for this end is the Aultar built Aultar and Sacrifice being correlatiues Wherefore the errour of vnfortunate Heretickes is in this particular so strange and so contrary to the light of reason that it could haue entred but into minds afore through malice obstinate and through infidelity blinded who from errours run into errour still greater and more foule But heerin they are Ministers of the Diuell who by their mediation endeauoureth to doe the holy Church all the mischiefe he is able and the cursed Caytiffe knowes the greatest mischiefe he can doe is to driue away or hinder the most holy sacrifice of the Altar as de facto he hath driuen away and exiled the same out of townes and countries wherin preuayle these errours and pestilentiall doctrines Wherin also they declare themselues Percursors of the most wicked Antichrist cōcerning whome the Saints of God commonly affirme that the first and principall thing he shall attempt to the detrimēt of the Church is with most extreme rigour to inhibite the exercise of the most holy sacrifice of the Aultar Thus many Fathers and graue Authours vnderstand that which Daniel sayth in his prophecy That in the thousand two hundred and ninety dayes that is in the three yeares and halfe that Antichrists raigne shal continew the continuall sacrifice shall be taken away frō the Church he shall cause his image to be placed in the Temple that himself alone may be adored as God the text sayth He shall take away the continuall Sacrifice and destroy the place of sanctification strength against the cōtinuall sacrifice is giuen him in regard of sinnes This drift which the Diuel shall then prosecute by the meanes of Antichrist he now endeauours to settle by the help of these Hereticks who by procuring to take frō the Catholicke Church the most holy Sacrifice bringe therwith innumerable and inestimable mischiefes and would haue the Christian people which hath receaued more of God and greater benefits to be more vngratefull vnto their God then any other Nation in the world This the holy and venerable Abbot Petrus Cluniacensis liuing in the same age with S. Bernard well noted and signified in these wordes They that attempt to take from the Church of Christ the sacrifice by the Diuells suggestions doe their best that that nation which hath byn graced of God with more singular benefits and fauours should be lesse thankefull to him and yield him lesse worship and honour But I will leaue these Heretickes as men without discretion and common sense to thēselues my purpose not being to dispute this controuersie with them but only to giue a warning vnto the faythfull of their errours impertinēcies Al Catholike Christians are to belieue as a most sure and infallible principle that in the Catholicke Church there is a proper true and most excellent sacrifice which is offered vnto the eternall Father by the handes of Priests as being Minister of Christ Iesus the high Priest and soueraigne Bishop For this hath euer byn the beliefe of the holy Church since the tyme of the Apostles this the doctrine perpetually deliuered by the holy Fathers this the fayth determined established in the sacred Councels and last of all in the holy Councell of Trent in these words Whosoeuer shal say that in the masse is not offered a true and proper sacrifice vnto God or that the sacrifice is no other then the giuing of Christ to be eaten let him be accursed The holy Masse then is the only and most holy Sacrifice of the new Testamēt instituted by Christ our Lord not when he did offer himselfe on the crosse though then he offered a Sacrifice but that was a bloudy sacrifice consumed with payne and wounds the conuulsions of death in which manner only he would offer it that tyme but in his last supper when he consecrated his pretious body bloud vnder the formes and accidents of bread and wine For then he not only gaue it vnto his Disciples as a sacramentall food for the sustenance of their soules but also offered the same vnto his eternal Father as an vnbloudy sacrifice made them Priests with faculty to offer in the like manner granted vnto them vnto their successors vnto the worldes end saying Do this in remembrance of me that is the same thing that I doe you likewise doe in my name memory Wherfore two doctrines as most firme and Catholicke truth are settled by the premisses the one that in the Christiā Church there is a true and proper Sacrifice the other that this