A treatise of the holy sacrifice of the masse, and excellencies therof. Written in Spanish by the R. F. Ant. de Molina, a Carthusian monke, & translated into English by I.R. of the Society of Iesus. VVith order, hovv to be present at the said Holy Mystery, vvith deuotion & profit Molina, Antonio de, d. 1619? 1623 Approx. 155 KB of XML-encoded text transcribed from 154 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A07609 STC 18001 ESTC S112780 99848024 99848024 13096 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A07609) Transcribed from: (Early English Books Online ; image set 13096) Images scanned from microfilm: (Early English books, 1475-1640 ; 1635:09) A treatise of the holy sacrifice of the masse, and excellencies therof. Written in Spanish by the R. F. Ant. de Molina, a Carthusian monke, & translated into English by I.R. of the Society of Iesus. VVith order, hovv to be present at the said Holy Mystery, vvith deuotion & profit Molina, Antonio de, d. 1619? Floyd, John, 1572-1649, attributed name. Wilson, John, ca. 1575-ca. 1645? [14], 288 p. English College Press]Permissu Superiorum, [Saint-Omer : M.DC.XXIII [1623] I.R. = John Floyd?--Cf. STC. Place of publication and printer from STC. "The Epistle Dedicatory" signed: I. VV. [i.e. John Wilson]. Running title reads: The Excellencies of the Sacrifice of the Masse. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mass -- Celebration -- Early works to 1800. 2004-12 TCP Assigned for keying and markup 2005-02 SPi Global Keyed and coded from ProQuest page images 2005-04 Olivia Bottum Sampled and proofread 2005-04 Olivia Bottum Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A TREATISE OF THE HOLY SACRIFICE OF THE MASSE , And Excellencies therof . Written in Spanish by the R. F. Ant. de Molina , a Carthusian Monke , & translated into English by I. R. of the Society of IESVS . VVith Order , hovv to be present at the said Holy Mystery , vvith Deuotion & Profit . IHS Permissu Superiorum . M.DC.XXIII . TO THE RIGHT HONOVRABLE AND MOST VERTVOVS Gentlewoman , Mrs . MARY PETRE &c. THE CONstant report of your Deuotion to the most holy Mystery of the Masse , hath emboldened me to present vnto your Seruice , this Infant of a Spanish Descent , clad in English Attyre , to attend vpō you in your Chappell at such publicke or priuate Solemnities . Not doubting but that he shall receaue such Entertainment at your deuout Hands , as his Educatiō deserueth ; & especially at this Tyme , when so happy a Vnion , & firme Friendship is novv most happily concluded , between two so mighty Kingdomes , by so Fortunate and Hopefull a Mariage . Wherto , if I should adde my commendacions of his worth , I might therby rather do him Wronge then Honour ; knowing his Tallents , and other good parts to be such , as may beseeme his Seruice ; though perhaps not so familiarly acquainted with the fashions of your English Court , as is required : yet because I know your Disposition to be Noble , and your Minde greatly addicted to Piety & Deuotion , and also that the Present cannot be but acceptable ; I do in the best manner I can , commend him to your Honourable Custody & Protection , & my selfe to your vertuous Prayers , resting Your assured Seruāt in Christ Iesus . I. VV. THE TABLE Of the Contents of the Ensuing Booke . CHAP. I. THat in the Catholike Church there is a true and proper Sacrifice , which is that of the Holy Masse . pag. 1. CHAP. II. That the name of Masse was giuē vnto this sacrifice by the Apostles , euer vsed in the Church : And the signification therof . pag. 18 CHAP. III. 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. pag. 32 CHAP. IIII. That the Masse is a liuely representation of the Mysteries of our Sauiour , which are renewed and mystically performed againe therin . pag. 49 CHAP. V. That the Masse is a true and proper Sacrifice , the same , and of the same value , as that which Christ offered on the Crosse. p. 76 CHAP. VI. That the Sacrifice of the Masse , hath all the titles and reasons for which sacrifices are offered vnto God. pag. 100 CHAP. VII . That the Masse is a most perfect Holocauste . pag. 113 CHAP. VIII . That the Masse is a most perfect Sacrifice of Thanks-giuing . pag. 123 CHAP. IX . That the Masse is a most perfect Sacrifice of Propitiation for sinnes . pag. 129 CHAP. X. That the Masse is a most efficacious Sacrifice to obtayne whatsoeuer we demand . pag. 139 CHAP. XI . That the Masse is the thing most Venerable which is in the Church . pag. 152 CHAP. XII . That the Masse , is a thing of greatest honour vnto God. p. 167 CHAP. XIII . That the Masse , is a Present most gratefull vnto our Sauiours Humanity , & vnto the most Blessed Virgin. pag. 187 CHAP. XIIII . The externall Reuerence and Worship , to be vsed in the holy Masse . pag. 206 CHAP. XV. Of the Reuerence , due vnto Churches , & holy Places . p. 233 CHAP. XVI . Of being present , and hearing the Holy Office of Masse , which hath alwayes byn in most high esteeme , & publickely celebrated euery where , both among the Syrians , the Grecians , and the Latines , euer since the tyme of the Apostles . pag. 259 Approbatio . HVNC pium Tractatum in Anglicanum Sermonem ex Hispanico versum , magnam legentibus Consolationē afferre posse , iudico . Io. Floydus Soc. Iesu Theol. A TREATISE OF THE Holy Sacrifice of the Masse , and the excellencyes thereof . That in the Catholicke Church , where is a true & proper Sacrifice , which is that of the Holy Masse . CHAP. I. IN the first place we must lay for foundation , That in the Christian Church , there is some speciall and proper Sacrifice to be offered vnto God ; which is a truth , so certayne and so cleere , that no doubt can be made therof , but by men impertinent and without iudgment , wherof the Heretickes of our tyme may seeme destitute . For amōgst diuers absurdities vnto which through rashnes and pertinacity they are fallen , this is one : That there is no true and proper Sacrifice in the Christian Church . Wherin they stand not only against the venerable antiquity of the Fathers and Doctours of the Church , against the definitions of the sacred Coūcels , against the manifest testimonies of the Scriptures , which can be vnderstood in no other sense ; but also against the very light of reason . For it is a thing necessary and essentiall to euery well ordered Common-wealth to be furnished with Sacrifices wherby to honour God , as euen heathē Philosophers acknowledge , Plato , Aristotle , Xenophon , & others . Neyther was there euer in the world any Cōmon-wealth , howsoeuer rude and barbarous , that had not some kind of Sacrifice for the worship of God , or of that thinge which they were perswaded to bee God. How then can any man with reason imagine , that Christ our Lord , hath left his Church which is the most perfect of all Cōmō-wealths , imperfect & defectuous in a matter so much importing and essentiall ? Specially the Doctrine of S. Thomas receaued by the consent of Deuines , being most true , that men are bound to offer sacrifice vnto God euē by the law of Nature , why shoud our Sauiour leaue no meanes to his faithfull how to comply with this Law ? Seing also according to true Theology , Grace destroyes not nature , but addes perfection thereunto . And seeing these three thinges Law , Priest-hood , Sacrifice , are so ioyned and combined togeather , that change or innouatiō being made in ony one of them , the same must needs redoūd to both the other , as the Apostle proueth effectually , writing vnto the Hebrews , That the Priest-hood being translated , the translatiō of the Law must also needes be consequent therevpon ; It is cleare that Christ our Sauiour as he changed the old Law into another , new and better , the auncient Priest-hood into another new and more perfect : so likewyse in the same measure and proportion , he ordayned another Sacrifice to succeed the elder , by so much more excellent then those were , by how much the new Law surpasseth the old . It being also a thing so certayne that in the Law of the Ghospell there be Priests , that euen Heretikes cannot deny it , ( though they vnderstand the same amisse , & peruert the meaning therof : ) certayne also it is there must be a Sacrifice which these Priests are to offer , otherwise what neede or vse should there be of Priests ? The lyke argumēt is drawn from the Aultar , which to be found in the Christian Church is a thing most certaine , being affirmed by S. Paul , by the third Canon of the Apostles , and vniformely by all the Saints : it is most vndoubted that there is a sacrifice to be offered on this Aultar , because for this end is the Aultar built , Aultar and Sacrifice being correlatiues . Wherefore the errour of vnfortunate Heretickes , is in this particular so strange , and so contrary to the light of reason , that it could haue entred but into minds , afore through malice obstinate , and through infidelity blinded , who from errours run into errour still greater and more foule . But heerin they are Ministers of the Diuell , who by their mediation endeauoureth to doe the holy Church all the mischiefe he is able ; and the cursed Caytiffe knowes the greatest mischiefe he can doe , is to driue away or hinder the most holy sacrifice of the Altar , as de facto he hath driuen away and exiled the same , out of townes and countries wherin preuayle these errours and pestilentiall doctrines . Wherin also they declare themselues Percursors of the most wicked Antichrist , cōcerning whome the Saints of God commonly affirme , that the first and principall thing he shall attempt to the detrimēt of the Church , is with most extreme