A DEVOUT EXPOSITION OF THE HOLY MASS. WITH An ample Declaration of all the rites and CEREMONIES belonging to the same  
Composed BY JOHN HEIGHAM  
The more to move all godly people, to the greater Veneration of so sublime a Sacrament  
AT DOVAY With licence 1614   

THE PREFACE TO THE CATHOLIC READER.  
FOUR causes there were (right courteous Reader) which first moved me to explicate unto thee (according to my small capacity) the mysteries and Ceremonies of the holy Mass. The first was, the incomparable dignity, and most excellent sublimity, of this divine and dreadful sacrifice: which although it be such, that neither the tongue of man nor Angel, can worthily magnify as it deserveth, yet the very excellency of the thing itself inviteth every one, with what praises he can, to set forth, extol, and celebrate the same. The second was, the most singular honour, respect, and reverence, which the devout & Catholic people, of all places, of all ages, and of all callings, the greatest Doctors themselves, and most learned divines of all the world, Emperors, Kings, Princes, and Commons, have ever borne and carried to this Sacrifice: whose example it behoveth every good & godly man to follow The third was, the deep, mortal, and cankered malice of wicked heretics, their most execrable blasphemies, together with many most fearful, wild, and damnable facts, done & committed by them, in hatred and contempt of this divine sacrifice: and what good Christian is there alive, that will not, to the uttermost of his power, defend a treasure so inestimable, from the savage assaults of such wicked miscreants? The fourth was, the great and long want of a full and perfect exposition, of this so divine a mystery in our English tongue, by reason that none of our nation have purposely written of the same (for aught that ever I saw) these forty years: which four motives, seemed unto me, matter more than sufficient, to explicate unto thee, this unexplicated secret, and to unfold unto thee, a mystery of such majesty.  
2. Of the supereminent dignity, as also of the great and singular respect, which catholics do bear to this ineffable mystery, I have amply treated, and discoursed unto thee, in the third, fourth, fifth, and sixth chapters of this ensuing Treatise. I beseech the infinite mercy and goodness of God, that thou mayest receive, abundant consolation, and edification, for thy pains in perusing them. But touching the deadly hatred and malice of our adversaries, or of their blasphemies, and other abuses of this blessed sacrament, I have no where, as hitherto, made any mention of them: and would to God there were no cause at all, ever to defile our paper, with their execrable, enormous, and filthy facts. For against this most singular Sacrament, pearl of inestimable price, adamant of Angels, rose of our religion, only life, only laurel, only triumph, only treasure, only glory, only beauty, and only crown of all Christianity, the heretics of our age, do bear so rabide a rage, so mischievous a mind, & so spiteful a spleen, joined with such audacious attempts, barbarous abuses, and insolent outrages, as never the like, were heard of before our days, yea, and in a manner is incredible, could ever enter into the heart of a Christian. For some rushing violently into the church, where the Priest was celebrating this unbloodly Sacrifice, stamping under their filthy feet the sacred host, and spilling upon the ground the blessed blood, used the consecrated chalice instead of a pisspot: and having compelled the Priest to drink off the piss, next presently hung him up on high, fastened and bound with cords, unto an image of Christ crucified, and then with many shotts of their guns and pistols, pierced quite through, both the Priest and the picture witnessed by Lawnay in his Replique Christien. lib. 2. cap. 16. Another seeing the Priest at Mass, to hold up the sacred host to be adored of the people, took up a dog by the legs, and held him over his head, showing him unto 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 administering the blessed Sacrament to the people with great devotion, offended to see them so devoutly and reverently upon their knees, presently pulled out a whinyard or wood knife which he wore about him, and very grievously wounded the Priest in divers places, both of his head, arm, and hand, where with he held the chalice, full of consecrated hosts, which were besprinkled with the blood of the Priest: nor would have lest him till he had killed him out right, if he had not been prevented by the people present.  
3. But lest thou (gentle Reader) mayest think, that God who is the just revenger of all such villainies, hath permitted these men to escape unpunished, let this example next ensuing satisfy thee, and serve for a warning to all the adversaries and mallitious enemies of the Mass. After that the holy Mass, was by public proclamation of the late Queen, commanded to surcease in all places of England, by Midsummer day immediately following, four men of Dover in the county of Kent (besides others which assisted at the same action) went into the church of the same town, and took forth the Copes, Vestments, and other Priestly Ornaments belonging thereto, giving forth and boasting abroad, that they would go fetch the Pope from Canterbury. And the very next day after Midsummer day; these companions came to Canterbury; put on the said Copes and other Ornaments upon their backs, and in a Pix (made to reserve the blessed Sacrament of the body of our Saviour jesus) they put a dogs turd; and then beginning at S. George's gate, road in form of procession quite through the City, till they came to west-gate: which done, the very same night they posted back again to Dover. One of these four, was Captain Roberts, who presently after, carried all the Copes, Vestments, and other ornaments, over the seas to Dunkirk where he sold them. His miserable and wretched end was, that there leaping out of one small boat into another, to get to his Ship, the boat he was in slipping away, he stepped short of the other, and so falling into the water, pitched his unhappy head upon an An 〈…〉 here he beat out his brains. The secon●…ortlie after running mad, cast himself off from Dover Peer into the sea, and so was drowned. The third, died of john Caluins' disease, that is to say, he was eaten up with louse, being yet alive. The fourth (who afterwards became Minister of Maidstone) falling grievously sick endured Gods terrible judgements: for he stunk so abominably, that none (no not his own wife) could endure to come near him, so that when they gave him meat to eat, they were forced to put it upon the end of a pole, and so to reach it unto him through a window. For confirmation whereof, there are right credible and worshipful persons yet alive, who can testify the same.  
4. These are some few though not the thousand part, of the mallitious dealings of heretics against the Mass, and of the most remarkable judgements of Almighty God against them, for their horrible abuses of the same. O immortal God, what is there in all this divine and dreadful mystery, which may move any reasonable man to such height of malice fury, mischief and manifest madness; Doth the sacred Psalms of thy servant David, (for from them the Mass doth take his beginning) the humble acknowledgement of human frailty, the ask of mercy for our daily offences, the song of Angels pronounced at thy Nativity, petitions unto thee for obtaining of graces, the lecture of thy Prophets, the gospels of thy Evangelists, 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 thyself, and taught by thyself to thy Disciples, and which is more to be lamented then all the rest, doth thy precious body and blood really present in this holy sacrifice, deserve to be dealt withal in so savage a sort? Surely no, for such demeanours as these, are rather Satanical then sayntlie, rather Mahometan then modest, nor so much as beseeming any Christians in the world, save only Caluinists. Thou therefore o Lord, who art the sole protector of that which thou thyself hast instituted, pro●… thyself in this blessed sacrifice against thy persecutors. Thou Lord of hosts, defend thyself in this holy Host, against thine enemies. Permit not, I beseech thee, thy precious body and blood, any longer to be so barbarously abused. Re-establish the same in our Island, maugre the malice of all thine enemies. And grant that after forty years, wherein thou hast been grieved with this wicked generation, at the last this noble sacrifice may be public cellebrated by us, to thine everlasting and perpetual praise.  
5. And you (religious Fathers and reverend Priests) to whom is committed the care of this our devasted vyniarde, and who are unto us in this our distress, the sole dispensers of this divine sacrament, venture still I beseech you, as hitherto you have done, the loss of your lives, to distribute unto us this divine food, and to break unto us this celestial bread. For in your hands only it is, to give unto men, this heavenly Manna. In your hands only it is, in this time of death, to preserve the lives of your brethren, lest they perish by famine. And we again (my Catholic brethren) let us as boldie adventure our lives to give them harbour and entertainment. Imitating herein our noble Patron and Protomartyr of England, blessed S. Alban, who presented himself, yea and gave his own life, to preserve the life of his Priest Amphibalus Imitating also (in some sort herein) the glorious virgin S. Catherine of Sienna, who beating and afflicting her body so severely that she drew the blood, the Devil appearing unto her, and persuading her that it was both foolish and needless devotion, she made him answer, that her Lord and Saviour had given his blood for her, and that she would requite and repay him again, with blood for blood. Even so, when either foolish heretics, or timourous friends, shall condemn you of folly, for losing your goods, or exposing your lives, for to harbour Priests, consider with yourselves, that you harbour him, who bringeth unto you, the body and blood of jesus Christ: and that if you shed your blood, to receive him who consecrateth in your houses the blood of Christ, what else do you, but render blood for blood, and spend your bloods for the blood of Christ. Comfort yourselves likewise with this consideration, that when our Lord and Saviour instituted his last supper, and consecrated this mystery in the house of a friend, even a few days before, did the traitor judas, betray and sell the same most innocent blood for thirty pence. You therefore, the right Honourable and Worshipful of our english nation which have bought the holy sacrifice at a hundred marks: and such as were poorer, with the utter deprivance of all the poor little they had in the world: and further, such as have not had so much money, as heretics have asked for the price of this sacrifice, nor no wordly goods at all to give them, and instead of money, have laid to pawn their very carcases, into sundry prisons, jails, and loathsome dungeons, o with what great and unspeakable reward, will our Lord and Saviour one day repay and requite your charity! verily never was their any act in the world so vile and abominable, as that of judas, to sell to the jews for money the blood of his master: nor never can there be amongst Christians any act more honourable, than to buy with such sums of money, with such loss of lands and livings, the blood of Christ. That cursed creature sold the blood of his master, but only for thirty pence, and yet how hateful is he to all the world, as also to heaven? you pay for the same above threescore pounds, o how grateful shall you be, both to God and his Angels! Surely this sacrifice cannot be estimated by you that love it at any low price, sith those that hate it, do value it unto you at so high a rate: for that thing most needs be precious, which both the Merchant doth set so high, and the Chapman is contented to buy so dear. In a word, all the sufferances, all all the ignomynies, all the injuries, all the damages, and all the detriments which you shall endure for the defence of this sacrifice, will minister matter to all ensuing posterity of your most noble, and heroical acts: which though you die, will ever live to future memory, resound to your own immortal glory, and to the everlasting renown of our english nation.  
6. Finally, for as much as I may have just occasion to fear, lest I have offended, for offering to touch, or support with my pen, this sacred Ark, I therefore here from the bottom of my heart, right humbly crave pardon of the blessed Trinity, the maker and worker of this ineffable mystery, of jesus Christ really present in this mystery, of all the blessed Angels which assist at this mystery, of all Catholic Priests the consecrators of this mystery, and of all Catholic people the true worshippers of this ineffable mystery. And in further satisfaction for this my presumption, I am, and ever willbe ready so long as I live, to cast myself under the feet of the meanest Priest in the world, and to serve him as his foot stole whilst he celebrateth this sacrifice. And lastly if peradventure there be any thing contained in this Treatise, which in the judgement of the Catholic Church (the only elected Spouse of jesus-christ) shall seem contrary either to the faith, or good manners of the same Church, I utterly abjure, damn, condemn, and detest the same, protesting myself to be the man that with the same hands wherewith I writ it, with the self same hands, to be the first that shall throw the same into the fire.  
Thy hearty well willer and most affectionate contryman JOHN HEIGHAM.   

A WORD OR TWO CONCERNING CEREMONIES.  
1. THOSE which make profession of learning, commonly and with very great reason do complain, that arts and sciences, have no other enemy them the ignorant man. Even so, we likewise at this day, may justly complain and say the same, that touching the affairs of Religion, we find no greater enemies and mocquers thereof, and principally of the religious rites and Ceremonies belonging to the same, than those who are most of all ignorant of their sense and meaning. And whereas we see in this our cursed and execrable age, a great number of Christians so easily contemn, and so impudently mock at such godly Ceremonies; so if they rightly understood the reason of them, they would certainly receive them with singular devotion.  
2. Thou therefore, gentle Reader, I pray thee understand, that amongst all the five senses of nature which God hath given us, two especially (to wit, our Ears, and our Eyes) are principally called. Sensus doctrinae, aut disciplinae. Senses of doctrine, or discipline: that is to say, whereby we are made capable, to receive instructions and discipline; For without these two, it is impossible ever to learn any thing, and by the means of these two principal senses, we come to understand and learn, all manner of sciences. All the Ceremonies therefore of the Mass, are instituted by the Church principally to instruct the people by the sense of seeing. And even as they who would take away preaching out of the Church, do as much as if they should stop up the people's ears: even so they who would take away the Ceremonies out of the Church, do as much as in them lieth, to hide, or clean put out, the people's eyes.  
3. What then may we think or say, of the pernicious practices of the Arch-heretiques of our age? Yea, and how just occasion have those which are of their own religion (as well as we) to cry out against them? For first these malicious Masters, have quite cassierd a great number of godly Ceremonies, from amongst the Christian people, in all cities and countries wheresoever they have lived. And next, even of those few which still they retain, they as utterly deprive them of their sense and meaning, as if there were not so much as any one used, in all their religion.  
4. But what suppose you to be, the drift and legierdemain of these deceivers? Forsooth, because knowing full well, that in our Catholic Ceremonies, there are comprehended and lie hid, so many notable mysteries, they plainly foresee, that if they should truly explicat and manifest unto the people, the sense and meaning of some of their own, they should presently give them a light, and inflame their hearts with the love of ours. For which cause (as by a subtle and crafty devise) they for the most part, either conceal them from them, or speak in contempt and hatred of them.  
5. To make this point the more apparent; Of how many thousands of them may you ask these questions, before you shall meet with one that can make you answer? For example, ask them. Why, to the accomplishment of their common service, the Clerk and Minister must be clad in white, rather than in black, blue, or yellow, or in a coat, or garment of any other colour? Ask them, why in saying the same service, the lesson, is read out of the old testament, and and not out of the new? and why not all scripture out of the old, or all out of the new? Ask them why the old testament is read before the new: and why not the new before the old, seeing it is of far greater dignity as themselves do freely confess? Ask them, why they kneel at the saying of the lords prayer, and rise up at the Creed; rather than rise up at the lords prayer, and kneel down at the Creed? Ask them, why they set the Font near the Church door, and the Communion table within the Chancel: and why not as well the Communion table at the Church door, & the Font within the Chancel? Ask them why they command men to communicate often, and to be baptized but once; & why not to be baptized often and to Comunicat but once; especially if (as sectaries say) they be but seals? I omit for brevity sake, the churching of women. The marrying with a ring. God fathers and God mothers in the Sacrament of Baptism. The confirming of children. etc. All which, with a hundred more which I might name, the Protestant Clergy do still retain, whereof the people no more understand the meaning, than the man in the Moon.  
6. Now therefore, for as much as all Ceremonies (used for the better, & more solemn setting forth of the divine service) are of one of these two sorts, that is to say, either Commodirative, or Significative, it followeth, that to wear a white Surplice, rather than a black; or to read for the first Lesson, rather part of the old Testament than of the new: or to set the Font at the Church door, rather than within the Chancel (or in the bottom of the belfry) are nothing, Commoditative, neither to the Priest, nor yet to the people; ergo they are Significative, that is to say, signifying some special mystery, wherein the Christian people ought to be instructed.  
7. The holy Ceremonies therefore of our Religion, if they were explicated unto thee, gentle Reader (if thou be a Protestant) as they are unto Catholics, they would assuredly yield thee, most singular comfort; wherein I will report me to thine own experience, after thou shalt have first perused, the explication only of these which appertain to the Mass (whereof thou hast here set down, every word, sentence, and syllable that is in the same.) Nothing doubting, but that in the end, thou thyself wilt freely confess, that the hearers and beholders of the holy Mass, enjoy, and receive, a most incredible comfort, by occasion of the Ceremonies, which are handled therein: which thou being a Protestant, canst never enjoy, by assisting or being present, at thy morning prayer. Try, and then trust, and so farewell.   

An Advertisement.  
FOR as much as some very godly persons, addicted and enured to devout meditation, do take great delight, to dilate themselves, in meditating upon the mysteries of the holy Mass, thou mayest (gentle Reader) make thy particular profit of this Treatise, by distributing (according to their example) the the mysteries of the Mass into seven parts, according to the seven days of the week, & so every day at Mass, to meditate one part, until in this manner, with singular profit and devotion, thou hast gone over and ended the whole. The parts whereof may be thus divided. 1. Fron the Introibo, to the Introit. 2. Fron the Introit, to the Epistle. 3. From the Epistle, to the Offertory. 4. From the Offertory, 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 Mass.   

OF THE Etymology, Derivation, and Signification, of the word MISS A, Mass: and from what tongue the same was first derived. CHAP. 1.  
TO proceed orderly, in the exposition of the holy Sacrifice of the Mass: it is convenient that we begin with the Etymology, or signification of the word.  
First therefore it is very probable, that the word Missa, Mass: is neither Greek nor Latin, but Hebrew, the Apostles who were of the Hebrew Nation, having promulgated the same in that language, and named it Missah, drawn and taken of this Hebrew word, Mass, 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 Law, as of Lambs, Oxen, Tuttles, Pigeons and the like, Num. 6. judg. 6. Ezech. 45. etc. For which cause the Catholic Church, doth most willingly retain this name, as finding none other more convenient and proper, to signify this most excellent Oblation and Sacrifice, which representeth that other, which was the Tax or Tribute, paid by jesus Christ, unto God his Father, for the price and ransom of our Redemption.  
2. Others will have it to be of the Latin word, Missa, sent, because in the Mass, principally we send up our prayers & oblations to almighty 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 us his only Son, to be in carnate, & to take flesh in the womb of the B. Virgin Marie, and afterwards to offer up that bloody Sacrifice upon the Altar of the Cross, for our Redemption; in remembrance whereof this Sacrifice is celebrated, and is by us again sent and presented to the eternal Father, for as much as we daily offer it up to his divine. Majesty. Innocen. 3. lib. 3. de Sacrificio missae cap 12. et Bon: op. de misterio Missae.  
3. Again, others think it to be so called of dismissing the people; and so to signify the the same that Missio, which signifieth, a sending away, or dismission as Bellar, lib. 1. de Missa. But howsoever this be, and whether the word be Hebrew, Greek, or Latin, or whether it be contained in the new Testament, or in the old: it is sufficient for us, 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 heretic Pascentius ep. 194. that he was not to ground his disputation, upon the bare word Homoousion, which the Catholics only used, thereby to give to understand, that God the Son was consubstantial, 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 used by catholics, as Trinity, Humanity, Parson, Incarnation, Transubstantiation, and the like.   

Of the divers parts of the Mass: and by whom the holy Mass was first ordained. CHAP. 2.  
THE holy and dreadful Sacrifice of the Mass, hath two essential or principal parts·s The one is, Consecration: the other is, the Receiving of the Priest. Touching these two principal and essential parts of the holy Mass, it is most certain, by the Evangelists themselves, Mat. 16 Marc. 14. Luc. 22. and likewise by S. Paul, 1. Cor. 11. that they were instituted by jesus Christ himself, and by no other, neither man nor Angel: our Saviour contenting himself, to institute so much as was of the nature, necessity, and essence of the thing, leaving other cerimonyes and rites requisite to celebrate the same, to the judgement and prudence of his Apostles, and of their successors, to whom he committed the care of his Church, and of all his faithful and Christian flock. In which respect, he said unto his disciples: Yet many things I have to say to you, but you can not bear them now: but when he, the Spirit of truth cometh, he shall teach you all truth: and the things that are to come, he shall show you. joh. 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, jeiunate, Fast ye: Mat. 17 prescribing neither how, when, nor how oft, his holy pleasure was to have it performed: but-left all those circumstances to be ordered & accommodated, according to the care & discretion of his disciples. The like he did and performed concerning prayer, willing and ordaining that men should pray, saying: Orate. Pray ye. Marc. 13. and Luc. 18. and added thereto, this word, semper. ever: but that ever, I fear me by many, would be turned into never, if his spouse the Catholic Church, had not decreed, and straightly commanded and prescribed the time, the place, the ceremonies, and the manner how the same should be accomplished.  
3. Hence therefore it is, that we affirm and say with very good reason, the holy Mass to have been instituted and ordained by our Lord himself, for as much as he instituted and ordained the most essential and principal parts thereof, to wit, Consecration and Receiving, referring the ceremonies and other circumstances, to the care and discretion of his Apostles and their successors: who in this behalf have taken such order, as might best reduce his death and passion into our memories, according to that which he commanded, that so oft as they should do it, they should do it in remembrance of him; But of all this, we shall speak hereafter more at large.  
4. Now, in a word I may say, that these ceremonies or additions, may be reduced to these heads, to wit to giving of Thanks, Confession of sins, Prayer, Doctrine, Profession of faith, and such other parts of our devotion: which albeit they be no essential parts of this holy Sacrifice, yet are they very requisite and convenient to induce us, the more to reverence and contemplate, the Majesty and excellency of so great a mystery, to stir up and move our hearts being present at the same, and to prepare and dispose ourselves, before we come to receive so great a Sacrament. For which cause, we ought to hold for very laudable, these other parts of the holy Mass annexed to the former, all tending to the greater ornament, reverence, and majesty of so ineffable a mystery.   

Of the excellency & dignity of the holy Mass: And of the great worthiness of the things, that are handled therein. CHAP. 3.  
AMongst all the things that give testimony of the sweetness, benignity, and love of God towards man, one of the chief and principal, is, this most divine, and most excellent Sacrament of all Sacraments The which because of the great and superabundant grace which it containeth, is therefore worthily called Eucharist, or good grace. For this most sacred and holy action, is of itself, and by itself, both a Sacrament, and Sacrifice; and that the most noble, divine, & most worthy that ever was offered, nor can there possibly be a greater, it being no other than the only, true, and eternal Son of God himself.  
2. To prefigure unto us the dignity of this Sacrifice, our Lord in the old Testament, would, that the Priest entering into the Sanctuary, should be attired with most rich and precious ornaments: and those most costly and artificially wrought: to the end, that the people seeing him to enter so venerablie, should know the greatness of God, to whom he went to speak, and to render due honour.  
3. In like manner, the riches and divers ornaments, the magnificent Churches, the Altars so sumptuously adorned, the great number of lights, & all other ceremonies which the Catholic church doth now use in celebrating this Sacrifice, were ordained to this end, to declare the greatness, sanctity, and virtue of this mystery. For even as he who entering into a great Palace, seeing the walls of the chambers hung with Arras, or Tapestry, cometh to know the greatness, the nobleness, and the riches of the parsonage that dwelleth therein (for as much as poor folks or people of mean estate, can have no such costly furniture:) even so, and no otherwise happeneth it unto him, who entereth into the church, and seethe Mass to be celebrated with such curious and precious ornaments: for as much as wise and virtuous men would never be at so great expenses, nor ever labour so much for the due performance thereof, if they knew not fulwell, this work to be the greatest, that possibly a man can practise in world.  
4. And one other thing also, which doth most singularly demonstrate unto us the dignity of this Sacrifice, is, that it is a perfect Epitome, or abridgement, of all the works of Almighty God, and of the whole old and new Testament, comprising briefly and summarily, all that which is contained therein, The Trinity, Unity, Eternity, Omnipotency, Glory, Majesty, Infinity, and Excellency, of Almighty God. The creation of Heaven, earth, Angels, men, and of all creatures. The Incarnation, Nativity, preaching, miracles, life, death, Passion, Resurrection, and Ascension of our Saviour jesus: and consequently, our Redemption, Vocation, justification, Sanctification, and glorification, together with whatsoever else concerneth the glory of God, or salvation of man,   

Of the great worthiness of Priests: who offer this Holy Sacrifice. CHAP. 4.  
THIS Sacrifice being so excellent a thing, as hath before been showed, it was convenient that the duine Majesty of almighty God, should ordain in his Church, an order of men, which should be above others, who should both consecrate, and offer the same: which thing he performed in his last supper, instituting the order of Priest hood, unto which he gave power and authority to consecrate, receive, and distribute to others, his most precious Body and Blood, hidden under the forms of bread and wine.  
2. By which, it is most manifest, that the Mass, is a work, the most great, the most worthy, and most excellent, that possibly a man can undertake or enterprise, seeing the Priest who saith it, excelleth in dignity all the Kings, Emperors, and Priests, either of the written law or of the law, of nature: and furthermore he surpasseth in this power, the patriarchs, the Prophets, yea and the Angels themselves, who neither can consecrate, receive, nor distribute to others, the Body of our Blessed Saviour: whereas the Priest having consecrated it, holdeth it in his hands, receiveth it, keepeth it, and imparteth it to others.  
3. Rightly therefore do we say, that this noble dignity of Priesthood, can with no pomp, eloquency, or ornament of words, be sufficiently extolled. For it surmounteth and surpasseth the tongues of the most subtle Philosophers, yea the top and height of all excellency of every creature. If you compare it to the glory of Kings, or to the splendour of Prince's diadeams, they are as far ininferiour thereto, as if we should compare the basest lead, to the purest and finest gold.  
3. But what need I stand upon earthly comparisons, when the celestial citizens, the Angels themselves dare not aspire to Priestly authority. For to which of the Angels hath God at any time said? whose sins you shall forgive, they are forgiven them: and whose you shall retain, they are retained, Io. 20. yea which is much more: Do this for the commemoration of me. Cor. 11.24. In a word, they admire, and tremble to behold, that which the Priest may boldly touch, handle, and divide in pieces, as being warranted by Christ himself.  
4. But to pass yet farther from the Hierarchies of Angels, and to come to the Lady of Angels, and Queen of all the world, even she I say, albeit she far surpassed all creatures in the plenitude and abundance of heavenly grace, yet even she herself, also giveth place to the orders and Hierarchies of the militant Church. For having all other honour, given unto her by her Son in the highest degree, yet she atained not to this dignity of consecrating or offering this dreadful Sacrifice. True it is that she in pronouncing eight humble words; Ecce ancilla. etc. once only, corporally conceived the Son of God, the Saviour and redeemer of all the world. But Priests as his instruments, are daily the cause that the self same Son of God, and of the Virgin, is truly and really present in the Blessed Sacrament.  
5. The high King of Heaven, being incarnate in our Blessed Lady, she brought forth to the world, a Saviour, mortal and passable: the Priests offer to God, and give to men, the very same Saviour, now impassable & most glorious. She gave suck to the new borne Babe, with her virginal breasts, handled him with her hands, bore him in her arms, & performed such other serviceable offices to Christ's little members: these Priests receive him with their mouths, carry him, & give him in meat to others; who is the bread and food of Angels. O venerable sanctity of holy hands! O high and happy dignity! O great and only wonder of the world!  
6. Nor are any of these comparisons either arrogant, or hiperbolicall, but true and justifiable, in all propriety and rigour of speech. For as in all rigour of speech, it must of necessity be confessed, that God is far above his creatures, the soul much more noble than the body, and spiritual things more excellent than temporal: so in all rigour of speech, it must needs be granted, Priestly dignity to be the highest dignity, and degree of this life, for as much as it is immediately exercised about the honour of God, and administration of divine and spiritual affairs: whereas the dignity of Princes (though in their rank, most to be respected) yet their functions & affairs, are chiefly touching temporal things.   

Of the end for the which Mass is to be said or heard. And of the great devotion and attention, wherewith the Priest is to celebrate the same. CHAP. 5.  
THE end for which Mass is to be said or heard, is most high and excellent: yea so high, that a higher or greater cannot possibly be invented or imagined. The chief and principal end, is only one: the other are divers. The first is the honour of God, who being the last and final end of all things, of good right willeth and ordaineth, that all things, be done and referred, to his honour.  
2. The better to understand this point, it is to be noted, that Sacrifice is, an act of worship, adoration, or honour, the which is due only to God, with pain of death to all those who shall attribute the same to any other. Sacrificans Dijs eradicabitur, nisi Domino soli. Exod. 22. He that shall sacrifice to Gods but only to our Lord, shallbe rooted out. The Mass therefore is, and aught to be both said and heard, chiefly to honour God, by, and with so divine a Sacrifice.  
3. The other ends, are divers, for the which the same may either be said, or heard. As for the preservation of the universal church: the propagation of the Catholic Religion: for the Pope's holiness: for Bishop's Pastors, and religious Persons: for peace, and concord amongst Christian Princes, for our parents: friends, and benefactors: for thanksgiving to God for all his benefits: for the preservation of the fruits of the earth, & for our temporal substance, and generally for all manner of necessities, either of soul or body.  
4. In saying of Mass, there is required of the Priest's part, a singular attention and devotion: be it either in regard of the thing that is offered, or in regard of him to whom the same is offered, which is almighty God himself, who is. Rex egum, & Do minus Do minantium. King of Kings, and Lord of Lords. Before whose presence, even the highest powers of Heaven do shake and tremble.  
5. This S. Chrisostom seriously pondering and wheighing with himself, saith. He who is a legate to treat for a whole City, what speak I of a City? yea for the whole world, and is an intercessor to almighty God, that he may become propitious unto all men, not only to the living, but also to the dead, what manner of man I pray you ought he to be? Truly I cannot think the confidence of Moses or Elias, to be sufficient to dispatch such an embassage, or supplication. li. ●. de Sacerdotio. And again in the same place, he further saith: what hands ought they to be, that do administer it? what the tongue that pronounceth such divine words? How pure and clean, ought that soul to be, that doth receive so worthy a Lord? Thus S. Chrisost.  
6. For further proof and confirmation hereof, the holy Scripture recounteth a fearful example, of the two children of Helie the Priest, who were punished by death, for that they did not perform the office of Priesthood, duly as they ought: what then may we think, shall be the punishment of such Priests, as should now approach unworthily to the Altar of our Lord?  
7. It is written of S. Mark the Evangelist, that he had so great a reverence of this holy Sacrifice, and so greatly feared his own insufficiency, that he cut off his own thumb, to the end he might be uncapable, and unfit to be made a Priest, which yet was afterwards restored unto 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 unto him, holding in his hand a viol of water of most admirable clearness, and said unto him. Faancis, seest thou this water? And the blessed father having answered, that he did. He further added. He that will be a Priest, must be like unto this in purity: which words struck into the holy man such a deep impression, and such a fear and respect, of that sacred function, that he never afterwards, would permit himself to be made a Priest.   

Of the attention and devotion of the asisttants. And how the same may be obtained by hearing of Mass. CHAP. 5.  
FOR as much as upon all festival days, a man must either say Mass, or at the least hear Mass, by the express commandment of the Church, it is great reason, that this work, should be well and orderly performed, according as is convenient, and as the weight and importance of the thing itself requireth.  
First then we must procure to have an ardent and inflamed desire to hear the same with fruit, and with the greatest attention, that possibly we may: which desire ought to be accompanied, with a lively faith, of the presence of jesus Christ our Saviour, who with such exceeding love, vouchsafeth to come to visit us.  
2. secondly, it will help very much, to think upon the wonderful greatness and dignity of this most holy Sacrifice, whereof I have spoken a little before.  
3. Thirdly, to remember our own vileness & abjectness, reputing ourselves most unworthy, to be present at so excellent and divine a mystery, in the presence whereof, the very Angels do humble and bow down themselves with most divine reverence: wherefore, with far greater reason ought a wretched sinner to do the same, and after the example of the publicam, holding down his head for shame to knock his breast saying: Deus propitius esto mihi peccatori. God be merciful to me a sinner.  
4. Fourthly, it is also requisite, that a man go to Mass out of mortal sin, for as much as this greatly hindereth, both devotion and due attention, as also the fruit which he might otherwise draw from the same. Yet if a man be fallen into any great sin, he ought not therefore to leave to hear Mass: for albeit it serve him not then to merit eternal life, yet it serveth him nevertheless, to satisfy the commandment of the Church, which is to hear mass on the festival days: which if he perform not, he doth add another mortal sin 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 Mass, maketh an offering and present to the eternal Father, of his only Son, of his most holy Passion, and of his merits, in satisfaction of the sins of hi● children. Whereupon we ought to accompany and join our desires with those of the Priest, and to beseech the divine Majesty▪ that it would please him to hear us, and that he would mercifully pardon both our own offences, and those of our neighbours, and that he would graciously assist us in all our necessities, and that in the virtue of this most holy Sacrifice.  
6. sixtly, to endeavour to conceive within ourselves, a holy fear, and a wonderful reverence, considering that we are present in a place that is holy, and specially dedicated to the service of God: remembering how God commanded Moses to put off his shoes, for reverence of the place whereon he stood Deut.  
7. Seaventhlie, besides the sanctity and holiness of the place, we ought to consider the presence of our Lord, and Saviour himself who at that time, causeth his blessings and graces to rain down in great plenty and abundance upon all those, who are there present with pure, unfeigned, & profound devotion.  
8. Eightly, when we see the Priest coming towards the Altar, we ought to lift up our eyes, (especially those of our understanding) to heaven, and to imagine, that we see descend as by jacobs' ladder, a multitude of Angels, who come to present themselves at this most holy Sacrifice, and with their presence to honour it, in such wise, that all the Church is filled with Angels, which busy themselves here and there amongst the people, inciting them all to modesty, devotion, and reverent behaviour in the presence of this most holy and dreadful Sacrament  
9 Ninthlie, the great and longing desire, that our Saviour himself hath to come unto us, and therefore to lift up a new our eyes to Heaven, and with a lively faith, to behold the Son of God, sitting at the right hand of his Father, being ready and prepared, to be present (so soon as the words of consecration shallbe 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 opportunity to come unto us.  
10. Tenthlie, consider the cause, and end of our saviours coming, and so contemplate, the greatness of him that cometh, who is infinite. The end for which he cometh, which is to be offered up for us to his heavenly Father. Whether he cometh, into earth (the place and habitation of beasts). The manner wherein he cometh, hidden under the forms of bread and wine.  
Finally, to maintain the honour of this holy Sacrifice against all enemies, and to use the same aright as we ought to do, we must every day assist thereat, without distraction of spirit, in silence and decent composition, and be persuaded this to be the principal & chiefest of all our actions, & which deserveth that we dedicate unto it the best & most convenient hour of the morning. And in so doing, our merciful Lord will doutlesly sand down his blessing upon us in great abundance, & the better prosper all our affairs and business all the day following.   

Of the fruit and profit which cometh, and is reaped, by hearing of Mass. CHAP. 6.  
THE fruits which a man may gather by hearing of Mass are great, and many in number.  
1. The first is, that a man is admitted unto the inward familiarity of our Lord jesus Christ, and to be near to his person, as his secretary, or chamberlain, where he both heareth and seethe, so many divine secrets: which places and rooms in the courts of earthly Princes, are so much sought after, even by the greatest Lords and Nobles of this world, and are so highly esteemed, that oftentimes they are content to serve their whole life for them, without any recompense at all in the end whereas our Lord jesus Christ, the King of Heaven and earth, doth never (unless he be forsaken) forsake him who hath done him service, nor leaveth him without reward and recompense.  
2. Secondly, he who is present at Mass, doth participate so much the more of this divine Sacrifice, forasmuch as in the same, more particular prayer 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 devotion, caused by the real presence of our Lord jesus Christ: even as the sun doth more heat the countries near unto it, than those that are further from it: and the fire doth more warm those that approach unto it, than those that stand a far off from it. And hence it was, that the Apostles received so many graces and privileges, because they were continually in the presence of our Lord jesus Christ. S. Chrisostome also saith, that grace is infused into sundry persons, in the presence of the body of jesus Christ.  
3. thirdly, in hearing of Mass devoutly, we receive pardon of our venial sins, and obtain remission (at the least in Part) of the temporal pain, which remaineth after the fault or guilt of our sins is forgiven us, and for the which a man is to endure, either in this life, or in purgatory: which is truly a most wonderful benefit, seeing that the very lest pain in Purgatory, is greater than all the pains, of this world together. Insomuch that S. Anselme, doubteth not to affirm, that one Mass, heard by us with devotion in this life, is of greater value, than a thousand said for us by others, after our departure.  
4. Fourthly, in hearing of Mass devoutly, a man disposeth himself, to receive, pardon of his mortal sins: for as much as he hath occasion by the memory, of the Passion of jesus Christ, and of his great love and benefits, and of this sacrifice, offered up for our sins, and with the real presence of jesus Christ, to have repentance, and to be moved to contrition for them.  
5. fifthly, it doth bring us increase of grace, to resist all our evil passions, and to vanquish all sorts of temptations: wherefore well is he that may hear it daily. S. Hiero. li. 1. in joan. S. Aug. cont. Petli. 4. cap. 10.  
6. sixtly, it is a strong, and assured buckler against all evil spirits, and a singular means, to obtain of God, safeguard against all dangers, together with many blessings, even corporal, as health, & such other like: it maketh us more capable, of the visitation and protection, of our good Angel, yea, and more ready for death, how soon soever it shall assaill us. Clemens. can. Apost. li. 8. Cyril. Cath. 3 Chrisost. hom. 13. ad Heb.  
7. Seventhly, it is a singular remedy againstt all superstition: & a most peculiar and effectual means, to conserve all faithful Christians, in perfect love, charity, peace, and concord, as being particularly instituted to that intent. S. Aug l. 22. de civit. Dei. cap. 10. Sozo. hist. Eccles. li. 9 chap. 8.1. cor. 10.  
8. eightly, by hearing of Mass, cometh an other special 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 ask pardon of his offences. At the Misereatur, to pardon the faults of his neighbour. At the Introite, to laud God. At the Kyrie eleison, to ask mercy of God. At the Gloria in excelsis, to magnify God. At Dominus vobiscum, to be united with his neighbour. At the Collects, to present his prayers. At the Epistle, to think of the contempt of the world. At the Gospel, to follow jesus Christ. At the Credo, to profess that, which he ought to believe. At the Preface, attention. At the Canon, devotion. At the first Memento, to pray for the living. At the second Memento, to pray for the departed. At the Elevation, to adore jesus Christ. And at the Communion, to communicate spiritually.   

Of the faults and abuses, which may be committed in hearing of Mass. CHAP. 6.  
FIRST it were an intolerable abuse, if any (which God forbidden) should go to Mass to content their eyes with wanton and dishonest sight, making the Church a shop of their disordinate appetites, not having any respect, either to the presence of God, or of his Angels, nor to his divine service, nor to the time, in which is represented the greatest benefit that our Lord hath done for man.  
2. The second abuse were to hear Mass only for fashion, and much more to spend the time in idle talk: without any atention or devotion, for this were not only to departed without fruit, but to lose much by that, they might gain exceedingly. For even as you pay not, but those who labour in your vineyard (not those who go thither to see and behold it) even so our Lord doth not give his hire, but to those who are attentive to the work of his divine service. yea especially upon holy & festival days, such persons should sin most grieviouslie.  
3. The third abuse, were to be present with such distraction, and vagation of spirit, that in steed of thinking upon the holy mysteries of the Mass, one should call to mind his worldly business, bethinking himself of the means wherewith he should have prosecuted some negotiations, which therefore came not to so good effect and issue, as he desired: and discoursing of the circumspection which he must use for the time to come in some other business which he hath yet to do, and so as we may say, build castles in the air. Surely the spindle, or wheel of a mill, doth not turn so much as doth the spirit of such a man, being present at Mass, suffering himself to be carried without bridle, whether soever his wandering fancy shall please to move, or to transport him. And of these I say as of the former, that they should offend in the same degree, and lose the fruit and merit, which they might reap by hearing of Mass devoutly.  
4. The Fourth abuse were, to seek for the shortest Masses, and to think the time long that we are present at this divine sacrifice. For surely this showeth, that our minds are more set upon earthly, then heavenly things, since that we find no such irksomeness in corporal banquets, plays, or other vain sights. But we should rather consider, how our B. Saviour thought not the time of three hours long to hang upon the cross for our sakes: in which respect their devotion is very commendable▪ who use to hear more masses than one every day, according as their other necessary business will permit them. Yea if the fire of the love of God were perfectly enkindled in our hearts, all the while that the Mass should last, would surely seem unto us very short and little: like as the Scripture saith of jacob, that he served the space of 14. years to have Rachael in marriage, and that he esteemed all those years but as a few days, in respect of the love he bore unto her.  
5. The fifth abuse were, to be over curious in adorning ourselves, when we go to Church, and in this women, especially of young years & good calling, must be more wary, because they may otherwise, not only hinder their own devotion, but that of others also. It is strange what caveats S. Paul and the holy fathers give them in this kind. And surely when they go to Church, they should rather seek to please God then men. Neither can they easily excuse themselves, if they do otherwise. To conclude, when we repair to the temple of God to pray, we ought to lay away all toys and vanities, which any way may hinder our devotions, and carefully recollect our spirits, and drive away all distractions, that we may without any perturbation, freely lift up our hearts to God, & devoutly employ the time, in holy, pious, and wholesome meditations, according as shall hereafter be declared. And now to speak of the Altar itself.   

Of the Altar, Whereon the sacrifice of the Mass 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, whereon this most divine Sacrifice is celebrated, is made of stone: to signify unto us, that jesus-christ is the head corner stone of the Church, as witnesseth the Apostle S. Pet. 1. cap. 2.7.   

How unity of faith.  
2. And the same altar compacted and made of many stones cleaving together: doth represent the Church of God, gathered together of divers nations, all coupled and linked in one faith, in one profession, and exercise of Religion.   

How Charity.  
3. Both in the old law, and now also in the new, some Altars were made of beaten gold: to signify the inestimable and pure love wherewith our Lord loved us, and the great and sincere love, wherewith we ought to love him again.   

How our Lord's table.  
4. This altar also, representeth unto us, 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, whereon he suffered his death & passion, for the salvation and redemption of all the world.   

How the altar stone rep: the grave.  
To the adorning of this Altar, divers mysterious ornaments are belonging. First there is placed thereon an Altar stone: which representeth the grave or monument, wherein the body of our Lord was buried or entombed. And there was nigh the cross a new monumet. john. 19   

How the linen clothes, rep: the sindon.  
The white linen clothes where with the Altar & Altar stone are covered: do betoken the white sindon, wherein joseph of Arimathia did wrap and enfold the body of our Saviour. Et involuit sindone: And he put it in a clean sindon. Luc. 23.   

How the Cross, representeth the history of the Passion.  
There is a Cross set upon the Altar: to signify, that the history of our saviours Passion, is there to be handled. Again to signify, that the Sacrifice of the Altar, is the same in substance, which our Lord accomplished upon the Altar of the Cross.   

How the Chalice rep. the Cup.  
The Chalice: represent the Cup, wherein he consecrated his most precious Blood. And he took the Chalice, saying: This is my Blood. Mat. 26.   

How mortification and martyrdom.  
Likewise by the Chalice, is betokened mortification, and a mind always ready to suffer martyrdom for the love of Christ. Can you drink the chalice  I am to drink. (to wit, suffer death for my sake:) and they answered, we can. Mat. 20.   

How the paten representeth the stone.  
The paten laid upon the Chalice: representeth the stone which was rolled against the door of our saviours sepulchre. And he rolled a stone to the door of the sepulchre. Mar. 15.46.   

How the shining of the corporalle, rep. Christ's resurrection, and immortality.  
The corporal (the which is most white and shining:) signifieth, that Christ by manifold passions, was brought to the brightness of his resurrection: who as the Apostle saith, entered not into glory, before he had sustained the ignominy of the Cross.   

How purity and chastity.  
Again the brightness and shining of the same corporalle: admonisheth, that to receive the body of jesus-christ, a man ought to shine with all angelical purity and chastity, both of body and soul. And that as it shineth with brightness; so the intention of the offerer ought to shine with simplicity, before our Lord.   

The signification of the candles.  
1. Candles are lighted and set upon the Altar. For by candles is signified, sometimes the Law: sometimes the Church: and sometimes Christian conversation. Let your light so shine before men, that they may see your good works and glorify your father which is in heaven. Mat. 5.17.   

How Candles sig. the light of faith.  
2. Again by the two Candles (for at least there ought to be so many) is signified, the light of faith revealed to two several people, the jews, and the Gentiles. Or the two testaments, where with mankind is illuminated: Or the two witnesses of the resurrection, Moses, and Elias.   

How they are a sign of joy.  
3. Also Candles are lighted in sign of joy, as testifieth Alcuinus: & in respect of our B. saviours presence, whose divinity is likewise signified by the same. As also to signify the gifts of grace, and the light proceeding from the holy Ghost, wherewith the Church is illuminated.   

How the fire of Charity.  
4. And not unaptly, are there fiery lights, placed upon the Altar to burn: because he is there, who came to send fire into the world, and desirethe nothing more, then that it burn and be enkindled, in the hearts of all his faithful. Luc. 12.   

Of the Curtains.  
Lastly, for the better adorning both of the Church, and Altar, there are rich Hang, and Curtains, of divers and sundry colours, answerable to the diversity of Feasts throughout the year.   

Of the signification of the Red.  
Upon the Feasts of the holy Cross, whereon Christ shed his precious Blood for us: & upon the Apostles, and Martyrs, Red is used: to signify the bloody martyrdoms, which they endured for the love of Christ: for they are those which are come out of great tribulations, and have washed their Stoles in the blood of the Lamb. Apoc. 7.   

Of the white.  
Upon the Feasts of Angels, Confessors, and Virgins, we use White: to signify their holiness, chastity, and purity. As also upon the Dedication of the Church, which is called by the name of a Virgin. For I have despoused you to one Man, to present you a chaste virgin unto Christ 2. Cor. 11.2.  
Again by the White, which is of excellent pureness, and cleans: may be signified, the splendour and integrity, of good name and fame, especially requisite in an Ecclesiastical Magistrate. That a Bishop have a good testimony, according to the Apostle, both of those, which are within, and of those which are without. 1. Tim. 3.   

The signification of the Black.  
Upon the days of prayer, for the souls departed, is used Black: to signify the dolorous and mournful estate of their souls. Of whom it is said, they shall be saved, yet so as by fire. 1. Cor. 3.15.   

The sig: of the green.  
Upon other common days, green is used: for green is a colour in the midst, betwixt white and black & signifieth the Church militant, still living in this world, which is sometimes in joy, and sometimes in sorrow: and as it were but yet in herba, that is green growing and not ripened, for the harvest of the church, is in the world to come.   

The sig: of the purple.  
Sometimes in some churches, is used purple: to signify the spiritual power and dignity, which resideth in the chief bishop, and other Pastors of the Catholic Church, who ought to behave and comport themselves in their places, like kings, not to decline to the right hand, nor to the left: not to bind the worthy, nor to pardon, or unbind the guilty.   

The sig: of the scarlet.  
Sometimes scarlet is used, which is of the colour of fire: by which is signified, pontifical, or Priestly doctrine, which like unto fire, ought both to shine, and to burn. To shine, by giving light to others. To burn, by reprehensions, excommunication, and other censures. Every tree, that yieldeth not good fruit shall be cut down, and shall be cast into fire Mat. 7.19.   

The sig: of the hyacinth.  
Sometimes hyacinth, or sky colour is used: by which may be understood the serenity of conscience, which a Bishop or Priest ought always to have, both in things prosperous, and things adverse. According to the same Apostle: For our glory is this, the testimony of our Conscience. 2. Cor. 12. As also that his thoughts ought not to be on earthly, but on heavenly things, according to the same Apostle saying: Conuersatio nostra in Caelis est. Our conversation is in heaven.  
To conclude, touching the ornaments of the Church and Altar, Sozomon l. 6. cap. 16. and Nicephorus l. 11. cap. 18. recount, how the Arrian Emperor Valens, a great persecutor of Catholics, once upon a Christmas day, entered into the Church of S. Basil, whilst he was at the Altar celebrating Mass, assisted by all his clergy, and the people round about, with such devotion and reverence, as the quality of the Feast & place required. And that he contemplating the goodly order, which was in every thing, was so astonished with admiration, that he well nigh fell down in ecstasy. Loc here the proper words 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 altogether altered or changed, for that he saw all things governed by so admirable an order, he had fallen down, unless one of his Princes taking him by the rob, had held him up, being now ready to fall to the ground. Thus he.  
But in this point so bare and naked, are the churches of Heretics, & so utterly destitute of all hangings, & other costly ornaments, yea so empty and quite disfurnished, that to enter into them, is much like as to enter into some empty grange or barn, after all the corn, hay, and straw, is carried out of it. Which is the cause, why some Heretics, coming over the seas, an●… contemplating the ornaments, riches, and beautiful ceremonies of the Catholic Church, do so greatly wonder and admire thereat, that when they do departed, they find themselves so marvelously delighted and comforted thereby, as if they had been for the time, in some earthly Paradise. Yea, to some this hath been a chief motive of their change & conversion to the Catholic Faith. Much more might be said concerning this matter, but I will leave it to the Readers better consideration, and proceed to that which is to follow.    

Of the ornaments belonging to the Priest. And first of the Amice. CHAP. 9  
Having discoursed unto you of the ornaments belonging to the Altar, & explicated the meaning & representation of them, to proceed orderly, we must next speak of the Priest himself, who is the Sacrificer, & dispenser of this dreadful Mystery, to whom in like manner appertain many ornaments, wherewith his own person is to be adorned, all full of many notable, moral, and divine mysteries.  
Innocentius the third, speaking of these ornaments, saith, that the Vestments of the evangelical Priest, do signify one thing in the head, that is our Saviour, and figure another thing in us, who are his members.  
And for as much as both head and members, are understood in the person of the Priest, therefore these ornaments have sometimes relation to the head, & sometimes reference to the members.  

How by the Amice, is signified the cloth that hid and covered our Sa: eyes.  
According hereunto, the Priest putting the Amice before his face: representeth unto us, the mockeries, which the Son of God sustained, when his sacred eyes were blindfoulded, and the perfidious jews, buffeted him on the face, saying. Prophecy unto us o Christ, who is he that struck thee? Mat. 26.68.   

How the crown of thorns.  
2. The putting the same afterwards upon his head: representeth unto us, the crown of Thorns, which those most wicked ministers, planted upon the head of our Blessed Saviour, kneeling before him in scorn, saying: Hail King of the jews. Mat. 68.30.   

How recollection and attention.  
3. morally the Amice admonisheth, that as the Priest covereth his head and face therewith, so ought we to be very vigilant (during the time of this divine Mystery:) that neither our eyes nor understanding, be carried away, or busied, about any vain cogitations.   

How fortitude of good works.  
4. The spreading of the same abroad, upon the priests shoulders: doth signify, the fortitude of good works. For as the shoulders are made strong, to perform hard works: so a man, especially a Priest, ought neither to be idle, nor faint in working, but to insist and labour painfully, in well doing, according to that of the Apostle. Labour thou as a good soldier of jesus Christ. 2. Tim. 2.3.   

How the custody of the Voice.  
5. The same bound about the Priest's neck, through which the voice passeth: admonisheth, and signifieth, the custody of out tongue & voice, according to that of the Psal. Pone Domine custodiam ori meo: Put o Lord a watch before my mouth.   

How faith.  
6. Lastly, the Priest putting on this ornament, prayeth, saying: Impone Domine. etc. Put o Lord, the Helmet of salvation upon my head, that I may overcome all diabolical incursions. So that by the Amice, is also signified Faith: which is indeed, the first and chiefest thing, that a Christian ought to bring, coming to present himself at so great a Sacrament. For as the Apostle saith: Accendentem ad Deum, opportet credere. He that cometh unto God, must first believe.    

