclesiam.

Church. The worde, Ecclesia, is a Greeke word, and signifieth assembly, or conuocatiō: [Page 202] and to beleue the Church, is to beleeue that she is the lawful assembly of the faithful, vni­uersallie dispersed in the same profession of fayth, and diuine worship: hir faith including generallie, that which is requisit to the salua­tion of the beleeuers: to whom in manie things, it is sufficient simplie to beleeue, es­peciallie to the vnlearned, that which she beleeueth, without other exact knowledg of al particulars.

VVhy (In) is here omitted.

And note, that the preposition, In, put in the precedent articles, is here omitted, and it is simply sayd, I beleeue the Church, and not I beleeue in the church, to discerne bet­wixt the creatures, and the Creator of al things, in whom only we must beleeue, and not in any other.

Confiteor vnum Baptismae.

It is here sayd, I Confesse one Baptisme, for as much as it can not be reiterated, vnder the paines nominated in the holie decrees. cap. rebaptizare de consec. dist. 4 & to the end that none may thinke himselfe able to amend the worke of the holie Ghost. Which also a­greeth with natural reason it selfe, according whereunto, a man is borne but only once.

In remissionem peccatorum.

For the forgiuenes of sinnes. Here ensueth the [Page 203] 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 [Page 204] 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 [Page 206] 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 [Page 207] 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 [Page 208] 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 of a Lamb, to signifie, that he which is sacrificed, is the true Lamb of God, which taketh away the sinnes of the world.

Of the Paten wheron the Host is layed. And 1. why the same is couered or hid, vnder the Corporall.

The 1. Reason.

THe Paten is so called, a Patendo, that is, of patencie, or amplenes: & betokneth a hart large, open, and ample. Vpon this Paten, that is vpon this latitude of charitie, the Sa­crifice of iustice ought to be offered. This la­titude of hart the Apostles had, when Peter said. Though I should dye with thee, I will not de­ny thee: likewise also said all the Disciples. Mat. 26. For which cause our Lord said vnto them The spirit indeed is prompt, but the flesh is weake Mat 29.41.

The 2. Reason.

And because this latitude of hart, fled from them and lay hid, when they all forsooke and abandoned their master, therefore after the oblation is made, the Priest hideth the paten vnder the Corporall (or the Deacon remo­ued from the Altar, houldeth it couered:) whereby the flight of the Disciples is signifi­ed: who whilst the true Sacrifice was offered, fled and forsooke Christ, as he him selfe fore­tould them saying. All you shall be scandalised [Page 210] in me in this night. Mat. 26.31.

Of the two Palles or Corporalls.

And here it is also further to be noted, that there are two Palles, called Corporalls: the one layd vpon the Altar, vnder the Host and Chalice, extended: the other layed vpon the Chalice, foulded. That extended, signifieth Faith. That foulded, betokeneth vnderstan­ding: for here the mysterie ought to be be­leeued, but can not be comprehended, that faith may haue merit, where humane reason can make no demonstrance.

Of the preparation of the bread and wine for the oblation: and how therin is most liuely represented, the action of our Sa­uiour, in the institution of this Sacrament.

The 1. Ceremonie, & his signification.

FIrst, by seeing the priest prepare the bread and wine for the oblation, we may be put in minde, how the disciples went befo­re our Lord, to prepare his passouer, as the Euangelist witnesseth, saying. The first day of Azimes the disciples came to Iesus, saying. Where [Page 211] wilt thou, that we prepare for thee to eate the pasche Mat. 26.17.

The 2. Ceremonie, and his signification.

His offerring vp the Host vpon the Paten before consecration: signifieth, the great af­fection, where with our Lord and Sauiour, offered vp him selfe to his heauenly Father, to suffer his death and passion for vs. As also the great desire which he had to ordayne this ho­lie Sacrament, saying. With a desire haue I de­siered, to eate this passouer with you before I suffer. Luc. 22.15.

The 3. Ceremonie, and his signification.

The priest preparing himselfe to perfor­me the Offertorie, remoueth away the Cha­lice a litle from him, and then houlding vp the Patē with the hoste in both his handes, he sayeth this prayer following. Suscipe sancte &c. The remouing away the Chalice a litle from him: doth signifie, how our Sauiour in the garden, went a litle a side from his Disciples, as the scripture saith, about a stones cast. The laying of the Host downe vpō the Paten, representeth the verie maner of his prayer, to wit, procidit in faciem suam, orans as S Mat. sayeth, cap. 26.36. He fel vpon his face, praying.

The 4. Ceremonie, and his signification.

The prayer also it selfe, is imediatlie dire­cted to God the Father, as likewise that of our Sauiours was, saying. Suscipe sancte Pater. For euen so our Sauiour immediatlie directed that of his, saying. Pater &c. My Father if it be possible, let this chalice passe from me. ibid. And now to explicate the wordes them sel­ues.

Suscipe.

Receiue. Our Lord is then said to receiue our hostes and oblations, when approuing our hartie prayers and deuotions, he doth li­berallie pour foorth, his blessinges, fauours, and graces vpon vs.

Sancte Pater.

O holy Father, Where note, that the name of Father, doth insinuat vnto vs, not a person by him selfe alone, but such an one, as hath also a sonne. And further in this place may also signifie, the fatherly pittie, care, and proui­dence, which he hath ouer all his deare, and beloued children. Which Father is therfore said to be Holy, that we his children, shoulde imitate him our heauenly Father, in puritie, sanctitie, and holines of life.

Omnipotens.

Omnipotent. This Father, is here said, not only to be holy, but also to be omnipotent: [Page 213] that by acknowledging his omnipotencie, we may beleeue him to be such, who can doe much more for vs, then ether we are able to vnderstand, or desire at his handes.

Aeterne Deus.

Eternall God. Besides the two former attri­butes of sanctitie, and omnipotencie, there is added a third attribute, to wit, of Eternitie: and this, to the end that we may beleeue him to be such, thoroughe whose euerlastinge goodnes, these our bodies, now fraile and mortall, shall hereafter be raised to immor­tallitie, and consequently vnto eternitie.

Hanc immaculatam hostiam.

This immaculat host. Which wordes, haue principally respect, vnto that which the host is afterwardes to be made, to wit, the most pretious and immaculat body, of our Saui­our Iesus.

Quam ego indignus famulus tuus.

Which I thy vnworthy seruant. The Priest, how holy soeuer otherwise he be, willinglye acknowledgeth him selfe, ether for a wicked or vnworthy seruant: and this he doth with­out any detriment vnto the Sacrament. For not in the merit of the Priest, who is the cō ­secrator, but in the word of our B. Sauiour, is this mysterie effected. So that the euill life of the Priest, dooth not hinder the effect of [Page 214] the sacrament; as nether doth the infirmitie of the phisition, corrupt the vertu of the me­dicine.

Offero tibi, Deo meo, viuo, & vero.

Doe offer vnto thee, my liuing, and true God. Which wordes, doe clearlie confound all ma­ner of prophane, and superstitious worships, together with all those oblations, which are made by Idolaters vnto their Idols. For the Church maketh hir offering, to the liuing, and true God: and contrariwise they, both to dead, and to false gods.

Pro innumerabilibus peccatis, & offen­sionibus, & negligentiis meis.

For my inumerable sinnes, and offences, and ne­gligences. Where, by (sinnes:) are vnderstoode, the transgression of the diuine commande­ments. By (offences:) the scandall of our neighbours. And by (neglicences:) the omis­sion of good, and godlie workes.

Et pro omnibus circumstantibus.

And for all that are present. Most peculiarly al those are named or commemorated, who are present at Masse: because of these, the priest taketh a most peculiar care, who are so peculiarlie ioyned vnto him, by their per­sonall presence at his Sacrifice.

Sed & pro omnibus fidelibus Christianis, viuis atque defúnctis.

As also for all faithfull Christians, liuing and de­parted. A particular care is so had of them that are present, that a generall solicitude is also extended to those that are absent. O how blessed a thing is it to be a member of such a Church, wherin, be we present, or absent, be we aliue, 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 [Page 216] 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 [Page 217] 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 [Page 218] 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 [Page 219] 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 [Page 221] 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. God would him selfe be made, the selfe fame which he before had made, to the end, that which he had made, should not perish, but be sa­ued!

Iesus Christus Filius tuus Dominus noster. Qui tecum viuit. &c.

Iesus Christ thy Sonne our Lord, who with thee, liueth and raigneth, in vnitie of the holie Ghost God: world without end. Amen. VVhich woor­des I passe ouer at this present, partlie because I haue before already explicated them: and partlie, because I iudge them so cleare of them selues, to euery one, that they neede no further explication.

Offerimus tibi Domine.

VVe offer vnto thee o Lord. Hauing mingled the water with the wine, as a forsaid, he taketh [Page 222] the Chalice and offereth it vp, saying. We of­fer vnto thee o Lord. Signifying by this cere­monie, how our blessed Sauiour most willin­glie offered vp him selfe vnto his Father, to be the oblation and sacrifice, for our re­demption. And here offer yourselfe to his grace, by true and vnfeyned contrition of hart for all your offences.

Calicem salutaris.

The Chalice of health. By anticipation, this Chalice is called, the Chalice of health, that is of saluation, both because it prefigureth the blood of Christ, which is the price of our saluation: and also because it impetra­teth health, to all the people which are offe­red in the same.

Tuam deprecantes clementiam.

Humblie beseeching thy clemencie. Where ve­rie aptlie mention is made, of goodnes, and clemencie: for this chalice, his Father gaue him, and not the Iewes: for loue, not for anger: for good will, not for necessitie: for grace, not for reuenge. For this is that Iacob, who humblie obeying the commandement of his Father Isaac, & the counsel of his mo­ther Rebecca, serued Laban fourteene yeares, that he might take Rachel and Lia (to wit, the people of the Iewes and Gentils) vnto him in mariage. Gen.

Vt in conspectu diuinae maiestatis tuae.

That in the sight of thy diuine maiestie. Rightlie is this acceptable sacrifice, presented and in­terposed, betwixt the sight of Gods maiestie, & our sinnes: for whensoeuer our sinnes doe prouoke him to punish vs, we haue no better meanes to pacifie his anger, then by presen­ting before his sight the merits of this sacri­fice.

Pro nostra, & totius mundi salute.

For our health, and for the health of all the world. In these wordes, as in the like going before, all Christian Catholique people, may recei­ue wonderfull consolation, that by euerie particular sacrifice, euerie Catholique pre­sent, and euerie Catholique in the world, whersoeuer absent, is without omission, day­lie remembred in this diuine sacrifice.

Cum odore suauitatis ascendat Amen.

It may ascend with the odor of sweetnes. Amen. Which is done, when he doth so approue the sacrifice of our praise and prayer, that in fa­uour, thereof, he poureth foorth more a­boundantlie, his benediction vpon vs. And in this sense, Iesus Christ his Sonne, is said to haue offered vp him selfe, an host, and o­blation to God, in the odor of sweetnes Ephes. 5.

Then he maketh the signe of the Crosse with the Chalice, setteth the same vpon the Corporall, couereth it with the palle, and next ioyning his handes together vpon the Altar, a litle inclined, he sayeth.

In spiritu humilitatis, & animo contrito, suscipiamur a te Domine.

In the spirit of humilitie, and in a contrit hart, let vs be receiued of thee o Lord. In which wor­des, are touched two thinges, which make our prayers acceptable to God; to wit, hu­militie, and contrition. Of the first Ecclesia­sticus saith; The prayer of him that humbleth him selfe, doth peirce the heauens. Of the second, the prophet Esay saith. Vnto whom shall I looke, but vnto the humble, and contrite in spirit? ca. vlt. The first of these vertues, is found in that mirror of all perfection, who said of him sel­fe. I am in the midst of you, as he that ministreth. Luc. 22. The second, in that deuout Publi­can, who knocked his breast: so highlie commended thorough the vniuersall Church Luc. 18.

Et sic fiat sacrificium nostrum in conspectu tuo hodie.

And so let our sacrifice be made before thee this day. To wit, in the spirit of humilitie, and in a contrit hart: for the spirit of humilitie, acknowledgeth the want of vertues: and a [Page 225] contrit hart, the number of vices. And wor­thelie is it said, sic, so, as if he said, let that be done in respect of humilitie of confession, and of hartie contrition, which can not be, by the merit of deuotion and perfect in­nocencie.

Vt placeat tibi, Domine Deus.

That it may please thee, o Lord God. Whom no­thing more pleaseth, then meeknes & humili­tie; whō nothing more displeaseth, then pri­de, & superbitie. For as S. Aug. saith, Vnles in all thinges wherin we doe well, humilitie goe before, keepe companie with, and follow af­ter, pride will wrest all out of our hande. Aug. ep. 56. Then followeth.

Veni sanctificator, omnipotens aeterne Deus.

Come ô sanctifier, omnipotent eternall God. Ele­uating his eies to heauen, and contempla­ting the greatnes and sublimitie of this my­sterie, which he prepareth him selfe to offer, he humblie requireth the assistance of the Holie Ghost, to sanctifie his oblation, (from whom also it is, that all good desiers and ho­lie inspirations doe proceede) that by his su­pernaturall and miraculous operation, that which he desiereth, may be effected, saying. Come therfore o sanctifier, come by thy mer­cie, come by thy grace, come by thy good­nes, [Page 226] come by thy sweetnes, come by thy loue come by thy benignitie, come by thy pietie, and infinit bountie.

Et benedic hoc sacrificium, tuo sancto nomini preparatum.

And blesse this sacrifice, prepared to thy name. At which wordes, he blesseth the offeringes, calling vpon the Holie Ghost: which albeit he is named alone, yet he can not be alone, but is euen both from, and with, the Father, & the Sonne.

To conclude, of the Offertorie mention is made by Walfridus de reb. ec. cap. 21 Rab. l. 1. de diuin offic. cap. 2. Amal. l. 3. de ecl. offic cap. 19. Microlog. de ecles. obser. cap. 10. Isid. l. Etymo 6. cap. 19. Innoc. l. 2. de myst. Missiae cap. 53. and others.

Of the Priestes washing his handes.

The 1. Reason.

HE that looketh diligentlie, and narrow­lie, to the first institution of this cere­monie, shall finde it expreslie to be taken, from the model and example of our Sauiour himselfe, when he first ordayned this ho­lie Sacrament. For before he consecrated [Page 227] his bodie and blood, or communicated the same to his Apostles, he first prepared them, by washinge their feete. Iohn. 13.5.

The 2. Reason.

This verie custome, the Church obserued sometime, after his example.

Tertullian witnesseth, that this custome of the priest, to wash his handes at the Altar, was obserued amongst the Christians in his time, Tertul ad vxorem li. 2. And S. Ambro­se also, and diuers others, make mention thereof. Amb. li. 3. de sacr.

The 3. Reason.

Misticallie, this ceremonie admonisheth, that euerie one ought with strick examina­tion to cleanse his conscience, presenting him selfe at this holie table, 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 [Page 228] 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 [Page 229] 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 [Page 230] 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 [Page 231] 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 redeemed out of the handes of the diuel.

Et in honorem beatae Mariae, semper virginis.

And in the honor of blessed Marie, alwayes a Virgin. Wher the forsaid oblation is also ma­de, in commemoration of the Virgin Marie, [Page 234] by whom, the Sonne of almightie, God vouchsafed to come vnto vs. The respect which is carried vnto hir, is referred vnto the honor of God him selfe, who hath aboundant­ly endwed hir, with the plenitude of all singular graces and perfections. Who is na­med before all others, as being queene both of heauen and earth, and as hauing the chei­fest and most supereminent roome in both Churches, next to her Sonne.

Et beati Ioannis Baptistae.

And of blessed Iohn Baptist. Worthelie after the glorious virgin, is next in order placed S. Iohn Baptist, of whom our Sauiour him selfe gaue this testimonie. Amen I say vnto you, there hath not risen amongst the sonnes of women, a greater then Iohn the Baptist. Mat. 11.11.

Et sanctorum Apostolorum, Petri & Pauli.

And of the holie Apostles, Peter and Paul. Where note, that it is an vsuall thinge in ma­ny of our prayers and inuocations, alwayes to ioyne these two Saints together: be­cause they both in one citie, both in one day, both vnder one tyrant, and both for one faith, were gloriouslie martyred to­gether.

Et istorum.

And of these. Those are demonstrated, ether with whose reliques the Altar is consecrated, or whose feasts are celebrated. And that right worthelie, seeing, as S. Ambrose saith, we by a certaine pledge of their bodies, doe especiallie clayme, and challeng their prote­ction, S. Amb. de viduis.

Et omnium sanctorum.

And of all Saints. This oblation is likewise made, in the commemoration of all Saints, who by their exemplar life, haue greatlie edi­fied the Church of God, by shining in the world as most cleare lightes. Let vs therfore, blesse and honor our Lord in them, who hath made them so honorable, and would that their memories, should with thanksgiuing be magnified after their deathes; For they cause vs to feele the effect of their prayers in hea­uen, and make almightie God, to become propitious, and fauorable vnto vs.

Vt illis proficiat ad honorem.

That it may profit them to honor. They which reioyce to finde somewhat in our prayers and ceremonies, which may appeare to them to turne to our reproach, doe say, that in this sacrifice, we giue diuine honor vnto the Sain­tes. But this, how far it is from the Churches meaning, S. Aug doth witnes saying. Who euer heard any priest standing at the [Page 236] Altar, yea euen ouer the bodie of the holie martyr, to say in his prayers, I offer sacrifice vnto thee Peter, Paul, or Cyprian? Thus he, li. 8. de Ciuit. cap. 27. For seeing the Saintes loue God aboue them selues, they can not but be highly offended, when anie diuine ho­nor is done vnto them: as in this life, Paul and Barnabas well declared, by renting their garments, when the people would haue ho­nored them as Gods. But you will aske, what honor therfore is it, to the which we pray that our sacrifice may profit them? To which we answere, that it is onlie to be vnderstood of accidentall, and nether of diuine, nor of essentiall glorie.

Nobis autem ad salutem.

And to vs to health. This is the second end, which we are to ayme at in all our actions, af­ter the glorie of God, and the honor of his Saintes: with which our owne spirituall good, and eternall saluation, are alwayes con­ioyned. Nether can we negotiat this better by any other meanes, then first by seruing God, next by honoring and solliciting his B. Saintes. Brieflie, in that we worship their memories, it is our benefit, not theirs.

Et illi pro nobis intercedere dignentur in coelis.

And let them vouchsafe to pray for vs in heauen. [Page 237] We put great confidence in the prayers of the B. Saintes, and this especiallie for two causes. First because the diuine goodnes of God, doth most willinglie heare those, that are ioyned together in prayer, for (saith he) if two of you consent vpon earth (how much more if they vpon earth, with them in heauen) of anie thinge whatsoeuer yee shall aske, it thall be giuen you of my Father. Se­condlie because that in crauing their pray­ers as S. Aug. saith Serm. 46. de Sanctis, and imitating their examples, the Saintes may acknowledg some thinge in vs of their owne vertues, and thereby the rather be moued, to make supplications vnto God in our be­halfe.

Quorum memoriam agimus in terris. Per eundem Christum &c.

VVhose memorie we make in earth. Thorough the same Christ &c. We offer sacrifice vnto God, at the memories of martyrs, that by this celebritie, we may both giue thankes to God for their victories, and incite our selues to the imitation of such a crowne and palme, by inuocating them, & by renewing of theire memories.

