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
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
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
in whose name we make this oblation vnto you The same the Priest repeates agayne straight vpon consecration saying wherfore being mindfull we thy seruants and thy holy people We Priests that are peculiarly thy seruants and ministers and thy Christiā people all ioyning togeather do offer this holy sacrifice This also the sacred Councell of Trent declares defining all Masses though priuate and not sayd in publicke are ought to be estemeed common because the Priest as publicke Minister offers them not for himself only but generally for all the faythfull that belong vnto the mysticall body of Christ. In summe is it the most certayne and vniuersall doctrine of the holy Fathers and Deuines that the Masse is sayd in name of the whole Catholicke Church and of the whole Christian people not only the faythfull that liue yet in the world but also the deceased that are detayned in purgatory because they haue their proper part of fruit in the Masse being in so great necessity therof all which the company of the faithfull both liuing and departed send the Priest as Embassadour to deale their affaires with God Yea which is a thing to be pondered the Priest goeth this Embassadge in name not only of the faithfull that are in the Militant Church but besides of the Sayntes that now rest in the triumphant because also to them reacheth part of the fruite of the Masse For though they haue no need to satisfye for their sins from which they are already perfectly cleansed nor to demaund fauours for themselues being in the blisfull possessiō of whatsoeuer they can desire yet the Masse auayles them vnto accidētall glory and helpes them to giue thankes vnto God for the Benefits he hath bestowed and still bestowes vpon them which thing is to them occasion of very speciall contēt because they still acknowledge themselues charged towardes God with an infinite debt of gratitude that they can neuer fully and perfectly discharge themselues therof This is that vvhich the Church signifyes in the seruice of the Masse saying that she offers the Sacrifice to the glory of the most holy Virgin Mary and the Blessed Apostles that the same may auayle vnto the honour of them and all saints So that by the Masse honour and accidentall glory comes to all the Saints and a speciall ioy which they conceaue in regard of the glory that is therin giuen vnto God and of the thankes so effectually presented vnto him The affaires in like manner which the Priest treates in this Embassadge are of highest importance as any eyther be or can be in the world For the busines treated is the acknowledgment of subiection vassallage which all creatures owe to their Creatour and of the Maiesty Dominiō which the same Lord hath ouer all in acknowledgmēt heerof to pay him the great tribute and present him with a gift of inestimable pryce to giue him thākes for benefits that from him they receaue to obtayne pardon of their offences committed against them to request great graces and fauours and reliefe of all necessities and finally to craue ayde and assistance to attayne vnto glory blessednes euerlasting which thinges without any contradction or question are the greatest that are possible Hence we may gather ought much to consider the great authority of a Priest being at the Aultar how great a personage he beares being as it were the Sollicitour general of al human kind and as S. Crysostome sayth like a common Father of the whole world and so it is his duty to haue care of all as God hath whose vicegerent he is or as the same Father saith in another place as a mediatour betwixt God and humane Nature bringing from thence benefit vnto vs conueying from hence our prayers thither S. Hierome affirmes that for this respect the Priest is tearmed The Angell of our Lord because he is the messenger or Embassadour that carryeth mens negotiations vnto God bringes backe againe answers from God vnto men S. Laurence Iustinian confirmes the same auerring that the Priest in the celebration of the Masse hath the office of mediatour and therfore ought to be intercessour for all sinners Which office of Embassadour S. Paul attributes to himself and other Preists saying pro Christo legatione fūgimur we are the Legats or Embassadours in the name place of Christ. For Christ is the principall Embassadour chosen to be the intercessour and mediatour of all mankind to obtayne them pardon of all their offences all other benefits they haue need of which office Priests now exercise in his name And the Fathers note that for this reason that the Priest of the old Testament who was a figure of the Priesthood of the new in his sacerdotall garment did carry pictured the whole world as the holy Ghost doth clearly signify in the book of Wisedome Because as S. Hierome and others note by the colour matter and fashion of the Priestly garment were signifyed the fower Elements of which this inferiour world doth consist as also the celestiall Globes the starres and planets euen vnto the Caelum Empireū which is the Court and Hall where the Blessed assist By the leafe of Gold which he wore on his forhead wherin was ingrauē the ineffable name of God was represented the Lord himself and Creatour of all who as Monarche standes and rules ouer the whole Hierarchy of creatures All this doth declare the maiesty of a Priest adorned in his Sacerdotall Robes when he celebrates the most holy Mysteries as the messenger or sollicitour Generall of all mankind which considerations are deduced from the first signification of the word Masse which signifyes a message or a thing sent That the Masse is a liuely representation of the Mysteries of our Sauiour which are renewed and mystically performed againe therin CHAP. IIII. LET this be another definition of the Masse The Masse is a liuely and perfect representatiō of the Mysteries of Christ Iesus our Lord his Incarnation Natiuity most holy life his Passion Death glorious Resurrection and admirable Ascension into Heauen Al which is done with so much truth life propriety and perfection that Christ Iesus himselfe really is there present and by himself acteth his owne person and part performing by himself the most Diuine and sacred mysteries a thing worthy of all veneration and reuerence and of most high attent consideration That this may be better vnderstood we must call to minde a point of most certaine Christian Theology to wit that Christ our Lord is the supreme and principall Priest who by himself really properly and efficiently worketh the effect of all Sacraments Thus though the Priest say I baptize thee yet Christ is the person that as principall efficient cause washeth the soule cleansing it from the stayne of sinnes and though the Priest in the Sacramēt of Pennāce say I absolue thee yet Christ is he that absolueth releaseth men freeing them