sacrifice is offered only in the Masse of the excellencies whereof we now are to treate That the Masse was giuen vnto this Sacrifice by the Apostles euer vsed in the Church And the signification thereof CHAP. II. HERETICKES not only deny and would take from the Church the most holy Sacrifice of the Masse but also cannot endure the very word name of Masse and soe they haue declared to affirme with sacrilegious mouth that the Masse is the inuention of the Pope and his followers The most impious Martin Luther Captayne of these wicked sectaries hath written a booke with this title De abroganda Missa The title is lyke the booke and the booke lyke the Authour and the whole lyke the matter hādled therin wherin he doth acknowledge that by conferēce had with the Diuell appearing to him he was perswaded to abrogate the best thing the most sacred and venerable that is in the Church And though neyther my drift nor the ayme of this Treatise be to dispute with Heretickes which thinge graue writers of this age haue fitly performed yet for the confirmation of Catholickes as also for confusion of Hereticks who sticke not to vtter whatsoeuer they can imagine to be disgracefull to the Church without care whether they speake true or false I thinke it reason briefly to set downe the truth of this matter It is therfore to be known that not only the Sacrifice of the Masse was instituted by our Sauiour in his last supper but also the name of Masse was giuen vnto it by the Apostles themselues frō that tyme hath euer been vsed by the holy Church The first that sayd Masse after our Sauiours Ascension is thought to haue byn S. Iames the yoūger termed Brother of our Lord. For though S. Peter were superiour and head of all as being the soueraigne Bishop yet he would yield that honour vnto this glorious S. Iames because he was Bishop of Hierusalem which was the first Church in the world it is thought this Church to haue byn the sacred Cenacle where Christ kept his last supper and where afterward the holy Ghost came downe vpon the Disciples In this Masse did the holy Apostles and Disciples communicate and the most sacred Virgin then first receaued in the most holy Sacrament her glorious and immortall Sonne whome before she had receaued and apparelled with flesh in her immaculate wombe This Blessed Apostle
mayest for the tyme to come liue to iustice The Angels Hymne Gloria in excelsis GLory in the highest to God in earth peace to men of good will we prayse thee we blesse thee we adore thee we glorify thee We giue thee thankes for thy great glory Lord God King of Heauen God the Father Almighty Lord the only begottē Sonne Iesus-Christ Lord God Lābe of God Sonne of the Father Who takest away the Sinnes of the world haue mercy vpon vs. Who takest away the sins of the world receiue our prayers Who sittest on the right hand of the Father haue mercy vpon vs. Because thou art alone holy thou alone our Lord thou alone most high O Iesus-Christ with the holy Ghost in the glory of God the Father Amen S. Augustines briefe Confession touching the holy Trinity WE do with our whole hart mouth cōfesse prayse blesse thee God the Father vnbegotten thee the only begottē Sonne thee the holy Ghost the Paraclete the holy vndeuided Trinity Glory be to the Father who hath created vs. Glory to the Sonne who hath redeemed vs. Glory to the holy Ghost who hath sanctified vs. Glory to the most soueraigne vndeuided Trinity one God world without end Amen After the Epistle is read which commonly cōprehēdeth the admonitiō of the Apostle whē the Priest cōmeth to read the Gospell stand vp and be attentiue vnto it in the beginning make the signe of the Crosse vpō thy forehead mouth breast and say from thy hart these wordes Glory be to thee O Lord. And when the Gospell is ended Prayse be to thee O Christ who by thy selfe by thy Apostles hast vouchsafed to preach the gospell to the world to giue the incredulous and vnbelieuing the true light of faith Say the Creed with the Priest I Belieue in God the Father Almighty c. When the Priest hath made the oblation say thus LEt vs giue thākes to our Lord God for that it is truely a worthy thing and iust meete and healthfull that we alwayes and euery where yield thee thanks holy Lord Father omnipotēt eternall God by Christ our Lord. By whom the Angels prayse thy Maiesty the Dominatiōs adore it the Powers trēble before it the heauens and the Vertues of the heauens the blessed