redeemed out of the handes of the diuel Et in honorem beatae Mariae semper virginis And in the honor of blessed Marie alwayes a Virgin Wher the forsaid oblation is also made in commemoration of the Virgin Marie by whom the Sonne of almightie God vouchsafed to come vnto vs. The respect which is carried vnto hir is referred vnto the honor of God him selfe who hath aboundantly endwed hir with the plenitude of all singular graces and perfections Who is named before all others as being queene both of heauen and earth and as hauing the cheifest and most supereminent roome in both Churches next to her Sonne Et beati Ioannis Baptistae And of blessed Iohn Baptist Worthelie after the glorious virgin is next in order placed S. Iohn Baptist of whom our Sauiour him selfe gaue this testimonie Amen I say vnto you there hath not risen amongst the sonnes of women a greater then Iohn the Baptist. Mat. 11.11 Et sanctorum Apostolorum Petri Pauli And of the holie Apostles Peter and Paul Where note that it is an vsuall thinge in many of our prayers and inuocations alwayes to ioyne these two Saints together because they both in one citie both in one day both vnder one tyrant and both for one faith were gloriouslie martyred together Et istorum And of these Those are demonstrated ether with whose reliques the Altar is consecrated or whose feasts are celebrated And that right worthelie seeing as S. Ambrose saith we by a certaine pledge of their bodies doe especiallie clayme and challeng their protection S. Amb. de viduis Et omnium sanctorum And of all Saints This oblation is likewise made in the commemoration of all Saints who by their exemplar life haue greatlie edified the Church of God by shining in the world as most cleare lightes Let vs therfore blesse and honor our Lord in them who hath made them so honorable and would that their memories should with thanksgiuing be magnified after their deathes For they cause vs to feele the effect of their prayers in heauen and make almightie God to become propitious and fauorable vnto vs. Vt illis proficiat ad honorem That it may profit them to honor They which reioyce to finde somewhat in our prayers and ceremonies which may appeare to them to turne to our reproach doe say that in this sacrifice we giue diuine honor vnto the Saintes But this how far it is from the Churches meaning S. Aug doth witnes saying Who euer heard any priest standing at the Altar yea euen ouer the bodie of the holie martyr to say in his prayers I offer sacrifice vnto thee Peter Paul or Cyprian Thus he li. 8. de Ciuit. cap. 27. For seeing the Saintes loue God aboue them selues they can not but be highly offended when anie diuine honor is done vnto them as in this life Paul and Barnabas well declared by renting their garments when the people would haue honored them as Gods But you will aske what honor therfore is it to the which we pray that our sacrifice may profit them To which we answere that it is onlie to be vnderstood of accidentall and nether of diuine nor of essentiall glorie Nobis autem ad salutem And to vs to health This is the second end which we are to ayme at in all our actions after the glorie of God and the honor of his Saintes with which our owne spirituall good and eternall saluation are alwayes conioyned Nether can we negotiat this better by any other meanes then first by seruing God next by honoring and solliciting his B. Saintes Brieflie in that we worship their memories it is our benefit not theirs Et illi pro nobis intercedere dignentur in coelis And let them vouchsafe to pray for vs in heauen We put great confidence in the prayers of the B. Saintes and this especiallie for two causes First because the diuine goodnes of God doth most willinglie heare those that are ioyned together in prayer for saith he if two of you consent vpon earth how much more if they vpon earth with them in heauen of anie thinge whatsoeuer yee shall aske it thall be giuen you of my Father Secondlie because that in crauing their prayers as S. Aug. saith Serm. 46. de Sanctis and imitating their examples the Saintes may acknowledg some thinge in vs of their owne vertues and thereby the rather be moued to make supplications vnto God in our behalfe Quorum memoriam agimus in terris Per eundem Christum c. VVhose memorie we make in earth Thorough the same Christ c. We offer sacrifice vnto God at the memories of martyrs that by this celebritie we may both giue thankes to God for their victories and incite our selues to the imitation of such a crowne and palme by inuocating them by renewing of theire memories Of orate fratres c. And of the reason of the priestes turning vnto the people vpon the left hand THis done the priest kisseth the Altar then maketh one whole turne thorough out from the left hand