Of orate fratres. &c. And of the rea­son of the priestes turning vnto the people vpon the left hand.

THis done the priest kisseth the Altar, & then maketh one whole turne thorough out, from the left hand to the right, saying. Pray bretheren, that myne, and your sacrifice, may be made acceptable in the presence of God the Father almightie.

The 1. Reason.

Touching the reason of the priestes tour­ning to the people vpon the right hand, we haue alreadie spoken before, shewing that by the right hand, the priest representeth the person of our Sauiour, as now by the left hand, he representeth his owne person: for by the right hand, is vnderstood vertu and perfection: and by the left hand, frailtie and imperfection. The priest therfore represen­ting our Sauiour, passeth not to the left hand: to signifie, that in our Sauiour, there was no sinne nor imperfection. But when he repre­senteth him selfe, to acknowledg that he is a sinner, frayle, and imperfect, he passeth to the left hand saying. Pray for me bretheren.

The 2. Reason.

Againe by the right hand, is signified mirth, and ioy: and by the left, hand, sorrowe, and sadnes. Wherfore, the priest turning him to the Altar on his left hand, beginneth to represent the mysteries of the death and passion of our Sauiour Iesus, a matter full of great sorrowe and sadnes, & signified by the left hand, as ioy by the right hand. For of the Angell which declared the ioyfull resurre­ction of our Sauiour Iesus, the scripture saith, that he sat on the right hand of the sepulcher Marc. 16.5.

The 3. Reason.

The good Hesther (as we reade in hir boo­ke cap. 4.) before that she would speake to kinge Assuerus, in the behalfe of all hir na­tion, was not content to betake hir alone to hir prayers, but also recommended hir selfe to the prayers of all the people. The priest therfore doth here the verie like, considering that at this time he presenteth him selfe be­fore the kinge of all kinges, to speake in the behalfe of all his nation, that is to say, in the behalfe of all the Church of God.

The 4. Reason.

Againe, it may be said, that therfore the priest requireth to be assisted with the prayers [Page 240] of the people, for that he iudgeth him selfe insufficient to consecrate so great a sacra­ment, vnles he be also holpen, and assisted with the prayers and supplications of all the asistants.

Suscipiat Dominus hoc sacrificium &c.

The people immediatlie make answere, and pray for him, saying. Our Lord receiue this sacri­fice of thy handes, to the praise and glorie of his na­me, also to our vtilitie, and of all his holie Church Wherin they imitate the counsel of the ho­lie Scripture, which saieth. Orate pro inuicem vt saluemini. Pray one for an other, that yee may be saued. Iames 5.

2. Secondlie, because also it is requisite, that both the people pray for the priest, and the priest for the people, for both the priest and the people are all sacrificers, though in a far different maner, the priest sacrifieth by him selfe: & the people by the priest, which is his speciall commission in this behalfe.

3. And rightlie say they, Our Lord receiue this sacrifice of thy handes &c. to wit, at the handes of the priest, because it is the selfe same sa­crifice which before, the celestiall Father, him selfe, vouchsafed to receiue at the handes of his Sonne. VVherfore with this oblation, the deuout soule may likewise offer her selfe to almightie God.

Of the Secret of the Masse, and of the sun­drie reasons rendred for the same.

The 1. Reason.

FIrst, to declare why it is called by the na­me of Secret: All agree, that it is so called, because it is pronounced in a secret, and si­lent maner: there being nothing more be­seeming this high and ineffable mysterie, then silence, as witnesseth Fortunatus l. 3. do eccles. offic. cap. 21.

The 3. Reason.

To declare therfore what this secret is: it is no other thinge, then certaine petitions, which the priest maketh vnto almightie God; that it may please him, to accept the prayers and sacrifices, which there are presen­ted vnto him in the name of the church vni­uersall. As for example, that which is appoin­ted for the fifth sunday after Easter. Suscipe Domine fideltum preces &c. Receue o Lord, the prayers of the faithfull, with the oblation of hostes, that by these offices of pious deuoti­on, we may come to thy celestiall glorie. Thorough Christ our Lord. &c. That of the feast of the Ascention. Suscipe Domine munera [Page 242] &c. Receue o Lord these gifts which we of­fer, in memorie of the glorious Ascention of thy Sonne, and mercifullie graunt, that we may be deliuered from all sinne and euils, and that we may come to the life eternall. Tho­rough Christ our Lord. That of Penticost, Munera quesimus &c. Sanctifie o Lord we be­seeche thee, theese gifts, which we here offer, and also purifie our hartes by the grace of thy holie Spirit. Thorough Christ our Lord: and of this sort are all the other.

The 3. Reason.

And here let it be noted, that these Secret prayers must allwayes agree with the Collects in number, order, and matter. As for exam­ple, if the Priest doe take three Collects. The first of the Sonday. The second for the peace of the Church. The third, that which is com­mon for the liuing and the dead. Then must the first Secret also be of the Sonday. The second for the peace of the Church. And the third for the liuing and the departed: not that ether the number or order, maketh so much in this matter, but because the Church herein followeth the doctrine of S. Paul, say­ing. Omnia honeste & secundum ordinem fiant in vobis. Let euerie thing be done decentlie, and according to order amongst you.

The 4. Reason.

The priest reciteth these prayers in secret and that especiallie for fiue causes. First, to shew, that the vertu of the sacrifice, which our Lord was to make for the redemption of man, was concealed and hid from the world, vntill the time, that he offered him selfe vpon the Crosse.

The 5. Reason.

Secondlie, to shew, that the Iewes, presen­tlie after the raising of Lazarus, conspired a­mongst them selues to kill our Lord; for which cause, he did not walke openlie a­mongst them (as the scripture saith) but re­tired him selfe in secret, into the citie of Ephrem. Iohn. 11.53.

The 6. Reason.

Thirdlie, to put vs in mind what our Sa­uiour did, during the time he was thus rety­red. VVherof Rupertus li. 2. de diuinis offi­cijs, rendreth the reason, sayinge. The priest therfore, standing in silence, and secretlie praying vpon the offeringes, prepareth the holie sacrifice: because our Lord, euen when he hid himselfe, and walked not openlie a­mongst the Iewes, prepared for vs, the whol­some sacrament of his passion: Thus he. Neyther can the priest more conuenientlie represēt vnto vs, the mysteries of the death & passion of our Sauiour Iesus, & the order of them, then by begining at the conspiration [Page 244] of the wicked Iewes, from which he withdrew him selfe in secret, because as the the Euan­gelist saith, his time was not yet come.

The 7. Reason.

Fourthly, to represent the greate tacitur­nitie and silence, which our Sauiour vsed, at the time of his examination before the Iud­ge: which, as the gospel witnesseth, was so great, that the Iudge him selfe did wonder thereat.

The 8. Reason.

Fifthlie to put vs in minde, of the silence which he vsed at the time of his passion, when he was led as a meeke and innocent lambe vnto the slaughter. Which example the ho­lie Martyrs doe therfore imitate, of whom the Church singeth. Non murmur resonat, non querimonia. There is nether murmur, nor complayning heard.

Of the Preface; And of sundrie reasons rendred for the same.

The 1. Reason.

Touching the name, interpretation, and etymologie of the worde, the worde [Page 245] Preface, is a word, which we retaine of the Latins, as that of Trinitie, Sacrament, and the like: and signifieth no other thinge, then a certaine preparation, preamble, or prolocu­tion, which is vsed before we come to the principall narration, or matter entended, the better to prepare and dispose the auditors: li­ke vnto the Proemes and Exordiums, which Orators vse before they enter into their nar­rations. And for this reason, this exhortation and Preface, serueth to prepare and dispose the Christians to deuotion, whilst the priest addresseth him self to recite the holie Canon: which contayneth the most in effable and in­comprehensible mysterie, of the consecra­tion of the bodie and blood of our Sauiour Iesus.

The 2. Reason.

Now according to the interpretation afo­resaid, this Preface, may be referred to that action of our Lord, Luke 22. Where he sent two of his disciples, to wit Peter and Iohn saying? Goe and prepare vs the Pasche that we may eate. Who as our Lord willed them, went and prepared the same.

Per omnia secula seculorum.

World without end. The priest (being come to the end of the Secret, lifteth vp his voice, pronouncing his worde on high to be heard [Page 246] and vnderstood of all the assistants: to signi­fie, that our Sauiour hauing absented him selfe from Hierusalem, returned thither againe fiue dayes before his passion, shewing him selfe openlie to his enimies, and making his entrance into the citie, with a great multitu­de of people following him.

Amen.

Amen. The reply of the people answering Amen, doth signifie the ioyfull acclamations of the people, who to honour our Sauiour, some of them cut downe branches from the trees, others cast their garments in the way where he was to passe, & others cried out on high, saying. Benedictus qui venit in nomine Domini. Blessed is he that cometh in the name of our Lord.

Dominus vobiscum.

Our Lord be with you. Then the priest to dispose the assistants to be the more atten­tiue to that, which he goeth about to doe, sa­luteth them a new, requiring, that our Lord be with them. And that not without neede: for greate were the miserie of man, not to be with him, without whom he can not be.

Et cum spiritu tuo.

And with thy spirit. The people hauing re­ceaued this so wholsome a salutation of the priest, doe likewise resalute him againe; [Page 247] praying, that euen as he hath wished, that God may be with thē, so also he may be with his spirit, to the end that he may spirituallie accomplish his office, with al decencie.

Iohannes Diaconus, in the life of S. Gre­gorie, recounteth. That S. Gregorie in the time of Masse saying, Dominus vobiscū, & his chaplins which attended him, being negli­gent to make him answere, an Angel from heauen supplied their default, saying. Et cum spiritu tuo. Ioh. Diac. in vita Greg. li. 4.

Sursum corda.

Our hartes on high. This is another salutation of the priest to the people, to the end, that they should againe with new feruour, lift vp their hartes on highe to heauen, to consider the maruelous greatnes of the mysterie which is there vndertaken. Yea we may trulie say, that in this salutation, he further exciteth the Angels themselues, and all the celestiall hie­rarchies, to laude the maiestie of almightie God.

Habemus ad Dominum.

We haue them to our Lord. Of this sursum cor­da. S. Aug. ser. 44. de tempore, sayeth. The hartes of the faithfull are a heauen, because they are daylie directed vp to heauen, the priest saying, Sursum corda, and the assistants answering him. Habemus ad Dominum. Yea this the very worke of nature it selfe, [Page 248] and the proportion of out hart wherwith we pray, doth likewise preache, and proclaime vnto vs; wherof, that part which is turned downwards towardes the earth, is verie litle and picked, and that which is directed vp­wardes to heauen, is large and extended. VVhich being considered, let those that are present at this dreadfull mysterie, wel and dulie remember, what they haue protested to the Priest at Sursum corda, answering him, habemus ad Dominum.

Gratias agamus.

Let vs giue thankes. As in the former exhor­tation, it was needefull to craue of the diui­ne goodnes eleuation of minde, where with to pray well: so next it is expedient, that ha­uing receiued this eleuation of minde, we render hartie thankes to our Lord God for the same: and for this cause the Priest admo­nisheth the people saying. Let vs giue than­kes.

Domino Deo nostro.

To our Lord God. For he is God, which of nothing created vs. He is Lord who with his blood hath redeemed vs. He is Ours, who li­berallie communicateth him selfe vnto vs. Againe, he is God, who in creating, gaue vs nature. Lord, who in redeeming, gaue vs gra­ce Ours, who in sauing vs, wil giue vs glorie.

Dignum & iustum est.

It is meete, and iust. The people make answere, acknowledging that it is meete and iust. Meete in respect of him, because he is our Lord. Iust, in respect of vs, because we are his people, and the sheepe of his pasture. Againe. Meete, in respect of his manifould benefits. Iust, in respect of our gratitude and obligation.

Vere dignum & iustum est, equum & salutare.

It is verilie meete, and iust, right, and wholso­me. VVhich wordes the priest repeating after the people, addresseth vnto almightie God; contayning so manie seuerall mysteries, as there be sundrie woordes repeated. For I finde, that the learned and holie Doctors of Christs Church, haue taken great delight and pleasure, to explicate vnto vs these fiue wor­des of the Preface.

First Albertus Magnus, referreth them to fiue dignities or excellencies, contayned in this holie sacrament, saying that this sacra­ment is a sacrament of vndouted veritie: of a most excellent dignitie: of exceeding liberal­litie: of weighed equitie: and of most won­derfull efficacie For to the veritie thereof, answereth this worde, verè: to the dignitie thereof, answereth this worde, dignum: to the [Page 250] liberallitie thereof, answereth this worde, iustum: to the equitie thereof, answereth this worde, equum: and to the efficacie ther­of, answereth this worde, salutare.

Others referre these fiue wordes, to the fouer principall benefits which we receiue of allmightie God; to wit, our Creation, Redemption, Iustification, and Glorifica­tion. And amongst others Innocentius the 3. thus expoundeth them. Trulie Meete, because thou of thy meere Goodnes hast crea­ted vs. Iust, because of thy pure mercie thou hast redeemed vs. Right, because gratis thou iustifiest vs. Healthfull, because thou dost per­petuallie glorifie ye.

Nos tibi semper, & vbique gratias agere.

That we alwayes, and euery where, giue thankes vnto thee. By which wordes, semper & vbique, alwayes, and euerie where: is vnderstood, the greatnes and immensitie of almightie God, who is present euerie where, and in all places. Or Alwayes, that therfore we ought to ren­der him thankes, in all times & in all seasons. And euerie where, because where soeuer we be, in him we liue, moue, and haue our being.

Domine sancte, pater omnipotēs aeterne Deus.

Holy Lord, Father omnipotent, eternal God. Which other wordes, expresse diuers most high attributes of his most excellēt maiestie. As by the word Domine, that he is a Lord, and [Page 251] therfore to be serued. By the world Sancte, that he is holie, and therfore that his seruants ought also to be holie. By the worde Pater, that he is our Father and we his children. By the worde omnipotens, that he is almightie, & able to defend vs from the power of sathan, and of all our enimies. By the worde eterne, that he is euerlasting, and can glorifie vs eter­nallie. By the word Deus, that he is sole and absolute God, our onlie maker, redeemer, and preseruer.

Per Christum Dominum nostrum.

Thorough Christ our Lord. Which wordes doe giue vs to vnderstand that we miserable creatures which haue offended a God of such goodnes and excellencie, a Lorde, a holie Lorde, a Father, an omnipotent Father, a God, an eternall God, being of our selues nothing else but dust and ashes; and most vn­worthie to present our selues before his ma­iestie, doe therfore not onlie giue humble thankes for all his benefits, but also doe seeke to appease him for our offences, & that onlie, Per Christum &c. Thorough Christ our Lord.

Per quem maiestatē tuam laudant Angeli.

First this name of Angell, is a name of offi­ce, and not of nature: wherfore when they are sent, they are called Angells or messēgers, [...]or as much they reueale the minde of God [...]to [Page 252] men: which name is common to all the ce­lestiall spirits, though in this place, it is per­haps vnderstood particularly, of those which are of the lowest order; wherof euerie man hath one for his keeper, vnles he driue him away by his euil life. For so S. Aug. saith of them, that they loue, what God loueth: kee­pe, what God keepeth: and forsake what God forsaketh Soliloq. cap. 7. Of these mention is made in the 1. of S Marc. 18. of S. Mat. and Heb. 1.

Adorant Dominationes.

The Dominations adore. Dominations are those, by whome the other Angels receiue the ordinances of God, and who do see them executed: of which preheminence and predomination ouer other Angells, they are called Dominations. Now then if these so noble spirits to whom, by reason of their office, adoration doth seeme to be due, doe them selues with most profound reuerence, adore almightie God, how much more ought we, who are but dust & ashes, to humble our selues vnder his almightie hand. Of Princi­pallities, Powers, Vertues, and Dominations, S. Paul maketh mention, all in one epistle. Ephes. cap. 1.

Tremunt Potestates.

The powers doe tremble. The Powers are such, [Page 253] to whom the wicked powers are subiect: and hereof thy receaue their name, because the malignant spirits by their power, are bridled and restrained that they can not doe so much hurt as they desire. Of these it is said, that they tremble: not for timerous feare, being perfe­ctlie blessed, but (saieth Gabriell Biell) for o­bedience, reuerence, and admiration of so in­effable a maiestie, acknowledging their po­wer to be nothing, in respect of the diuine & immense powre, of him who is contained in this dreadfull Sacrifice.

Coeli coelorumque virtutes.

And the powers of the heauens. In this place these wordes doe signifie all the companie of the celestiall spirits which are the intelle­ctuall heauens. But some vnderstand them of the materiall heauens, in that sense of the 19. psl. Coeli enarrant gloriam Dei, The heauens declare the glorie of God. For as Euthymius in psl. 148. and S. Chrisostom say; The hea­uens, and also the starres, although they want a voice and haue nether life nor soule, yet doe they laude and prayse the maiestie of God by their greatnes, beautie, situation, nature, vtilitie, ministerie, perseuerance, and by other like meanes: wherby also they doe draw the mindes of their behoulders, into the admi­ration and praise of their Creator.

Et beata Seraphim socia, exultatione concelebrant.

And the blessed Seraphins. VVith mutuall ioy doe ioyntlie celebrat. Seraphim in Hebrue; is interpreted Ardentes, burning, or inflaming, for that they are enkindled and inflamed in cha­ritie aboue all others; betwixt whom and God, there are no other Angels: being so in­flamed with the brightnes of the diuine light that as the prophet Esay saith. (cap. 6.) They couer the face and feete of him that fitteth in the throane.

Cum quibus & nostias voces vt admitti iu­beas deprecamur, supplici confes­sione dicentes.

With whom we beseech, that thou wouldest com­mand our voices to be admitted, with humble con­fession saying. For as much as all the celestiall orders of Angels aforenamed, are chieflie em­ployed in continuall praises and thanksgiuin­ges before the presence of almightie God, therfore the priest maketh his humble peti­tion to our Lord in the name of them all, that he would vouchsafe to receiue our lau­des & praises, amongst the praises of the ho­lie Angels: that so men associated with the ce­lestial spirits, as the lower stringes of an harpe with the higher, they may iointly soūd foorth the heauenly hymne of Sanctus following.

Of the sacred hymne of Sanctus and of sundry reasons concerning the same.

The 1. Reason.

FIrst, Gabriel Biel in his exposition of the Masse, saith, that Sanctus, is so called of Sancio, which is to consecrat, dedicate, esta­blish, ratifie, or confirme: and thus lawes, customes, and men also, are called holie.

The 2. Reason.

The same author saith, that Sanctus may be so called, a sanguine hostiae, of the blood of the host, for emongst the people of the ould law, that was called holie, which was conse­crated or sprinkeled with the blood of the host; and so Sanctus may be as much, as san­guine vnctus.

The 3. Reason.

Ciryllus, or rather Origines saith, that the word Sanctus, with the Greekes is called Ha­gios, which is, saith he, extra terram esse, to be, out of the earth: li. 11. in Leuit. which thing doth in verie deed, most perfectlie and ex­cellentlie agree with that most diuine, and pure, nature of almightie God.

The 4. Reason.