Seraphims doe with ioynt exultation celebrate it With whom we also beseech thee to commaund that our voyces maybe admitted heard with humble confessiō saying Holy holy holy Lord God of Sabaoth The heauens and the earth be full of thy glory Osanna in the highest Blessed is he who cōmeth in the Name of our Lord. Osāna in the highest Heere in honour of the fiue Wounds of our Redeemer which cannot be honoured inough say Pater Noster fiue tymes that both liuing and dying thou mayest receiue the aboundant vertue of them and of all our Sauiours passion and therby obtayne the remission of sinnes and all manner of grace both for your selues and others A Prayer to Christ. BLessed be thou o Lord Iesu-Christ Sonne of the liuing God who hauing compassion vpon vs camest downe from heauen being a true Sacrifice for our sinnes liberally offredst vpō the altar of the Crosse thine innocent body and bloud which thou tookst of the B. Virgin Prayse and glory be to thee because of the same body and bloud of thyne thou hast instituted not only the bread of life which we are to receiue in the Sacrament but also a sacrifice to be offered vpon the altare by the Priests and hast left it to be celebrated till the worlds end that thy Church might haue a perpetuall and pure sacrifice to celebrate all the world ouer Iesu of Nazareth crucified for vs be mercifull to me and to all sinners and graunt that we may receiue the effectuall fruit and vertue of the Sacrament and of this Sacrifice to the profit of both body soule and to all prosperity and consolation of the faithfull At the Eleuation of the holy Host and Chalice WE adore thee o Lord Iesu-Christ our King high Priest and we blesse thee who by thy holy Crosse and bloudy oblation of this thy sacred body bloud hast redeemed vs and recōciled vs being lost creatures to God the Father By thine infinite goodnes I beseech thee make me and all thy Church participant of all thy redemption and to receyue in vs the fruit of thy death resurrection and ascension to life euerlasting Amen Hayle the worlds saluation the eternall word of the Father the true host liuing flesh perfect Deity life euerlasting Thou art my Lord and my God whome I humbly adore and faythfully inuocate being present vpon this Altare in body bloud that I may haue thee my Redeemer propitious and fauourable vnto me in prosperity and aduersity in life and in death and finally may behold thee face to face raygning in Heauen Who with the Father the holy Ghost liuest and raygnest world without end Amen The soule of Christ sanctify me the body of Christ saue me the bloud of Christ inebriate me the water of Christs side wash me the passion of Christ strengthē me O good Iesu vouchsafe to heare me and permit me not to be separated frō thee From the malignant Angell defend me In the houre of my death call me and will me to come vnto thee that together with thine Angels I may prayse thee for euer euer Amen For whome we ought most of all to pray in Masse-tyme MOst soueraygne Bishop and Redeemer of the world Iesu-Christ who discouerest thy self vnto vs not only on the Crosse but also in this venerable Sacrament togeather with thy body and bloud in so much as thou sufferest thy selfe to be touched offered eaten by sinners haue mercy vpō vs who without thy grace are not able to do anything giue thine assistāce to thy Catholike Church spread ouer the whole world that by thee the true Catholikes may haue peace and by thy conduct may be safe defended against their enemies whersoeuer Establish sufficiēt Pastours ouer thy flock and contayne all Magistrats in their office that they may rule and profit the Christiā Common-wealth conformably to thy will pleasure Conuert O Lord all miserable sinners who are strayed from their faith that by thine inspiratiō they may returne to the way of truth giue the light of fayth to Infidels comfort the afflicted restore the sicke to their health help the miserable succour the needy poore protect also our parēts kinsfolks benefactours friēds conserue thē that they may carefully imbrace and loue those things that appertayne to fayth and Catholicke obedience And through thy goodnes clemency take away from vs whatsoeuer is displeasing vnto thee and giue vs strength and vertue to auoyd all sinne and imbrace all good that we may fulfill thy will and our own vocation Admit this healthfull Sacrament offered by the Catholicke Priest in full satisfaction of our sinnes for an aboundant supply of