rigour to inhibite the exercise of the most holy sacrifice of the Aultar . Thus many Fathers and graue Authours vnderstand that which Daniel sayth in his prophecy , That in the thousand two hundred and ninety dayes , that is , in the three yeares and halfe , that Antichrists raigne shal continew , the continuall sacrifice shall be taken away frō the Church ; & he shall cause his image to be placed in the Temple , that himself alone may be adored as God : the text sayth : He shall take away the continuall Sacrifice , and destroy the place of sanctification : & strength against the cōtinuall sacrifice is giuen him , in regard of sinnes . This drift which the Diuel shall then prosecute by the meanes of Antichrist he now endeauours to settle by the help of these Hereticks , who by procuring to take frō the Catholicke Church the most holy Sacrifice , bringe therwith innumerable and inestimable mischiefes : and would haue the Christian people , which hath receaued more of God , and greater benefits , to be more vngratefull vnto their God , then any other Nation in the world . This the holy and venerable Abbot Petrus Cluniacensis , liuing in the same age with S. Bernard , well noted , and signified in these wordes : They that attempt to take from the Church of Christ the sacrifice , by the Diuells suggestions , doe their best , that that nation which hath byn graced of God with more singular benefits and fauours , should be lesse thankefull to him , and yield him lesse worship and honour . But I will leaue these Heretickes , as men without discretion and common sense to thēselues , my purpose not being to dispute this controuersie with them , but only to giue a warning vnto the faythfull of their errours & impertinēcies . Al Catholike Christians are to belieue , as a most sure and infallible principle , that in the Catholicke Church there is a proper , true , and most excellent sacrifice , which is offered vnto the eternall Father by the handes of Priests , as being Minister of Christ Iesus , the high Priest and soueraigne Bishop . For this hath euer byn the beliefe of the holy Church since the tyme of the Apostles , this the doctrine perpetually deliuered by the holy Fathers , this the fayth determined & established in the sacred Councels , and last of all in the holy Councell of Trent , in these words : Whosoeuer shal say , that in the masse is not offered a true and proper sacrifice vnto God , or that the sacrifice is no other then the giuing of Christ to be eaten , let him be accursed . The holy Masse then is the only , and most holy Sacrifice of the new Testamēt , instituted by Christ our Lord , not when he did offer himselfe on the crosse , ( though then he offered a Sacrifice , but that was a bloudy sacrifice , consumed with payne and wounds , & the conuulsions of death , in which manner only , he would offer it that tyme ) but in his last supper when he consecrated his pretious body & bloud vnder the formes and accidents of bread and wine . For then he not only gaue it vnto his Disciples , as a sacramentall food , for the sustenance of their soules , but also offered the same vnto his eternal Father as an vnbloudy sacrifice , & made them Priests , with faculty to offer in the like manner , granted vnto them & vnto their successors vnto the worldes end , saying : Do this in remembrance of me , that is , the same thing that I doe , you likewise doe in my name & memory . Wherfore two doctrines as most firme and Catholicke truth are settled by the premisses ; the one , that in the Christiā Church there is a true and proper Sacrifice , the other that this sacrifice is offered only in the Masse , of the excellencies whereof we now are to treate . That the Masse was giuen vnto this Sacrifice by the Apostles , euer vsed in the Church : And the signification thereof . CHAP. II. HERETICKES not only deny , and would take from the Church the most holy Sacrifice of the Masse , but also cannot endure the very word & name of Masse : and soe they haue declared to affirme with sacrilegious mouth , that the Masse is the inuention of the Pope and his followers . The most impious Martin Luther Captayne of these wicked sectaries , hath written a booke with this title , De abroganda Missa . The title is lyke the booke , and the booke lyke the Authour , and the whole lyke the matter hādled therin , wherin he doth acknowledge that by conferēce had with the Diuell appearing to him , he was perswaded to abrogate the best thing , the most sacred and venerable that is in the Church . And though neyther my drift , nor the ayme of this Treatise be to dispute with Heretickes , which thinge graue writers of this age haue fitly performed : yet for the confirmation of Catholickes , as also for confusion of Hereticks who sticke not to vtter whatsoeuer they can imagine to be disgracefull to the Church , without care whether they speake true or false , I thinke it reason briefly to set downe the truth of this matter . It is therfore to be known , that not only the Sacrifice of the Masse was instituted by our Sauiour in his last supper , but also the name of Masse was giuen vnto it , by the Apostles themselues , & frō that tyme hath euer been vsed by the holy Church . The first that sayd Masse after our Sauiours Ascension , is thought to haue byn S. Iames the yoūger , termed Brother of our Lord. For though S. Peter were superiour and head of all , as being the soueraigne Bishop , yet he would yield that honour vnto this glorious S. Iames , because he was Bishop of Hierusalem , which was the first Church in the world : & it is thought , this Church to haue byn the sacred Cenacle where Christ kept his last supper , and where afterward the holy Ghost came downe vpon the Disciples . In this Masse did the holy Apostles and Disciples communicate , and the most sacred Virgin , then first receaued in the most holy Sacrament , her glorious and immortall Sonne , whome before she had receaued and apparelled with flesh in her immaculate wombe . This Blessed Apostle did ordayne a certayne forme of seruice or saying Masse , and gaue it the title of Masse , as Baronius a most learned and exact Hystorian affirmes and proues . Of this Liturgy or Masse , composed by S. Iames , mention is made in the sixt generall Synod , in 32. Canon thereof , and by S. Proclus Bishop of Cōstantinople . The same title of Masse is vsed by S. Cyrill Bishop also of Hierusalem , who receaued and amplified the Office or Liturgy left by his predecessour the Apostle S. Iames. S. Clement Pope and Martyr disciple of S. Peter , in one of his Epistles commandes that Clergy-men and Priests doe nothing but with the Bishops leaue ; in particular , let them not say Masse without his consent : and agayne , It is not lawfull to sacrifice or celebrate Masse , but in the places which their proper Bishop shall appoint . Abdias Bishop of Babilon ordayned by the Apostles , ( who doth affirme of himselfe , to haue seene our Lord Iesus Christ in flesh ) in his history of the Apostles , sayth of S. Matthew that he was martyred by the Aultar , hauing celebrated the Mysteries of our Lord , and sayd the Masse of the Church . S. Alexander Pope and Martyr , the sixt after S. Peter , sayth , that with the solemnities of the Masse , the Passiō of our Lord is to be mingled , so to celebrate his Passion , S. whose body and blood is consecrated . Telesphorus also Pope and Martyr , in his Epistle vnto the faythfull ordaynes that in the Masse , the Angelicall Hymne be sayd , and that three Masses be solemnized in the night of the Natiuity of our Lord. All this was appointed in the primitiue Church within the first hūdred yeares , & afterward the holy Fathers and Doctors of the Church , as S. Cyprian , Ambrose , Gregory , Leo , and many sacred Councels haue vsed the sayd word . This supposed , let vs now declare the signification of this name deriued by successiue tradition from the Apostles , which may giue light towards the vnderstanding of the Excellencyes of the Masse : concerning which , laying a side some significations of lesse credit , I will only prosecute two that are most followed by graue and learned Authors . The first makes the word Missa to be latin , deriued of the word Mitto , which signifies to send , because in the holy Sacrifice of Masse the eternall Father sends vs his only begotten Sonne that we may offer him in sacrifice . As in the beginning he sent him to become man , & to offer him for men on the Crosse , so now he sends him , that vnder the sacramētall formes , he may offer himself an vnbloudy sacrifice : & also the holy Church retournes him , and sends him vnto his eternall Father offering him in Sacrifice vnto him , as S. Thomas signifyes saying , That the sacrifice is tearmed Missa , because the people by the Priest , the Priest by the Angel sends prayers vnto God. The second explication makes the word Missa to be deriued of the hebrew word Missach , which signifies , a voluntary oblation , as appeares by the 16. Chapter of Deuteronomy v. 10. where our translation hauing Spontaneous Oblation ; the Hebrew word corresponding therunto is Missach . This explication , or Aetymology is also of great credit approued by graue Authors , amongst whom Cardinall Baronius sayth , that he doth not doubt but the Blessed Apostles tooke this name of the Hebrew , and the Latin Church receauing it of them hath still cōserued the same . And seing the Apostles and their Disciples euen before Masse was sayd in latin , vsed the word Missa , as hath byn proued , it is very probable , that Missa is an Hebrew word signifying a voluntary offering made vnto God , in