from the giues of sinne by the mediation and Ministery of the Priest of that sacramētall action This is yet more properly singularly true in the most sacred mystery of the Eucharist Christ is he that worketh that wonderfull Transubstantiation and conuersion of bread into his Body and of wine into his Bloud and the Priest is no more but the instrument Minister that pronounceth the wordes in the place name of Christ himself And so when the Priest saying in the Canon He tooke bread into his sacred venerable handes himself taketh the bread into his own sinfull handes and though he say This is my body this is my bloud yet the conuersion is not made into the body and bloud of the Priest but into the body and bloud of our Lord. Wherfore the holy Fathers teach expresly that he by himself worketh these mysteries and offers that sacrifice yet by the handes ministery of the Priest as S. Chrysostome affirmes These be not workes of human power He that did them in that Supper the same now also doth them we haue the office of Ministers but he that works sanctifies changeth is Christ himself which thing is also defined by the Councell of Trent And for this reason is Christ in the Psalmes tearmed Priest for euer according to the order of Melchisedech For he should not be tearmed perpetuall Priest according to the order of Melchisedech if he offered the sacrifice but only once but he is perpetual Priest because he still offers the sacrifice by the ministery of Priests and neuer ceaseth to offer and shall not cease to offer vnto the worlds end Yea to speake more properly he only is the sole principall Priest for though we be tearmed and are verily Priests yet we are so only as his instruments and deputies not his successors in Priesthood but his substitutes who offer in his name sacrifice yet the principall offerent is only himself Hence we may vnderstand that difficile passage of S. Paul to the Hebrews where he sayth That in the old Law it was need there should be many Priests because they were mortall men and there was a necessity that one should succeed another that so Priest-hood might be continued But in the new Law we haue an eternall Preist which liues and continues for euer and so there is no necessity there should be more then one as in very truth there is no more but only one that as principall cause and in his owne name consecrateth the Mysteries and offers the diuine Sacrifice And according to this the difference is that in the old Law the children succeeded in the Priest-hood vnto their Fathers not as their deputies or Ministers but as their successors in the Sacerdotall office exercising the same with the self-same authority as their Predecessours But in the Euangelicall Christ only is the prinlicall Priest who still actually offers sacrifice where when he will haue the same offered Other Priests though they haue the name office of Preists yet they be not successours of Christ nor do offer in their owne name nor by that authority as he did vse but as his instruments and Ministers For this reason the Councell of Trent affirmes in the prealledged place that though the Priest be naught and a sinner this can not destroy nor diminish the value and efficacy of the Sacrifice for this dependes of and is answerable vnto the worthynes of the principall offerent and not of the instrument as is made cleere by this example If a Prince giue a great almes and send it by the handes of his seruant though the seruant be naught and a sinner and giue it with an ill will yet the almes therby looseth nothing of his goodnes and merit because this depēds of the will and vertue of him that is the principall giuer therof though he vse anothers hand In this sort we how wicked soeuer we be cannot hinder or impayre the vertue of the Sacramēts because we are no more thē Ministers and instruments celebrating in the person of Christ Iesus our Lord. Hence it followes that it is a great honour and priuiledge of the sacred mysteries of the new Testamēt that such a Priest Bishop doth cōsecrate performe them This S. Paul pondered when he sayd It was decent that we should haue such a Priest holy innocent vnspotted seuered from sinners and higher then the heauens for the law appoints Priests subiect to infirmity but the Word of the Father appoints the Sonne for euer perfect Oh let all creatures blesse our God for euer that would honour and grace vs by giuing vs for our Priest and Bishop not any person lesse then his only begotten Sonne and making vs his Ministers in working so soueraigne Sacraments But it is to be noted that Christ our Lord is sayd to be the sole High-Priest and principall Offerent of the holy mysteries not only for the reason declared already because all oother Priests offer and consecrate them in his name by his authority