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
our negligences and for a particuler thankes-giuing for all thy benefits whatsoeuer bestowed vpon vs graunt pardon euerlasting rest not only to the liuing but also to the faithfull departed For the obtayning of peace LAmbe of God who takest away the sinnes of the world haue mercy vpon vs. Lambe of God who takest away the sinnes of the world haue mercy vpon vs. Lambe of God who takest away the sinnes of the world giue peace of tyme of hart and of eternity to wit that we may haue a perfect vnioÌ„ with our Nighbours enioy a peacefull coÌ„science and come to that eternall repose in heauen whereunto all the elect doe aspire For the publicke peace of the Church GRaunt peace O Lord in our dayes because there is not any other who fighteth for vs but thou O Lord. Vers. Peace be made in thy vertue Resp. And aboundance in thy towers The Prayer O God froÌ„ whome flow all holy desires right counsayles and iust workes giue vnto thy seruantes that peace which the world is not able to giue and that our harts being bent to the obseruance of thy commandemeÌ„ts the feare of our enemies being taken away the tymes may be through thy protection profitable O God the author louer of peace whose knowledge is life and whose seruice is a kingdome protect thy seruants from all oppressions and assaults that we relying vpon thy defence may not feare the force of any hostility and may be deliuered from all tentations that trouble vs. By Iesu-Christ thy Sonne our Lord. Amen At the end of the Masse when the Priest blesseth the people reuerently kneele downe and as one who expecteth an Heauenly benediction blessing from God with an ardent faith say OMnipotent most merciful God the Father the Son the holy Ghost blesse vs and keep vs. Iesus of Nazareth King of the Iewes the tytle of triumph blesse and defend vs from al euill Amen This done blesse thy selfe and say with the Priest S. Iohns Gospel in these words IN the beginning was the word and the word was with God and God was the word This was in the beginning with GOD. All things were made by him and without him was made nothing that was made In him was life and the life was the light of men the light shined in darcknes and the darcknes did not comprehend it There was a man sent from God whose name was Iohn This man came for testimony to giue testimony of the light that all men might belieue through him He was not the light but to giue testimony of the light It was the true light which lightneth euery man that commeth into this world He was in the world and the world was made by him and the world knew him not He came into his owne and his owne receyued him not But as many as receyued him he gaue theÌ„ power be made the Sonnes of God to those that belieue in his name Who not of bloud nor of the will of flesh nor of the will of man but of God are borne AND THE WORD VVAS MADE FLESH and dwelt in vs and we saw the glory as it were of the only begotten of the Father full of grace and verity Resp. Prayse be to thee O Christ. FINIS Plato Dialog 8. de legibus Arist. l. 8. Aeâ— 1. c 9. Cice. de natura DeoruÌ„ S. Tho. 22 q. 88. â— 1 Heb. 10. Iren. l. 5 c. 25. Hilar. Auct imper in Matt. â—4 Hieron Beda Dan. â— Dan. 12 Sess 22. c. 1. Can. 1. De Missa priuata tom 9. Ger. fol 28. Catec mystag 5. Clem. Epist. â— Alex. Epist. 1 4. Epist. ad omnes xpiÌ„fideles â—e Bellarm l. 1. de Missa c. 1. â— p.q. â—3 a. 4. â—d 9. Baron an Châ— 34. Isa. 53. â— 7. â—oa 10. â— 17. â— Chrys. hom 6. super 1. Tim. 2. Hom. 5. in c. 6. Esa. Hieron super c. 1. Malach Serm. de xpiÌ„ corpor 2. Cor. 5.20 Sap 18.24 Hom. 83 in Mat. Trid. Sess. 22. c. 1. 2. Psa. 109. v. 4. Hom. 37 in EuaÌ„g Hom. 83 in Mat. l. 4. de Trin. c. 14. Gen 4. In qq Hebra Ephes. 5.2 Gal. 4. Sess. 2. c. 1. Sess. 22. c. 2. Super Hebra c. 10. Homil. 2. in 2. Tim. Sess. 22. c. 1. 1.2 q. 102. 2.2 q. 85. Exod. 13 Gen. 12. Esa. 40 Decret d. 2. c. Cùm omne Greg. 4. Dial. c. 5. â— Suare 8 Tom. 3. in 3. p. Disp. 79. sect 2. Rom. â— Hebr. 6. 1. Ioa. 2. Heb. 7. Chry. l. 3. de Sacerd. 4. Reg. 4. Serm. de XpiÌ„ corpore Matth. 3. 17 Ephes. c. 1. Ioan. â— Mat. â—â— F. Iohn de Angelis Tract 2 of the Spirituall coÌ„flict the 13. Chap. Ioan. 4. F. Iohn de Angelis col citato Rom. 10. Gen. 4. Luc. 22. Mat. 26. Ioan. 17 1. Cor. 14. Deut. â— 10. v. 13 11. v. 1. Leuit. 5 v. 15. Ezech. 44. v. 5. 15. Apoc. 19. Dan. 7. Isa. 56. Heb. 12.