to the right saying Pray bretheren that myne and your sacrifice may be made acceptable in the presence of God the Father almightie The 1. Reason Touching the reason of the priestes tourning to the people vpon the right hand we haue alreadie spoken before shewing that by the right hand the priest representeth the person of our Sauiour as now by the left hand he representeth his owne person for by the right hand is vnderstood vertu and perfection and by the left hand frailtie and imperfection The priest therfore representing our Sauiour passeth not to the left hand to signifie that in our Sauiour there was no sinne nor imperfection But when he representeth him selfe to acknowledg that he is a sinner frayle and imperfect he passeth to the left hand saying Pray for me bretheren The 2. Reason Againe by the right hand is signified mirth and ioy and by the left hand sorrowe and sadnes Wherfore the priest turning him to the Altar on his left hand beginneth to represent the mysteries of the death and passion of our Sauiour Iesus a matter full of great sorrowe and sadnes signified by the left hand as ioy by the right hand For of the Angell which declared the ioyfull resurrection of our Sauiour Iesus the scripture saith that he sat on the right hand of the sepulcher Marc. 16.5 The 3. Reason The good Hesther as we reade in hir booke cap. 4. before that she would speake to kinge Assuerus in the behalfe of all hir nation was not content to betake hir alone to hir prayers but also recommended hir selfe to the prayers of all the people The priest therfore doth here the verie like considering that at this time he presenteth him selfe before the kinge of all kinges to speake in the behalfe of all his nation that is to say in the behalfe of all the Church of God The 4. Reason Againe it may be said that therfore the priest requireth
be raised to the life of glorie Ipsis Domine To wit to those of whom before he hath made particular commemoration taught so to doe by the Church instructed by the holie Ghost that the soules departed are ayded by the suffrages prayers almes and other workes of pietie and principallie by the acceptable sacrifice of the Masse Et omnibus in Christo quiescentibus After particular commemoration of his frendes and parents he maketh his general prayer for all the departed wherin he asisteth those who haue no particular frendes to be mindfull of them Who also are said to rest in Christ because they died in Charitie hauing yet some defectes to be purged for that ether they haue not fullie satisfied for their veniall sinnes or for the paine due to their mortall sinnes Locum refrigerij By the which is vnderstoode the kingdome of heauen where all the Saintes doe daylie draw out of the springes of the Lambe the pleasant and coolinge waters of euerlastinge comfort after their long labours and torments sustained ether in this life or in the fire of Purgatorie Lucis That is to say such a place which needeth nether the lighte of the Sunne nor of the Moone nor yet of the Starres because the splendor of Gods presence doth face to face illuminate it and the glorious Lambe of God is their perpetuall lanterne Et pacis vt indulgeas precamur In which place of light most perfecte full secure and sempiternall peace doth raigne where is nether faintnes nor sadnes nor fraude nor feare of foes but one euerlasting and ioyfull harmonie of voices in which place of peace our Lord him selfe doth dwel who doth gard and keepe it so that nothing can enter therein which may disturbe theire peace Per eumdem Christum Dominum nostrū To wit into this most B. citie into this place of refreshing of perptuall light and of peace we humbly beseech thee that the soules of them that are departed hauing their offences forgiuen them by the vertue of this Sacrifice may be brought to repose and dwel for euer thorough him whom now we offer vp vnto thee in their behalfes Christ Ie. Am. Of the Ceremonies vsed in this Memento In this Memento three Ceremonies are obserued 1. The silent prayer of the Priest with his handes ioyned together 2. The disioyning of them asunder And 3. the conioyning of them againe together The 1. Ceremonie and his signification At the first ioyning of his handes he meditateth a while and prayeth for his friendes departed And by this may be vnderstood the descending of our Sauiour into Limbo Patrū to comfort the soules of his deere friendes who had long sate in darknes and in the shaddow of death The 2. Ceremonie and his signification At the disioyning or spreading of his handes abroad he prayeth for all the departed in generall And by this may be vnderstood how our Lord in triumphant victorious maner ledd foorth with him out of Limbo all that companie of holy soules The 3. Ceremonie and his