ether say Masse or the people heare Masse to receiue true fruit to our selues thereby we ought first humbly to demaund pardon forgiuenes of all our offences which we haue committed against his diuine maiestie VVhy this Confiteor is called Generall The 1. Reason 1. And this Confiteor is called generall and that for diuers reasons First for that it was chieflie instituted for veniall sinnes which are generall and common to all for as much as no man liuing is so holie or iust who offendeth not God at the least veniallie For as the scripture sayeth The iust man falleth seauen times a day Pro. 24. The 2. Reason 2. Againe it is called generall for that it is a declaration which we make in generall without specifying any thing in particular it being impossible for anie man to declare in particular all his veniall sinnes which moued the holie prophet to say Delicta quis intellig◅ c. What man knoweth his offences From my secret sinnes o Lord make me cleane Psalm 18. The 3. Reason 3. Also it is called generall for that it may be made generallie before all persons and generallie in all places in the fieldes in the house within and without the church whersoeuer How the Priest in this Confession representeth the person of Iesus-Christ 4. The Priest in this place in the person of Iesus-Christ the Lambe without spot confesseth vnto his Father the sinnes of all the people for the which he asketh forgiuenes of him takinge them all vpon him selfe with desire to satisfie the iustice of his Father for them by his death How his bowing or inclination rep our Sauiours humiliation 5. And his bowing or inclination of him selfe in saying the Confiteor signifyeth how Iesus-Christ humbled him selfe taking vpō him the forme of a seruant that we who were made the seruants and bondslaues of the diuel by reason of our sinnes might be made the free men of God our heauenlie Father through the merits of Christ his only Sonne How both shame and humilitie 6. His enclining or bowing his face in saing the same is also to insinuate vnto vs shame and humilitie and that we ought to blush be apaled to doe that in the presence of God which we would be loth to doe or commit in the sight of men How a conscience cleane euen from venial sinne 7. And lastlye this Confession teacheth with how great sanctity and purity this most pure and moste holy Sacrifice oughte to be handled and receiued of vs in so much that if it were possible we should keepe our selues cleane euen from venial sinnes And now to explicate the wordes them selues Confiteor I confesse Begining this Confiteor we say I confesse Because as the scripture saith The iust man in the begining is the accuser of him selfe and this we doe for diuers reasons 1. Firste because this worde I confesse admonisheth vs of Humilitie and that there is no person of what estate soeuer he be whether Kinge or Emperor but settinge aside all prerogatiues of his greatnes oughte no lesse humblie to confesse his sinnes then the poorest of meanest creature in the worlde 2. Secondly of Veritie that we should not cloake nor dissemble our sinnes before the face of almightie God because as it is not lawfull to sinne any where but there where God sees not which is no where so nether is it lawfull to conceale any thing in Cōfession but that which God knowes not which can be nothing 3. Thirdlie of Charitie that we are not to declare or manifest any other mans sinne saue only our owne for such an one should rather say I accuse then I confesse for as much also as the Apostle saith that Charitie couereth the multitude of other mens sinnes Deo Vnto God And well doe we confesse to haue sinned against God because sinne is defined to be Something said done or desired contrarie to the law of almightie God This Cōfession therfore is some satisfaction amēdes principallie made vnto almightie God because it is he whom principallie we haue offended which caused the holie Prophet to say Tibi soli peccaui malum coram te feci Against thee onlie haue I sinned and done euil before thee Psal 50. Omnipotenti Almightie Or omnipotent which onely word ministreth vnto vs sufficiēt matter both of feare and of hope For as he is omnipotent he is able to punish the proud and impenitent and able to pardon the humble and penitent As he is omnipotent he is able to remit more then we can commit and to forgiue more then we can offended Beatae Mariae semper Virgini To B. Marie alwayes a Virgin Next after allmightie God ar recited the names of 5. of his especiall Saintes for fiue speciall perogatiues wherin these fiue far surpassed excelled all others First to our blessed ladie the virgin because she it is who next after God is the first in glorie 2. She it is who aboue all other saintes is the great and general patronesse of all such sinners as sorrowfullie flie vnto hir for succour 3. She it is whose onlie merits God esteemeth aboue the merits of all men or Angels 4. She it is whom he especiallie loueth aboue all the persons that euer he created 5. She it is who onlie among all the children of men neuer had nor committed any manner of sinne Beato Michaeli Archangelo To B. Michael the Archangell Secondlie to such as haue had greate conquest and victory ouer sinne and sathan and this was S. Michael the Archangel who fought against Lucifer for his sinne of pride conquered him and lastly cast him out of heauen And aptly doth the priest confesse vnto S. Michael because the priest is a minister of that Church whereof S. Michaell is both prince and protector Beato Iohanni Baptistae To B. Iohn Baptist Thirdlie to such as did both preach and doe great penance for sinne and this was S. Iohn Baptist the first preacher of penance in the entrie of the new law The precursor of Christe a prophet yea more then a prophet of whom Truth it selfe did testifie that a greater was not borne amongst the sonnes of women Who aboue all other prophets merited to demonstrate the Messias with his fingar to lay his hande vpon his venerable heade and in the riuer of Iordan to baptise him Sanctis Apostolis Petro. To the holy Apostles Peter Fourthly to such as had chiefe powre authority in the militant church and this was S. Peter whom our Lorde ordained chiefe pastor ouer the same and to whom for this purpose he principallie gaue and committed in charge the powrfull keyes of the kingdom of heauen that is power to remit or retaine sinne as testifieth the Euangelist Mat. 16. Et Paulo And Paul Fiftly to such as greatly laboured to conuert soules vnto our Lorde and this was the B. Apostle S. Paul who in the office of preaching laboured more then they all to conuert the heathen vnbeleeuers to the faith knowledg of