in whose name we make this oblation vnto you The same the Priest repeates agayne straight vpon consecration saying wherfore being mindfull we thy seruants and thy holy people We Priests that are peculiarly thy seruants and ministers and thy Christiā people all ioyning togeather do offer this holy sacrifice This also the sacred Councell of Trent declares defining all Masses though priuate and not sayd in publicke are ought to be estemeed common because the Priest as publicke Minister offers them not for himself only but generally for all the faythfull that belong vnto the mysticall body of Christ. In summe is it the most certayne and vniuersall doctrine of the holy Fathers and Deuines that the Masse is sayd in name of the whole Catholicke Church and of the whole Christian people not only the faythfull that liue yet in the world but also the deceased that are detayned in purgatory because they haue their proper part of fruit in the Masse being in so great necessity therof all which the company of the faithfull both liuing and departed send the Priest as Embassadour to deale their affaires with God Yea which is a thing to be pondered the Priest goeth this Embassadge in name not only of the faithfull that are in the Militant Church but besides of the Sayntes that now rest in the triumphant because also to them reacheth part of the fruite of the Masse For though they haue no need to satisfye for their sins from which they are already perfectly cleansed nor to demaund fauours for themselues being in the blisfull possessiō of whatsoeuer they can desire yet the Masse auayles them vnto accidētall glory and helpes them to giue thankes vnto God for the Benefits he hath bestowed and still bestowes vpon them which thing is to them occasion of very speciall contēt because they still acknowledge themselues charged towardes God with an infinite debt of gratitude that they can neuer fully and perfectly discharge themselues therof This is that vvhich the Church signifyes in the seruice of the Masse saying that she offers the Sacrifice to the glory of the most holy Virgin Mary and the Blessed Apostles that the same may auayle vnto the honour of them and all saints So that by the Masse honour and accidentall glory comes to all the Saints and a speciall ioy which they conceaue in regard of the glory that is therin giuen vnto God and of the thankes so effectually presented vnto him The affaires in like manner which the Priest treates in this Embassadge are of highest importance as any eyther be or can be in the world For the busines treated is the acknowledgment of subiection vassallage which all creatures owe to their Creatour and of the Maiesty Dominiō which the same Lord hath ouer all in acknowledgmēt heerof to pay him the great tribute and present him with a gift of inestimable pryce to giue him thākes for benefits that from him they receaue to obtayne pardon of their offences committed against them to request great graces and fauours and reliefe of all necessities and finally to craue ayde and assistance to attayne vnto glory blessednes euerlasting which thinges without any contradction or question are the greatest that are possible Hence we may gather ought much to consider the great authority of a Priest being at the Aultar how great a personage he beares being as it were the Sollicitour general of al human kind and as S. Crysostome sayth like a common Father of the whole world and so it is his duty to haue care of all as God hath whose vicegerent he is or as the same Father saith in another place as a mediatour betwixt God and humane Nature bringing from thence benefit vnto vs conueying from hence our prayers thither S. Hierome affirmes that for this respect the Priest is tearmed The Angell of our Lord because he is the messenger or Embassadour that carryeth mens negotiations vnto God bringes backe againe answers from God vnto men S. Laurence Iustinian confirmes the same auerring that the Priest in the celebration of the Masse hath the office of mediatour and therfore ought to be intercessour for all sinners Which office of Embassadour S. Paul attributes to himself and other Preists saying pro Christo legatione fūgimur we are the Legats or Embassadours in the name place of Christ. For Christ is the principall Embassadour chosen to be the intercessour and mediatour of all mankind to obtayne them pardon of all their offences all other benefits they haue need of which office Priests now exercise in his name And the Fathers note that for this reason that the Priest of the old Testament who was a figure of the Priesthood of the new in his sacerdotall garment did carry pictured the whole world as the holy Ghost doth clearly signify in the book of Wisedome Because as S. Hierome and others note by the colour matter and fashion of the Priestly garment were signifyed the fower Elements of which this inferiour world doth consist as also the celestiall Globes the starres and planets euen vnto the Caelum Empireū which is the Court and Hall where the Blessed assist