Of the Albe. And how by the same is signified the most pure humanity, of our B. Saviour. CHAP. 10.  
THIS garment is called the Albe, of this Latin word Albedo, whiteness: whereby the precious Humanity of our Saviour is signified unto us, the which was form by the holy Ghost, of the most pure substance of the virgin Marie, which was most pure, (that is to say) without all spot of sin, either original, or actual.  

How the Incarnation.  
2. The putting on of the Albe over the head of the Priest (wherewith he is all covered) may put us in mind of the Incarnation of our Saviour, in the womb of the blessed Virgin, according to the words of the Angel, spoken unto her. The holy Ghost shall come upon thee, and the power of the most highest shall over shadow thee. Luc. 1.35.   

How the garment of Innocency.  
3. Next this garment may signify unto us, the garment of innocency, given unto us by Christ in the Sacrament of Baptism. And may put us in mind, of our promise made therein, to lead continually, a pure, holy, & innocent life. Say away the old man, and put on the new man, which according to God, is created in justice. Ephes. 4.23.24.   

How the garment of Mockery.  
4. It likewise representeth, the White garment, which Herod put upon our B. Saviour, reputing him for a fool, and so mocking, and deriding him, sent him back to Pilate. Luc. 23.12.  
5. It also signifieth, the White garment of glory, wherewith we shallbe gloriously clothed in the Kingdom of Heaven, where we shall shine more bright, than the beams of the son as saith S. john. I saw a great multitude, clothed in white robes. Apoc. 7.9.   

How Penance and Mortification.  
6. Again this garment admonisheth us, that even as silk, or fine cloth, getteth that whiteness, by often beating, or knocking, which it hath not by nature: even so a man, especially a Priest, should by works of penance, & corporal castigations, attain to that sanctity by grace, which he hath not by nature.   

How spiritual purity.  
7. The Priest in putting on this garment, prayeth saying, D●…alba me Domine etc. Make me white, o Lord, and cleanse my heart, that I being whitened in the Blood of the Lamb, may enjoy eternal gladness. So that the Albe also by his whiteness, representeth spiritual purity, and cleans of soul, 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 Christ's divinity, and his humanity. CHAP. 11.  
BY the Girdle, where with the Albe is straightly bound, and girded together, is signified the indissoluble bond, betwixt the divinity of Christ, and his humanity, which (after his Incarnation). were never separated, neither according to his body, not according to his soul, notwithstanding that his soul descended into hell, and his body remained in the sepulchre.  

How his undertaking our humane frailty.  
2. The Girdle bringing together, the ampleness of the Albe, doth signify, that Christ as it were straightened his high and divine conversation (after our manner of understanding) by taking upon him our humane frailty. And even as the Albe, is not made less by the straightness of the Girdle, but only enfoulded within the same: even so the immensity of Christ, remained most entire and perfect in him, although for our example, he seemed to straighten, and narrow the same.   

How the virtue of Chastity.  
3. This Girdle hath three properties: to girt, to bind, and to mortify: betokening the care and circumspection belonging to a Priest, lest the virtue of chastity, which the white garment representeth in him, be remissly and negligently guarded. And that therefore as he girteth the rains of his body, so should he girt and restrain, the rains of his mind, which are his thoughts & desires: to which virtue our Saviour himself exhorteth saying. Sint lumbs vestri pracincti etc. Let your loins be girted. Luc. 12.35.   

How fasting and prayer.  
4. The two ends of the girdle, that are turned in, the one under the right side, the other under the left: do signify, the two means requisite to conserve the virtue of chastity, to wit fasting, and prayer: the one to debilitate and subdue the flesh: the other to strengthen and elevate the spirit. Pray lest ye enter into temptation. Luc. 22.40.   

How the cords, wherewith our Lord was bound to the pillar.  
5. The Priest in taking the Girdle, putteth both his hands behind him at his back whilst he that serveth, giveth the same into them: representing hereby, how the most innocent Son of God for our offences, had his blessed hands fast bound behind him, whilst he was most lamentably whiped and scourged at the pillar.   

The Prayer.  
6. In putting on the Girdle, he prayeth saying. Praecinge ●…e Domine etc. girt me o Lord with the girdle of purity, and quench in my loins the humour of lust, that there may remain in me, the virtue of continency and chastity.    

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

1. THE Priest putting the Manuple upon his left arm, doth kiss the same: to put us in mind of the readiness of heart, wherewith we ought willingly and gladly to suffer persecution for the faith of Christ: because, Blessed are they that suffer persecution for justice, for theirs is the Kingdom of Heaven. Mat. 5.10.   

How the contempt of earthly things.  
2. By the putting thereof upon the left arm, we are admonished, that we ought to be strict and sparing, in seeking after earthly things, but free and discharged in seeking after Heavenly. According to the council of our Saviour saying. Seek first the kingdom of God, and the justice of him, and all these things shallbe given you beside. Mat. 6.33.   

How Christ's immunity from sin.  
3. Martinus Esengrevius affirmeth, that the Manuple wherewith the left hand is bound, insinuateth Christ's immunity from sin, saying, that as in Christ our Lord, there was both his omnipotent divinity, (signified by the right hand) and his infirm humanity (understood by the left hand?) so he, by his divine power, did bind and restrain his left hand (to wit, his humanity) that it never swerved, or inclined to iniquity.   

How Christ's Humility, combat for justice, and tender affection towards us.  
4. According to some others, the Manuple put upon the left arm, signifieth the humility of Christ in this life. As also his continual combat for justice, according to S. Bonaventure And because the left arm is the nearest to the heart, it may likewise signify the great love and tender affection which our B. Lord and Saviour carried towards us.   

How sorrow and contrition for sin.  
5. The putting of the Manuple upon the left arm, may likewise put us in mind of sorrow and contrition for our defects. For as sins are committed by sinister actions, so may they be signified, by the left arm. And even as in the soul of a sinner, there ought to be continual sorrow & grief for his offences, committed against the majesty of almighty God: so is it also good reason, that on his left arm, the Priest (who needeth) daily to offer Sacrifice, not only for his own, but also for the sins of the people) should carry some external sign, of the internal sorrow, which both he and they, aught to have for this occasion: imitating herein S. Peter, whose abundance of tears which issued from his eyes in the bewailing of his offences, was so great, that he had marks of them, like little gutters in his cheeks: and for this cause continually carried in his hand or bosom, some napkin where with to wipe them away.   

How the cords where with our Lord was violently bound.  
6. The same being applied to the instruments of our Lords most holy Passion, most properly representeh, the hard, rough, & boisterous cords, wherewith he was rudely and cruelly bound, when he was led from place to place, and from one judge to another. Luc. 21.3.   

The Prayer.  
7. The Priest in putting on this Manuplpraieth saying: Merear Domine portare etc. Le me merit o Lord, to bear the Maniple of weeping and sorrow, that I may receive the recompense 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, where unto our meek Lord submitted himself for our salvation. Take up my yoke upon you. Mat. 11.19. Which thing the priest showeth himself ready to perform by kissing the same, both when he putteth it on, and when he putteth it off: expressing by this ceremony, the desire and resignation where with he willingly submitteth himself, under the yoke of our Saviour Christ.   

How Meekness and humility.  
2. In that it extendeth or reacheth to the knees (whose office is to bend and bow) it admonisheth us of meekness and humility. Discite à me quia mitis sum & humilis cord. Learn of me, because I am meek and humble of heart. Mat. 11.29.   

How Perseverance.  
3. The stole by the length thereof, doth put us in mind of the virtue of perseverance: For he that persevereth unto the end shall be saved. Mat. 10.   

How Prudence in prosperity, and patience in adversity.  
4. It is folded before the breast in form of a Cross, from the right side to the left: to admonish us, that we must use prudence in prosperity, and patience in adversity; and that we be neither puffed up by the one, nor dejected by the other.   

How the carrying of the Cross.  
5. The resting thereof upon the shoulders: may put us in mind of the Cross, which, with other instruments of the passion, our Lord was forced to carry to the place of execution, upon his soar, and weary shoulders. Or the rope or cord, where with they hastily drew and haled him forwards, to the mount of Caluarie.   

The Prayer.  
The priest in putting on the same prayeth, saying. Red mihi Domine stolam immortalitatis etc. Render unto me o Lord, the Stole of immortality, which I have lost in the prevarication of our first parent: and although I approach unworthily to thy holy mystery, I may nevertheless deserve to attain everlasting joy and felicity.    

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

1. THis vestment, covereth both the body and all the other habits, and in latin is called Casula, of this word Casa, a house, because it covereth the whole man, like unto another little house: by which is understood the virtue of Charity, which, as the Apostle sayeth, covereth the multitude of sins.   

How charity towards God, and our neighbours.  
2. This garment being divided into two parts: doth put us in mind of a double, or two fold charity. The one towards God, to love him above all things. The other to our neighbour, to love him as ourselves, Thou shalt love the Lord thy God, from thy whole heart, & with thy whole soul. & thy neighbour as thyself. Deut. 6.5. & Leuit. 19.18.   

How charity to our friends, and to our enemies.  
3. This garment is large, ample, and open, neither tied nor girded, as the other ornaments are: to give us to understand, that charity extendeth itself far off, not only in doing good to our friends, but also to our very enemies, never ceasing to do well to all persons, whensoever time and occasion is offered. If you love them, who love you, what reward shall you have, 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 Christ's Passion, and the hinder part (which is the larger and bigger, and hath the Cross on it:) signifieth the increase of Christ's Church since his Passion.   

How the uniting, of the jews and Gentills.  
5. The uniting thereof above, sig: the uniting of the two people, (the jews and the Gentiles) in the confession of one faith, as it was foretold, saying: And there shall be one Pastor, and one flock.   

How the Vestment of sundry virtues exercised in the Catholic Church.  
6. This garment is commonly rich, and curiously wrought with gold: insinuating that which the royal Prophet saith, in the Psalm: Astitit Regina a dextris tuis. The queen (to wit, the Church) stood upon thy right hand, in a golden Vestment, compassed about with variety. Ps 44.   

How the purple Vestment.  
7. It likewise representeth the purple Vestment, wherewith the jews clothed our Lord in scorn, and divers and sundry ways, abused his holy person. Mat. 27.30.   

How unity, against schism and heresy.  
8. This garment of our Lord, the Soldiers would not divide, because it was without seam: to foreshow, how great an offence it should be in those, who should presume to rend or divide, the unity of Christ's Church, by schism or heresy. joan. 19.23.   

The Prayer.  
The Priest in putting on the same, prayeth, saying: Domine qui dixisti etc. Lord who hast said, my yoke is sweet, and my burden is light: grant that I may so bear the same, that I may obtain thy grace.   

How by the two Crosses upon the Stole, and Maniple: is sig. the Crosses of the two thieves. And by that upon the Vestment, the Cross of Christ.  
And note, that upon three of these ornaments belonging to the Priest, there is commonly made the sign of the Cross. Upon the Stole, and the Maniple, there is made two little Crosses; and the third upon the Vestment, more larger than the rest: whereby is signified unto us, a double mystery.  
First, by the two lesser Crosses, upon the Stole and Maniple, is understood the crosses of the two thieves, who were crucified, one on the left side, and the other on the right side of our B. Saviour, and he himself in the midst, signified by the Cross made upon the Vestment, which is greater than the other, as his Cross was greater than theirs.   

How more perfection in the Priest, than other men.  
secondly, by these three Crosses, is given to understand, that the Priest ought to be of much more perfection, than other men; & that he should not only bear the Cross of Christ, signified by the Cross on the vestment: nor his own Cross, signified by the Cross upon the Stole: but also his neighbour's Cross, signified by the Cross on the Maniple, which he beareth on his left arm.    

Of the coming of the priest out of the Vestry, attired and revested with his holy Ornaments. CHAP. 15.  

How the Priest representeth our blessed Saviour.  
BBy the Priest, as the Doctors say, is understood our blessed Saviour. 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 vestry, rep: our saviours coming heaven.  
The Priest coming forth of the sacristy, thus revested with his holy habits: signifieth our Saviour, coming forth of the bosom of his heavenly Father, and entering into, the world to take our nature upon him.   

How his hands joined upon his breast rep: the affection wherewith our Saviour prayed for us.  
He proceedeth with his hands reverently joined before his breast: to represent unto us the great devotion and fervent affection, wherewith our Saviour always prayed unto his heavenly Father for us. Exauditus est enim pro reverentia sua. For he was heard for his reverence. Heb. 5.8.   

How his holy vestments, represent our saviours holy virtues.  
His holy vestments and ornaments: do signify, the holy virtues, graces, and other perfections, which most gloriously shined in our Saviour. Of whom it is written saying. And the word was made flesh, and dwelled in us (and we saw the glory of him, the glory as it were of the only begotten Son of the Father) full of grace and verity. john 1.14.  
The diversity of ornaments, do not only signify, the diversity of virtues and perfections, which were contained in our Saviour Christ, but also the diversity of pains & torments, which he sustained for us: as hath already been declared.   

How honour and reverence, in those that receive and handle the body of Christ.  
And for as much as almighty God, gave express commandment, to the Priests of the ancient law, that they should not approach to his Altar to offer unto him, but first to be washed & invested, not with their profane, but with their holy ornaments. Is it not than most convenient, that the priests of the new law should be peculiarly adorned, and thereby dispose themselves with much more reverence, to handle and touch, the most precious body of our redeemer and Saviour jesus, than the old priests and prophets did, the flesh of sheep and oxen, or the body of a bruit beast?  
Our priests therefore, going to the Altar thus apparelled, do set before our eyes our Saviour jesus, as he was at his passion, and consequently those that scoff at the priest, thus representing Christ unto us, do nothing else, then with the wicked jews, scoff and deride at Christ himself. And even as those jews, put all these ornaments upon our Saviour, for despite, and the more to dishonour him, yet Christ's holy mother, and his blessed Apostles, did both love him, and reverence him so much the more entyrelie, for enduring such reproaches and shames for our sakes: so these men now a days, whose minds are wholly set against the Catholic church, will mock perhaps at the priest, standing at the Altar in such apparel; but contrary wise, the true christian and Catholic people, do esteem and honour him so much the more, who is by the ordnance of God, exalted so high a dignity, as to represent unto us so great a mystery.  
To conclude, priestly habits, (so much offensive to the heretics of our age) were so highly respected by Alexander the great, (although a Panim and Idolater) going to Jerusalem, with deliberation to ruin it, that with holden, by the only sight of the Pontifical vestments of the high priest, and touched instantly with the fear of God, did cast himself from his horse, upon the ground, as it were to crave pardon for his sinister designs, and granted to the city and country of jewrie, all the privileges, franchises, and immunities, that possibly they could desire: at witnesseth josephus. lib. 11. cap. 8.    

Of carrying the book before the priest. And how thereby is represented the Annunciation of the Angel, before the Incarnation. CHAP. 16.  
THe priest proceeding in reverent wise towards the Altar, hath one to go before him to bear the book, which containeth the glad tidings of our salvation: signifying by this ceremony: that Christ entering into this world, sent first an Angel before him, to announce the joyful news of his incarnation. Let him therefore who supplieth this place, consider well, whose person he representeth, and let him see, that his carriage be conform to so high a calling.  

How the same rep: The dignity and verity of the gospel of Christ.  
Also the book of the gospel is therefore carried before: to signify, the dignity and infallible verity of the gospel of Christ, which is such, that if an Angel should come from heaven and teach unto us other than this, we ought in no wise to believe him.   

How a life conform to the gospel of Christ.  
Again, the gospel carried before, and the priest following after, is to admonish: that every Christian, (especially a priest) ought to conform his life and conversation, to the gospel of Christ.   

How the Church built upon a rock.  
The book brought & laid upon the Altar, which is of stone: signifieth, that the foundation of the church of Christ, is built upon a rock, against which the gates of hell shall never prevail. Luc. 16.   

How the faith first preached to the people of the jews:  
And it is therefore first carried to the right end of the Altar: to signify that our Saviour came first to the people of the jews: according to that of the Apostle. To you it behoved us first to speak the word of God: but because you repel it, and judge yourselves unworthy of eternallife, behold we turn to the Gentiles. Acts. 13.46.   

Why the book is laid upon the Altar shut. 1. Reason.  
And it is laid upon the Altar shut, until the priest come to open the same: to signify, that all things were closed under shadows and figures, until the coming of Christ our Saviour.   

2. Second reason.  
Also to signify, that Christ was he, who first revealed the mysteries of holy scripture to his Apostles, saying. To you it is given, to know the mystery of the kingdom of God. Mat. 8.9. And that after his resurrection, he opened their understanding, that they might understand the scriptures. Luc. 24.45.   

The reason why the priest hath one to help him at mass.  
Lastly, the priest hath ever, one, or more, to assist him at Mass: and this for two reasons. The first is, for that he may have great need of help and aid. He may fall into some inconvenience or sickness, or some heretic or enemy may take the host out of his hand, as it happened to S. Matthew, who was killed at the Altar. In which case, all good Catholics, aught to secure and defend him, even to the shedding of their blood; which danger was ordinary in the primitive church under the heathen persequtors: and therefore the bishops saying mass, were always guarded with deacons.   

The 2. reason.  
The second is, in respect of the great majesty and reverence due to this holy sacrifice, which is such, that the greatest parsonage in the world, can think it no disgrace, to wait and attend upon a priest at mass; and further, to add thereunto, all the humble and respective service he is able.   

An example to be noted by such as assist at Mass.  
And to the end that each one may assist with the greater reverence, I will briefly recite a history recounted by S. Ambrose: how a child, which attended upon Alexander the great, when he was about to sacrifice to his Idols, holding fire unto him by, chance let fall a coal upon his own arm, which he suffered to pierce through his garments, even to his very flesh, rather than he would make any noise, or give occasion by his cry, either to distract the Emperor in his sacrifice, or disturb the people in their devotions. With what attenion and reverence then, ought a Christian, to assist at this dreadful & most holy sacrifice? and that offered to no false idol, but to the only, true, and everliving God himself. 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 having placed the chalice upon the Altar, presently descendeth & standeth below at the foot of the same: representing hereby, the little space of time wherein Adam remained in the state of innocency and original justice, & how for his transgression he was presently thrust, and expelled out of Paradise.  

How his wretched estate after his fall.  
2. Again, by his standing below at the foot of the Altar (humbly bowing his body towards the earth, or falling on his knee) is signified, the wretched estate of man after his fall, and the heavy displeasure of God, conceived against him for his grievous sin.   

How the time before the Incarnation.  
3. Mystically also it signifieth the time before the Incarnation of the Son of God: who for a long season, and for the self same occasion of sin, stood a far off as it were from all mankind, and would not for some thousands of years, approach unto him, to take his nature and substance upon him, or to open the gates of heaven unto him.   

How a soul in mortal sin.  
4. Also that God standeth a far off, and is greatly alienated and estranged, from every soul in mortal sin.   

How the devout publican, and S. Peter.  
5. It also representeth the devout Publican: who entering in to the temple to pray, stood a far off, saying▪ God be merciful to me a sinner. And that of S. Peter. Go from me o Lord, for I am sinful man. Luc. 18.13. ib. 5.8.   

Why the asistants kneel below.  
6. Lastly the people likewise kneel below: to declare the great honour and reverence which they bear to this holy Sacrifice. For God himself is present, to hear the supplications of his church. Christ is present, who is the spouse of the church. And also many Angelical spirits are present, most earnestly desyreing, that our petitions may be heard, and with all, the full and entire remission of our sins obtained.    

Of the sign of the holy Cross, made at, In nomine Patris. And of the most excellent virtues and most divine mysteries, contained in the same.  
AS the glory of a fair and sumptuous building, is viewed and perceived by the fore front thereof: And as the honour of a well ordered army, is discovered in the comely disposition of the forward of the battle: even so, gentle reader, mayst thou easily conjecture the excellency of this spiritual building, by the only beauty which thou beholdest 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 Saviour jesus, but that our holy mother the Catholic church, should first plant in the forefront of this excellent Sacrifice, the triumphant banner, and most victorious standard of the Cross, the badge & livery of her celestial spouse, the ensign of heaven, the consolation of earth, the confusion of hell, and the royal arms and cognizance of our redemption?  
3. For this holy sign, is the tree of life, planted in the midst of paradise. It is the wood of the Ark, which saved Noah and his family, from drowning. It is the banner, which Abraham bore, when he went to deliver his brother Loth, from the captivity of his enemies. It is the wood, which Isaac his son, carried upon his shoulders to the place of sacrifice. It is the ladder, whereon jacob saw the Angels descend, and ascend, up to heaven. It is the key of paradise, which openeth and no man shooteth, and shooteth and no man openeth. It is the brazen serpent, which healethe those that are strooken, with the venomous sting of the devil. It is the rod of Moses, where with he caused the stony rock, to yield forth streams of refreshing waters. It is the wood, which being cast by our true Elizeus, into the waters that were bitter, made them most sweet and pleasant of taste. It is the stone, where with David struck Goliath on the forehead and presently slew him. And it is the letter Thou, marked on the foreheads of all the faithful, which keepeth and preserveth them from all kind of danger.  
4. In a word, no mortal tongue is able sufficiently to express the wonderful virtues of this sign. For it is the staff of the lame, the guide of the blind, the way of them that err, the philosophy of the unlearned, the physician of the sick, and the resurrection of the dead. It is the comfort of the poor, the hope in despair, the harbour in danger, the blessing of families, the father of orphans, the defence of widows, the judge of innocents, the keeper of little ones, the guard of virginity, the cuncellor of the just, the liberty of servants, the bread of the hungry, and the drink of the thirsty. It is the song of the Prophets, the preaching of the Apostles, the glory of Martyrs, the consolation of Confessors, the joy of Priests, and the shield of Princes. It is the foundation of the Church, the benediction of Sacraments, the subversion of Idolatry, the death of heresy, the destruction of the proud, the bridle of the rich, the punishment of the wicked, the torment of the damned, and the glory of the saved.  
No marvel then, that the Catholic church, hath so highly honoured this heavenly sign, as to plant it, and seat it, in the forefront and first place of this holy sacrifice, & to adorn and beautify there with, this heavenly building: using (as I may call it) no other key, but that which once opened unto us so high a mystery, to open unto us now again, the highest mystery both of heaven and earth.   

Of In nomine Patris etc. How In nomine Patris, is a brief Theological protestation against Idolatry.  
FIrst it is to be noted, that the highest, and most supereminent honour, which any man can possibly yield unto almighty God in this life, is principally included in this holy sacrifice. And as in the commandements which were given by God himself, he first before all things, put a difference and exception, betwixt his own honour, and the honour, of Idols, and of all other false gods whatsoever: even so the Church in this place, be, giving in the name of her sole and only God, doth evidently give to understand, that she utterly renounceth all Idolatry: and that neither Idol, nor any false god whatsoever, neither man nor Angel, nor any other creature, either in heaven or earth, aught to be served with this honour of sacrifice, save only God himself.  

In nomine.  
In the name. In pronouncing these words, we say. In the name, not in the names: to signify, and to give to understand thereby, that we believe, one to be the name, and nature, one to be the virtue and power, one to be the divinity, & majesty, of all the three persons of the blessed Trinity.   

Patris.  
Of the Father. For even as little children in the time either of need or danger, do presently break forth into no other cry, but to call for the help of father or mother; which cry of theirs, is no sooner heard, but it forth with bringeth them secure and assistance: even so is it to be understood of this voice and invocation, which is so well known, and so willingly heard of our heavenly Father, that no sooner is it uttered by us his children, but he doth presently acknowledge it, and speedily hasteneth to our help and secure.   

Et filii.  
And of the Son. After the name of the Father, we say, and of the Son. First, because he as willingly, both heareth us, and helpeth us, as doth the Father. secondly to declare, that albeit this be properly the sacrifice of the Son, yet that he is equal in glory, coeternal in majesty, and consubstantial in essence, both to the Father and the holy Ghost.   

Et spiritus Sancti.  
And of the holy Ghost. Hear likewise do we invoke and call for the help, aid, and assistance of the Holy Ghost: to signify, that he also prooceedinge from them both, and being equal to them both in power, essence, and glory, doth concur with them to the effecting of this heavenly and divine sacrifice.   

Amen.  
And this Amen, is as it were, a confident and firm assent of our soul, by which we acknowledge the persons named, to be our one, and only God, and that in trust of his aid, we mean to proceed in offering up this sacrifice, to his eternal glory.  
Where you see, that this petition, being taken according to his most common and usual sense, doth signify, the invocation of the aid, grace, and sanctification, of God the Father, God the Son, and God the Holy Ghost, to be infused from heaven, into the hearts and minds of all the asistants.    

Of the psalm; Introibo. And how by the same is signified the desires of the Fathers for the coming of Christ.  
1. IN the words and mysteries of the holy Mass, two manner of senses are usually understood: the one literal, the other mystical. According here unto, the priest always beginneth with certain verses taken out of the Prophets: to signify unto us mystically, the unspeakable sighs, and fervent desires, of the holy Fathers for the coming of Christ, long time promised unto them, and long time expected of them.  

How the desires of all the world.  
2. These verses are not rehearsed of one alone, but of all the choir together: to signify, the desire of the Church universal; and that not only the holy Fathers, then detained in Limbo, but that all the world was exiled for sin, and stood in need, of the grace and mercy of our Saviour jesus.   

How the excitation of their minds who are present at Mass.  
3. According to some of our Doctors, this psalm is said of all the choir together, that the spirits and minds of all that are present, may be awakened thereby, and that hearing the noise and sound of the voices, they may understand when the Priest first entereth in, to the Altar of God: like as in the old testament, the noise and sound of the Bells, made known the entry of the high Priest, into the sanctuary of our Lord. And now to explicate the words themselves.   

Introibo.  
I will enter in. Amongst the manifoulde secrets and mysteries of this one sacred word, first behold how aptly it agreeth, with the former ceremony of the Priests descending, the which was, a little before, applied to the fall of man, and to the expulsion, both of him, and of all his posterity, out of paradise.  
To make the same more manifest unto you, take an example of some great and noble person, who for some heinous fact, having justly incurred the displeasure of his Prince, is deprived of his honours, banished his court, excluded from his presence, and from the company and society of all his Nobles, how would not such an one deplore his fall, and labour to be restored into his prince's favour? Now to apply 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 commandment: the honour he was deprived of, was the state of innocency: the court he was banished from, was the kingdom of heaven: and the company of nobles, was the society of Angels. Now then, even as the banished man, desireth nothing more, then to enter in to the gates and ports of his Prince, from which he is exiled: so likewise we, lamenting nothing more than the daily memory of this our exile, often express our fervent desires in these words of the holy prophet, saying. Introibo. I will enter in, to wit in to the ports and court of my God, from which I am exiled because of my sin.   

Ad Altar.  
To the Altar. After the time that man had transgressed the law of God, the first means that was practised to appease his wrath, was to erect Altars unto him, and to offer thereon, sacrifice for sin. And God himself did afterwards ordain, that a man having deserved to die for involuntary murder, flying to an altar, and laying hold thereon, his life should be safe. And sith we all daily sin, and consequently deserve to die, therefore do we daily fly to this altar, to crave pardon of God, and to recover the life of grace, which we have lost by our sin.  
And it is called Altar. ab Alta ara, that is to say, height, or Altitude: signifying, that a man coming to present himself at the same, ought wholly to fix his mind, upon high, divine, and heavenly things.   

Dei.  
Of God. He saith of God, not of Gods, to exclude all plurality of Gods. And further to show, that as God himself is only one: so the religion and worship where with he is to be served, aught to be but one.  
secondly, it is called the altar of God, because the Son of God, ever since the beginning of the world, hath been offered up in sacrifice unto his Father upon the same. In the old law, figuratively: upon the cross, corporally, and in the new law, incruentallie.   

Ad Deum.  
To God. Truly wonderful is the mystery, which seemeth to me, to lie hid in this word. A little before the holy prophet said, that he would enter in to the Altar of God, but here he saith, that he will enter in, unto God himself: clearly as it were foreshowing by the spirit of prophecy, the assured and undoubted presence of jesus-christ upon the Altar of Christians. Which thing is truly verified, in the daily sacrifice of every priest, who first entering in to the Altar of God, doth forth with enter, even to God himself: seeing Christ, by virtue of Consecration, is truly & really present in this sacrifice.   

Qui laetificat iwentutem meam.  
Who maketh joyful my youth. After the former consideration of sorrow for man's fall, mention is forthwith made of mirth and joy. By joyfulness therefore in this place may be understood, the wonderful joy of our distressed parents, in that merciful promise of almighty God, promising (even then, when with trembling & fear, they attended none other, but the dreadful sentence of everlasting damnation (that the seed of the woman, should bruise the head of the serpent: than which, never could any words bring greater joy to the heart of man.   

judica me Deus  
judge me o God. This should seem at the fiirst, to be a very fearful demand, and full of danger, to ask that God should judge us: but S. Aug. cleareth the difficulty, saying. I fear not his judgements, because I know his mercy. And this our present prophet, being put to his choice, whether for the punishment of his sin, he would fall into the hands of God, or of men, chose rather to fall into the hands of God: knowing that God's judgements are always mingled with mercy, wher● as man's judgements, are often executed, without any manner of pity or mercy.   

Et discern.  
And discern. That is, put a difference, betwixt him who believeth in thee, and betwixt him who believeth not in thee, as Saint Aug. expoundeth it. Betwixt him, who offereth no other sacrifice to honour thee, but the very same which was ordained by thee, and him who offereth a strange sacrifice, both forbidden, by thee, and to others besides thee.   

Causam meam.  
My cause. And rightly is this Sacrifice called our cause, First because we only honour, profess, and defend it, against all sorts of enemies that do impugn it. secondly because it containeth him, who hath undertaken our cause. As the same Prophet testifieth saying. Dominus meus, in causam meam. Psal. 34.26. thirdly because it containeth him, who is the chief and only cause of all our good, of all our hope, and of all our health, as infinite places of holy Scripture, do clearly testify.   

De gente non sancta.  
From a people not holy. Fron three sorts of people the prophet prayeth to be discerned & delivered. First from all Infidels, or unbelievers because they are destitut of holy Faith, of holy Sacrifice, of holy Sacraments, yea and of all holy things, and holiness, and consequently, both deny God, and are denied of God: which people, the prophet describing, saith. The fool hath said in his heart, there is no God. Sed der debit eos Deus. But God shall make fools of them.   

Ab homine iniquo.  
From the wicked man. secondly, from the wicked man. By the wicked man, may be understood, the evil or wicked Christian, who is not destitute of the light of faith, as the Infidel is: but of the light of good life, and other virtues, which ought to shine in a true believer: where as this sort of men, confess God in words, but deny him in works. Finally, being wicked in cogitation wicked in conversation, and whose only glory, is in wickedness.   

Et doloso erue me.  
And deceitful, deliver me. thirdly from the deceitful man. By the deceitful man, may be understood, all false teachers and seducers of souls, wolves in sheeps clothing, who lead men from truth, to falsehood, and from the Catholic verity, to error and heresy. From all which evils, we ought with the holy Prophet, daily to pray to be delivered.   

Quia tu es Deus.  
Because thou art God. And I will believe in thee: thou art God and I will serve thee: thou art God, and I will fear thee: thou arr God, and I will fly unto thee: thou art God, and I will worship thee: thou only 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 sufficiency: to wit; to stay us from falling, to strengthen us standing, to raise us being fallen, to restore us being sick, to heal us being wounded, and to revive us being dead.   

Quare me repulisti?  
Why hast thou repelled me? These words may be applied to the longing desires of the holy fathers for the coming of Christ; For as much as the prophet in this place speaketh in the person of the Fathers detained in limbo, making their piteous and mournful complaint to almighty 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 heavily? In the prison of hell, in the dungeon of darkness, and in the shadow of death. As also in another psalm. Tota die contristatus ingredicbar. All the day I walked heaville, to wit, because of the long delay and absence of my Saviour.   

Dum affligit me inimicus.  
Whilst the enemy doth afflict me. To wit, the sworn and mortal enemy of all mankind, with scornful and opprobrious words, upbraiding me and saying. Vbi est Deus tuus? Where is thy God?   

Emitte lucem tuam.  
Send forth thy light, Lo here the cause of the former complaint, the ground of the former grief, and the reason of all the former heaviness and affliction! Send forth thy light, to wit, thy Son our Saviour, who is the light of the world. john. 1. The light of those that sit in darkness, and in the shadow of death. Luc. 1. The true light, that lighteneth every man who cometh into this world. john. 1. The light of our countenance, and our Christ.   

Et veritatem tuam.  
And thy truth. Therefore with great reason doth the Prophet desire, the sending forth of this light and this verity, mystically insinuating, the original cause of our damnation. For the devil, who first seduced and deceived man, is in the holy Scripture, called by two names, to wit, prince of darkness, and father of lying. Wherefore as the first author of our damnation, was darkness and falsity: so was it expedient that the first author of our redemption, should be light and verity, that so the later remedy, might be answerable to the former ruin.   

Ipsa me deduxerunt & adduxerunt.  
They (to wit, thy light and thy truth) haveled me from, and brought me to. which words do most clearly insinuate, the assured hope of those holy fathers for their delivery forth of limbo, that by means of the light, and the truth which they expected, they should be, led from, hell; and be brought to, heaven. For this Lord it is, who diversly leadeth and bringeth those that are his: he leadeth them from trouble, and bringeth them to tranquillity: he leadeth them from sorrow, and bringeth them to joy: he leadeth even from hell, and bringeth back to heaven. 1. Reg. 2. & Tob. 13. And therefore it presently followeth.   

In montem sanctum tuum.  
Into thy holy mount. morally according to S. Aug. in psal. 50. by this mount, is understood, the Catholic Church, into which we all ought to desire to be led and brought. Now, saith he, we are in this mountain; whosoever prayeth, being out of this mountain, let him not hope to be heard to eternal life. For many are heard in many things, whereof they have no cause to rejoice, as the devils, who were heard, that they might be admitted to enter into the heard of swine: thus he. Signifying hereby, that no prayers are gratefully heard of almighty God, which are made out of the mountain of the Catholic Church.   

Et in tabernacula tua.  
And into thy tabernacles, The same holy Father expounding this place, saith. When thou hearest mention of a Tabernacle, understand saith he, a place of war, an habitation of pilgrims, and wayfaring men. To wit, such as are out of their native country, and far off from their desired home. From this Tabernacle, did our Saviour jesus by his coming, lead those holy fathers, into a more excellent Tabernacle of eternal rest.   

Et Introibo.  
And I will enter in. This second repetition of the Introibo, serveth to very good purpose, to give to understand, that both the one and the other, to wit, the priest and the people, have put themselves in readiness 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 meet, that the people likewise, do give the priest to understand, that they are also ready to enter with him, and devoutly to assist 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 form of a table. And because that Christ our Lord (who is the head of his church) is now above in heaven, and the body of the same head, still here belove in earth (which can not live unless it be fed with proportionable food:) therefore have we daily recourse to this Altar of God, as to a most divine and celestial table, for the daily refection of our souls.   

Ad Deum.  
To God. As there is a visible Altar be neathe in earth, so there is another invisible Altar above in heaven: and because that none can be made partaker of the one, who hath not first participated of the other, therefore from the Altar of the Church of God in earth, we ascend to the sublime Altar of God in heaven: that is, from the Altar of God, to God himself.   

Qui letificat iwentutem meam.  
Who maketh joyful my youth. For upon this sublime Altar, God will in such wise rejoice his elect, with spiritual and ineffable delight, that he will be, a bright mirror to their sight, music to their ears, honey to their taste, balm to their smelling, and a flower to their touching: from whose aspect will issue forth such unspeakable cause of joy, that if it were permitted to behold the same, but for the space of an hour, it were alone sufficient, to make innumerable days of this life, to be despised and contemned.   

Confiteor tibi.  
I will confess unto thee. Where note, that this word Confess, hath in holy Scripture sundry significations; Sometimes it is taken for an humble acknowledging of a man's offences before the majesty of almighty God, as in Mat. 11. Luc. 1. Sometimes for invocation of his holy name, as Psal. 144. Sometimes for thanksgiving for his benefits, as psl. 74. & 29. And in this place it is taken for the laudes and praises, which we desire to offer up and tender unto him, as also it is in the, psalm. 66. and many others places. Worthily therefore, after the contemplation of that former joy, followeth next, I will confess unto thee. As if the soul should say, that she much desireth and longeth to be there personally, to praise and rejoice in that ineffable beauty, which now she doth contemplate a far off.   

In cithara Deus, Deus meus.  
Upon the harp o God, my God. Rightly in this place is mention made of the prophet's harp, for that as David with this instrument, did conjure the evil spirits of his father in-law Saul: 1. Reg 16. even so this heavenly harp of the Catholic church (which is this holy Sacrifice) doth specially terrify and put to flight, all malignant & infernal spirits.   

Quare tristis es anima mea?  
Why art thou sad, o my soul? This rhetorical apostrophe, the prophet maketh to his own soul, the part inferior, to the part superour. For because in this life, the body can not be free from temptation, the spirit, (though fight against the flesh) remaineth heavy: And all such so fight, our Lord vouchsafed to represent in himself, when he said. My soul is heavy unto death. Mat. 26.   

Et quare conturbas me?  
And why dost thou trouble me? This is the difference and disparity betwixt the good and the bad. For the souls of the good, do afflict and trouble their bodies, to wit, by prayer, fasting, and other austerities: and contrary wise, the bodies of the wicked, do trouble their souls, to wit, by unlawful desires, sinful concupiscence, & infinite other disordinat appetits.   

Spera in Deo.  
Trust in God. Why art thou sad, o my soul and why dost thou trouble me? Is it for the greatness and multitude of thy sins? Trust in God, abissus abissum invocat: one bottomless depth caleth up another, the bottomless depth of thy misery, upon the bottomless depth of God's infinite mercy. Is it because thou canst not shun all sin whatsoever? Trust in God, who knoweth thy weakness better than thyself, and to thy comfort hath said, that the just man fale seven times a day. Pro. 24.   

Quoniam adhuc confitebor illi.  
Because I will yet confess unto him. Yet, that is, until I come to perfect salvation, and to that perfect glorification, where the just shall shine like the sun, in the kingdom of their Father. Yea, as holy job saith, although he should kill me, yet will I hope in him.   

Salutare vultus mei.  
The saving health of my countenance. And why the health of my countenance? Because the heart being wounded with sin, maketh the countenance sad and mournful: but he healing my heart from the wounds, both of sin and sorrow, shall make mirth and gladness, to shine in my face: and therefore I will call him the health of my countenance.   

Et Deus meus.  
And my God. In which words he showeth the reason of his former confidence & hope in him, to wit, because he is our God. For naturally every workman doth love his work, and therefore there can be no doubt, but that the creator doth love his creature, and especially almighty God Man, whom he hath made to his own likeness.   

Gloria Patri, & Filio, & Spiritui sancto. Sicut erat etc.  
Glory be to the Father, and to the Son, and to the holy Ghost. As it was etc. Upon the former consideration of many secret mysteries of our creation, salvation, and redemption, and of many other especial benefits received from the bountiful hand of almighty God, we do here pronounce a short, but most singular Canticle, in the honour and homage of all the blessed Trinity: in which the high majesty of all the three parsons, the Father, the Son, and the holy Ghost, is uniformly 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 signify the fervent desires of three sorts 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 law written. And thirdly, of those in the beginning or entrance, of the law of grace, as of holy Simeon, who received an answer, that he should not die, till first he had seen the Saviour of the world.   

Ad Deum quiletificat iwentutem meam.  
To God who maketh joyful my youth. Likewise, the threefould repetition of this letificat, may signify unto us, three wonderful joys, concerning the coming of our Lord into the world. The 1. the joy of his Anuntiation, which the Angel of God, announced before hand to the virgin Marie The 2 the joy of his Incarnation, when he himself (her consent first given thereto) forthwith entered into her womb. The 3. joy, the joy of his Nativity when issuing out of his mother's womb, he was corporally borne into the world. Which joy was so surpassing great, that it resounded at once, in to heaven, earth, & Limbo patrum, or part of hell. In heaven, it rejoiced the holy Angels: in earth, it rejoiced all sorrowful sinners: and in Limbo, it wonderfully rejoiced the holy fathers.   

Adiutorium nostrum, in nomine Domini.  
Our help, is in the name of our Lord. The priest undertaking this holy mystery, and no way confiding in his own forces, but in the help and assistance. of almighty God, saith. Our help is in the name of our Lord. For without his help, though he had the help, both of men and Angels, never were he able to bring to pass, this unspeakable work.   

Qui fecit coelum et terram:  
Who made heaven and earth. The people also understanding the greatness of this work, which the priest undertaketh, far surmounting all human reason, to imprint in them selves, a steadfast belief of so sublime a mystery, confirm their faiths herein, by an other most miraculous work of almighty God, to wit, the creation of heaven and earth, merely of nothing, by his only omnipotent, and almighty power: as the psalmist testifieth saying. Ipse dixit & facta sunt. Psal. 148. He spoke the word, and they were made.  
To conclude, Pope Celestinus (according to some authors) was the first, who instituted the singing of this psalm in Antieme wise as now we recite it, before the beginning of the Mass.    

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 either say Mass, or the people hear Mass, (to receive true fruit to ourselves thereby,) we ought first, humbly to demand pardon & forgiveness of all our offences, which we have committed against his divine majesty.  

Why this Confiteor is called General. The 1. Reason.  
1. And this Confiteor is called general, and that for divers reasons. First, for that it was chiefly instituted for venial sins, which are general and common to all, for as much as no man living is so holy or just, who offendeth not God, at the least veniallie. For as the scripture sayeth. The just man falleth seven times a day. Pro. 24.   

The 2. Reason.  
2. Again it is called general, for that it is a declaration which we make in general, without specifying any thing in particular: it being impossible for any man, to declare in particular all his venial sins, which moved the holy prophet to say. Delicta quis intellig●…? etc. What man knoweth his offences? From my secret sins, o Lord, make me clean Psalm. 18.   

The 3. Reason.  
3. Also it is called general, for that it may be made generally before all persons, and generally in all places: in the fields, in the house, within, and without the church wheresoever.   

How the Priest in this Confession representeth the person of jesus-christ.  
4. The Priest in this place, in the person of jesus-christ (the Lamb without spot) confesseth unto his Father, the sins of all the people, for the which he asketh forgiveness of him: taking them all upon himself, with desire to satisfy the justice of his Father for them, by his death.   

How his bowing or inclination, rep: our saviours humiliation.  
5. And his bowing or inclination of himself in saying the Confiteor: signifieth, how jesus-christ, humbled himself, taking upon him the form of a servant, that we who were made the servants and bondslaves of the devil, by reason of our sins, might be made the free men of God our heavenly Father, through the merits of Christ, his only Son.   

How both shame and humility.  
6. His inclining, or bowing his face in saying the same, is also to insinuate unto us, shame, and humility: and that we ought to blush, & be appalled, to do that in the presence of God, which we would be loath to do or commit, in the sight of men.   

How a conscience clean, even from venial sin.  
7. And lastly, this Confession, teacheth with how great sanctity and purity, this most pure, and most holy Sacrifice, ought to be handled, and received of us: in so much that, if it were possible, we should keep ourselves clean, even from venial sins. And now to explicate the words themselves.   

Confiteor.  
I confess. Beginning this Confiteor, we say, I confess. Because, as the scripture saith. The just man in the beginning, is the accuser of himself. and this we do, for divers reasons. 1. first, because this word, I confess admonisheth us of Humility, and that there is no person, of what estate soever he be, whether King, or Emperor, but setting aside all prerogatives of his greatness, ought no less humbly to confess his sins, than the poorest, of meanest creature in the world.  
2. Secondly, of Verity, that we should not cloak, nor dissemble our sins, before the face of almighty God: because as it is not lawful, to sin any where, but there where God sees not: (which is no where) so neither is it lawful, to conceal any thing in Confession, but that which God knows not: which can be nothing.  
3. thirdly, of Charity, that we are not to declare or manifest any other man's sin, save only our own, for such an one should rather say, I accuse, than I confess: for as much also, as the Apostle saith, that Charity covereth the multitude of (other men's) sins.   

Deo.  
Unto God. And well do we confess to have sinned against God, because sin is defined to be; Something said, done, or desired, contrary to the law of almighty God. This Confession therefore, is some satisfaction & amends, principally made unto almighty God, because it is he, whom principally we have offended: which caused the holy Prophet to say. Tibi soli peccavi & malum coram te feci. Against thee only have I sinned, and done evil before thee. Psal. 50.   

Omnipotenti.  
Almighty. Or omnipotent, which only word, ministereth unto us, sufficient matter, both of fear, 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 than we can commit: and to forgive, more than we can offended.   

Beatae Mariae semper Virgini.  
To B. Marry always a Virgin. Next after almighty God, are recited the names of 5. of his especial Saints, for five special prerogatives, wherein these five far surpassed & excelled all others: First to our blessed lady the virgin, because she it is, who next after God, is the first in glory. 2. She it is, who above all other saints, is the great and general patroness, of all such sinners, as sorrowfully fly unto her for secure. 3. She it is, whose only merits, God esteemeth above the merits, of all men or Angels. 4. She it is, whom he especially loveth above all the persons that ever he created. 5. She it is, who only among all the children of men, never had, nor committed, any manner of sin.   

Beato Michaeli Archangelo.  
To B. Michael the Archangel. secondly, to such as have had great conquest▪ and victory over sin, and sathan: and this was S. Michael the Archangel, who fought against Lucifer, for his sin of pride, conquered him, and lastly cast him out of heaven. And aptly doth the priest confess unto S. Michael: because the priest is a minister of that Church, whereof S. Michael is both prince and protector.   

Beato johanni Baptistae.  
To B. john Baptist, thirdly, to such as did both preach, and do, great penance for sin: and this was S. john Baptist, the first preacher of penance, in the entry of the new law, The precursor of Christ: a prophet, yea more than a prophet: of whom Truth itself did testify, that a greater was not borne, amongst the sons of women. Who above all other prophets, merited to demonstrate, the Messiah with his fingar: to lay his hand upon his venerable head: and in the river of jordan, to baptize him.   

Sanctis Apostolis Petro.  
To the holy Apostles Peter. Fourthly, to such as had chief power & authority, in the militant church: and this was S. Peter, whom our Lord ordained, chief pastor over the same: and to whom for this purpose, he principally gave, and committed in charge, the powerful keys, of the kingdom of heaven, that is, power to remit, or retain sin: as testifieth the Evangelist Mat. 16.   

Et Paulo.  
And Paul. Fiftly, to such as greatly laboured, to convert souls unto our Lord: and this was the B. Apostle S. Paul, who in the office of preaching, laboured more than they all, to convert the heathen & unbelievers, to the faith & knowledge of our Saviour Christ. In which five prerogatives, these five were most notable patterns. far surpassing all other Saints.   

Why we jointly confess unto S. Peter, and S. Paul.  
And therefore do we always jointly confess, unto these two Saints together. 1. Because these two, with their bloods, first founded that invinciple rock, the Church of Rome. 2. Because that these two princes of the Church, as in their lives they loved on another most entirely, even so in their deaths they were not separated.   

Omnibus Sanctis.  
To all Saints. Next, we confess to all Saints in general, because it is impossible for us to displease God, but that we must also displease his Saints by reason of the perfect union that is betwixt them. And further, because God doth use to pardon sins, at the intercession, & for the merits of his holy Saints, as witnesseth job. cap. 5.   

Et vobis fratres.  
And to you brethren. Then to our breetherens. For this we do, according to the counsel of our Saviour himself, saying. If thou offer thy gift at the Altar, and there thou remember that they brother hath aught against thee, leave there thy offering before the Altar, and go first to be reconciled to thy brother. Mat. 5.24.   

Quia peccavi nimis, cogitation, verbo, & opere.  
Because I have sinned very much, in thought, word, and deed. First in this place, we accuse ourselves, of our evil thoughts: because of them, proceed evil words. 2. Of our evil words, because evil words, corrupt good manners. 3. Of our evil works, because it is written. Depart from me all that work iniquity. Psalm 6.  
And therefore we say, in thought, word, & deed, not in thoughts, words, and deeds: to admonish us hereby, that when we chance by frailty, to fall into any one mortal sin, (either by thought, word, or deed) we should forthwith, be sorry for the same, and have recourse unto God by humble Confession, before we commit or multiply more.   

Mea culpa, mea culpa, mea maxima culpa.  
My default, my default, my most grievous default. In bewailing our sins, we knock our breasts three several times, at these three words, mea culpa. Wherein three things may aptly be observed: the stroke, the sound, and the feeling: to signify three things, very requisite unto perfect penance: to wit, Contrition of heart, signified by the stroke: Confession of mouth, signified by the sound: and satisfaction of work, signified by the hurt, or feeling.  
2. We knock, or smite our breasts: to show thereby, that we are truly and inwardly sorry, and that we could find in our hearts, to be revenged of ourselves for our offences. 3. Thereby to make our hard and stony hearts more soft, by often beating and knocking. 4. Therefore we now strike them in ourselves, that God may not strike them in us hereafter 5. And lastly, we knock our breasts, after the example of the devout Publican, who knocked his breast, saying, God be merciful to me a sinner, that so we may departed justified to our own houses. Luc. 18, 13.   

Ideo precor B. Mariam semper virginem.  
Therefore I pray B. Marry always a virgin, The great and general patrons, of all perplexed, and poor sinners.   

Beatum Michaelem Archangelum.  
The B. Michael Archangel. The victorious conqueror, over sin and sathan.   

Beatum johannem Baptistam.  
The blessed john Baptist. The first preacher of penance, and, of corporal austerity.   

Sanctos Apostolos. Petrum.  
The holy Apostles, Peter. The pastor, (both of the lambs and sheep) over the whole flock of our Saviour Christ.   

Et Paulum.  
And Paul. The zealous reclaimer, of misled and deceived souls.   

Omnes Sanctos.  
All Saints. To wit, patriarchs, Prophets, Apostles, Evangelists, Martyrs, Confessors, Virgins etc.   

Et vos fratres.  
And you brethren. And this likewise we do, according to the counsel of the Apostle, saying: Confess your sins one to another, and pray one for another, that you may be saved. james. 5.16.   

Orare pro me ad Dominum Deum nostrum.  
To pray unto our Lord God for me Where it is to be noted, that both the priest and the people concluding the Confiteor, pray unto all the Saints, not that they should forgive them their sins, but that they should pray unto God for remission for them.  
Thus the priest confesseth himself to God, to the Saints, and to the asistants, desiring both the Saints and them, to pray for him. And the asistants again confess themselves to God, to the Saints and to the priest, desiring both them, and him, to pray for them. Which latter part because it differeth little or nothing in words from the former, I shall not need any further to expound the same.  
This only I will add for a conclusion to this discourse, that the practice of Confession before Mass, is, and ever hath been very ancient in the Catholic Church, as appeareth out of Micrologus, who plainly testifieth, that Confession was always made at Mass; And the Mass of S. james the Apostle, beginneth from Confession. Azor. li. 10. Instit. moral. pag. 1634.    

