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
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
inwardly as meate is conioyned with the person that feedes theron So that we may now well conclude that the Masse is a most perfect holocaust and that therein in highest māner we acknowledge our Creatours most soueraigne infinite Maiesty with the rest of his Diuine excellencyes and yield him the honour and worship that is his due That the Masse is a most perfect Sacrifice of Thankes-giuing CHAP. VIII AS touching the second reason of sacrificing to wit thereby to giue thankes vnto God for his benefits done vs it is apparant with what eminency thankes are giuen vnto God by this our most holy Sacrifice aboue all other that haue been at any tyme offered in the world For in other sacrifices howsoeuer great and precious the oblatiōs were yet mē did not offer all that they had but only a small portion reseruing the farre greater part for themselues as Iacob sayd in his Vow vnto God I will offer thee the tithes or the tēth part of all the things that thou shalt giue me What great thing is it that a man vnto him that giues all returne backe agayne the tenth part therof by way of gratitude retayning nyne partes for himselfe wherfore this kind of gratitude is more esteemed by the inward affection of thākesgiuing in tokē wherof the Sacrifice is offered thē by the value and sufficiency of the gift But in our most Diuine Sacrifice we offer a thing of farre greater price thē is all that which he hath giuen vs because we offer him his very Son whome also he gaue vs that we might offer him and by this oblation repay whatsoeuer we owe him seing he doth no lesse discharge the debt that payeth it by that which is freely giuen him then he who payeth it out of his owne stocke And if respect be had vnto the inward affection it is certayne that the gratitude of all creatures put togeather is lesse then the benefits they receaued of God to supply which defect we offer the affection the gratitude of our Lord Iesus Christ. For he knowing our insufficiēcy in this behalfe himselfe gaue thankes vnto his Father for all the benefits done vs particularly for the gracious gift of this most soueragne Sacrament when he tooke the bread into his handes to consecrate the same he did as the Euangelists write lift vp his eyes vnto heauen gaue thankes vnto his Father hereby preuenting and by anticipation making recompense for the want and default of our gratitude And as often as we celebrate we repeate this action of our Sauiour when we take the bread into our handes we say of him He tooke the bread lifting vp his eyes vnto Heauen and giuing thankes as if we sayd vnto the Eternall Father that if we be not sufficient to giue him worthy thankes for this soueragne mystery that he remēber his Sonne our Lord who rendred vnto him most perfect thākes in the name of vs all that he receaue these thankes of his Sonne to supply the defect of ours who for this reason offer him this sacrifice because it contaynes all that is due to him and for this cause it is called Eucharist or Sacrifice of the Eucharist that is to say of thankesgiuing That the Masse is a most perfect Sacrifice of Propitiation for sinne CHAP. IX AS concerning the third Title of Satisfaction for sinne the difference is perspicuous betwixt the auncient Sacrifices and this because they were not sufficient to satisfy for one only sinne as the Apostle Saint Paul many tymes affirmeth specially in his Epistle to the Hebrews where he sayth that it is impossible that by the bloud of bulls or goates sinne should be abolished And in the same Chapter he writes to the same effect Euery Priest is occupied in offering againe againe the same Victimes or Sacrifices but this Priest Christ Iesus hauing offered one Sacrifice sits for euer at the right-hād of God For this respect the same Apostle calleth them many tymes weake sacrifices impotent and defectuous Infirma egena elementa And not only this is so but also all creatures put togeather are not able of themselues to satisfy for one only sinne whereas our great High-Priest Christ Iesus by one only Sacrifice satisfyed for all the sinnes of the world and of a thousand worldes were there so many this satisfaction is not only sufficient but also abundant not only equiualent and equall but also obtaying pardon euen in rigour of iustice as is the most common true Doctrine of the Theologers for as S. Paul sayth Vna oblatione consummauit in aeternum sanctificatos by one Oblation he consummated for euer the sanctification of men which most sufficient superabundant satisfaction he applyes efficaciously vnto vs as often as we do offer the most holy Sacrifice of the Masse This is the reason that the most holy Councel of Trent defines that this sacrifice is truly propitiatory because God by this Oblatiō appeased by granting the grace and gift of Pennance pardons mayne and heynous crimes Hence it is that a most graue Deuout Authour affirmes that a man hauing committed many most grieuous sinnes by one only Masse which he should say with the conuenient disposition if there be no default on his part might be as perfectly freed frō them all by vertue of the sacrifice as he was before he sinned so that he might strayght enter into Heauen without any impediment And herein he vtters a most certayne Truth because the vertue and efficacy of the Sacrifice