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
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
this strange thing he found by conferring togeather the dayes and houres that it was the very time that Masse was sayd for him Hence the holy Doctour inferres what greate force and efficacy is in this most Diuine Sacrifice to release men from the spirituall fetters of sin wherin was so great strength to vndoe and breake the chaynes of the body The auncient formes of Masse deliuer the same truth that of S. Iames speaking with GOD thus prayeth that the sinnes we haue committed may be abolished that thou o Lord be propitious and mercifull vnto thy people that by the Oblation of this gratious Diuine Sacrifice we may be held worthy of eternall life The Masse of S. Basil sayth Let this Sacrifice be acceptable for our sinnes for the ignorances of the people S. Chrysostomes Make vs worthy to offer the gifts and this speciall Sacrifice for our sinnes grant that we may find fauour in thy sight And now in the Canon of the Masse we say that we offer this Sacrifice for the Redemption of our Soules That the Masse is a most efficacious Sacrifice to obtayne whatsoeuer we demand CHAP. X. AS cōcerning the fourth title and reason of offering Sacrifices to the end to obtayne of God that which we demaund it is cleere that our Sacrifice doth farre excell all other For if the offering vnto God of a lambe or kidd or some other bruite creature was so efficacious a meanes to obtayne the thing desired and therefore such kind of Sacrifices were ordinarily offered how much greater efficacy is there in the offering vnto him his very Son with the whole treasure of his merits Without doubt this is greater beyond cōparisō If God made such promises vnto Abrahā cōfirmed by Oath to do fauours vnto him and to all his posterity only in regard of the will he had to sacrifice his Sonne what benefits and graces will he bestow on thē that offer and sacrifice vnto him really truly his only begottē Sonne what fauours will he not grant what can one aske with such a present that he will not giue with reason we may heere vse the wordes of the Apostle Saint Paul He that spared not his only Sonne but gaue him for vs all how can it be that he hath not giuen vs all togeather with him Or how can he deny vs any thing that we can aske If the Lawes both human and Diuine so strictly prohibite vnto Iudges and Princes whose office is to gouerne the affayres of the Commō-wealth to pronounce sentence in cases of difference to receaue gifts or presents because receauing them they remaine euen in nature obliged to requite them and to gratify such as gaue them so that it seemes impossible that they should not fauour them why may we not presume that God is in a certaine māner bound to do vs fauours hauing receaued of vs a gift so great and precious as we offer him in the Masse And if the Prouerbe that Gifts breake rocks be true as experiēce shewes it is there being no hart so hard which presents do not make relent yield vnto the giuer how can we thinke that God hauing an hart not of stone nor hard but most sweet louing mercifull inclined to do vs fauours will forbeare to do vs any thing we shall request hauing taken of vs such a rich gift as we present him in our sacrifice Certayne it is that the holy Sacrifice of the Masse is a most efficacious meanes to obtayne of God all that we desire so that the Church did euer vse to say Masses to aske of God Health Peace prosperity other benefits generall and particular as well corporall as spirituall neither need I stay lōger in prouing so cleere and receaued a truth Wherefore I will only here set downe a most prudent and pious consideratiō of a graue and learned Diuine of our age most true conformable both vnto Theology holy scripture This is that Christ our Lord now in Heauen though he be not in the state to merit or satisfy for vs a new yet he is in a state where he may pray and make intercession for mē as in verity he doth according as the Apostle doth witnesse that he doth pleade for vs and at the iudgment seate of God is our sollicitour and as S. Iohn sayth We haue an Aduocate vnto God the Father Christ Iesus the Iust. Hereupon this learned Authour sayth that it is a thing very credible likely that Christ our Lord as often as the Sacrifice of the Masse is offered doth intercede and pray for them that offer it and also for thē for whome it is offered A consideration most true For seing it is most certayne that Christ our Lord doth actually and in truth exercise the office of our Priest and Aduocate seing also that the proper office of Priest is to pray intercede for the people we may rest in this persuasion without any doubt that our Lord being in all his actiōs most perfect will completly performe this office not only by offering the Sacrifice particularly for them for whome it is offered whereof there is no questiō but also by praying interceding actually for thē that they may obtaine what they request and desire if the same agree with their Saluation and Gods glory And it may seeme that the Apostle S. Paul in his Epistle to the Hebrews doth signify or insinuate this truth where treating of the Eternall Priest-hood of Christ he sayth That he can saue for euer them that by him haue accesse vnto God who liues euer to intercede and pleade for vs and thereupon he straight addeth It was conuenient that we should haue such an High-Priest Where he seemes to conioyne praying and interceding for vs with the office of Priesthood signifying that to discharge that duty perfectly it is necessary that he pray and intercede for them that are vnder his charge and more particularly for them for whome he offers his Sacrifice which thing is no wayes inconuenient in Christ but very agreeing with reason as the Venerable Father Dionysius Carthusianus notes in his declaration of this speech of the Apostle Qui etiam interpellat pro nobis Which also is the Doctrine of that great Saint Laurēce Patriarch who wrytes thus in a certayne Sermon When Christ is sacrificed vpon the Aultar our sayd Redeemer cryeth for vs vnto his Father shewing the sacred marks of his Woundes to saue men from eternall punishments by his intercession This being so as I do firmely belieue it is what a soueraigne and excellent thing and full of reuerence and veneration is the holy Sacrifice of the Masse If we do highly esteeme that some Saints in Heauen pray particularly actually for vs or some person liuing vpon earth whome we know to be vertuous in singular fauour with God how much more ought we to prize the only Son of God his praying and intercession for vs vnto his eternall Father Out
