Temple to receiue him in his armes and full of toy to blesse him Anne a Prophetesse was then also sent vnto the Temple to speake of him to all that expected the redemption of Israel and the Priest to represent this great ioy spreadeth his armes prayseth blesseth adoreth glorifyeth and giueth thanks to God for it Then he turneth about to the people Dominus vobiscum and he turneth to the right hand both for more decency and also because it is more mysterious the right hand in the Scriptures signifying power glory and dignity and the left hand on the contrary signifying imperfection weakenesse and ignobility Psal 117. The right hand of our Lord hath wrought strength saith the Psalmist the right hand of God hath exalied mee and the Apostle saith On the right hand and on the left by honour and dishonour At Orate fratres he turneth round about on the left hand to the Altare in token of his sinnes and imperfections for which he desireth the people to pray Then he saith Dominus vobiscum our Lord be with you Which is both a prayer that God will eleuate their spirits to him and a salutation inciting them to eleuate their spirits to God by a seruerous attention tothose misterys So the Angell saluted Gedeon Iud 6. Ruâ—h Our Lord be â—ith thee ô most valiant of men So Booz saluted his haruest men praying for them and inciting them to worke as we doe when we say God be with you or God speede your worke and therefor the Priest turneth often to the people with those words They answere cum spiritu tuo praying also for him that God may be with his Spirit Then he turneth to the Altare againe The Collect. and going to the booke he sayeth Oremus Let vs pray because he prayeth in the name of all and gathereth together the prayers of all all praying with him and therefore the prayer is called a Collect as the prayer of many to wit of the whole Church he lifteth vp his hands at prayer to signify the eleuation of the hart Exod. 16. It is likely that our Sauiour prayed so on Mount Oliuet for it was the custome of holy men so to pray Moyses prayed so lifting vp his hands whilest the Israelits fought and as long as he lifted vp his hands they preuailed Reg. 3.8 but his hands failing their enemys preuailed against them So also Salomon prayed lifting vp his hands and blessing the people with much deuotion And these two were the especiall figures of our Sauiour Moyses as the Redeemer of the Israelits and Salomon by his infused wisedome I will sayth the Apostle that men pray in ewery place lifting vp pure hands Tim. 1.2 he prayeth with his hands open as requiring of benefits At the end of the prayer he ioyneth them to shew the vnity of nature in the blessed Trinity to whom we pray as to one diuine power and also to signify the vnion of our harts and of the Catholik Church All prayers are concluded through our Lord Iesus-Christ because all benefits are granted through him Io. 16. who said If you aske the Father any thing in my name he will giue it you The people answere Amen Amen to ioyne prayer with the Priest as when Gabelus at the sight of yong Toby wept for ioy kissed him and prayed hartily for him all that were present answered Amen After the Collects the Epistle is read The Epistle which is taken out of the Apostles Epistles or of some of the Prophets and signifyeth the preaching and writings of the Prophets and of S. Iohn Baptist before the Ghospell of Christ and that by the Apostles labors we receiue the light of the Ghospel After the Epistle followeth the Gradual or Responsory Graduall which is a deuout Canticle corresponding to the Epistle as the last preparation or stepp to the Ghospell and therefore it is called the Gradual and signifyeth the preaching of Saint Iohn Baptist as the last stepp or degree of preparation to the Ghospell of Christ And because Saint Iohn preached pennance to the people saying Doe pennance for the kingdome of Heauen is at hand Therefore the Gradual which intimateth lamentation and mourning of pennance is not said in the dayes of Pentecost which is a time of ioy We are admonished by it that as by the Prophete from time to time succeeding one another and lastly by Saint Iohn Baptist the world was prepared for the comming of Christ so we may ascende from vertue to vettue and attaine to the perfection of good Christians Alleluya Alleluyn is added to signify that after the mourning of pennance commeth ioy and glory for Alleluya The tract is a word of reioycing as much as to say Praise our Lord. The Tract which is a graue and dolesull mourning is said in times of sorrow and austerity Ghospell Then the Ghospell is read the booke being turned to the left hand to signify the receiuing of the Ghospell by the Gentils who are denoted by the left side of the Altare as being in insidelity vntill the light of Christs Ghospell shined to them Act. 13. To you said S. Paul and S. Barnaby speaking â—o the Iewes it behoued vs first to speake the word of God but because you repell it and iudge yourselues vnworthy of eternall lise â—â—hold we turne to the Gentils and therefore the booke of the Ghospell is turned from the right hand which signifyeth the Iewes to the left which signifyeth the Gentils The people stande at the Ghospell as also at the Creede to signify the hearing of the Faith of Christ then preached When Verbum caro factum est or Homo factus est is said wee kneele downe in reuerence to the mystery of the Incarnation The signe of the Crosse is made vpon the Ghospel because the doctrine of our Redemption is conteined in it And the Priest signeth his forhead mouth and heart with that figâ—â— of our Redemption that his thoughts words and deeds may allwayes redounde to the honour of Christ crucifyed He kisseth the booke in the end as the booke of life and of all happinesse to vs. Then the people answere The Creede laus tibi Christe giuing prayse to Christ The Creede is said alowd to shew that we must not be affraid but boldly and cheerfully make profession of our Faith when neede requireth for if we be ashamed of Christ now he will be ashamed of vs afterwards and with shame we shall be damned The Creede being said the first part of Masse is ended then Ite missa est vsed to be sung to dismisse the Catechumeni who not being yet Christians by Baptisme where not to be present at the Christian Sacrifice but were to depart now that the cheife parts of Masse beganne and therefore this part of Masse vntill the Offertory was commonly called Missa Catcchumenorum The Masse of the Cathecumens At the Offertory beginneth the second part in
