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

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

the figure was to cease Therefore Christ Iesus our Lord the day before he offered this bloudy Sacrifice vpon the Aultar of the Crosse in his last supper with his Disciples doing the office of the true Priest according to the order of Melchisedech as the Councell of Trent noteth ordained that perpetually in his Church should be offered the same sacrifice he was to offer on the Crosse notwithstanding he would not haue this perpetuall sacrifice bloudy nor with those fits and accidents of death but vnbloudy vnder the formes and accidents of bread and wine yet in such māner that in substance and in essence it should be the very same And to the end that the defects and vnworthynes of Priests might not preiudice in any kind or diminish the value and dignity of a sacrifice so high and Diuine he would himselfs still remayne with the office and stile of eternall Priest really and in truth sacrificing by himselfe as principal Priest other Priests being but his instruments performing the exteriour ministery and this is that we do in the Masse offer vnto the eternall Father as Ministers of Christ the same sacrifice his sonne offered on the Crosse. And in saying We offer the same sacrifices we say a world of magnificēces dignities excellēcies For being the same it must needs haue the same vertue the same value the same sufficiency the same merit as it then had other innumerable honours worthy of much consideration Now that the Masse is the same sacrifice really essentially is a truth most certaine seing the same victime is offered the same Priest is the principall offerent the same God vnto whome it is offered and the same reason of offering as the Councell of Trent defineth only the manner of offering being different that of the Crosse being bloudy and with the extremities of death this vnbloudy couered with the externalls of bread wine without woundes or sores or accidents of mortality To this purpose pertaine the wordes of S. Ambrose saying One and the same is our sacrifice with that Christ offered For he is our High-Priest who offered the cleansing victime for vs the same we offer now that was offered then Do this sayth he in remēbrance not another sacrifice as did the Priests in the old Law but the same we still offer And S Chrysostome The sacred Oblation what Priest soeuer offers it is still the same with that Christ gaue his Disciples neyther hath this any thing lesse then that had For men do not sanctify this Victime but Christ himself who consecrated that doth in lyke manner sanctify this which are wordes of great comfort and worthy of the noting And for this reason S. Paul affirmes so many tymes in his Epistle to the Hebrews that we haue not in the Church and that we haue no other sacrifice besides that which Christ offered on the Crosse. And it is the truth that that sacrifice was most sufficient and that we neyther need nor haue any other but the same sacrifice we daily repeate and renew on the sacred Aultar for a continuall memoriall and thankesgiuing as our Lord himself ordayned to the end that the vertue of that most sufficient sacrifice may be in particular with efficacity applyed to euery one as the Councell of Trēt faith That the holesome vertue thereof be imployed applyed for the remission of such sinnes as we dayly commit That the sacrifice of the Masse hath all the titles and reasons for which sacrifices are offered vnto God CHAP. VI. THAT we may better vnderstand the dignity and excellency of the Masse we must note that besides the reason alleadged why men did aunciently offer sacrifices vnto God to wit to figure and represent the true most perfect sacrifice that was to be offered for the redemption of mankind in which reasō the Masse without comparison surpasseth them all as being not a meere representation but to the very workes of our redemption mystically performed as hath been sayd Besides this reason I say there were many other binding men euen by the law of Nature to offer sacrifices vnto God as they were taught by the very instinct of the light of naturall reasō as also by the speciall inspiratiō releuation made to some iust and holy men Which reasons gathered out of S. Thomas and other graue Authours though in themselues they be many yet they may be reduced vnto fower The first to acknowledge and professe the Maiesty soueraignty and Excellency of God and the supreme absolute Dominion he hath ouer all as being the Creatour and vniuersall Lord of all and to pay him the tribute of honour and veneration due vnto him for these respects This is the highest and most perfect reason of offering sacrifices vnto God which only regardes him according to that he is in himself and for this respect is due to him all honour and veneration that creatures can possibly yield And for the satisfying of this reason was instituted peculiarly that kind of sacrifice tearmed Holocauste in which some brute beast was offered burnt consumed with fyre wholly entirely nothing remayning therof to signify that whatsoeuer a creature is all is due vnto God and all to be offered for his honour and glory And if God would vse his vttermost rigour not regard men with a louing and gratious eye he might most iustly chalēg that they should offer him in sacrifice their very liues or the liues of their deerest children or other things if they haue any more deare and pretious vnto thē For this cause he commanded in his law that to him should be offered all the first begotten of man or beast in acknowledgment that he is Lord of all and the best and most beloued thing is due vnto him often repeating this reason thereof Mea enim sunt omnia For all is mine Thus he charged his friend Abraham to offer in holocaust his only Sonne whome he loued as his owne soule yet being satisfied with the promptitude of his obedience and readines to offer euen his owne life if had God made request thereof he procured him a Ramme to be offered in liew of his Sonne And with his people he was contented with that complement and ceremony of offering their first begotten Sonnes with protestation that they were Gods and due vnto him and his Maiesty tooke possession of them and receaued them as his owne but straight restored them backe againe to their parents neuer permitting that in effect any humā person should be sacrificed vnto him Only God gaue his consent that in his only begotten Sonne this rigour should be vsed of being offered in sacrifice because he alone did suffice for all as being the first begotten of all creatures On the other side the Diuell as being proud and ambitious of Diuine worshipp and a cruel enemy of mankind required of people deceaued and brought vnder his tyranny that they should adore him by sacrificing

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

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