S. Denise in his 7 cap. of his heauenlie Hi­erarchie, saith that this Sanctus, is a voice of exceeding praise, ful of much dread and reue­rence. And S. Ambrose saith, that we finde nothing more pretious, wherin we may set foorth and extoll almightie God, then in that we call him holy. li. 3. de Spir. Sancto cap. 12. Adde, that holy, is one of the names of almi­ghtie God. Luc. 2.

The hymne of Sanctus, confirmed by miracle.

Biell in his learned exposition vppon the Masse saith, that when Constantinople was shaken with an earthquake, and the people for feare prayed in the fieldes, in the fight of all, a litle child was taken vp into the ayre, for the space of an hower; and afterwards des­cending againe, said, that from heauen this Angellicall hymne, resounded in his eares, as from a great multitude, or quyre of cele­stial fingers; and that he was commanded to declare that song of praise to all the people: which as soone as they began to sing, God deliuered them from that iminent danger.

Sanctus Sanctus Sanctus.

Holie, Holie, Holie. These sacred wordes thrice repeated, may put vs in minde of the three persons of the most B. Trinitie (the [Page 257] Father, the Sonne, and the holie Ghost (euery one of which are infinitlie holie, with the same sanctitie. Which sanctitie, in these three persons, doth far surpasse the sanctitie of all other creatures by manie degrees. For first, the sanctitie of God is infinit, without bound or measure. Secondlie, it is independant, and nether springing nor flowing, from any other fountaine. Thirdlie, it is to God essentiall, and not perticipated.

Dominus Deus.

Lord God. The Church in this deuout Can­ticle, doth most liuelie declare and set foorth vnto vs hir faith in the doctrine of the B, Tri­nitie. For the word Sanctus, thrice repeated, plainly signifieth the Trinitie of persons: & the word Dominus, once repeated, truly de­clareth the vnitie of essence.

Sabaoth.

Of hostes. The woorde Sabaoth, signifieth as much as militiarū, of hostes or armies: for so manie armies hath God in earth, as there are seuerall orders in the Church: and so manie armies hath he in heauen, as there are sundrie orders of holie Angells. And rightlie doe we call the Angelicall spirits an armie: because they fight against the spirituall powers, to wit, the Diuels.

Pleni sunt coeli & terra gloria tua.

Heauen and earth are full of the maiestie of thy glorie. To wit Angells and men, 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 [Page 259] the word hosanna, to wit, in exce [...]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 [Page] 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 cō ­posed: and this part of the Masse is so called, because it containeth, certaine prescriptions and ordonances, for the consecration of so high a sacramēt. 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 [Page 261] 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 pronoūced 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 [Page 262] 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 [Page 263] 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.

[figure]

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 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 [Page 267] 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 [Page 268] 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 [Page 269] 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 [Page 270] 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. [Page 271] 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 [Page 272] this Sacrifice is a Sacrifice of peace. Four­thlie, because as no communitie can consist without peace, so nether the Chutch.

Custodire.

In 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 [Page 273] 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. [Page 274] 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 [Page 275] 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 [Page 276] 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 [Page 277] 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 pray and offer Sacrifice, not onlie for those that are present, but for others also which are absent. Because some there are, who nether in bodie are present at Masse, nor yet in intention such are the sou­les in Purgatorie, litle infants, and also ma­ny wicked and euil Christians, for whom not withstanding the Priest doth offer, and that in particular. Others there be who are pre­sent at Masse, ether in intention onlie, and not in bodie, or both in bodie and intention: and these both offer them selues, and the Priest also doth offer for them, although in a far distinct and different maner; for the peo­ple offer spirituallie, the Priest properlie: the people in affection, the Priest in function: the people offer in hart, holie desire, faithfull asistance, vniforme consent, and humble prayer, the Priest by actual, externall, and visible ministrie, with absolute power to consecrate and sacrifice.

Hoc sacrificium laudis.

This oblation is here called a Sacrifice, of the effect; quia sacros nos efficit; because it ma­keth vs holy. And of praise, 1. Because Christ, with praise and thanksgiuing, first insti­tuted [Page 279] the same. 2. Because he himselfe, offe­red it vp to the honor and praise of his eter­nall Father. 3. Because there is nothing in this Sacrifice, which is not abounding and full of praise. For if respect be had to Chri­stes diuinitie, it is here. If his sacred humani­tie be sought for, here is his soule, here is his bodie, here is his blood, all most worthie of praise and honor.

Pro se, suisque omnibus.

In these wordes, the Priest who maketh this oblation, ought first (according to the well ordered rule of charitie) to remember him selfe, and the care and safetie of his owne soule. Next that all such as haue any char­ge committed vnto them, to rule or gouerne, that they doe not onlie commend them sel­ues vnto God, but also all those that are com­mitted to their charge and ouersight: as, the Pastor, for his flock, the Prince, for his sub­iects, the Captaine, for his soldiears, the Father of a house, for his familie, the Master, for his scholars, and so of others.

Pro redemptione animarum.

Which wordes doe shew, that the Priest ought not to pray, nether for any ear­thlie appetite, nor temporall gayne, but pu­relie and sincerelie for the saluation of [Page 280] their soules: for to doe otherwise, were with Simon Magus, to buy and sell the guiftes of God for monie.

Pro spe salutis incolumitatis suae.

That is to say, for hope of health, as tou­ching the sick: for hope of safetie as tou­ching the healthie: for frindes, if they fallen at enmitie: for their safe returne, if they be in iorney: and for they amendment, if they liue viciouslie.

Tibi (que) reddunt vota sua.

Where note, that a vowe in this place, is not properlie taken for a promise of some spirituall thinge made vnto God, but for pious intentious, holie desires, and other good workes, which the Priest requireth to be ac­complished with a most inward affection, by the asistants, according to the saying of the Prophet Dauid. Offer vp to God the sacrifice of prayse, and render thy vowes vnto the highest.

Eterno Deo, Viuo, & Vero.

In which three wordes, are plainlie exclu­ded three sortes of creatures, which falslie haue bene taken and reputed for Gods, to wit, Diuels, Men, and Idols. For the Diuels, they are liuing, but not eternall: first because they had a begining: and next, because they haue lost the life eternall. The second also are liuing, but nether eternall, nor true: not [Page 281] eternall, because they shall haue an end: not true, because as the Apostle saith. Euerie man is a lyar. The third are are nether true, nor liuing, nor yet eternall, as being without all maner of sensibillitie or motion.

To conclude, concerning the first part of the holie Canon, four thinges are chieflie to to be noted: to wit, to whom: for whom: how: and wherfore we ought to offer vp this sacrifice of praise. To whom? Onlie to God, that is to the most B. and vndeuided Trinitie. For whō? For the holie Catholique Church, that is for all true and faithfull beleeuers How? In the vnitie of faith, that is to say, in the communion of Saintes. Wherfore? To wit, for all benefits, temporall, spirituall, and eternall.

Communicantes.

IN four thinges doe we communicat with the B. Saintes. 1. In Faith: beleeuing what soeuer they beleeued, concerning the veritie of this B. Sacrament. 2. In Hope: because the Saintes did hope, and we doe hope, for we still hope, and expect in patience, that which they alreadie posesse in full assurance. 3. In Charitie: for such is the perogatiue of Charitie, that though Faith doe cease, when bea­tificall [Page 282] vision is present: though Hope doe desist when pleasant fruition is posessed, yet in heauen, Charitie neuer faileth, but is more increased and perfected. 4. We doe cōmuni­cat with them, in the vse and and oblation of this B. Sacramēt, whose former viaticū this hath beene, to bring thē to that most blessed life wherunto they are so happelie arri­ued: Because also it is said of the Saintes, that they were perseuering in the doctrin of the Apostles, and in the communion of brea­king bread.

Et memoriam venerantes.

The 1. reason why before the consecra­tion of the bodie of Christ, the Church hath ordained the commemoration of the Saints to be made, is, because she hath bene tau­ght and learned this out of the figures of the ould testament. For as the legal priest and Bishop, entering into the holie of ho­lies, brought in with him the names of the twelue tribes, written vpon his Rational: euen so the euangelicall priest, entring into the holie of holies, bringeth in with him the names of the twelue Apostles.

But besides this, there are sundrie other reasons, for the commemoration, and ve­neration of the B. Saints. 1. Because the odor and fame of their vertues, is euerie [Page 283] where dispersed thoroughout the world. 2. Because their holie bodies and reliques, are had in high veneration, and visited and fre­quented with manie pious pilgrimages. 3. Because both Churches and Altars, of vn­speakable riches, are dedicated vnto God, in their names and memories. 4. Because vpon the tombes of Martyrs, and reliques, and bodies of the B. Saints, the sacrifice of the Masse, is daylie celebrated, 5. Because at the sepulchres, and memories of the B. Saintes, God doth worke manie maruelous miracles. 6. Because in this, the Church doth that, which all antiquitie was accu­stomed to doe: for it hath euer beene the practise of the Church, to make comme­moration of the B. Saints, in all hir prayers and supplications. As. Exod. 32. Gen. 38. and Dan. 3.

Imprimis.

First. Where being to speake of our blessed Ladie, he well sayth, first, to wit, before all An­gels before all men, and before all creatures. For to which of the Angels was it at any time said. The holy Ghost shall come vpō thee Or to what man was it euer said, The power of the most high shall ouershadow thee? Luc. 1.35. Or to what creature was it euer said, that which of thee shall be borne holy, shall be called the Sonne of God.

Gloriosae.

Where note, that to this most excellent queene, four most singular and renowned titles, are attributed and giuen 1. She is said to be glorious, because she is most glorious­lie assumpted both in soule and bodie. 2. Glo­rious, for the great glorie which she en­ioyeth in the kingdome of heauen, wherein she far surpasseth all Cherubins, and Sera­phins, yea all the Angelicall Spirits & orders of Saintes being put together. 3. Glorious, for the high honor which the Church mili­tant doth giue vnto hir: for wheras other Saintes, are serued with the honor which is called Dulia, she is worshiped with that ho­nor which is termed Hyperdulia, which Hy­perdulia is an especiall honor, due vnto hir, for the affinitie and heroicall vertu, euen con­tracted with almightie God.

Semper Virginis.

In the second place, that most excellent and supernaturall gift, to haue beene allwayes a virgin. For she was a virgin in bodie, a vir­gin in minde, and a virgin in profession. A virgin before hir childbirth, in hir childbirth, and after hir childbirth; without any corrup­tion of hir virginall chastitie.

Mariae.

The name of Marie, hath three intepreta­tions. [Page 285] Starre of the sea. Iulluminated. And Empresse or Ladie. First she is Marie, (that is starre of the sea): for as much as all that are labouring in the bitter sea of pennance, and sorrow for their sinnes, she safelie bringeth to the secure harbour of health and saluation. She is Marie, (that is illuminated): because those that walke in the darknes of sinne and of error, are conuerted by the meanes of hir singular merits. She is Marie (that is Empresse or Ladie): for she sheweth hir selfe to be Em­presse and Ladie of absolute power, ouer all the diuels and infernall spirits, in defending vt against them, both in our life, and at the dreadfull and fearfull hower of our departure.

Genetricis.

In the third place, she which before was called a mayde, is called a mother. A marue­lous fecunditie is expressed when mother is mētioned: for maruelous trulie was the holie virgins fecunditie. Whereat the prophet ad­miring, saieth. A woman shall compasse about a man. Ierem. 31. to wit, Marie, Christ: a may­den, God.

Dei, & Domini nostri Iesu Christi.

In the fourth place, she is adorned with the supereminent title, not onlie of a mother, but of the mother of God, and of our Lord Iesus Christ. For the holie virgin did not [Page 286] beate or bring foorth onlie a meere man, but true God: nether was she onlie Christipara, mother of Christ, but also Deipara, mother of God.

Sed & beatorum Apostolorum.

After the glorious virgin Marie, mention is made of the blessed Apostles, and that not without iust cause. For first they were the onlie witnesses of this diuine Sacrament, who were present, when our Lord first in­stituted the same. Secondlie they were those who receiued first authoritie and comman­dement to celebrate the same. Thirdlie they were those who first put in practise the cele­bration of this diuine Sacrament. And Four­thlie, they were those, who set downe the chief orders and prescriptions, to all Chri­stian nations, for the administration of the same.

Ac Martyrum tuorum.

After the Apostles, the holie Martyrs are also named, because of their great constancie which they shewed in the hoat persecutions, and sheading their bloodes in the defence of their faithes: who therfore were truelie martyrs, that is to say, witnesses of the ve­ritie of the Christian faith: for martyr pro­perlie signifieth a witnes, and martyrs are trulie witnesses, yea euen vnto death. For [Page 287] great is the worke of martyrdome, and ma­nifould the praises belonging therto. The first praise is, that it is an act of most no­ble Fortitude. The second, that it is an act of most perfect Patience. The third, that it is an act of most firme Faith. The fourth, that it is an act of most feruent Charitie. For as our Sauiour saith, Greater, charitie then this no man hath, that a man yeald his life for his frindes Iohn. 15.13.

And here in this place may occurre a que­stion: why in the Masse, no commemora­tion is made of the holie Confessors, seeing the Church, amongst the Saints, doth so highlie worship their memories. The cause wherof seemeth to be this; for that in the sacrifice of the Masse, (in which is represen­ted the passion of our Lord) the memorie of none was to be made, but onlie of martyrs, who sheding their blood for the loue of Christ, are made thereby perfect imitators of his passion: which the Confessors, though otherwise holie, haue not done.

Petri.

Amongst the Apostles, the name of Peter is first expressed, as being the chiefe and head of the Apostles. He was in great reputa­tion at Rome, the Emperour Nero being angrie therwith, caused him to be crucified, [Page 288] with his head towards the earth, and his feet vpward; the which he him selfe requested, not thinking him selfe worthie to be cruci­fied in that maner, as his Lord and master was. The people of Rome vpon this occasion, embraced the faith and Christian religion with great feruour. He was buried on the si­de of Neroes garden at the Vatican. He held the seat of Antioche in the tyme of the Em­peror Tiberius, the space of 7. yeares. And 25. yeares, that of Rome.

Et Pauli.

S. Paule a vessell of election, & indued with singular diuine graces, was called frō heauen, to beare witnes of the name of Iesus, before kinges and Potentates. Of whom a religious father saith; He would haue no other vniuer­sity but Hierusalem, no other schoole but mount Caluary, no other pulpit but the Crosse, no other reader but the Crucifix no other letters but his woundes, no other com­maes but his lashes, no other full points but his nayles, no other booke but his open syde and no other lesson, but to know Iesus Christ and him crucified. He suffered innumerable trauels in the promulgation of the gospell. He was the same day, that S. Peter suffered at Rome, beheadded, in the yeare 37. from the passion of Iesus Christ, and the 14. Yeare of the Emperor Nero. He was buryed in the [Page 289] way of Ostia, where since is built a most sumptuous Church and monasterie vnder his inuocation, not far from whence are to be seene yet at this present, three fountaines of springing water, which did break foorth of the places, vpon which his head leaped thrice after his decollation.

Andreae.

Who at the voice of one onlie calling, fol­lowed our Sauiour Christ. Who brought his brother Peter to be instructed of our Sa­uiour. VVho disputed with the Proconsul Egaeus of the veritie of this B. Sacrament. VVhich Proconsull caused him to be cruci­fied after the example of Iesus Christ, but in a maner different, for that he had not his handes and feete peirced with nayles, but streightly bound with cordes, to the end to put him to a more slowe death.

Iacobi.

S. Iames the greater, was a Gallilean by nation, the sonne of Zebede, and brother of S. Iohn. Both which agreed to follow our Lord with such affection, that they forsooke at an instant their 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 [Page 290] 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 prouidē ­ce 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, [Page 292] 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 [Page 294] 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, [Page 295] 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. Peter for his succes­sor. Hauing religiouslie ordered the affai­res of the Church, the space of twelue yea­res, he was martyred vnder the Emperor [Page 296] 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 [Page 297] 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 [Page 298] 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 [Page 299] 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 [Page 300] 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 [Page 301] 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 iudg­ment, and all that we are able, we will per­forme, and doe for thee.

Vt in omnibus.

To wit, which ether in the behalfe of the glorie of thy most blessed name, or of the [Page 302] saluation of our own soules, is on our part to be beleeued, desired, or to be accompli­shed.

Protectionis tuae muniamur auxilio.

In faithfullie beleeuing, clearelie vnder­standing, hartelie desireing, and readilie ac­complishing in all thinges, thy good will and holie pleasure: and thereby may be protected against the machinations of all our enimies, visible and inuisible.

Per eumdem Christum Dominum nostrum, Amen.

The aforsaid prayer concludeth, like as all others, thorough Iesus Christ our Lord. Which conclusion plainlie declareth that in the veneration of the blessed Saints, we doe not so much worship the Saints, as our Lord in the Saints: For whilst in them, we praise and magnifie the wonderfull giftes and good­nes of God, what else doe we, but magnifie God him selfe, who as the Apostle saith, wor­keth all thinges in all.

To conclude; this part of the holie Canon, as some graue authors affirme, was vndoute­dly composed by the instinct and ordonance of God him selfe. In confirmation wherof they report, that some Fathers, out of a singu­lar deuotion which they boare to some other Saints, added their names to the holy Canon, [Page 303] and remoued the names of some of these, al­readie added. But, the day being passed, on the morrowe, they found those blotted out, & the former written againe in letters of gould.

Of the priests spreading his handes ouer the Chalice.

At this part of the Canon, next ensuing, the priest lifteth vp both his handes from the Aultar, and spreadeth, or extendeth them ouer the Chalice: to signifie, that now at this present, he ought to lay away frō him all tem­porall cares, and to haue his minde wholie fixt and attent to his sacrifice. All the people therfore behoulding this ceremonie, ought spirituallie to imitate his example.

Hanc igitur oblationem.

FIRST he saith. Therfore, to demonstrate that this part of the Canon, is the conclusion of that which went before; as if he should say. Therfore, because there is no place to offer the sacrifice of vnitie, out of the vnitie of the Catholique Church, we communicating with the memorie of the Saints, and in communion with them, offe­ring vp this sacrifice vnto thee, doe beseeche thee, that by their intercession, thou woul­dest accept and receiue this sacrifice at our handes.

Seruitutis nostrae.

Out of which wordes it is manifestlie to be gathered, that neuer in the law of the gos­pel, was it permitted to all men a like to offer sacrifice, but onlie to such as were priests, ordayned and consecrated by the imposition of the handes of an Apostolicall Bishop. These termes therfore, are to be vnderstood of the cleargie, which in all humble seruice, obedience, and subiection, haue this peculiar charge committed vnto them.

Sed & cunctae familiae tuae.

But because the priest is the publique offi­cer, and that all the prayers and oblations which he offereth, are for the Church vniuer­sall whereof he is an officer, therfore he ad­ioyneth, as also of all thy familie. Wherfore as the former wordes concerne the cleargie, so these latter comprehēd all the laytie, which are also a part of the great familie of almi­gatie God.

Quesumus Domine, vt placatus accipias.

Here the priest requireth, that God, appea­sed by the prayers of the Saints, would accept this oblation: not of the part of the Sacrifice it selfe, (which, can no way displease God, because it contayneth his onlie Sonne, of whom him selfe hath testified saying. This is my beloued Sonne in whom I am well [Page 305] pleased:) but of the part of the Sacrificer. In which respect somtimes it is reiected, by reason of his indeuotion or prophanation: like as the sacrifices of the ancient law, vn­duelie offered.