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
alleadge against them the authority of the Church of Christ and will tell them Not the Iewes but the Church holdeth the books of Machabees to be canonical And his owne reason will tell him that to deny the authority of the Church is to deny all Scriptures and to confounde the order of the whole world Tertul. Tert. l. de coron militi◠c. 3. Amb. orat pro Theod. Aug. l. 8. de Genes con Manichaeos Oblationes pro defunctis facimus We make offerings for the dead S. Ambrose in his speech of the Emperour Theodosius prayeth for him Thou o Lord giue rest vnto thy seruant Theodosius S. August speaking of him that dyeth in sinne saith after this life he shall haue either the fire of Purgatory or eternal fire And in Psal 87. In this life purge mee and make mee soe that I may not neede the purging fire The doctrine of Purgatory is soe planely deliuered by the auncient fathers of the Church that Caluin could not deny or conceale it but l. 3. Instit c. 5. § 10. calleth it a most auncient obseruation of the Church and saith that the fathers as humane were deceiued But who can endure this saying in him were the auncient fathers of the Church and both the Church which was aunciently and which was when Caluin came into the world deceided and Caluin not deceiued shall Caluin take vpon him to correct the auncient fathers and present obseruations of the Church And shall any hazard his soule with Caluin against them He asketh what authority of Scriptures they had Must the whole Church be examined by him in the Scriptures And shall not he be thought an haeretike for this and to abuse the Scriptures in condemning of the Church S. Augustine shall answere him Aug. l. de cura pro mortuis Jn the books of the Machabees we read that sacrifice was offered for the dead but although in the auncient Scriptures it were not at all to be read the authority of the vniuersal Church is noe small matter which is cleere for this custome where in the prayers of the priest which to our Lord God are powered forth at his altare the commendation of the dead hath its place S. Augustins argument was good in which he prooued Purgatory both hy the Scriptures and the Church But if this be not enough for Caluin to whom nothing will serue but his owne will and word We will also produce his owne words against him l. 4. Instit c. 2. num 3. he saith that without controuersy nothing from the beginning untill that age was changed in doctrine To wit vntill the times of Tertullian Origen and Augustine of whom he was speaking If therfor this were the doctrine of the Church in those times it was the doctrine of Christ and of the Apostles euer from the beginning And soe Caluin is condemned by Scriptures fathers Church and by his owne words and Purgatory is prooued to be the true Catholike Apostolike doctrine There for pennances are rightly enioyned prayers may be said almes deeds giuen indulgences granted and many voluntary afflictions haue bene vndergone by the Saints and faithfull of the Catholike Church to escape the paines of Purgatory which although they be but temporal yet they are most greeuous and vehement more then can be spoken And because the Catholike doctrine of Indulgences by many is not vnderstoode I wil say somethinge of them in this which is also their propper place An Indulgence is as much as to say a fauourable remission or pardoning of some due punishment Such are the indulgences of the Church either absolute remissions without exchange or imposing of any other taske or exchanges of a greater into a lesser penalty The power of granting indulgences or absoluing from punishment which is all one was granted by Christ vnto his Apostles and especially to S. Peter to whom he promised the keyes of the kingdome of heauen Mat. 16. and told him whatsoeuer thou shalt loose vpon earth shall be loosed in heauen What can be vnderstoode by the keyes of heauen and the words following but power soe to open heauen gates as to take away all that hindereth for entring in at them to wit sinne and punishment He gave also the like authority to the rest of the Apostles saying whatsoeuer you shall loose vpon earth shal be loosed in heauen Mat. 18. If whatsoeuer they loose be loosed then punishment loosed by them on earth is loosed also in the sight of God in heauen Neither is there any good connexion in those words if they be not vnderstoode of absoluing as well from punishment as from sinne Now if any aske how it can be that sinnes of which the diuine iustice requireth soe much satisfaction should be satisfyed for with soe litle as some indulgences require and some indulgences require nothing at all to be done for the gaining of them he may vnderstande that indulgence or pardon of punishment is neuer granted but full satisfaction is made to God for the sinne For there is in the Church a treasury of Satisfactions soe great that it can neuer be exhausted by satisfying for sinnes There are in this treasury the satisfactions of Christ infinitly more then all the sinnes in the world