before all worldes of his owne true and naturall substance Omnipotens Omnipotent This Father is said to be omnipotent to the end that with all reuerence we may honor his maiestie whereof his omnipotencie is the chiefe and soueraigne attribute wherby he doth and worketh whatsoeuer he will and is meete and decent for him to doe Gen. 17. Psl 113. Domine Fili. Lord the Sonne Vpon the confession of this article is laide the foundation of our Christian fayth and saluation for as S. Iohn saith Whosoeuer shall confesse that Iesus is the Sonne of God God abideth in him and he in God 1. Iohn 4.15 And S. Peter for this confession that Christ was the Sonne of God was by our Sauiours owne mouth pronounced blessed Mat. 16. Vnigenite Onlie begotten He is sayd to be the onlie begotten of God the Father for that he onlie is engendred eternallie of the Father and of the selfe same nature substance wisdome and almightie power that the Father is Iesu Christe Iesu Christ These two names were impoed vpon our blessed Sauiour not by chance but by diuine ordinance to expresse the two natures contayned in him to wit diuine and human For the name Iesus signifying a Sauiour hath relation to his diuinitie and the name Christ signifying anointed is to be referred to his humanitie Marc. 2. Psl 44. Domine Deus Lord God As before the Father was called Lord God so now the Sonne is likewise called Lord God and this iustlie First as well by right of creation as of redemption Secondlie because all lordship and power was absolutlie giuen him by his Father in particular at the day of his resurrection Since which time he hath alwayes had vs vnder his dominion as his peculiar inheritance bought and purchased with his pretious blood Agnus Dei. Lambe of God This Lord and almightie God is here called by the name of a Lambe to expresse more plainlie vnto vs his humanitie in the which he was led to the slaughter as an innocent Lambe and in the same was sacrificed for the sinnes of all the world Esay 53. Filius Patris Sonne of the Father And here againe we attribut vnto him a new this title of Sonne of the Father to expresse his diuinitie which allway remayned vnited to his humanity euen in his passion and death it self Qui tollis peccata mundi VVho takest away the sinnes of the world For the more manifest explication of his diuine nature as wel as of his human it is here sayed who takest away the sinnes of the world for this power being onlie proper to God him selfe is neuertheles attributed to our Sauiour Christ to declare his diuinitie and godhead therby Marc. 2. Miserere nobis Haue mercie on vs. Because he is God and hath the selfe same power with his heauenlie Father we humblie beseech him to haue mercie on vs he being he who is called the God of mercie and who houldeth his louing armes alwayes open to receue all such as flye vnto him Qui tollis peccata mundi suscipe deprecationem nostram VVho takest away the sinnes of the world receiue our prayer These wordes are twice repeated by the priest vpon the vndouted hope of his goodnes and mercie aforesaid And in particular he humblie beseecheth him to receiue his prayers with those of the asistants that he may the better consecrate and offer this dreadfull sacrifice Qui sedes ad dextram patris VVho sittest at the right hand of the Father By which wordes is euidentlie expressed both his power and his maiestie which is far exalted aboue all Highnes Vertues Throanes Dominations Powers Principallities Cherubins Seraphins and in which he shall iudge both men and Angels Colos 1. Heb. 1. Miserere nobis Haue mercie on vs. Here anew we beseech him of mercie and pardon for our offences to the end that we may be comforted of him at our deathes and withall auoide the rigour of his dreadfull iudgments after the time of our departure Quoniam tu solus sanctus Because thou onlie art holie He is called onlie holie for that this holines wherof we speake is from all eternitie absolute proper and essentiall in him which holines nether Angells nor men can haue of them selues but onlie by grace like as the ayre and the water doe borrowe their brightnes and clearnes from the sunne which onlie of it selfe is cleare and bright Tu solus Dominus Thou onlie art Lord. And iustlie doe we affirme him to be onlie Lord because he onlie created vs he onlie redeemed vs he onlie sanctifieth vs and he onlie will glorifie vs. Againe he onlie is Lorde because he onlie was mediator in that noble work of our saluation For albeit there be more mediators of intercession yet as sayeth S. Aug. there is but one of redemption Tu solus altissimus Thou onlie art highest And he is not onlie called Lord but also highest yea euen in his humanitie because he hath lifted vp mans nature to the highest degree of honor that can be desired And this we ought firmlie to beleeue and in beleeuing to honor Iesu Christe Iesu Christ And here note that albeit this name of Iesus was first manifested to vs by an Angel yet it was long before imposed by God him selfe from all eternitie and therfore is called Nomen super omne nomen Act. 4. A name aboue all names because of the giuer and imposer of the same And therfore sayeth Origen it was brought from heauen and named by an Angel because it was not decent that it should first be named by men nor by them be first brought into the world but of some more excellent and noble nature Cum sancto Spiritu With the holie Spirit This holie Spirit is the third parson equall in all perfections with the Father and the Sonne This holie Spirit is he of whom the prophet Dauid spake when he prayed saying Take not thy holie Spirit from me Psl 50. This holie Spirit is he by whose operation was wrought the wonderfull mysterie of the Incarnation in the sacred wombe of the virgin Marie Luc. 1. Finallie this holie Spirit is he without whose diuine inspiration we can doe nothing worthie of eternall life In gloria Dei Patris In the glorie of God the Father These wordes the church hath prudentlie adioyned to the two last clauses and sentences of this sacred hymne to take away a dout which otherwise might be moued vpon the wordes aforegoing in which our Sauiour is sayed to be onlie Lord onlie holie and onlie highest and therfore to shew that the Father and the holie Ghost are not excluded there is added with the holie Ghost in the glorie of God the Father Amen 1. This word Amen is an Hebrew word wherewith the people make answer at euerie prayer and benediction of the priest and is as much to say as verelie faithfullie or so be it See Rabanus de institutione cler l. 1. c. 33. 2. Nether is it the custome of the Greekes or Latins to
Patri Consubstantiall to the Father To prooue more cleerlie that the Sonne of God was nothing inferior to the Father this holie councell deuised against those Hereticks this word Consubstantiall to prooue and confirme his coequalitie with the Father This also was most cleerlie pronounced out of the mouth of our Sauiour him self vnto the Iewes assuring them that he who saw him saw the Father also Iohn 10. Per quem omnia facta sunt By whome all things are made Also some enimies there were who sayed that the Father was the maker of all thinges and not the Sonne But contrarie to this the Church defended that by the Sonne also all thinges were made not that the Father did ayde him as an extrinsecall instrument to their production but as S. Iohn sayth Io 1. That without him nothing was made noe not the world nor heauens them selues Qui propter nos homines Who for vs men In these wordes the Church proposeth vnto vs the humane nature which the Sonne of God tooke vpon him for our saluation wherof he was so desirous and so carefull that he expreslie descended from heauen into earth to seeke out the strayd wandering sheepe Luc the 19. and by his bloud to reconcile him to his Father What other occasion had he so to doe Take away the woundes saith S. Aug. and what necessitie is there of a Surgean Et propter nostram salutem And for our saluation This also was added by the Church for asmuch as some there were who affirmed that Christ became man not onelie to saue man but also to saue the Diuell and all those Angells who fell from heauen with him by plaine Apostacye For remedie and redresse of which error the Church added