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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07609	A treatise of the holy sacrifice of the masse, and excellencies therof. Written in Spanish by the R. F. Ant. de Molina, a Carthusian monke, & translated into English by I.R. of the Society of Iesus. VVith order, hovv to be present at the said Holy Mystery, vvith deuotion & profit	Molina, Antonio de, d. 1619?; Floyd, John, 1572-1649, attributed name.; Wilson, John, ca. 1575-ca. 1645?	1623 (1623)	STC 18001; ESTC S112780	50,509	307

his Disciples finding some that had lost all respect and reuerence towardes the holynes of the Temple buying and selling and negotiating in the same though these negotiations were about thinges belonging vnto the Sacrifices that were therein dayly and howerly offered yet he tooke such indignation and displeasure against thē that he made a whippe of certayne cordes he there found and therewith set vpon them and droue them out of the Temple threw downe their tables cast their siluer and moneys on the ground rebuked them sharply with hard tearmes in a manner calling them theeues saying Make not of the house of my Father a denne of theeues This happened not only once in the beginning of his holy Predication but also the second tyme he did the very same towardes the end of his life the very last time or the last sauing one that euer he entred into the Temple By this fact giuing vs to vnderstād what great account he maketh that all decency religious respect should be vsed towardes his house and holy Temple because only against the breach hereof he shewed such extraordinary displeasure and with demonstratiō of anger against the prophaners of his house he would beginne and conclude the course of his preaching Wherupon the holy Euangelist noteth that his Disciples reflecting vpon this his fact called to mind and vnderstood that to him agreed that which is writtē in the Psalme sixty eight The zeale of the house of God eateth vp my very bowells and the disorders of them that beare not respect vnto it fall vpon me and are an heauy and burdensome load vnto me Now we are to note that our Churches are tearmed the house of God not only for the reason in regard of which the Temple of Ierusalē was so entitled which many times and absolutly is tearmed in holy Scripture the house of God because there lodged the Ark of Couenāt there God was worshipped and adored there Sacrifice offered vnto him there he gaue audience vnto men and heard the petitions they made vnto him Not only for these respects Christians Churches be tearmed the House of God but also vpon greater reasons in regard of which this honorable stile doth belonge vnto them much more properly then it did vnto the auncient Temple to wit because God himselfe dwelleth in them really personally in the most Blessed Sacramēt in which the person of the Worde and only begotten Sonne of God abides in more particular manner then in any other parte or creature in the world For not only there he is according to his Diuinity in regard of which he is euery where by Essence Presence Power but also the most sacred Humanity of our Lord Iesus Christ the which is seated in Heauen at the right hand of the eternall Father this selfe-some Humanity with the selfe same Glory Maiesty and Greatnes is really and personally in the most holy Sacrament though couered with the sacramentall formes of Bread so that his presence is inuisible but only vnto eyes enlightned with fayth who see his wordes verified This is my body and his promise accōplished Behold I am with you all dayes vnto the consummatiō of the world This is the glory and most singular priuiledge of the Christiā people to haue Iesus Christ the true GOD for their Neighbour a soiourner in all the Churches of Christianity in such sort that there is not any Catholike Towne or Villadge how small and contemptible soeuer wherein our Lord hath not his proper and peculiar house so that if in a Village there be but twelue Neighbours he maketh the thirteenth Thus God would honour and fauour the Christian people a thing most worthy to be esteemed and honoured in farre more excellent manmer then we doe honour and esteeme the same For this cause I sayd in the beginning of this Chapter that there is no need to say much of this poynt but only that we open the eyes of fayth and consider attentiuely that Temples be the house of God and that in euery one of them IESVS Christ our Lord is really and personally present with all his Glory and Maiesty a truth most sure certayne yea that also many thousāds of Angels accompany him making the Church his Court therein yielding him perpetuall prayses and continuall honour And so in the prayer of the holy Diuine Office wherewith the last Houre and Compline is concluded sayth in this manner Visit we beseech thee o Lord this habitation and let thyne Angels who dwell therin keepe vs. The glorious Apostle S. Paul in Epistle to the Hebrews seemes to affirm no lesse where he sayth You are not come to a materiall mountayne nor vnto a fire that may be seene but you are come to the mountayne