Diesque nostros in tua pace disponas.

In which wordes may be vnderstood, three sortes of peace which we demaund of almi­ghtie God. Peace in our soules. Peace in our bodies. And peace in our wordlie goodes or substance. The peace of our soules, is distur­bed by euil thoughtes, desires, and disordinate appetites. The peace of our bodies, by sun­drie sortes of diseases, and corporall indispo­sitions. The peace of our goodes, by warres, famins, sterilitie, drinesse, and such like cala­mities: who then may giue vs these three sor­tes of peace, but onlie he who hath command and power, ouer our soules: ouer our bodies: and ouer our goodes: and can deliuer vs from all euils of minde: from all diseases of bodie: and from all misfortune of our temporall substance.

And aptlie in this place is added the woord Tua, Thy. For as Odo saith, there are two sor­tes of peace. There is the peace of the world, and there is the peace of God. The peace of the world is vnprofitable, but the peace of God, is both wholsome, and delectable.

Atque ab eterna damnatione nos eripi.

He which prayeth to be deliuered from e­uerlasting damnation, without dout prayeth also, to be preserued from the sinne which deserueth damnation. For in vaine doth he praye to be deliuered from eternall deathe, who chooseth to abide in deadly sinne.

Et in electorum tuorum iubeas grege numerari.

The flock of the elect is double. The one, the good Pastor hath, vpon his proper shoul­ders, brought already into the fould. The other, is as yet preserued & kept in the pastures. Those in the fould, are the secure triumphāt. Those in the pastures, are the doutfull mili­tant. We therfore now pray, that thorough the grace of the Holie Ghost, we may be made of the number of the elect, and be pla­ced in heauen, in the societie and companie of the blessed.

These three petitions before recited, were added by S. Gregorie, which are verie short, but verie sweet. For what can be more short, or what can be more sweet, then that which is contained in these three petitions? For to dispose our dayes in peace. For deliuerie frō euerlasting damnation. And for the obtain­ing of euerlastinge saluation. Out of these wordes therfore, many notable thinges may [Page 307] be collected. First, that God is soueraigne Lord of all thinges, both temporall and eter­nall: both of earth, hell, and heauen. Of the earth, saying. Dispose our dayes in peace. Of hell saying. Deliuer vs from euerlasting damnation. Of heauen, saying. And place vs among the number of thyne elect. For if God were not soueraigne Lord of the earth, how could he giue vs peace in our dayes, and in all our temporall goodes and substance? And if he had not all power ouer hell, how could he deliuer vs frō euerlasting damnation? And if he were not Lord of heauen, how could he place vs amo­ngst his elect, in perpetuall felicitie and sal­uation?

Againe these wordes may be expounded in another sense. Dispose our dayes in peace. To wit, thorough him, which for vs was betrayd into the handes of those that hated peace. Deliuer vs from euerlasting damnation. To wit, thr­ough him, who for vs was condemned to a temporall death. And place vs amongst the num­ber of thyne elect, or blessed. To wit, thorough him, who for our sakes, was numbred amongst the wicked,

Per Christum Dominum nostrum, Amen.

This prayer is concluded, through. Christ our Lord: to the which, saith Albertus, none doe answere Amen, but only the Priest & the B. Angells who are present in this ministerie.

Quam oblationem tu Deus.

HERE begineth the principall part of all the holie Canō, which is the Cōsecratiō, where the priest insisteth, and beseecheth al­mightie God, that the creatures of bread and wine, requisite to the confection of the holie Eucharist, may be sanctified and blessed, yea changed and conuerted into the pretious body & blood of our Sauiour Iesus. This part of the Canon, is cited by S. Ambrose aboue 1200. yeares agone. l. 4 de Sacram. cap. 5.

In omnibus, quesumus.

Which wordes, In omnibus, in all, may be diuerslie vnderstood: and first thus. In all, to wit, thou ô God, being in all creatures and natures, without definition: in all places, wi­thout circumscription: and in all times, wi­thout alteration, blesse we beseeche thee, this oblation. Or, In all, to wit (make this obla-blessed) in all wayes, in all maners, and in all circumstances. Or, In all, that is to say (vou­chsafe to make it blessed) aboue all hostes, by transferring it into that Host, which is blessed aboue all Hostes. Or, In all, to wit, (blessed) in all degrees, both cleargie and lay­tie, both in the priest, and the people. Or, In all, to wit, in all our vnderstandinges, in all our powers, in all our thoughtes, and in all [Page 309] our intentions.

Bene✝dictam.

The priest in this word prayeth, that the oblation made in the begning, of giftes not blessed, God would make blessed, to wit, by that misticall benedictiō, wher with of bread, it may be changed into the bodie of Christ (the cause of all benediction.) Or blessed, to wit, with glorie, that it may be made glorious. blessed with imortallitie, that it may be made immortall. Blessed with incorruption, that it may be made incorruptible. Blessed with diuinitie, that it may be deified.

Adsrip✝tam.

Not finite. And in this sence he craueth, that his oblation, which before Consecra­tiō, is circumscriptible and finite, God would make incircumscriptible and infinit. For as much as in this most holie Sacrament, Christ is incircumscriptiblie, as the diuines doe tea­che and the Catholique Church doth hould.

Ra✝tam.

We call that ratified, which we account for certaine, fix, and firme. Let it therfore be made firme or ratified, that is, let it not re­mayne instable, and subiect to be altered, or changed by corruption.

Ratio✝nabilem.

The blood of Bulbcks and of Calues (being [Page 310] vnreasonable creatures, was sufficient to pur­ge man from sinne, they being much infe­rior, and lesser then man. For a reasonable man therfore, a reasonable host is requisit, to wit Christ, that we may offer a true man, for men, and that so for mans sake, God may be propitious and mercifull vnto men.

Accepta✝bilemque facere digneris.

That can not be but acceptable, which hath receued the three former species of all sortes of benediction. God can not hate God: but because God is charitie, God loueth God, and the host which is God, is accepta­ble to God. Why then pray we, that to be made acceptable which no way can displease? Because though it is acceptable for it selfe, yet we may displease in respect of our selues.

Others againe haue interpreted these wor­des in another sence, as thus. That God would vouchsafe to make our oblation Benedictam blessed, whereby all that participat thereof ar made blessed. Adsriptam, Writtten, by the which we are written in the booke of eter­nall life. Ratam, Ratified, by the which we are incorporated in the bowells of Christ. Rationabilem reasonable (not vnreasonable) by the which we are made cleane from all vncleane and beastlie desires. Acceptabilem (que), and acceptable, wherby we, who haue displea­sed [Page 311] him, may be made acceptable vnto him in his onlie Sonne.

Vt nobis.

That to vs. That is to our health and profit. Or, to vs, for whom he deliuered his bodie to death, that he might giue vs the same body in foode to euerlasting life. Againe aptlie sayeth he, To vs, that is to vs worshippers of the Ca­tholike faith, to vs communicating, to vs worshiping the memorie of the Saints. To vs, excludeth Pagans, Iewes, Heretiques, and all sorts of Infidels.

Corpus & sanguis.

The wordes aforegoing were darke, obscu­re, and hard to vnderstand, but now the gate is opened, al is made manifest, to wit, that there be made to vs, the bodie & blood of Iesus Christ; which onlie is an host, in all, and aboue all, blessed, adscript, ratified, reasona­ble, and acceptable.

Fiat.

And worthelie in this place is the word Fiat, added, because now there is required the same almightie power in this conuersion, which was in the incarnation of the almighty Word, and in the creation of all the world. For God said whē he was to create the world, Fiat lux. And our Ladie said to the Angell, when Christ our Lord was to be incarnat, Fiat [Page 312] mihi. And the priest therfore in this place, Fiat corpus.

Againe he saith Fiat, by way of deprecation: to denote, that the priest by his owne natu­rall abilitie, cannot worke that supernaturall conuersion. And therfore he saith not in his owne person. Facio, I make: but Fiat, let be ma­de, to wit, by the omnipotent power of al­mightie God.

Dilectissimi Filij tui Domini nostri Iesu Christi.

That of the substance of bread and wine which are offered vnto thee, may be made by diuine and miraculous transubstantiation, the body and blood of thy best beloued Sonne: The substance of bread, to be conuerted into his blessed body: and the substance of wine, into his pretious blood.

Of the fiues Crosses which are made at the prolation of the fiue wordes aforesaid: and what the same doe signifie. The 1. Reason.

You are here to vnderstand, that there is no ceremonie in all the Catholique Church, more proper to represent the mysteries of the death and passion of our Lord, then is the signe of the holie Crosse. Where it is further to be noted, that commonlie the order and [Page 313] number of Crosses, which are made vpon the Sacrifice, doe represent the order and number of the mysteries of his blessed pas­sion. Wherfore if you consider how our Lord and Sauiour was sould for monie, you shall see in this sale, sundrie persons, and sundrie practises. You haue the Priestes, Scribes, and Pharises, who were the buyers: You haue Iu­das, who onlie was the seller. And you haue our Lord, who onlie was sould. The three first Crosses therfore, signifie the Priestes, Scri­bes, and Pharises, who bought him. The fourth, Iudas who sould him. And the fift, our Lord who was sould by him.

The 2. Reason.

Againe, some of our Doctors, haue marked the very maner of making these Crosses, and say, that the first three are made together vpon the whole oblation: to signifie, that the Priestes, Scribes, and Pharises, conspi­red altogether with one intention, against our Lord and Sauiour Iesus. But the other two are made a sunder, the one vpon the bread, the other vpon the wine; to signi­fie, the different intention betwixt our Sa­uiour, and the traytor Iudas: for the in­tention of our Sauiour, was loue and cha­ritie: but that of Iudas, auarice, and trea­hcerie.

The 3. Reason.

Againe by these fiue Crosses, may be con­sidered fiue principall places, wherein our Lord suffered sundrie torments and abuses. In the garden of Gethsmanie, where he did sweat blood and water for the great feare and apprehension which he had of death. In the house of Annas, where he receiued a blowe on the face by a wicked varlet. In the house of Caiphas, where he receiued many outra­ges, reuylinges, hidinge of his eies, spittinges in his face, and strikinges. In the house of Pi­lat, where he was bound to a Pillar, lamenta­blie scourged, crowned with thornes, and clo­thed in mocquerie. And vpon the mount Caluarie, where he was ignominiously cruci­fied betwixt two theeues.

The 4. Reason.

Againe, these fiue Crosses may be referred to the fiue principall partes of our Lordes body, wherein he receiued his holy woundes, to wit, in both his hands, both his feet, and his blessed side. And the two last Crosses which are made apart, (the one vpon the bread, the other vpon the wine) signifie vnto vs, that our Lord trulie died for our redemption: for the blood seperated from the bodie, is a moste true and certaine signe of death.

The 5. Reason.

Againe, the three first Crosses which are made vpon the oblation, may signifie three speciall thinges, which our Lord did in his last supper, concerning the bread and the wine: to wit, he tooke, blessed and gaue to his Disciples. Afterwardes one Crosse is made vpon the bread, because he said. Comedite, hoc est corpus meum. Eate, this is my body. Ano­ther vpon the Chalice, because he said. Bibito ex hoc omnes, hic est sanguis meus. Drinke yee all of this, this is my blood. And according he­reunto rightly is subioyned that which fol­loweth. Qui pridie quam pateretur. Who the day before he suffered.

Qui pridie quam pateretur.

THE time of the institution of the holie Eucharist is here declared, by the ordo­nance of Pope Alexander the first. The day before, that is to say, the fift feria, which was next vnto the holie feast of the passouer, vpon which day this blessed Sacrament was first instituted. Wherfore the priest celebra­ting this holie mysterie, ought to direct his intention, to that end which our Sa­uiour him self then did, sitting in the midst of his Disciples. For this veire day Iesus Christ, hauing eaten the paschal [Page 316] lambe with his Disciples, for the finall accō ­plishment of the law of Moyses, prepared for them a new sort of meate, giuing him selfe vnto them in spirituall foode, vnder the for­mes of bread and wine.

Accepit panem.

After the obseruation of the time of this institution, is expressed the matter which he vsed, to wit, bread (trulie) not yet flesh. And therfore bread, because as the materiall bread comforteth the hart of man aboue all other naturall meates: so this holye Eucharist, serueth him to the nourishment and 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, [Page 319] 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, who then were present in body, and now allso he giueth the same to all the faithfull: to the end, that to those, for whom he was to giue him selfe in price of redempion, he woulde likewise giue him selfe in foode and refectiō. For Christ two manner of wayes gaue him selfe for vs: once vpon the Crosse, for the sinnes of all the world, which needed not to be renued: the other, being miraculousie instituted, & diuinelie ordayned, to preserue [Page 320] the daylie memorie of his death, may whol­somelie be againe renewed, the latter being a true commemoration and remembrance of the former.

Discipulis suis, dicens.

Where it is said, to his disciples, to teache vs, that none can worthelie receiue this Sacra­ment, vnles he be his true Disciple, that is to say, doe faithfullie beleeue what is to belee­ued of this most high and diuine Sacrament. For this cause, the Caphernaits were not his true disciples, who hearing the doctrin of Christ, touching this diuine mysterie, went back saying. How can this man giue vs his flesh to eate? This is a hard speeche, and the like.

Accipite.

By which word the administration of this B. Sacrament is expressed: such being the of­fice of the Priest in the Church, that it is not lawfull for any other whosoeuer, were he kin­ge or Emperor of all the world, to dispence the holie Eucharist vnto the people: Christ hauing resigned this charge onlie to Prie­stes, and not to any other, ether man or An­gell.

Et munducate.

Here is expressed the principall cause of the institution of this most holie and blessed Sacrament: which is not onlie to be conse­crated, [Page 321] and honorablie reserued, but to the end that the faithfull Christians may receiue eate, and employ the same to their necessities, with firme faith, ardent deuotion, and ex­act proofe and examination of their con­science, and by this meanes, to be vnited & dwell in Iesus Christ, and he in them.

Ex hoc omnes.

First Florus Magister saith, that these wor­des commend vnitie and peace vnto vs: that by this mysterie participating of Christ, we may be all one in Christ. Next, these wordes (eate you all of this) are not so to be vnder­stoode, as that diuers might eate diuers partes of the same, and not eache one Christ enti­relie, who although in respect of the diuers species, he, may seeme to receiue one parti­cle, and he, another, yet according to the ve­ritie, it is all one and the same, the whole and entire substance, of our Lordes body, which all doe eate, nether doe a thousand receiue more then one, nor one lesse thē a thousand, because all receiue the whole body of our Lord, which now can no more be deuided into parts.

Hoc est enim corpus meum.

As these wordes of God (Encrease, multi­plie, and replenish the earth) spoken once in the constitution of the world, haue stil as yet [Page 322] their effect vnto this present, so that nature, obeing his Creator, engendreth, produceth, and multiplieth in conuenient season, all thi­nges according to their kinde, species, pro­pertie, and conditiō: euen so, euer since that Iesus Christ in his last supper, pronounced these wordes, saying. (This is my body) he gaue them such benediction, force and vertu, that they are not only significatiue, but further­more effectiue, and as instruments of his ho­lie will, to change that which was before co­mon bread, into his true, reall, and blessed body.

Of the worship and adoration of the blessed Sacrament.

The wordes of the holy Sacrament being pronounced, the Priest houlding in both his handes, the blessed bodye of Iesus Christs in the forme of bread, doth presently kneel him downe and adore the same: shewing herein, that by the vertu of the diuine word, our Lord, our God, and our Redeemer, is there reallie present. And then rising vp, he doth eleuate the same on high, to the end that the asistants also behoulding the same, may ado­re theire Lord and maker, and craue of him that which may profit thē to their saluation.

By which eleuation, we also are admoni­shed to hasten vs, and foorth with, with trem­bling and feare, to prostrate our selues vnto [Page 323] the ground, and humblie to beseeche of him (who somtimes being reallie lifted vp vpon the Crosse, & now trulie lifted vp vnder the forme of bread) that he, whose glorie and magnificence is lifted vp aboue the heauens, would wouchsafe to drawe vs vp thither to him, who sayd, I, when I shall be exalted, will drawe all vnto me.

Simili modo.

WHere he saith, in the like maner, because the same ought to be vnderstood and done, touching the blessed blood of our Sa­uiour Iesus, which was done before concer­ning his blessed body, seing they are both one and the same Christ, not the one more, & the other lesse, not his bodie in the Host, without the blood, nor his blood in the Cha­lice without the bodie, but his whole body and blood in the one, and his whole bodie & blood in the other: all in heauen, and all vpon the Aultar: sitting at the same time vpon the right hād of his Father, & remayning likewise present, vnder the species of the Sacrament.

Accipiens & hunc.

Where it is said, that Christ tooke (this) Chalice: if we should referre the word (this) to the vessel, it is not the same, as touching the matter and substance of the mettall, but if [Page 324] we referre it to that which is contayned in the vessel, then that, and this, is all one. Agai­ne, it is called (this) because it is daylie blessed with the same intention, that it may be made now, that which it was made then. Againe (this) because this faith is one thoroughout the whole Church, and he also one, to whom both then and now, the same is offred.

Praeclarum.

The Chalice, as yet but wine, is called no­ble, because presentlie it is made noble, by being conuerted into blood. As it is written My chalice inebriatinge, how noble is it? Or noble, by comparison with that which Melchisedec, in the law of nature, and others of the ould Testament offered. Or because of the great and noble maiestie of him to whom it is of­fered. Wherupon in that which presentlie followeth he saith. We offer to thy noble maiestie.

Calicem.

Chalice, is taken in three sundrie senses. 1. For sufferance, or passion, as Mat. 20. Can you drinke the Chalice which I am to drinke? 2. For the drinke contayned in the Chalice. 3. For the cup or vessel which contayneth the liquor; and so Christ tooke the Chalice into his handes. Which vessel, according to Al­bertus, is called. Calix, a calore, that is to say, [Page 325] of heate or calor; because it enkindleth in vs the fire of Charitie.

In sanctas ac venerabiles manus suas.

Perfectlie holie, because of the Holie-Ghost, and the plenitude of graces, infused into him. Venerable, because of the sundrie stupendious miracles which he wrought with them. Perfectlie holie, because neuer was the­re found in them any kinde of iniquitiie. Ve­nerable, because they were of power to san­ctifie.

Item tibi gratias agens.

To wit, for the redemption of mankind, Which was to be purchased and wrought, by the shedding of his blood. Againe, giuing thankes to thee, to wit, for his infirme and weake seruants, who were daylie to be refre­shed and comforted, with this most pretious and celestiall nourishment.

Benedixit.

The priest taking into his handes the ho­lie Chalice, giueth thankes, as aforesaid, and with the wordes of Iesus Christ, doth likewi­se blesse the same, making the signe of the Crosse theron, as before vpon the bread. Vpon the Chalice, (as before vpon the bread) the signe of the Crosse is but once made: be­cause our Lord was but once crucified. And therfore once vpon the bread, when it is con­secrated, [Page 326] & once againe vpon the wine when it is consecrated: because our Lord was cru­cified for the saluation of two people.

Deditque Discipulis suis, dicens.