and as his Ministers for though this cause be good and sufficient in case there were no other yet the more principall excellent and admirable cause is because Christ himselfe truly and really is present at as many times and in as many mysteries as the most sacred mysteries are consecrated and he concurres thereunto as principall and efficient cause to worke and bring them to effect by meanes of the Priest who is his instrumēt vicegerēt Hence also proceedeth that the representatiō of the mysteries of the life death of our Sauiour made in the Masse is so liuely proper and naturall that many Father 's not cōtēt so say that the Masse is a representatiō of the mysteries of our Sauiour as hath been sayd but exaggerate the thing further affirming that the sayd mysteries are celebrated and wrought a new Blessed S. Gregory in one of his Homilies sayth that Christ our Lord dyed once in mortall flesh but now being raysed from the dead and that he cannot retourne agayne to dy nor to suffer in fashiō as then he did he will haue his passion and his death renewed and repeated in the mystery of the Masse in which he suffers and vndergoes againe his Passion in mysticall manner for our profit and perfection In which sense S. Cyprian also sticketh not to say the passion of our Lord is the sacrifice we offer S. Martiall one of the seauenty-two Disciples S. Peters companion sayth that what the Iewes in hatred of Christ to rid him and his name out of the world did massacre vpō the Crosse the same vnto our owne saluation do we performe vpon the sanctified Aultar this being the meanes of giuing life and chasing away of death commanded by our Lord himself saying Doe this in remembrance of me In lyke sort if we cast a right accompt the whole life of our Lord Christ Iesus frō the instant of his Incarnation vntill he last breathed on
massacring their sonnes and daughters vnto him as also they did in effect sacrifice a great multitude of Innocent Infants vnto their Idols according to that of the Prophet Dauid They did immolate their sonnes and daughters vnto the Diuells spilt innocent bloud The second reason or title that men should offer Sacrifice vnto God is to giue them thanks for the fauours he doth them and to acknowledge that all good thinges come from him and in gratitude and in place of tribute to giue him some part of these goods as Salomon What from thy hand we receaued we haue offered vnto thee and this kind of sacrifice is tearmed pacificall and sacrifice of prayse and of thankesgiuing In this sacrifice though the beast were wholly offered vnto God yet all was not burnt but only the fatt and entralls the remaynder was for the foode of the Priest and of the Officers to signify hereby that the goods which GOD giues vs he will haue vs offer them vp to him referring all to his glory with a good hart inward content and that the rest be for vs and for our profit The third reason is satissatisfactiō for sinnes which is called propitiatory Sacrifice or sacrifice for sinne or for offences This kind of sacrifices were very ordinary in the old Law where are set downe peculiar sacrifices for euery sinne which are ordayned and recorded at large in the booke of Leuiticus The fourth title and reason of offering Sacrifice is to request and obtayne of God the fauours and benefits we stande in need off For euē God is of this disposition that with him gifts and offerings are of great importance and force to purchase vs the graces for which we are suppliāts vnto him And this sacrifice is tearmed Impetratory or Victime of saluation Now if all this that hath been sayd be well considered and put by meditation togeather it will most euidently appeare that this most holy Sacrifice we offer in the new Testament hath incomparable dignityes vnspeakable eminencies aboue all the Sacrifices that aunciētly were offered For in this only sacrifice with great aduantage and excellencies concurre the former fower reasons and tytles innumerable other that may be called to minde as the holy Church iudgeth and signifyeth in one of her collects or Oraisons saying O Lord that by the perfection of one Sacrifice hast fully established set downe vnto vs all the differences of the legall Victimes And so we shall more largely perfectly declare how fully the fower afore-mentioned reasons agree vnto our Sacrifices That the Masse is a most perfect Holocauste CHAP. VII AS cōcerning the first title of acknowledging the Maiesty and greatnes of God what Holocauste to professe and signifye the same could there be offered more full and complete thē this wherein is sacrificed the first begotten of all creatures whose life alone is of more esteeme without comparison then all the creatures ioyned together And so by this sacrifice we protest and acknowledge the Maiesty