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
reuerence
,
which
the
deuout
&
Catholike
people
,
of
all
places
,
of
all
ages
,
and
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
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
sacrament
,
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
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
pisse-pot
:
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
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
Kent
(
besides
others
which
asisted
at
the
same
action
)
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
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
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
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
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
them
harbour
and
entertaynment
.
Imitating
herein
our
noble
Patron
and
Protomartyr
of
England
,
blessed
S.
Alban
,
who
presented
himself
,
yea
and
gaue
his
owne
life
,
to
preserue
the
life
of
his
Priest
Amphibalus
Imitating
also
(
in
some
sort
herein
)
the
glorious
virgin
S.
Catherin
of
Sienna
,
who
beating
and
afflicting
her
bodie
soe
seuerelie
that
shee
drew
the
bloud
,
the
Deuill
appearing
vnto
her
,
and
persuading
her
that
it
was
both
foolish
and
needlesse
deuotion
,
shee
made
him
answer
,
that
her
Lord
and
Sauiour
had
geuen
his
bloud
for
her
,
and
that
shee
would
requite
and
repay
him
againe
,
with
bloud
for
bloud
.
Euen
soe
,
when
either
foolish
heretiks
,
or
timourous
frends
,
shall
condemne
you
of
follie
,
for
loosing
your
goods
,
or
exposing
your
lyues
,
for
to
harbour
Priests
,
consider
with
your selues
,
that
you
harbour
him
,
who
bringeth
vnto
you
,
the
bodie
and
bloud
of
Iesus
Christ
:
and
that
if
you
shed
your
bloud
,
to
receaue
him
who
consecrateth
in
your
houses
the
bloud
of
Christ
,
what
else
doe
you
,
but
render
bloud
for
bloud
,
and
spend
your
blouds
for
the
bloud
of
Christ
.
Comfort
your selues
likewise
with
this
consideration
,
that
when
our
Lord
and
Sauiour
instituted
his
last
supper
,
and
consecrated
this
misterie
in
the
house
of
a
frend
,
euen
a
fewe
dayes
before
,
did
the
traytor
Iudas
,
betray
and
sell
the
same
most
innocent
bloud
for
thirtie
pence
.
Yow
therefore
,
the
right
Honorable
and
Worshipfull
of
our
english
nation
which
haue
bought
the
holie
sacrifice
at
a
hundred
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
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
,
than
to
buy
with
such
sommes
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
immortall
glorie
,
and
to
the
euerlasting
renowne
of
our
english
nation
.
6.
Finallie
,
for
as
much
as
I
may
haue
iust
occasyon
to
feare
,
least
I
haue
offended
,
for
offering
to
touch
,
or
support
with
my
pen
,
this
sacred
Arke
,
I
therefore
here
from
the
bottom
of
my
hart
,
right
humblie
craue
pardon
of
the
blessed
Trinitie
,
the
maker
and
worker
of
this
ineffable
misterie
,
of
Iesus
Christ
reallie
present
in
this
misterie
,
of
all
the
blessed
Angells
which
assist
at
this
misterie
,
of
all
Catholik
Priests
the
consecrators
of
this
mysterie
,
and
of
all
Catholik
people
the
true
worshippers
of
this
ineffable
misterie
.
And
in
further
satisfaction
for
this
my
presumption
,
I
am
,
and
euer
wil
be
readie
soe
long
as
I
liue
,
to
cast
my self
vnder
the
feet
of
the
meanest
Priest
in
the
world
,
and
to
serue
him
as
his
foot
stole
whilest
he
celebrateth
this
sacrifice
.
And
lastly
if
peraduenture
there
be
any
thinge
contayned
in
this
Treatise
,
which
in
the
iudgment
of
the
Catholique
Church
(
the
onlie
elected
Spouse
of
Iesus-Christ
)
shall
seeme
contrary
either
to
the
fayth
,
or
good
manners
of
the
same
Church
,
I
vtterly
abiure
,
damne
,
condemne
,
and
detest
the
same
,
protesting
my self
to
be
the
man
that
with
the
same
hands
wherewith
I
writ
it
,
with
the
self
same
handes
,
to
be
the
first
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
,
commonlie
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
complaine
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
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
amongst
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
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
number
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
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
them
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
contempt
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
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
Communion
table
at
the
Church
doore
,
&
the
Font
within
the
Chancell
?
Aske
them
why
they
command
men
to
communicat
often
,
and
to
be
Baptised
but
once
;
&
why
not
to
be
Baptised
often
and
to
Comunicat
but
once
;
especially
if
(
as
sectaries
say
)
they
be
but
seales
?
I
omit
for
breuitie
sake
,
the
churching
of
women
.
The
marrying
with
a
ringe
.
God
fathers
and
God
mothers
in
the
Sacrament
of
Baptisme
.
The
confirming
of
children
.
&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
Testament
than
of
the
new
:
or
to
set
the
Font
at
the
Church
doore
,
rather
then
within
the
Chancell
(
or
in
the
bottom
of
the
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
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
seauen
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.
From
the
Introibo
,
to
the
Introit
.
2.
From
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
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
conuenient
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
&
oblations
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
,
when
he
sent
vs
his
only
Sonne
,
to
be
in
carnate
,
&
to
take
flesh
in
the
wombe
of
the
B.
Virgin
Marie
,
and
afterwards
to
offer
vp
that
bloody
Sacrifice
vppon
the
Altar
of
the
Crosse
,
for
our
Redemption
;
in
remembrance
whereof
this
Sacrifice
is
celebrated
,
and
is
by
vs
againe
sent
and
presented
to
the
eternall
Father
,
for
as
much
as
we
dayly
offer
it
vp
to
his
deuine
.
Maiesty
.
Innocen
.
3.
lib.
3.
de
Sacrificio
missae
cap
12.
et
Bon
:
op.
de
misterio
Missae
.
3.
Againe
,
others
thinke
it
to
be
so
called
of
dismissinge
the
people
;
and
so
to
signifie
the
the
same
that
Missio
,
which
signifieth
,
a
sending
away
,
or
dismission
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
Sonne
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
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
Religion
,
as
when
our
Lord
ordained
that
we
should
fast
,
he
,
contented
himself
to
institute
only
so
much
as
was
of
the
essence
of
the
thing
saying
,
Ieiunate
,
Fast
ye
:
Mat.
17
prescribing
nether
how
,
when
,
nor
how
oft
,
his
holy
pleasure
was
to
haue
it
performed
:
but-left
al
those
circumstances
to
be
ordered
&
accommodated
,
according
to
the
care
&
discretion
of
his
disciples
.
The
like
he
did
and
performed
concerning
prayer
,
willing
and
ordayning
that
men
should
pray
,
saying
:
Orate
.
Pray
yee
.
Marc.
13.
and
Luc.
18.
and
added
therto
,
this
word
,
semper
.
euer
:
but
that
euer
,
I
feare
me
by
many
,
would
be
turned
into
neuer
,
if
his
spouse
the
Catholike
Church
,
had
not
decreed
,
and
streightly
commanded
and
prescribed
the
time
,
the
place
,
the
cerimonies
,
and
the
manner
howe
the
same
should
be
accomplished
.
3.
Hence
therfore
it
is
,
that
we
affirme
and
say
with
very
good
reason
,
the
holy
Masse
to
haue
bin
instituted
and
ordained
by
our
Lord
himselfe
,
for
as
much
as
he
instituted
and
ordained
the
most
essentiall
and
principall
parts
thereof
,
to
wit
,
Consecration
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
passion
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
,
Confession
of
sinnes
,
Prayer
,
Doctrine
,
Profession
of
faith
,
and
such
other
parts
of
our
deuotion
:
which
albeit
they
be
no
essentiall
parts
of
this
holy
Sacrifice
,
yet
are
they
very
requisite
and
conuenient
to
induce
vs
,
the
more
to
reuerence
and
contemplate
,
the
Maiestie
and
excellencie
of
so
great
a
misterie
,
to
stirre
vp
and
moue
our
harts
being
present
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
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
number
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
:
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
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
comparisons
,
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
of
the
militant
Church
.
For
hauing
all
other
honor
,
giuen
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
members
:
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
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
excellent
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
are
diuers
.
The
first
is
the
honour
of
God
,
who
being
the
last
and
finall
end
af
all
things
,
of
good
right
willeth
and
ordaineth
,
that
all
things
,
be
done
and
referred
,
to
his
honour
.
2.
The
beter
to
vnderstand
this
point
,
it
is
to
be
noted
,
that
Sacrifice
is
,
an
act
of
worship
,
adoration
,
or
honour
,
the
which
is
due
onlie
to
God
,
with
paine
of
death
to
all
those
who
shall
attribute
the
same
to
anie
other
.
Sacrificans
Dijs
eradicabitur
,
nisi
Domino
soli
.
Exod.
22.
He
that
shall
sacrifice
to
Gods
but
onlie
to
our
Lord
,
shal
be
rooted
out
.
The
Masse
therfore
is
,
and
ought
to
be
both
said
and
heard
,
chieflie
to
honour
God
,
by
,
and
with
soe
diuine
a
Sacrifice
.
3.
The
other
ends
,
are
diuers
,
for
the
which
the
same
maie
either
be
said
,
or
heard
.
As
for
the
preseruation
of
the
vniuersall
church
:
the
propagation
of
the
Catholike
Religion
:
for
the
Popes
holines
:
for
Bishops
Pastors
,
and
religious
Persons
:
for
peace
,
and
concord
amongst
Christian
Princes
,
for
our
parents
:
friends
,
and
benefactors
:
for
thanksgiuing
to
God
for
all
his
benefits
:
for
the
preseruation
of
the
fruits
of
the
earth
,
&
for
our
temporall
substance
,
and
generally
for
all
manner
of
necessities
,
either
of
soule
or
body
.
4.
In
saying
of
Masse
,
there
is
required
of
the
Priests
part
,
a
singuler
attention
and
deuotion
:
be
it
either
in
regard
of
the
thinge
that
is
offered
,
or
in
regard
of
him
to
whom
the
same
is
offered
,
which
is
almighty
God
himselfe
,
who
is
.
Rex
egum
,
&
Do
minus
Do
minantium
.
Kinge
of
Kings
,
and
Lord
of
Lords
.
Before
whose
presence
,
euen
the
highest
powers
of
Heauen
do
shake
and
tremble
.
5.
This
S.
Chrisostom
seriously
pondering
and
wheighing
with
himself
,
saith
.
He
who
is
a
legat
to
treate
for
a
whole
Citty
,
what
speake
I
of
a
Citty
?
yea
for
the
whole
world
,
and
is
an
intercessor
to
almightie
God
,
that
he
may
become
propitious
vnto
al
men
,
not
only
to
the
liuing
,
but
also
to
the
dead
,
what
manner
of
man
I
pray
you
ought
he
to
be
?
Trulie
I
cannot
thinke
the
confidence
of
Moyses
or
Elias
,
to
be
sufficient
to
dispatch
such
an
embassage
,
or
supplication
.
li.
●
.
de
Sacerdotio
.
And
againe
in
the
same
place
,
he
further
saith
:
what
hands
ought
they
to
be
,
that
do
administer
it
?
what
the
tonge
that
pronounceth
such
deuine
words
?
How
pure
and
cleane
,
ought
that
soule
to
be
,
that
doth
receiue
so
worthy
a
Lord
?
Thus
S.
Chrisost.
6.
For
further
proofe
and
confirmation
hereof
,
the
holy
Scripture
recounteth
a
fearefull
example
,
of
the
two
children
of
Helie
the
Priest
,
who
were
punished
by
death
,
for
that
they
did
not
performe
the
office
of
Priesthood
,
duly
as
they
ought
:
what
then
may
we
thinke
,
shall
be
the
punishment
of
such
Priests
,
as
should
now
approach
vnworthely
to
the
Altar
of
our
Lord
?
7.
It
is
written
of
S.
Marke
the
Euangelist
,
that
he
had
so
great
a
reuerence
of
this
holy
Sacrifice
,
and
so
greatly
feared
his
owne
insufficiencie
,
that
he
cut
off
his
owne
thombe
,
to
the
end
he
might
be
vncapable
,
and
vnfit
to
be
made
a
Priest
,
which
yet
was
afterwards
restored
vnto
him
again
by
miracle
,
as
is
to
be
read
.
Canon
si
quis
a
med.
dist.
55.
8.
And
it
is
testified
of
the
glorious
Father
S.
Francis
,
that
being
only
a
deacon
,
and
purposing
to
be
made
Priest
,
one
appeared
vnto
him
,
houlding
in
his
hand
a
violl
of
water
of
most
admirable
clearnes
,
and
said
vnto
him
.
Faancis
,
seest
thou
this
water
?
And
the
blessed
father
hauing
answeared
,
that
he
did
.
He
further
added
.
He
that
will
be
a
Priest
,
must
be
like
vnto
this
in
purity
:
which
words
strooke
into
the
holy
man
such
a
deepe
impression
,
and
such
a
feare
and
respect
,
of
that
sacred
function
,
that
he
neuer
afterwardes
,
would
permit
himself
to
be
made
a
Priest
.
Of
the
attention
and
deuotion
of
the
asisttants
.
And
how
the
same
may
be
obteyned
by
hearing
of
Masse
.
CHAP.
5.
FOR
as
much
as
vpon
all
festiuall
daies
,
a
man
must
either
saie
Masse
,
or
at
the
least
heare
Masse
,
by
the
expresse
comandement
of
the
Church
,
it
is
great
reason
,
that
this
worke
,
should
be
well
and
orderlie
performed
,
according
as
is
conuenient
,
and
as
the
weight
and
importance
of
the
thing
it selfe
requireth
.
First
then
we
must
procure
to
haue
an
ardent
and
inflamed
desire
to
heare
the
same
with
fruit
,
and
with
the
greatest
attention
,
that
possibly
we
may
:
which
desire
ought
to
be
accompanied
,
with
a
liuely
faith
,
of
the
presence
of
Iesus
Christ
our
Sauiour
,
who
with
such
exceeding
loue
,
vouchsafeth
to
come
to
visite
vs
.
2.
Secondlie
,
it
will
help
verie
much
,
to
thinke
vpon
the
wonderfull
greatnes
and
dignity
of
this
most
holy
Sacrifice
,
whereof
I
haue
spoken
a
litle
before
.
3.
Thirdly
,
to
remember
our
owne
vilenes
&
abiectnes
,
reputing
our selues
most
vnworthy
,
to
be
present
at
so
excellent
and
deuine
a
mistery
,
in
the
presence
whereof
,
the
verie
Angels
do
humble
and
bow
downe
themselues
with
most
deuine
reuerence
:
wherfore
,
with
far
greater
reason
ought
a
wretched
sinner
to
do
the
same
,
and
after
the
example
of
the
publican
,
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
performe
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
accompany
and
ioine
our
desires
with
those
of
the
Priest
,
and
to
beseech
the
deuine
Maiesty
▪
that
it
would
please
him
to
heare
vs
,
and
that
he
would
mercifully
pardon
both
our
owne
offences
,
and
those
of
our
neighbours
,
and
that
he
would
gratiously
assist
vs
in
all
our
necessities
,
and
that
in
the
vertue
of
this
most
holie
Sacrifice
.
6.
Sixtlie
,
to
endeauour
to
conceaue
within
our selues
,
a
holy
feare
,
and
a
wonderfull
reuerence
,
considering
that
we
are
present
in
a
place
that
is
holie
,
and
speciallie
dedicated
to
the
seruice
of
God
:
remembring
how
God
commaunded
Moyses
to
put
off
his
shooes
,
for
reuerence
of
the
place
wheron
he
stood
Deut.
7.
Seauenthlie
,
besides
the
sanctity
and
holines
of
the
place
,
we
ought
to
consider
the
presence
of
our
Lord
,
and
Sauiour
himselfe
who
at
that
time
,
causeth
his
blessings
and
graces
to
raine
downe
in
great
plentie
and
aboundance
vpon
all
those
,
who
are
there
present
with
pure
,
vnfayned
,
&
profound
deuotion
.
8.
Eightly
,
when
we
see
the
Priest
comming
towards
the
Altar
,
we
ought
to
lift
vp
our
eies
,
(
especiallie
those
of
our
vnderstanding
)
to
heauen
,
and
to
imagin
,
that
we
see
descend
as
by
Iacobs
ladder
,
a
multitude
of
Angelles
,
who
come
to
present
themselues
at
this
most
holie
Sacrifice
,
and
with
their
presence
to
honour
it
,
in
such
wise
,
that
all
the
Church
is
filled
with
Angels
,
which
busie
themselues
here
and
there
amongst
the
people
,
inciting
them
all
to
modesty
,
deuotion
,
and
reuerent
behauiour
in
the
presence
of
this
most
holy
and
dreadfull
Sacrament
9.
Ninthlie
,
the
great
and
longing
desire
,
that
our
Sauiour
himselfe
hath
to
come
vnto
vs
,
and
therfore
to
lift
vp
a
new
our
eies
to
Heauen
,
and
with
a
liuelie
faith
,
to
behould
the
Son
of
God
,
sitting
at
the
right
hand
of
his
Father
,
being
ready
and
prepared
,
to
be
present
(
so
soone
as
the
wordes
of
consecration
shal
be
pronounced
)
in
the
hands
of
the
priest
in
the
sacred
Host
,
and
with
a
longing
desire
,
waiting
and
attending
(
in
some
sort
)
the
time
and
oportunitie
to
come
vnto
vs
.
10.
Tenthlie
,
consider
the
cause
,
and
end
of
our
Sauiours
comming
,
and
so
contemplate
,
the
greatnes
of
him
that
commeth
,
who
is
infinite
.
The
end
for
which
he
commeth
,
which
is
to
be
offered
vp
for
vs
to
his
heauenlie
Father
.
Whether
he
commeth
,
into
earth
(
the
place
and
habitation
of
beasts
)
.
The
manner
wherin
he
commeth
,
hidden
vnder
the
forms
of
bread
and
wine
.
Finally
,
to
maintaine
the
honour
of
this
holy
Sacrifice
against
all
enimies
,
and
to
vse
the
same
aright
as
we
ought
to
doe
,
we
must
euery
day
assist
thereat
,
without
distraction
of
spirit
,
in
silence
and
decent
composition
,
and
be
perswaded
this
to
be
the
principall
&
cheefest
of
all
our
actions
,
&
which
deserueth
that
we
dedicate
vnto
it
the
best
&
most
conuenient
hower
of
the
morning
.
And
in
so
doing
,
our
merciful
Lord
will
doutlesly
send
downe
his
blessing
vpon
vs
in
great
aboundance
,
&
the
better
prosper
all
our
affaires
and
busines
all
the
day
following
.
Of
the
fruit
and
profite
which
commeth
,
and
is
reaped
,
by
hearing
of
Masse
.
CHAP.
6.
THE
fruites
which
a
man
may
gather
by
hearing
of
Masse
are
great
,
and
many
in
number
.
1.
The
first
is
,
that
a
man
is
admitted
vnto
the
inward
familiarity
of
our
Lord
Iesus
Christ
,
and
to
be
neare
to
his
person
,
as
his
secretarie
,
or
chamberlaine
,
where
he
both
heareth
and
seeth
,
so
manie
deuine
secrets
:
which
places
and
roomes
in
the
courts
of
earthlie
Princes
,
are
so
much
sought
after
,
euen
by
the
greatest
Lords
and
Nobles
of
this
world
,
and
are
so
highly
esteemed
,
that
oftentimes
theie
are
content
to
serue
their
whole
life
for
them
,
without
anie
recompence
at
all
in
the
end
whereas
our
Lord
Iesus
Christ
,
the
King
of
Heauen
and
earth
,
doth
neuer
(
vnles
he
be
forsaken
)
forsake
him
who
hath
done
him
seruice
,
nor
leaueth
him
without
reward
and
recompence
.
2.
Secondly
,
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
:
euen
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
forgiuen
vs
,
and
for
the
which
a
man
is
to
endure
,
either
in
this
life
,
or
in
purgatory
:
which
is
truelie
a
most
wonderfull
benefit
,
seinge
that
the
verie
least
paine
in
Purgatorie
,
is
greater
then
all
the
paines
,
of
this
world
togither
.
Insomuch
that
S.
Anselme
,
doubteth
not
to
affirme
,
that
one
Masse
,
heard
by
vs
with
deuotion
in
this
life
,
is
of
greater
value
,
then
a
thousand
said
for
vs
by
others
,
after
our
departure
.
4.
Fourthly
,
in
hearing
of
Masse
deuoutly
,
a
man
disposeth
himselfe
,
to
receiue
,
pardon
of
his
mortall
sinnes
:
for
as
much
as
he
hath
occasion
by
the
memorie
,
of
the
Passion
of
Iesus
Christ
,
and
of
his
great
loue
and
benefites
,
and
of
this
sacrifice
,
offered
vp
for
our
sinnes
,
and
with
the
reall
presence
of
Iesus
Christ
,
to
haue
repentance
,
and
to
be
moued
to
contrition
for
them
.
5.
Fifthlie
,
it
doth
bringe
vs
encrease
of
grace
,
to
resist
all
our
euill
passions
,
and
to
vanquish
all
sorts
of
temptations
:
wherfore
well
is
he
that
may
heare
it
dailie
.
S.
Hiero.
li.
1.
in
Ioan.
S.
Aug.
cont.
Petli
.
4.
cap.
10.
6.
Sixtlie
,
it
is
a
stronge
,
and
assured
buckler
against
all
euill
spirites
,
and
a
singuler
means
,
to
obtaine
of
God
,
safegard
against
all
dangers
,
togither
with
manie
blessings
,
euen
corporall
,
as
health
,
&
such
other
like
:
it
maketh
vs
more
capable
,
of
the
visitation
and
protection
,
of
our
good
Angell
,
yea
,
and
more
readie
for
death
,
how
soone
soeuer
it
shall
assaill
vs
.
Clemens
.
can
.
Apost.
li.
8.
Cyril
.
Cath.
3
Chrisost.
hom.
13.
ad
Heb.
7.
Seauenthly
,
it
is
a
singuler
remedy
againstt
all
superstition
:
&
a
most
peculiar
and
effectuall
meanes
,
to
conserue
all
faithfull
Christians
,
in
perfect
loue
,
charitie
,
peace
,
and
concord
,
as
being
particulerlie
instituted
to
that
intent
.
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
vpon
holie
&
festiuall
daies
,
such
persons
should
sinne
most
grieuiouslie
.
3.
The
third
abuse
,
were
to
be
present
with
such
distraction
,
and
vagation
of
spirit
,
that
in
steed
of
thinking
vpon
the
holie
misteries
of
the
Masse
,
one
should
call
to
minde
his
worldlie
busines
,
bethinking
him selfe
of
the
meanes
wherwith
he
should
haue
prosecuted
some
negotiations
,
which
therfore
came
not
to
so
good
effect
and
issue
,
as
he
desired
:
and
discoursing
of
the
circumspection
which
he
must
vse
for
the
time
to
come
in
some
other
busines
which
he
hath
yet
to
doe
,
and
so
as
we
may
say
,
build
castles
in
the
ayre
.
Surelie
the
spindle
,
or
wheele
of
a
mille
,
doth
not
turne
so
much
as
doth
the
spirit
of
such
a
man
,
being
present
at
Masse
,
suffering
him selfe
to
be
carried
without
bridle
,
whether
soeuer
his
wandring
fancie
shall
please
to
moue
,
or
to
transport
him
.
And
of
these
I
say
as
of
the
former
,
that
they
should
offend
in
the
same
degree
,
and
loose
the
fruit
and
merit
,
which
they
might
reape
by
hearing
of
Masse
deuoutlie
.
4.
The
Fourth
abuse
were
,
to
seek
for
the
shortest
Masses
,
and
to
think
the
time
long
that
we
are
present
at
this
diuine
sacrifice
.
For
surelie
this
sheweth
,
that
our
minds
are
more
set
vpon
earthlie
,
then
heauenlie
things
,
since
that
we
find
no
such
yrksomnesse
in
corporal
bankets
,
playes
,
or
other
vayn
sights
.
But
we
should
rather
consider
,
how
our
B.
Sauiour
thought
not
the
time
of
three
houres
long
to
hang
vpon
the
crosse
for
our
sakes
:
in
which
respect
their
deuotion
is
very
commendable
▪
who
vse
to
heare
more
masses
then
one
euery
day
,
according
as
their
other
necessarie
busynesse
will
permitte
them
.
Yea
if
the
fire
of
the
loue
of
God
were
perfectlie
enkindled
in
our
hartes
,
all
the
while
that
the
Masse
should
last
,
would
surely
seeme
vnto
vs
verie
short
and
litle
:
like
as
the
Scripture
saith
of
Iacob
,
that
he
serued
the
space
of
14.
yeares
to
haue
Rachael
in
mariage
,
and
that
he
esteemed
all
those
yeares
but
as
a
few
dayes
,
in
respect
of
the
loue
he
bare
vnto
hir
.
5.
The
Fifthe
abuse
were
,
to
be
ouer
curious
in
adorning
our selues
,
when
we
goe
to
Church
,
and
in
this
women
,
especiallie
of
young
yeares
&
good
calling
,
must
be
more
wary
,
because
they
may
otherwise
,
not
onlie
hinder
their
owne
deuotion
,
but
that
of
others
also
.
It
is
strange
what
caueats
S.
Paul
and
the
holie
fathers
giue
them
in
this
kind
.
And
surelie
when
they
goe
to
Church
,
they
should
rather
seeke
to
please
God
then
men
.
Neyther
can
they
easilie
excuse
themselues
,
if
they
doe
otherwise
.
To
conclude
,
when
we
repaire
to
the
temple
of
God
to
pray
,
we
ought
to
lay
away
all
toyes
and
vanities
,
which
anie
waye
may
hinder
our
deuotions
,
and
carefullie
recollect
our
spirits
,
and
driue
away
all
distractions
,
that
we
may
without
anie
perturbation
,
freelie
lift
vp
our
hartes
to
God
,
&
deuoutly
employ
the
time
,
in
holie
,
pious
,
and
holesome
meditations
,
according
as
shall
hereafter
be
declared
.
And
now
to
speake
of
the
Altar
it selfe
.
Of
the
Altar
,
Wheron
the
sacrifice
of
the
Masse
is
celebrated
,
and
of
the
furniture
and
ornaments
belonging
to
the
same
.
CHAPTER
8.
How
the
Altar
(
made
of
stone
)
representeth
Christ
.
1.
FIRST
,
the
Altar
,
wheron
this
most
diuine
Sacrifice
is
celebrated
,
is
made
of
stone
:
to
signifie
vnto
vs
,
that
Iesus-Christ
is
the
head
corner
stone
of
the
Church
,
as
witnesseth
the
Apostle
S.
Pet.
1.
cap.
2.7
.
How
vnitie
of
faith
.
2.
And
the
same
altar
compacted
and
made
of
manie
stones
cleauing
together
:
doth
represent
the
Church
of
God
,
gathered
together
of
diuers
nations
,
all
coupled
and
linked
in
one
faith
,
in
one
profession
,
and
exercise
of
Religion
.
How
Charitie
.
3.
Both
in
the
ould
law
,
and
now
also
in
the
new
,
some
Altars
were
made
of
beaten
gould
:
to
signifie
the
inestimable
and
pure
loue
wherwith
our
Lord
loued
vs
,
and
the
great
and
sincere
loue
,
wherwith
we
ought
to
loue
him
againe
.
How
our
Lords
table
.
4.
This
altar
also
,
representeth
vnto
vs
,
the
table
whereon
our
Lord
instituted
and
celebrated
his
last
supper
,
with
his
disciples
.
Mat.
26.26
.
How
the
mount
of
Caluarie
.
5.
Also
the
mount
of
Caluarie
,
wheron
he
suffered
his
death
&
passion
,
for
the
saluation
and
redemption
of
all
the
world
.
How
the
altar
stone
rep:
the
graue
.
To
the
adorning
of
this
Altar
,
diuers
mysterious
ornaments
are
belonging
.
First
there
is
placed
thereon
an
Altar
stone
:
which
representeth
the
graue
or
monument
,
wherein
the
bodie
of
our
Lord
was
buried
or
entombed
.
And
there
was
nigh
the
crosse
a
new
monumet
.
Iohn
.
19.
How
the
linen
clothes
,
rep:
the
sindon
.
The
white
linnen
clothes
where
with
the
Altar
&
Altar
stone
are
couered
:
do
betoken
the
white
sindon
,
wherein
Ioseph
of
Arimathia
did
wrappe
and
enfould
the
bodie
of
our
Sauiour
.
Et
inuoluit
sindone
:
And
he
put
it
in
a
cleane
sindon
.
Luc.
23.
How
the
Crosse
,
representeth
the
history
of
the
Passion
.
There
is
a
Crosse
set
vpon
the
Altar
:
to
signifie
,
that
the
historie
of
our
Sauiours
Passion
,
is
there
to
be
handled
.
Againe
to
signifie
,
that
the
Sacrifice
of
the
Altar
,
is
the
same
in
substance
,
which
our
Lord
accomplished
vpon
the
Altar
of
the
Crosse
.
How
the
Chalice
rep.
the
Cup.
The
Chalice
:
represent
the
Cup
,
wherein
he
consecrated
his
most
pretious
Blood
.
And
he
tooke
the
Chalice
,
saying
:
This
is
my
Blood
.
Mat.
26.
How
mortification
and
martyrdom
.
Likewise
by
the
Chalice
,
is
betokened
mortification
,
and
a
minde
alwayes
readie
to
suffer
martyrdome
for
the
loue
of
Christ
.
Can
you
drinke
the
chalice
whith
I
am
to
drinke
.
(
to
wit
,
suffer
death
for
my
sake
:
)
and
they
answered
,
we
can
.
Mat.
20.
How
the
paten
representeth
the
stone
.
The
paten
layd
vpon
the
Chalice
:
representeth
the
stone
which
was
rowled
against
the
doore
of
our
Sauiours
sepulcher
.
And
he
rouled
a
stone
to
the
doore
of
the
sepulcher
.
Mar.
15.46
.
How
the
shining
of
the
corporalle
,
rep.
Christs
resurrection
,
and
immortallitie
.
The
corporall
(
the
which
is
most
white
and
shining
:
)
signifieth
,
that
Christ
by
manifould
passions
,
was
brought
to
the
brightnes
of
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
,
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
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
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
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
,
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
ornaments
belonging
to
the
Altar
,
&
explicated
the
meaning
&
representation
of
them
,
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
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
is
signified
vnto
vs
,
the
which
was
formed
by
the
holy
Ghost
,
of
the
most
pure
substance
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
.
5.
It
also
signifieth
,
the
White
garment
of
glorie
,
wherewith
we
shal
be
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
descended
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
conuersation
(
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
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
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
shal
be
giuen
you
besides
.
Mat.
6.33
.
How
Christes
immunitie
from
sinne
.
3.
Martinus
Esengreuius
affirmeth
,
that
the
Manuple
wherewith
the
left
hand
is
bound
,
insinuateth
Christes
immunitie
from
sinne
,
saying
,
that
as
in
Christ
our
Lord
,
there
was
both
his
omnipotent
diuinitie
,
(
signified
by
the
right
hand
)
and
his
infirme
humanitie
(
vnderstood
by
the
left
hand
?
)
so
he
,
by
his
diuine
power
,
did
binde
and
restraine
his
left
hand
(
to
wit
,
his
humanitie
)
that
it
neuer
swarued
,
or
inclined
to
iniquitie
.
How
Christes
Humilitie
,
combate
for
iustice
,
and
tender
affection
towards
vs
.
4.
According
to
some
others
,
the
Manuple
put
vpon
the
left
arme
,
signifieth
the
humilitie
of
Christ
in
this
life
.
As
also
his
continuall
combate
for
iustice
,
according
to
S.
Bonauenture
And
because
the
left
arme
is
the
nearest
to
the
hart
,
it
may
likewise
signifie
the
great
loue
and
tender
affection
which
our
B.
Lord
and
Sauiour
carried
towardes
vs
.
How
sorrow
and
contrition
for
sinne
.
5.
The
putting
of
the
Manuple
vpon
the
left
arme
,
may
likewise
put
vs
in
minde
of
sorrow
and
contrition
for
our
defectes
.
For
as
sinnes
are
committed
by
sinister
actions
,
so
may
they
be
signified
,
by
the
left
arme
.
And
euen
as
in
the
soule
of
a
sinner
,
there
ought
to
be
continuall
sorrow
&
greefe
for
his
offences
,
committed
against
the
maiesty
of
almightie
God
:
so
is
it
also
good
reason
,
that
on
his
left
arme
,
the
Priest
(
who
needeth
)
dailie
to
offer
Sacrifice
,
not
onlie
for
his
owne
,
but
also
for
the
sinnes
of
the
people
)
should
carrie
some
externall
signe
,
of
the
internall
sorrow
,
which
both
he
and
they
,
ought
to
haue
for
this
occasion
:
imitating
herein
S.
Peter
,
whose
aboundance
of
teares
which
issued
from
his
eies
in
the
bewailing
of
his
offences
,
was
so
great
,
that
he
had
markes
of
them
,
like
little
gutters
in
his
cheekes
:
and
for
this
cause
continuallie
carried
in
his
hand
or
bosome
,
some
napkin
where
with
to
wipe
them
away
.
How
the
cordes
where
with
our
Lord
was
violently
bound
.
6.
The
same
being
applied
to
the
instrumentes
of
our
Lords
most
holy
Passion
,
most
properlie
representeh
,
the
hard
,
rough
,
&
boisterous
cords
,
wherewith
he
was
rudely
and
cruelly
bound
,
when
he
was
led
from
place
to
place
,
and
from
one
Iudge
to
another
.
Luc.
21.3
.
The
Praier
.
7.
The
Priest
in
putting
on
this
Manuplpraieth
saying
:
Merear
Domine
portare
&c.
Le
me
merit
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
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
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
commonly
made
the
signe
of
the
Crosse
.
Vpon
the
Stole
,
and
the
Maniple
,
there
is
made
two
little
Crosses
;
and
the
third
vpon
the
Vestment
,
more
larger
then
the
rest
:
wherby
is
signified
vnto
vs
,
a
double
misterie
.
First
,
by
the
two
lesser
Crosses
,
vpon
the
Stole
and
Maniple
,
is
vnderstood
the
crosses
of
the
two
theeues
,
who
were
crucified
,
one
on
the
left
side
,
and
the
other
on
the
right
side
of
our
B.
Sauiour
,
and
he
himselfe
in
the
midst
,
signified
by
the
Crosse
made
vpon
the
Vestment
,
which
is
greater
then
the
other
,
as
his
Crosse
was
greater
then
theirs
.
How
more
perfection
in
the
Priest
,
then
other
men
.
Secondlie
,
by
these
three
Crosses
,
is
giuen
to
vnderstand
,
that
the
Priest
ought
to
be
of
much
more
perfection
,
then
other
men
;
&
that
he
should
not
onlie
beare
the
Crosse
of
Christ
,
signified
by
the
Crosse
on
the
vestment
:
nor
his
owne
Crosse
,
signified
by
the
Crosse
vpon
the
Stole
:
but
also
his
neighbours
Crosse
,
signified
by
the
Crosse
on
the
Maniple
,
which
he
beareth
on
his
left
arme
.
Of
the
coming
of
the
priest
out
of
the
Vestrie
,
attyred
and
reuested
with
his
holie
Ornamentes
.
CHAP.
15.
How
the
Priest
representeth
our
blessed
Sauiour
.
BBy
the
Priest
,
as
the
Doctors
say
,
is
vnderstoode
our
blessed
Sauiour
.
By
the
people
:
the
world
.
And
by
the
Altar
:
the
mount
of
Caluarie
whereon
he
was
crucified
for
our
redemption
.
How
his
coming
out
of
the
vestrie
,
rep:
our
Sauiours
coming
heauen
.
The
Priest
comming
foorth
of
the
sacristy
,
thus
reuested
with
his
holie
habits
:
signifieth
our
Sauiour
,
coming
foorth
of
the
bosome
of
his
heauenlie
Father
,
and
entringe
into
,
the
world
to
take
our
nature
vpon
him
.
How
his
handes
ioyned
vpon
his
breast
rep:
the
affection
wherewith
our
Sauiour
prayed
for
vs
.
He
proceedeth
with
his
handes
reuerentlie
ioyned
before
his
breast
:
to
represent
vnto
vs
the
great
deuotion
and
feruent
affection
,
wher●with
our
Sauiour
alwayes
prayed
vnto
his
heuenlie
Father
for
vs
.
Exauditus
est
enim
pro
reuerentia
sua
.
For
he
was
heard
for
his
reuerence
.
Heb.
5.8
.
How
his
holy
vestments
,
represent
our
Sauiours
holy
vertues
.
His
holie
vestmentes
and
ornaments
:
doe
signifie
,
the
holie
vertues
,
graces
,
and
other
perfections
,
which
most
gloriouslie
shined
in
our
Sauiour
.
Of
whom
it
is
written
saying
.
And
the
word
was
made
flesh
,
and
dwelt
in
vs
(
and
we
saw
the
glorie
of
him
,
the
glorie
as
it
were
of
the
onlie
begotten
Sonne
of
the
Father
)
ful
of
grace
and
veritie
.
Iohn
1.14
.
The
diuersitie
of
ornamentes
,
doe
not
onlie
signifie
,
the
diuersitie
of
vertues
and
perfections
,
which
were
contained
in
our
Sauiour
Christ
,
but
also
the
diuersitie
of
paines
&
torments
,
which
he
sustained
for
vs
:
as
hath
alreadie
bene
declared
.
How
honor
and
reuerence
,
in
those
that
receiue
and
handle
the
body
of
Christ
.
And
for
as
much
as
almightie
God
,
gaue
expresse
commandement
,
to
the
Priestes
of
the
ancient
law
,
that
they
should
not
aproach
to
his
Altar
to
offer
vnto
him
,
but
firste
to
be
washed
&
inuested
,
not
with
their
prophane
,
but
with
theire
holie
ornamentes
.
Is
it
not
then
most
conuenient
,
that
the
priestes
of
the
new
law
should
be
peculiarly
adorned
,
and
thereby
dispose
themselues
with
much
more
reuerence
,
to
handle
and
touche
,
the
most
pretious
bodie
of
our
redeemer
and
Sauiour
Iesus
,
then
the
ould
priests
and
prophets
did
,
the
flesh
of
sheepe
and
oxen
,
or
the
bodie
of
a
bruit
beast
?
Our
priests
therfore
,
going
to
the
Altar
thus
apparreled
,
doe
set
before
our
eies
our
Sauiour
Iesus
,
as
he
was
at
his
passion
,
and
consequentlie
those
that
scoffe
at
the
priest
,
thus
representing
Christ
vnto
vs
,
do
nothing
else
,
then
with
the
wicked
Iewes
,
scoffe
and
deride
at
Christ
him selfe
.
And
euen
as
those
Iewes
,
put
all
these
ornaments
vpon
our
Sauiour
,
for
despite
,
and
the
more
to
dishonor
him
,
yet
Christs
holie
mother
,
and
his
blessed
Apostles
,
did
both
loue
him
,
and
reuerence
him
so
much
the
more
entyrelie
,
for
enduring
such
reproaches
and
shames
for
our
sakes
:
so
these
men
now
a
dayes
,
whose
mindes
are
wholie
set
against
the
Catholique
church
,
will
mock
perhaps
at
the
priest
,
standing
at
the
Altar
in
such
apparell
;
but
contrarie
wise
,
the
true
christian
and
Catholique
people
,
doe
esteeme
and
honor
him
so
much
the
more
,
who
is
by
the
ordonance
of
God
,
exalted
so
high
a
dignitie
,
as
to
represent
vnto
vs
so
great
a
mysterie
.
To
conclude
,
priestly
habits
,
(
so
much
offensiue
to
the
heretiques
of
our
age
)
were
so
highly
respected
by
Alexander
the
great
,
(
although
a
Panim
and
Idolater
)
going
to
Hierusalem
,
with
deliberation
to
ruine
it
,
that
with
houlden
,
by
the
onlie
sight
of
the
Pontificall
vestments
of
the
high
priest
,
and
touched
instantlie
with
the
feare
of
God
,
did
cast
him selfe
from
his
horse
,
vpon
the
grounde
,
as
it
were
to
craue
pardon
for
his
sinister
designes
,
and
granted
to
the
citie
and
countrie
of
Iewrie
,
all
the
priueledges
,
franchises
,
and
immunities
,
that
possiblie
they
could
desire
:
at
witnesseth
Iosephus
.
lib.
11.
cap.
8.
Of
carying
the
booke
before
the
priest
.
And
how
thereby
is
represented
the
Annunciation
of
the
Angel
,
before
the
Incarnation
.
CHAP.
16.
THe
priest
proceeding
in
reuerent
wise
towards
the
Altar
,
hath
one
to
goe
before
him
to
beare
the
booke
,
which
contayneth
the
glad
tydinges
of
our
saluation
:
signifying
by
this
ceremonie
:
that
Christ
entring
into
this
world
,
sent
first
an
Angel
before
him
,
to
announce
the
ioyful
newes
of
his
incarnation
.
Let
him
therfore
who
supplyeth
this
place
,
consider
well
,
whose
person
he
representeth
,
and
let
him
see
,
that
his
cariage
be
conforme
to
so
high
a
calling
.
How
the
same
rep:
The
dignitie
and
veritie
of
the
gospel
of
Christ
.
Also
the
booke
of
the
gospel
is
therfore
caryed
before
:
to
signifie
,
the
dignitie
and
infallible
veritie
of
the
gospel
of
Christ
,
which
is
such
,
that
if
an
Angell
should
come
from
heauen
and
teach
vnto
vs
other
than
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
.
Why
the
booke
is
layd
vpon
the
Altar
shut
.
1.
Reason
.
And
it
is
layed
vpon
the
Altar
shut
,
vntill
the
priest
come
to
open
the
same
:
to
signifie
,
that
all
thinges
were
closed
vnder
shadowes
and
figures
,
vntill
the
coming
of
Christ
our
Sauiour
.
2.
Second
reason
.
Also
to
signifie
,
that
Christ
was
he
,
who
first
reuealed
the
mysteries
of
holie
scripture
to
his
Apostles
,
saying
.
To
you
it
is
geuen
,
to
know
the
mysterie
of
the
kingdome
of
God
.
Mat.
8.9
.
And
that
after
his
resurrection
,
he
opened
their
vnderstanding
,
that
they
might
vnderstand
the
scriptures
.
Luc.
24.45
.
The
reason
why
the
priest
hath
one
to
help
him
at
masse
.
Lastly
,
the
priest
hath
euer
,
one
,
or
more
,
to
asist
him
at
Masse
:
and
this
for
two
reasons
.
The
first
is
,
for
that
he
may
haue
great
neede
of
helpe
and
ayde
.
He
may
fall
into
some
inconuenience
or
sicknes
,
or
some
heretique
or
enimie
may
take
the
host
out
of
his
hand
,
as
it
hapned
to
S.
Matthew
,
who
was
killed
at
the
Altar
.
In
which
case
,
all
good
Catholikes
,
ought
to
succour
and
defend
hym
,
euen
to
the
shedding
of
their
blood
;
which
danger
was
ordinary
in
the
primitiue
church
vnder
the
heathen
persequtors
:
and
therfore
the
bishops
saying
masse
,
were
alwaies
garded
with
deacons
.
The
2.
reason
.
