be borne holy shall be called the Sonne of God Gloriosae Where note that to this most excellent queene four most singular and renowned titles are attributed and giuen 1. She is said to be glorious because she is most gloriouslie assumpted both in soule and bodie 2. Glorious for the great glorie which she enioyeth in the kingdome of heauen wherein she far surpasseth all Cherubins and Seraphins yea all the Angelicall Spirits orders of Saintes being put together 3. Glorious for the high honor which the Church militant doth giue vnto hir for wheras other Saintes are serued with the honor which is called Dulia she is worshiped with that honor which is termed Hyperdulia which Hyperdulia is an especiall honor due vnto hir for the affinitie and heroicall vertu euen contracted with almightie God Semper Virginis In the second place that most excellent and supernaturall gift to haue beene allwayes a virgin For she was a virgin in bodie a virgin in minde and a virgin in profession A virgin before hir childbirth in hir childbirth and after hir childbirth without any corruption of hir virginall chastitie Mariae The name of Marie hath three intepretations Starre of the sea Iulluminated And Empresse or Ladie First she is Marie that is starre of the sea for as much as all that are labouring in the bitter sea of pennance and sorrow for their sinnes she safelie bringeth to the secure harbour of health and saluation She is Marie that is illuminated because those that walke in the darknes of sinne and of error are conuerted by the meanes of hir singular merits She is Marie that is Empresse or Ladie for she sheweth hir selfe to be Empresse and Ladie of absolute power ouer all the diuels and infernall spirits in defending vt against them both in our life and at the dreadfull and fearfull hower of our departure Genetricis In the third place she which before was called a mayde is called a mother A maruelous fecunditie is expressed when mother is mētioned for maruelous trulie was the holie virgins fecunditie Whereat the prophet admiring saieth A woman shall compasse about a man Ierem. 31. to wit Marie Christ a mayden God Dei Domini nostri Iesu Christi In the fourth place she is adorned with the supereminent title not onlie of a mother but of the mother of God and of our Lord Iesus Christ For the holie virgin did not beate or bring foorth onlie a meere man but true God nether was she onlie Christipara mother of Christ but also Deipara mother of God Sed beatorum Apostolorum After the glorious virgin Marie mention is made of the blessed Apostles and that not without iust cause For first they were the onlie witnesses of this diuine Sacrament who were present when our Lord first instituted the same Secondlie they were those who receiued first authoritie and commandement to celebrate the same Thirdlie they were those who first put in practise the celebration of this diuine Sacrament And Fourthlie they were those who set downe the chief orders and prescriptions to all Christian nations for the administration of the same Ac Martyrum tuorum After the Apostles the holie Martyrs are also named because of their great constancie which they shewed in the hoat persecutions and sheading their bloodes in the defence of their faithes who therfore were truelie martyrs that is to say witnesses of the veritie of the Christian faith for martyr properlie signifieth a witnes and martyrs are trulie witnesses yea euen vnto death For great is the worke of martyrdome and manifould the praises belonging therto The first praise is that it is an act of most noble Fortitude The second that it is an act of most perfect Patience The third that it is an act of most firme Faith The fourth that it is an act of most feruent Charitie For as our Sauiour saith Greater charitie then this no man hath that a man yeald his life for his frindes Iohn 15.13 And here in this place may occurre a question why in the Masse no commemoration is made of the holie Confessors seeing the Church amongst the Saints doth so highlie worship their memories The cause wherof seemeth to be this for that in the sacrifice of the Masse in which is represented the passion of our Lord the memorie of none was to be made but onlie of martyrs who sheding their blood for the loue of Christ are made thereby perfect imitators of his passion which the Confessors though otherwise holie haue not done Petri. Amongst the Apostles the name of Peter is first expressed as being the chiefe and head of the Apostles He was in great reputation at Rome the Emperour Nero being angrie therwith caused him to be crucified with his head towards the earth and his feet vpward the which he him selfe requested not thinking him selfe worthie to be crucified in that maner as his Lord and master was The people of Rome vpon this