as for within it selfe hath no limitation nor any measure but that which the meannesse of mans disposition giues vnto it Wherfore the holy Coūcell of Trent sayth absolutly and without restraint that by the vertue of this Diuine Sacrifice all our sinnes are pardoned how heynous soeuer In the forme of consecration Christ lykewise sayth and we repeate the same dayly in his name That this is the Bloud of the new Testamēt which was shed and offered for the remission pardon of sins and Pope Iulius as Gratian relates sayth Omne crimen atque peccatum oblatis Deo sacrificijs deletur that euery sinne and crime is cancelled by the oblation of Sacrifice vnto God S. Gregory in his Dialogues writes in this manner This Victime doth singularly saue the soule frō eternall destruction which mystically represents vnto vs the death of Gods only begotten Sonne And in another place the same holy Doctour reportes of a man that was captiue in the handes of his enemies lodē with fetters yrons whose wife hearing no newes of him and therefore belieuing him to be departed this life caused euery weeke vpon a certayne day Masse to be sayd for him And as often as the Sacrifice of the Masse was offered on that day the fetters and yrons fell off from him and he remayned free for them to his great admiration he not knowing the cause of so great a wonder vntill retourning into his Countrey and relating
of the nayles and lance Christ Iesus his assumpted Humanity is offered vnto the eternall Father that he may acknowledge whome he begot and whome he sent into this world and by his Mediation grant pardon vnto sinners his hande vnto the lapsed life vnto the iustified We may well belieue that at the tyme of this Sacrifice the Heauen is opened the Angels behold with admiration the Saints singe with ioy the Iust exult the Captiues are visited the fettered are released Hell mourneth and the holy Church our Mother reioyceth in spirit Hence is gathered with what veneration the Priest ought to assist to whome the office authority is giuen to consecrate this Sacrifice and to intercede and pray for the whole world who therefore ought to be a louer of Gods honour religious towardes himself humble of hart and full of compassion towards the sinnes of his Neighbours Wordes worthy of the great spirit of this Saynt and sufficient to comfort and inflame him that readeth them and to make him conceaue great respect and reuerence towardes the most holy Mystery of the Masse That the Masse is a thing of greatest honour vnto God CHAP. XII SVCH is the Excellency of the MASSE that the greatest worshipp of Religion and Diuine honour is contayned therein and the most gratefull vnto God that giues him most content of all things that are done or can be don in the world Which is auerred by the same most holy Patriarch in these wordes Verily by no Sacrifice is God more praysed and honored then by this immaculate Victime of the Aultar which to the end that complete worship perfect prayse might be giuen vnto God Christ did institute in his Church wherein the mysteries and passages of his holy Passion are mystically renewed so that nothing can be more acceptable vnto God The truth of this saying is perspicuous by that which we haue shewed before that in the Masse is offered vnto the eternall Father the Sacrifice of his only begotten Sonne with the whole treasure of his merits which without question is a thing of more valew and dignity then were a Sacrifice consisting of all creatures put togeather and by this only Sacrifice more honour and worship is giuē vnto God then if all creatures were offered vnto him at once and a greater protestation of the eminency and Soueraignty of the Diuine Nature seeing hereby we acknowledge him worthy of a Sacrifice of infinit perfection valew and dignity And not only this Diuine Sacrifice is more gratefull acceptable then any other but also to speake with more propriety nothing is nor hath euer byn pleasing vnto him but in vertue of this Sacrifice which is signifyed by the speach of the eternall Father in the Baptisme and transfiguration of his Sonne This is my beloued Sonne in whome I am well pleased as if he had sayd He only pleaseth me for himselfe and all other please me for his sake and for his merits and for as much as they be like vnto him and not in other sort as the Apostle declareth in his Epistle to the Ephesians saying He made vs gracious in his beloued Sonne al the grace we haue of God stowes as frō the fountayne from that most abundant copious grace wherwith his most beloued Sonne is gratious in his sight To this effect the holy Euangelist S. Iohn hauing sayd That Christ our Lord is full of grace and truth as the only begotten Sonne of the Father addeth out of hand saying Out of his fulnes haue we all receaued grace for grace From this plenitude and height of grace which makes the Sōne gracious vnto the Father is communicated vnto vs all the grace we haue without want of any Yea it is a generally receaued truth that al the grace which hath byn giuen or shall hereafter be giuen eyther vnto men or Angels proceedeth from the grace of Christ and that no creature hath euer beene or shall euer be gratious vnto God but in him through him And answerably herevnto it is very cleere and certayn that nothing can be so gratefull and acceptable vnto him as this Sacrifice wherin Christ himself is offered togeather with all his