can require There are also the good works of our B. Lady that had nothing of her owne to satisfy for There are the good works of S. Iohn Baptist of the Apostles and of many others whose works were much more satisfactory then their owne sinnes needed and may be applyed by the pastors of the Church to those that stande neede of them For the Church is a body and all the members of it haue a Communication and participation of good works with one another as we professe in the Creede saying I beleeue the Communion of Saints And the psalmist sayeth Ps 118. Col. 1. I am partaker of all that feare thee And S. Paul I now reioyce in suffering for you and doe accomplish those thinges that want of the passions of Christ in my flesh for his body which is the Church He did not fullfill the passions of Christ for any defect or want which was in them but that by his sufferings the passion of Christ was applyed actually to the Colossians as it is by the suffrages and good works which are done in the Church for others and by them their punishments are fully satisfyed for If any aske why the Pope onely and bishops giue indulgences I answere that the words of Christ before alleadged were spoken onely to S. Peter who was to be the Pope and to the Apostles who were at first the onely bishops of the Church And the practise of the vniuersal Church which ought to be our rule in all things hath bene allwais for the Pope and bishops and not for priests to grant Indulgences S. Augustine speaking of the obseruations of the Church saith If the Church through out the World frequent any of these things to dispute of
there can be noe alteration without a cause Neither are the alterations which we call chances soe called because they are without a cause but because they are vncertaine in their causes as might be manifested by examples which were too long for this place But this answere is not to the purpose for reason is now required and reason requires reason and is not satisfyed with chance for that is to giue noe reason at all To say that the productions of creatures procede from infinite causes is a greater absurdity and indeede in termes an infinite ansurdity as making an infinite collection of men and soe of other creatures succeeding one another without beginning yet euety man of this infinite collection to haue had a beginning and time to be conceiued and disposed in But because I would keepe within the capacitys of all I will omitte much which might here be said and say noe more but this that if we should set vp such a succession of infinite effects from infinite causes for euer producing one another we should neuer come to the knowledge of any thinge nor assigne the cause of any thinge but still runne into infinites And by this very reason did Aristotle although a Pagan acknowledge one supreme omnipotent and eternall cause of all thinges and all to haue proceeded from him to auoide the absurdity and repugnance of infinite causes which otherwise he saw would follow Neither can there be any satisfaction to reason for this admirable order and harmony which creatures make but to come to one supreme power and highest reason which gaue vnto creatures their power and perfections in those limits and order which we see them to haue that Astronomers can fore tell to an instant the courses of the sunne moone and other planets and their certaine ecclypses many dayes before they come to passe and that priests and exorcists haue power ouer the deuils to commande them in possessed persons to those strange effects which we see None of which passages would prophane men beleeue if they were not seene Therefor we seeing such an order in natural thinges and also supernatural effects aboue nature we must of necessity grant a supreme cause of nature and supernaturall power that dispenseth with it when and as it pleaseth him and that this power being that it limited all is limited by none but is without limits one eternal and omnipotent God in whom and of whom all thinges are And soe the question is answered and reason is satisfyed hauing all that it desireth which is the rest of that motion and cause of that alteration which we see in creatures Thus by the light of reason God sheweth himselfe to vs and calleth vs to serue him and if any man shall for harden his hart by sinne and the loue of liberty as not to be moued with the general consent of all nations with that feare and feeling which he hath of God and with these plane and easy reasons he were rather to be looked vpon as a monster swâ—ruing from the nature of all men then to be esteemed as of the same nature and reason with them and if he haue any sense of man lefâ— is rather to be diswaded from vice by the reason and natural auersion which he hath from it then to be delt with by arguments And therefor I say noe more to such a man but this onely word let him fly vice and follow a vertuous and orderly life as reason dictateth that he should and then noe doubt but within a while he shall both see the power of God in all creatures and also shall obserue his diuine prouidence and goodnes by many occasions in particular to himselfe For there is nothing that dulleth reason and confoundeth it soe much in vs as the much following of our owne wills and long continuance in sinne without repentance nor is there any thinge which openeth our vnderstandings soe much to reason as the following of reason in order and goodnes of life You shall see now in a word or two how the master of Philosophers hath discoursed of God by naturall reason onely He seeing that some cause by reason should be assigned of creatures and not to leaue them to chance and perceiuing the absurdity and contradiction of running into infinite causes came to setle himselfe in one eternal and omnipotent God as the first and