occasion embraced the faith and Christian religion with great feruour He was buried on the side of Neroes garden at the Vatican He held the seat of Antioche in the tyme of the Emperor Tiberius the space of 7. yeares And 25. yeares that of Rome Et Pauli S. Paule a vessell of election indued with singular diuine graces was called frō heauen to beare witnes of the name of Iesus before kinges and Potentates Of whom a religious father saith He would haue no other vniuersity but Hierusalem no other schoole but mount Caluary no other pulpit but the Crosse no other reader but the Crucifix no other letters but his woundes no other commaes but his lashes no other full points but his nayles no other booke but his open syde and no other lesson but to know Iesus Christ and him crucified He suffered innumerable trauels in the promulgation of the gospell He was the same day that S. Peter suffered at Rome beheadded in the yeare 37. from the passion of Iesus Christ and the 14. Yeare of the Emperor Nero. He was buryed in the way of Ostia where since is built a most sumptuous Church and monasterie vnder his inuocation not far from whence are to be seene yet at this present three fountaines of springing water which did break foorth of the places vpon which his head leaped thrice after his decollation Andreae Who at the voice of one onlie calling followed our Sauiour Christ Who brought his brother Peter to be instructed of our Sauiour VVho disputed with the Proconsul Egaeus of the veritie of this B. Sacrament VVhich Proconsull caused him to be crucified after the example of Iesus Christ but in a maner different for that he had not his handes and feete peirced with nayles but streightly bound with cordes to the end to put him to a more slowe death Iacobi S. Iames the greater was a Gallilean by nation the sonne of Zebede and brother of S. Iohn Both which agreed to follow our Lord with such affection that they forsooke at an instant their
Sacrament and Sacrifice and that the most noble diuine most worthy that euer was offered nor can there possiblie be a greater it being no other then the onlie true and eternall Sonne of God himselfe 2. To prefigure vnto vs the dignitie of this Sacrifice our Lord in the old Testament would that the Priest entring into the Sanctuarie should be attired with most rich and pretious ornaments and those most costly and artificially wrought to the end that the people seeing him to enter so venerablie should know the greatnes of God to whom he went to speake and to render due honour 3. In like manner the riches and diuers ornaments the magnificent Churches the Altars so sumptuouslie adorned the great nūber of lights all other cerimonies which the Catholike church doth now vse in celebrating this Sacrifice were ordained to this end to declare the greatnes sanctity and vertue of this misterie For euen as he who entring into a great Pallace seing the walls of the chambers hung with Arras or Tapestry commeth to know the greatnes the noblenes and the riches of the Personage that dwelleth therein for as much as poore folks or people of meane estate can haue no such costly furniture euen so and no otherwise hapneth it vnto him who entreth into the church and seeth Masse to be celebrated with such curious and pretious ornaments for as much as wise and vertuous men would neuer be at so great expences nor euer labour so much for the due performance therof if they knew not fulwell this worke to be the greatest that possibly a man can practice in world 4. And one other thing also which doth most singularly demonstrate vnto vs the dignity of this Sacrifice is that it is a perfect Epitome or abridgment of all the workes of Almighty God and of the whole old and new Testament comprising briefly and summarily all that which is contained therein The Trinity Vnity Eternity Omnipotency Glory Maiesty Infinity and Excellency of Almighty God The creation of Heauen earth Angels men and of all creatures The Incarnation Natiuity preaching miracles life death Passion Resurrection and Assention of our Sauiour Iesus and consequently our Redemption Vocation Iustification Sanctification and glorification togither with whatsoeuer else concerneth the glory of God or saluation of man Of the great worthines of Priestes who offer this Holy Sacrifice CHAP. 4. THIS Sacrifice being so excellent a thing as hath before bin shewed it was conuenient that the duine Maiesty of almighty God should ordaine in his Church an order of men which should be aboue others who should both consecrate and offer the same which thing he performed in his last supper instituting the order of Priest hood vnto which he gaue power and authority to consecrate receiue and distribute to others his most pretious Body and Blood hidden vnder the formes of bread and wine 2. By