Of the prayer which followeth, beginning with Misereatur.  
THe priest having humbly acknowledged himself, before the whole congregation, to have offended almighty God, and to be a wretched sinner, the people, the more to move the mercy of our Lord towards him, heartily pray unto God for him, that he would favourably extend his mercy towards him, whom they have chosen, at that this present with joint consent, to speak unto his majesty in their behalfs, saying.  

Misereatur tui.  
This short petition, beginneth with this consolatory word, of the mercy of God, whereof the prophet sayeth. Miserationes eius super omnia opera eius. His mercies are above all his works psl. 144. whereof S. Chrisostom hom. de S. Phylogenio also sayeth. That even as the woman in travel, desireth to be delivered of her infant: even such great desire hath our almighty Lord to shed forth his mercy upon us.   

Omnipotens & misericors Dominus.  
Our omnipotent and merciful Lord have mercy upon thee. Which two words, omnipotent & merciful are here joined together, for our unspeakable comfort: to declare unto us, that God is fully as great in mercy, as he is in might: as ready to forgive, as he is able to pardon: Who also by his infinite power can forgive more than we can offend: & through his infinite mercy, will give much more unto us, than either we can desire or deserve at his hands.   

Et dimissis peccatis tuis.  
And forgiveing thee thy sins. Past, or present; great, or small, against God, or man; by frailty, or ignorance, by committing, or omitting; in thought, in word, or in deed.   

Perducat te ad vitam aeternam.  
Bring thee to life everlasting. The enticer, or seducer to sin, seeketh to bring the sinner to everlasting death: but contrary wise, the Saviour of all sinners, seeketh to bring them to everlasting life: and from temporal pain, to eternal joy and perpetual happiness.  
This done, the people likewise do humbly recite the aforesaid Confiteor; after which, the Priest prayeth for them, in the same manner that they had before prayed for him: and then he pronounceth the absolution following, which being devoutly received of them, is not a little available unto them.    

Of the prayer following the Confiteor, commonly called, the Absolution.  
THis absolution was instituted to show, that the priest is specially ordained of God, to make intercession for the sins of the people. And as the Confession going before was called general: so this absolution following, is also general. Which the priest giveth only by way of prayer, and not as in a Sacrament, as that of, Ego te absoluo, and extendeth itself no further, but to the taking away of venial sins.  

Why the sign of the Cross is joined with the Absolution.  
The sign of the Cross is joined with this Absolution: which being made from the head to the heart, and from the left shoulder to the right: may signify the three ways, how we offend almighty God, to wit, by thought, word, and work but doth chief show, that all forgiveness of sin, proceedeth from the passion of our B. Saviour.   

Indulgentiam, absolutionem, & remissionem.  
Pardon, absolution, and remission. Pardon of our evil thoughts: absolution of our evil words; and remission of our evil deeds. Pardon of our sins of frailty: absolution of our sins of malice: and remission of our sins of ignorance.   

Omnium peccatorum nostrorum.  
Of all our sins. Against God, against our neighbour, or against ourselves. Of all our sins, against the divine, or eternal law, against the law of nature, or the law of spiritual, and temporal superiors. Finally, of all our sins whatsoever, past, present, or to come.   

Tribuat nobis omnipotens & misericors Dominus.  
Our omnipotent and merciful Lord give unto us. To us that humbly acknowledge our sins before him. To us that heartily call upon him. To us that steadfastly trust in him. To us present, and to all his faithful people, where soever absent.   

Deus tu conversus.  
O God thou being converted. That is pacified, or reconciled, from anger, to pity: from indignation, to compassion: from justice, to mercy: from punishment, to pardon. Or converted, to wit, to man, from whom thou hast being justly averted.   

Vivificabis nos.  
Shalt quicken us. That is, shalt revive and give life, to that nature & substance of ours, which is dead by sin: which of itself, cannot revive itself, unless he, who did first give it life, when it had none, do now again restore it being lost.   

Et plebs tua laetabitur in te.  
And thy people shall rejoice in thee. This converting, this vivifying, o what wonderful joy will it bring to all thy people? What canticles and songs of praises will it cause to all thy servants? Thy blessed mother will sing Magnificat, Zacharias Benedictus, the Angels Gloria in excelsis, old Simeon Nunc dimittis, & all thy people. Laudate Dominum omnes gentes. And therefore.   

ostend nobis, Domine, misericordiam tuam.  
Show, o Lord, thy mercy unto us. As if he should say, thou hast showed us thy almighty power, in creating all things of nothing. Thou hast showed us thy wisdom, in marvelously governing the things created. Thou hast showed us thy justice, in the punishment of sin, both of men and Angels. Show now therefore unto us thy mercy, by the Incarnation of thy Son for our salvation.   

Et salutare tuum da nobis.  
And give thy saving health unto us. For bestowing this singular pledge of thy love upon us, what is it, that thou mayest, either keep from us, or canst deny us?   

Domine exaudi orationem meam.  
O Lord hear my prayer. To wit, to show this thy mercy, and to give this thy saving health unto us, which is thy Son our Saviour, this is the prayer which I make unto thee, this is the prayer which I desire thou wilt receive of me.   

Et clamour meus ad te veniat.  
And let my cry come unto thee. To wit, 〈◊〉 a 〈◊〉 prayer, which I make unto thee, with acclamations, clamours, and cries of my soul, the fervour of my affection, breaking forth into cries, unto thy majesty.   

Dominus vobiscum.  
Our Lord be with you. Where note, that this salutation, is seven sundry times, rehearsed in the holy Mass. 1. Before the first Oremus, (which is this) 2. Before the first Collects 3. Before the reading of the gospel. 4. After the Creed (or if the Creed be omitted, before the offertory.) 5. Before the Preface. 6. Before the kissing of the Pax. 7. Before the last Collects: to signify, as some of our devout interpreters say, the seaven-fould gift of the holy Ghost. Which very words, with those which follow, S. Paul himself used to Timothy saying. Dominus jesus Christus sit cum spiritu tuo. Our Lord jesus-christ be with thy spirit. 2. Tim. vlt.   

How the words. Dominus vobiscum, are words of admonition.  
And they may here be likewise understood, as words of admonition, used by the Priest to the people: As if he should say. See that our Lord be with you.   

How they are words of consolation.  
They may also be taken, for words of consolation: as if he should say unto them. Our Lord dwelleth in you, giving effect to your demands, that with the help of his grace, and by perseverance in the same, you may attain at the last, to the happy reward of everlasting 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 ambassador, in so important, and weighty affair: which embassage they know he cannot rightly, perform, if his mind be otherwise distracted, and be not specially assisted by the grace of God. And for this cause do they often pray, that our Lord may be and remain with his spirit.   

Oremus.  
Let us pray. Not without great reason is it, that before the priest ascend to the Altar, he admonisheth the people to pray, saying. Oremus. Let us pray: to signify unto us, that the prayers which he is to offer unto God in our behalfs, will be little available unto us, unless we conjoin both our hearts and our prayers together with his. And that as he ascendeth in body to the Altar: so we do likewise ascend with him in mind to the same.  
And therefore he sayeth it, before he ascend: to declare that before we pray, we ought first to prepare & dispose our minds there unto, as the holy scripture admonisheth us saying. Coming to prayer prepare thyself and be not as one that tempteth God.    

Of the priests ascending to the Altar.  
AS before we said, that by the descending of the priest from the Altar, was understood the fall of man, and the loss of God's favour, for his transgression: even so by his ascending at this present, may be understood, the accomplishment of the promise of our Lord, for his restoring & salvation, according to that of the Apostle saying. When the fullness of time came, God sent his Son. etc. Gal. 4.  

Aufer a nobis quaesumus Domine, iniquitates nostras.  
Take from us o Lord we beseech thee, our iniquities. Having said. Oremus, Let us pray, he presently beseecheth our Lord, to take away from us our iniquities: for in vain doth he offer up his prayers, to almighty God, who remaineth in sin. Quia Deus peccatores non audit. Because God doth not hear sinners: namely such sinners, as wilfully remain in their iniquities.   

 ad sancta sanctorum.  
The priests of the old law, might not enter into the holy sanctuary of the temple, unless they first were washed corporally: to signify, that we ought not to enter into this holy sanctuary of the new law, unless we first be washed spiritually, that is purified and cleansed from all affection of sin, lest our Lord should say unto such an one. Friend how camest thou in hither, not having a wedding garment? Mat. 22.12.   

Puris mentibus mereamur introire.  
That we may be worthy to enter in to the holy of holies, with clean and pure minds. In which words, he requireth, that our Lord would therefore vouchsafe to visit and cleanse, both his own conscience, & those of the asistants, that so they may worthily approach to his holy Altar 〈…〉.   

Per Christum Dominum nostrum.  
Through Christ our Lord. To obtain of God, that which we desire, we do here ask it to be given us, in the name of Christ: because as S. Aug. sayeth. The prayer which is not made by Christ, not only cannot blot out sin, but also is itself, made in sin. in psl. 108. And this also we do according to the commandment of the son himself joh. 16.23. & 24. saying. Until now you have not asked any thing in my name. Amen, amen I say to you, if you ask the Father any thing in my name, he will give it you.    

Of kissing the Altar, and of sundry reasons rendered for the same.  

The 1. Reason.  
1. THE priest having finished the prayer aforesaid, approaching to the Altar kisseth the same: which he doth in sign of honour and reverence, and in respect the thing itself is holy, as being sanctified by the word of God and prayer. 1. Tim. 4.   

The 2. Reason.  
2. In respect of the precious body of our Lord and Saviour jesus, which doth greatly sanctify whatsoever it toucheth.   

The 3. Reason.  
3. In respect of the Saints relics which repose under the same, for never is there altar consecrated without some relics of Saints, which are put underneath the great stone of the Altar, with in some little vessel; which for this cause is called the sepulchre. Concil. Carthag. 5. cap. 15.   

The 4. Reason.  
4. Also by this kiss, is signified, how Christ by his coming, hath espoused holy church unto him, according to that of the Canticles. Cant. 1. And that of the Ephesians, 5. So Christ loved his Church, that he gave himself for her. For as a kiss joineth mouth to mouth: so in Christ, the humanity was not only united to the divinity, but also the spouse, the church, was coupled to her spouse, Christ.   

The 5. Reason.  
5. This kiss also doth signify peace: according to that of the Apostle. Salute one another with a holy kiss. And the God of peace be with you all.   

The 6. Reason.  
6. S. Augustin sayeth, that to kiss the Altar; is a sign of Catholic communion and unity.   

The 7. Reason.  
7. lastly, it admonisheth, that at this present we are to kill all hatred and malice in us towards all persons, be in charity with them, and especially to pray for them. For whosoever is not in perfect charity, is not fit to be present at this holy sacrifice.  
By all which sufficiently appeareth, how ancient this ceremony is, and what causes and reasons there are, both for the institution and practice of the same. Now besides the performance of this pious Ceremony, he jointly with the same, reciteth the prayer and petition which ensueth, saying.   

Oramus te Domine, per merita sanctorum tuorum.  
We beseech thee o Lord, by the merits of thy Saints. Graces and favours, are many times conferred, not only at the request of one-frend to another, but many times at the request of a friend to a very enemy. Man therefore being become the enemy of God through his sin, interposeth the best beloved friends of our Lord for his intercessors and mediators.   

Quorum reliquiae hic sunt, & omnium sanctorum.  
Whose relics are here, and of all saints. He desireth therefore to obtain the mercy of almighty God, by the merits and intercession of all the Saints, but especially of those, whose holy relics are there reserved, because they are with very great reason, presupposed to be, the especial patrons, and protectors, both of that place, and of the devout people which are assembled in the same.   

 indulgere digneris omnia peccata mea. Amen.  
That thou wouldst vouchsafe to pardon all my sins. Amen. This is that, which he principally desireth, to be applied unto him, by the merits of Christ, and of his Saints, the entire remission of all his sins: which point, the aforesaid ceremony, conjoined, to this present prayer, I doubt not but that it hath made, more plain and manifest.    

Of the Introit of the Mass. And of sundry pious mysteries to be considered in the same.  
THE Priest having recommended the people to God by his prayers, and the people the Priest, he goeth up 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 Missal is laid and then beginneth the Introit of the Mass.  

How the right end of the Altar sig: the state of innocency.  
The right end of the Altar, whereunto the Priest addresseth himself, signifieth the life and state of innocency, which our first father Adam, lost by his sin: and consequently, all we his children through his transgression.   

How the going first thereto, our saviours first going to the jews.  
The going of the Priest, first to the right hand, or end of the Altar, signifieth that Christ, who was promised from the beginning, coming into the world, went first to the people of the jews, before the Gentiles. For the jews, by reason of the Law, were then on the right hand: and the Gentiles, by reason of their Idolatry, on the left.   

Of the signification of the word Introit.  
The word Introit, is borrowed of the Latins, as those that are but meanly learned, can not but know, and signifieth with us. Agoing in, an entrance, beginning or proemium. And for as much as all those who treat of these mysteries, do commonly appoint the Sacrifice of the Mass, to begin at this place, and for that at this time, the priest maketh his first entrance unto the Altar, and not before: therefore, for the proper affinity of the word, with the action of the Priest, it is aptly called, by the name of Introit. In which sense, both Rabanus, and Conradus, li. 1. Ceremoniarum, and others expound the same.   

How the Introit sig: mystically the earnest desire for the coming of Christ.  
This Introit mystically signifieth the earnest desire of the people of all ages for the coming of Christ, which desire he himself afterwards witnessed saying. Abraham your father rejoiced that he might see my day, and he saw, and was glad. john. 8.56.   

How the double repetition sig: the greatness of the necessity, and the fervour of the disre.  
The double repetition thereof: signifieth the greatness of the necessity, and the fervour of the desire: together with the great joy and exultation which was in the world, when he afterwards came himself in person.   

The Gloria Patri, an humble thanksgiving.  
The Gloria patri which is annexed unto the same Introit, is as a most humble, and hearty thanksgiving unto the blessed Trinity, for so singular a benefit bestowed upon us.   

The Introit of the Mass confirmed by miracle.  
Almaricus bishop of Treves, testifieth of a miracle, which almighty God showed in approbation of this part of the Mass. Who writeth, that he heard sung by the holy Angels for the Introit of the Mass upon the feast of the epiphany, in the church of S. sophy at Constantinople, the 94. Psl. Venite exultemus. etc. Fortunate de ord.. cap. 21.    

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

Three sorts of languages used in the Mass: and what is sig: by the same.  
IN the holy Mass, have long time been used, three sorts of languages, sanctified on the Cross of our Saviour jesus, to wit, Hebrew, Greek, and Latin. Of Hebrew, these words following, Amen, Alleluia, Cherubin, Seraphin, Osanna, Sabbaoth. Of Greek, kyrie eleison, Christ eleison. Of Latin, all the residue of the Mass, as being the most universal tongue in the west Church. Which three languages, represent the title which was fastened on the cross of our Saviour, written in Hebrew, Greek, and Latin.   

Kyrie eleison, Christ eleison.  
Kyrie eleison, are two Greek words, which signify in latin, Domine miserere, Lord have mercy: and Christ eleison, Christ have mercy.   

Why kyrie eleison, is nine times repeated. The first Reason.  
These devout petitions, are nine times repeated, to put us in mind, of nine sorts of sins, wherewith we offend almighty God. The first three, by original, mortal, and venial. The second three, by thoughts, words, and deeds. The third three, by frailty, ignorance, and malice, and particularly in these last three. Wherefore, for our sins of frailty, we address our prayer to the Father, saying. Kyrie eleison. For our sins of ignorance, to the Son saying. Christ eleison. And for our sins of malice, to the holy Ghost, saying. Kyrie eleison.   

The second Reason.  
Again these words are nine times rehearsed, to signify the fervent desires of all mankind for the coming of Christ, by whose coming he sold be asociated to the nine orders of Angels. Which our Lord himself doth describe by the ninety and nine sheep, which he left, to seek out the one lost sheep, which was man, to restore him unto his ninety and nine, that is, to the nine orders of Angels.   

Why we say kyrie eleison both to the Father and the Holy Ghost, and not to the Son.  
To the Father and the holy Ghost, we say Kyrie eleison, and to the Son, Christ eleison, for the which Innocentius the 3. giveth this reason. If you will ask me why we say not to the Son Kyrie eleison, as well as to the Father, and the holy Ghost, is to signify, that in the Father, and the holy Ghost, there is but one, and the self same nature, that is to say, only divine: but in the Son, there is a double nature, to wit both divine, and human; for that he is both perfect God, and perfect man, and so is neither the Father, nor the holy Ghost. libro secundo de myster. mis. cap. 19   

Kyrie eleison confirmed by miracle.  
I cannot here let pass to speak of the great and wonderful virtue of these words. Saint Basil by the pronunciation of these words, caused the doors of a church which were shut against him, to open of their own accord. And S. Gemianus at the cry of these words put five kings to flight.  
S. Basil, taking unto him a man, which had given himself to the devil, by a writing under his own hand, (which the devil would in nowise restore) commanded a number of devout people, and religious parsons present, to lift up their hands to heaven with him, and to cry without ceasing, Kyrie eleison, Christ eleison, Kyrie eleison, which the people performing with many devout tears, in the sight of all that were present, the devil perforce, let fall the self same writing out of the air, into the hands of the holy bishop. In vita S. Basilij.  
And these holy words, have always been used, and highly esteemed, amongst devout christians, as words of singular force and virtue to chase away the devil, and all other malignant spirits that would annoy them.  
To conclude, this sacred Canticle is very ancient, as the Liturgies of blessed S. james the Apostle, S. Basil, and S. Chrisostom do make manifest mention. And by the Council of Vase, was brought in the custom, to sing the same, at Mass, Matins, and Evensong: which Council was holden, above 250. years before S. Gregory the first.    

Of the canticle called, Gloria in excelsis.  

Three hymns in the Mass first invented by the Angels.  
THis Canticle is commonly called hymnus Angelicus, the Angelical hymn (as also Alleluia, and Sanctus:) because the first invention came from the Angels, who have given us example, to laud and praise our Lord in this manner. Whereunto accordeth Rupertus, saying: This hymn, the church hath taken from the mouth of Angels. But this is more manifest by the scripture itself, for we read in S. Luke, that an Angel, with a great light, appeared to the shepherds, as they were feeding their flocks, and brought unto them tidings, that the Saviour of the world was newly borne, saying. Behold I evangelize unto you great joy, that shall be unto all people, because this day is borne to you a Saviour. And suddenly there was with the Angel; a multitude of the heavenly army, praising God, and saying. Gloria in excelsis Deo. etc. Luc. 2.11.   

Gloria in excelsis etc. partly composed by men and partly by Angels.  
This spiritual hymn consisteth of two parts, the first whereof, as before is said, was composed by the Angels, unto these words laudamus te etc. Which other words, with the verses subsequent, are said by some to be the words of S. Hilary bishop of Poitiers. Some report that he brought them with him at the return of his exile out of Greece. As namely Alcuinus li. de divinis officijs. cap. de celeb. Miss. Others, that it was received into the church by the institution of the Apostles. Durand. lib. 4. cap. 13. num. 4.   

Why this hymn is omitted upon the feast of Innocents'.  
This hymn, as also Alleluia, is omitted upon the feast of Innocents': to represent the sorrowful mourning for the murder and barbarous cruelty of king Herod, thinking in killing the infants, to have destroyed and slaughtered, our Lord and Saviour.   

Why in Septuagesima, and Lent.  
In Septuagesima likewise, and until Easter, this canticle is omitted: because then is represented in the church, the time of penance, to wit, this life, wherein we can not participate of the joys of Angels, but are to lament and deplore, the miserable estare of our ruin and fall.   

Why in the Masses for the dead.  
Likewise it is omitted in all Masses for the dead, because, as Almaricus fortunatus very well noteth, all canticles of joy, aught to cease in this office, which is an office, of tears and lamentations. li. 3. de eccles. office cap. 44.   

Why this canticle was first composed and placed in the Mass.  
This joyful Canticle, (wherein is set forth the ample praises of jesus Christ,) the holy Fathers of the church first placed in the Mass, to the end to refute and confound the wicked Arrians, who had composed sundry ballets and songs to diminish the glory of our blessed Saviour. For which cause the aforesaid Fathers, by a holy zeal, were incited to compose a contrary canticle, wherein should evidently be set forth, the honourable titles, and excellencies, of the same Saviour: by the which, publicly in the Mass, those Arrian heretics might be confounded.   

Why the Priest standeth before the midst of the Altar in rehearcing this hymn.  
THE priest in rehearcing this hymn, standeth before the midst of the Altar: to signify thereby, that Christ is the mediator betwixt God and man. As also to declare, that it was first pronounced in the honour of him, who is as it were, in the midst of the Trinity.   

Of the lifting up of the hands of the priest to heaven.  
Standing in the midst of the Altar, together with the pronunciation of the words of this canticle, he devoutly lifteth up both his hands to heaven, and then drawing them reverently down, with cheerful voice pursueth on the rest of this Angelical hymn: signifying hereby the ineffable joy which came from above unto men, by the birth and nativity of our blessed Saviour. Thus much in general. And now to explicate the words themselves.   

Gloria in excelsis Deo.  
Glory in the highest to God. Beginning, he sayeth, Glory to God. Which first maketh against those Arrians who sought by all means to impair and diminish the glory of our lord And next he addeth, in the highest, that is to say, in heaven: because albeit the glory of God, doth clearly shine in all places, yet most especially in heaven, where the dwelling of his Saints and Angels is.   

Et in terra pax.  
And in earth peace. Before the birth of our Saviour Christ, there were three enmities. The first was, between God, and man: The second, between Angels, and man. And the third, between man, and man. But our peace being come, (who took away our sin) he reconciled man to God; Angels, to men; and men among themselves. And this caused the Angels joyfully to sing forth, & promulgate this peace to all the world. This peace the prophet likewise foretold saying, that at this time, men should turn their sword into ploughshares, and their lances into scythes, Esay. 2. Because at this time, all oppressions, wars, and inhuman cruelties, should generally cease throughout the world.   

Hominibus bonae voluntatis.  
To men of good will. Peace is proclaimed to men, yet not to all whosoever, but only to those who be of good will, that is to say, to those who with good will receive Christ: but not to those who persecute Christ. Whose superabundant mercy nevertheless is such, that he suffereth his sun to shine, and his rain to fall, both upon the just and injust, thereby to provoke them to repentance and amendment of life. Mat. 5.   

Laudamus te.  
We praise thee. Greatly truly, ought we here, to multiply the praises of almighty God, for that he hath done such marvelous things, in the incarnation, and nativity, of his Son jesus Christ: who being by his divinity, before the beginning of the world, was in the fullness of time made man, and was borne of a virgin, above the order of nature, to raise us up from the fall of Adam. Gal. 4.   

Benedicimus te.  
We bless thee. Albeit that God be the fountain of all benediction, yet we pray, that his holy name may be blessed by us, and in us, singing melodiously his praises, without forgetfulness of his retributions. Psal. 102. And thus he that blesseth all his creatures, is blessed of his creatures.   

Adoramus te.  
We adore thee. In utter detestation of all idolatry, we here adore our Lord jesus Christ, rendering unto him all sovereign honour, service, and homage: and to declare hereby, that unto Idols, we must not give any honour or homage, nor attribute unto them, any title or propriety, belonging to God.   

Why the Priest boweth at the word, Adoramus.  
And hence it is, that in pronouncing these words, he boweth himself with a certain veneration, towards the Altar: for what else is the Altar, but the admirable, and dreadful seat, of the presence and majesty of almighty God?   

Glorificamus te.  
We glorify thee: to wit, for the greatness of thy bounty, of thy goodness, of thy benignity, of thy mercy, of thy beauty, of thy sweetness, of thy meekness, of thy liberality of thy nobleness, and for all the other unspeakable perfections which are inherent in thee.   

Gratias agimus tibi.  
We thank thee. For it is not enough, to praise and magnify his goodness, but we must give him thanks also for his benefits: and in particular, for this singular benefit, of our saviours Nativity, announced unto us, by this evangelical hymn.   

Propter magnam gloriam tuam.  
For thy great glory. First, for the glory that is in him, whereof the creature ought as greatly to rejoice, as if the same were in himself. secondly, for the glory which he hath revealed unto us, in his church militant. And thirdly, for the glory which he will reveal unto us, in his church triumphanr.   

Domine Deus.  
Lord God. First God the Father is here called upon, in terms common to all the blessed Trinity, and this to confirm us in the belief of the unity of the divine essence: for the Father is Lord God: the Son is Lord God: and the holy Ghost is Lord God: and yet nor three Lords, nor three Gods, but one only Lord, and one only God.   

Rex celestis.  
Heavenly king. He is called heavenly king because at his simple, and only word, he created of nothing the highest heaven, and doth govern it at his pleasure, by his incomparable power: and consequently all other things here in earth, of what sort or condition soever they be.   

Deus Pater.  
God the Father: In this unity of essence, and Trinity of persons, the Father is the first; and is so called, for that he, who is the beginning without beginning, hath ineffablie begotten the same his dearly beloved Son, before all worlds, of his own, true, and natural substance.   

Omnipotens.  
Omnipotent. This Father is said to be omnipotent, to the end that with all reverence, we may honour his majesty, whereof his omnipotency, is the chief and sovereign attribute, whereby he doth and worketh, whatsoever he will, and is meet and decent for him to do. Gen. 17. Psl. 113.   

Domine Fili.  
Lord the Son. Upon the confession of this article, is laid the foundation of our Christian faith, and salvation, for as S. john saith. Whosoever shall confess, that jesus is the Son of God, God abideth in him, and he in God. 1. john. 4.15. And S. Peter for this confession that Christ was the Son of God, was by our saviours own mouth, pronounced blessed. Mat. 16.   

Vnigenite.  
Only begotten: He is said to be the only begotten of God the Father, for that he only is engendered eternally of the Father, and of the self same nature, substance, wisdom, and almighty power that the Father is.   

jesus Christ.  
jesus- Christ. These two names were impoed upon our blessed Saviour, not by chance, but by divine ordinance: to express the two natures contained in him, to wit, divine, and human; For the name jesus, signifying a Saviour, hath relation to his divinity: and the name Christ, signifying anointed, is to be referred to his humanity. Marc. 2. Psl. 44.   

Domine Deus.  
Lord God. As before the Father was called Lord God, so now the Son is likewise called Lord God, and this justly; First as well by right of creation, as of redemption. secondly, because all lordship and power, was absolutely given him by his Father, in particular at the day of his resurrection: Since which time, he hath always had us under his dominion, as his peculiar inheritance, bought and purchased with his precious blood.   

Agnus Dei.  
Lamb of God. This Lord, and almighty God, is here called by the name of a Lamb, to express more plainly unto us, his humanity, in the which, he was led to the slaughter, as an innocent Lamb, and in the same, was sacrificed for the sins of all the world. Esay. 53.   

Filius Patris.  
Son of the Father. And here again, we attribute unto him a new, this title of Son of the Father: to express his divinity, which alway remained united to his humanity, even in his passion and death itself.   

Qui tollis peccata mundi.  
Who takest away the sins of the world. For the more manifest explication of his divine nature, as well as of his human, it is here said, who takest away the sins of the world: for this power, being only proper to God himself, is nevertheless attributed to our Saviour Christ, to declare his divinity and godhead thereby. Marc. 2.   

Miserere nobis.  
Have mercy on us. Because he is God, and hath the self same power with his heavenly Father, we humbly beseech him to have mercy on us, he being he, who is called the God of mercy, and who holdeth his loving arms always open, to receive all such as fly unto him.   

Qui tollis peccata mundi, suscipe deprecationem nostram.  
Who takest away the sins of the world, receive our prayer. These words, are twice repeated by the priest, upon the undoubted hope of his goodness and mercy aforesaid. And in particular, he humbly beseecheth him, to receive his prayers, with those of the asistants, that he may the better consecrate and offer, this dreadful sacrifice.   

Qui sedes ad dextram patris.  
Who sittest at the right hand of the Father. By which words is evidently expressed, both his power, and his majesty: which is far exalted above all Highness, Virtues, Thrones, Dominations, Powers, Principalities, Cherubins, & Seraphins: and in which he shall judge, both men and Angels. Colos. 1. Heb. 1.   

Miserere nobis.  
Have mercy on us. Here anew we beseech him, of mercy and pardon for our offences, to the end that we may be comforted of him at our deaths, and withal, avoid the rigour of his dreadful judgements, after the time of our departure.   

Quoniam tu solus sanctus.  
Because thou only art holy. He is called, only holy, for that this holiness, whereof we speak, is from all eternity, absolute, proper, and essential in him: which holiness, neither Angels nor men, can have of themselves, but only by grace: like as the air, and the water, do borrow their brightness and clearness from the sun, which only of itself, is clear and bright.   

Tu solus Dominus.  
Thou only art Lord. And justly do we affirm him, to be only Lord, because he only created us, he only redeemed us, he only sanctifieth us, and he only will glorify us. Again he only is Lord, because he only was mediator in that noble work of our salvation: For albeit there be more mediators of intercession, yet (as sayeth S. Aug.) there is but one of redemption.   

Tu solus altissimus.  
Thou only art highest. And he is not only called Lord, but also highest, yea even in his humanity, because he hath lifted up man's nature, to the highest degree of honour, that can be desired. And this we ought firmly to believe, and in believing, to honour.   

jesus Christ.  
jesus Christ. And here note, that albeit this name of jesus, was first manifested to us by an Angel, yet it was long before imposed by God himself from all eternity, and therefore is called. Nomen super omne nomen. Act. 4. A name above all names, because of the giver and imposer of the same. And therefore, sayeth Origen, it was brought from heaven, 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 holy Spirit. This holy Spirit, is the third parson, equal in all perfections, with the Father, and the Son. This holy Spirit is he, of whom the prophet David spoke, when he prayed, saying. Take not thy holy Spirit from me. Psl. 50. This holy Spirit is he, by whose operation, was wrought the wonderful mystery of the Incarnation, in the sacred womb of the virgin. Marie. Luc. 1. Finally, this holy Spirit is he, without whose divine inspiration, we can do nothing, worthy of eternal life.   

In gloria Dei Patris.  
In the glory of God the Father. These words, the church hath prudently adjoined, to the two last clauses, and sentences of this sacred hymn, to take away a doubt, which otherwise might be moved, upon the words aforegoing, in which our Saviour, is said to be only Lord, only holy, and only highest: and therefore to show, that the Father, and the holy Ghost, are not excluded, there is added, with the holy Ghost, in the glory of God the Father.   

Amen.  
1. This word Amen, is an Hebrew word, wherewith the people make answer at every prayer, and benediction of the priest, and is as much to say, as verily, faithfully, or so be it. See Rabanus de institutione. cler. l. 1. c. 33.  
2. Nether is it the custom of the Greeks', or Latins, to translate this word into their vulgar tongue, no more than Alleluia, and other words, which for their holy authority, and the antiquity of the proper tongue, have been religiously observed, by the Apostles themselves.  
3. And so sacred is this word, that S. john reporteth, to have seen and heard the same in heaven, Apoc. 19 Therefore let us not attempt to say it otherwise in earth, than it is said in heaven, for that were not only, to correct the church in earth in her doings, but to correct those in heaven also in theirs.   

Of the kiss of the Altar, after Gloria in excelsis.  
At the end of this angelical hymn, the priest boweth him down, and kisseth the Altar, which he doth in the celebration of the Mass, nine several times, and that not without a special mystery. For this kiss is a sign of peace, the which in this holy hymn, was first announced by the embassage of Angels. The priest therefore, in using the same nine several times, insinuateth hereby, that he desireth to be joined and united, to the nine orders of Angels; As also, that they would assist him to present his prayers & oblations to almighty God.  
Finally, most authors do both agree and confess, that the antiquity of this part of the Mass, is deduced, at the least, from Telesphorus Pope, who lived well nigh 1500. years 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 sundry mysteries contained therein.  
THe priest turneth him on his right hand to salute the people, and on the same, returneth again unto the Altar: all which is not void, of singular mystery and signification.  

How the Priests turning on the right hand sig: an upright intention:  
1. First, therefore it may signify, that the priest is to have, a stright & upright intention to heaven, both for himself, & for the people: which is aptly understood by the right hand.  
2. secondly, we also who are present, are hereby premonished, to lift up our hearts to him, who sitteth on the right hand of his Father: according as we confess, in the article of our Creed.   

Dominus vobiscum.  
Our Lord be with you. Having turned himself to the people, he saluteth them saying. Dominus vobiscum. Our Lord be with you: which he sayeth, that he may conjoin and link, the minds of the people to almighty God, and to make them more attended, to his divine service.   

What is meant by extending his arms.  
And note, that together with the prolation of the words, he spreadeth, and openeth abroad his arms: to signify thereby, how Christ hath his arms always open, and ready to receive those, that are truly penitent, and do fly unto him.   

Et cum spiritu tuo.  
And with thy spirit. In which words, the people pray, that with the spirit of man, the spirit of God may be present, to teach, and direct him: without whose assistance, we can do nothing acceptable to him, as himself hath witnessed, by his Apostle, saying. Without me you can do nothing. So that the answer of the people, is wholly to be referred, to the action of the priest, to wit, to the oblation which he purposeth to make in their behalfs.   

Why after this, the Priest returneth him again, to the right hand of the Altar.  
After this, the people having answered, Et cum spiritu tuo, the priest, returneth him again to the right hand of the Altar: expressing thereby, how our Saviour did not immediately forsake the jews for their obstinacy, but often turned to them, to have turned them to him. As also that we his children, should do the like to our brethren, when at any time they offend, or trespass against us.  
The use of this salutation is very ancient in the holy Mass, as plainly appeareth by the council of Vase, and the Liturgies of S. james, S. Basil, and S. Chrisostom.    

Of Oremus, and of the sundry mysteries contained in the same.  

How Oremus sig: distrust in ourselves. Oremus.  
LEt us pray. The priest, distrusting as it were, in his own strength, gathereth unto him the prayers of all the people, saying Oremus, as if he should say. Asist me with your prayers. For certain it is, that our merciful Lord, will not deny to a multitude their petitions, who hath promised to hear the prayers of two or three, that are gathered together in his name. Mat.   

How that our Saviour both prayed himself, and exhorted others also to pray.  
He pronounceth this word Oremus with a high voice: to stir up, and provoke others to pray, and prayeth himself also: for so our Saviour both exhorted his disciples to pray, and likewise prayed himself also.   

How elevation of heart in the time of prayer.  
In saying Oremus, he lifteth up his hands: to put us in mind, that our hearts should be elevated in the time of prayer. For as we read in 16. of Exodus, whilst Israel fought with Amalech, Moses ascended upon a mountain, and when he lifted up his hands, Israel overcame, but if he slacked, or withdrew them, Amalech overcame. Wherein the priest ought to imitate that holy Moses, to obtain the victory, against those invisible Amalechites, which are the devils.   

How it representeth the manner and form of our saviours praying.  
Together with the pronunciation of the word, he further hath his hands, lifted up and joined together: in which sort, our Saviour himself prayed in the garden, as is most credibly supposed.    

Of the first Collects. And of sundry mysteries and reasons rendered, for the same.  

The 1. Reason.  
THE First prayers, which the priest offereth up to God in the Mass, are commonly called by the name of Collects, which is a word borrowed of the Latins, as the learned do very well know, and signifieth, a gathering, or collection: which as it may be made of divers and sundry things, so hath it sundry significations.  
1. Sometimes 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. Sometimes it is taken for the collection, which is wont to be made in the church for the poor, as 1. Cor. 16. De collectis autem quae fiunt in Sanctis: And as touching the collections, which are made for the Saints. And again presently after. Ne cum venero tunc collectae fia●t. Lest when I come, than collections be made.  
3. Both the holy Scripture, and the ancient Fathers, do use this word Collect, to signify an assembly of the people of God, and yet not every manner of assembly, but only of such, as are great and solemn, as Leuit. 23. Dies enim coetus est atque collectae. For it is a day of meeting and assembly. And in Deut. 16. Quia collecta est Domini Dei tui. Because it is the assembly of thy Lord God. And in the 2. of Paralipemenon. 7. Fecitque Salomon die octavo collectam. And Solomon made a collection upon the eight day.  
4. So that by this which hath been already said, it is not hard to understand, why the first prayers in the Mass, are called Collects: the which Durandus in his fourth book and 15. cap. explicateth saying. Collects properly are prayers, which are so called, for that they are said upon the people assembled.   

The 2. Reason.  
Again, they may be called Collects: by reason that they are certain brief 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 up to God in their behalf.   

The 3. Reason.  
And again, they are called Collects: to signify, that it is not enough for those who intent to offer up prayers, acceptable to God, to be assembled in the self same place bodily, but that they ought principally, to have their hearts united together, by perfect love and charity, and to be recollected spiritually. For nothing is more contrary to perfect prayer, then is division, or distraction of spirit.   

The 4. Reason.  
As touching the institution of the Collects, it is principally for these purposes, to wit. Ether in respect of the time, wherein 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, wherein is desired of God, that the coming of Christ our Saviour into the world, may be to our salvation. And likewise those in Lent, wherein we pray, that our fasting and abstinence, may be profitable unto us, and meritorious for the satisfaction of our sins. Also sometimes they are made, for certain persons in particular, as for the Pope, for the Bishop, for the Prince etc.   

The 5. Reason.  
The matter itself, and subject of the collects, is commonly taken out of the holy Scriptures. As for example, that of the three children, the which is recited very often, and namely in the Masses of all the Saturdays, of the four times of the year, and is taken out of the 3. chapter of the prophet Daniel; which Collect, beginneth as followeth. Deus qui tribus pueris etc. O God, which to the three children, didst mitigate the flames of fire: grant mercifully, that we thy servants, be not burned with the flames of our vices etc. Where you see, that this Collect is founded, upon that wonderful miracle, which our Lord wrought, in assawaging the flames of the fiery furnace, in the favour and conservation, of those his faithful servants, by occasion whereof, we beseech our Lord, to assawage in us, the flames of our vices, and sinful concupiscences.  
Likewise that of Sexagesima Sunday, is in a manner the same: wherein the Church, taketh occasion to pray unto God, that he would deliver us from all adversity, by the help and protection, of blessed Saint Paul, whom he graciously preserved, from so many perils, saying. Deus qui conspicis etc. O God who seest, that we do in no wise, put our trust in our own actions: grant mercifully, that by the protection of the doctor of the Gentiles, we may be defended against all adversities. Amen.  
Sometimes they are taken, out of the lives and examples of the holy Saints, whose feasts are celebrated. As that on the feast of blessed S. Laurence, saying. Da nobis quaesumus etc. Grant us we beseech thee, o almighty God, to quench in us, the flames of our vices, who grantedst to S. Laurence, to overcome the flames of his torments. And in the self same manner of divers others.   

The 6. Reason.  
Concerning the different number of Collects, the Church practiseth two, or three several things. The first is, that she ordinarily useth, disparity of number, either of one alone, or of three, or of five, or else of seven at the most. not for superstition, as heretics do suppose, but for signification and instruction, as shall further appear.   

How One, to sig: one God, and one faith.  
She useth one alone, propter sacramentum unitatis, for the sacrament of unity, as sayeth Innocentius 3. to signify thereby, the unity of God, in whom we believe: as also the unity of faith, which we profess: according to that of the Apostle Ephes. 4. One God, one faith, one baptism.   

How Three, for the mystery of the Trinity.  
She useth three, to signify the mystery of the blessed Trinity: and in the honour of the three persons. And after the example of our Saviour, who prayed three times in the garden.   

How Five, in honour of the five wounds.  
She useth five, in honour & memory, of the five wounds of our Saviour jesus: which is a mystery, that the Christians ought always, to have in singular recommendation.   

How Seven, in honour of the seven gifts of the holy Ghost.  
And she useth seven, to represent unto us, the seven gifts of the holy Ghost. And to conform her proceedings herein, to our blessed saviours, who teaching his disciples how to pray, comprised all things necessary, in seven petitions.  
lastly, these Collects aught to be short, and to comprehend briefly, that which we may lawfully desire, hope, and demand at the merciful hands of almighty God. They ought also, to be pronounced with such humility, attention, reverence, modesty of countenance, and comportment of body, that the asistants, may both be edified, and made attentive thereby: For he that should pray otherwise, loosely, and swiftly, with the only motion of his lips, should make his prayer barren, and unfruitful before almighty God.    

Of the conclusion of the Collects, and of sundry mysteries, to be considered in the same.  
FIrst, all the prayers in the Mass, are commonly begun, in the name of the Father, and concluded in the name of the Son: the church having conformed herself in this point, to the doctrine of our Saviour himself, saying. Whatsoever you shall ask the Father in my name, he will give it you. joh. 4.  

Per Dominum nostrum.  
Through our Lord. The priest as we have said, concluding the Collects, demandeth all things to be given, of our heavenly Father, in the name, and for the love, of jesus Christ, his Son, our Lord: because it is he, in whom the Father is well pleased, & to whom he can deny nothing, for as much as he always accomplisheth his will and pleasure. Marc. 11.   

jesum Christum.  
jesus Christ. At which words the priest boweth or inclineth himself: where it is to be noted, that although there be many other honourable names and titles belonging to our Lord, yet at none of these do we bow ourselves: the reason whereof is, because those names, show what he is in himself: but this name of jesus, specially declareth, what he is made unto us, to wit, our Saviour: for what else is jesus, as S. Bernard saith, but a Saviour?   

Filium tuum.  
Thy Son. Thine indeed, neither by grace, nor election of creature, but by propriety of kind, and verity of substance. Thine truly, not by adoption, like unto other, but truly natural, like unto none other.   

Qui tecum vivit & regnat, in unitate Spiritus Sancte Deus etc.  
Who liveth and reigneth with thee, in the unity of the Holy Ghost, God etc. In which words, the Priest admonisheth the people, to believe, that the Son of God liveth and reigneth for ever, without beginning or ending, and is of the same substance, and equal power, together with the Father, and the Holy Ghost.    

Of the word Amen, and of sundry things to be considered in the same.  
THis word, Amen, is very commonly to be read and seen in sundry places of holy Scripture, as Deut. 27. Cursed is he which abideth not in the words of this law, nor doth them in work, and all the people shall say, Amen. Also in Tobias, when Gabelus had said the benediction, all answered, Amen.  

How Amen sig: truth or verity.  
Sometimes it signifieth the truth or verity of a thing: so Christ answering in the gospel said, Amen Amen. that is, veritatem dico vobis, I say the truth unto you. Wherefore when the priest concludeth the Collects, saying. Who liveth and reigneth with thee, God world without end, the people, to declare, that they do truly and firmly believe the same, answer Amen. As if they should say, we do truly, steadfastly, and verily believe, even as thou sayest of the Son of God.   

What is usually sig: by Amen.  
But the most common, and usual signification thereof, in all the petitions of the Mass is, that what the priest, hath faithfully demanded of almighty God, we hope undoubtedly, shall be given unto us, and be truly accomplished in effect.   

Why Amen, is rehearsed by the people.  
And sith in those things which appertain to God, the people have the Priest, as their ambassador or speaker, therefore in the end of all his prayers, they give their consent to his demands, saying; Amen. And for this cause it is, that all the prayers, which are made by the Priest, although sometimes, some of them be recited in private and silence, yet are they concluded openly, and in the hearing of all the assistants.   

Amen, one of the names of almighty God.  
Finally, for the greater honour of this most holy and sacred word, S. john affirmeth, that it is one of the names of almighty God, saying. Thus saith Amen, the faithful and true witness. Apoc 3. 14. And so highly doth S. Aug honour the same, that he saith it is not lawful, to translate it, into any other language. Tract 41. in joan.    

Of the Epistle. And first of the etymology, and signification of the word.  
First, the word Epistle, is a word, borrowed of the Greek word, 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. Wherein he saith, I adjure you by our Lord, that this Epistle be read to all the holy brethren.  

The reading of the Epistle: representeth the reading of our Saviour in the synagogue.  
He which readeth the Epistle, standing upright, pronounceth the same, the book being open. Because according to the Evangelist, S. Luc. 4.16. jesus came to Nazareth where he was brought up, and he entered according to his custom, on the Saboth day into the synagogue, and he rose up to read, and the book of Esay the prophet, was delivered unto him. And as he unfolded the book, he found the place, where it was written. The spirit of our Lord upon me, for which he anointed me: to evangelize unto the poor, he sent me etc. Esay 61. And when he had folded the book, he rendered 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 give us to understand, that without humble prayer, first made unto almighty God, never can we read any thing to the profit or benefit of our souls.   

Why only the Scripture is read, in the time of Mass.  
Never hath the Church permitted, that the lives of any Saints, nor the tracts of any Doctors, how learned or holy soever they were, be read in the office of the Mass, but only the most holy Scriptures themselves, either of the Law, of the Prophets, of the Euangelsts, or of the writings, or Epistles, of the B. Apostles: to signify, that this holy Sacrifice doth represent unto us, the life of the Saint of all Saints, our sole redeemer and Saviour jesus.   

Why none of the old Testament is read upon Sundays.  
Never also upon Sundays, is read in the Mass, any part of the old Testament, but only of the new: to signify, that we are now under the law of grace, the which after the resurrection of our Lord (mystically represented by the Sunday) was publicly preached, throughout the world. As also to condemn hereby, the error of the jews, who maintain, that the law of Moses, should remain for ever.   

Why the Epistle, is always read on the right hand of the Altar.  
The Epistle is always read, on the right side of the Altar: to signify (as often hath already been said) that our Saviour came first to the people of the jews, who were said to be on the right hand. According to that of the Apostle, saying. To you it behoved first to preach the gospel of the kingdom. Acts 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 lead men, to the true light and understanding, of the gospel of Christ. As also to signify, the office of S. john Baptist, who went before the face of our Lord, to prepare his ways, as himself testifieth, saying. I am the voice of a criar in the wilderness, prepare the way of our Lord. Mat. 3. And the Apostles likewise were sent before our Saviour, into every town and city, where himself was to go.   

Why the people sit at the reading of the Epistle.  
All the people are permitted to sit, at the reading of the Epistle, to signify the imperfection of the old law, and the great difference betwixt it, and the dignity of the new. And further to declare, that we reserve our greatest, and chiefest reverence, for the reading of the gospel.   

The different voices, used in pronouncing the old & new testament.  
But this is much more lively expressed in a high Mass, by the difference of voices which is used in pronouncing the old and new Testament: for the one is pronounced, with a heavy and low voice, but the other, with a cheerful and high voice. Which is done, to signify the different estate of the Church, under the two Testaments. For under the old, she was in servitude and bondage, understood by the low and heavy voice,: but under the new, in freedom and liberty, understood by the cheerful and high voice.   

Why the Subdeacon kisseth the Priest's hand.  
After the Epistle is read (if it be in a high Mass) the Subdeacon, presenteth the book to the Priest closed, who putteth his hand thereon, and then the Subdeacon kisseth the same: to signify, that only Christ (according to S. john) was the Lamb, who could open the seals of that book, wherein both Christ himself, and his sacred mysteries were enclosed.   

Deo gratias.  
lastly, the Epistle being read, answer is made, saying. Deo gratias, Thanks be to God By which few words are fully signified, the consent, gratitude, & thanksgiving, of all the people.  
The reading of the Epistle in the holy Mass, hath no less antiquity, then from the Apostles themselves, as appeareth out of Clemens, justinus, Tertullianus, and Dionysius Areopagita, all whom Durantus. l. 2. de Rit, ecles. Cath. c. 18. and Ozorius Instit. Moral. l. 10. p. 1636. do produce for proof of this point.    

Of the Gradual or response, and of sundry mysteries and reasons concerning the same.  

The 1. Reason.  
COncerning the Gradual, it is first to be noted, that the very word itself, is not without some special mystery: signifying, steps, or degrees, to wit of perfection, according to the doctrine of our Saviour saying. Be ye perfect as your Father which is in heaven is perfect As also to signify, that the end of the doctrine of the Apostles, or prophets, whereunto we have hearkened a little before, is to lead us, by little and little to perfection, that we ascending from virtue to virtue as the kingly prophet saith psl. 38. May see thee God of gods in Zion.   

The 2. Reason.  
This Gradual, doth yet further signify, many other notable mysteries. As for example, in a high Mass, it is always song, with a grave, and heavy voice: to signify the great pain and difficulty there is, in ascending from virtue to vertu, and in advancing ourselves in a spiritual life; according to the saying of our B. Saviour. The spirit is willing, but the flesh is weak. Mat. 26 41.   

The 3. Reason.  
Mystically also, the Gradual may be referred to the vocation of the Apostles: whom our Saviour calling, and saying. Venite post me. Come after me. They forsaking all that they had, did forth with follow, and walk after their Lord: the disciples after their master: the children after their most loving Father, as saith Innoc. 3.  
This Gradual did S. john Baptist first sing, when standing with two of his disciples, and seeing jesus walking he said. Ecce agnus Dei, ecce qui tollit peccata mundi. john. 1. This Gradual did S. Andrew sing, when finding his brother Simon, he said. invenimus Messiam etc. We have found the Messiah, which is interpreted Christ, and he brought him unto jesus. joh. This Gradual did S. Philip sing, when he found Nathaniel, and said unto him. Quem Moses etc. Whom Moses wrote of in the law and the prophets, we have found, jesus the Son of joseph, of Nazareth, come and see.   

The 4. Reason.  
This Gradual is also called by the name of a response, because that it hath correspondence to the Epistle: As for example, if the Epistle contain matter of joy, the response or Gradual, doth likewise signify joy. If matter of sorrow, it also is conformable, according to that of the Apostle Rom. 12. Gaudete cum gaudentibus, fleet cum flentibus. Rejoice with them that be merry, and weep with them that weep. Rom 12.   

The 5. Reason.  
Innocentius 3. and some others, do call the response Lamentum penitentiae, the song of penance, or lamentation. Adding further, that it should be song, with a doleful and lamentable voice, to signify the effect of the preaching of S. john. For even as by the Epistle, is represented the preaching & doctrine, of S. john Baptist: even so this song of lamentation signifieth, that S. john preached no other thing than penance, saying. Penitentiam agite. etc. Do penance, for the kingdom of heaven is at hand. Mat. 3.   

The 6. Reason.  
To conclude, this Gradual or response, is nothing else, but a brief spiritual song, composed of two or three verses at the most, commonly taken out of the psalms of David. As for example, that of the 17. Sunday after Trinity sunday, is composed of two little verses, taken out of the 32 psalm. Beata est gens cutus est dominus Deus eorum etc. Blessed is the people, who have our Lord for their God: & blessed is the people whom our Lord hath chosen for his inheritance. The heavens have been established by the word of our Lord: and all the power of them, by the breath of his mouth. Psal. 32.  
Of the Gradual, Prose, Tract etc. Walfridus l. de reb. eccl. c. 22. Rupertus. l. 1. de diuin office 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. office c. 18. and others, do make both ample and evident testimony.    