of Syon the Citty of the liuing God the Heauenly Ierusalem the resort of many thousandes of Angels the Church of the Primitiues If this be so as without question it is to the end that we beare due respect reuerence and veneration vnto holy places no more is needfull but that we open our eyes and consider the great reuerence and veneration that is due vnto the Holy places which are the true houses of God where he is present hath his aboade togeather with his Celestiall Courtyers And if we looke into holy Scripture we shall find it a very auncient custome of holy Men to beare great respect vnto such places where God was present or did manifest himselfe in particular manner In Genesis is written of the Patriarch Iacob that flying from the house of his Father to auoyde the wrath of his Brother Esau the first dayes iourney he was benighted in a forlorne place There falling a sleep he saw a great Ladder which did reach from Heauen vnto earth vpon the which Angels went vp downe and God stood on the toppe thereof The holy Iacob awaking out of his sleepe conceaued so great reuerēce vnto that place because he had seene the former vision therein that full of feare and astonishment he sayd How dreadfull is this place verily here is nothing else but the court of God gate of Heauen In testimony wherof he cōsecrated the sayd place as far as he could raysing vp the stone that he had laid that night vnder his head anointing it with oyle which was still taken for the signe of consecration and leauing the same there as a tokē that the place was sacred and honour and veneration due vnto it because God had therin shewed himself and vnto the Citty that was neere vnto that place called Luza he gaue the name of Bethel which signifyes House of God In Exodus it is recorded that holy Moyses leading the flocke of his Father-in-law through the most solitary woodiest part of the Mount Horeb God appeared vnto him in a very strāg and meruaylous manner to wit in a Bush which did burn with a great fire but did not consume And when Moyses did approach to see the sayd Miracle more

this strange thing he found by conferring togeather the dayes and houres that it was the very time that Masse was sayd for him Hence the holy Doctour inferres what greate force and efficacy is in this most Diuine Sacrifice to release men from the spirituall fetters of sin wherin was so great strength to vndoe and breake the chaynes of the body The auncient formes of Masse deliuer the same truth that of S. Iames speaking with GOD thus prayeth that the sinnes we haue committed may be abolished that thou o Lord be propitious and mercifull vnto thy people that by the Oblation of this gratious Diuine Sacrifice we may be held worthy of eternall life The Masse of S. Basil sayth Let this Sacrifice be acceptable for our sinnes for the ignorances of the people S. Chrysostomes Make vs worthy to offer the gifts and this speciall Sacrifice for our sinnes grant that we may find fauour in thy sight And now in the Canon of the Masse we say that we offer this Sacrifice for the Redemption of our Soules That the Masse is a most efficacious Sacrifice to obtayne whatsoeuer we demand CHAP. X. AS cōcerning the fourth title and reason of offering Sacrifices to the end to obtayne of God that which we demaund it is cleere that our Sacrifice doth farre excell all other For if the offering vnto God of a lambe or kidd or some other bruite creature was so efficacious a meanes to obtayne the thing desired and therefore such kind of Sacrifices were ordinarily offered how much greater efficacy is there in the offering vnto him his very Son with the whole treasure of his merits Without doubt this is greater beyond cōparisō If God made such promises vnto Abrahā cōfirmed by Oath to do fauours vnto him and to all his posterity only in regard of the will he had to sacrifice his Sonne what benefits and graces will he bestow on thē that offer and sacrifice vnto him really truly his only begottē Sonne what fauours will he not grant what can one aske with such a present that he will not giue with reason we may heere vse the wordes of the Apostle Saint Paul He that spared not his only Sonne but gaue him for vs all how can it be that he hath not giuen vs all togeather with him Or how can he deny vs any thing that we can aske If the Lawes both human and Diuine so strictly prohibite vnto Iudges and Princes whose office is to gouerne the affayres of the Commō-wealth to pronounce sentence in cases of difference to receaue gifts or presents because receauing them they remaine euen in nature obliged to requite them and to gratify such as gaue them so that it seemes impossible that they should not fauour them why may we not presume that God is in a certaine māner bound to do vs fauours hauing receaued of vs a gift so great and precious as we offer him in the Masse And if the Prouerbe that Gifts breake rocks be true as experiēce shewes it is there being no hart so hard which presents do not make relent yield vnto the giuer how can we thinke that God hauing an hart not of stone nor hard but most sweet louing mercifull