The
second
is
,
in
respect
of
the
great
maiestie
and
reuerence
due
to
this
holie
sacrifice
,
which
is
such
,
that
the
greatest
personage
in
the
world
,
can
thinke
it
no
disgrace
,
to
wayte
and
attend
vpon
a
priest
at
masse
;
and
further
,
to
ad
thereunto
,
all
the
humble
and
respectiue
seruice
he
is
able
.
An
example
to
be
noted
by
such
as
assist
at
Masse
.
And
to
the
end
that
eache
one
may
assist
with
the
greater
reuerence
,
I
will
briefly
recite
a
historie
recounted
by
S.
Ambrose
:
how
a
childe
,
which
attended
vpon
Alexander
the
great
,
when
he
was
about
to
sacrifice
to
his
Idols
,
houlding
fire
vnto
him
by
,
chance
let
fall
a
coale
vpon
his
owne
arme
,
which
he
suffered
to
pierce
thorough
his
garments
,
euen
to
his
verie
flesh
,
rather
then
he
would
make
anie
noyse
,
or
giue
occasion
by
his
crye
,
either
to
distract
the
Emperor
in
his
sacrifice
,
or
disturb
the
people
in
their
deuotions
.
With
what
attenion
and
reuerence
then
,
ought
a
Christian
,
to
asist
at
this
dreadfull
&
most
holy
sacrifice
?
and
that
offered
to
noe
false
idole
,
but
to
the
only
,
true
,
and
euer-liuing
God
him selfe
.
S.
Ambros
.
li.
3.
de
Virg.
Of
the
priests
descending
from
the
Altar
.
And
how
thereby
is
represented
the
expulsion
of
Adam
out
of
Paradise
.
CHAP.
17.
THE
priest
hauing
placed
the
chalice
vpon
the
Altar
,
presentlie
descendeth
&
standeth
belowe
at
the
foote
of
the
same
:
representing
hereby
,
the
litle
space
of
time
wherin
Adam
remayned
in
the
state
of
innocencie
and
originall
iustice
,
&
how
for
his
transgression
he
was
presentlie
thrust
,
and
expelled
out
of
Paradise
.
How
his
wretched
estate
after
his
fall
.
2.
Againe
,
by
his
standing
belowe
at
the
foote
of
the
Altar
(
humbly
bowing
his
bodie
towards
the
earth
,
or
falling
on
his
knee
)
is
signified
,
the
wretched
estate
of
man
after
his
fall
,
and
the
heauie
displeasure
of
God
,
conceiued
against
him
for
his
greueous
sinne
.
How
the
time
before
the
Incarnation
.
3.
Mysticallie
also
it
signifieth
the
time
before
the
Incarnation
of
the
Sonne
of
God
:
who
for
a
longe
season
,
and
for
the
selfe
same
occasion
of
sinne
,
stoode
a
farre
off
as
it
were
from
all
mankinde
,
and
would
not
for
some
thousands
of
yeares
,
approach
vnto
him
,
to
take
his
nature
and
substance
vpon
him
,
or
to
open
the
gates
of
heauen
vnto
him
.
How
a
soule
in
mortall
sinne
.
4.
Also
that
God
standeth
a
far
off
,
and
is
greatly
alienated
and
estranged
,
from
euerie
soule
in
mortall
sinne
.
How
the
deuout
publican
,
and
S.
Peter
.
5.
It
also
representeth
the
deuout
Publican
:
who
entring
in
to
the
temple
to
pray
,
stoode
a
far
off
,
saying
▪
God
be
mercifull
to
me
a
sinner
.
And
that
of
S.
Peter
.
Goe
from
me
o
Lord
,
for
I
am
sinfull
man
.
Luc.
18.13
.
ib.
5.8
.
Why
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
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
,
from
drowning
.
It
is
the
banner
,
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
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
confort
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
heauenlie
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
,
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
,
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
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
from
,
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
than
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
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
,
mention
is
foorthwith
made
of
mirthe
and
ioye
.
By
ioifulnes
therfore
in
this
place
may
be
vnderstood
,
the
wonderful
ioy
of
our
distressed
parents
,
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●
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
.
From
three
sorts
of
people
the
prophet
prayeth
to
be
discerned
&
deliuered
.
First
from
all
Infidels
,
or
vnbeleeuers
because
they
are
destitut
of
holy
Faith
,
of
holy
Sacrifice
,
of
holie
Sacraments
,
yea
and
of
all
holy
thinges
,
and
holines
,
and
consequentlie
,
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
.
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
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
,
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
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
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
:
from
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
render
vnto
him
,
as
also
it
is
in
the
,
psalme
.
66.
and
many
others
places
.
Worthelie
therfore
,
after
the
contemplation
of
that
former
ioy
,
followeth
next
,
I
will
confesse
vnto
thee
.
As
if
the
soule
should
say
,
that
she
much
desireth
and
longeth
to
be
there
personallie
,
to
praise
and
reioyce
in
that
ineffable
beautie
,
which
now
she
doth
contemplat
a
far
off
.
In
cithara
Deus
,
Deus
meus
.
Vpon
the
harp
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
:
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
glorification
,
where
the
iust
shal
shine
like
the
sunne
,
in
the
kingdome
of
theire
Father
.
Yea
,
as
holie
Iob
saieth
,
althoughe
he
should
kill
me
,
yet
wil
I
hope
in
him
.
Salutare
vultus
mei
.
The
sauing
health
of
my
countenance
.
And
why
the
health
of
my
countenance
?
Because
the
hart
being
wounded
with
sinne
,
maketh
the
countenance
sad
and
mornefull
:
but
he
healing
my
hart
from
the
woundes
,
both
of
sinne
and
sorrowe
,
shall
make
mirth
and
gladnes
,
to
shine
in
my
face
:
and
therfore
I
wil
call
him
the
health
of
my
countenance
.
Et
Deus
meus
.
And
my
God
.
In
which
wordes
he
sheweth
the
reason
of
his
former
confidence
&
hope
in
him
,
to
wit
,
because
he
is
our
God
.
For
naturallie
euery
woorkman
doth
loue
his
woork
,
and
therfore
there
can
be
no
dout
,
but
that
the
creator
doth
loue
his
creature
,
and
especiallie
almightie
God
Man
,
whom
he
hath
made
to
his
owne
likenes
.
Gloria
Patri
,
&
Filio
,
&
Spiritui
sancto
.
Sicut
erat
&c.
Glorie
be
to
the
Father
,
and
to
the
Sonne
,
and
to
the
holie
Ghost
.
As
it
was
&c.
Vpon
the
former
consideration
of
many
secret
mysteries
of
our
creation
,
saluation
,
and
redemption
,
and
of
manie
other
especiall
benefits
receaued
from
the
bountifull
hand
of
almightie
God
,
we
doe
here
pronounce
a
short
,
but
most
singular
Canticle
,
in
the
honor
and
homage
of
all
the
blessed
Trinitie
:
in
which
the
high
maiestie
of
all
the
three
parsons
,
the
Father
,
the
Sonne
,
and
the
holie
Ghost
,
is
vniformelie
lauded
,
praised
glorified
,
and
adored
.
Introibo
ad
Altare
Dei
.
I
will
enter
in
,
to
the
Altar
of
God
.
These
three
repetitions
of
the
Introibo
,
may
signifie
the
feruent
desires
of
three
sortes
of
people
,
for
the
coming
and
entrance
of
Christ
into
the
world
.
First
of
those
in
the
law
of
nature
.
Secondly
,
of
those
in
the
lawe
written
.
And
thirdly
,
of
those
in
the
begining
or
entrance
,
of
the
law
of
grace
,
as
of
holie
Simeon
,
who
receaued
an
answere
,
that
he
should
not
dye
,
til
first
he
had
seene
the
Sauiour
of
the
world
.
Ad
Deum
quiletificat
iuuentutem
meam
.
To
God
who
maketh
ioyful
my
youth
.
Likewise
,
the
threefould
repetition
of
this
letificat
,
may
signifie
vnto
vs
,
three
wonderfull
ioyes
,
concerning
the
comming
of
our
Lorde
into
the
worlde
.
The
1.
the
ioye
of
his
Anuntiation
,
which
the
Angell
of
God
,
announced
before
hand
to
the
virgin
Marie
The
2
the
ioye
of
his
Incarnation
,
when
he
him selfe
(
hir
consent
first
giuen
therto
)
forthwith
entred
into
hir
womb
.
The
3.
ioy
,
the
ioy
of
his
Natiuity
when
issuing
out
of
his
mothers
wombe
,
he
was
corporallie
borne
into
the
world
.
Which
ioy
was
so
surpassing
greate
,
that
it
resounded
at
once
,
in
to
heauen
,
earth
,
&
Limbo
patrum
,
or
part
of
hell
.
In
heauen
,
it
reioyced
the
holie
Angels
:
in
earth
,
it
reioyced
all
sorowfull
sinners
:
and
in
Limbo
,
it
wonderfullie
reioyced
the
holie
fathers
.
Adiutorium
nostrum
,
in
nomine
Domini
.
Our
helpe
,
is
in
the
name
of
our
Lord
.
The
priest
vndertaking
this
holie
mysterie
,
and
no
way
confiding
in
his
owne
forces
,
but
in
the
help
and
asistance
.
of
almightie
God
,
saieth
.
Our
helpe
is
in
the
name
of
our
Lord
.
For
without
his
helpe
,
though
he
had
the
helpe
,
both
of
men
and
Angells
,
neuer
were
he
able
to
bringe
to
passe
,
this
vnspeakable
worke
.
Qui
fecit
coelum
et
terram
:
Who
made
heaven
and
earth
.
The
people
also
vnderstandinge
the
greatnesse
of
this
worke
,
which
the
priest
vndertaketh
,
farre
surmounting
all
human
reason
,
to
imprint
in
them
selues
,
a
stedfast
beliefe
of
so
sublime
a
mystery
,
confirme
their
faithes
heerein
,
by
an
other
moste
miraculous
woorke
of
almightie
God
,
to
witte
,
the
creation
of
heauen
and
earth
,
meerelie
of
nothing
,
by
his
only
omnipotent
,
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
.
Why
this
Confiteor
is
called
Generall
.
The
1.
Reason
.
1.
And
this
Confiteor
is
called
generall
,
and
that
for
diuers
reasons
.
First
,
for
that
it
was
chieflie
instituted
for
veniall
sinnes
,
which
are
generall
and
common
to
all
,
for
as
much
as
no
man
liuing
is
so
holie
or
iust
,
who
offendeth
not
God
,
at
the
least
veniallie
.
For
as
the
scripture
sayeth
.
The
iust
man
falleth
seauen
times
a
day
.
Pro.
24.
The
2.
Reason
.
2.
Againe
it
is
called
generall
,
for
that
it
is
a
declaration
which
we
make
in
generall
,
without
specifying
any
thing
in
particular
:
it
being
impossible
for
anie
man
,
to
declare
in
particular
all
his
veniall
sinnes
,
which
moued
the
holie
prophet
to
say
.
Delicta
quis
intellig●…
?
&c.
What
man
knoweth
his
offences
?
From
my
secret
sinnes
,
o
Lord
,
make
me
cleane
Psalm
.
18.
The
3.
Reason
.
3.
Also
it
is
called
generall
,
for
that
it
may
be
made
generallie
before
all
persons
,
and
generallie
in
all
places
:
in
the
fieldes
,
in
the
house
,
within
,
and
without
the
church
whersoeuer
.
How
the
Priest
in
this
Confession
representeth
the
person
of
Iesus-Christ
.
4.
The
Priest
in
this
place
,
in
the
person
of
Iesus-Christ
(
the
Lambe
without
spot
)
confesseth
vnto
his
Father
,
the
sinnes
of
all
the
people
,
for
the
which
he
asketh
forgiuenes
of
him
:
takinge
them
all
vpon
him selfe
,
with
desire
to
satisfie
the
iustice
of
his
Father
for
them
,
by
his
death
.
How
his
bowing
or
inclination
,
rep:
our
Sauiours
humiliation
.
5.
And
his
bowing
or
inclination
of
him selfe
in
saying
the
Confiteor
:
signifyeth
,
how
Iesus-Christ
,
humbled
him selfe
,
taking
vpon
him
the
forme
of
a
seruant
,
that
we
who
were
made
the
seruants
and
bondslaues
of
the
diuel
,
by
reason
of
our
sinnes
,
might
be
made
the
free
men
of
God
our
heauenlie
Father
,
through
the
merits
of
Christ
,
his
only
Sonne
.
How
both
shame
and
humilitie
.
6.
His
enclining
,
or
bowing
his
face
in
saing
the
same
,
is
also
to
insinuate
vnto
vs
,
shame
,
and
humilitie
:
and
that
we
ought
to
blush
,
&
be
apaled
,
to
doe
that
in
the
presence
of
God
,
which
we
would
be
loth
to
doe
or
commit
,
in
the
sight
of
men
.
How
a
conscience
cleane
,
euen
from
venial
sinne
.
7.
And
lastlye
,
this
Confession
,
teacheth
with
how
great
sanctity
and
purity
,
this
most
pure
,
and
moste
holy
Sacrifice
,
oughte
to
be
handled
,
and
receiued
of
vs
:
in
so
much
that
,
if
it
were
possible
,
we
should
keepe
our selues
cleane
,
euen
from
venial
sinnes
.
And
now
to
explicate
the
wordes
them selues
.
Confiteor
.
I
confesse
.
Begining
this
Confiteor
,
we
say
,
I
confesse
.
Because
,
as
the
scripture
saith
.
The
iust
man
in
the
begining
,
is
the
accuser
of
him selfe
.
and
this
we
doe
,
for
diuers
reasons
.
1.
Firste
,
because
this
worde
,
I
confesse
admonisheth
vs
of
Humilitie
,
and
that
there
is
no
person
,
of
what
estate
soeuer
he
be
,
whether
Kinge
,
or
Emperor
,
but
settinge
aside
all
prerogatiues
of
his
greatnes
,
oughte
no
lesse
humblie
to
confesse
his
sinnes
,
then
the
poorest
,
of
meanest
creature
in
the
worlde
.
2.
Secondly
,
of
Veritie
,
that
we
should
not
cloake
,
nor
dissemble
our
sinnes
,
before
the
face
of
almightie
God
:
because
as
it
is
not
lawfull
,
to
sinne
any
where
,
but
there
where
God
sees
not
:
(
which
is
no
where
)
so
nether
is
it
lawfull
,
to
conceale
any
thing
in
Confession
,
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
Confession
therfore
,
is
some
satisfaction
&
amendes
,
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
,
sufficient
matter
,
both
of
feare
,
and
of
hope
.
For
as
he
is
omnipotent
,
he
is
able
to
punish
the
proud
and
impenitent
,
and
able
to
pardon
the
humble
and
penitent
.
As
he
is
omnipotent
,
he
is
able
to
remit
,
more
then
we
can
commit
:
and
to
forgiue
,
more
then
we
can
offended
.
Beatae
Mariae
semper
Virgini
.
To
B.
Marie
alwayes
a
Virgin
.
Next
after
allmightie
God
,
ar
recited
the
names
of
5.
of
his
especiall
Saintes
,
for
fiue
speciall
perogatiues
,
wherin
these
fiue
far
surpassed
&
excelled
all
others
:
First
to
our
blessed
ladie
the
virgin
,
because
she
it
is
,
who
next
after
God
,
is
the
first
in
glorie
.
2.
She
it
is
,
who
aboue
all
other
saintes
,
is
the
great
and
general
patronesse
,
of
all
such
sinners
,
as
sorrowfullie
flie
vnto
hir
for
succour
.
3.
She
it
is
,
whose
onlie
merits
,
God
esteemeth
aboue
the
merits
,
of
all
men
or
Angels
.
4.
She
it
is
,
whom
he
especiallie
loueth
aboue
all
the
persons
that
euer
he
created
.
5.
She
it
is
,
who
onlie
among
all
the
children
of
men
,
neuer
had
,
nor
committed
,
any
manner
of
sinne
.
Beato
Michaeli
Archangelo
.
To
B.
Michael
the
Archangell
.
Secondlie
,
to
such
as
haue
had
greate
conquest
▪
and
victory
ouer
sinne
,
and
sathan
:
and
this
was
S.
Michael
the
Archangel
,
who
fought
against
Lucifer
,
for
his
sinne
of
pride
,
conquered
him
,
and
lastly
cast
him
out
of
heauen
.
And
aptly
doth
the
priest
confesse
vnto
S.
Michael
:
because
the
priest
is
a
minister
of
that
Church
,
whereof
S.
Michaell
is
both
prince
and
protector
.
Beato
Iohanni
Baptistae
.
To
B.
Iohn
Baptist
,
Thirdlie
,
to
such
as
did
both
preach
,
and
doe
,
great
penance
for
sinne
:
and
this
was
S.
Iohn
Baptist
,
the
first
preacher
of
penance
,
in
the
entrie
of
the
new
law
,
The
precursor
of
Christe
:
a
prophet
,
yea
more
then
a
prophet
:
of
whom
Truth
it selfe
did
testifie
,
that
a
greater
was
not
borne
,
amongst
the
sonnes
of
women
.
Who
aboue
all
other
prophets
,
merited
to
demonstrate
,
the
Messias
with
his
fingar
:
to
lay
his
hande
vpon
his
venerable
heade
:
and
in
the
riuer
of
Iordan
,
to
baptise
him
.
Sanctis
Apostolis
Petro.
To
the
holy
Apostles
Peter
.
Fourthly
,
to
such
as
had
chiefe
powre
&
authority
,
in
the
militant
church
:
and
this
was
S.
Peter
,
whom
our
Lorde
ordained
,
chiefe
pastor
ouer
the
same
:
and
to
whom
for
this
purpose
,
he
principallie
gaue
,
and
committed
in
charge
,
the
powrfull
keyes
,
of
the
kingdom
of
heauen
,
that
is
,
power
to
remit
,
or
retaine
sinne
:
as
testifieth
the
Euangelist
Mat.
16.
Et
Paulo
.
And
Paul
.
Fiftly
,
to
such
as
greatly
laboured
,
to
conuert
soules
vnto
our
Lorde
:
and
this
was
the
B.
Apostle
S.
Paul
,
who
in
the
office
of
preaching
,
laboured
more
then
they
all
,
to
conuert
the
heathen
&
vnbeleeuers
,
to
the
faith
&
knowledg
of
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
founded
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
intercession
,
&
for
the
merits
of
his
holy
Saintes
,
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
Confession
,
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
,
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
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
.
Which
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
&
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
pardon
:
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
them
,
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
.
Why
the
signe
of
the
Crosse
is
ioyned
with
the
Absolution
.
The
signe
of
the
Crosse
is
ioyned
with
this
Absolution
:
which
being
made
from
the
head
to
the
heart
,
and
from
the
left
shoulder
to
the
right
:
may
signifie
the
three
wayes
,
how
we
offend
almightie
God
,
to
wit
,
by
thoughte
,
word
,
and
work
but
doth
chiefly
shew
,
that
all
forgiuenesse
of
sinne
,
proceedeth
from
the
passion
of
our
B.
Sauiour
.
Indulgentiam
,
absolutionem
,
&
remissionem
.
Pardon
,
absolution
,
and
remission
.
Pardon
of
our
euil
thoughtes
:
absolution
of
our
euil
wordes
;
and
remission
of
our
euil
deedes
.
Pardon
of
our
sinnes
of
frailtie
:
absolution
of
our
sinnes
of
malice
:
and
remission
of
our
sinnes
of
ignorance
.
Omnium
peccatorum
nostrorum
.
Of
all
our
sinnes
.
Against
God
,
against
our
neighbour
,
or
against
our selues
.
Of
all
our
sinnes
,
against
the
diuine
,
or
eternall
law
,
against
the
law
of
nature
,
or
the
law
of
spirituall
,
and
temporall
superiors
.
Finallie
,
of
all
our
sinnes
whatsoeuer
,
past
,
present
,
or
to
come
.
Tribuat
nobis
omnipotens
&
misericors
Dominus
.
Our
omnipotent
and
merciful
Lord
giue
vnto
vs
.
To
vs
that
humblie
acknowledg
our
sinnes
before
him
.
To
vs
that
hartilie
cal
vpon
him
.
To
vs
that
stedfastlie
trust
in
him
.
To
vs
present
,
and
to
all
his
faithfull
people
,
where
soeuer
absent
.
Deus
tu
conuersus
.
O
God
thou
being
conuerted
.
That
is
pacified
,
or
reconciled
,
from
anger
,
to
pittie
:
from
indignation
,
to
compassion
:
from
iustice
,
to
mercie
:
from
punishment
,
to
pardon
.
Or
conuerted
,
to
wit
,
to
man
,
from
whom
thou
hast
being
iustlie
auerted
.
Viuificabis
nos
.
Shalt
quicken
vs
.
That
is
,
shalt
reuiue
and
giue
life
,
to
that
nature
&
substance
of
ours
,
which
is
dead
by
sinne
:
which
of
it selfe
,
cannot
reuiue
it selfe
,
vnles
he
,
who
did
first
giue
it
life
,
when
it
had
none
,
doe
now
againe
restore
it
being
lost
.
Et
plebs
tua
laetabitur
in
te
.
And
thy
people
shal
reioyce
in
thee
.
This
conuerting
,
this
viuifying
,
ô
what
wonderfull
ioy
will
it
bring
to
all
thy
people
?
What
canticles
and
songes
of
prayses
will
it
cause
to
all
thy
seruants
?
Thy
blessed
mother
will
singe
Magnificat
,
Zacharias
Benedictus
,
the
Angells
Gloria
in
excelsis
,
ould
Simeon
Nunc
dimittis
,
&
all
thy
people
.
Laudate
Dominum
omnes
gentes
.
And
therfore
.
Ostende
nobis
,
Domine
,
misericordiam
tuam
.
Shew
,
ô
Lord
,
thy
mercie
vnto
vs
.
As
if
he
should
say
,
thou
hast
shewed
vs
thy
almighty
power
,
in
creating
all
thinges
of
nothing
.
Thou
hast
shewed
vs
thy
wisdome
,
in
maruelouslie
gouerning
the
thinges
created
.
Thou
hast
shewed
vs
thy
iustice
,
in
the
punishment
of
sinne
,
both
of
men
and
Angels
.
Shew
now
therfore
vnto
vs
thy
mercie
,
by
the
Incarnation
of
thy
Sonne
for
our
saluation
.
Et
salutare
tuum
da
nobis
.
And
giue
thy
sauing
health
vnto
vs
.
For
bestowing
this
singular
pledge
of
thy
loue
vpon
vs
,
what
is
it
,
that
thou
mayest
,
ether
keepe
from
vs
,
or
canst
denie
vs
?
Domine
exaudi
orationem
meam
.
O
Lord
heare
my
prayer
.
To
wit
,
to
shew
this
thy
mercie
,
and
to
giue
this
thy
sauing
health
vnto
vs
,
which
is
thy
Sonne
our
Sauiour
,
this
is
the
prayer
which
I
make
vnto
thee
,
this
is
the
prayer
which
I
desire
thou
wilt
receiue
of
me
.
Et
clamor
meus
ad
te
veniat
.
And
let
my
crie
come
vnto
thee
.
To
wit
,
〈◊〉
a
〈◊〉
prayer
,
which
I
make
vnto
thee
,
with
acclamations
,
clamors
,
and
cryes
of
my
soule
,
the
feruour
of
my
affection
,
breaking
forth
into
cries
,
vnto
thy
maiestie
.
Dominus
vobiscum
.
Our
Lord
be
with
you
.
Where
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
.
Which
verie
wordes
,
with
those
which
followe
,
S.
Paul
himselfe
vsed
to
Timothie
saying
.
Dominus
Iesus
Christus
sit
cum
spiritu
tuo
.
Our
Lord
Iesus-Christ
be
with
thy
spirit
.
2.
Tim.
vlt.
How
the
wordes
.
Dominus
vobiscum
,
are
wordes
of
admonition
.
And
they
may
here
be
likewise
vnderstood
,
as
woordes
of
admonition
,
vsed
by
the
Priest
to
the
people
:
As
if
he
should
say
.
See
that
our
Lorde
be
with
you
.
How
they
are
wordes
of
consolation
.
They
may
also
be
taken
,
for
wordes
of
consolation
:
as
if
he
should
say
vnto
them
.
Our
Lord
dwelleth
in
you
,
giuing
effect
to
your
demandes
,
that
with
the
help
of
his
grace
,
and
by
perseuerance
in
the
same
,
you
may
attaine
at
the
last
,
to
the
happie
reward
of
euerlasting
life
.
Et
cum
spiritu
tuo
.
And
with
thy
spirit
.
It
standeth
with
great
reason
,
that
the
people
should
likewise
pray
for
him
,
and
wish
that
our
Lord
be
with
his
spirit
,
who
is
their
speaker
and
embassador
,
in
so
important
,
and
weightie
affaire
:
which
embassage
they
knowe
he
cannot
rightlie
,
perform
,
if
his
minde
be
otherwise
distracted
,
and
be
not
speciallie
asisted
by
the
grace
of
God
.
And
for
this
cause
doe
they
often
pray
,
that
our
Lord
may
be
and
remayne
with
his
spirit
.
Oremus
.
Let
vs
pray
.
Not
without
great
reason
is
it
,
that
before
the
priest
ascend
to
the
Altar
,
he
admonisheth
the
people
to
pray
,
saying
.
Oremus
.
Let
vs
pray
:
to
signifie
vnto
vs
,
that
the
prayers
which
he
is
to
offer
vnto
God
in
our
behalfes
,
will
be
litle
auaileable
vnto
vs
,
vnlesse
we
conioyne
both
our
hartes
and
our
prayers
together
with
his
.
And
that
as
he
ascendeth
in
bodie
to
the
Altar
:
so
we
doe
likewise
ascend
with
him
in
minde
to
the
same
.
And
therfore
he
sayeth
it
,
before
he
ascend
:
to
declare
that
before
we
pray
,
we
ought
first
to
prepare
&
dispose
our
mindes
there
vnto
,
as
the
holie
scripture
admonisheth
vs
saying
.
Coming
to
prayer
prepare
thy selfe
and
be
not
as
one
that
tempteth
God
.
Of
the
priests
ascending
to
the
Altar
.
AS
before
we
sayed
,
that
by
the
descending
of
the
priest
from
the
Altar
,
was
vnderstood
the
fall
of
man
,
and
the
losse
of
Gods
fauour
,
for
his
transgression
:
euen
so
by
his
ascending
at
this
present
,
may
be
vnderstood
,
the
accomplishment
of
the
promise
of
our
Lord
,
for
his
restoring
&
saluation
,
according
to
that
of
the
Apostle
saying
.
When
the
fulnes
of
time
came
,
God
sent
his
Sonne
.
&c.
Gal.
4.
Aufer
a
nobis
quaesumus
Domine
,
iniquitates
nostras
.
Take
from
vs
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
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
Canticles
.
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
of
the
Altar
(
as
we
said
before
)
kisseth
the
same
,
then
turneth
him
to
the
right
hand
of
the
Altar
,
where
the
Missall
is
layed
and
then
begineth
the
Introit
of
the
Masse
.
How
the
right
end
of
the
Altar
sig:
the
state
of
innocencie
.
The
right
end
of
the
Altar
,
whereunto
the
Priest
addresseth
himselfe
,
signifieth
the
life
and
state
of
innocencie
,
which
our
first
father
Adam
,
lost
by
his
sinne
:
and
consequentlie
,
all
we
his
children
thorough
his
transgression
.
How
the
going
first
therto
,
our
Sauiours
first
going
to
the
Iewes
.
The
going
of
the
Priest
,
first
to
the
right
hand
,
or
end
of
the
Altar
,
signifieth
that
Christ
,
who
was
promised
from
the
begining
,
coming
into
the
world
,
went
first
to
the
people
of
the
Iewes
,
before
the
Gentils
.
For
the
Iewes
,
by
reason
of
the
Law
,
were
then
on
the
right
hand
:
and
the
Gentils
,
by
reason
of
their
Idolatrie
,
on
the
left
.
Of
the
signification
of
the
word
Introit
.
The
word
Introit
,
is
borrowed
of
the
Latins
,
as
those
that
are
but
meanlie
learned
,
can
not
but
knowe
,
and
signifieth
with
vs
.
Agoing
in
,
an
entrance
,
beginning
or
proemium
.
And
for
as
much
as
all
those
who
treat
of
these
mysteries
,
doe
commonlie
appoint
the
Sacrifice
of
the
Masse
,
to
begin
at
this
place
,
and
for
that
at
this
time
,
the
priest
maketh
his
first
entrance
vnto
the
Altar
,
and
not
before
:
therfore
,
for
the
proper
affinitie
of
the
word
,
with
the
action
of
the
Priest
,
it
is
aptlie
called
,
by
the
name
of
Introit
.
In
which
sense
,
both
Rabanus
,
and
Conradus
,
li.
1.
Ceremoniarum
,
and
others
expounde
the
same
.
How
the
Introit
sig:
mysticallie
the
earnest
desire
for
the
coming
of
Christ
.
This
Introit
mysticallie
signifieth
the
earnest
desire
of
the
people
of
all
ages
for
the
coming
of
Christ
,
which
desire
he
him selfe
afterwardes
witnessed
saying
.
Abraham
your
father
reioyced
that
he
might
see
my
day
,
and
he
saw
,
and
was
glad
.
Iohn
.
8.56
.
How
the
double
repetition
sig:
the
greatnes
of
the
necessitie
,
and
the
feruor
of
the
disre
.
The
double
repetition
thereof
:
signifieth
the
greatnes
of
the
necessitie
,
and
the
feruour
of
the
desire
:
together
with
the
great
ioy
and
exultation
which
was
in
the
world
,
when
he
afterwards
came
him selfe
in
person
.
The
Gloria
Patri
,
an
humble
thanksgiuing
.
The
Gloria
patri
which
is
annexed
vnto
the
same
Introit
,
is
as
a
most
humble
,
and
hartie
thanksgeuing
vnto
the
blessed
Trinitie
,
for
so
singular
a
benefit
bestowed
vpon
vs
.
The
Introit
of
the
Masse
confirmed
by
miracle
.
Almaricus
bishop
of
Treues
,
testifieth
of
a
miracle
,
which
almightie
God
shewed
in
approbation
of
this
part
of
the
Masse
.
Who
writeth
,
that
he
heard
sunge
by
the
holie
Angels
for
the
Introit
of
the
Masse
vpon
the
feast
of
the
Epiphanie
,
in
the
church
of
S.
Sophie
at
Constantinople
,
the
94.
Psl
.
Venite
exultemus
.
&c.
Fortunat
de
ord.
.
cap.
21.
Of
Kyrie
eleison
,
and
of
sundrie
mysteries
to
be
considered
in
the
same
.
Three
sortes
of
languages
vsed
in
the
Masse
:
and
what
is
sig:
by
the
same
.
IN
the
holie
Masse
,
haue
long
time
bene
vsed
,
three
sorts
of
languages
,
sanctified
on
the
Crosse
of
our
Sauiour
Iesus
,
to
wit
,
Hebrew
,
Greeke
,
and
Latin
.
Of
Hebrew
,
these
wordes
following
,
Amen
,
Alleluia
,
Cherubin
,
Seraphin
,
Osanna
,
Sabbaoth
.
Of
Greeke
,
kyrie
eleison
,
Christe
eleison
.
Of
Latin
,
all
the
residue
of
the
Masse
,
as
being
the
most
vniuersall
tounge
in
the
west
Church
.
Which
three
languages
,
represent
the
title
which
was
fastned
on
the
crosse
of
our
Sauiour
,
written
in
Hebrew
,
Greeke
,
and
Latin
.
Kyrie
eleison
,
Christe
eleison
.
Kyrie
eleison
,
are
two
Greeke
words
,
which
signifie
in
latin
,
Domine
miserere
,
Lord
haue
mercie
:
and
Christe
eleison
,
Christ
haue
mercie
.
Why
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
comming
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
.
Why
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
christians
,
as
words
of
singular
force
and
vertu
to
chase
away
the
diuel
,
and
all
other
malignant
spirits
that
would
annoy
them
.
To
conclude
,
this
sacred
Canticle
is
verie
ancient
,
as
the
Liturgies
of
blessed
S.
Iames
the
Apostle
,
S.
Basil
,
and
S.
Chrisostom
doe
make
manifest
mention
.
And
by
the
Councell
of
Vase
,
was
brought
in
the
custome
,
to
singe
the
same
,
at
Masse
,
Mattins
,
and
Euensong
:
which
Councell
was
houlden
,
aboue
250.
yeares
before
S.
Gregorie
the
first
.
Of
the
canticle
called
,
Gloria
in
excelsis
.
Three
hymnes
in
the
Masse
first
inuented
by
the
Angels
.
THis
Canticle
is
commonlie
called
hymnus
Angelicus
,
the
Angelicall
hymne
(
as
also
Alleluia
,
and
Sanctus
:
)
because
the
first
inuention
came
from
the
Angells
,
who
haue
geuen
vs
example
,
to
laude
and
prayse
our
Lord
in
this
manner
.
Wherunto
accordeth
Rupertus
,
saying
:
This
hymne
,
the
church
hath
taken
from
the
mouth
of
Angels
.
But
this
is
more
manifest
by
the
scripture
it selfe
,
for
we
reade
in
S.
Luke
,
that
an
Angell
,
with
a
great
light
,
appeared
to
the
shepheards
,
as
they
were
feeding
their
flockes
,
and
brought
vnto
them
tidinges
,
that
the
Sauiour
of
the
world
was
newlie
borne
,
saying
.
Behould
I
euangelize
vnto
you
great
ioy
,
that
shall
be
vnto
all
people
,
because
this
day
is
borne
to
you
a
Sauiour
.
And
suddenlie
there
was
with
the
Angel
;
a
multitude
of
the
heauenlie
armie
,
praysing
God
,
and
saying
.
Gloria
in
excelsis
Deo
.
&c.
Luc.
2.11
.
Gloria
in
excelsis
&c.
partly
composed
by
men
and
partly
by
Angells
.
This
spirituall
hymne
consisteth
of
two
parts
,
the
first
whereof
,
as
before
is
sayed
,
was
composed
by
the
Angels
,
vnto
these
wordes
laudamus
te
&c.
Which
other
wordes
,
with
the
verses
subsequent
,
are
sayed
by
some
to
be
the
wordes
of
S.
Hillarie
bishop
of
Poictiers
.
Some
report
that
he
brought
them
with
him
at
the
returne
of
his
exile
out
of
Greece
.
As
namly
Alcuinus
li.
de
diuinis
officijs
.
cap.
de
celeb
.
Miss.
Others
,
that
it
was
receued
into
the
church
by
the
institution
of
the
Apostles
.
Durand
.
lib.
4.
cap.
13.
num.
4.
Why
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
.
Why
in
Septuagesima
,
and
Lent
.
In
Septuagesima
likewise
,
and
vntill
Easter
,
this
canticle
is
omitted
:
because
then
is
represented
in
the
church
,
the
time
of
penance
,
to
wit
,
this
life
,
wherein
we
can
not
participat
of
the
ioyes
of
Angels
,
but
are
to
lament
and
deplore
,
the
miserable
estare
of
our
ruine
and
fall
.
Why
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.
Why
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
.
Why
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
Arrians
who
sought
by
all
meanes
to
impaire
and
diminish
the
glorie
of
our
Lord.
And
next
he
addeth
,
in
the
highest
,
that
is
to
say
,
in
heauen
:
because
albeit
the
glorie
of
God
,
doth
clearlie
shine
in
all
places
,
yet
most
especiallie
in
heauen
,
where
the
dwelling
of
his
Saints
and
Angels
is
.
Et
in
terra
pax
.
And
in
earth
peace
.
Before
the
birth
of
our
Sauiour
Christ
,
there
were
three
enmities
.
The
first
was
,
betweene
God
,
and
man
:
The
second
,
betwene
Angels
,
and
man
.
And
the
third
,
betwene
man
,
and
man
.
But
our
peace
being
come
,
(
who
tooke
away
our
sinne
)
he
reconciled
man
to
God
;
Angels
,
to
men
;
and
men
among
themselues
.
And
this
caused
the
Angels
ioyfullie
to
sing
foorth
,
&
promulgate
this
peace
to
all
the
world
.
This
peace
the
prophet
likewise
foretold
saying
,
that
at
this
time
,
men
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
men
of
good
will
.
Peace
is
proclaimed
to
men
,
yet
not
to
all
whosoeuer
,
but
onlie
to
those
who
be
of
good
will
,
that
is
to
say
,
to
those
who
with
good
will
receiue
Christ
:
but
not
to
those
who
persecute
Christ
.
Whose
superaboundant
mercie
neuertheles
is
such
,
that
he
suffereth
his
sunne
to
shine
,
and
his
rayne
to
fall
,
both
vpon
the
iust
and
iniust
,
therby
to
prouoke
them
to
repentance
and
amendment
of
life
.
Mat.
5.
Laudamus
te
.
We
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
.
We
blesse
thee
.
Albeit
that
God
be
the
fountaine
of
all
benediction
,
yet
we
pray
,
that
his
holie
name
may
be
blessed
by
vs
,
and
in
vs
,
singing
melodiously
his
praises
,
without
forgetfulnes
of
his
retributions
.
Psal.
102.
And
thus
he
that
blesseth
all
his
creatures
,
is
blessed
of
his
creatures
.
Adoramus
te
.
We
adore
thee
.
In
vtter
detestation
of
all
idolatrie
,
we
here
adore
our
Lord
Iesus
Christ
,
rendring
vnto
him
all
soueraigne
honor
,
seruice
,
and
homage
:
and
to
declare
hereby
,
that
vnto
Idols
,
we
must
not
giue
any
honor
or
homage
,
nor
attribute
vnto
them
,
anie
title
or
proprietie
,
belonging
to
God
.
Why
the
Priest
boweth
at
the
word
,
Adoramus
.
And
hence
it
is
,
that
in
pronouncing
these
words
,
he
boweth
him selfe
with
a
certaine
veneration
,
towards
the
Altar
:
for
what
else
is
the
Altar
,
but
the
admirable
,
and
dreadfull
seate
,
of
the
presence
and
maiestie
of
almightie
God
?
Glorificamus
te
.
We
glorifie
thee
:
to
wit
,
for
the
greatnes
of
thy
bountie
,
of
thy
goodnes
,
of
thy
benignitie
,
of
thy
mercie
,
of
thy
beautie
,
of
thy
sweetnes
,
of
thy
meeknes
,
of
thy
liberallitie
of
thy
noblenes
,
and
for
all
the
other
vnspeakable
perfections
which
are
inherent
in
thee
.
Gratias
agimus
tibi
.
We
thank
thee
.
For
it
is
not
enough
,
to
praise
and
magnifie
his
goodnes
,
but
we
must
giue
him
thankes
also
for
his
benefits
:
and
in
particular
,
for
this
singular
benifit
,
of
our
Sauiours
Natiuitie
,
announced
vnto
vs
,
by
this
euangelicall
hymne
.
Propter
magnam
gloriam
tuam
.
For
thy
great
glorie
.
First
,
for
the
glorie
that
is
in
him
,
whereof
the
creature
ought
as
greatlie
to
reioyce
,
as
if
the
same
were
in
him selfe
.
Secondlie
,
for
the
glorie
which
he
hath
reuealed
vnto
vs
,
in
his
church
militant
.
And
thirdlie
,
for
the
glorie
which
he
will
reueale
vnto
vs
,
in
his
church
triumphanr
.
Domine
Deus
.
Lord
God
.
First
God
the
Father
is
here
called
vpon
,
in
tearmes
common
to
all
the
blessed
Trinitie
,
and
this
to
confirme
vs
in
the
beliefe
of
the
vnitie
of
the
diuine
essence
:
for
the
Father
is
Lord
God
:
the
Sonne
is
Lord
God
:
and
the
holy
Ghost
is
Lord
God
:
and
yet
nor
three
Lords
,
nor
three
Gods
,
but
one
onelie
Lorde
,
and
one
onlie
God
.
Rex
celestis
.
Heauenlie
king
.
He
is
called
heauenlie
king
because
at
his
simple
,
and
only
word
,
he
created
of
nothing
the
highest
heauen
,
and
doth
gouerne
it
at
his
pleasure
,
by
his
incomparable
power
:
and
consequentlie
all
other
thinges
here
in
earth
,
of
what
sort
or
condicion
soeuer
they
be
.
Deus
Pater
.
God
the
Father
:
In
this
vnitie
of
essence
,
and
Trinitie
of
persons
,
the
Father
is
the
first
;
and
is
so
called
,
for
that
he
,
who
is
the
begining
without
begining
,
hath
ineffablie
begotten
the
same
his
dearly
beloued
Sonne
,
before
all
worldes
,
of
his
owne
,
true
,
and
naturall
substance
.
Omnipotens
.
Omnipotent
.
This
Father
is
said
to
be
omnipotent
,
to
the
end
that
with
all
reuerence
,
we
may
honor
his
maiestie
,
whereof
his
omnipotencie
,
is
the
chiefe
and
soueraigne
attribute
,
wherby
he
doth
and
worketh
,
whatsoeuer
he
will
,
and
is
meete
and
decent
for
him
to
doe
.
Gen.
17.
Psl
.
113.
Domine
Fili.
Lord
the
Sonne
.
Vpon
the
confession
of
this
article
,
is
laide
the
foundation
of
our
Christian
fayth
,
and
saluation
,
for
as
S.
Iohn
saith
.
Whosoeuer
shall
confesse
,
that
Iesus
is
the
Sonne
of
God
,
God
abideth
in
him
,
and
he
in
God
.
1.
Iohn
.
4.15
.
And
S.
Peter
for
this
confession
that
Christ
was
the
Sonne
of
God
,
was
by
our
Sauiours
owne
mouth
,
pronounced
blessed
.
Mat.
16.
Vnigenite
.
Onlie
begotten
:
He
is
sayd
to
be
the
onlie
begotten
of
God
the
Father
,
for
that
he
onlie
is
engendred
eternallie
of
the
Father
,
and
of
the
selfe
same
nature
,
substance
,
wisdome
,
and
almightie
power
that
the
Father
is
.
Iesu
Christe
.
Iesu
-
Christ
.
These
two
names
were
impoed
vpon
our
blessed
Sauiour
,
not
by
chance
,
but
by
diuine
ordinance
:
to
expresse
the
two
natures
contayned
in
him
,
to
wit
,
diuine
,
and
human
;
For
the
name
Iesus
,
signifying
a
Sauiour
,
hath
relation
to
his
diuinitie
:
and
the
name
Christ
,
signifying
anointed
,
is
to
be
referred
to
his
humanitie
.
Marc.
2.
Psl
.
44.
Domine
Deus
.
Lord
God
.
As
before
the
Father
was
called
Lord
God
,
so
now
the
Sonne
is
likewise
called
Lord
God
,
and
this
iustlie
;
First
as
well
by
right
of
creation
,
as
of
redemption
.
Secondlie
,
because
all
lordship
and
power
,
was
absolutlie
giuen
him
by
his
Father
,
in
particular
at
the
day
of
his
resurrection
:
Since
which
time
,
he
hath
alwayes
had
vs
vnder
his
dominion
,
as
his
peculiar
inheritance
,
bought
and
purchased
with
his
pretious
blood
.
Agnus
Dei.
Lambe
of
God
.
