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
amongst
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
Councels
,
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
,
Plato
,
Aristotle
,
Xenophon
,
&
others
.
Neyther
was
there
euer
in
the
world
any
Common-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
,
And
seeing
these
three
thinges
Law
,
Priest-hood
,
Sacrifice
,
are
so
ioyned
and
combined
togeather
,
that
change
or
innouation
being
made
in
ony
one
of
them
,
the
same
must
needs
redound
to
both
the
other
,
as
the
Apostle
proueth
effectually
,
writing
vnto
the
Hebrews
,
That
the
Priest-hood
being
translated
,
the
translation
of
the
Law
must
also
needes
be
consequent
therevpon
;
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
argument
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
,
concerning
whome
the
Saints
of
God
commonly
affirme
,
that
the
first
and
principall
thing
he
shall
attempt
to
the
detriment
of
the
Church
,
is
with
most
extreme
rigour
to
inhibite
the
exercise
of
the
most
holy
sacrifice
of
the
Aultar
.
He
shall
take
away
the
continuall
Sacrifice
,
and
destroy
the
place
of
sanctification
:
&
strength
against
the
continuall
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
from
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
themselues
,
my
purpose
not
being
to
dispute
this
controuersie
with
them
,
but
only
to
giue
a
warning
vnto
the
faythfull
of
their
errours
&
impertinencies
.
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
:
The
holy
Masse
then
is
the
only
,
and
most
holy
Sacrifice
of
the
new
Testament
,
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
Christian
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
handled
therin
,
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
,
&
from
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
younger
,
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
Constantinople
.
The
same
title
of
Masse
is
vsed
by
S.
Cyrill
Bishop
also
of
Hierusalem
,
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
,
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
sacramentall
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
,
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
:
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
redemption
,
which
this
Sacrifice
doth
represent
:
Eyther
of
these
explications
or
etymologies
,
is
probable
,
and
of
authority
,
and
from
each
of
them
,
doctrines
and
considerations
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
themselues
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
then
be
the
first
description
gathered
from
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
when
he
beginnes
to
offer
sayth
,
suscipe
Sancta
Trinitas
hanc
oblationem
,
accept
o
holy
Trinity
this
Oblation
:
which
in
the
Canon
he
repeats
againe
,
To
thee
they
offer
their
vows
and
prayers
,
the
true
eternal
liuing
God
.
That
this
embassage
to
be
sent
by
mankind
,
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
seruants
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
Christian
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
possession
of
whatsoeuer
they
can
desire
:
yet
the
Masse
auayles
them
vnto
accidentall
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
content
,
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
,
which
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
&
Dominion
which
the
same
Lord
hath
ouer
all
:
&
in
acknowledgment
heerof
to
pay
him
the
great
tribute
,
and
present
him
with
a
gift
of
inestimable
pryce
:
to
giue
him
thankes
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
,
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
fungimur
,
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
.
Caelum
Empireum
,
which
is
the
Court
and
Hall
where
the
Blessed
assist
.
By
the
leafe
of
Gold
,
which
he
wore
on
his
forhead
,
wherin
was
ingrauen
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
representation
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
Sacrament
of
Pennance
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
sacramentall
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
.
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
depends
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
Sacraments
,
because
we
are
no
more
than
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
Testament
,
that
such
a
Priest
&
Bishop
doth
consecrate
&
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
instrument
&
vicegerent
.
Hence
also
proceedeth
that
the
representation
of
the
mysteries
of
the
life
&
death
of
our
Sauiour
made
in
the
Masse
,
is
so
liuely
,
proper
,
and
naturall
,
that
many
Fathers
not
content
so
say
that
the
Masse
is
a
representation
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
,
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
vpon
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
from
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
,
when
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
gauen
it
:
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
taken
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
taken
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
:
hence
it
is
that
with
reason
&
truth
it
is
sayd
that
our
Sauiour
tooke
into
his
hands
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
remission
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
pardon
,
as
they
were
lost
by
their
owne
fault
.