which it is most manifest that the Masse is a worke the most great the most worthy and most excellent that possiblie a man can vndertake or enterprise seing the Priest who saith it excelleth in dignitie all the Kings Emperours and Priests either of the written law or of the law of nature and furthermore he surpasseth in this power the Patriarks the Prophets yea and the Angells themselues who neither can consecrate receiue nor distribute to others the Bodie of our Blessed Sauiour whereas the Priest hauinge consecrated it houldeth it in his hands receaueth it keepeth it and imparteth it to others 3. Rightlie therefore do we saie that this noble dignitie of Priesthood can with no pomp eloquencie or ornament of words be sufficientlie extolled For it surmounteth and surpasseth the tongues of the most subtle Philosophers yea the top and heigth of all excellencie of euerie creature If you compare it to the glorie of Kings or to the splendour of Princes diadeams theie are as far ininferiour thereto as if we should compare the basest lead to the purest and finest gould 3. But what need I stand vpon earthlie cōparisons when the caelestiall cittizens the Angels themselues dare not aspire to Priestlie aucthoritie For to which of the Angels hath God at anie time said whose sinnes you shall forgiue they are forgiuen them and whose you shal retaine they are retained Io. 20. yea which is much more Doe this for the commemoration of me Cor. 11.24 In a word theie admire and tremble to behould that which the Priest maie bouldlie touch handle and deuide in pieces as being warranted by Christ himselfe 4. But to passe yet farther from the Hierarchies of Angels and to come to the Ladie of Angells and Queene of all the world euen shee I saie albeit shee farre surpassed all creatures in the plenitude and aboundance of heauenlie grace yet euen shee hir selfe also giueth place to the orders and Hierarchies of the militant Church For hauing all other honor giuē vnto her by her Sonne in the highest degree yet shee atained not to this dignitie of consecrating or offering this dreadfull Sacrifice True it is that shee in pronouncing eight humble words Ecce ancilla c. once onlie corporallie conceiued the Sonne of God the Sauiour and redeemer of all the world But Priests as his instruments are dailie the cause that the selfe same Sonne of God and of the Virgin is trulie and reallie present in the Blessed Sacrament 5. The high King of Heauen being incarnate in our Blessed Ladie shee brought forth to the world a Sauiour mortall and passible the Priests offer to God and giue to men the verie same Sauiour now impassible most glorious Shee gaue suck to the new borne Babe with hir virginall breasts handled him with hir hands bare him in hir arms performed such other seruiceable offices to Christs little mēbers theise Priests receiue him with their mouths carrie him giue him in meate to others who is the bread and food of Angels O venerable sanctitie of holie hands O high and happie dignitie O great and onlie wonder of the world 6. Nor are anie of these comparisons either arrogant or hiperbolicall but true and iustifiable in al proprietie and rigour of speech For as in all rigor of speech it must of necessitie be confessed that God is far aboue his creatures the soule much more noble then the bodie and spirituall things more excellēt then temporall so in all rigour of speech it must needs be granted Priestlie dignitie to be the highest dignity and degree of this life for as much as it is immediatlie excercised about the honour of God and administration of deuine and spirituall affaires wheras the dignity of Princes though in their rancke most to be respected yet their functions affaires are chieflie touchinge temporall thinges Of the end for the which Masse is to be said or heard And of the great deuotion and attention wherewith the Priest is to celebrate the same CHAP. 5. THE end for which Masse is to be said or heard is most high and excellent
number of thyne elect or blessed To wit thorough him who for our sakes was numbred amongst the wicked Per Christum Dominum nostrum Amen This prayer is concluded through Christ our Lord to the which saith Albertus none doe answere Amen but only the Priest the B. Angells who are present in this ministerie Quam oblationem tu Deus HERE begineth the principall part of all the holie Canō which is the Cōsecratiō where the priest insisteth and beseecheth almightie God that the creatures of bread and wine requisite to the confection of the holie Eucharist may be sanctified and blessed yea changed and conuerted into the pretious body blood of our Sauiour Iesus This part of the Canon is cited by S. Ambrose aboue 1200. yeares agone l. 4 de Sacram. cap. 5. In omnibus quesumus Which wordes In omnibus in all may be