gratitude for his benefits , and specially for that of the freeing his people frō the seruitude of Aegypt . For this signification doth very properly agree to our most holy Sacrifice of the Masse , in which is offered vnto the eternall Father , his only-begotten Sonne , who voluntarily , and of self-accord offered himself , as Esay testifieth , he was offered because he would : and our Sauiour to his enemies that were solicitous to lay plots how to bereaue him of life : I giue my soule , and take the same againe , no man is able to take it from me , but I of my self giue it . For I haue power to giue it , and power to take it againe . On mens behalfe likewise the oblation is voluntary , because with free and liberall hart they offer vnto God that most holy Sacrifice , in thankes giuing for all the benefits receaued from his bountifull hande , and singularly for the benefit of mans redēption , which this Sacrifice doth represent : Eyther of these explications or etymologies , is probable , and of authority , and from each of them , doctrines and cōsideratiōs may be drawne , of great importance to make the Excellency of the sacrifice of the Masse vnderstood , as we shall now declare . That the Masse is an Embassage vnto the most holy Trinity , in the behalfe of humane kind , about the most important affaires in the World. CHAP. III. THE Masse contaynes in it so many , so hygh , so Diuine , so Soueraigne mysteries , that one definition is not sufficient to declare the same , nor to make manifest the notion therof . Wherfore to explicate what the Masse is , we shall vse the way vsed in declaring thinges that are immense , and imbrace within thēselues a kind of infinity , which are declared by many & different descriptions ; because many put togeather may discouer what one only by it selfe were not able to do . Let this thē be the first descriptiō gathered frō the first Etymology of the word Missa , to wit , that the Masse is an Embassadge sent by mankind vnto the most holy Trinity , that is , vnto the true and liuing God. By mediation of the Priest , that in the name of all , he treate the affaires of most weight and moment that euer were or can be treated of in the world , as now we shall declare First the Masse to be an Embassadge sent vnto the most B. Trinity is cleere , because to God only sacrifice is to be offered , and not to any creature , no not vnto the most holy virgin Mary , the most Excellent of all creatures . So the Priest whē he beginnes to offer sayth , suscipe Sācta Trinitas hanc oblationem , accept o holy Trinity this Oblation : which in the Canō he repeats againe , To thee they offer their vows and prayers , the true eternal liuing God. That this embassage to be sēt by mākind , or by the whole Catholicke Church , the Preist himselfe signifies , saying in the Canon , This oblation of our seruice and of thy whole family . It is tearmed the offering or sacrifice of our seruice , that is , of vs Priests and Ministers of the Aultar , who are peculiarly your seruāts dedicated vnto your diuine worship and seruice , and we offer this sacrifice in acknowledgment of the seruice and subiection we owe you . And it is not only our offering , that as consecrated Ministers offer it , but of your whole family , that is , of the whole Catholicke Church , and all your faithfull who by our handes and ministery offer , & 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 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 requisite , that the Sacrifice for the Redēption of sinne , should be of infinit worth and value , which was not to be found in the whole vniuerse of creatures , much lesse within the boundes of only mankind , who were all by sinne enemyes of God. To ouercome these many difficulties and impossibilities , Gods infinite wisedome and goodnes , inclining him from the beginning to loue men , ( loue being the master of strange deuises ) soūd out a wonderfull way and stratageme , so strange that the like was neuer seene in the world , & euen the very Seraphims were put into admiratiō therof . For in the supreme Court of the most Blessed Trinity , it is resolued , that the Word of God and his only begotten Sonne should become Man , that being made partaker of the nature of men , their losses & their restitution might concerne him as their kinsman , and brother of them all . Hence flowed an obligation in him to be the Priest & Sollicitour generall , of all humā kind & their surety , taking vpō him their debts , & their discharge by offering a propitiatory sacrifice vnto God. This sacrifice , being offered by a man of the same nature as are the rest , was a true and proper sacrifice , & might be of merit and satisfaction , specially being offered by the party indebted & engaged , or by his agēt & surety . And on the otherside , the person offering the sacrifice , being the true God , ( for this neuer ceased nor could cease to be ) the sacrifice came to be of infinite value and merit , to reconcile men vnto God , and to satisfy for their sinnes , and to obtayne whatsoeuer their manifold necessityes might require . And as the Priest was of so supreme dignity , the true and naturall Sonne of God , & the cause of offering sacrifice so mayne , and of such high importance , it was reason also , that the Victime to be sacrificed , should also corresponde and haue proportion heereunto . This proportion was not found in any creature existing , nor in any that could be made creatures , being inferiour & without any comparison or proportiō vnto the dignity of Christ the Priest. And so it was conuenient that this Priest should offer no other Oblation or victime , besides his owne human flesh , taken of man , which as being vnited personally vnto the Eternall Word , without any cōparison , exceedes all creatures , & being true nature of man , mortall & passible as others are , was very fit to be offered in sacrifice , as S. Augustine obserueth in these wordes . What Priest more iust and holy then the Sonne of God ? What could be more conueniently offered for men , & by men , thē flesh ? & what thing more fit , and apt to be sacrificed or immolated then mortall flesh ? What thing more cleane could be giuen for the cleansing of sinne , then the Flesh of God borne of the Virginall wombe ? And what gift could be more gratefully eyther offered or receaued , then the flesh of our sacrifice , made the body of our Priest. This was the counsell & designe of the Diuine Wisedome , so much lōging , and so entirely wishing the deliuery of mankind . And the Son of God straight accepted of this office and Priesthood , & tooke to his charge the Redemption of men , and to offer himself in sacrifice for them . And from that instant he offered vnto his eternall Father all that which in due subsequent tyme he was to performe or suffer for men : which oblation was so pleasing in the sight of the eternall Father , that euē thē straight he pardoned the sinnes of men , and receaued them into his friendshipp , bestowing on them great benefits and fauours , all in trust , and in the vertue of that sacrifice which was to be offered for them : a sacrifice already offered and accepted in the aforeseing knowledge and goodnes of God. And though it be a most certayne truth , that all the fauours God shewed vnto men were shewed thē in trust , and confidence of that sacrifice that was in the end to be offered for them , yet his Diuine Maiesty was pleased to require of men for the receauing of these graces , that thēselues should still be offering pledges and pawnes , that at the time appointed the full and sufficient price of their ramsome should be payed . This was the cause of the sacrificing of bruite beasts , and other thinges vnto God , which were figures and representations of this most Diuine sacrifice , and a kind of protestatiō , that all these fauours they receaued vpon trust & confidence thereof . Hence came it to passe that iust & holy men by the instinct of God , euen frō the beginning of the world , still offered him sacrifices , as did the Innocēt Abel of the best & fattest of his flocke , whose sacrifice God approued , shewing his approbation thereof by a visible signe , sēding frō heauen fire that consumed the same , as S. Hierome writeth . Afterward the iust Noe , the great continuing storme of the vniuersall floud being blowne ouer , built an Aultar & offered thereon a sacrifice of the cleane beasts that had been preserued in the Arke . The sacred Text sayth , that God was pleased with the sweet odour of the sacrifice , & that thereupon he promised by oath , neuer more to destroy the world by water , and that in testimony therof he would place his raynebow vpon the Cloudes , for the comfort of men , and their assurance that God was still mindfull of his promise . After this agayne , Noe his Sonne the Great Priest Melchisedech offered the mysterious sacrifice of bread and wine , as also the great Patriarch Abraham , Noe his Nephew in the eight degree of descent from him , is read to haue made Aultars , & offered sacrifices in diuers places . So likewise did Isaac , Iacob , the iust & patient Iob , & other Saynts . In the law of Moyses giuen him imediatly of God , the greatest part thereof contaynes the ceremonies and manners of offering sacrifices , which without question were acceptable vnto God , not in respect of what they were in themselues , but as they were figures , and representations of that true and most excellent Sacrifice , that was to be offered by his only begotten Sonne . For this reason the Law so often repeates , that her Sacrifices were a most sweet odour vnto God , certainly not for their owne naturall odour which rather was stronge & noysome , as proceeding frō the bloud and entralls of brute beasts , but because they figured and represēted the sacrifice of his only begottē Son , of whome S. Paul sayth , That he loued vs , and gaue himselfe for vs an oblation vnto God , and a sacrifice of sweet odour . Whē the time of grace was come , which S. Paul fitly tearmes the perfection of the Law , and Christ now had offered that most Diuine Sacrifice of the Crosse , and thereon built , and established his Church , it was not decēt that this most perfect Religious Common-wealth should want proper sacrifices to giue honour and worship vnto God. Nor was it cōuenient or sutable with the dignity of the new Testament to offer the aunciēt Sacrifices , seing these were but figures of what now was put in execution : and truth being come , 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 & massacring their sonnes and daughters vnto him , as also they did in effect sacrifice a great multitude of Innocent Infants vnto their Idols , according to that of the Prophet Dauid They did immolate their sonnes and daughters vnto the Diuells & spilt innocent bloud . The second reason or title , that men should offer Sacrifice vnto God , is , to giue them thanks for the fauours he doth them , and to acknowledge that all good thinges come from him , and in gratitude and in place of tribute , to giue him some part of these goods , as Salomon , What from thy hand we receaued , we haue offered vnto thee , and this kind of sacrifice is tearmed pacificall and sacrifice of prayse , and of thankesgiuing . In this sacrifice though the beast were wholly offered vnto God , yet all was not burnt , but only the fatt and entralls , & the remaynder was for the foode of the Priest , and of the Officers , to signify hereby , that the goods which GOD giues vs , he will haue vs offer them vp to him , referring all to his glory , with a good hart & inward content ; and that the rest be for vs , and for our profit . The third reason is satissatisfactiō for sinnes , which is called propitiatory Sacrifice , or sacrifice for sinne , or for offences . This kind of sacrifices were very ordinary in the old Law , where are set downe peculiar sacrifices for euery sinne , which are ordayned , and recorded at large in the booke of Leuiticus . The fourth title and reason of offering Sacrifice is , to request , and obtayne of God the fauours and benefits we stande in need off . For euē God is of this disposition , that with him gifts and offerings are of great importance and force to purchase vs the graces , for which we are suppliāts vnto him . And this sacrifice is tearmed Impetratory , or Victime of saluation . Now if all this that hath been sayd , be well considered , and put by meditation togeather , it will most euidently appeare , that this most holy Sacrifice we offer in the new Testament , hath incomparable dignityes , & vnspeakable eminencies aboue all the Sacrifices that aunciētly were offered . For in this only sacrifice , with great aduantage and excellencies , concurre the former fower reasons and tytles , & innumerable other that may be called to minde , as the holy Church iudgeth and signifyeth in one of her collects or Oraisons saying : O Lord that by the perfection of one Sacrifice hast fully established & set downe vnto vs all the differences of the legall Victimes . And so we shall more largely & perfectly declare how fully the fower afore-mentioned reasons agree vnto our Sacrifices . That the Masse is a most perfect Holocauste . CHAP. VII . AS cōcerning the first title , of acknowledging the Maiesty and greatnes of God , what Holocauste , to professe and signifye the same , could there be offered more full and complete thē this , wherein is sacrificed the first begotten of all creatures , whose life alone , is of more esteeme without comparison then all the creatures ioyned together . And so by this sacrifice we protest , and acknowledge the Maiesty , magnificence , and dignity of our God to be so great , that no lesse is due vnto him then a sacrifice of infinit worthynes & value . The Prophet Isaias , did much exaggerate and magnify the Maiesty of God , in saying , that all the Nations of the world are before him as a dropp of morning dew , and as the smalest grayne of weight , put into the ballance , to counterpoise the cōtrary scale ; yea that before him they are as if they were not . And that so great is his worthynes , as that to offer a sacrifice answerable vnto his greatnes , all the flocks of sheep and heardes of cattle that feed on the Mount Libanus would not be sufficient to make such an Holocaust , nor all the trees that grow thereon able to make fyre great inough to consume the same , Libanus non sufficiet ad succendendum , & animalia eius non sufficient ad Holocaustum . The Prophet sayd much , yet without falshood he might haue sayd more , that the whole world and what soeuer is comprehended therein , would not be sufficient for this end ; though all men should offer their liues in sacrifice , though with mē the Angels of Heauē should enter into the Sacrifice , though all creatures ioyning togeather should consume themselues in one Holocaust ; yet this would not be condigne , yea this would be much short of Gods greatnes and Maiesty . Wherefore we may herein euer admire the wysedome , goodnes , and power of Christ Iesus shining in this mystery , that could deuise , was able to effect , willing to giue , and indeed hath giuen vnto his Church such a sacrifice , as hath not only a conformity or proportion , but also equality with Gods greatnes and Maiesty : so that with truth we may affirme that we offer a sacrifice as good , and as excellent as euen infinite Excellēcy deserues . And this is also another dignity , this Sacrifice hath , to magnify God , because therein we make a most high protestation of his infinit power , wisedome & goodnes , the three more principall Diuine attributes vnto which the rest are reduced . Gods power and supreme Lordship ouer all creatures we professe , in this Sacrifice , by belieuing that all , without contradiction , obey his worde and will , and that he may at his pleasure dispose of all both in Heauen and in earth ; seing at the only signification of his will , the substance of bread , is changed into the body of Christ , and the substance of wine into his precious Bloud , the accidents which naturally are still in some substance , and haue an essentiall relation therunto , remayne by themselues single , without any substance wherein they inhere , as if themselues were substance . The body lykewise of our Sauiour , exalted vnto the Empyreall Heauen , aboue all creatures , garnished roūd about with immense glory puts it self , ( by the power of Gods word commanded ) vnder the accidents of bread to be eaten of the faythfull . The Diuine Wisedome lykewise wōderfully shewed it selfe , in inuenting a most full and conuenient way , how to cōpasse things most difficile , & in the iudgment both of men and Angels impossible . This inuention is , that the whole ofspring of mē being in sinne , and enemies of God , a mā of this stock , should be foūd to offer vnto God a sacrifice so gratefull and acceptable , that euen in rigour of iustice the same deserues : the redemption of man togeather yieldes vnto God the whole worship and reuerence that is due to him with great aduantage and excesse , repayring the losses incurred by sinne , so many reasons of profit & conueniency concurring therin , that they can neyther be declared , nor imagined . Now it seemes that the goodnes of God cannot present vnto men greater demonstrations of it selfe . For the nature of goodnes being to communicate it self , who can imagine , a more full communication , or a more straite vnion then this is , where God made man vnder the formes of bread and wine , giues himselfe to be eaten of all men , and of euery one in particular shutting vp himselfe within their breasts , vnited vnto them as perfectly and inwardly , as meate is conioyned with the person that feedes theron . So that we may now well conclude , that the Masse is a most perfect holocaust , and that therein in highest māner we acknowledge our Creatours most soueraigne infinite Maiesty , with the rest of his Diuine excellencyes , and yield him the honour and worship that is his due . That the Masse is a most perfect Sacrifice of Thankes-giuing . CHAP. VIII . AS touching the second reason of sacrificing , to wit , thereby to giue thankes vnto God for his benefits done vs , it is apparant with what eminency thankes are giuen vnto God by this our most holy Sacrifice , aboue all other that haue been at any tyme offered in the world . For in other sacrifices , howsoeuer great and precious the oblatiōs were , yet mē did not offer all that they had , but only a small portion , reseruing the farre greater part for themselues : as Iacob sayd in his Vow vnto God , I will offer thee the tithes , or the tēth part of all the things that thou shalt giue me . What great thing is it , that a man , vnto him that giues all , returne backe agayne the tenth part therof by way of gratitude , retayning nyne partes for himselfe ? wherfore this kind of gratitude , is more esteemed by the inward affection of thākesgiuing , in tokē wherof the Sacrifice is offered , thē by the value and sufficiency of the gift . But in our most Diuine Sacrifice we offer a thing , of farre greater price , thē is all that which he hath giuen vs , because we offer him his very Son , whome also he gaue vs that we might offer him , and by this