inclined to do vs fauours will forbeare to do vs any thing we shall request hauing taken of vs such a rich gift as we present him in our sacrifice Certayne it is that the holy Sacrifice of the Masse is a most efficacious meanes to obtayne of God all that we desire so that the Church did euer vse to say Masses to aske of God Health Peace prosperity other benefits generall and particular as well corporall as spirituall neither need I stay lōger in prouing so cleere and receaued a truth Wherefore I will only here set downe a most prudent and pious consideratiō of a graue and learned Diuine of our age most true conformable both vnto Theology holy scripture This is that Christ our Lord now in Heauen though he be not in the state to merit or satisfy for vs a new yet he is in a state where he may pray and make intercession for mē as in verity he doth according as the Apostle doth witnesse that he doth pleade for vs and at the iudgment seate of God is our sollicitour and as S. Iohn sayth We haue an Aduocate vnto God the Father Christ Iesus the Iust. Hereupon this learned Authour sayth that it is a thing very credible likely that Christ our Lord as often as the Sacrifice of the Masse is offered doth intercede and pray for them that offer it and also for thē for whome it is offered A consideration most true For seing it is most certayne that Christ our Lord doth actually and in truth exercise the office of our Priest and Aduocate seing also that the proper office of Priest is to pray intercede for the people we may rest in this persuasion without any doubt that our Lord being in all his actiōs most perfect will completly performe this office not only by offering the Sacrifice particularly for them for whome it is offered whereof there is no questiō but also by praying interceding actually for thē that they may obtaine what they request and desire if the same agree with their Saluation and Gods glory And it may seeme that the Apostle S. Paul in his Epistle to the Hebrews doth signify or insinuate this truth where treating of the Eternall Priest-hood of Christ he sayth That he can saue for euer them that by him haue accesse vnto God who liues euer to intercede and pleade for vs and thereupon he straight addeth It was conuenient that we should haue such an High-Priest Where he seemes to conioyne praying and interceding for vs with the office of Priesthood signifying that to discharge that duty perfectly it is necessary that he pray and intercede for them that are vnder his charge and more particularly for them for whome he offers his Sacrifice which thing is no wayes inconuenient in Christ but very agreeing with reason as the Venerable Father Dionysius Carthusianus notes in his declaration of this speech of the Apostle Qui etiam interpellat pro nobis Which also is the Doctrine of that great Saint Laurēce Patriarch who wrytes thus in a certayne Sermon When Christ is sacrificed vpon the Aultar our sayd Redeemer cryeth for vs vnto his Father shewing the sacred marks of his Woundes to saue men from eternall punishments by his intercession This being so as I do firmely belieue it is what a soueraigne and excellent thing and full of reuerence and veneration is the holy Sacrifice of the Masse If we do highly esteeme that some Saints in Heauen pray particularly actually for vs or some person liuing vpon earth whome we know to be vertuous in singular fauour with God how much more ought we to prize the only Son of God his praying and intercession for vs vnto his eternall Father Out

of all which it is sufficiently proued that this one Sacrifice of the new Testament contaynes in it most excellētly with great excesse all the perfection sanctity and efficacy of all the Sacrifices of the old as the same afornamed Saint doth elegātly briefly set down in these words It is cleere that no Sacrifice can be offered more acceptable vnto God eyther to giue him honour or to render him thankes or to obtayne pardon or to deserue glory then the most holy Sacrifice of the Body and Bloud of Christ. The Masse is the thing most Venerable that is in the Church CHAP. XI OVT of that which hath byn sayd we may cōclude that the Masse is a thing of greater reuerence grauity and sanctity then any other in the Catholicke Church there being nothing eyther equall or comparable to it So that neyther the Benediction of the Agnus Dei which the Pope doth with so great solemnity nor the Consecration of a Bishop which with so many graue and solemne ceremonyes is performed all which of necessity three Bishops are to present besides him that is consecrated nor the Dedicatiō of a Church nor any other thing done with the greatest and solemnest Rites none of these thinges are comparable for Reuerence Grauity Sanctity with the Masse This is the reason that the Saints adorne this Sacrifice with so many choice exquisite Epiphets and tearmes calling it a Mystery Dreadfull Terrible Diuine Deificall Sacro-saynt full of Diuinity Honorable Supreme Singular and other such Names that euery where occurre in the writings of the Holy Fathers Out of whome omitting many very excellent thinges