magnificence and dignity of our God to be so great that no lesse is due vnto him then a sacrifice of infinit worthynes value The Prophet Isaias did much exaggerate and magnify the Maiesty of God in saying that all the Nations of the world are before him as a dropp of morning dew and as the smalest grayne of weight put into the ballance to counterpoise the cōtrary scale yea that before him they are as if they were not And that so great is his worthynes as that to offer a sacrifice answerable vnto his greatnes all the flocks of sheep and heardes of cattle that feed on the Mount Libanus would not be sufficient to make such an Holocaust nor all the trees that grow thereon able to make fyre great inough to consume the same Libanus non sufficiet ad succendendum animalia eius non sufficient ad Holocaustum The Prophet sayd much yet without falshood he might haue sayd more that the whole world and what soeuer is comprehended therein would not be sufficient for this end though all men should offer their liues in sacrifice though with mē the Angels of Heauē should enter into the Sacrifice though all creatures ioyning togeather should consume themselues in one Holocaust yet this would not be condigne yea this would be much short of Gods greatnes and Maiesty Wherefore we may herein euer admire the wysedome goodnes and power of Christ Iesus shining in this mystery that could deuise was able to effect willing to giue and indeed hath giuen vnto his Church such a sacrifice as hath not only a conformity or proportion but also equality with Gods greatnes and Maiesty so that with truth we may affirme that we offer a sacrifice as good and as excellent as euen infinite Excellēcy deserues And this is also another dignity this Sacrifice hath to magnify God because therein we make a most high protestation of his infinit power wisedome goodnes the three more principall Diuine attributes vnto which the rest are reduced Gods power and supreme Lordship ouer all creatures we professe in this Sacrifice by belieuing that all without contradiction obey his worde and will and that he may at his pleasure dispose of all both in Heauen and in earth seing at the only signification of his will the substance of bread is changed into the body of Christ and the substance of wine into his precious Bloud the accidents which naturally are still in some substance and haue an essentiall relation therunto remayne by themselues single without any substance wherein they inhere as if themselues were substance The body lykewise of our Sauiour exalted vnto the Empyreall Heauen aboue all creatures garnished roūd about with immense glory puts it self by the power of Gods word commanded vnder the accidents of bread to be eaten of the faythfull The Diuine Wisedome lykewise wōderfully shewed it selfe in inuenting a most full and conuenient way how to cōpasse things most difficile in the iudgment both of men and Angels impossible This inuention is that the whole ofspring of mē being in sinne and enemies of God a mā of this stock should be foūd to offer vnto God a sacrifice so gratefull and acceptable that euen in rigour of iustice the same deserues the redemption of man togeather yieldes vnto God the whole worship and reuerence that is due to him with great aduantage and excesse repayring the losses incurred by sinne so many reasons of profit conueniency concurring therin that they can neyther be declared nor imagined Now it seemes that the goodnes of God cannot present vnto men greater demonstrations of it selfe For the nature of goodnes being to communicate it self who can imagine a more full communication or a more straite vnion then this is where God made man vnder the formes of bread and wine giues himselfe to be eaten of all men and of euery one in particular shutting vp himselfe within their breasts vnited vnto them as perfectly and
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
did ordayne a certayne forme of seruice or saying Masse and gaue it the title of Masse as Baronius a most learned and exact Hystorian affirmes and proues Of this Liturgy or Masse composed by S. Iames mention is made in the sixt generall Synod in 32. Canon thereof and by S. Proclus Bishop of Cōstantinople The same title of Masse is vsed by S. Cyrill Bishop also of Hierusalem who receaued and amplified the Office or Liturgy left by his predecessour the Apostle S. Iames. S. Clement Pope and Martyr disciple of S. Peter in one of his Epistles commandes that Clergy-men and Priests doe nothing but with the Bishops leaue in particular let them not say Masse without his consent and agayne It is not lawfull to sacrifice or celebrate Masse but in the places which their proper Bishop shall appoint Abdias Bishop of Babilon ordayned by the Apostles who doth affirme of himselfe