is the body and blood of Christ according to the words of our Lord. and although thy sense doth suggest this faith doth confirme thee Iudge not by tast but beleeue by faith for most certaine without doubt Hil. l. 8. de Trin. that the body and blood is then giuen to thee S. Hilarius Of the verity of flesh and blood there is noe place of doubt left By the profession of our Lord himselfe and by our faith it is flesh and blood indeede Amb. l. 4. c. 4. Is nothis the truth let it be vntrue to them who deny Iesus Christ to be true God S. Ambrose This is bread before the sacramental words but the consecration being done of bread it is made the flesh of Christ S. Chrysostome Chrysos ho. 24. in cor 1. l. 3. de Sacerd ho. 2. ad pop Antioch We adore him on the altare as the sages did in the manger and againe O miracle he that sitteth with the father in heauen at the very same time is handled of men beneath Christ ascending to heauen both hath his flesh with him and left it beneath Elias left his cloke to his disciple Aug. inps 33. but the sonne of man ascending left his owne flesh S. Augustine vpon the 33. Psalme admiring how Dauid could carry himselfe in his owne hands concludeth that it is to be vnderstoode of Christ when at the last supper he tooke himselfe literally into his owne hands Thus did the fathers of the primitiue Church beleeue of the Eucharist acknowledging allwais the omnipotent power of God to be miraculous in it This beleefe continued in the world for a thousand yeares or there abouts before any haeretike opposed it and when it beganne to be opposed the Church in seueral general Councels declared the truth of it and condemned the contrary as heresy Conc. Lateran sub Innocen 5. Conc. Rom. ex Cocleo l. 1. hist Hussit Conc. Constantien sess 8. Conc. Trid. sess 13. cap. 1. can 1. Berengarius was the first that publikly denyed the real presence of our Lord in the Eucharist who reiecting the commune and receiued doctrine of the Church denyed that to be the body of Christ which Christ affirmed to be his body interpreting his words as he liked himselfe contrary to all authority in an illiteral and vnpropper sense That which he gott for his paines was to haue his doctrine condemned in seueral Councels But at last being touched inwardly with remorse of conscience he recanted And although he fell into heresys againe yet he had soe much feeling of the auctority of the Church and of a General Councel as that he recanted againe and which is very rare in such men he remained repentant vnto his death and being then affrighted at the thought of his former errors he is recorded to haue confessed the horrour of his conscience saying for my repentance I hope for glory but because I haue seduced others I feare torments Zuinglius and Caluin haue lately renewed his doctrine againe but we haue for the Catholike faith the words of Christ in the Scriptures the scriptures interpreted by the holy fathers and their interpretations approued of by the authority of the whole Church in general Councels Now that the Eucharist is a Sacrament I doe not perceiue that any haeretike doth deny it who alloweth of Sacraments Io. 6. for those that hold but two or three Sacramēts haue the Eucharist for one of them And it appeareth to be an outward signe which causeth grace in vs in that Christ promised if anyman eate of this bread he shall liue for euer OF TRANSVBSTANTIATION Quaest Is there any bread or wine in the Eucharist ANS Noe it seemeth but soe The bread and wine are conuerted by the words of consecration in to the true body and blood of our Lord. AFTER that Berengarius had recanted his first errour in which he denyed the true and real presence of Christ in the Eucharist he fell into a second in which he affirmed that the substance of bread and wine still remaine after consecration soe that there was noe transubstantiation that is to say conuersion or change of one substance into another but this was also condemned as an heresy and he in the end abiured it We beleeue then that in the consecration the substance of bread and wine are destroyed and changed by the power of God into another substance The holy fathers haue allwais acknowledged this conuersion of substance to be in the Eucharist and haue applyed diuerse figures out of the old testament and other similitudes to declare the Catholike doctrine in this The rodd of Moyses was transubstantiated that is conuerted into the substance of a Serpent The waters of Aegypt were turned into blood Water at the feast of Cana was changed by our sauiour into very good wine Soe by the omnipotency of God the substance of bread and wine is conuerted into the body of our Lord. And these very similitudes are vsed by the fathers to this purpose Iren. l 3. cont haereses c. 2. Amb. l. 4. de Sacram. c. 4. lib. de his qui initiantur myst S. Irenaeus declareth it by the water turned into wine S. Ambrose by the rod of Moyses and the waters of Aegypt Moyses his rod saith he was turned into a serpent and from a serpent into a rod againe The riuers of Aegypt were running with water and their fountaines on a suddaine brokeforth with blood and at the prayers of the Prophet the blood is turned into water againe If humane blessing haue such power what shall we say of the diuine consecration where the words of our Lord and Sauiour doe operate If at the words of Elias fire descended from heauen shall not the words of Christ haue power to change the kinds of elements Thou hast read of the creation of the world he said and it was done And could the word of Christ create of nothing that which before was not and could he not change that which was into another thinge which was also What more could we haue desired S. Ambrose to say All things are possible and easy to God and nothing more easy then another to him Yet to our vnderstandings it is easier to conuert somethinge that is all ready into some other thinge that is also then to create some thinge of iust nothing What difficulty is there then that God who with a word of his power created heauen and earth and made all things of nothing should change the substances of bread and wine into the substance of his sacred body which he would leaue with vs It is a miracle which God would worke and the fathers of the Catholike Church haue allwaies acknowledged it soe and that there is here a change of natures but if there were onely a change in the signification as the Zuinglians and Caluinists say or onely in the real presence as the Lutherans say then there were noe miraculous change of that which were
And in another place Slacke not to be conuerted to our Lord and differre not from day to day Eccl. 5. For his wrath shall come suddainly and in the time of vengeance he will destroy thee Let bold praesumptuous men remember these words and learne to feare God Deere Reader whosoeuer thou art as thou hast a soule which must last for euer apply this booke to the good of thy soule so as shall most concerne it for a happy eternity I excuse noe falts my goodwill shall mende all God can and I hope will honour himselfe euen in my falts Combine thou with mee that we may honour him for euer and euer Amen I submitte all that is conteined in this booke and all whatsoeuer I shall saâ—â—r thinke as long as I liue to the authority of the Holy Catholike Church A SVMME OF THE CHRISTIAN Doctrine expounded in the follovving Discourses QVAESTION What obligation haue Christians to learnâ— the Christian Doctrine Answer Euery Christian is bounde vnder a mortal sinne to know the cheife points of the Christian faith 7. Q. What is faith A. Faith is a supernaturall light and gift of God by which we beleeue and firmely adhare to the Doctrine of the Church 11. Q. Make the Signe of the Cros. A. In the Name of the Father and of the Sonne and of the Holy Gâ—ost Amen 49. Q. What is the Signe of the Cros A. The Signe of the Crâ—â— is a profession of the Christian faith 51. Q. How is the Signe of the Cros a profession of the Christian faith 51 A. Because in the Signe of the Cros we professe the mystery of the blessed Trinity and of the Incarnaâ—iâ—n which are the two cheife mysterys of the Châ—stian faith 51 Q. What is the B. Trinity A. The B. Trinity is God the Father God the Sonne and God the Holy Ghost One and the same God in three distinct Persons 51 Q. What meane you by the mystery of the Incarnation A. We meane that the Sonne of God was incarnated that is became man to redeeme vs. 52 Q. Say the Creede A. I beleeue in God the Father Allmighty Maker of heauen and earth And in Iesus Christ his onely Sonne our Lord Who was conceiued by the Holy Ghost borne of the Virgin Mary Suffered vnder Pontius Pilate was crucifyed dead and buried He desâ—enâ—ed into hell the third day he arose againe from death He ascended into heauen sitteth at the right hand of God the Father allmighty From thence he shall come to iudge vs all both the quicke and the dead I beleeue in the Holy Ghost The holy Catholike Curch the Communion of Saints The forgiuenesse of sinnes The Resurrection of the flesh Life euerlasting Amen 76. Q