which they say of the dignity of the Masse I will only set down two or three short sentēces which to me seeme most notable S. Chrysostome writes that being present at Masse we must not imagine we are vpon earth but that we are carryed vp into Heauen that we are seated amongst the Quires of Angels and Seraphims His wordes are these When thou doest behold our Lord sacrificed the Priest performing his office therin and the people bedewed and as it were grained and purpled with his pretious Bloud do not thinke that thou art amongst men nor that thou dost abide vpon earth but rather that thou art transtated into Heauen and so casting away all carnall imaginations and earthly thoughts with a pure minde contemplate the things of that Celestiall Court Oh Miracle Oh Benignity of God! who sitting aloft with the Father at the same tyme is taken into the handes of men and giues himselfe vnto such as will receaue him To the same purpose S. Gregory wryteth in this sort What Christian can doubt but that in the tyme of Consecration the Heauens open at the voyce of the Priest and at this very Mysterie of Christ Iesus the Quires of Angels assist Earth is conioyned with Heauen this wale of teares with the pallace of Blisse and that visible and inuisible things meete togeather in one A wonderfull dreadfull venerable thing that at the voyce of a Priest the Heauens should open that the glorious Court should come down vnto earth that with the Faythfull of the Militant Church though poore and sinfull the Triumphant Church should ioyne the King of glory and his Courtiers descēding so that of Heauen and earth is made one Company and Church What thinge of greater veneration or more strange then that when the Priest is at the Aultar many millions of Angells kneele with greate reuerence about the same adoring the most holy Sacrifice the handes of the Priest that holds it acknowledging his dignity in this regard to be greater then theirs seeing to none of them such power and authority was euer giuē praysing our Lord giuing him the thankes which wee through our grosnes do not render vnto him and supplying other defects which we in this duty commit Oh holy Angels how often am I ashamed do I blush to consider that you are present seeing you shall be at the day of Iudgment witnesses of our vngratitude rudenes that God hauing placed vs in so high a state of honour we do neyther know it nor esteeme it nor exercise it with the decency and reuerence that is due In fine that quires of Angells assist at the time that Masse is sayd is a most setled and receaued doctrine of the Saynts namely of S. Ambrose in his Bookes written of the dignity of Priest-hood And S. Chrysost. deposeth to haue heard the same of venerable and holy men to whome God granted the fauour to see this euen with corporall eyes S. Cyrill in the life of S. Euthimius relates of him that at the tyme when he sayd Masse he saw Angels assisting about the Aultar some ministring vnto the Priest some prostrate adoring the Sacrament and all shewing great reuerēce And the Apostle S. Paul may seeme to insinuate this thing making a comparison and differēce betweene the Mysteries of the old Testament and these of the new and betweene the Maiesty wherwith God descended to giue the Law on the Mount Sina that Maiesty wherwith now he comes downe vpon the holy Aultar in an inuisible manner he sayth thus You are come not vnto a Mountayne that is felt with the handes nor vnto a fire which is seene with the eyes nor vnto stormes and mystes tempests the sound of trumpets but you are come to the Mount Sion and the Citty of the liuing God and the Heauenly Ierusalem and vnto the company of many thousand Angels and vnto the Mediatour of the new Testament Iesus and the sprinkling of his Bloud speaking in better manner then that of Abel And without doubt if God should opē our eyes as he did vnto the seruant of Elizeus we might there behold celestiall Armyes and we should learne the veneration and reuerence wherwith they assist vnto their King and Lord perceaue how much they are offēded at our irreuerence and rudenes And to conclude this point omitting many other sayings of the Saints concerning the veneration and reuerence due to the holy Sacrifice of the Masse I will only relate the words of the most deuout learned and elegant Father Saint Laurence Patriarch of Venice who wrytes in this manner There is not any oblation greater none more profitable none more amiable none more gracious in the sight of the Diuine Maiesty then the holy Sacrifice of the Masse which restores honour vnto God company vnto Angels Heauen vnto banished men which causeth the worship of Religion the right of Iustice the rule of Sanctity the obedience of the Law giues Fayth vnto Nations ioy vnto the World comfort vnto Belieuers peace vnto People light vnto the minde hope vnto them that trauayle the sight of God vnto them that runne out their race For by the celebration of these Diuine Mysteries is renewed the memory of the tormēts of our Sauiour the contumelies he endured the scourges he receaued the drafts of vinager and gall the woundes