signification At Per Christum c. he conioyneth them againe together And by this may be vnderstood that both they and we as members of one body shall one day be inseperably vnited to our soueraigne head Christ Iesus Nobis quoque peccatoribus The 1. Ceremonie and his signification AT the recitall of these wordes there are two ceremonies to be obserued The first that the priest interrupteth his silence which he vsed a litle before representing therby how the good theife reprehended his companion saying VVe receiue worthie of our doinges but this man hath done no euil And presently after with contrition and sorrowe for his sinne said to Iesus Lord remember me when thou shalt come into thy kingdome Luc. 23.41 The 2. Ceremonie and his signification The second that in pronouncing the wordes a foresaid he smiteth his breast expressing thereby that of the Centurion and others who were present at the death of our Sauiour who seeing what had hapned were sore afraid saying Indeed this was the Sonne of God Mat. 27.54 And the people who were present at his spectacle departed sorrowfull and knocking their breasts In saying Nobis quoque peccatoribus he knocketh his breast because as Alexander Hales saith albeit we ought at all times from the bottom of our harts to acknowledg our selues sinners yet that chieflie it is to be done in the time of the sacrifice of the Masse which is celebrated in the remission and forgiuenes of sinnes Famulis tuis In which wordes there may seeme to be a certaine contrarietie to wit to be sinners and yet to be Gods seruants But as because of our procliuity pronenes to sinne we may iustlie affirme our selues to be sinners so hauing bene contrite and confessed of those wherein by frailtie we haue fallen we are neuertheles bould and confident to call our selues his humble seruants De multitudine miserationum tuarum sperantibus In the multitude of his mercies not in our owne iustifications doe we prostrate our prayers before him For holie Dauid albeit so great a kinge and prophet yet that his prayer might be heard grounded it onlie in the mercie of God saying According to thy great mercie doe thou remember me o Lord for thy goodnes Psl 2. Partem aliquam Titlemanus expoundeth this word partem a part wherin we desire to haue some part of the kingdome of heauen with the B. Saintes not for a peece but for participation for else our petition were absurd if we should thinke that the kingdome of heauen were deuided amongst the Saintes by partes or peeces Et societatem The learned doctor Gabriel Biel explicating this woord saith that they are sayed to haue Societie because in that place of beatitude to each one in particular the goodes of all the Saintes are made common Adde that by the name of Societie is insinuated the singular peace charitie and vnitie of the B. Saintes And Alexander Hales verie well noteth that in the commeration of the Saintes made before the consecration of Christ their prayers and suffrages are implored but in this which is made after consecration the Societie of the Saintes is required To signifie that before the comming of the kingdōe of Christ we haue neede in this life of the suffrages of the Saintes but after that the body of Christ is consecrated that is after his kingdome is manifested we shall enioy their cōpanie and societie nor shall any longer stand in neede of their prayers or suplications Donare digneris And it is said Danare not Reddere that is to bestow or giue of his bounty and liberality not to pay or render as a thing due in rigour Cum tuis sanctis Apostolis Matyribus So oft as there is any occasion to speake or make mention of the B. Saintes first the Apostles are named and next the Martyrs the one because of the singular dignitie of their office wherein they excelled al others the others because of their vnspeakable patiēce in
c. Gal. 4. Aufer a nobis quaesumus Domine iniquitates nostras Take from vs ô Lord we beseeche thee our iniquities Hauing sayd Oremus Let vs pray he presentlie beseecheth our Lord to take away from vs our iniquities for in vaine doth he offer vp his prayers to almightie God who remayneth in sinne Quia Deus peccatores non audit Because God doth not heare sinners namelie such sinners as willfullie remaine in their iniquities Vt ad sancta sanctorum The priests of the ould law might not enter into the holie sanctuarie of the temple vnlesse they first were washed corporallie to signifie that we ought not to enter into this holy sanctuarie of the new law vnles we first be washed spirituallie that is purified and cleansed from all affection of sinne lest our Lord should say vnto such an one Frend how camest thou in hither not hauing a wedding garment Mat. 22.12 Puris mentibus mereamur introire That we may be worthie to