By the leafe of Gold which he wore on his forhead wherin was ingrauē the ineffable name of God was represented the Lord himself and Creatour of all who as Monarche standes and rules ouer the whole Hierarchy of creatures All this doth declare the maiesty of a Priest adorned in his Sacerdotall Robes when he celebrates the most holy Mysteries as the messenger or sollicitour Generall of all mankind which considerations are deduced from the first signification of the word Masse which signifyes a message or a thing sent That the Masse is a liuely representation of the Mysteries of our Sauiour which are renewed and mystically performed againe therin CHAP. IIII. LET this be another definition of the Masse The Masse is a liuely and perfect representatiō of the Mysteries of Christ Iesus our Lord his Incarnation Natiuity most holy life his Passion Death glorious Resurrection and admirable Ascension into Heauen Al which is done with so much truth life propriety and perfection that Christ Iesus himselfe really is there present and by himself acteth his owne person and part performing by himself the most Diuine and sacred mysteries a thing worthy of all veneration and reuerence and of most high attent consideration That this may be better vnderstood we must call to minde a point of most certaine Christian Theology to wit that Christ our Lord is the supreme and principall Priest who by himself really properly and efficiently worketh the effect of all Sacraments Thus though the Priest say I baptize thee yet Christ is the person that as principall efficient cause washeth the soule cleansing it from the stayne of sinnes and though the Priest in the Sacramēt of Pennāce say I absolue thee yet Christ is he that absolueth releaseth men freeing them
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
reason that we who thinke ourselues happy in that we are Catholicke Christians and by Gods singular mercy true children of the sayd Catholicke Church it is good reason I say that we should think it part of our honour to be opposite vnto the foolish fancies of Hereretikes as much as may be by how much they more reprehend and despise the sayd ceremonies by so much we ought to be more careful and religious to performe them with the greatest reuerence exactnes that may be And to vnderstand the ground of these externall Ceremonies and Rites we are to note that man being compounded of two substances to wit soule and body and God being Creatour and Authour aswell of the one as of the other is boūd to acknowledg worship to God and adore him not only with soule but also with body for with the hart one belieues vnto Iustice with the mouth he confesseth his fayth vnto saluation So that it is not inough to belieue with our hartes but also we must make professiō thereof with our mouth and so religion bindes vs not only to worship God internally with our soule but also to yield vnto him externall reuerence and honour with our bodyes Thus we see that from the very first beginning of the world iust godly mē began to honour God with externall ceremonyes bending their knees lifting vp their hādes casting vp their eyes vnto Heauen building Aultars and offering Sacrifices as did the Iust and Innocent Abel which practise went still continuing and increasing in all iust men Religious towardes God as doth appeare by diuers Hystories of holy Writ Prophane Hystory lykewise shewes that the Gentills in their impious worship of Idols vsed sundry and diuerse crremonies For the Diuel who was adored by thē in those Idols as he still perseuered in his first pride and sottish enuy seeking to vsurpe to himselfe the honour and adoration due vnto God knowing that externall Reuerence is a signe and a character of the interiour and in this respect most due vnto the true God required of his deceaued adorants and ordayned that they should adore him and sacrifice vnto him with great variety of externall Reuerences Rites and Ceremonyes And in the holy Scripture we reade that those most vnfortunate Priests of Baal did inuocate him with Sacrifices with clamors bending their knees prostrating themselues on the ground and being barbarous inhumane lyke to the Diuell they serued with knifes did lance themselues till they were all embrued in blood The difference which in this poynt hath been according to the variety of liues and states is that in the first state called The Law of Nature as God had not giuen them any written forme of Religion or Law there was no set order of these kind of Ceremonies but euery one followed the internall instinct and inspiration of God who taught them in what manner he would be honored worshipped by them But afterward when God gaue vnto his people a written Law a most principall part therof pertayned vnto the ceremonyes and diuerse sorts and fashions of Worship to be by them vsed in their offering Sacrifices praying and other duetyes belonging to the Diuine seruice Also there were appointed diuers kindes of Ministers for the more full accomplishment of these thinges some being