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

The 1. Reason.  
THe Alleluia is immediately song after the Gradual, to wit, the sung of joy and of mirth, after the song of penance and mourning: to express thereby, the great consolation, which is laid up for those, which lament and mourn in this life; according to the saying of our Saviour, Blessed are they that mourn, for they shall be comforted. Mat. 5.   

The 2. Reason.  
This word Alleluia hath a double signification, the one literal, and common to all: the other mystical, and proper to divines. First therefore, to understand what it signifieth literally, we must know, that Alleluia is composed of two Hebrew words, Allelu, which signifieth in Latin Laudate, in English praise ye, and of jah, which is one of the ten Hebrew names belonging to God, and signifieth in Latin Dominum, Lord. So, that the whole word, is as much to say as, praise ye our Lord.   

The 3. Reason.  
The mystical, or spiritual sense thereof, is divers; According to some, Alleluia soundeth as much, as spiritual, or endless joy: and so in this sense, is as much, as if the priest should cry unto the people, with these words, spiritual joy, spiritual joy. Or if we apply it to the latter word, to wit, Endless, or perpetual, than it signifieth as much, as if he should encourage them, with these words. Endless joy, perpetual joy.   

The 4. Reason.  
According to some others, it may be referred, to the joy of those, which rejoiced in the glorious miracles, of Christ our Lord: for than did all the people, in joyful wise, sing forth this Alleluya, when seeing these miracles, they all gave glory to almighty God, and rejoiced in those things, which were most gloriously, and most miraculously done by him, saying. Quia vidimus mirabilia hody Luc. 5.26. For we have seen marvelous things to day. As also when the seventy two returned with joy saying. Lord the devils also, are subject to us in thy name. Luc. 10.17.   

The 5. Reason.  
That this Alleluia, is sometimes twice repeated, is to signify a double joy of the blessed Saints; one of their spirit, another of their flesh: one of their souls, another of their bodies. Of the first joy the royal prophet David saith. Exultabunt sancti etc. The saints shall rejoice in glory, psl. 140. Of the second. Fulgebunt justi, tanquam sol in regno Patris. The just shall shine like the sun, in the kingdom of their Father. Mat.   

The 6. Reason.  
The use, and custom of this word, first came from the Angels, and from certain holy Prophets. And S. john in his apocalypse, reciteth, that he heard the voice, of the heavenly army, as the voice of many waters, and of great thunders, saying Amen, and Alleluia: four times Alleluia, and once Amen. Wherefore the church hath thought good, to retain these words in earth; and to pronounce them in the Mass, by the mouth of the priest, as they are pronounced in heaven, by the holy Angels.   

The 7. Reason.  
And therefore is it left in an unknown language, to denote, that we may rather signify obscurely, than any way perfectly express, the greatness of the joys, which our Lord hath promised, to all that love him.   

The 8. Reason.  
Another reason, why the Church retaineth this, and other like words, uninterpreted unto us, is. because of the great difficulty that there is, well and truly to translate them, being of such virtue and energy, that other languages, want proper words, sufficiently to express them: and for this cause it is much better, to leave them as they are, then to extenuat their force, by a strange interpretation. And S. Aug. in his book, De doctrina Christiana. cap. 11. giveth this reason saying, that in holy writings, many Hebrew words, are left without interpretation, because of a certain sanctity that is comprehended, under the very words themselves.   

Alleluia, confirmed by miracle.  
Finally, this Alleluia, our Apostle S. Aug. used, when he first entered into our country, to convert the same, as witnesseth S. Bede li. 1. cap. 25. whose prayer was in this wise. We beseech thee o Lord, for thy great mercy sake, that thy fury and thine anger, may be taken from this city (to wit, Canterbury in Kent) and from thy holy house, because we have sinned, Alleluia.  
The same Alleluia also, used S. German, bishop of Auxerre in France, who being sent by the Pope's holiness into our country, to confute the error of the Pelagians, gave commandment unto certain soldiears, whom he had placed in a valley (through which their enemies resolved to pass) that so soon as they perceived them coming, they should all forthwith cry out, as they heard him cry. The blessed Bishop, suddenly issuing out before the enemy, cried out three several times Alleluia, and all the rest of the soldiears, cried out aloud, the same with him. Wherewith the enemies were so affrighted, and amazed, that they thought, not only the hills, but also heaven itself, to cry out and fight against them. Whereupon they fled with great fear, and many of them were drowned in the river, which they were to pass. And so the soldiears that were with the B. Bishop, obtained the victory without any battle, only by the terror which God struck into them, by the sound & echo 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 ecclesiastical prayer, containing the praises of almighty God, of the B. Virgin, and of the glorious Saints: and followeth betwixt the Epistle, and and the Gospel.   

The 2. Reason.  
The first invention thereof, is attributed to Nocherus, Abbot of S. Gaul in Swiss, afterwards elected bishop of Liege. Durandus li. 4. cap. 22. de ritibus Ecclesiae. And Pope Nicolas the first of that name, greatly moved with the devotion of this holy man, as also with the rhythm, sound, and pleasant melody of the song, permitted the use thereof. But amongst many, composed also by others, the Church of Rome, hath especially retained in the holy Mass, four for their excellency.   

The 3. Reason.  
1. The first is. Victimae Paschalis laudis. The which is said upon Easter day, in testimony of the joyful resurrection of jesus Christ, & thanksgiving for the redemption of mankind, wrought by his blessed and holy death. The author is somewhat uncertain, but undoubtedly, a man endued with notable piety and devotion.   

The 4. Reason.  
2. The second is; Venisancte Spiritus. And is sung upon Whitsunday, to crave of the holy Ghost, to send from above, the beams of his celestial brightness, to illuminate the minds of those, which are covered with darkness. Robert King of France, surnamed. The great Clerk, composed it: the Church having since approved it, and sung it universally throughout all the parts of christendom. As witnesseth Paulus Aemilius writing of his life.   

The 5. Reason.  
The third is, Lauda Sion salvatorem. Composed in praise of the most B. Sacrament, by S. Thomas of Aquin, admirable for his learning to the whole world, which was rather divinly infused into him, than either attained unto by nature, travail, or labour of study. Who treated so sublimely of the holy Eucharist, as never any since did more set forth, and illustrate the same: so that God seemeth purposely, to have chosen this great and learned Doctor, for a convenient remedy against the heretics of our time,   

The 6. Reason.  
4. The fourth is, Dies illa, dies irae. And this is said in the holy Mass, for the souls departed. The Canticle is very lamentable, and the discourse full of Christian contemplation, touching the apprehension and fear, of the day of general judgement: and was composed by a noble, famous, and religious Cardinal.    

Of the Tract. And of the sundry mysteries and reasons, rendered for the same.  

The 1. Reasons.  
THe Tract, is so called, of this Latin word Tractus, à trahendo, because (saith Durandus, li. 4. cap. 41. num. 1.) it is sung tractim, and as with a trailing of the voice: as those may easily discern, who understand playne-song.   

The 2. Reason.  
This Tract, is a spiritual song composed of sundry verses, usually taken out of the plalmes of David, and sometimes out of certain other places, of the holy Scripture; as that upon the feast of S. Peter chair. Tu es Petrus & supra hanc Petram, edificabo ecclesiam meam. Mat. 16. And sometimes also, composed by the Church, conformable to the holy Scripture. as Gaude Maria Virgo, cunctas hereses sola interemisti in universo mundo. Offa: B. Virg.   

The 3. Reason.  
Next it is to be noted, that this Tract, is always sung, either after the Alleluia, or sometimes only in the steed thereof. And farther, from Septuagesima till Easter, the Alleluia, which is a song of jubilation, alltogeather ceaseth, both in the Mass, and also in the Canonical hours; the reason whereof is, for that by the time of Septuagesima, the Church would represent unto us, the miserable estate of man's nature, living in this wretched world, and therefore ceaseth to sing the song of joy, and only singeth the song of sadness and sorrow. Also to signify, the difference betwixt our estate, and the estate of the blessed souls in heaven, who sing perpetually, without ceasing or intermission; this joyful song of Alleluia: whereas we, who live in this vale of misery, must whilst we remain here, always intermix our joy, with penance and mourning.   

The 4. Reason.  
It likewise signifieth, the tears and groans of Christ's Church, for her sins, for the prolonging of her felicity, and for the pains and afflictions, which she endureth, whilst she liveth in this world: which causeth the holy Prophett, in her person to say, Hei mihi, quia incolatus meus prolongatus est, multum incola fuit anima mea. Psal. 219. And for this reason, she is often compared in holy Scripture, to a Turtle, as Cant. the 2. Whereupon S. Bernard homil. 59 in Cant. sayeth, that the Turtle, is a bird very solitary, who having once lost her companion, will never after take any other, but evermore abide solitary, and often mourning upon the top of a dry tree. To apply 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 Saviour jesus, whom the jews have killed and put to death: Who being risen again, is ascended into heaven, the Church often sighing and mourning for his departure. And still desiring to see him again, and to be there on high in company with him: and the dry tree, upon the which she often sitteth, so mournfully groaning and lamenting, is the holy Cross, whereon her dearly beloved spouse, was put to death.  
To conclude, the first placing of the Prose in the holy Mass, is attributed, to Telesphorus, the 9 Pope after S. Peter. As testifieth Durandus, li. 4. cap. 4. num. 1.    

Of the holy Gospel of our Lord jesus Christ, And of sundry worthy Ceremonies which are used, both before and after, the reading thereof.  
IF I were to explicate unto you all the mysteries of a solemn Mass, I should make mention of many most worthy ceremonies, which here of purpose, I do omit. Only I will give you by the way, a little taste of some of them, because they are so exceeding mysterious, and so contenting and pleasing, to every devout and pious person, that loath I am, wholly to pretermit them.  

The 1. Ceremony, and his signification.  
The Epistle therefore being read, by the Subdeacon, the Deacon disposing himself to pronounce the Gospel, ascendeth to the Altar, where the book remaineth. The book remaining always upon the Altar: signifieth, that the Sacrifice instituted by our B. Saviour, is always joined with the testament, which is the Gospel, and that the one, shall never be without the other: for so long as the Sacrifice shall endure, the Gospel shall be preached, and when the sacrifice shall be abolished, the Gospel shall cease to be anounced: as we see it is at this day in Turkey, where, as there is no Sacrifice offered, so is there no Gospel preached.   

The 2. Ceremony, and his signification.  
And therefore the Deacon being to pronounce the Gospel, ascendeth and taketh the book from the Altar: to signify, that the place ordained of God to keep the holy scripture, is the Catholic Church: as also to signify, that all true & wholesome interpretation of holy scripture, aught to be taken from the warrant and authority, of the same Church.   

The 3. Ceremony and his signification.  
Having taken the book from the Altar before he go to read the Gospel, he reverently prostrateth himself on his knee before the Priest, demanding his benediction: to show that none ought to intrude himself, nor to take upon him, the office or charge of preaching, unless he be first be lawfulie called, and sent thereto Heb. 5. Rom. 10.   

The 4. Ceremony, and his signification.  
At the taking of the book, the Deacon kiseth the right hand of the Priest, and this for two causes. First, to signify, that he preacheth not his own, but the doctrine of Christ (whom in this place the Priest representeth.) And next, that although he preach the word never so truly, or with never so great zeal, yet that the gift of converting souls, doth wholly proceed from the grace of God.   

The 5. Ceremony, and his signification.  
At the reading of the Gospel two Accolytes go before the deacon, with two burning lights: to signify, that the assistants, ought specially then, to have their hearts inflamed, in the desire and meditation, of those heavenly things, which are contained in the gospel of Christ. The coustume of lights, is most ancient by the testimony of S. Hierome adverse. Vigil: and the causes are plainly deduced, out of S. Isodore cap. Cleros §. acolith, dist: 22.   

The 6. Ceremony, and his signification.  
By this that the two Acolites do go before (the Deacon, who is to read the gospel carrying wax lights and incense:) is signified. that Christ sent before him his Disciples, by two and two, into every city where he was to go, carrying with them, the shining light of miracles, and the sweet odour of virtues, Luc. 10.   

The 7. Ceremony, and his signification.  
The Deacon lifteth up his voice on high, in reading and anouncinge the gospel of Christ, according to that of the prophet. Ascend thou upon a high mountain, who dost evamgelize to Sion, lift up thy voice in fortitude etc. Esay l. 40. And our Lord sayeth in the gospel, That which I say to you in the dark, tell ye in the light: and that which you hear in the ear, preach ye upon the tops of the houses. Mat. 10.  
These worthy pious, and sacred Ceremonies, are seen and performed, when high Mass is celebrated, but because my purpose is, to treat but briefly of those ceremonies, which are usually to be seen in every low and daily Mass, I will therefore return to speak of them.   

The 8. Ceremony, and his signification.  
The Alleluia therefore, or Tract being read, the Priest passeth to the midst of the Altar, where inclining himself, and joining together his hands, he secretly repeateth the prayer following. Munda cor meum & labia mea omnipotens Deus etc. Cleanse my heart and my lips, o omnipotent God, who cleansedst the lips of the prophet Esay with fire: and so by thy free grace vouchsafe to cleanse me, that I may worthily anounce thy holy gospel. through Christ our Lord, Amen.   

The 9 Ceremony, and his signification.  
In the mean time, the Clerk or Minister, removeth the book, to the left hand of the Altar; signifying thereby, that the Gospel, which was first preached to the jews (who were on the right hand) was for their incredulity, transferred from them to the people of the Gentiles: a mystery sundry times represented in the holy Mass, as hath before been mentioned.   

The 10. Ceremony, and his signification.  
This done, the priest turneth him to the book, and all the people rise up: whereby two several things are signified. The one the corruptness of our nature, lying on the ground, like unto bruit beasts, and wallowing in the uncleanness & ordure of our sins: The other, the virtue of the gospel of jesus Christ, which raiseth us up to newness of life, if we receive the same with fruit, and worthily express it in our lives.  
Again, the rising up of the people at the reading of the Gospel, doth signify: that they show themselves ready, for the faith of Christ, and profession of his Gospel, to give their lives, and to fight even unto the death, in defence of the same: remembering the words which our Lord himself spoke, saying. Qui non habet 〈◊〉. etc. He that hath not a sword, let him sell his coat and buy it.   

The 11. Ceremony, and his signification.  
Before the beginning of the Gospel, he saluteth all the assistants, praying that our Lord may be with them: which he doth, to render them more attentive, to hearken to the word of almighty God. For even as to the stomach, which receiveth corporal food, nothing is profitable, if it be ill disposed: so likewise, unless the hearts of the assistants, be well disposed and prepared, to receive the word of almighty God (which is the food of the soul) little will it avail them, though it be anounced unto them.   

Dominus vobiscum.  
Our Lord be with you. The words of this salutation are. Our Lord be with you. As if he should say, I beseech our Lord, to send his grace into your hearts, that you may be made attentive, and worthy hearers of his sacred word, which, as the Apostle witnesseth, is able to save their souls.   

Et cum spiritu tuo.  
And with thy spirit. Then the asistants make answer, 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 faithfully recite the sacred gospel, to the health and salvation, of all that are assembled to hear the same: and also himself express in in true holiness of life, that which he preacheth unto others.   

Sequentia sancti evangelii.  
The sequence of the holy Gospel. This done, the priest sayeth. Sequentia sancti evangelii etc. Thus followeth the holy gospel, of such or such an Evangelist. As touching the word Euangil, or Gospel, it is a word which we retain of the Greeks', as many others, and properly signifieth, good and joyful tidings, for what bitter tidings can there be then these: Do penance, for the kingdom of heaven is at hand. Mat. 3. and, All power is given me both in heaven and earth. Mat. 28.14. With diverse other things, which are read in the gospel, of the Divinity, and Nativity, of the Son of God: of his miracles, preaching, passion resurrection, ascension, and of the salvation and glorification, of his elect.  
Where also note, that the name of the Evangelist is always expressed, to the end, that the people may give the more credit, as unto the gospel, penned and written, by one of the secretaries of our Saviour jesus, and received in the Church, to the which appertaineth, the authority and prerogative, to discern the canonical Scriptures, and their sense, if by any adversary, they should be called in question.   

Gloria tibi Domine.  
Glory be unto thee o Lord. When he hath thus taught them, out of what place of scripture, the gospel for the day is taken, presently all the people, hearing the name of the gospel, and making reverence towards the Altar, with joyful acclamation, do answer, saying. Gloria tibi Domine. Glory be unto thee o Lord. giving thanks unto God, who hath made them worthy partakers of the gospel of Christ. As it is written in the Acts of the Apostles, that all the people glorified our Lord, for that he had sent unto them, the word of salvation, saying. God then to the Gentiles also hath given repentance unto life. Acts 11.18.   

The 11. Ceremony, and his signification.  
In pronouncing the words aforesaid, the Priest maketh the sign of the Cross, upon the book, and upon himself. Upon the book, to signify, that it containeth the mysteries of our redemption. Upon himself, to signify, that he is an instrument of Christ jesus, & of him crucified, & that this sacrifice, doth represent unto us, his death & passion.   

The 12. Ceremony, and his signification.  
The people likewise, do make the sign of the Cross, in three places. Upon their foreheads, upon their mouths, and upon their breasts. Upon their foreheads (which is the most conspicuous place of all the body:) to show that they are not ashamed of the gospel of Christ. Upon their lips, to show that they are always ready, resolutely and constantly, to confess their faith, (if at any time God shall please to call them thereunto. Upon their breasts, to declare that they do steadfastly believe in heart, that which they confess with their mouths.   

The 13. Ceremony, and his signification.  
The Priest after the reading of the gospel, saith. Per evangelica dicta, etc. By the evangelical sayings, let our sins be forgiven us. And then he kisseth the book, not closed, but open: to signify, that the means to come to the understanding of God's word, is clearly manifested to the Pastors of the Church. And further to signify, that it is the book of Christ crucified, whom the Apostle affirmeth to be our reconciliation, & the maker of our peace and atonement, which is aptly signified by the kiss. As also to show, that he preacheth the gospel, of true love and Charity for the gaining of souls, and not for respect of lucre, and temporal profit.   

Laus tibi Christ.  
Praise be to thee o Christ. The gospel ended, all the people make answer saying. Praise be to thee o Christ, making the sign of the Cross as before, on their forehead, mouth, and breast, to the end, that the wicked serpent, should by no means, hinder their confidence and confession, or dare to break open the seal of their hearts, wherein the word of God is sown. Also, to arm themselves against his malice, who would not that they should reap any profit, by the word of God. As is plainly expressed in the parable of the seed, where it is said, that the fowls of the air, came and devoured one part of the seed which was sown; by which fowls are understood, the foul and unclean spirits.   

Miracles wrought by our Catholic Church-bookes.  
To conclude, such hath always been the authority of the holy gospel, that not only the sacred words, but also the very books or papers, have wrought sundry strange and notable miracles. Gregorius Turonensisin vitis patrum cap. 6. declareth, that the city of Auerna being on fire, S. Gallus going into the Church, prayed a long time before the Altar of our Lord, and then rising up, taking the book of the gospel, and opening it, offered himself to go against the fire, and suddenly the flames were extinguished, in such sort, that there did not so much, as the very sparkles remain.  
Saint Macian, when the flames of fire approached near unto the Church of S. Anastatius, taking into his hands the holy gospel, he got in through the tiles, and by his prayers & tears, preserved it from burning. Zonara's also testifieth, that the Russians in a great fire, finding the book of the gospel safe, and preserved from burning, by the only motive of this miracle, received and embraced the faith of Christ.  
Finally the reading of the gospel in the holy Mass, all Liturgies do testify 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 Germany and Burgundy, and infinite others, whom here for brevity sake, I do omit.    

Of the Symbol or Creed, and of sundry mysteries contained in the same.  
THe Symbol or Creed, immediately pronounced after the Gospel, signifieth, the fruit which presently ensued, after the preaching of our Lord and his Apostles. And therefore also is it presently, pronounced after the gospel, that by the Gospel, we may believe with the heart unto righteousness, and by the Creed, we may confess with our mouths unto salvation, as it is written. Cord creditur ad justitiam, ore autem fit confessio ad salutem. With the heart we believe unto justice, but with the mouth, confession is made to salvation. Rom. 10. cap. 10.  

Of the etymology of the word Symbol.  
And first to understand the Etymology, & meaning of this word Symbol, we must note, that it is a greek word, and signifieth divers things. Sometimes it is taken for a mark or seal wherewith a thing is marked or sealed. Sometimes again, it is taken for a watchword; which a Captain giveth to his soldiers, whereby they may know one an other and the better preserve themselves, from being surprised by their enemies, so that if they should chance to meet any one of whom they doubted, being asked the Symbol or watchword, he should be bewrayed whether he were their friend or foe.  
In this present place, it is taken for a brief form, or rule of christian faith, composed of diverse and surdry sentences, called Articles, much like unto so many sinews or joints, binding and tying together, all the parts of the body; Wherefore very fittlie may this summarye of the Christian faith, be called by this name of Symbol, according to all these significations: For first in very deed, it is a true mark, or seal, whereby to know and distinguish, a catholic, from an Heretic: for never was there Heretic, which did not deny some part or other of the Creed, secondly, it may well be taken for a watchword, given to the faithful, whereby to know one an other, and so to keep themselves, from the incursion of their enemies. And thirdly, as in this place, for a brief form, or rule, of our Christian faith, because it comprehendeth in so short, and compendious a manner, the some of all that, which were are to believe. Durand. l. 4. c. 25.   

Three symbols, or Creeds, in the Catholic Church.  
In the Catholic Church, we have three symbols or Creeds. The first is, that of the Apostles, which all good Christians ought to learn by heart, and to say it, both morning and evening, for it chaseth away the devils, who lie in wait, both day and night, to devour us. The second is, that of the council of Nice, which is usually said in the Mass, after the gospel. And the third is, that of S. Athanasius, which is sung at Prime upon all Sundays. Both which latter, are no additions to the former, but expositions, or more plain declarations thereof. The reason why the Church admitted these two Creeds, besides that of the Apostles, was, for that the Heretics, receiving the first according to the words, or letter, did not receive it according to the sense, and meaning of the Catholic Church, And for that also the Arrians, and other Heretics, construed the same so confusedly, that it was hard to discern the Catholics, from the Heretics any way by the same. In which case, the Church was constrained to put to her helping hand, adding the two latter as an exposition, or plainer declaration of the former, and hath ever since, served to singular good purpose, for the conviction of several heresies and heretics, which have sprung up in sundry times, and upon sundry occasions.  
The Symbol of the concel of Nice, was composed under Pope Silvester. Plate? in vita Siluestri, in the presence of the great and most religious Emperor Constantine, by 318. Bishops assembled from all parts of the world, and kept at his expenses: whereof many had their right eyes put out, and their right hands cut of for the defence of the faith, and Christian religion, in the precedent persecutions, as testifieth Nicephorus lib. 8. cap. 1. He honoured them with presents condign to their estates, and royally feasted them at his table, causing the principal of them, to set close unto himself, before he would licence them to departed to their Churches: kissing also their wounds, when he dismissed them. Naucler, vol: 2. gener: 11.  
This Symbol was made, expressly to condemn the blasphemy of Arrius, maintaining against the doctrine of the Church, the inequality of the three divine people of the holy Trinity Socrat. lib. 4 Eccles hist. cap 31. By the order of Pope Mark successor of S. Sylvester the clergy and people, began to sing it with high voice in the church, for that then the Emperors of the world, assisted and constantly defended the Catholic faith: It was also approved in the first council of Constantinople but 56. years after that of Nice. by 150. Bishops, assembled under the Emperor's Gracian, and Theodosius, the elder. See Plate, in vita Marci.  
The Symbol of the holy Father Athanasius, was composed by him against the aforesaid Arrians, when by their audacious pursuit, they exiiled him to Trevers, where he laboured by all means, to conserve the faith in his former purity, Nauclar: vol. 2. gener. 13.  
The Creed of the Nicene counsel, and which is usually sung in the holy Mass, containeth, like as that of the Apostles, to the number of 12. Articles: which are these that follow.   

Credo.  
I believe. The first article of this Creed is, to believe (to wit) in God: and is to be opposed against the ignorance of all Atheists, and of all such, as foolishly say in their hearts, there is no God. Psalm. 13.   

In.  
In. And here note, that there is a difference in belief. For to believe God, is to believe only that God is, but to believe in God, is, in belief to love him, to worship him, and to serve him as God: and this is perfectly to believe in God.   

unum Deum.  
One God. For as much as many heathen people, do adore and worship, divers vain things, in steed of God, calling them their Gods, therefore to condemn this error, and to exclude all plurality of Gods, the Creed of the Mass, hath adjoined this word unum, One, the more plainly to explicate the former, which is as much as to say. I believe in one only God, and not in more.   

Patrem omnipotentem.  
The Father almighty. Which words, aught to be of most singular comfort unto us: for as he is a Father, he must needs wish all good things unto his children. And in that he is almighty, he is likewise able to help them in all things.   

Factorem Coeli.  
Maker of heaven; By heaven, which is the work of his hands, is understood, all heavenly creatures, as Angels, sun moon, stars, and other elements.   

Et terrae.  
And of earth. By earth, is understood, the whole globe thereof, incredibly enriched, with all that is requisite, for the ornament and use, of all his earthly and mortal creatures.   

Visibilium omnium & invisibilium.  
And of all things visible and invisible. To this first Article of the Creed, the Church hath also adjoined these words, against the impiety, and heresy of the Manichees, who perversely defended, that God only created things invisible, and that the Devil, procreated the things which are visible, as witnesseth Niceph. l. 6. eccles. hist. c. 31. & 32. Wherefore to exclude this error, we acknowledge in the Mass, that God is the maker of all things, both visible an invisible.   

Et in unum.  
And in one. For as much, as many took upon them, to be called Christ, and would needs be so named of the people, as Antichrist likewise shall when he cometh, therefore to exclude this error, and to show, that there is no true Christ but one, the Church hath likewise here added this word unum, One; For as the Scripture foretelleth us, many shall say, Lo here Christ, lo there, but expressilie commandeth us, not to believe them.   

Dominum.  
Lord. And he therefore is called Lord, to beat down the impiety of those, who do hold him less than his Father, in power, and authority, yea and do make him, even a servant and subject unto him, according to his divinity as Calluin, l. 2. Inst. c. 17. n. 1. and before him other Heretics.   

jesum Christum.  
jesus Christ. With the name of jesus, which signifieth a Saviour, there is also imposed upon him, the surname of Christ, which name is a title of honour, common to divers estates and dignities, to wit, to Priests, prophets, and kings. The office of priests, is, to offer prayers and sacrifices to God, for the sins of the people. Of prophetts, to foretell things to come, to their singular comfort. Of kings, to reign in soveranitye, and puissance of government: All which titles do wonderful well agree to our B. Saviour. For he was ordained a Priest, by God his Father for ever, after the order of Melchisedech; Psalm. 109. He was also a Prophett, for he foretold the secret councils of his Father unto us, concerning our salvation. He is also a king, forasmuch as by his providence, he doth accomplish the wonderful endeavours and office of a king, in the behalf of his Church, whose king and governor he shall be, to the end of the world.   

Filium Dei.  
The son of God. Which words do evidently declare, that he is very God. For as a man and woman, can beget no child, but man, or woman, of the same substance, even so the Son of God, must needs be God, and of the self same substance with God.   

unigenitum.  
Only begotten. Where note, that although God hath granted, unto those that believe in him, to be his children and sons, yet this is to be understood, by grace, and spiritual adoption. But jesus-christ, is his only natural Son, engendered of his own substance, as S. john the Evangelist, doth clearly testify, john 1.   

Ex patre natum.  
Born of the Father. For as much as this holy council of Nice, was principally gathered, to repress the heresy of the Arrians, denying that Christ was borne, and begotten of the substance of God his Father, and equal unto him, As witnesseth 5. Aug. l. 1. de Trinit. c. 7. they were therefore condemned by these very words, and the contrary was there expressly concluded against them.   

Ante omnia saecula.  
Before all worlds. 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 believe, and devoutly to reverence, this his ineffable generation. For who will inquire after that which can not be found? Of whom shall we learn it? of the earth? It was not subsisting. Of the sea? It was not liquified. Of heaven? it was not elevated. Of the sun? Of the Moon? Of the stars? They were not as yet created. Of the Angels? He was engendered before they had their being. Briefly therefore, we will conclude with S. Basill, saying, we must not inquire after that which hath always been, of that which hath not always been.   

Deum, de Deo.  
God, of God. Also, where as these Heretics said, that he was not God of God his Father, but only man, of his mother, therefore the holy Fathers, assembled in this council, concluded, that he was God of God, and that he did no whit diminish his divine nature, by reason of his incarnation in the B. virgin.   

Lumen, de lumine.  
Light, of light. These holy and venerable Fathers, to make this verity more apparent, declared the same by an apt similitude, to wit, that the Son of God, was borne of his Father, even the light, produceth and casteth forth light of itself, without any manner of diminution of his own substance, and can be no more divided from the Father, than the sun and the splendour thereof, can naturally be separated or divided a sunder.   

Deum verum, de Deo vero.  
Very God, of very God. The same Catholic Church, further to confound, the error of the Arrians and Euomians, denying that he was very God by natural property, but only by grace, or communication of name, sometimes given unto them, whom the Psalmist calleth Gods, for the rareness of their virtues as psalm 81. Declared, that he was very God of very God, that is to say, so verily 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 Heretics confessed, that Christ was indeed of the Father, but yet that he was less than the Father, and not of the same, but of an other substance than the Father was: therefore, to confound this error, there was inserted into this Creed, these words, Begotten not made: But with what similitude, may a mortal man, be able to express this divine generation? Or what comparison can be made, betwixt things created, and which have a beginning, and things in created, and which have no beginning? S. Ireneus, doth hold them for worse than mad, who enforce themselves, to conceive the same, by human reason, li. 3. adverse. haeres. Valent, cap. 48. And S. Hilary, being not able to comprehend it, comforteth himself with this, that the Angels do not know it. li. 2. de Trinitate.   

Consubstantialem Patri.  
Consubstantial to the Father. To prove more clearly, that the Son of God, was nothing inferior to the Father, this holy council, devised against those Heretics, this word Consubstantial, to prove and confirm, his coequality with the Father. This also was most clearly pronounced, out of the mouth of our Saviour himself unto the jews, assuring them, that he who saw him, saw the Father also john. 10.   

Per quem omnia facta sunt.  
By whom all things are made. Also some enemies there were, who said, that the Father was the maker of all things, and not the Son. But contrary to this, the Church defended, that by the Son also, all things were made, not that the Father did aid him, as an extrinsical instrument to their production, but as S. john saith Io: 1. That without him nothing was made, Noah not the world nor heavens themselves.   

Qui propter nos homines.  
Who for us men. In these words, the Church proposeth unto us, the human nature, which the Son of God, took upon him for our salvation: whereof he was so desirous, and so careful, that he expressly descended from heaven into earth, to seek out the strayed & wandering sheep Luc: the 19 and by his blood, to reconcile him to his Father. What other occasion had he so to do? Take away the wounds, saith S. Aug. and what necessity is there of a Surgeon.   

Et propter nostram salutem.  
And for our salvation. This also, was added by the Church, for as much as some there were, who affirmed, that Christ became man, not only to save man, but also to save the Devil, and all those Angels, who fell from heaven with him by plain Apostasy. For remedy and redress of which error, the Church added these words, Who for us men, and for our salvation.   

Descendit de caelis.  
Descended from heaven. The better to express, the benevolence of our blessed Saviour, towards mankind, it is said, that he descended from heaven: not that he abandoned the heavens, or that he had never been in earth. seeing that by his divine 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 union and conjunction, of the divinity with the humanity, in one person, after which manner, he had never been in earth before.   

Et incarnatus est.  
And was incarnate. In which words, the means of his descending is declared, to wit, by his incarnation. Who will not admire, saith Pope Clement the sixth, that the same person remained God, as he was from all eternity, and became man, which he never was; he came to be borne in earth, whom the Angels adore in heaven. cap. 6. de poen. & remis. in extra. commnib.   

De Spiritu sancto.  
Of the holy Ghost. This article, doth confirm us in the belief of the miraculous, and supernatural operation, of the holy Ghost, by whose virtue, was disposed the matter, whereof the precious body of jesus-christ was organized and form, to wit, of the most pure blood, of the chaste and holy Virgin his mother S. Marry. Luc. 1.   

Ex Maria.  
Of mary. Some Heretics there were, who said, that Christ brought with him a body from heaven, and that he took not his body of our Blessed Lady: which is refuted by these words, saying. Of mary. Octavius (who in his time ruled all the world, and therefore of the Romans was reputed as a God) did consult with a prophetess, to know if in all the world, there was to be borne a greater than he: and in the same day, wherein Christ was borne of the virgin Marie in judea, Sibylla saw a golden circle near the sun, in which circle, a fair virgin did sit, having a most beautiful child in her lap, which she showed to octavius Caesar, and did declare unto him, that at that very time, a more mighty king was borne than he.   

Virgin.  
A Virgin Not only Mary, but of Mary a Virgin; wherein we acknowledge her perpetual virginity, to have been no more hurt by his conception, than it was by his nativity, her chaste womb, being miraculously contergarded with fecundity, in such sort, that she amongst all others, obtaineth the title, of mother, and Virgin: which never was, nor ever shall be granted, to any woman but to herself.   

Et homo factus est.  
And was made man. Again some Heretics maintained, that Christ had no soul, but that his Godhead, was united to his body, in steed of a soul: and so they inferred, that Christ was not man, because man is composed of a body, and soul. To refute which error, the Creed of the Mass sayeth, and was made man. For both these opinions are of like danger: to believe Christ to have been only God, and not man: or to have been only man, and not God.   

Of the genuflexion of the Priest, at the reciting these words.  
These words of the Creed, are in effect the same which are read in that divine gospel of S. john, viz. Et verbum caro factum est. And the word was made flesh. Words truly full of great majesty and reverence, and therefore both the priest, and the people, at the pronunciation of them, do humbly bow down, and incline to the ground, in sign of thanks giving for so excellent a benefit. It is recounted of a certain person who hearing these words recited, and making no reverence thereat, the devil gave him a box on the ear, saying. If it were read, the word was made devil, all we devils would never have omitted to have bowed our knees at the pronunciation of these words. Ludol. cap. 18. part. 1.   

Crucifixus etiam.  
Crucified also. After his miraculous, supernatural, and incomprehensible incarnation, mention is made of his death and passion, with the time, manner, and order of the same. Wherefore, even as our first parents, did grieveouslie offend by the wood, in eating of the fruit of the forbidden tree: even so would our B. Saviour, satisfy by the Cross, upon the wood whereof, he hath borne our sins in his own body, and hath restored us life by the same means, by which death entered into all the world.   

Pro nobis.  
For us. This punishment of the Cross, was always reputed for a death, the most ignominious and infamous, that could be devised as is testified in Deut. 12. And hereon was jesus Christ fastened for our sins. O profound wisdom of God, how much more easy is it, to admire such mysteries, than any way to explicate or utter them with words?   

Sub Pontio Pilato.  
Under Ponttus Pilate. This Pilate, being governor of judea, under the Emperor Tiberius, and having sundry times, declared jesus Christ to be innocent, of the false accusations which were imposed upon, him by the wicked jews, yet in the end, did abandon him, for fear to incur the disgrace of Ceasar. But within a while after, this ambitious officer, having for his own advancement, and to the oppression of the innocent party, perverted all order of justice, and let loose the bridle to the popular insolency, was himself overwhelmed, with so many miseries, that in punishment of this wicked fact, he killed himself with his own hands: much after the example of the traitor judas, who hanged himself; for having betrayed his innocent master. Euseb. Eccles. hist. lib. 2. cap. 2,   

Passus.  
Suffered. In this his suffering, is comprehended all that, which he endured, to accompish the mystery of our redemption, unto his death: whereunto he offered himself voluntarily and of his own accord, to satisfy the divine iustce, and irrevocable decree of his eternal Father: which could not otherwise be accomplished, but that the innocent, must die for the nocent, the obedient, for the disobedient.   

Et sepultus est.  
And was buried. Express mention is here made of his burial, for an infallible argument, and proof of his passion. Which some, with that execrable heretic Basilides, did deny, maintaining that he came into the world in a fantasy, 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 adverse: heret.   

Et resurrexit.  
And he rose again. By this Article, is declared, the glorious mystery of our Lord's resurrection, which point is so necessary, that all our faith were otherwise merely in vain, as testifieth the Apostle 1. These 4. Neither is there any one thing, which may more comfort, and confirm our hope, then to believe, that our head is risen for our justification, as he was dead, for our transgression. No resurrection of any person whatsoever, is to be compared to his, he being raised by his own proper power, without any aid or assistance of others. We read amongst other examples of holy Scripture 4. Reg. 13. that the body of him who was cast into the Sepulchre of Helias, was raised to life, but this came to pass, by touching the bones of the holy prophett (for whose sake God restored life to that dead man) and not by the proper force of him that was deceased, This therefore was only reserved to our Lord jesus Christ, to return from death to life, by the only power & virtue of himself.   

Tertia die.  
The third day. To the end we may believe, that this his death was true and not feigned, he was not refuscitated incontinently, but remained truly dead, until the third day after, which was a time more than sufficient, to make assured proof, and to remove away all doubt & ambiguity, of the truth of his death. Yet was he not in his sepulchre, the space of three whole and complete days, but one day only entire, part of the day precedent, and part of the day subsequent, which by the figure Synecdoche, are called three days & three nights.   

Secundum Scripturas.  
According to the Scriptures. This clause, was necessarily annexed by the Fathers of the Church, for as much as at the beginning, it was very hard, especially for men of gross capacity, 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 laws of nature: and therefore this was added, as an infallible argument, why we ought to believe the same.   

Et ascendit ad coelum.  
And he ascended to heaven. Where the questtion may be demanded, how he ascended up to heaven? True it is, that as God, he never was absent from thence, but always filled it, and all other places, with his divinity: but as man, he mounted thither in body and soul, leading with him captivity captive, as the Apostle saith, which he placed and set in liberty, by his excellent victory over death, the devil, and hell itself. Ephes. 4.   

Sedet ad dextram Patris.  
He sitteth at the right hand of the Father. In which words the holy scripture doth accommodate itself to our weak understanding, using a metaphorical speech, or locution, to instruct us that jesus Christ hath received of God his Father, all honour and advancement of glory, in his humanity: even as we esteem here amongst men, the greatest honour to be done unto those, to whom we give the upper hand. And it was most expedient, that he should be most highly exalted, who had so greatly depressed and humbled himself, as to endure so manifold diffamations, opprobries, and injurious intreatments for our sakes.   

Et iterum venturus est.  
And he is to come again. Having made mention of our saviours first coming into the world, to repair the fall and ruin of man, his second coming is next proposed, wherein he shall sit in judgement, and manifestly declare to all the world, both his power and justice: rendering to every one, according to his deserts. And as his first coming was in great meekness, so on the contrary, shall his second coming, be in great majesty and glory.   

judicare vivos et mortuos.  
To judge both the quick and the dead. That is to say, the good, & the bad: the one to bliss. and perpetual joy, the other to woe, and everlasting pain. Wherein they shall, both the one and the other, perpetually abide, so long as God, shall be God, without intermission of joy or pain.   

Cuius regni non erit finis.  
Of whose kingdom there shall be no end. This is the kingdom, which as Daniel declared, to Nabuchodonosor, and Balthasar, kings of Babylon, should never have end. Dan. 2.7. This is that kingdom, which the Angel fortould to the virgin Marie, should ever endure Luc 1. This is that kingdom, prepared for the blessed, from the beginning of the world, as testifieth S. Mat. 25. This is that kingdom into the which the good thief (acknowledging his misdeeds) desired to enter. Luc. 23. This is that kingdom, whereof none can have part, unless he be borne anew, and be without all blemish and spot of sin. Ioh 3. This is that kingdom, which is celestial, and heavenly, not terrene and worldly, as our Saviour showed unto Pilate, when he had suspicion, that he would make some attempt, against the estate and Roman Empire. joh. 18. Finally of this kingdom, there shall be no end, for as much as then, all things shall be perpetually established, and shall never be afterwards changed again.   

Et in Spiritum sanctum.  
And I believe in the Holy Ghost. By the name of holy Ghost, is expressed the third person of the B. Trinity, who is also called by divers other names, as Paraclet, Gift of God, lively Fountain, Fire, Charity, spiritual Unction, the finger of the right hand of God, his promise etc. ex hymno, veni creator spiritus. He is called Paraclet, which signifieth a defender, an advocate, a Patron, an Intercessor, a Teacher, and a Comforter. He is called the Gift of God, for that he doth communicate, and impart freely, to every one as he pleaseth, his gifts and graces. He is called, A lively fountain, for that he is the source and springe, of all divine and celestial graces, which never drieth. He is called, Fire; for as much as he doth enkindle our hearts, in the love of God, and doth warm them like fire. He is called Charity, for that he uniteth all the faithful together, in one and the self same heart, desire, and affection He is called, Spiritual unction; for that he sheddeth upon us, his divine graces, in great abundance. He is called, The finger of God, for that God doth design all his graces by his operations. Lastly he is called, the promise of the Father, for that jesus-christ, promised unto his disciples, that his Father would send him unto them, for their instruction & consolation, with abundant infusion of all celestial graces. joh. 14.   

Dominum.  
Lord. The third person of the Trinity, is here called Lord, to the end that we acknowledge him for God, every way coequal, with the Father, and the Son: of the same puissance, eternity, and infinite majesty.   

Et vivificantem.  
And giving life. Amongst the effects and operations, which are peculiarly appropriated unto the holy Ghost, one is to vivificate or give life; For if he have life in himself, as the Father and the Son have, how shall he not give life unto others, seeing it is the property of life, to give life, as it is of light, to illuminat, of that which is hot, to give and cast forth heat? If also the human spirit, doth vegitat the body? how shall not the holy Ghost quicken the soul?   

Qui ex Patre, Filioque procedit.  
Who proceedeth from the Father, and the Son.  
By this article we are to believe, that the holy Ghost proceedeth eternally, from the Father and the Son, as from the same begining and spiration. Which was added, to repress the errors of the Greeks', whereof the heretic 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 Son. For the which he was condemned by the council of Ephesus, reverenced in the Church, as one of the four gospels. And for the further confusion of heretics, and to the greater joy and consolation of all Catholics, the said Symbol was publicly sung, three several times of all that were present.   

Qui cum Patre et Filio, simul adoratur & conglorificatur.  
Who with the Father and the Son, is together worshipped and glorified. To repress the impiety of Macedonus the heretic, who denied the holy Ghost to be God, holding him for a simple creature, and to be altogether inequal to the Father and the Son (as witnesseth S. Aug. de Trinit. li. 1. cap. 6.) the Church hath proposed him unto us to be adored and glorified together with them: which doth plainly argue, that he is God, because that sort and kind of adoration, pertaineth only to almighty God.   

Qui locutus est per Prophetas.  
Who hath spoken by the prophets. To avert the people, from the false opinion of those which despised visions, revelations, and the sacred predictions of the holy prophets, as lies, dreams, and fables, the Church assureth us, that the Holy Ghost hath spoken unto us by them, according to the testimony of Saint Peter. 2.1. Instructing and teaching us, that prophecy, cometh not by the will of man, but that such men have spoken unto us, as they were inspired by God himself.   

Et unam.  
And one. There are four special notes or marks of the true church, gathered partly out of the Creed of the Apostles, and partly out of that of Constantinople. The first is, that she is One. The second, that she is Holy. The third, that she is Catholic. The fourth, that she is Apostolic. The first property therefore is, that she is One, because her head is one, to whom she is united. Her spirit is one in which, as in one body, all are coupled and coapted which do belong unto her. Her preaching is one. Her ceremonies are one. Her end is one. And she alone hath means to conserve this unity.   

Sanctam.  
Holy. For her second mark, she is called holy. 1. By reason of her head, which is Christ jesus himself, who is the holy of holies. 2. In respect of her instructor, which is the Holy Ghost, whom Christ promised at his departure, to send unto her. john 14.3.3. In respect of the holy Saints which are in her (according to our Creed) sanctified by the same Holy ghost. 4. In respect of the unity of faith, and absolute obedience, to one only chief & supreme pastor, the bishop of Rome, 5. In respect of the holy laws and ordonances, wherewith she is governed and directed. 6. In respect of the holiness of the Sacraments, which are daily dispensed in her, by the hands of her pastors. 7. And lastly, because only in her, and no way out of her, can any one be sanctified or made holy.   

Catholicam.  
Catholic. For her third mark. she is called Catholic, or universal. 1. For the universality or faith, which she teacheth all men alike to believe. 2. For the universality of doctrine, whereby she instructeth, how to avoid vice and follow virtue. 3. For the universality of truth, which she defineth in general Counsels. 4. For the universality of nations, whom she calleth to the same faith, not excluding any. 5. For the universality of times, because from the beginning, to the ending, from Christ, to the consummation of the world, the Christian religion shall ever continue. So that the Church to be Catholic, is, to have been extant, in all places, & in all ages, which never heretic could say of his Church. Let them (saith Vinc. Lyr) show their errors to have been believed every where, always, and of all, and then let them brag that they are Catholics.   

Et Apostolicam.  
And Apostolic. This fourth mark of Apostolic, is also attributed to the Church. for that she is built upon the immovable rock, of the Doctrine of the Apostles, and hath had a perpetual succession of lawful pastors (without interruption) ever since their days, unto this present. This mark, no heretic whatsoever, once dareth to challenge, it being an absolute prerogative, only belonging to our Catholic Roman Church.   

Ecclesiam.  
Church. The word, Ecclesia, is a Greek word, and signifieth assembly, or convocation: and to believe the Church, is to believe that she is the lawful assembly of the faithful, universally dispersed in the same profession of faith, and divine worship: her faith including generally, that which is requisite to the salvation of the believers: to whom in many things, it is sufficient simply to believe, especially to the unlearned, that which she believeth, without other exact knowledge of all particulars.   

Why (In) is here omitted.  
And note, that the preposition, In, put in the precedent articles, is here omitted, and it is simply said, I believe the Church, and not I believe in the church, to discern betwixt the creatures, and the Creator of all things, in whom only we must believe, and not in any other.   

Confiteor unum Baptismae.  
It is here said, I Confess one Baptism, for as much as it can not be reiterated, under the pains nominated in the holy decrees. cap. rebaptizare de consec. dist. 4 & to the end that none may think himself able to amend the work of the holy Ghost. Which also agreeth with natural reason itself, according whereunto, a man is borne but only once.   

In remissionem peccatorum.  
For the forgiveness of sins. Here ensueth the admirable effect of this most wholesome lotion, wherein all sin, be it original, or actual is pardoned, quite extinct, and abolished, as if it had never at all been committed, how enormous and detestable soever it were, together with the pains due to the same: and there is also given us (and that in great abundance) the infusion of divine graces, to render us able, to all endeavours and offices, or Christian piety.   

Et expecto resurrectionem mortuorum.  
And I expect the resurrection of the dead: For the more assured establishment of our faith▪ there is here set before us, the resurrection of the dead, without the which we were of all other creatures, the most wretched and miserable, and all our hope planted in jesus Christ, were utterly frustrate. Wherefore, this article doth reach us to believe, that the bodies of all, both men and women, which ever have been borne since the beginning of the world, though they be rotten, , eaten of worms, beasts, or fowls of the air, yet shall be raised again at the day of judgement, and be truly reunited unto their souls.   

Et vitam venturi seculi.  
And the life of the world to come. This is the mark whereunto all the faithful aught to direct their designs, and to prepose unto themselves, as the higher and recompense, of all their labours. Without this, no man can but judge himself much more unhappy and accursed, than the bruit beasts. Finally if we esteem so much, and hold so dear this present life, which is so fickle and so short that it may rather be called a death then a life, in what estimation ought we to have the life that is eternal, void of all misery, and replenished with all beatitude and perpetual felicity. Of which joy our Lord of his mercy make us then partakers, what sorrow soever we suffer in this world: Amen.   

Of the sign of the Cross made at, Vitam venturi seculi.  
The sign of the holy Cross, is made at the words, Et vitam venturi seculi. Lest having been told of the bliss of the Saints, and of the joys of the life everlasting, we should deceive ourselves, by thinking to obtain them without any travel, whereas Christ himself, did not enter into the kingdom of his glory, but by the ignominy of his Cross. For from the Church militant, unto the triumphant, none can enter but by the Cross, as saith Ludolphus, in vita Christi.   

Amen.  
For confirmation of that, which is contained in this present Symbol, there is added for conclusion, this word. Amen, that is to say, in verity, truly, certainly, or without doubt we believe, that, which is contained in the precedent articles.   

Of the kiss of the Altar.  
After this, bowing down himself, he kisseth the altar: testyfiing by this ceremony, that he willingly submitteth himself under the Cross of Christ, and that from the bottom of his heart, he embraceth the same: confessing with the Apostle, that the miseries of this life, and not worthy of the glory, which shall be hereafter revealed unto us.   

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 aforesaid articles. And the people answer.   

Et cum spiritu tuo.  
And with thy spirit. To the end, that being united together in the same faith and religion, they may feel the effects of their salvation. Amalaricus sayeth, that this salutation of the Priest to the people, denoteth an entrance, to an other office. And Gabriel Biel saith, that the Priest now faluteth the assistants, with Dominus vobiscum, that God may be with them to receive their oblations.   

Oremus.  
Having said Dominus vobiscum, next he saith, Let us pray. Because, unless our Lord be with us, we can not pray to our soul's health. And then he turneth him to the altar; admonishing hereby, that now especially, every one should return to himself, and diligently search, and discuss his conscience, that so he may offer up himself, an acceptable sacrifice to Almighty God.    

Of the Offertory. And of the conditions of the Host that is to be offered.  

The 1. Reason.  
FIrst the Offertory taketh his name, Ab offerendo, Of offering; because in this part of the Mass, the people are wont to make their temporal offerings at the Altar. Which, in a solemn Mass, is most melodiously sung, because as the Apostle saith. Our Lord loveth a cheerful giver. 2. Cor. 1. Because also it is convenient that after the gospel, there should follow faith in heart, praise in mouth, and fruit in work, as testifieth Innocentius tertius.   

The 2. Reason.  
Secondly, it is called the Offertory, because at this time, the priest doth take into his hands, 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 holy Canon.   