to haue seene our Lord Iesus Christ in flesh in his history of the Apostles sayth of S. Matthew that he was martyred by the Aultar hauing celebrated the Mysteries of our Lord and sayd the Masse of the Church S. Alexander Pope and Martyr the sixt after S. Peter sayth that with the solemnities of the Masse the Passiō of our Lord is to be mingled so to celebrate his Passion S. whose body and blood is consecrated Telesphorus also Pope and Martyr in his Epistle vnto the faythfull ordaynes that in the Masse the Angelicall Hymne be sayd and that three Masses be solemnized in the night of the Natiuity of our Lord. All this was appointed in the primitiue Church within the first hūdred yeares afterward the holy Fathers and Doctors of the Church as S. Cyprian Ambrose Gregory Leo and many sacred Councels haue vsed the sayd word This supposed let vs now declare the signification of this name deriued by successiue tradition from the Apostles which may giue light towards the vnderstanding of the Excellencyes of the Masse concerning which laying a side some significations of lesse credit I will only prosecute two that are most followed by graue and learned Authors The first makes the word Missa to be latin deriued of the word Mitto which signifies to send because in the holy Sacrifice of Masse the eternall Father sends vs his only begotten Sonne that we may offer him in sacrifice As in the beginning he sent him to become man to offer him for men on the Crosse so now he sends him that vnder the sacramētall formes he may offer himself an vnbloudy sacrifice also the holy Church retournes him and sends him vnto his eternall Father offering him in Sacrifice vnto him as S. Thomas signifyes saying That the sacrifice is tearmed Missa because the people by the Priest the Priest by the Angel sends prayers vnto God The second explication makes the word Missa to be deriued of the hebrew word Missach which signifies a voluntary oblation as appeares by the 16. Chapter of Deuteronomy v. 10. where our translation hauing Spontaneous Oblation the Hebrew word corresponding therunto is Missach This explication or Aetymology is also of great credit approued by graue Authors amongst whom Cardinall Baronius sayth that he doth not doubt but the Blessed Apostles tooke this name of the Hebrew and the Latin Church receauing it of them hath still cōserued the same And seing the Apostles and their Disciples euen before Masse was sayd in latin vsed the word Missa as hath byn proued it is very probable that Missa is an Hebrew word signifying a voluntary offering made vnto God in gratitude for his benefits and specially for that of the freeing his people frō the seruitude of Aegypt For this signification doth very properly agree to our most holy Sacrifice of the Masse in which is offered vnto the eternall Father his only-begotten Sonne who voluntarily and of self-accord offered himself as Esay testifieth he was offered because he would and our Sauiour to his enemies that were solicitous to lay plots how to bereaue him of life I giue my soule and take the same againe no man is able to take it from me but I of my self giue it For I haue power to giue it and power to take it againe On mens behalfe likewise the oblation is voluntary because with free and liberall hart they offer vnto God that most holy Sacrifice in thankes giuing for all the benefits receaued from his bountifull hande and singularly for the benefit of mans redēption which this Sacrifice doth represent Eyther of these explications or etymologies is probable and of authority and from each of them doctrines and cōsideratiōs may be drawne of great importance to make the Excellency of the sacrifice of the Masse vnderstood as we shall now declare That the Masse is an Embassage vnto the most holy Trinity in the behalfe of humane kind about the most important affaires in the World CHAP. III. THE Masse contaynes in it so many so hygh so Diuine so Soueraigne mysteries that one definition is not sufficient to declare the same nor to make manifest the notion therof Wherfore to explicate what the Masse is we shall vse the way vsed in declaring thinges that are immense and imbrace within thēselues a kind of infinity which are declared by many different descriptions because many put togeather may discouer what one only by it selfe were not able to do Let this thē be the first descriptiō gathered frō the first Etymology of the word Missa to wit that the Masse is an Embassadge sent by mankind vnto the most holy Trinity that is vnto the true and liuing God By mediation of the Priest that in the name of all he treate the affaires of most weight and moment that euer were or can be treated of in the world as now we shall declare First the Masse to be an Embassadge sent vnto the most B. Trinity is