Selected quad for the lemma: death_n
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B08142
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A most godly and vvorthy treatis of holy signes sacrifices, and sacraments instituted of God, euen since the beginning of the world. Very necessary for Christian understanding. ; Seene and allowed by authority..
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Worseley, Edw.
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1609
(1609)
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STC 23434.5; ESTC S95424
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138,496
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398
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Pope had his beginning of the ancient Idolatours who were wont to call vpon their God Iupiter calling him Papa Iupiter specially the Bâ—thinians and Scithes The which name Pope is taken of the Greeke word Papus that is to say great father And also the very title written vpon al the requests presented vnto the great Romaine Bishop is most blessed father and to the lesse purple Bishops most reuerend father and to the little Bishops reuerend father Holding all this word father or Papa a great father which was wont to be a common name for all Bishops But afterward the great Romaine Bishoppes did reserue it for themselues onely There is also another name reserued for the little bishops called curates which are superintendentes in euery little parrish hauing borrowed this name Curate of the ancient Curions of Rome If one will not deduce the etimologie or signification of the same from the Greeke worde Cura Cura Cario sacerdos Câ—ur qui in sua cura id est in sua parrochia sacris praeerat Tit. Liu. lib. 1. Decad. 1â— that is shauing or polling for that the ancient Curions Sacrificers had their pollings head shauen after the forme of the Babilonians or of the Herculians Bishops called for the same cause Stephanophores as bearing a crowne vpon their heads Wherefore me thinketh that all the members of the Missall sacrifice had their begining of the Pompilian Tit. Liu. Fenest Pompo Let. Religion and that one should do wrong to the ancient Romane Idolators if he should take from them the original of the names of Masse of Bishop and of Curate as it is iustified and euident by the ancient Romane histories Touching the vestiments of the Masse Sacrificers Numa ordeined that it should bee white called by the Latine word Alba an aulbe The which name aulbe hath continued to this day for the vestiment of the Priest celebrating Masse Aboue the aulbe was also ordained for the sacrificerto Aulbe Alex. ab Alex. lib. 4. cap. 17. Super tunicam aeneam pectori â—egumen Tit. lib. Deca 1. weare a little iacket painted in colours And aboue that an ornament for the brest of brasse or copper afterward chaÌ„ged into gold or siluer which the Massalians called a Cheasuble they vsed also a vaile to couer their head in Chasuble Virgil. lib. Ene 3. purpureo velare comas ad opertus amictu sit capite ante aras phrygio velamus amictu sacrificing called an amice first instituted by Eneas These be the principal vestiments instituted by Numa more then 700. yeares before the incarnation of Iesus Christ True it is that afterward many inrichments of the Iewes were added thereto as the Stole the Ephod the Zone or Girdle the Miter or Thear and certaine other ornaments the goodlier to garnish the great whore of Babilon But the Massalians willing to disguise Titelman in tractaâ—de exposi myniste missae Gaber 〈◊〉 in lide exposi missae the originall of their vestaments of the masse haue imagined the aulbe to figure the conuersation of Iesu Christ in his flesh or the puritie of his body incarnate in the wombe of the virgin Other doe interprete the white colour to signifie chastitie and continence Others playing mocking the passioÌ„ of Iesus Christ do sophistically signifie by the aulbe the white garment presented by Herod vnto Christ when he was sent backe as a foole to Pilate Philo the Iew a more excellent philosopher in his treatise of dreames doth subtelly say the aulbe doth signifie the certaintie of the most cleere light of God which hee calleth ens the linnen also wherof the aulbe is made they doe interprete the subtâ—ltie of the scriptures And as touching the amice inuented by Enea they disguise it to be the vale wherwith Christ was couered when the Iewes in the house of Caiphas did mocke him in buffeting him Titelman one of the most subtel Massalians doth sophistically say by the amiae to be signified the diuinitie of Christ hid vnder the humanitie Some other also doe confes the amice to bee come in in place of the Ephed of the Iewes The zone the manipule the stole which be 3. kindes they figure the 3 cordes