supreme cause of all thinges and spoke very honorably and with great reuerence of him giuing him such titles as might declare his soueraigne power and eminent perfections aboue all as hauing all thinges depending of him Sometimes he calleth him ens entium the Being of beings some times Primum Principium rerum omnium Lib. demundo ad Alex. The First Principle or Beginning of all thinges Metaph. l. 12. And speaking of the Intelligences that moue and guide the heauens he assirmeth one to be the head and Prince of all whom he calleth Deum God The Supreme Gouernour of the world and of all thinges And in his books of physicks rebuking the dullnes of some in this point he hath these admirable words L. 2. Phys c. 4. Some there aâ—e who haue referred the cause of all thinges to chance which is to be admired at in them because affirming of sensible thinges and plants that they are not by fortune but that they câ—me of some nature or reason or such like cause for that we haue not any thinge of euery seede but of such an one an oliue and of such a man and yet the heauens and those which amongst sensible thinges are more diuine they will haue to be by chance and to haue noe cause Thus did he discourse of God acknowledging him to be the cause of all and the source and fountaine of all perfections from whence all goodnes sprang He gaue vnto him the nature of a spirit as more perfect and free from the imperfections of corporal substances and confessed him to be infinite and incomprehensible Neither doth his doctrine of the worlds eternity disprooue his autority for this For as light is caused by the sunne and heate by fire and yet are allwais coexistent with their causes soe might he acknowledge God the authour and cause of the world and for want of faith imagine that it was eternally coexistent with him But if Aristotle discouered thus much of God and spoke soe honorably of him not hauing the light of faith but onely of natural reason How much ought we to loue and serue him in the Catholike faith Hier. 32. O most strong great and mighty the Lord of hosts is his name saith the Prophet great in councell and incomprehensible in cogitation whose eyes are open vpon all the wayes of the children of Adam to render vnto euery one according to his wayes and according to the fruite of his inuentions Let vs then that beleeue these words by faith prayse that blessed and powerfull name that we may haue in the end that rewarde which his
the Apocalypse And Suencfeldius seeing such a strife about the scriptures cleered himselfe readily in a word reiecting all Soe that if we might contradict the Church and follow either our owne or the conceits of any priuate men we might reiect the true scriptures as these haue done and receiue false scriptures as the Apocryphi did or deny all scriptures as Suencfeldius Quintinus the Libertines and other haeretiks haue done The authority of the Church bindeth vs to receiue scriptures and appointeth what scriptures we should receiue and for that authority we receiue the ghospell which S. Marke wrote who was noe Apostle and not that of S. Thomas who was an Apostle and we reiect the ghospell of Nicodemus who had seene Christ and receiue the ghospell of S. Luke who neuer saw him Therfor we must ground our selues vpon the authority of the Church and obey it or els we should not know what scriptures to receiue S. Augustine hath said this in plane termes Epis fund c. 5. when he said that he would not beleeue the ghospell but for the authority of the Church And addeth that for the same authority he would not beleeue Manichaeus the haereticke Further more the word of the scriptures is not profitable to vs but in its true sense and that true sense can not be knowne but by a true interpretour which euery priuate man as we see is not for although there be a great disparity in the abilitys of men excelling one another yet noe man of himselfe is free from errour and can but by his owne reason probably affirme that which another may probably deny and therfor all priuate opinions must be referred vnto some certaine authority which must decide all controuersys in the sense of the scriptures Besides the scriptures in themselues are soe hard to be vnderstoode and full of difficultys that it were against reason to leaue euery man to his owne sense and construction of them They haue beside the litteral sense many kindes of allegorys in which if we should follow the letter it would kill vs. The deuill alleadged the letter and word of holy scriptures but in a false sense to tempt Christ and Christ refuted him by the words of scripture in their true sense but if we had not at all times the like authority of Christ in the Church the deuill would easily peruert the scriptures to vs and we should be subiect to continuall errors S. Peter saith that in the Epistles of S. Paul there are certaine thinges hard to be vnderstoode which the vnlearned and vnstable depraue as also the rest of the scriptures to their owne perdition and S. Augustine Pet. 2.3 Epis 119. who was one of the learnedest sort of men confesseth that there were more places of the scriptures which he vnderstoode not then that he vnde stoode The sense of the scriptures is soe depraued by haeretiks that Luther called the scriptures the booke of haeretiks euery haeretike alleâ—dging scriptures and all of them deprauing them to their owne perdition and in this they are knowne to depraue them that they follow their owne interpretations and priuate conceipts against the whole Church Simon Magus would giue soe much honour to the Angels that he would haue them our mediators aboue Christ and he alleadged scriptures and reason for this doctrine Protestants honour them soe litle that they will not grant them any mediation at all neither vâ—der Christ and they also