He gaue, and neyther sould, nor rendred what he had borrowed of others, but as a free gift he gaue it freelie: that after his example, we should not giue the same, nether for fa­uour, nor any price of mony, to vnworthie dogges, or obstinat sinners, but hauing re­ceued freelie, we should giue it freelie, to the worthy receuers.

Accipite & bibite ex eo omnes.

Where Iesus Christ cōmanded all to drin­ke of the said Chalice: but this commande­ment was made onlie to his Apostles, orday­ning them Priestes in his last supper: which is sufficiently demonstrated by the number of twelue, curioussie noted by the blessed Euan­gelists, and namely by S. Mark, witnessinge that they al (to wit the Apostles) drank, with out expressing, that any other drank thereof, besides them selues.

Hic est enim calix sanguinis mei.

In this place: is expressed the forme which Iesus Christ vsed in the consecration of the Wine, together with the order and maner thereof. Where it is called the Chalice by a metaphor, for that which is contayned in [Page 327] the Chalice: as in the promise of the re­ward of him, who shall giue for, and in, the name of Iesus Christ, a cup of cold water. Where the gift is not vnderstoode of the cup, but of the water in the cup.

Noui & aeterni.

First according to Innocentius 3. it is cal­led nouum, id est vltimum, new, that is, last: as the last day is called, dies nouissima, a new day. And next eternall, not for want of a begin­ning, but for deniall of the succession of any other, for neuer shall any other follow it: for nothing can succeede that which is eternall, otherwise it should not be eternall. Againe, it is called new, and eternall for the old testament, promised onlie thinges tran­sitorie, and temporall, not permanent and eternall, as doth the new.

Testamenti.

First, Testament, is not here taken onlie for a writing, but for a promise. Next, a Testament, is the finall distribution of goo­des, ratified by the death of the testator. And Christ in this his last Testament, distributed, ordayned, and promised euerlasting inheri­tance to his beloued children, that is, to all faithfull people. Againe, therfore is it cal­led a Testamēt, because he confirmed, all the [Page 328] promises testified, in his blood. In figure whereof, Abraham hauing made a league, with Abimielech and Phicol, offered vp shee­pe and oxen, and with their blood confirmed the league. And Iacob, flying into Galaad, hauing made an oath to his ouncle Laban, offered sacrifice, that by the blood of the sa­crifice, the oath of the conuenant might be confirmed. And Moyses, that he might con­firme the Testament, which he receaued in Syna, sprinkled all the people with the blood of the offeringes.

Mysterium fidei.

This word is borrowed of the Greekes, si­gnifying a secret, which we must vndoutedlie beleeue by faith, albeit we can not see it sen­siblie to the eie, nor apprehend it by humane reason. The mysterie of faith, because it belon­geth to Catholique faith, to beleeue after consecration, that it is true blood, so that now he is an Infidel, which beleeueth not the same. The mysterie of faith, because one thinge is seene, and another thinge is belee­ued. Nam verus sanguis creditur, quod vinum vi­su sentitur & gustu. For that is beleeued to be true blood, which both to sight and tast, see­meth wine: it tasteth wine, and is not; it ap­peareth not blood, and yet it is blood.

Qui pro vobis & pro multis.

For you, to wit, for you that are present. For many, to wit, for all Pagans, Iewes, and false Christians. And the wordes for many, see­me purposelie to be added, to the end that this speeche should not onlie be referred to the persons of the Apostles, but generallie to all faithfull. For although one onlie drop of the blood Christ, is in it selfe sufficient to purge the sinnes of all, and to giue life and saluatiō to the whole world, yet it is not sim­ply or absolutelie shed pro omnibus, for all, but onlie, pro multis, for many. The reason wher­of is, because all doe not receaue benefit the­reby, but onlie such, who by faith and good workes, doe labour and endeuour to make them selues grateful in the sight of God. Du­randus saith, that it is shed for the predestina­te onlie, as touching the efficacie, but for all, as touching the sufficiencie: for the iust, saith he, the blood of the iust: yet such is the ri­ches of this treasure, that if all vniuersallie be­leeued, al vniuersallie should be saued.

Effundetur.

Where he speaketh not according to some part thereof, but according to the whole: For liquour which is shed foorth of a vessel, according to some part thereof, is trulie said to be shed, but not to be shed out, because [...] [Page 328] [...] [Page 329] [Page 330] some remayneth with in: but or the blood of Iesus Christ, it is here said not, fundetur shed: but effundetur, that is, shed out: to wit, who­lie and entirelie shed out of his blessed bodie. And euen as the louing Pellicā douteth not, to shed hir owne blood, to reuiue hir younge ones which are dead: euen so Christ our Lord feared not for vs that were dead by sinne, to power out his pretious blood, to restore vs to life.

In remissionem peccatorum.

The cause for the which the aforsaid effu­sion was made, is the remission of sinnes. Which is done by two maner of wayes; The first is, by way of lauer and washing. The se­cond, by way of payment and satisfaction. Touching the first; as he that entereth most foule into a bathe of wholsome waters, com­meth foorth most cleane by the lauar of the same: euen so the soule which is foule by the spottes of sinne, entering into the bath of Christes most pretious blood, is purelie washed by the vertu therof. Touching the se­cond; as he that payeth another mans det, sets the partie as free as if he had payed with his owne monie: euen so Christ thorough his bitter death, hauing shed his blood, hath thereby paid our det, & satisfied the iustice of his Father on our behalfe; & that much bet­ter [Page 331] then if we our selues had payed with our proper blood.

Haec quotiescunque feceritis, in met me­moriam faciatis.

First these wordes are to be referred to both partes of the Sacrifice, as well to the bread, as to the wine: and to the consecration, as wel of the one, as of the other. Next they may also be vnderstood two maner of wayes. First thus; So often as you shall eate this bre­ad, and drinke this Chalice, doe it in the re­membrance of my death and passion: and this belongeth more generallie to all Secon­dlie as thus; So often as you shall consecrate this bread and this wine, according to this my institution, doe it in the remembrance of me: and this appertayneth particulatlie to priestes. And wel is it said, in the remembrance of me. For this trulie was one cause of the in­stitution of this most holie Sacrifice, in the Church militant, that it should be a signe, representation, and remembrance, of that high and excellent Sacrifice which Christ offered vp vpon the Crosse. Againe, In remem­brance of me. For this last remembrance of him selfe, our Lord left and recommended vnto vs. Euen as some one going into a far countrie, should leaue some singuler [Page 332] pledge or token of his loue to him whom he loued, that as often as he should see the same, he should remember his frendship and kind­nes; because if he loued him perfectlie, he can not behould it, without verie great mo­tion or affection of mind.

Vnde & memores Domine.

MIndfull, as if he said, this we doe ac­cording to thy commandement. After the example of Elias, who praying that God would approue his sacrifice. Heate me, saith he, o Lord, because I haue done all these thinges according to thy commandement. Mindfull; because our Lord him selfe com­manded that we should doe this in memorie of him, therfore three thinges the Church proposeth in the wordes following to be re­membred: his blessed Passion; his Resurre­ction: and his Ascension.

Nos serui tui.

To wit we priestes, who according to the degrees receaued of cleargie, doe serue thee in the oblation of this sacrifice: and doe ce­lebrate the same, after thy example, and in the memorie of thee. For the people perfor­me that onlie in minde, which the Priest [Page 333] both performeth in minde, and an also inex­ternall and peculiar maner.

Sed & plebs tua sancta.

The people also are said to be mindfull, because Christ died not onlie, for the Prie­stes, but also for the people: and ordayned this Sacrament for the comfort, as well of the one, as of the other: and therfore as well the one ought to be mindfull of him, as the other. And this people is said to be holie, because hauing receaued baptisme and Gods holie grace, they are therby trulie sanctified, how far soeuer they be dispersed, being firme­lie lincked together in the vnitie of the same Church.

Eiusdem Christi Filij tui Domeni nostri tam beatae passionis.

And very rightlie is the passion of our Lord and redeemer Iesus, called blessed: be­cause by it we are deliuered from all curse and malediction, and by it we receiue all blisse & benediction.

Nec non & ab inferis Resurectionem.

Iansonius in his exposition vpon this pla­ce hath very well noted, that because in the wordes aforegoing, mention is made of our Sauiours passion, that saith, Christ will not haue the later part of his mortall life to he seene, but when he passeth, that is he will not haue his death [Page 334] to be commemorated, vnles we also beleeue in his resurrection.

Sed & in caelos gloriosae Ascensionis.

The holie Doctors who haue expounded the Misteries of the Masse, doe bring sundrie reasons, why in making remembrance of our Lord, we principallie doe mention his Passion, his Resurrection, and his Ascension. And some say, that this is done, because by these three meanes principallie, he hath wrought and accomplished our Redemption. For, he died, say they, to deliuer vs from death He rose again, to raise vs to life. And he ascended into heauen, to glorifie vs euer­lastinglie. His passion, exciteth our Charitie: his Resurrection strenghtneth our Faith: and his Ascension, reioyceth our Hope. By his Passion he hath blotted out our sinnes: by his Resurrection he hath spoyled hell. And by his Ascension he hath shewed vnto vs, the way to heauen.

Offerimus praeclarae maiestati tuae.

That is to God the Father: for often in the Scripture, by the titles of omnipotencie glorie, maiestie, and the like, the person of the Father is vnderstood, as Heb. 1. and in sundrie other places.

De tuis donis ac datis.

The bodie and blood of Christ, are offe­ringes [Page 335] prepared by God for vs: yea true offe­ringes, but placed in heauen. Offeringes when they are made to God: guiftes when they are giuen in earthe to men. Yet both here and there, trulie the same.

Hostiam

First some explicating this word (Host) say that it is deriued ab Ostio, in English, a doore: because in the ould law, the Hostes were immolated in the porch, or entrie of the temple. The Christians doe giue it the same denomination, because that Iesus Christ (Sa­cramentallie immolated at the Aultar) hath opened vnto them the gates of heauen, shut thorough the preuarication of Adam. When­ce the Church at the Eleuation of the Host singeth this verse. O salutaris Hostia qui caeli pandis ostium, Bella premunt hostilia, darobur fer auxilium.

The Paynims and Gentils haue deriued this terme ab Hoste. in English, an Enimie: be­cause being to make warre against their eni­mies, they did first sacrifice, to the end that they might ouer come. And after happie suc­cesse, they ordayned other sacrifices which they called victimes, leading their enemies bound euen to the Aultar. Wherupon Ouid composed the disticque following.

Hostia quae cecidit dextra victrice vocatur. Hostibus a victis, victima nomen habet.

And Christ Iesus being to fight against the enimie of mankind, offered vp his body and blood in an Host, wherby he hath deli­uered vs out of the bondage and seruitude of the diuel.

✝ Puram.

Next this host is called (Pure) because it is the fountaine of all puritie, cleansing vs from all pollution by the force of his vertu: contrarie to those of the old Testament, which did not cleanse but onlie bodilie fou­lenes.

Hostiam ✝ sanctam.

It is also called (Holie) because it con­tayneth Iesus Christ; the holie of holies, and the onlie fountaine of all holynes, from whom the graces of the holie Ghost poure downe vpon the faithfull, in vnspeakable aboundance.

Hostiam ✝ immaculatam.

Conceiued and borne without all sinne, and liued in this world without all sinne, and therfore immaculat. Conceiued of a virgin, with out the helpe of a man, and therfore im­maculate. Onlie by power diuine, and ther­fore immaculate.

Panem ✝ sanctum.

Where this holie Host is named Bread, not that the substance of bread now any mo­re remayneth after Consecration, but becau­se it is instituted or ordayned vnder the same species. Adde, that in holie Scripture the creatures are called, earth, and ashes, becau­se they are formed of such matter. Simon was surnamed leprouse, of that which he had bin, and was no more &c.

And this bread is rightlie called sanctum holie; because it trulie sanctifieth the recea­uers.

Vitae aeternae.

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 shalbe 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 [Page 338] 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 [Page 339] 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 [Page 341] 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 [Page 342] 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, [Page 343] 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 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 [Page 344] 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 [Page 345] 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 [Page 347] 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, [Page 348] 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 [Page 349] 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 be raised to the life of glorie.

Ipsis Domine.

To wit, to those, of whom before he hath made particular commemoration: taught so to doe by the Church, instructed by the ho­lie Ghost, that the soules departed, are ayded by the suffrages, prayers, almes, and other workes of pietie, and principallie by the ac­ceptable sacrifice of the Masse.

Et omnibus in Christo quiescentibus.

After particular commemoration of his frendes and parents, he maketh his general prayer for all the departed, wherin he asisteth those who haue no particular frendes to be mindfull of them. Who also are said to rest in Christ, because they died in Charitie: ha­uing yet some defectes to be purged, for that ether they haue not fullie satisfied for their veniall sinnes, or for the paine due to their mortall sinnes.

Locum refrigerij.

By the which is vnderstoode the kingdo­me [Page 350] of heauen, where all the Saintes doe day­lie draw out of the springes of the Lambe, the pleasant and coolinge waters of euerlastinge comfort, after their long labours and torm­ents, sustained ether in this life, or in the fire of Purgatorie.

Lucis.

That is to say, such a place, which needeth nether the lighte of the Sunne, nor of the Moone, nor yet of the Starres, because the splendor of Gods presence, doth face to face illuminate it, and the glorious Lambe of God is their perpetuall lanterne.

Et pacis, vt indulgeas precamur.

In which place of light, most perfecte, full, secure, and sempiternall peace doth raigne, where is nether faintnes, nor sadnes: nor fraude, nor feare of foes: but one euerlasting and ioyfull harmonie of voices: in which place of peace, our Lord him selfe doth dwel, who doth gard and keepe it, so that nothing can enter therein, which may disturbe theire peace.

Per eumdem Christum Dominum nostrū.

To wit, into this most B. citie, into this place of refreshing, of perptuall light, and of peace, we humbly beseech thee, that the soules of them that are departed, hauing their offences forgiuen them by the vertue of this Sacrifice, may be brought to repose and dwel [Page 351] for euer, thorough him whom now we offer vp vnto thee in their behalfes, Christ Ie. Am.

Of the Ceremonies vsed in this Memento.

In this Memento, three Ceremonies are obserued. 1. The silent prayer of the Priest, with his handes ioyned together. 2. The dis­ioyning of them asunder. And 3. the conioy­ning of them againe together.

The 1. Ceremonie, and his signification.

At the first ioyning of his handes, he me­ditateth a while, and prayeth for his friendes departed And by this may be vnderstood, the descending of our Sauiour into Limbo Patrū, to comfort the soules of his deere friendes, who had long sate in darknes and in the shad­dow of death.

The 2. Ceremonie, and his signification.

At the disioyning or spreading of his handes abroad, he prayeth for all the departed in ge­nerall. And by this may be vnderstood, how our Lord in triumphant & victorious maner, ledd foorth with him out of Limbo, all that companie of holy soules.

The 3. Ceremonie, and his signification.

At Per Christum &c. he conioyneth them a­gaine together. And by this may be vnder­stood, that both they and we, as members of one body, shall one day be inseperably vnited to our soueraigne head, Christ Iesus.

Nobis quoque peccatoribus.

The 1. Ceremonie, and his signification.

AT the recitall of these wordes, there are two ceremonies to be obserued. The first, that the priest interrupteth his silence, which he vsed a litle before: representing therby, how the good theife reprehended his companion, saying. VVe receiue worthie of our doinges, but this man hath done no euil. And pre­sently after, with contrition and sorrowe for his sinne, said to Iesus. Lord remember me when thou shalt come into thy kingdome. Luc. 23.41.

The 2. Ceremonie, and his signification.

The second, that in pronouncing the wordes a foresaid he smiteth his breast: ex­pressing thereby that of the Centurion, and others who were present at the death of our Sauiour, who seeing what had hapned, were sore afraid, saying. Indeed this was the Sonne of God. Mat. 27.54. And the people who were present at his spectacle, departed sorrowfull, and knocking their breasts.

In saying, Nobis quoque peccatoribus, he knocketh his breast, because as Alexander [Page 353] Hales saith, albeit we ought at all times, from the bottom of our harts, to acknowledg our selues sinners, yet that chieflie it is to be do­ne in the time of the sacrifice of the Masse, which is celebrated in the remission and for­giuenes of sinnes.

Famulis tuis.

In which wordes, there may seeme to be a certaine contrarietie, to wit, to be sinners, and yet to be Gods seruants. But as because of our procliuity & pronenes to sinne, we may iustlie affirme our selues to be sinners, so ha­uing bene contrite and confessed, of those, wherein by frailtie we haue fallen, we are ne­uertheles bould and confident, to call our sel­ues his humble seruants.

De multitudine miserationum tuarum sperantibus.

In the multitude of his mercies, not in our owne iustifications, doe we prostrate our prayers before him. For holie Dauid, albeit so great a kinge and prophet, yet that his prayer might be heard, grounded it onlie in the mercie of God, saying. According to thy great mercie doe thou remember me, o Lord for thy goodnes. Psl. 2.

Partem aliquam.

Titlemanus expoundeth this word partem a part, (wherin we desire to haue some part of [Page 354] the kingdome of heauen with the B. Saintes) not for a peece, but for participation, for else our petition were absurd, if we should thinke that the kingdome of heauen, were deuided amongst the Saintes, by partes or peeces.

Et societatem.

The learned doctor Gabriel Biel, explica­ting this woord, saith, that they are sayed to haue Societie, because (in that place of beati­tude (to each one in particular, the goodes of all the Saintes are made common. Adde that by the name of Societie, is insinuated the singular peace, charitie, and vnitie of the B. Saintes. And Alexander Hales verie well no­teth, that in the commeration of the Saintes, made before the consecration of Christ, their prayers and suffrages are implored: but in this which is made after consecration, the Societie of the Saintes is required. To signi­fie, that before the comming of the kingdōe of Christ, we haue neede in this life of the su­ffrages of the Saintes, but after that the body of Christ is consecrated, that is, after his kin­gdome is manifested, we shall enioy their cō ­panie and societie, nor shall any longer stand in neede of their prayers or suplications.

Donare digneris.

And it is said Danare, not Reddere, that is, to bestow or giue (of his bounty and liberality) not to pay or render as a thing due in rigour.

Cum tuis sanctis Apostolis & Matyribus.

So oft as there is any occasion to speake or make mention of the B. Saintes, first the A­postles are named: and next the Martyrs: the one, because of the singular dignitie of their office, wherein they excelled al others: the o­thers, because of their vnspeakable patiēce in their tormēts, wherein they surpassed al others

Cum Ioanne.

Amongst the Saintes that are specified in this part of the Masse, S. Iohn is first named. Some there be that suppose it to be meant of S. Iohn Baptist, who although he could not be named before amongst the Apostles, yet may be mentioned amongst the Martyrs O­thers thinke it more probably, to be vnder­stood of S. Iohn the Euangelist, amongst whom is Innocentius terrius, saying, that although S. Iohn was mentioned in the first commemoration, yet that he is here againe rehearced in this, because Christ vppon the Crosse, cōmended his Mother to his Disciple, the Mother a virgin, to the Disciple a virgin.

Stephano.