Of the conditions of the Host.  
As touching the conditions of the Host that is to be offered, sundry notable things, are signified thereby 1. This bread is made of wheat: because Christ compared himself unto wheat, saying. Unless the grain of wheat falling on the ground do die, it remaineth alone. 2. It is made in the form or manner of money to signify, that it is the same penny or reward, promised by our Lord in the gospel, to the labourers in the vyneard. Mat 20.9 3. It is round: to put us in mind, that God is the Creator of all things, both in heaven and earth, Alpha, and Omega, without beginning or ending. By which also it denoteth unto us, the divinty of our B. Saviour, whereby he filleth the round world. 4. It is white: to represent unto us, the most pure flesh of our Lord and Saviour, taken of the most holy, perfect, and most pure Virgin. 5. It is thin: to signify, that both the Priest, and the communicants, aught to come fasting to receive the same. 6. It is made without levain: to signify, that our hearts ought to be made clean, from all levain of envy & malice. 7. It must be whole, not cracked or broken: and that to signify two sundry mysteries. The one, that we ought to be always in love and charity with our neighbours. The other, that we ought to live in the unity of the Catholic Church, and never to be sundered by schism of herifie. 8. In this Host is written, the name and image of our prince and sovereign: to signify, that we ought to acknowledge ourselves to be his people, and the sheep of his pasture: as also, that he hath made us, to his image and likeness. Some likewise do form therein, the picture of a Lamb, to signify, that he which is sacrificed, is the true Lamb of God, which taketh away the sins of the world.    

Of the Paten whereon the Host is laid. And 1. why the same is covered or hid, under the Corporal.  

The 1. Reason.  
THe Paten is so called, a Patendo, that is, of patencie, or ampleness: & betokeneth a heart large, open, and ample. Upon this Paten, that is upon this latitude of charity, the Sacrifice of justice ought to be offered. This latitude of heart the Apostles had, when Peter said. Though I should die with thee, I will not deny thee: likewise also said all the Disciples. Mat. 26. For which cause our Lord said unto them The spirit indeed is prompt, but the flesh is weak Mat 29.41.   

The 2. Reason.  
And because this latitude of heart, fled from them and lay hid, when they all forsook and abandoned their master, therefore after the oblation is made, the Priest hideth the paten under the Corporal (or the Deacon removed from the Altar, holdeth it covered:) whereby the flight of the Disciples is signified: who whilst the true Sacrifice was offered, fled and forsook Christ, as he himself foretold them saying. All you shall be scandalized in me in this night. Mat. 26.31.   

Of the two Palles or Corporals.  
And here it is also further to be noted, that there are two Palles, called Corporals: the one laid upon the Altar, under the Host and Chalice, extended: the other laid upon the Chalice, folded. That extended, signifieth Faith. That folded, betokeneth understanding: for here the mystery ought to be believed, but can not be comprehended, that faith may have merit, where human reason can make no demonstrance.    

Of the preparation of the bread and wine for the oblation: and how therein is most lively represented, the action of our Saviour, in the institution of this Sacrament.  

The 1. Ceremony, & his signification.  
FIrst, by seeing the priest prepare the bread and wine for the oblation, we may be put in mind, how the disciples went before our Lord, to prepare his passouer, as the Evangelist witnesseth, saying. The first day of Azimes the disciples came to jesus, saying. Where wilt thou, that we prepare for thee to eat the pasche Mat. 26.17.   

The 2. Ceremony, and his signification.  
His offerring up the Host upon the Paten before consecration: signifieth, the great affection, where with our Lord and Saviour, offered up himself to his heavenly Father, to suffer his death and passion for us. As also the great desire which he had to ordain this holy Sacrament, saying. With a desire have I desired, to eat this passouer with you before I suffer. Luc. 22.15.   

The 3. Ceremony, and his signification.  
The priest preparing himself to perform the Offertory, removeth away the Chalice a little from him, and then holding up the Paten with the host in both his hands, he sayeth this prayer following. Suscipe sancte etc. The removing away the Chalice a little from him: doth signify, how our Saviour in the garden, went a little a side from his Disciples, as the scripture saith, about a stones cast. The laying of the Host down upon the Paten, representeth the very manner of his prayer, to wit, procidit in faciem suam, orans as S Mat. sayeth, cap. 26.36. He fell upon his face, praying.   

The 4. Ceremony, and his signification.  
The prayer also itself, is immediately directed to God the Father, as likewise that of our saviours was, saying. Suscipe sancte Pater. For even so our Saviour immediately directed that of his, saying. Pater etc. My Father if it be possible, let this chalice pass from me. ibid. And now to explicate the words them selves.   

Suscipe.  
Receive. Our Lord is then said to receive our hosts and oblations, when approving our hearty prayers and devotions, he doth liberally pour forth, his blessings, favours, and graces upon us.   

Sancte Pater.  
O holy Father, Where note, that the name of Father, doth insinuat unto us, not a person by himself alone, but such an one, as hath also a son. And further in this place may also signify, the fatherly pity, care, and providence, which he hath over all his dear, and beloved children. Which Father is therefore said to be Holy, that we his children, should imitate him our heavenly Father, in purity, sanctity, and holiness of life.   

Omnipotens.  
Omnipotent. This Father, is here said, not only to be holy, but also to be omnipotent: that by acknowledging his omnipotency, we may believe him to be such, who can do much more for us, than either we are able to understand, or desire at his hands.   

Aeterne Deus.  
Eternal God. Besides the two former attributes of sanctity, and omnipotency, there is added a third attribute, to wit, of Eternity: and this, to the end that we may believe him to be such, thorough whose everlasting goodness, these our bodies, now frail and mortal, shall hereafter be raised to immortality, and consequently unto eternity.   

Hanc immaculatam hostiam.  
This immaculate host. Which words, have principally respect, unto that which the host is afterwards to be made, to wit, the most precious and immaculate body, of our Saviour jesus.   

Quam ego indignus famulus tuus.  
Which I thy unworthy servant. The Priest, how holy soever otherwise he be, willingly acknowledgeth himself, either for a wicked or unworthy servant: and this he doth without any detriment unto the Sacrament. For not in the merit of the Priest, who is the consecrator, but in the word of our B. Saviour, is this mystery effected. So that the evil life of the Priest, doth not hinder the effect of the sacrament; as neither doth the infirmity of the physician, corrupt the virtue of the medicine.   

Offero tibi, Deo meo, vivo, & vero.  
Do offer unto thee, my living, and true God. Which words, do clearly confound all manner of profane, and superstitious worships, together with all those oblations, which are made by Idolaters unto their Idols. For the Church maketh her offering, to the living, and true God: and contrariwise they, both to dead, and to false gods.   

Pro innumerabilibus peccatis, & offensionibus, & negligentiis meis.  
For my innumerable sins, and offences, and negligences. Where, by (sins:) are understood, the transgression of the divine commandments. By (offences:) the scandal of our neighbours. And by (neglicences:) the omission of good, and godly works.   

Et pro omnibus circumstantibus.  
And for all that are present. Most peculiarly all those are named or commemorated, who are present at Mass: because of these, the priest taketh a most peculiar care, who are so peculiarly joined unto him, by their personal presence at his Sacrifice.   

Sed & pro omnibus fidelibus Christianis, vivis atque defúnctis.  
As also for all faithful Christians, living and departed. A particular care is so had of them that are present, that a general solicitude is also extended to those that are absent. O how blessed a thing is it to be a member of such a Church, wherein, be we present, or absent, be we alive, or be we departed, perpetual care is had of us, and perpetual prayers are offered for us.   

 mihi, & illis, proficiat ad salutem in vitam eternam. Amen.  
That both to me, and to them, it may profit to health to life everlasting Amen. Health truly is desired, but chiefly that of the soul, which leadeth unto happiness and life everlasting: for as the scripture saith, what should it avail a man, to gain the whole world, and to lose his own soul?    

Of the mingling of the wine and water, and of sundry notable circumstances concerning the same.  
Having ended the former prayer, he maketh the sign of the Cross with the Paten, then layeth the host upon the Corporal, and afterwards 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. Ceremony, and his signification.  
First, as the Bread which is prepared for the consecration, aught to be of pure wheat, so likewise the wine, for the self same reason, aught to be of the natural grape. Because, as our Saviour compared himself to bread, saying. I am the bread which came down from heaven. John 6. So likewise he compared himself to a Vine, saying. I am the true Vine, and my father is the husbandman. john. 15.1.   

The 2. Ceremony, and his signification.  
The wine is first poured into the Chalice, without the water: and this is done according to the example of jesus Christ himself, as S. Cyprian testifieth li. 2 ep. 3. to signify, the blood which he poured forth at the time of his agony in the garden of Gethsemanie.   

The 3. Ceremony, and his signification.  
The water is first blessed, before it be mingled, but not so the wine. The reason whereof 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 sin, and therefore have greatly need of benediction.   

The 4. Ceremony, and his signification.  
Next it is to be noted, that in this mixtion, there is more wine put into the chalice, than 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 do the contrary. cap. perniciosus de celeb. Miss.   

The 5. Ceremony, and his signification.  
In the Chalice of our Lord, wine is not alone without water, nor water alone without wine: because both flowed forth together out of his side at the time of his passion, as saith S. Alexander Pope and martyr, the fift from S. Peter. Which S. Cyprian very notably confirmeth, saying. Si vinum tantum quis offerat. etc. If any man offer wine alone, the blood of Christ beginneth to be without us: and if the water be alone, we begin to be without Christ: but when both are mingled, then is a spiritual and celestial sacrament accomplished. ep. 65. And Theophilus upon the 19 of S. john, saith that the Armenians are hereby confounded, because they do not mingle in the mysteries, water with the wine, for that they believe not, as it seemeth, that water issued out of our lords side.   

The 6. Ceremony, and his signification.  
Again water is mingled with wine: to signify the effect of this divine sacrament, to wit, Christ united to the people believing, and the people believing, united to Christ in whom they believe. For by water, is understood 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 will have water to represent, the blood of Christ, whose virtue and property is, to cool, to quench, to refresh, to moisten, to fructify, and to wash. For true it is, that the precious blood of jesus Christ, doth work in our souls, all these effects: for it cooleth her concupiscence: it quencheth the flames of her wicked affections: it moisteneth the arriditie and dryness of her understanding: it refresheth her fervent desires in almighty God: and it washeth and purgeth her, from all the foulness and spots of her offences.   

The 7. Ceremony, and his signification.  
And here by the way it is to be observed, that that he which asisteth or serveth the priest, neither layeth the host upon the Altar, neither poureth the wine, nor water, into the Chalice, but both are done by the priest himself: insinuating, that Christ himself, first instituted this sacrament, and after recommended the same to his Apostles. For as the Evangelist saith. He took the bread and blessed it: and after, he took the chalice and consecrated it: and said to his Apostles; do this in remembrance of me. And now to speak of the prayer which followeth.   

Deus qui humanae substantiae dignitatem mirabilitater condidisti.  
O God which haste wonderfully created the dignity of man's substance. This dignity of man's substance, consisteth principally, in the image of God, which is indeliblie imprinted in him. Which is therefore said, to be wonderfully created, because it is produced by the power creative, whereof none of us, neither understand the reason, nor are capable of any manner of participation. For the creative power (saith S. Cyril, 2. Thesauri. cap. 2.) the creature can not receive, that he can so much as create (that is produce of nothing) the least thing whatsoever that is in the world.   

Et mirabilius reformasti.  
And hast more wonderfully reform. To wit, by our redemption, or reformation by Christ: which worthily may be called more admirable, than our creation by God: for who ever heard infirmity, by infirmity, to be healed, or death, by death, to be extinguished? Which thing is so unwonted and full of admiration, as that it caused the very Angels themselves to wonder, saying. Si tu propugnator ad saluandum. If thou be the defender to save us, how is it that thy garment is red? Isay 63. As if they should say; How dost thou save from sin, seeing thou thyself, art made red with the similitude of sinful flesh?   

Da nobis, per huius aquae & vini mysterium.  
Grant us, by the mystery of this water and wine. Which mystery truly, is nothing else, but the inseparable conjunction, betwixt our souls, and our Saviour jesus. Which conjunction, as S. Cyprian saith, nothing can sever, that there always hold not and remain, betwixt the lover, and the beloved, an inseparable and indivisible love Cyp. Ep. 63.   

Eius divinitatis esse consortes.  
To be partakers of his divinity. Because (for the obtaining of his beatitude) man ought to follow none but God, and because of the grossness of his carnality, he could not follow the invisible God, therefore the Son of God, by the conjunction of his divinity with our flesh, made us a way, by the which, we may be brought to the perfect vision and fruition of his divinity.   

Qui humanitatis nostrae fieri dignatus est particeps.  
Who vouchsafed to be made partaker of our humanity. O wonder, saith S. Aug. God would himself be made, the self fame which he before had made, to the end, that which he had made, should not perish, but be saved!   

jesus Christus Filius tuus Dominus noster. Qui tecum vivit. etc.  
jesus Christ thy Son our Lord, who with thee, liveth and reigneth, in unity of the holy Ghost God: world without end. Amen. Which words I pass over at this present, partly because I have before already explicated them: and partly, because I judge them so clear of themselves, to every one, that they need no further explication.   

Offerimus tibi Domine.  
We offer unto thee o Lord. Having mingled the water with the wine, as a foresaid, he taketh the Chalice and offereth it up, saying. We offer unto thee o Lord. Signifying by this ceremony, how our blessed Saviour most willingly offered up himself unto his Father, to be the oblation and sacrifice, for our redemption. And here offer yourself to his grace, by true and unfeigned contrition of heart for all your offences.   

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

Tuam deprecantes clementiam.  
Humbly beseeching thy clemency. Where very aptly mention is made, of goodness, and clemency: for this chalice, his Father gave him, and not the jews: for love, not for anger: for good will, not for necessity: for grace, not for revenge. For this is that jacob, who humbly obeying the commandment of his Father Isaac, & the counsel of his mother Rebecca, served Laban fourteen years, that he might take Rachel and Lia (to wit, the people of the jews and Gentiles) unto him in marriage. Gen.   

 in conspectu divinae maiestatis tuae.  
That in the sight of thy divine majesty. Rightly is this acceptable sacrifice, presented and interposed, betwixt the sight of God's majesty, & our sins: for whensoever our sins do provoke him to punish us, we have no better means to pacify 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 words, as in the like going before, all Christian Catholic people, may receive wonderful consolation, that by every particular sacrifice, every Catholic present, and every Catholic in the world, wheresoever absent, is without omission, daily remembered in this divine sacrifice.   

Cum odore suavitatis ascendat Amen.  
It may ascend with the odor of sweetness. Amen. Which is done, when he doth so approve the sacrifice of our praise and prayer, that in favour, thereof, he poureth forth more abundantly, his benediction upon us. And in this sense, jesus Christ his Son, is said to have offered up himself, an host, and oblation to God, in the odor of sweetness Ephes. 5.  
Then he maketh the sign of the Cross with the Chalice, setteth the same upon the Corporal, covereth it with the pall, and next joining his hands together upon the Altar, a little inclined, he sayeth.   

In spiritu humilitatis, & animo contrito, suscipiamur a te Domine.  
In the spirit of humility, and in a contrite heart, let us be received of thee o Lord. In which words, are touched two things, which make our prayers acceptable to God; to wit, humility, and contrition. Of the first Ecclesiasticus saith; The prayer of him that humbleth himself, doth pierce the heavens. Of the second, the prophet Esay saith. Unto whom shall I look, but unto the humble, and contrite in spirit? ca vlt. The first of these virtues, is found in that mirror of all perfection, who said of him self. I am in the midst of you, as he that ministereth. Luc. 22. The second, in that devout Publican, who knocked his breast: so highly commended through the universal Church Luc. 18.   

Et sic fiat sacrificium nostrum in conspectu tuo hody.  
And so let our sacrifice be made before thee this day. To wit, in the spirit of humility, and in a contrite heart: for the spirit of humility, acknowledgeth the want of virtues: and a contrite heart, the number of vices. And worthily is it said, sic, so, as if he said, let that be done in respect of humility of confession, and of hearty contrition, which can not be, by the merit of devotion and perfect innocency.   

 placeat tibi, Domine Deus.  
That it may please thee, o Lord God. Whom nothing more pleaseth, than meekness & humility; whom nothing more displeaseth, than pride, & superbity. For as S. Aug. saith, Unless in all things wherein we do well, humility go before, keep company with, and follow after, pride will wrest all out of our hand. Aug. ep. 56. Then followeth.   

Veni sanctificator, omnipotens aeterne Deus.  
Come o sanctifier, omnipotent eternal God. Elevating his eyes to heaven, and contemplating the greatness and sublimity of this mystery, which he prepareth himself to offer, he humbly requireth the assistance of the Holy Ghost, to sanctify his oblation, (from whom also it is, that all good desires and holy inspirations do proceed) that by his supernatural and miraculous operation, that which he desireth, may be effected, saying. Come therefore o sanctifier, come by thy mercy, come by thy grace, come by thy goodness, come by thy sweetness, come by thy love come by thy benignity, come by thy piety, and infinite bounty.   

Et benedic hoc sacrificium, tuo sancto nomini preparatum.  
And bless this sacrifice, prepared to thy name. At which words, he blesseth the offerings, calling upon the Holy Ghost: which albeit he is named alone, yet he can not be alone, but is even both from, and with, the Father, & the Son.  
To conclude, of the Offertory mention is made by Walfridus de reb. ec. cap. 21 Rab. l. 1. de diuin office cap. 2. Amal. l. 3. de ecls. office cap. 19 Microlog. de ecles. obser. cap. 10. Isid. l. Etymo 6. cap. 19 Innoc. l. 2. de mist. Missiae cap. 53. and others.    

Of the priests washing his hands.  

The 1. Reason.  
HE that looketh diligently, and narrowly, to the first institution of this ceremony, shall find it expressly to be taken, from the model and example of our Saviour himself, when he first ordained this holy Sacrament. For before he consecrated his body and blood, or communicated the same to his Apostles, he first prepared them, by washing their feet. john. 13.5.   

The 2. Reason.  
This very custom, the Church observed sometime, after his example.  
Tertullian witnesseth, that this custom of the priest, to wash his hands at the Altar, was observed amongst the Christians in his time, Tertul ad uxorem li. 2. And S. Ambrose also, and divers others, make mention thereof. Amb. li. 3. de sacr.   

The 3. Reason.  
mystically, this ceremony admonisheth, that every one ought with strike examination to cleanse his conscience, presenting himself at this holy table, if he desire truly to feel the effects thereof, to the health of his soul.   

The 4. Reason.  
In particular the priest washeth his hands at this present, notwithstanding he had washed them before, that if perhaps by human frailty, he hath admitted into his mind, any vain fantasy or imagination, he may now at the least, cast it from him, and take as it were unto him, another new cleanness. For he ought to procure so much the more purity, by how much he approacheth the nearer, to the work of this most pure, and most immaculate mystery, that so he may touch with the more cleanness, the most immaculate and precious body of our Saviour jesus.   

The 5. Reason.  
And it is to be noted, that he washeth not his whole hands, but only the tips or ends of his fingers: to signify, that our greater faults, and grosser offences, ought first to be cleansed else where (to wit, in Confession) so that at the Altar, we should not need to wash, but the tips of our fingers only, that is to say, some little affections, which may sometimes distract or disturb our spirit. And now to expound the words themselves. Lavabo etc. psl. 25.   

Lavabo inter innocentes, manus meas.  
I will wash my hands, amongst the innocents. Where he prayeth, that as he washeth them from exterior uncleanness, which defileth the body, so it may be the good pleasure of God, to wash him from all inward uncleanness, which defileth the soul.   

Et circumdabo altare tuum Domine.  
And I will compass about thy Altaro Lord. When our heart is lifted up to God then (saith S. Aug) it is to him an Altar. li. 10. de Civit. cap. 4. which then is compassed about, when with the door of circumspection, like an enclosed orchard, it is on every side enclosed, that neither by irruption of enemies it be polluted, nor by the cares of the world, it be distracted.   

 audiam vocem laudis tuae.  
That I may hear the voice of thy praise. And note that he saith, (that I may hear:) for true it is, that it is the part of him that sacrificeth, to offer praises unto God: but because God ought to be worshipped of his own, and aught to be presented with his own gifts, the priest ought vigilantly to watch, that in every moment of the sacrifice, he first hearken to God inwardly inspiring, and chiefly to present, and offer up those desires unto him, which he hath received of him.   

Et enarrem universa mirabilia tua.  
And may declare all thy wonders. Which may aptly be understood, of this most holy sacrament, which being but one, surpasseth all other, and therefore to declare it, were to declare all other.   

Domine dilexi decorem domus tuae.  
O Lord I have loved the beauty of thy house. Which house we ourselves are, as the scripture saith. Ye are the temples of the Holy Ghost. And the beauty thereof, is the beauty and purity of our souls.   

Et locum habitationis gloriae tuae.  
And the place of the habitation of thy glory. To wit, of the Church triumphant, wherein thou art glorified of thy Saints in heaven: or of thy Church militant, wherein thou art praised of thy servants in earth.   

Ne perdas cum impijs animam meam.  
Destroy not my soul with the wicked. By the wicked, are understood those which neither worship God, nor fear God, nor obey his Church, all which are truly termed wicked.   

Et cum viris sanguinum vitam meam.  
And with the men of blood, my life. They are men of blood, which commit the manifest works of the flesh, of which the Apostle saith, that none such shall enter into the kingdom of God.   

In quorum manibus iniquitates.  
In whose hands are iniquities. Men of blood, (in whose hands are iniquities) S. Aug. interpreteth of those that bate their neighbour for the house of God is adorned with two precepts: the love of God, and of our neighbour.   

Dextra eorum repleta est muneribus.  
Their right hands are filled with gifts. Because that which is given them to the obtaining of everlasting life, they convert to obtain the gifts of the world, esteeming gain, to be godliness.   

Ego autem in innocentia mea ingressus sum.  
But I am entered in my innocency. innocency, not of perfect consummation, but of right intention: that it may be called, innocency, as justice is so called to wit, for the end of the true good where at it aimeth as S. Aug. teacheth cap. de civit. Dei.   

Redime me, & miserere mei.  
Redeem me, and have mercy on me. For such is the innocency of this life, that even the innocent may say, redeem me, and have mercy on me.   

Pes meus stetit in directo.  
My foot hath stood in the direct. That is, in the way of rectitude, or in a right way, it hath not bowed to wickedness, nor prevaricated from the paths of justice.   

In ecclesijs, benedicam te Domine.  
In the Churches, will I bless thee o Lord. That is openly, and publicly, will I celebrate thy praises, in the congregation of the godly: neither will I hide from them, whom thou hast called, thy benediction; because to thy love, I refer the love of my neighbour.   

Gloria Patri, & Filio &c.  
Glory be to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, and now, and ever, and world without end. Amen.  
Then inclining a title before the midst of the Altar, his hands joined thereon, he sayeth the prayer following.   

Suscipe sancta Trinitas, hancoblationem quam tibi offerimus.  
Receive, o holy Trinity, this oblation which we offer unto thee. Having now placed the bread and wine in a readiness to be consecrated, he requireth the holy Trinity, to accept his oblation, and that in the memory, of the most sublime and high mysteries, of the Passion, Resurrection, and Ascension of our Saviour jesus: which points are here proposed, as the most principal articles, of the belief and health of all the faithful.   

Ob memoriam.  
For the memory. Wherein the Church of Christ, hath right dutifully, observed the precept of her spouse, which he gave unto her, at the institution of this holy sacrifice, saying. Do 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 sin, death, the world, and our capital enemy, to wit the devil.   

Resurrectionis.  
Resurrection. Next mention is made of his resurrection: for as he put to death sin, by the merit of his passion, so rose he by his proper force, for our justification. He was crucified in infirmity, but rose most victoriously.   

Et Ascensionis jesu Christi Domini nostri.  
And ascension of jesus Christ our Lord. Next of his Ascension, in which, in great jubilation, he mounted up and sitteth, on the right hand of his Father, to raise up our humane nature, basely, and wretchedly fallen, through consent to sin. Leading with him the holy Fathers, which as a spoil, he had victoriously redeemed out of the hands of the devil.   

Et in honorem beatae Mariae, semper virgins.  
And in the honour of blessed Marie, always a Virgin. Where the foresaid oblation is also made, in commemoration of the Virgin Marie, by whom, the Son of almighty, God vouchsafed to come unto us. The respect which is carried unto her, is referred unto the honour of God himself, who hath abundantly endwed her, with the plenitude of all singular graces and perfections. Who is named before all others, as being queen both of heaven and earth, and as having the chiefest and most supereminent room in both Churches, next to her Son.   

Et beati joannis Baptistae.  
And of blessed john Baptist. Worthily after the glorious virgin, is next in order placed S. john Baptist, of whom our Saviour himself gave this testimony. Amen I say unto you, there hath not risen amongst the sons of women, a greater than john the Baptist. Mat. 11.11.   

Et sanctorum Apostolorum, Petri & Pauli.  
And of the holy Apostles, Peter and Paul. Where note, that it is an usual thing in many of our prayers and invocations, always to join these two Saints together: because they both in one city, both in one day, both under one tyrant, and both for one faith, were gloriously martyred together.   

Et istorum.  
And of these. Those are demonstrated, either with whose relics the Altar is consecrated, or whose feasts are celebrated. And that right worthily, seeing, as S. Ambrose saith, we by a certain pledge of their bodies, do especially claim, and challenge 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, have greatly edified the Church of God, by shining in the world as most clear lights. Let us therefore, bless and honour our Lord in them, who hath made them so honourable, and would that their memories, should with thanksgiving be magnified after their deaths; For they cause us to feel the effect of their prayers in heaven, and make almighty God, to become propitious, and favourable unto us.   

 illis proficiat ad honorem.  
That it may profit them to honour. They which rejoice to find somewhat in our prayers and ceremonies, which may appear to them to turn to our reproach, do say, that in this sacrifice, we give divine honour unto the Saints. But this, how far it is from the Church's meaning, S. Aug doth witness saying. Who ever heard any priest standing at the Altar, yea even over the body of the holy martyr, to say in his prayers, I offer sacrifice unto thee Peter, Paul, or Cyprian? Thus he, li. 8. de Civit. cap. 27. For seeing the Saints love God above themselves, they can not but be highly offended, when any divine honour is done unto them: as in this life, Paul and Barnabas well declared, by renting their garments, when the people would have honoured them as Gods. But you will ask, what honour therefore is it, to the which we pray that our sacrifice may profit them? To which we answer, that it is only to be understood of accidental, and neither of divine, nor of essential glory.   

Nobis autem ad salutem.  
And to us to health. This is the second end, which we are to aim at in all our actions, after the glory of God, and the honour of his Saints: with which our own spiritual good, and eternal salvation, are always conjoined. Nether can we negotiate this better by any other means, than first by serving God, next by honouring and soliciting his B. saints. Briefly, 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 us in heaven. We put great confidence in the prayers of the B. saints, and this especially for two causes. First because the divine goodness of God, doth most willingly hear those, that are joined together in prayer, for (saith he) if two of you consent upon earth (how much more if they upon earth, with them in heaven) of any thing whatsoever ye shall ask, it thall be given you of my Father. secondly because that in craving their prayers as S. Aug. saith Serm. 46. de Sanctis, and imitating their examples, the Saints may acknowledge some thing in us of their own virtues, and thereby the rather be moved, to make supplications unto God in our behalf.   

Quorum memoriam agimus in terris. Per eundem Christum etc.  
Whose memory we make in earth. Through the same Christ etc. We offer sacrifice unto God, at the memories of martyrs, that by this celebrity, we may both give thanks to God for their victories, and incite ourselves to the imitation of such a crown and palm, by invocating them, & by renewing of their memories.    

Of orate fratres. etc. And of the reason of the priests turning unto the people upon the left hand.  
THis done the priest kisseth the Altar, & then maketh one whole turn through out, from the left hand to the right, saying. Pray brethren, that mine, and your sacrifice, may be made acceptable in the presence of God the Father almighty.  

The 1. Reason.  
Touching the reason of the priests turning to the people upon the right hand, we have already spoken before, showing that by the right hand, the priest representeth the person of our Saviour, as now by the left hand, he representeth his own person: for by the right hand, is understood virtue and perfection: and by the left hand, frailty and imperfection. The priest therefore representing our Saviour, passeth not to the left hand: to signify, that in our Saviour, there was no sin nor imperfection. But when he representeth himself, to acknowledge that he is a sinner, frail, and imperfect, he passeth to the left hand saying. Pray for me brethren.   

The 2. Reason.  
Again by the right hand, is signified mirth, and joy: and by the left, hand, sorrow, and sadness. Wherefore, the priest turning him to the Altar on his left hand, beginneth to represent the mysteries of the death and passion of our Saviour jesus, a matter full of great sorrow and sadness, & signified by the left hand, as joy by the right hand. For of the Angel which declared the joyful resurrection of our Saviour jesus, the scripture saith, that he sat on the right hand of the sepulchre Marc. 16.5.   

The 3. Reason.  
The good Hesther (as we read in her book cap. 4.) before that she would speak to king Assuerus, in the behalf of all her nation, was not content to betake her alone to her prayers, but also recommended herself to the prayers of all the people. The priest therefore doth here the very like, considering that at this time he presenteth himself before the king of all kings, to speak in the behalf of all his nation, that is to say, in the behalf of all the Church of God.   

The 4. Reason.  
Again, it may be said, that therefore the priest requireth to be assisted with the prayers of the people, for that he judgeth himself insufficient to consecrate so great a sacrament, unless he be also helped, and assisted with the prayers and supplications of all the asistants.   

Suscipiat Dominus hoc sacrificium etc.  
The people immediately make answer, and pray for him, saying. Our Lord receive this sacrifice of thy hands, to the praise and glory of his name, also to our utility, and of all his holy Church Wherein they imitate the counsel of the holy Scripture, which saith. Orate pro invicem ut saluemini. Pray one for an other, that ye may be saved. james 5.  
2. secondly, 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 manner, the priest sacrifieth by himself: & the people by the priest, which is his special commission in this behalf.  
3. And rightly say they, Our Lord receive this sacrifice of thy hands etc. to wit, at the hands of the priest, because it is the self same sacrifice which before, the celestial Father, himself, vouchsafed to receive at the hands of his Son. Wherefore with this oblation, the devout soul may likewise offer herself to almighty God.    

Of the Secret of the Mass, and of the sundry reasons rendered 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 manner: there being nothing more beseeming this high and ineffable mystery, than silence, as witnesseth Fortunatus l. 3. do eccles. office cap. 21.   

The 3. Reason.  
To declare therefore what this secret is: it is no other thing, then certain petitions, which the priest maketh unto almighty God; that it may please him, to accept the prayers and sacrifices, which there are presented unto him in the name of the church universal. As for example, that which is appointed for the fifth sunday after Easter. Suscipe Domine fideltum preces etc. receive o Lord, the prayers of the faithful, with the oblation of hosts, that by these offices of pious devotion, we may come to thy celestial glory. Through Christ our Lord. etc. That of the feast of the Ascension. Suscipe Domine munera etc. receive o Lord these gifts which we offer, in memory of the glorious Ascension of thy Son, and mercifully grant, that we may be delivered from all sin and evils, and that we may come to the life eternal. Through Christ our Lord. That of Penticost, Munera quesimus etc. Sanctify o Lord we beseech thee, these gifts, which we here offer, and also purify our hearts by the grace of thy holy Spirit. Through 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 always agree with the Collects in number, order, and matter. As for example, if the Priest do take three Collects. The first of the Sunday. The second for the peace of the Church. The third, that which is common for the living and the dead. Then must the first Secret also be of the Sunday. The second for the peace of the Church. And the third for the living and the departed: not that either the number or order, maketh so much in this matter, but because the Church herein followeth the doctrine of S. Paul, saying. Omnia honest & secundum ordinem fiant in vobis. Let every thing be done decently, and according to order amongst you.   

The 4. Reason.  
The priest reciteth these prayers in secret and that especially for five causes. First, to show, that the virtue of the sacrifice, which our Lord was to make for the redemption of man, was concealed and hid from the world, until the time, that he offered himself upon the Cross.   

The 5. Reason.  
secondly, to show, that the jews, presently after the raising of Lazarus, conspired amongst themselves to kill our Lord; for which cause, he did not walk openly amongst them (as the scripture saith) but retired himself in secret, into the city of Ephrem. john. 11.53.   

The 6. Reason.  
thirdly, to put us in mind what our Saviour did, during the time he was thus retired. Whereof Rupertus li. 2. de divinis officijs, rendereth the reason, saying. The priest therefore, standing in silence, and secretly praying upon the offerings, prepareth the holy sacrifice: because our Lord, even when he hid himself, and walked not openly amongst the jews, prepared for us, the wholesome sacrament of his passion: Thus he. Neither can the priest more conveniently represent unto us, the mysteries of the death & passion of our Saviour jesus, & the order of them, then by beginning at the conspiration of the wicked jews, from which he withdrew himself in secret, because as the the Evangelist saith, his time was not yet come.   

The 7. Reason.  
Fourthly, to represent the great taciturnity and silence, which our Saviour used, at the time of his examination before the judge: which, as the gospel witnesseth, was so great, that the judge himself did wonder thereat.   

The 8. Reason.  
fifthly to put us in mind, of the silence which he used at the time of his passion, when he was led as a meek and innocent lamb unto the slaughter. Which example the holy Martyrs do therefore imitate, of whom the Church singeth. Non murmur resonat, non querimonia. There is neither murmur, nor complaining heard.    

Of the Preface; And of sundry reasons rendered for the same.  

The 1. Reason.  
Touching the name, interpretation, and etymology of the word, the word Preface, is a word, which we retain of the Latins, as that of Trinity, Sacrament, and the like: and signifieth no other thing, than a certain preparation, preamble, or prolocution, which is used before we come to the principal narration, or matter intended, the better to prepare and dispose the auditors: like unto the Proemes and Exordiums, which Orators use before they enter into their narrations. And for this reason, this exhortation and Preface, serveth to prepare and dispose the Christians to devotion, whilst the priest addresseth himself to recite the holy Canon: which containeth the most in effable and incomprehensible mystery, of the consecration of the body and blood of our Saviour jesus.   

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 john saying? Go and prepare us the Pasche that we may eat. 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 up his voice, pronouncing his word on high to be heard and understood of all the assistants: to signify, that our Saviour having absented himself from Jerusalem, returned thither again five days before his passion, showing himself openly to his enemies, and making his entrance into the city, with a great multitude of people following him.   

Amen.  
Amen. The reply of the people answering Amen, doth signify the joyful acclamations of the people, who to honour our Saviour, some of them cut down branches from the trees, others cast their garments in the way where he was to pass, & 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 attentive to that, which he goeth about to do, saluteth them a new, requiring, that our Lord be with them. And that not without need: for great were the misery of man, not to be with him, without whom he can not be.   

Et cum spiritu tuo.  
And with thy spirit. The people having received this so wholesome a salutation of the priest, do likewise resalute him again; praying, that even as he hath wished, that God may be with them, so also he may be with his spirit, to the end that he may spiritually accomplish his office, with all decency.  
johannes Diaconus, in the life of S. Gregory, recounteth. That S. Gregory in the time of Mass saying, Dominus vobiscum, & his chaplains which attended him, being negligent to make him answer, an Angel from heaven supplied their default, saying. Et cum spiritu tuo. joh. Diac. in vita Greg. li. 4.   

Sursum corda.  
Our hearts on high. This is another salutation of the priest to the people, to the end, that they should again with new fervour, lift up their hearts on high to heaven, to consider the marvelous greatness of the mystery which is there undertaken. Yea we may truly say, that in this salutation, he further exciteth the Angels themselves, and all the celestial hierarchies, to laud the majesty of almighty God.   

Habemus ad Dominum.  
We have them to our Lord. Of this sursum corda. S. Aug. ser. 44. de tempore, sayeth. The hearts of the faithful are a heaven, because they are daily directed up to heaven, the priest saying, Sursum corda, and the assistants answering him. Habemus ad Dominum. Yea this the very work of nature itself, and the proportion of out heart wherewith we pray, doth likewise preach, and proclaim unto us; whereof, that part which is turned downwards towards the earth, is very little and picked, and that which is directed upwards to heaven, is large and extended. Which being considered, let those that are present at this dreadful mystery, well and duly remember, what they have protested to the Priest at Sursum corda, answering him, habemus ad Dominum.   

Gratias agamus.  
Let us give thanks. As in the former exhortation, it was needful to crave of the divine goodness elevation of mind, where with to pray well: so next it is expedient, that having received this elevation of mind, we render hearty thanks to our Lord God for the same: and for this cause the Priest admonisheth the people saying. Let us give thanks.   

Domino Deo nostro.  
To our Lord God. For he is God, which of nothing created us. He is Lord who with his blood hath redeemed us. He is Ours, who liberally communicateth himself unto us. Again, he is God, who in creating, gave us nature. Lord, who in redeeming, gave us grace Ours, who in saving us, will give us glory.   

Dignum & justum est.  
It is meet, and just. The people make answer, acknowledging that it is meet and just. Meet in respect of him, because he is our Lord. Just, in respect of us, because we are his people, and the sheep of his pasture. Again. Meet, in respect of his manifold benefits. Just, in respect of our gratitude and obligation.   

Vere dignum & justum est, equum & salutare.  
It is verily meet, and just, right, and wholesome. Which words the priest repeating after the people, addresseth unto almighty God; containing so many several mysteries, as there be sundry words repeated. For I find, that the learned and holy Doctors of Christ's Church, have taken great delight and pleasure, to explicate unto us these five words of the Preface.  
First Albertus Magnus, referreth them to five dignities or excellencies, contained in this holy sacrament, saying that this sacrament is a sacrament of undoubted verity: of a most excellent dignity: of exceeding liberality: of weighed equity: and of most wonderful efficacy For to the verity thereof, answereth this word, verè: to the dignity thereof, answereth this word, dignum: to the liberality thereof, answereth this word, justum: to the equity thereof, answereth this word, equum: and to the efficacy thereof, answereth this word, salutare.  
Others refer these five words, to the fover principal benefits which we receive of almighty God; to wit, our Creation, Redemption, justification, and Glorification. And amongst others Innocentius the 3. thus expoundeth them. Truly Meet, because thou of thy mere Goodness hast created us. Just, because of thy pure mercy thou hast redeemed us. Right, because gratis thou justifiest us. Healthful, because thou dost perpetually glorify ye.   

Nos tibi semper, & ubique gratias agere.  
That we always, and every where, give thanks unto thee. By which words, semper & ubique, always, and every where: is understood, the greatness and immensity of almighty God, who is present every where, and in all places. Or Always, that therefore we ought to render him thanks, in all times & in all seasons. And every where, because where soever we be, in him we live, move, and have our being.   

Domine sancte, pater omnipotens aeterne Deus.  
Holy Lord, Father omnipotent, eternal God. Which other words, express divers most high attributes of his most excellent majesty. As by the word Domine, that he is a Lord, and therefore to be served. By the world Sancte, that he is holy, and therefore that his servants ought also to be holy. By the word Pater, that he is our Father and we his children. By the word omnipotens, that he is almighty, & able to defend us from the power of sathan, and of all our enemies. By the word eterne, that he is everlasting, and can glorify us eternally. By the word Deus, that he is sole and absolute God, our only maker, redeemer, and preserver.   

Per Christum Dominum nostrum.  
Through Christ our Lord. Which words do give us to understand that we miserable creatures which have offended a God of such goodness and excellency, a Lord, a holy Lord, a Father, an omnipotent Father, a God, an eternal God, being of ourselves nothing else but dust and ashes; and most unworthy to present ourselves before his majesty, do therefore not only give humble thanks for all his benefits, but also do seek to appease him for our offences, & that only, Per Christum etc. Through Christ our Lord.   

Per quem maiestatem tuam laudant Angeli.  
First this name of Angel, is a name of office, and not of nature: wherefore when they are sent, they are called Angels or messengers, ●or as much they reveal the mind of God ●…to men: which name is common to all the celestial spirits, though in this place, it is perhaps understood particularly, of those which are of the lowest order; whereof every man hath one for his keeper, unless he drive him away by his evil life. For so S. Aug. saith of them, that they love, what God loveth: keep, 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 whom the other Angels receive the ordinances of God, and who do see them executed: of which pre-eminence and predomination over other Angels, they are called Dominations. Now than if these so noble spirits to whom, by reason of their office, adoration doth seem to be due, do themselves with most profound reverence, adore almighty God, how much more ought we, who are but dust & ashes, to humble ourselves under his almighty hand. Of Principalities, Powers, Virtues, and Dominations, S. Paul maketh mention, all in one epistle. Ephes. cap. 1.   

Tremunt Potestates.  
The powers do tremble. The Powers are such, to whom the wicked powers are subject: and hereof thy receive their name, because the malignant spirits by their power, are bridled and restrained that they can not do so much hurt as they desire. Of these it is said, that they tremble: not for timorous fear, being perfectly blessed, but (saith Gabriel Biell) for obedience, reverence, and admiration of so ineffable a majesty, acknowledging their power to be nothing, in respect of the divine & immense power, of him who is contained in this dreadful Sacrifice.   

Coeli coelorumque virtutes.  
And the powers of the heavens. In this place these words do signify all the company of the celestial spirits which are the intellectual heavens. But some understand them of the material heavens, in that sense of the 19 psl. Coeli enarrant gloriam Dei, The heavens declare the glory of God. For as Euthymius in psl. 148. and S. Chrisostom say; The heavens, and also the stars, although they want a voice and have neither life nor soul, yet do they laud and praise the majesty of God by their greatness, beauty, situation, nature, utility, ministery, perseverance, and by other like means: whereby also they do draw the minds of their beholders, into the admiration and praise of their Creator.   

Et beata Seraphim socia, exultatione concelebrant.  
And the blessed Seraphins. With mutual joy do jointly celebrat. Seraphim in Hebrew; is interpreted Ardentes, burning, or inflaming, for that they are enkindled and inflamed in charity above all others; betwixt whom and God, there are no other Angels: being so inflamed with the brightness of the divine light that as the prophet Esay saith. (cap. 6.) They cover the face and feet of him that fitteth in the throne.   

Cum quibus & nostias voces ut admitti iubeas deprecamur, supplici confessione dicentes.  
With whom we beseech, that thou wouldst command our voices to be admitted, with humble confession saying. For as much as all the celestial orders of Angels aforenamed, are chiefly employed in continual praises and thanksgivinge before the presence of almighty God, therefore the priest maketh his humble petition to our Lord in the name of them all, that he would vouchsafe to receive our laudes & praises, amongst the praises of the holy Angels: that so men associated with the celestial spirits, as the lower strings of an harp with the higher, they may jointly sound forth the heavenly hymn of Sanctus following.    

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

The 1. Reason.  
FIrst, Gabriel Biel in his exposition of the Mass, saith, that Sanctus, is so called of Sancio, which is to consecrat, dedicate, establish, ratify, or confirm: and thus laws, customs, and men also, are called holy.   

The 2. Reason.  
The same author saith, that Sanctus may be so called, a sanguine hostiae, of the blood of the host, for amongst the people of the old law, that was called holy, which was consecrated or sprinkled with the blood of the host; and so Sanctus may be as much, as sanguine unctus.   

The 3. Reason.  
Ciryllus, or rather Origines saith, that the word Sanctus, with the Greeks' is called Hagios, which is, saith he, extra terram esse, to be, out of the earth: li. 11. in Leuit. which thing doth in very deed, most perfectly and excellently agree with that most divine, and pure, nature of almighty God.   

The 4. Reason.  
S. Device in his 7 cap. of his heavenly Hierarchy, saith that this Sanctus, is a voice of exceeding praise, full of much dread and reverence. And S. Ambrose saith, that we find nothing more precious, wherein we may set forth and extol almighty God, then in that we call him holy. li. 3. de Spir. Sancto cap. 12. Add, that holy, is one of the names of almighty God. Luc. 2.   

The hymn of Sanctus, confirmed by miracle.  
Biell in his learned exposition upon the Mass saith, that when Constantinople was shaken with an earthquake, and the people for fear prayed in the fields, in the fight of all, a little child was taken up into the air, for the space of an hour; and afterwards descending again, said, that from heaven this angelical hymn, resounded in his ears, as from a great multitude, or choir of celestial fingers; and that he was commanded to declare that song of praise to all the people: which as soon as they began to sing, God delivered them from that imminent danger.   

Sanctus Sanctus Sanctus.  
Holy, Holy, Holy. These sacred words thrice repeated, may put us in mind of the three persons of the most B. Trinity (the Father, the Son, and the holy Ghost (every one of which are infinitely holy, with the same sanctity. Which sanctity, in these three persons, doth far surpass the sanctity of all other creatures by many degrees. For first, the sanctity of God is infinite, without bound or measure. secondly, it is independent, and neither springing nor flowing, from any other fountain. thirdly, it is to God essential, and not perticipated.   

Dominus Deus.  
Lord God. The Church in this devout Canticle, doth most lively declare and set forth unto us her faith in the doctrine of the B, Trinity. For the word Sanctus, thrice repeated, plainly signifieth the Trinity of persons: & the word Dominus, once repeated, truly declareth the unity of essence.   

Sabaoth.  
Of hosts. The word Sabaoth, signifieth as much as militiarun, of hosts or armies: for so many armies hath God in earth, as there are several orders in the Church: and so many armies hath he in heaven, as there are sundry orders of holy Angels. And rightly do we call the Angelical spirits an army: because they fight against the spiritual powers, to wit, the Devils.   

Pleni sunt coeli & terra gloria tua.  
Heaven and earth are full of the majesty of thy glory. To wit Angels and men, replenished with divine grace. Or heaven and earth are full of his divine glory, because his deity is every where: above all things not elated: under all things, not prostrated: with in all things, not included: without all things, not excluded.  
Again, heaven and earth are full of his glory: because the self same glory which is in heaven with the Angels, is likewise with us in earth: the self same glory, which is sitting upon the throne and right hand of the Father, the self same glory is upon the Altar: and therefore both heaven and earth at one and the self same time, is filled and replenished, with the self same glory.   

Hosanna.  
Hosanna, in Hebrew, is composed of hosiach, save, and anna, which is an Interjection of beseeching, and being put together, soundeth as much as, save we beseech thee. Which Pope Simachus interpreteth more manifestly, saying. Save me o Lord I beseech thee.   

In excelsis.  
In the highest. These other words, in excelsis, joined to hosanna, do clearly show what this saving is, which is before understood in the word hosanna, to wit, in exce●sis in the highest, that is in heaven, because Christ came to give, not earthly, but heavenly, not temporal, but eternal salvation.   

Benedictus qui venit in nomine Domini.  
Blessed is he that cometh in the name of our Lord. Blessed is he which cometh, once to offer himself for us in a cruentall oblation upon the Cross: and blessed is he which cometh daily to be offered incruentallie for us, upon the Altar: and blessed is he which cometh to replenish us, with abundance of all spiritual graces and benedictions.   

Hosanna in excelsis.  
Hosanna in the highest. This Hosanna is twice repeated, for the two parts of glory, the one of the body, and the other of the soul: or for the salvation of the two people, the jews and the Gentiles.   

Of the sign of the Cross, made at the end of the aforesaid hymn.  
The words Benedictus etc. were (as before was said) the praises and acclamations of the people, when our Saviour returned to Jerusalem, at the pronunciation whereof, the Priest maketh the sign of the Cross before his face: to signify, that this honourable entry of Christ, with all those high acclamations of the people, was not to receive the pomp of a worldly kingdom, but by his passion and death, to purchase our redemption.  
The use of singing of sundry Prefaces in the holy Mass, is very ancient, as appeareth out of Clemens Romanus, Cyprianus, Chrisostomus, Basilius; Ambrose, and sundry others, cited by Durant in li. de rit. Eccles. Cath. li. 2. cap. 30.    

Of the holy Canon of the Mass, and of sundry notable mysteries contained in the same.  
FIRST Canon, is a Greek word, which signifieth, a rule, or a thing regularly composed: and this part of the Mass is so called, because it containeth, certain prescriptions and ordonances, for the consecration of so high a sacrament. As also, because it hath by the authority of the Church of Rome, obtained the force of a prescript or law.  
Of the holy Canon do make mention most authors which ever took upon them to write of the Mass, even from the Apostles unto this present: and therefore it shall not be needful in this place or in the discourse ensuing to fill up paper with the particular names of any, either ancient or modern.  

Why the holy Canon of the Mass, is said in secret.  
The holy Canon of the Mass 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 Mass is said in secret, lest otherwise those sacred words should be made over common, or wax contemptible amongst the simple people, who by daily use of hearing them, might carelessly recite and sing them in the open streets, and other places not convenient. For as the same author recounteth, when in former, times the holy Canon of the Mass was pronounced publicly, almost all manner of persons learned it by rote, and would sing it in the fields and open streets. Whereupon it happened, that certain shepherds singing it for recreation, and laying bread upon a stone, at the prolation of the sacred words, the bread was turned into flesh, but they by God's justice, were stricken with fire sent down from heaven. For Which cause the holy Fathers of God's Church have ever since ordained, that these sacred words, should always be said in silence.  
The like also happened to three little boys, who to make themselves sport, would seem to take upon them to sing Mass. Who first placing a stone instead of an Altar, and then laying their bread thereon, instead of an Host, and after putting water into a wooden dish, instead of a Chalice, were soddainlie strooken to the earth, and their bread and water, consumed with fire which fell from heaven: and for the space of three days (to the great amazement of their parents) remained speechless. And after three days, coming again unto themselves, recounted openly, all that, which had befell them: all which is testified more at large, by joannes Moscus, and by many others.  
The premises therefore considered, I am here to pray the gentle Reader to pardon me, if I do not turn the words of the sacred Canon, immediately ensuing, into our vulgar tongue, as I have done the former, which I protest in regard of their dreadful venerablenes, I dare not to do. Hoping nevertheless, sufficiently to explicate, their sense and meaning, by another method.  
Now then, according to S. Hierom let us sprinkle our book, and the posts of our houses, with blood. And with Zara let us bind a red third upon our fingar, that we may set forth, the passion & death of our redeemer, and sorrowfully consider, the unspeakable pains, which he vouchsafed to suffer for us.    

  

T. E.  
FOR as much as in the holy Canon of the Mass, special memory is made of the passion and death of our redeemer, therefore perhaps it was ordained by divine providence, and not by human industry, that the sacred Canon, should take his beginning from that letter, which by his proper form, doth lively express the sign of the Cross, in the figure of Thou. As the Prophet Ezechiel saith cap. 9 The sign of Thou in the foreheads of the men, which sorrow and mourn.  

Igitur.  
Which word Igitur, is a particle Illative, connecting the sacred Canon, unto the Preface before rehearsed. As if he should say; After such preamble of prayers, and celebration of praises, at the length we enterprise that, which hitherto for reverence we have deferred.   