oblation repay whatsoeuer we owe him , seing he doth no lesse discharge the debt that payeth it by that which is freely giuen him , then he who payeth it out of his owne stocke . And if respect be had vnto the inward affection , it is certayne , that the gratitude of all creatures put togeather is lesse then the benefits they receaued of God ; to supply which defect we offer the affection & the gratitude of our Lord Iesus Christ. For he knowing our insufficiēcy in this behalfe , himselfe gaue thankes vnto his Father for all the benefits done vs , & particularly for the gracious gift of this most soueragne Sacrament , when he tooke the bread into his handes to consecrate the same , he did as the Euangelists write , lift vp his eyes vnto heauen & gaue thankes vnto his Father , hereby preuenting and by anticipation , making recompense for the want and default of our gratitude . And as often as we celebrate , we repeate this action of our Sauiour , & when we take the bread into our handes we say of him , He tooke the bread , lifting vp his eyes vnto Heauen , and giuing thankes , as if we sayd vnto the Eternall Father , that if we be not sufficient to giue him worthy thankes for this soueragne mystery , that he remēber his Sonne our Lord , who rendred vnto him most perfect thākes , in the name of vs all ; & that he receaue these thankes of his Sonne , to supply the defect of ours , who for this reason offer him this sacrifice , because it contaynes all that is due to him : and for this cause it is called Eucharist , or Sacrifice of the Eucharist , that is to say , of thankesgiuing . That the Masse is a most perfect Sacrifice of Propitiation for sinne . CHAP. IX . AS concerning the third Title of Satisfaction for sinne , the difference is perspicuous betwixt the auncient Sacrifices and this , because they were not sufficient to satisfy for one only sinne , as the Apostle Saint Paul many tymes affirmeth , specially in his Epistle to the Hebrews , where he sayth , that it is impossible that by the bloud of bulls or goates sinne should be abolished . And in the same Chapter he writes to the same effect , Euery Priest is occupied in offering againe & againe the same Victimes or Sacrifices ; but this Priest ( Christ Iesus ) hauing offered one Sacrifice sits for euer at the right-hād of God. For this respect the same Apostle calleth them many tymes weake sacrifices , impotent and defectuous , Infirma & egena elementa . And not only this is so , but also all creatures put togeather are not able of themselues to satisfy for one only sinne : whereas our great High-Priest Christ Iesus , by one only Sacrifice satisfyed for all the sinnes of the world , and of a thousand worldes were there so many : & this satisfaction is not only sufficient , but also abundant , not only equiualent and equall , but also obtaying pardon euen in rigour of iustice as is the most common true Doctrine of the Theologers : for ( as S. Paul sayth ) Vna oblatione consummauit in aeternum sanctificatos , by one Oblation he consummated for euer the sanctification of men ; which most sufficient , & superabundant satisfaction , he applyes efficaciously vnto vs , as often as we do offer the most holy Sacrifice of the Masse . This is the reason that the most holy Councel of Trent defines , that this sacrifice is truly propitiatory : because God by this Oblatiō appeased , by granting the grace and gift of Pennance , pardons mayne and heynous crimes . Hence it is , that a most graue & Deuout Authour affirmes , that a man hauing committed many & most grieuous sinnes , by one only Masse , which he should say , with the conuenient disposition , if there be no default on his part , might be as perfectly freed frō them all , by vertue of the sacrifice , as he was before he sinned : so that he might strayght enter into Heauen without any impediment . And herein he vtters a most certayne Truth , because the vertue and efficacy of the Sacrifice , as for within it selfe , hath no limitation nor any measure , but that which the meannesse of mans disposition giues vnto it . Wherfore the holy Coūcell of Trent sayth absolutly , and without restraint , that by the vertue of this Diuine Sacrifice , all our sinnes are pardoned how heynous soeuer . In the forme of consecration Christ lykewise sayth , and we repeate the same dayly in his name , That this is the Bloud of the new Testamēt , which was shed and offered for the remission & pardon of sins : and Pope Iulius , as Gratian relates , sayth : Omne crimen atque peccatum oblatis Deo sacrificijs deletur , that euery sinne and crime is cancelled by the oblation of Sacrifice vnto God. S. Gregory in his Dialogues writes in this manner : This Victime , doth singularly saue the soule frō eternall destruction , which mystically represents vnto vs the death of Gods only begotten Sonne . And in another place the same holy Doctour reportes of a man that was captiue in the handes of his enemies lodē with fetters & yrons , whose wife hearing no newes of him , and therefore belieuing him to be departed this life , caused euery weeke vpon a certayne day Masse to be sayd for him . And as often as the Sacrifice of the Masse was offered on that day , the fetters and yrons fell off from him , and he remayned free for them , to his great admiration , he not knowing the cause of so great a wonder , vntill retourning into his Countrey , and relating 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 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 of the nayles and lance . Christ Iesus his assumpted Humanity is offered vnto the eternall Father , that he may acknowledge whome he begot , and whome he sent into this world , and by his Mediation grant pardon vnto sinners , his hande vnto the lapsed , life vnto the iustified . We may well belieue that at the tyme of this Sacrifice the Heauen is opened , the Angels behold with admiration , the Saints singe with ioy , the Iust exult , the Captiues are visited , the fettered are released , Hell mourneth , and the holy Church our Mother reioyceth in spirit . Hence is gathered with what veneration the Priest ought to assist , to whome the office & authority is giuen , to consecrate this Sacrifice , and to intercede and pray for the whole world , who therefore ought to be a louer of Gods honour , religious towardes himself , humble of hart , and full of compassion towards the sinnes of his Neighbours . Wordes worthy of the great spirit of this Saynt , and sufficient to comfort and inflame him that readeth them , and to make him conceaue great respect and reuerence towardes the most holy Mystery of the Masse . That the Masse , is a thing of greatest honour vnto God. CHAP. XII . SVCH is the Excellency of the MASSE , that the greatest worshipp of Religion and Diuine honour is contayned therein , and the most gratefull vnto God , & that giues him most content of all things that are done , or can be don in the world . Which is auerred by the same most holy Patriarch in these wordes . Verily by no Sacrifice is God more praysed and honored then by this immaculate Victime of the Aultar , which , to the end that complete worship & perfect prayse might be giuen vnto God , Christ did institute in his Church , wherein the mysteries and passages of his holy Passion are mystically renewed , so that nothing can be more acceptable vnto God. The truth of this saying is perspicuous by that which we haue shewed before , that in the Masse is offered vnto the eternall Father the Sacrifice of his only begotten Sonne , with the whole treasure of his merits , which without question is a thing of more valew and dignity then were a Sacrifice consisting of all creatures put togeather , and by this only Sacrifice more honour and worship is giuē vnto God , then if all creatures were offered vnto him at once , and a greater protestation of the eminency and Soueraignty of the Diuine Nature , seeing hereby we acknowledge him worthy of a Sacrifice , of infinit perfection , valew , and dignity . And not only this Diuine Sacrifice is more gratefull & acceptable , then any other , but also , to speake with more propriety , nothing is , nor hath euer byn pleasing vnto him but in vertue of this Sacrifice , which is signifyed by the speach of the eternall Father in the Baptisme and transfiguration of his Sonne , This is my beloued Sonne , in whome I am well pleased , as if he had sayd , He only pleaseth me for himselfe , and all other please me for his sake , and for his merits , and for as much as they be like vnto him , and not in other sort , as the Apostle declareth in his Epistle to the Ephesians saying : He made vs gracious in his beloued Sonne , al the grace we haue of God , stowes as frō the fountayne from that most abundant & copious grace wherwith his most beloued Sonne is gratious in his sight . To this effect , the holy Euangelist S. Iohn hauing sayd , That Christ our Lord is full of grace and truth , as the only begotten Sonne of the Father , addeth out of hand , saying , Out of his fulnes haue we all receaued grace for grace . From this plenitude , and height of grace which makes the Sōne gracious vnto the Father , is communicated vnto vs all the grace we haue , without want of any . Yea it is a generally receaued truth , that al the grace which hath byn giuen , or shall hereafter be giuen , eyther vnto men , or Angels , proceedeth from the grace of Christ ; and that no creature hath euer beene , or shall euer be gratious vnto God , but in him & through him . And answerably herevnto , it is very cleere and certayn , that nothing can be so gratefull and acceptable vnto him , as