Who is Christ A. Christ is the Sonne of God incarnated true God and true Man Our Redeemer Iudge and Glorifyer 109. Q. What doe we gett by Christ redeeming vs A. We gett the forgiuenesse of our sinnes and the acceptance of our good works by the merits of Christs passion applyed vnto vs in the Catholike Church 156. Q. What is the Chatholike Church A. The Catholike Church is the Congregation of all faithfull people and Pastors vnited together as a body with its head 176. Q. Giue mee a difference betwixt the true and all false Churches A. The true Church keepeth allwais in vnion and obedience to its Head and Pastors all false Churches beginne in dissentions and disobedience to the Head and Pastors of the Church 214. Q. Say the seauen Sacraments A. Baptisme Confirmation Eucharist Pennance Extreme Vnction Holy Orders Matrimony 281. Q What is a Sacrament A. A Sacrament is an outward signe which causeth grace in vs. 266. Q. What is Grace A Grace is a supernaturall gift which maketh vs gratefull and acceptable to God 268. Q. What is the Blessed Sacrament of Eucharist A. The Blessed Sacrament of Eucharist is the true body and blood of our Lord vnder the signes of bread and wine 298. Q. It shere any bread or wine in the Eucharist A. Noe it seems but soe The bread and wine are conuerted at the words of consecration into the true body and blood of our Lord. 305. Q. What is the Sacrament of Pennance A. The Sacrament of Pennance is that by which we receiue the forgiuenesse of sinnes in Confession 322. Q. Say the tenn Commandements A. Thou shalt not haue strange Gods before mee Thou shalt not take the name of God in vaine Remember thou keepe holy the Sabaoth day Honour thy Father and Mother Thou shalt not kill Thou shalt not commit adultery Thou shalt not beare false witnesse against thy neighbour Thou shalt not desire thy neighbors wife Thou shalt not couet thy neighbors goods 378 Q. Say the Pater Noster A. Our Father which art in heauen Hallowed bâ— thy name Thy Kingdome come Thy will be done in earth as it is in heauen Giue vs this day our daily bread And forgiue vs our trespasses as we forgiue them their trespasses against vs. And lead vs not into temptation But deliuer vs from euill Amen 449. Q. Say the Haile Mary A. Haile Mary full of grace our Lord is with thee Blessed art thou among woemen Blessed is the fruit of thy wombe Iesus Holy Mary Mother of God pray for vs sinners now and in the hower of of our death Amen 509. Q. What is the Masse A. The Masse is the continuall Sacrifice of the Law of Christ in which his true body and blood is offered vnder the signes of bread and wine 576. Q. Say the fiue cheife Precepts of the church A. To fast fasting dayes To keepe holy dayes To confesse our sinnes to our ordinary Pastour or to another with his leaue at least once a yeare To receiue the Eucharist at Easter time To pay tithes 640. Q. How doe the Precepts of the church oblige A. The Praecepts of the church oblige vnder a Mortal sinne 641. Q. What is sinne A. Sinne is that by which we depart from the diuine Law and are separated from God 673. Q. Ho many kindes of sinne are there A. There are two kindes of sinne Original and Actual sinne 715. Q. What is the difference betwixt Original and Actuall sinne A. Original sinne is that which we are borne in Actuall sinne is that which â—e committe 615. Q. How many kinds of sinne doe we committe A. We committee two kindes of sinnes Mortal sinne and venial sinne 717 Q. What is the difference betwixt Mortal and venial sinne A. Mortal sinne quite depriueth vs of Gods grace venial sinne onely lesseneth and deminisheth the feruour of the loue of God in vs. 717. THE FIRST DISCOVRSE Of the education and instruction of children and of the obligation which all haue to learne the christian doctrine I INTENDE now to speake of two thinges First vnto all those who haue charge ouer children and especially to parents to commende vnto them the care which they ought to haue of their good education and instruction Secondly to declare vnto all the
eminently blessed aboue the rest of the Sacraments and infinitly blessed in that it conteineth the authour of all blesse These are the words of S. Denis the disciple of S. Eccl hier c. 3. Paul concerning it for it is saith he according to our renewmed master the Consummation of the Sacraments Neither is it almost lawfull for any of the priestly functions to be exercized but this diuine and high Sacrament of Eucharist must be performed It is the highest indeede and most diuine of all the Sacraments because the rest conteining onely the vertue and power of Christ this truely and really conteineth Christ himselfe And therefor the Apostles called it the Eucharist that is to say a high and blessed grace or gift By it the Church of Christ is placed in a midle ranke of honour aboue the synagogue of the Iewes and vnder the cittizens of heauen we being but a litle lesse exalted then they The Synagogue of the Iewes in the law of Moyses had Christ in sigure onely we in the Eucharist haue him as really as the cittizens of heauen but they haue him in glory In the Eucharist all Christ is conteined for although by vertue of the words This is my body c. his body onely be really present in it yet because all his perfections are allwais accompanying his sacred body and wheresoeuer it is there is all Christ hence it followeth that both his body and soule and all the perfections of his diuine and humane nature and all whatsoeuer is in Christ is really in the Eucharist in company of his body If his body were without his soule then it were dead Rom 6. as it was in the sepulcher but Christ rising againe from the dead now dieth noe more Saith the Apostle Christ therfor being now not dead wheresoeuer his body is there his soule is all ouer vnited to it There is then his intire humane nature of body and soule and being that his diuine and humane nature are allwais vnited together there is also the diuine word and nature of God All Christ is intirely in the host and all Christ is intirely in the chalice although vnder different signes and species And Christ is not onely all in all the host and chalice but all Christ is in euery part of them soe that he that receiueth onely the host receiueth as much as he that receiueth both host and chalice and he that receiueth the chalice onely receiueth as much as both chalice and host and the least particle of either of them is as much as all The reason of this supposing the truth of Christs words may easily be vnderstoode for that he did not determine any particular quantity to be consecrated which if he had done then a lesser quantity had not bene consecrated but leauing the quantity indifferent and the least part of it being consecrated as well as the whole it is the perfect Eucharist and perfect Christ as well as the whole Christ being shortly to depart this world would leaue vnto vs a great testimony ef his loue and although his passion and death were sufficient to testify it yet besides them he would bestow a gift token and pledge vpon vs which might allwais remaine with vs as a memorial of him He called therfor his disciples to supper and being there all together he made his wil and last testament amongst them bequething vnto them the most pretious gift that was in his hands to giue and in his blessed hands were all thinges It was his owne pretious body which then he bequeathed and gaue to them and with it all the perfections of his diuine and humane nature and he gaue it not in promise onely and for the future but he deliuered it then to them for themselues and for all good christiaÌ„s for euer And that noe haeretike might misconstrue his will and defraude the world of this pretious Isgacy he declared his minde soe planely and in such termes as could not wel be misinterpreted telling them that it was the very body which Was to be deliuered and that blood which was to be shedd Gâ—r 1.11 For the Apostle sayth that whilst they were at supper Iesus tooke bread and blessed and brake and he gaue to his disciples and said take ye and eate THIS IS MY BODY which shall be deliuered for you and taking the chalice he gaue thanks and gaue to them saying drinke ye all of this For this is my blood of the new testament which shall be shed for many vnto remission of sinnes Commanding them to doe the same in commemoration of him If then his true body and blood was deliuered and shedd it was his true body and blood which then he gaue to them And although as there is noe absurdity soe great but haeretiks wil finde out how to mainteine it the Manichees haue conceited that an apparent body onely and not the true body of Christ was deliuered on the Cros for vs yet now that I heare of there are noe such haeretiks in the world All christians then beleeuing that his true body was deliuered on the Cros why shall not all as wel beleeue that his true body is conteined in the Eucharist seeing that we haue the same authority for it After this the Apostles vndertooke to consecrate the Eucharist and honored it as the very true body and blood of our lord Cor. 