diuerslie vnderstood and first thus In all to wit thou ô God being in all creatures and natures without definition in all places without circumscription and in all times without alteration blesse we beseeche thee this oblation Or In all to wit make this obla-blessed in all wayes in all maners and in all circumstances Or In all that is to say vouchsafe to make it blessed aboue all hostes by transferring it into that Host which is blessed aboue all Hostes Or In all to wit blessed in all degrees both cleargie and laytie both in the priest and the people Or In all to wit in all our vnderstandinges in all our powers in all our thoughtes and in all our intentions Bene ✠dictam The priest in this word prayeth that the oblation made in the begning of giftes not blessed God would make blessed to wit by that misticall benedictiō wher with of bread it may be changed into the bodie of Christ the cause of all benediction Or blessed to wit with glorie that it may be made glorious blessed with imortallitie that it may be made immortall Blessed with incorruption that it may be made incorruptible Blessed with diuinitie that it may be deified Adsrip ✠tam. Not finite And in this sence he craueth that his oblation which before Consecratiō is circumscriptible and finite God would make incircumscriptible and infinit For as much as in this most holie Sacrament Christ is incircumscriptiblie as the diuines doe teache and the Catholique Church doth hould Ra ✠tam. We call that ratified which we account for certaine fix and firme Let it therfore be made firme or ratified that is let it not remayne instable and subiect to be altered or changed by corruption Ratio ✠nabilem The blood of Bulbcks and of Calues being vnreasonable creatures was sufficient to purge man from sinne they being much inferior and lesser then man For a reasonable man therfore a reasonable host is requisit to wit Christ that we may offer a true man for men and that so for mans sake God may be propitious and mercifull vnto men Accepta ✠bilemque facere digneris That can not be but acceptable which hath receued the three former species of all sortes of benediction God can not hate God but because God is charitie God loueth God and the host which is God is acceptable to God Why then pray we that to be made acceptable which no way can displease Because though it is acceptable for it selfe yet we may displease in respect of our selues Others againe haue interpreted these wordes in another sence as thus That God would vouchsafe to make our oblation Benedictam blessed whereby all that participat thereof ar made blessed Adsriptam Writtten by the which we are written in the booke of eternall life Ratam Ratified by the which we are incorporated in the bowells of Christ Rationabilem reasonable not vnreasonable by the which we are made cleane from all vncleane and beastlie desires Acceptabilemque and acceptable wherby we who haue displeased him may be made acceptable vnto him in his onlie Sonne Vt nobis That to vs. That is to our health and profit Or to vs for whom he deliuered his bodie to death that he might giue vs the same body in foode to euerlasting life Againe aptlie sayeth he To vs that is to vs worshippers of the Catholike faith to vs communicating to vs worshiping the memorie of the Saints To vs excludeth Pagans Iewes Heretiques and all sorts of Infidels Corpus sanguis The wordes aforegoing were darke obscure and hard to vnderstand but now the gate is opened al is made manifest to wit that there be made to vs the bodie blood of Iesus Christ which onlie is an host in all and aboue all blessed adscript ratified reasonable and acceptable Fiat And worthelie in this place is the word Fiat added because now there is required the same almightie power in this conuersion which was in the incarnation of the almighty Word and in the creation of all the world For God said whē he was to create the world Fiat lux And our Ladie said to the Angell when Christ our Lord was to be incarnat Fiat mihi And the priest therfore in this place Fiat corpus Againe he saith Fiat by way of deprecation to denote that the priest by his owne naturall abilitie cannot worke that supernaturall conuersion And therfore he saith not in his owne person Facio I make but Fiat let be made to wit by the omnipotent power of almightie God Dilectissimi Filij tui Domini nostri Iesu Christi That of the substance of bread and wine which are offered vnto thee may be made by diuine and miraculous transubstantiation the body and blood of thy best beloued Sonne The substance of bread to be conuerted into his blessed body and the substance of wine into his pretious blood Of the fiues Crosses which are made at the prolation of the fiue wordes aforesaid and what the same doe signifie The 1. Reason You are here to vnderstand