merits which truth may be yet further declared in this sort If the charity which mē haue had frō the beginning of the world vnto this day or shall haue hereafter vntill the consummation thereof with all their merits and all the prayse honour which they haue giuen vnto God be put togeather If the torments and sufferings of all the Martyrs who with such excessiue charity and heroicall fortitude offered their liues for the honour of God if the pious and vertuous exercises of holy Confessours Patriarchs Prophets Monkes Anchorets Eremits other who by another kind of Martyrdome of longer continuance and in some sorte more painfull and difficult haue crucified massacred themselues with fastings wearing of hayre-cloth watchings pennance and mortifications finally if all the vertue and perfection both of men and Angels be layd togeather in one yet all this put togeather doth not please God so much as doth one only Masse sayd by the poorest Priest in the world And to proceede yet further the charity of the Blessed is much more perfect excellēt then that of the greatest Saynt that liueth in the world because it is charity proceeding from the cleere perspicuous vision of the Diuine Essence For this respect our Sauiour hauing extolled the sanctity of the glorious S. Iohn Baptist so farr as to say of him amōgst the Sonnes of womē there neuer arose any greater nor more holy he strayght added Yet the last in the Kingdome of Heauen is greater then he Now this being so proceeding higher in the forsayd consideration I say that though vnto the merits and vertues of all Saints that haue byn or euer shall be be added also the charity of the Blessed in Heauen both of men Angels and of the most sacred Virgin Queene of thē all all these put togeather cannot giue vnto God so much honour nor so much prayse nor so much contēt as a Masse doth offered by any Priest And the reason hereof hath been signifyed before to wit that in all and euery MASSE Christ our Lord is the principal Priest who actually makes the oblation of that Sacrifice and the proper office duty of Priesthood is to giue prayse and honour vnto God So that Christ in euery Masse is the chiefe worshipper and honour of God to make amends for our defects he as the chiefe and supreme Offerer giues the thankes the honour prayse and worship that is due vnto him and most certayne it is that all creatures put togeather cānot yet yield vnto God so great honour prayse and content as his only Sonne alone can doe Whence it is consequēt that the Sacrifice of the Masse aswell in regard of the thing offered as also in respect of the person that offers incomparably exceedes all Religion worship
and glory which may be rendred vnto God by all the creatures both of Heauen and earth that thus Priests may vnderstād what soueraigne treasures and richesse God hath put into their handes whereby they may supply their wants enrich their pouerty It is great pitty to behold with what facility carlessenes many depriue themselues of such inestimable treasures only because they will not take a little paynes to prepare themselues and make pure their consciences This most high and noble consideration I find to my great content in an Authour very spirituall contemplatiue of this age And because his stile and manner of writing makes mee probably iudge that he receaued that doctrine by speciall inspiration of the holy Ghost I will set downe his very wordes Considering with my selfe many tymes the most high Mysteries of the holy Masse and the office which God out of great loue hath bestowed vpon vs to consecrate his most sacred Body and precious Bloud and handle the same so familiarly and receaue the same into our bowells I haue iudged and do dayly more and more cleerly and assuredly iudge that the glory and pleasure which the eternall Father receaues when the Priest offers vnto him his most beloued Sonne couered and inclosed within the most venerable Sacrament is so great that the glory pleasure which all the Quires of Angels and of the rest of the Blessed in Heauē offer him in comparison hereof is as nothing For the works of creatures how noble high soeuer that they be haue no proportiō with the works of the Creatour and the Priest that offers vnto the Eternall Father and vnto the whole most Blessed Trinity the most venerable person of the Sonne in the Sacrament offers God vnto God and consequently infinite prayse infinite glory infinit content and finally all goodnes that is the true and eternall goodnes And the Angels with the whole celestiall Court how great soeuer their seruices are that they do vnto God how great soeuer the honours and contentments they yield him though they continew for all Eternity yet doe they not offer God vnto God and consequently all is little or nothing in respect of this most Diuine Oblation in the which God himselfe is offered To this Consideration another succeedes no lesse excellent then this of the great fauours that God doth continually bestow vpon men and the motiues men haue to loue him and to render him infinit thankes honour prayse and contentment Being in this cogitation I felt within my selfe a certayne internall voyce saying that if I wished and desired this that then no meanes could be found more fit for that purpose then to receaue in the state of Grace and with due preparation the most holy Sacrament of the Aultar and after that I haue receaued