This
Lord
,
and
almightie
God
,
is
here
called
by
the
name
of
a
Lambe
,
to
expresse
more
plainlie
vnto
vs
,
his
humanitie
,
in
the
which
,
he
was
led
to
the
slaughter
,
as
an
innocent
Lambe
,
and
in
the
same
,
was
sacrificed
for
the
sinnes
of
all
the
world
.
Esay
.
53.
Filius
Patris
.
Sonne
of
the
Father
.
And
here
againe
,
we
attribut
vnto
him
a
new
,
this
title
of
Sonne
of
the
Father
:
to
expresse
his
diuinitie
,
which
allway
remayned
vnited
to
his
humanity
,
euen
in
his
passion
and
death
it self
.
Qui
tollis
peccata
mundi
.
Who
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
.
Who
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
.
Who
sittest
at
the
right
hand
of
the
Father
.
By
which
wordes
is
euidentlie
expressed
,
both
his
power
,
and
his
maiestie
:
which
is
far
exalted
aboue
all
Highnes
,
Vertues
,
Throanes
,
Dominations
,
Powers
,
Principallities
,
Cherubins
,
&
Seraphins
:
and
in
which
he
shall
iudge
,
both
men
and
Angels
.
Colos.
1.
Heb.
1.
Miserere
nobis
.
Haue
mercie
on
vs
.
Here
anew
we
beseech
him
,
of
mercie
and
pardon
for
our
offences
,
to
the
end
that
we
may
be
comforted
of
him
at
our
deathes
,
and
withall
,
auoide
the
rigour
of
his
dreadfull
iudgments
,
after
the
time
of
our
departure
.
Quoniam
tu
solus
sanctus
.
Because
thou
onlie
art
holie
.
He
is
called
,
onlie
holie
,
for
that
this
holines
,
wherof
we
speake
,
is
from
all
eternitie
,
absolute
,
proper
,
and
essentiall
in
him
:
which
holines
,
nether
Angells
nor
men
,
can
haue
of
them selues
,
but
onlie
by
grace
:
like
as
the
ayre
,
and
the
water
,
doe
borrowe
their
brightnes
and
clearnes
from
the
sunne
,
which
onlie
of
it selfe
,
is
cleare
and
bright
.
Tu
solus
Dominus
.
Thou
onlie
art
Lord
.
And
iustlie
doe
we
affirme
him
,
to
be
onlie
Lord
,
because
he
onlie
created
vs
,
he
onlie
redeemed
vs
,
he
onlie
sanctifieth
vs
,
and
he
onlie
will
glorifie
vs
.
Againe
he
onlie
is
Lorde
,
because
he
onlie
was
mediator
in
that
noble
work
of
our
saluation
:
For
albeit
there
be
more
mediators
of
intercession
,
yet
(
as
sayeth
S.
Aug.
)
there
is
but
one
of
redemption
.
Tu
solus
altissimus
.
Thou
onlie
art
highest
.
And
he
is
not
onlie
called
Lord
,
but
also
highest
,
yea
euen
in
his
humanitie
,
because
he
hath
lifted
vp
mans
nature
,
to
the
highest
degree
of
honor
,
that
can
be
desired
.
And
this
we
ought
firmlie
to
beleeue
,
and
in
beleeuing
,
to
honor
.
Iesu
Christe
.
Iesu
Christ
.
And
here
note
,
that
albeit
this
name
of
Iesus
,
was
first
manifested
to
vs
by
an
Angel
,
yet
it
was
long
before
imposed
by
God
him selfe
from
all
eternitie
,
and
therfore
is
called
.
Nomen
super
omne
nomen
.
Act.
4.
A
name
aboue
all
names
,
because
of
the
giuer
and
imposer
of
the
same
.
And
therfore
,
sayeth
Origen
,
it
was
brought
from
heauen
,
and
named
by
an
Angel
,
because
it
was
not
decent
,
that
it
should
first
be
named
by
men
,
nor
by
them
be
first
brought
into
the
world
,
but
of
some
more
excellent
,
and
noble
nature
.
Cum
sancto
Spiritu
.
With
the
holie
Spirit
.
This
holie
Spirit
,
is
the
third
parson
,
equall
in
all
perfections
,
with
the
Father
,
and
the
Sonne
.
This
holie
Spirit
is
he
,
of
whom
the
prophet
Dauid
spake
,
when
he
prayed
,
saying
.
Take
not
thy
holie
Spirit
from
me
.
Psl
.
50.
This
holie
Spirit
is
he
,
by
whose
operation
,
was
wrought
the
wonderfull
mysterie
of
the
Incarnation
,
in
the
sacred
wombe
of
the
virgin
.
Marie
.
Luc.
1.
Finallie
,
this
holie
Spirit
is
he
,
without
whose
diuine
inspiration
,
we
can
doe
nothing
,
worthie
of
eternall
life
.
In
gloria
Dei
Patris
.
In
the
glorie
of
God
the
Father
.
These
wordes
,
the
church
hath
prudentlie
adioyned
,
to
the
two
last
clauses
,
and
sentences
of
this
sacred
hymne
,
to
take
away
a
dout
,
which
otherwise
might
be
moued
,
vpon
the
wordes
aforegoing
,
in
which
our
Sauiour
,
is
sayed
to
be
onlie
Lord
,
onlie
holie
,
and
onlie
highest
:
and
therfore
to
shew
,
that
the
Father
,
and
the
holie
Ghost
,
are
not
excluded
,
there
is
added
,
with
the
holie
Ghost
,
in
the
glorie
of
God
the
Father
.
Amen
.
1.
This
word
Amen
,
is
an
Hebrew
word
,
wherewith
the
people
make
answer
at
euerie
prayer
,
and
benediction
of
the
priest
,
and
is
as
much
to
say
,
as
verelie
,
faithfullie
,
or
so
be
it
.
See
Rabanus
de
institutione
.
cler.
l.
1.
c.
33.
2.
Nether
is
it
the
custome
of
the
Greekes
,
or
Latins
,
to
translate
this
word
into
their
vulgar
tongue
,
no
more
then
Alleluia
,
and
other
wordes
,
which
for
their
holie
authoritie
,
and
the
antiquitie
of
the
proper
tongue
,
haue
bene
religiouslie
obserued
,
by
the
Apostles
them selues
.
3.
And
so
sacred
is
this
worde
,
that
S.
Iohn
reporteth
,
to
haue
seene
and
heard
the
same
in
heauen
,
Apoc.
19.
Therfore
let
vs
not
attempt
to
say
it
otherwise
in
earth
,
then
it
is
sayed
in
heauen
,
for
that
were
not
onlie
,
to
correct
the
church
in
earth
in
hir
doinges
,
but
to
correct
those
in
heauen
also
in
theirs
.
Of
the
kisse
of
the
Altar
,
after
Gloria
in
excelsis
.
At
the
end
of
this
Angellicall
hymne
,
the
priest
boweth
him
downe
,
and
kisseth
the
Altar
,
which
he
doth
in
the
celebration
of
the
Masse
,
nine
seuerall
times
,
and
that
not
without
a
speciall
mysterie
.
For
this
kisse
is
a
signe
of
peace
,
the
which
in
this
holie
hymne
,
was
first
announced
by
the
embassage
of
Angels
.
The
priest
therfore
,
in
vsing
the
same
nine
seueral
times
,
insinuateth
hereby
,
that
he
desireth
to
be
ioyned
and
vnited
,
to
the
nine
orders
of
Angels
;
As
also
,
that
they
would
asist
him
to
present
his
prayers
&
oblations
to
almightie
God
.
Finallie
,
moste
authors
doe
both
agree
and
confesse
,
that
the
antiquitie
of
this
part
of
the
Masse
,
is
deduced
,
at
the
least
,
from
Telesphorus
Pope
,
who
liued
wel
nigh
1500.
yeares
agone
.
See
Walfridus
in
li.
de
reb.
eccles.
cap.
22.
Rupertus
,
Amalaricus
,
Rabanus
,
Berno
,
and
Innocentius
tertius
.
Of
the
turning
of
the
priest
to
the
people
,
at
Dominus
vobiscum
,
and
of
sundrie
mysteries
contayned
therein
.
THe
priest
turneth
him
on
his
right
hand
to
salute
the
people
,
and
on
the
same
,
returneth
againe
vnto
the
Altar
:
all
which
is
not
voide
,
of
singular
mysterie
and
signification
.
How
the
Priestes
turning
on
the
right
hand
sig:
an
vpright
intention
:
1.
First
,
therfore
it
may
signifie
,
that
the
preist
is
to
haue
,
a
stright
&
vpright
intention
to
heauen
,
both
for
him selfe
,
&
for
the
people
:
which
is
aptlie
vnderstood
by
the
right
hand
.
2.
Secondlie
,
we
also
who
are
present
,
are
hereby
premonished
,
to
lift
vp
our
hartes
to
him
,
who
sitteth
on
the
right
hand
of
his
Father
:
according
as
we
confesse
,
in
the
article
of
our
Creede
.
Dominus
vobiscum
.
Our
Lord
be
with
you
.
Hauing
turned
him selfe
to
the
people
,
he
saluteth
them
saying
.
Dominus
vobiscum
.
Our
Lord
be
with
you
:
which
he
sayeth
,
that
he
may
conioyne
and
linke
,
the
mindes
of
the
people
to
almightie
God
,
and
to
make
them
more
attent
,
to
his
diuine
seruice
.
What
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
.
Without
me
you
can
doe
nothing
.
So
that
the
answere
of
the
people
,
is
wholie
to
be
referred
,
to
the
action
of
the
priest
,
to
wit
,
to
the
oblation
which
he
purposeth
to
make
in
their
behalfes
.
Why
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
,
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
,
but
that
they
ought
principallie
,
to
haue
their
hartes
vnited
together
,
by
perfect
loue
and
charitie
,
and
to
be
recollected
spiritually
.
For
nothinge
is
more
contrarie
to
perfect
prayer
,
then
is
diuision
,
or
distraction
of
spirit
.
The
4.
Reason
.
As
touching
the
institution
of
the
Collects
,
it
is
principallie
for
these
purposes
,
to
wit
.
Ether
in
respect
of
the
time
,
wherin
they
are
recited
.
Or
for
the
necessities
of
the
persons
,
for
whom
they
are
recited
.
Such
for
example
are
those
,
for
the
most
part
,
of
Aduent
,
wherin
is
desired
of
God
,
that
the
comming
of
Christ
our
Sauiour
into
the
world
,
may
be
to
our
saluation
.
And
likewise
those
in
Lent
,
wherein
we
pray
,
that
our
fastinge
and
abstinence
,
may
be
profitable
vnto
vs
,
and
meritorious
for
the
satisfaction
of
our
sinnes
.
Also
somtimes
they
are
made
,
for
certaine
persons
in
particular
,
as
for
the
Pope
,
for
the
Bishop
,
for
the
Prince
&c.
The
5.
Reason
.
The
matter
it selfe
,
and
subiect
of
the
Collectes
,
is
commonly
taken
out
of
the
holie
Scriptures
.
As
for
example
,
that
of
the
three
children
,
the
which
is
recited
verie
often
,
and
namely
in
the
Masses
of
all
the
Saturdaies
,
of
the
four
times
of
the
yeare
,
and
is
taken
out
of
the
3.
chapter
of
the
prophet
Daniel
;
which
Collect
,
beginneth
as
followeth
.
Deus
qui
tribus
pueris
&c.
O
God
,
which
to
the
three
children
,
didst
mitigate
the
flames
of
fyre
:
graunt
mercifully
,
that
we
thy
seruants
,
be
not
burned
with
the
flames
of
our
vices
&c.
Where
you
see
,
that
this
Collect
is
founded
,
vpon
that
wonderfull
miracle
,
which
our
Lord
wrought
,
in
assawaging
the
flames
of
the
fiery
fornace
,
in
the
fauour
and
conseruation
,
of
those
his
faithfull
seruantes
,
by
occasion
whereof
,
wee
beseeche
our
Lord
,
to
assawage
in
vs
,
the
flames
of
our
vices
,
and
sinfull
concupiscences
.
Likewise
that
of
Sexagesima
Sunday
,
is
in
a
manner
the
same
:
wherein
the
Church
,
taketh
occasion
to
praye
vnto
God
,
that
he
would
deliuer
vs
from
all
aduersitie
,
by
the
helpe
and
protection
,
of
blessed
Saint
Paul
,
whom
he
gratiouslie
preserued
,
from
so
many
perilles
,
saying
.
Deus
qui
conspicis
&c.
O
God
who
seest
,
that
we
doe
in
no
wise
,
put
our
trust
in
our
owne
actions
:
graunt
mercifullie
,
that
by
the
protection
of
the
doctor
of
the
Gentils
,
we
may
be
defended
against
all
aduersities
.
Amen
.
Somtimes
they
are
taken
,
out
of
the
liues
and
examples
of
the
holie
Saintes
,
whose
feasts
are
celebrated
.
As
that
on
the
feast
of
blessed
S.
Laurence
,
saying
.
Da
nobis
quaesumus
&c.
Graunt
vs
we
beseeche
thee
,
ô
almightie
God
,
to
quench
in
vs
,
the
flames
of
our
vices
,
who
grantedst
to
S.
Laurence
,
to
ouercome
the
flames
of
his
torments
.
And
in
the
selfe
same
maner
of
diuers
others
.
The
6.
Reason
.
Concerning
the
different
number
of
Collects
,
the
Church
practiseth
two
,
or
three
seuerall
thinges
.
The
first
is
,
that
she
ordinarilie
vseth
,
disparitie
of
number
,
ether
of
one
alone
,
or
of
three
,
or
of
fiue
,
or
else
of
seauen
at
the
most
.
not
for
superstition
,
as
heretiques
doe
suppose
,
but
for
signification
and
instruction
,
as
shall
further
appeare
.
How
One
,
to
sig:
one
God
,
and
one
faith
.
She
vseth
one
alone
,
propter
sacramentum
vnitatis
,
for
the
sacrament
of
vnitie
,
as
sayeth
Innocentius
3.
to
signifie
thereby
,
the
vnitie
of
God
,
in
whom
we
beleeue
:
as
also
the
vnitie
of
faith
,
which
we
professe
:
according
to
that
of
the
Apostle
Ephes.
4.
One
God
,
one
faith
,
one
baptisme
.
How
Three
,
for
the
mysterie
of
the
Trinitie
.
She
vseth
three
,
to
signifie
the
mysterie
of
the
blessed
Trinitie
:
and
in
the
honor
of
the
three
persons
.
And
after
the
exsample
of
our
Sauiour
,
who
prayed
three
times
in
the
garden
.
How
Fiue
,
in
honor
of
the
fiue
woundes
.
She
vseth
fiue
,
in
honor
&
memorie
,
of
the
fiue
woundes
of
our
Sauiour
Iesus
:
which
is
a
mysterie
,
that
the
Christians
ought
alwayes
,
to
haue
in
singular
recommendation
.
How
Seauen
,
in
honor
of
the
seauen
gifts
of
the
holie
Ghost
.
And
she
vseth
seauen
,
to
represent
vnto
vs
,
the
seauen
gifts
of
the
holie
Ghost
.
And
to
conforme
hir
proceedinges
herein
,
to
our
blessed
Sauiours
,
who
teaching
his
disciples
how
to
pray
,
comprised
all
thinges
necessarie
,
in
seauen
petitions
.
Lastlie
,
these
Collects
ought
to
be
short
,
and
to
comprehend
brieflie
,
that
which
we
may
lawfullie
desire
,
hope
,
and
demaund
at
the
mercifull
handes
of
almightie
God
.
They
ought
also
,
to
be
pronounced
with
such
humilitie
,
attention
,
reuerence
,
modestie
of
countenance
,
and
comportment
of
bodie
,
that
the
asistants
,
may
both
be
edified
,
and
made
attentiue
thereby
:
For
he
that
should
pray
otherwise
,
looselie
,
and
swiftlie
,
with
the
onlie
motion
of
his
lippes
,
should
make
his
prayer
barraine
,
and
vnfruitfull
before
almightie
God
.
Of
the
conclusion
of
the
Collects
,
and
of
sundrie
mysteries
,
to
be
considered
in
the
same
.
FIrst
,
al
the
prayers
in
the
Masse
,
are
commonlye
begunne
,
in
the
name
of
the
Father
,
and
concluded
in
the
name
of
the
Sonne
:
the
church
hauing
conformed
hir selfe
in
this
point
,
to
the
doctrin
of
our
Sauiour
him selfe
,
saying
.
Whatsoeuer
you
shall
aske
the
Father
in
my
name
,
he
will
giue
it
you
.
Ioh.
4.
Per
Dominum
nostrum
.
Thorough
our
Lord
.
The
priest
as
we
haue
said
,
concluding
the
Collects
,
demandeth
all
thinges
to
be
giuen
,
of
our
heauenlie
Father
,
in
the
name
,
and
for
the
loue
,
of
Iesus
Christ
,
his
Sonne
,
our
Lord
:
because
it
is
he
,
in
whom
the
Father
is
well
pleased
,
&
to
whom
he
can
denie
nothing
,
for
as
much
as
he
alwayes
accomplisheth
his
will
and
pleasure
.
Marc.
11.
Iesum
Christum
.
Iesus
Christ
.
At
which
wordes
the
priest
boweth
or
inclineth
himself
:
where
it
is
to
be
noted
,
that
although
there
be
many
other
honorable
names
and
titles
belonging
to
our
Lord
,
yet
at
none
of
these
doe
we
bow
our selues
:
the
reason
whereof
is
,
because
those
names
,
shew
what
he
is
in
him selfe
:
but
this
name
of
Iesus
,
speciallie
declareth
,
what
he
is
made
vnto
vs
,
to
witt
,
our
Sauiour
:
for
what
else
is
Iesus
,
as
S.
Bernard
saith
,
but
a
Sauiour
?
Filium
tuum
.
Thy
Sonne
.
Thine
indeede
,
nether
by
grace
,
nor
election
of
creature
,
but
by
proprietie
of
kind
,
and
veritie
of
substance
.
Thine
trulie
,
not
by
adoption
,
like
vnto
other
,
but
trulie
naturall
,
like
vnto
none
other
.
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
.
Who
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
.
What
is
vsuallie
sig:
by
Amen
.
But
the
most
common
,
and
vsuall
signification
thereof
,
in
all
the
petitions
of
the
Masse
is
,
that
what
the
priest
,
hath
faithfullie
demanded
of
almightie
God
,
we
hope
vndoutedly
,
shall
be
giuen
vnto
vs
,
and
be
truly
accomplished
in
effect
.
Why
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
concluded
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
.
Why
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
.
Why
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
.
Why
none
of
the
ould
Testament
is
read
vpon
Sundayes
.
Neuer
also
vpon
Sundayes
,
is
reade
in
the
Masse
,
any
parte
of
the
ould
Testament
,
but
only
of
the
new
:
to
signifie
,
that
we
are
now
vnder
the
law
of
grace
,
the
which
after
the
resurrection
of
our
Lorde
(
mysticallie
represented
by
the
Sunday
)
was
publiquelie
preached
,
thoroughout
the
world
.
As
also
to
condemne
heereby
,
the
error
of
the
Iewes
,
who
maintaine
,
that
the
law
of
Moyses
,
should
remaine
for
euer
.
Why
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
.
Why
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
.
Why
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
.
Why
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
the
seales
of
that
booke
,
wherin
both
Christ
him selfe
,
and
his
sacred
mysteries
were
inclosed
.
Deo
gratias
.
Lastlie
,
the
Epistle
being
read
,
answere
is
made
,
saing
.
Deo
gratias
,
Thankes
be
to
God
By
which
few
wordes
are
fullie
signified
,
the
consent
,
gratitude
,
&
thanksgiuing
,
of
al
the
people
.
The
reading
of
the
Epistle
in
the
holy
Masse
,
hath
no
lesse
antiquitie
,
then
from
the
Apostles
them selues
,
as
appeareth
out
of
Clemens
,
Iustinus
,
Tertullianus
,
and
Dionisius
Areopagita
,
all
whom
Durantus
.
l.
2.
de
Rit
,
ecles
.
Cath.
c.
18.
and
Ozorius
Instit.
Moral
.
l.
10.
p.
1636.
doe
produce
for
proofe
of
this
point
.
Of
the
Graduall
or
Responce
,
and
of
sundrie
mysteries
and
reasons
concerning
the
same
.
The
1.
Reason
.
COncerning
the
Graduall
,
it
is
first
to
be
noted
,
that
the
verie
worde
it selfe
,
is
not
without
some
speciall
mysterie
:
signifying
,
steppes
,
or
degrees
,
to
wit
of
perfection
,
according
to
the
doctrin
of
our
Sauiour
saying
.
Be
yee
perfect
as
your
Father
which
is
in
heauen
is
perfect
As
also
to
signifie
,
that
the
end
of
the
doctrin
of
the
Apostles
,
or
prophets
,
wherunto
we
haue
hearkned
a
litle
before
,
is
to
leade
vs
,
by
litle
and
litle
to
perfection
,
that
we
ascending
from
vertue
to
vertue
as
the
kingly
prophet
saith
psl
.
38.
May
see
thee
God
of
gods
in
Sion
.
The
2.
Reason
.
This
Graduall
,
doth
yet
further
signifie
,
manie
other
notable
mysteries
.
As
for
example
,
in
a
highe
Masse
,
it
is
alwayes
songe
,
with
a
graue
,
and
heauie
voice
:
to
signifie
the
great
paine
and
difficultie
there
is
,
in
ascending
from
vertu
to
vertu
,
and
in
aduancing
our selues
in
a
spirituall
life
;
according
to
the
saying
of
our
B.
Sauiour
.
The
spirit
is
willing
,
but
the
flesh
is
weake
.
Mat.
26
41.
The
3.
Reason
.
Mysticallie
also
,
the
Graduall
may
be
referred
to
the
vocation
of
the
Apostles
:
whom
our
Sauiour
calling
,
and
saying
.
Venite
post
me
.
Come
after
me
.
They
forsaking
all
that
they
had
,
did
foorth
with
follow
,
and
walke
after
their
Lord
:
the
disciples
after
their
master
:
the
children
after
their
most
louing
Father
,
as
saith
Innoc.
3.
This
Graduall
did
S.
Iohn
Baptist
first
sing
,
when
standing
with
two
of
his
disciples
,
and
seeing
Iesus
walking
he
sayed
.
Ecce
agnus
Dei
,
ecce
qui
tollit
peccata
mundi
.
Iohn
.
1.
This
Graduall
did
S.
Andrew
sing
,
when
finding
his
brother
Simon
,
he
sayed
.
Inuenimus
Messiam
&c.
We
haue
found
the
Messias
,
which
is
interpreted
Christ
,
and
he
brought
him
vnto
Iesus
.
Ioh.
This
Gradual
did
S.
Phillip
sing
,
when
he
found
Nathaniell
,
and
sayed
vnto
him
.
Quem
Moyses
&c.
Whom
Moises
wrote
of
in
the
law
and
the
prophets
,
we
haue
found
,
Iesus
the
Sonne
of
Ioseph
,
of
Nazareth
,
come
and
see
.
The
4.
Reason
.
This
Gradual
is
also
called
by
the
name
of
a
Responce
,
because
that
it
hath
correspondence
to
the
Epistle
:
As
for
example
,
if
the
Epistle
contayne
matter
of
ioy
,
the
Responce
or
Graduall
,
doth
likewise
signify
ioy
.
If
matter
of
sorrowe
,
it
also
is
conformable
,
according
to
that
of
the
Apostle
Rom.
12.
Gaudete
cum
gaudentibus
,
flete
cum
flentibus
.
Reioyce
with
them
that
be
merrie
,
and
weepe
with
them
that
weepe
.
Rom
12.
The
5.
Reason
.
Innocentius
3.
and
some
others
,
doe
call
the
Responce
Lamentum
penitentiae
,
the
song
of
penance
,
or
lamentation
.
Adding
further
,
that
it
should
be
song
,
with
a
dolefull
and
lamentable
voice
,
to
signifie
the
effect
of
the
preaching
of
S.
Iohn
.
For
euen
as
by
the
Epistle
,
is
represented
the
preaching
&
doctrin
,
of
S.
Iohn
Baptist
:
euen
so
this
song
of
lamentation
signifieth
,
that
S.
Iohn
preached
no
other
thinge
then
pennance
,
saying
.
Penitentiam
agite
.
&c.
Doe
pennance
,
for
the
kingdom
of
heauen
is
at
hand
.
Mat.
3.
The
6.
Reason
.
To
conclude
,
this
Graduall
or
Responce
,
is
nothing
else
,
but
a
briefe
spirituall
song
,
composed
of
two
or
three
verses
at
the
most
,
commonly
taken
out
of
the
psalmes
of
Dauid
.
As
for
example
,
that
of
the
17.
Sunday
after
Trinitie
sunday
,
is
composed
of
two
litle
verses
,
taken
out
of
the
32
psalme
.
Beata
est
gens
cutus
est
dominus
Deus
eorum
&c.
Blessed
is
the
people
,
who
haue
our
Lord
for
their
God
:
&
blessed
is
the
people
whom
our
Lord
hath
chosen
for
his
inheritance
.
The
heauens
haue
bene
established
by
the
word
of
our
Lord
:
and
all
the
power
of
them
,
by
the
breath
of
his
mouth
.
Psal.
32.
Of
the
Graduall
,
Prose
,
Tract
&c.
Walfridus
l.
de
reb.
eccl.
c.
22.
Rupertus
.
l.
1.
de
diuin
offic.
c.
34.
Radulphus
de
Can.
obser.
prop.
12.
Rabanus
l.
2.
de
instit
.
Cler.
c.
15.
Isid.
l
6.
Ety
.
c.
19.
&
l.
1.
de
ecles
.
offic.
c.
18.
and
others
,
do
make
both
ample
and
euident
testimonie
.
Of
the
Alleluia
,
and
of
the
sundrie
mysteries
and
reasons
concerning
the
same
.
The
1.
Reason
.
THe
Alleluia
is
imediately
songe
after
the
Gradual
,
to
wit
,
the
sounge
of
ioy
and
of
mirthe
,
after
the
songe
of
penaunce
and
mourning
:
to
expresse
thereby
,
the
great
consolation
,
which
is
layd
vp
for
those
,
which
lament
and
mourne
in
this
life
;
Accordinge
to
the
saying
of
our
Sauiour
,
Blessed
are
they
that
mourne
,
for
they
shall
be
comforted
.
Mat.
5.
The
2.
Reason
.
This
worde
Alleluia
hath
a
double
signification
,
the
one
litteral
,
and
common
to
all
:
the
other
mysticall
,
and
proper
to
deuines
.
First
therfore
,
to
vnderstand
what
it
signifieth
literallie
,
we
must
knowe
,
that
Alleluia
is
composed
of
two
Hebrue
wordes
,
Allelu
,
which
signifieth
in
Latin
Laudate
,
in
English
praise
yee
,
and
of
Iah
,
which
is
one
of
the
ten
Hebrue
names
belonging
to
God
,
and
signifieth
in
Latin
Dominum
,
Lord
.
So
,
that
the
whole
worde
,
is
as
much
to
say
as
,
prayse
yee
our
Lorde
.
The
3.
Reason
.
The
mysticall
,
or
spirituall
sence
therof
,
is
diuers
;
According
to
some
,
Alleluia
soundeth
as
much
,
as
spirituall
,
or
endles
ioy
:
and
so
in
this
sence
,
is
as
much
,
as
if
the
priest
should
crye
vnto
the
people
,
with
these
wordes
,
spiritual
ioy
,
spiritual
ioy
.
Or
if
we
apply
it
to
the
latter
worde
,
to
wit
,
Endles
,
or
perpetual
,
then
it
signifieth
as
much
,
as
if
he
should
encourage
them
,
with
these
wordes
.
Endles
ioy
,
perpetual
ioy
.
The
4.
Reason
.
According
to
some
others
,
it
may
be
referred
,
to
the
ioy
of
those
,
which
reioyced
in
the
glorious
miracles
,
of
Christ
our
Lord
:
for
then
did
all
the
people
,
in
ioyfull
wise
,
singe
foorth
this
Alleluya
,
when
seeing
these
miracles
,
they
all
gaue
glorie
to
almightie
God
,
and
reioyced
in
those
thinges
,
which
were
most
gloriouslie
,
and
most
miraculouslie
done
by
him
,
saying
.
Quia
vidimus
mirabilia
hodie
Luc.
5.26
.
For
we
haue
seene
maruelous
thinges
to
day
.
As
also
when
the
seauentie
two
retourned
with
ioy
saying
.
Lord
the
diuels
also
,
are
subiect
to
vs
in
thy
name
.
Luc.
10.17
.
The
5.
Reason
.
That
this
Alleluia
,
is
sometimes
twice
repeated
,
is
to
signifie
a
double
ioy
of
the
blessed
Saintes
;
one
of
their
spirit
,
another
of
their
flesh
:
one
of
their
soules
,
another
of
their
bodies
.
Of
the
first
ioy
the
royal
prophet
Dauid
sayth
.
Exultabunt
sancti
&c.
The
saints
shall
reioyce
in
glorie
,
psl
.
140.
Of
the
second
.
Fulgebunt
iusti
,
tanquam
sol
in
regno
Patris
.
The
iust
shall
shine
like
the
sunne
,
in
the
kingdome
of
their
Father
.
Mat.
The
6.
Reason
.
The
vse
,
and
custome
of
this
worde
,
first
came
from
the
Angels
,
and
from
certaine
holie
Prophets
.
And
S.
Iohn
in
his
Apocalips
,
reciteth
,
that
he
hearde
the
voice
,
of
the
heauenlie
armie
,
as
the
voice
of
many
waters
,
and
of
great
thunders
,
saying
Amen
,
and
Alleluia
:
foure
times
Alleluia
,
and
once
Amen
.
Wherfore
the
church
hath
thought
good
,
to
retaine
these
wordes
in
earth
;
and
to
pronounce
them
in
the
Masse
,
by
the
mouth
of
the
priest
,
as
they
are
pronounced
in
heauen
,
by
the
holie
Angels
.
The
7.
Reason
.
And
therfore
is
it
left
in
an
vnknowen
language
,
to
denote
,
that
we
may
rather
signifie
obscurelie
,
then
any
way
perfectly
expresse
,
the
greatnes
of
the
ioyes
,
which
our
Lord
hath
promised
,
to
all
that
loue
him
.
The
8.
Reason
.
Another
reason
,
why
the
Church
retaineth
this
,
and
other
like
woordes
,
vninterpreted
vnto
vs
,
is
.
because
of
the
greate
difficultie
that
there
is
,
well
and
truly
to
translate
them
,
being
of
such
vertu
and
energie
,
that
other
languages
,
want
proper
wordes
,
sufficientlie
to
expresse
them
:
and
for
this
cause
it
is
much
better
,
to
leaue
them
as
they
are
,
then
to
extenuat
their
force
,
by
a
strange
interpretation
.
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
comprehended
,
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
.
We
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
commandment
vnto
certaine
soldiears
,
whom
he
had
placed
in
a
valley
(
thorough
which
their
enimies
resolued
to
passe
)
that
so
soone
as
they
perceiued
them
coming
,
they
should
all
forthwith
crie
out
,
as
they
hearde
him
crie
.
The
blessed
Bishop
,
sodainlie
issuing
out
before
the
enimie
,
cried
out
three
seueral
times
Alleluia
,
and
all
the
rest
of
the
soldiears
,
cryed
out
aloud
,
the
same
with
him
.
Wherwith
the
enimies
were
so
affrighted
,
and
amazed
,
that
they
thought
,
not
only
the
hilles
,
but
also
heauen
it selfe
,
to
crie
out
and
fighte
against
them
.
Whereupon
they
fled
with
great
feare
,
and
many
of
them
were
drowned
in
the
riuer
,
which
they
were
to
passe
.
And
so
the
soldiears
that
were
with
the
B.
Bishop
,
obtained
the
victory
without
any
battail
,
only
by
the
terror
which
God
strooke
into
them
,
by
the
sound
&
eccho
of
Allelu
.
Bed
.
li
1
,
c.
20.
Of
the
Prose
.
And
of
sundry
reasons
concerning
the
same
.
The
1.
Reason
.
THe
Prose
is
commonly
taken
,
for
an
ecclesiasticall
prayer
,
contayning
the
prayses
of
almighty
God
,
of
the
B.
Virgin
,
and
of
the
glorious
Saints
:
and
followeth
betwixt
the
Epistle
,
and
and
the
Gospell
.
The
2.
Reason
.
The
first
inuention
therof
,
is
attributed
to
Nocherus
,
Abbot
of
S.
Gaule
in
Swisse
,
afterwards
elected
bishop
of
Liege
.
Durandus
li.
4.
cap.
22.
de
ritibus
Ecclesiae
.
And
Pope
Nicolas
the
first
of
that
name
,
greately
moued
with
the
deuotion
of
this
holy
man
,
as
also
with
the
rithme
,
sound
,
and
plesant
melodie
of
the
song
,
permitted
the
vse
thereof
.
But
amongst
many
,
composed
also
by
others
,
the
Church
of
Rome
,
hath
especially
retayned
in
the
holy
Masse
,
four
for
their
excellencie
.
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
conuenient
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
contemplation
,
touching
the
apprehension
and
feare
,
of
the
day
of
generall
iudgment
:
and
was
composed
by
a
noble
,
famous
,
and
religious
Cardinall
.
Of
the
Tract
.
And
of
the
sundrie
mysteries
and
reasons
,
rendred
for
the
same
.
The
1.
Reasons
.
THe
Tract
,
is
so
called
,
of
this
Latin
word
Tractus
,
à
trahendo
,
bycause
(
sayth
Durandus
,
li.
4.
cap.
41.
num.
1.
)
it
is
sung
tractim
,
and
as
with
a
trayling
of
the
voyce
:
as
those
may
easilie
discerne
,
who
vnderstand
playne-song
.
The
2.
Reason
.
This
Tract
,
is
a
spirituall
song
composed
of
sundrie
verses
,
vsuallie
taken
out
of
the
plalmes
of
Dauid
,
and
sometimes
out
of
certaine
other
places
,
of
the
holie
Scripture
;
as
that
vpon
the
feast
of
S.
Peeters
chayre
.
Tu
es
Petrus
&
supra
hanc
Petram
,
edificabo
ecclesiam
meam
.
Mat.
16.
And
sometimes
also
,
composed
by
the
Church
,
conformable
to
the
holie
Scripture
.
as
Gaude
Maria
Virgo
,
cunctas
hereses
sola
interemisti
in
vniuerso
mundo
.
Off
:
B.
Virg.
The
3.
Reason
.
Next
it
is
to
be
noted
,
that
this
Tract
,
is
alwayes
soung
,
eyther
after
the
Alleluia
,
or
sometimes
onelie
in
the
steede
thereof
.
And
farther
,
from
Septuagesima
till
Easter
,
the
Alleluia
,
which
is
a
song
of
iubilation
,
alltogeather
ceaseth
,
both
in
the
Masse
,
and
also
in
the
Canonicall
howers
;
the
reason
wherof
is
,
for
that
by
the
tyme
of
Septuagesima
,
the
Church
wold
represent
vnto
vs
,
the
miserable
estate
of
mans
nature
,
liuing
in
this
wretched
world
,
and
therefore
ceaseth
to
sing
the
song
of
ioye
,
and
onelie
singeth
the
song
of
sadnesse
and
sorrow
.
Also
to
signifie
,
the
difference
betwixt
our
estate
,
and
the
estate
of
the
blessed
soules
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
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
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
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.
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
euangelise
to
Sion
,
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
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
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
them
more
attentiue
,
to
harken
to
the
word
of
almightie
God
.
For
euen
as
to
the
stomake
,
which
receaueth
corporall
foode
,
nothing
is
profitable
,
if
it
be
ill
disposed
:
so
likwise
,
vnlesse
the
heartes
of
the
assistants
,
be
well
disposed
and
prepared
,
to
receiue
the
word
of
almightie
God
(
which
is
the
foode
of
the
soule
)
litle
will
it
auayle
them
,
though
it
be
anounced
vnto
them
.
Dominus
vobiscum
.
Our
Lord
be
with
you
.
The
wordes
of
this
salutation
are
.
Our
Lord
be
with
you
.
As
if
he
should
say
,
I
beseeche
our
Lord
,
to
send
his
grace
into
your
hartes
,
that
you
may
be
made
attentiue
,
and
worthie
hearers
of
his
sacred
word
,
which
,
as
the
Apostle
witnesseth
,
is
able
to
saue
their
soules
.
Et
cum
spiritu
tuo
.
And
with
thy
spirit
.
Then
the
asistants
make
answere
,
praying
that
our
Lord
may
be
with
his
spirit
,
that
is
,
that
with
the
spirit
of
man
,
the
spirit
of
God
may
be
present
,
to
direct
&
guide
him
,
to
the
end
,
that
he
may
both
faithfullie
recite
the
sacred
gospel
,
to
the
health
and
saluation
,
of
all
that
are
assembled
to
heare
the
same
:
and
also
him selfe
expresse
in
in
true
holines
of
life
,
that
which
he
preacheth
vnto
others
.
Sequentia
sancti
Euangelij
.
The
sequence
of
the
holie
Gospell
.
This
done
,
the
priest
sayeth
.
Sequentia
sancti
Euangelij
&c.
Thus
followeth
the
holie
gospell
,
of
such
or
such
an
Euangelist
.
As
touching
the
word
Euangil
,
or
Gospel
,
it
is
a
word
which
we
retayne
of
the
Greekes
,
as
many
others
,
and
properlie
signifieth
,
good
and
ioyful
tydings
,
for
what
bitter
tidinges
can
there
be
then
these
:
Doe
pennance
,
for
the
kingdome
of
heauen
is
at
hand
.
Mat.
3.
and
,
All
powre
is
giuen
me
both
in
heauen
and
earth
.
Mat.
28.14
.
With
diuerse
other
thinges
,
which
are
read
in
the
gospell
,
of
the
Diuinitie
,
and
Natiuitie
,
of
the
Sonne
of
God
:
of
his
miracles
,
preaching
,
passion
resurrection
,
ascention
,
and
of
the
saluation
and
glorification
,
of
his
elect
.
Where
also
note
,
that
the
name
of
the
Euangelist
is
allwayes
expressed
,
to
the
ende
,
that
the
people
may
giue
the
more
credit
,
as
vnto
the
gospell
,
penned
and
written
,
by
one
of
the
secretaries
of
our
Sauiour
Iesus
,
and
receaued
in
the
Church
,
to
the
which
appartayneth
,
the
authoritie
and
perogatiue
,
to
discerne
the
canonicall
Scriptures
,
and
their
sence
,
if
by
any
aduersarie
,
they
should
be
called
in
question
.
Gloria
tibi
Domine
.
Glorie
be
vnto
thee
o
Lord
.
When
he
hath
thus
taught
them
,
out
of
what
place
of
scripture
,
the
gospell
for
the
day
is
taken
,
presentlie
all
the
people
,
hearing
the
name
of
the
gospell
,
and
making
reuerence
towardes
the
Altar
,
with
ioyful
acclamation
,
do
answere
,
saying
.
Gloria
tibi
Domine
.
Glory
be
vnto
thee
o
Lord
.
Giuinge
thankes
vnto
God
,
who
hath
made
them
worthie
partakers
of
the
gospell
of
Christ
.
As
it
is
written
in
the
Actes
of
the
Apostles
,
that
all
the
people
glorified
our
Lord
,
for
that
he
had
sent
vnto
them
,
the
woorde
of
saluation
,
saying
.
God
then
to
the
Gentils
also
hath
giuen
repentance
vnto
life
.
Actes
11.18
.
The
11.
Ceremonie
,
and
his
signification
.
In
pronouncing
the
wordes
aforesaid
,
the
Priest
maketh
the
signe
of
the
Crosse
,
vpon
the
booke
,
and
vpon
him selfe
.
Vpon
the
booke
,
to
signifie
,
that
it
containeth
the
misteries
of
our
redemption
.
Vpon
him selfe
,
to
signifie
,
that
he
is
an
instrument
of
Christ
Iesus
,
&
of
him
crucified
,
&
that
this
sacrifice
,
doth
represent
vnto
vs
,
his
death
&
passion
.
The
12.
Ceremonie
,
and
his
signification
.
The
people
likewise
,
do
make
the
signe
of
the
Crosse
,
in
three
places
.
Vpon
their
foreheades
,
vpon
their
mouthes
,
and
vpon
their
breasts
.
Vpon
their
foreheades
(
which
is
the
most
conspicuous
place
of
all
the
bodie
:
)
to
shew
that
they
are
not
ashamed
of
the
gospel
of
Christ
.
Vpon
their
lips
,
to
shew
that
they
are
alwayes
ready
,
resolutly
and
constantlie
,
to
confesse
their
faithe
,
(
if
at
any
time
God
shall
please
to
call
them
thereunto
.
Vpon
their
breasts
,
to
declare
that
they
do
stedfastly
beleeue
in
hart
,
that
which
they
confesse
with
their
mouthes
.
The
13.
Ceremonie
,
and
his
signification
.
The
Priest
after
the
reading
of
the
gospel
,
saith
.
Per
euangelica
dicta
,
&c.
By
the
euangelicall
sayinges
,
let
our
sinnes
be
forgiuen
vs
.
And
then
he
kisseth
the
booke
,
not
closed
,
but
open
:
to
signifie
,
that
the
meanes
to
come
to
the
vnderstanding
of
Gods
word
,
is
cleerelie
manifested
to
the
Pastors
of
the
Church
.
And
further
to
signifye
,
that
it
is
the
booke
of
Christ
crucified
,
whom
the
Apostle
affirmeth
to
be
our
reconciliation
,
&
the
maker
of
our
peace
and
attonement
,
which
is
aptlye
signified
by
the
kisse
.
As
also
to
shew
,
that
he
preacheth
the
gospel
,
of
true
loue
and
Charitie
for
the
gayning
of
soules
,
and
not
for
respect
of
lucre
,
and
temporall
profitt
.
Laus
tibi
Christe
.
Praise
be
to
thee
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
.
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
taken
for
a
mark
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
watch-word
,
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
Christian
faythe
,
bycause
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
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
persons
of
the
holie
Trinitie
Socrat.
lib.
4
Eccles
hist.
cap
31.
By
the
order
of
Pope
Marke
successor
of
S.
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
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
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
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
confort
.
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
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
ingendred
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
apparent
,
declared
the
same
by
an
apt
similitude
,
to
wit
,
that
the
Sonne
of
God
,
was
borne
of
his
Father
,
euen
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
,
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
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
,
Who
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
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
than
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
graunted
,
to
any
woman
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
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
accusations
which
were
imposed
vpon
,
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
mention
is
heere
made
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
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
resurrection
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
:
euen
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
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
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
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
illuminat
,
of
that
which
is
hot
,
to
giue
and
cast
foorth
heate
?
If
also
the
humane
spirit
,
doth
vegitat
the
bodie
?
how
shall
not
the
holie
Ghost
quicken
the
soule
?
Qui
ex
Patre
,
Filioque
procedit
.
Who
proceedeth
from
the
Father
,
and
the
Sonne
.
By
this
article
we
are
to
beleeue
,
that
the
holie
Ghost
proceedeth
eternallie
,
from
the
Father
and
the
Sonne
,
as
from
the
same
begininge
and
spiration
.
Which
was
added
,
to
represse
the
errors
of
the
Greekes
,
whereof
the
heretique
Nestorius
was
the
first
author
,
as
testifieth
Theodos
.
li.