this Sacrifice wherin Christ himself is offered , togeather with all his merits : which truth may be yet further declared in this sort . If the charity which mē haue had frō the beginning of the world , vnto this day , or shall haue hereafter vntill the consummation thereof , with all their merits , and all the prayse & honour which they haue giuen vnto God , be put togeather ; If the torments and sufferings of all the Martyrs , who with such excessiue charity and heroicall fortitude , offered their liues for the honour of God , if the pious and vertuous exercises of holy Confessours , Patriarchs , Prophets , Monkes , Anchorets , Eremits & other who by another kind of Martyrdome , of longer continuance , and in some sorte more painfull and difficult haue crucified & massacred themselues with fastings , wearing of hayre-cloth , watchings , pennance , and mortifications : finally if all the vertue and perfection both of men and Angels , be layd togeather in one , yet all this put togeather doth not please God so much , as doth one only Masse , sayd by the poorest Priest in the world . And to proceede yet further , the charity of the Blessed , is much more perfect & excellēt , then that of the greatest Saynt that liueth in the world , because it is charity proceeding from the cleere & perspicuous vision of the Diuine Essence . For this respect our Sauiour hauing extolled the sanctity of the glorious S. Iohn Baptist so farr , as to say of him amōgst the Sonnes of womē there neuer arose any greater , nor more holy , he strayght added , Yet the last in the Kingdome of Heauen , is greater then he . Now this being so proceeding higher in the forsayd consideration , I say , that though vnto the merits and vertues of all Saints that haue byn , or euer shall be , be added also the charity of the Blessed in Heauen , both of men , Angels , and of the most sacred Virgin Queene of thē all , all these put togeather cannot giue vnto God so much honour , nor so much prayse , nor so much contēt as a Masse doth , offered by any Priest. And the reason hereof , hath been signifyed before , to wit , that in all , and euery MASSE , Christ our Lord is the principal Priest , who actually makes the oblation of that Sacrifice : and the proper office & duty of Priesthood is to giue prayse and honour vnto God. So that Christ in euery Masse is the chiefe worshipper and honour of God , & to make amends for our defects , he , as the chiefe and supreme Offerer , giues the thankes , the honour , prayse , and worship that is due vnto him : and most certayne it is , that all creatures put togeather , cānot yet yield vnto God so great honour , prayse , and content , as his only Sonne alone can doe . Whence it is consequēt that the Sacrifice of the Masse , aswell in regard of the thing offered , as also in respect of the person that offers : incomparably exceedes all Religion , worship , 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 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 reason that we , who thinke ourselues happy in that we are Catholicke Christians , and by Gods singular mercy , true children of the sayd Catholicke Church : it is good reason , I say , that we should think it part of our honour to be opposite vnto the foolish fancies of Hereretikes , as much as may be : & by how much they more reprehend and despise the sayd ceremonies , by so much we ought to be more careful and religious to performe them with the greatest reuerence & exactnes that may be . And to vnderstand the ground of these externall Ceremonies and Rites , we are to note , that man being compounded of two substances , to wit , soule and body , and God being Creatour and Authour aswell of the one as of the other , is boūd to acknowledg worship to God , and adore him not only with soule , but also with body , for with the hart one belieues vnto Iustice , & with the mouth he confesseth his fayth vnto saluation . So that it is not inough to belieue with our hartes , but also we must make professiō thereof with our mouth , and so religion bindes vs not only to worship God internally with our soule , but also to yield vnto him externall reuerence and honour with our bodyes . Thus we see that from the very first beginning of the world iust & godly mē , began to honour God with externall ceremonyes , bending their knees , lifting vp their hādes , casting vp their eyes vnto Heauen , building Aultars , and offering Sacrifices , as did the Iust and Innocent Abel , which practise went still continuing and increasing in all iust men & Religious towardes God , as doth appeare by diuers Hystories of holy Writ . Prophane Hystory lykewise shewes , that the Gentills in their impious worship of Idols , vsed sundry and diuerse crremonies . For the Diuel , who was adored by thē in those Idols , as he still perseuered in his first pride , and sottish enuy , seeking to vsurpe to himselfe the honour and adoration due vnto God , knowing that externall Reuerence is a signe and a character of the interiour , and in this respect most due vnto the true God ; required of his deceaued adorants , and ordayned that they should adore him , and sacrifice vnto him with great variety of externall Reuerences , Rites , and Ceremonyes . And in the holy Scripture we reade , that those most vnfortunate Priests of Baal , did inuocate him with Sacrifices , & with clamors , bending their knees , prostrating themselues on the ground , and being barbarous & inhumane , lyke to the Diuell they serued , with knifes did lance themselues till they were all embrued in blood . The difference which in this poynt hath been according to the variety of liues and states , is that in the first state called , The Law of Nature , as God had not giuen them any written forme of Religion , or Law , there was no set order of these kind of Ceremonies , but euery one followed the internall instinct and inspiration of God , who taught them in what manner he would be honored & worshipped by them . But afterward when God gaue vnto his people a written Law , a most principall part therof pertayned vnto the ceremonyes , and diuerse sorts and fashions of Worship to be by them vsed , in their offering Sacrifices ; praying , and other duetyes belonging to the Diuine seruice . Also there were appointed diuers kindes of Ministers for the more full accomplishment of these thinges , some being Priests , some Leuits , some Singers , some Porters , some Exorcists , and diuerse other kindes , euery one hauing his office and Ministery assigned him , with most strict and seuere commandments , that each of them should be most punctuall & exact in his owne office , without medling with the office of others , enacting most grieuous punishment vnto any that should fayle , though but in small matters : all which appeares by the Books of the Law , specially by that of Leuiticus , and Deuteronomy . It is true that all these Precepts and ceremoniall Lawes are now ceased and abrogated by the Law of the Ghospell , that now is not necessary , yea now it were a sinne to obserue them ; but in their place other ceremonies doe succeede , better and perfecter , more proportionable and conueniēt , with the perfection of the Law of Grace , which the Church gouerned by the ho. Ghost hath established , as receaued and deriued by tradition from Christ and his Apostles . For though some particular ceremonyes haue been altered and changed , according to the state and conueniency of tymes , yet most certaine it is , that some of them were vsed by Christ himselfe in tyme and place , and as they were conuenient to his person . Thus we reade , that sometymes he prayed on his knees , positis genibus orabat , sometymes standing , as in the prayer he made after his last supper , sometymes prostrate on his face , Procidit in faciem suam , sometymes lifting vp his eyes vnto Heauen , Subleuatis Iesus oculis dixit . And whē he instituted the most venerable Sacrament , hauing ended the ceremonies of the old Testament , he washed the feete of his Disciples , sat downe at the Table , tooke bread into his hands , cast vp his eyes vnto Heauē , gaue thankes vnto his Father , blessed the bread , consecrated it , deuided it , gaue it to his Disciples , which were the ceremonyes for that tyme , place , and season . After our Sauiour was ascended vnto Heauen , the Blessed Apostles hauing receaued the holy Ghost , begā presently to vse ceremonyes in the Masse , and ordayned such as were to be obserued , as appeares by most auncient formes of Masse by thē composed , and by S. Clement their Disciple , and successour of S. Peeter , and by the decrees of other Popes , and Councels very aunciēt , which to auoyde prolixity I omit . The Apostle S. Paul in his Epistle to those of Corinth , appoints that Womē be in the Church with their heades couered , and Men with their heades bare , as also many thinges concerning the order that they were to keepe , when they did meete togeather to receaue the most Blessed Sacrament , saying in the end , Cetera cùm venero disponam , I will giue order by word of mouth , about the rest of these thinges when I come my selfe . Certayne it it that the Apostle was not to appoynt the thinges essentiall vnto the Sacraments , ( for these our Sauiour ordayned , and he only could , and had power to ordayne them ) but only certayne ceremonies concerning the vse of the Sacraments . And so it is a most certayne truth , that the ceremonies of the Church speaking of them in generall be very auncient : & many particular ceremonies come by traditiō from Christ and his Apostles , others frō the chiefe Bishops , and Councells . For it was not conuenient that the vse of ceremonies and exteriour Religious Rites in the holy Sacrifice of Masse , should be left to the liberty of euery one , because such liberty might be occasiō of many errours , ignorances , and superstitions , but that the Church should haue the appointment of them . The ground of which exteriour obseruances is found in the holy Scripture set downe by S. Paul in the first Epistle to those of Corynth the 14. Chapter , Omnia secundum ordinem fiant in vobis , Let all things be don with order amongst you , which shewes that it is requisite that the Church should ordayne & appoynt order to be kept , euen about the least thinges that concernes this most holy Sacrifice . For if this were left to the choyce & iudgment of euery one , many indiscreet and vnseemly ceremonies would be vsed : neyther ought any thinge that cōcernes so high a Mystery , be thought little , or of small esteeme , as not to be done with grauity , and decency : the direction S. Cyprian giues , being here of speciall vse , we ought to endeauour the pleasing of the Diuine eyes , euen in the outward gate and composition of our body . And this vniformity in externall ceremonies , serues more to set forth the Maiesty of the Ecclesiasticall office , shewes the vnity and consent of the Church , togeather with the care and sollicitude of her Pastours . And if God in the old Testament , did with such rigour and seuerity exact the perfect keeping of the ceremonies thereof , as appeares by the words of Deuteronomy the 7. Chap. verse 11. Keepe my Precepts , Statutes , and Ceremonies , which I this day commaund vnto thee . And in the 8· Chapter the 11. Verse , Take heed thou do not forget thy Lord God , nor neglect his Commandments , Ceremonies , and Iudgmēts : & the same Precept is in other places repeated and inculcated ; If I say , God did require so perfect and punctuall obseruance of those auncient Rites , and Ceremonies , that were but figures , and shadowes of the mysteries of the new Testament ; how Sacred , Venerable , and worthy of obseruance , are these ceremonies of the Church , which wayte and attend immediatly vpō the most sacred Mysteries themselues now present & effectuated ? These Ceremonies were vsed to the end that with due exteriour decency might be performed the sacrifice of a lambe , or calfe , or of some other bruite beast , or were exercised about the handling and honoring of the Arke of Couenāt , the bread-loues of Propositiō & other such things ; but our ceremonies are vsed about the sacrifycing & cōsecrating the most holy Body of Iesus Christ , and his pretious Bloud , and to handle and worship with due & religious reuerēce , the same true and liuing mysteries , which by those dead figures & shadowes were signified . Wherfore looke what excellency truth challengeth aboue the figure , the body aboue the shadow , the prototype aboue the picture , the new Testament aboue the old ; the same excellency haue the ceremonies now vsed aboue those that then were receaued . And so we may & ought to reason , that that if of those ceremonyes , & the obseruation of them , God made so great an account , greater account without question he makes of these , seing they are ( as hath byn sayd ) in many respects much more excellent then the other were . We may also giue a ghesse , at great and Diuine thinges by consideration of what passeth human thinges , that in respect of them are vayne vile , and childish . It is a wonder to see Noblemen , & Knights that liue in the Court , how perfect they are in the knowledge of Ceremonies , how curious and punctuall to keepe them . All is reduced vnto Rules and Principles , euery one knowes who is to be couered in the presence of the King , and who is to be bareheaded , the termes of salutations and courtesies that are to be vsed , and many other curiosityes ; then reason it is that in them and their exact obseruance , we learne what is to be done and kept in a thing of truth and importance , such as are the ceremonies of the holy Masse . Whē the King drinks it is a sight to behold the respect , the order , the leasure , the attention vsed , one of the greatest Princes takes the goblet , and with a certayn number of ceremonyes he makes his reuerence , and kneeles whylest the Prince is drinking , with such an humble kind of reuerence that it may seeme he would euen put himself vnder the ground . And yet what is a King compared with God ? Surely , but a corruptible worme , that hath the name of King made fast vnto him as it were with pins , which yet are not so stronge , but a little blast of infectious ayre is able to take it from him . On the other side cōsidering what we doe , or rather what we omit to do , through negligence , rudenes , want of carefull exactnes in the worship and seruice of the immortall King of all worldes & ages , who hath not imbrodered in his garments , but also written in his flancke King of Kinges , and Lord of Lordes , serued by thousandes and thousandes , before whome ten tymes an hundred thousandes of Angels , and Seraphims , and Princes of glory assist , all with great reuerence and most profound humiliation , as before their Creatour , and the vniuersall and true Lord of all . Let all these prayse him for euer , seing notwithstanding this his so great Maiesty & highnes he doth not disdaine , to choose such poore creatures as are men for the exercise and celebration of mysteries so soueraigne and Diuine . Of the Reuerence , due vnto Churches and holy Places . CHAP. XV. I will conclude this Treatise with this poynt of the respect and Reuerence , that is due vnto Temples , Churches , and other holy places , where the holy Sacrifice of the Masse is offered . To stire vp in vs this Reuerend affection , it may suffice that we open our eyes of fayth and consideration , & marke that Churches are truly & properly the houses of God. By this title they are honoured by our Lord himselfe , in many places of holy Scripture , and particularly in the second Chapter of S. Iohn , where he saith , Make not the house of my Father , an house of negotiation . And in the one & twentith Chapter of S. Matthew , our Sauiour alleadgeth in confirmation hereof the saying of the Prophet , My house is the house of prayer . The fact of our Sauiour related by both these Euangelists in those places , is very notable , and of great consideration for our purpose . For the modesty and mildnes of Christ IESVS , being exceeding great and wonderfull , that in all the tyme of his lyfe , we do not reade , that he chastised any offence with his owne handes ; hauing seen and dayly seeing so many , and so grieuous , and hauing had so many occasions to doe it , that once they would haue cast him downe headlong from a mountayne , and an other tyme they tooke stones to stone him to death , & diuers tymes they vsed vnto him rude and blasphemous wordes : In all these and many other like occasions , our Sauiour behaued himselfe with very great modesty and mildnes : & towardes all sinners in generall he shewed this meekenes in great excesse , scarse euer in any occasion shewing displeasure or indignation . Yea he did sharply rebuke at a certayne tyme some of his Disciples , because they asked him leaue , that they might make fire come downe from Heauen , vpō the Samaritās that had byn so discourteous towardes him , as not to let him haue any lodging or entrance into their Citty . All this being so , yet the first tyme that he ascended vnto Hierusalem with his Disciples , finding some that had lost all respect and reuerence towardes the holynes of the Temple , buying and selling , and negotiating in the same , though these negotiations were about thinges belonging vnto the Sacrifices that were therein dayly and howerly offered , yet he tooke such indignation and displeasure against thē , that he made a whippe of certayne cordes he there found , and therewith set vpon them , and droue them out of the Temple , threw downe their tables , cast their siluer and moneys on the ground , rebuked them sharply & with hard tearmes , in a manner calling them theeues , saying , Make not of the house of my Father a denne of theeues . This happened not only once in the beginning of his holy Predication , but also the second tyme he did the very same , towardes the end of his life , the very last time , or the last sauing one that euer he entred into the Temple . By this fact giuing vs to vnderstād , what great account he maketh , that all decency & religious respect should be vsed towardes his house , and holy Temple , because only against the breach hereof he shewed such extraordinary displeasure , and with demonstratiō of anger against the prophaners of his house , he would beginne and conclude the course of his preaching . Wherupon the holy Euangelist noteth , that his Disciples reflecting vpon this his fact , called to mind and vnderstood , that to him agreed that which is writtē in the Psalme sixty eight , The zeale of the house of God , eateth vp my very bowells , and the disorders of them that beare not respect vnto it , fall vpon me , and are an heauy and burdensome load vnto me . Now we are to note , that our Churches are tearmed the house of God , not only for the reason in regard of which the Temple of Ierusalē was so entitled , which many times , and absolutly is tearmed in holy Scripture , the house of God , because there lodged the Ark of Couenāt , there God was worshipped and adored , there Sacrifice offered vnto him , there he gaue audience vnto men , and heard the petitions they made vnto him . Not only for these respects Christians Churches