This
was
an
inuention
of
infinite
wisedome
;
but
in
all
mankind
,
yea
within
the
compasse
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
Redemption
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
)
sound
out
a
wonderfull
way
and
stratageme
,
so
strange
that
the
like
was
neuer
seene
in
the
world
,
&
euen
the
very
Seraphims
were
put
into
admiration
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
human
kind
&
their
surety
,
taking
vpon
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
agent
&
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
proportion
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
comparison
,
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
,
them
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
longing
,
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
euen
them
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
them
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
themselues
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
protestation
,
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
from
the
beginning
of
the
world
,
still
offered
him
sacrifices
,
as
did
the
Innocent
Abel
of
the
best
&
fattest
of
his
flocke
,
That
he
loued
vs
,
and
gaue
himselfe
for
vs
an
oblation
vnto
God
,
and
a
sacrifice
of
sweet
odour
.
When
the
time
of
grace
was
come
,
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
,
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
remembrance
,
not
another
sacrifice
,
as
did
the
Priests
in
the
old
Law
,
but
the
same
we
still
offer
.
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
Trent
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
reason
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
reason
,
as
also
by
the
speciall
inspiration
&
releuation
made
to
some
iust
and
holy
men
.
Which
reasons
gathered
out
of
S.
Thomas
,
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
chaleng
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
them
.
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
,
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
human
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
satissatisfaction
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
euen
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
suppliants
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
aunciently
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
concerning
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
than
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
contrary
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
,
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
Excellency
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
round
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
wonderfully
shewed
it selfe
,
in
inuenting
a
most
full
and
conuenient
way
,
how
to
compasse
things
most
difficile
,
&
in
the
iudgment
both
of
men
and
Angels
impossible
.
This
inuention
is
,
that
the
whole
ofspring
of
men
being
in
sinne
,
and
enemies
of
God
,
a
man
of
this
stock
,
should
be
found
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
manner
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
oblations
were
,
yet
men
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
tenth
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
thankesgiuing
,
in
token
wherof
the
Sacrifice
is
offered
,
them
by
the
value
and
sufficiency
of
the
gift
.
But
in
our
most
Diuine
Sacrifice
we
offer
a
thing
,
of
farre
greater
price
,
than
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
insufficiency
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
remember
his
Sonne
our
Lord
,
who
rendred
vnto
him
most
perfect
thankes
,
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-hand
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
Oblation
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
from
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
Councell
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
Testament
,
which
was
shed
and
offered
for
the
remission
&
pardon
of
sins
:
and
Pope
Iulius
,
S.
Gregory
in
his
Dialogues
writes
in
this
manner
:
This
Victime
,
doth
singularly
saue
the
soule
from
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
loden
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
concerning
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
comparison
.
If
God
made
such
promises
vnto
Abraham
,
confirmed
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
them
that
offer
and
sacrifice
vnto
him
,
really
&
truly
,
his
only
begotten
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
Common-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
manner
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
experience
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
longer
in
prouing
so
cleere
and
receaued
a
truth
.
Wherefore
I
will
only
here
set
downe
a
most
prudent
and
pious
consideration
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
men
,
as
in
verity
he
doth
,
doth
pleade
for
vs
,
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
them
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
actions
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
question
,
but
also
by
praying
&
interceding
actually
for
them
,
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
.
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
Laurence
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
excellently
,
&
with
great
excesse
all
the
perfection
,
sanctity
,
and
efficacy
of
all
the
Sacrifices
of
the
old
,
as
the
same
afornamed
Saint
doth
elegantly
&
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
conclude
,
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
Dedication
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
sentences
,
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
descending
,
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
giuen
;
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
reuerence
.
And
the
Apostle
S.
Paul
may
seeme
to
insinuate
this
thing
making
a
comparison
and
difference
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
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
torments
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
giuen
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
from
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
.
If
the
charity
which
men
haue
had
from
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
&
excellent
,
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
,
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
them
all
,
all
these
put
togeather
cannot
giue
vnto
God
so
much
honour
,
nor
so
much
prayse
,
nor
so
much
content
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
,
cannot
yet
yield
vnto
God
so
great
honour
,
prayse
,
and
content
,
as
his
only
Sonne
alone
can
doe
.
Whence
it
is
consequent
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
vnderstand
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
,
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
Heauen
offer
him
,
in
comparison
hereof
is
as
nothing
.
For
the
works
of
creatures
how
noble
&
high
soeuer
that
they
be
,
haue
no
proportion
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
oblation
,
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
consequent
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
Heauen
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
how
much
the
thinges
they
ioy
in
,
were
more
gratefull
and
acceptable
in
God
his
presence
.