that there is no ceremonie in all the Catholique Church more proper to represent the mysteries of the death and passion of our Lord then is the signe of the holie Crosse Where it is further to be noted that commonlie the order and number of Crosses which are made vpon the Sacrifice doe represent the order and number of the mysteries of his blessed passion Wherfore if you consider how our Lord and Sauiour was sould for monie you shall see in this sale sundrie persons and sundrie practises You haue the Priestes Scribes and Pharises who were the buyers You haue Iudas who onlie was the seller And you haue our Lord who onlie was sould The three first Crosses therfore signifie the Priestes Scribes and Pharises who bought him The fourth Iudas who sould him And the fift our Lord who was sould by him The 2. Reason Againe some of our Doctors haue marked the very maner of making these Crosses and say that the first three are made together vpon the whole oblation to signifie that the Priestes Scribes and Pharises conspired altogether with one intention
his hande thereon and then the Subdeacon kisseth the same to signify that only Christ according to S. Iohn was the Lambe who could open the seales of that booke wherin both Christ him selfe and his sacred mysteries were inclosed Deo gratias Lastlie the Epistle being read answere is made saing Deo gratias Thankes be to God By which few wordes are fullie signified the consent gratitude thanksgiuing of al the people The reading of the Epistle in the holy Masse hath no lesse antiquitie then from the Apostles them selues as appeareth out of Clemens Iustinus Tertullianus and Dionisius Areopagita all whom Durantus l. 2. de Rit ecles Cath. c. 18. and Ozorius Instit Moral l. 10. p. 1636. doe produce for proofe of this point Of the Graduall or Responce and of sundrie mysteries and reasons concerning the same The 1. Reason COncerning the Graduall it is first to be noted that the verie worde it selfe is not without some speciall mysterie signifying steppes or degrees to wit of perfection according to the doctrin of our Sauiour saying Be yee perfect as your Father which is in heauen is perfect As also to signifie that the end of the doctrin of the Apostles or prophets wherunto we haue hearkned a litle before is to leade vs by litle and litle to perfectiō that we ascending frō vertue to vertue as the kingly prophet saith psl 38. May see thee God of gods in Sion The 2. Reason This Graduall doth yet further signifie manie other notable mysteries As for example in a highe Masse it is alwayes songe with a graue and heauie voice to signifie the great paine and difficultie there is in ascending from vertu to vertu and in aduancing our selues in a spirituall life according to the saying of our B. Sauiour The spirit is willing but the flesh is weake Mat. 26 41. The 3. Reason Mysticallie also the Graduall may be referred to the vocation of the Apostles whom our Sauiour calling and saying Venite post me Come after me They forsaking all that they had did foorth with follow and walke after their Lord the disciples after their master the children after their most louing Father as saith Innoc. 3. This Graduall did S. Iohn Baptist first sing when standing with two of his disciples and seeing Iesus walking he sayed Ecce agnus Dei ecce qui tollit peccata mundi Iohn 1. This Graduall did S. Andrew sing when finding his brother Simon he sayed Inuenimus Messiam c. We haue found the Messias which is interpreted Christ and he brought him vnto Iesus Ioh. This Gradual did S. Phillip sing when he found Nathaniell and sayed vnto him Quem Moyses c. Whom Moises wrote of in the law and the prophets we haue found Iesus the Sonne of Ioseph of Nazareth come and see The 4. Reason This Gradual is also called by the name of a Responce because that it hath correspondence to the Epistle As for exāple if the Epistle contayne matter of ioy the Responce or Graduall doth likewise signify ioy If matter of sorrowe it also is conformable according to that of the Apostle Rom. 12. Gaudete cum gaudentibus flete cum flentibus Reioyce with them that be merrie and weepe with them that weepe Rom 12. The 5. Reason Innocentius 3. and some others doe call the Responce Lamentum penitentiae the song of penance or lamentation Adding further that it should be song with a dolefull and lamentable voice to signifie the effect of the preaching of S. Iohn For euen as by the Epistle is represented the preaching doctrin of S. Iohn Baptist euen so this song of lamentation signifieth that S. Iohn preached no other thinge then pennance saying Penitentiam agite c. Doe pennance for the kingdom of heauen is at hand Mat. 3. The 6. Reason To conclude this Graduall or Responce is nothing else but a briefe spirituall song composed of two or three verses at