be tearmed the House of God , but also vpon greater reasons , in regard of which this honorable stile , doth belonge vnto them , much more properly then it did vnto the auncient Temple , to wit , because God himselfe dwelleth in them really & personally in the most Blessed Sacramēt , in which the person of the Worde , and only begotten Sonne of God abides in more particular manner then in any other parte , or creature in the world . For not only there he is according to his Diuinity , in regard of which he is euery where , by Essence , Presence , & Power , but also the most sacred Humanity of our Lord Iesus Christ , the which is seated in Heauen at the right hand of the eternall Father ; this selfe-some Humanity with the selfe same Glory , Maiesty , and Greatnes is really and personally in the most holy Sacrament , though couered with the sacramentall formes of Bread , so that his presence is inuisible , but only vnto eyes enlightned with fayth , who see his wordes verified , This is my body , and his promise accōplished , Behold I am with you all dayes , vnto the consummatiō of the world . This is the glory , and most singular priuiledge of the Christiā people , to haue Iesus Christ the true GOD for their Neighbour , & a soiourner in all the Churches of Christianity , in such sort that there is not any Catholike Towne , or Villadge , how small and contemptible soeuer , wherein our Lord hath not his proper and peculiar house : so that , if in a Village there be but twelue Neighbours , he maketh the thirteenth . Thus God would honour and fauour the Christian people , a thing most worthy to be esteemed and honoured in farre more excellent manmer then we doe honour and esteeme the same . For this cause I sayd in the beginning of this Chapter , that there is no need to say much of this poynt , but only that we open the eyes of fayth , and consider attentiuely , that Temples be the house of God , and that in euery one of them IESVS Christ our Lord is really , and personally present with all his Glory and Maiesty ; a truth most sure & certayne , yea that also many thousāds of Angels accompany him , making the Church his Court therein , yielding him perpetuall prayses and continuall honour . And so in the prayer of the holy Diuine Office , wherewith the last Houre and Compline is concluded , sayth in this manner : Visit we beseech thee o Lord , this habitation , and let thyne Angels who dwell therin , keepe vs. The glorious Apostle S. Paul in Epistle to the Hebrews seemes to affirm no lesse where he sayth , You are not come to a materiall mountayne , nor vnto a fire that may be seene , but you are come to the mountayne of Syon the Citty of the liuing God , the Heauenly Ierusalem , the resort of many thousandes of Angels , the Church of the Primitiues . If this be so , as without question it is , to the end that we beare due respect , reuerence , and veneration vnto holy places , no more is needfull , but that we open our eyes , and consider the great reuerence and veneration that is due vnto the Holy places , which are the true houses of God where he is present , & hath his aboade , togeather with his Celestiall Courtyers . And if we looke into holy Scripture we shall find it a very auncient custome of holy Men , to beare great respect vnto such places where God was present , or did manifest himselfe in particular manner . In Genesis is written of the Patriarch Iacob , that flying from the house of his Father to auoyde the wrath of his Brother Esau , the first dayes iourney he was benighted , in a forlorne place . There falling a sleep he saw a great Ladder which did reach from Heauen vnto earth , vpon the which Angels went vp & downe , and God stood on the toppe thereof . The holy Iacob awaking out of his sleepe , conceaued so great reuerēce vnto that place , because he had seene the former vision therein , that full of feare and astonishment he sayd : How dreadfull is this place , verily here is nothing else but the court of God & gate of Heauen . In testimony wherof , he cōsecrated the sayd place as far as he could , raysing vp the stone that he had laid that night vnder his head , anointing it with oyle ( which was still taken for the signe of consecration ) and leauing the same there as a tokē that the place was sacred , and honour and veneration due vnto it , because God had therin shewed himself : and vnto the Citty that was neere vnto that place called Luza , he gaue the name of Bethel , which signifyes House of God. In Exodus , it is recorded that holy Moyses leading the flocke of his Father-in-law through the most solitary & woodiest part of the Mount Horeb , God appeared vnto him in a very strāg and meruaylous manner , to wit , in a Bush which did burn with a great fire , but did not consume . And when Moyses did approach to see the sayd Miracle more 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 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 our negligences , and for a particuler thankes-giuing for all thy benefits whatsoeuer bestowed vpon vs : & graunt pardon & euerlasting rest , not only to the liuing , but also to the faithfull departed . For the obtayning of peace . LAmbe of God , who takest away the sinnes of the world , haue mercy vpon vs. Lambe of God who takest away the sinnes of the world , haue mercy vpon vs. Lambe of God , who takest away the sinnes of the world , giue peace of tyme , of hart , and of eternity : to wit , that we may haue a perfect vniō with our Nighbours , enioy a peacefull cōscience , and come to that eternall repose in heauen , whereunto all the elect doe aspire . For the publicke peace of the Church . GRaunt peace , O Lord , in our dayes , because there is not any other who fighteth for vs , but thou , O Lord. Vers. Peace be made in thy vertue . Resp. And aboundance in thy towers . The Prayer . O God , frō whome flow all holy desires , right counsayles and iust workes ; giue vnto thy seruantes that peace , which the world is not able to giue : and that our harts being bent to the obseruance of thy commandemēts , & the feare of our enemies being taken away , the tymes may be through thy protection profitable . O God the author & louer of peace , whose knowledge is life , and whose seruice is a kingdome , protect thy seruants from all oppressions and assaults , that we , relying vpon thy defence , may not feare the force of any hostility , and may be deliuered from all tentations that trouble vs. By Iesu-Christ thy Sonne our Lord. Amen . At the end of the Masse , when the Priest blesseth the people , reuerently kneele downe , and as one who expecteth an Heauenly benediction & blessing from God , with an ardent faith , say . OMnipotent & most merciful God , the Father , the Son , & the holy Ghost , blesse vs and keep vs. Iesus of Nazareth , King of the Iewes , the tytle of triumph , blesse and defend vs from al euill . Amen . This done , blesse thy selfe , and say with the Priest , S. Iohns Gospel , in these words . IN the beginning was the word , and the word was with God , and God was the word . This was in the beginning with GOD. All things were made by him : and without him was made nothing that was made . In him was life , and the life was the light of men ; & the light shined in darcknes , and the darcknes did not comprehend it . There was a man sent from God , whose name was Iohn . This man came for testimony , to giue testimony of the light , that all men might belieue through him . He was not the light , but to giue testimony of the light . It was the true light , which lightneth euery man that commeth into this world . He was in the world , and the world was made by him , and the world knew him not . He came into his owne and his owne receyued him not . But as many as receyued him , he gaue thē power be made the Sonnes of God , to those that belieue in his name . Who not of bloud ▪ nor of the will of flesh , nor of the will of man , but of God are borne . AND THE WORD VVAS MADE FLESH , and dwelt in vs ( and we saw the glory as it were , of the only begotten of the Father ) full of grace and verity . Resp. Prayse be to thee , O Christ. FINIS . Notes, typically marginal, from the original text Notes for div A07609-e810 Plato Dialog . 8. de legibus . Arist. l. 8. Ae● 1. c 9. Cice. de natura Deorū . S. Tho. 22 q. 88. ● . 1 . Heb. 10. Iren. l. 5 c. 25. Hilar. Auct . imper . in Matt. ●4 . Hieron . Beda . Dan. ● . Dan. 12 Sess ▪ 22. c. 1. & Can. 1. De Missa priuata tom . 9. Ger. fol 28. Catec . mystag . 5. Clem. Epist. ● Alex. Epist. 1 4. Epist. ad omnes xpīfideles . ●e Bellarm l. 1. de Missa c. 1. ● p.q. ●3 . a. 4. ●d 9. Baron . an Ch● . 34. Isa. 53. ● 7. ●oa . 10. ● . 17. & ● . Chrys. hom . 6. super . 1. Tim. 2. Hom. 5. in c. 6. Esa. Hieron super c. 1. Malach Serm. de xpī corpor . 2. Cor. 5.20 . Sap 18.24 . Hom. 83 in Mat. Trid. Sess. 22. c. 1. & 2. Psa. 109. v. 4. Hom. 37 in Euāg . Hom. 83 in Mat. l. 4. de Trin. c. 14. Gen 4. In qq . Hebra . Ephes. 5.2 . Gal. 4. Sess. 2. c. 1. Sess. 22. c. 2. Super Hebra . c. 10. Homil. 2. in 2. Tim. Sess. 22. c. 1. 1.2 . q. 102. & 2.2 . q. 85. Exod. 13 Gen. 12. Esa. 40 Decret . d. 2. c. Cùm omne . Greg. 4. Dial. c. 5. ● . Suare 8 ▪ Tom. 3. in 3. p. Disp. 79. sect . 2. Rom. ● Hebr. 6. 1. Ioa. 2. Heb. 7. Chry. l. 3. de Sacerd. 4. Reg. 4. Serm. de Xpī corpore Matth. 3. & 17 Ephes. c. 1. Ioan. ● . Mat. ●● F. Iohn de Angelis . Tract . 2 of the Spirituall cōflict the 13. Chap. Ioan. 4. F. Iohn de Angelis . col . citato . Rom. 10. Gen. 4. Luc. 22. Mat. 26. Ioan. 17 1. Cor. 14. Deut. ● . 10. v. 13 & 11. v. 1. Leuit. 5 v. 15. Ezech. 44. v. 5. & 15. Apoc. 19. Dan. 7. Isa. 56. Heb. 12.