1.11 Mat. 26. S. Paul whosoeuer shall eate this bread or drinke the chalice of our Lord vnworthily he shall be guilty of the body and blood of our Lord. and that he eateth and drinketh iudgment to him selfe not discerning the body of our Lord. Thus did the Apostles receiue the Eucharist from Christ and honored it as his true body And the primitiue Church that receiued it from them gaue it the same honour as they did and as the Romane Church now doth That the Rom. Church doth now giue it that honour it is well knowne and that the primitiue Church honored it as much it shall appeare by the sentences of those fathers and first by the honorable names which they giue it Hier. Eccl. c. 3. Ignat. ad Ephes Iustin Apoll Cyp. de lapsis S. Denis termeth it hostia saluta ris the sauing host S. Ignatius calleth it medicamentum immortalitatis antidotum non moriendi the medicine of immortality the antidote against death Iustinus Caro sanguis incarnati Iesu the flesh and blood of Iesus incarnated Cyprian de laps Sanctum Domini gratia salutaris sacrificium perpes holecaustum permanens the holy one of our Lord the sauing grace the continual sacâ—ifice an offering allwais remaining Concilium Nicaen Agnus Dei qui tollit peccata mundi the lambe of God that taketh away the sinnes of the world S. Cyr mystag 4. Cyril hath these words of it Vnder the shew of bread the body is giuen to thee and the blood is giuen vnder the shew of wine Doe not consider it as naked bread and wine For it
to the mysterys of it which thou must haue learned to vnderstande At communion time rise vp from thy place and come before the altare with profounde reuerence stirring vp in thy selfe many feruerous acts of the loue of God and detestation of sinne Say then from thy hart the words which S. Peter who with great faith and ardent affection receiued the words of Christ and professed them to be the words of life when some of his disciples went away for the hardnesse of this mystery Christ preaching to the people that he would giue them a more pretious bread then the Manna of their forefathers and that this bread was to be his owne flesh the Iewes beganne to murmure saying Io. 6. how can this man giue vs his flesh to eate he then confirmed his words againe in plane termes Saying Amen Amen I Say to you vnles you eate the flesh of the sonne of man and drinke his blood you shall not haue life in you â—he that eateth my flesh and drinketh my blood hath life euerlasting and I will raise him vp in the last day Formy flesh is meate indeede and my blood is drinke indeede They seeing him thus to confirme what he had said before that he would giue them his owne flesh to eate and not vnderstanding how it could be many euen of his disciples said that it was a hard speech and went backe and walked not with him But Christ turning to the twelue and asking them what will you also depart Then S. Peter with a constant and ready faith answered for himselfe and for them Lord to whom shall we goe Thou hast the words of eternal life And we beleeue and haue knowne that thou art Christ the sonne of God This was an answere worthy of S. Peter and Christ had soe disposed of his speech as though of purpose he had intended to draw this answere from him It was for our instruction in this point that we might say as S. Peter said especially then when we are going to receiue Lord wither shall I goe but vnto thee I beleeue thy words for that they are thine thou hast the words of eternal life and looking towards the B. Sacrament I beleeue and know that thou art Christ the sonne of God L. 6. de Saccrd And thinke with what respect the Angells attende on thy communion S. Chrysostome saith that there is not doubt but the priest is guarded by Angels whilst he is in hand with the blessed Sacrament and that a venerable and graue person had informed him that himselfe had seene the Angels enuironing it bending their heads in homage as souldiers saith he doe to their captaine and courtiers to their king See then that thou remember the Angels reuerence And when the priest presenteth the sacred host to then and saith Domine non sum dignus c. Say thou with him Lord I am not worthy that thou shouldst enter vnder my roofe but onely say the word and my soule shall be saued And repeate them thrice ouer with him The humble Centurion thought it too great an honour for him to haue Christ to come into his house to cure his seruant but he entreth into thy body to cure thy soule Thou hadst neede to be more humble and better disposed then he was although worthy to be commended of Christ When the priest de liuereth the blessed Sacrament to thee lift vp thy head that he may see what he doth and hold the towel vnder thy chinn to kepp any particle that might chance to fall open thy mouth decently and putting thy tongue to thy lips receiue that sacred host as a pledge of thy redeemers loue who as he came into this world and refused neither shame nor paine to make thee his freind soe whould he still humble himselfe in remaining with thee to keepe thee in his freindship As soone as thou hast receiued and washed thy mouth if neede be with some drinke gather together all the powers of thy soule to giue thanks vnto God doe homage to him with them and offer them to him to be imployed in his seruice all thy life time loue him with all thy hart and detest all that which is displeasing to him and neuer faile as often as thou receiuest to make a vehement detestation of that sinne which thou art most inclined vnto purposing and thinking how to amende it Vntill thou hast the benediction of the priest sitt still on thy knees burning with loue and reuerence to thy soueraigne Thenn rize vp and returning to thy place againe take thy booke and say the prayers of thanksgiuing and departing out of the Church or oratory haue a care for that day to keepe thy senses more retired and as it were at home with thy guest If some great personage or prince were come to thy house thou wouldst not stirre abrode as long as he stayed but wouldest with good reason stay at home and attende vpon his pleasure The king of kings infinitly more worthy then all the princes of the world put together commeth to thee in the Eucharist haue therefor a care to please him and let noe occasions draw thee away from him Frequent Communion Concerning the frequenting of the blessed Sacrament these are the words of S. Augustine Serm. 21. de verbis Domini To receiue the communion of the Eucharist euery day I neither commende nor discommende it but to communicate euery Sunday I would wish and exhort euery one soe to doe if his soule be without affection to sinne And he exhorteth all soe to order their liues Part. 1. â—h 20. that they may be worthy to receiue often B. Bishop Sales in his Introduction to a deuout life aduiseth euery one to receiue at least once a month That which may be gathered out of them both is in breife that some may receiue eueryday many may receiue euery weeke all may receiue euery month Those that receiue euery day had neede to be of great sanctity and aboue others in their good example and conuersation Those that receiue once a weeke must be free from affection euen to venial sinnes not that they neuer committe any but that they be not affected to any To receiue once a month requireth onely a cleare conscience that they prooue and purge themselues first by a Good confession of their mortal sinnes which if they doe they shall finde great benefit in often receiuing S. Ambrose when thy aduersary shall see thy lodging taken vp with the brightness of the heauently presence perceiuing all place for his temptations to be preuented by Christ he will depart and runne away S. Bonauenture of reuerence to the B. Sacrament abstained for some dayes from saying of masse L. 2. deprofec relig c. 27. and being present at the masse of another priest at communion time he felt a particle of the sacred host to come from the altare into his mouth By which he vnderstoode as himselfe saith relating this passage that it was