enter in to the holie of holies with cleane and pure mindes In which wordes he requireth that our Lord would therfore vouchsafe to visit and cleanse both his owne conscience those of the asistants that so they may worthelie approach to his holie Altar 〈…〉 Per Christum Dominum nostrum Thorough Christ our Lord. To obtaine of God that which we desire we doe here aske it to be giuen vs in the name of Christ because as S. Aug. sayeth The prayer which is not made by Christ not onlie cannot blot out sinne but also is it selfe made in sinne in psl 108. And this also we doe according to the commandement of the sonne him selfe Ioh. 16.23 24. saying Vntil now you haue not asked any thinge in my name Amen amen I say to you if you aske the Father any thinge in my name he will giue it you Of kissing the Altar and of sundrie reasons rendred for the same The 1. Reason 1. THE priest hauing finished the prayer aforesaid approaching to the Altar kisseth the same which he doth in signe of honor and reuerence and in respect the thinge it selfe is holie as being sanctified by the word of God and prayer 1. Tim. 4. The 2. Reason 2. In respect of the precious bodie of our Lord and Sauiour Iesus which doth greatlie sanctifie whatsoeuer it toucheth The 3. Reason 3. In respect of the Saints reliques which repose vnder the same for neuer is there altar consecrated without some reliques of Saints which are put vnderneath the great stone of the Altar with in some litle vessel which for this cause is called the sepulcher Concil Carthag 5. cap. 15. The 4. Reason 4. Also by this kisse is signified how Christ by his coming hath espoused holie church vnto him according to that of the Cāticles Cant. 1. And that of the Ephesians 5. So Christ loued his Church that he gaue him selfe for hir For as a kisse ioyneth mouth to mouth so in Christ the humanitie was not onlie vnited to the diunitie but also the spouse the church was coupled to hir spouse Christ The 5. Reason 5. This kisse also doth signifie peace according to that of the Apostle Salute one another with a holie kisse And the God of peace be with you all The 6. Reason 6. S. Augustin sayeth that to kisse the Altar is a signe of Catholique communion and vnitie The 7. Reason 7. Lastlie it admonisheth that at this present we are to kill all hatred and malice in vs towards all persons be in charitie with them and especiallie to pray for them For whosoeuer is not in perfect charitie is not fit to be present at this holie sacrifice By all which sufficientlie appeareth how ancient this ceremonie is and what causes and reasons there are both for the institution and practise of the same Now besides the performance of this pious Ceremonie he ioyntlie with the same reciteth the prayer and petition which ensueth saying Oramus te Domine per merita sanctorum tuorum We beseeche thee ô Lord by the merits of thy Saints Graces and fauours are many times conferred not only at the request of one-frend to another but many times at the request of a frend to a verie enemie Man therfore being become the enemie of God thorough his sinne interposeth the best beloued frends of our Lord for his intercessors and mediators Quorum reliquiae hic sunt omnium sanctorum Whose reliques are here and of al saints He desiereth therfore to obtaine the mercie of almightie God by the merits and intercession of all the Saints but especially of those whose holie reliques are there reserued because they are with verie great reason presupposed to be the especiall patrons and protectors both of that place and of the deuout people which are assembled in the same Vt indulgere digneris omnia peccata mea Amen That thou wouldest vouchsafe to pardon all my sinnes Amen This is that which he principallie desiereth to be applied vnto him by the merits of Christ and of his Saints the intire remission of all his sinnes which point the aforesaid ceremonie conioyned to this present prayer I dout not but that it hath made more plaine and manifest Of the Introit of the Masse And of sundrie pious mysteries to be considered in the same THE Priest hauing recommended the people to God by his prayers and the people the Priest he goeth vp to the midst of the Altar as we said before kisseth the same then turneth him to the right hand of the Altar where the Missall is layed and then begineth the Introit of the Masse How the right end of the Altar sig the state of innocencie The right end of the Altar whereunto the Priest addresseth himselfe signifieth the life and state of innocencie which our first father Adam lost by his sinne and consequentlie all we his children thorough his transgression How the going first therto our Sauiours first going to the Iewes The going of the Priest first to the right hand or end of the Altar signifieth