these wordes VVho for vs men and for our saluation Descendit de caelis Descended from heauen The better to expresse the beneuolence of our blessed Sauiour towards mankind it is sayed that he descended from heauen not that he abandoned the heauens or that he had neuer bene in earth seeing that by his deuine essence he filleth replenisheth both the one and the other is in all places but for that by taking human nature he was there by a new and miraculous manner of being to wit by hipostaticall vnion and coniunction of the diuinitie with the humanitie in one person after which maner he had neuer bene in earth before Et incarnatus est And was incarnate In which wordes the meanes of his descending is declared to wit by his incarnation Who will not admire saieth Pope Clement the sixt that the same person remayned God as he was from all eternitie and became man which he neuer was he came to be borne in earth whom the Angells adore in heauen cap. 6. de poen remis in extra commnib De Spiritu sancto Of the holie Ghost This article doth confirme vs in the beleefe of the miraculous and supernaturall operation of the holie Ghost by whose vertue was disposed the matter wherof the pretious bodie of Iesus-Christ was organized and formed to witt of the most pure bloud of the chast and holie Virgin his mother S. Marie Luc. 1. Ex Maria. Of Marye Some Heretickes there were who sayed that Christ brought with him a body from heauen and that he tooke not his body of our Blessed Ladye which is refuted by these wordes saying Of Marye Octauius who in his time ruled all the world and therefore of the Romans was reputed as a God did consulte with a prophetesse to know if in all the world there was to be borne a greater then he and in the same day wherin Christ was borne of the virgin Marie in Iudea Sybilla saw a golden circle neere the sunne in which circle a fayre virgin did sitt hauing a most beautifull child in her lapp which she shewed to octauius Caesar and did declare vnto him that at that verye tyme a more mighty king was borne thē he Virgine A Virgin Not onelie Mary but of Mary a Virgin wherein we acknowledg her perpetuall virginitie to haue bin no more hurt by his conception then it was by his natiuitie her chast womb being miraculouslye contergarded with fecunditye in such sort that shee amongst all others obteyneth the title of mother and Virgin which neuer was nor euer shall be graūted to any womā but to her self Et homo factus est And was made man Agayne some Heretickes mantayned that Christ had no soule but that his Godhead was vnited to his bodye in steed of a soule and so they inferred that Christ was not man bycause man is composed of a bodye and soule To refute which error the Creed of the Masse sayeth and was made man For both these opinions are of like danger to beleeue Christ to haue bin only God and not man or to haue beene onlie man and not God Of the genuflexion of the Priest at the reciting these wordes These wordes of the Creede are in effect the same which are reade in that diuine gospell of S. Iohn viz. Et verbum caro factum est And the word was made flesh Wordes trulie full of great maiestie and reuerence and therefore both the priest and the people at the pronunciation of them doe humblie bow downe and incline to the grounde in signe of thankes giuing for soe excellent a benefitt It is recounted of a certayne person who hearing these wordes recited and making no reuerence thereat the diuell gaue him a box on the eare saying If it were reade the worde was made diuell all we diuells wold neuer haue omitted to haue bowed our knees at the pronunciation of these wordes Ludol cap. 18. part 1. Crucifixus etiam Crucified also After his miraculous supernaturall and incomprehensible incarnation mention is made of his deathe and passion with the time maner and order of the same Wherfore euen as our first parents did grieueouslie offend by the wood in eatinge of the fruit of the forbidden tree euen so would our B. Sauiour satisfie by the Crosse vpon the wood whereof he hath borne our sinnes in his owne body and hath restored vs life by the same meanes by which death entred into all the worlde Pro nobis For vs. This punishment of the Crosse was alwayes reputed for a death the most ignominious and infamous that could be deuised as is testified in Deut. 12. And hereon was Iesus Christ fastned for our sinnes O profound wisdome of God how much more easie is it to admire such mysteries then any way to explicate or vtter them with wordes Sub Pontio Pilato Vnder Ponttus Pilat This Pilat beinge gouernour of Iudea vnder the Emperour Tyberius and hauing sundrie times declared Iesus Christ to be innocent of the false accusations which were imposed vpō him by the wicked Iewes yet in the end did abandon him for feare to incurre the disgrace of Ceasar But within a while after this ambitious officer hauinge for his owne aduancement and to the oppression of the innocent partie peruerted
if he desire trulie to feele the effects therof to the health of his soule The 4. Reason In particular the priest washeth his handes at this present notwithstanding he had washed them before that if perhaps by humane frailtie he hath admitted into his minde any vaine phantasie or imagination he may now at the least cast it from him and take as it were vnto him another new cleannesse For he ought to procure so much the more puritie by how much he approacheth the nerer to the woorke of this most pure and most immaculat mysterie that so he may touch with the more cleannesse the most immaculat and pretious bodie of our Sauiour Iesus The 5. Reason And it is to be noted that he washeth not his whole handes but onlie the tippes or endes of his fingars to signifie that our greater faultes and grosser offences ought first to be cleansed else where to wit in Confession so that at the Aultar we should not neede to washe but the tippes of our fingars onlie that is to say some litle affections which may sometimes distract or disturbe our spirit And now to expound the wordes them selues Lauabo c. psl 25. Lauabo inter innocentes manus meas I will washe my handes amongst the innocents Where he prayeth that as he washeth them from exterior vncleanes which defileth the bodie so it may be the good pleasure of God to washe him from all inward vncleanes which defileth the soule Et circumdabo altare tuum Domine And I will compasse about thy Altaro Lord. When our hart is lifted vp to God then saith S. Aug it is to him an Altar li. 10. de Ciuit. cap. 4. which then is compassed about when with the dore of circumspection like an inclosed orchard it is on euery side inclosed that nether by irruption of enimies it be polluted nor by the cares of the world it be distracted Vt audiam vocem laudis tuae That I may heare the voice of thy praise And note that he saith that I may heare for true it is that it is the part of him that sacrificeth to offer praises vnto God but because God ought to be worshiped of his owne and ought to be presented with his owne giftes the priest ought vigilantlie to watch that in euerie moment of the sacrifice he first hearken to God inwardlie inspiring and cheiflie to present and offer vp those desires vnto him which he hath receaued of him Et enarrem vniuersa mirabilia tua And may declare all thy wonders VVhich may aptlie be vnderstood of this most holie sacrament which being but one surpasseth al other and therfore to declare it were to declare all other