the most commonly taken out of the psalmes of Dauid As for example that of the 17. Sunday after Trinitie sunday is composed of two litle verses taken out of the 32 psalme Beata est gens cutus est dominus Deus eorum c. Blessed is the people who haue our Lord for their God blessed is the people whom our Lord hath chosen for his inheritance The heauens haue bene established by the word of our Lord and all the power of them by the breath of his mouth Psal 32. Of the Graduall Prose Tract c. Walfridus l. de reb eccl c. 22. Rupertus l. 1. de diuin offic c. 34. Radulphus de Can. obser prop. 12. Rabanus l. 2. de instit Cler. c. 15. Isid l 6. Ety c. 19. l. 1. de ecles offic c. 18. and others do make both ample and euident testimonie Of the Alleluia and of the sundrie mysteries and reasons concerning the same The 1. Reason THe Alleluia is imediately songe after the Gradual to wit the sounge of ioy and of mirthe after the songe of penaunce and mourning to expresse thereby the great cōsolation which is layd vp for those which lament and mourne in this life Accordinge to the saying of our Sauiour Blessed are they that mourne for they shall be comforted Mat. 5. The 2. Reason This worde Alleluia hath a double signification the one litteral and common to all the other mysticall and proper to deuines First therfore to vnderstand what it signifieth literallie we must knowe that Alleluia is composed of two Hebrue wordes Allelu which signifieth in Latin Laudate in English praise yee and of Iah which is one of the ten Hebrue names belonging to God and signifieth in Latin Dominum Lord. So that the whole worde is as much to say as prayse yee our Lorde The 3. Reason The mysticall or spirituall sence therof is diuers According to some Alleluia soundeth as much as spirituall or endles ioy and so in this sence is as much as if the priest should crye vnto the people with these wordes spiritual ioy spiritual ioy Or if we apply it to the latter worde to wit Endles or perpetual then it signifieth as much as if he should encourage them with these wordes Endles ioy perpetual ioy The 4. Reason According to some others it may be referred to the ioy of those which reioyced in the glorious miracles of Christ our Lord for then did all the people in ioyfull wise singe foorth this Alleluya when seeing these miracles they all gaue glorie to almightie God and reioyced in those thinges which were most gloriouslie and most miraculouslie done by him saying Quia vidimus mirabilia hodie Luc. 5.26 For we haue seene maruelous thinges to day As also when the seauentie two retourned with ioy saying Lord the diuels also are subiect to vs in thy name Luc. 10.17 The 5. Reason That this Alleluia is sometimes twice repeated is to signifie a double ioy of the blessed Saintes one of their spirit another of their flesh one of their soules another of their bodies
Of the first ioy the royal prophet Dauid sayth Exultabunt sancti c. The saints shall reioyce in glorie psl 140. Of the second Fulgebunt iusti tanquam sol in regno Patris The iust shall shine like the sunne in the kingdome of their Father Mat. The 6. Reason The vse and custome of this worde first came from the Angels and from certaine holie Prophets And S. Iohn in his Apocalips reciteth that he hearde the voice of the heauenlie armie as the voice of many waters and of great thunders saying Amen and Alleluia foure times Alleluia and once Amen Wherfore the church hath thought good to retaine these wordes in earth and to pronounce them in the Masse by the mouth of the priest as they are pronounced in heauen by the holie Angels The 7. Reason And therfore is it left in an vnknowen language to denote that we may rather signifie obscurelie then any way perfectly expresse the greatnes of the ioyes which our Lord hath promised to all that loue him The 8. Reason Another reason why the Church retaineth this and other like woordes vninterpreted vnto vs is because of the greate difficultie that there is well and truly to translate them being of such vertu and energie that other languages want proper wordes sufficientlie to expresse them and for this cause it is much better to leaue them as they are then to extenuat their force by a strange interpretatiō And S. Aug. in his booke De doctrina Christiana cap. 11. giueth this reason saying that in holy writinges many Hebrue woordes are lefte without interpretation because of a certaine sanctitie that is cōprehended vnder the very wordes them selues Alleluia confirmed by miracle Finallie this Alleluia our Apostle S. Aug. vsed when he first entred into our countrie to conuert the same as witnesseth S. Bede li. 1. cap. 25. whose prayer was in this wise VVe beseeche thee o Lord for thy great mercie sake that thy furie and thine anger may be taken from this cittie to wit Canterburie