Priests some Leuits some Singers some Porters some Exorcists and diuerse other kindes euery one hauing his office and Ministery assigned him with most strict and seuere commandments that each of them should be most punctuall exact in his owne office without medling with the office of others enacting most grieuous punishment vnto any that should fayle though but in small matters all which appeares by the Books of the Law specially by that of Leuiticus and Deuteronomy It is true that all these Precepts and ceremoniall Lawes are now ceased and abrogated by the Law of the Ghospell that now is not necessary yea now it were a sinne to obserue them but in their place other ceremonies doe succeede better and perfecter more proportionable and conueniēt with the perfection of the Law of Grace which the Church gouerned by the ho. Ghost hath established as receaued and deriued by tradition from Christ and his Apostles For though some particular ceremonyes haue been altered and changed according to the state and conueniency of tymes yet most certaine it is that some of them were vsed by Christ himselfe in tyme and place and as they were conuenient to his person Thus we reade that sometymes he prayed on his knees positis genibus orabat sometymes standing as in the prayer he made after his last supper sometymes prostrate on his face Procidit in faciem suam sometymes lifting vp his eyes vnto Heauen Subleuatis Iesus oculis dixit And whē he instituted the most venerable Sacrament hauing ended the ceremonies of the old Testament he washed the feete of his Disciples sat downe at the Table tooke bread into his hands cast vp his eyes vnto Heauē gaue thankes vnto his Father blessed the bread consecrated it deuided it gaue it to his Disciples which were the ceremonyes for that tyme place and season After our Sauiour was ascended vnto Heauen the Blessed Apostles hauing receaued the holy Ghost begā presently to vse ceremonyes in the Masse and ordayned such as were to be obserued as appeares by most auncient formes of Masse by thē composed and by S. Clement their Disciple and successour of S. Peeter and by the decrees of other Popes and Councels very aunciēt which to auoyde prolixity I omit The Apostle S. Paul in his Epistle to those of Corinth appoints that Womē be in the Church with their heades couered and Men with their heades bare as also many thinges concerning the order that they were to keepe when they did meete togeather to receaue the most Blessed Sacrament saying in the end Cetera cùm venero disponam I will giue order by word of mouth about the rest of these thinges when I come my selfe Certayne it it that the Apostle was not to appoynt the thinges essentiall vnto the Sacraments for these our Sauiour ordayned and he only could and had power to ordayne them but only certayne ceremonies concerning the vse of the Sacraments And so it is a most certayne truth that the ceremonies of the Church speaking of them in generall be very auncient many particular ceremonies come by traditiō from Christ and his Apostles others frō the chiefe Bishops and Councells For it was not conuenient that the vse of ceremonies and exteriour Religious Rites in the holy Sacrifice of Masse should be left to the liberty of euery one because such liberty might be occasiō of many errours ignorances and superstitions but that the Church should haue the appointment of them The ground of which exteriour obseruances is found in the holy Scripture set downe by S. Paul in the first Epistle to those of Corynth the 14. Chapter Omnia secundum ordinem
distinctly nigh at hande the Angell that represented the person of God cryed vnto him Stand still approach no nearer for the place wher thou art is holy land Moyses hearing the voyce declaring God to be there present fell prostrate on his face not dearing to lift vp his eyes nor to cast them towardes the place where God did abide And from that tyme euer after the Mountayne was held in great veneratiō and called the holy Mountayne the Mountayne of God as appeares by the third Booke of Kinges the ninteenth Chapter In this respect the Apostle S. Peter calleth the Mount Thabor the holy Mountayne where our Sauiour was transfigured because there he once shewed his Maiesty and glory Now if these places because God once appeared in them became so specially venerable and reuerenced how much more ought our Temples to be honoured where our Lord himselfe makes his mansion and his aboade as in his ordinary residence and pallace where he worketh dayly so many wonders and bestoweth on men so many fauours If those holy Patriarchs worshipped with such humble respect the place where once or twice they saw God or an Angel that spake to thē in his name what honour would they beare what respect would they shew to our Churchs had they liued in so happy an age as we liue in but through rudenes and ingratitude doe not esteeme nor acknowledge our happines If the holy Patriarch Iacob conceaued such dread and reuerence to the place where in his sleep he saw a lader on which