Domine dilexi decorem domus tuae O Lord I haue loued the beautie of thy house VVhich house we our selues are as the scripture saith Yee are the temples of the Holy Ghost And the beautie thereof is the beautie and puritie of our soules Et locum habitationis gloriae tuae And the place of the habitation of thy glorie To wit of the Church triumphant wherin thou art glorified of thy Saintes in heauen or of thy Church militant wherin thou art praised of thy seruants in earth Ne perdas cum impijs animam meam Destroy not my soule with the wicked By the wicked are vnderstood those which nether worship God nor feare God nor obey his Church all which are trulie tearmed wicked Et cum viris sanguinum vitam meam And with the men of blood my life They are men of blood which commit the manifest woorkes of the flesh of which the Apostle saith that none such shall enter into the kingdome of God In quorum manibus iniquitates In whose handes are iniquities Men of blood in whose handes are iniquities S. Aug. interpreteth of those that bate their neighbour for the house of God is adorned with two precepts the loue of God and of our neighbour Dextra eorum repleta est muneribus Their right hands are filled vvith giftes Because that which is giuen them to the obtayning of euerlasting life they conuert to obtaine the giftes of the world esteeming gayne to be godlines Ego autem in innocentia mea ingressus sum But I am entred in my innocencie Innocencie not of perfect consummation but of right intention that it may be called innocencie as iustice is so called to wit for the end of the true good where at it aymeth as S. Aug. teacheth cap. de ciuit Dei Redime me miserere mei Redeeme me and haue mercie on me For such is the innocencie of this life that euen the innocent may say redeeme me and haue mercie on me Pes meus stetit in directo My foote hath stood in the direct That is in the way of rectitude or in a right way it hath not bowed to wickednes nor preuaricated from the pathes of iustice In ecclesijs benedicam te Domine In the Churches wil I blesse thee o Lord. That is openlie and publiquelie will I celebrate thy praises in the congregation of the godly nether will I hide from them whom thou hast called thy benediction because to thy loue I referre the loue of my neighbour Gloria Patri Filio c. Glorie be to the Father and to the Sonne and to the Holie Ghost As it was in the begining and now and euer and world without end Amen Then enclining a title before the midest of the Altar his handes ioyned theron he sayeth the prayer following Suscipe sancta Trinitas hancoblationem quam tibi offerimus Receiue ô holie Trinitie this oblation which we offer vnto thee Hauing now placed the bread and wine in a readines to be consecrated he requireth the holie Trinitie to accept his oblation and that in the memorie of the most sublime and high mysteries of the Passion Resurrection and Ascension of our Sauiour Iesus which pointes are here proposed as the most principall articles of the beleefe and health of all the faithfull Ob memoriam For the memorie Wherin the Church of Christ hath right dutifullie obserued the precept of hir spouse which he gaue vnto hir at the institution of this holie sacrifice saying Doe this for a remembrance of me Luc. 22.19 Passionis Of the Passion The passion of our Lord is first mentioned by the which he conquered and subdued sinne death the world and our capitall enimie to wit the diuel Resurrectionis Resurrection Next mention is made of his resurrection for as he put to death sinne by the merit of his passion so rose he by his proper force for our iustification He was crucified in infirmitie but rose most victoriouslie Et Ascensionis Iesu Christi Domini nostri And Ascention of Iesus Christ our Lord. Next of his Ascention in which in great iubilation he mounted vp and sitteth on the right hand of his Father to raise vp our humaine nature baselie and wretchedlie fallen thorough consent to sinne Leading with him the holie Fathers which as a spoile he had victoriouslie
spiritually Of the faults and abuses which may be committed im hearing of Masse CHAP. 6. FIRST it were an intollerable abuse if anie which God forbid should goe to Masse to content their eies with wanton and dishonest sight making the Church a shop of their disordinate appetites not hauing anie respect either to the presence of God or of his Angels nor to his deuine seruice nor to the time in which is represented the greatest benefit that our Lord hath done for man 2. The second abuse were to heare Masse onlye for fashion and much more to spend the time in idle talke without anie atention or deuotion for this were not onlie to depart without fruit but to loose much by that they might gaine exceedinglie For euen as you paie not but those who labour in your vineyeard not those who goe thither to see and behould it euen so our Lord doth not giue his hyre but to those who are attentiue to the work of his deuine seruice yea especially vpō holie festiuall daies such persons should sinne most grieuiouslie 3. The third abuse were to be present with such distraction and vagation of spirit that in steed of thinking vpon the holie misteries of the Masse one should call to minde his worldlie busines bethinking him selfe of the meanes wherwith he should haue prosecuted some negotiations which therfore came not to so good effect and issue as he desired and discoursing of the circumspection which he must vse for the time to come in some other busines which he hath yet to doe and so as we may say build castles in the ayre Surelie the spindle or wheele of a mille doth not turne so much as doth the spirit of such a man being present at Masse suffering him selfe to be carried without bridle whether soeuer his wandring fancie shall please to moue or to transport him And of these I say as of the former that they should offend in the same degree and loose the fruit and merit which they might reape by hearing of Masse deuoutlie 4. The Fourth abuse were to seek for the shortest Masses and to think the time long that we are present at this diuine sacrifice For surelie this sheweth that our minds are more set vpon earthlie then heauenlie things since that we find no such yrksomnesse in corporal bankets playes or other vayn sights But we should rather consider how our B. Sauiour thought not the time of three houres long to hang vpon the crosse for our sakes in which respect their deuotion is very commendable who vse to heare more masses then one euery day according as their other necessarie busynesse will permitte them Yea if the fire of the loue of God were perfectlie enkindled in our hartes all the while that the Masse should last would surely seeme vnto vs verie short and litle like as the Scripture saith of Iacob that he serued the space of 14. yeares to haue Rachael in mariage and that he esteemed all those yeares but as a few dayes in respect of the loue he bare vnto hir 5. The Fifthe abuse were to be ouer curious in adorning our selues when we goe to Church and in this women especiallie of young yeares good calling must be more wary because they may otherwise not onlie hinder their owne deuotiō but that of others also It is strange what caueats S. Paul and the holie fathers giue them in this kind And surelie when they goe to Church they should rather seeke to please God then men Neyther can they easilie excuse themselues if they doe otherwise To conclude when we repaire to the