Next after S. Iohn, is named S. Steuen. The one excellent for the perogaiue of Apo­stleshipp and virginitie: the other excellent for Martyrdome and virginitie. He was the very first that suffered for Iesus Christ. [Page 356] In imitation of Christ, he prayed for his eni­mies at the time of his passion. To him was especiallie deputed by the Apostles, the char­ge of the deuout widdowes. In him shined the singular praise of sanctitie, of whom it is said. Steuen full of grace and fortitude, did great wonders and signes amongst the people. Of whom it is further said, that all that sate in the councell behouldinge him, saw his face, as it were the face of an Angel. At the time of his disputation with the Iewes, being full of the holie Ghost, looking stedfastlie vp to heauen, he saw the glorie of God, and Iesus standing on the right hand of God.

Matthia.

S. Matthias was diuinelie elected by lot into the Apostleship, to supplie the sacred number of twelue, diminished by the disloyal preuarication of Iudas: Hauing commission to announce the gospell in Aethiopia, he ac­complished the same with exceeding labour. His enimies attēpted to stone him to death, which not being able to take effect, he was in the end martyred with a chopping knife.

Barnaba.

S. Barnabas was natiue of Cypres, and one of the seauentie two disciples of Iesus Christ. He was also by the ordonance of the Holie Ghost, seperated with S. Paul, for the execu­tion of the ministrie wherunto he was called [Page 357] He was put to death in the seauenth yeare of the Emperor Nero. His bones were found in Cypres vnder a tree, hauing vpon his brest the gospell of S. Mathew written with his hand, as is before noted. To him and to S. Paul, is attrbuted to haue bin the first Apo­stles of the Gentils.

Ignatio.

S. Ignatius was companion of the Apostles, disciple of S. Iohn the Euangelist, and second successor of S. Peter in the Bishoprick of Antioch; The footeman, or page of the glorius mother of God, the Virgin Marie, and hir Chaplin. Who as Dionisius writeth of him, had nothing else in his mouth, but Amor meus crucifixus est. My loue is crucified. He was condemned vnder. Traian the Em­perour of Rome, to be deuoured with wild beastes. He affirmed, that if they refused to hurt him, as they had done other martyrs, he him selfe would prouoke them, saying that he was Christes corne, and must be gro­und betwixt the teeth of the Lyons. When he was dead, the name of Iesus was found writ­ten in his hart, in letters of gould.

Alexandro.

S. Alexander was pastor of the vniuersal Church, the sixt pope from S. Peeter in the seate of Rome. He gaue him selfe wholie to [Page 358] aduance the worship and seruice of almightie God, as his laudable institutions doe verie well witnes. He added to the Canon these wordes Qui pridie &c. Hauing vertuouslie ru­led the space of ten yeares in Rome, and con­uerted Hernetus and Quitimus, he was there martyred together with Euentius and Theo­dulus his Deacons, vnder Adrian the Emperor Whose blessed bodie lyeth in S. Sabins, vnder the high Aultar.

Marcellino.

S. Marcellinus was a Priest of the Church of Rome in the time of the Emperor Diocle­sian. He baptised Paulina the daughter of Ar­temiras, keeper of the prison of the citie, (whom S. Peeter, the Exorcist, deliuered of a malignant spirit that posessed hir) together with father and mother, familie, and neigh­bours, who ran to see the miracle. For which he was most strangelie tormented, and in the end beheaded by the ordre of the iudge Sere­nus, who could nether bend nor moue him, from the holie & inuincible resolution of the obseruation of the Christian faith & religion.

Petro.

This S. Peter was ordained an Exorcist in the church of Rome, to impose (according to the forme there obserued) his handes vppon [Page 359] those which were vexed with vncleane spirits, ether to cast them out, to represse them, or to appease them. Who for hauing dispossessed the keepers daughter, and asisted at the Bap­tisme aforesaid, performed by S. Marcellinus, suffered like martyrdome with him, and vpon the same day. Their holie soules, Doretheus who beheaded them, saw clothed in most bright and shininge garments, sett with most rich iewells, and carried vp into heauen by the handes of Angells, wherupon he also be­came a Christian.

Felicitate.

S. Felicitas was a noble woman of Rome, who not onlie obscured the lustre of all the Ladies of hir time, but also far surpassed them in all vertu. She was mother of seauen sonnes who endured sundrie kindes of torments in hir sight for the faith of Iesus Christ, al which she beheld with wonderfull constancie and more then manlie courage, and gaue vnto them many holsome admonitions & exhor­tations. And a litle after after shee hir selfe follo­wed them with the same courage and con­stancie. For which S. Gregorie saith, that she suffered eight times, 7. times in hir children, and once in hir self. She made such proose of hit immoueable & inflexible resolutiō, that al were filled with astonishmēt and admiration. [Page 360] By the commandement of Publius, ruler vn­der Antonius Augustus, she was commanded to be beheaded.

Perpetua.

Amongst the perfections where with S. Perpetua was adorned, she is highlie praised, for that she alwayes stronglie resisted against the passions and prouocations of the flesh, hauing vowed to God hir chast virginitie. She suffered martyrdom in Mauritanie vnder the Emperor Seuerus, wherby she happilie arriued to heauen, where she gloriouslie shi­neth with a double diademe. Tertullian and S. Augustin make honorable mention of hir in their writinges.

Agatha.

S. Agatha was amongst the noble virgins of hir time verie famous both for hir vertu & beautie, and for this cause was extreamlie loued of Quintianus gouernour of Scicilie, euen to the attempting of hir virginall cha­stitie. But shee not induring anie breach nor blot in hir honor, stronglie withstoode him. Wherupon he was so discontented, that his disordered affection was chāged into a mar­uelous hatred, and extreme desire to reueng him selfe by all the meanes he might possible deuise. After many insupportable torments, shee was martyred, hauing first both hir [Page 361] breastes cut of by the commandement of the said Quintianus, ruler vnder the Emperor Decius. In the time of hir imprisonment, she was visited by S. Peter the Apostle, and hea­led of hir woundes. Finallie this holy Virgin receaued in hir sepulcher, a 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. [Page 362] 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 [Page 363] 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 [Page 364] 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. [Page 365] 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 [Page 367] 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 aboundāce 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 sā ­ctified, viuificated, & blessed, by the vertu of the Crosse and passion, of our [...]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 giuē 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 [...]hinges. Et cum ipso, by whom thou [Page 369] 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, [...]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 [Page 370] 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 [Page 371] 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 & pronoūceth on highe these wordes saying. [Page 372] Per omnia saecula saeculorum. And the people answere. Amen. Our Doctors here doe say, that this lifting vp of the voice of the priest, representeth the stronge crie of our Lord and Sauiour when he yealded vp his spirit into the handes of the Father. And that the answe­re of the people, signifieth the lamentation and pittie of his deuout women which were present at this spectacle. In this maner Inno centius tertius interpreteth the same. Becau­se Iesus (saith he) crying with a high voice, rendered vp his spirit, therfore the priest lif­teth vp his voice saying. Per omnia saecula sae­culorum. And because the women lamenting bewayled their Lord, all the quyre, as lamenting, doe answer Amen.

Per omnia saecula saeculorum.

By the wordes them selues, are common­lie vnderstood, one of these two thinges. Ether that all honor and glory, appertaineth to God world without end, Or that the Sonne doth liue with the Father and the holy Ghost, world without end. Againe, Per omnia secula seculorum, that is, thoroughout all ages of the world, for seculum, is taken for a time some­what long: and so is called seculum of this word sequor, to follow, because time follow­eth time.

Oremus.

The Priest hauing gotten as it were, a [Page 373] good oportunitie, hauing now before him, the Lord and Maker, both of heauen and earth, and that according to his corporall presence, he exhorteth all the people hartely to pray, saying. Oremus. Let vs pray.

Praeceptis salutaribus moniti, & diuina in­stitutione formati.

And therfore the Priest sayeth that it is by precept, and deuine institution, that wee are admonished to say this prayer, because both our Lord instituted the same, and also commanded his Apostles to vse the same, sa­ying. Pray alwayes and be not weerie Againe Pray without intermission. Which prayer, Christ him selfe taught his Apostles to say in the holy sacrifice of the Masse, as S. Hierom witnesseth. Hier. li 3. contra Pelagianos.

Audemus dicere.

The reason why we here affirme, that wee are bould to speake vnto the maiestie of God almighty, is because that this self same prayer which we poure foorth before God, the selfe same prayer proceeded out of the mouth of God: so that in this prayer, we recom­mend our selues vnto God, with no other then the verie wordes of God. For as S. Gre­gorie well saieth, it were very vnmeete, that vpon the holie Eucharist, any prayer should be recited of the schollars composing, and that ommited of the Masters making.

Pater.

I will here set downe for this first point, a right worthie consideration of Leo Magnus, sayinge. Great my beloued is the gift of this sacrament, and this gift exceedeth all giftes, that God should call man his sonne, and man name God his Father. Hence also S. Aug. admonisheth the rich and noble of this world, not to wax proude, or contemne the poore & ignoble, because they pronounce and say that together to God our Father, which they can neuer trulie say, vnles they acknowledg them selues to be bretheren.

Noster.

As by the word (Pater) we vnderstand the grace of adoption: so by the word (noster) we vnderstand brotherlie vnion. For as S. Cyprian saith, our Lord who is the master of peace and vnitie, would not that when any one prayeth, he should pray for him selfe on­lie, and say, My Father, nor giue me my day­ly bread, not forgiue me my trespasses, nor lea­de me not into tēptation, nor deliuer me frō euil: but our Father, giue vs our daylie bre­ad, forgiue vs our trespasses, leade vs not in temptation and so of others.

Qui es in coelis.

[Page 375]1. The priest in saying that God is in hea­uen, doth not inclose or confine God with in heauē; but endeuoreth to draw him which prayeth, vp from earth to heauen. 2. In af­firming our Father to be in heauen, we are put in minde that we are strangers here in earth, and far from our proper countrie and home which is heauen.

Sanctificetur nomen tuum.

The name of God, hath in it selfe no nee­de of sanctification: but because here in earth it is not worthelie sanctified as it deser­ueth, and that by many, and euen almost hourlie, it is most sinfullie prophaned, by execrable blasphemies, imprecations, dete­stations, cursinges, swearinges, forswearin­ges and the like; therfore we pray, that the same may be honored, praysed, exalted and sanctified of all in the world.

Adueniat regnum tuum.

The kingdome of God in which he doth raigne, is the Church militant on earth, and the Church triumphant in heauen. Wherfore by thy kingdome come, is vnderstood, kingdome to kingdome, the militant to the tri­umphant, that these two may be vnited and made one kingdome. This likewise doth re­prehend all those persons, who would prolōg this worldlie life, whereas the iust do hartilie [Page 376] pray, that that kingdome of God would spee­delie come.

Fiat voluntas tua.

The will of God is taken two maner of wayes The one, his will and decree as it is eternall. The other the signes of his will, which are temporall. And these are fiue, to wit, precept, prohibition, permission, coun­sail, and operation: these latter are not alwayes fulfilled, for which cause we pray dayly that they may be fulfilled, saing. Fiat voluntas tua, to wit in all thou commandest, in all thou forbidest, in all thou permittest, in all thou counsellest, in all thou workest

Sicut in coelo & in terra.

By heauen, is vnderstood the heauenlie spirits, to wit, the Saints and Angels; For the blessed Angells, so soone as they conceiue the conception and minde of almightie God, doe incontinentlie, with inexplicable delight and readines, transport them selues to accom­plish the same. And therfore we pray that the will of almightie God may be fulfilled, Sicut in coelo. & in terra. To wit, as by Angels in heauen, euen so by men in earth.

Panem.

Four sortes of bread are necessarie for vs. Three whilst we are pilgrimes in this life, and the fourth in the life and world to come. To [Page 377] wit, Corporall, Spirituall, Sacramentall, and Eternall. Of the first it is written, man liueth not by bread only. Of the second, My meat is to doe the will of him that sent me. Of the third. He that eateth this bread vnworthelie, is guiltie of the body of our Lord. Of the fourth. I am the bread of life which came downe from heauen.

Nostrum quotidianum.

Our, not myne, saith S, Chrisostom, be­cause all whatsoeuer God giueth vs, he giueeth not to vs alone, but also to others by vs; that of that which we haue receiued of God, we also giue part therof vnto the poore. A­gaine our bread, to wit, got by our true la­bours, for all that which we eate vniustlie gotten or stolen, is not ours, but other mens bread. Againe, our bread, to wit, the spiri­tuall foode of our soules, as true Catholique doctrine, Sacraments, wholsome Ceremo­nies, and the like: not others, that is, the do­ctrin and ceremonies of Infidells or Heretiques. And this our bread is called daylie, be­cause we daylie stand in neede thereof.

Da nobis.

This doth Christ teach vs, that we doe not onlie pray that bread be giuen vs, that we may haue to eate, but, as S Chrisostom saith, that what we eate we may receiue from the hand of God. For, to haue to eate, is [Page 378] common both to the good, and to the bad, but to acknowledg it from the hand of God, is proper, or belongeth only vnto the good.

Hodie.

This day, to wit, in this present life, as S. Aug. expoundeth the same. Which we ought to account but as one day, it is so frayle and of so litle lasting.

Et dimitte nobis.

Three maner of wayes we offend and tres­passe, whereof we craue of God forgiuenes. Against God Against our selues. And against our neighbour. Because we haue offended a­gainst God, we say, Et dimitte. And because we haue offended against our selues, we say, nobis. And because we haue likewise offended against our neighbour, we say, Sicut & nos dimittimus debitoribus nostris.

Debita nostra.

Our trespasses are called Debita, Dettes, be­cause they make vs debtors of paine, which must of necessitie be paid, ether in this life or in the other. Againe sinnes or trespasses are called dettes, for that sinne, being the wealth and substance of the diuel, a mā which com­mitteth sinne, is made a dettor to the diuel: euen as he is made a dettor, which vseth or houldeth an other mans monie.

Sicut & nos dimittimus debitori­bus nostris.

In this request we aske to be forgiuen, vpon condition, to wit, as we forgiue others: he therfore that asketh to be forgiuen, & doth not himselfe forgiue, requireth of God not to be forgiuen. By reason whereof, who soe­uer is in hatred or malice, is more hurt, then holpen by this prayer, vnles at the verie same present he haue a purpose to forgiue.

Et ne nos inducas in tentationem.

After we haue required forgiuenes of sinnes past, we demand to be preserued from those which we may commit for the time to come, which we call by the name of temptation. Concerning which we craue of almightie God, not that we may not be led to tempta­tion, but that we may not be led into it, that is, suffered to fall into it.

Sed libera nos à malo.

Vpon these last wordes Cardinall Bella­rim hath verie learnedlie noted, that our Lord with great wisdome teacheth vs to demaund to be deliuered from all euil, & commeth not to particulars, as to pouertie, sicknes, & the like. For that oftentimes it seemeth [Page 380] that a thinge is good for vs which God seeth is euil for vs: and contrariwise euel for vs, which he seeth to be good for vs. And that therfore according to the instruction of our Lord we demaund, that he vouchsafe to deli­uer vs from all that, which he seeth and knoweth to be euil for vs, be it prosperitie, or aduersitie, well, or woe. The Fathers of the Greeke Church, commonlie vnderstand by the name of Euil, the diuel as S. Chrisostom, Cyrillus, Euthymius, S. Germanus Tertulia­nus, and others. Yea and some great Saintes of God, neuer would call the diuel by any o­ther name. As amongst others S. Catharin of Sienna.

Amen.

After the answere of the asistants, the Priest saith, Amen: which importeth a great confi­dence, that God wil giue them their demand: euen as if, hauing obtained, he sent thē that by the Priests meanes which they desiered.

Of the Priests resuming the Patin.

By the roundnes of the Paten, as before we said, is signfied charitie. And the hiding and couering thereof duringe the Sacrifice (wherein the misteries of the death and passion of our Sauiour are represented) signifieth, the flight of the Apostles, who at the first, through the great affection & charitie which [Page 381] they bore to their Lord and maister, promi­sed to dye at his feete, rather then they would euer forsake him: yet as soone as he was in the handes of his enimies, they all forsooke him, and hid them selues.

Libera nos, quaesumus Domine, ab omnibus malis, praeteritis, praesentibus, & futuris.

The priest in resuming the Patin as afore­said, repeateth the prayer made by the asi­stāts at the conclusion of our Lordes prayer. Which is nether in vaine nor superfluous, be­cause it explicateth the same more particu­larlie. Wherfore here there are named three sortes of euils, from the which we haue great neede to pray to be deliuered, to wit, from all euils, past, present, and to come, tempe­stes, souddaine and vnprouided deathes &c. All which because they are punishments due to our sinnes, we here pray to be deliuered from them.

Et intercedente beata.

The Virgin Marie first is here called, Bles­sed, for so the woman in the gospel witnessed of hir, saying. Blessed is the wombe that bare thee and the pappes that gaue thee suck. Or blessed, to wit, in the generations both of heauen and earth. Of heauen, to whom she bare their re­storer. Of earth, to whom she brought foorth their redeemer.

Et gloriosa.

Next she is said to be glorious, because she is the seate of the kinge of glorie, of whom he taking flesh, sate in hir as in his seate. Or glorious, because she dwelleth on high, where she sitteth gloriouslie on the righte hand of hir Sonne. Or glorious, because she is most gloriouslie assumpted, both in soule and bo­die, and highlie exalted far aboue all human and Angelicall vertues.

Semper Virgine.

Alwayes, to wit, before hir deliuerie, in hir deliuerie, and after hir deliuerie. A virgin, in body, in minde, in profession, in obseruation.

Dei Genetrice Maria.

This blessed and glorious virgin, is sayd to be mother of the Sonne of God, wherupon it followeth that she hath one Sonne common with God; O wonderfull mysterie, he hath not a Sonne, wherof Marie is not mother: she hath not a Sonne, wherof God is not the Father.

Cum beatis Apostolis tuis, Petro.

S. Peter is next named, because commande­ment was giuen to the holy womē by the An­gell, to carrie the good tidinges of our Lordes resurrection (which the priest by & by goeth about to represent vnto vs) to the Disciples, and in especiall to S. Peter: Hauing neede of [Page 383] particular consolatiē, because lately before he had denied his master, and had now bitterly wept & done austere pennance for the same.

Paulo & Andrea.

After our Lady and S. Peter, S. Paul and S Andrew are next named for some speciall pe­rogatiues. Gabriel Biel saith, that to obtaine the gift of peace these four, albeit recited be­fore, are here introduced againe, because the­se aboue others, were most configurat to the passiō of Christ, in vertu wherof peace is gi­uen vnto vs.

Et omnibus Sanctis.

By which wordes the intercession of other Saintes is not ommitted, but in the commemoration of these few, and those the most eminent, the suffrages of all are required. For so are all vnited to God, and so doe all desire one thinge, that in one all are in some sort included, and in one all are neglected

VVhy the priest signeth him selfe with the Paten.

That the Priest signeth him selfe with the Paten, it is done, to signifie that the cheife of the priestes and pharises, signed and sealed the stone of the sepulcher, setting soldiears and watchmen to keepe the same.

Da propitius pacem.

Hauing prayed for our deliuerance from [Page 384] euils, next we craue for perfect peace: to wit, in the remission of sinne, perfect peace in the tranquillitie of conscience, and perfect peace in amitie with our neighbour: because this perfect peace, is the holy and sacred band of of all human societie.

In diebus nostris.