and layd hold thereof hauing it within my breast and in my power being at is were Maister and owner thereof to giue and offer it agayne vnto the Eternall Father retyring my selfe for this end vnto some quiet place or recollecting my selfe with quiet of soule in the place I should find my selfe This Oblation is to be made with the most inward desires of the hart and with most affectious acts of the will and with all the humility and reuerence that is possible For giuing and offering vnto the Eternall Father this gift and oblatiō infinite glory prayse and content is giuen and offered vnto him in regard of the dignity thereof which neyther the Angels of Heauen nor all the Blessed Saynts can giue vnto God by any other way Hitherto be the words of this Authour God of his mercy make vs able to vnderstand them well that we may practise accordingly That the Masse is a present most gratefull vnto our Sauiours Humanity and vnto the most Blessed Virgin CHAP. XIII ANOTHER Excellency of the MASSE that is consequēt out of what hath byn sayd is that the Masse is a thing that most pleaseth giueth greatest content vnto the most sacred Humanity of our Lord Iesus Christ and whereby we do him more seruice and honour then by any other seruice or seruices that we can do him This truth is cleere out of the doctrine that hath been set down For the will of our Sauiour being so vnited and conforme vnto the will of his Father he knowing that his Father by this Oblation receaues so much honour and glory in lyke sort his Blessed Soule cannot but receaue the same pleasure and content seing that as he sayd euen whylest he liued in this world all his pleasure and content was to fulfill the will of his Father Besides which there is another speciall reason of this doctrine to wit in regard of the representation which is made in the Masse of the Life Passion Death and all the Mysteries of our sayd Lord Iesus Christ. For declaration we must know that all the Blessed that are in Heauē receaue great ioy complacence and content in all the thinges that pleased God and gaue him content in this lyfe and herein their content is so much the greater by hovv much the thinges they ioy in were more gratefull and acceptable in God his presence And this is amongst thē so settled an affection that any of thē if it were possible would leaue the glory whereof he is possessed to do or suffer the same againe and againe many tymes ouer The Martyrs reioyce and be glad of their former torments and paynes the Monkes and Heremits and the rest of the Confessours of their fasts watchings Pennances and Mortifications and they would all haue done and suffered more for God his honour And seing it is not possible now to returne into this World to suffer againe they receaue new ioy accidētall glory that we vpon earth make Cōmemoration of their Martyrdomes labours and merits and that we offer them vnto God that we giue him thanks that he gaue them such grace as they might do him such excellent seruices That which to none of the Saints is grāted is grāted vnto the humanity of our Blessed Sauiour which being vnited vnto the Diuine Persō may haue or do whatsoeuer the same will wish to haue or do And he finding that his Passion and Death so pleased and gaue such ioy content and glory vnto his Father he both was able to inuent and sufficient to affect a meanes whereby the same may be renewed and repeated ouer many tymes in such manner as his Father at euery repetition thereof should receaue no lesse ioy content honour then he receaued the first tyme the same was suffered and offered on the Crosse which manner is this that seing he now being risen frō death and glorious in Heauen cannot returne to suffer and dy againe he hath ordayned the most sacred Mystery of the Masse wherein his Passion and Death is so liuely represented as if he did euē now suffer and dy againe And this is not only represented but also in mysticall manner performed effectuated and
repeated the very same Sacrifice he offered on the Crosse being offered a new vnto the Eternall Father with the same valew merit and powerfulnes as it then had and as able to giue him pleasure content glory and honour This we doe when we celebrate Masse and consequently we yield vnto Christ our Lord the greatest pleasure and cōtent and we doe him the best seruice that can possibly be giuen vnto him and if we may so speake we doe him the greatest charity that may be herein shew ourselues to be his seruants and friends more then in doing for him all other thinges in the world And verily we should esteeme this as a great felicity and treasure and our selues herein most fortunate that we haue some thinges wherein we may do seruice and yield pleasure and content vnto our most louing Lord and Master Christ Iesus specially a thing that we may haue so good cheape a thing so dew vnto him who with so much payne and at the deare rate of his pretious Bloud procured the same for vs not sparing any labour nor stying any difficulty to make the same profitable vnto vs. And what is sayd of the most Sacred Humanity of our Lord Iesus Christ may be extended vnto and with a kind of proportion vnderstood of the most sacred Virgin his Mother and euery other Saynt that we can do them no better seruice we can giue them nothing of greater content nothing can we more shew that we are their most affection at friēds then in offering vnto