temple of God to pray we ought to lay away all toyes and vanities which anie waye may hinder our deuotions and carefullie recollect our spirits and driue away all distractions that we may without anie perturbation freelie lift vp our hartes to God deuoutly employ the time in holie pious and holesome meditations according as shall hereafter be declared And now to speake of the Altar it selfe Of the Altar Wheron the sacrifice of the Masse is celebrated and of the furniture and ornaments belonging to the same CHAPTER 8. How the Altar made of stone representeth Christ 1. FIRST the Altar wheron this most diuine Sacrifice is celebrated is made of stone to signifie vnto vs that Iesus-Christ is the head corner stone of the Church as witnesseth the Apostle S. Pet. 1. cap. 2.7 How vnitie of faith 2. And the same altar compacted and made of manie stones cleauing together doth represent the Church of God gathered together of diuers nations all coupled and linked in one faith in one profession and exercise of Religion How Charitie 3. Both in the ould law and now also in the new some Altars were made of beaten gould to signifie the inestimable and pure loue wherwith our Lord loued vs and the great and sincere loue wherwith we ought to loue him againe How our Lords table 4. This altar also representeth vnto vs the table whereon our Lord instituted and celebrated his last supper with his disciples Mat. 26.26 How the mount of Caluarie 5. Also the mount of Caluarie wheron he suffered his death passion for the saluation and redemption of all the world How the altar stone rep the graue To the adorning of this Altar diuers mysterious ornaments are belonging First there is placed thereon an Altar stone which representeth the graue or monument wherein the bodie of our Lord was buried or entombed And there was nigh the crosse a new monumet Iohn 19. How the linen clothes rep the sindon The white linnen clothes where with the Altar Altar stone are couered do betoken the white sindon wherein Ioseph of Arimathia did wrappe and enfould the bodie of our Sauiour Et inuoluit sindone And he put it in a cleane sindon Luc. 23. How the Crosse representeth the history of the Passion There is a Crosse set vpon the Altar to signifie that the historie of our Sauiours Passion is there to be handled Againe to signifie that the Sacrifice of the Altar is the same in substance which our Lord accomplished vpon the Altar of the Crosse How the Chalice rep the Cup. The Chalice represent the Cup wherein he consecrated his most pretious Blood And he tooke the Chalice saying This is my Blood Mat. 26. How mortification and martyrdom Likewise by the Chalice is betokened mortification and a minde alwayes readie to suffer martyrdome for the loue of Christ Can you drinke the chalice whith I am to drinke to wit suffer death for my sake and they answered we can Mat. 20. How the paten representeth the stone The paten layd vpon the Chalice representeth the stone which was rowled against the doore of our Sauiours sepulcher And he rouled a stone to the doore of the sepulcher Mar. 15.46 How the shining of the corporalle rep Christs resurrection and immortallitie The corporall the which is most white and shining signifieth that Christ by manifould passions was brought to the brightnes of
Finallie being wicked in cogitation wicked in conuersation and whose onlie glorie is in wickednes Et doloso erue me And deceitfull deliuer me Thirdlie from the deceitful man By the deceitful man may be vnderstood all false teachers and seducers of soules wolues in sheepes clothing who leade men from truth to falshood and from the Catholike veritie to error and heresie From al which euels we ought with the holie Prophet daylie to pray to be deliuered Quia tu es Deus Because thou art God And I will beleeue in thee thou art God and I will serue thee thou art God and I will feare thee thou arr God and I will flye vnto thee thou art God and I will worship thee thou onlie art God and there is none else but thee Fortitudo mea My fortitude Who helpest all those that put their trust in thee and of whom as the Apostle saith 2. Cor. 3. is all our sufficiencie to wit to stay vs from falling to strenghten vs standing to rayse vs being fallen to restore vs being sick to heale vs beinge wounded and to reuiue vs being dead Quare me repulisti Why hast thou repelled me These wordes may be applyed to the longing desires of the holie fathers for the coming of Christ For as much as the prophet in this place speaketh in the person of the Fathers detayned in limbo making their piteous and mournfull complaint to almightie God why they are so long time repelled and the promise of their redemption so long delayed Et quare tristis incedo And why waâ—ke I heauilie In the prison of hell in the dungeon of darknes and in the shadowe of death As also in another psalme Tota die contristatus ingredicbar All the day I walked heauille to wit because of the long delay and absence of my Sauiour Dum affligit me inimicus Whilst the enemie doth afflict me To wit the sworne and mortall enimie of all mankinde with scornfull and opprobrious wordes vpbraiding me and saying Vbi est Deus tuus Where is thy God Emitte lucem tuam Send foorth thy light Lo here the cause of the former complaint the ground of the former griefe and the reason of all the former heauines and affliction Send foorth thy light to wit thy Sonne our Sauiour who is the light of the world Iohn 1. The light of those that sit in darknes and in the shadowe of death Luc. 1. The true light that lightneth euerie man who commeth into this world Iohn 1. The light of our countenance and our Christ Et veritatem tuam And thy truth Therfore with great reason doth the Prophet desire the sending foorth of this light and this veritie misticallie insinuating the originall cause of our damnation For the diuel who first seduced and deceaued man is in the holie Scripture called by two names to wit prince of darknes and father of lyinge Wherfore as the first author of our damnation was darknes and falsitie so was it expedient that the first author of our redemption should be light and veritie that so the later remedie might be answerable to the former ruine Ipsa me deduxerunt adduxerunt They to wit thy light and thy truth haueled me from and brought me to which wordes doe most clearlie insinuate the assured hope of those holie fathers for their deliuerie forth of limbo that by meanes of the light and the truth which they expected they should be led from hell and be brought to heauen For this Lord it is who diuersly leadeth and bringeth those that are his he leadeth them from trouble and bringeth them to tranquillitie he leadeth them from sorrowe and bringeth them to ioy he leadeth euen from hell and bringeth back to heauen 1. Reg. 2. Tob. 13. And therfore it presently followeth In montem sanctum tuum Into thy holie mount Morallie according to S. Aug. in psal 50. by this mount is vnderstood the Catholique Church into which we all ought to desire to be led and brought Now saieth he we are in this mountaine whosoeuer prayeth being out of this mountaine let him not hope to be heard to eternal life For manie are heard in manie thinges whereof they haue no cause to reioyce as the diuels who were heard that they might be admitted to enter into the hearde of swine thus he Signifing hereby that no prayers are gratefullie heard of almighty God which are made out of the mountaine of the Catholike Church