alleadge scriptures and reasons for their doctrine The Manichees forbadde some meates as in themselues vnlawfull to be eaten and alleadged scriptures and reason for this doctrine Protestants allow of all meates to be eaten at all times although it be against the praecepâ— of the Church and alleadge also scriptures and reason for their doctrine The Marcionists Encratites and other haeretiks forbadde marriage as vnlawfull and alleadged scriptures and reasons for this doctrine Protestants esteeme soe highly of marriage that they make it lawfull for virgins and religious persons that haue dedicated and vowed their chastity to God and alleadge also scriptures and reasons for it Pelagius attributeth our good works to our owne natural forces and to freewill more then to grace and hath more shew of scriptures then most haeretiks haue for their doctrines Protestants on the contrary grant noe freewill at all and will not want scriptures nor reasons for themselues Thus you haue two contrary doctrines both of them alleadging scriptures and both of them in a false sense the truth being betwixt them both saith a learned authour as Christ was betwixt two theeues Mald in Io. 6. But how doe we know that neither of them hath the true sense of the scriptures We know it by the authority of the whole Church which at first declared against those doctrines and therefor whosoeuer shall obstinatly mainteine them are haeretiks because they deny the ninth article of the Creede not beleeuing the Catholike Church but standing obstinate against all authority that was then in the world Which if at any time it were lawfull to doe then were there none to interprete the scriptures and to destinguish betwixt sense and sense and reason and reason and we might as well haue noe scriptures at all as haue noe meanes to know the true sense of them Lastly if there were not at all times some authority amongst men infallibly assisted of God to gouerne and direct in his worship and to determine the verity of all propositions that were to be beleeued with diuine faith then might euery man beleeue and say what he liked and all order and gouernment were taken away and vtmost disorder would reigne amongst vs euen to the denying of God For although natural reason doth declare the diuine existence and a demonstration may be made by a good Philosopher to prooue it yet liberty would induce to that which is against reason and would draw into atheisme as it doth to other vices which by the reason and nature of all men are abhorred Besides not one man among a thousand can make that demonstration and what then should become of those that can not if they were to forsake the authority of the Church and follow onely their owne reasons should he onely be saued that can make it noe nor he neither by that which were but a natural knowledge and humane faith in him Out of all which it followeth that the Catholike Church hath diuine authority to determine all veritys and to decide all controuersys of faith and to direct vs infallibly in that which we are to beleeue and to doe in relation to the honour of God or els the Creede had bene in vaine as also the scriptures all proofe of reason had bene vncertaine all vnion and orderly gouernment and the very foundation of all religion were vtterly destroyed and therfor one may as well say I will haue noe Creede nor religion at all as to say I will haue or beleeue noe Church and those onely remaine sure and
long from confession and haue their soules ouergrowne with much filth of sinne must take more time for it that through negligence they omitte nothing which is necessary to be confessed Those also that come oftener to confession and haue onely venial sinnes to confesse ought to be carefull in the examining of their consciences the better to dispose themselues for confession and to preuent euill customes and also the better to discerne the greeuousnes of some which see me perhaps but litle sinnes to them but are indeede greater then they seeme to be For this it wil helpe much that we gett a custome of examining our consciences euery night before we goe to bedde calling to minde the sinnes which we haue commited that day and noting them downe in our memory as it were in a table booke against we goe to confession The first thinge which we are to doe in this nightly examen is to giue thanks vnto God for the benefits of that day Secondly to desire grace and light of him to see our falts Thirdly to examine ourselues what we haue offended in Lastly to make a breife act of Contrition that is of sorrow for our sinnes and purpose to amende them for the loue of God as I shall shew within a leafe or two Besides this we ought allwais to haue an eye ouer our owne behauiour and when we haue offended God any way presently to thinke with ourselues this was a sinne I will remember it when I goe to Confession The examine before Confession may be made by thought word and deed and whether the sinnes which he committed by thought he did not also committe them by word and if he committed them by word whether he did not also in deede As for example BY THOVGHT if he offended inwardly by anger in his hart whether he did not also vtter some angry words and whether he proceeded not to some actions to hurt his neighbour or something that belonged to him And if he haue let him Confesse it I Confesse I was angry at my neighbour and proceeded to such and such words and did such and such things against him or intended to doe them And soe in other sinnes as in carnal sinnes if he sinned by thought if he proceeded to vnchast words and if to vnchast actions for it is a greater sinne to sinne by word then by thought onely and by worke then by word onely In the examining of his thoughts he may thinke whether he haue giuen way to any irreuerent