4.
eccles.
hist.
cap.
8.
&
9.
Denying
that
the
holy
Ghost
proceeded
from
the
Father
and
the
Sonne
.
For
the
which
he
was
condemned
by
the
councell
of
Ephesus
,
reuerenced
in
the
Church
,
as
one
of
the
four
gospels
.
And
for
the
further
confusion
of
heretiques
,
and
to
the
greater
ioye
and
consolation
of
all
Catholiques
,
the
said
Simbole
was
publiquely
sunge
,
three
seuerall
times
of
all
that
were
present
.
Qui
cum
Patre
et
Filio
,
simul
adoratur
&
conglorificatur
.
Who
with
the
Father
and
the
Sonne
,
is
together
worshiped
and
glorified
.
To
represse
the
impiety
of
Macedonus
the
heretique
,
who
denied
the
holy
Ghost
to
be
God
,
houlding
him
for
a
symple
creature
,
and
to
be
alltogether
inequall
to
the
Father
and
the
Sonne
(
as
witnesseth
S.
Aug.
de
Trinit.
li.
1.
cap.
6.
)
the
Church
hath
proposed
him
vnto
vs
to
be
adored
and
glorified
together
with
them
:
which
doth
plainlie
argue
,
that
he
is
God
,
because
that
sort
and
kind
of
adoration
,
pertayneth
onlie
to
almightie
God
.
Qui
locutus
est
per
Prophetas
.
Who
hath
spoken
by
the
prophets
.
To
auert
the
people
,
from
the
false
opinion
of
those
which
despised
visions
,
reuelations
,
and
the
sacred
predictions
of
the
holie
prophets
,
as
lyes
,
dreames
,
and
fables
,
the
Church
assureth
vs
,
that
the
Holy
Ghost
hath
spoken
vnto
vs
by
them
,
according
to
the
testimonie
of
Saint
Peter
.
2.1
.
Instructing
and
teaching
vs
,
that
prophecie
,
cometh
not
by
the
will
of
man
,
but
that
such
men
haue
spoken
vnto
vs
,
as
they
were
inspired
by
God
him selfe
.
Et
vnam
.
And
one
.
There
are
four
special
notes
or
markes
of
the
true
church
,
gathered
partlie
out
of
the
Creed
of
the
Apostles
,
and
partlie
out
of
that
of
Constantinople
.
The
first
is
,
that
she
is
One.
The
second
,
that
she
is
Holie
.
The
third
,
that
she
is
Catholique
.
The
fourth
,
that
she
is
Apostolique
.
The
first
propertie
therfore
is
,
that
she
is
One
,
because
hir
head
is
one
,
to
whom
she
is
vnited
.
Hir
spirit
is
one
in
which
,
as
in
one
body
,
all
are
coupled
and
coapted
which
do
belonge
vnto
hir
.
Hir
preaching
is
one
.
Hir
ceremonies
are
one
.
Hir
end
is
one
.
And
shee
alone
hath
means
to
conserue
this
vnitie
.
Sanctam
.
Holie
.
For
hir
second
marke
,
she
is
called
holy
.
1.
By
reason
of
hir
head
,
which
is
Christ
Iesus
him selfe
,
who
is
the
holie
of
holies
.
2.
In
respect
of
hir
instructor
,
which
is
the
Holie
Ghost
,
whom
Christ
promised
at
his
departure
,
to
send
vnto
hir
.
Iohn
14.3.3
.
In
respect
of
the
holie
Saintes
which
are
in
hir
(
according
to
our
Creede
)
sanctified
by
the
same
Holy
ghost
.
4.
In
respect
of
the
vnitie
of
faith
,
and
absolute
obedience
,
to
one
only
chiefe
&
supreme
pastor
,
the
bishop
of
Rome
,
5.
In
respect
of
the
holie
lawes
and
ordonances
,
wherwith
she
is
gouerned
and
directed
.
6.
In
respect
of
the
holines
of
the
Sacramentes
,
which
are
daylie
dispenced
in
hir
,
by
the
handes
of
hir
pastors
.
7.
And
lastlie
,
because
only
in
hir
,
and
no
way
out
of
hir
,
can
any
one
be
sanctified
or
made
holie
.
Catholicam
.
Catholique
.
For
hir
third
marke
.
she
is
called
Catholique
,
or
vniuersall
.
1.
For
the
vniuersallitie
or
faith
,
which
she
techeth
all
men
alike
to
beleeue
.
2.
For
the
vniuersallitie
of
doctrine
,
whereby
she
instructeth
,
how
to
auoide
vice
and
follow
vertu
.
3.
For
the
vniuersallitie
of
truth
,
which
she
defineth
in
generall
Councels
.
4.
For
the
vniuersallitie
of
nations
,
whom
she
calleth
to
the
same
faith
,
not
excluding
any
.
5.
For
the
vniuersallitie
of
times
,
because
from
the
begining
,
to
the
ending
,
from
Christ
,
to
the
consumation
of
the
worlde
,
the
Christian
religion
shall
euer
continue
.
So
that
the
Church
to
be
Catholique
,
is
,
to
haue
bene
extant
,
in
all
places
,
&
in
all
ages
,
which
neuer
heretique
could
say
of
his
Church
.
Let
them
(
saith
Vinc.
Lyr
)
shew
their
errors
to
haue
bene
beleeued
euerie
where
,
alwayes
,
and
of
all
,
and
then
let
them
brag
that
they
are
Catholiques
.
Et
Apostolicam
.
And
Apostolique
.
This
fourth
marke
of
Apostolique
,
is
also
attributed
to
the
Church
.
for
that
she
is
built
vpon
the
immoueable
rock
,
of
the
Doctrine
of
the
Apostles
,
and
hath
had
a
perpetuall
succession
of
lawfull
pastors
(
without
interruption
)
euer
since
their
dayes
,
vnto
this
present
.
This
mark
,
no
heretique
whatsoeuer
,
once
dareth
to
chaleng
,
it
being
an
absolute
perogatiue
,
only
belonging
to
our
Catholique
Roman
Church
.
Ecclesiam
.
Church
.
The
worde
,
Ecclesia
,
is
a
Greeke
word
,
and
signifieth
assembly
,
or
conuocation
:
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
.
Why
(
In
)
is
here
omitted
.
And
note
,
that
the
preposition
,
In
,
put
in
the
precedent
articles
,
is
here
omitted
,
and
it
is
simply
sayd
,
I
beleeue
the
Church
,
and
not
I
beleeue
in
the
church
,
to
discerne
betwixt
the
creatures
,
and
the
Creator
of
al
things
,
in
whom
only
we
must
beleeue
,
and
not
in
any
other
.
Confiteor
vnum
Baptismae
.
It
is
here
sayd
,
I
Confesse
one
Baptisme
,
for
as
much
as
it
can
not
be
reiterated
,
vnder
the
paines
nominated
in
the
holie
decrees
.
cap.
rebaptizare
de
consec
.
dist.
4
&
to
the
end
that
none
may
thinke
himselfe
able
to
amend
the
worke
of
the
holie
Ghost
.
Which
also
agreeth
with
natural
reason
it selfe
,
according
whereunto
,
a
man
is
borne
but
only
once
.
In
remissionem
peccatorum
.
For
the
forgiuenes
of
sinnes
.
Here
ensueth
the
admirable
effect
of
this
most
wholsome
lotion
,
wherin
al
sinne
,
be
it
original
,
or
actual
is
pardoned
,
quite
extinct
,
and
abolished
,
as
if
it
had
neuer
at
all
bene
committed
,
how
enormous
and
detestable
soeuer
it
were
,
together
with
the
paines
due
to
the
same
:
and
there
is
also
geuen
vs
(
and
that
in
great
abundance
)
the
infusion
of
diuine
graces
,
to
render
vs
able
,
to
al
indeuors
and
offices
,
or
Christian
pietie
.
Et
expecto
resurrectionem
mortuorum
.
And
I
expect
the
resurrection
of
the
dead
:
For
the
more
assured
establishment
of
our
fayth
▪
there
is
here
set
before
vs
,
the
resurrection
of
the
dead
,
without
the
which
we
were
of
all
other
creatures
,
the
most
wretched
and
miserable
,
and
al
our
hope
planted
in
Iesus
Christ
,
were
vtterlie
frustrate
.
Wherfore
,
this
article
doth
reach
vs
to
beleeue
,
that
the
bodies
of
al
,
both
men
and
women
,
which
euer
haue
bene
borne
since
the
beginning
of
the
world
,
though
they
be
rotten
,
burnt
,
eaten
of
wormes
,
beasts
,
or
foules
of
the
ayre
,
yet
shall
be
raysed
againe
at
the
day
of
iudgement
,
and
be
truly
reunited
vnto
their
soules
.
Et
vitam
venturi
seculi
.
And
the
life
of
the
world
to
come
.
This
is
the
marke
whervnto
all
the
faithful
ought
to
direct
their
designes
,
and
to
prepose
vnto
them selues
,
as
the
hyer
and
recompence
,
of
al
their
labours
.
Without
this
,
no
man
can
but
iudge
him self
much
more
vnhappie
and
accursed
,
then
the
bruit
beasts
.
Finally
if
we
esteme
so
much
,
and
hould
so
deere
this
present
life
,
which
is
so
ficle
and
so
short
that
it
may
rather
be
called
a
death
then
a
life
,
in
what
estimation
ought
we
to
haue
the
life
that
is
eternal
,
voide
of
al
miserie
,
and
replenished
with
all
beatitude
and
perpetuall
felicitie
.
Of
which
ioy
our
Lord
of
his
mercie
make
vs
then
pertakers
,
what
sorrowe
soeuer
we
suffer
in
this
world
:
Amen
.
Of
the
signe
of
the
Crosse
made
at
,
Vitam
venturi
seculi
.
The
signe
of
the
holie
Crosse
,
is
made
at
the
wordes
,
Et
vitam
venturi
seculi
.
Least
hauing
bene
tould
of
the
blisse
of
the
Saintes
,
and
of
the
ioyes
of
the
life
euerlasting
,
we
should
deceaue
our selues
,
by
thinking
to
obtaine
them
without
anie
trauel
,
whereas
Christ
him selfe
,
did
not
enter
into
the
kingdom
of
his
glorie
,
but
by
the
ignominy
of
his
Crosse
.
For
from
the
Church
militant
,
vnto
the
triumphant
,
none
can
enter
but
by
the
Crosse
,
as
saith
Ludolphus
,
in
vita
Christi
.
Amen
.
For
confirmation
of
that
,
which
is
contayned
in
this
present
Simbole
,
there
is
added
for
conclusion
,
this
woord
.
Amen
,
that
is
to
say
,
in
veritie
,
trulie
,
certainlie
,
or
without
doubt
we
beleeue
,
that
,
which
is
contayned
in
the
precedent
articles
.
Of
the
kisse
of
the
Altar
.
After
this
,
bowing
downe
him selfe
,
he
kisseth
the
altar
:
testyfiyng
by
this
ceremonie
,
that
he
willinglie
submitteth
him selfe
vnder
the
Crosse
of
Christ
,
and
that
from
the
bottom
of
his
hart
,
he
imbraceth
the
same
:
confessing
with
the
Apostle
,
that
the
miseries
of
this
life
,
and
not
worthie
of
the
glorie
,
which
shal
be
hereafter
reuealed
vnto
vs
.
Dominus
vobiscum
.
The
Creed
being
ended
,
the
Priest
turneth
to
the
people
,
saying
Dominus
vobiscum
.
Praying
that
our
Lord
be
with
them
,
that
they
may
make
their
profit
of
that
,
which
was
repeated
and
rehearsed
,
in
the
aforesayd
articles
.
And
the
people
answere
.
Et
cum
spiritu
tuo
.
And
with
thy
spirit
.
To
the
end
,
that
being
vnited
together
in
the
same
faith
and
religion
,
they
may
feele
the
effectes
of
their
saluation
.
Amalaricus
sayeth
,
that
this
salutation
of
the
Priest
to
the
people
,
denoteth
an
entrance
,
to
an
other
office
.
And
Gabriel
Biel
sayth
,
that
the
Priest
now
faluteth
the
assistants
,
with
Dominus
vobiscum
,
that
God
may
be
with
them
to
receiue
their
oblations
.
Oremus
.
Hauing
said
Dominus
vobiscum
,
next
he
saith
,
Let
vs
pray
.
Because
,
vnles
our
Lord
be
with
vs
,
we
can
not
pray
to
our
soules
health
.
And
then
he
turneth
him
to
the
altar
;
admonishing
hereby
,
that
now
especially
,
euerie
one
should
returne
to
him selfe
,
and
diligentlie
search
,
and
discusse
his
conscience
,
that
so
he
may
offer
vp
himselfe
,
an
acceptable
sacrifice
to
Almightie
God
.
Of
the
Offertorie
.
And
of
the
condicions
of
the
Host
that
is
to
be
offered
.
The
1.
Reason
.
FIrst
the
Offertorie
taketh
his
name
,
Ab
offerendo
,
Of
offering
;
because
in
this
part
of
the
Masse
,
the
people
are
wont
to
make
their
temporall
offeringes
at
the
Altar
.
Which
,
in
a
solemne
Masse
,
is
most
melodiouslie
soung
,
because
as
the
Apostle
saith
.
Our
Lord
loueth
a
cheerefull
giuer
.
2.
Cor.
1.
Because
also
it
is
conuenient
that
after
the
gospel
,
there
should
follow
faith
in
hart
,
praise
in
mouth
,
and
fruit
in
worke
,
as
testifieth
Innocentius
tertius
.
The
2.
Reason
.
Secondly
,
it
is
called
the
Offertorie
,
because
at
this
time
,
the
priest
doth
take
into
his
handes
,
and
maketh
an
oblation
of
the
Holies
that
are
to
be
consecrated
.
As
also
,
because
it
is
a
most
immediate
preparation
and
disposition
,
to
the
holie
Canon
.
Of
the
condicions
of
the
Host
.
As
touching
the
conditions
of
the
Host
that
is
to
be
offered
,
sundry
notable
thinges
,
are
signified
therby
1.
This
bread
is
made
of
wheate
:
because
Christ
compared
him selfe
vnto
wheate
,
saying
.
Vnles
the
graine
of
wheate
falling
on
the
ground
doe
die
,
it
remaineth
alone
.
2.
It
is
made
in
the
forme
or
maner
of
mony
to
signifie
,
that
it
is
the
same
peny
or
reward
,
promised
by
our
Lord
in
the
gospel
,
to
the
labourers
in
the
vyneard
.
Mat
20.9
3.
It
is
rounde
:
to
put
vs
in
minde
,
that
God
is
the
Creator
of
all
thinges
,
both
in
heauen
and
earth
,
Alpha
,
and
Omega
,
without
begining
or
ending
.
By
which
also
it
denoteth
vnto
vs
,
the
diuinty
of
our
B.
Sauiour
,
whereby
he
filleth
the
round
worlde
.
4.
It
is
white
:
to
represent
vnto
vs
,
the
most
pure
fleash
of
our
Lord
and
Sauiour
,
taken
of
the
most
holie
,
perfect
,
and
most
pure
Virgin
.
5.
It
is
thinne
:
to
signifie
,
that
both
the
Priest
,
and
the
communicants
,
ought
to
come
fasting
to
receiue
the
same
.
6.
It
is
made
without
leuain
:
to
signifie
,
that
our
heartes
ought
to
be
made
cleane
,
from
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
written
,
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
in
me
in
this
night
.
Mat.
26.31
.
Of
the
two
Palles
or
Corporalls
.
And
here
it
is
also
further
to
be
noted
,
that
there
are
two
Palles
,
called
Corporalls
:
the
one
layd
vpon
the
Altar
,
vnder
the
Host
and
Chalice
,
extended
:
the
other
layed
vpon
the
Chalice
,
foulded
.
That
extended
,
signifieth
Faith
.
That
foulded
,
betokeneth
vnderstanding
:
for
here
the
mysterie
ought
to
be
beleeued
,
but
can
not
be
comprehended
,
that
faith
may
haue
merit
,
where
humane
reason
can
make
no
demonstrance
.
Of
the
preparation
of
the
bread
and
wine
for
the
oblation
:
and
how
therin
is
most
liuely
represented
,
the
action
of
our
Sauiour
,
in
the
institution
of
this
Sacrament
.
The
1.
Ceremonie
,
&
his
signification
.
FIrst
,
by
seeing
the
priest
prepare
the
bread
and
wine
for
the
oblation
,
we
may
be
put
in
minde
,
how
the
disciples
went
before
our
Lord
,
to
prepare
his
passouer
,
as
the
Euangelist
witnesseth
,
saying
.
The
first
day
of
Azimes
the
disciples
came
to
Iesus
,
saying
.
Where
wilt
thou
,
that
we
prepare
for
thee
to
eate
the
pasche
Mat.
26.17
.
The
2.
Ceremonie
,
and
his
signification
.
His
offerring
vp
the
Host
vpon
the
Paten
before
consecration
:
signifieth
,
the
great
affection
,
where
with
our
Lord
and
Sauiour
,
offered
vp
him selfe
to
his
heauenly
Father
,
to
suffer
his
death
and
passion
for
vs
.
As
also
the
great
desire
which
he
had
to
ordayne
this
holie
Sacrament
,
saying
.
With
a
desire
haue
I
desiered
,
to
eate
this
passouer
with
you
before
I
suffer
.
Luc.
22.15
.
The
3.
Ceremonie
,
and
his
signification
.
The
priest
preparing
himselfe
to
performe
the
Offertorie
,
remoueth
away
the
Chalice
a
litle
from
him
,
and
then
houlding
vp
the
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
vpon
the
Paten
,
representeth
the
verie
maner
of
his
prayer
,
to
wit
,
procidit
in
faciem
suam
,
orans
as
S
Mat.
sayeth
,
cap.
26.36
.
He
fel
vpon
his
face
,
praying
.
The
4.
Ceremonie
,
and
his
signification
.
The
prayer
also
it selfe
,
is
imediatlie
directed
to
God
the
Father
,
as
likewise
that
of
our
Sauiours
was
,
saying
.
Suscipe
sancte
Pater
.
For
euen
so
our
Sauiour
immediatlie
directed
that
of
his
,
saying
.
Pater
&c.
My
Father
if
it
be
possible
,
let
this
chalice
passe
from
me
.
ibid.
And
now
to
explicate
the
wordes
them
selues
.
Suscipe
.
Receiue
.
Our
Lord
is
then
said
to
receiue
our
hostes
and
oblations
,
when
approuing
our
hartie
prayers
and
deuotions
,
he
doth
liberallie
pour
foorth
,
his
blessinges
,
fauours
,
and
graces
vpon
vs
.
Sancte
Pater
.
O
holy
Father
,
Where
note
,
that
the
name
of
Father
,
doth
insinuat
vnto
vs
,
not
a
person
by
him selfe
alone
,
but
such
an
one
,
as
hath
also
a
sonne
.
And
further
in
this
place
may
also
signifie
,
the
fatherly
pittie
,
care
,
and
prouidence
,
which
he
hath
ouer
all
his
deare
,
and
beloued
children
.
Which
Father
is
therfore
said
to
be
Holy
,
that
we
his
children
,
shoulde
imitate
him
our
heauenly
Father
,
in
puritie
,
sanctitie
,
and
holines
of
life
.
Omnipotens
.
Omnipotent
.
This
Father
,
is
here
said
,
not
only
to
be
holy
,
but
also
to
be
omnipotent
:
that
by
acknowledging
his
omnipotencie
,
we
may
beleeue
him
to
be
such
,
who
can
doe
much
more
for
vs
,
then
ether
we
are
able
to
vnderstand
,
or
desire
at
his
handes
.
Aeterne
Deus
.
Eternall
God
.
Besides
the
two
former
attributes
of
sanctitie
,
and
omnipotencie
,
there
is
added
a
third
attribute
,
to
wit
,
of
Eternitie
:
and
this
,
to
the
end
that
we
may
beleeue
him
to
be
such
,
thoroughe
whose
euerlastinge
goodnes
,
these
our
bodies
,
now
fraile
and
mortall
,
shall
hereafter
be
raised
to
immortallitie
,
and
consequently
vnto
eternitie
.
Hanc
immaculatam
hostiam
.
This
immaculat
host
.
Which
wordes
,
haue
principally
respect
,
vnto
that
which
the
host
is
afterwardes
to
be
made
,
to
wit
,
the
most
pretious
and
immaculat
body
,
of
our
Sauiour
Iesus
.
Quam
ego
indignus
famulus
tuus
.
Which
I
thy
vnworthy
seruant
.
The
Priest
,
how
holy
soeuer
otherwise
he
be
,
willinglye
acknowledgeth
him selfe
,
ether
for
a
wicked
or
vnworthy
seruant
:
and
this
he
doth
without
any
detriment
vnto
the
Sacrament
.
For
not
in
the
merit
of
the
Priest
,
who
is
the
consecrator
,
but
in
the
word
of
our
B.
Sauiour
,
is
this
mysterie
effected
.
So
that
the
euill
life
of
the
Priest
,
dooth
not
hinder
the
effect
of
the
sacrament
;
as
nether
doth
the
infirmitie
of
the
phisition
,
corrupt
the
vertu
of
the
medicine
.
Offero
tibi
,
Deo
meo
,
viuo
,
&
vero
.
Doe
offer
vnto
thee
,
my
liuing
,
and
true
God
.
Which
wordes
,
doe
clearlie
confound
all
maner
of
prophane
,
and
superstitious
worships
,
together
with
all
those
oblations
,
which
are
made
by
Idolaters
vnto
their
Idols
.
For
the
Church
maketh
hir
offering
,
to
the
liuing
,
and
true
God
:
and
contrariwise
they
,
both
to
dead
,
and
to
false
gods
.
Pro
innumerabilibus
peccatis
,
&
offensionibus
,
&
negligentiis
meis
.
For
my
inumerable
sinnes
,
and
offences
,
and
negligences
.
Where
,
by
(
sinnes
:
)
are
vnderstoode
,
the
transgression
of
the
diuine
commandements
.
By
(
offences
:
)
the
scandall
of
our
neighbours
.
And
by
(
neglicences
:
)
the
omission
of
good
,
and
godlie
workes
.
Et
pro
omnibus
circumstantibus
.
And
for
all
that
are
present
.
Most
peculiarly
al
those
are
named
or
commemorated
,
who
are
present
at
Masse
:
because
of
these
,
the
priest
taketh
a
most
peculiar
care
,
who
are
so
peculiarlie
ioyned
vnto
him
,
by
their
personall
presence
at
his
Sacrifice
.
Sed
&
pro
omnibus
fidelibus
Christianis
,
viuis
atque
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
Paten
,
then
layeth
the
host
vpon
the
Corporall
,
and
afterwardes
poureth
wine
and
water
into
the
Chalice
:
of
the
which
(
as
likewise
before
of
the
Bread
)
many
notable
circumstances
,
are
to
be
considered
.
The
1.
Ceremonie
,
and
his
signification
.
First
,
as
the
Bread
which
is
prepared
for
the
consecration
,
ought
to
be
of
pure
wheat
,
so
likewise
the
wine
,
for
the
self
same
reason
,
ought
to
be
of
the
naturall
grape
.
Because
,
as
our
Sauiour
compared
him selfe
to
bread
,
saying
.
I
am
the
bread
which
came
downe
from
heauen
.
Ihon
6.
So
likewise
he
compared
him selfe
to
a
Vine
,
saying
.
I
am
the
true
Vine
,
and
my
father
is
the
husbandman
.
Iohn
.
15.1
.
The
2.
Ceremonie
,
and
his
signification
.
The
wine
is
first
poured
into
the
Chalice
,
without
the
water
:
and
this
is
done
according
to
the
example
of
Iesus
Christ
him selfe
,
as
S.
Ciprian
testifieth
li.
2
ep.
3.
to
signifie
,
the
blood
which
he
poured
foorth
at
the
time
of
his
agonie
in
the
garden
of
Gethsemanie
.
The
3.
Ceremonie
,
and
his
signification
.
The
water
is
first
blessed
,
before
it
be
mingled
,
but
not
so
the
wine
.
The
reason
wherof
is
,
for
that
the
wine
,
in
this
place
,
signifieth
Christ
,
who
needeth
no
benediction
:
and
water
the
people
,
who
in
this
life
,
can
not
be
without
sinne
,
and
therfore
haue
greatlie
neede
of
benediction
.
The
4.
Ceremonie
,
and
his
signification
.
Next
it
is
to
be
noted
,
that
in
this
mixtion
,
there
is
more
wine
put
into
the
chalice
,
then
water
:
and
this
in
signification
,
that
the
Church
ought
to
be
incorporated
into
Christ
and
not
Christ
into
the
Church
.
And
Pope
Honorius
affirmeth
,
that
it
should
be
a
pernicious
abuse
,
to
doe
the
contrarie
.
cap.
perniciosus
de
celeb
.
Miss.
The
5.
Ceremonie
,
and
his
signification
.
In
the
Chalice
of
our
Lord
,
wine
is
not
alone
without
water
,
nor
water
alone
without
wine
:
because
both
flowed
foorth
together
out
of
his
side
at
the
time
of
his
passion
,
as
saith
S.
Alexander
Pope
and
martyr
,
the
fifte
from
S.
Peter
.
Which
S.
Cyprian
very
notablie
confirmeth
,
saying
.
Si
vinum
tantum
quis
offerat
.
&c.
If
any
man
offer
wine
alone
,
the
blood
of
Christ
beginneth
to
be
without
vs
:
and
if
the
water
be
alone
,
we
beginne
to
be
without
Christ
:
but
when
both
are
mingled
,
then
is
a
spirituall
and
celestiall
sacrament
accomplished
.
ep.
65.
And
Theophilus
vpon
the
19.
of
S.
Iohn
,
saith
that
the
Armenians
are
hereby
confounded
,
because
they
doe
not
mingle
in
the
mysteries
,
water
with
the
wine
,
for
that
they
beleeue
not
,
as
it
seemeth
,
that
water
issued
out
of
our
Lordes
side
.
The
6.
Ceremonie
,
and
his
signification
.
Againe
water
is
mingled
with
wine
:
to
signifie
the
effect
of
this
diuine
sacrament
,
to
wit
,
Christ
vnited
to
the
people
beleeuing
,
and
the
people
beleeuing
,
vnited
to
Christ
in
whom
they
beleeue
.
For
by
water
,
is
vnderstood
the
people
,
as
Apoc.
17.15
.
Aquae
multa
,
populi
multi
.
Many
waters
,
are
many
people
.
Another
signification
of
the
creature
of
water
.
Some
there
be
likewise
,
who
wil
haue
water
to
represent
,
the
blood
of
Christ
,
whose
vertu
and
propertie
is
,
to
coole
,
to
quench
,
to
refresh
,
to
moysten
,
to
fructifie
,
and
to
wash
.
For
true
it
is
,
that
the
pretious
blood
of
Iesus
Christ
,
doth
worke
in
our
soules
,
all
these
effects
:
for
it
cooleth
hir
concupiscence
:
it
quencheth
the
flames
of
hir
wicked
affections
:
it
moysteneth
the
arriditie
and
drynes
of
hir
vnderstanding
:
it
refresheth
hir
feruent
desires
in
almightie
God
:
and
it
washeth
and
purgeth
hir
,
from
all
the
foulnes
and
spotts
of
hir
offences
.
The
7.
Ceremonie
,
and
his
signification
.
And
here
by
the
way
it
is
to
be
obserued
,
that
that
he
which
asisteth
or
serueth
the
priest
,
nether
layeth
the
host
vpon
the
Altar
,
nether
poureth
the
wine
,
nor
water
,
into
the
Chalice
,
but
both
are
done
by
the
priest
himselfe
:
insinuating
,
that
Christ
himselfe
,
first
instituted
this
sacrament
,
and
after
recommended
the
same
to
his
Apostles
.
For
as
the
Euangelist
saith
.
He
tooke
the
bread
and
blessed
it
:
and
after
,
he
tooke
the
chalice
and
consecrated
it
:
and
said
to
his
Apostles
;
doe
this
in
remembrance
of
me
.
And
now
to
speake
of
the
prayer
which
followeth
.
Deus
qui
humanae
substantiae
dignitatem
mirabilitater
condidisti
.
O
God
which
hast
wonderfullie
created
the
dignitie
of
mans
substance
.
This
dignitie
of
mans
substance
,
consisteth
principallie
,
in
the
image
of
God
,
which
is
indeliblie
imprinted
in
him
.
Which
is
therfore
said
,
to
be
wonderfullie
created
,
because
it
is
produced
by
the
power
creatiue
,
whereof
none
of
vs
,
nether
vnderstand
the
reason
,
nor
are
capable
of
anie
maner
of
participation
.
For
the
creatiue
power
(
saith
S.
Cyril
,
2.
Thesauri
.
cap.
2.
)
the
creature
can
not
receiue
,
that
he
can
so
much
as
create
(
that
is
produce
of
nothinge
)
the
least
thinge
whatsoeuer
that
is
in
the
world
.
Et
mirabilius
reformasti
.
And
hast
more
wonderfullie
reformed
.
To
wit
,
by
our
redemption
,
or
reformation
by
Christ
:
which
worthely
may
be
called
more
admirable
,
then
our
creation
by
God
:
for
who
euer
heard
infirmitie
,
by
infirmitie
,
to
be
healed
,
or
death
,
by
death
,
to
be
extinguished
?
Which
thinge
is
so
vnwonted
and
full
of
admiration
,
as
that
it
caused
the
verie
Angels
themselues
to
wonder
,
saying
.
Si
tu
propugnator
ad
saluandum
.
If
thou
be
the
defender
to
saue
vs
,
how
is
it
that
thy
garment
is
redd
?
Isay
63.
As
if
they
should
say
;
How
doost
thou
saue
from
sinne
,
seeing
thou
thy selfe
,
art
made
redd
with
the
similitude
of
sinfull
flesh
?
Da
nobis
,
per
huius
aquae
&
vini
mysterium
.
Graunt
vs
,
by
the
misterie
of
this
water
and
wine
.
Which
mysterie
trulie
,
is
nothing
else
,
but
the
inseperable
coniunction
,
betwixt
our
soules
,
and
our
Sauiour
Iesus
.
Which
coniunction
,
as
S.
Cyprian
saith
,
nothing
can
seuer
,
that
there
alwayes
hould
not
and
remayne
,
betwixt
the
louer
,
and
the
beloued
,
an
inseperable
and
indiuisible
loue
Cyp.
Ep.
63.
Eius
diuinitatis
esse
consortes
.
To
be
partakers
of
his
diuinitie
.
Because
(
for
the
obtayning
of
his
beatitude
)
man
ought
to
follow
none
but
God
,
and
because
of
the
grossenes
of
his
carnallitie
,
he
could
not
follow
the
inuisible
God
,
therfore
the
Sonne
of
God
,
by
the
coniunction
of
his
diuinitie
with
our
flesh
,
made
vs
a
way
,
by
the
which
,
we
may
be
brought
to
the
perfect
vision
and
fruition
of
his
diuinitie
.
Qui
humanitatis
nostrae
fieri
dignatus
est
particeps
.
Who
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
.
Which
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
.
We
offer
vnto
thee
o
Lord
.
Hauing
mingled
the
water
with
the
wine
,
as
a
forsaid
,
he
taketh
the
Chalice
and
offereth
it
vp
,
saying
.
We
offer
vnto
thee
o
Lord
.
Signifying
by
this
ceremonie
,
how
our
blessed
Sauiour
most
willinglie
offered
vp
him selfe
vnto
his
Father
,
to
be
the
oblation
and
sacrifice
,
for
our
redemption
.
And
here
offer
yourselfe
to
his
grace
,
by
true
and
vnfeyned
contrition
of
hart
for
all
your
offences
.
Calicem
salutaris
.
The
Chalice
of
health
.
By
anticipation
,
this
Chalice
is
called
,
the
Chalice
of
health
,
that
is
of
saluation
,
both
because
it
prefigureth
the
blood
of
Christ
,
which
is
the
price
of
our
saluation
:
and
also
because
it
impetrateth
health
,
to
all
the
people
which
are
offered
in
the
same
.
Tuam
deprecantes
clementiam
.
Humblie
beseeching
thy
clemencie
.
Where
verie
aptlie
mention
is
made
,
of
goodnes
,
and
clemencie
:
for
this
chalice
,
his
Father
gaue
him
,
and
not
the
Iewes
:
for
loue
,
not
for
anger
:
for
good
will
,
not
for
necessitie
:
for
grace
,
not
for
reuenge
.
For
this
is
that
Iacob
,
who
humblie
obeying
the
commandement
of
his
Father
Isaac
,
&
the
counsel
of
his
mother
Rebecca
,
serued
Laban
fourteene
yeares
,
that
he
might
take
Rachel
and
Lia
(
to
wit
,
the
people
of
the
Iewes
and
Gentils
)
vnto
him
in
mariage
.
Gen.
Vt
in
conspectu
diuinae
maiestatis
tuae
.
That
in
the
sight
of
thy
diuine
maiestie
.
Rightlie
is
this
acceptable
sacrifice
,
presented
and
interposed
,
betwixt
the
sight
of
Gods
maiestie
,
&
our
sinnes
:
for
whensoeuer
our
sinnes
doe
prouoke
him
to
punish
vs
,
we
haue
no
better
meanes
to
pacifie
his
anger
,
then
by
presenting
before
his
sight
the
merits
of
this
sacrifice
.
Pro
nostra
,
&
totius
mundi
salute
.
For
our
health
,
and
for
the
health
of
all
the
world
.
In
these
wordes
,
as
in
the
like
going
before
,
all
Christian
Catholique
people
,
may
receiue
wonderfull
consolation
,
that
by
euerie
particular
sacrifice
,
euerie
Catholique
present
,
and
euerie
Catholique
in
the
world
,
whersoeuer
absent
,
is
without
omission
,
daylie
remembred
in
this
diuine
sacrifice
.
Cum
odore
suauitatis
ascendat
Amen
.
It
may
ascend
with
the
odor
of
sweetnes
.
Amen
.
Which
is
done
,
when
he
doth
so
approue
the
sacrifice
of
our
praise
and
prayer
,
that
in
fauour
,
thereof
,
he
poureth
foorth
more
aboundantlie
,
his
benediction
vpon
vs
.
And
in
this
sense
,
Iesus
Christ
his
Sonne
,
is
said
to
haue
offered
vp
him selfe
,
an
host
,
and
oblation
to
God
,
in
the
odor
of
sweetnes
Ephes.
5.
Then
he
maketh
the
signe
of
the
Crosse
with
the
Chalice
,
setteth
the
same
vpon
the
Corporall
,
couereth
it
with
the
palle
,
and
next
ioyning
his
handes
together
vpon
the
Altar
,
a
litle
inclined
,
he
sayeth
.
In
spiritu
humilitatis
,
&
animo
contrito
,
suscipiamur
a
te
Domine
.
In
the
spirit
of
humilitie
,
and
in
a
contrit
hart
,
let
vs
be
receiued
of
thee
o
Lord
.
In
which
wordes
,
are
touched
two
thinges
,
which
make
our
prayers
acceptable
to
God
;
to
wit
,
humilitie
,
and
contrition
.
Of
the
first
Ecclesiasticus
saith
;
The
prayer
of
him
that
humbleth
him selfe
,
doth
peirce
the
heauens
.
Of
the
second
,
the
prophet
Esay
saith
.
Vnto
whom
shall
I
looke
,
but
vnto
the
humble
,
and
contrite
in
spirit
?
ca.
vlt.
The
first
of
these
vertues
,
is
found
in
that
mirror
of
all
perfection
,
who
said
of
him
selfe
.
I
am
in
the
midst
of
you
,
as
he
that
ministreth
.
Luc.
22.
The
second
,
in
that
deuout
Publican
,
who
knocked
his
breast
:
so
highlie
commended
thorough
the
vniuersall
Church
Luc.
18.
Et
sic
fiat
sacrificium
nostrum
in
conspectu
tuo
hodie
.
And
so
let
our
sacrifice
be
made
before
thee
this
day
.
To
wit
,
in
the
spirit
of
humilitie
,
and
in
a
contrit
hart
:
for
the
spirit
of
humilitie
,
acknowledgeth
the
want
of
vertues
:
and
a
contrit
hart
,
the
number
of
vices
.
And
worthelie
is
it
said
,
sic
,
so
,
as
if
he
said
,
let
that
be
done
in
respect
of
humilitie
of
confession
,
and
of
hartie
contrition
,
which
can
not
be
,
by
the
merit
of
deuotion
and
perfect
innocencie
.
Vt
placeat
tibi
,
Domine
Deus
.
That
it
may
please
thee
,
o
Lord
God
.
Whom
nothing
more
pleaseth
,
then
meeknes
&
humilitie
;
whom
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
,
come
by
thy
sweetnes
,
come
by
thy
loue
come
by
thy
benignitie
,
come
by
thy
pietie
,
and
infinit
bountie
.
Et
benedic
hoc
sacrificium
,
tuo
sancto
nomini
preparatum
.
And
blesse
this
sacrifice
,
prepared
to
thy
name
.
At
which
wordes
,
he
blesseth
the
offeringes
,
calling
vpon
the
Holie
Ghost
:
which
albeit
he
is
named
alone
,
yet
he
can
not
be
alone
,
but
is
euen
both
from
,
and
with
,
the
Father
,
&
the
Sonne
.
To
conclude
,
of
the
Offertorie
mention
is
made
by
Walfridus
de
reb.
ec
.
cap.
21
Rab.
l.
1.
de
diuin
offic.
cap.
2.
Amal.
l.
3.
de
ecl
.
offic
cap.
19.
Microlog
.
de
ecles
.
obser
.
cap.
10.
Isid.
l.
Etymo
6.
cap.
19.
Innoc.
l.
2.
de
myst
.
Missiae
cap.
53.
and
others
.
Of
the
Priestes
washing
his
handes
.
The
1.
Reason
.
HE
that
looketh
diligentlie
,
and
narrowlie
,
to
the
first
institution
of
this
ceremonie
,
shall
finde
it
expreslie
to
be
taken
,
from
the
model
and
example
of
our
Sauiour
himselfe
,
when
he
first
ordayned
this
holie
Sacrament
.
For
before
he
consecrated
his
bodie
and
blood
,
or
communicated
the
same
to
his
Apostles
,
he
first
prepared
them
,
by
washinge
their
feete
.
Iohn
.
13.5
.
The
2.
Reason
.
This
verie
custome
,
the
Church
obserued
sometime
,
after
his
example
.
Tertullian
witnesseth
,
that
this
custome
of
the
priest
,
to
wash
his
handes
at
the
Altar
,
was
obserued
amongst
the
Christians
in
his
time
,
Tertul
ad
vxorem
li.
2.
And
S.
Ambrose
also
,
and
diuers
others
,
make
mention
thereof
.
Amb.
li.
3.
de
sacr.
The
3.
Reason
.
Misticallie
,
this
ceremonie
admonisheth
,
that
euerie
one
ought
with
strick
examination
to
cleanse
his
conscience
,
presenting
him selfe
at
this
holie
table
,
if
he
desire
trulie
to
feele
the
effects
therof
,
to
the
health
of
his
soule
.
The
4.
Reason
.
In
particular
the
priest
washeth
his
handes
at
this
present
,
notwithstanding
he
had
washed
them
before
,
that
if
perhaps
by
humane
frailtie
,
he
hath
admitted
into
his
minde
,
any
vaine
phantasie
or
imagination
,
he
may
now
at
the
least
,
cast
it
from
him
,
and
take
as
it
were
vnto
him
,
another
new
cleannesse
.
For
he
ought
to
procure
so
much
the
more
puritie
,
by
how
much
he
approacheth
the
nerer
,
to
the
woorke
of
this
most
pure
,
and
most
immaculat
mysterie
,
that
so
he
may
touch
with
the
more
cleannesse
,
the
most
immaculat
and
pretious
bodie
of
our
Sauiour
Iesus
.
The
5.
Reason
.
And
it
is
to
be
noted
,
that
he
washeth
not
his
whole
handes
,
but
onlie
the
tippes
or
endes
of
his
fingars
:
to
signifie
,
that
our
greater
faultes
,
and
grosser
offences
,
ought
first
to
be
cleansed
else
where
(
to
wit
,
in
Confession
)
so
that
at
the
Aultar
,
we
should
not
neede
to
washe
,
but
the
tippes
of
our
fingars
onlie
,
that
is
to
say
,
some
litle
affections
,
which
may
sometimes
distract
or
disturbe
our
spirit
.
And
now
to
expound
the
wordes
them selues
.
Lauabo
&c.
psl
.
25.
Lauabo
inter
innocentes
,
manus
meas
.
I
will
washe
my
handes
,
amongst
the
innocents
.
Where
he
prayeth
,
that
as
he
washeth
them
from
exterior
vncleanes
,
which
defileth
the
bodie
,
so
it
may
be
the
good
pleasure
of
God
,
to
washe
him
from
all
inward
vncleanes
,
which
defileth
the
soule
.
Et
circumdabo
altare
tuum
Domine
.
And
I
will
compasse
about
thy
Altaro
Lord
.
When
our
hart
is
lifted
vp
to
God
then
(
saith
S.
Aug
)
it
is
to
him
an
Altar
.
li.
10.
de
Ciuit.
cap.
4.
which
then
is
compassed
about
,
when
with
the
dore
of
circumspection
,
like
an
inclosed
orchard
,
it
is
on
euery
side
inclosed
,
that
nether
by
irruption
of
enimies
it
be
polluted
,
nor
by
the
cares
of
the
world
,
it
be
distracted
.
Vt
audiam
vocem
laudis
tuae
.
That
I
may
heare
the
voice
of
thy
praise
.
And
note
that
he
saith
,
(
that
I
may
heare
:
)
for
true
it
is
,
that
it
is
the
part
of
him
that
sacrificeth
,
to
offer
praises
vnto
God
:
but
because
God
ought
to
be
worshiped
of
his
owne
,
and
ought
to
be
presented
with
his
owne
giftes
,
the
priest
ought
vigilantlie
to
watch
,
that
in
euerie
moment
of
the
sacrifice
,
he
first
hearken
to
God
inwardlie
inspiring
,
and
cheiflie
to
present
,
and
offer
vp
those
desires
vnto
him
,
which
he
hath
receaued
of
him
.
Et
enarrem
vniuersa
mirabilia
tua
.
And
may
declare
all
thy
wonders
.
Which
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
.
Which
house
we
our selues
are
,
as
the
scripture
saith
.
Yee
are
the
temples
of
the
Holy
Ghost
.
And
the
beautie
thereof
,
is
the
beautie
and
puritie
of
our
soules
.
Et
locum
habitationis
gloriae
tuae
.
And
the
place
of
the
habitation
of
thy
glorie
.
To
wit
,
of
the
Church
triumphant
,
wherin
thou
art
glorified
of
thy
Saintes
in
heauen
:
or
of
thy
Church
militant
,
wherin
thou
art
praised
of
thy
seruants
in
earth
.
Ne
perdas
cum
impijs
animam
meam
.
Destroy
not
my
soule
with
the
wicked
.
By
the
wicked
,
are
vnderstood
those
which
nether
worship
God
,
nor
feare
God
,
nor
obey
his
Church
,
all
which
are
trulie
tearmed
wicked
.
Et
cum
viris
sanguinum
vitam
meam
.
And
with
the
men
of
blood
,
my
life
.