Et in tabernacula tua And into thy tabernacles The same holie Father expounding this place saith When thou hearest mention of a Tabernacle vnderstand saith he a place of warre an habitation of pilgrimes and wayfaring men To wit such as are out of their natiue countrie and farre off from their desiered home From this Tabernacle did our Sauiour Iesus by his cominge leade those holie fathers into a more excellent Tabernacle of eternall rest Et Introibo And I will enter in This second repetition of the Introibo serueth to verie good purpose to giue to vnderstand that both the one and the other to wit the priest and the people haue put them selues in readines and disposition to enter in to the Altar of God For as it was expedient that the priest intending to offer sacrifice for the people should first premonish them of his entrance to the Altar so is it meete that the people likewise doe giue the priest to vnderstand that they are also readie to enter with him and deuoutlie to asist him with their prayers Ad Altare Dei To the Altar of God Where note that the Altar on earth wherinto we say we will enter hath his making and proportion in forme of a table And because that Christ our Lord who is the head of his church is now aboue in heauen and the bodie of the same head still here beloue in earth which can not liue vnles it be fed with proportionable foode therfore haue we daylie recourse to this Altar of God as to a most diuine and celestiall table for the daylie refection of our soules Ad Deum To God As there is a visible Altar be neathe in earth so there is another inuisible Altar aboue in heauen and because that none can be made partaker of the one who hath not first participated of the other therfore from the Altar of the Church of God in earth we ascend to the sublime Altar of God in heauen that is from the Altar of God to God him selfe Qui letificat iuuentutem meam Who maketh ioyful my youth For vpon this sublime Altar God will in such wise reioyce his elect with spiritual and ineffable delight that he will be a bright mirrour to their sight musique to their eares honie to their tast balme to their smelling and a flower to their touchinge froÌ„ whose aspect will issue foorth such vnspeakable cause of ioy that if it were permitted to behould the same but for the space of an houre it were alone sufficient to make innumerable dayes
the paines nominated in the holie decrees cap. rebaptizare de consec dist 4 to the end that none may thinke himselfe able to amend the worke of the holie Ghost Which also agreeth with natural reason it selfe according whereunto a man is borne but only once In remissionem peccatorum For the forgiuenes of sinnes Here ensueth the admirable effect of this most wholsome lotion wherin al sinne be it original or actual is pardoned quite extinct and abolished as if it had neuer at all bene committed how enormous and detestable soeuer it were together with the paines due to the same and there is also geuen vs and that in great abundance the infusion of diuine graces to render vs able to al indeuors and offices or Christian pietie Et expecto resurrectionem mortuorum And I expect the resurrection of the dead For the more assured establishment of our fayth there is here set before vs the resurrection of the dead without the which we were of all other creatures the most wretched and miserable and al our hope planted in Iesus Christ were vtterlie frustrate Wherfore this article doth reach vs to beleeue that the bodies of al both men and women which euer haue bene borne since the beginning of the world though they be rotten burnt eaten of wormes beasts or foules of the ayre yet shall be raysed againe at the day of iudgement and be truly reunited vnto their soules Et vitam venturi seculi And the life of the world to come This is the marke whervnto all the faithful ought to direct their designes and to prepose vnto them selues as the hyer and recompence of al their labours Without this no man can but iudge him self much more vnhappie and accursed then the bruit beasts Finally if we esteme so much and hould so deere this present life which is so ficle and so short that it may rather be called a death then a life in what estimation ought we to haue the life that is eternal voide of al miserie and replenished with all beatitude and perpetuall felicitie Of which ioy our Lord of his mercie make vs then pertakers what sorrowe soeuer we suffer in this world Amen Of the signe of the Crosse made at Vitam venturi seculi The signe of the holie Crosse is made at the wordes Et vitam venturi seculi Least hauing bene tould of the blisse of the Saintes and of the ioyes of the life euerlasting we should deceaue our selues by thinking to obtaine them without anie trauel whereas Christ him selfe did not enter into the kingdom of his glorie but by the ignominy of his Crosse For from the Church militant vnto the triumphant none can enter but by the Crosse as saith Ludolphus in vita Christi Amen For confirmation of that which is contayned in this present Simbole there is added for conclusion this woord Amen that is to say in veritie trulie certainlie or without doubt we beleeue that which is contayned in the precedent articles Of the kisse of the Altar After this bowing downe him selfe he kisseth the altar testyfiyng by this ceremonie that he willinglie submitteth him selfe vnder the Crosse of Christ and that from the bottom of his hart he imbraceth the same confessing with the Apostle that the miseries of this life and not worthie of the glorie which shal be hereafter reuealed vnto vs. Dominus vobiscum The Creed being ended the Priest turneth to the people saying Dominus vobiscum Praying that our Lord be with them that they may make their profit of that which was repeated and rehearsed in the aforesayd articles And the people answere Et cum spiritu tuo And with thy spirit To the end that being vnited together in the same faith and religion they may feele the effectes of their saluation Amalaricus sayeth that this salutation of the Priest to the people denoteth an entrance to an other office And Gabriel Biel sayth that the Priest now faluteth the assistants with Dominus vobiscum that God may be with them to receiue their oblations Oremus Hauing said Dominus vobiscum next he saith Let vs pray Because vnles our Lord be with vs we can not pray to our soules health And then he turneth him to the altar admonishing hereby that now especially euerie one should returne to him selfe and diligentlie search and discusse his conscience that so he may offer vp himselfe an acceptable sacrifice to Almightie God Of the Offertorie And of the condicions of the Host that is to be offered The 1. Reason FIrst the Offertorie taketh his name Ab offerendo Of offering because in this part of the Masse the people are wont to make their temporall offeringes at the Altar Which in a solemne Masse is most melodiouslie soung because as the Apostle saith Our Lord loueth a cheerefull giuer 2. Cor. 1. Because also it is conuenient that after the gospel there should follow faith in hart praise in mouth and fruit in worke as testifieth Innocentius tertius The 2. Reason Secondly it is called the Offertorie because at this time the priest doth take into his handes and maketh an oblation of the Holies that are to be consecrated As also because it is a most immediate preparation and disposition to the holie Canon Of the condicions of the Host As touching the