in Kent and from thy holy house because we haue sinned Alleluia The same Alleluia also vsed S. German bishop of Auxerre in France who being sent by the Popes holines into our countrie to confute the error of the Pelagians gaue cōmandment vnto certaine soldiears whom he had placed in a valley thorough which their enimies resolued to passe that so soone as they perceiued them coming they should all forthwith crie out as they hearde him crie The blessed Bishop sodainlie issuing out before the enimie cried out three seueral times Alleluia and all the rest of the soldiears cryed out aloud the same with him Wherwith the enimies were so affrighted and amazed that they thought not only the hilles but also heauen it selfe to crie out and fighte against them Whereupon they fled with great feare and many of them were drowned in the riuer which they were to passe And so the soldiears that were with the B. Bishop obtained the victory without any battail only by the terror which God strooke into thē by the sound eccho of Allelu Bed li 1 c. 20. Of the Prose And of sundry reasons concerning the same The 1. Reason THe Prose is commonly taken for an ecclesiasticall prayer contayning the prayses of almighty God of the B. Virgin and of the glorious Saints and followeth betwixt the Epistle and and the Gospell The 2. Reason The first inuention therof is attributed to Nocherus Abbot of S. Gaule in Swisse afterwards elected bishop of Liege Durandus li. 4. cap. 22. de ritibus Ecclesiae And Pope Nicolas the first of that name greately moued with the deuotion of this holy man as also with the rithme sound and plesant melodie of the song permitted the vse thereof But amongst many composed also by others the Church of Rome hath especially retayned in the holy Masse four for their excellēcie The 3. Reason 1. The first is Victimae Paschalis laudis The which is sayed vpon Easter day in testimony of the ioyfull resurrection of Iesus Christ thanksgiuing for the redemption of mankind wrought by his blessed and holy death The author is somwhat vncertaine but vndoutedly a man endued with notable pietie and deuotion The 4. Reason 2. The second is Venisancte Spiritus And is sung vpon Whitsunday to craue of the holy Ghost to send from aboue the beames of his celestiall brightnes to illuminate the mindes of those which are couered with darknes Robert King of France surnamed The great Cleark composed it the Church hauing since approued it and sung it vniuersally thoroughout all the partes of christendome As witnesseth Paulus Aemilius writing of his life The 5. Reason The third is Lauda Sion Saluatorem Composed in praise of the most B. Sacrament by S. Thomas of Aquin admirable for his learning to the whole worlde which was rather diuinly infused into him then ether attained vnto by nature trauaile or labour of studie Who treated so sublimely of the holy Eucharist as neuer any since did more set foorth and illustrate the same so that God seemeth purposely to haue chosen this great and learned Doctor for a cōuenient remedy against the heretiques of our time The 6. Reason 4. The fourth is Dies illa dies irae And this is said in the holy Masse for the soules departed The Canticle is verye lamentable and the discourse ful of Christian contemplatiō touching the apprehension and feare of the day of generall iudgment and was composed by a noble famous and religious Cardinall Of the Tract And of the sundrie mysteries and reasons rendred for the same The 1. Reasons THe Tract is so called of this Latin word Tractus à trahendo bycause sayth Durandus li. 4. cap. 41. num 1. it is sung tractim and as with a trayling of the voyce as those may easilie discerne who vnderstand playne-song The 2. Reason This Tract is a spirituall song composed of sundrie verses vsuallie taken out of the plalmes of Dauid and sometimes out of certaine other places of the holie Scripture as that vpon the feast of S. Peeters chayre Tu es Petrus supra hanc Petram edificabo ecclesiam meam Mat. 16. And sometimes also composed by the Church conformable to the holie Scripture as Gaude Maria Virgo cunctas hereses sola interemisti in vniuerso mundo Off B. Virg. The 3. Reason Next it is to be noted that this Tract is alwayes soung eyther after the Alleluia or sometimes onelie in the steede thereof And farther from Septuagesima till Easter the Alleluia which is a song of iubilation alltogeather ceaseth both in the Masse and also in the Canonicall howers the reason wherof is for that by the tyme of Septuagesima the Church wold represent vnto vs the miserable estate of mans nature liuing in this wretched world and therefore ceaseth to sing the song of ioye and onelie singeth the song of sadnesse and sorrow Also to signifie the difference betwixt our estate and the estate of the blessed soules