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
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
repeated the very same Sacrifice he offered on the Crosse being offered a new vnto the Eternall Father with the same valew merit and powerfulnes as it then had and as able to giue him pleasure content glory and honour This we doe when we celebrate Masse and consequently we yield vnto Christ our Lord the greatest pleasure and cōtent and we doe him the best seruice that can possibly be giuen vnto him and if we may so speake we doe him the greatest charity that may be herein shew ourselues to be his seruants and friends more then in doing for him all other thinges in the world And verily we should esteeme this as a great felicity and treasure and our selues herein most fortunate that we haue some thinges wherein we may do seruice and yield pleasure and content vnto our most louing Lord and Master Christ Iesus specially a thing that we may haue so good cheape a thing so dew vnto him who with so much payne and at the deare rate of his pretious Bloud procured the same for vs not sparing any labour nor stying any difficulty to make the same profitable vnto vs. And what is sayd of the most Sacred Humanity of our Lord Iesus Christ may be extended vnto and with a kind of proportion vnderstood of the most sacred Virgin his Mother and euery other Saynt that we can do them no better seruice we can giue them nothing of greater content nothing can we more shew that we are their most affection at friēds then in offering vnto God the holy Sacrifice of the Masse in their name honour For though we may not offer Sacrifice vnto any Saynt no not to the most Glorious Virgin Mother Queene of Heauen for this the sacred Councell of Trēt declareth to be vnlawfull yet we may make commemoration of their merits giue thankes vnto God for the benefits he bestowed on them and for the glory wherwith now they are made Blessed offering also their meritts vnto GOD which they togeather with vs also offer vnto our common Lord and Maister to supply our defects in their name as the aforesayd most deuout and contemplatiue Authour declareth in these wordes If we be as it is reason we should be desirous to giue vnto the most glorious Queene of the Angels as much honour and glory as is due vnto her we must coming from the Masse or holy Communion with the like ardent charity humility and reuerence offer vnto her most pure armes her most sweet louing Sonn whome we haue in our custody For this Oblation she receaueth with more content the same is to her of more honour and glory thē any whatsoeuer other that eyther all men or all Angels can offer vnto her if it be not likewise the gift and oblation of God and of her Sonne as this is And thus we may at any tyme so longe as we haue our Sauiour within our breast that is vntill the Sacramentall formes of bread and wine be consumed by the naturall heate of the stomacke The like Oblation may be made vnto any Saynt or vnto all the Saynts in the aforesayd manner in their honour and the honour of God Wherefore it being a thing cleere what great glory honour prayse and content Priests all other Christians may giue vnto God vnto the soueraign Virgin Empresse of Heauē and the other Saynts of the Celestiall Ierusalem by meanes of the most holy Sacrament of the Aultar Let all that haue notice hereof consider what great cause they haue to spend themselues and to doe the vttermost of their power to be continually so prepared and disposed that no day may passe wherin they do not eyther celebrate the holy Masse or receaue the most holy Mysteries Whereunto besides what hath byn sayd this consideration may likewise encourage them that they may assure themselues that by the meanes of this rich present sooner then by any other they shal obtayne of the Father of Mercyes of the Blessed Virgin Mary our B. Lady all the Saints of the Heauēly citty whatsoeuer they shall demande Which confidence may iustly be the greater in this respect that by this Oblation made in the manner aforesayd vnto the Saynts we get thē to be our Aduocats and Friends obliged to pray and intercede for vs. All these are the words of the afore-mentioned Authour worthy that all consider practise the things counselled therein and benefit themselues by an aduise so important facile and profitable Other innumerable dignityes excellencyes and magnificencies may be sayd of the holy Masse and are gathered of the former definitions declarations and explications giuen thereof which if we should particularly declare this Treatise would grow of too great a bignes For example that the Masse is of greater glory ioy and comfort vnto the Saynts and Angels of Heauen thē any other thing that is don or can be don in this world That the same is of greater profit and vtility to the Militāt Church of greater force to helpe relieue the soules in Purgatory of greater importance and efficacy for our spirituall progresse and increase in perfection and this with so great excesse that if we put in one side of the balance all that we doe in the day and night supposing we spend them wholly in vertuous and holy Exercises all this togeather weigheth not so much as a drame in comparison of one Masse that we say with the due required disposition Wherefore though for no other reason yet at least in respect of our interest and profit and to spare greater paynes and labour and to enrich our pouerty to supply our wants out of treasury of the merits of our Lord Iesus Christ we ought to procure with all diligence to dispose our selues to celebrate and to assist at the most sacred Mysteries of the Masse and to receaue the most Diuine Sacrament with all purity and perfection possible The externall Reuerence and Worship to be vsed in the holy Masse CHAP. XIIII HITHERTO we haue set downe considerations that may stirre vp in vs inward reuerence and deuotion towardes the holy Sacrifice of the Masse aswell in Priests that celebrat as in other Christians that assist thereat And although where inward reuerēce and worship is found there externall Reuerence Grauity Composition and all other decent gate will not be wāting yet to make this Treatise more full it will be cōuenient to adde something also concerning this second kind of Reuerence the wāt whereof is scandalous and occasion to many to thinke lesse reuerently of the holy Mysteries Also the time we liue in may seeme to require both of Priests and Laymen that in this externall Reuerēce they be most punctuall and exact concerning the sacred ceremonies and externall Rites of this Diuine Oblation because the Heretickes of our tyme do oppose specially against these Ceremonies impugne the Externall Rite and Worship vsed by the Catholike Church in the Diuine seruice Wherfore it is good