They
are
men
of
blood
,
which
commit
the
manifest
woorkes
of
the
flesh
,
of
which
the
Apostle
saith
,
that
none
such
shall
enter
into
the
kingdome
of
God
.
In
quorum
manibus
iniquitates
.
In
whose
handes
are
iniquities
.
Men
of
blood
,
(
in
whose
handes
are
iniquities
)
S.
Aug.
interpreteth
of
those
that
bate
their
neighbour
for
the
house
of
God
is
adorned
with
two
precepts
:
the
loue
of
God
,
and
of
our
neighbour
.
Dextra
eorum
repleta
est
muneribus
.
Their
right
hands
are
filled
with
giftes
.
Because
that
which
is
giuen
them
to
the
obtayning
of
euerlasting
life
,
they
conuert
to
obtaine
the
giftes
of
the
world
,
esteeming
gayne
,
to
be
godlines
.
Ego
autem
in
innocentia
mea
ingressus
sum
.
But
I
am
entred
in
my
innocencie
.
Innocencie
,
not
of
perfect
consummation
,
but
of
right
intention
:
that
it
may
be
called
,
innocencie
,
as
iustice
is
so
called
to
wit
,
for
the
end
of
the
true
good
where
at
it
aymeth
as
S.
Aug.
teacheth
cap.
de
ciuit
.
Dei
.
Redime
me
,
&
miserere
mei
.
Redeeme
me
,
and
haue
mercie
on
me
.
For
such
is
the
innocencie
of
this
life
,
that
euen
the
innocent
may
say
,
redeeme
me
,
and
haue
mercie
on
me
.
Pes
meus
stetit
in
directo
.
My
foote
hath
stood
in
the
direct
.
That
is
,
in
the
way
of
rectitude
,
or
in
a
right
way
,
it
hath
not
bowed
to
wickednes
,
nor
preuaricated
from
the
pathes
of
iustice
.
In
ecclesijs
,
benedicam
te
Domine
.
In
the
Churches
,
wil
I
blesse
thee
o
Lord
.
That
is
openlie
,
and
publiquelie
,
will
I
celebrate
thy
praises
,
in
the
congregation
of
the
godly
:
nether
will
I
hide
from
them
,
whom
thou
hast
called
,
thy
benediction
;
because
to
thy
loue
,
I
referre
the
loue
of
my
neighbour
.
Gloria
Patri
,
&
Filio
&c.
Glorie
be
to
the
Father
,
and
to
the
Sonne
,
and
to
the
Holie
Ghost
.
As
it
was
in
the
begining
,
and
now
,
and
euer
,
and
world
without
end
.
Amen
.
Then
enclining
a
title
before
the
midest
of
the
Altar
,
his
handes
ioyned
theron
,
he
sayeth
the
prayer
following
.
Suscipe
sancta
Trinitas
,
hancoblationem
quam
tibi
offerimus
.
Receiue
,
ô
holie
Trinitie
,
this
oblation
which
we
offer
vnto
thee
.
Hauing
now
placed
the
bread
and
wine
in
a
readines
to
be
consecrated
,
he
requireth
the
holie
Trinitie
,
to
accept
his
oblation
,
and
that
in
the
memorie
,
of
the
most
sublime
and
high
mysteries
,
of
the
Passion
,
Resurrection
,
and
Ascension
of
our
Sauiour
Iesus
:
which
pointes
are
here
proposed
,
as
the
most
principall
articles
,
of
the
beleefe
and
health
of
all
the
faithfull
.
Ob
memoriam
.
For
the
memorie
.
Wherin
the
Church
of
Christ
,
hath
right
dutifullie
,
obserued
the
precept
of
hir
spouse
,
which
he
gaue
vnto
hir
,
at
the
institution
of
this
holie
sacrifice
,
saying
.
Doe
this
,
for
a
remembrance
of
me
.
Luc.
22.19
.
Passionis
.
Of
the
Passion
.
The
passion
of
our
Lord
is
first
mentioned
,
by
the
which
he
conquered
and
subdued
sinne
,
death
,
the
world
,
and
our
capitall
enimie
,
to
wit
the
diuel
.
Resurrectionis
.
Resurrection
.
Next
mention
is
made
of
his
resurrection
:
for
as
he
put
to
death
sinne
,
by
the
merit
of
his
passion
,
so
rose
he
by
his
proper
force
,
for
our
iustification
.
He
was
crucified
in
infirmitie
,
but
rose
most
victoriouslie
.
Et
Ascensionis
Iesu
Christi
Domini
nostri
.
And
Ascention
of
Iesus
Christ
our
Lord
.
Next
of
his
Ascention
,
in
which
,
in
great
iubilation
,
he
mounted
vp
and
sitteth
,
on
the
right
hand
of
his
Father
,
to
raise
vp
our
humaine
nature
,
baselie
,
and
wretchedlie
fallen
,
thorough
consent
to
sinne
.
Leading
with
him
the
holie
Fathers
,
which
as
a
spoile
,
he
had
victoriouslie
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
,
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
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
.
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.
Whose
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
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
.
Wherfore
with
this
oblation
,
the
deuout
soule
may
likewise
offer
her selfe
to
almightie
God
.
Of
the
Secret
of
the
Masse
,
and
of
the
sundrie
reasons
rendred
for
the
same
.
The
1.
Reason
.
FIrst
,
to
declare
why
it
is
called
by
the
name
of
Secret
:
All
agree
,
that
it
is
so
called
,
because
it
is
pronounced
in
a
secret
,
and
silent
maner
:
there
being
nothing
more
beseeming
this
high
and
ineffable
mysterie
,
then
silence
,
as
witnesseth
Fortunatus
l.
3.
do
eccles.
offic.
cap.
21.
The
3.
Reason
.
To
declare
therfore
what
this
secret
is
:
it
is
no
other
thinge
,
then
certaine
petitions
,
which
the
priest
maketh
vnto
almightie
God
;
that
it
may
please
him
,
to
accept
the
prayers
and
sacrifices
,
which
there
are
presented
vnto
him
in
the
name
of
the
church
vniuersall
.
As
for
example
,
that
which
is
appointed
for
the
fifth
sunday
after
Easter
.
Suscipe
Domine
fideltum
preces
&c.
Receue
o
Lord
,
the
prayers
of
the
faithfull
,
with
the
oblation
of
hostes
,
that
by
these
offices
of
pious
deuotion
,
we
may
come
to
thy
celestiall
glorie
.
Thorough
Christ
our
Lord
.
&c.
That
of
the
feast
of
the
Ascention
.
Suscipe
Domine
munera
&c.
Receue
o
Lord
these
gifts
which
we
offer
,
in
memorie
of
the
glorious
Ascention
of
thy
Sonne
,
and
mercifullie
graunt
,
that
we
may
be
deliuered
from
all
sinne
and
euils
,
and
that
we
may
come
to
the
life
eternall
.
Thorough
Christ
our
Lord
.
That
of
Penticost
,
Munera
quesimus
&c.
Sanctifie
o
Lord
we
beseeche
thee
,
theese
gifts
,
which
we
here
offer
,
and
also
purifie
our
hartes
by
the
grace
of
thy
holie
Spirit
.
Thorough
Christ
our
Lord
:
and
of
this
sort
are
all
the
other
.
The
3.
Reason
.
And
here
let
it
be
noted
,
that
these
Secret
prayers
must
allwayes
agree
with
the
Collects
in
number
,
order
,
and
matter
.
As
for
example
,
if
the
Priest
doe
take
three
Collects
.
The
first
of
the
Sonday
.
The
second
for
the
peace
of
the
Church
.
The
third
,
that
which
is
common
for
the
liuing
and
the
dead
.
Then
must
the
first
Secret
also
be
of
the
Sonday
.
The
second
for
the
peace
of
the
Church
.
And
the
third
for
the
liuing
and
the
departed
:
not
that
ether
the
number
or
order
,
maketh
so
much
in
this
matter
,
but
because
the
Church
herein
followeth
the
doctrine
of
S.
Paul
,
saying
.
Omnia
honeste
&
secundum
ordinem
fiant
in
vobis
.
Let
euerie
thing
be
done
decentlie
,
and
according
to
order
amongst
you
.
The
4.
Reason
.
The
priest
reciteth
these
prayers
in
secret
and
that
especiallie
for
fiue
causes
.
First
,
to
shew
,
that
the
vertu
of
the
sacrifice
,
which
our
Lord
was
to
make
for
the
redemption
of
man
,
was
concealed
and
hid
from
the
world
,
vntill
the
time
,
that
he
offered
him selfe
vpon
the
Crosse
.
The
5.
Reason
.
Secondlie
,
to
shew
,
that
the
Iewes
,
presentlie
after
the
raising
of
Lazarus
,
conspired
amongst
them selues
to
kill
our
Lord
;
for
which
cause
,
he
did
not
walke
openlie
amongst
them
(
as
the
scripture
saith
)
but
retired
him selfe
in
secret
,
into
the
citie
of
Ephrem
.
Iohn
.
11.53
.
The
6.
Reason
.
Thirdlie
,
to
put
vs
in
mind
what
our
Sauiour
did
,
during
the
time
he
was
thus
retyred
.
Wherof
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
represent
vnto
vs
,
the
mysteries
of
the
death
&
passion
of
our
Sauiour
Iesus
,
&
the
order
of
them
,
then
by
begining
at
the
conspiration
of
the
wicked
Iewes
,
from
which
he
withdrew
him selfe
in
secret
,
because
as
the
the
Euangelist
saith
,
his
time
was
not
yet
come
.
The
7.
Reason
.
Fourthly
,
to
represent
the
greate
taciturnitie
and
silence
,
which
our
Sauiour
vsed
,
at
the
time
of
his
examination
before
the
Iudge
:
which
,
as
the
gospel
witnesseth
,
was
so
great
,
that
the
Iudge
him selfe
did
wonder
thereat
.
The
8.
Reason
.
Fifthlie
to
put
vs
in
minde
,
of
the
silence
which
he
vsed
at
the
time
of
his
passion
,
when
he
was
led
as
a
meeke
and
innocent
lambe
vnto
the
slaughter
.
Which
example
the
holie
Martyrs
doe
therfore
imitate
,
of
whom
the
Church
singeth
.
Non
murmur
resonat
,
non
querimonia
.
There
is
nether
murmur
,
nor
complayning
heard
.
Of
the
Preface
;
And
of
sundrie
reasons
rendred
for
the
same
.
The
1.
Reason
.
Touching
the
name
,
interpretation
,
and
etymologie
of
the
worde
,
the
worde
Preface
,
is
a
word
,
which
we
retaine
of
the
Latins
,
as
that
of
Trinitie
,
Sacrament
,
and
the
like
:
and
signifieth
no
other
thinge
,
then
a
certaine
preparation
,
preamble
,
or
prolocution
,
which
is
vsed
before
we
come
to
the
principall
narration
,
or
matter
entended
,
the
better
to
prepare
and
dispose
the
auditors
:
like
vnto
the
Proemes
and
Exordiums
,
which
Orators
vse
before
they
enter
into
their
narrations
.
And
for
this
reason
,
this
exhortation
and
Preface
,
serueth
to
prepare
and
dispose
the
Christians
to
deuotion
,
whilst
the
priest
addresseth
him self
to
recite
the
holie
Canon
:
which
contayneth
the
most
in
effable
and
incomprehensible
mysterie
,
of
the
consecration
of
the
bodie
and
blood
of
our
Sauiour
Iesus
.
The
2.
Reason
.
Now
according
to
the
interpretation
aforesaid
,
this
Preface
,
may
be
referred
to
that
action
of
our
Lord
,
Luke
22.
Where
he
sent
two
of
his
disciples
,
to
wit
Peter
and
Iohn
saying
?
Goe
and
prepare
vs
the
Pasche
that
we
may
eate
.
Who
as
our
Lord
willed
them
,
went
and
prepared
the
same
.
Per
omnia
secula
seculorum
.
World
without
end
.
The
priest
(
being
come
to
the
end
of
the
Secret
,
lifteth
vp
his
voice
,
pronouncing
his
worde
on
high
to
be
heard
and
vnderstood
of
all
the
assistants
:
to
signifie
,
that
our
Sauiour
hauing
absented
him selfe
from
Hierusalem
,
returned
thither
againe
fiue
dayes
before
his
passion
,
shewing
him selfe
openlie
to
his
enimies
,
and
making
his
entrance
into
the
citie
,
with
a
great
multitude
of
people
following
him
.
Amen
.
Amen
.
The
reply
of
the
people
answering
Amen
,
doth
signifie
the
ioyfull
acclamations
of
the
people
,
who
to
honour
our
Sauiour
,
some
of
them
cut
downe
branches
from
the
trees
,
others
cast
their
garments
in
the
way
where
he
was
to
passe
,
&
others
cried
out
on
high
,
saying
.
Benedictus
qui
venit
in
nomine
Domini
.
Blessed
is
he
that
cometh
in
the
name
of
our
Lord
.
Dominus
vobiscum
.
Our
Lord
be
with
you
.
Then
the
priest
to
dispose
the
assistants
to
be
the
more
attentiue
to
that
,
which
he
goeth
about
to
doe
,
saluteth
them
a
new
,
requiring
,
that
our
Lord
be
with
them
.
And
that
not
without
neede
:
for
greate
were
the
miserie
of
man
,
not
to
be
with
him
,
without
whom
he
can
not
be
.
Et
cum
spiritu
tuo
.
And
with
thy
spirit
.
The
people
hauing
receaued
this
so
wholsome
a
salutation
of
the
priest
,
doe
likewise
resalute
him
againe
;
praying
,
that
euen
as
he
hath
wished
,
that
God
may
be
with
them
,
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
vobiscum
,
&
his
chaplins
which
attended
him
,
being
negligent
to
make
him
answere
,
an
Angel
from
heauen
supplied
their
default
,
saying
.
Et
cum
spiritu
tuo
.
Ioh.
Diac.
in
vita
Greg.
li.
4.
Sursum
corda
.
Our
hartes
on
high
.
This
is
another
salutation
of
the
priest
to
the
people
,
to
the
end
,
that
they
should
againe
with
new
feruour
,
lift
vp
their
hartes
on
highe
to
heauen
,
to
consider
the
maruelous
greatnes
of
the
mysterie
which
is
there
vndertaken
.
Yea
we
may
trulie
say
,
that
in
this
salutation
,
he
further
exciteth
the
Angels
themselues
,
and
all
the
celestiall
hierarchies
,
to
laude
the
maiestie
of
almightie
God
.
Habemus
ad
Dominum
.
We
haue
them
to
our
Lord
.
Of
this
sursum
corda
.
S.
Aug.
ser.
44.
de
tempore
,
sayeth
.
The
hartes
of
the
faithfull
are
a
heauen
,
because
they
are
daylie
directed
vp
to
heauen
,
the
priest
saying
,
Sursum
corda
,
and
the
assistants
answering
him
.
Habemus
ad
Dominum
.
Yea
this
the
very
worke
of
nature
it selfe
,
and
the
proportion
of
out
hart
wherwith
we
pray
,
doth
likewise
preache
,
and
proclaime
vnto
vs
;
wherof
,
that
part
which
is
turned
downwards
towardes
the
earth
,
is
verie
litle
and
picked
,
and
that
which
is
directed
vpwardes
to
heauen
,
is
large
and
extended
.
Which
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
.
Which
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
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
omnipotens
aeterne
Deus
.
Holy
Lord
,
Father
omnipotent
,
eternal
God
.
Which
other
wordes
,
expresse
diuers
most
high
attributes
of
his
most
excellent
maiestie
.
As
by
the
word
Domine
,
that
he
is
a
Lord
,
and
therfore
to
be
serued
.
By
the
world
Sancte
,
that
he
is
holie
,
and
therfore
that
his
seruants
ought
also
to
be
holie
.
By
the
worde
Pater
,
that
he
is
our
Father
and
we
his
children
.
By
the
worde
omnipotens
,
that
he
is
almightie
,
&
able
to
defend
vs
from
the
power
of
sathan
,
and
of
all
our
enimies
.
By
the
worde
eterne
,
that
he
is
euerlasting
,
and
can
glorifie
vs
eternallie
.
By
the
word
Deus
,
that
he
is
sole
and
absolute
God
,
our
onlie
maker
,
redeemer
,
and
preseruer
.
Per
Christum
Dominum
nostrum
.
Thorough
Christ
our
Lord
.
Which
wordes
doe
giue
vs
to
vnderstand
that
we
miserable
creatures
which
haue
offended
a
God
of
such
goodnes
and
excellencie
,
a
Lorde
,
a
holie
Lorde
,
a
Father
,
an
omnipotent
Father
,
a
God
,
an
eternall
God
,
being
of
our selues
nothing
else
but
dust
and
ashes
;
and
most
vnworthie
to
present
our selues
before
his
maiestie
,
doe
therfore
not
onlie
giue
humble
thankes
for
all
his
benefits
,
but
also
doe
seeke
to
appease
him
for
our
offences
,
&
that
onlie
,
Per
Christum
&c.
Thorough
Christ
our
Lord
.
Per
quem
maiestatem
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
messengers
,
●or
as
much
they
reueale
the
minde
of
God
●…to
men
:
which
name
is
common
to
all
the
celestiall
spirits
,
though
in
this
place
,
it
is
perhaps
vnderstood
particularly
,
of
those
which
are
of
the
lowest
order
;
wherof
euerie
man
hath
one
for
his
keeper
,
vnles
he
driue
him
away
by
his
euil
life
.
For
so
S.
Aug.
saith
of
them
,
that
they
loue
,
what
God
loueth
:
keepe
,
what
God
keepeth
:
and
forsake
what
God
forsaketh
Soliloq.
cap.
7.
Of
these
mention
is
made
in
the
1.
of
S
Marc.
18.
of
S.
Mat.
and
Heb.
1.
Adorant
Dominationes
.
The
Dominations
adore
.
Dominations
are
those
,
by
whome
the
other
Angels
receiue
the
ordinances
of
God
,
and
who
do
see
them
executed
:
of
which
preheminence
and
predomination
ouer
other
Angells
,
they
are
called
Dominations
.
Now
then
if
these
so
noble
spirits
to
whom
,
by
reason
of
their
office
,
adoration
doth
seeme
to
be
due
,
doe
them selues
with
most
profound
reuerence
,
adore
almightie
God
,
how
much
more
ought
we
,
who
are
but
dust
&
ashes
,
to
humble
our selues
vnder
his
almightie
hand
.
Of
Principallities
,
Powers
,
Vertues
,
and
Dominations
,
S.
Paul
maketh
mention
,
all
in
one
epistle
.
Ephes.
cap.
1.
Tremunt
Potestates
.
The
powers
doe
tremble
.
The
Powers
are
such
,
to
whom
the
wicked
powers
are
subiect
:
and
hereof
thy
receaue
their
name
,
because
the
malignant
spirits
by
their
power
,
are
bridled
and
restrained
that
they
can
not
doe
so
much
hurt
as
they
desire
.
Of
these
it
is
said
,
that
they
tremble
:
not
for
timerous
feare
,
being
perfectlie
blessed
,
but
(
saieth
Gabriell
Biell
)
for
obedience
,
reuerence
,
and
admiration
of
so
ineffable
a
maiestie
,
acknowledging
their
power
to
be
nothing
,
in
respect
of
the
diuine
&
immense
powre
,
of
him
who
is
contained
in
this
dreadfull
Sacrifice
.
Coeli
coelorumque
virtutes
.
And
the
powers
of
the
heauens
.
In
this
place
these
wordes
doe
signifie
all
the
companie
of
the
celestiall
spirits
which
are
the
intellectuall
heauens
.
But
some
vnderstand
them
of
the
materiall
heauens
,
in
that
sense
of
the
19.
psl
.
Coeli
enarrant
gloriam
Dei
,
The
heauens
declare
the
glorie
of
God
.
For
as
Euthymius
in
psl
.
148.
and
S.
Chrisostom
say
;
The
heauens
,
and
also
the
starres
,
although
they
want
a
voice
and
haue
nether
life
nor
soule
,
yet
doe
they
laude
and
prayse
the
maiestie
of
God
by
their
greatnes
,
beautie
,
situation
,
nature
,
vtilitie
,
ministerie
,
perseuerance
,
and
by
other
like
meanes
:
wherby
also
they
doe
draw
the
mindes
of
their
behoulders
,
into
the
admiration
and
praise
of
their
Creator
.
Et
beata
Seraphim
socia
,
exultatione
concelebrant
.
And
the
blessed
Seraphins
.
With
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
sound
foorth
the
heauenly
hymne
of
Sanctus
following
.
Of
the
sacred
hymne
of
Sanctus
and
of
sundry
reasons
concerning
the
same
.
The
1.
Reason
.
FIrst
,
Gabriel
Biel
in
his
exposition
of
the
Masse
,
saith
,
that
Sanctus
,
is
so
called
of
Sancio
,
which
is
to
consecrat
,
dedicate
,
establish
,
ratifie
,
or
confirme
:
and
thus
lawes
,
customes
,
and
men
also
,
are
called
holie
.
The
2.
Reason
.
The
same
author
saith
,
that
Sanctus
may
be
so
called
,
a
sanguine
hostiae
,
of
the
blood
of
the
host
,
for
emongst
the
people
of
the
ould
law
,
that
was
called
holie
,
which
was
consecrated
or
sprinkeled
with
the
blood
of
the
host
;
and
so
Sanctus
may
be
as
much
,
as
sanguine
vnctus
.
The
3.
Reason
.
Ciryllus
,
or
rather
Origines
saith
,
that
the
word
Sanctus
,
with
the
Greekes
is
called
Hagios
,
which
is
,
saith
he
,
extra
terram
esse
,
to
be
,
out
of
the
earth
:
li.
11.
in
Leuit.
which
thing
doth
in
verie
deed
,
most
perfectlie
and
excellentlie
agree
with
that
most
diuine
,
and
pure
,
nature
of
almightie
God
.
The
4.
Reason
.
S.
Denise
in
his
7
cap.
of
his
heauenlie
Hierarchie
,
saith
that
this
Sanctus
,
is
a
voice
of
exceeding
praise
,
ful
of
much
dread
and
reuerence
.
And
S.
Ambrose
saith
,
that
we
finde
nothing
more
pretious
,
wherin
we
may
set
foorth
and
extoll
almightie
God
,
then
in
that
we
call
him
holy
.
li.
3.
de
Spir.
Sancto
cap.
12.
Adde
,
that
holy
,
is
one
of
the
names
of
almightie
God
.
Luc.
2.
The
hymne
of
Sanctus
,
confirmed
by
miracle
.
Biell
in
his
learned
exposition
vppon
the
Masse
saith
,
that
when
Constantinople
was
shaken
with
an
earthquake
,
and
the
people
for
feare
prayed
in
the
fieldes
,
in
the
fight
of
all
,
a
litle
child
was
taken
vp
into
the
ayre
,
for
the
space
of
an
hower
;
and
afterwards
descending
againe
,
said
,
that
from
heauen
this
Angellicall
hymne
,
resounded
in
his
eares
,
as
from
a
great
multitude
,
or
quyre
of
celestial
fingers
;
and
that
he
was
commanded
to
declare
that
song
of
praise
to
all
the
people
:
which
as
soone
as
they
began
to
sing
,
God
deliuered
them
from
that
iminent
danger
.
Sanctus
Sanctus
Sanctus
.
Holie
,
Holie
,
Holie
.
These
sacred
wordes
thrice
repeated
,
may
put
vs
in
minde
of
the
three
persons
of
the
most
B.
Trinitie
(
the
Father
,
the
Sonne
,
and
the
holie
Ghost
(
euery
one
of
which
are
infinitlie
holie
,
with
the
same
sanctitie
.
Which
sanctitie
,
in
these
three
persons
,
doth
far
surpasse
the
sanctitie
of
all
other
creatures
by
manie
degrees
.
For
first
,
the
sanctitie
of
God
is
infinit
,
without
bound
or
measure
.
Secondlie
,
it
is
independant
,
and
nether
springing
nor
flowing
,
from
any
other
fountaine
.
Thirdlie
,
it
is
to
God
essentiall
,
and
not
perticipated
.
Dominus
Deus
.
Lord
God
.
The
Church
in
this
deuout
Canticle
,
doth
most
liuelie
declare
and
set
foorth
vnto
vs
hir
faith
in
the
doctrine
of
the
B
,
Trinitie
.
For
the
word
Sanctus
,
thrice
repeated
,
plainly
signifieth
the
Trinitie
of
persons
:
&
the
word
Dominus
,
once
repeated
,
truly
declareth
the
vnitie
of
essence
.
Sabaoth
.
Of
hostes
.
The
woorde
Sabaoth
,
signifieth
as
much
as
militiarum
,
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
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
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
composed
:
and
this
part
of
the
Masse
is
so
called
,
because
it
containeth
,
certaine
prescriptions
and
ordonances
,
for
the
consecration
of
so
high
a
sacrament
.
As
also
,
because
it
hath
by
the
authoritie
of
the
Church
of
Rome
,
obtained
the
force
of
a
prescript
or
law
.
Of
the
holie
Canon
do
make
mention
most
authors
which
euer
tooke
vpon
them
to
write
of
the
Masse
,
euen
from
the
Apostles
vnto
this
present
:
and
therfore
it
shall
not
be
needefull
in
this
place
or
in
the
discourse
ensuinge
to
fill
vp
paper
with
the
particular
names
of
anie
,
ether
ancient
or
moderne
.
Why
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
pronounced
publiquelie
,
almost
all
maner
of
persons
learned
it
by
rote
,
and
would
singe
it
in
the
fieldes
and
open
streetes
.
Wherupon
it
happened
,
that
certaine
shepheardes
singing
it
for
recreation
,
and
laying
bread
vpon
a
stone
,
at
the
prolation
of
the
sacred
wordes
,
the
bread
was
turned
into
flesh
,
but
they
by
Gods
iustice
,
were
striken
with
fyre
sent
downe
from
heauen
.
For
Which
cause
the
holie
Fathers
of
Gods
Church
haue
euer
since
ordayned
,
that
these
sacred
wordes
,
should
alwayes
be
said
in
silence
.
The
like
also
happened
to
three
litle
boyes
,
who
to
make
them selues
sport
,
would
seeme
to
take
vpon
them
to
sing
Masse
.
Who
first
placeing
a
stone
insteed
of
an
Altar
,
and
then
laying
their
bread
theron
,
insteed
of
an
Host
,
and
after
putting
water
into
a
wodden
dishe
,
insteed
of
a
Chalice
,
were
soddainlie
stroken
to
the
earth
,
and
their
bread
and
water
,
consumed
with
fyre
which
fell
from
heauen
:
and
for
the
space
of
three
dayes
(
to
the
great
amazement
of
their
parents
)
remayned
speechles
.
And
after
three
dayes
,
coming
againe
vnto
them selues
,
recounted
openlie
,
all
that
,
which
had
befell
them
:
al
which
is
testified
more
at
lardge
,
by
Ioannes
Moscus
,
and
by
manie
others
.
The
premisses
therfore
considered
,
I
am
here
to
pray
the
gentle
Reader
to
pardon
me
,
if
I
doe
not
turne
the
wordes
of
the
sacred
Canon
,
immediatlie
ensuing
,
into
our
vulgar
tongue
,
as
I
haue
done
the
former
,
which
I
protest
in
regard
of
their
dreadfull
venerablenes
,
I
dare
not
to
doe
.
Hoping
neuertheles
,
sufficientlie
to
explicate
,
their
sence
and
meaning
,
by
another
method
.
Now
then
,
according
to
S.
Hierom
let
vs
sprinkle
our
booke
,
and
the
postes
of
our
houses
,
with
blood
.
And
with
Zara
let
vs
binde
a
red
thrid
vpon
our
fingar
,
that
we
may
set
foorth
,
the
passion
&
death
of
our
redeemer
,
and
sorrowfullie
consider
,
the
vnspeakable
paines
,
which
he
vouchsafed
to
suffer
for
vs
.
T.
E.
FOR
as
much
as
in
the
holie
Canon
of
the
Masse
,
speciall
memorie
is
made
of
the
passion
and
death
of
our
redeemer
,
therfore
perhaps
it
was
ordained
by
deuine
prouidence
,
and
not
by
humane
industrie
,
that
the
sacred
Canon
,
should
take
his
beginning
from
that
letter
,
which
by
his
proper
forme
,
doth
liuelie
expresse
the
signe
of
the
Crosse
,
in
the
figure
of
Thau
.
As
the
Prophet
Ezechiel
saith
cap.
9.
The
signe
of
Thau
in
the
foreheades
of
the
men
,
which
sorrow
and
mourne
.
Igitur
.
Which
word
Igitur
,
is
a
particle
Illatiue
,
connecting
the
sacred
Canon
,
vnto
the
Preface
before
rehearced
.
As
if
he
should
say
;
After
such
preamble
of
prayers
,
and
celebration
of
prayses
,
at
the
lenght
we
enterprise
that
,
which
hitherto
for
reuerence
we
haue
deferred
.
Per
Iesum
Christum
Filium
tuum
.
In
which
wordes
,
is
clearie
alleadged
,
the
virtu
of
the
Mediator
:
the
which
,
of
what
maruelous
operation
and
efficacie
it
is
,
plainlie
appeareth
,
by
the
great
propinquitie
which
he
hath
with
both
parties
,
betwene
whom
,
he
is
in
the
midst
as
Mediator
.
For
first
with
God
he
hath
propinquitie
,
because
he
is
the
Sonne
of
God
:
also
with
vs
he
hath
propinquitie
,
because
he
is
the
Sonne
of
man
.
Whence
it
followeth
,
that
he
first
praying
to
his
heauenlie
Father
for
vs
,
doth
set
open
his
eares
to
our
petitions
,
&
in
a
sort
,
addicteth
them
to
heare
our
supplications
.
Dominum
nostrum
.
And
worthelie
is
he
said
in
all
these
to
be
ours
,
to
wit
,
our
Iesus
,
our
Christ
,
and
our
Lord
:
giuen
,
for
a
preseruatiue
of
our
health
:
in
foode
for
our
refection
:
in
sacrifice
for
our
reconciliation
:
in
sacrament
for
our
sanctification
:
and
in
price
for
our
redemption
.
Supplices
rogamus
ac
petimus
.
Which
two
wordes
,
doe
somewhat
differ
in
signification
:
for
to
aske
,
is
simply
to
demaund
:
but
asking
ioyned
with
beseeching
,
is
an
obsecration
which
is
made
with
earnest
entreatie
and
perswation
.
And
therfore
aptlie
by
two
diuers
wordes
the
demaund
is
doubled
,
that
so
the
prayer
which
is
made
may
be
of
greater
moment
.
Why
the
Priest
here
kisseth
the
Altar
.
This
deuout
ceremonie
may
signifie
vnto
vs
,
that
Christ
not
onlie
of
his
humilitie
,
obedience
,
and
loue
to
his
Father
,
gaue
him selfe
to
death
for
vs
,
but
also
of
his
exceeding
loue
and
charitie
towardes
vs
.
For
as
God
so
loued
the
world
,
that
he
gaue
his
onlie
begotten
Sonne
for
it
:
so
also
his
Sonne
loued
the
same
,
that
he
would
likewise
willinglie
dye
to
redeeme
it
;
not
compelled
by
any
necessitie
,
as
him selfe
signified
saying
.
I
haue
power
to
lay
downe
my
life
,
and
to
resume
,
or
take
the
same
againe
.
Vti
accepta
habeas
,
&
benedicas
.
God
is
said
to
accept
our
offeringes
,
not
that
they
are
,
ether
profitable
,
or
delectable
to
him
,
but
that
according
to
the
accustomed
&
wonted
maner
of
acceptance
,
we
doe
beseeche
him
,
that
vpon
those
thinges
which
we
offer
vnto
the
glorie
of
his
name
,
he
would
poure
downe
the
increase
of
his
heauenlie
benediction
.
And
therfore
there
is
subioyned
.
Et
benedicas
.
Haec
✝
dona
,
haec
✝
munera
,
haec
✝
sancta
sacrificia
illibata
.
Which
three
wordes
,
Dona
,
munera
,
sacrificia
,
may
be
thus
distinguished
.
First
,
those
thinges
are
called
Dona
,
which
are
giuen
vs
of
God
for
our
sustentation
,
as
testifieth
the
Apostle
saing
.
Euerie
best
guift
and
euerie
perfect
guift
,
is
from
aboue
.
Iames
.
1.
Furthermore
Donum
,
according
to
S.
Isidor
,
is
that
which
the
superior
,
giueth
or
bestoweth
vpon
the
inferior
.
Or
as
Cyrillus
sayeth
,
a
thinge
which
is
giuen
to
such
as
are
in
neede
.
Cyril
.
in
Collect.
2.
They
are
called
Munera
,
in
as
much
as
they
are
receiued
of
vs
with
a
gratefull
minde
.
Or
rather
in
as
much
as
we
,
who
are
poore
and
inferior
,
present
them
to
God
as
to
our
superior
,
expecting
in
lieu
of
them
,
to
receiue
some
better
thinge
from
his
blessed
handes
.
3.
They
are
called
Sacrifices
,
in
as
much
as
we
offer
them
vp
to
God
,
to
please
and
pacifie
him
for
our
sinnes
Or
as
they
are
offered
vp
vnto
him
,
to
honor
him
with
the
highest
latrial
honor
.
So
that
they
are
to
be
considered
1.
As
they
respect
the
giuer
,
and
so
they
are
called
Guiftes
.
2.
As
they
respect
the
receiuer
,
and
so
they
are
called
Rewardes
.
3.
As
they
respect
the
offerer
,
and
so
they
are
called
Sacrifices
.
Againe
some
of
our
holie
Doctors
there
be
,
who
accommodate
these
three
wordes
,
(
Dona
,
Munera
,
Sacrificia
)
maruelously
well
,
to
the
most
pretious
bodie
and
blood
of
our
Sauiour
Iesus
:
as
for
example
.
1.
It
is
a
Guift
(
say
they
)
because
God
hath
giuen
it
vs
of
his
meere
liberallitie
:
and
it
is
of
such
excellent
greatnes
,
that
he
could
not
possiblie
giue
or
bestowe
a
greater
vpon
vs
2.
It
is
a
reward
or
present
,
because
of
all
the
oblations
that
we
can
present
vnto
him
,
we
haue
nothinge
of
price
,
but
his
most
pretious
bodie
and
blood
which
he
hath
giuen
vnto
vs
,
that
we
may
giue
or
render
againe
vnto
him
.
3.
It
is
also
a
Sacrifice
,
for
that
it
is
the
verie
lambe
of
God
,
which
trulie
was
sacrificed
for
the
sinnes
of
the
world
.
And
lastlie
,
this
so
worthie
a
Sacrifice
is
said
to
be
Illibata
,
for
as
much
as
it
ought
to
be
offered
vp
,
without
any
spot
of
soule
or
bodie
.
Of
the
3.
Crosses
,
which
are
made
at
the
prolation
of
the
three
wordes
aforsaid
.
Concerning
the
3.
Crosses
,
which
the
Priest
maketh
at
the
prolation
of
the
three
wordes
aforsaid
,
Stephanus
Eduensis
saith
,
that
the
bread
and
wine
,
are
signed
with
a
triple
Crosse
,
to
declare
the
whole
mysterie
to
be
wrought
by
the
maruelous
might
of
all
the
Trinitie
.
According
to
Albertus
magnus
,
and
Innocentius
tertius
,
by
these
three
Crosses
,
may
be
vnderstood
three
derisions
,
or
illusions
of
our
B.
Sauiour
.
The
1.
before
the
highe
Priest
.
The
2
before
king
Herod
.
And
the
3.
before
Pontius
Pilat
.
Imprimis
quae
tibi
offerrimus
pro
Ecclesia
.
Euerie
Sacrifice
ought
to
be
offered
vp
for
all
,
that
is
to
say
,
for
the
Church
vniuersall
,
for
it
is
great
reason
,
that
euerie
Priest
pray
for
all
,
because
Christ
,
the
proper
Host
of
this
Sacrifice
,
was
offered
vp
for
all
:
as
writeth
S.
Cyprian
.
epist.
63.
Tua
.
This
word
is
added
to
the
former
,
by
way
of
obsecration
,
wherin
we
craue
,
that
he
would
be
good
and
merciful
vnto
his
Church
not
for
hir
owne
merits
,
but
for
his
owne
guifts
and
many
most
singular
graces
,
which
he
hath
vouchsafed
to
bestowe
vpon
hir
,
and
wherwith
he
hath
maruelouslie
adorned
and
enriched
hir
.
And
Gabriel
Biel
saith
,
that
the
Church
vseth
this
world
Tua
,
calling
hir
selfe
his
,
the
rather
to
insinuat
hir selfe
into
his
grace
and
protection
.
For
as
S.
Ambrose
noteth
,
euerie
one
doth
willinglie
keepe
and
protect
his
owne
.
l.
2.
de
poenit
cap.
8.
Sancta
.
This
Church
is
called
holy
for
sundrie
reasons
▪
Holie
,
for
hir
holie
religion
Holie
,
for
hir
holie
lawes
Holie
,
for
hir
holie
Sacraments
.
Holie
,
because
hir
head
is
the
holie
of
holies
.
Holie
,
because
the
Holie
Ghost
,
hir
ruler
and
director
,
is
holie
.
Lastlie
holie
,
because
she
is
vowed
and
consecrated
vnto
almightie
God
,
and
sanctified
and
washed
,
in
the
most
pretious
blood
of
our
Sauiour
Iesus
,
as
writeth
the
Apostle
.
Ephes.
5.
Catholica
.
Next
this
Church
is
called
Catholique
,
that
is
to
say
vniuersall
,
for
as
much
as
she
hath
bene
diffused
by
the
splendor
of
faith
,
euen
to
the
vttermost
endes
of
all
the
world
.
In
which
name
S.
Aug.
doth
admirablie
reioyce
,
because
he
was
contayned
with
in
the
lap
of
that
Church
,
vnder
the
sacred
name
of
Catholique
.
Epist.
quam
vocant
fundamenti
.
cap.
4.
Quam
pacificare
.
Rightlie
in
the
first
place
,
doe
we
pray
,
for
the
pacification
and
peace
of
the
Church
,
this
peace
being
the
bond
of
all
concord
,
&
the
redresse
of
all
discord
:
and
which
Christ
our
Sauiour
,
departing
from
his
Disciples
,
last
of
all
bequeathed
vnto
them
.
Iohn
14.
And
after
his
resurrection
,
first
of
all
preached
vnto
them
Luc.
24
Secondlie
,
aptlie
is
peace
here
asked
of
almighty
God
,
because
God
is
the
God
of
peace
,
and
not
of
dissention
.
Thirdlie
,
verie
well
is
peace
required
,
in
the
time
of
sacrificing
,
because
this
Sacrifice
is
a
Sacrifice
of
peace
.
Fourthlie
,
because
as
no
communitie
can
consist
without
peace
,
so
nether
the
Chutch
.
Custodire
.
In
the
next
place
,
we
pray
that
our
Lord
would
keepe
his
Church
,
especiallie
from
the
deceitfull
allurements
,
of
the
world
,
the
flesh
and
the
diuel
.
From
the
dangerous
incursions
of
all
rauening
wolues
,
as
from
Infidels
,
Turkes
,
Heretikes
,
wicked
Pastors
,
and
from
all
false
bretheren
.
Which
prayer
,
Christ
him selfe
,
before
his
departure
,
made
for
his
Church
and
chosen
,
saying
.
That
thou
keepe
them
from
euill
.
Iohn
.
17.
Againe
three
sundrie
wayes
,
God
preserueth
his
from
euill
.
1
By
a
blessed
and
happie
death
,
that
they
liue
not
to
see
them
,
as
we
reade
of
king
Iosua
.
2.
That
they
escape
them
by
flight
,
as
did
S.
Paul
from
Damasco
.
3.
By
giuing
them
fortitude
,
constantlie
to
ouercome
them
:
as
diuers
holie
Martyrs
,
&
Confessors
haue
done
.
Adunare
.
And
for
as
much
as
Christ
himselfe
saith
,
that
he
hath
other
sheepe
,
which
are
not
as
yet
of
the
same
sheepefould
Iohn
.
10.
therfore
for
these
also
doe
we
pray
,
that
they
may
be
brought
to
the
vnitie
of
the
same
Church
▪
In
which
word
,
according
to
S.
Aug.
we
pray
for
that
,
which
alwayes
ought
to
be
praied
for
,
in
the
Church
of
Christ
:
to
wit
,
that
faith
may
be
giuen
to
Infidels
:
vnitie
to
Scismatikes
:
and
resociation
to
such
,
as
by
the
censure
of
the
same
Church
,
are
for
a
time
,
seuered
to
doe
penanee
for
their
offences
.
Cont.
Iulianum
cap.
3.
Et
regere
digneris
,
toto
orbe
terrarum
.
Which
wordes
,
together
with
the
other
before
recited
,
may
be
more
brieflie
thus
expounded
.
To
pacifie
,
from
enimies
,
that
she
be
not
oppressed
.
To
keepee
,
in
peace
,
that
she
be
not
disturbed
.
To
vnite
,
from
scismes
,
that
she
be
not
diuided
To
gouerne
,
in
the
disposition
of
hir
councells
,
that
she
be
not
deceaued
.
Vna
cum
famulo
tuo
Papa
nostro
N.
Where
note
,
that
Papa
,
is
said
of
the
Interiection
Pape
,
which
is
an
Interiection
of
admiration
,
as
admirable
for
sanctitie
.
And
right
worthelie
is
this
name
attributed
to
the
bishop
of
Rome
,
for
where
as
in
many
other
seates
,
faith
and
religion
hath
fayled
,
to
this
chayre
and
seate
of
Rome
,
neuer
could
perfidiousnes
haue
accesse
.
Et
Antistite
nostro
.
N.
A
Bishop
in
this
place
,
is
tearmed
by
the
name
of
Antistes
,
so
called
of
these
two
latin
wordes
,
Ante
,
and
stes
,
because
he
standeth
and
is
placed
,
before
other
Priestes
.
Touching
this
our
Bishop
,
we
ought
also
to
haue
remembrance
of
him
,
for
so
S.
Paul
willeth
vs
saying
.
Remember
your
Prelates
which
haue
spoken
the
word
of
God
to
you
.
Heb.
13.7
.
And
,
Obey
your
,
Prelates
,
and
be
subiect
vnto
them
,
for
they
watch
ouer
you
,
as
being
to
rendar
an
account
for
your
soules
.
vers.
17.
Seeing
therfore
,
that
they
stande
answerable
and
accountable
for
our
soules
,
should
it
not
be
verie
great
ingratitude
in
vs
,
to
forget
them
in
our
prayers
.
Et
omnibus
orthodoxis
.
Doxa
,
in
Greeke
,
signifieth
sentence
or
opinion
,
and
Orthodoxos
,
as
much
as
right
beleeuers
.
By
which
word
it
is
most
plaine
,
that
all
Infidels
,
Heretikes
,
and
Scismatikes
,
seperated
from
the
mysticall
bodie
of
our
Sauiour
Christ
,
are
excluded
from
the
fruite
and
benefit
of
this
Sacrifice
.
Atque
Catholicae
&
Apostolicae
fidei
cultoribus
.