conditions of the Host that is to be offered sundry notable thinges are signified therby 1. This bread is made of wheate because Christ compared him selfe vnto wheate saying Vnles the graine of wheate falling on the ground doe die it remaineth alone 2. It is made in the forme or maner of mony to signifie that it is the same peny or reward promised by our Lord in the gospel to the labourers in the vyneard Mat 20.9 3. It is rounde to put vs in minde that God is the Creator of all thinges both in heauen and earth Alpha and Omega without begining or ending By which also it denoteth vnto vs the diuinty of our B. Sauiour whereby he filleth the round worlde 4. It is white to represent vnto vs the most pure fleash of our Lord and Sauiour taken of the most holie perfect and most pure Virgin 5. It is thinne to signifie that both the Priest and the communicants ought to come fasting to receiue the same 6. It is made without leuain to signifie that our heartes ought to be made cleane frō all leuain of enuy malice 7. It must be whole not crackt or broken and that to signifie two sundrie mysteries The one that we ought to be allwayes in loue and charitie with our neighbours The other that we ought to liue in the vnitie of the Catholique Church and neuer to be sundred by scisme of herifie 8. In this Hoste is writtē the name and image of our prince and soueraigne to signifie that we ought to acknowledg our selues to be his people and the sheepe of his pasture as also that he hath made vs to his image and likenes Some likewise do forme therin the picture
propinquitie because he is the Sonne of mā Whēce it followeth that he first praying to his heauenlie Father for vs doth set open his eares to our petitiōs in a sort addicteth them to heare our supplications Dominum nostrum And worthelie is he said in all these to be ours to wit our Iesus our Christ and our Lord giuen for a preseruatiue of our health in foode for our refection in sacrifice for our reconciliation in sacrament for our sanctification and in price for our redemption Supplices rogamus ac petimus Which two wordes doe somewhat differ in signification for to aske is simply to demaund but asking ioyned with beseeching is an obsecration which is made with earnest entreatie and perswation And therfore aptlie by two diuers wordes the demaund is doubled that so the prayer which is made may be of greater moment VVhy the Priest here kisseth the Altar This deuout ceremonie may signifie vnto vs that Christ not onlie of his humilitie obedience and loue to his Father gaue him selfe to death for vs but also of his exceeding loue and charitie towardes vs. For as God so loued the world that he gaue his onlie begotten Sonne for it so also his Sonne loued the same that he would likewise willinglie dye to redeeme it not compelled by any necessitie as him selfe signified saying I haue power to lay downe my life and to resume or take the same againe Vti accepta habeas benedicas God is said to accept our offeringes not that they are ether profitable or delectable to him but that according to the accustomed wonted maner of acceptance we doe beseeche him that vpon those thinges which we offer vnto the glorie of his name he would poure downe the increase of his heauenlie benediction And therfore there is subioyned Et benedicas Haec ✠dona haec ✠munera haec ✠sancta sacrificia illibata Which three wordes Dona munera sacrificia may be thus distinguished First those thinges are called Dona which are giuen vs of God for our sustentation as testifieth the Apostle saing Euerie best guift and euerie perfect guift is from aboue Iames 1. Furthermore Donum according to S. Isidor is that which the superior giueth or bestoweth vpon the inferior Or as Cyrillus sayeth a thinge which is giuen to such as are in neede Cyril in Collect. 2. They are called Munera in as much as they are receiued of vs with a gratefull minde Or rather in as much as we who are poore and inferior present them to God as to our superior expecting in lieu of them to receiue some better thinge from his blessed handes 3. They are called Sacrifices in as much as we offer them vp to God to please and pacifie him for our sinnes Or as they are offered vp vnto him to honor him with the highest latrial honor So that they are to be considered 1. As they respect the giuer and so they are called Guiftes 2. As they respect the receiuer and so they are called Rewardes 3. As they respect the offerer and so they are called Sacrifices Againe some of our holie Doctors there be who accommodate these three wordes Dona Munera Sacrificia maruelously well to the most pretious bodie and blood of our Sauiour Iesus as for example 1. It is a Guift say they because God hath giuen it vs of his meere liberallitie and it is of such excellent greatnes that he could not possiblie giue or bestowe a greater vpon vs 2. It is a reward or present because of all the oblations that we can present vnto him we haue nothinge of price but his most pretious bodie and blood which he hath giuen vnto vs that we may giue or render againe vnto him 3. It is also a Sacrifice for that it is the verie lambe of God which trulie was sacrificed for the sinnes of the world And lastlie this so worthie a Sacrifice is said to be Illibata for as much as it ought to be offered vp without any spot of soule or bodie Of the 3. Crosses which are made at the prolation of the three wordes aforsaid Concerning the 3. Crosses which the Priest maketh at the prolation of the three wordes aforsaid Stephanus Eduensis saith that the bread and wine are signed with a triple Crosse to declare the whole mysterie to be wrought by the maruelous might of all the Trinitie According to Albertus magnus and Innocentius tertius by these three Crosses may be vnderstood three derisions or illusions of our B. Sauiour The 1. before the highe Priest The 2 before king Herod And the 3. before Pontius Pilat Imprimis quae tibi offerrimus pro Ecclesia Euerie Sacrifice ought to be offered vp for all that is to say for the Church vniuersall for it is great reason that euerie Priest pray for all because Christ the proper Host of this Sacrifice was offered vp for all as writeth S. Cyprian epist 63. Tua This word is added to the former by way of obsecration wherin we craue that he would be good and merciful vnto his Church not for hir owne merits but for his owne guifts and many most singular graces which he hath vouchsafed to bestowe vpon hir and wherwith he hath maruelouslie adorned and enriched hir And Gabriel Biel saith that the Church vseth this world Tua calling hir selfe his the rather to insinuat hir selfe into his grace and protection For as S. Ambrose noteth euerie one doth willinglie keepe and protect his owne l. 2. de poenit cap. 8. Sancta This Church is called holy for sundrie reasons Holie for hir holie religion Holie for hir holie lawes Holie for hir holie Sacraments Holie because hir head is the holie of holies Holie because the Holie Ghost hir ruler and director is holie Lastlie holie because she is vowed and consecrated vnto almightie God and sanctified and washed in the most pretious blood of our Sauiour Iesus as writeth the Apostle Ephes 5. Catholica Next this Church is called Catholique that is to say vniuersall for as much as she hath bene diffused by the splendor of faith euen to the vttermost endes of all the world In which name S. Aug. doth admirablie reioyce because he was contayned with in the lap of that Church vnder the sacred name of Catholique Epist quam vocant fundamenti cap. 4. Quam pacificare Rightlie in the first place doe we pray for the pacification and peace of the Church this peace being the bond of all concord the redresse of all discord and which Christ our Sauiour departing from his Disciples last of all bequeathed vnto thē Iohn 14. And after his resurrection first of all preached vnto them Luc. 24 Secondlie aptlie is peace here asked of almighty God because God is the God of peace and not of dissention Thirdlie verie well is peace required in the time of sacrificing because this Sacrifice is a Sacrifice of peace Fourthlie because as no communitie can consist without peace so nether the Chutch Custodire In