Per jesum Christum Filium tuum.  
In which words, is clearie alleged, the virtu of the Mediator: the which, of what marvelous operation and efficacy it is, plainly appeareth, by the great propinquity which he hath with both parties, between whom, he is in the midst as Mediator. For first with God he hath propinquity, because he is the Son of God: also with us he hath propinquity, because he is the Son of man. Whence it followeth, that he first praying to his heavenly Father for us, doth set open his ears to our petitions, & in a sort, addicteth them to hear our supplications.   

Dominum nostrum.  
And worthily is he said in all these to be ours, to wit, our jesus, our Christ, and our Lord: given, for a preservative of our health: in food 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 words, do somewhat differ in signification: for to ask, is simply to demand: but ask joined with beseeching, is an obsecration which is made with earnest entreaty and persuasion. And therefore aptly by two divers words the demand is doubled, that so the prayer which is made may be of greater moment.   

Why the Priest here kisseth the Altar.  
This devout ceremony may signify unto us, that Christ not only of his humility, obedience, and love to his Father, gave himself to death for us, but also of his exceeding love and charity towards us. For as God so loved the world, that he gave his only begotten Son for it: so also his Son loved the same, that he would likewise willingly die to redeem it; not compelled by any necessity, as himself signified saying. I have power to lay down my life, and to resume, or take the same again.   

Vti accepta habeas, & benedicas.  
God is said to accept our offerings, not that they are, either profitable, or delectable to him, but that according to the accustomed & wont manner of acceptance, we do beseech him, that upon those things which we offer unto the glory of his name, he would pour down the increase of his heavenly benediction. And therefore there is subjoined. Et benedicas.   

Haec ✝ dona, haec ✝ munera, haec ✝ sancta sacrificia illibata.  
Which three words, Dona, munera, sacrificia, may be thus distinguished. First, those things are called Dona, which are given us of God for our sustentation, as testifieth the Apostle saying. Every best gift and every perfect gift, is from above. james. 1. Furthermore Donum, according to S. Isidor, is that which the superior, giveth or bestoweth upon the inferior. Or as Cyrillus sayeth, a thing which is given to such as are in need. Cyril. in Collect. 2. They are called Munera, in as much as they are received of us with a grateful mind. Or rather in as much as we, who are poor and inferior, present them to God as to our superior, expecting in am of them, to receive some better thing from his blessed hands. 3. They are called Sacrifices, in as much as we offer them up to God, to please and pacify him for our sins Or as they are offered up unto him, to honour him with the highest latrial honour. So that they are to be considered 1. As they respect the giver, and so they are called Gifts. 2. As they respect the receiver, and so they are called Rewards. 3. As they respect the offerer, and so they are called Sacrifices.  
Again some of our holy Doctors there be, who accommodate these three words, (Dona, Munera, Sacrificia) marvelously well, to the most precious body and blood of our Saviour jesus: as for example. 1. It is a Gift (say they) because God hath given it us of his mere liberality: and it is of such excellent greatness, that he could not possibly give or bestow a greater upon us 2. It is a reward or present, because of all the oblations that we can present unto him, we have nothing of price, but his most precious body and blood which he hath given unto us, that we may give or render again unto him. 3. It is also a Sacrifice, for that it is the very lamb of God, which truly was sacrificed for the sins of the world. And lastly, this so worthy a Sacrifice is said to be Illibata, for as much as it ought to be offered up, without any spot of soul or body.   

Of the 3. Crosses, which are made at the prolation of the three words aforesaid.  
Concerning the 3. Crosses, which the Priest maketh at the prolation of the three words aforesaid, Stephanus Eduensis saith, that the bread and wine, are signed with a triple Cross, to declare the whole mystery to be wrought by the marvelous might of all the Trinity.  
According to Albertus magnus, and Innocentius tertius, by these three Crosses, may be understood three derisions, or illusions of our B. Saviour. The 1. before the high Priest. The 2 before king Herod. And the 3. before Pontius Pilate.   

Imprimis quae tibi offerrimus pro Ecclesia.  
Every Sacrifice ought to be offered up for all, that is to say, for the Church universal, for it is great reason, that every Priest pray for all, because Christ, the proper Host of this Sacrifice, was offered up for all: as writeth S. Cyprian. epist. 63.   

Tua.  
This word is added to the former, by way of obsecration, wherein we crave, that he would be good and merciful unto his Church not for her own merits, but for his own gifts and many most singular graces, which he hath vouchsafed to bestow upon her, and wherewith he hath marvelously adorned and enriched her. And Gabriel Biel saith, that the Church useth this world Tua, calling her self his, the rather to insinuat herself into his grace and protection. For as S. Ambrose noteth, every one doth willingly keep and protect his own. l. 2. de poenit cap. 8.   

Sancta.  
This Church is called holy for sundry reasons▪ Holy, for her holy religion Holy, for her holy laws Holy, for her holy Sacraments. Holy, because her head is the holy of holies. Holy, because the Holy Ghost, her ruler and director, is holy. lastly holy, because she is vowed and consecrated unto almighty God, and sanctified and washed, in the most precious blood of our Saviour jesus, as writeth the Apostle. Ephes. 5.   

Catholica.  
Next this Church is called Catholic, that is to say universal, for as much as she hath been diffused by the splendour of faith, even to the uttermost ends of all the world. In which name S. Aug. doth admirably rejoice, because he was contained with in the lap of that Church, under the sacred name of Catholic. Epist. quam vocant fundamenti. cap. 4.   

Quam pacificare.  
Rightly in the first place, do we pray, for the pacification and peace of the Church, this peace being the bond of all concord, & the redress of all discord: and which Christ our Saviour, departing from his Disciples, last of all bequeathed unto them. john 14. And after his resurrection, first of all preached unto them Luc. 24 secondly, aptly is peace here asked of almighty God, because God is the God of peace, and not of dissension. thirdly, very well is peace required, in the time of sacrificing, because this Sacrifice is a Sacrifice of peace. fourthly, because as no community can consist without peace, so neither the Chutch.   

Custodire.  
In the next place, we pray that our Lord would keep his Church, especially from the deceitful allurements, of the world, the flesh and the devil. From the dangerous incursions of all ravening wolves, as from Infidels, Turks, Heretics, wicked Pastors, and from all false brethren. Which prayer, Christ himself, before his departure, made for his Church and chosen, saying. That thou keep them from evil. john. 17. Again three sundry ways, God preserveth his from evil. 1 By a blessed and happy death, that they live not to see them, as we read of king josua. 2. That they escape them by flight, as did S. Paul from Damascus. 3. By giving them fortitude, constantly to overcome them: as divers holy Martyrs, & Confessors have done.   

Adunare.  
And for as much as Christ himself saith, that he hath other sheep, which are not as yet of the same sheepefould john. 10. therefore for these also do we pray, that they may be brought to the unity of the same Church▪ In which word, according to S. Aug. we pray for that, which always ought to be prayed for, in the Church of Christ: to wit, that faith may be given to Infidels: unity to Schismatics: and resociation to such, as by the censure of the same Church, are for a time, severed to do penanee for their offences. Cont. julianum cap. 3.   

Et regere digneris, toto orb terrarum.  
Which words, together with the other before recited, may be more briefly thus expounded. To pacify, from enemies, that she be not oppressed. To keepee, in peace, that she be not disturbed. To unite, from schisms, that she be not divided To govern, in the disposition of her councils, that she be not deceived.   

una cum famulo tuo Papa nostro N.  
Where note, that Papa, is said of the Interjection Pape, which is an Interjection of admiration, as admirable for sanctity. And right worthily is this name attributed to the bishop of Rome, for where as in many other seats, faith and religion hath failed, to this chair and seat of Rome, never could perfidiousness have access.   

Et Antistite nostro. N.  
A Bishop in this place, is termed by the name of Antistes, so called of these two latin words, Ant, and stes, because he standeth and is placed, before other Priests. Touching this our Bishop, we ought also to have remembrance of him, for so S. Paul willeth us saying. Remember your Prelates which have spoken the word of God to you. Heb. 13.7. And, Obey your, Prelates, and be subject unto them, for they watch over you, as being to rendar an account for your souls. vers. 17. Seeing therefore, that they stand answerable and accountable for our souls, should it not be very great ingratitude in us, to forget them in our prayers.   

Et omnibus orthodoxis.  
Doxa, in Greek, signifieth sentence or opinion, and Orthodoxos, as much as right believers. By which word it is most plain, that all Infidels, Heretics, and Schismatics, separated from the mystical body of our Saviour Christ, are excluded from the fruit and benefit of this Sacrifice.   

Atque Catholicae & Apostolicae fidei cultoribus.  
Where it is to be noted, that to worship the Catholic faith, is not only for a man to believe it in himself, but also to declare and express it in his deeds: as namely, to sustain and defend the same, against all such as shall impugn it: all which are truly termed, defenders and advancers, protectors and worshippers, of the Catholic faith.    

Memento Domine.  
HItherto the Priest, hath prayed for the Church universal, and for her rulers. And now in this place he doth recommend unto the divine clemency, his own particular friends, for whom he intendeth to offer up Sacrifice: as, his parents, brethren, sisters, kinsfolks, and other benefactors, or such as he hath taken in charge unto him, as speaketh S. Aug. Epist. 59 quest 5. saying. Memento Domine. In which words, he desireth that our Lord would be mindful of those, whom in his present prayers, he offereth up unto him: because, to be had in mind of God; is to be helped of God. And Gabriel Biel addeth, that when he asketh, that our Lord would remember them, he demandeth that he would have mercy on them.  

Famulorum, famularumque tuarum.  
First, as the same author saith, men are set before women, for the dignity 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 unto almighty God, not simply men, but his servants: thereby acknowledging him for their good Lord and master, full of all mercy, clemency, and sweetness.   

Why the Priest joineth his hands together, and meditateth a while in prayer.  
In this place, the Priest meditateth a while, and calleth to mind all those aforesaid, for whom he is obliged and bound to pray: as his own parents, friends, and benefactors etc. And this truly greatly moved divers of our holy ancestors, to induce some one or other of their children, to the office of Priest hood, because they knew very well, that the Priests were bound, to pray and offer Sacrifice particularly for their parents, friends, and benefactors. For how should the Priest at this present, standing in the presence of Christ and his Angels, not remember his faithful and loving friends, their benefits bestowed upon him, their particular necessities, and their pious, holy, and devout intentions? This therefore the Church duly observeth, as being grounded upon the law, both of God and nature.   

Et omnium circumstantium.  
The same holy Mass, is further particularly applied, to all those which in fervent faith and attentive devotion, do assist at the same, that they especially, may participate of the fruit, of the death and passion of our Saviour jesus, who by particular devotion, have adjoined themselves to assist at the Sacrifice. And well doth he pray for all those that stand about, that is, who stand firm in quietness, inward recollection, and elevation of mind in almighty God: and not for those who walk or state about them, for all such, do rather stir, then stand still.   

Quorum tibi fides cognita est, & nota devotio.  
Faith, according to S. Paul, is defined to be, an argument of things not appearing; To the end therefore, that all those which are present at the Sacrifice of the Mass, may reap the fruit which they desire, there is here required in them, these two things principally. 1 A firm, and unmovable faith, to believe without staggering, that the body & blood of jesus Christ, together with his soul and divinity, are truly, really, and substantially present, under the species of bread and wine, after the prolation of the sacramental words. 2. Devotion; which is defined to be, a spiritual act of the will, readily obeying unto almighty God. For it is not enough that the understanding be united to God by faith, unless the affection likewise, be conjoined unto him by pure devotion.   

Pro quibus tibi offerimus, vel qui tibi offerunt.  
The Priest doth pray and offer Sacrifice, not only for those that are present, but for others also which are absent. Because some there are, who neither in body are present at Mass, nor yet in intention such are the souls in Purgatory, little infants, and also many wicked and evil Christians, for whom not withstanding the Priest doth offer, and that in particular. Others there be who are present at Mass, either in intention only, and not in body, or both in body and intention: and these both offer themselves, and the Priest also doth offer for them, although in a far distinct and different manner; for the people offer spiritually, the Priest properly: the people in affection, the Priest in function: the people offer in heart, holy desire, faithful assistance, uniform consent, and humble prayer, the Priest by actual, external, and visible ministry, 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 us holy. And of praise, 1. Because Christ, with praise and thanksgiving, first instituted the same. 2. Because he himself, offered it up to the honour and praise of his eternal Father. 3. Because there is nothing in this Sacrifice, which is not abounding and full of praise. For if respect be had to Christ's divinity, it is here. If his sacred humanity be sought for, here is his soul, here is his body, here is his blood, all most worthy of praise and honour.   

Pro se, suisque omnibus.  
In these words, the Priest who maketh this oblation, ought first (according to the well ordered rule of charity) to remember himself, and the care and safety of his own soul. Next that all such as have any charge committed unto them, to rule or govern, that they do not only commend them selves unto God, but also all those that are committed to their charge and oversight: as, the Pastor, for his flock, the Prince, for his subjects, the Captain, for his soldiears, the Father of a house, for his family, the Master, for his scholars, and so of others.   

Pro redemptione animarum.  
Which words do show, that the Priest ought not to pray, neither for any earthly appetite, nor temporal gain, but purely and sincerely for the salvation of their souls: for to do otherwise, were with Simon Magus, to buy and sell the gifts of God for money.   

Pro spe salutis incolumitatis suae.  
That is to say, for hope of health, as touching the sick: for hope of safety as touching the healthy: for friends, if they fallen at enmity: for their safe return, if they be in journey: and for they amendment, if they live viciouslie.   

Tibique reddunt vota sua.  
Where note, that a vow in this place, is not properly taken for a promise of some spiritual thing made unto God, but for pious intentious, holy desires, and other good works, which the Priest requireth to be accomplished with a most inward affection, by the asistants, according to the saying of the Prophet David. Offer up to God the sacrifice of praise, and render thy vows unto the highest.   

Eterno Deo, Vivo, & Vero.  
In which three words, are plainly excluded three sorts of creatures, which falsely have been taken and reputed for Gods, to wit, Devils, Men, and Idols. For the Devils, they are living, but not eternal: first because they had a beginning: and next, because they have lost the life eternal. The second also are living, but neither eternal, nor true: not eternal, because they shall have an end: not true, because as the Apostle saith. Every man is a liar. The third are are neither true, nor living, nor yet eternal, as being without all manner of sensibillitie or motion.  
To conclude, concerning the first part of the holy Canon, four things are chiefly to to be noted: to wit, to whom: for whom: how: and wherefore we ought to offer up this sacrifice of praise. To whom? Only to God, that is to the most B. and undivided Trinity. For whom? For the holy Catholic Church, that is for all true and faithful believers How? In the unity of faith, that is to say, in the communion of saints. Wherefore? To wit, for all benefits, temporal, spiritual, and eternal.    

Communicantes.  
IN four things do we communicate with the B. saints. 1. In Faith: believing what soever they believed, concerning the verity of this B. Sacrament. 2. In Hope: because the Saints did hope, and we do hope, for we still hope, and expect in patience, that which they already posesse in full assurance. 3. In Charity: for such is the prerogative of Charity, that though Faith do cease, when beatifical vision is present: though Hope do desist when pleasant fruition is possessed, yet in heaven, Charity never faileth, but is more increased and perfected. 4. We do communicate with them, in the use and and oblation of this B. Sacrament, whose former viaticum this hath been, to bring them to that most blessed life whereunto they are so happily arrived: Because also it is said of the Saints, that they were persevering in the doctrine of the Apostles, and in the communion of breaking bread.  

Et memoriam venerantes.  
The 1. reason why before the consecration of the body of Christ, the Church hath ordained the commemoration of the Saints to be made, is, because she hath been taught and learned this out of the figures of the old testament. For as the legal priest and Bishop, entering into the holy of holies, brought in with him the names of the twelve tribes, written upon his Rational: even so the evangelical priest, entering into the holy of holies, bringeth in with him the names of the twelve Apostles.  
But besides this, there are sundry other reasons, for the commemoration, and veneration of the B. Saints. 1. Because the odor and fame of their virtues, is every where dispersed throughout the world. 2. Because their holy bodies and relics, are had in high veneration, and visited and frequented with many pious pilgrimages. 3. Because both Churches and Altars, of unspeakable riches, are dedicated unto God, in their names and memories. 4. Because upon the tombs of Martyrs, and relics, and bodies of the B. Saints, the sacrifice of the Mass, is daily celebrated, 5. Because at the sepulchres, and memories of the B. saints, God doth work many marvelous miracles. 6. Because in this, the Church doth that, which all antiquity was accustomed to do: for it hath ever been the practice of the Church, to make commemoration of the B. Saints, in all her prayers and supplications. As. Exod. 32. Gen. 38. and Dan. 3.   

Imprimis.  
First. Where being to speak of our blessed Lady, he well saith, 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 upon thee Or to what man was it ever said, The power of the most high shall overshadow thee? Luc. 1.35. Or to what creature was it ever said, that which of thee shall be borne holy, shall be called the Son of God.   

Gloriosae.  
Where note, that to this most excellent queen, four most singular and renowned titles, are attributed and given 1. She is said to be glorious, because she is most gloriously assumpted both in soul and body. 2. Glorious, for the great glory which she enjoyeth in the kingdom of heaven, wherein she far surpasseth all Cherubins, and Seraphins, yea all the Angelical Spirits & orders of saints being put together. 3. Glorious, for the high honour which the Church militant doth give unto her: for whereas other Saints, are served with the honour which is called Dulia, she is worshipped with that honour which is termed Hyperdulia, which Hyperdulia is an especial honour, due unto her, for the affinity and heroical virtue, even contracted with almighty God.   

Semper Virgins.  
In the second place, that most excellent and supernatural gift, to have been always a virgin. For she was a virgin in body, a virgin in mind, and a virgin in profession. A virgin before her childbirth, in her childbirth, and after her childbirth; without any corruption of her virginal chastity.   

Mariae.  
The name of Marry, hath three intepretations. Star of the sea. julluminated. And Empress or Lady. First she is Marie, (that is star of the sea): for as much as all that are labouring in the bitter sea of penance, and sorrow for their sins, she safely bringeth to the secure harbour of health and salvation. She is Marie, (that is illuminated): because those that walk in the darkness of sin and of error, are converted by the means of her singular merits. She is Marie (that is Empress or Lady): for she showeth herself to be Empress and Lady of absolute power, over all the devils and infernal spirits, in defending ut against them, both in our life, and at the dreadful and fearful hour of our departure.   

Genetricis.  
In the third place, she which before was called a maid, is called a mother. A marvelous fecundity is expressed when mother is mentioned: for marvelous truly was the holy virgin's fecundity. Whereat the prophet admiring, saith. A woman shall compass about a man. jerem. 31. to wit, Marry, Christ: a maiden, God.   

Dei, & Domini nostri jesu Christi.  
In the fourth place, she is adorned with the supereminent title, not only of a mother, but of the mother of God, and of our Lord jesus Christ. For the holy virgin did not beat or bring forth only a mere man, but true God: neither was she only 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 just cause. For first they were the only witnesses of this divine Sacrament, who were present, when our Lord first instituted the same. secondly they were those who received first authority and commandment to celebrate the same. thirdly they were those who first put in practise the celebration of this divine Sacrament. And fourthly, they were those, who set down the chief orders and prescriptions, to all Christian nations, for the administration of the same.   

Ac Martyrum tuorum.  
After the Apostles, the holy Martyrs are also named, because of their great constancy which they showed in the hot persecutions, and shedding their bloods in the defence of their faiths: who therefore were truly martyrs, that is to say, witnesses of the verity of the Christian faith: for martyr properly signifieth a witness, and martyrs are truly witnesses, yea even unto death. For great is the work of martyrdom, and manifold the praises belonging thereto. 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 firm Faith. The fourth, that it is an act of most fervent Charity. For as our Saviour saith, Greater, charity then this no man hath, that a man yield his life for his friends john. 15.13.  
And here in this place may occur a question: why in the Mass, no commemoration is made of the holy Confessors, seeing the Church, amongst the Saints, doth so highly worship their memories. The cause whereof seemeth to be this; for that in the sacrifice of the Mass, (in which is represented the passion of our Lord) the memory of none was to be made, but only of martyrs, who shedding their blood for the love of Christ, are made thereby perfect imitators of his passion: which the Confessors, though otherwise holy, have not done.   

Petri.  
Amongst the Apostles, the name of Peter is first expressed, as being the chief and head of the Apostles. He was in great reputation at Rome, the Emperor Nero being angry therewith, caused him to be crucified, with his head towards the earth, and his feet upward; the which he himself requested, not thinking himself worthy to be crucified in that manner, as his Lord and master was. The people of Rome upon this occasion, embraced the faith and Christian religion with great fervour. He was buried on the side of Nero's garden at the Vatican. He held the seat of Antioch in the time of the Emperor Tiberius, the space of 7. years. And 25. years, that of Rome.   

Et Pauli.  
S. Paul a vessel of election, & endued with singular divine graces, was called from heaven, to bear witness of the name of jesus, before kings and Potentates. Of whom a religious father saith; He would have no other university but Jerusalem, no other school but mount Calvary, no other pulpit but the Cross, no other reader but the Crucifix no other letters but his wounds, no other commaes but his lashes, no other full points but his nails, no other book but his open side and no other lesson, but to know jesus Christ and him crucified. He suffered innumerable travels in the promulgation of the gospel. He was the same day, that S. Peter suffered at Rome, beheaded, in the year 37. from the passion of jesus Christ, and the 14. Year of the Emperor Nero. He was buried in the way of Ostia, where since is built a most sumptuous Church and monastery under his invocation, not far from whence are to be seen yet at this present, three fountains of springing water, which did break forth of the places, upon which his head leapt thrice after his decollation.   

Andreae.  
Who at the voice of one only calling, followed our Saviour Christ. Who brought his brother Peter to be instructed of our Saviour. Who disputed with the Proconsul Egaeus of the verity of this B. Sacrament. Which Proconsul caused him to be crucified after the example of jesus Christ, but in a manner different, for that he had not his hands and feet pierced with nails, but straightly bound with cords, to the end to put him to a more slow death.   

jacobi.  
S. james the greater, was a galilean by nation, the son of Zebede, and brother of S. john. Both which agreed to follow our Lord with such affection, that they forsook at an instant their carnal father, and company of fishers. They were so greatly beloved of our Lord that their mother doubted not to require seats for them on either side of him, in his kingdom. He took them with him for witnesses of his glorious transfiguration. Also at the raising of the daughter of the prince of the Sinagouge jairus for proof of the inward love which he bore unto them. He was put to the death of the sword by Herod, in the time of the Emperor Claudius. He was the first of the Apostles, who exposed his life for the love and faith of his master Christ. Our Lady, and all the Apostles, were present at his martyrdom.   

joannis.  
S. john, jesus Christ did most dearly love, & for this respect he was called his Evangelist. He was sent with S Peter to prepare the Passover. He only leaned upon the breast of our Saviour at his last supper, from whence he sucked those divine mysteries, which he hath left written unto us. At the point of the death of jesus Christ, he recommended unto him his mother, for an assured argument of his confidence and amity. After his resurrection he ran the first of the Apostles, to enjoy the fight of him. His martyrdom was to be put into a vessel of hot oil, but by the providence of God, it could not hurt him. Having religiously preached the gospel in the lesser Asia, he entered at the age of 99 years into a sepulchre, which he was accustomed to frequent, and was never since seen in earth.   

Thomae.  
This Thomas was also called Dydimus, which is interpreted, doubtful, because he doubted of our Lord's resurrection, until he first had touched his wounds, and thereby hath taken from us all wounds and doubtfulness of infidellitie; in such sort, that since then, the grounds of the Resurrection were laid in him. He preached to the Parthians, Medes, Perses, Hircans, Brachmen, and Indeses. After he had well deserved of Christendom, he was thrust through the side. His memory is yet very much reverenced in the Indeses, not only of the Christians which dwell there, but of the jews, Mahometans, and Paynimns, as is declared in the history of the conquest of the east Indeses, written by the Bishop of Sylues. li. 3.   

jacobi.  
To wit, the Less, who was called the brother of our Lord. He was held for just from his mother's womb, because of his excellent virtue. He did never ear flesh, drink wine, nor ever clothed himself with cloth dressed, or shorn. Moreover he was so assiduous in prayer, that he had his knees as hard as a Camels. He assisted at the first Council held by the Apostles. The jews, angry at his innocent life, for hatred cast him down from the top of the temple. He had his head cleft with a Fuller's book. The city of jerusalem being sacked by Titus Vespasian, this heavy disaster was imputed by some, to the cruel and inhuman massacre committed upon the person of this blessed Apostle.   

Phillipi.  
S. Philip, received express commandment from jesus Christ to follow him, wherein the blessed Apostle promptly obeyed. He also brought Nathaniel with him to see our Lord, of whom he was presently acknowledged for the Son of God, & king of Israel. He instantly besought him to show him his Father. Of him our Saviour asked the five loaves, wherewith he miraculously fed so many thousands 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 venomous viper there reserved. In the end the vulgar people rose up against him, & hung him on a pillar: but after acknowledging him, honoured him with a goodly sepulchre, and embraced with unspeakable fervour, the faith and religion which he had preachead.   

Bartholomaei.  
Who only amongst the Apostles is said to have been of noble birth, and a philosopher. He preached to the Indians the Gospel of Christ, which he turned into the vulgar tongue, as it was written by S. Matthew. He passed unto the great Armenia, and there converted the king, his wife, and twelve cities, to the true worship of almighty God. Where upon the brother of the king, being enraged against him, caused him cruelly to be fleane a live in contempt of Christianity, at the instigation of those, which adored the Idols.   

Mathaei.  
S. Matthew, called to follow jesus Christ, was a rich man. Of a common publican, he was made an Apostle. And of a receiver of custom, a distributer of spiritual treasures. The Indians and Ethiopians, were by him, and by his prayers converted, with their king and his wife unto the faith, by reason of the miraculous raising of their daughter from death to life. Hirtacus displeased, that by the Apostles advise she had vowed unto God perpetual virginity, made him pass by the point of the sword, as he was celebrating at the Altar. He wrote the Gospel preached by him, in the Hebrew tongue: whereof the text (written by the hand of S. Barnaby) was found upon his breast, at the invention of his body, buried in Cypress.   

Simonis.  
S. Simon was the brother of S. james the Less. The zeal of this Saint, was very great, by which having carefully planted the word of God in Egypt, Cyrene, afric, Maritaine, and all Libya, he was put to death in the reign of the Emperor trajan, at the age of fourscore years, under pretence that he was a Christian, and of the issue of the royal line of David. Every one marveled, to see a spirit so stout, resolute, and courageous, in a body so crazy, feeble, and decrpid by age.   

Et Thadaei.  
S. Thadeus, called judas, was the third brother of james the Less, and of Simon. Thadeus, is interpreted holding: and this Thadeus most firmly and constantly held the faith of Christ. He wrote most sharply against the corrupters of the truth, as his Catholic epistle doth very well testify. He animated the faithful, to constancy in the faith once received, by fearful examples of the relapsed Angels, and commemoration of the future judgement. He announced to Mesopotamia, and the adjacent countries, the word of God, by the sweetness whereof he mollified and made tractable the minds and spirits of the people, otherwise fearfully barbarous, fierce, and wild.   

Lini.  
To these twelve Apostles are added, the number of twelve glorious Martyrs, who in the beginning of the Church, offered them selves to God living hosts, & shed their bloods, for the Confession of the name, and faith of jesus.  
In the first place is named S. Linus, who was the first Pope after S. Peter in the government of the Church of God. In which seat, he sat until his passion. Having endured sundry kinds of torments for the love of Christ, he rendered up his holy soul unto his Saviour.   

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 won to accept of the bishopric of Rome, but by the persuasion of S. Clement, deputed by S. Peter for his successor. Having religiously ordered the affairs of the Church, the space of twelve years, he was martyred under the Emperor Domitian. The seat by occasion of his death, was vacant 20. days, with the unspeakable grief of the people, destituted of their incomparable good pastor: having never been touched in his actions, but with the zeal of piety, holy, and religious devotion.   

Clementis.  
S. Clement was the disciple of S. Peter, and the fourth pope after him. He chose him amongst others, to be his immediate successor in the Apostolat: but he would not of humility accept the charge, but deferred it to S. Linus, and S. Cletus, by whose decease it was committed unto him. The Emperor trajan offended that by his exemplar life the Romans were daily converted to Christianity, confined him within an island, in the which two thousand Christians were condemned to saw marbles for the ornament of Rome. The people of the island, in great distress for want of fresh water, were by him refreshed, having found a springing fountain under the feet of a Lamb. Whereupon the Emperor more offended then before, caused an anchor to be fastened about his neck, and his body to be cast into the sea.   

Sixti.  
S. Sixtus was the eight Pope after S. Peter. He ordained in the solemnities of the Mass, the holy hymn of Sanctus to be sung, and of Agnus Dei. He was greatly given to divine things, as his holy decrees do sufficiently testify. He also received the glorious crown of martyrdom in the time of the Emperor Valerian.   

Cornelij.  
S. Cornelius was the twentieth Pope in the time of the Emperor Decius. He transported, by the aid and assistance of S. Lucina, an honourable matron of Rome, the bodies of S. Peter and S. Paul, from the place of their burial, to put them in safeguard. Whereof the Emperor being advertised, and that he converted many of the people to the faith of Christ, sent him into banishment, where S. Cyprian often comforted him by letters, exciting him to constancy. The which, was imputed unto him for treason to the state, for the participation and intelligence which he was said to have with the public enemies. For this he was beheaded, & for not yielding 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 under the Emperors Valerian and Galeen, in the eight persecution raised against the Christians: the same day that S. Cornelius, but not the same year. The actions and deportments of this good Father were such, that there is none who in reading his writings, can choose but think to hear speak a true Christian Bishop, and one designed to martyrdom, for the honour of God. His life and passion are written by Pontius his Deacon. He had at his death such firm constancy, that at the pronunciation of the judgement against him, understanding that he was to suffer by the sword, he cried out aloud in the consistory of the Tyrant, saying. Deo gratias. After his execution there was found in his heart, the figure of the Cross made in gold, in witness of his invincible faith.   

Laurentij.  
S. Laurence was disciple of S. Sixtus, and Archdeacon of the Church of Rome He received of him (being prisoner for the cause of religion, in the eight Valerian persecution after Nero) express commandment to distribute unto the poor, the treasures of the Church, which he had in his keeping: the which he performed, with no less care, than fidelity. Upon this occasion, he was committed prisoner under the custody of the gaylet Hippolytus, whom he converted to the faith, with nineteen more of his family. In the end he was cruelly roasted upon a gridiron, with a slack and prolonging fire, in the presence of the Emperor Valerian.   

Chrysogoni.  
S. Chrisogonus, having refused the dignities and offices, which the Emperor Dioclesian offered unto him, to renounce Christianity, and to adore the false and counterfeit Gods, was by his commandment beheaded at Aquila Nicephorus inserteth in his ecclesiastical history, some epistles written unto him by S. Anastasia, and of him to her. This devout Lady did liberally secure and assist him with means, during the time of his imprisonment.   

joannis & Pauli.  
S john and Paul were brethren, no less zealous of Christian piety, then noble and rich, who had been brought up in the court, under the service of the daughter of the great Emperor Constantin, and greatly favoured of her. After his decease, julian the Apostata being come to the Empire, placed them in the estate of his household servants, knowing that they would refuse this condition by reason of their religion. Which they having done, he commanded that they should be beheaded: so that the self same death and passion made them true brethren, albeit they were so already by nature. In honour of their holy and invincible resolution, the Church calleth them Olives and Candlesticks shining before God, in the Epistle of the Mass upon their feast, taken out of the 11. cap. of the apocalypse.   

Cosmae & Damianae.  
S. Cosme and Damian were also brethren, and Arabians of nation. They were famous in the art of Physic, and Chirugerie, which art they exercised freely and purely for the love of God, and were employed by the true physician more to cure the diseases of souls, then of the bodies. For this cause, Dioclesian and Maximian forced them to pass by water, fire, and sword, in the manner described in their Legend: but God who never forsaketh those that are his, refreshed them, and gave them happy repose, according to the consolation promised to the afflicted by the Royal prophet.   

Et omnium sanctorum tuorum.  
Whose number and multitude is so great and marvelous, that Constant in the Emperor passing over the seas, and finding Eusebius, Bishop of Cesaria, desired him to ask somewhat of him to enrich his Church. Who answered the Emperor, saying. Sir my Church aboundeth sufficiently in riches, but I beseech you, to send out into all parts of the world, to know and understand the names of the Saints: the times of their passions: under whom: how: and in what places they suffered martyrdom. Which being done, there was found for every feast in the year, more than five thousand Saints: excepting on the day of the kalends of januarie, in which the Gentiles gave themselves to their banquetings and solemnities, and not to the matyring of the blessed Saints.   

Quorum meritis precibusque concedas.  
And here lest any should think it in vain to crave the intercession of the most B. saints, or doubt that those holy Saints whom specially we pray unto, do not again employ their especial protection towards us, S. Gregory, in his hom. 35. telleth of a certain matron, who often frequenting the Church of the blessed martyrs, Processus, and Martinian, upon a day was met with all by the two holy Martyrs themselves, who spoke unto her, saying. Thou dost visit us now, we will therefore demand thee in the day of judgement, and all that we are able, we will perform, and do for thee.   

 in omnibus.  
To wit, which either in the behalf of the glory of thy most blessed name, or of the salvation of our own souls, is on our part to be believed, desired, or to be accomplished.   

Protectionis tuae muniamur auxilio.  
In faithfully believing, clearly understanding, heartily desiring, and readily accomplishing in all things, thy good will and holy pleasure: and thereby may be protected against the machinations of all our enemies, visible and invisible.   

Per eumdem Christum Dominum nostrum, Amen.  
The aforesaid prayer concludeth, like as all others, through jesus Christ our Lord. Which conclusion plainly declareth that in the veneration of the blessed Saints, we do not so much worship the Saints, as our Lord in the Saints: For whilst in them, we praise and magnify the wonderful gifts and goodness of God, what else do we, but magnify God himself, who as the Apostle saith, worketh all things in all.  
To conclude; this part of the holy Canon, as some grave authors affirm, was undoubtedly composed by the instinct and ordnance of God himself. In confirmation whereof they report, that some Fathers, out of a singular devotion which they boar to some other Saints, added their names to the holy Canon, and removed the names of some of these, already added. But, the day being passed, on the morrow, they found those blotted out, & the former written again in letters of gold.   

Of the priests spreading his hands over the Chalice.  
At this part of the Canon, next ensuing, the priest lifteth up both his hands from the Altar, and spreadeth, or extendeth them over the Chalice: to signify, that now at this present, he ought to lay away from him all temporal cares, and to have his mind wholly fixed and attended to his sacrifice. All the people therefore beholding this ceremony, ought spiritually to imitate his example.    

Hanc igitur oblationem.  
FIRST he saith. Therefore, to demonstrate that this part of the Canon, is the conclusion of that which went before; as if he should say. Therefore, because there is no place to offer the sacrifice of unity, out of the unity of the Catholic Church, we communicating with the memory of the Saints, and in communion with them, offering up this sacrifice unto thee, do beseech thee, that by their intercession, thou wouldst accept and receive this sacrifice at our hands.  

servitutis nostrae.  
Out of which words it is manifestly to be gathered, that never in the law of the gospel, was it permitted to all men a like to offer sacrifice, but only to such as were priests, ordained and consecrated by the imposition of the hands of an Apostolical Bishop. These terms therefore, are to be understood of the clergy, which in all humble service, obedience, and subjection, have this peculiar charge committed unto them.   

Sed & cunctae familiae tuae.  
But because the priest is the public officer, and that all the prayers and oblations which he offereth, are for the Church universal whereof he is an officer, therefore he adjoineth, as also of all thy family. Wherefore as the former words concern the clergy, so these latter comprehend all the laity, which are also a part of the great family of almigatie God.   

Quesumus Domine, ut 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 itself, (which, can no way displease God, because it containeth his only Son, of whom himself hath testified saying. This is my beloved Son in whom I am well pleased:) but of the part of the Sacrificer. In which respect sometimes it is rejected, by reason of his indevotion or profanation: like as the sacrifices of the ancient law, unduelie offered.   

Diesque nostros in tua pace disponas.  
In which words may be understood, three sorts of peace which we demand of almighty God. Peace in our souls. Peace in our bodies. And peace in our wordly goods or substance. The peace of our souls, is disturbed by evil thoughts, desires, and disordinate appetites. The peace of our bodies, by sundry sorts of diseases, and corporal indispositions. The peace of our goods, by wars, famines, sterility, dryness, and such like calamities: who then may give us these three sorts of peace, but only he who hath command and power, over our souls: over our bodies: and over our goods: and can deliver us from all evils of mind: from all diseases of body: and from all misfortune of our temporal substance.  
And aptly in this place is added the word Tua, Thy. For as Odo saith, there are two sorts of peace. There is the peace of the world, and there is the peace of God. The peace of the world is unprofitable, but the peace of God, is both wholesome, and delectable.   

Atque ab eterna damnatione nos eripi.  
He which prayeth to be delivered from everlasting damnation, without doubt prayeth also, to be preserved from the sin which deserveth damnation. For in vain doth he pray to be delivered from eternal death, who chooseth to abide in deadly sin.   

Et in electorum tuorum iubeas grege numerari.  
The flock of the elect is double. The one, the good Pastor hath, upon his proper shoulders, brought already into the fold. The other, is as yet preserved & kept in the pastures. Those in the fold, are the secure triumphant. Those in the pastures, are the doubtful militant. We therefore now pray, that through the grace of the Holy Ghost, we may be made of the number of the elect, and be placed in heaven, in the society and company of the blessed.  
These three petitions before recited, were added by S. Gregory, which are very short, but very 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 days in peace. For delivery from everlasting damnation. And for the obtaining of everlasting salvation. Out of these words therefore, many notable things may be collected. First, that God is sovereign Lord of all things, both temporal and eternal: both of earth, hell, and heaven. Of the earth, saying. Dispose our days in peace. Of hell saying. Deliver us from everlasting damnation. Of heaven, saying. And place us among the number of thine elect. For if God were not sovereign Lord of the earth, how could he give us peace in our days, and in all our temporal goods and substance? And if he had not all power over hell, how could he deliver us from everlasting damnation? And if he were not Lord of heaven, how could he place us amongst his elect, in perpetual felicity and salvation?  
Again these words may be expounded in another sense. Dispose our days in peace. To wit, through him, which for us was betrayed into the hands of those that hated peace. Deliver us from everlasting damnation. To wit, through him, who for us was condemned to a temporal death. And place us amongst the number of thine elect, or blessed. To wit, through him, who for our sakes, was numbered amongst the wicked,  
Per Christum Dominum nostrum, Amen.  
This prayer is concluded, through. Christ our Lord: to the which, saith Albertus, none do answer Amen, but only the Priest & the B. Angels who are present in this ministery.    

Quam oblationem tu Deus.  
HERE beginneth the principal part of all the holy Canon, which is the Consecration, where the priest insisteth, and beseecheth almighty God, that the creatures of bread and wine, requisite to the confection of the holy Eucharist, may be sanctified and blessed, yea changed and converted into the precious body & blood of our Saviour jesus. This part of the Canon, is cited by S. Ambrose above 1200. years agone. l. 4 de Sacram. cap. 5.  

In omnibus, quesumus.  
Which words, In omnibus, in all, may be diversly understood: and first thus. In all, to wit, thou o God, being in all creatures and natures, without definition: in all places, without circumscription: and in all times, without alteration, bless we beseech thee, this oblation. Or, In all, to wit (make this obla-blessed) in all ways, in all manners, and in all circumstances. Or, In all, that is to say (vouchsafe to make it blessed) above all hosts, by transferring it into that Host, which is blessed above all Hosts. Or, In all, to wit, (blessed) in all degrees, both clergy and laity, both in the priest, and the people. Or, In all, to wit, in all our understandings, in all our powers, in all our thoughts, and in all our intentions.   

Been ✝ dictam.  
The priest in this word prayeth, that the oblation made in the begning, of gifts not blessed, God would make blessed, to wit, by that mystical benediction, where with of bread, it may be changed into the body of Christ (the cause of all benediction.) Or blessed, to wit, with glory, that it may be made glorious. blessed with imortallitie, that it may be made immortal. Blessed with incorruption, that it may be made incorruptible. Blessed with divinity, that it may be deified.   

Adsrip ✝ tam.  
Not finite. And in this sense he craveth, that his oblation, which before Consecration, is circumscriptible and finite, God would make incircumscriptible and infinite. For as much as in this most holy Sacrament, Christ is incircumscriptiblie, as the divines do teach and the Catholic Church doth hold.   

Ramires ✝ tam.  
We call that ratified, which we account for certain, fix, and firm. Let it therefore be made firm or ratified, that is, let it not remain instable, and subject to be altered, or changed by corruption.   

Ratio ✝ nabilem.  
The blood of Bulbcks and of Calves (being unreasonable creatures, was sufficient to purge man from sin, they being much inferior, and lesser than man. For a reasonable man therefore, a reasonable host is requisite, to wit Christ, that we may offer a true man, for men, and that so for man's sake, God may be propitious and merciful unto men.   

Accepta ✝ bilemque facere digneris.  
That can not be but acceptable, which hath received the three former species of all sorts of benediction. God can not hate God: but because God is charity, God loveth 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 itself, yet we may displease in respect of ourselves.  
Others again have interpreted these words in another sense, as thus. That God would vouchsafe to make our oblation Benedictam blessed, whereby all that participate thereof are made blessed. Adsriptam, written, by the which we are written in the book of eternal life. Ratam, Ratified, by the which we are incorporated in the bowels of Christ. Rationabilem reasonable (not unreasonable) by the which we are made clean from all unclean and beastly desires. Acceptabilemque, and acceptable, whereby we, who have displeased him, may be made acceptable unto him in his only Son.   

 nobis.  
That to us. That is to our health and profit. Or, to us, for whom he delivered his body to death, that he might give us the same body in food to everlasting life. Again aptly sayeth he, To us, that is to us worshippers of the Catholic faith, to us communicating, to us worshipping the memory of the Saints. To us, excludeth Pagans, jews, Heretics, and all sorts of Infidels.   

Corpus & sanguis.  
The words aforegoing were dark, obscure, and hard to understand, but now the gate is opened, all is made manifest, to wit, that there be made to us, the body & blood of jesus Christ; which only is an host, in all, and above all, blessed, adscript, ratified, reasonable, and acceptable.   

Fiat.  
And worthily in this place is the word Fiat, added, because now there is required the same almighty power in this conversion, 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 Lady said to the Angel, when Christ our Lord was to be incarnate, Fiat mihi. And the priest therefore in this place, Fiat corpus.  
Again he saith Fiat, by way of deprecation: to denote, that the priest by his own natural ability, cannot work that supernatural conversion. And therefore he saith not in his own person. Facio, I make: but Fiat, let be made, to wit, by the omnipotent power of almighty God.   

Dilectissimi filii tui Domini nostri jesu Christi.  
That of the substance of bread and wine which are offered unto thee, may be made by divine and miraculous transubstantiation, the body and blood of thy best beloved Son: The substance of bread, to be converted into his blessed body: and the substance of wine, into his precious blood.   

Of the five Crosses which are made at the prolation of the five words aforesaid: and what the same do signify. The 1. Reason.  
You are here to understand, that there is no ceremony in all the Catholic Church, more proper to represent the mysteries of the death and passion of our Lord, then is the sign of the holy Cross. Where it is further to be noted, that commonly the order and number of Crosses, which are made upon the Sacrifice, do represent the order and number of the mysteries of his blessed passion. Wherefore if you consider how our Lord and Saviour was sold for money, you shall see in this sale, sundry persons, and sundry practices. You have the Priests, Scribes, and Pharisees, who were the buyers: You have judas, who only was the seller. And you have our Lord, who only was sold. The three first Crosses therefore, signify the Priests, Scribes, and Pharisees, who bought him. The fourth, judas who sold him. And the fift, our Lord who was sold by him.   

The 2. Reason.  
Again, some of our Doctors, have marked the very manner of making these Crosses, and say, that the first three are made together upon the whole oblation: to signify, that the Priests, Scribes, and Pharisees, conspired altogether with one intention, against our Lord and Saviour jesus. But the other two are made a sunder, the one upon the bread, the other upon the wine; to signify, the different intention betwixt our Saviour, and the traitor judas: for the intention of our Saviour, was love and charity: but that of judas, avarice, and treahcerie.   

The 3. Reason.  
Again by these five Crosses, may be considered five principal places, wherein our Lord suffered sundry torments and abuses. In the garden of Gethsmanie, where he did sweat blood and water for the great fear and apprehension which he had of death. In the house of Annas, where he received a blow on the face by a wicked varlet. In the house of Caiphas, where he received many outrages, revylinge, hiding of his eyes, spittings in his face, and strikinges. In the house of Pilate, where he was bound to a Pillar, lamentably scourged, crowned with thorns, and clothed in mockery. And upon the mount Caluarie, where he was ignominiously crucified betwixt two thieves.   

The 4. Reason.  
Again, these five Crosses may be referred to the five principal parts of our lords body, wherein he received his holy wounds, to wit, in both his hands, both his feet, and his blessed side. And the two last Crosses which are made apart, (the one upon the bread, the other upon the wine) signify unto us, that our Lord truly died for our redemption: for the blood separated from the body, is a most true and certain sign of death.   

The 5. Reason.  
Again, the three first Crosses which are made upon the oblation, may signify three special things, which our Lord did in his last supper, concerning the bread and the wine: to wit, he took, blessed and gave to his Disciples. Afterwards one Cross is made upon the bread, because he said. Comedite, hoc est corpus meum. Eat, this is my body. Another upon the Chalice, because he said. Bibito ex hoc omnes, hic est sanguis meus. Drink ye all of this, this is my blood. And according hereunto rightly is subjoined that which followeth. Qui pridie quam pateretur. Who the day before he suffered.    

Qui pridie quam pateretur.  
THE time of the institution of the holy Eucharist is here declared, by the ordnance of Pope Alexander the first. The day before, that is to say, the fift feria, which was next unto the holy feast of the passouer, upon which day this blessed Sacrament was first instituted. Wherefore the priest celebrating this holy mystery, aught to direct his intention, to that end which our Saviour himself then did, sitting in the midst of his Disciples. For this veire day jesus Christ, having eaten the paschal lamb with his Disciples, for the final accomplishment of the law of Moses, prepared for them a new sort of meat, giving himself unto them in spiritual food, under the forms of bread and wine.  

Accepit panem.  
After the observation of the time of this institution, is expressed the matter which he used, to wit, bread (truly) not yet flesh. And therefore bread, because as the material bread comforteth the heart of man above all other natural meats: so this holy Eucharist, serveth him to the nourishment and sustentation of his soul, above all other spiritual meats.   

In sanctas ac venerabiles manus suas  
By very good right, the Church doth call the hands of her spouse jesus Christ, wherewith he touched the blessed Eucharist, holy & venerable, for as much as the divine and human nature, are both in him conjoined. These are those sacred hands, by whom the admirable work of the world was form, without any pattern, or example. Man made after his divine image. Bread so many times multiplied to his use. The possessed, delivered of malignant spirits. The leprous and sick, healed The dead raised. And we daily replenished with all divine benediction.   

Et elevatis in coelum oculis.  
None of the Evangelists, do testify, that Christ in his last supper, lifted up his eyes to heaven, but Apostolical tradition hath delivered this to the Church; For this hath the Mass of S. james the Apostle. The Liturgy of S. Basil. And also S. Ambrose in his 4. book de sacramentis. Where S. james and S. Basil, do not content themselves to say that he lifted up his eyes to God his Father almighty, but furthermore that he showed unto him the bread which he held betwixt his hands. Whereby they would signify unto us, that our Lord intended to work some such great and marvelous thing, as required there unto, the whole omnipotency and power of almighty God.   

Ad te Deum Patrem suum.  
Our blessed Saviour, about to consecrate his precious body and blood, lifted up the eyes of his humanity unto God his Father, not those of his divinity, because he was in nothing unlike or inferior to his Father: who as he is coequal to him in dignity, so likewise in his everlasting vision and comprehension.   

Omnipotentem.  
Where special commemoration is made of the almighty and divine omnipotency, to settle & confirm our faith, that we fear not the consecration to be a thing impossible, nor doubt of the truth or verity thereof.   

Tibi gratias agens.  
And hereof it is that this sacrifice is called, a sacrifice of praise or thanksgiving; because the best procurer of benefits, is the mindfullnes of benefits, joined with continual giving of thanks. Or therefore our Lord gave thanks, being so near his passion: to teach us to bear all things, which we suffer, with thanksgiving. Or, he gave thanks to his omnipotent Father, for so excellent a grace, for so effectual a food, for so worthy a sacrament, and for so profound a mystery; yet not for himself, but for us, that is for our redemption and reparation, which was to be brought to pass by his death and passion, whereof this should for evermore, remain a perpetual commemoration.   

Benedixit.  
After the giving of thanks, he imparted the virtue of his holy benediction upon the bread, and converted the substance thereof in to that of his precious body. The same likewise he did at the creation of the world when he ordained the increase & multiplication of his creatures, every one according to his kind. Never do we read that he blessed the bread, but that there ensued some notable miracle, as in the multiplication of the five loaves and the two fishes, whereof the fragments, were twelve baskets, after the refection of five thousand souls.  
In pronouncing this word, the Priest maketh the sign of the Cross, because as S. Aug. saith, from the same all Sacraments do receive their efficacy, and that nothing with out it, is decently accomplished. Add, that the Cross, is the only carecter of all benediction, ever since it touched the blessed body of our Saviour jesus,   

Fregit.  
Which is not so to be understood, that Christ did first break, before he did consecrate, but after: like as in the genalogie of Christ, S. Matthew nameth David before Abraham, who yet was not before, but after Abraham.   

Deditque.  
To wit, his B. body unto his Disciples, who then were present in body, and now also he giveth the same to all the faithful: to the end, that to those, for whom he was to give himself in price of redempion, he would likewise give himself in food and refection. For Christ two manner of ways gave himself for us: once upon the Cross, for the sins of all the world, which needed not to be renewed: the other, being miraculousie instituted, & divinely ordained, to preserve the daily memory of his death, may wholesomely be again renewed, the latter being a true commemoration and remembrance of the former.   

Discipulis suis, dicens.  
Where it is said, to his disciples, to teach us, that none can worthily receive this Sacrament, unless he be his true Disciple, that is to say, do faithfully believe what is to believed of this most high and divine Sacrament. For this cause, the Caphernaits were not his true disciples, who hearing the doctrine of Christ, touching this divine mystery, went back saying. How can this man give us his flesh to eat? This is a hard speech, 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 lawful for any other whosoever, were he king or Emperor of all the world, to dispense the holy Eucharist unto the people: Christ having resigned this charge only to Priests, and not to any other, either man or Angel.   