To wit, in the time of this life, according as Titelmanus expoundeth the same. And this we craue, after the example of king Eze­chias, that we may liue in the feare of God & obseruation of his holy commandementes, without seeing the opressions and incomodi­ties, which the vncertaine change of worldlie thinges, may vnexpectedly bringe vpon vs.

Vt ope misericordiae tuae adiuti.

That our petitions which we offer and pre­sent to almightie God, may take the better effect, it is most necessarie, that we haue his mercifull helpe and asistance here vnto, with­out the which we doe confesse, that we can­not, as we ought, ether beginne, continue, or end, nor euer obtaine the thinge which we desire,

Et a pecctao simus semper liberi.

The thinge wherunto we principally re­quire the ayde of his mercie, is, to be freed frō our sinnes, because sinne hath this propertie, that it allwayes bringeth three euills with it.

The first is it maketh vs of free men bond men, for as our Sauiour saith, he that commit­teth sinne, is the seruant of sinne. Secōdlie, it alie­nateth vs from Gods holy grace. Thirdly, it iustly wroketh his wrath against vs.

And hence it is that S. Bernard saith, that so so long as in any creature there is power to sinne, it is secure in no place, nether in hea­uen, nor in paradise, nor in the world; For in heauen fell the Angells euen in Gods presen­ce. In paradise fell Adam from the place of pleasure: in the world fell Iudas from the schoole of our Sauiour.

Et ab omni perturbatione securi.

Next, to be secure from the perturbations tumultes and troubles of the world, because from thence proceedeth the matter of sinne, and hinderance that when we approach to this most holy Communion, we come not in such puritie as is fit and requisite.

Of sundrie ceremonies performed by the priest in this part of the Masse.

The 1. Ceremonie, and his signication.

First he putteth the Paten vnder the Host (which as we said before, by this roundnes, representeth Charitie.) The Host therfore layed vpon the Paten to be broken and diuided; [Page 386] signifieth, that Christ of his loue and Charitie, exposed his body to suffer death for our redemption.

The 2. Ceremonie, and his signification.

Next he vncouereth the Chalice. By the Chalice, is signified the sepulcher. And the vncouering of the same, is done to signifie how the Angel of our Lord remoued away the stone from the doore of the sepulcher.

The 3. Ceremonie, and his signification.

After this, he deuideth or breaketh the Host into two partes, which signifieth the se­paration of the holie soule of our Lord and Sauiour from his blessed bodie: the one des­cending into hell, and the other remayning in the Sepulcher. Wherof Innocentius tertius yealdeth another reason; saying that therfore the Priest breaketh the Host, that in the breaking of bread we may knowe our Lord, as the two disciples knew him in breaking of bread, to whom he appeared the day of his re­surrection, as they went to Emaus.

Per eumdem Dominum nostrum Iesum Christum Filium tuum.

In diuiding the Hoste he saith, Per eumdem Dominum nostrum. To wit, vnto whom all po­wer is giuen both in heauen earth. Iesum, Sa­uiour, for he commeth to saue his people from their sinnes. Christum, Anointed aboue [Page 387] all his fellowes with the oyle of gladnes. Fi­lium tuum, Naturall and onlie begotten.

These wordes ended, the part of the Host which he houldeth in his right hād, he layeth vpon the paten, and from the part in his left hand, he breaketh of another litle particle, and so the Host is deuided into three partes. The host thus deuided into three seuerall partes, representeth vnto vs the state of the Church in three seuerall places. The part held in the right hand (which is no more deuided but re­mayneth entyre) representeth the Church triumphant, signified by the right hand, which hath passed ouer all hir troubles, and hath now no more to suffer.

The other which is helde in the left hand, and is againe deuided, doth signifie the estate of the Church militant (vnderstood by the left hand) part wherof remayneth in this life, and part in Purgatorie, both which are sub­iect yet to suffer.

This part held in the left hand, is next con­ioyned to that which lieth vpon the paten and was before helde in the right hand: to signi­fie, that those which are in purgatorie, shall infallibly after a while, haue their part and fruition in glorie, and be conioyned with the Church triumphant.

The part subdiuided from the second, held in the right hād & put into the Chalice, signi­fieth [Page 388] those which yet remayne in this present life (who by doing penaunce, for their sinnes, may obtaine mercie and remission thorough the merits of Christ before their departure) and therfore the part which representeth them, is not laid with the other, but is put into the sacred blood contained in the Cha­lice.

And let it here be noted, that this third part of the holy Host is held ouer the Chalice with two fingars: to wit, with the thumbe, which is interpreted Force, and vertu: and with the second, named by the Latins Index, interpre­ted discretion of vnderstanding. To declare that this diuine mysterie ought to be considered with force of Faith, and with discretion of vnderstanding.

Qui tecum viuit & regnat in vnitate spi­ritus Sancti Deus.

In the subdiuision of the second part as afo­resaid, he saith. Qui tecum viuit, (incessantly in all eternitie.) Et regnat (with all power and maiesty.) In vnitate (in essentiall identitie of the Holy Ghost.) Spiritus Sancti Deus. (The third person the Holie Trinitie.

Per omnia secula seculorum.

Hauing by sundrie deuout ceremonies set before vs the death and passion of our blessed Sauiour, he beginneth now not onlie by sig­nes, [Page 389] but also by wordes, to set before vs the ioy of his resurrection: for which cause he lifteth vp his voice saying. Per omnia secula se culorum. And the people answere. Amen. The Priest doth therfore eleuate his voice in this place, not only to haue the consent of the people, but also to represent the gladnes which the Apostles and Disciples had, when they vnderstood the ioyfull newes of the re­surrection. For as they were in great feare and sorrowe, to see their Lord and master in the handes of his enimies, and afterwards to suffer his death: so were they filled with greate ioy, when they saw him restored againe to life, Gauisi sunt Discipuli viso Domino. The Disciples reioyced hauing seene our Lord.

Amen.

The people answere by this Hebrwe word that they doe firmelie and stedfastlie so be­leeue.

Pax ✝ Dominisit ✝ semper vobis ✝ cum.

To shew this more euidently, the Priest saluteth the people with the same woordes, wherwith our Lord saluted his Apostles, at his resurrection, saying. Pax vobis. Now ther are three sortes of peace right necessarie for vs, to wit spirituall, temporall, and eternall: and according hereunto, the Priest maketh the signe of the Crosse three times in pro­nouncing [Page 390] the wordes aforesaid. The spirituall peace, is the repose and tranquilitie of con­science, which is obtained by the meanes of a virtuous and innocent life. The temporall peace is, that it would please almightie God, so to blesse vs and our labours, that we may eate our bread in peace and quietnes: that is, to preserue vs, and all ours, from warres, mis­fortunes, sicknesses, sutes, wrongfull molesta­tions, detractions, diffamations, & all other sortes of troubles and vexations, The peace which is eternall, is the chiefe and principall of all the rest, which setteth vs free from all the cares and labours of this life, and bringeth vs, from mortallitie, to immortallitie: from corruption, to incorruption: from feare, to felicitie: from relation to glorification: and finally, to the cleare vision and euerlasting fruition of God him selfe. He therfore of his infinit mercie, giue vnto vs, both the spirituall and the temporall peace in this world: and the peace euerlasting in the worlde to come.

Et cum spiritu tuo.

The asistants for answere desire to the priest, the same peace which he hath wished vnto them, to the end that being vnited by the bond of this celestiall benedction, they may mutuallie receiue the grace which they de­sire.

Of that part of the Host which is put into the Chalice.

This done, the priest putteth one litle part of the Host into the Chalice: to shew vnto vs hereby, that our Lordes body, is not wi­thout his blood, nor his blood, without his body, nether body and blood, without his holie, and liuelie soule. Secondlie, to shew, that but one sacrament, is made of the spe­cies, both of the bread and wine. Thirdlie, to shew, that as he ioyneth the bodie to the blood; so we being conioyned to the same bodie thorough the merits of the same blood, are purged from our sinnes: and herupon it is that he immediatlie asketh the remission of sinnes, saying. Agnus Dei qui tollis peccata &c.

Haec commixtio.

This commixtion of the bodie and blood of our Lord, is not according to their true and real essences, (in which sence, they are ne­uer separated) but according to their exterior, or Sacramentall formes, vnder which, the bo­die and blood of Christ is trulie contayned. For manie thinges which appertaine to the onlie species, by the vse of speakinge, is attri­buted to that which is contayned vnder the species.

Et consecratio Corporis & Sanguinis Domini nostri Iesu Christi.

Not that by this immission, the bodie and blood of our Lord Iesus Christ, is ether made holie, or consecrated: but that the consecra­tion first made, by vertu of the sacramentall formes, now taketh his effect in the minde of the receuer. And therfore it followeth.

Fiat accipientibus nobis.

To wit, vnto vs Priests, who receiue it sa­cramentallie, and to all others who receiue it reallie or spirituallie by the meanes of the Priest, who is as it were the hand and mouth of the misticall body of Christ, as by which nourishment is drawen and imparted, to all the seuerall members of the bodie.

In vitam aeternam. Amen.

To wit, by conseruation of the spirituall life, here in this world, which is done by day­lie augmentation of grace, wherewith our soule is sustained, least thorough defect ther­of, it decline and fall away by euill desires and hurtfull deedes, and afterwardes come vtterlie to loose the euerlasting life in the world to come.

Agnus Dei.

THE Priest hauing put the third part of the Host into the Chalice, as before we haue declared, next hee couereth [Page 393] the same, and knocking his breast, saieth twice; Lambe of God which takest away the sinnes of the worlde, haue mercie vppon vs. And once Lambe of God which takest away the sinnes of the world, graunt vs thy peace. And therfore Agnus Dei is said, the Chalice being couered: because Christ appeared to his Apostles the doores being shut, and gaue them powre and authoritie to remit sinnes.

As touching the woord it selfe, Agnon in Greeke, signifieth as much as gentle or meek in English. And Christ is here called a Lamb, because a Lambe hurteth nothing, nether man nor beast.

Againe Agnus is called ab Agnoscendo, be­cause amongst a great flock and multitude by his only crye & bleating, he is acknowledg­ed by his mother. And euen so Christ the Lambe of God, hanging vpon the Crosse, by his voice and cry, was acknowledged by his mother.

Qui tollis peccata mundi.

Vpon which woordes Theophilactus saith. Non dixit, qui tollet, sed qui tollit: quasi semper hoc faciente. He saith not, who will take away, but who doth take away, as daylie and continual­lie doing the same. For he did not only then take away our sinnes (as saith Ludolphus) whē he suffered, but also from that time vnto this [Page 394] present, he doth daylie take them away, although he be not daylie crucified for vs.

Miserere nobis.

Haue mercie on vs, to wit, by taking away our sinnes, because S. Iohn (whose woordes these are) hath assured vs, that he is the same Lambe, who truly taketh away the sinnes of the world. And Algerus saith, that with this faith we adore the Sacrament as a thing deuine, and we both speake to it and pray to it, as hauing life and reason, saying. Lambe of God &c. Thus he.

Agnus Dei:

Lambe of God, saith Biell, which suckedst thy mother in the stable: followedst hir fly­ing into Egipt: and heardedst hir bleating, seeking thee in the Temple.

Qui tollis peccata mundi.

Originall, by Baptisme. Mortall, by Pen­nance. And Veniall, by the vertu of this holie Eucharist.

Miserere nobis.

Flying vnto the for pardon for our sinnes past. For victorie against temptations pre­sent. And for preseruation frō sinnes to come. Further, besides the former exposition, in these wordes are plainly testified, two notable verities of Christ our Sauiour: the one of his humanitie, the other of his diuinitie. Of [Page 395] his humanitie, in these wordes. Agnus Dei. &c. Lamb of God, that is to say, sent of God as a most innocent Lambe, to be offered vpp in sacrifice for our saluation. Of his diuinitie, when he adeth. Qui tollis peccata mundi, which takest away the sinnes of the world: because, to take away sinne, is proper to God, and to none other.

Agnus Dei qui tollis peccata mundi.

This Agnus Dei is said or recited the third time: because this Lābe of God not onlie was acknowledged of others, but also him selfe acknowledged others, namelie, his heauenlie Father: his blessed mother: and also vs. He acknowledged his Father when he said. Father into thy handes I commend my spirit. He ackno­wledged his mother, whē he said. Woman be­hould thy sonne. And he acknowledged vs, whē he said. Father forgiue them they knowe not what they doe. So that Agnus Dei thrice repeated, is as much to say, as. Lambe of God which didst acknowledg thy Father, haue mercie vpon vs. Lambe of God which didst acknowledg thy mother, haue mercie vpon vs Lambe of God which didst acknowledg vs, graunt vs thy peace.

Dona nobis pacem.

The diuel, that ould perturber of peace, did euer labour to breake and take away this tri­ple [Page 396] peace, to wit, betwixt God and man: Of man in him selfe: and betwixt man and man. For first he brake the peace betwixt God and man, when he seduced our first parents to transgres the commandement of almightie God. Secondlie, he brake the peace of man within him selfe, when leauing him confoun­ded with the sight of his owne shame, he sought for leaues to couer his nakednes. Thirdlie, he brake the peace betwixt man and man, when thorough malice he incited one brother to murther the other. This triple peace therfore the priest prayeth for, to wit, peace betwixt God and man: peace of man within him selfe: and peace betwixt neigh­bours, that is, betwixt man and man.

Why we aske mercie & peace for the liuing, and repose or rest for the departed.

The reason why we demaund mercie and peace for the liuinge, and repose or rest for the departed, is to signifie the true and pro­per place of forgiuenes, to be in this worlde: as contrarie, the other worlde is the place of iustice and punishment. Againe in this world we are in continuall warre as holie Iob saith. Militia est vtta hominis super terram. The life of man vpon earth is a warfare. And for this cause we iustlie aske for our selues peace, but as touching the departed, they are in peace, [Page 397] 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 [Page 398] 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, [Page 399] 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, [Page 400] 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 [Page 401] 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 [Page 402] 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 liuing God, naturall, con­substantiall, and coeternall.

Qui ex voluntate Patris.

Who by the will of the Father, most liberal, bountifull, and most mercifull, sending thee in the fulnes of time vnto vs for our redemp­tion.

Cooperante spiritu Sancto.

The Holy Ghost cooperating, who as he hath with thee and the Father one essence, so both in will and worke is vnseperable and vndeuided.

Per mortem.

To wit, the most bitter, painfull, and op­probrious death of the Crosse, which thou patientlie induring, didst thereby make thy selfe obedient to the will of thy Father.

Tuam.

Thyne, to wit, put in thyne owne power, because thou hadst powre to lay downe thy life, and power to take it againe.

Mundum viuificasti.

Hast giuen, spirituall, life to the worlde, for thou art the true bread which camest downe from heauen to giue life to the world, all the whole world for one onlie sinne being depriued of life.

Libera me.

Deliuer me, (offering this sacrifice) as al­so all other faithful people for whom it is of­fred, that we may be in perfect libertie from all sinne.

Per hoc sacrosanctum corpus & sanguinem tuum.

Holie aboue all holies: holy because it was made in the wombe of the most holie virgin, by that high artificer the holie Ghost: and holie, because it was vnited to the holie word.

Ab omnibus iniquitatibus meis.

That is frō all my sinnes, wherwith I haue defiled and polluted my soule, made after the image of the holie Trinitie.

Et vniuersis malis.

To wit, ether of body or soule, present or future, and to be endured ether in this life, or in the life to come.

Et fac me.

And make me who of my selfe am not able to doe any good deede, nor yet so much as to thinke any one good thought, vnlesse I be assisted and enabled by thee.

Tuis semper inherere mandatis.

Allwayes, that is to say, that at no time I transgresse thy holy commandements. Or al­wayes, that is, that I obey and fulfill them al least offending in one, I be made as the Ap­postle saith guiltie of all.

Et a te nunquam seperari permittas.

To wit, nether in this worlde by sinne, ne­ther in the worlde to come, by that horrible sentence to be pronounced against the repro­bate. Depart yee cursed into euerlasting fire.

Qui.

Who, by thy diuine essence.

Cum eodem Deo Patre.

Of whom all paternitie both in heauen and [Page 405] earth is denominated.

Et cum Spiritu Sancto.

The knot and bond of charitie, both of the Father, and the Sonne.

Viuis.

For as much as one is the life, diuinity, & essē ­ce, of the Father, the Sonne, & the holy Ghost.

Et regnas.

Both in heauen and in earth, as absolute Lord ouer all the inhabitants, both in the one and in the other.

Deus.

True, naturall, and vndeuided.

In secula seculorum. Amen.

Infalliblie, immutablie, and eternallie wi­thout all end. Amen.

Perceptio corporis tui.

The receiuing of thy bodie, which verelie and trulie lyeth hid and veyled vnder this diui­ne and dreadfull Sacrament.

Domine Iesu Christe.

O Lord Iesu Christ. O Lord who hast crea­ted me, O Iesu who hast redeemed me, O Christ who shalt iudge me.

Quod ego indignus.

Vnworthie for my manifould and sundrie sinnes committed. Vnworthie for my great defect and want of feruour and deuotion.

Sumere praesumo.

Not confiding in myne owne iustice, but in thy great benignitie, mercie, and bountie. Which hast promised not to quench smok­ing, flax nor to breake a sunder a brused reede.

Non mihi proueniat in iudicium & condemnationem.

Which the Apostle threatneth vnto all those who approache vnworthely to the same because they discerne not our Lordes bodie: to the end that none which are dead, doe pre­sume to take the meate of life.

Sed pro tua pietate.

By the which thorough thy onlie goodnes thou hast exalted me to the state of prie­sthood: hitherto hast patientlie borne with my offences: and mercifullie expected my re­pentance.

Profit mihi ad tutamentum mentis.

That so it preserue me for time to come, that I neuer consent in minde to sinne, not any way offend thy gratious presence within my soule.

Et corporis.

That nether by the way of my bodie, or gates of my senses, I euer admit death into my soule, nor make the members of my bo­dy consecrated vnto thee, weapons of sinne [Page 407] to procure the death of soule and bodie.

Et ad medelam percipiendam. Qui viuis & regnas. &c.

To the receiuing of medecine, to wit, of thee, who art the true phisitian both of soule and body, and onlie canst cure the diseases, both of the one and the other.

Panem coelestem accipiam.

Then hauing adored, he riseth vp to take the healthsome Host, saying. I will receaue &c. To wit, I a poore pilgrime in this world, will receaue the viaticum and food of this frayle life, in the strenght whereof I will walke to the mount of God. I sick, will re­ceaue the celestiall bread which fortifieth & corroborateth the hart of man. I hungrie and starued, will receaue the bread, which who so tasteth, shall neuer hunger more. I disquei­ted and anxious, wil receaue the bread which establisheth the hart, and calmeth the stor­mes of a troubled conscience. I feeble and lame, will receaue the bread being inuited of that great kinge, vnto the supper whereunto all the feeble and lame were brought in. I sinfull and vncleane, will receaue the bread which onlie can make cleane that which was conceiued of vncleane seede, and of stones can raise vp sonnes to Abraham.

The celestiall bread not made of the graine [Page 408] of the earth, but of the virgins blood. The ce­lestiall bread, which refresheth the Angells with beatitude. The celestiall bread, which descendeth from aboue to nourish the hartes of his poore ones, aspiring and sighinge after the celestiall ioyes. The celestiall bread, which changeth the receauer, though a sinner, into a celestiall creature and a Saint.