the Angels went vp and down what reuerence and dread would he conceyue should he see as we dayly see with the eyes of fayth the very Son of God to come down and place himselfe in the handes of Priests And this not seene in sleepe or in a dreame but by sight more certayne more infallible then any thing can be that we see with eyes and feele with handes with how far greater reason would he exclayme Verily dreadfull is this place verily God is in this place And with much more truth haue sayd verily this is the house of God and entrance of Heauen If holy Moyses cōceaued such feare and reuerence not daring to looke on the Bush out of which an Angell spake vnto him in the name person of God what reuerence would he conceaue what deuotion would he declare if he should enter into our Churches and see the most venerable Sacrament knowing as certaynly as we do that there God is in person being made Man for our sake and so sweet and courteous towardes men that he is receaued and eaten of them Oh holy Patriarches me thinkes that frō your seates of Heauenly glory you behold vs on earth and are ashamed to see our stupidity and rudenes who know not how to esteeme and honour such sacred and venerable places as are our Churches nor how to enter into them and stay in them with the dread and reuerence as reason requireth of vs. One day you shal be our Iudges and condemne vs as rude vnmannerly seing we do not imitate your example in worshipping holy places our Temples being with great excesse more venerable and glorious then those which you did so highly esteeme and honour Of being present and hearing the Holy Office of Masse which hath alwayes byn in most high esteeme publickly celebrated euery where both among the Syrians the Grecians and the Latines euer since the tyme of the Apostles CHAP. XVI A Prayer before Masse LORD Iesu-Christ the pure light of harts and the Eternall truth stay I beseech thee and collect mine euer-wandring distracted mind that I may be attentiue with reuerence present in the sight of thy infinite Maiesty whiles this holy office of Masse is celebrated and reape thence true fruit healthfull to my soule and others and especially that I may with thankes-giuing call to mind thine vnspeakeable charity wherwith thou offered'st thy self to a most cruell death for my Redemption To thee be al praise thans-giuing thou being the Priest the Host and our Bishop according to the Order of Melchisedech who hast taught Priests to offer a cleane oblation and euery where to sacrifice vnto the Eternall God vnder the likenes of bread and wine Then blessing thy selfe begin with the Priest thus IN the name of the Father and of the Sonne and of the holy Ghost Amen I will enter vnto the Altare of God to God who maketh my youth ioyfull The 42. Psalme IVdge me O God discerne my cause from the nation not holy from the wicked and deceitfull man deliuer me Because thou art God my strength why hast thou repelled me and why goe I sorrowfull whiles the ennemy afflicteth me Send forth thy light thy truth they haue conducted me and brought me into thy holy hill into thy tabernacles And I will enter vnto the Altar of God to God who maketh my youth ioyfull I will confesse to thee on the harpe O God my God why art thou sorrowfull O my soule And why doest thou trouble me Hope in God because yet will I confesse to him the saluation of my countenance and my God Glory be to the Father and to the Sonne c. Euen as it was in the beginning and now and euer and world without end Amen I will enter vnto the Altare of God to God who maketh my youth ioyfull Our help is in the name of our Lord who hath made Heauen and Earth· The Generall Confession I Confesse vnto Almighty God vnto the B. Virgin Mary to B. Michael the Archangell to B. Iohn Baptist to the holy Apostles Peter and Paul to all the Saintes and to you O Father because I haue grieuously sinned in thought word and deed through my fault my fault my most grieuous fault Therefore I beseech the B. Virgin Mary the B. Michael the Archangell the B. Iohn Baptist the holy Apostles Peter Paul all the Saints you O Father to pray to our Lord God for me Amē Almighty God haue mercy vpon vs forgiue vs all our sinnes and bring vs to life euerlasting Amen Thou O God conuerted wilt giue life vnto vs and thy people shall reioyce in thee Lord shew vnto vs thy mercy and giue vs thy saluation Lord heare my prayer and let my crye come vnto thee The Prayer TAke from vs O Lord we beseech thee all our iniquities that hauing hart and mind pure and vndefiled we may deserue to enter into the Holies of Holies Though Christ our Lord. Amen Lord haue mercy vpō vs. Lord haue mercy vpon vs. Lord haue mercy vpon vs. Christ haue mercy vpon vs. Christ haue mercy vpon vs. Christ haue mercy vpon vs. Lord haue mercy vpon vs. Lord haue mercy vpon vs. Lord haue mercy vpon vs. Adde heere three tymes Pater Noster c. for thy sinnes committed in thought word deed that the holy Trinity in whose Name thou art baptized may pardon thee thy offences that being dead to sinne thou