cleere because to God only sacrifice is to be offered and not to any creature no not vnto the most holy virgin Mary the most Excellent of all creatures So the Priest whē he beginnes to offer sayth suscipe Sācta Trinitas hanc oblationem accept o holy Trinity this Oblation which in the Canō he repeats againe To thee they offer their vows and prayers the true eternal liuing God That this embassage to be sēt by mākind or by the whole Catholicke Church the Preist himselfe signifies saying in the Canon This oblation of our seruice and of thy whole family It is tearmed the offering or sacrifice of our seruice that is of vs Priests and Ministers of the Aultar who are peculiarly your seruāts dedicated vnto your diuine worship and seruice and we offer this sacrifice in acknowledgment of the seruice and subiection we owe you And it is not only our offering that as consecrated Ministers offer it but of your whole family that is of the whole Catholicke Church and all your faithfull who by our handes and ministery offer
the Crosse was no other thing but as it were the saying of a Masse In the bowells of the most Blessed Virgin as in a celestiall Sanctuary and Diuine Sacristy he vested himself with humane flesh the Pontificall and sanctified ornament in which he was to offer his Sacrifice from thence girded which fortitude he came forth full of ioy as a giant the runne the race of redemption· The whole time he liued in this life was a continuall preparation of the sacrifice he was to offer in so much as he made not a steppe which was not guided to this end as himself signified saying I am to be bathed and how am I straitened vntill be performed to wit the bath of his pretious Bloud wherwith he was bathed shedding the same when he offered sacrifice on the Crosse. The seauenteen howers that his passion endured to wit from his prayer in the garden when falling into mortall agonyes he was couered with sweat of bloud vntill he gaue vp the ghost on the Crosse all this tyme he spent in offering vp the sacrifice The three houres he liued fastened with nayles to the Crosse consuming away through most cruell payne much more through the fire of his burning loue towardes man These houres he spent in the Consumation of that Diuine Holocaust and in the concluding of that sacred Masse vntill hauing taken the ablution of gall and vinager he came to say Ite missa est whē he pronunced the words It is consummated bowing down his head gaue vp his spirit These things so great and magnificent so diuine and soueraigne are represented liuely and properly or to speake with more force and expression these thinges we celebrate we repeate we performe in mysticall manner in the most sacred mystery of the Aultar and this is properly to say Masse Moreouer the former definition of the Masse by all the mysteries of the life and death of our Sauiour may be made particuler and determinat by application therof to one only mystery in this sort To say Masse is to celebrat really the Supper our Lord made with his Disciples in the night of his passion and to sit with him at table and receaue from his hand his sacred Body the cupp of his precious Bloud this not by representation not by figure but truly really properly as if he were sitting with his Apostles For the Company of the Apostles cannot be wanting where is personally the very Master and Lord of the Apostles consecrating his Body and Bloud and giuing the same to his Apostles with that very loue affection as he then gauē it and so S. Chrysostome had reason to say This is the same table the same banquet the Lord that there gaue his Body Bloud to his Apostles the very same now giues it to his faithfull he that did consecrate then consecrates now the same meate is giuen to be eaten the same cuppe is giuen to be drunken of And so we must consider that speach of the Canon which we vse when we take the Chalice to consecrate it In like manner when supper was ended taking also this excellent Chalice which signifies that the Chalice we now drunk is the same that Christ consecrated and gaue to his Apostles not the same chalice of syluer for that these are different this be it the same or not the same makes not much to the purpose but Chalice is takē for the drinke contayned therein as we commonly say that a pot of water is drunke vpp not the pot it selfe but the water therof And this speech is vsed because wine cannot be takē into our handes but in the cup and so it could not be sayd that he tooke the wine into his handes in the manner as he is sayd to haue taken the bread and for this reason we say he tooke the chalice And because that which is contayned in our Chalice when we take it into our handes is a thing of the same kind as that was contayned in the chalice our Sauiour tooke into his to wit wine