God the holy Sacrifice of the Masse in their name honour For though we may not offer Sacrifice vnto any Saynt no not to the most Glorious Virgin Mother Queene of Heauen for this the sacred Councell of Trēt declareth to be vnlawfull yet we may make commemoration of their merits giue thankes vnto God for the benefits he bestowed on them and for the glory wherwith now they are made Blessed offering also their meritts vnto GOD which they togeather with vs also offer vnto our common Lord and Maister to supply our defects in their name as the aforesayd most deuout and contemplatiue Authour declareth in these wordes If we be as it is reason we should be desirous to giue vnto the most glorious Queene of the Angels as much honour and glory as is due vnto her we must coming from the Masse or holy Communion with the like ardent charity humility and reuerence offer vnto her most pure armes her most sweet louing Sonn whome we haue in our custody For this Oblation she receaueth with more content the same is to her of more honour and glory thē any whatsoeuer other that eyther all men or all Angels can offer vnto her if it be not likewise the gift and oblation of God and of her Sonne as this is And thus we may at any tyme so longe as we haue our Sauiour within our breast that is vntill the Sacramentall formes of bread and wine be consumed by the naturall heate of the stomacke The like Oblation may be made vnto any Saynt or vnto all the Saynts in the aforesayd manner in their honour and the honour of God Wherefore it being a thing cleere what great glory honour prayse and content Priests all other Christians may giue vnto God vnto the soueraign Virgin Empresse of Heauē and the other Saynts of the Celestiall Ierusalem by meanes of the most holy Sacrament of the Aultar Let all that haue notice hereof consider what great cause they haue to spend themselues and to doe the vttermost of their power to be continually so prepared and disposed that no day may passe wherin they do not eyther celebrate the holy Masse or receaue the most holy Mysteries Whereunto besides what hath byn sayd this consideration may likewise encourage them that they may assure themselues that by the meanes of this rich present sooner then by any other they shal obtayne of the Father of Mercyes of the Blessed Virgin Mary our B. Lady all the Saints of the Heauēly citty whatsoeuer they shall demande Which confidence may iustly be the greater in this respect that by this Oblation made in the manner aforesayd vnto the Saynts we get thē to be our Aduocats and Friends obliged to pray and intercede for vs. All these are the words of the afore-mentioned Authour worthy that all consider practise the things counselled therein and benefit themselues by an aduise so important facile and profitable Other innumerable dignityes excellencyes and magnificencies may be sayd of the holy Masse and are gathered of the former definitions declarations and explications giuen thereof which if we should particularly declare this Treatise would grow of too great a bignes For example that the Masse is of greater glory ioy and comfort vnto the Saynts and Angels of Heauen thē any other thing that is don or can be don in this world That the same is of greater profit and vtility to the Militāt Church of greater force to helpe relieue the soules in Purgatory of greater importance and efficacy for our spirituall progresse and increase in perfection and this with so great excesse that if we put in one side of the balance all that we doe in the day and night supposing we spend them wholly in vertuous and holy Exercises all this togeather weigheth not so much as a drame in comparison of one Masse that we say with the due required disposition Wherefore though for no other reason yet at least in respect of our interest and profit and to spare greater paynes and labour and to enrich our pouerty to supply our wants out of treasury of the merits of our Lord Iesus Christ we ought to procure with all diligence to dispose our selues to celebrate and to assist at the most sacred Mysteries of the Masse and to receaue the most Diuine Sacrament with all purity and perfection possible The externall Reuerence and Worship to be vsed in the holy Masse CHAP. XIIII HITHERTO we haue set downe considerations that may stirre vp in vs inward reuerence and deuotion towardes the holy Sacrifice of the Masse aswell in Priests that celebrat as in other Christians that assist thereat And although where inward reuerēce and worship is found there externall Reuerence Grauity Composition and all other decent gate will not be wāting yet to make this Treatise more full it will be cōuenient to adde something also concerning this second kind of Reuerence the wāt whereof is scandalous and occasion to many to thinke lesse reuerently of the holy Mysteries Also the time we liue in may seeme to require both of Priests and Laymen that in this externall Reuerēce they be most punctuall and exact concerning the sacred ceremonies and externall Rites of this Diuine Oblation because the Heretickes of our tyme do oppose specially against these Ceremonies impugne the Externall Rite and Worship vsed by the Catholike Church in the Diuine seruice Wherfore it is good
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
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
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