Where
it
is
to
be
noted
,
that
to
worship
the
Catholique
faith
,
is
not
onlie
for
a
man
to
beleeue
it
in
him selfe
,
but
also
to
declare
and
expresse
it
in
his
deedes
:
as
namelie
,
to
sustaine
and
defend
the
same
,
against
all
such
as
shall
impugne
it
:
all
which
are
trulie
termed
,
defenders
and
aduancers
,
protectors
and
worshipers
,
of
the
Catholique
faith
.
Memento
Domine
.
HItherto
the
Priest
,
hath
prayed
for
the
Church
vniuersall
,
and
for
hir
rulers
.
And
now
in
this
place
he
doth
recommend
vnto
the
diuine
clemencie
,
his
owne
particular
frindes
,
for
whom
he
intendeth
to
offer
vp
Sacrifice
:
as
,
his
parents
,
bretheren
,
sisters
,
kinsfolkes
,
and
other
benefactors
,
or
such
as
he
hath
taken
in
charge
vnto
him
,
as
speaketh
S.
Aug.
Epist.
59.
quest
5.
saying
.
Memento
Domine
.
In
which
wordes
,
he
desiereth
that
our
Lord
would
be
mindfull
of
those
,
whom
in
his
present
prayers
,
he
offereth
vp
vnto
him
:
because
,
to
be
had
in
minde
of
God
;
is
to
be
holpen
of
God
.
And
Gabriel
Biel
addeth
,
that
when
he
asketh
,
that
our
Lord
would
remember
them
,
he
demandeth
that
he
would
haue
mercie
on
them
.
Famulorum
,
famularumque
tuarum
.
First
,
as
the
same
author
saith
,
men
are
set
before
women
,
for
the
dignitie
of
their
sex
,
because
as
the
Apostle
S.
Paul
saith
,
the
man
is
the
head
of
the
woman
.
1.
Cor.
11.
&
Tim.
2.
Next
he
calleth
all
those
for
whom
he
prayeth
vnto
almightie
God
,
not
simplie
men
,
but
his
seruants
:
therby
acknowledging
him
for
their
good
Lord
and
maister
,
full
of
all
mercie
,
clemencie
,
and
sweetnes
.
Why
the
Priest
ioyneth
his
handes
together
,
and
meditateth
a
while
in
prayer
.
In
this
place
,
the
Priest
meditateth
a
while
,
and
calleth
to
minde
all
those
aforesaid
,
for
whom
he
is
obliged
and
bound
to
pray
:
as
his
owne
parents
,
friendes
,
and
benefactors
&c.
And
this
trulie
greatlie
moued
diuers
of
our
holie
ancestors
,
to
induce
some
one
or
other
of
their
children
,
to
the
office
of
Priest
hood
,
because
they
knew
verie
wel
,
that
the
Priestes
were
bound
,
to
pray
and
offer
Sacrifice
particularlie
for
their
parents
,
friendes
,
and
benefactors
.
For
how
should
the
Priest
at
this
present
,
standing
in
the
presence
of
Christ
and
his
Angels
,
not
remember
his
faithfull
and
louing
frindes
,
their
benefits
bestowed
vpon
him
,
their
particular
necessities
,
and
their
pious
,
holie
,
and
deuout
intentions
?
This
therfore
the
Church
dulie
obserueth
,
as
being
grounded
vpon
the
law
,
both
of
God
and
nature
.
Et
omnium
circumstantium
.
The
same
holie
Masse
,
is
further
particularlie
applied
,
to
all
those
which
in
feruent
faith
and
attentiue
deuotion
,
doe
asist
at
the
same
,
that
they
especiallie
,
may
participat
of
the
fruit
,
of
the
death
and
passion
of
our
Sauiour
Iesus
,
who
by
particular
deuotion
,
haue
adioyned
them selues
to
asist
at
the
Sacrifice
.
And
well
doth
he
pray
for
all
those
that
stand
about
,
that
is
,
who
stand
firme
in
quietnes
,
inward
recollection
,
and
eleuation
of
minde
in
almightie
God
:
and
not
for
those
who
walke
or
state
about
them
,
for
all
such
,
doe
rather
stir
,
then
stand
still
.
Quorum
tibi
fides
cognita
est
,
&
nota
deuotio
.
Faith
,
according
to
S.
Paul
,
is
defined
to
be
,
an
argument
of
thinges
not
appearing
;
To
the
end
therfore
,
that
all
those
which
are
present
at
the
Sacrifice
of
the
Masse
,
may
reape
the
fruit
which
they
desire
,
there
is
here
required
in
them
,
these
two
thinges
principallie
.
1
A
firme
,
and
vnmoueable
faith
,
to
beleeue
without
staggering
,
that
the
bodie
&
blood
of
Iesus
Christ
,
together
with
his
soule
and
diuinitie
,
are
trulie
,
reallie
,
and
substantiallie
present
,
vnder
the
species
of
bread
and
wine
,
after
the
prolation
of
the
sacramentall
wordes
.
2.
Deuotion
;
which
is
defined
to
be
,
a
spirituall
act
of
the
will
,
readilie
obeying
vnto
almightie
God
.
For
it
is
not
enough
that
the
vnderstanding
be
vnited
to
God
by
faith
,
vnles
the
affection
likewise
,
be
conioyned
vnto
him
by
pure
deuotion
.
Pro
quibus
tibi
offerimus
,
vel
qui
tibi
offerunt
.
The
Priest
doth
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
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
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
.
Tibique
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
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
whom
?
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
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
communicat
with
them
,
in
the
vse
and
and
oblation
of
this
B.
Sacrament
,
whose
former
viaticum
this
hath
beene
,
to
bring
them
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
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
vpon
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
.
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
mentioned
:
for
maruelous
trulie
was
the
holie
virgins
fecunditie
.
Whereat
the
prophet
admiring
,
saieth
.
A
woman
shall
compasse
about
a
man
.
Ierem.
31.
to
wit
,
Marie
,
Christ
:
a
mayden
,
God
.
Dei
,
&
Domini
nostri
Iesu
Christi
.
In
the
fourth
place
,
she
is
adorned
with
the
supereminent
title
,
not
onlie
of
a
mother
,
but
of
the
mother
of
God
,
and
of
our
Lord
Iesus
Christ
.
For
the
holie
virgin
did
not
beate
or
bring
foorth
onlie
a
meere
man
,
but
true
God
:
nether
was
she
onlie
Christipara
,
mother
of
Christ
,
but
also
Deipara
,
mother
of
God
.
Sed
&
beatorum
Apostolorum
.
After
the
glorious
virgin
Marie
,
mention
is
made
of
the
blessed
Apostles
,
and
that
not
without
iust
cause
.
For
first
they
were
the
onlie
witnesses
of
this
diuine
Sacrament
,
who
were
present
,
when
our
Lord
first
instituted
the
same
.
Secondlie
they
were
those
who
receiued
first
authoritie
and
commandement
to
celebrate
the
same
.
Thirdlie
they
were
those
who
first
put
in
practise
the
celebration
of
this
diuine
Sacrament
.
And
Fourthlie
,
they
were
those
,
who
set
downe
the
chief
orders
and
prescriptions
,
to
all
Christian
nations
,
for
the
administration
of
the
same
.
Ac
Martyrum
tuorum
.
After
the
Apostles
,
the
holie
Martyrs
are
also
named
,
because
of
their
great
constancie
which
they
shewed
in
the
hoat
persecutions
,
and
sheading
their
bloodes
in
the
defence
of
their
faithes
:
who
therfore
were
truelie
martyrs
,
that
is
to
say
,
witnesses
of
the
veritie
of
the
Christian
faith
:
for
martyr
properlie
signifieth
a
witnes
,
and
martyrs
are
trulie
witnesses
,
yea
euen
vnto
death
.
For
great
is
the
worke
of
martyrdome
,
and
manifould
the
praises
belonging
therto
.
The
first
praise
is
,
that
it
is
an
act
of
most
noble
Fortitude
.
The
second
,
that
it
is
an
act
of
most
perfect
Patience
.
The
third
,
that
it
is
an
act
of
most
firme
Faith
.
The
fourth
,
that
it
is
an
act
of
most
feruent
Charitie
.
For
as
our
Sauiour
saith
,
Greater
,
charitie
then
this
no
man
hath
,
that
a
man
yeald
his
life
for
his
frindes
Iohn
.
15.13
.
And
here
in
this
place
may
occurre
a
question
:
why
in
the
Masse
,
no
commemoration
is
made
of
the
holie
Confessors
,
seeing
the
Church
,
amongst
the
Saints
,
doth
so
highlie
worship
their
memories
.
The
cause
wherof
seemeth
to
be
this
;
for
that
in
the
sacrifice
of
the
Masse
,
(
in
which
is
represented
the
passion
of
our
Lord
)
the
memorie
of
none
was
to
be
made
,
but
onlie
of
martyrs
,
who
sheding
their
blood
for
the
loue
of
Christ
,
are
made
thereby
perfect
imitators
of
his
passion
:
which
the
Confessors
,
though
otherwise
holie
,
haue
not
done
.
Petri.
Amongst
the
Apostles
,
the
name
of
Peter
is
first
expressed
,
as
being
the
chiefe
and
head
of
the
Apostles
.
He
was
in
great
reputation
at
Rome
,
the
Emperour
Nero
being
angrie
therwith
,
caused
him
to
be
crucified
,
with
his
head
towards
the
earth
,
and
his
feet
vpward
;
the
which
he
him selfe
requested
,
not
thinking
him selfe
worthie
to
be
crucified
in
that
maner
,
as
his
Lord
and
master
was
.
The
people
of
Rome
vpon
this
occasion
,
embraced
the
faith
and
Christian
religion
with
great
feruour
.
He
was
buried
on
the
side
of
Neroes
garden
at
the
Vatican
.
He
held
the
seat
of
Antioche
in
the
tyme
of
the
Emperor
Tiberius
,
the
space
of
7.
yeares
.
And
25.
yeares
,
that
of
Rome
.
Et
Pauli
.
S.
Paule
a
vessell
of
election
,
&
indued
with
singular
diuine
graces
,
was
called
from
heauen
,
to
beare
witnes
of
the
name
of
Iesus
,
before
kinges
and
Potentates
.
Of
whom
a
religious
father
saith
;
He
would
haue
no
other
vniuersity
but
Hierusalem
,
no
other
schoole
but
mount
Caluary
,
no
other
pulpit
but
the
Crosse
,
no
other
reader
but
the
Crucifix
no
other
letters
but
his
woundes
,
no
other
commaes
but
his
lashes
,
no
other
full
points
but
his
nayles
,
no
other
booke
but
his
open
syde
and
no
other
lesson
,
but
to
know
Iesus
Christ
and
him
crucified
.
He
suffered
innumerable
trauels
in
the
promulgation
of
the
gospell
.
He
was
the
same
day
,
that
S.
Peter
suffered
at
Rome
,
beheadded
,
in
the
yeare
37.
from
the
passion
of
Iesus
Christ
,
and
the
14.
Yeare
of
the
Emperor
Nero.
He
was
buryed
in
the
way
of
Ostia
,
where
since
is
built
a
most
sumptuous
Church
and
monasterie
vnder
his
inuocation
,
not
far
from
whence
are
to
be
seene
yet
at
this
present
,
three
fountaines
of
springing
water
,
which
did
break
foorth
of
the
places
,
vpon
which
his
head
leaped
thrice
after
his
decollation
.
Andreae
.
Who
at
the
voice
of
one
onlie
calling
,
followed
our
Sauiour
Christ
.
Who
brought
his
brother
Peter
to
be
instructed
of
our
Sauiour
.
Who
disputed
with
the
Proconsul
Egaeus
of
the
veritie
of
this
B.
Sacrament
.
Which
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
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
Euangelist
.
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
prouidence
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
Councel
held
by
the
Apostles
.
The
Iewes
,
angry
at
his
innocent
life
,
for
hatred
cast
him
downe
from
the
top
of
the
temple
.
He
had
his
head
cleft
with
a
Fullers
booke
.
The
citie
of
Ierusalem
being
sackt
by
Titus
Vespasian
,
this
heauie
disastre
was
imputed
by
some
,
to
the
cruell
and
inhuman
massacre
committed
vpon
the
person
of
this
blessed
Apostle
.
Phillipi
.
S.
Phillip
,
receaued
expresse
commandement
from
Iesus
Christ
to
follow
him
,
wherin
the
blessed
Apostle
promptlie
obeyed
.
He
also
brought
Nathaniel
with
him
to
see
our
Lord
,
of
whom
he
was
presently
acknowledged
for
the
Sonne
of
God
,
&
kinge
of
Israell
.
He
instantly
besought
him
to
shew
him
his
Father
.
Of
him
our
Sauiour
asked
the
fiue
loaues
,
wherwith
he
miraculously
fed
so
many
thousandes
of
people
in
the
desert
.
He
preached
in
Samaria
,
and
after
in
Heropolis
of
Phrigia
,
which
he
cleansed
and
purged
from
the
worship
of
Idols
:
yea
of
the
impure
and
venemous
viper
there
reserued
.
In
the
end
the
vulgar
people
rose
vp
against
him
,
&
hunge
him
on
a
piller
:
but
after
acknowledging
him
,
honored
him
with
a
goodlie
sepulcher
,
and
embraced
with
vnspeakeable
feruour
,
the
faith
and
religion
which
he
had
preachead
.
Bartholomaei
.
Who
onlie
amongst
the
Apostles
is
said
to
haue
bin
of
noble
birth
,
and
a
philosopher
.
He
preached
to
the
Indians
the
Gospell
of
Christ
,
which
he
tourned
into
the
vulgar
tongue
,
as
it
was
written
by
S.
Mathew
.
He
passed
vnto
the
great
Armenia
,
and
there
conuerted
the
king
,
his
wife
,
and
twelue
cities
,
to
the
true
worship
of
almightie
God
.
Where
vpon
the
brother
of
the
kinge
,
being
enraged
against
him
,
caused
him
cruellie
to
be
fleane
a
liue
in
contempt
of
Christianitie
,
at
the
instigation
of
those
,
which
adored
the
Idols
.
Mathaei
.
S.
Mathew
,
called
to
follow
Iesus
Christ
,
was
a
rich
man
.
Of
a
common
publican
,
he
was
made
an
Apostle
.
And
of
a
receiuer
of
custome
,
a
distributer
of
spirituall
treasures
.
The
Indians
and
Ethiopians
,
were
by
him
,
and
by
his
prayers
conuerted
,
with
their
kinge
and
his
wife
vnto
the
faith
,
by
reason
of
the
miraculous
raising
of
their
daughter
from
death
to
life
.
Hirtacus
displeased
,
that
by
the
Apostles
aduise
she
had
vowed
vnto
God
perpetuall
virginitie
,
made
him
passe
by
the
point
of
the
sworde
,
as
he
was
celebrating
at
the
Aultar
.
He
wrote
the
Gospell
preached
by
him
,
in
the
Hebrew
tongue
:
wherof
the
text
(
written
by
the
hand
of
S.
Barnabe
)
was
found
vpon
his
brest
,
at
the
inuention
of
his
body
,
buried
in
Cypres
.
Simonis
.
S.
Simon
was
the
brother
of
S.
Iames
the
Lesse
.
The
zeale
of
this
Saint
,
was
verie
great
,
by
which
hauing
carefullie
planted
the
word
of
God
in
Egipt
,
Cyrene
,
Afrique
,
Maritaine
,
and
all
Libia
,
he
was
put
to
death
in
the
raigne
of
the
Emperor
Traian
,
at
the
age
of
fourscore
yeares
,
vnder
pretence
that
he
was
a
Christian
,
and
of
the
yssue
of
the
royall
lyne
of
Dauid
.
Euery
one
maruelled
,
to
see
a
spirit
so
stoute
,
resolute
,
and
coragious
,
in
a
body
so
crasie
,
feeble
,
and
decrpid
by
age
.
Et
Thadaei
.
S.
Thadeus
,
called
Iudas
,
was
the
third
brother
of
Iames
the
Lesse
,
and
of
Simon
.
Thadeus
,
is
interpreted
houlding
:
and
this
Thadeus
most
firmlie
and
constantlie
held
the
faith
of
Christ
.
He
wrote
most
sharplie
against
the
corrupters
of
the
truth
,
as
his
Catholique
epistle
doth
very
well
testifie
.
He
animated
the
faithfull
,
to
constancie
in
the
faith
once
receaued
,
by
fearfull
examples
of
the
relapsed
Angells
,
and
commemoration
of
the
future
iudgment
.
He
announced
to
Mesopotamia
,
and
the
adiacent
contries
,
the
worde
of
God
,
by
the
sweetnes
wherof
he
mollified
and
made
tractable
the
mindes
and
spirits
of
the
people
,
otherwise
fearfullie
barbarous
,
feirce
,
and
wilde
.
Lini
.
To
these
twelue
Apostles
are
added
,
the
number
of
twelue
glorious
Martyrs
,
who
in
the
begining
of
the
Church
,
offered
them
selues
to
God
liuing
hostes
,
&
shed
their
bloodes
,
for
the
Confession
of
the
name
,
and
faith
of
Iesus
.
In
the
first
place
is
named
S.
Linus
,
who
was
the
first
Pope
after
S.
Peter
in
the
gouerment
of
the
Church
of
God
.
In
which
seate
,
he
sate
vntill
his
passion
.
Hauing
indured
sundry
kindes
of
torments
for
the
loue
of
Christ
,
he
rendred
vp
his
holie
soule
vnto
his
Sauiour
.
Cleti
.
S.
Cletus
succeeded
Linus
in
the
popedom
.
And
albeit
the
desire
to
be
a
Bishop
is
a
thing
right
laudable
,
not
withstanding
S.
Cletus
could
not
be
wonne
to
accept
of
the
bishoppricke
of
Rome
,
but
by
the
perswasion
of
S.
Clement
,
deputed
by
S.
Peter
for
his
successor
.
Hauing
religiouslie
ordered
the
affaires
of
the
Church
,
the
space
of
twelue
yeares
,
he
was
martyred
vnder
the
Emperor
Domitian
.
The
seate
by
occasion
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
.
Wherupon
the
Emperor
more
offended
then
before
,
caused
an
anchor
to
be
fastned
about
his
neck
,
and
his
bodie
to
be
cast
into
the
sea
.
Sixti
.
S.
Sixtus
was
the
eight
Pope
after
S.
Peter
.
He
ordayned
in
the
solemnities
of
the
Masse
,
the
holie
hymne
of
Sanctus
to
be
sunge
,
and
of
Agnus
Dei.
He
was
greatlie
giuen
to
diuine
thinges
,
as
his
holie
decrees
doe
sufficientlie
testifie
.
He
also
receaued
the
glorious
crowne
of
martyrdome
in
the
time
of
the
Emperor
Valerian
.
Cornelij
.
S.
Cornelius
was
the
twentith
Pope
in
the
time
of
the
Emperor
Decius
.
He
transported
,
by
the
ayde
and
asistance
of
S.
Lucina
,
an
honorable
matron
of
Rome
,
the
bodies
of
S.
Peter
and
S.
Paul
,
from
the
place
of
their
buriall
,
to
put
them
in
sauegard
.
Wherof
the
Emperor
being
aduertised
,
and
that
he
conuerted
many
of
the
people
to
the
faith
of
Christ
,
sent
him
into
bannishment
,
where
S.
Cyprian
often
comforted
him
by
letters
,
exciting
him
to
constancy
.
The
which
,
was
imputed
vnto
him
for
treason
to
the
state
,
for
the
participation
and
intelligence
which
he
was
said
to
haue
with
the
publique
enimies
.
For
this
he
was
beheaded
,
&
for
not
yealding
to
adore
the
Idol
of
Mars
.
His
matyrdome
is
confirmed
by
the
testimonies
of
S.
Ambrose
and
S.
Augustine
.
Cypriani
.
S.
Cyprian
Bishop
of
Carthage
,
suffered
also
vnder
the
Emperors
Valerian
and
Galeen
,
in
the
eight
persecution
raised
against
the
Christians
:
the
same
day
that
S.
Cornelius
,
but
not
the
same
yeare
.
The
actions
and
deportments
of
this
good
Father
were
such
,
that
there
is
none
who
in
reading
his
writinges
,
can
choose
but
thinke
to
heare
speake
a
true
Christian
Bishop
,
and
one
designed
to
martyrdome
,
for
the
honor
of
God
.
His
life
and
passion
are
written
by
Pontius
his
Deacon
.
He
had
at
his
death
such
firme
constancie
,
that
at
the
pronounciation
of
the
iudgment
against
him
,
vnderstandinge
that
he
was
to
suffer
by
the
swoord
,
he
cryed
out
aloud
in
the
consistorie
of
the
Tyrant
,
saying
.
Deo
gratias
.
After
his
execution
there
was
found
in
his
hart
,
the
figure
of
the
Crosse
made
in
gould
,
in
witnes
of
his
inuincible
faith
.
Laurentij
.
S.
Laurence
was
disciple
of
S.
Sixtus
,
and
Archdeacon
of
the
Church
of
Rome
He
receued
of
him
(
being
prisoner
for
the
cause
of
religion
,
in
the
eight
Valerian
persecution
after
Nero
)
expres
commandement
to
distribute
vnto
the
poore
,
the
treasures
of
the
Church
,
which
he
had
in
his
keeping
:
the
which
he
performed
,
with
no
lesse
care
,
then
fidelitie
.
Vpon
this
occasion
,
he
was
committed
prisoner
vnder
the
custody
of
the
gaylet
Hippolitus
,
whom
he
conuerted
to
the
faith
,
with
nineteene
more
of
his
familie
.
In
the
end
he
was
cruellie
rosted
vpon
a
gridiron
,
with
a
slacke
and
prolonging
fire
,
in
the
presence
of
the
Emperor
Valerian
.
Chrysogoni
.
S.
Chrisogonus
,
hauing
refused
the
dignities
and
offices
,
which
the
Emperor
Dioclesian
offered
vnto
him
,
to
renounce
Christianitie
,
and
to
adore
the
false
and
counterfet
Gods
,
was
by
his
commandement
beheaded
at
Aquila
Nicephorus
inserteth
in
his
ecclesiasticall
historie
,
some
epistles
written
vnto
him
by
S.
Anastasia
,
and
of
him
to
hir
.
This
deuout
Ladie
did
liberallie
succour
and
asist
him
with
meanes
,
during
the
time
of
his
imprisonment
.
Ioannis
&
Pauli
.
S
Iohn
and
Paul
were
bretheren
,
no
lesse
zealous
of
Christian
pietie
,
then
noble
and
rich
,
who
had
bin
brought
vp
in
the
court
,
vnder
the
seruice
of
the
daughter
of
the
great
Emperor
Constantin
,
and
greatlie
fauoured
of
hir
.
After
his
decease
,
Iulian
the
Apostata
being
come
to
the
Empire
,
placed
them
in
the
estate
of
his
houshold
seruants
,
knowing
that
they
would
refuse
this
condition
by
reason
of
their
religion
.
Which
they
hauing
done
,
he
commanded
that
they
should
be
beheaded
:
so
that
the
selfe
same
death
and
passion
made
them
true
bretheren
,
albeit
they
were
so
already
by
nature
.
In
honor
of
their
holie
and
inuincible
resolution
,
the
Church
calleth
them
Oliues
and
Candlesticks
shining
before
God
,
in
the
Epistle
of
the
Masse
vpon
their
feast
,
taken
out
of
the
11.
cap.
of
the
Apocalips
.
Cosmae
&
Damianae
.
S.
Cosme
and
Damian
were
also
bretheren
,
and
Arabians
of
nation
.
They
were
famous
in
the
arte
of
Phisick
,
and
Chirugerie
,
which
arte
they
exercised
freelie
and
purelie
for
the
loue
of
God
,
and
were
imployed
by
the
true
phisitien
more
to
cure
the
diseases
of
soules
,
then
of
the
bodies
.
For
this
cause
,
Dioclesian
and
Maximian
forced
them
to
passe
by
water
,
fire
,
and
sword
,
in
the
maner
described
in
their
Legend
:
but
God
who
neuer
forsaketh
those
that
are
his
,
refreshed
them
,
and
gaue
them
happie
repose
,
according
to
the
consolation
promised
to
the
afflicted
by
the
Royall
prophet
.
Et
omnium
sanctorum
tuorum
.
Whose
number
and
multitude
is
so
great
and
maruelous
,
that
Constant
in
the
Emperor
passing
ouer
the
seas
,
and
finding
Eusebius
,
Bishop
of
Cesaria
,
desired
him
to
aske
somwhat
of
him
to
enrich
his
Church
.
Who
answered
the
Emperor
,
saying
.
Sir
my
Church
aboundeth
sufficientlie
in
riches
,
but
I
beseeche
you
,
to
send
out
into
all
partes
of
the
world
,
to
knowe
and
vnderstand
the
names
of
the
Saints
:
the
times
of
their
passions
:
vnder
whom
:
how
:
and
in
what
places
they
suffered
martyrdome
.
Which
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
saluation
of
our
own
soules
,
is
on
our
part
to
be
beleeued
,
desired
,
or
to
be
accomplished
.
Protectionis
tuae
muniamur
auxilio
.
In
faithfullie
beleeuing
,
clearelie
vnderstanding
,
hartelie
desireing
,
and
readilie
accomplishing
in
all
thinges
,
thy
good
will
and
holie
pleasure
:
and
thereby
may
be
protected
against
the
machinations
of
all
our
enimies
,
visible
and
inuisible
.
Per
eumdem
Christum
Dominum
nostrum
,
Amen
.
The
aforsaid
prayer
concludeth
,
like
as
all
others
,
thorough
Iesus
Christ
our
Lord
.
Which
conclusion
plainlie
declareth
that
in
the
veneration
of
the
blessed
Saints
,
we
doe
not
so
much
worship
the
Saints
,
as
our
Lord
in
the
Saints
:
For
whilst
in
them
,
we
praise
and
magnifie
the
wonderfull
giftes
and
goodnes
of
God
,
what
else
doe
we
,
but
magnifie
God
him selfe
,
who
as
the
Apostle
saith
,
worketh
all
thinges
in
all
.
To
conclude
;
this
part
of
the
holie
Canon
,
as
some
graue
authors
affirme
,
was
vndoutedly
composed
by
the
instinct
and
ordonance
of
God
him selfe
.
In
confirmation
wherof
they
report
,
that
some
Fathers
,
out
of
a
singular
deuotion
which
they
boare
to
some
other
Saints
,
added
their
names
to
the
holy
Canon
,
and
remoued
the
names
of
some
of
these
,
alreadie
added
.
But
,
the
day
being
passed
,
on
the
morrowe
,
they
found
those
blotted
out
,
&
the
former
written
againe
in
letters
of
gould
.
Of
the
priests
spreading
his
handes
ouer
the
Chalice
.
At
this
part
of
the
Canon
,
next
ensuing
,
the
priest
lifteth
vp
both
his
handes
from
the
Aultar
,
and
spreadeth
,
or
extendeth
them
ouer
the
Chalice
:
to
signifie
,
that
now
at
this
present
,
he
ought
to
lay
away
from
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
comprehend
all
the
laytie
,
which
are
also
a
part
of
the
great
familie
of
almigatie
God
.
Quesumus
Domine
,
vt
placatus
accipias
.
Here
the
priest
requireth
,
that
God
,
appeased
by
the
prayers
of
the
Saints
,
would
accept
this
oblation
:
not
of
the
part
of
the
Sacrifice
it selfe
,
(
which
,
can
no
way
displease
God
,
because
it
contayneth
his
onlie
Sonne
,
of
whom
him selfe
hath
testified
saying
.
This
is
my
beloued
Sonne
in
whom
I
am
well
pleased
:
)
but
of
the
part
of
the
Sacrificer
.
In
which
respect
somtimes
it
is
reiected
,
by
reason
of
his
indeuotion
or
prophanation
:
like
as
the
sacrifices
of
the
ancient
law
,
vnduelie
offered
.
Diesque
nostros
in
tua
pace
disponas
.
In
which
wordes
may
be
vnderstood
,
three
sortes
of
peace
which
we
demaund
of
almightie
God
.
Peace
in
our
soules
.
Peace
in
our
bodies
.
And
peace
in
our
wordlie
goodes
or
substance
.
The
peace
of
our
soules
,
is
disturbed
by
euil
thoughtes
,
desires
,
and
disordinate
appetites
.
The
peace
of
our
bodies
,
by
sundrie
sortes
of
diseases
,
and
corporall
indispositions
.
The
peace
of
our
goodes
,
by
warres
,
famins
,
sterilitie
,
drinesse
,
and
such
like
calamities
:
who
then
may
giue
vs
these
three
sortes
of
peace
,
but
onlie
he
who
hath
command
and
power
,
ouer
our
soules
:
ouer
our
bodies
:
and
ouer
our
goodes
:
and
can
deliuer
vs
from
all
euils
of
minde
:
from
all
diseases
of
bodie
:
and
from
all
misfortune
of
our
temporall
substance
.
And
aptlie
in
this
place
is
added
the
woord
Tua
,
Thy.
For
as
Odo
saith
,
there
are
two
sortes
of
peace
.
There
is
the
peace
of
the
world
,
and
there
is
the
peace
of
God
.
The
peace
of
the
world
is
vnprofitable
,
but
the
peace
of
God
,
is
both
wholsome
,
and
delectable
.
Atque
ab
eterna
damnatione
nos
eripi
.
He
which
prayeth
to
be
deliuered
from
euerlasting
damnation
,
without
dout
prayeth
also
,
to
be
preserued
from
the
sinne
which
deserueth
damnation
.
For
in
vaine
doth
he
praye
to
be
deliuered
from
eternall
deathe
,
who
chooseth
to
abide
in
deadly
sinne
.
Et
in
electorum
tuorum
iubeas
grege
numerari
.
The
flock
of
the
elect
is
double
.
The
one
,
the
good
Pastor
hath
,
vpon
his
proper
shoulders
,
brought
already
into
the
fould
.
The
other
,
is
as
yet
preserued
&
kept
in
the
pastures
.
Those
in
the
fould
,
are
the
secure
triumphant
.
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
from
euerlasting
damnation
.
And
for
the
obtaining
of
euerlastinge
saluation
.
Out
of
these
wordes
therfore
,
many
notable
thinges
may
be
collected
.
First
,
that
God
is
soueraigne
Lord
of
all
thinges
,
both
temporall
and
eternall
:
both
of
earth
,
hell
,
and
heauen
.
Of
the
earth
,
saying
.
Dispose
our
dayes
in
peace
.
Of
hell
saying
.
Deliuer
vs
from
euerlasting
damnation
.
Of
heauen
,
saying
.
And
place
vs
among
the
number
of
thyne
elect
.
For
if
God
were
not
soueraigne
Lord
of
the
earth
,
how
could
he
giue
vs
peace
in
our
dayes
,
and
in
all
our
temporall
goodes
and
substance
?
And
if
he
had
not
all
power
ouer
hell
,
how
could
he
deliuer
vs
from
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
Canon
,
which
is
the
Consecration
,
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
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
benediction
,
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
Consecration
,
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
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
.
Acceptabilemque
,
and
acceptable
,
wherby
we
,
who
haue
displeased
him
,
may
be
made
acceptable
vnto
him
in
his
onlie
Sonne
.
Vt
nobis
.
That
to
vs
.
That
is
to
our
health
and
profit
.
Or
,
to
vs
,
for
whom
he
deliuered
his
bodie
to
death
,
that
he
might
giue
vs
the
same
body
in
foode
to
euerlasting
life
.
Againe
aptlie
sayeth
he
,
To
vs
,
that
is
to
vs
worshippers
of
the
Catholike
faith
,
to
vs
communicating
,
to
vs
worshiping
the
memorie
of
the
Saints
.
To
vs
,
excludeth
Pagans
,
Iewes
,
Heretiques
,
and
all
sorts
of
Infidels
.
Corpus
&
sanguis
.
The
wordes
aforegoing
were
darke
,
obscure
,
and
hard
to
vnderstand
,
but
now
the
gate
is
opened
,
al
is
made
manifest
,
to
wit
,
that
there
be
made
to
vs
,
the
bodie
&
blood
of
Iesus
Christ
;
which
onlie
is
an
host
,
in
all
,
and
aboue
all
,
blessed
,
adscript
,
ratified
,
reasonable
,
and
acceptable
.
Fiat
.
And
worthelie
in
this
place
is
the
word
Fiat
,
added
,
because
now
there
is
required
the
same
almightie
power
in
this
conuersion
,
which
was
in
the
incarnation
of
the
almighty
Word
,
and
in
the
creation
of
all
the
world
.
For
God
said
when
he
was
to
create
the
world
,
Fiat
lux
.
And
our
Ladie
said
to
the
Angell
,
when
Christ
our
Lord
was
to
be
incarnat
,
Fiat
mihi
.
And
the
priest
therfore
in
this
place
,
Fiat
corpus
.
Againe
he
saith
Fiat
,
by
way
of
deprecation
:
to
denote
,
that
the
priest
by
his
owne
naturall
abilitie
,
cannot
worke
that
supernaturall
conuersion
.
And
therfore
he
saith
not
in
his
owne
person
.
Facio
,
I
make
:
but
Fiat
,
let
be
made
,
to
wit
,
by
the
omnipotent
power
of
almightie
God
.
Dilectissimi
Filij
tui
Domini
nostri
Iesu
Christi
.
That
of
the
substance
of
bread
and
wine
which
are
offered
vnto
thee
,
may
be
made
by
diuine
and
miraculous
transubstantiation
,
the
body
and
blood
of
thy
best
beloued
Sonne
:
The
substance
of
bread
,
to
be
conuerted
into
his
blessed
body
:
and
the
substance
of
wine
,
into
his
pretious
blood
.
Of
the
fiues
Crosses
which
are
made
at
the
prolation
of
the
fiue
wordes
aforesaid
:
and
what
the
same
doe
signifie
.
The
1.
Reason
.
You
are
here
to
vnderstand
,
that
there
is
no
ceremonie
in
all
the
Catholique
Church
,
more
proper
to
represent
the
mysteries
of
the
death
and
passion
of
our
Lord
,
then
is
the
signe
of
the
holie
Crosse
.
Where
it
is
further
to
be
noted
,
that
commonlie
the
order
and
number
of
Crosses
,
which
are
made
vpon
the
Sacrifice
,
doe
represent
the
order
and
number
of
the
mysteries
of
his
blessed
passion
.
Wherfore
if
you
consider
how
our
Lord
and
Sauiour
was
sould
for
monie
,
you
shall
see
in
this
sale
,
sundrie
persons
,
and
sundrie
practises
.
You
haue
the
Priestes
,
Scribes
,
and
Pharises
,
who
were
the
buyers
:
You
haue
Iudas
,
who
onlie
was
the
seller
.
And
you
haue
our
Lord
,
who
onlie
was
sould
.
The
three
first
Crosses
therfore
,
signifie
the
Priestes
,
Scribes
,
and
Pharises
,
who
bought
him
.
The
fourth
,
Iudas
who
sould
him
.
And
the
fift
,
our
Lord
who
was
sould
by
him
.
The
2.
Reason
.
Againe
,
some
of
our
Doctors
,
haue
marked
the
very
maner
of
making
these
Crosses
,
and
say
,
that
the
first
three
are
made
together
vpon
the
whole
oblation
:
to
signifie
,
that
the
Priestes
,
Scribes
,
and
Pharises
,
conspired
altogether
with
one
intention
,
against
our
Lord
and
Sauiour
Iesus
.
But
the
other
two
are
made
a
sunder
,
the
one
vpon
the
bread
,
the
other
vpon
the
wine
;
to
signifie
,
the
different
intention
betwixt
our
Sauiour
,
and
the
traytor
Iudas
:
for
the
intention
of
our
Sauiour
,
was
loue
and
charitie
:
but
that
of
Iudas
,
auarice
,
and
treahcerie
.
The
3.
Reason
.
Againe
by
these
fiue
Crosses
,
may
be
considered
fiue
principall
places
,
wherein
our
Lord
suffered
sundrie
torments
and
abuses
.
In
the
garden
of
Gethsmanie
,
where
he
did
sweat
blood
and
water
for
the
great
feare
and
apprehension
which
he
had
of
death
.
In
the
house
of
Annas
,
where
he
receiued
a
blowe
on
the
face
by
a
wicked
varlet
.
In
the
house
of
Caiphas
,
where
he
receiued
many
outrages
,
reuylinges
,
hidinge
of
his
eies
,
spittinges
in
his
face
,
and
strikinges
.
In
the
house
of
Pilat
,
where
he
was
bound
to
a
Pillar
,
lamentablie
scourged
,
crowned
with
thornes
,
and
clothed
in
mocquerie
.
And
vpon
the
mount
Caluarie
,
where
he
was
ignominiously
crucified
betwixt
two
theeues
.
The
4.
Reason
.
Againe
,
these
fiue
Crosses
may
be
referred
to
the
fiue
principall
partes
of
our
Lordes
body
,
wherein
he
receiued
his
holy
woundes
,
to
wit
,
in
both
his
hands
,
both
his
feet
,
and
his
blessed
side
.
And
the
two
last
Crosses
which
are
made
apart
,
(
the
one
vpon
the
bread
,
the
other
vpon
the
wine
)
signifie
vnto
vs
,
that
our
Lord
trulie
died
for
our
redemption
:
for
the
blood
seperated
from
the
bodie
,
is
a
moste
true
and
certaine
signe
of
death
.
The
5.
Reason
.
Againe
,
the
three
first
Crosses
which
are
made
vpon
the
oblation
,
may
signifie
three
speciall
thinges
,
which
our
Lord
did
in
his
last
supper
,
concerning
the
bread
and
the
wine
:
to
wit
,
he
tooke
,
blessed
and
gaue
to
his
Disciples
.
Afterwardes
one
Crosse
is
made
vpon
the
bread
,
because
he
said
.
Comedite
,
hoc
est
corpus
meum
.
Eate
,
this
is
my
body
.
Another
vpon
the
Chalice
,
because
he
said
.
Bibito
ex
hoc
omnes
,
hic
est
sanguis
meus
.
Drinke
yee
all
of
this
,
this
is
my
blood
.
And
according
hereunto
rightly
is
subioyned
that
which
followeth
.
Qui
pridie
quam
pateretur
.
Who
the
day
before
he
suffered
.
Qui
pridie
quam
pateretur
.
THE
time
of
the
institution
of
the
holie
Eucharist
is
here
declared
,
by
the
ordonance
of
Pope
Alexander
the
first
.
The
day
before
,
that
is
to
say
,
the
fift
feria
,
which
was
next
vnto
the
holie
feast
of
the
passouer
,
vpon
which
day
this
blessed
Sacrament
was
first
instituted
.
Wherfore
the
priest
celebrating
this
holie
mysterie
,
ought
to
direct
his
intention
,
to
that
end
which
our
Sauiour
him self
then
did
,
sitting
in
the
midst
of
his
Disciples
.
For
this
veire
day
Iesus
Christ
,
hauing
eaten
the
paschal
lambe
with
his
Disciples
,
for
the
finall
accomplishment
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
sustentation
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
conioyned
.
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
&
confirme
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
&
multiplication
of
his
creatures
,
euerie
one
according
to
his
kind
.
Neuer
doe
we
reade
that
he
blessed
the
bread
,
but
that
there
insued
some
notable
miracle
,
as
in
the
multiplication
of
the
fiue
loaues
and
the
two
fishes
,
whereof
the
fragments
,
were
twelue
baskets
,
after
the
refection
of
fiue
thousand
soules
.
In
pronouncing
this
word
,
the
Priest
maketh
the
signe
of
the
Crosse
,
because
as
S.
Aug.
saith
,
from
the
same
all
Sacraments
doe
receaue
their
efficacie
,
and
that
nothing
with
out
it
,
is
decently
accomplished
.
Adde
,
that
the
Crosse
,
is
the
onlye
carecter
of
all
benediction
,
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
refection
.
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
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
,
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
than
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
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
condition
:
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
them
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
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
hand
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
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
,
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
,
&
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
commanded
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
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
Testament
,
because
he
confirmed
,
all
the
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
saluation
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
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
Pellican
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
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
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
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
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
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
shal
be
made
immortall
.
Et
Calicem
✝
salutis
perpetuae
.
The
priest
,
besides
the
Eucharistical
bread
,
offereth
to
God
the
holie
Chalice
,
to
wit
,
the
blood
of
Iesus
Christ
,
contayned
vnder
the
species
of
wine
.
The
consecration
of
both
which
,
is
made
separatlie
,
and
yet
neuertheles
is
but
one
Sacrament
:
euen
as
the
materiall
foode
of
the
bodie
,
is
but
one
meale
or
banket
,
although
it
consist
,
both
in
meate
and
in
drinke
.
Of
the
fiue
Crosses
made
at
the
rehearsall
of
the
fiue
wordes
aforsaid
.
Because
the
Church
hath
said
before
,
that
shee
was
mindfull
of
our
Lordes
blessed
passion
,
therfore
presentlie
after
the
Eleuation
of
the
pretious
bodie
and
blood
of
Iesus
Christ
,
the
priest
maketh
fiue
Crosses
,
in
the
remembrance
of
his
fiue
most
pretious
and
principall
woundes
,
to
wit
,
two
in
his
handes
,
two
in
his
feete
,
and
one
in
his
side
.
The
first
three
that
are
made
vpon
the
Host
and
the
Chalice
together
,
may
signifie
,
that
Christ
trulie
suffered
,
trulie
died
,
and
was
trulie
buried
.
And
the
two
last
which
are
made
,
one
vpon
the
Host
,
and
the
other
,
vpon
the
Chalice
a
sunder
;
doe
insinuate
the
consequence
of
those
his
bitter
paines
,
to
wit
,
the
seperation
and
disiunction
of
his
holie
soule
,
from
his
blessed
bodie
.
Supra
quae
propitio
,
acsereno
vultu
,
respicere
digneris
.
Vpon
the
which
(
to
witt
,
Bread
of
eternall
life
,
and
Chalice
of
perpetuall
health
)
vouchsafe
to
looke
with
a
mercifull
and
shining
countenance
.
Which
is
to
be
vnderstood
in
respect
of
vs
,
least
we
put
any
impediment
,
which
may
hinder
the
benefits
and
graces
,
that
otherwise
we
should
receiue
of
almightie
God
.
Et
accepta
habere
.
Not
of
his
part
who
is
offered
,
who
no
way
is
,
nor
no
way
can
be
vnacceptable
vnto
thee
,
but
of
his
part
who
is
the
offerer
.
For
it
can
not
be
,
that
the
onlie
Sonne
of
God
,
in
whom
he
is
well
pleased
,
and
who
resteth
in
the
bosom
of
his
Father
,
should
not
be
most
acceptable
to
him
.
Sicuti
accepta
habere
dignatus
es
munera
.
Where
it
is
to
be
noted
,
that
we
doe
no
wayes
meane
by
these
wordes
,
to
equalize
the
sacrifice
of
those
,
(
who
are
immediatelie
to
be
named
)
with
this
of
ours
,
which
is
infinitlie
more
worthie
and
acceptable
then
all
other
sacrifices
that
euer
were
,
or
euer
shall
be
(
for
they
offered
sheepe
and
lambes
,
but
we
the
Lambe
of
God
:
they
creatures
,
and
we
the
Creator
:
they
the
figure
,
we
the
veritie
:
)
but
the
sence
is
,
that
God
would
receiue
as
acceptable
,
this
Sacrifice
at
our
hands
,
like
as
he
did
the
sacrifices
of
those
holie
Fathers
,
who
for
the
sincere
deuotion
of
their
hartes
,
were
acceptable
vnto
him
.