and in that forme of words Mat. 28. which Christ commanded saying teach ye all nations baptizing them in the name of the Father and of the Sonne and of the Holy Ghost After baptisme a Cros with holy Chrisme is made vpon the toppe of the head to shew the grace which then he hath receiued and that euer after he is to fight vnder the banner of the Cros. This vnction after baptisme is a kind of lesser Confirmation for although it haue not the force and vertue of a Sacrament yet it helpeth to strengthen the soule in the grace of Baptisme and faith of Christ as a deuout caeremony particularly instituted for that end The linnen Apoc. 7. cloth or Chrysome which is put ouer them signifyeth the white garment of glory which the elect haue in company of the lambe and which is purchased by Baptisme The wax light which is put into his hand signifyeth the light of good example which he is to carry in his works These are the cheife caeremonys of Baptisme which the Church vseth and to question the caeremonys of the vniuersal Church saith S. Ep. 118. Augustine or to dispute of them as though they were not to be done is most insolent madnesse As for the name of the child the best is to follow the general custome of the Church which is also commended in the Romane Catechisme and that is to impose allwais the name of some saint in whom he may haue both a patterne to imitate and a patrone to helpe him Die 20. August Surius relateth how that S. Steuan imposed his owne name vpon the Prince of Hungary assigning it to him euen before he was borne It is a thing much reprehended by the Councell of Trent to giue such strange and exoticall names as some doe to their children And it is not onely a vaine and prophane thinge outwardly but also iniurious to the children themselues The poore infant must take that name whether it will or noe for all the life time and perhaps when it is dead shall then curse the parent that imposed it when it shall goe to hell for want of a patrone by whose assistance it might haue liued and dyed in better estate Besides a phantastical name being once begunne is occasioned to remaine still in that kinred if the children be not wiser then their father was Baptisme being a Sacrament of absolute necessity when present danger of death vrgeth and noe Priest is at hand it may and must be giuen by any of the Clergy and in absence of all the clergy by a lay man and in absence of a man by a woman They may giue the essence of Baptisme but the caeremonys are not to be attempted vpon by any but by Priests It is good therefor for all but especially for Midwiues to know how to baptize in time of necessity They are to powre water vpon the head or vpon some other part of the child or to dippe some part of it into water and to say I Baptize thee N. in the name of the Father and of the Sonne and of the Holy Ghost And this is a sufficient Baptisme OF CONFIRMATION COnfirmation is a Sacrament for it hath all which is included in a Sacrament to wit to be an outward signe by which grace is caused in the soule That it causeth grace it appeareth in that the Holy Ghost was receiued by it S. Cyprian then they are sanctifyed and the sonnes of God Act. 2. Ep. 70. when they are borne of both Sacraments speaking of Baptisme and of Confirmationâ— Melchiades Pope who liued a thousand and three hundred yeares since writing to the bishops of Spaine saith I sought whether Baptisme or imposition of hands was the greater Sacrament Know that they are both great Sacraments He speaketh there of Baptisme and Confirmation soe that comparing them together he durst preferre neither of them they being both great Sacraments And indeede if Confirmation be to be compared with Baptisme it must needs be a great Sacrament The caeremâ—nys of Confirmation The oile of Confirmation is the sacred Chrisme made of the oile of oliues a fluid and softening liquor of which I haue spoken in Baptisme and of balsome which preserueth from corruption Both very propper to this Sacrament Godfathers are vsed also here as in Baptisme for suretys A Cros with holy oile is made in the forhead to shew our confidence in the Cros of Christ and that we must neuer be ashamed to follow him with our Crosses A litle stroke on the cheeke is giuen by the bishop saying Pax tecum Peace be with thee to shew that by patience in persecution we receiue euerlasting peace The propper effect of this Sacrament is to giue strength and fortitude to mainteine constantly the faith of Christ in persecution This effect appeared presently in the Apostles when hauing on Whitsunday receiued this Sacrament by the Holy Ghost descending soe gloriously vpon them they became then soe changed that they who in the Passion of Christ had shewed such weaknesse as all of them to forsake him and Peter the cheife of them to deny him thrice ouer for the words of a silly girle were now soe encouraged and confirmed that they cameforth of that place like lyons not fearing all Hierusalem nor all the world but Peter and the eleauen that were with him comming openly into the streets and a great multitude gathering about him he beganne to preach Christ Act. 2. and said Ye men bretâ—ren let mee boldly speake vnto you And he spoke soe boldly and with such spirit vnto them that on that day there were conuerted about three thousand soules And when they were apprehended afterwards and and brought before the Councell Act. 5. they went from the sight of the Councell reioycing because they were accounted worthy to suffer reproch for the name of Iesus such was the grace of Confirmation in them OF THE EVCHARIST Quest What is the Blessed Sacrament of Eucharist Ans The Blessed Sacrament of Eucharist is the very true body and blood of our Lord vnder the signes of bread or wine TO be the Eucharist two things are required The inward substance and outward signes or species The inward substaÌ„ce is the body and blood of our Lord the outward signes or species is the appearence which it hath of bread or wine The same substance of Christ which is in the Eucharist is also in heauen but the Eucharist is not in heauen because he is not there vnder the signes of bread or wine The same signes of bread and wine are vpon the altare before as after the consecration but the Eucharist is not there before coÌ„secration because then the substance of Christ is not vnder those signes but the bread and wine being consecrated into the body of our Lord by the infinite power of God Christ is vnder those species and it is then the B. Sacrament of Eucharist This is commonly called the Blessed Sacrament for that it is
deceiue soe much as one learned priest but onely some carnal and simple women As priests are aboue Angels in dignity soe it is fitting that they should imitate their purity and Angels neither marry nor are married Nay it is fitting that they should be as the Catholike Church hath ordained them to be aboue Angels in this that Angels are chast by nature onely but priests are chast by the grace of this Sacrament and by vow which is better It was the auncient custome of the Church as now it is for the Clergy to weare their crownes shauen S. Denis who liued in the Apostles times maketh mention of it Eccl. Hierar c. 6. S. Beda deriueth the first vse of it from S. Peter it representeth the crowne of thornes of our sauiour It denoteth the dignity of priests as kings Of whom the words of S. Peter 1.1 L. 5. hist Aug. c 2â— may cheesly be vnderstoode saying you are an elect generation a kingly priesthood It signifyeth also that priests are to reiect all vaine superfluitys of this world and to betake themselues to the spiritual lot and part which they haue chosen OF MATRIMONY MATRIMONY is declared by the Councel of Florence to be a true and propper Sacrament Sess vitim one of the number of the seauen Sacraments of the law of Christ instituted by him to giue grace And therefore amongst christians it is absolutly indissoluble which as a contract of nature onely it is not It hath for its propper effect to remedy the vnlawfull concupiscences of the flesh and to giue grace to man and woman to liue together in mutual loue and coniugal chastity and to bring vp their children in the seruice of God It is called by S. Eph. 15. Paul a great Sacrament to wit in the mystery which it representeth of the marriage of Christ with his Church to which for euer he hath espoused himselfe and as a good husband allwais loueth it teacheth it defendeth it prouideth for it and remaineth for euer the head of it By this similitude we haue the duety of marriage wel deciphered and man and wife by it are taught how to behaue themselues to each other Christ loueth his Church with an infinite loue the Church also loueth him with a continuall and neuer interrupted loue Christ suffered for his Church giuing euen his life to gaine her an immaculate Spouse The Church also suffereth for him in the blood of her children that in her victorys of martyrdome she may well say to him as Sephora did to Moyses Exod 4. a bloody spouse thou art to mee when she saw the blood of her children circumcised by him Christ as a good husband beareth with many imperfections and sinnes that are committed in the Church and vpbraideth her not but pittyeth her and furthereth the amendment of them by faire meanes and good words calling her his freind his beloued his faire one and the Church as a good wife confesseth her falts and asketh pardon for them submitting herselfe more humble then Sara calling him her Lord her master her sauiour Finally Christ sitteth at the right hand of his father allwais ready to mediate for his Church in heauen and hath prouided to remaine also with her in the B. Sacrament allwais vpon earth and the Church reciprocally laboreth for him giuing Sacraments offering sacrifice exhorting commanding reprehending and punishing of her people to make them honour him Thus ought man and wife to liue together in continuall loue and to beare patiently and contentedly together the tribulations of marriage not vpbraiding one another with their falts but with wise and milde termes to procure the amendment of them and to concurre together in all things