that Christ who was promised from the begining coming into the world went first to the people of the Iewes before the Gentils For the Iewes by reason of the Law were then on the right hand and the Gentils by reason of their Idolatrie on the left Of the signification of the word Introit The word Introit is borrowed of the Latins as those that are but meanlie learned can not but knowe and signifieth with vs. Agoing in an entrance beginning or proemium And for as much as all those who treat of these mysteries doe commonlie appoint the Sacrifice of the Masse to begin at this place and for that at this time the priest maketh his first entrance vnto the Altar and not before therfore for the proper affinitie of the word with the action of the Priest it is aptlie called by the name of Introit In which sense both Rabanus and Conradus li. 1. Ceremoniarum and others expounde the same How the Introit sig mysticallie the
of our sinnes The other the virtue of the gospell of Iesus Christ which raiseth vs vp to newnes of life if we receiue the same with fruit and worthelie expresse it in our liues Againe the rising vp of the people at the reading of the Gospell dooth signifie that they shew them selues readie for the faith of Christ and profession of his Gospel to giue their liues and to fight euen vnto the death in defence of the same remembring the wordes which our Lord him selfe spake saying Qui non habet 〈◊〉 c. He that hath not a sword let him sell his coate and buy it The 11. Ceremonie and his signification Before the begining of the Gospell he saluteth all the assistants praying that our Lord may be with them which he doth to render thē more attentiue to harken to the word of almightie God For euen as to the stomake which receaueth corporall foode nothing is profitable if it be ill disposed so likwise vnlesse the heartes of the assistants be well disposed and prepared to receiue the word of almightie God which is the foode of the soule litle will it auayle them though it be anounced vnto them Dominus vobiscum Our Lord be with you The wordes of this salutation are Our Lord be with you As if he should say I beseeche our Lord to send his grace into your hartes that you may be made attentiue and worthie hearers of his sacred word which as the Apostle witnesseth is able to saue their soules Et cum spiritu tuo And with thy spirit Then the asistants make answere praying that our Lord may be with his spirit that is that with the spirit of man the spirit of God may be present to direct guide him to the end that he may both faithfullie recite the sacred gospel to the health and saluation of all that are assembled to heare the same and also him selfe expresse in in true holines of life that which he preacheth vnto others Sequentia sancti Euangelij The sequence of the holie Gospell This done the priest sayeth Sequentia sancti Euangelij c. Thus followeth the holie gospell of such or such an Euangelist As touching the word Euangil or Gospel it is a word which we retayne of the Greekes as many others and properlie signifieth good and ioyful tydings for what bitter tidinges can there be then these Doe pennance for the kingdome of heauen is at hand Mat. 3. and All powre is giuen me both in heauen and earth Mat. 28.14 With diuerse other thinges which are read in the gospell of the Diuinitie and Natiuitie of the Sonne of God of his miracles preaching passion resurrection ascention and of the saluation and glorification of his elect Where also note that the name of the Euangelist is allwayes expressed to the ende that the people may giue the more credit as vnto the gospell penned and written by one of the secretaries of our Sauiour Iesus and receaued in the Church to the which appartayneth the authoritie and perogatiue to discerne the canonicall Scriptures and their sence if by any aduersarie they should be called in question Gloria tibi Domine Glorie be vnto thee o Lord. When he hath thus taught them out of what place of scripture the gospell for the day is taken presentlie all the people hearing the name of the gospell and making reuerence towardes the Altar with ioyful acclamation do answere saying Gloria tibi Domine Glory be vnto thee o Lord. Giuinge thankes vnto God who hath made them worthie partakers of the gospell of Christ As it is written in the Actes of the Apostles that all the people glorified our Lord for that he had sent vnto them the woorde of saluation saying God then to the Gentils also hath giuen repentance vnto life Actes 11.18 The 11. Ceremonie and his signification In pronouncing the wordes aforesaid the Priest maketh the signe of the Crosse vpon the booke and vpon him selfe Vpon the booke to signifie that it containeth the misteries of our redemption Vpō him selfe to signifie