thoughts against God or his Saints or to any dreams or superstitious thoughts If he hath thought euill of others iudged rashly borne hatred and ill will to any bene sorry at their wellfare or reioyced at their euill desired their death or some hurt or losse to them Thoughts of pride and vaine glory in our actions desire of praise honors and preferments too much application to worldly riches vnchast thoughts BY WORD If he hath bene negligent in prayer if he hath sworne and if it were vpon an vntruth if he hath cursed his neighbour or any other creature and whether it were with a desire of that euill towards them or rashly onely without any such desire if he hath made any vnlawfull vow if he hath murmured at his superiors if he hath dispraised and detracted from any if he hath not reprehended those vnder his charge if he hath told vntruths wittingly if he hath mocked or scoffed at any councelled any to sinne or hindered the good which they intended if he hath spoken vnchast words or sung vnchast songs BY DEEDES If he hath vsed any superstitious actions or omitted to doe any thinge for some superstitious cause and conceit if he hath wrought vpon holy dayes or permitted others vnder his charge to worke or if he hath omitted himselfe or hindered others to heare masse on holy dayes if he hath not obeyed his parents or superiors and if it were in any matter of moment to tell what and how it was if he hath broken his fast if he hath strucken beaten or willfully hurt any body or their goods if he hath taken any thinge from any body publikely or priuately and to thinke of what value it was or hath trespassed his neighbour any way if he hath vsed deceit in buying or selling as tradesmen in their weights and commoditys which they sell if being hyred by daytale he worke not sufficient for the wages which he taketh if he hath vsed vnchast looks books or actions too much curiosity in dressing and adorning if he hath exceeded in too much eating drinking or sleeping if he hath offended in gaming spending his meanes or more time in it then was sufficient for recreation vsed sleights and cousenage in it Thus we may examine ourselues by thought word and deed remembring especially the occasions which he is imployed in and the course of life and calling which he professeth what sinnes he committeth in it and the circumstances in which they were committed whether there were not somethinge which might aggrauate the sinne It is an errour in some that if they get their wonted number of prayers said they thinke themselues wel prepared to confession and come with litle or noe examining of conscience at all These must vnderstande that prayer is not the propper preparation for confession and that it is not a time then to say many prayers but to stirre vp in themselues a true repentance for their sinnes by remembring them sorrowing for them and purposing to amende them This is then necessary but prayers are not necessarily required And therefor we must be sure to examine well our consciences before confession that we come not of custome without deuotion and due preparation to it And when we haue done all that belongeth to the Sacramâ—nt then we may take time to pray Hauing examined thy conscience and witnessed against it the sinnes which thou knowest stirre vp in thy selfe a vehement sorrow for them and be indeede in thy hart confounded to thinke that thou hast sinned againe and againe without amending those things which thou hast soe often repented for By which thou mast thinke that there is but litle feruour of deuotion in thee and that thou hast great reason to feare that thou art of the number of the lukewarme an therefor in great danger Inflame in thy selfe an ardent loue of God be sorry that thou hast soe litle feeling of sorrow and purpose firmly that now at last thou wilt beginne to amende and wilt fly the occasions by which thou art tempted begging of God that he wil see this amendment in thee and giue thee efficacious grace for the performing of it Endeauour then to make a perfect act of contrition which is very necessary for all to vnderstande and to learne A perfect act of contrition is a perfect act of loue that for the loue of God we are sorry to haue offended him and not for the shame of sinne feare of punishment or losse of reward which
Word it may be said to be infinite in grace The fullnes of his grace was also eminent aboue all in that grace was giuen to him as to the head source and fountaine which was to serue vs all with grace of his fullnes saith S. Iohn all we haue receiued noe grace being euer giuen to any but as flowing from the merits of his passion Next vnto Christ the B. Virgin had the greatest fullnes of grace For grace is giuen vnto creatures with proportion and in order to the offices and dignitys to which God designeth them and soe the B. Virgin had a greater proportion of grace then any Angell or Saint had for that she was designed to a higher office and dignity then any Angell or Saint was Her grace was to be such as might render her worthy to be the woman whom God would choose aboue all women to take flesh of to nourish him in her wombe to bring him forth to the world to haue the charge of his infancy and education and to haue him subiect vnto her as the Euangelist declareth him to haue bene For all which a great measure and proportion of grace was necessary that as her charge and dignity was eminent aboue all soe might her grace be suetable vnto it In the third place is the fullnes of grace which the Angels and Saints had to the fullfilling of those works to which God had ordained them And soe S. Steuan had fullnes of grace in order to the well performing of a Deacons office to confounde the Iewes and to be the first martyr and encourager of others to suffer martyrdome for Christ by