both to their spiritual and temporal good Of this vnion loue and goodnes of married folkes dependeth very much the good of all mankind and therfor it is often and earnestly commended in the Scriptures In the first marriage of man and woman in Paradise God to to shew the loue which he would haue betwixt man and wife would frame the wife of a true and reall part of her husbands body and not of his hands fingars or toes not soe intimate to him but of a ribbe of his side neere to his â—art And when Adam awakened out of his sleepe and first saw her he was presently enamoured with a holy loue of her as his lawfull wife and euen then presently he beganne to giue documents to married folkes saying Gen. 2. For this man shall leaue his father and mother and shall cleaue to his Wife anâ— they shall be two in one fles This Adam spoke to his posterity whom in the spirit of prophecy he foresaw and would forwarne of mutual loue that as man and wife are but one in flesh Soe they might be in minde and will according together to take a part in all things And therefor Adam called her his fellow companion as participating with him in a happy and good company all dissension and diuision betwixt them being contrary to the Sacrament and in it selfe most greeuous eueÌ„ as the diuiding of liuing flesh which bleedeth and smarteth on both sides or as the cutting of the whole body into two which can not be but with excessiue torment and certaine death Soe the diuision and dissention betwixt man and wife is allwais painefull on both sides and if it be in a matter of moment or with scandall it is death and damnation to their soules The best therefor is to reflect well vpon the inconueniences of marriage before hand and to preuent them Yong folke many times deceiue themselues who setting their mindes too earnestly vpon marriage imagin great happines and nothing but content in it But this content lasteth but a while with them For as soone as they feele the tribulations of that state they beginne to loath it and by litle and litle to thinke them vntollerable and to wish themselues vnmarried againe And this is soe commune that as the saying is one priest hat could vnmarry would haue worke enough for many priests These resemble litle children that cry after their mothers they will not be quiet till they haue their desire and within a while they beginne to be weary and cry to be backe againe Marriages that are made without due consideration and especially with out being well commended to God haue many times the like issue and these are often obserued to be of those who marry very yong who indeede seldome apprehende rightly that which they vndertake But what remedy When they are once married there is then none but in true vertue and a good coÌ„science they must setle themselues and be contented with the sower and the sweet taking one with the other as it shall please God to sende them and when any Cros happeneth with a constant and heroical minde to beare it for Gods sake and to accustome themselues to some good words in those occasions as Gods will be done or the like expecting patiently
passion worke but litle to their amendment Parents must also prouide for their children with a moderate care and not as some doe who vnder pretence of proulding for them neuer thinke themselues rich enough These ought to consider that their children are the children of God and he will prouide for them if they serue him and the best foundation of riches and of a long and prosperous race is to bring vp their children in the knowledge and feare of him for if God build with them their houses will stande Many poore children who haue bene left without parents haue prospered better with the blessing of God then others haue done with large reuenewes left them Finally parents must be most of all carefull that they giue noe ill example to their children this being that vpon which the good or euill of the whole world very much dependeth euen as the goodnes of the branches dependeth of the roote and bole of the tree Otherwise occasion is giuen for children to learne their parents vices and to teach them to their children againe and soe vice goeth from generation to generation by the ill example of parents and as the links of a chaine are drawne by one another and fall one after another soe fathers draw their children downe into sinne after them that for many generations they come in the end to meete all in hell I et parents and children often reade the booke of Toby they haue there an example of a good father and of a good sonne and God blessing them both THE FIFT COMMANDEMENT THOV shalt not kill By which we see that this as all other places of scripture hath its propper sense For as S. Aug. de ciu c. 20. sayth we are not forbidden here to kill meate for our sustenance nor to kill men in our owne defence as in a iust warre or for execution of iustice vpon malefactors Because nature allowing and requiring these things God doth not disallow of them Some also by particular inspiration of God haue lawfully killed as Moyses who although he were the mildest man in the world yet when he saw an infidel heathen beating one of the people of God moued with a holy zeale he killed him and buried him in the sand This was lawfull as being by diuine inspiration in signe of future mysterys Exod. 32. Soe when he saw the people committing of idolatry he ioyned vnto him those that were of our Lord the Leuites and sent them to kill the idolatrous people and they returning with the slaughter of about three thousand men he commended them saying you haue consecrated your hands this day to our Lord that blessing may begiuen to you Phinees also moued with the like zeale Nu. 5. killed the two fornicators in their wicked act and auerted the wrath of God by it God the authour of the Commandements dispensed then in the keeping of them and soe they were not formally broken That which is forbidden here is to kill vpon priuate authority and not onely to kill Anger but also all actions of anger by which the peaceable conuersation of men is disturbed Mat. 5. You haue heard saith Christ how it was said of old thou shalt not kill and who soe killeth shall be in danger of iudgement but I say to you that whosoeuer is angry with his brother shall be in danger of iudgment and whosoeuer shall say to his brother Raca shall be in danger of Councell And whosoeuer shall say thou foole shall be guilty of the hell of fire By which we are taught the right vnderstanding of this Commandement to be not onely to prohibite killing but also to be inwardly angry or to make outward shewes or to giue words of anger Of all the sinnes which are committed by men none are soe horrible to nature as the sinnes of blood Is 8. and to shew how great a sinne it is to kill Christ would call the deuill a mankiller from the beginning because the malice and euill of murder could not be better expressed then by putting it and the deuill together and making him the authour of it Cain was the first mankiller amongst men who inticeing his brother into the fields roze vp against him and killed him And presently he was strucke with such a horrour at his crime that he despaired of mercy and like a desperate reprobate went hanging downe his head thinking that euery one that saw him would kill him and cried Gen. 4. Loe now thou dost cast mee out this day from the face of the earth and from thy face I shall be hid and I shall be a vagabonde and fugitiue vpon earth euery one therefor that findeth mee shall kill mee And God to increase this horrour of murder in vs both in the law of nature and of Moyses prohibited the eating of blood Lou. 17. Nay they were not soe much as to let blood to ly open vpon the ground but to couer it And euen dumbe beasts that could not sinne were to loose their liues if they killed any man All this was that men should abhorre the sinne of murder and not be ouer bloody then when the true worship of God was mainteined rather by force and by shedding of their enemys blood then propagated by patience as now it is in the faith of Christ Here enter those ignominious single combats of which the Councell of Trent hath these words That the detestable vse of Duells contriued by the deuill to a bloody death of the body and destruction of the soule may be quite banished out of the Christian world In which yong men who vnderstande not what belongeth to wisdome and true glory meete in the field to wound teare and kill one another like madd doggs And after their miserable deaths they become infamous to posterity purt out of the Communion of Saints both of the militant and triumphant Church of God and depriued of christian buriall to ly like doggs in the fields That the words of the Apocal. 22. are fully verifyed in them Without are doggs sorcerers and murderers There is a booke here newly published called LA DESTRVCTION DE DVEL in which is shewed how contrary to reason and true christian honour Dâ—â—els are and in which is declared how that the Marshals of France and diuerse Gentlemen of quality haue protested against them and promised that they will neuer regard any challenge nor fight a duell vpon any occasion of iniury whatsoeuer An heroicall and christian like minde guided by vertue and discretion will make iniurys honorable through patience which is the most propper vertue and honour of christians Christ was borne patient liued a patient life and at his death his patience was most eminently great more then we can vnderstande He founded his Church first in his owne sufferings and then in those of his Apostles after him and after them he enlarged it by the patience of many martyrs and soe he still continueth and preserueth it And therefor christians