Et munducate.  
Here is expressed the principal cause of the institution of this most holy and blessed Sacrament: which is not only to be consecrated, and honourably reserved, but to the end that the faithful Christians may receive eat, and employ the same to their necessities, with firm faith, ardent devotion, and exact proof and examination of their conscience, and by this means, to be united & dwell in jesus Christ, and he in them.   

Ex hoc omnes.  
First Florus Magister saith, that these words commend unity and peace unto us: that by this mystery participating of Christ, we may be all one in Christ. Next, these words (eat you all of this) are not so to be understood, as that divers might eat divers parts of the same, and not each one Christ entirely, who although in respect of the divers species, he, may seem to receive one particle, and he, another, yet according to the verity, it is all one and the same, the whole and entire substance, of our lords body, which all do eat, neither do a thousand receive more than one, nor one less than a thousand, because all receive the whole body of our Lord, which now can no more be divided into parts.   

Hoc est enim corpus meum.  
As these words of God (Increase, multiply, and replenish the earth) spoken once in the constitution of the world, have still as yet their effect unto this present, so that nature, obeying his Creator, engendereth, produceth, and multiplieth in convenient season, all things according to their kind, species, property, and condition: even so, ever since that jesus Christ in his last supper, pronounced these words, saying. (This is my body) he gave them such benediction, force and virtue, that they are not only significative, but furthermore effective, and as instruments of his holy will, to change that which was before common bread, into his true, real, and blessed body.   

Of the worship and adoration of the blessed Sacrament.  
The words of the holy Sacrament being pronounced, the Priest holding in both his hands, the blessed body of jesus Christ's in the form of bread, doth presently kneel him down and adore the same: showing herein, that by the virtue of the divine word, our Lord, our God, and our Redeemer, is there really present. And then rising up, he doth elevate the same on high, to the end that the asistants also beholding the same, may adore their Lord and maker, and crave of him that which may profit them to their salvation.  
By which elevation, we also are admonished to hasten us, and forth with, with trembling and fear, to prostrate ourselves unto the ground, and humbly to beseech of him (who sometimes being really lifted up upon the Cross, & now truly lifted up under the form of bread) that he, whose glory and magnificence is lifted up above the heavens, would wouchsafe to draw us up thither to him, who said, I, when I shall be exalted, will draw all unto me.    

Simili modo.  
WHere he saith, in the like manner, because the same aught to be understood and done, touching the blessed blood of our Saviour jesus, which was done before concerning his blessed body, seeing they are both one and the same Christ, not the one more, & the other less, not his body in the Host, without the blood, nor his blood in the Chalice without the body, but his whole body and blood in the one, and his whole body & blood in the other: all in heaven, and all upon the Altar: sitting at the same time upon the right hand of his Father, & remaining likewise present, under the species of the Sacrament.  

Accipiens & hunc.  
Where it is said, that Christ took (this) Chalice: if we should refer the word (this) to the vessel, it is not the same, as touching the matter and substance of the metal, but if we refer it to that which is contained in the vessel, then that, and this, is all one. Again, it is called (this) because it is daily blessed with the same intention, that it may be made now, that which it was made then. Again (this) because this faith is one throughout the whole Church, and he also one, to whom both then and now, the same is offered.   

Praeclarum.  
The Chalice, as yet but wine, is called noble, because presently it is made noble, by being converted into blood. As it is written My chalice inebriating, how noble is it? Or noble, by comparison with that which Melchisedec, in the law of nature, and others of the old Testament offered. Or because of the great and noble majesty of him to whom it is offered. Whereupon in that which presently followeth he saith. We offer to thy noble majesty.   

Calicem.  
Chalice, is taken in three sundry senses. 1. For sufferance, or passion, as Mat. 20. Can you drink the Chalice which I am to drink? 2. For the drink contained in the Chalice. 3. For the cup or vessel which containeth the liquor; and so Christ took the Chalice into his hands. Which vessel, according to Albertus, is called. Calix, a calore, that is to say, of heat or calor; because it enkindleth in us the fire of Charity.   

In sanctas ac venerabiles manus suas.  
Perfectly holy, because of the holyghost, and the plenitude of graces, infused into him. Venerable, because of the sundry stupendious miracles which he wrought with them. Perfectly holy, because never was there found in them any kind of iniquitiie. Venerable, because they were of power to sanctify.   

Item tibi gratias agens.  
To wit, for the redemption of mankind, Which was to be purchased and wrought, by the shedding of his blood. Again, giving thanks to thee, to wit, for his infirm and weak servants, who were daily to be refreshed and comforted, with this most precious and celestial nourishment.   

Benedixit.  
The priest taking into his hands the holy Chalice, giveth thanks, as aforesaid, and with the words of jesus Christ, doth likewise bless the same, making the sign of the Cross thereon, as before upon the bread. Upon the Chalice, (as before upon the bread) the sign of the Cross is but once made: because our Lord was but once crucified. And therefore once upon the bread, when it is consecrated, & once again upon the wine when it is consecrated: because our Lord was crucified for the salvation of two people.   

Deditque Discipulis suis, dicens.  
He gave, and neither sold, nor rendered what he had borrowed of others, but as a free gift he gave it freely: that after his example, we should not give the same, neither for favour, nor any price of money, to unworthy dogs, or obstinate sinners, but having received freely, we should give it freely, to the worthy recevers.   

Accipite & bibite ex eo omnes.  
Where jesus Christ commanded all to drink of the said Chalice: but this commandment was made only to his Apostles, ordaining them Priests in his last supper: which is sufficiently demonstrated by the number of twelve, curioussie noted by the blessed Evangelists, and namely by S. Mark, witnessing that they all (to wit the Apostles) drank, with out expressing, that any other drank thereof, besides themselves.   

Hic est enim calix sanguinis mei.  
In this place: is expressed the form which jesus Christ used in the consecration of the Wine, together with the order and manner thereof. Where it is called the Chalice by a metaphor, for that which is contained in the Chalice: as in the promise of the reward of him, who shall give for, and in, the name of jesus Christ, a cup of cold water. Where the gift is not understood of the cup, but of the water in the cup.   

Novi & aeterni.  
First according to Innocentius 3. it is called nowm, id est ultimum, new, that is, last: as the last day is called, dies novissima, a new day. And next eternal, not for want of a beginning, but for denial of the succession of any other, for never shall any other follow it: for nothing can succeed that which is eternal, otherwise it should not be eternal. Again, it is called new, and eternal for the old testament, promised only things transitory, and temporal, not permanent and eternal, as doth the new.   

Testamenti.  
First, Testament, is not here taken only for a writing, but for a promise. Next, a Testament, is the final distribution of goods, ratified by the death of the testator. And Christ in this his last Testament, distributed, ordained, and promised everlasting inheritance to his beloved children, that is, to all faithful people. Again, therefore is it called a Testament, because he confirmed, all the promises testified, in his blood. In figure whereof, Abraham having made a league, with Abimielech and Phicol, offered up sheep and oxen, and with their blood confirmed the league. And jacob, flying into Galaad, having made an oath to his ouncle Laban, offered sacrifice, that by the blood of the sacrifice, the oath of the convenant might be confirmed. And Moses, that he might confirm the Testament, which he received in Syna, sprinkled all the people with the blood of the offerings.   

Mysterium fidei.  
This word is borrowed of the Greeks', signifying a secret, which we must undoubtedly believe by faith, albeit we can not see it sensibly to the eye, nor apprehend it by human reason. The mystery of faith, because it belongeth to Catholic faith, to believe after consecration, that it is true blood, so that now he is an Infidel, which believeth not the same. The mystery of faith, because one thing is seen, and another thing is believed. Nam verus sanguis creditur, quod vinum visu sentitur & gustu. For that is believed to be true blood, which both to sight and taste, 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, jews, and false Christians. And the words for many, seem purposely to be added, to the end that this speech should not only be referred to the persons of the Apostles, but generally to all faithful. For although one only drop of the blood Christ, is in itself sufficient to purge the sins of all, and to give life and salvation to the whole world, yet it is not simply or absolutely shed pro omnibus, for all, but only, pro multis, for many. The reason whereof is, because all do not receive benefit thereby, but only such, who by faith and good works, do labour and endeavour to make themselves grateful in the sight of God. Durandus saith, that it is shed for the predestinate only, as touching the efficacy, but for all, as touching the sufficiency: for the just, saith he, the blood of the just: yet such is the riches of this treasure, that if all universally believed, all universally should be saved.   

Effundetur.  
Where he speaketh not according to some part thereof, but according to the whole: For liquor which is shed forth of a vessel, according to some part thereof, is truly said to be shed, but not to be shed out, because some remaineth with in: but or the blood of jesus Christ, it is here said not, fundetur shed: but effundetur, that is, shed out: to wit, wholly and entirely shed out of his blessed body. And even as the loving Pelican doubteth not, to shed her own blood, to revive her young ones which are dead: even so Christ our Lord feared not for us that were dead by sin, to power out his precious blood, to restore us to life.   

In remissionem peccatorum.  
The cause for the which the aforesaid effusion was made, is the remission of sins. Which is done by two manner of ways; The first is, by way of laver and washing. The second, by way of payment and satisfaction. Touching the first; as he that entereth most foul into a bathe of wholesome waters, cometh forth most clean by the lavar of the same: even so the soul which is foul by the spots of sin, entering into the bath of Christ's most precious blood, is purely washed by the virtue thereof. Touching the second; as he that payeth another man's det, sets the party as free as if he had paid with his own money: even so Christ through his bitter death, having shed his blood, hath thereby paid our det, & satisfied the justice of his Father on our behalf; & that much better than if we ourselves had paid with our proper blood.   

Haec quotiescunque feceritis, in met memoriam faciatis.  
First these words are to be referred to both parts of the Sacrifice, as well to the bread, as to the wine: and to the consecration, as well of the one, as of the other. Next they may also be understood two manner of ways. First thus; So often as you shall eat this bread, and drink this Chalice, do it in the remembrance of my death and passion: and this belongeth more generally to all secondly as thus; So often as you shall consecrate this bread and this wine, according to this my institution, do it in the remembrance of me: and this appertaineth particulatlie to priests. And well is it said, in the remembrance of me. For this truly was one cause of the institution of this most holy Sacrifice, in the Church militant, that it should be a sign, representation, and remembrance, of that high and excellent Sacrifice which Christ offered up upon the Cross. Again, In remembrance of me. For this last remembrance of himself, our Lord left and recommended unto us. Even as some one going into a far country, should leave some singular pledge or token of his love to him whom he loved, that as often as he should see the same, he should remember his friendship and kindness; because if he loved him perfectly, he can not behold it, without very great motion or affection of mind.    

unde & memores Domine.  
Mindful, as if he said, this we do according to thy commandment. After the example of Elias, who praying that God would approve his sacrifice. Heat me, saith he, o Lord, because I have done all these things according to thy commandment. Mindful; because our Lord himself commanded that we should do this in memory of him, therefore three things the Church proposeth in the words following to be remembered: his blessed Passion; his Resurrection: and his Ascension.  

Nos servi tui.  
To wit we priests, who according to the degrees received of clergy, do serve thee in the oblation of this sacrifice: and do celebrate the same, after thy example, and in the memory of thee. For the people perform that only in mind, which the Priest both performeth in mind, and an also inexternal and peculiar manner.   

Sed & plebs tua sancta.  
The people also are said to be mindful, because Christ died not only, for the Priests, but also for the people: and ordained this Sacrament for the comfort, as well of the one, as of the other: and therefore as well the one ought to be mindful of him, as the other. And this people is said to be holy, because having received baptism and Gods holy grace, they are thereby truly sanctified, how far soever they be dispersed, being firmly linked together in the unity of the same Church.   

Eiusdem Christi filii tui Domeni nostri tam beatae passionis.  
And very rightly is the passion of our Lord and redeemer jesus, called blessed: because by it we are delivered from all curse and malediction, and by it we receive all bliss & benediction.   

Nec non & ab inferis Resurectionem.  
jansonius in his exposition upon this place hath very well noted, that because in the words aforegoing, mention is made of our saviours passion, that saith, Christ will not have the later part of his mortal life to he seen, but when he passeth, that is he will not have his death to be commemorated, unless we also believe in his resurrection.   

Sed & in caelos gloriosae Ascensionis.  
The holy Doctors who have expounded the Mysteries of the Mass, do bring sundry reasons, why in making remembrance of our Lord, we principally do mention his Passion, his Resurrection, and his Ascension. And some say, that this is done, because by these three means principally, he hath wrought and accomplished our Redemption. For, he died, say they, to deliver us from death He rose again, to raise us to life. And he ascended into heaven, to glorify us everlastingly. His passion, exciteth our Charity: his Resurrection strenghtneth our Faith: and his Ascension, rejoiceth our Hope. By his Passion he hath blotted out our sins: by his Resurrection he hath spoiled hell. And by his Ascension he hath showed unto us, the way to heaven.   

Offerimus praeclarae maiestati tuae.  
That is to God the Father: for often in the Scripture, by the titles of omnipotency glory, majesty, and the like, the person of the Father is understood, as Heb. 1. and in sundry other places.   

De tuis donis ac datis.  
The body and blood of Christ, are offerings prepared by God for us: yea true offerings, but placed in heaven. Offerings when they are made to God: gifts when they are given in earth to men. Yet both here and there, truly the same.   

Hostiam  
First some explicating this word (Host) say that it is derived ab Ostio, in English, a door: because in the old law, the Hosts were immolated in the porch, or entry of the temple. The Christians do give it the same denomination, because that jesus Christ (sacramentally immolated at the Altar) hath opened unto them the gates of heaven, shut through the prevarication of Adam. Whence the Church at the Elevation of the Host singeth this verse. O salutaris Hostia qui caeli pandis ostium, Bella premunt hostilia, darobur far auxilium.  
The Paynims and Gentiles have derived this term ab Host. in English, an Enemy: because being to make war against their enemies, they did first sacrifice, to the end that they might over come. And after happy success, they ordained other sacrifices which they called victims, leading their enemies bound even to the Altar. Whereupon Ovid composed the disticque following.   

Hostia quae cecidit dextra victrice vocatur. Hostibus a victis, victima nomen habet.  
And Christ jesus being to fight against the enemy of mankind, offered up his body and blood in an Host, whereby he hath delivered us out of the bondage and servitude of the devil.   

✝ Puram.  
Next this host is called (Pure) because it is the fountain of all purity, cleansing us from all pollution by the force of his virtue: contrary to those of the old Testament, which did not cleanse but only bodily foulness.   

Hostiam ✝ sanctam.  
It is also called (Holy) because it containeth jesus Christ; the holy of holies, and the only fountain of all holiness, from whom the graces of the holy Ghost pour down upon the faithful, in unspeakable abundance.   

Hostiam ✝ immaculatam.  
Conceived and borne without all sin, and lived in this world without all sin, and therefore immaculate. Conceived of a virgin, with out the help of a man, and therefore immaculate. Only by power divine, and therefore immaculate.   

Panem ✝ sanctum.  
Where this holy Host is named Bread, not that the substance of bread now any more remaineth after Consecration, but because it is instituted or ordained under the same species. Add, that in holy Scripture the creatures are called, earth, and ashes, because they are form of such matter. Simon was surnamed leprous, of that which he had been, and was no more etc.  
And this bread is rightly called sanctum holy; because it truly sanctifieth the receivers.   

Vitae aeternae.  
And of eternal life, because, as the gospel saith, he that eateth of this bread, shall live for ever. Again of eternal life, because it is no more common as it was before consecration, but spiritual, celestial, divine, Angelical; surpassing all corruptible meat, an incorruptible alimeur, a food giving life to our souls; and by virtue of which, in the general resurrection, our bodies also shallbe made immortal.   

Et Calicem ✝ salutis perpetuae.  
The priest, besides the Eucharistical bread, offereth to God the holy Chalice, to wit, the blood of jesus Christ, contained under the species of wine. The consecration of both which, is made separatlie, and yet nevertheless is but one Sacrament: even as the material food of the body, is but one meal or banquet, although it consist, both in meat and in drink.   

Of the five Crosses made at the rehearsal of the five words aforesaid.  
Because the Church hath said before, that she was mindful of our Lords blessed passion, therefore presently after the Elevation of the precious body and blood of jesus Christ, the priest maketh five Crosses, in the remembrance of his five most precious and principal wounds, to wit, two in his hands, two in his feet, and one in his side. The first three that are made upon the Host and the Chalice together, may signify, that Christ truly suffered, truly died, and was truly buried. And the two last which are made, one upon the Host, and the other, upon the Chalice a sunder; do insinuate the consequence of those his bitter pains, to wit, the separation and disjunction of his holy soul, from his blessed body.   

Supra quae propitio, acsereno vultu, respicere digneris.  
Upon the which (to wit, Bread of eternal life, and Chalice of perpetual health) vouchsafe to look with a merciful and shining countenance. Which is to be understood in respect of us, lest we put any impediment, which may hinder the benefits and graces, that otherwise we should receive of almighty God.   

Et accepta habere.  
Not of his part who is offered, who no way is, nor no way can be unacceptable unto thee, but of his part who is the offerer. For it can not be, that the only Son 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 do no ways mean by these words, to equalize the sacrifice of those, (who are immediately to be named) with this of ours, which is infinitely more worthy and acceptable than all other sacrifices that ever were, or ever shall be (for they offered sheep and lambs, but we the Lamb of God: they creatures, and we the Creator: they the figure, we the verity:) but the sense is, that God would receive as acceptable, this Sacrifice at our hands, like as he did the sacrifices of those holy Fathers, who for the sincere devotion of their hearts, were acceptable unto him.   

Pueri tui justi Abel.  
Two titles are here given to Abel, the one to be a child; the other to be just. 1. To be a child, in holy Scripture is often taken to be harmless, and to live in simplicity and innocency. Whereupon our Saviour said in the gospel, Unless you become like little children you can not enter into the kingdom of heaven Mat. 19.2. This title of Just, is given unto Abel by our Saviour himself, saying. That all the blood of the just which is shed upon the earth may come upon you, even from the blood of Abel the just. Mat. 23. Add, that Abel was a figure of our B Saviour: for the blood of Abel was shed by his brother Cain: and the blood of jesus Christ, by his brethren the jews. Abel was a Priest, a Martyr, a Virgin, and the first Shepherd: & Christ was a Priest, a Martyr, a Virgin, and the chief shepherd or Pastor of our souls.   

Et Sacrificium Patriarchae nostri Abrahae.  
In the second place is proposed the example of the sacrifice of Abraham, who through singular faith and obedience, offered to God his only son. For the patriarch Abraham was of such singular faith and obedience, that at the commandment of almighty God, without any manner of doubt or hesitation, he had presently sacrificed his only son, if the voice of an Angel from heaven, had not speedily prevented 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 gave his benediction also to Abraham. The other, because he was the first that ever we read, to have offered sacrifice in bread and wine; the true figure of this blessed Sacrament.  
In the sacrifices of these three holy men aforementioned, is truly represented unto us, the conditions requisite for all such persons, as will offer up sacrifice agreeable unto God: 1. innocency of life, signified by Abel. 2. Faith and obedience signified by Abraham. 3. Sanctity and religion, signified by Melchisedech.   

Sanctum sacrificium.  
The sacrifice of Melchisedech is called holy, not absolutely, nor as touching it self, but in respect of that of the new testament, the which it represented more expressly, than did all the other oblations. And it was foretold in the law of nature, that jesus Christ should be established a priest for ever after the order of Melchisedech.   

Immaculatam hostiam.  
The same sacrifice, is also for the self same reason called, immaculate, for the which before it was called holy; to wit, because it was the figure of the verity of the same which was to be offered in the Church, without any manner 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 priest's inclination: joining his hands: and laying them upon the Altar. The 1. Ceremony, & his signification.  
First the Priest here lowly boweth, or inclineth himself towards the Altar: to signify, how our blessed Lord and Saviour giving up the ghost, inclined his head upon his breast saying. O Father into thy hands I commend my spirit.   

The 2. Ceremony, and his signification.  
Next he joineth his hands before his breast: to signify, that humble prayers (denoted by his foresaid inclination) are then especially heard, when they proceed by faith from the bottom of our heart.   

The 3. Ceremony, and his signification.  
And he layeth them upon the Altar: to signify, that not every faith, but only that which worketh by love, is acceptable to God which work is well understood by the hands.   

Supplices te rogamus omnipotens Deus.  
Together with the performance of the aforesaid ceremonies, he jointly pronounceth the words of the holy Canon, saying. Supplices etc. We humbly beseech thee, o omnipotent God, we heartily pray thee, we prostrate ourselves before thee, we meekly entreat thee etc. For prayer is an act of subjection and submission, as noteth Caietan upon S. Thomas.   

Lube haec preferri.  
But what is all this which is desired with so great instance? verily this, that God by the ministery of his Angels which attend both upon us, and upon these holy mysteries, would command the body of his Son our Lord to be carried up before him: not according to changing of place, or local mutation of the sacrament, but according to his gracious acceptation of our service.   

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 learnedly against Wicliffe, calleth this Angel. Angelum vernaculun sacerdotis. The proper or peculiar Angel of the priest: signifying hereby, that every priest, as he is a priest, hath an Angel deputed to him by almighty God, to aid & assist him in the discharge of his function.   

In sublime altar tuum.  
As the Church hath a visible Altar belove in earth, so hath she an invisible Altar above in heaven. And because the Angels are said to be ministering spirits, therefore we pray that by the hands of the holy Angels, the Hosts which we have here upon the Altar in earth, may be presented above upon the Altar in heaven. For as S. Chrisostom saith, at the time of Consecration, there are present many thousands of Angels, who environ the Altar, and do honour and homage unto our Saviour jesus.   

In conspectu divinae maiestatis tuae.  
To wit the same first entering and going before, we also by means thereof may be admitted to follow after, and to enter in, before the fight of the same majesty.   

 quotquot ex hac Altaris participatione.  
The Church, as we said before hath a visible Altar here in earth, and an invisible Altar above in heaven. And because we do participate of Christ's body and blood two manner of ways, sacramentally and really, or by faith and spiritually, therefore all good Christians have often recourse to these two Altars, sometimes to the one, and sometimes to the other: and so we participate of the same body and blood, both upon the Altar in earth, and upon the Altar in heaven. When we receive our Lord from the one, we go up by faith unto him: and when we receive him from the other, he descendeth and cometh down unto us.   

Of the kiss of the Altar.  
The priest at the prolation of these words doth kiss the Altar: by which ceremony is represented unto us, our reconciliation with God, made in the death of jesus Christ, by the commemoration of this sacrifice: for a kiss (as before we have said) is a true representation and sign of peace.   

Sacrosanctum filii tui cor ✝ pus & sand ✝ guinem sumpserimus.  
To express the excellency of the holy Communion, the body and blood of jesus Christ therein contained, is called, sacrosanct, or most holy. Which prayer doth not only concern the priest who doth celebrate, but the people also who do communicate by faith, and devout assistance at Mass, with intention to communicate 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 sacramentally, as also the people spiritually (by religious assistance at this holy sacrifice) may be replenished with all celestial benediction and grace, to carry from this holy Communion, fruit profitable to their salvation.   

Per eumdem Christum Dominum nostrum. Amen.  
Wherein we desire, that God for the love of his Son would both hear us, and have mercy on us: as though God should seem little to regard his Son, if he should not mercifully hear us for his sake And as if the Son ascend not to the Father, if our devotions ascend not unto him, and be accepted of him.   

Of the three Crosses which are made at the three words aforesaid.  
By the first (which is made at corpus) is commemorated the cold and stiff extension of the body of jesus 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 abundant effusion of his precious blood: whence it followed, that all the humours being quite exhausted, his body was wholly parched and withered. By the third (which is made at omni benedictione) is designed the fruit of his holy passion, from whence all benediction floweth forth upon us for which cause, the priest maketh this third benediction or Cross, upon himself.    

Memento etiam Domine.  
AS before Consecration, mention was made of the living, for some in particular, but for all in general: even so after Consecration, commemoration is made for the departed, for some in particular, but for all in general, saying. Remember also o Lord: to wit, remember to comfort them, remember to have mercy upon them, remember to deliver them, remember to take them out of their pains, and to glorify them.  

Famulorum famularumque tuarum.  
Where they are called his servants, that is to say, of his family, because whilst they lived in their bodies, they were true members of the Church (which is the family, or house of God) And also when they died, they died in the same Church, and therefore are rightly called his servants, or family.   

N. et N.  
These letters, put in this place of the Canon, do serve for a mark to reduce particularly into memory, the names of those, for whom the Priest doth specially pray, or celebrate Mass, as his parents, benefactors, friends, and others committed unto his charge, for whom he prayeth secretly.   

Qui nos paecesserunt cum signo fidei.  
Which sign of faith, is to have been regenerate of water and the Holy Ghost, and signed with the triumphant sign of the holy Cross, the peculiar mark or caractter of Christians, whereby they are distinguished from all Infidels. Sign of faith, to wit, for those who before they departed, received the holy Sacraments, and were not separated from the unity of the Catholic Church, by any note or mark of Heresy. Sign of faith, in which words, as well noteth Gabriel Biell, is touched the devotion and piety of the departed, to wit, that when they were living, there appeared in them evident signs, that they were both faithful and true believers.   

Et dormiunt in somno pacis.  
That is, are departed in peace of conscience without mortal sin, and in the friendship and grace of almighty God. Who therefore are said to sleep in peace; because as those that do sleep in peace, awake again: so those that are departed out of this life in peace shall arise again. And as those which depart out of this life without the sign aforenamed, are truly said to die: so they that depart with the same sign, are not said to die, but rather to sheep or to rest, then to be dead: for they are properly said to be dead, which never shall be raised to the life of glory.   

Ipsis Domine.  
To wit, to those, of whom before he hath made particular commemoration: taught so to do by the Church, instructed by the holy Ghost, that the souls departed, are aided by the suffrages, prayers, alms, and other works of piety, and principally by the acceptable sacrifice of the Mass.   

Et omnibus in Christo quiescentibus.  
After particular commemoration of his friends and parents, he maketh his general prayer for all the departed, wherein he asisteth those who have no particular friends to be mindful of them. Who also are said to rest in Christ, because they died in Charity: having yet some defects to be purged, for that either they have not fully satisfied for their venial sins, or for the pain due to their mortal sins.   

Locum refrigerij.  
By the which is understood the kingdom of heaven, where all the Saints do daily draw out of the springs of the Lamb, the pleasant and cooling waters of everlasting comfort, after their long labours and torments, sustained either in this life, or in the fire of Purgatory.   

Lucis.  
That is to say, such a place, which needeth neither the light of the Sun, nor of the Moon, nor yet of the Stars, because the splendour of God's presence, doth face to face illuminate it, and the glorious Lamb of God is their perpetual lantern.   

Et pacis, ut indulgeas precamur.  
In which place of light, most perfect, full, secure, and sempiternal peace doth reign, where is neither faintness, nor sadness: nor fraud, nor fear of foes: but one everlasting and joyful harmony of voices: in which place of peace, our Lord himself doth dwell, who doth guard and keep it, so that nothing can enter therein, which may disturb their peace.   

Per eumdem Christum Dominum nostrum.  
To wit, into this most B. city, into this place of refreshing, of perptuall light, and of peace, we humbly beseech thee, that the souls of them that are departed, having their offences forgiven them by the virtue of this Sacrifice, may be brought to repose and dwell for ever, through him whom now we offer up unto thee in their behalfs, Christ je. Am.   

Of the Ceremonies used in this Memento.  
In this Memento, three Ceremonies are observed. 1. The silent prayer of the Priest, with his hands joined together. 2. The disjoining of them asunder. And 3. the conjoining of them again together.   

The 1. Ceremony, and his signification.  
At the first joining of his hands, he meditateth a while, and prayeth for his friends departed And by this may be understood, the descending of our Saviour into Limbo Patrun, to comfort the souls of his dear friends, who had long sat in darkness and in the shadow of death.   

The 2. Ceremony, and his signification.  
At the disjoining or spreading of his hands abroad, he prayeth for all the departed in general. And by this may be understood, how our Lord in triumphant & victorious manner, led forth with him out of Limbo, all that company of holy souls.   

The 3. Ceremony, and his signification.  
At Per Christum etc. he conjoineth them again together. And by this may be understood, that both they and we, as members of one body, shall one day be inseparably united to our sovereign head, Christ jesus.    

Nobis quoque peccatoribus.  

The 1. Ceremony, and his signification.  
AT the recital of these words, there are two ceremonies to be observed. The first, that the priest interrupteth his silence, which he used a little before: representing thereby, how the good thief reprehended his companion, saying. We receive worthy of our doings, but this man hath done no evil. And presently after, with contrition and sorrow for his sin, said to jesus. Lord remember me when thou shalt come into thy kingdom. Luc. 23.41.   

The 2. Ceremony, and his signification.  
The second, that in pronouncing the words a foresaid he smiteth his breast: expressing thereby that of the Centurion, and others who were present at the death of our Saviour, who seeing what had happened, were sore afraid, saying. Indeed this was the Son of God. Mat. 27.54. And the people who were present at his spectacle, departed sorrowful, 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 hearts, to acknowledge ourselves sinners, yet that chiefly it is to be done in the time of the sacrifice of the Mass, which is celebrated in the remission and forgiveness of sins.   

Famulis tuis.  
In which words, there may seem to be a certain contrariety, to wit, to be sinners, and yet to be God's servants. But as because of our proclivity & proneness to sin, we may justly affirm ourselves to be sinners, so having been contrite and confessed, of those, wherein by frailty we have fallen, we are nevertheless bold and confident, to call our selves his humble servants.   

De multitudine miserationum tuarum sperantibus.  
In the multitude of his mercies, not in our own justifications, do we prostrate our prayers before him. For holy David, albeit so great a king and prophet, yet that his prayer might be heard, grounded it only in the mercy of God, saying. According to thy great mercy do thou remember me, o Lord for thy goodness. Psl. 2.   

Partem aliquam.  
Titlemanus expoundeth this word partem a part, (wherein we desire to have some part of the kingdom of heaven with the B. saints) not for a piece, but for participation, for else our petition were absurd, if we should think that the kingdom of heaven, were divided amongst the Saints, by parts or pieces.   

Et societatem.  
The learned doctor Gabriel Biel, explicating this word, saith, that they are said to have Society, because (in that place of beatitude (to each one in particular, the goods of all the Saints are made common. Add that by the name of Society, is insinuated the singular peace, charity, and unity of the B. saints. And Alexander Hales very well noteth, that in the commeration of the Saints, made before the consecration of Christ, their prayers and suffrages are implored: but in this which is made after consecration, the Society of the Saints is required. To signify, that before the coming of the kingdom of Christ, we have need in this life of the suffrages of the Saints, but after that the body of Christ is consecrated, that is, after his kingdom is manifested, we shall enjoy their company and society, nor shall any longer stand in need of their prayers or supplications.   

Donare digneris.  
And it is said Danare, not Reddere, that is, to bestow or give (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 speak or make mention of the B. saints, first the Apostles are named: and next the Martyrs: the one, because of the singular dignity of their office, wherein they excelled all others: the others, because of their unspeakable patience in their torments, wherein they surpassed all others   

Come joanne.  
Amongst the Saints that are specified in this part of the Mass, S. john is first named. Some there be that suppose it to be meant of S. john Baptist, who although he could not be named before amongst the Apostles, yet may be mentioned amongst the Martyrs Others think it more probably, to be understood of S. john the Evangelist, amongst whom is Innocentius terrius, saying, that although S. john was mentioned in the first commemoration, yet that he is here again rehearsed in this, because Christ upon the Cross, commended his Mother to his Disciple, the Mother a virgin, to the Disciple a virgin.   

Stephano.  
Next after S. john, is named S. Steven. The one excellent for the perogaive of Apostleshipp and virginity: the other excellent for Martyrdom and virginity. He was the very first that suffered for jesus Christ. In imitation of Christ, he prayed for his enemies at the time of his passion. To him was especially deputed by the Apostles, the charge of the devout widows. In him shined the singular praise of sanctity, of whom it is said. Steven full of grace and fortitude, did great wonders and signs amongst the people. Of whom it is further said, that all that sat in the council beholding him, saw his face, as it were the face of an Angel. At the time of his disputation with the jews, being full of the holy Ghost, looking steadfastly up to heaven, he saw the glory of God, and jesus standing on the right hand of God.   

Matthia.  
S. Mathias was divinely elected by lot into the Apostleship, to supply the sacred number of twelve, diminished by the disloyal prevarication of judas: Having commission to announce the gospel in Aethiopia, he accomplished the same with exceeding labour. His enemies 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 native of Cypress, and one of the seventy two disciples of jesus Christ. He was also by the ordnance of the Holy Ghost, separated with S. Paul, for the execution of the ministry whereunto he was called He was put to death in the seventh year of the Emperor Nero. His bones were found in Cypress under a tree, having upon his breast the gospel of S. Matthew written with his hand, as is before noted. To him and to S. Paul, is attrbuted to have been the first Apostles of the Gentiles.   

Ignatio.  
S. Ignatius was companion of the Apostles, disciple of S. john the Evangelist, and second successor of S. Peter in the Bishopric of Antioch; The footman, or page of the glorius mother of God, the Virgin Marie, and her chaplain. Who as Dionysius writeth of him, had nothing else in his mouth, but Amor meus crucifixus est. My love is crucified. He was condemned under. trajan the Emperor of Rome, to be devoured with wild beasts. He affirmed, that if they refused to hurt him, as they had done other martyrs, he himself would provoke them, saying that he was Christ's corn, and must be ground betwixt the teeth of the Lions. When he was dead, the name of jesus was found written in his heart, in letters of gold.   

Alexandro.  
S. Alexander was pastor of the universal Church, the sixth pope from S. Peter in the seat of Rome. He gave himself wholly to advance the worship and service of almighty God, as his laudable institutions do very well witness. He added to the Canon these words Qui pridie etc. Having virtuously ruled the space of ten years in Rome, and converted Hernetus and Quitimus, he was there martyred together with Euentius and Theodulus his Deacons, under Adrian the Emperor Whose blessed body lieth in S. Sabins, under the high Altar.   

Marcellino.  
S. Marcellinus was a Priest of the Church of Rome in the time of the Emperor Dioclesian. He baptized Paulina the daughter of Artemiras, keeper of the prison of the city, (whom S. Peter, the Exorcist, delivered of a malignant spirit that possessed her) together with father and mother, family, and neighbours, who ran to see the miracle. For which he was most strangely tormented, and in the end beheaded by the order of the judge Serenus, who could neither bend nor move him, from the holy & invincible resolution of the observation of the Christian faith & religion.   

Petro.  
This S. Peter was ordained an Exorcist in the church of Rome, to impose (according to the form there observed) his hands upon those which were vexed with unclean spirits, either to cast them out, to repress them, or to appease them. Who for having dispossessed the keeper's daughter, and assisted at the Baptism aforesaid, performed by S. Marcellinus, suffered like martyrdom with him, and upon the same day. Their holy souls, Doretheus who beheaded them, saw clothed in most bright and shining garments, set with most rich jewels, and carried up into heaven by the hands of Angels, whereupon he also became a Christian.   

Felicitate.  
S. Felicitas was a noble woman of Rome, who not only obscured the lustre of all the Ladies of her time, but also far surpassed them in all virtue. She was mother of seven sons who endured sundry kinds of torments in her sight for the faith of jesus Christ, all which she beheld with wonderful constancy and more than manly courage, and gave unto them many wholesome admonitions & exhortations. And a little after after she herself followed them with the same courage and constancy. For which S. Gregory saith, that she suffered eight times, 7. times in her children, and once in herself. She made such prose of hit immovable & inflexible resolution, that all were filled with astonishment and admiration. By the commandment of Publius, ruler under Antonius Augustus, she was commanded to be beheaded.   

Perpetua.  
Amongst the perfections where with S. Perpetua was adorned, she is highly praised, for that she always strongly resisted against the passions and provocations of the flesh, having vowed to God her chaste virginity. She suffered martyrdom in Mauritanie under the Emperor Severus, whereby she happily arrived to heaven, where she gloriously shineth with a double diadem. Tertullian and S. Augustin make honourable mention of her in their writings.   

Agatha.  
S. Agatha was amongst the noble virgins of her time very famous both for her virtue & beauty, and for this cause was extremely loved of Quintianus governor of Sicily, even to the attempting of her virginal chastity. But she not enduring any breach nor blot in her honour, strongly withstood him. Whereupon he was so discontented, that his disordered affection was changed into a marvelous hatred, and extreme desire to revenge himself by all the means he might possible devise. After many insupportable torments, she was martyred, having first both her breasts cut of by the commandment of the said Quintianus, ruler under the Emperor Decius. In the time of her imprisonment, she was visited by S. Peter the Apostle, and healed of her wounds. Finally this holy Virgin received in her sepulchre, a testimony of her sanctity by the hands of Angels.   

Lucia.  
S. Lucy was of a very noble family, and from her infancy wholly given to piety. Having by her prayers made at the sepulchre of S. Agatha, obtained of God the healing of her mother, extreemelie afflicted with a flux of blood, distributed by her consent unto the poor, that which she had assigned for her marriage. Whereupon he to whom she was betrothed greatly offended, brought her before the justice for a Christian. Pascasius Provost of the city, not being able, by infinite horrible torments, to divert her from her religion, commanded her throat to be cut.   

Agnete.  
S. Agnes was a Roman by birth, and borne of noble parents, exceeding beautiful, both of mind and body. The governors son of the city, falling greatly in love with her, desired to have her for his wife, whom she constantly refused, saying that she would have none other, but jesus Christ to be her husband. The Father of the young man, understanding that she was a Christian, thought by that means to constrain her to marry with his son. Which she absolutely refusing, he commanded her to be led to the common brothel, or stews. But God so provided, that her hair grew so thick and so long, that it covered her all over, and seemed to adorn her more than her apparel. In the said brothel house where she was put, an Angel of our Lord came unto her, to defend her that she should not be abused or defiled. She was cast in to a great fire to be burned, but the flames had no power to touch her chaste body. At the last Aspasius caused her to be beheaded. She suffered in the year 317. S. Ambrose wrote of her.   

Cecilia.  
S. Cecilie was also of the lineage of the noble citizens of Rome, in the time of the Emperor Marcus Aurelius. She was wholly devoted to the honour of God, and to his divine service. She was married against her will to Vallerian a citizen of Rome. Whom she warned in the first night of her marriage, that he should not touch her, for that she was committed to an Angel of God, who would preserve her from all pollution, and sharply revenge the wrong, which he should do her. Whereunto he willingly accorded, and was converted to the faith by the exhortation of S. Vrban, of Whom he was baptized, together with one of his brethren. Afterwards persevering constantly in the faith, they were all three martyred by the fire and the sword. S. Cecilie had her head cut off. And being dead was found to have an hair cloth under her precious habits of golden tissue.   

Anastasia.  
S. Anstasia, was the daughter of a noble citizen of Rome, called Pretextus. She was wonderful charitable to the poor, amongst whom she liberally distributed all her substance. Whereupon Publius her husband, who was an Infidel, was greatly offended, & caused her straightly to be restrained in a most hideous prison. And not being able to divert her from her faith, caused her to be burned alive. During her imprisonment she received sundry consolatory letters from S. Chrisogonus, which, together with her answers, are inserted in the ecclesiastical history of Nicephorus.   

Et omnibus sanctis tuis.  
To avoid prolixity, the priest comprehendeth in general all the Saints, after the special commemoration of those which are expressed in the Canon. Always insisting to be admitted into their number, and to come with them unto everlasting glory, by imitation of their virtues. And therefore proceedeth, saying.   

Intra quorum nos consortium, non aestimator meriti, sed veniae.  
In which words the Church doth not simply deny God to be the esteemer of merits, but the sense and meaning is, that God will not barely reward every godly man according to his merit, but of his goodness and liberality, will add to him above his deserving: nor rigorously punish the defects of him that sinneth: but always reward the one above his merit, and punish the other less than his desert.   

Quaesumus largitor admit, per Christum Dominum nostrum.  
Not to be refused in his request, he maketh and concludeth it through jesus Christ. For what exterior show soever our works may have, they are not agreeable to God, but by his Son working in us. Who hath so greatly loved us, that he would descend from heaven unto earth to be our Mediator, and finally to place us amongst his Saints.   

Of the joining of the priests hands.  
In saying, Per Christum Dominum nostrum. He joineth his hands together. By which ceremony used at the commemoration of Saints, may be understood the same that before was said concerning the souls departed, to wit, that through the merits of Christ our Lord, who is our head, we hope to be joined with him, and his Saints, in everlasting glory.   

Per quem.  
For as much as the confection of the holy Eucharist is attributed to jesus Christ, who is the author of this holy institution, therefore the priest giveth thanks and praiseth God the Father, for that by him he hath created the matter, to wit, the bread and the wine, under the forms whereof, he doth exhibit unto us, truly and really, his body and blood in food and nourishment of our souls.   

Haec omnia, Domine, semper bona.  
To wit, all the Hosts, which the Church doth immolate through the whole world. Which if we consider the sensible qualities, are of infinite number, but if the substance, all is one body, and all is one blood, which is daily made present in this holy Sacrifice, by him, by whom as saith S. john, all things were made, and without him, was made nothing that was made. john. 1.   

Creas.  
Here a question may be moved, why the Priest doth not make the sign of the Cross at the word Creas, as well as at the other words following Sanctificas, vivificas, etc. Whereof Alexander Hales, giveth a very sufficient reason, saying that the sign of the Cross is a representation of our lords passion: and because the creation of man was no cause of his passion, but the fall of man was thereby to be repaired, therefore when sanctification, vivification, & benediction are mentioned, the sign of the Cross is made, but when creation is named, the priest doth not to make the sign of the Cross is made, but when creation is named, the priest doth not to make the sign of the Cross, because the creation of man was not painful to our Saviour, but his redemption. And S. Thomas in his exposition of the Mass saith, that this was ordained by the admirable providence of almighty God, to signify, that man had not that by nature in his creation, which since he hath obtained by the Cross of Christ in his redemption.   

Sancti ✝ ficas, vivi ✝ ficas, been ✝ dicis.  
These three words may be considered three manner of ways. They may either be referred to the bread and wine. Or to our Saviour. Or to ourselves. If you consider them as spoken of the bread and wine, than it is most easy to conceive their sense. Dost sanctify, to wit, according to their sacramental causes. Vivificate, by converting them into thy flesh and blood. Bless, by pouring down & multiplying thy graces upon them. If you refer them to Christ, then are they thus to be understood, to wit, those creatures which before were but earthly, void of life, and of all benediction, are by the blessing of Christ, made heavenly, lively, and every way most blessed. If we apply them unto ourselves, then may they thus be taken, to wit, that this sacred Host is sanctified in respect of us, (that it may be our sanctification from all sins.) vivificated, that it may be the life of our souls (to quicken us in spirit to newness of life.) Blessed, that we may by the same attain the abundance of all spiritual grace & perfection.   

Of the three Crosses which are made at the three words aforesaid.  
As touching the three Crosses which are made in this place upon the Host and the Chalice together, they are made to signify unto us, that our redemption wrought by Christ by the virtue of his Cross, was with the consent of all the blessed Trinity. Or, according to Albertus Magnus, three Crosses are made in this place, to signify that all things are sanctified, vivificated, & blessed, by the virtue of the Cross and passion, of our ●…emer.   

Et praestas nobis.  
The thing which in these words, we desire of God may be given unto us, is the precious body and blood of Christ his Son, for our refection: who lying hid under these species, giveth himself to us to eat, that so he may be in us, and we in him. And Titlemanus saith that this holy Host is given us, to our utility and health, it is given us in meat, it is given us in drink, it is given us in life, it is given us in nourishment, it is given us in preservation, it is given us in defence, it is given us in remission of our sins, it is given us for the obtaining of good things, it is given us against the assaults of our enemies, it is given us for the subduing of our flesh, it is given us in commemoration of the death of Christ, and of all his benefits.   

Per ip ✝ sum, et cum ip ✝ so, et in ip ✝ so.  
Then uncovering the Chalice, bowing his knee and holding 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 betwixt God and man. Et cum ipso, as every way equal with the Father. Et in ipso, as consubstantial and coeternal, both with him and the holy Ghost. Again, per ipsum, by whom thou hast created things. Et cum ipso, by whom thou governest all things created. Et in ipso, in whom thou consummatest all things.   

Est tibi Deo patri ✝ omnipotenti.  
Not called Father only by name, honour, and veneration as we call our elders and betters fathers, but by nature and origin, so that truly and properly the divine generation appertaineth unto him.   

In unitate spiritus ✝ sancti.  
That is to say, in the communion of the Holy Ghost, who is the knot and love of the Father and the Son; in whom they communicate as in one common gift, proceeding from both Omnis honour & gloria. Be all honour, as to our Lord, and all glory as, to our God. Where, ●n the same order that God the Father doth send his graces and blessings unto us, which is by the means of Christ his Son: even so in the same order all honour and glory returneth again by the means of Christ unto the Father, and that evermore in the unity of the holy Ghost.   

Of the five Crosses which are made at the five words aforesaid. The 1. Reason.  
As touching those three which are made with the Host over the Chalice, at these words Peripsum etc. divers things may be signified by the same. First they may signify, the three hours, wherein our Lord and Saviour hung upon the Cross, in most unspeakable pain alive.   

The 2. Reason.  
According to S. Thomas, these three Crosses are made, to signify the triple prayer of Christ upon the Cross. First, Father forgive them. Secondly, My God why hast thou forsaken me. Thirdly, Into thy hands I commend my spirit.   

The 3. Reason.  
The other two Crosses, which he maketh betwixt the Chalice and his breast, at these words. Est tibi Deo Patri omnipotenti etc. do signify, the mystery of the blood and water which issued out of the side of our B. Saviour, hanging dead upon the Cross, and the two Sacraments, which were instituted in virtue of the same, to wit, Baptism, and this B. Sacrament of the Altar. According to the testimony of S. john. One of the soldiears with a spear opened his side, and incontinent there came forth blood and water. john 19.34.   

The 4. Reason.  
At the words. Omnis honour & gloria, the Host is held above, and the Chalice beneath and both a little elevated. Which Ceremony doth very aptly signify the death of our Saviour, to wit, how in his passion, his blood was truly separated from his body, and consequently also his blessed soul.   

Of other Ceremonies performed after the short elevation.  
The Priest having performed this short elenation, layeth the Host down upon the Corporal, covereth again the Chalice, and then adoreth,   

The 1. Ceremony, and his signification.  
First the Host is laid upon the Corporal, because joseph and Nichodemus, begging of Pilate the body of jesus, took it down from the Cross, wrapped it in a fine sindon, and after buried it.   

The 2. Ceremony, and his signification.  
And because they rolled a great stone before the door of the sepulchre, therefore the Priest with the pall covereth the Chalice, And because those holy men worshipped the body of Christ in the sepulchre, at their departure, therefore the Priest adoreth our Lord in this holy Sacrament.   

The 3. Ceremony, and his signification.  
This done the priest lifteth up his voice & pronounceth on high these words saying. Per omnia saecula saeculorum. And the people answer. Amen. Our Doctors here do say, that this lifting up of the voice of the priest, representeth the strong cry of our Lord and Saviour when he yielded up his spirit into the hands of the Father. And that the answer of the people, signifieth the lamentation and pity of his devout women which were present at this spectacle. In this manner Inno centius tertius interpreteth the same. Because jesus (saith he) crying with a high voice, rendered up his spirit, therefore the priest lifteth up his voice saying. Per omnia saecula saeculorum. And because the women lamenting bewailed their Lord, all the choir, as lamenting, do answer Amen.   

Per omnia saecula saeculorum.  
By the words themselves, are commonly understood, one of these two things. Ether that all honour and glory, appertaineth to God world without end, Or that the Son doth live with the Father and the holy Ghost, world without end. Again, Per omnia secula seculorum, that is, throughout 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 having gotten as it were, a good opportunity, having now before him, the Lord and Maker, both of heaven and earth, and that according to his corporal presence, he exhorteth all the people heartily to pray, saying. Oremus. Let us pray.   

Praeceptis salutaribus moniti, & divina institutione formati.  
And therefore the Priest sayeth that it is by precept, and divine institution, that we are admonished to say this prayer, because both our Lord instituted the same, and also commanded his Apostles to use the same, saying. Pray always and be not weary Again Pray without intermission. Which prayer, Christ himself taught his Apostles to say in the holy sacrifice of the Mass, as S. Hierom witnesseth. Hier. li 3. contra Pelagianos.   

Audemus dicere.  
The reason why we here affirm, that we are bold to speak unto the majesty of God almighty, is because that this self same prayer which we pour forth before God, the self same prayer proceeded out of the mouth of God: so that in this prayer, we recommend ourselves unto God, with no other than the very words of God. For as S. Gregory well saith, it were very unmeet, that upon the holy Eucharist, any prayer should be recited of the scholars composing, and that ommited of the Masters making.   

Pater.  
I will here set down for this first point, a right worthy consideration of Leo Magnus, saying. Great my beloved is the gift of this sacrament, and this gift exceedeth all gifts, that God should call man his son, and man name God his Father. Hence also S. Aug. admonisheth the rich and noble of this world, not to wax proud, or contemn the poor & ignoble, because they pronounce and say that together to God our Father, which they can never truly say, unless they acknowledge themselves to be brethren.   

Noster.  
As by the word (Pater) we understand the grace of adoption: so by the word (noster) we understand brotherly union. For as S. Cyprian saith, our Lord who is the master of peace and unity, would not that when any one prayeth, he should pray for himself only, and say, My Father, nor give me my daily bread, not forgive me my trespasses, nor lead me not into temptation, nor deliver me from evil: but our Father, give us our daily bread, forgive us our trespasses, lead us not in temptation and so of others.   

Qui es in coelis.  
1. The priest in saying that God is in heaven, doth not enclose or confine God with in heaven; but endeavoureth to draw him which prayeth, up from earth to heaven. 2. In affirming our Father to be in heaven, we are put in mind that we are strangers here in earth, and far from our proper country and home which is heaven.   

Sanctificetur nomen tuum.  
The name of God, hath in itself no need of sanctification: but because here in earth it is not worthily sanctified as it deserveth, and that by many, and even almost hourly, it is most sinfully profaned, by execrable blasphemies, imprecations, detestations, cursings, swearinges, forswearinges and the like; therefore we pray, that the same may be honoured, praised, exalted and sanctified of all in the world.   

Adueniat regnum tuum.  
The kingdom of God in which he doth reign, is the Church militant on earth, and the Church triumphant in heaven. Wherefore by thy kingdom come, is understood, kingdom to kingdom, the militant to the triumphant, that these two may be united and made one kingdom. This likewise doth reprehend all those persons, who would prolong this worldly life, whereas the just do heartily pray, that that kingdom of God would speedily come.   