Pueri
tui
iusti
Abell
.
Two
titles
are
here
giuen
to
Abell
,
the
one
to
be
a
childe
;
the
other
to
be
iust
.
1.
To
be
a
child
,
in
holie
Scripture
is
often
taken
to
be
harmeles
,
and
to
liue
in
simplicitie
and
innocencie
.
Wherupon
our
Sauiour
said
in
the
gospell
,
Vnles
you
become
like
litle
children
you
can
not
enter
into
the
kingdome
of
heauen
Mat.
19.2
.
This
title
of
Iust
,
is
giuen
vnto
Abel
by
our
Sauiour
him selfe
,
saying
.
That
all
the
blood
of
the
iust
which
is
shed
vpon
the
earth
may
come
vpon
you
,
euen
from
the
blood
of
Abell
the
iust
.
Mat.
23.
Adde
,
that
Abell
was
a
figure
of
our
B
Sauiour
:
for
the
blood
of
Abell
was
shed
by
his
brother
Cain
:
and
the
blood
of
Iesus
Christ
,
by
his
bretheren
the
Iewes
.
Abell
was
a
Priest
,
a
Martyr
,
a
Virgin
,
and
the
first
Shepheard
:
&
Christ
was
a
Priest
,
a
Martyr
,
a
Virgin
,
and
the
chiefe
shepheard
or
Pastor
of
our
soules
.
Et
Sacrificium
Patriarchae
nostri
Abrahae
.
In
the
second
place
is
proposed
the
example
of
the
sacrifice
of
Abraham
,
who
thorough
singular
faith
and
obedience
,
offered
to
God
his
onlie
sonne
.
For
the
patriach
Abraham
was
of
such
singular
faith
and
obedience
,
that
at
the
commandement
of
almightie
God
,
without
any
maner
of
dout
or
hesitation
,
he
had
presentlie
sacrificed
his
onlie
sonne
,
if
the
voice
of
an
Angell
from
heauen
,
had
not
speedilie
preuented
the
execution
.
Et
quod
tibi
obtulit
summus
sacerdos
tuus
Melchisedech
.
Melchisedech
is
placed
in
the
third
place
,
who
is
here
called
the
high
priest
of
God
for
two
respects
:
The
one
,
because
his
priesthood
was
preferred
before
that
of
Aaron
,
&
for
that
he
gaue
his
benediction
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
testament
,
the
which
it
represented
more
expreslie
,
then
did
all
the
other
oblations
.
And
it
was
foretould
in
the
law
of
nature
,
that
Iesus
Christ
should
be
established
a
priest
for
euer
after
the
order
of
Melchisedech
.
Immaculatam
hostiam
.
The
same
sacrifice
,
is
also
for
the
selfe
same
reason
called
,
immaculat
,
for
the
which
before
it
was
called
holie
;
to
wit
,
because
it
was
the
figure
of
the
veritie
of
the
same
which
was
to
be
offered
in
the
Church
,
without
any
maner
of
spot
or
blemish
:
and
it
may
be
very
well
,
that
these
two
last
clauses
,
are
rather
meant
of
the
present
sacrifice
,
then
of
that
of
Melchisedech
.
Of
the
priests
inclination
:
ioyning
his
handes
:
and
laying
them
vpon
the
Aultar
.
The
1.
Ceremonie
,
&
his
signification
.
First
the
Priest
here
lowlie
boweth
,
or
enclineth
him selfe
towardes
the
Aultar
:
to
signifie
,
how
our
blessed
Lord
and
Sauiour
giuing
vp
the
ghost
,
enclined
his
head
vpon
his
breast
saying
.
O
Father
into
thy
handes
I
commend
my
spirit
.
The
2.
Ceremonie
,
and
his
signification
.
Next
he
ioyneth
his
handes
before
his
breast
:
to
signifie
,
that
humble
prayers
(
denoted
by
his
forsaid
inclination
)
are
then
especiallie
heard
,
when
they
proceed
by
faith
from
the
bottom
of
our
harte
.
The
3.
Ceremonie
,
and
his
signification
.
And
he
layeth
them
vpon
the
Aultar
:
to
signifie
,
that
not
euerie
faith
,
but
onlie
that
which
worketh
by
loue
,
is
acceptable
to
God
which
worke
is
wel
vnderstood
by
the
handes
.
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
vernaculum
sacerdotis
.
The
proper
or
peculiar
Angell
of
the
priest
:
signifying
hereby
,
that
euery
priest
,
as
he
is
a
priest
,
hath
an
Angell
deputed
to
him
by
almightie
God
,
to
ayde
&
asist
him
in
the
discharge
of
his
function
.
In
sublime
altare
tuum
.
As
the
Church
hath
a
visible
Aultar
beloue
in
earth
,
so
hath
she
an
inuisible
Aultar
aboue
in
heauen
.
And
because
the
Angells
are
said
to
be
ministring
spirites
,
therfore
we
pray
that
by
the
handes
of
the
holie
Angells
,
the
Hostes
which
we
haue
here
vpon
the
Aultar
in
earth
,
may
be
presented
aboue
vpon
the
Aultar
in
heauen
.
For
as
S.
Chrisostom
sayth
,
at
the
time
of
Consecration
,
there
are
present
many
thousands
of
Angells
,
who
enuiron
the
Aultar
,
and
do
honor
and
homage
vnto
our
Sauiour
Iesus
.
In
conspectu
diuinae
maiestatis
tuae
.
To
wit
the
same
first
entring
and
going
before
,
we
also
by
meanes
thereof
may
be
admitted
to
follow
after
,
and
to
enter
in
,
before
the
fight
of
the
same
maiestie
.
Vt
quotquot
ex
hac
Altaris
participatione
.
The
Church
,
as
we
said
before
hath
a
visible
Aultar
here
in
earth
,
and
an
inuisible
Aultar
aboue
in
heauen
.
And
because
we
doe
participate
of
Christes
body
and
blood
two
maner
of
wayes
,
Sacramentallie
and
reallie
,
or
by
faith
and
spirituallie
,
therfore
all
good
Christians
haue
often
recourse
to
these
two
Altars
,
sometimes
to
the
one
,
and
somtimes
to
the
other
:
and
so
we
participate
of
the
same
bodie
and
blood
,
both
vpon
the
Aultar
in
earth
,
and
vpon
the
Aultar
in
heauen
.
When
we
receiue
our
Lord
from
the
one
,
we
goe
vp
by
faith
vnto
him
:
and
when
we
receiue
him
from
the
other
,
he
descendeth
and
cometh
downe
vnto
vs
.
Of
the
kisse
of
the
Aultar
.
The
priest
at
the
prolation
of
these
wordes
doth
kisse
the
Aultar
:
by
which
ceremonie
is
represented
vnto
vs
,
our
reconciliation
with
God
,
made
in
the
death
of
Iesus
Christ
,
by
the
commemoration
of
this
sacrifice
:
for
a
kisse
(
as
before
we
haue
said
)
is
a
true
representation
and
signe
of
peace
.
Sacrosanctum
Filij
tui
cor
✝
pus
&
san
✝
guinem
sumpserimus
.
To
expresse
the
excellencie
of
the
holie
Communion
,
the
body
and
blood
of
Iesus
Christ
therein
contayned
,
is
called
,
sacrosanct
,
or
most
holie
.
Which
prayer
doth
not
only
concerne
the
priest
who
doth
celebrate
,
but
the
people
also
who
doe
communicat
by
faith
,
and
deuout
asistance
at
Masse
,
with
intention
to
communicat
often
,
and
at
the
least
on
the
times
appointed
by
the
Church
.
✝
Omni
benedictione
caelesti
&
gratia
repleamur
.
The
end
of
this
present
petition
tendeth
to
this
,
that
as
well
the
priest
communicating
Sacramentallie
,
as
also
the
people
spiritually
(
by
religious
assistance
at
this
holie
sacrifice
)
may
be
replenished
with
all
celestiall
benediction
and
grace
,
to
carrie
from
this
holie
Communion
,
fruite
profitable
to
their
saluation
.
Per
eumdem
Christum
Dominum
nostrum
.
Amen
.
Wherin
we
desire
,
that
God
for
the
loue
of
his
Sonne
would
both
heare
vs
,
and
haue
mercie
on
vs
:
as
though
God
should
seeme
litle
to
regard
his
Sonne
,
if
he
should
not
mercifullie
heare
vs
for
his
sake
And
as
if
the
Sonne
ascend
not
to
the
Father
,
if
our
deuotions
ascend
not
vnto
him
,
and
be
accepted
of
him
.
Of
the
three
Crosses
which
are
made
at
the
three
wordes
aforesaid
.
By
the
first
(
which
is
made
at
corpus
)
is
commemorated
the
cold
and
stiffe
extension
of
the
body
of
Iesus
Christ
:
which
according
to
the
saying
of
the
prophet
was
such
,
that
they
might
denumerat
all
his
bones
.
By
the
second
(
which
is
made
at
sanguinem
)
the
aboundant
effusion
of
his
pretious
blood
:
whence
it
followed
,
that
all
the
humors
being
quite
exhausted
,
his
bodie
was
wholy
parched
and
withered
.
By
the
third
(
which
is
made
at
omni
benedictione
)
is
designed
the
fruite
of
his
holie
passion
,
from
whence
all
benediction
floweth
foorth
vpon
vs
for
which
cause
,
the
priest
maketh
this
third
benediction
or
Crosse
,
vpon
him selfe
.
Memento
etiam
Domine
.
AS
before
Consecration
,
mention
was
made
of
the
liuing
,
for
some
in
particular
,
but
for
all
in
generall
:
euen
so
after
Consecration
,
commemoration
is
made
for
the
departed
,
for
some
in
particular
,
but
for
all
in
generall
,
saying
.
Remember
also
o
Lord
:
to
wit
,
remember
to
comfort
them
,
remember
to
haue
mercie
vpon
them
,
remember
to
deliuer
them
,
remember
to
take
them
out
of
their
paines
,
and
to
glorifie
them
.
Famulorum
famularumque
tuarum
.
Where
they
are
called
his
seruants
,
that
is
to
say
,
of
his
familie
,
because
whilst
they
liued
in
their
bodies
,
they
were
true
members
of
the
Church
(
which
is
the
familie
,
or
house
of
God
)
And
also
when
they
died
,
they
died
in
the
same
Church
,
and
therfore
are
rightlie
called
his
seruants
,
or
familie
.
N.
et
N.
These
leters
,
put
in
this
place
of
the
Canon
,
doe
serue
for
a
marke
to
reduce
particularlie
into
memory
,
the
names
of
those
,
for
whom
the
Priest
dooth
specially
pray
,
or
celebrate
Masse
,
as
his
parents
,
benefactors
,
friendes
,
and
others
committed
vnto
his
charge
,
for
whom
he
prayeth
secretly
.
Qui
nos
paecesserunt
cum
signo
fidei
.
Which
signe
of
faith
,
is
to
haue
bene
regenerate
of
water
and
the
Holie
Ghost
,
and
signed
with
the
triumphant
signe
of
the
holy
Crosse
,
the
peculiar
marke
or
caractter
of
Christians
,
whereby
they
are
distinguished
from
all
Infidells
.
Signe
of
faith
,
to
witt
,
for
those
who
before
they
departed
,
receaued
the
holie
Sacraments
,
and
were
not
seperated
from
the
vnitie
of
the
Catholique
Church
,
by
any
note
or
marke
of
Heresie
.
Signe
of
faith
,
in
which
wordes
,
as
well
noteth
Gabriell
Biell
,
is
touched
the
deuotion
and
pietie
of
the
departed
,
to
wit
,
that
when
they
were
liuinge
,
there
appeared
in
them
euident
signes
,
that
they
were
both
faithfull
and
true
beleeuers
.
Et
dormiunt
in
somno
pacis
.
That
is
,
are
departed
in
peace
of
conscience
without
mortall
sinne
,
and
in
the
frindship
and
grace
of
almightie
God
.
Who
therfore
are
said
to
sleepe
in
peace
;
because
as
those
that
doe
sleepe
in
peace
,
awake
againe
:
so
those
that
are
departed
out
of
this
life
in
peace
shall
arise
againe
.
And
as
those
which
depart
out
of
this
life
without
the
signe
aforenamed
,
are
truly
said
to
die
:
so
they
that
depart
with
the
same
signe
,
are
not
said
to
die
,
but
rather
to
sheepe
or
to
rest
,
then
to
be
dead
:
for
they
are
properlie
said
to
be
dead
,
which
neuer
shall
be
raised
to
the
life
of
glorie
.
Ipsis
Domine
.
To
wit
,
to
those
,
of
whom
before
he
hath
made
particular
commemoration
:
taught
so
to
doe
by
the
Church
,
instructed
by
the
holie
Ghost
,
that
the
soules
departed
,
are
ayded
by
the
suffrages
,
prayers
,
almes
,
and
other
workes
of
pietie
,
and
principallie
by
the
acceptable
sacrifice
of
the
Masse
.
Et
omnibus
in
Christo
quiescentibus
.
After
particular
commemoration
of
his
frendes
and
parents
,
he
maketh
his
general
prayer
for
all
the
departed
,
wherin
he
asisteth
those
who
haue
no
particular
frendes
to
be
mindfull
of
them
.
Who
also
are
said
to
rest
in
Christ
,
because
they
died
in
Charitie
:
hauing
yet
some
defectes
to
be
purged
,
for
that
ether
they
haue
not
fullie
satisfied
for
their
veniall
sinnes
,
or
for
the
paine
due
to
their
mortall
sinnes
.
Locum
refrigerij
.
By
the
which
is
vnderstoode
the
kingdome
of
heauen
,
where
all
the
Saintes
doe
daylie
draw
out
of
the
springes
of
the
Lambe
,
the
pleasant
and
coolinge
waters
of
euerlastinge
comfort
,
after
their
long
labours
and
torments
,
sustained
ether
in
this
life
,
or
in
the
fire
of
Purgatorie
.
Lucis
.
That
is
to
say
,
such
a
place
,
which
needeth
nether
the
lighte
of
the
Sunne
,
nor
of
the
Moone
,
nor
yet
of
the
Starres
,
because
the
splendor
of
Gods
presence
,
doth
face
to
face
illuminate
it
,
and
the
glorious
Lambe
of
God
is
their
perpetuall
lanterne
.
Et
pacis
,
vt
indulgeas
precamur
.
In
which
place
of
light
,
most
perfecte
,
full
,
secure
,
and
sempiternall
peace
doth
raigne
,
where
is
nether
faintnes
,
nor
sadnes
:
nor
fraude
,
nor
feare
of
foes
:
but
one
euerlasting
and
ioyfull
harmonie
of
voices
:
in
which
place
of
peace
,
our
Lord
him selfe
doth
dwel
,
who
doth
gard
and
keepe
it
,
so
that
nothing
can
enter
therein
,
which
may
disturbe
theire
peace
.
Per
eumdem
Christum
Dominum
nostrum
.
To
wit
,
into
this
most
B.
citie
,
into
this
place
of
refreshing
,
of
perptuall
light
,
and
of
peace
,
we
humbly
beseech
thee
,
that
the
soules
of
them
that
are
departed
,
hauing
their
offences
forgiuen
them
by
the
vertue
of
this
Sacrifice
,
may
be
brought
to
repose
and
dwel
for
euer
,
thorough
him
whom
now
we
offer
vp
vnto
thee
in
their
behalfes
,
Christ
Ie.
Am.
Of
the
Ceremonies
vsed
in
this
Memento
.
In
this
Memento
,
three
Ceremonies
are
obserued
.
1.
The
silent
prayer
of
the
Priest
,
with
his
handes
ioyned
together
.
2.
The
disioyning
of
them
asunder
.
And
3.
the
conioyning
of
them
againe
together
.
The
1.
Ceremonie
,
and
his
signification
.
At
the
first
ioyning
of
his
handes
,
he
meditateth
a
while
,
and
prayeth
for
his
friendes
departed
And
by
this
may
be
vnderstood
,
the
descending
of
our
Sauiour
into
Limbo
Patrum
,
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
.
We
receiue
worthie
of
our
doinges
,
but
this
man
hath
done
no
euil
.
And
presently
after
,
with
contrition
and
sorrowe
for
his
sinne
,
said
to
Iesus
.
Lord
remember
me
when
thou
shalt
come
into
thy
kingdome
.
Luc.
23.41
.
The
2.
Ceremonie
,
and
his
signification
.
The
second
,
that
in
pronouncing
the
wordes
a
foresaid
he
smiteth
his
breast
:
expressing
thereby
that
of
the
Centurion
,
and
others
who
were
present
at
the
death
of
our
Sauiour
,
who
seeing
what
had
hapned
,
were
sore
afraid
,
saying
.
Indeed
this
was
the
Sonne
of
God
.
Mat.
27.54
.
And
the
people
who
were
present
at
his
spectacle
,
departed
sorrowfull
,
and
knocking
their
breasts
.
In
saying
,
Nobis
quoque
peccatoribus
,
he
knocketh
his
breast
,
because
as
Alexander
Hales
saith
,
albeit
we
ought
at
all
times
,
from
the
bottom
of
our
harts
,
to
acknowledg
our selues
sinners
,
yet
that
chieflie
it
is
to
be
done
in
the
time
of
the
sacrifice
of
the
Masse
,
which
is
celebrated
in
the
remission
and
forgiuenes
of
sinnes
.
Famulis
tuis
.
In
which
wordes
,
there
may
seeme
to
be
a
certaine
contrarietie
,
to
wit
,
to
be
sinners
,
and
yet
to
be
Gods
seruants
.
But
as
because
of
our
procliuity
&
pronenes
to
sinne
,
we
may
iustlie
affirme
our selues
to
be
sinners
,
so
hauing
bene
contrite
and
confessed
,
of
those
,
wherein
by
frailtie
we
haue
fallen
,
we
are
neuertheles
bould
and
confident
,
to
call
our
selues
his
humble
seruants
.
De
multitudine
miserationum
tuarum
sperantibus
.
In
the
multitude
of
his
mercies
,
not
in
our
owne
iustifications
,
doe
we
prostrate
our
prayers
before
him
.
For
holie
Dauid
,
albeit
so
great
a
kinge
and
prophet
,
yet
that
his
prayer
might
be
heard
,
grounded
it
onlie
in
the
mercie
of
God
,
saying
.
According
to
thy
great
mercie
doe
thou
remember
me
,
o
Lord
for
thy
goodnes
.
Psl
.
2.
Partem
aliquam
.
Titlemanus
expoundeth
this
word
partem
a
part
,
(
wherin
we
desire
to
haue
some
part
of
the
kingdome
of
heauen
with
the
B.
Saintes
)
not
for
a
peece
,
but
for
participation
,
for
else
our
petition
were
absurd
,
if
we
should
thinke
that
the
kingdome
of
heauen
,
were
deuided
amongst
the
Saintes
,
by
partes
or
peeces
.
Et
societatem
.
The
learned
doctor
Gabriel
Biel
,
explicating
this
woord
,
saith
,
that
they
are
sayed
to
haue
Societie
,
because
(
in
that
place
of
beatitude
(
to
each
one
in
particular
,
the
goodes
of
all
the
Saintes
are
made
common
.
Adde
that
by
the
name
of
Societie
,
is
insinuated
the
singular
peace
,
charitie
,
and
vnitie
of
the
B.
Saintes
.
And
Alexander
Hales
verie
well
noteth
,
that
in
the
commeration
of
the
Saintes
,
made
before
the
consecration
of
Christ
,
their
prayers
and
suffrages
are
implored
:
but
in
this
which
is
made
after
consecration
,
the
Societie
of
the
Saintes
is
required
.
To
signifie
,
that
before
the
comming
of
the
kingdome
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
companie
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
patience
in
their
torments
,
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
,
commended
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
.
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
attempted
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
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
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
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
resolution
,
that
al
were
filled
with
astonishment
and
admiration
.
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
changed
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
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
.
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
commanded
hir
to
be
led
to
the
common
brothell
,
or
stewes
.
But
God
so
prouided
,
that
hir
haire
grew
so
thick
and
so
longe
,
that
it
couered
hir
all
ouer
,
and
seemed
to
adorne
hir
more
then
hir
apparell
.
In
the
said
brothell
house
where
she
was
put
,
an
Angel
of
our
Lord
came
vnto
hir
,
to
defend
hir
that
she
should
not
be
abused
or
defiled
.
She
was
cast
in
to
a
great
fyre
to
be
burned
,
but
the
flames
had
no
powre
to
touch
hir
chast
bodie
.
At
the
last
Aspasius
caused
hir
to
be
beheaded
.
She
suffered
in
the
yeare
317.
S.
Ambrose
wrote
of
hir
.
Cecilia
.
S.
Cecilie
was
also
of
the
linage
of
the
noble
citizens
of
Rome
,
in
the
time
of
the
Emperor
Marcus
Aurelius
.
She
was
wholie
deuoted
to
the
honor
of
God
,
and
to
his
diuine
seruice
.
She
was
married
against
hir
will
to
Vallerian
a
citizen
of
Rome
.
Whom
she
warned
in
the
first
night
of
hir
mariage
,
that
he
should
not
touch
hir
,
for
that
she
was
committed
to
an
Angell
of
God
,
who
would
preserue
hir
from
all
pollution
,
and
sharplie
reuenge
the
wronge
,
which
he
should
doe
hir
.
Wherunto
he
willinglie
accorded
,
and
was
conuerted
to
the
faith
by
the
exhortation
of
S.
Vrban
,
of
Whom
he
was
baptised
,
together
with
one
of
his
bretheren
.
Afterwards
perseuering
constantlie
in
the
faith
,
they
were
all
three
martyred
by
the
fyre
and
the
swoord
.
S.
Cecilie
had
hir
head
cut
off
.
And
being
dead
was
found
to
haue
an
hayre
cloth
vnder
hir
pretious
habits
of
goulden
tissue
.
Anastasia
.
S.
Anstasia
,
was
the
daughter
of
a
noble
citizen
of
Rome
,
called
Pretextus
.
She
was
wonderfull
charitable
to
the
poore
,
amongst
whom
she
liberally
distributed
all
hir
substance
.
Wherupon
Publius
hir
husband
,
who
was
an
Infidell
,
was
greatlie
offended
,
&
caused
hir
streightlie
to
be
restrained
in
a
most
hideous
prison
.
And
not
being
able
to
diuert
hir
from
hir
faith
,
caused
hir
to
be
burned
aliue
.
During
hir
imprisonment
she
receiued
sundrie
consolatorie
letters
from
S.
Chrisogonus
,
which
,
together
with
hir
answeres
,
are
inserted
in
the
ecclesiasticall
historie
of
Nicephorus
.
Et
omnibus
sanctis
tuis
.
To
auoide
prolixitie
,
the
priest
comprehendeth
in
generall
all
the
Saintes
,
after
the
speciall
commemoration
of
those
which
are
expressed
in
the
Canon
.
Alwayes
insisting
to
be
admitted
into
their
number
,
and
to
come
with
them
vnto
euerlasting
glorie
,
by
imitation
of
their
vertues
.
And
therfore
proceedeth
,
saying
.
Intra
quorum
nos
consortium
,
non
aestimator
meriti
,
sed
veniae
.
In
which
wordes
the
Church
doth
not
simplie
denie
God
to
be
the
esteemer
of
merits
,
but
the
sence
and
meaning
is
,
that
God
will
not
barelie
reward
euerie
godlie
man
according
to
his
merit
,
but
of
his
goodnes
and
liberallitie
,
will
add
to
him
aboue
his
deseruing
:
nor
rigorouslie
punishe
the
defectes
of
him
that
sinneth
:
but
alwayes
reward
the
one
aboue
his
merit
,
and
punish
the
other
lesse
then
his
desart
.
Quaesumus
largitor
admitte
,
per
Christum
Dominum
nostrum
.
Not
to
be
refused
in
his
request
,
he
maketh
and
concludeth
it
thorough
Iesus
Christ
.
For
what
exterior
shew
soeuer
our
workes
may
haue
,
they
are
not
agreeable
to
God
,
but
by
his
Sonne
woorking
in
vs
.
Who
hath
so
greatlie
loued
vs
,
that
he
would
descend
from
heauen
vnto
earth
to
be
our
Mediator
,
and
finallie
to
place
vs
amongst
his
Saints
.
Of
the
ioyning
of
the
priestes
handes
.
In
saying
,
Per
Christum
Dominum
nostrum
.
He
ioyneth
his
handes
together
.
By
which
ceremonie
vsed
at
the
commemoration
of
Saints
,
may
be
vnderstood
the
same
that
before
was
said
concerning
the
soules
departed
,
to
wit
,
that
thorough
the
merits
of
Christ
our
Lord
,
who
is
our
head
,
we
hope
to
be
ioyned
with
him
,
and
his
Saints
,
in
euerlasting
glorie
.
Per
quem
.
For
as
much
as
the
confection
of
the
holie
Eucharist
is
attributed
to
Iesus
Christ
,
who
is
the
authour
of
this
holie
institution
,
therfore
the
priest
giueth
thankes
and
prayseth
God
the
Father
,
for
that
by
him
he
hath
created
the
matter
,
to
wit
,
the
bread
and
the
wine
,
vnder
the
formes
whereof
,
he
doth
exhibit
vnto
vs
,
trulie
and
reallie
,
his
bodie
and
blood
in
foode
and
nourishment
of
our
soules
.
Haec
omnia
,
Domine
,
semper
bona
.
To
wit
,
all
the
Hostes
,
which
the
Church
doth
immolate
thorough
the
whole
worlde
.
Which
if
we
consider
the
sensible
qualities
,
are
of
infinit
number
,
but
if
the
substance
,
all
is
one
bodie
,
and
all
is
one
blood
,
which
is
daylie
made
present
in
this
holie
Sacrifice
,
by
him
,
by
whom
as
saith
S.
Iohn
,
all
thinges
were
made
,
and
without
him
,
was
made
nothing
that
was
made
.
Iohn
.
1.
Creas
.
Here
a
question
may
be
moued
,
why
the
Priest
doth
not
make
the
signe
of
the
Crosse
at
the
word
Creas
,
as
well
as
at
the
other
wordes
following
Sanctificas
,
viuificas
,
&c
Wherof
Alexander
Hales
,
giueth
a
verie
sufficient
reason
,
saying
that
the
signe
of
the
Crosse
is
a
representation
of
our
Lordes
passion
:
and
because
the
creation
of
man
was
no
cause
of
his
passion
,
but
the
fall
of
man
was
therby
to
be
repayred
,
therfore
when
sanctification
,
viuification
,
&
benediction
are
mencioned
,
the
signe
of
the
Crosse
is
made
,
but
when
creation
is
named
,
the
priest
doth
not
to
make
the
signe
of
the
Crosse
is
made
,
but
when
creation
is
named
,
the
priest
doth
not
to
make
the
signe
of
the
Crosse
,
because
the
creation
of
man
was
not
painefull
to
our
Sauiour
,
but
his
redemption
.
And
S.
Thomas
in
his
exposition
of
the
Masse
saith
,
that
this
was
ordayned
by
the
admirable
prouidence
of
almightie
God
,
to
signifie
,
that
man
had
not
that
by
nature
in
his
creation
,
which
since
he
hath
obtained
by
the
Crosse
of
Christ
in
his
redemption
.
Sancti
✝
ficas
,
viui
✝
ficas
,
bene
✝
dicis
.
These
three
wordes
may
be
considered
three
maner
of
wayes
.
They
may
ether
be
referred
to
the
bread
and
wine
.
Or
to
our
Sauiour
.
Or
to
our selues
.
Yf
you
consider
them
as
spoken
of
the
bread
and
wine
,
then
it
is
most
easie
to
conceiue
their
sense
.
Dost
sanctifie
,
to
wit
,
according
to
their
sacramentall
causes
.
Viuificate
,
by
conuerting
them
into
thy
flesh
and
blood
.
Blesse
,
by
pouring
downe
&
multiplying
thy
graces
vpon
them
.
If
you
refer
them
to
Christ
,
then
are
they
thus
to
be
vnderstood
,
to
wit
,
those
creatures
which
before
were
but
earthlie
,
voide
of
life
,
and
of
all
benediction
,
are
by
the
blessing
of
Christ
,
made
heauenlie
,
liuelie
,
and
euerie
way
most
blessed
.
If
we
applie
them
vnto
ourselues
,
then
may
they
thus
be
taken
,
to
wit
,
that
this
sacred
Host
is
sanctified
in
respect
of
vs
,
(
that
it
may
be
our
sanctification
from
all
sinnes
.
)
viuificated
,
that
it
may
be
the
life
of
our
soules
(
to
quicken
vs
in
spirit
to
newnes
of
life
.
)
Blessed
,
that
we
may
by
the
same
attaine
the
aboundance
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
sanctified
,
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
giuen
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
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
Peripsum
&c.
diuers
thinges
may
be
signified
by
the
same
.
First
they
may
signifie
,
the
three
howres
,
wherein
our
Lord
and
Sauiour
hung
vpon
the
Crosse
,
in
most
vnspeakable
paine
aliue
.
The
2.
Reason
.
According
to
S.
Thomas
,
these
three
Crosses
are
made
,
to
signifie
the
triple
prayer
of
Christ
vpon
the
Crosse
.
First
,
Father
forgiue
them
.
Secondly
,
My
God
why
hast
thou
forsaken
me
.
Thirdly
,
Into
thy
handes
I
commend
my
spirit
.
The
3.
Reason
.
The
other
two
Crosses
,
which
he
maketh
betwixt
the
Chalice
and
his
breaste
,
at
these
wordes
.
Est
tibi
Deo
Patri
omnipotenti
&c.
doe
signifie
,
the
misterie
of
the
blood
and
water
which
issued
out
of
the
side
of
our
B.
Sauiour
,
hanging
dead
vpon
the
Crosse
,
and
the
two
Sacraments
,
which
were
instituted
in
vertue
of
the
same
,
to
wit
,
Baptisme
,
and
this
B.
Sacrament
of
the
Altar
.
According
to
the
testimonie
of
S.
Iohn
.
One
of
the
soldiears
with
a
speare
opened
his
side
,
and
incontinent
there
came
foorth
blood
and
water
.
Iohn
19.34
.
The
4.
Reason
.
At
the
wordes
.
Omnis
honor
&
gloria
,
the
Host
is
held
aboue
,
and
the
Chalice
beneath
and
both
a
litle
eleuated
.
Which
Ceremonie
doth
verie
aptlie
signifie
the
death
of
our
Sauiour
,
to
wit
,
how
in
his
passion
,
his
blood
was
truly
seperated
from
his
body
,
and
consequently
also
his
blessed
soule
.
Of
other
Ceremonies
performed
after
the
short
eleuation
.
The
Priest
hauing
performed
this
short
elenation
,
layeth
the
Host
downe
vppon
the
Corporal
,
couereth
againe
the
Chalice
,
and
then
adoreth
,
The
1.
Ceremonie
,
and
his
signification
.
First
the
Host
is
laid
vpon
the
Corporall
,
because
Ioseph
and
Nichodemus
,
beging
of
Pilat
the
body
of
Iesus
,
tooke
it
downe
from
the
Crosse
,
wrapped
it
in
a
fine
sindon
,
and
after
buried
it
.
The
2.
Ceremonie
,
and
his
signification
.
And
because
they
rouled
a
great
stone
before
the
doore
of
the
sepulcher
,
therfore
the
Priest
with
the
Palle
couereth
the
Chalice
,
And
because
those
holie
men
worshiped
the
bodye
of
Christ
in
the
sepulchre
,
at
their
departure
,
therfore
the
Priest
adoreth
our
Lord
in
this
holy
Sacrament
.
The
3.
Ceremonie
,
and
his
signification
.
This
done
the
priest
lifteth
vp
his
voice
&
pronounceth
on
highe
these
wordes
saying
.
Per
omnia
saecula
saeculorum
.
And
the
people
answere
.
Amen
.
Our
Doctors
here
doe
say
,
that
this
lifting
vp
of
the
voice
of
the
priest
,
representeth
the
stronge
crie
of
our
Lord
and
Sauiour
when
he
yealded
vp
his
spirit
into
the
handes
of
the
Father
.
And
that
the
answere
of
the
people
,
signifieth
the
lamentation
and
pittie
of
his
deuout
women
which
were
present
at
this
spectacle
.
In
this
maner
Inno
centius
tertius
interpreteth
the
same
.
Because
Iesus
(
saith
he
)
crying
with
a
high
voice
,
rendered
vp
his
spirit
,
therfore
the
priest
lifteth
vp
his
voice
saying
.
Per
omnia
saecula
saeculorum
.
And
because
the
women
lamenting
bewayled
their
Lord
,
all
the
quyre
,
as
lamenting
,
doe
answer
Amen
.
Per
omnia
saecula
saeculorum
.
By
the
wordes
them selues
,
are
commonlie
vnderstood
,
one
of
these
two
thinges
.
Ether
that
all
honor
and
glory
,
appertaineth
to
God
world
without
end
,
Or
that
the
Sonne
doth
liue
with
the
Father
and
the
holy
Ghost
,
world
without
end
.
Againe
,
Per
omnia
secula
seculorum
,
that
is
,
thoroughout
all
ages
of
the
world
,
for
seculum
,
is
taken
for
a
time
somewhat
long
:
and
so
is
called
seculum
of
this
word
sequor
,
to
follow
,
because
time
followeth
time
.
Oremus
.
The
Priest
hauing
gotten
as
it
were
,
a
good
oportunitie
,
hauing
now
before
him
,
the
Lord
and
Maker
,
both
of
heauen
and
earth
,
and
that
according
to
his
corporall
presence
,
he
exhorteth
all
the
people
hartely
to
pray
,
saying
.
Oremus
.
Let
vs
pray
.
Praeceptis
salutaribus
moniti
,
&
diuina
institutione
formati
.
And
therfore
the
Priest
sayeth
that
it
is
by
precept
,
and
deuine
institution
,
that
wee
are
admonished
to
say
this
prayer
,
because
both
our
Lord
instituted
the
same
,
and
also
commanded
his
Apostles
to
vse
the
same
,
saying
.
Pray
alwayes
and
be
not
weerie
Againe
Pray
without
intermission
.
Which
prayer
,
Christ
him selfe
taught
his
Apostles
to
say
in
the
holy
sacrifice
of
the
Masse
,
as
S.
Hierom
witnesseth
.
Hier.
li
3.
contra
Pelagianos
.
Audemus
dicere
.
The
reason
why
we
here
affirme
,
that
wee
are
bould
to
speake
vnto
the
maiestie
of
God
almighty
,
is
because
that
this
self
same
prayer
which
we
poure
foorth
before
God
,
the
selfe
same
prayer
proceeded
out
of
the
mouth
of
God
:
so
that
in
this
prayer
,
we
recommend
our selues
vnto
God
,
with
no
other
then
the
verie
wordes
of
God
.
For
as
S.
Gregorie
well
saieth
,
it
were
very
vnmeete
,
that
vpon
the
holie
Eucharist
,
any
prayer
should
be
recited
of
the
schollars
composing
,
and
that
ommited
of
the
Masters
making
.
Pater
.
I
will
here
set
downe
for
this
first
point
,
a
right
worthie
consideration
of
Leo
Magnus
,
sayinge
.
Great
my
beloued
is
the
gift
of
this
sacrament
,
and
this
gift
exceedeth
all
giftes
,
that
God
should
call
man
his
sonne
,
and
man
name
God
his
Father
.
Hence
also
S.
Aug.
admonisheth
the
rich
and
noble
of
this
world
,
not
to
wax
proude
,
or
contemne
the
poore
&
ignoble
,
because
they
pronounce
and
say
that
together
to
God
our
Father
,
which
they
can
neuer
trulie
say
,
vnles
they
acknowledg
them selues
to
be
bretheren
.
Noster
.
As
by
the
word
(
Pater
)
we
vnderstand
the
grace
of
adoption
:
so
by
the
word
(
noster
)
we
vnderstand
brotherlie
vnion
.
For
as
S.
Cyprian
saith
,
our
Lord
who
is
the
master
of
peace
and
vnitie
,
would
not
that
when
any
one
prayeth
,
he
should
pray
for
him selfe
onlie
,
and
say
,
My
Father
,
nor
giue
me
my
dayly
bread
,
not
forgiue
me
my
trespasses
,
nor
leade
me
not
into
temptation
,
nor
deliuer
me
from
euil
:
but
our
Father
,
giue
vs
our
daylie
bread
,
forgiue
vs
our
trespasses
,
leade
vs
not
in
temptation
and
so
of
others
.
Qui
es
in
coelis
.
1.
The
priest
in
saying
that
God
is
in
heauen
,
doth
not
inclose
or
confine
God
with
in
heauen
;
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
prolong
this
worldlie
life
,
whereas
the
iust
do
hartilie
pray
,
that
that
kingdome
of
God
would
speedelie
come
.
Fiat
voluntas
tua
.
The
will
of
God
is
taken
two
maner
of
wayes
The
one
,
his
will
and
decree
as
it
is
eternall
.
The
other
the
signes
of
his
will
,
which
are
temporall
.
And
these
are
fiue
,
to
wit
,
precept
,
prohibition
,
permission
,
counsail
,
and
operation
:
these
latter
are
not
alwayes
fulfilled
,
for
which
cause
we
pray
dayly
that
they
may
be
fulfilled
,
saing
.
Fiat
voluntas
tua
,
to
wit
in
all
thou
commandest
,
in
all
thou
forbidest
,
in
all
thou
permittest
,
in
all
thou
counsellest
,
in
all
thou
workest
Sicut
in
coelo
&
in
terra
.
By
heauen
,
is
vnderstood
the
heauenlie
spirits
,
to
wit
,
the
Saints
and
Angels
;
For
the
blessed
Angells
,
so
soone
as
they
conceiue
the
conception
and
minde
of
almightie
God
,
doe
incontinentlie
,
with
inexplicable
delight
and
readines
,
transport
them selues
to
accomplish
the
same
.
And
therfore
we
pray
that
the
will
of
almightie
God
may
be
fulfilled
,
Sicut
in
coelo
.
&
in
terra
.
To
wit
,
as
by
Angels
in
heauen
,
euen
so
by
men
in
earth
.
Panem
.
Four
sortes
of
bread
are
necessarie
for
vs
.
Three
whilst
we
are
pilgrimes
in
this
life
,
and
the
fourth
in
the
life
and
world
to
come
.
To
wit
,
Corporall
,
Spirituall
,
Sacramentall
,
and
Eternall
.
Of
the
first
it
is
written
,
man
liueth
not
by
bread
only
.
Of
the
second
,
My
meat
is
to
doe
the
will
of
him
that
sent
me
.
Of
the
third
.
He
that
eateth
this
bread
vnworthelie
,
is
guiltie
of
the
body
of
our
Lord
.
Of
the
fourth
.
I
am
the
bread
of
life
which
came
downe
from
heauen
.
Nostrum
quotidianum
.
Our
,
not
myne
,
saith
S
,
Chrisostom
,
because
all
whatsoeuer
God
giueth
vs
,
he
giueeth
not
to
vs
alone
,
but
also
to
others
by
vs
;
that
of
that
which
we
haue
receiued
of
God
,
we
also
giue
part
therof
vnto
the
poore
.
Againe
our
bread
,
to
wit
,
got
by
our
true
labours
,
for
all
that
which
we
eate
vniustlie
gotten
or
stolen
,
is
not
ours
,
but
other
mens
bread
.
Againe
,
our
bread
,
to
wit
,
the
spirituall
foode
of
our
soules
,
as
true
Catholique
doctrine
,
Sacraments
,
wholsome
Ceremonies
,
and
the
like
:
not
others
,
that
is
,
the
doctrin
and
ceremonies
of
Infidells
or
Heretiques
.
And
this
our
bread
is
called
daylie
,
because
we
daylie
stand
in
neede
thereof
.
Da
nobis
.
This
doth
Christ
teach
vs
,
that
we
doe
not
onlie
pray
that
bread
be
giuen
vs
,
that
we
may
haue
to
eate
,
but
,
as
S
Chrisostom
saith
,
that
what
we
eate
we
may
receiue
from
the
hand
of
God
.
For
,
to
haue
to
eate
,
is
common
both
to
the
good
,
and
to
the
bad
,
but
to
acknowledg
it
from
the
hand
of
God
,
is
proper
,
or
belongeth
only
vnto
the
good
.
Hodie
.
This
day
,
to
wit
,
in
this
present
life
,
as
S.
Aug.
expoundeth
the
same
.
Which
we
ought
to
account
but
as
one
day
,
it
is
so
frayle
and
of
so
litle
lasting
.
Et
dimitte
nobis
.
Three
maner
of
wayes
we
offend
and
trespasse
,
whereof
we
craue
of
God
forgiuenes
.
Against
God
Against
our selues
.
And
against
our
neighbour
.
Because
we
haue
offended
against
God
,
we
say
,
Et
dimitte
.
And
because
we
haue
offended
against
our selues
,
we
say
,
nobis
.
And
because
we
haue
likewise
offended
against
our
neighbour
,
we
say
,
Sicut
&
nos
dimittimus
debitoribus
nostris
.
Debita
nostra
.
Our
trespasses
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
man
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
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
them
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
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
asistants
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
women
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
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
passion
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
Why
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
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
from
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
.
Secondlie
,
it
alienateth
vs
from
Gods
holy
grace
.
Thirdly
,
it
iustly
wroketh
his
wrath
against
vs
.
And
hence
it
is
that
S.
Bernard
saith
,
that
so
so
long
as
in
any
creature
there
is
power
to
sinne
,
it
is
secure
in
no
place
,
nether
in
heauen
,
nor
in
paradise
,
nor
in
the
world
;
For
in
heauen
fell
the
Angells
euen
in
Gods
presence
.
In
paradise
fell
Adam
from
the
place
of
pleasure
:
in
the
world
fell
Iudas
from
the
schoole
of
our
Sauiour
.
Et
ab
omni
perturbatione
securi
.
Next
,
to
be
secure
from
the
perturbations
tumultes
and
troubles
of
the
world
,
because
from
thence
proceedeth
the
matter
of
sinne
,
and
hinderance
that
when
we
approach
to
this
most
holy
Communion
,
we
come
not
in
such
puritie
as
is
fit
and
requisite
.
Of
sundrie
ceremonies
performed
by
the
priest
in
this
part
of
the
Masse
.
The
1.
Ceremonie
,
and
his
signication
.
First
he
putteth
the
Paten
vnder
the
Host
(
which
as
we
said
before
,
by
this
roundnes
,
representeth
Charitie
.
)
The
Host
therfore
layed
vpon
the
Paten
to
be
broken
and
diuided
;
signifieth
,
that
Christ
of
his
loue
and
Charitie
,
exposed
his
body
to
suffer
death
for
our
redemption
.
The
2.
Ceremonie
,
and
his
signification
.
Next
he
vncouereth
the
Chalice
.
By
the
Chalice
,
is
signified
the
sepulcher
.
And
the
vncouering
of
the
same
,
is
done
to
signifie
how
the
Angel
of
our
Lord
remoued
away
the
stone
from
the
doore
of
the
sepulcher
.
The
3.
Ceremonie
,
and
his
signification
.
After
this
,
he
deuideth
or
breaketh
the
Host
into
two
partes
,
which
signifieth
the
separation
of
the
holie
soule
of
our
Lord
and
Sauiour
from
his
blessed
bodie
:
the
one
descending
into
hell
,
and
the
other
remayning
in
the
Sepulcher
.