to determinate those materiall things to pious vses which in themselues are indifferent to any for this reason the ornaments and vessell of the Church seruice were commanded to be consecrated in the law of Moyses Exod. 40. and are now in the law of Christ The sodality of the Rosary is â—rected in the order of Saint Dominike and priuileges are granted vnto it to excite all vnto that deuotion and I hope our blessed Lady will graciously acknowledge me one day although now an vnworthy Sodales of it Euer since the Empresse of the world was assumpted into Heauen it hath bene the custome of the Catholike Church for all the people both riche and poore to beseech her gracious countenance and to pray to her the holy to be strenghtned in holines and sinners to he freed from sinne and as we haue through out the yeare diuerse Feasts which were aunciently by the holy Saints and are now by vs obserued in her honour soe to commend vnto all the deuotion of the Rosary Pope Gregory the XIII of holy memory appointed the first Sunday of October to be kept in honour of it For in the yeare of our Lord 1571 when the Catholike Church appeared destitute of humane helpe and leaned onely on the armes and strength of her diuine Spouse the Northerne parts of Europe being then lately fallen into heresys and the Turke comming on the otherside with a formidable nauy to assalt her it pleased God to defende the Catholike cause and to couer our enemys in the sea by a glorious victory which we gott ouer the Turke surpassing vs in number and force but inferiour by the diuine protection ouer vs and by the power of our B Lady then particularly called vpon For the victory was gained on that day on which the Sodality of the Rosary was called together to implore especially her assistance and therefore the holinesse of the foresaid Pope dedicated it as solemne to the Rosary shewing in two things his wise and pious minde First in giuing the victory not vnto humane power but to the diuine protection and especially in those circumstances to our blessed Ladys prayers and secondly by instituting a continuall memoriall in thanksgiuing for it that as in S. Dominiks dayes when the deuotion of the Rosary was first begunne by him our blessed Lady appeared in Earle Monforts army sighting against the Albigenses haeretiks who in mighty numbers wasted the Kingdome of France so it was the will of God that her power should be acknowledged and the mysterys of the Rosary honored in that late batle against the enemys of Christ And as when Queene Ester pecitioning the King obtained the liues of the Israeliticall people a day was set a part for the solemnity of it and as the victory of Iudith had also a day of solemnity afterwards soe might this day of the Rosary be glorious in our victory when the Procession of Saint Dominiks order shall sing Aue maris Stella to the triumph of our Lady and the whole Catholike Church shall answere in their harts Iudit 15. Thou art the glory of Hierusalem thou the ioy of Israel thou the honour of our people because thou hast done manfully thou shalt be blessed for euer c. THE TENTH DISCOVRSE OF THE MASSE I Am now to speake of the high glory and bright Sunne of all deuotions I meane the Holy Sacrifice of Masse Which as it is a Sacrifice it is the supreme and highest of all worships proper onely to God and as such a Sacrifice of the Body of our Lord it is more eminent and perfect then all the Sacrifices that euer were or euer can be offered Fist I will speake of the Masse as it is a Sacrifice Secondly of the particular parts and ceremonys of the Masse And lastly something of its fruits and benefits Let vs say the Haile Mary for our blessed Ladys intercession Haile Mary c. First OF THE MASSE AS IT IS A SACRIFICE Quest What is the Masse Answ The Masse is the continuall Sacrifice of the law of Christ in which his true body and blood is offered vnder the signes of bread and wine THERE are seuerall kindes of Sacrifices Diuerse kinds of Sacrifice First there are spiritual sacrifices to wit our inward thoughts and good purposes And soe King Dauid sayth that an humbled spirit and contrite hart that is to say an act of humility and Contrition is a Sacrifice to God And S. Peter writing vnto all the faithfull requireth of them that they be a holy Priesthood by this kind of Sacrisice Pet. 1.2 Be ye a holy priesthood to offer vp spirituall hosts There are also diuerse sorts of corporal Sacrifices First such as vocal prayer kneeling adoring offering of gifts and the like which as they are corporal worships they may be called Sacrifices in a large sense and S. Augustine sayeth that euery good worke is a true Sacrifice nor that it hath truely the nature of a Sacrifice but that it is an offering with fruit and good effect to our soules and not a false Sacrifice without fruit as Christ said of himselfe that he was a true vine that was to say a good vine that bringeth fruit and not an ill vine which falsifyeth the hopes of it But nene of these neither spiritual nor corporal are properly Sacrifices but onely in an vnpropper and large sense in that they are good works offered vp to God but they are not offered as the highest worship propper onely to him but may be and are in their kind giuen to men as when we worship our friends both in our harts and with our bodys and when we offer gifts to our superiors as the Kings did to Christ their superiour euen as man but propper Sacrifices are offered to none but God A Sacrifice therefor properly speaking is the offering vp of some corporal and sensible thinge as the supreme and propper worship of God The Masse then is a Sacrifice in its true and propper sense that is to say the offering vp of some corporal thinge as an act of highest worship special and propper onely to God to acknowledge diuine power in him And thus a Sacrifice may be vnderstoode two wayes either for the action of offering and Sacrifizing or els for the thinge that is offered and Scrifized as the word Offering is sometimes taken for the action of offering as when we say he was long or short gracious or tedious in his offering and is sometimes taken for the thinge that is offered as when we say it was a rich or poore offering Soe the Masse is a Sacrifice vnderstanding the action of Sacrifizing And soe all the prayers and caeremonys of Masse are parts of it belonging to its integrity as it is such a manner of Sacrisizing and offering and for the thinge offered it is the true body and blood of our Lord vnder the signe of bread and wine Soe that both the Masse is a Sacrifice and the body and blood of
worship of Sacrifice hath allwais bene vnderstoode as the cheife and highest worship of God but the true Church of Christ must haue at all times the cheife and highest worship of God therefor the true Church of Christ must haue at all times the worship of Sacrifice Neither can there any good answere be made to this argument For if they say that Christ as he was once offered on the Cros is the Christian Sacrifice sufficient for vs and therefor we neede none after it it is not a good answere nor satisfyeth any more then if one should say Christ worshipped God for vs therefor we neede not to worship God after him or Christ fasted prayed and suffered for vs therefor we neede not to fast or to pray or to doe any good works but onely to beleeue in him and we shall be saued and soe we should banish the worship of God and all good works out of the world and set vp a sole and onely iustifying faith as they doe grounding themselues vpon such vaine and friuolous inferences of their owne braine which they will mainteine against all the authority of the whole world Christ saued vs by the Sacrifice of the Cros that is by the merits of that Sacrifice he procured meanes for our saluation and these meanes are faith and good works and the best of all works and most honorable to God is the offering of a Sacrifice And as Christs worship and good works doe not hinder and cuacuate ours noe more did his Sacrifice hinder and cuacuate all Sacrifice for euer after but he would institute a sacrifice for his people that by it they might apply the merits of his sacrifice to themselues and that it might be the most worthy of all sacrifices he ordained it to be in his owne sacred body mysteriously yet really offered in the Eucharist Which as it was the most perfect of all corporall things was indeed the most conuenient sacrifice for the Law of Christ yet