Fiat voluntas tua.  
The will of God is taken two manner of ways The one, his will and decree as it is eternal. The other the signs of his will, which are temporal. And these are five, to wit, precept, prohibition, permission, counsel, and operation: these latter are not always fulfilled, for which cause we pray daily that they may be fulfilled, saying. Fiat voluntas tua, to wit in all thou commandest, in all thou forbidest, in all thou permittest, in all thou counselest, in all thou workest   

Sicut in coelo & in terra.  
By heaven, is understood the heavenly spirits, to wit, the Saints and Angels; For the blessed Angels, so soon as they conceive the conception and mind of almighty God, do incontinently, with inexplicable delight and readiness, transport themselves to accomplish the same. And therefore we pray that the will of almighty God may be fulfilled, Sicut in coelo. & in terra. To wit, as by Angels in heaven, even so by men in earth.   

Panem.  
Four sorts of bread are necessary for us. Three whilst we are pilgrims in this life, and the fourth in the life and world to come. To wit, corporal, Spiritual, Sacramental, and Eternal. Of the first it is written, man liveth not by bread only. Of the second, My meat is to do the will of him that sent me. Of the third. He that eateth this bread unworthily, is guilty of the body of our Lord. Of the fourth. I am the bread of life which came down from heaven.   

Nostrum quotidianum.  
Our, not mine, saith S, Chrisostom, because all whatsoever God giveth us, he giveeth not to us alone, but also to others by us; that of that which we have received of God, we also give part thereof unto the poor. Again our bread, to wit, got by our true labours, for all that which we eat unjustly gotten or stolen, is not ours, but other men's bread. Again, our bread, to wit, the spiritual food of our souls, as true Catholic doctrine, Sacraments, wholesome Ceremonies, and the like: not others, that is, the doctrine and ceremonies of Infidels or Heretics. And this our bread is called daily, because we daily stand in need thereof.   

Da nobis.  
This doth Christ teach us, that we do not only pray that bread be given us, that we may have to eat, but, as S Chrisostom saith, that what we eat we may receive from the hand of God. For, to have to eat, is common both to the good, and to the bad, but to acknowledge it from the hand of God, is proper, or belongeth only unto the good.   

hody.  
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 frail and of so little lasting.   

Et dimit nobis.  
Three manner of ways we offend and trespass, whereof we crave of God forgiveness. Against God Against ourselves. And against our neighbour. Because we have offended against God, we say, Et dimit. And because we have offended against ourselves, we say, nobis. And because we have likewise offended against our neighbour, we say, Sicut & nos dimittimus debitoribus nostris.   

Debita nostra.  
Our trespasses are called Debita, Dettes, because they make us debtors of pain, which must of necessity be paid, either in this life or in the other. Again sins or trespasses are called debts, for that sin, being the wealth and substance of the devil, a man which committeth sin, is made a dettor to the devil: even as he is made a dettor, which useth or holdeth an other man's money.   

Sicut & nos dimittimus debitoribus nostris.  
In this request we ask to be forgiven, upon condition, to wit, as we forgive others: he therefore that asketh to be forgiven, & doth not himself forgive, requireth of God not to be forgiven. By reason whereof, who soever is in hatred or malice, is more hurt, then helped by this prayer, unless at the very same present he have a purpose to forgive.   

Et ne nos inducas in tentationem.  
After we have required forgiveness of sins past, we demand to be preserved from those which we may commit for the time to come, which we call by the name of temptation. Concerning which we crave of almighty 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.  
Upon these last words Cardinal Bellarim hath very learnedly noted, that our Lord with great wisdom teacheth us to demand to be delivered from all evil, & cometh not to particulars, as to poverty, sickness, & the like. For that oftentimes it seemeth that a thing is good for us which God seethe is evil for us: and contrariwise evil for us, which he seethe to be good for us. And that therefore according to the instruction of our Lord we demand, that he vouchsafe to deliver us from all that, which he seethe and knoweth to be evil for us, be it prosperity, or adversity, well, or woe. The Fathers of the Greek Church, commonly understand by the name of Evil, the devil as S. Chrisostom, Cyrillus, Euthymius, S. Germanus Tertulianus, and others. Yea and some great Saints of God, never would call the devil by any other name. As amongst others S. Catharin of Sienna.   

Amen.  
After the answer of the asistants, the Priest saith, Amen: which importeth a great confidence, that God will give them their demand: even as if, having obtained, he sent them that by the Priest's means which they desired.   

Of the Priests resuming the Patin.  
By the roundness of the Paten, as before we said, is signfied charity. And the hiding and covering thereof during the Sacrifice (wherein the mysteries of the death and passion of our Saviour are represented) signifieth, the flight of the Apostles, who at the first, through the great affection & charity which they bore to their Lord and master, promised to die at his feet, rather than they would ever forsake him: yet as soon as he was in the hands of his enemies, they all forsook him, and hid themselves.   

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 lords prayer. Which is neither in vain nor superfluous, because it explicateth the same more particularly. Wherefore here there are named three sorts of evils, from the which we have great need to pray to be delivered, to wit, from all evils, past, present, and to come, tempests, souddaine and unprovided deaths etc. All which because they are punishments due to our sins, we here pray to be delivered from them.   

Et intercedente beata.  
The Virgin Marie first is here called, Blessed, for so the woman in the gospel witnessed of her, saying. Blessed is the womb that bore thee and the paps that gave thee suck. Or blessed, to wit, in the generations both of heaven and earth. Of heaven, to whom she bore their restorer. Of earth, to whom she brought forth their redeemer.   

Et gloriosa.  
Next she is said to be glorious, because she is the seat of the king of glory, of whom he taking flesh, sat in her as in his seat. Or glorious, because she dwelleth on high, where she sitteth gloriously on the right hand of her Son. Or glorious, because she is most gloriously assumpted, both in soul and body, and highly exalted far above all human and Angelical virtues.   

Semper Virgin.  
Always, to wit, before her delivery, in her delivery, and after her delivery. A virgin, in body, in mind, in profession, in observation.   

Dei Genetrice Maria.  
This blessed and glorious virgin, is said to be mother of the Son of God, whereupon it followeth that she hath one Son common with God; O wonderful mystery, he hath not a Son, whereof Marie is not mother: she hath not a Son, whereof God is not the Father.   

Cum beatis Apostolis tuis, Petro.  
S. Peter is next named, because commandment was given to the holy women by the Angel, to carry the good tidings of our lords resurrection (which the priest by & by goeth about to represent unto us) to the Disciples, and in especial to S. Peter: Having need of particular consolatien, because lately before he had denied his master, and had now bitterly wept & done austere penance for the same.   

Paulo & Andrea.  
After our Lady and S. Peter, S. Paul and S Andrew are next named for some special prerogatives. Gabriel Biel saith, that to obtain the gift of peace these four, albeit recited before, are here introduced again, because these above others, were most configurat to the passion of Christ, in virtue whereof peace is given unto us.   

Et omnibus Sanctis.  
By which words the intercession of other Saints is not omitted, but in the commemoration of these few, and those the most eminent, the suffrages of all are required. For so are all united to God, and so do all desire one thing, that in one all are in some sort included, and in one all are neglected   

Why the priest signeth himself with the Paten.  
That the Priest signeth himself with the Paten, it is done, to signify that the chief of the priests and Pharisees, signed and sealed the stone of the sepulchre, setting soldiears and watchmen to keep the same.   

Da propitius pacem.  
Having prayed for our deliverance from evils, next we crave for perfect peace: to wit, in the remission of sin, perfect peace in the tranquillity of conscience, and perfect peace in amity with our neighbour: because this perfect peace, is the holy and sacred band of of all human society.   

In diebus nostris.  
To wit, in the time of this life, according as Titelmanus expoundeth the same. And this we crave, after the example of king Ezechias, that we may live in the fear of God & observation of his holy commandements, without seeing the opressions and incomodities, which the uncertain change of worldly things, may unexpectedly bring upon us.   

 ope misericordiae tuae adiuti.  
That our petitions which we offer and present to almighty God, may take the better effect, it is most necessary, that we have his merciful help and assistance here unto, without the which we do confess, that we cannot, as we ought, either begin, continue, or end, nor ever obtain the thing which we desire,   

Et a pecctao simus semper liberi.  
The thing whereunto we principally require the aid of his mercy, is, to be freed from our sins, because sin hath this property, that it always bringeth three evils with it.  
The first is it maketh us of free men bond men, for as our Saviour saith, he that committeth sin, is the servant of sin. Secondly, it alienateth us from God's holy grace. Thirdly, it justly wroketh his wrath against us.  
And hence it is that S. Bernard saith, that so so long as in any creature there is power to sin, it is secure in no place, neither in heaven, nor in paradise, nor in the world; For in heaven fell the Angels even in God's presence. In paradise fell Adam from the place of pleasure: in the world fell judas from the school of our Saviour.   

Et ab omni perturbatione securi.  
Next, to be secure from the perturbations tumults and troubles of the world, because from thence proceedeth the matter of sin, and hindrance that when we approach to this most holy Communion, we come not in such purity as is fit and requisite.    

Of sundry ceremonies performed by the priest in this part of the Mass.  

The 1. Ceremony, and his signication.  
First he putteth the Paten under the Host (which as we said before, by this roundness, representeth Charity.) The Host therefore laid upon the Paten to be broken and divided; signifieth, that Christ of his love and Charity, exposed his body to suffer death for our redemption.   

The 2. Ceremony, and his signification.  
Next he uncovereth the Chalice. By the Chalice, is signified the sepulchre. And the uncovering of the same, is done to signify how the Angel of our Lord removed away the stone from the door of the sepulchre.   

The 3. Ceremony, and his signification.  
After this, he divideth or breaketh the Host into two parts, which signifieth the separation of the holy soul of our Lord and Saviour from his blessed body: the one descending into hell, and the other remaining in the Sepulchre. Whereof Innocentius tertius yieldeth another reason; saying that therefore the Priest breaketh the Host, that in the breaking of bread we may know 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 jesum Christum Filium tuum.  
In dividing the Host he saith, Per eumdem Dominum nostrum. To wit, unto whom all power is given both in heaven earth. jesum, Saviour, for he cometh to save his people from their sins. Christum, Anointed above all his fellows with the oil of gladness. Filium tuum, Natural and only begotten.  
These words ended, the part of the Host which he holdeth in his right hand, he layeth upon the paten, and from the part in his left hand, he breaketh of another little particle, and so the Host is divided into three parts. The host thus divided into three several parts, representeth unto us the state of the Church in three several places. The part held in the right hand (which is no more divided but remaineth entire) representeth the Church triumphant, signified by the right hand, which hath passed over all her troubles, and hath now no more to suffer.  
The other which is held in the left hand, and is again divided, doth signify the estate of the Church militant (understood by the left hand) part whereof remaineth in this life, and part in Purgatory, both which are subject yet to suffer.  
This part held in the left hand, is next conjoined to that which lieth upon the paten and was before held in the right hand: to signify, that those which are in purgatory, shall infallibly after a while, have their part and fruition in glory, and be conjoined with the Church triumphant.  
The part subdivided from the second, held in the right hand & put into the Chalice, signifieth those which yet remain in this present life (who by doing penance, for their sins, may obtain mercy and remission through the merits of Christ before their departure) and therefore 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 over the Chalice with two fingers: to wit, with the thumb, which is interpreted Force, and virtue: and with the second, named by the Latins Index, interpreted discretion of understanding. To declare that this divine mystery ought to be considered with force of Faith, and with discretion of understanding.   

Qui tecum vivit & regnat in unitate spiritus Sancti Deus.  
In the subdivision of the second part as aforesaid, he saith. Qui tecum vivit, (incessantly in all eternity.) Et regnat (with all power and majesty.) In unitate (in essential identity of the Holy Ghost.) Spiritus Sancti Deus. (The third person the Holy Trinity.   

Per omnia secula seculorum.  
Having by sundry devout ceremonies set before us the death and passion of our blessed Saviour, he beginneth now not only by signs, but also by words, to set before us the joy of his resurrection: for which cause he lifteth up his voice saying. Per omnia secula se culorum. And the people answer. Amen. The Priest doth therefore elevate his voice in this place, not only to have the consent of the people, but also to represent the gladness which the Apostles and Disciples had, when they understood the joyful news of the resurrection. For as they were in great fear and sorrow, to see their Lord and master in the hands of his enemies, and afterwards to suffer his death: so were they filled with great joy, when they saw him restored again to life, Gavisi sunt Discipuli viso Domino. The Disciples rejoiced having seen our Lord.   

Amen.  
The people answer by this hebrew word that they do firmly and steadfastly so believe.   

Pax ✝ Dominisit ✝ semper vobis ✝ cum.  
To show this more evidently, the Priest saluteth the people with the same words, wherewith our Lord saluted his Apostles, at his resurrection, saying. Pax vobis. Now there are three sorts of peace right necessary for us, to wit spiritual, temporal, and eternal: and according hereunto, the Priest maketh the sign of the Cross three times in pronouncing the words aforesaid. The spiritual peace, is the repose and tranquillity of conscience, which is obtained by the means of a virtuous and innocent life. The temporal peace is, that it would please almighty God, so to bless us and our labours, that we may eat our bread in peace and quietness: that is, to preserve us, and all ours, from wars, misfortunes, sicknesses, suits, wrongful molestations, detractions, diffamations, & all other sorts of troubles and vexations, The peace which is eternal, is the chief and principal of all the rest, which setteth us free from all the cares and labours of this life, and bringeth us, from mortality, to immortality: from corruption, to incorruption: from fear, to felicity: from relation to glorification: and finally, to the clear vision and everlasting fruition of God himself. He therefore of his infinite mercy, give unto us, both the spiritual and the temporal peace in this world: and the peace everlasting in the world to come.   

Et cum spiritu tuo.  
The asistants for answer desire to the priest, the same peace which he hath wished unto them, to the end that being united by the bond of this celestial benedction, they may mutually receive the grace which they desire.   

Of that part of the Host which is put into the Chalice.  
This done, the priest putteth one little part of the Host into the Chalice: to show unto us hereby, that our lords body, is not without his blood, nor his blood, without his body, neither body and blood, without his holy, and lively soul. secondly, to show, that but one sacrament, is made of the species, both of the bread and wine. thirdly, to show, that as he joineth the body to the blood; so we being conjoined to the same body through the merits of the same blood, are purged from our sins: and hereupon it is that he immediately asketh the remission of sins, saying. Agnus Dei qui tollis peccata etc.   

Haec commixtio.  
This commixtion of the body and blood of our Lord, is not according to their true and real essences, (in which sense, they are never separated) but according to their exterior, or Sacramental forms, under which, the body and blood of Christ is truly contained. For many things which appertain to the only species, by the use of speaking, is attributed to that which is contained under the species.   

Et consecratio Corporis & Sanguinis Domini nostri jesu Christi.  
Not that by this immission, the body and blood of our Lord jesus Christ, is either made holy, or consecrated: but that the consecration first made, by virtue of the sacramental forms, now taketh his effect in the mind of the recever. And therefore it followeth.   

Fiat accipientibus nobis.  
To wit, unto us Priests, who receive it sacramentally, and to all others who receive it really or spiritually by the means of the Priest, who is as it were the hand and mouth of the mystical body of Christ, as by which nourishment is drawn and imparted, to all the several members of the body.   

In vitam aeternam. Amen.  
To wit, by conservation of the spiritual life, here in this world, which is done by daily augmentation of grace, wherewith our soul is sustained, least through defect thereof, it decline and fall away by evil desires and hurtful deeds, and afterwards come utterly to lose the everlasting life in the world to come.    

Agnus Dei.  
THE Priest having put the third part of the Host into the Chalice, as before we have declared, next he covereth the same, and knocking his breast, saith twice; Lamb of God which takest away the sins of the world, have mercy upon us. And once Lamb of God which takest away the sins of the world, grant us thy peace. And therefore Agnus Dei is said, the Chalice being covered: because Christ appeared to his Apostles the doors being shut, and gave them power and authority to remit sins.  
As touching the word itself, Agnon in Greek, signifieth as much as gentle or meek in English. And Christ is here called a Lamb, because a Lamb hurteth nothing, neither man nor beast.  
Again Agnus is called ab Agnoscendo, because amongst a great flock and multitude by his only cry & bleating, he is acknowledged by his mother. And even so Christ the Lamb of God, hanging upon the Cross, by his voice and cry, was acknowledged by his mother.  

Qui tollis peccata mundi.  
Upon which words 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 daily and continually doing the same. For he did not only then take away our sins (as saith Ludolphus) when he suffered, but also from that time unto this present, he doth daily take them away, although he be not daily crucified for us.   

Miserere nobis.  
Have mercy on us, to wit, by taking away our sins, because S. john (whose words these are) hath assured us, that he is the same Lamb, who truly taketh away the sins of the world. And Algerus saith, that with this faith we adore the Sacrament as a thing divine, and we both speak to it and pray to it, as having life and reason, saying. Lamb of God etc. Thus he.   

Agnus Dei:  
Lamb of God, saith Biell, which suckedst thy mother in the stable: followedst her flying into Egypt: and heardedst her bleating, seeking thee in the Temple.   

Qui tollis peccata mundi.  
Original, by Baptism. Mortal, by Penance. And Venial, by the virtue of this holy Eucharist.   

Miserere nobis.  
Flying unto the for pardon for our sins past. For victory against temptations present. And for preservation from sins to come. Further, besides the former exposition, in these words are plainly testified, two notable verities of Christ our Saviour: the one of his humanity, the other of his divinity. Of his humanity, in these words. Agnus Dei. etc. Lamb of God, that is to say, sent of God as a most innocent Lamb, to be offered up in sacrifice for our salvation. Of his divinity, when he adeth. Qui tollis peccata mundi, which takest away the sins of the world: because, to take away sin, 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 Lamb of God not only was acknowledged of others, but also himself acknowledged others, namely, his heavenly Father: his blessed mother: and also us. He acknowledged his Father when he said. Father into thy hands I commend my spirit. He acknowledged his mother, when he said. Woman behold thy son. And he acknowledged us, when he said. Father forgive them they know not what they do. So that Agnus Dei thrice repeated, is as much to say, as. Lamb of God which didst acknowledge thy Father, have mercy upon us. Lamb of God which didst acknowledge thy mother, have mercy upon us Lamb of God which didst acknowledge us, grant us thy peace.   

Dona nobis pacem.  
The devil, that old perturber of peace, did ever labour to break and take away this triple peace, to wit, betwixt God and man: Of man in himself: and betwixt man and man. For first he broke the peace betwixt God and man, when he seduced our first parents to transgress the commandment of almighty God. secondly, he broke the peace of man within himself, when leaving him confounded with the sight of his own shame, he sought for leaves to cover his nakedness. thirdly, he broke the peace betwixt man and man, when through malice he incited one brother to murder the other. This triple peace therefore the priest prayeth for, to wit, peace betwixt God and man: peace of man within himself: and peace betwixt neighbours, that is, betwixt man and man.   

Why we ask mercy & peace for the living, and repose or rest for the departed.  
The reason why we demand mercy and peace for the living, and repose or rest for the departed, is to signify the true and proper place of forgiveness, to be in this world: as contrary, the other world is the place of justice and punishment. Again in this world we are in continual war as holy job saith. Militia est vtta hominis super terram. The life of man upon earth is a warfare. And for this cause we justly ask for ourselves peace, but as touching the departed, they are in peace, although they are not in repose; for they are in peace with all their former enemies, the world, the flesh, and the devil, (for otherwise they were not in state of salvation:) but they are not as yet in repose, but in pains and torments, until they shall have fully satisfied for all their sins and offences, for which they remain indebted to almighty God: and for this cause we do rather wish than repose, than peace.  
And Rest is therefore added thrice, because there is wished to the souls departed a triple or theefould rest. One from the affliction of pain: an other for the beatifying of the soul: and the third for the glorfying both of the soul and body.   

Domine jesus Christ.  
To wit, most pitiful, merciful, loving, gentle, and bening Lord jesus.   

Qui dixisti.  
Being by thy passion to departed and leave 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 firmly remain in peace, lest terrified and affrighted with miseries, they might fall from the faith.   

Pacem meam do vobis.  
giving us thy peace, and taking to thyself in steed thereof all our evils. O change of incomparable charity!   

Ne respicias peccata mea.  
To wit personal, where with I having offended thy majesty, am unworthy to obtain at thy hands the peace of thy Church, unworthy to offer up thy sacred body to thy Father, and unworthy to take upon me to reconcile sinners unto thee.   

Sed fidem ecclesiae tuae.  
Wherein thou hast espoused her unto thee as thy spouse: wherein thou hast sanctified her in the laver of the word of life: wherein lest she should fail, thou hast for ever confirmed her.   

Eamque secundum voluntatem tuam.  
To wit, will most amorous, out of which thou vouchsafedst to take frail flesh, will most pitiful, out of which thou vouchsafedst to die, will most bountiful out of which thou vouchsafest to give thyself in this holy Sacrament, in meat for her love, redemption and comfort.   

Pacificare & coadunare digneris.  
That pacified in good, preserved from evil, counited in charity and governed both within and without by thee, she may be accounted worthy of the communion of so excellent a food.   

Qui vivis & regnas Deus per omnia secula seculorum.  
Who livest mightily: and reignest, wisely, 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 again unto them: Pax vobis. Peace be unto you; and then breathed upon them saying. Receive ye the holy Ghost. Which to signify unto us, the Priest in the Mass kisseth the Pax (which is reverently held unto him by him which serveth at the Altar.) And because the love of God is diffused in our hearts by the Holy Ghost, which is given unto us, therefore the kiss of peace is diffused in the Church, amongst all the faithful.   

The 2. Reason.  
By this ceremony we are admonished to have perfect love and concord with our neighbours. And that if we have any enemies, we endeavour to kiss them, as we kiss the Pax, to wit, to reconcile ourselves unto them in such conjunction of perfect love, that we kiss them and embrace them as our dearest friends.   

The 3. Reason.  
Again this kiss of the Pax, serveth us for three things. First, to show that jesus Christ hath appeased the wrath and anger of his Father towards us. secondly, that we do all believe in one and the same God, and do swear to maintain one Christian doctrine. thirdly, we profess to love christianly one another, purposing to reconcile us to all those, who have any way offended us.   

The 4. Reason.  
This custom certainly first came from our Lord himself, for it is not probable that judas would ever have been so hardy as to kiss his master, were it not, that this was the custom of the house of our Lord, and a common thing amongst the Apostles to use this sign of love when they returned from some journey, as well towards their master, as one of them towards another. The which they have practised ever since, and exhorted other Christians to do the like, as we may see in the last chapter of the epistle to the Romans. 1. & 2. to the Corinthians. & 1. of S. Peter saying. Salute one another with an holy kiss.  
Nether is there any of our Doctors, who have expounded the mysteries of the Mass, that affirm not this ceremony to have come from the Apostles, and to be founded upon the places of scripture before alleged. The which is evidently to be proved out of the Liturgies of S. james, of S. Basil, and of S. Chrisostom. Out of the 3. cap. of the Ecclesiastical Hierarchy of S. Denis. Out of the 2. and 8. book of the Apostolical constitutions of S. Clement. Out of the 2. Apology of justin Martyr, and many others. lastly one principal reason of the institution of this ceremony, was, the dignity of this most holy Communion, to the which none ought to present himself with hatred and rancour, but first to be thoroughly reconciled to his brother.   

Pax recum.  
The priest in kissing the Pax saith. Peace be with thee, which by this sign of a kiss I represent unto thee.   

Why the Pax is not given in the Mass for the dead.  
In a Mass of Requtem the pax is not given, because such a Mass is principally said for the souls in Purgatory, amongst whom there is no discord nor dissension. But the same is given, when Mass is said for the living, which oftentimes be at debate and discord, to the end to reconcile them to peace and concord.   

Domine.  
Here the Priest having his eyes and intent, fixed and bend towards the blessed Sacrament, speaketh unto our Lord Christ really and truly present under the visible forms, saying, Lord.   

jesus Christ.  
Saviour of all mankind, and anointed of the Father with the plenitude and abundance of the Holy Ghost.   

Fili Dei vivi.  
Son of the living God, natural, consubstantial, and coeternal.   

Qui ex voluntate Patris.  
Who by the will of the Father, most liberal, bountiful, and most merciful, sending thee in the fullness of time unto us for our redemption.   

cooperant spiritu Sancto.  
The Holy Ghost cooperating, who as he hath with thee and the Father one essence, so both in will and work is unseparable and undivided.   

Per mortem.  
To wit, the most bitter, painful, and opprobrious death of the Cross, which thou patiently enduring, didst thereby make thyself obedient to the will of thy Father.   

Tuam.  
Thine, to wit, put in thine own power, because thou hadst power to lay down thy life, and power to take it again.   

Mundum vivificasti.  
Hast given, spiritual, life to the world, for thou art the true bread which camest downe from heaven to give life to the world, all the whole world for one only sin being deprived of life.   

Libera me.  
Deliver me, (offering this sacrifice) as also all other faithful people for whom it is offered, that we may be in perfect liberty from all sin.   

Per hoc sacrosanctum corpus & sanguinem tuum.  
Holy above all holies: holy because it was made in the womb of the most holy virgin, by that high artificer the holy Ghost: and holy, because it was united to the holy word.   

Ab omnibus iniquitatibus meis.  
That is from all my sins, wherewith I have defiled and polluted my soul, made after the image of the holy Trinity.   

Et universis malis.  
To wit, either of body or soul, present or future, and to be endured either in this life, or in the life to come.   

Et fac me.  
And make me who of myself am not able to do any good deed, nor yet so much as to think any one good thought, unless I be assisted and enabled by thee.   

Tuis semper inherere mandatis.  
Always, that is to say, that at no time I transgress thy holy commandments. Or always, that is, that I obey and fulfil them all least offending in one, I be made as the Apostle saith guilty of all.   

Et a te nunquam seperari permittas.  
To wit, neither in this world by sin, neither in the world to come, by that horrible sentence to be pronounced against the reprobate. Depart ye cursed into everlasting fire.   

Qui.  
Who, by thy divine essence.   

Cum eodem Deo Patre.  
Of whom all paternity both in heaven and earth is denominated.   

Et cum Spiritu Sancto.  
The knot and bond of charity, both of the Father, and the Son.   

Vivis.  
For as much as one is the life, divinity, & essence, of the Father, the Son, & the holy Ghost.   

Et regnas.  
Both in heaven and in earth, as absolute Lord over all the inhabitants, both in the one and in the other.   

Deus.  
True, natural, and undivided.   

In secula seculorum. Amen.  
Infallibly, immutably, and eternally without all end. Amen.   

Perceptio corporis tui.  
The receiving of thy body, which verily and truly lieth hid and veiled under this divine and dreadful Sacrament.   

Domine jesus Christ.  
O Lord jesus Christ. O Lord who hast created me, O jesus who hast redeemed me, O Christ who shalt judge me.   

Quod ego indignus.  
Unworthy for my manifold and sundry sins committed. Unworthy for my great defect and want of fervour and devotion.   

Sumere praesumo.  
Not confiding in mine own justice, but in thy great benignity, mercy, and bounty. Which haste promised not to quench smoking, flax nor to break a sunder a bruised reed.   

Non mihi proveniat in judicium & condemnationem.  
Which the Apostle threateneth unto all those who approach unworthily to the same because they discern not our lords body: to the end that none which are dead, do presume to take the meat of life.   

Sed pro tua pietate.  
By the which through thy only goodness thou hast exalted me to the state of priesthood: hitherto hast patiently borne with my offences: and mercifully expected my repentance.   

Profit mihi ad tutamentum mentis.  
That so it preserve me for time to come, that I never consent in mind to sin, not any way offend thy gracious presence within my soul.   

Et corporis.  
That neither by the way of my body, or gates of my senses, I ever admit death into my soul, nor make the members of my body consecrated unto thee, weapons of sin to procure the death of soul and body.   

Et ad medelam percipiendam. Qui vivis & regnas. etc.  
To the receiving of medicine, to wit, of thee, who art the true physician both of soul and body, and only canst cure the diseases, both of the one and the other.   

Panem coelestem accipiam.  
Then having adored, he riseth up to take the healthsome Host, saying. I will receive etc. To wit, I a poor pilgrim in this world, will receive the viaticum and food of this frail life, in the strength whereof I will walk to the mount of God. I sick, will receive the celestial bread which fortifieth & corroborateth the heart of man. I hungry and starved, will receive the bread, which who so tasteth, shall never hunger more. I disqueited and anxious, will receive the bread which establisheth the heart, and calmeth the storms of a troubled conscience. I feeble and lame, will receive the bread being invited of that great king, unto the supper whereunto all the feeble and lame were brought in. I sinful and unclean, will receive the bread which only can make clean that which was conceived of unclean seed, and of stones can raise up sons to Abraham.  
The celestial bread not made of the grain of the earth, but of the virgin's blood. The celestial bread, which refresheth the Angels with beatitude. The celestial bread, which descendeth from above to nourish the hearts of his poor ones, aspiring and sighing after the celestial joys. The celestial bread, which changeth the receiver, though a sinner, into a celestial creature and a Saint.   

Et nomen Domini invocabo.  
That is, will invoke or call the name of our Lord upon myself, and by the means of this celestial bread, will sup with Christ, that he may show mercy unto me now inhabiting in heaven, as he did unto them that supped with him on earth. Or I will call upon the name of our Lord, that he may call me a sinner unto him, place me amongst the number of his elect, and for ever reconcile me unto his Father.   

What the Priest doth before receiving of the host.  
This done, the Priest a little inclining his body, and uniting all his cogitations as much as is possible, doth devoutly recollect himself, and directeth, not only the corporal eyes of his body, to the outward species & forms of the Sacrament, but much more the inward eyes of his faith to our Lord jesus Christ, truly contained under those visible forms: whom with all reverence, fear, devotion, charity, affection of mind and soul, he is to receive.   

Domine.  
The Priest therefore, being ready to receive, and harbour with in his soul, this sacred Host, first saith, Domine, Lord. Which word of itself doth clearly show, what manner of house it ought to be, and how it ought to be decked and adorned, wherein so sacred a guest ought to be lodged: for a Lord, aught to have a lordly lodging: & a noble parsonage, a noble habitation. For, talis hospis, tale hospitium: such a Lord, such a lodging.   

Non sum dignus.  
Next considering himself to be a miserable creature, and an earthly vessel of clay, saith, I am not worthy. To wit, of mine own preparation, knowing that thou hast said, that when we have done all that which is commanded us, we should still confess ourselves unprofitable servants. Yea which is more, although he should burn with Seraphical charity, yet may he truly say he is not worthy.   

 intres sub tectum meum.  
Darkened with the obscurity of sins, ruinous for defect of virtues, stirred to unlawful desires, subject to passions, replete with illusions, prone to evil, and procline to vice, finally a wretched child of Adam, utterly unworthy of the bread of Angels.   

Sed tantum dic verbum.  
As thou saidst the word to the sick of the palsy, willing him to take up his bed and walk, and he incontinently arose and walked. As thou saidst the word to the woman sick of the issue of blood, who only touched the hem of thy garment, and she was immediately healed. As thou saidst the word to the faithful Centurion, and his servant was immediately cured.   

Corpus Domini nostri jesu Christi.  
The body of our Lord jesus Christ, offered upon the Altar of the Cross for the sins of all the world in expiation. The body of our Lord jesus Christ, given unto us under this venerable Sacrament for our vivification. The body of our Lord jesus Christ, to be received of me for the obtaining of future glorification.   

Custodiat animam meam.  
Preserve and keep my soul, to wit from relapse into sin, lest, I become contumelious against my Saviour Christ. Keep my soul, to wit, by corrobarating, fostering, and fortifying me daily more and more in the spiritual life. Keep my soul, to wit, at the dreadful hour of my departure, forth of the claws and jaws, of the fierce, devouring, and infernal Lions.   

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 up to the mountain of God, Horeb. And as the bread which descended from heaven, brought the people of Israel through the desert into the land of promise: even so o gracious Lord I humbly beseech thee, that this heavenly bread may be my true viaticum, to lead me through the desert of this world, to that blessed and supernal country, promised to all that faithfully serve thee. Amen.   

Of the priests receiving of the Chalice.  
As before the receiving of the body of our Lord, the priest (to acknowledge his own insufficiency) prepared himself thereunto by prayer and humility: even so proceeding to the receiving of the blood of our Lord, he doth again by prayer and humiliation of himself, acknowledge his own indignity, saying.   

Quid retribuam Domino.  
What shall I (dust and ashes; handy work and workmanship of my Creator; frail, unworthy, and vile man; the lowest and least of all his servants render unto our Lord; who if I have but one good thought, (where with to render thanks unto him) the self same thought is sent of him, the self same thought proceedeth from him.   

Pro omnibus.  
For all things, whose number and immensity, doth far exceed all human sense & understanding. For as Hugo saith, if thou shouldest look into the whole world, thou shalt find no kind of thing which doth not live to do thee service.   

Quae retribuit mihi.  
Not only to all in general, but to me in ticular to, me I say his creature, his gift of mighty and marvelous Creation; his gift of careful and fatherly conservation: his gift of gentle and patiented expectation: his gift of celestial and divine inspiration: his gift of all gifts, his precious body and blood for my refection. Never am I able o my Lord, to come out of this debt, albeit I had as many lilives to spend for thy sake, as I have several drops of blood within my body.   

Calicem salutaris accipiam.  
Accipiam. I will take, being dry and thirsty for lack of the humour of heavenly grace. I will take, being parched and withered for want of the dew of divine benediction. I will take, being dead and unfruitful for lack of the fruits of good life. I will take, which am a stranger and pilgrim in this world, and have as yet a long and laboursome journey, to my celestial habitation.  
Calicem. The Chalice, that is the blood of jesus Christ in the Chalice, the blood which in his last supper he gave to his disciples. The blood, which Longinus piercing his side, ran forth abundantly out of his glorious breast. The blood, which in his glorious resurrection (to conserve the integrity of his nature) the most miraculously reassumed. The blood which he commanded us to take in memory of his passion, saying. Drink ye all of this, so often as you do this, do it in remembrance.  
Salutaris. Of salvation. So called, because it containeth in it Christ, the author of our salvation. Or of salvation, as greatly wishing and desiring our salvation, which none may say so truly as our Saviour Christ, because never any so greatly desired and seriously sought the same as he. Or of salvation, by reason of the effects, because it effected out salvation, when shed on the Cross, it reconciled us to God.   

Et nomen Domini invocabo.  
To the end that sacred blood may come upon me to my benediction, which the wicked and perfidious jews asked to come upon them, to their destruction and damnation, saying. Sanguis eius super nos, & super filios nostros. His blood be upon us, and upon our children.   

Laudans invocabo Dominum.  
Praising him for the exhibition of so great a benefit, who did not only shed the same his precious blood for us, but also gave the same in drink unto us. And who but most ungrateful will not land our Lord for such a benefit?   

Et ab inimicis meis saluus ero.  
For this most precious blood of jesus-christ, hath many most singular effects and operations. It giveth grace, it giveth glory, it taketh away our sin, it fortifieth our frailty, it calleth Angels to us, and driveth the devils from us, and as Lions, breathing forth fire, so depart we from this table, being made terrible unto them.   

Sanguis Domini nostri jesu Christi.  
The blood of our Lord jesus Christ, which is the fountain and laver of our emundation and sanctification. The blood of our Lord jesus Christ, which is the price of our redemption and reparation. The blood of our Lord jesus Christ, which is to the worthy receiver the chalice of all benediction.   

Custodiat animam meam.  
Keep my soul in innocency of life and purity of heart, lest with judas I cry, Peccavi tradens sanguinem justum. I have sinned betraying the innocent blood. Keep my soul, from that smiting and plague of our Lord, which smote all the first borne of Egypt, whose posts of their houses were not sprinkled with the blood of the lamb. Keep my soul in spiritual force and vigour, that in vertu of this blood, I may undertake to fight against devils and infernal furies, like as the elephant is encouraged to fight at the sight of blood.   

In vitam aeternam.  
According to the promise of our Saviour himself, saying. He that eateth my flesh and drinketh my blood, hath life everlasting, and I will raise him up at the latter day, to wit, from a temporal death, to a perdurable, everlasting, and eternal life.   

Of the priests giving the holy Sacrament to the assistants, when any be to communicate.  
This done, the priest (as Innocentius saith) communicateth to the people, insinuating, that Christ after his resurrection, did eat with his Disciples, as S. Luke testifieth, saying jesus took bread and brake, & reached unto them.  
And here let the Christian receiver understand that so much difference as there is betwixt heaven and earth, betwixt the Creator, and the creature, so much, difference is there betwixt this sacred viand, and all others which ever at any time God gave to man. For in this divine Sacrament, there is to drink, there is to eat: there is wine, and there is milk: there is bread, and there is water. Drink for those that are dry: meat for those that are hungry: wine for great ones: and milk for little ones: bread to fortify, and water to refresh. Finally, in this divine Sacrament our Lord doth nourish us with himself, with his own, true, and proper substance, as well divine, as human. What could he do more for us? What banquet, what feast, could he provide more exquisite or more noble for us?   

Quod ore sumpsimus Domine.  
Where first let it be noted, that the Priest speaketh in the plural number, saying. Which we have received, etc. signifying hereby, that he did not consecrate this Sacrament only for himself, but for the whole mystical body 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 sin from all spiritual drowsiness and tepidity, with full faith, love, and fervent devotion, to the strengthening of the soul, and to the spiritual sustentation of all good actions.   

Et de munere temporali.  
To wit, as touching the visible forms, which of thy gentle gift, and bountiful liberality, we have received.   

Fiat nobis remedium sempiternum.  
To wit, against all diseases both of soul and body, that in our last end, fortified with this viaticum, we may be brought to the true beatifying and sempiternal security, both of the one and the other.   

Corpus tuum Domine quod sumpsi.  
Under the species of bread, thy true body, thy natural body, the same which was borne of the virgin Marie, laid in the manger, adoted of the Sages, borne into Egypt, apprehended, whipped, crowned, and crucified of the jews.   

Et sanguis quem potavi.  
Which I have drunk under the species of wine, thy very true and proper blood, the same blood which thou didst shed being circumcised, the same which thou didst swear in the garden, the same which thou didst shed being scourged, the same which ran out of thy hands and feet being nailed, the same which gushed out of thy most holy side being pierced.   

Adhereat visceribus meis.  
The bowels of our soul, are her powers, such are our understanding, our will etc. And here we pray that, to these powers of our soul, this precious food may so adhere, that it do not presently pass through our minds, like as some liquid corporal meats pass through the stomach, leaving behind them no succour nor nourishment, but so to cleave, to our bowels, that it make its abode & stay in our souls.   

Et praesta ut in me non remaneat scelerum macula.  
By this spot of wickedness, may be understood the guilt of venial sin or temporal pain remaining in the soul, from the which he prayeth to be released, for that existing & remaining in the soul, it cannot be admitted to the joys of the blessed, although it be adorned with grace and charity.   

Quem tam pura & sancta.  
Pure, by reason that it purifieth the mind, from all impure cogitations. And holy, because it is sanctification in itself, and also sanctifieth the receiver, replenishing him with all abundance of grace and sanctification.   

Refecerunt sacramenta. Qui vivis etc.  
For this holy Sacrament, refresheth the bowels of the soul of the worthy receiver: it refresheth the understanding by the illumination of knowledge: it refresheth the will, by inflammation of love: & it refresheth the memory, by excitinge it to the rememoration of the passion; and by leaving a certain spiritual joy and sweetness in the whole man.   

Of the washing of the ends of the priests fingers after receiving. The 1. Reason.  
After the receiving of the holy Eucharist, the priest washeth the ends or tips of his fingers: for it were most unworthy, that the hands which have handled that incorruptible body, should touch a corruptible body, before they were first diligently washed and cleansed.   

The 2. Reason.  
The triple washing of the priests hands, the first before he begin Mass, the second after the Offertory, & the third now after Communion, or as Innocentius sayeth, in the beginning, in the midst, & in the ending, doth insinuate the cleansing of thoughts, of words and of works. Or the purging, of original, mortal, and venial sin. And this last ablution, may properly be referred to the ablution of Baptism, the form whereof Christ instituted after his resurrection, saying. Going therforce teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the holy Ghost, he that believeth, and is baptized, shall be Saved. Marc. 16.16.   

Of the return of the priest to the right hand of the Altar.  
Let us now come to the last point, which is of the return of the priest, to the right end of the Altar, after the Communion. This is not done for superstition, as if the prayer were better at one end, then at the other, as scoffing heretics do calumniate, but to signify some special mystery comprehended in the holy Scripture, to wit, the final conversion of the jews. This Hugo de sancto Victore, avoucheth most clearly saying. His completis etc. These things accomplished, the priest returneth to the right end of the Altar: signifying, that in the end of the world, Christ shall return to the jews, whom now he hath rejected, until the fullness of the Gentiles be entered in, For then the remainder of Israel, according to the Scriptures, shall be saved. This he. li. de special. mis. obser. cap 4.   

Of the Anthem or Post- Communion. The 1. Reason.  
It is more than manifest, that the custom and use of reciting a hymn, or Canticle in the end of the Mass, is come unto us, from Christ himself, and his Apostles, for after our Lord had communicated his body and blood to his Apostles, the Scripture presently addeth. Et hymno dicto, exierunt in montem Oliveti. And an hymn being said, they went forth unto mount Olivet. This is most evidently to be seen in the Liturgy of S. james, wherein you shall find these four psalms following, to have been song in this part of the Mass. Dominus regit me. Benedicam Domino in omni tempore. Exaltabo te Deus meus rex. And Laudate Dominum omnes gentes.   

The 2. Reason.  
These Psalms, Canticles, and Hymns aforesaid, were song in the primitive Church during the time of the holy Communion, in which time the Christians did communicate very often, yea every day, as divers histories do testify: for which cause the number of Communicants being very great, the Church retained these long Anthiemes, very agreeable to the servant devotion of that time. But since the Christians ceasing to communicate every day, and the number of communicants much decreasing, so long Canticles were not thought expedient, and therefore in place thereof are said these short Anthiemes after the Communion. Which is the reason and cause, that most now at this day, do call them by the name of the post-Communion.   

The 3. Reason.  
mystically, according to Innocentius, the Anthiem which is recited after the Communion, doth signify the joy of the Apostles for Christ's resurrection. According as it is written saying. The Disciples therefore were glad when they saw our Lord. And therefore, in high Mass, the same is sung reciprocallie, to insinuate that the Disciples did mutually recite one to another the joy of the Resurrection As S. Luc. testifieth, that the two Disciples to whom our Lord appeared in the way to Emaus, went back into Jerusalem, and they found the eleven 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 several salutations of the priest to the people, do represent unto us, the several apparitions of our Saviour to his Disciples. Or the promise of our Lord made unto them, touching the sending of the holy Ghost.   

Et cum spiritu tuo.  
The property of Christian charity is, that every one should be careful, not only for himself but also for his neighbour. For this cause the asistants answer 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 divine grace wheresoever need 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 Mass, to give us to understand, that subsequent prayer is as necessary for us as precedent: because we are admonished always to pray without intermission. Luc. 18.   

The 2. Reason.  
Of these Collects, or thanksgivinge we are admonished in sundry places of the holy scripture to do the same, as Colos. 3. saying. All what soever you do in word or in work, all things in the name of our Lord jesus Christ, giving thanks to God and the Father through him. Besides it is most conform to reason itself, that receiving so great a benefit from God, we should render due and convenient thanks unto him for the same. And what greater benefit could we possibly receive at his hands, than the most precious body and blood of our Saviour jesus, for the health and nourishment of our souls and bodies.   

The 3. Reason.  
Mystically the Collects signify, how the Apostles and Disciples, after the Ascension of our Lord, persevered in prayer. As also the prayers of jesus Christ our head, who maketh daily intercession unto his Father for us.   

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 departed is now at hand: but albeit you depart from the temple of our Lord, yet depart not away from our Lord, but so lead your lives that his holy grace never departed away from your souls, And the people make answer saying.   

Et cum spiritu tuo.  
And with thy spirit, praying, that in all ways wherein the Priest wishest our Lord to be with them, in the same sort our Lord may also ever be and abide with him.   

Of Ite Missa est.  
This was ordained to be said, to let the people know that the Mass was ended, and so to give them leave to go away: because they are, not to departed till Mass be ended, & until they have received the priests benediction.  
The word Missa is in this place diversly expounded by our learned Doctors. Some consider it adiectivelie, and understand for the Substantive, Hostia, aut oblatio, and so they interpret it thus, Ite Missa est, scilicet, Hostia aut oblatio. Go or departed, the Host, or oblation is sent for you, that is to say, is presented or offered to God in your behalfs.  
Others consider it substantivelie, sometimes referring it to the mystery which hath been celebrated: and sometimes to the people who have assisted at the same. When it is referred to the mystery, the sense is. Ite Missa est dicta aut peracta. Depart ye, Mass is said or ended: which exposition in the opinion of many is the most proper: and most familiar. If one would refer it to the people, Missa, importeth as much as Missio, and missio, as much as dimissio, that is to say, to let departed, to dismiss, or send away the people, and so the sense according to this interpretation is. Go your ways, licence or permission is given you departed. For as by this word Missa, Mass, they understand commonly and properly, the great and divine mystery of all Christians: so when it is said unto them Ite Missa est, they understand presently that Mass is ended, and that leave is granted them to with draw themselves.  
Innocentius the third saith, that this Sacrifice, that is the holy Host, is called M●ssa, quasi transmissa, as sent betwixt. First from the Father to us, that it may be with us. And then to the Father from us, that it may intercede with the Father for us. By the Father to us by his Incarnation: from us to the Father, by his passion. In the Sacrament by the Father to us by sanctification: and by us again to the Father by oblation.   

Of the last benediction.  
This done, the Priest kisseth the Altar, and then with his hands elevated, giveth the last benediction unto the people: signifying that last benediction, which Christ, Ascending, gave unto his Disciples: for as S. Luke sayeth. He brought them forth abroad into Bethanie, and lifting up his hands he blessed them. And it came to pass, whiles he blessed them, he departed from them, and was carried into heaven. And for this cause (in a high, or solemn Mass) after the last salutation which the priest maketh unto the people, the Deacon, with a high voice, pronounceth Ite Missa est, depart, it is sent, or, ascended, for you. And the people presently with gratulation, do answer saying, Deo gratias, giving thanks to God, and imitating herein the Apostles of our Lord, who as the same S. Luke saith, adoring, went back into Jerusalem with great joy, and they were always in the temple praising and blessing God.  
It may likewise signify the mission of the Holy Ghost, which our Lord sent down from heaven upon his Apostles; accordingly as he had promised them, saying. You shall receive the virtue of the Holy Ghost coming upon you.  
S. Aug. maketh mention of this benediction, and holdeth, that the priest by the same offereth the people unto God, and leaveth them to him in protection. In the ecclesiastical history of Ruffinus is recited that it was made with the hand, and he further saith that himself was blessed in this manner by the hermits of Egypt.  
Finally, Ite Missa est, is said, upon solemn and festival days, and that in sign of spiritual joy and jubilation.  
Benedicamus Domino, upon the week days, and days of fast, in the which the songs of joy do cease in the Church; and is to admonish us, that we ought to begin all our actions in him, and to finish them through him.  
The office ordained for those which are dead in the faith of jesus Christ, endeth by this prayer Requiescant in pace, to obtain unto them rest and repose.  
To the two first, the asistants answer Deo gratias. In thanksgiving for the accomplishment of the holy mysteries of the Mass, to the end that they may not be blamed of ingratitude, as were the nine Lepers mentioned in S. Luke, who returned not thanks, nor magnified jesus Christ for the recovery of their health, and healing.  
To the prayer made by the priest for the remedy of the souls departed, Answer is made Amen; which is as much to say. Be it so as hath been requested, and our Lord vouchsafe to give them everlasting repose (as he hath promised them) in Abraham's bosom.   

Of the Gospel of S. john.  
This gospel all Christian people have evermore held in wonderful reverence; for it hath been accustomed to be read unto them, not only in the end of the Mass, but also after the sick hath received the B. Sacrament, and the Extreme unction, when children are baptized, and when women are churched: the which gospel, the very paynim themselves have much admired, for as S. Aug. testifieth, a certain philosopher, & Platonic, having read the same, was in so great admiration thereof, that he said it was worthy to be written in letters of gold, and to be placed by Christians in all their Churches in the most eminent places.  
Finally, the praises of this gospel can never be sufficiently expressed, and especially where it is said. Et verbum caro factum est & habitavit in nobis. For reverence whereof as we daily see, the priest falleth down on his knees, at the pronunciation of the said words. I will briefly recite certain examples concerning the efficacy of the same; In Aquitania there were two possessed of the devil, both beggars; and the one perceiving that more was given to his fellow then to him, he said in secret to a priest. If thou wilt do what I shall tell thee, to wit, that thou wilt read in my fellows ear, the gospel, In principio erat verbum, but yet so as I hear not the same, know for certain the devil shall be driven out of him. But the priest understanding the craft of the devil, pronounced the said gospel out a loud. And when he said. Et verbum caro factum est etc. presently the evil spirits flew from them, and both were disposessed and delivered of the devil.  
It is also declared, that the devil himself said unto a certain holy man, that there was a certain word of the gospel, very dreadful to the devils. Who ask what that word was, the devil would not tell. When the holy man had recited divers authorities, the devil answered to every one, that it was not that. At the last being asked if it were that, Verbum caro factum est. He answered not, but with fearful crying forthwith vanished.  
For conclusion (gentle Reader) I will close up this discourse with the words of a godly writer, and not with mine own, saying. Let no man suppose, having heard this exposition, that this Sacrifice is sufficiently explicated, lest perhaps in extolling the work of man, he do extenuate so divine a Sacrament. For in this divine office there are so many mysteries involved, that no man, unless divinely inspired, is able or sufficient to explicate the same. I therefore herein, have done diligently what I could, not sufficiently what I would. The only recompense which for this labour I look for from men is, that they would vouchasafe before the merciful judge, (who best knows with what intention of heart I wrote this treatise) to shed forth their devout prayers unto him for my sins. Beseeching, him, that if it profit not many, yet it may profit some, or at the least me alone, though never so little. Make this petition for me, and I am paid for my pains.   
FINIS.   

THE ERRATA.  
pag. 15. Faancis, read Francis.  
pag. 17. perform, read perform.  
pag. 19 consider, read to consider.  
pag. 29. represent, read representeth.  
pag. 52. coming, read coming from.  
pag. 71. and in the new law, read & on the Altar.  
pag. 80. Confiteor, read Confitebor  
pag. 102. not a cold prayer, which, read, not a cold prayer, but a prayer which.  
pag. 114. is to signify, read it is to signify.  
pag. 169. bitter, read better.  
pag. 250. refer these five, read refer four of these five.  
pag. 310. was sufficient, read was not sufficient.  
pag. 333. that saith, read saith that.