Et nomen Domini inuocabo.

That is, will inuoke or call the name of our Lord vpon my selfe, and by the mea­nes of this celestiall bread, will sup with Christ, that he may shew mercie vnto me now inhabiting in heauen, as he did vnto them that supped with him on earth. Or I will call vpon the name of our Lord, that he may call me a sinner vnto him, place me amongst the number of his elect, and for euer reconcile me vnto his Father.

What the Priest doth before receiuing of the host.

This done, the Priest a litle inclininge his bodie, and vniting all his cogitations as much as is possible, doth deuoutlie recollect him selfe, and directeth, not only the corporall eies of his bodie, to the outward species & formes of the Sacrament, but much more the inward eies of his faith to our Lord Iesus Christ, [Page 409] trulie contayned vnder those visible formes: whom with all reuerence, feare, deuotion, charitie, affection of mind and soule, he is to receiue.

Domine.

The Priest therfore, being readie to re­ceiue, and harbour with in his soule, this sa­cred Host, first sayth, Domine, Lord. Which word of it selfe doth clearlie shew, what ma­ner of house it ought to be, and how it ought to be decked and adorned, wherin so sacred a ghuest ought to be lodged: for a Lord, ought to haue a lordly lodging: & a noble persona­ge, a noble habitation. For, talis hospis, tale hospitium: such a Lord, such a lodging.

Non sum dignus.

Next considering him selfe to be a mise­rable creature, and an earthlie vessel of clay, saith, I am not worthie. To wit, of myne ow­ne preparation, knowing that thou hast said, that when we haue done all that which is commanded vs, we should stil confesse our selues vnprofitable seruants. Yea which is more, although he should burne with Sera­phicall charitie, yet may he truly say he is not worthie.

Vt intres sub tectum meum.

Darkned with the obscuritie of sinnes, rui­nous for defect of vertues, stirred to vnlaw­ful [Page 410] desires, subiect to passions, repleate with illusions, proane to euill, and procline to vice, finallie a wretched childe of Adam, vtterlie vnworthie of the bread of Angells.

Sed tantum dic verbum.

As thou saidst the worde to the sick of the palsie, willing him to take vp his bed and walke, and he incontinentlie arose and wal­ked. As thou saydst the word to the woman sick of the issue of blood, who onlie touched the hemme of thy garment, and she was im­mediatlie healed. As thou saidst the word to the faithfull Centurion, and his seruant was immediatelie cured.

Corpus Domini nostri Iesu Christi.

The body of our Lord Iesus Christ, offe­red vpon the Altar of the Crosse for the sin­nes of all the world in expiation. The bodie of our Lord Iesus Christ, giuen vnto vs vnder this venerable Sacrament for our viuification. The body of our Lord Iesus Christ, to be re­ceiued of me for the obtayning of future glorification.

Custodiat animam meam.

Preserue and keepe my soule, to wit from relapse into sinne, least, I become contumelious against my Sauiour Christ. Keepe my soule, to wit, by corrobarating, fostering, [Page 411] and fortifying me daylie more and more in the spirituall life. Keepe my soule, to wit, at the dreadfull hower of my departure, foorth of the clawes and iawes, of the fierce, deuou­ring, and infernall Lyons.

In vitam aeternam.

That as the bread ministered by the An­gel to the prophet Helias so fortified him, that in the force thereof he walked vp to the mountaine of God, Horeb. And as the bread which descended from heauen, brought the people of Israell thorough the desert into the land of promise: euen so ô gratious Lord I humblie beseeche thee, that this heauenlie bread may be my true viaticum, to leade me thorough the desert of this worlde, to that blessed and supernall countrie, promised to all that faithfullie serue thee. Amen.

Of the priestes receauing of the Chalice.

As before the receiuing of the bodie of our Lord, the priest (to acknowledg his ow­ne insufficiencie) prepared him selfe thereun­to by prayer and humilitie: euen so procee­ding to the receauing of the blood of our Lord, he doth againe by prayer and humilia­tion of him selfe, acknowledg his owne in­dignitie, saying.

Quid retribuam Domino.

What shall I (dust and ashes; handie [Page 412] worke and workmanship of my Creator; frayle, vnworthie, and vile man; the lowest and least of all his seruantes render vnto our Lord; who if I haue but one good thought, (where with to render thankes vnto him) the selfe same thought is sent of him, the selfe same thought proceedeth from him.

Pro omnibus.

For all thinges, whose number and im­mensitie, doth far exceede all humane sense & vnderstanding. For as Hugo saieth, if thou shouldest looke into the whole world, thou shalt finde no kinde of thinge which doth not liue to doe thee seruice.

Quae retribuit mihi.

Not onlie to all in generall, but to me in ticular to, me I say his creature, his gift of mightie and maruelous Creation; his gift of carefull and Fatherlie conseruation: his gift of gentle and patient expectation: his gift of celestiall and diuine inspiration: his gift of all giftes, his pretious bodie and blood for my refection. Neuer am I able o my Lord, to come out of this dett, albeit I had as many li­liues to spend for thy sake, as I haue seuerall droppes of blood within my bodie.

Calicem salutaris accipiam.

Accipiam. I will take, being drie and thirstie for lack of the humor of heauenly grace. I will take, being parcht and withered for [Page 413] want of the dew of diuine benediction. I will take, being dead and vnfruitfull for lacke of the fruites of good life. I wil take, which am a stranger and pilgrime in this world, and haue as yet a longe and laboursome iorney, to my celestiall habitation.

Calicem. The Chalice, that is the blood of Iesus Christ in the Chalice, the blood which in his last supper he gaue to his disciples. The blood, which Longinus pearcing his side, ran foorth aboundantlie out of his glorious breast. The blood, which in his glorious resurrectiō (to conserue the integritie of his nature) the most miraculouslie reassumed. The blood which he commanded vs to take in memorie of his passion, saying. Drinke yee all of this, soe often as you doe this, doe it in remembrance.

Salutaris. Of saluation. So called, because it contayneth in it Christ, the author of our saluation. Or of saluation, as greatlie wishing and desiring our saluation, which none may say so trulie as our Sauiour Christ, because neuer any so greatlie desiered and seriouslie sought the same as he. Or of saluation, by reason of the effects, because it effected out saluation, when shed on the Crosse, it recon­ciled vs to God.

Et nomen Domini inuocabo.

To the end that sacred blood may come [Page 414] vpon me to my benediction, which the wic­ked and perfidious Iewes asked to come vpon them, to their destruction and damnation, saying. Sanguis eius super nos, & super filios no­stros. His blood be vpon vs, and vpon our children.

Laudans inuocabo Dominum.

Praysing him for the exhibition of so gre­at a benefit, who did not onlie shed the same his pretious blood for vs, but also gaue the same in drinke vnto vs. And who but most vngratefull wil not lande our Lord for such a benefit?

Et ab inimicis meis saluus ero.

For this most pretious blood of Iesus-Christ, hath many most singular effects and operations. It giueth grace, it giueth glorie, it taketh away our sinne, it fortifieth our frailtie, it calleth Angels to vs, and driueth the diuels from vs, and as Lyons, breathing foorth fyre, so depart we from this table, being made terrible vnto them.

Sanguis Domini nostri Iesu Christi.

The blood of our Lord Iesus Christ, which is the fountaine and lauer of our emundation and sanctification. The blood of our Lord Iesus Christ, which is the price of our re­demption and reparation. The blood of our Lord Iesus Christ, which is to the worthie receauer the chalice of all benediction.

Custodiat animam meam.

Keepe my soule in innocencie of life and puritie of hart, least with 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 [Page 417] 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 [Page 418] 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 [Page 420] 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 reciting a hymne, or Canticle in the end of the Masse, is come vnto vs, from Christ him selfe, and his Apostles, for after our Lord had communicated his bodie and blood to his Apostles, the Scripture presen­tlie addeth. Et hymno dicto, exierunt in montem Oliueti. And an hymne being said, they went foorth vnto mount Oliuet. This is most euiden­tlie to be seene in the Liturgie of S. Iames, wherin you shall finde these four psalmes fol­lowing, to haue bene songe in this part of the Masse. Dominus regit me. Benedicam Domi­no in omni tempore. Exaltabo te Deus meus rex. And Laudate Dominum omnes gentes.

The 2. Reason.

These Psalmes, Canticles, and Hymnes aforesaid, were sōge in the primitiue Church during the time of the holie Communion, in which time the Christians did communi­cate verie often, yea euerie day, as diuers hi­stories doe testifie: for which cause the num­ber of Communicants being very great, the Church retayned these longe Anthiemes, very agreable to the seruent deuotion of that time. But since the Christians ceasing to communicate euery day, and the number of [Page 422] communicants much decreasing, so longe Canticles were not thought expedient, and therfore in place thereof are said these short Anthiemes after the Communion. Which is the reason and cause, that most now at this day, doe call them by the name of the post-Communion.

The 3. Reason.

Misticallie, according to Innocentius, the Anthiem which is recited after the Commu­nion, doth signifie the ioy of the Apostles for Christes resurrection. According as it is writ­ten saying. The Disciples therfore were glad when they sawe our Lord. And therfore, in high Mas­se, the same is sounge reciprocallie, to insi­nuate that the Disciples did mutuallie recite one to another the ioy of the Resurrection As S. Luc. testifieth, that the two Disciples to whom our Lord appeared in the way to Emaus, went back into Hierusalem, and they found the eleuen gathered together, and those that were with them, saying. That our Lord is risen indeed, and hath appeared to Simon. Luc. 24.34.

Dominus vobiscum.

According to some these seuerall saluta­tions of the priest to the people, doe re­present vnto vs, the seuerall apparitions of our Sauiour to his Disciples. Or the promise of [Page 423] our Lord made vnto them, touching the sen­ding of the holie Ghost.

Et cum spiritu tuo.

The propertie of Christian charitie is, that euerie one should be carefull, not onlie for him selfe but also for his neighbour. For this cause the asistants answere the Priest, in re­cognissance of that which he hath done for them by his prayers, that God may be with his spirit, to guide him by the inspiration of his diuine grace whersoeuer neede is, for the execution of this his sacred function.

Of the last Collects. The 1. Reason.

These prayers are made after Communion in the end of the Masse, to giue vs to vnder­stand, that subsequent prayer is as necessarie for vs as precedent: because we are admonis­hed alwayes to pray without intermission. Luc. 18.

The 2. Reason.

Of these Collects, or thanksgiuinges we are admonished in sundrie places of the holie scripture to doe the same, as Co­los. 3. saying. All what soeuer you doe in word or in worke, all thinges in the name of our Lord Iesus Christ, giuing thankes to God and the Father thorough him. Besides it is most [Page 424] conforme to reason it selfe, that receiuing so great a benefit from God, we should render due and conuenient thankes vnto him for the same. And what greater benefit could we possiblie receiue at his handes, then the most pretious bodie and blood of our Sauiour Ie­sus, for the health and nourishment of our soules and bodies.

The 3. Reason.

Mysticallie the Collects signifie, how the Apostles and Disciples, after the Ascension of our Lord, perseuered in prayer. As also the prayers of Iesus Christ our head, who maketh daylie intercession vnto his Father for vs.

Dominus vobiscum.

The Collects being ended the priest salu­teth the people the second time, saying. Our Lord be with you. As if he should say. The time to let you depart is now at hand: but al­beit you depart from the temple of our Lord, yet depart not away from our Lord, but so leade your liues that his holie grace neuer depart away from your soules, And the peo­ple make answere saying.

Et cum spiritu tuo.

And with thy spirit, praying, that in all wayes wherin the Priest wishest our Lord to be with them, in the same sorte our Lord may also euer be and abide with him.

Of Ite Missa est.

This was ordayned to be said, to let the people knowe that the Masse was ended, and so to giue them leaue to goe away: because they are, not to depart till Masse be ended, & vntill they haue receaued the priestes bene­diction.

The word Missa is in this place diuerslie expounded by our learned Doctors. Some consider it adiectiuelie, and vnderstand for the Substantiue, Hostia, aut oblatio, and so they interpret it thus, Ite Missa est, scilicet, Hostia aut oblatio. Goe or depart, the Host, or oblation is sent for you, that is to say, is presented or offered to God in your behalfes.

Others consider it substantiuelie, somti­mes referring it to the mysterie which hath bene celebrated: and somtimes to the people who haue asisted at the same. When it is re­ferred to the mysterie, the sense is. Ite Missa est dicta aut peracta. Depart yee, Masse is said or ended: which exposition in the opinion of many is the most proper: and most familiar. If one would referre it to the people, Missa, importeth as much as Missio, and missio, as much as dimissio, that is to say, to let depart, to dismisse, or send away the people, and so the sense according to this interpretation is. Goe your wayes, licence or permission is gi­uen you depart. For as by this word Missa, [Page 426] Masse, they vnderstand commonlie and pro­perlie, the great and diuine mysterie of all Christians: so when it is said vnto them Ite Missa est, they vnderstand presentlie that Mas­se is ended, and that leaue is granted them to with draw them selues.

Innocentius the third saieth, that this Sa­crifice, that is the holie Host, is called M [...]ssa, quasi transmissa, as sent betwixt. First from the Father to vs, that it may be with vs. And then to the Father from vs, that it may intercede with the Father for vs. By the Father to vs by his Incarnation: from vs to the Father, by his passion. In the Sacrament by the Father to vs by sanctification: and by vs againe to the Father by oblation.

Of the last benediction.

This done, the Priest kisseth the Aultar, and then with his handes eleuated, geueth the last benediction vnto the people: signifying that last benediction, which Christ, Ascending, gaue vnto his Disciples: for as S. Luke sayeth. He brought them foorth abroade into Be­thanie, and lifting vp his handes he blessed them. And it came to passe, whiles he blessed them, he de­parted from them, and was carried into heauen. And for this cause (in a highe, or solemne Masse) after the last salutation which the [Page 427] priest maketh vnto the people, the Deacon, with a highe voice, pronounceth Ite Missa est, depart, it is sent, or, ascended, for you. And the people presentlie with gratulation, doe answere sayinge, Deo gratias, giuing thankes to God, and imitating herein the Apostles of our Lord, who as the same S. Luke saieth, adoring, went back into Hierusalem with great ioy, and they were alwayes in the temple praysing and blessing God.

It may likewise signifie the mission of the Holie Ghost, which our Lord sent downe from heauen vpon his Apostles; accordingly as he had promised them, saying. You shall receaue the vertu of the Holie Ghost coming vpon you.

S. Aug. maketh mention of this benedi­ction, and houldeth, that the priest by the sa­me offereth the people vnto God, and leaueth them to him in protection. In the ecclesiasti­call historie of Ruffinus is recited that it was made with the hande, and he further saieth that him selfe was blessed in this maner by the Heremites of Egipt.

Finallie, Ite Missa est, is sayd, vpon solem­ne and festiuall dayes, and that in signe of spirituall ioy and iubilation.

Benedicamus Domino, vpon the weeke day­es, and dayes of fast, in the which the songes [Page 428] of ioy doe cease in the Church; and is to ad­monish vs, that we ought to begin all our a­ctions in him, and to finish them thorough him.

The office ordayned for those which are dead in the faith of Iesus Christ, endeth by this prayer Requiescant in pace, to obtaine vnto them rest and repose.

To the two first, the asistants answere Deo gratias. In thansgiuing for the accomplish­ment of the holie mysteries of the Masse, to the end that they may not be blamed of in­gratitude, as were the nine Lepers mentioned in S. Luke, who returned not thankes, nor magnified Iesus Christ for the recouerie of their health, and healing.

To the prayer made by the priest for the remedie of the soules departed, Answere is made Amen; which is as much to say. Be it so as hath bene requested, and our Lord vouch­safe to giue them euerlastinge repose (as he hath promised them) in Abrahams boso­me.

Of the Gospel of S. Iohn.

This gospell all Christian people haue e­uermore held in wonderfull reuerence; for it hath bene accustomed to be reade vnto them, not onlie in the end of the Masse, but also after the sicke hath receaued the B. Sa­crament, [Page 429] and the Extreme vnction, when children are Baptised, and when women are churched: the which gospell, the very Pa­nims them selues haue much admired, for as S. Aug. testifieth, a certaine philosopher, & Platonick, haueing read the same, was in so great admiration therof, that he said it was worthie to be written in letters of gould, and to be placed by Christians in all their Chur­ches in the most eminent places.

Finallie, the prayses of this gospell can ne­uer be sufficientlie expressed, and especiallie where it is sayd. Et verbum caro factum est & habitauit in nobis. For reuerence whereof as we daylie see, the priest falleth downe on his knees, at the pronunciation of the sayd wor­des. I will brieflie recite certaine examples concerning the efficacie of the same; In A­quitania there were two posessed of the diuel, both beggars; and the one perceauing that more was giuen to his fellow then to him, he said in secret to a priest. If thou wilt doe what I shall tell thee, to wit, that thou wilt reade in my fellowes eare, the gospel, In prin­cipio erat verbum, but yet so as I heare not the same, knowe for certaine the diuel shall be driuen out of him. But the priest vnderstan­ding the craft of the diuel, pronounced the said gospel out a lowde. And when he said. Et verbum caro factum est &c. presentlie the [Page 430] euil spirits flew from them, and both were disposessed and deliuered of the diuel.

It is also declared, that the diuel him self said vnto a certaine holie man, that there was a certaine worde of the gospell, verie dread­full to the diuels. Who asking what that word was, the diuel would not tell. When the holie man had recited diuers authorities, the diuel answered to euery one, that it was not that. At the last being asked if it were that, Verbum caro factum est. He answered not, but with fearfull cryinge foorthwith vanished.

For conclusion (gentle Reader) I wil close vp this discourse with the wordes of a godlie writer, and not with myne owne, saying. Let no man suppose, hauing heard this expositiō, that this Sacrifice is sufficientlie explicated, lest perhaps in extollinge the worke of man, he doe extenuate so diuine a Sacrament. For in this diuine office there are so many myste­ries inuolued, that no man, vnles diuinelie in­spired, is able or sufficient to explicate the sa­me. I therfore herein, haue done diligentlie what I could, not sufficientlie what I would. The onlie recompense which for this labour I looke for from men is, that they would vouchasafe before the mercifull iudge, (who best knowes with what intention of hart I wrote this treatise) to shed foorth their de­uout prayers vnto him for my sinnes. Besee­ching, him, that if it profit not many, yet it [Page 431] may profit some, or at the least me alone, though neuer so litle. Make this petition for me, and I am paid for my paynes.

FINIS.

THE ERRATA.

pag. 15. Faancis, reade Francis.

pag. 17. perfome, reade performe.

pag. 19. consider, reade to consider.

pag. 29. represent, reade representeth.

pag. 52. coming, reade coming from.

pag. 71. and in the new law, reade & on the Altar.

pag. 80. Confiteor, reade Confitebor

pag. 102. not a cold prayer, which, read, not a cold prayer, but a prayer which.

pag. 114. is to signifie, reade it is to signifie.

pag. 169. bitter, reade better.

pag. 250. refer these fiue, reade refer four of these fiue.

pag. 310. was sufficient, reade was not sufficient.

pag. 333. that saith, reade saith that.

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