wherewith Christ was bound and led before the Priests before the Lieutenants of the Romains in â—ury Biel another â—ubtel Massalian doth interprete by zone the rods wherewith Christ was whipped by the stole layed a crosse to signifie the gibbet or gallowes that Christ carried vpon his shoulders The manipule also carried vpon the left arme to figure the bond of loue wherewith Christ was holâ—den Another mummerie by the zone wherewith the aulbe is trussed to signifie the bond of the charitie of God The stole put vpon the ammas in the neck of the Massalian in forme of the crosse to figure the obedience of Iesus Christ vnto the death of the crosse The maniple caried vpon the left hand to figure eternall felicitie of Iesus Christ Another sophistrie by the ammas to figure faith by the stole the humilitie of obedience by the manipule the watch and hartie deuotion of the massing sacrificer Titelman doth surmise otherwise of the manipule on the left hand to be figured the force and battell of Christ against all powers visible and inuisible as a buckler against all temptation and the hemmes of the manipule to figure a finall perseuerance Hee doth sophist also by the left hand to be vnderstood the humaine infirmity of Christ the which bouÌ„d with the manipule doth figure Christ holden as it were ouercome by the diuinitie Brunus another Massalian doctour doth imagine by the manipule the care of the massing priest to chase away euil affections or otherwise to figure the cord wherewith Christ was bound by the Iewes by the Stole to bee figured the yoake of the Lord the which the Massalian ought to haue garnished with armes of righteousnesse on the left side and on the right The other painted ornameÌ„t first instituted by Numa the magiciaÌ„ they haue disguised it with the name of planet as a wauering vestiment otherwise called a cope of a chasuble which they do sophist to present the purple robe presented vnto Christ in the iudgement hall of Pâ—late to mocke him calling him king of the Iewes Another sophistry by such a garment to be figured the nature of Christ wher the Deitie was hid Philo the Iew platonicing doth interpret by this vestiment decked with diuers colours to be figured the starres and heauenly signes TheÌ„ the MassaliaÌ„ sacrificer thus rigged with his aulbe Ammas his zone manipule stars with his chasuble or cope of diuers colors must stretch out his armes to play two personages at once representing by his chasuble or cope whereof the part before is lesse then that behinde the first Church from Abel to Christ And by the part behinde more large and also enriched with the signe of the crosse to figure the Christian people This chasuble must accord with the Amice which
confications leuied by the bishops of Rome as the place and house of Cicero when he was banished were confiscate to the Colledge of the priests and dedicated specially to the sacrifices celebrated in the temple consecrated to the goddesse Libertie Passing by I thought good to recite this summe of the ancient Romaine sacrificers to the end that vnto all it may bee knowne that all the abuses and Idolatris succeeded in the Church of Iesus Christ are not new but had their originall restored and taken of the ancient Romain Idolators As the fouÌ„dations of Masses Obites Monethminds the dispensing of many benefices annuals vacantes translations offerings and Masse boxe amercements and confiscations adiudged by the senteÌ„ce of the bishop of Rome as are also other ordinances restored by the new Romaine Bishops and continued from the one to the other To this The yeare of our Lord. 383. Blond lib. 2. de Rom. trium purpose it is recited in the Romaine histories that since the raigne of the Emperour ValentiniaÌ„ the xii of that name great sedition happened at Rome betweene the Christians the Idolatrous priestes which striued amongst themselues whether had more inriched the Church by foundations legacies bequests offerings and other inuentions in such sort that the heathen Idolatours and infidels which did vsurpe againe the temple presently called the Church of Saint Peter at Lians did fight against the Christians of Rome which would haue dedicated the same to their deuotion After the offertorie the Aleâ—ran of Titelman doth hold that the Mâ—sse-moÌ„ger must cap. 35. for a time keepe silence to figure the flying of Christ or feare of the Discipâ—es to confesse him before the Iewes Then after the sacrificer doth singe on high Per omnia secula seculorum for this that Christ after that hee was in secret did shewe himselfe openlâ—e in the house of Lazarus Then he singeth sanctus sanctus sanctus to signifie the songe of the Iewes when Christ entered into Ierusalem This musicke ended the sacrificer must secretlie murmure betweene his teeth counterfaiting