Wherof
Innocentius
tertius
yealdeth
another
reason
;
saying
that
therfore
the
Priest
breaketh
the
Host
,
that
in
the
breaking
of
bread
we
may
knowe
our
Lord
,
as
the
two
disciples
knew
him
in
breaking
of
bread
,
to
whom
he
appeared
the
day
of
his
resurrection
,
as
they
went
to
Emaus
.
Per
eumdem
Dominum
nostrum
Iesum
Christum
Filium
tuum
.
In
diuiding
the
Hoste
he
saith
,
Per
eumdem
Dominum
nostrum
.
To
wit
,
vnto
whom
all
power
is
giuen
both
in
heauen
earth
.
Iesum
,
Sauiour
,
for
he
commeth
to
saue
his
people
from
their
sinnes
.
Christum
,
Anointed
aboue
all
his
fellowes
with
the
oyle
of
gladnes
.
Filium
tuum
,
Naturall
and
onlie
begotten
.
These
wordes
ended
,
the
part
of
the
Host
which
he
houldeth
in
his
right
hand
,
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
hand
&
put
into
the
Chalice
,
signifieth
those
which
yet
remayne
in
this
present
life
(
who
by
doing
penaunce
,
for
their
sinnes
,
may
obtaine
mercie
and
remission
thorough
the
merits
of
Christ
before
their
departure
)
and
therfore
the
part
which
representeth
them
,
is
not
laid
with
the
other
,
but
is
put
into
the
sacred
blood
contained
in
the
Chalice
.
And
let
it
here
be
noted
,
that
this
third
part
of
the
holy
Host
is
held
ouer
the
Chalice
with
two
fingars
:
to
wit
,
with
the
thumbe
,
which
is
interpreted
Force
,
and
vertu
:
and
with
the
second
,
named
by
the
Latins
Index
,
interpreted
discretion
of
vnderstanding
.
To
declare
that
this
diuine
mysterie
ought
to
be
considered
with
force
of
Faith
,
and
with
discretion
of
vnderstanding
.
Qui
tecum
viuit
&
regnat
in
vnitate
spiritus
Sancti
Deus
.
In
the
subdiuision
of
the
second
part
as
aforesaid
,
he
saith
.
Qui
tecum
viuit
,
(
incessantly
in
all
eternitie
.
)
Et
regnat
(
with
all
power
and
maiesty
.
)
In
vnitate
(
in
essentiall
identitie
of
the
Holy
Ghost
.
)
Spiritus
Sancti
Deus
.
(
The
third
person
the
Holie
Trinitie
.
Per
omnia
secula
seculorum
.
Hauing
by
sundrie
deuout
ceremonies
set
before
vs
the
death
and
passion
of
our
blessed
Sauiour
,
he
beginneth
now
not
onlie
by
signes
,
but
also
by
wordes
,
to
set
before
vs
the
ioy
of
his
resurrection
:
for
which
cause
he
lifteth
vp
his
voice
saying
.
Per
omnia
secula
se
culorum
.
And
the
people
answere
.
Amen
.
The
Priest
doth
therfore
eleuate
his
voice
in
this
place
,
not
only
to
haue
the
consent
of
the
people
,
but
also
to
represent
the
gladnes
which
the
Apostles
and
Disciples
had
,
when
they
vnderstood
the
ioyfull
newes
of
the
resurrection
.
For
as
they
were
in
great
feare
and
sorrowe
,
to
see
their
Lord
and
master
in
the
handes
of
his
enimies
,
and
afterwards
to
suffer
his
death
:
so
were
they
filled
with
greate
ioy
,
when
they
saw
him
restored
againe
to
life
,
Gauisi
sunt
Discipuli
viso
Domino
.
The
Disciples
reioyced
hauing
seene
our
Lord
.
Amen
.
The
people
answere
by
this
Hebrwe
word
that
they
doe
firmelie
and
stedfastlie
so
beleeue
.
Pax
✝
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
the
wordes
aforesaid
.
The
spirituall
peace
,
is
the
repose
and
tranquilitie
of
conscience
,
which
is
obtained
by
the
meanes
of
a
virtuous
and
innocent
life
.
The
temporall
peace
is
,
that
it
would
please
almightie
God
,
so
to
blesse
vs
and
our
labours
,
that
we
may
eate
our
bread
in
peace
and
quietnes
:
that
is
,
to
preserue
vs
,
and
all
ours
,
from
warres
,
misfortunes
,
sicknesses
,
sutes
,
wrongfull
molestations
,
detractions
,
diffamations
,
&
all
other
sortes
of
troubles
and
vexations
,
The
peace
which
is
eternall
,
is
the
chiefe
and
principall
of
all
the
rest
,
which
setteth
vs
free
from
all
the
cares
and
labours
of
this
life
,
and
bringeth
vs
,
from
mortallitie
,
to
immortallitie
:
from
corruption
,
to
incorruption
:
from
feare
,
to
felicitie
:
from
relation
to
glorification
:
and
finally
,
to
the
cleare
vision
and
euerlasting
fruition
of
God
him selfe
.
He
therfore
of
his
infinit
mercie
,
giue
vnto
vs
,
both
the
spirituall
and
the
temporall
peace
in
this
world
:
and
the
peace
euerlasting
in
the
worlde
to
come
.
Et
cum
spiritu
tuo
.
The
asistants
for
answere
desire
to
the
priest
,
the
same
peace
which
he
hath
wished
vnto
them
,
to
the
end
that
being
vnited
by
the
bond
of
this
celestiall
benedction
,
they
may
mutuallie
receiue
the
grace
which
they
desire
.
Of
that
part
of
the
Host
which
is
put
into
the
Chalice
.
This
done
,
the
priest
putteth
one
litle
part
of
the
Host
into
the
Chalice
:
to
shew
vnto
vs
hereby
,
that
our
Lordes
body
,
is
not
without
his
blood
,
nor
his
blood
,
without
his
body
,
nether
body
and
blood
,
without
his
holie
,
and
liuelie
soule
.
Secondlie
,
to
shew
,
that
but
one
sacrament
,
is
made
of
the
species
,
both
of
the
bread
and
wine
.
Thirdlie
,
to
shew
,
that
as
he
ioyneth
the
bodie
to
the
blood
;
so
we
being
conioyned
to
the
same
bodie
thorough
the
merits
of
the
same
blood
,
are
purged
from
our
sinnes
:
and
herupon
it
is
that
he
immediatlie
asketh
the
remission
of
sinnes
,
saying
.
Agnus
Dei
qui
tollis
peccata
&c.
Haec
commixtio
.
This
commixtion
of
the
bodie
and
blood
of
our
Lord
,
is
not
according
to
their
true
and
real
essences
,
(
in
which
sence
,
they
are
neuer
separated
)
but
according
to
their
exterior
,
or
Sacramentall
formes
,
vnder
which
,
the
bodie
and
blood
of
Christ
is
trulie
contayned
.
For
manie
thinges
which
appertaine
to
the
onlie
species
,
by
the
vse
of
speakinge
,
is
attributed
to
that
which
is
contayned
vnder
the
species
.
Et
consecratio
Corporis
&
Sanguinis
Domini
nostri
Iesu
Christi
.
Not
that
by
this
immission
,
the
bodie
and
blood
of
our
Lord
Iesus
Christ
,
is
ether
made
holie
,
or
consecrated
:
but
that
the
consecration
first
made
,
by
vertu
of
the
sacramentall
formes
,
now
taketh
his
effect
in
the
minde
of
the
receuer
.
And
therfore
it
followeth
.
Fiat
accipientibus
nobis
.
To
wit
,
vnto
vs
Priests
,
who
receiue
it
sacramentallie
,
and
to
all
others
who
receiue
it
reallie
or
spirituallie
by
the
meanes
of
the
Priest
,
who
is
as
it
were
the
hand
and
mouth
of
the
misticall
body
of
Christ
,
as
by
which
nourishment
is
drawen
and
imparted
,
to
all
the
seuerall
members
of
the
bodie
.
In
vitam
aeternam
.
Amen
.
To
wit
,
by
conseruation
of
the
spirituall
life
,
here
in
this
world
,
which
is
done
by
daylie
augmentation
of
grace
,
wherewith
our
soule
is
sustained
,
least
thorough
defect
therof
,
it
decline
and
fall
away
by
euill
desires
and
hurtfull
deedes
,
and
afterwardes
come
vtterlie
to
loose
the
euerlasting
life
in
the
world
to
come
.
Agnus
Dei.
THE
Priest
hauing
put
the
third
part
of
the
Host
into
the
Chalice
,
as
before
we
haue
declared
,
next
hee
couereth
the
same
,
and
knocking
his
breast
,
saieth
twice
;
Lambe
of
God
which
takest
away
the
sinnes
of
the
worlde
,
haue
mercie
vppon
vs
.
And
once
Lambe
of
God
which
takest
away
the
sinnes
of
the
world
,
graunt
vs
thy
peace
.
And
therfore
Agnus
Dei
is
said
,
the
Chalice
being
couered
:
because
Christ
appeared
to
his
Apostles
the
doores
being
shut
,
and
gaue
them
powre
and
authoritie
to
remit
sinnes
.
As
touching
the
woord
it selfe
,
Agnon
in
Greeke
,
signifieth
as
much
as
gentle
or
meek
in
English
.
And
Christ
is
here
called
a
Lamb
,
because
a
Lambe
hurteth
nothing
,
nether
man
nor
beast
.
Againe
Agnus
is
called
ab
Agnoscendo
,
because
amongst
a
great
flock
and
multitude
by
his
only
crye
&
bleating
,
he
is
acknowledged
by
his
mother
.
And
euen
so
Christ
the
Lambe
of
God
,
hanging
vpon
the
Crosse
,
by
his
voice
and
cry
,
was
acknowledged
by
his
mother
.
Qui
tollis
peccata
mundi
.
Vpon
which
woordes
Theophilactus
saith
.
Non
dixit
,
qui
tollet
,
sed
qui
tollit
:
quasi
semper
hoc
faciente
.
He
saith
not
,
who
will
take
away
,
but
who
doth
take
away
,
as
daylie
and
continuallie
doing
the
same
.
For
he
did
not
only
then
take
away
our
sinnes
(
as
saith
Ludolphus
)
when
he
suffered
,
but
also
from
that
time
vnto
this
present
,
he
doth
daylie
take
them
away
,
although
he
be
not
daylie
crucified
for
vs
.
Miserere
nobis
.
Haue
mercie
on
vs
,
to
wit
,
by
taking
away
our
sinnes
,
because
S.
Iohn
(
whose
woordes
these
are
)
hath
assured
vs
,
that
he
is
the
same
Lambe
,
who
truly
taketh
away
the
sinnes
of
the
world
.
And
Algerus
saith
,
that
with
this
faith
we
adore
the
Sacrament
as
a
thing
deuine
,
and
we
both
speake
to
it
and
pray
to
it
,
as
hauing
life
and
reason
,
saying
.
Lambe
of
God
&c.
Thus
he
.
Agnus
Dei
:
Lambe
of
God
,
saith
Biell
,
which
suckedst
thy
mother
in
the
stable
:
followedst
hir
flying
into
Egipt
:
and
heardedst
hir
bleating
,
seeking
thee
in
the
Temple
.
Qui
tollis
peccata
mundi
.
Originall
,
by
Baptisme
.
Mortall
,
by
Pennance
.
And
Veniall
,
by
the
vertu
of
this
holie
Eucharist
.
Miserere
nobis
.
Flying
vnto
the
for
pardon
for
our
sinnes
past
.
For
victorie
against
temptations
present
.
And
for
preseruation
from
sinnes
to
come
.
Further
,
besides
the
former
exposition
,
in
these
wordes
are
plainly
testified
,
two
notable
verities
of
Christ
our
Sauiour
:
the
one
of
his
humanitie
,
the
other
of
his
diuinitie
.
Of
his
humanitie
,
in
these
wordes
.
Agnus
Dei
.
&c.
Lamb
of
God
,
that
is
to
say
,
sent
of
God
as
a
most
innocent
Lambe
,
to
be
offered
vpp
in
sacrifice
for
our
saluation
.
Of
his
diuinitie
,
when
he
adeth
.
Qui
tollis
peccata
mundi
,
which
takest
away
the
sinnes
of
the
world
:
because
,
to
take
away
sinne
,
is
proper
to
God
,
and
to
none
other
.
Agnus
Dei
qui
tollis
peccata
mundi
.
This
Agnus
Dei
is
said
or
recited
the
third
time
:
because
this
Lambe
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
,
when
he
said
.
Woman
behould
thy
sonne
.
And
he
acknowledged
vs
,
when
he
said
.
Father
forgiue
them
they
knowe
not
what
they
doe
.
So
that
Agnus
Dei
thrice
repeated
,
is
as
much
to
say
,
as
.
Lambe
of
God
which
didst
acknowledg
thy
Father
,
haue
mercie
vpon
vs
.
Lambe
of
God
which
didst
acknowledg
thy
mother
,
haue
mercie
vpon
vs
Lambe
of
God
which
didst
acknowledg
vs
,
graunt
vs
thy
peace
.
Dona
nobis
pacem
.
The
diuel
,
that
ould
perturber
of
peace
,
did
euer
labour
to
breake
and
take
away
this
triple
peace
,
to
wit
,
betwixt
God
and
man
:
Of
man
in
him selfe
:
and
betwixt
man
and
man
.
For
first
he
brake
the
peace
betwixt
God
and
man
,
when
he
seduced
our
first
parents
to
transgres
the
commandement
of
almightie
God
.
Secondlie
,
he
brake
the
peace
of
man
within
him selfe
,
when
leauing
him
confounded
with
the
sight
of
his
owne
shame
,
he
sought
for
leaues
to
couer
his
nakednes
.
Thirdlie
,
he
brake
the
peace
betwixt
man
and
man
,
when
thorough
malice
he
incited
one
brother
to
murther
the
other
.
This
triple
peace
therfore
the
priest
prayeth
for
,
to
wit
,
peace
betwixt
God
and
man
:
peace
of
man
within
him selfe
:
and
peace
betwixt
neighbours
,
that
is
,
betwixt
man
and
man
.
Why
we
aske
mercie
&
peace
for
the
liuing
,
and
repose
or
rest
for
the
departed
.
The
reason
why
we
demaund
mercie
and
peace
for
the
liuinge
,
and
repose
or
rest
for
the
departed
,
is
to
signifie
the
true
and
proper
place
of
forgiuenes
,
to
be
in
this
worlde
:
as
contrarie
,
the
other
worlde
is
the
place
of
iustice
and
punishment
.
Againe
in
this
world
we
are
in
continuall
warre
as
holie
Iob
saith
.
Militia
est
vtta
hominis
super
terram
.
The
life
of
man
vpon
earth
is
a
warfare
.
And
for
this
cause
we
iustlie
aske
for
our selues
peace
,
but
as
touching
the
departed
,
they
are
in
peace
,
although
they
are
not
in
repose
;
for
they
are
in
peace
with
all
theire
former
enimies
,
the
world
,
the
flesh
,
and
the
diuel
,
(
for
otherwise
they
were
not
in
state
of
saluation
:
)
but
they
are
not
as
yet
in
repose
,
but
in
paynes
and
torments
,
vntill
they
shall
haue
fullie
satisfied
for
all
their
sinnes
and
offences
,
for
which
they
remayne
indetted
to
almightie
God
:
and
for
this
cause
we
do
rather
wish
than
repose
,
than
peace
.
And
Rest
is
therfore
added
thrice
,
because
there
is
wished
to
the
soules
departed
a
triple
or
theefould
rest
.
One
from
the
affliction
of
paine
:
an
other
for
the
beatifying
of
the
soule
:
and
the
third
for
the
glorfying
both
of
the
soule
and
bodie
.
Domine
Iesu
Christe
.
To
wit
,
most
pittifull
,
mercifull
,
louing
,
gentle
,
and
bening
Lord
Iesus
.
Qui
dixisti
.
Being
by
thy
passion
to
depart
and
leaue
this
world
.
Apostolis
tuis
.
Called
by
thee
to
the
knowledge
of
the
faith
;
sent
by
thee
to
the
preaching
of
the
faith
:
and
:
who
suffered
for
thee
,
for
the
confession
of
the
same
faith
.
Pacem
relinquo
vibis
.
To
the
end
that
they
might
firmelie
remayne
in
peace
,
lest
terrified
and
affrighted
with
miseries
,
they
might
fall
from
the
faith
.
Pacem
meam
do
vobis
.
Giuinge
vs
thy
peace
,
and
taking
to
thy selfe
in
steede
thereof
all
our
euils
.
O
change
of
incomparable
charitie
!
Ne
respicias
peccata
mea
.
To
wit
personall
,
where
with
I
haueing
offended
thy
maiestie
,
am
vnworthie
to
obtaine
at
thy
handes
the
peace
of
thy
Church
,
vnworthy
to
offer
vp
thy
sacred
bodie
to
thy
Father
,
and
vnworthie
to
take
vpon
me
to
reconcile
sinners
vnto
thee
.
Sed
fidem
ecclesiae
tuae
.
Wherein
thou
hast
espoused
hir
vnto
thee
as
thy
spouse
:
wherin
thou
hast
sanctified
hir
in
the
lauer
of
the
word
of
life
:
wherin
lest
she
should
fayle
,
thou
hast
for
euer
confirmed
hir
.
Eamque
secundum
voluntatem
tuam
.
To
wit
,
will
most
amorous
,
out
of
which
thou
vouchsafedst
to
take
frayle
flesh
,
will
most
pittifull
,
out
of
which
thou
vouchsafedst
to
die
,
will
most
bountifull
out
of
which
thou
vouchsafest
to
giue
thy selfe
in
this
holie
Sacrament
,
in
meate
for
her
loue
,
redemption
and
comfort
.
Pacificare
&
coadunare
digneris
.
That
pacified
in
good
,
preserued
from
euil
,
counited
in
charitie
and
gouerned
both
within
and
without
by
thee
,
she
may
be
accounted
worthy
of
the
communion
of
so
excellent
a
foode
.
Qui
viuis
&
regnas
Deus
per
omnia
secula
seculorum
.
Who
liuest
mightelie
:
and
raignest
,
wiselie
,
God
,
consubstantiallie
:
world
without
end
,
sempiternallie
.
Of
the
Priests
kissing
the
pax
,
saying
,
Pax
tecum
.
The
1.
Reason
.
Innocentius
tertius
saith
,
that
after
our
Lord
had
saluted
his
Apostles
,
he
said
againe
vnto
them
:
Pax
vobis
.
Peace
be
vnto
you
;
and
then
breathed
vpon
them
saying
.
Receiue
yee
the
holy
Ghost
.
Which
to
signifie
vnto
vs
,
the
Priest
in
the
Masse
kisseth
the
Pax
(
which
is
reuerentlie
held
vnto
him
by
him
which
serueth
at
the
Aultar
.
)
And
because
the
loue
of
God
is
diffused
in
our
hartes
by
the
Holie
Ghost
,
which
is
giuen
vnto
vs
,
therfore
the
kisse
of
peace
is
diffused
in
the
Church
,
amongst
all
the
faithfull
.
The
2.
Reason
.
By
this
ceremonie
we
are
admonished
to
haue
perfect
loue
and
concord
with
our
neighbours
.
And
that
if
we
haue
any
enimies
,
we
endeauour
to
kisse
them
,
as
we
kisse
the
Pax
,
to
wit
,
to
reconcile
our selues
vnto
them
in
such
coniunction
of
perfect
loue
,
that
we
kisse
them
and
embrace
them
as
our
dearest
frendes
.
The
3.
Reason
.
Againe
this
kisse
of
the
Pax
,
serueth
vs
for
three
thinges
.
First
,
to
shew
that
Iesus
Christ
hath
appeased
the
wrath
and
anger
of
his
Father
towardes
vs
.
Secondlie
,
that
we
doe
al
beleeue
in
one
and
the
same
God
,
and
doe
sweare
to
maintaine
one
Christian
doctrin
.
Thirdlie
,
we
professe
to
loue
christianlie
one
another
,
purposinge
to
reconcile
vs
to
all
those
,
who
haue
any
way
offended
vs
.
The
4.
Reason
.
This
custom
certainlie
first
came
from
our
Lord
him selfe
,
for
it
is
not
probable
that
Iudas
would
euer
haue
bene
so
hardie
as
to
kisse
his
master
,
were
it
not
,
that
this
was
the
custome
of
the
house
of
our
Lord
,
and
a
common
thinge
amongst
the
Apostles
to
vse
this
signe
of
loue
when
they
returned
from
some
iornie
,
as
well
towardes
their
master
,
as
one
of
them
towardes
another
.
The
which
they
haue
practised
euer
since
,
and
exhorted
other
Christians
to
doe
the
like
,
as
we
may
see
in
the
last
chapter
of
the
epistle
to
the
Romans
.
1.
&
2.
to
the
Corinthians
.
&
1.
of
S.
Peeter
saying
.
Salute
one
another
with
an
holie
kisse
.
Nether
is
there
any
of
our
Docters
,
who
haue
expounded
the
misteries
of
the
Masse
,
that
affirme
not
this
ceremonie
to
haue
come
from
the
Apostles
,
and
to
be
founded
vppon
the
places
of
scripture
before
alleadged
.
The
which
is
euidentlie
to
be
prooued
out
of
the
Liturgies
of
S.
Iames
,
of
S.
Basil
,
and
of
S.
Chrisostom
.
Out
of
the
3.
cap.
of
the
Ecclesiasticall
Hierarchie
of
S.
Denis
.
Out
of
the
2.
and
8.
booke
of
the
Apostolicall
constitutions
of
S.
Clement
.
Out
of
the
2.
Apologie
of
Iustin
Martyr
,
and
manie
others
.
Lastlie
one
principall
reason
of
the
institution
of
this
ceremonie
,
was
,
the
dignitie
of
this
most
holie
Communion
,
to
the
which
none
ought
to
present
him selfe
with
hatred
and
rancour
,
but
first
to
be
thoroughlie
reconciled
to
his
brother
.
Pax
recum
.
The
priest
in
kissing
the
Pax
saith
.
Peace
be
with
thee
,
which
by
this
signe
of
a
kisse
I
represent
vnto
thee
.
Why
the
Pax
is
not
giuen
in
the
Masse
for
the
dead
.
In
a
Masse
of
Requtem
the
pax
is
not
giuen
,
because
such
a
Masse
is
principallie
said
for
the
soules
in
Purgatorie
,
amongst
whom
there
is
no
discord
nor
dissention
.
But
the
same
is
giuen
,
when
Masse
is
said
for
the
liuing
,
which
oftentimes
be
at
debate
and
discord
,
to
the
end
to
reconcile
them
to
peace
and
concord
.
Domine
.
Here
the
Priest
hauing
his
eies
and
intent
,
fixed
and
bent
towards
the
blessed
Sacrament
,
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
from
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
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
,
&
essence
,
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
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
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
,
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
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
,
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
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
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
resurrection
(
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
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
elephant
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
communicate
.
This
done
,
the
priest
(
as
Innocentius
saieth
)
communicateth
to
the
people
,
insinuating
,
that
Christ
after
his
resurrection
,
did
eate
with
his
Disciples
,
as
S.
Lucke
testifieth
,
saying
Iesus
tooke
bread
and
brake
,
&
reached
vnto
them
.
And
here
let
the
Christian
receauer
vnderstand
that
so
much
difference
as
there
is
betwixt
heauen
and
earth
,
betwixt
the
Creator
,
and
the
creature
,
so
much
,
difference
is
there
betwixt
this
sacred
viand
,
and
al
others
which
euer
at
any
time
God
gaue
to
man
.
For
in
this
diuine
Sacrament
,
there
is
to
drinke
,
there
is
to
eate
:
there
is
wine
,
and
there
is
mylke
:
there
is
bread
,
and
there
is
water
.
Drinke
for
those
that
are
drie
:
meate
for
those
that
are
hungrie
:
wine
for
greate
ones
:
and
mylke
for
litle
ones
:
bread
to
fortifie
,
and
water
to
refresh
.
Finallie
,
in
this
diuine
Sacrament
our
Lord
doth
nourish
vs
with
him selfe
,
with
his
owne
,
true
,
and
proper
substance
,
as
well
diuine
,
as
humane
.
What
could
he
doe
more
for
vs
?
What
banquet
,
what
feast
,
could
he
prouide
more
exquisite
or
more
noble
for
vs
?
Quod
ore
sumpsimus
Domine
.
Where
first
let
it
be
noted
,
that
the
Priest
speaketh
in
the
plurall
number
,
saying
.
Which
we
haue
receaued
,
&c.
signifying
hereby
,
that
he
did
not
consecrate
this
Sacrament
onlie
for
him selfe
,
but
for
the
whole
mysticall
bodie
of
Christ
whereof
he
is
a
part
,
and
as
it
were
,
the
mouth
of
this
body
.
Pura
mente
capiamus
.
Free
from
all
spot
and
pollution
of
sinne
from
all
spirituall
drowsines
and
tepiditie
,
with
full
faith
,
loue
,
and
feruent
deuotion
,
to
the
strenghtning
of
the
soule
,
and
to
the
spirituall
sustentation
of
all
good
actions
.
Et
de
munere
temporali
.
To
wit
,
as
touching
the
visible
formes
,
which
of
thy
gentle
gift
,
and
bountifull
liberallitie
,
we
haue
receaued
.
Fiat
nobis
remedium
sempiternum
.
To
wit
,
against
all
diseases
both
of
soule
and
bodie
,
that
in
our
last
end
,
fortified
with
this
viaticum
,
we
may
be
brought
to
the
true
beatifying
and
sempiternal
securitie
,
both
of
the
one
and
the
other
.
Corpus
tuum
Domine
quod
sumpsi
.
Vnder
the
species
of
bread
,
thy
true
body
,
thy
naturall
bodie
,
the
same
which
was
borne
of
the
virgin
Marie
,
laid
in
the
manger
,
adoted
of
the
Sages
,
borne
into
Egipt
,
apprehended
,
whipped
,
crowned
,
and
crucified
of
the
Iewes
.
Et
sanguis
quem
potaui
.
Which
I
haue
drunke
vnder
the
species
of
wine
,
thy
very
true
and
proper
blood
,
the
same
blood
which
thou
didst
shed
being
circumcised
,
the
same
which
thou
didst
sweare
in
the
garden
,
the
same
which
thou
didst
shed
being
scourged
,
the
same
which
ran
out
of
thy
handes
and
feete
beinge
nayled
,
the
same
which
gushed
out
of
thy
most
holie
syde
being
peirced
.
Adhereat
visceribus
meis
.
The
bowels
of
our
soule
,
are
hir
powers
,
such
are
our
vnderstanding
,
our
will
&c.
And
here
we
pray
that
,
to
these
powers
of
our
soule
,
this
pretious
foode
may
so
adhere
,
that
it
doe
not
presentlie
passe
thorough
our
mindes
,
like
as
some
liquid
corporal
meates
passe
thorough
the
stomach
,
leauing
behind
them
no
succour
nor
nourishment
,
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
,
from
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
Communion
,
or
as
Innocentius
sayeth
,
in
the
begining
,
in
the
midest
,
&
in
the
ending
,
doth
insinuate
the
clensing
of
thoughtes
,
of
words
and
of
workes
.
Or
the
purging
,
of
originall
,
mortall
,
and
veniall
sinne
.
And
this
last
ablution
,
may
properlie
be
referred
to
the
ablution
of
Baptisme
,
the
forme
whereof
Christ
instituted
after
his
resurrection
,
saying
.
Going
therforce
teache
yee
all
nations
,
baptisinge
them
in
the
name
of
the
Father
,
and
of
the
Sonne
,
and
of
the
holie
Ghost
,
he
that
beleeueth
,
and
is
baptised
,
shall
be
Saued
.
Marc.
16.16
.
Of
the
returne
of
the
priest
to
the
right
hand
of
the
Aultar
.
Let
vs
now
come
to
the
last
point
,
which
is
of
the
returne
of
the
priest
,
to
the
right
end
of
the
Aultar
,
after
the
Communion
.
This
is
not
done
for
superstition
,
as
if
the
prayer
were
better
at
one
end
,
then
at
the
other
,
as
scoffing
heretiques
doe
calumniate
,
but
to
signifie
some
special
mysterie
comprehended
in
the
holie
Scripture
,
to
wit
,
the
finall
conuersion
of
the
Iewes
.
This
Hugo
de
sancto
Victore
,
auoucheth
most
clearelie
saying
.
His
completis
&c.
These
thinges
accomplished
,
the
priest
returneth
to
the
right
end
of
the
Aultar
:
signifying
,
that
in
the
end
of
the
world
,
Christ
shall
returne
to
the
Iewes
,
whom
now
he
hath
reiected
,
vntill
the
fulnes
of
the
Gentils
be
entred
in
,
For
then
the
remaynder
of
Israell
,
according
to
the
Scriptures
,
shall
be
saued
.
This
he
.
li.
de
special
.
mis.
obser
.
cap
4.
Of
the
Anthem
or
Post
-
Communion
.
The
1.
Reason
.
It
is
more
then
manifest
,
that
the
custome
and
vse
of
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
songe
in
the
primitiue
Church
during
the
time
of
the
holie
Communion
,
in
which
time
the
Christians
did
communicate
verie
often
,
yea
euerie
day
,
as
diuers
histories
doe
testifie
:
for
which
cause
the
number
of
Communicants
being
very
great
,
the
Church
retayned
these
longe
Anthiemes
,
very
agreable
to
the
seruent
deuotion
of
that
time
.
But
since
the
Christians
ceasing
to
communicate
euery
day
,
and
the
number
of
communicants
much
decreasing
,
so
longe
Canticles
were
not
thought
expedient
,
and
therfore
in
place
thereof
are
said
these
short
Anthiemes
after
the
Communion
.
Which
is
the
reason
and
cause
,
that
most
now
at
this
day
,
doe
call
them
by
the
name
of
the
post-Communion
.
The
3.
Reason
.
Misticallie
,
according
to
Innocentius
,
the
Anthiem
which
is
recited
after
the
Communion
,
doth
signifie
the
ioy
of
the
Apostles
for
Christes
resurrection
.
According
as
it
is
written
saying
.
The
Disciples
therfore
were
glad
when
they
sawe
our
Lord
.
And
therfore
,
in
high
Masse
,
the
same
is
sounge
reciprocallie
,
to
insinuate
that
the
Disciples
did
mutuallie
recite
one
to
another
the
ioy
of
the
Resurrection
As
S.
Luc.
testifieth
,
that
the
two
Disciples
to
whom
our
Lord
appeared
in
the
way
to
Emaus
,
went
back
into
Hierusalem
,
and
they
found
the
eleuen
gathered
together
,
and
those
that
were
with
them
,
saying
.
That
our
Lord
is
risen
indeed
,
and
hath
appeared
to
Simon
.
Luc.
24.34
.
Dominus
vobiscum
.
According
to
some
these
seuerall
salutations
of
the
priest
to
the
people
,
doe
represent
vnto
vs
,
the
seuerall
apparitions
of
our
Sauiour
to
his
Disciples
.
Or
the
promise
of
our
Lord
made
vnto
them
,
touching
the
sending
of
the
holie
Ghost
.
Et
cum
spiritu
tuo
.
The
propertie
of
Christian
charitie
is
,
that
euerie
one
should
be
carefull
,
not
onlie
for
him selfe
but
also
for
his
neighbour
.
For
this
cause
the
asistants
answere
the
Priest
,
in
recognissance
of
that
which
he
hath
done
for
them
by
his
prayers
,
that
God
may
be
with
his
spirit
,
to
guide
him
by
the
inspiration
of
his
diuine
grace
whersoeuer
neede
is
,
for
the
execution
of
this
his
sacred
function
.
Of
the
last
Collects
.
The
1.
Reason
.
These
prayers
are
made
after
Communion
in
the
end
of
the
Masse
,
to
giue
vs
to
vnderstand
,
that
subsequent
prayer
is
as
necessarie
for
vs
as
precedent
:
because
we
are
admonished
alwayes
to
pray
without
intermission
.
Luc.
18.
The
2.
Reason
.
Of
these
Collects
,
or
thanksgiuinges
we
are
admonished
in
sundrie
places
of
the
holie
scripture
to
doe
the
same
,
as
Colos.
3.
saying
.
All
what
soeuer
you
doe
in
word
or
in
worke
,
all
thinges
in
the
name
of
our
Lord
Iesus
Christ
,
giuing
thankes
to
God
and
the
Father
thorough
him
.
Besides
it
is
most
conforme
to
reason
it selfe
,
that
receiuing
so
great
a
benefit
from
God
,
we
should
render
due
and
conuenient
thankes
vnto
him
for
the
same
.
And
what
greater
benefit
could
we
possiblie
receiue
at
his
handes
,
then
the
most
pretious
bodie
and
blood
of
our
Sauiour
Iesus
,
for
the
health
and
nourishment
of
our
soules
and
bodies
.
The
3.
Reason
.
Mysticallie
the
Collects
signifie
,
how
the
Apostles
and
Disciples
,
after
the
Ascension
of
our
Lord
,
perseuered
in
prayer
.
As
also
the
prayers
of
Iesus
Christ
our
head
,
who
maketh
daylie
intercession
vnto
his
Father
for
vs
.
Dominus
vobiscum
.
The
Collects
being
ended
the
priest
saluteth
the
people
the
second
time
,
saying
.
Our
Lord
be
with
you
.
As
if
he
should
say
.
The
time
to
let
you
depart
is
now
at
hand
:
but
albeit
you
depart
from
the
temple
of
our
Lord
,
yet
depart
not
away
from
our
Lord
,
but
so
leade
your
liues
that
his
holie
grace
neuer
depart
away
from
your
soules
,
And
the
people
make
answere
saying
.
Et
cum
spiritu
tuo
.
And
with
thy
spirit
,
praying
,
that
in
all
wayes
wherin
the
Priest
wishest
our
Lord
to
be
with
them
,
in
the
same
sorte
our
Lord
may
also
euer
be
and
abide
with
him
.
Of
Ite
Missa
est
.
This
was
ordayned
to
be
said
,
to
let
the
people
knowe
that
the
Masse
was
ended
,
and
so
to
giue
them
leaue
to
goe
away
:
because
they
are
,
not
to
depart
till
Masse
be
ended
,
&
vntill
they
haue
receaued
the
priestes
benediction
.
The
word
Missa
is
in
this
place
diuerslie
expounded
by
our
learned
Doctors
.
Some
consider
it
adiectiuelie
,
and
vnderstand
for
the
Substantiue
,
Hostia
,
aut
oblatio
,
and
so
they
interpret
it
thus
,
Ite
Missa
est
,
scilicet
,
Hostia
aut
oblatio
.
Goe
or
depart
,
the
Host
,
or
oblation
is
sent
for
you
,
that
is
to
say
,
is
presented
or
offered
to
God
in
your
behalfes
.
Others
consider
it
substantiuelie
,
somtimes
referring
it
to
the
mysterie
which
hath
bene
celebrated
:
and
somtimes
to
the
people
who
haue
asisted
at
the
same
.
When
it
is
referred
to
the
mysterie
,
the
sense
is
.
Ite
Missa
est
dicta
aut
peracta
.
Depart
yee
,
Masse
is
said
or
ended
:
which
exposition
in
the
opinion
of
many
is
the
most
proper
:
and
most
familiar
.
If
one
would
referre
it
to
the
people
,
Missa
,
importeth
as
much
as
Missio
,
and
missio
,
as
much
as
dimissio
,
that
is
to
say
,
to
let
depart
,
to
dismisse
,
or
send
away
the
people
,
and
so
the
sense
according
to
this
interpretation
is
.
Goe
your
wayes
,
licence
or
permission
is
giuen
you
depart
.
For
as
by
this
word
Missa
,
Masse
,
they
vnderstand
commonlie
and
properlie
,
the
great
and
diuine
mysterie
of
all
Christians
:
so
when
it
is
said
vnto
them
Ite
Missa
est
,
they
vnderstand
presentlie
that
Masse
is
ended
,
and
that
leaue
is
granted
them
to
with
draw
them selues
.
Innocentius
the
third
saieth
,
that
this
Sacrifice
,
that
is
the
holie
Host
,
is
called
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
priest
maketh
vnto
the
people
,
the
Deacon
,
with
a
highe
voice
,
pronounceth
Ite
Missa
est
,
depart
,
it
is
sent
,
or
,
ascended
,
for
you
.
And
the
people
presentlie
with
gratulation
,
doe
answere
sayinge
,
Deo
gratias
,
giuing
thankes
to
God
,
and
imitating
herein
the
Apostles
of
our
Lord
,
who
as
the
same
S.
Luke
saieth
,
adoring
,
went
back
into
Hierusalem
with
great
ioy
,
and
they
were
alwayes
in
the
temple
praysing
and
blessing
God
.
It
may
likewise
signifie
the
mission
of
the
Holie
Ghost
,
which
our
Lord
sent
downe
from
heauen
vpon
his
Apostles
;
accordingly
as
he
had
promised
them
,
saying
.
You
shall
receaue
the
vertu
of
the
Holie
Ghost
coming
vpon
you
.
S.
Aug.
maketh
mention
of
this
benediction
,
and
houldeth
,
that
the
priest
by
the
same
offereth
the
people
vnto
God
,
and
leaueth
them
to
him
in
protection
.
In
the
ecclesiasticall
historie
of
Ruffinus
is
recited
that
it
was
made
with
the
hande
,
and
he
further
saieth
that
him selfe
was
blessed
in
this
maner
by
the
Heremites
of
Egipt
.
Finallie
,
Ite
Missa
est
,
is
sayd
,
vpon
solemne
and
festiuall
dayes
,
and
that
in
signe
of
spirituall
ioy
and
iubilation
.
Benedicamus
Domino
,
vpon
the
weeke
dayes
,
and
dayes
of
fast
,
in
the
which
the
songes
of
ioy
doe
cease
in
the
Church
;
and
is
to
admonish
vs
,
that
we
ought
to
begin
all
our
actions
in
him
,
and
to
finish
them
thorough
him
.
The
office
ordayned
for
those
which
are
dead
in
the
faith
of
Iesus
Christ
,
endeth
by
this
prayer
Requiescant
in
pace
,
to
obtaine
vnto
them
rest
and
repose
.
To
the
two
first
,
the
asistants
answere
Deo
gratias
.
In
thansgiuing
for
the
accomplishment
of
the
holie
mysteries
of
the
Masse
,
to
the
end
that
they
may
not
be
blamed
of
ingratitude
,
as
were
the
nine
Lepers
mentioned
in
S.
Luke
,
who
returned
not
thankes
,
nor
magnified
Iesus
Christ
for
the
recouerie
of
their
health
,
and
healing
.
To
the
prayer
made
by
the
priest
for
the
remedie
of
the
soules
departed
,
Answere
is
made
Amen
;
which
is
as
much
to
say
.
Be
it
so
as
hath
bene
requested
,
and
our
Lord
vouchsafe
to
giue
them
euerlastinge
repose
(
as
he
hath
promised
them
)
in
Abrahams
bosome
.
Of
the
Gospel
of
S.
Iohn
.
This
gospell
all
Christian
people
haue
euermore
held
in
wonderfull
reuerence
;
for
it
hath
bene
accustomed
to
be
reade
vnto
them
,
not
onlie
in
the
end
of
the
Masse
,
but
also
after
the
sicke
hath
receaued
the
B.
Sacrament
,
and
the
Extreme
vnction
,
when
children
are
Baptised
,
and
when
women
are
churched
:
the
which
gospell
,
the
very
Panims
them selues
haue
much
admired
,
for
as
S.
Aug.
testifieth
,
a
certaine
philosopher
,
&
Platonick
,
haueing
read
the
same
,
was
in
so
great
admiration
therof
,
that
he
said
it
was
worthie
to
be
written
in
letters
of
gould
,
and
to
be
placed
by
Christians
in
all
their
Churches
in
the
most
eminent
places
.
Finallie
,
the
prayses
of
this
gospell
can
neuer
be
sufficientlie
expressed
,
and
especiallie
where
it
is
sayd
.
Et
verbum
caro
factum
est
&
habitauit
in
nobis
.
For
reuerence
whereof
as
we
daylie
see
,
the
priest
falleth
downe
on
his
knees
,
at
the
pronunciation
of
the
sayd
wordes
.
I
will
brieflie
recite
certaine
examples
concerning
the
efficacie
of
the
same
;
In
Aquitania
there
were
two
posessed
of
the
diuel
,
both
beggars
;
and
the
one
perceauing
that
more
was
giuen
to
his
fellow
then
to
him
,
he
said
in
secret
to
a
priest
.
If
thou
wilt
doe
what
I
shall
tell
thee
,
to
wit
,
that
thou
wilt
reade
in
my
fellowes
eare
,
the
gospel
,
In
principio
erat
verbum
,
but
yet
so
as
I
heare
not
the
same
,
knowe
for
certaine
the
diuel
shall
be
driuen
out
of
him
.
But
the
priest
vnderstanding
the
craft
of
the
diuel
,
pronounced
the
said
gospel
out
a
lowde
.
And
when
he
said
.
Et
verbum
caro
factum
est
&c.
presentlie
the
euil
spirits
flew
from
them
,
and
both
were
disposessed
and
deliuered
of
the
diuel
.
It
is
also
declared
,
that
the
diuel
him self
said
vnto
a
certaine
holie
man
,
that
there
was
a
certaine
worde
of
the
gospell
,
verie
dreadfull
to
the
diuels
.
Who
asking
what
that
word
was
,
the
diuel
would
not
tell
.
When
the
holie
man
had
recited
diuers
authorities
,
the
diuel
answered
to
euery
one
,
that
it
was
not
that
.
At
the
last
being
asked
if
it
were
that
,
Verbum
caro
factum
est
.
He
answered
not
,
but
with
fearfull
cryinge
foorthwith
vanished
.
For
conclusion
(
gentle
Reader
)
I
wil
close
vp
this
discourse
with
the
wordes
of
a
godlie
writer
,
and
not
with
myne
owne
,
saying
.
Let
no
man
suppose
,
hauing
heard
this
exposition
,
that
this
Sacrifice
is
sufficientlie
explicated
,
lest
perhaps
in
extollinge
the
worke
of
man
,
he
doe
extenuate
so
diuine
a
Sacrament
.
For
in
this
diuine
office
there
are
so
many
mysteries
inuolued
,
that
no
man
,
vnles
diuinelie
inspired
,
is
able
or
sufficient
to
explicate
the
same
.
I
therfore
herein
,
haue
done
diligentlie
what
I
could
,
not
sufficientlie
what
I
would
.
The
onlie
recompense
which
for
this
labour
I
looke
for
from
men
is
,
that
they
would
vouchasafe
before
the
mercifull
iudge
,
(
who
best
knowes
with
what
intention
of
hart
I
wrote
this
treatise
)
to
shed
foorth
their
deuout
prayers
vnto
him
for
my
sinnes
.
Beseeching
,
him
,
that
if
it
profit
not
many
,
yet
it
may
profit
some
,
or
at
the
least
me
alone
,
though
neuer
so
litle
.
Make
this
petition
for
me
,
and
I
am
paid
for
my
paynes
.
FINIS
.
THE
ERRATA
.
pag.
15.
Faancis
,
reade
Francis
.
pag.
17.
performe
,
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
.