his example and soe to enter into glory Soe that Christ according to his humanity was most eminent in grace goodly of beauty aboue the sonnes of men Ps 44. in that his humane nature was vnited to the diuine word and was the fountaine of grace to vs. Our Blessed Lady was next to him in that she had the highest office and greatest charge in relation to the mystery of the Incarnation The Angells and Saints were in a lower degree then she yet they also had fullnes of grace in their measures and in proportion to their offices They all haue fullnes of grace but in seuerall kindes and in a different nature The Angels and Saints in the lowest place our B. Lady aboue them and Christ in a higher nature transcending both them and her And our B. Lady had not onely a higher nature of grace then the Angels and Saints had but she had also a greater capacity in her soule which God created as a more ample and capable vessell conteining a greater measure of grace then they could conteine although full also in their measure and capacity and therefore she is compared to that huge vessell called the Sea Reg. 3.7 which Salomon caused to be made for the Temple which conteined ten thousand gallous according to Authors and vnto the maine Ocean Chrysol ser 146. Albert. sup missus Bonau in spec virg cap. 2. But it is to be obserued that our blessed Sauiour being not onely creature according to his humanity but also the Creatour of the world according to his diuine nature hee is not to be numbered in the number of creatures and therfore the Saints and holy Fathers commonly say that our B. Lady in grace and glory surpasseth all creatures not numbring Christ and so wee say properly that she is aboue all pure creatures that is to say onely creatures But that wee may not seeme to exaggerate towards her prayses more then due and to say any thing without good grounds you shall see as much and more then we haue said to be grounded vpon the solidity of many bundreds of yeares standing euer from the times of the primitiue Church of Christ for the first six hundred yeares when the very enemys of the Catholike Church that now are confesse the Christian Faith to haue bene most pure from errour and the Church most flourishing the holy and learned men of those times haue setforth her prayses after the same manner and in the very same termes which wee now vse and haue prayed vnto her calling her Mistres Lady Queen Mother of God and the like titles to honour her and to increase the denotion of people vnto her First in the first age Saint Iames the Apostle in in his Lyturgy which he made for the Church service would not omitt to make a commemoration of her But beginning the words of the Haile Mary as the Angell did he repeateth them and calleth her most holy vndefiled blessed aboue all our Queene Lady Mother of God Saint Ignatius liued in the same age was disciple to Saint Iohn Euangelist and died a glorious Martyr in the next age after hedeclareth how greatly she was honored euen then when she liued that multitudes of people came to visit her when they were cōuerted to Christianity Great is the concourse of people saith he that goeth to see the Queene of Heauen Ign. ep 1. and to heare her and againe hee calleth her the Mistres of the Christian Faith Saint Denis first Philosopher of Athens and then the disciple of S. Paul in his booke de diuinis nominibus cap 33. relateth how that himselfe after his conuersion went to see her for that she was left to be the comfort and ioy of Christians after the Ascension of Christ and in his Epistle to Timothe hee describeth the manner of her departure out of this life how that all the Apostles except S Thomas being brought together miraculously from the severall parts of the world to be present at her death with deuout Canticles they celebrated her funerals for three dayes the Angels ioyning their heauenly melody with them and that Saint Thomas comming the third day and desiring to see her sacred corps her tombe was opened that he might see her at least after her death but he saw her not for that she was not there to be seene A great sweetnes issued out of the Sepulcher and the linnens in which she was wrapped were left in it but her sacred body was not there Thus Saint Denis and he concludeth this narration saying That it could not bee thought but that as God would preserue her Virginal body free from corruption in the Conception of her Sonne soe he would preserue it from corruption after her death and Assume it to the glory of Heauen before the generall glorification of other bodys at the day of iudgment Saint Iohn Damascen relateth this history out of S. Denis De dorm deip whom he citeth as an eye witnesse of it and sayeth that her tombe and linnens that were left in it were transferred in the time of the Emperour Marcion with great solemnity from Hierusalem to Constantinople Saint Augustine doth not onely approoue of the corporall Assumption of our blessed Lady into Heaven but also prooueth it as most congruous to the dignity of the Mother of God Aug. de Assump