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
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 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
distinctly nigh at hande the Angell that represented the person of God cryed vnto him Stand still approach no nearer for the place wher thou art is holy land Moyses hearing the voyce declaring God to be there present fell prostrate on his face not dearing to lift vp his eyes nor to cast them towardes the place where God did abide And from that tyme euer after the Mountayne was held in great veneratiō and called the holy Mountayne the Mountayne of God as appeares by the third Booke of Kinges the ninteenth Chapter In this respect the Apostle S. Peter calleth the Mount Thabor the holy Mountayne where our Sauiour was transfigured because there he once shewed his Maiesty and glory Now if these places because God once appeared in them became so specially venerable and reuerenced how much more ought our Temples to be honoured where our Lord himselfe makes his mansion and his aboade as in his ordinary residence and pallace where he worketh dayly so many wonders and bestoweth on men so many fauours If those holy Patriarchs worshipped with such humble respect the place where once or twice they saw God or an Angel that spake to thē in his name what honour would they beare what respect would they shew to our Churchs had they liued in so happy an age as we liue in but through rudenes and ingratitude doe not esteeme nor acknowledge our happines If the holy Patriarch Iacob conceaued such dread and reuerence to the place where in his sleep he saw a lader on which the Angels went vp and down what reuerence and dread would he conceyue should he see as we dayly see with the eyes of fayth the very Son of God to come down and place himselfe in the handes of Priests And this not seene in sleepe or in a dreame but by sight more certayne more infallible then any thing can be that we see with eyes and feele with handes with how far greater reason would he exclayme Verily dreadfull is this place verily God is in this place And with much more truth haue sayd verily this is the house of God and entrance of Heauen If holy Moyses cōceaued such feare and reuerence not daring to looke on the Bush out of which an Angell spake vnto him in the name person of God what reuerence would he conceaue what deuotion would he declare if he should enter into our Churches and see the most venerable Sacrament knowing as certaynly as we do that there God is in person being made Man for our sake and so sweet and courteous towardes men that he is receaued and eaten of them Oh holy Patriarches me thinkes that frō your seates of Heauenly glory you behold vs on earth and are ashamed to see our stupidity and rudenes who know not how to esteeme and honour such sacred and venerable places as are our Churches nor how to enter into them and stay in them with the dread and reuerence as reason requireth of vs. One day you shal be our Iudges and condemne vs as rude vnmannerly seing we do not imitate your example in worshipping holy places our Temples being with great excesse more venerable and glorious then those which you did so highly esteeme and honour Of being present and hearing the Holy Office of Masse which hath alwayes byn in most high esteeme publickly celebrated euery where both among the Syrians the Grecians and the Latines euer since the tyme of the Apostles CHAP. XVI A Prayer before Masse LORD Iesu-Christ the pure light of harts and the Eternall truth stay I beseech thee and collect mine euer-wandring distracted mind that I may be attentiue with reuerence present in the sight of thy infinite Maiesty whiles this holy office of Masse is celebrated and reape thence true fruit healthfull to my soule and others and especially that I may with thankes-giuing call to mind thine vnspeakeable charity wherwith thou offered'st thy self to a most cruell death for my Redemption To thee be al praise thans-giuing thou being the Priest the Host and our Bishop according to the Order of Melchisedech who hast taught Priests to offer a cleane oblation and euery where to sacrifice vnto the Eternall God vnder the likenes of bread and wine Then blessing thy selfe begin with the Priest thus IN the name of the Father and of the Sonne and of the holy Ghost Amen I will enter vnto the Altare of God to God who maketh my youth ioyfull The 42. Psalme IVdge me O God discerne my cause from the nation not holy from the wicked and deceitfull man deliuer me Because thou art God my strength why hast thou repelled me and why goe I sorrowfull whiles the ennemy afflicteth me Send forth thy light thy truth they haue conducted me and brought me into thy holy hill into thy tabernacles And I will enter vnto the Altar of God to God who maketh my youth ioyfull I will confesse to thee on the harpe O God my God why art thou sorrowfull O my soule And why doest thou trouble me Hope in God because yet will I confesse to him the saluation of my countenance and my God Glory be to the Father and to the Sonne c. Euen as it was in the beginning and now and euer and world without end Amen I will enter vnto the Altare of God to God who maketh my youth ioyfull Our help is in the name of our Lord who hath made Heauen and Earth· The Generall Confession I Confesse vnto Almighty God vnto the B. Virgin Mary to B. Michael the Archangell to B. Iohn Baptist to the holy Apostles Peter and Paul to all the Saintes and to you O Father because I haue grieuously sinned in thought word and deed through my fault my fault my most grieuous fault Therefore I beseech the B. Virgin Mary the B. Michael the Archangell the B. Iohn Baptist the holy Apostles Peter Paul all the Saints you O Father to pray to our Lord God for me Amē Almighty God haue mercy vpon vs forgiue vs all our sinnes and bring vs to life euerlasting Amen Thou O God conuerted wilt giue life vnto vs and thy people shall reioyce in thee Lord shew vnto vs thy mercy and giue vs thy saluation Lord heare my prayer and let my crye come vnto thee The Prayer TAke from vs O Lord we beseech thee all our iniquities that hauing hart and mind pure and vndefiled we may deserue to enter into the Holies of Holies Though Christ our Lord. Amen Lord haue mercy vpō vs. Lord haue mercy vpon vs. Lord haue mercy vpon vs. Christ haue mercy vpon vs. Christ haue mercy vpon vs. Christ haue mercy vpon vs. Lord haue mercy vpon vs. Lord haue mercy vpon vs. Lord haue mercy vpon vs. Adde heere three tymes Pater Noster c. for thy sinnes committed in thought word deed that the holy Trinity in whose Name thou art baptized may pardon thee thy offences that being dead to sinne thou