And
this
is
amongst
them
so
settled
an
affection
,
that
any
of
them
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
&
accidentall
glory
,
that
we
vpon
earth
make
Commemoration
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
granted
,
is
granted
vnto
the
humanity
of
our
Blessed
Sauiour
,
which
being
vnited
vnto
the
Diuine
Person
,
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
from
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
euen
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
content
,
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
friends
,
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
Trent
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
,
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
,
than
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
Heauen
,
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
Heauenvly
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
them
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
,
them
any
other
thing
that
is
don
,
or
can
be
don
in
this
world
.
That
the
same
is
of
greater
profit
and
vtility
,
to
the
Militant
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
reuerence
and
worship
is
found
,
there
externall
Reuerence
,
Grauity
,
Composition
,
and
all
other
decent
gate
will
not
be
wanting
,
yet
to
make
this
Treatise
more
full
,
it
will
be
conuenient
to
adde
something
also
concerning
this
second
kind
of
Reuerence
,
the
want
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
Reuerence
,
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
bound
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
profession
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
men
,
began
to
honour
God
with
externall
ceremonyes
,
bending
their
knees
,
lifting
vp
their
handes
,
casting
vp
their
eyes
vnto
Heauen
,
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
conuenient
,
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
,
After
our
Sauiour
was
ascended
vnto
Heauen
,
the
Blessed
Apostles
hauing
receaued
the
holy
Ghost
,
began
presently
to
vse
ceremonyes
in
the
Masse
,
and
ordayned
such
as
were
to
be
obserued
,
as
appeares
by
most
auncient
formes
of
Masse
by
them
composed
,
and
by
S.
Clement
their
Disciple
,
and
successour
of
S.
Peeter
,
and
by
the
decrees
of
other
Popes
,
and
Councels
very
auncient
,
which
to
auoyde
prolixity
I
omit
.
The
Apostle
S.
Paul
in
his
Epistle
to
those
of
Corinth
,
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
tradition
from
Christ
and
his
Apostles
,
others
from
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
occasion
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
concernes
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
Iudgments
:
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
.
When
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
considering
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
,
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
,
vpon
the
Samaritans
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
them
,
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
vnderstand
,
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
demonstration
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
written
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
Ierusalem
was
so
entitled
,
which
many
times
,
and
absolutly
is
tearmed
in
holy
Scripture
,
the
house
of
God
,
because
there
lodged
the
Ark
of
Couenant
,
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
Sacrament
,
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
accomplished
,
Behold
I
am
with
you
all
dayes
,
vnto
the
consummation
of
the
world
.
This
is
the
glory
,
and
most
singular
priuiledge
of
the
Christian
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
thousands
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
reuerence
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
consecrated
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
token
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
strang
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
veneration
,
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
them
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
conceaued
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
from
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
.
Amen
.
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
vpon
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
begotten
Sonne
Iesus-Christ
,
Lord
God
,
Lambe
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
confesse
,
prayse
&
blesse
thee
God
the
Father
vnbegotten
,
thee
the
only
begotten
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
comprehendeth
the
admonition
of
the
Apostle
,
when
the
Priest
commeth
to
read
the
Gospell
,
stand
vp
,
and
be
attentiue
vnto
it
,
&
in
the
beginning
make
the
signe
of
the
Crosse
vpon
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
thankes
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
omnipotent
,
eternall
God
,
by
Christ
our
Lord
.
By
whom
the
Angels
prayse
thy
Maiesty
,
the
Dominations
adore
it
,
the
Powers
tremble
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
confession
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
commeth
in
the
Name
of
our
Lord
.
Osanna
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
vpon
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
reconciled
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
strengthen
me
.
O
good
Iesu
vouchsafe
to
heare
me
,
and
permit
me
not
to
be
separated
from
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
vpon
vs
,
who
without
thy
grace
are
not
able
to
do
anything
,
&
giue
thine
assistance
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
sufficient
Pastours
ouer
thy
flock
,
and
contayne
all
Magistrats
in
their
office
,
that
they
may
rule
,
and
profit
the
Christian
Common-wealth
,
conformably
to
thy
will
&
pleasure
.
Conuert
,
O
Lord
,
all
miserable
sinners
,
who
are
strayed
from
their
faith
,
that
by
thine
inspiration
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
parents
,
kinsfolks
,
benefactours
&
friends
,
conserue
them
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
vnion
with
our
Nighbours
,
enioy
a
peacefull
conscience
,
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
,
from
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
commandements
,
&
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
them
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
WAS
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
.