made of grapes of the wine and that which is giuen afterward to drinke is the selfe same not only in kind but also the same in number to wit the true Bloud of Iesus Christ hēce it is that with reason truth it is sayd that our Sauiour tooke into his hāds the self-same Chalice we now vse and as he did consecrate it then soe doth he consecrate it now and giue it saying This chalice is my Bloud which is offered in remissiō of all sinnes Wherfore seing our LORD that keepes the feast is the same seing the meate that is taken is the same seing the chalice of drinke is the same finally seing the intention drift of supping is the same it is cleere that the supper banquet is the same And so our Lord supping with his disciples sayd vnto them Do this in remembrance of me He sayd not represent this nor doe another thing like vnto this which may signify this but doe this very same that I now doe in remembrance of me Let him be for euer praysed by the Angels in Heauen that left vs such a memoriall vpon earth That the Masse is a true and proper Sacrifice the same and of the same value as that which Christ offered on the Crosse. CHAP. V. ANOTHER Definition of the Masse is gathered from the second Etymology or signification of the word which is as hath byn sayd a voluntary Oblation made vnto God The Masse is a true Sacrifice offered vnto God the most perfect the most excellent and the most acceptable vnto God that was euer offered or can be offered vnto him This is the proper definition and that which doth most essentially declare what the Masse is all other definitions that haue been may be brought being made complete and perfect by the Oblation vnto God of that most Diuine Sacrifices for the true purposes ends thereof And this is the most proper office of the Priest for this peculiarly and singularly is giuen the order and power of Priesthood and in his soule is imprinted a character or spirituall marke wherby he is designed to offer vnto God sacrifice in the Masse For declaration whereof we are to remember that mankind being lost by the fall of their first Father God out of the bowels of his inestimable mercy resolued to repayre the losse by making men able to offer vnto God a sacrifice of such value as might euen in rigour of iustice require pardon of their sinns reconciliation with God the bestowing of grace and fauour as much as they should neede that so they might seeme to haue deserued their pardō as they were lost by their owne fault This was an inuention of infinite wisedome but in all mankind yea within the cōpasse of all created things there was no possibility to offer such a sacrifice For sinne against God concluding within it selfe demerit and malice in manner infinite it was
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
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
fiant in vobis Let all things be don with order amongst you which shewes that it is requisite that the Church should ordayne appoynt order to be kept euen about the least thinges that concernes this most holy Sacrifice For if this were left to the choyce iudgment of euery one many indiscreet and vnseemly ceremonies would be vsed neyther ought any thinge that cōcernes so high a Mystery be thought little or of small esteeme as not to be done with grauity and decency the direction S. Cyprian giues being here of speciall vse we ought to endeauour the pleasing of the Diuine eyes euen in the outward gate and composition of our body And this vniformity in externall ceremonies serues more to set forth the Maiesty of the Ecclesiasticall office shewes the vnity and consent of the Church togeather with the care and sollicitude of her Pastours And if God in the old Testament did with such rigour and seuerity exact the perfect keeping of the ceremonies thereof as appeares by the words of Deuteronomy the 7. Chap. verse 11. Keepe my Precepts Statutes and Ceremonies which I this day commaund vnto thee And in the 8· Chapter the 11. Verse Take heed thou do not forget thy Lord God nor neglect his Commandments Ceremonies and Iudgmēts the same Precept is in other places repeated and inculcated If I say God did require so perfect and punctuall obseruance of those auncient Rites and Ceremonies that were but figures and shadowes of the mysteries of the new Testament how Sacred Venerable and worthy of obseruance are these ceremonies of the Church which wayte and attend immediatly vpō the most sacred Mysteries themselues now present effectuated These Ceremonies were vsed to the end that with due exteriour decency might be performed the sacrifice of a lambe or calfe or of some other bruite beast or were exercised about the handling and honoring of the Arke of Couenāt the bread-loues of Propositiō other such things but our ceremonies are vsed about