that he is an instrumēt of Christ Iesus of him crucified that this sacrifice doth represent vnto vs his death passion The 12. Ceremonie and his signification The people likewise do make the signe of the Crosse in three places Vpon their foreheades vpon their mouthes and vpon their breasts Vpon their foreheades which is the most conspicuous place of all the bodie to shew that they are not ashamed of the gospel of Christ Vpon their lips to shew that they are alwayes ready resolutly and constantlie to confesse their faithe if at any time God shall please to call them thereunto Vpon their breasts to declare that they do stedfastly beleeue in hart that which they confesse with their mouthes The 13. Ceremonie and his signification The Priest after the reading of the gospel saith Per euangelica dicta c. By the euangelicall sayinges let our sinnes be forgiuen vs. And then he kisseth the booke not closed but open to signifie that the meanes to come to the vnderstanding of Gods word is cleerelie manifested to the Pastors of the Church And further to signifye that it is the booke of Christ crucified whom the Apostle affirmeth to be our reconciliation the maker of our peace and attonement which is aptlye signified by the kisse As also to shew that he preacheth the gospel of true loue and Charitie for the gayning of soules and not for respect of lucre and temporall profitt Laus tibi Christe Praise be to thee ô Christ. The gospell ended all the people make answer saying Praise be to thee o Christ making the signe of the Crosse as before on their forehead mouth and breast to the end that the wicked serpent should by no meanes hinder their confidence and confession or dare to breake open the seale of their hartes wherein the word of God is sowne Also to arme them selues against his malice who would not that they should reape any profit by the word of God As is plainly expressed in the parable of the seede where it is said that the foules of the ayre came and deuoured one part of the seede which was sowne by which foules are vnderstood the foule and vncleane spirits Miracles wrought by our Catholique Church-bookes To conclude such hath alwayes bene the authority of the holy gospell that not only the sacred wordes but also the verie bookes or papers haue wrought sundry straunge and notable miracles Gregorius Turonēsisin vitis patrum cap. 6. declareth that the cittie of Auerna being on fyer S. Gallus going into the Church prayed à long tyme before the Altar of our Lord and then rising vpp taking the booke of the gospell and opening it offered himself to goe against the fier and sodainlye the flames were extinguished in such sort that there did not so much as the verie sparkles remayne Saint Macian when the flames of fier approched neere vnto the Church of S. Anastatius taking into his handes the
pray and offer Sacrifice not onlie for those that are present but for others also which are absent Because some there are who nether in bodie are present at Masse nor yet in intention such are the soules in Purgatorie litle infants and also many wicked and euil Christians for whom not withstanding the Priest doth offer and that in particular Others there be who are present at Masse ether in intention onlie and not in bodie or both in bodie and intention and these both offer them selues and the Priest also doth offer for them although in a far distinct and different maner for the people offer spirituallie the Priest properlie the people in affection the Priest in function the people offer in hart holie desire faithfull asistance vniforme consent and humble prayer the Priest by actual externall and visible ministrie with absolute power to consecrate and sacrifice Hoc sacrificium laudis This oblation is here called a Sacrifice of the effect quia sacros nos efficit because it maketh vs holy And of praise 1. Because Christ with praise and thanksgiuing first instituted the same 2. Because he himselfe offered it vp to the honor and praise of his eternall Father 3. Because there is nothing in this Sacrifice which is not abounding and full of praise For if respect be had to Christes diuinitie it is here If his sacred humanitie be sought for here is his soule here is his bodie here is his blood all most worthie of praise and honor Pro se suisque omnibus In these wordes the Priest who maketh this oblation ought first according to the well ordered rule of charitie to remember him selfe and the care and safetie of his owne soule Next that all such as haue any charge committed vnto them to rule or gouerne that they doe not onlie commend them selues vnto God but also all those that are committed to their charge and ouersight as the Pastor for his flock the Prince for his subiects the Captaine for his soldiears the Father