if we did not offer that body as then truely and really present with vs but offered it in our harts onely as it was present on the Crosse and as it is now in Heauen it were not the offering of some present corporall thing as all people haue euer vnderstoode a sacrifice to be Hence it appeareth how vainly they obiect the wordsof the Apostle calling Christour High Priest Heb. 7.9.10 who by one oblation hath consummated for euer those that are sanctifyed Therefore say they all other oblation is needlesse and derogateth from that of Christ as though it were not sufficient To which it is answered that the words of the Apostle are most holy and true Christ is our high Priest and our onely high Priest for the highest of all others Priests is but the Vicar of Christ our Highest Priest He consummated by way of redemption the sanctification of all those that are sanctifyed and by one onely oblation he saued all that are saued in that by it onely he redeemed vs. What then Therefore there needdeth no more sacrifice for our redemption It is true Therefore all other sacrifice for our redemption derogateth from that It is also true And this is all that the Apostle sayeth Where is now their argument Therefor there needeth noe continuall sacrifice to conserue the worship of God and to giue supreme and due homage to him It is false and no better consequence then as I said before Christ worshipped God for vs therefor we neede not to worship him The cheife worship of God is by sacrifice and this worship was giuen him by Christ for vs is it now good consequence Therefor we neede not to giue that cheife worship to God Christ offered sacrifice for our redemption but to receiue the benefit of it we must doe our parts and that is as I haue said to receiue the Sacraments offer sacrifice and doe other works which he hath ordained to be done by vs in the Catholike Church for the honour of God and the sanctifying of our soules and therefor saint Iohn attributeth our sanctification to our selues Io. 1.3 Euery one that hath this hope saith he sanctifyeth himselfe that is by cooperating with God Cor. 1.3 and the Passion of Christ and therefore saint Paul saith we are Gods coadiutors for that we concurre with him to the good works which we doe and so by offering of sacrifice we concurre with Christs sacrifice and oblation consummating ours by being once offered for our redemption by which he giueth vertue to all our good works And this is all that the Apostle would say as is manifest both by the circumstances of his speech and also by his words for he spoke then to those of the Circumcision that they should not looke backe to the sacrifices of their former law for that they being but shaddowes of that of our redemption and figures to praefigure it as then future and which is now fullfilled to continue them after the Passion of Christ was as much as to say that our redemption was not fullfilled and that Christ by one oblation had not perfectly redeemed vs but that he were to suffer againe or els they were false figures in signifying that as future which were past and therefor in the Epistle he saith that if Christ had not offered one host for sinnes he ought to haue suffered often Hebr. 9. The Apostle therefore speaketh of the iewish sacrifices that they were not to be continued for that the sacrifice of our redemption which they signifyed as future was but one and that allready offered And those that alleadge his words against a continuall sacrifice abuse their heares and the word of God But they say that the Eucharist is but a commemoration of the sacrifice of the Crosse representing it therefore noe true sacrifice and much lesse the same that was then offered It is necessary therefore to declare how THE MASSE IS A COMMEMOratiue or representatiue sacrifice yet a true Sacrifice of the same Body that was offered on the Crosse CHRIST at the last supper tooke bread into his hands and gaue to his disciples saying Cor. 1.11 This is my body which shall be deliuered for you This doe ye for the commemoration of mes In like manner also the Chalice saying This Chalice is the now Testament in my Blood This doe ye as often as you shall drinke for the commemoration of mee And saint Luke hath Luc. â— 2 This is my Bâ—dy which is giuen for you doe this for a commemoration of mee And this is the Chalice the neâ— Testament in my Blood which shall be shed for you By which we beleeue that Christ then offered his true body in sacrifice vnder the formes of bread and wine and commanded his Apostles to doe the same They did so and the Catholike Church hath done so euer since in commemoration of his Passion which he then commemorated both in the consecration of the bread and of the wine expresly mentioning it in
it must of necessity be subiect to all those alterations and corruptions which all vulgar tongues are subiect vnto and which the Latine tongue was subiect vnto as long as it was vulgarly spoken vntill in the end it banished it selfe quite out of the world and was left as the common speech of noe place and then was kept in its integrity and auncient purity by being kept from the vulgar and cheifly as we may well thinke by hauing the Masse soe continually said in Laaine Where as our aduersarys obiect the authority of S. Paul Cor. 1.14 who seemeth as they pretende to require that the Church seruice be in euery commune tongue that all the people vnderstanding it may answere Amen the Apostle neuer soe much as mentioneth the Church seruice in that place nor medleth with the language of it but speaketh there of quite another thinge to wit the gift of strange tongues and of the interpreting of them which interpretation was a different gift and which the speaker himselfe sometimes had not These and other like graces being giuen to some in those times the people mette together to heare them exercised But by litle and litle they beganne to be abused and fell into disorders in soe much that some would speake that which could be interpreted by none soe that it had noe sense that could require Amen to be answered to but was as not spoken at all none being inspired to interprete it Now what connexion hath this with the publike seruice of the Church which is without any disorder at all and in noe such strange tongue but in a knowne and the most honored of all tongues which is intelligible in it selfe and most vniuersally vnderstood and interpreted by thousands and which hath not onely the authority of the Church allowing of it but also commanding it and therfor with all reason shall be answered with Amen Which the other being fallen into disorders could not in reason be answered with it being to the edification of none as being vnderstoode by none when the miracle should haue consisted in vnderstanding and interpreting of it I haue heard of some who haue bene soe bold as to say that the Priest praying in a tongue which the people vnderstande not may curse them for any thinge they know as well as blesse them But this is a bold and irreuerent speech For if it were an irreuerence to the Law and to lawyers to talke of their cursing of their ignorant clients when they pleade for them in termes which they vnderstande not much more is it an irreuerence to the Law of God and to Priests that haue the keeping of it to talke of their cursing of the people when they pray for them in the language of the Church Besides it is a very weake speech and vnworthy of a wise man for it is impossible to accommodate euery word to the vnderstanding of all men And what should they say when they vnderstoode not and what should deafe men say that heard nor it were to banish all order quite out of the world and the being of a Church to make it subiect to euery particular mans censure The Priest if he change nothing but sayeth what the Church commandeth can enrse none and we cannot in reason and charity suspect him of changing any thinge except he be such an one as Luther or Caluin that durst take vpon them to change what they listed in the Church and to beginne new Churches Besiâ—â—â—s it is not such a rare thinge in Catholike countreys as it is here for lay people to vnderstande Latine I remember that I haue mette with a plowman holding his plow who directed mee in my way describing it in very elegant Latine and with poore beggars who haue bene very ready in the Latine tongue Mechanike men in some places vnderstande it soe frequently that Masse can hardly be said amongst an indifferent number of people but some that are present will vnderstande Latine Finally experience will answere all obiections in that the Masse being as it is in a high and honorable language and with those deuout caeremonys is full of edification and much more mouing to deuotion then any thinge which our enemys haue This those that are conuerted to the Catholike faith doe presently finde in themselues and those that are peruerted from it commonly shew in the loosnesse of their liues that there is noe comparison betwixt the deuotion and edification of the Masse and the prayers of Protestants but onely such as is betwixt