the sacrifycing cōsecrating the most holy Body of Iesus Christ and his pretious Bloud and to handle and worship with due religious reuerēce the same true and liuing mysteries which by those dead figures shadowes were signified Wherfore looke what excellency truth challengeth aboue the figure the body aboue the shadow the prototype aboue the picture the new Testament aboue the old the same excellency haue the ceremonies now vsed aboue those that then were receaued And so we may ought to reason that that if of those ceremonyes the obseruation of them God made so great an account greater account without question he makes of these seing they are as hath byn sayd in many respects much more excellent then the other were We may also giue a ghesse at great and Diuine thinges by consideration of what passeth human thinges that in respect of them are vayne vile and childish It is a wonder to see Noblemen Knights that liue in the Court how perfect they are in the knowledge of Ceremonies how curious and punctuall to keepe them All is reduced vnto Rules and Principles euery one knowes who is to be couered in the presence of the King and who is to be bareheaded the termes of salutations and courtesies that are to be vsed and many other curiosityes then reason it is that in them and their exact obseruance we learne what is to be done and kept in a thing of truth and importance such as are the ceremonies of the holy Masse Whē the King drinks it is a sight to behold the respect the order the leasure the attention vsed one of the greatest Princes takes the goblet and with a certayn number of ceremonyes he makes his reuerence and kneeles whylest the Prince is drinking with such an humble kind of reuerence that it may seeme he would euen put himself vnder the ground And yet what is a King compared with God Surely but a corruptible worme that hath the name of King made fast vnto him as it were with pins which yet are not so stronge but a little blast of infectious ayre is able to take it from him On the other side cōsidering what we doe or rather what we omit to do through negligence rudenes want of carefull exactnes in the worship and seruice of the immortall King of all worldes ages who hath not imbrodered in his garments but also written in his flancke King of Kinges and Lord of Lordes serued by thousandes and thousandes before whome ten tymes an hundred thousandes of Angels and Seraphims and Princes of glory assist all with great reuerence and most profound humiliation as before their Creatour and the vniuersall and true Lord of all Let all these prayse him for euer seing notwithstanding this his so great Maiesty highnes he doth not disdaine to choose such poore creatures as are men for the exercise and celebration of mysteries so soueraigne and Diuine Of the Reuerence due vnto Churches and holy Places CHAP. XV. I will conclude this Treatise with this poynt of the respect and Reuerence that is due vnto Temples Churches and other holy places where the holy Sacrifice of the Masse is offered To stire vp in vs this Reuerend affection it may suffice that we open our eyes of fayth and consideration marke that Churches are truly properly the houses of God By this title they are honoured by our Lord himselfe in many places of holy Scripture and particularly in the second Chapter of S. Iohn where he saith Make not the house of my Father an house of negotiation And in the one twentith Chapter of S. Matthew our Sauiour alleadgeth in confirmation hereof the saying of the Prophet My house is the house of prayer The fact of our Sauiour related by both these Euangelists in those places is very notable and of great consideration for our purpose For the modesty and mildnes of Christ IESVS being exceeding great and wonderfull that in all the tyme of his lyfe we do not reade that he chastised any offence with his owne handes hauing seen and dayly seeing so many and so grieuous and hauing had so many occasions to doe it that once they would haue cast him downe headlong from a mountayne and an other tyme they tooke stones to stone him to death diuers tymes they vsed vnto him rude and blasphemous wordes In all these and many other like occasions our Sauiour behaued himselfe with very great modesty and mildnes towardes all sinners in generall he shewed this meekenes in great excesse scarse euer in any occasion shewing displeasure or indignation Yea he did sharply rebuke at a certayne tyme some of his Disciples because they asked him leaue that they might make fire come downe from Heauen vpō the Samaritās that had byn so discourteous towardes him as not to let him haue any lodging or entrance into their Citty All this being so yet the first tyme that he ascended vnto Hierusalem with
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