of a house for his familie the Master for his scholars and so of others Pro redemptione animarum Which wordes doe shew that the Priest ought not to pray nether for any earthlie appetite nor temporall gayne but purelie and sincerelie for the saluation of their soules for to doe otherwise were with Simon Magus to buy and sell the guiftes of God for monie Pro spe salutis incolumitatis suae That is to say for hope of health as touching the sick for hope of safetie as touching the healthie for frindes if they fallen at enmitie for their safe returne if they be in iorney and for they amendment if they liue viciouslie Tibique reddunt vota sua Where note that a vowe in this place is not properlie taken for a promise of some spirituall thinge made vnto God but for pious intentious holie desires and other good workes which the Priest requireth to be accomplished with a most inward affection by the asistants according to the saying of the Prophet Dauid Offer vp to God the sacrifice of prayse and render thy vowes vnto the highest Eterno Deo Viuo Vero. In which three wordes are plainlie excluded three sortes of creatures which falslie haue bene taken and reputed for Gods to wit Diuels Men and Idols For the Diuels they are liuing but not eternall first because they had a begining and next because they haue lost the life eternall The second also are liuing but nether eternall nor true not eternall because they shall haue an end not true because as the Apostle saith Euerie man is a lyar The third are are nether true nor liuing nor yet eternall as being without all maner of sensibillitie or motion To conclude concerning the first part of the holie Canon four thinges are chieflie to to be noted to wit to whom for whom how and wherfore we ought to offer vp this sacrifice of praise To whom Onlie to God that is to the most B. and vndeuided Trinitie For whō For the holie Catholique Church that is for all true and faithfull beleeuers How In the vnitie of faith that is to say in the communion of Saintes Wherfore To wit for all benefits temporall spirituall and eternall Communicantes IN four thinges doe we communicat with the B. Saintes 1. In Faith beleeuing what soeuer they beleeued concerning the veritie of this B. Sacrament 2. In Hope because the Saintes did hope and we doe hope for we still hope and expect in patience that which they alreadie posesse in full assurance 3. In Charitie for such is the perogatiue of Charitie that though Faith doe cease when beatificall vision is present though Hope doe desist when pleasant fruition is posessed yet in heauen Charitie neuer faileth but is more increased and perfected 4. We doe cōmunicat with them in the vse and and oblation of this B. Sacramēt whose former viaticū this hath beene to bring thē to that most blessed life wherunto they are so happelie arriued Because also it is said of the Saintes that they were perseuering in the doctrin of the Apostles and in the communion of breaking bread Et memoriam venerantes The 1. reason why before the consecration of the bodie of Christ the Church hath ordained the commemoration of the Saints to be made is because she hath bene taught and learned this out of the figures of the ould testament For as the legal priest and Bishop entering into the holie of holies brought in with him the names of the twelue tribes written vpon his Rational euen so the euangelicall priest entring into the holie of holies bringeth in with him the names of the twelue Apostles But besides this there are sundrie other reasons for the commemoration and veneration of the B. Saints 1. Because the odor and fame of their vertues is euerie where dispersed thoroughout the world 2. Because their holie bodies and reliques are had in high veneration and visited and frequented with manie pious pilgrimages 3. Because both Churches and Altars of vnspeakable riches are dedicated vnto God in their names and memories 4. Because vpon the tombes of Martyrs and reliques and bodies of the B. Saints the sacrifice of the Masse is daylie celebrated 5. Because at the sepulchres and memories of the B. Saintes God doth worke manie maruelous miracles 6. Because in this the Church doth that which all antiquitie was accustomed to doe for it hath euer beene the practise of the Church to make commemoration of the B. Saints in all hir prayers and supplications As. Exod. 32. Gen. 38. and Dan. 3. Imprimis First Where being to speake of our blessed Ladie he well sayth first to wit before all Angels before all men and before all creatures For to which of the Angels was it at any time said The holy Ghost shall come vpō thee Or to what man was it euer said The power of the most high shall ouershadow thee Luc. 1.35 Or to what creature was it euer said that which of thee shall