against our Lord and Sauiour Iesus But the other two are made a sunder the one vpon the bread the other vpon the wine to signifie the different intention betwixt our Sauiour and the traytor Iudas for the intention of our Sauiour was loue and charitie but that of Iudas auarice and treahcerie The 3. Reason Againe by these fiue Crosses may be considered fiue principall places wherein our Lord suffered sundrie torments and abuses In the garden of Gethsmanie where he did sweat blood and water for the great feare and apprehension which he had of death In the house of Annas where he receiued a blowe on the face by a wicked varlet In the house of Caiphas where he receiued many outrages reuylinges hidinge of his eies spittinges in his face and strikinges In the house of Pilat where he was bound to a Pillar lamentablie scourged crowned with thornes and clothed in mocquerie And vpon the mount Caluarie where he was ignominiously crucified betwixt two theeues The 4. Reason Againe these fiue Crosses may be referred to the fiue principall partes of our Lordes body wherein he receiued his holy woundes to wit in both his hands both his feet and his blessed side And the two last Crosses which are made apart the one vpon the bread the other vpon the wine signifie vnto vs that our Lord trulie died for our redemption for the blood seperated from the bodie is a moste true and certaine signe of death The 5. Reason Againe the three first Crosses which are made vpon the oblation may signifie three speciall thinges which our Lord did in his last supper concerning the bread and the wine to wit he tooke blessed and gaue to his Disciples Afterwardes one Crosse is made vpon the bread because he said Comedite hoc est corpus meum Eate this is my body Another vpon the Chalice because he said Bibito ex hoc omnes hic est sanguis meus Drinke yee all of this this is my blood And according hereunto rightly is subioyned that which followeth Qui pridie quam pateretur Who the day before he suffered Qui pridie quam pateretur THE time of the institution of the holie Eucharist is here declared by the ordonance of Pope Alexander the first The day before that is to say the fift feria which was next vnto the holie feast of the passouer vpon which day this blessed Sacrament was first instituted Wherfore the priest celebrating this holie mysterie ought to direct his intention to that end which our Sauiour him self then did sitting in the midst of his Disciples For this veire day Iesus Christ hauing eaten the paschal lambe with his Disciples for the finall accōplishment of the law of Moyses prepared for them a new sort of meate giuing him selfe vnto them in spirituall foode vnder the formes of bread and wine Accepit panem After the obseruation of the time of this institution is expressed the matter which he vsed to wit bread trulie not yet flesh And therfore bread because as the materiall bread comforteth the hart of man aboue all other naturall meates so this holye Eucharist serueth him to the nourishment and sustentatiō of his soule aboue all other spirituall meates In sanctas ac venerabiles manus suas By verie good right the Church doth call the handes of hir spouse Iesus Christ wherewith he touched the blessed Eucharist holy venerable for as much as the deuine and human nature are both in him cōioyned These are those sacred handes by whom the admirable worke of the world was formed without any patterne or example Man made after his deuine image Bread so many times multiplied to his vse The posessed deliuered of malignant spirits The leprous and sick healed The dead raised And we daylie replenished with all deuine benediction Et eleuatis in coelum oculis None of the Euangelists doe testifie that Christ in his last supper lifted vp his eyes to heauen but Apostolicall tradition hath deliuered this to the Church For this hath the Masse of S. Iames the Apostle The Liturgie of S. Basil And also S. Ambrose in his 4. booke de sacramentis Where S. Iames and S. Basil doe not content them selues to say that he lifted vp his eies to God his Father almightie but furthermore that he shewed vnto him the bread which he held betwixt his handes Whereby they would signifie vnto vs that our Lord intended to worke some such great and maruelous thinge as required there vnto the whole omnipotencie and power of almightie God Ad te Deum Patrem suum Our blessed Sauiour about to consecrate his pretious body and blood lifted vp the eies of his humanitie vnto God his Father not those of his diuinitie because he was in nothing vnlike or inferior to his Father who as he is coequall to him in dignity so likewise in his euerlasting vision and comprehension Omnipotentem Where speciall commemoration is made of the almightie and diuine omnipotencie to setle cōfirme our faith that we feare not the consecration to be a thinge impossible nor dout of the truth or veritie therof Tibi gratias agens And hereof it is that this sacrifice is called a sacrifice of prayse or thanksgiuing because the best procurer of benefits is the mindfullnes of benefits ioyned with continuall giuing of thankes Or therfore our Lord gaue thankes being so neere his passion to teache vs to beare all thinges which we suffer with thanksgiuing Or he gaue thankes to his omnipotent Father for so excellent a grace for so effectuall a foode for so woorthie a sacrament and for so profound a mysterie yet not for him selfe but for vs that is for our redemption and reparation which was to be brought to passe by his death and passion wherof this should for euermore remaine a perpetuall commemoration Benedixit After the giuing of thankes he imparted the vertu of his holie benediction vpon the bread and conuerted the substance thereof in to that of his pretious bodie The same likewise he did at the creation of the world when he ordayned the increase multiplicatiō of his creatures euerie one according to his kind Neuer doe we reade that he blessed the bread but that there insued some notable miracle as in the multiplication of the fiue loaues and the two fishes whereof the fragments were twelue baskets after the refection of fiue thousand soules In pronouncing this word the Priest maketh the signe of the Crosse because as S. Aug. saith from the same all Sacraments doe receaue their efficacie and that nothing with out it is decently accomplished Adde that the Crosse is the onlye carecter of all benedictiō euer since it touched the blessed body of our Sauiour Iesus Fregit Which is not so to be vnderstood that Christ did first breake before he did consecrate but after like as in the genalogie of Christ S. Mathew nameth Dauid before Abraham who yet was not before but after Abraham Deditque To wit his B. body vnto his Disciples