true and painted fire the one of which warmeth indeede the other warmeth not at all but rather cooleth as one should grow colder by holding his hands to a painted fire Now it is fitting that we speake a word or two OF THE FRVITS AND BENEFITS which are gained by the denout hearing of Masse THERE is not any meanes in the world soe efficacious for the obtaining of benefits at the hands of God as the Masse is both as it is a Sacrifice the highest act of worship that can be giuen to God and also as it is a Sacrifice soe eminent and excelling all other Sacrifices that the dignity efficacy and value of it can not be expressed all benefits being infinitly more worthy to be granted for it then for any thinge that we can doe But to speake more in particular first our faith is confirmed and our mindes are eleuated to a feruerous zeale of that which all Christians professe when we commemorate the Passion of Christ in that deuout and mysterious manner as by the principall and most expresse commemoration which the Church hath of it And we are excited to a firme and constant beleefe of that sacred verity which the Catholike Church hath allwais beleeued of the true reall and substantiall presence of the sacred body and blood of our Lord and of his whole humane nature vnited to the diuine word in the B. Sacrament of Eucharist Which as it is a mystery aboue the vnderstanding of man and not effected by any power of nature but by the omnipotency of God soe by it we yeeld our vnderstandings captius as we ought vnto the diuine power to the word of God and to the doctrine of the Church And by hearing of Masse we are not onely confirmed in this mystery but in all other points of the Christian faith For what is the whole Masse but a daily exercizing and training vp of christians in the mysterys of Christ and in all those things which he did and suffered for vs there is nothing there to be seene or heard but the cheife mysterys of our faith represented the diuine praises celebrated his benefits acknowledged and his goodnes and mercy deuoutly implored all with relation to some passage of his life or death Secondly at Masse we are comforted and encouraged to hope confiding in God that hauing left vnto the world soe deere a pledge as his onely Sonne he will grant vs the remission of our sinnes and will giue vs in
words and signifying it also in action consecrating vnder two destinct formes to represent the separation of his Body and Blood in his Passion This although it be a commemoratiue and representatiue sacrifice representing and cōmemorating hisbeing offered on the Cros yet that bindereth not but it is a true Sacrifice as that was and of the very same thing after a different manner offered For if the figuratiue sacrifices of the law of Moyses were true sacrifices which represented this not as yet come but when it was to come after many hundreds of yeares how much more may that of the last supper be a true sacrifice which represented it as immediatly to bee offered and how much more may ours be a true sacrifice which representeth it as all ready offered Those were representations of a true sacrifice yet themselues also true sacrifices therefore it is not contrary to the nature of a sacrifice to be the representation of a sacrifice But they say that the sacrifices before Christ were true and reall creatures representing a future sacrifice different from them but we say that we offer vp the same thing that is represented in it how can it be the same and yet a representation of it Yes we offer vp the same Body that was offered on the Crosse and represent the same body offered in a different manner The same thing in a different state and condition may represent it selfe as it was before or shall be bereafter in another manner and state If a champion that had ouercome his enemy should represent afterwards the manner of his encounter then he should represent himselfe in a different state and that which represented should be the same as the thing which it did represent If Dauid for his greater glory had in his owne person exhibited to the people his victory ouer the Philisthaean Gyant then he had bene both a representation of Dauid and true Dauid representing the victory which himselfe had gotten so the Body of our Lord as it is offered at Masse representeth it selfe as it was offered on the Crosse and is the same in a different manner and state on the Crosse it was after a cruell and bloody manner as fighting on the Altare it is after an vnbloody manner as in peace after the victory Thus also the same sacred Body of our Lord in his glorious Transfiguration represented it selfe as it was to be in the state of glory afterwards Soe that the same thing may represent it selfe and the Masse may be a representatiue and commemoratiue sacrifice of that of the Cros and yet offer the same thing that was then offered Nay by how much more vnion that which representeth hath to that which it doth represent the more liuely and naturall is the representation of it as it were a more liuely and naturall representation of Dauids victory represented by himselfe then by another because it had more connexion and relation to the former action The being therefore a commemoratiue and representatiue sacrifice doth not hinder the Masse for being a true sacrifice of the same thing which is represented in it It representeth the oblation of the Crosse and in all places wheresoeuer Masse is said there the death of our Redeemer is commemorated and the same thing is offered all ouer and the very same that was offered on the Crosse The words of S. Chrysostome shall declare this point of the Christian doctrine What doe we saith he doe not we offer euery day we doe offer indeede Hom. in 7. ad hob and that in commemoration of his death And this is but one host and not many because he was but once offered and this Sacrifice is an example of that We offer still the same thing not to day one Lambe and to morrow another but allways the very same Because it is offered in many places are there therefore many Christs No! but the same Christ Here he is intirely and there intirely the same body This is enough in confirmation of the Catholike verity and we will dispute no more of it but blesse God for it Attende then ô Christian and consider the diuine loue to thee and how much thou art honoured in this mistery Thou by thy sinnes hadst lost the fauour of God and wert condemned for euer to be banished from him he to redeeme thee out of that state sent his onely sonne to suffer doath for thee who hauing giuen his life to restore thee to the state of grace would not leaue thee so but would remaine allwais with thee and be offered euery day for thee to keepe thee in that happy state With what loue and reuerence then ought we to be present at Masse Hauing said thus much of the Masse as it is a Sacrifice Let vs now come to THE PARTS AND CHREMONYS OF MASSE BEFORE that I speake of the parts and ceremonys of the Masse in particular I will say something of the nature of ceremonys in generall The vse of ceremonys in the seruice of God is grounded vpon the condition of our nature for man being a corporall creature must honour God according to his nature after a corporall manner Angels onely by intellectuall and and spirituall acts honour God because they are onely Spirits but men being both spirituall and corporall both spiritually and corporally according to there nature must honour him spiritually with inward acts of minde and corporally with outward actions of the body and therefore we pray not onely by spirituall and mentall prayer as the Angels doe but also with vocall words and vse ceremonys to signify outwardly our inward reuerence to the mysterys which are signifyed by them So that ceremonys are in vertue and effect words being altogether as proper signes and indeede more naturall to expresse our affections then words are The Sonne of God hauing assumed the nature of man by humane actions glorifyed his Father not onely spiritually with his minde but also corporally with his body by words and ceremonys when he prayed sometimes lifting vp his hands sometimes his eyes sometimes kneeling and prostrating himselfe and he iustifyed the like ceremonys in his disciples as when in that glorious solemnity in which they and the Hebrew children conducted him solemnly into Hierusalem they vsed both words and ceremonys to expresse their affection and ioy in him They cryed out Luc. 19. Mat. 21. Blessed is he that commeth King in the Name of our Lord Peace in Heauen and glory on the High And they carried boughs and spred their garments for him to treade vpon and when the Pharisys desired him to rebuke them they were rebuked themselues for desiring it The Magdalene comming to be cleansed at the fountaine of life spoke not with words but by many ceremonys her earnest repentance weeping washing and wipeing our Saviours feete kissing his sacred Body and annointing his head and when the Pharisy murmured at it Christ iustifyed those actions in her and gaue him to vnderstande that if he also had done