Phil. 2. how much more shall they bow vnto himselfe In like manner the Chalice is consecrated and eleuated that all may adore our Sauiour in it And after the consecration that the Priest hath touched the sacred host he openeth not his singars to touch any other thinge vntill after the consummation that he purifyeth them The sonnes of Caath who were also clergy men of the tribe of Leui and were to carry the arke altare and vessell theirof at the remouing of the campe were not to touch them least they dy Nu. 4. With what reuerence then ought we to touch our sacred host insinitly more perfect then any thinge which they had The reuerence which God commanded them was but in figure to commande more to vs. The consecration is the cheife part of Masse and conteineth indeede the essence of the whole Masse for the death of Christ being then represented the host is offered and consummated also representatiuely and soe it hath euen then the nature of a perfect representatiue or commemoratiue Sacrifice and is a true Sacrifice as I haue shewed After consecration he maketh a commemoration for the dead Memento frr the dead Lib. de cura pro mortuis Which is an institution of the Church highly commended by S. Augustine as most profitable for the soules of many poore people who not hauing meanes to gett themselues prayed for nor freinds to procure prayers to be said in particular for them are not onely partakers of all the suffrages of the Church but also of charity prayed for in euery Masse The Pater Noster is said to professe that all our petitions are asked hoped for Pater Noster and obtained through the merits of Christs Passion who commanded his Apostles Mat. 2. aske and it shall be giuen you It is not meete saith S. Gregory that at Masse when soe many deuout prayers are said which holy men haue made the Pater Noster should be omitted which Christ himselfe made as the best of all prayers The sacred host is diuided to signify the separation of the body and soule of our Sauiour at his death A particle of it is put into the chalice to signify their meeting and revnion againe at his Resurrection For although both the body and soule of our Lord be really conteined in the Chalice as well as in the host yet because the forme of wine representeth the blood of our Sauiour therefor it may more properly signify his soule the Philosopher affirming Agnus Dei. that the blood is the seate of the soule Then Agnus Dei is said that is lambe of God that takest away the sinnes of the world haue mercy on vs. To remember the patience and mildnes of Christ who went as a lambe to the slaughter without resisting or opening of his mouth but permitted himselfe to be bounde by his enemys and if they would to naile him to the Cros and in the end as a lambe bowing his head he gaue vp the ghost Io. 19. Esa 16. Io. 1. Apoc. 5. Pax. And therefor in the Scriptures he is often called a lambe and S. Iohn Baptist seeing him comming towards him said behold the lambe of God Behold him that taketh away the sinnes of the world The Priest kisseth the Pax and then the people kisse it to commende charity peace and concord to Christians as the Disciples of Christ I know not what other kisse the Apostle could meane when he admonished the Corinthians Cor. 2.13 salute one another in the holy kisse but to mutuall charity by some such holy kisse as this which was then vsed in the Catholike Church Then the Priest prepareth himselfe with deuour prayers to receiue the Communion Domine non sum dignus and humbling himselfe with profound reuerence before the sacred host he sayeth Domine non sum dignus c. Lord I am not worthy c. Professing himselfe vnworthy to eate of that Sacrifice in which our Lord and Sauiour is receiued as the humble Centurion who requiring of Christ that he would cure his seruant when he answered that he would come and cure him he thought it too great an honour for him to receiue Christ into his house and said Lord I am not worthy that thou shouldst enter vnder my roofe Mat. 8. but onely say the word and my boy shall be healed Soe the Priest going to receiue Christ in the B. Sacrament sayeth Lord I am not worthy that thou shouldest enter vnder my roose but onely say the word and my soule shall be healed Which words may be said by the people also when they are going to receiue that diuine guest And they are commended also by S. Iohn Chrysostome in his Masse as propper for that time After Communion the Chalice being purifyed and all things decently composed about the altare the booke is turned to the right side againe Post-communion to shew that in the end of the world after Antichrists persecution the ghospell of Christ shall be receiued by the Iewes Then followeth the Post-communion which is the third part of the Masse and conteineth a deuout thanksgiuing to God for the mysterys that are celebrated and representeth the time after the death of Christ of his resurrection vntill his Ascension Then the Priest commeth into the midst of the altare and kisseth it is as it were in congratulation of both Iewes and Gentils receiuing the faith of Christ and turning againe to the booke he concludeth the last prayers which being ended he turneth to the people and dismisseth them saying Ite missa est The word Missa which signifyeth the Masse is an hebrew word signifying a voluntary oblation Deut. 16. as Deut. 16. thou shalt celebrate the festiuall day c. A voluntary oblation of thy hand which thou thalt offer Wherefor voluntary oblation the hebrew word is Missah Hence may the Latine word Missa be probably deriued rather then from Mitto to send which hath but litle connexion with the Masse as it is a Sacrifice And therefor it is most likely that the word Misia the Masse was brought first by S. Peter and the other Apostles to the Latines and that thâ—y receiued the vse of it from them Ite missa est is 〈◊〉 towards the people because it is spoken to them â—â—nedicamus Domino is said towards the Altare because it is a praysing of God as also Requiescant in pace is said towards the Altare as a prayer to him The people answere Deo gratias as giuing thankes or Amen as ioyning prayer with the Priest Lastly with profound humility and reuerence he boweth downe before the Altare to God beseeching him that he will accept of his seruice and the Sacrifice which he hath offered Then turning to the people he blesseth them with the signe of the Cros by which we are put in minde of the blessing which Christ gaue to his Disciples at his departure from them who according to the Euangelist lifting vp his