sadnesse without anie turnings but yet he must plaie a dumbe moÌ„merie by signes of crosses drawen heare awaies there awaies as we shall hereafter declare After the offertorie we must come 9. part of the Masse the round host of floure to the 9. part of the Masse the most rich and most daitie for the Massalians That â—s the host or sacrifice Wherein doth consist the principall end or marke of the Masse sacrifice In the time of the Plotar in Numa â—ollux in â—nom lib. 6. Misierâ—s peractis qui sacris intererant râ—tundis paâ—â—bus quoâ— in honoreâ— deorum adhibebant stantes vescebantur nec nisi sacrificio perfecto vesci licebat Alex. ab Alex. lib. 4. cap. 17. coniurer Numa the Romanes had not yet in vse to kill and offer vp the bloud of beastes But about the end of the Masse sacrifice it was ordeyned to eate and communicate together within the temple little round Cakes consecrated to the honour of the Gods in whose name the Masse was celebrated The litle round hostes of fine floure were eaten by the sacrificer and the assistants standing and not sitting The flowre whereof they were made was called Mola whereof commeth this worde immolare to offer There were diuerse hostes that is to say diuerse litle round cakes dedicated vnto diuerse Gods like as they had diuerse sacrifices of the Masse With the same round hostes was offered the altars seruing in place of tables And whiles the sacrificer and assistants at the sacrifice did eate and communicate together the foresaide little round cakes consecrated to the honor of their Gods there was sung Hymnes and plesant songs Some playing vpon Orgaines and Cymbals Before the deuouring of this round hoste printed with pictures the Massalian Doâ—tors haue ordeyned that the sacrificer shalâ—â—se adiurations and coniuring by signes of the Crosse First he ought to make three crosses vpon the round hoste to figure the threefold doctrine of Christ To witte by the father by himselfe and by the holie Ghost in pronouncing these words Haec dona haec munera haec sancta sacrificia illibata Other Doctors Alcoranists and Massalians interpret the third crosse to signifie the treason of Iudas who deliuered his maister into the hands of the Iewes Beside the aforeâ— saide three crosses doth follow fiue more to figure the fiue daies of respit from Palme Sunday to Goodfriday or otherwise to represent the fiue wounds of Christ two in his hands two in his feete and one in his right side Of the which fiue crosses the three first must be made on the chalice and vpon the rounde hostes to figure the deliuering of Christ vnto the Priestes Scribes and Pharisees or to figure the price that Christ was sold for to wit three times ten which is 30. pence The two other crosses are seperatlie made the one being the fourth vpon thâ— host the other vpon the chalice alone to plaâ— the two persons of Christ and Iudas whicâ— the Massalian sacrificer doth continuinâ— still his mockes and mummeries stretchinâ— out his armes to figure Christ stretched oâ— the crosse Then he lifteth vp his round hosâ— printed full of pictures to cause it to be worshipped And that he beginneth againe to make three other crosses One vpon the host another vpon the cuppe and the third vpon himselfe to play the personages of three estates of those that be in Heauen in Purgatâ—rie and in Earth He smiteth afterward vpon his breast to play the personage of the theefe hanging vpon the crosse which repented himselfe But in smiting of the stomacke must bee with the 3 hinder most fingers of the hand for the thombe and the next finger be reserued to consecrate and transubstantiate the round host Moreouer hee must smite his breast three times to figure the threefold offence of the heart mouth and deede In lifting vp his voyce to represent the theefe or the centurion which confessed God in the passion Sixe other crosses are made once againe three vpon the Chalice couered to figure the three houres that Christ hanged on the crosse on liue and the three other crosses are made vpon the chalice discouered with the rounde host lifted vp againe to figure the 3. houres that christ hanged vpon the crosse dead TheÌ„ after the Massalian hath kissed his chalice there are yet 2. crosses more to figure the misterie of the bloud and water â—ssuing out of Christs side Beside the dumbe muÌ„meries abouesaid the Priest must take the couering cloth from the chalice and couer it with the plantyn to figure the breaking of the vaile of the teÌ„ple in the midst at the death of Christ This done the round host is put froÌ„ aboue the chalice and is couched vnder the corpor as to figure the burying of Christ The Priest thus hauing plaied the person of the hanged theefe of the traytor Iudas of Christ of the Publicans plaieth afterward the personage of the