A TREATISE OF THE HOLY SACRIFICE OF THE MASS, And Excellencies thereof.  
Written in Spanish by the R. F. Ant. de Molina, a Carthusian Monk, & translated into English by I. R. of the Society of JESUS.  
With Order, how to be present at the said Holy Mystery, with Devotion & Profit.  
IHS'  
Permissu Superiorum. M.DC.XXIII.   

TO THE RIGHT HONOURABLE AND MOST VIRTUOUS Gentlewoman, Mrs. MARY PETRE etc.  
THE CONstant report of your Devotion to the most holy Mystery of the Mass, hath emboldened me to present unto your Service, this Infant of a Spanish Descent, clad in English Attire, to attend upon you in your Chapel at such public or private Solemnities. Not doubting but that he shall receive such Entertainment at your devout Hands, as his Education deserveth; & especially at this Time, when so happy a Union, & firm Friendship is now most happily concluded, between two so mighty Kingdoms, by so Fortunate and Hopeful a Marriage. Whereto, if I should add my commendations of his worth, I might thereby rather do him Wrong then Honour; knowing his Talents, and other good parts to be such, as may beseem his Service; though perhaps not so familiarly acquainted with the fashions of your English Court, as is required: yet because I know your Disposition to be Noble, and your Mind greatly addicted to Piety & Devotion, and also that the Present cannot be but acceptable; I do in the best manner I can, commend him to your Honourable Custody & Protection, & myself to your virtuous Prayers, resting  
Your assured Seruamt in Christ jesus. I. W.   

THE TABLE Of the Contents of the Ensuing Book.  

CHAP. I. THat in the Catholic Church there is a true and proper Sacrifice, which is that of the Holy Mass. pag. 1.  
CHAP. II. That the name of Mass was given unto this sacrifice by the Apostles, ever used in the Church: And the signification thereof. pag. 18  
CHAP. III. That the Mass is an Embassage unto the most holy Trinity, in the behalf of humane kind, about the most important affairs in the World. pag. 32  
CHAP. FOUR That the Mass is a lively representation of the Mysteries of our Saviour, which are renewed and mystically performed again therein. pag. 49  
CHAP. V. That the Mass is a true and proper Sacrifice, the same, and of the same value, as that which Christ offered on the Crosse. p. 76  
CHAP. VI That the Sacrifice of the Mass, hath all the titles and reasons for which sacrifices are offered unto God. pag. 100  
CHAP. VII. That the Mass is a most perfect Holocauste. pag. 113  
CHAP. VIII. That the Mass is a most perfect Sacrifice of Thanksgiving. pag. 123  
CHAP. IX. That the Mass is a most perfect Sacrifice of Propitiation for sins. pag. 129  
CHAP. X. That the Mass is a most efficacious Sacrifice to obtain whatsoever we demand. pag. 139  
CHAP. XI. That the Mass is the thing most Venerable which is in the Church. pag. 152  
CHAP. XII. That the Mass, is a thing of greatest honour unto God. p. 167  
CHAP. XIII. That the Mass, is a Present most grateful unto our Saviour's Humanity, & unto the most Blessed Virgin. pag. 187  
CHAP. XIIII. The external Reverence and Worship, to be used in the holy Mass. pag. 206  
CHAP. XV. Of the Reverence, due unto Churches, & holy Places. p. 233  
CHAP. XVI. Of being present, and hearing the Holy Office of Mass, which hath always been in most high esteem, & publicly celebrated every where, both among the Syrians, the Grecians, and the Latins, ever since the time of the Apostles. pag. 259    

Approbatio.  
HUNC pium Tractatum in Anglicanum Sermonem ex Hispanico versum, magnam legentibus Consolationem afferre posse, iudico.  
Io. Floydus Soc. jesus Theol.   

A TREATISE OF THE Holy Sacrifice of the Mass, and the excellencyes thereof.  

That in the Catholic Church, where is a true & proper Sacrifice, which is that of the Holy Mass. CHAP. I.  
IN the first place we must lay for foundation, That in the Christian Church, there is some special and proper Sacrifice to be offered unto God; which is a truth, so certain and so clear, that no doubt can be made thereof, but by men impertinent and without judgement, whereof the Heretics of our time may seem destitute.  
For amongst diverse absurdities unto which through rashness and pertinacity they are fallen, this is one: That there is no true and proper Sacrifice in the Christian Church. Wherein they stand not only against the venerable antiquity of the Fathers and Doctors of the Church, against the definitions of the sacred Counsels, against the manifest testimonies of the Scriptures, which can be understood in no other sense; but also against the very light of reason.  
For it is a thing necessary and essential to every well ordered Commonwealth to be furnished with Sacrifices whereby to honour God, 
Plato Dialog. 8. de legibus. Arist. l. 8. Ae● 1. c 9 Cice. de natura Deorum.  as even heathen Philosophers acknowledge, Plato, Aristotle, Xenophon, & others. Neither was there ever in the world any Commonwealth, howsoever rude and barbarous, that had not some kind of Sacrifice for the worship of God, or of that thing which they were persuaded to be God. How then can any man with reason imagine, that Christ our Lord, hath left his Church which is the most perfect of all Commonwealths, imperfect & defectuous in a matter so much importing and essential? Specially the Doctrine of S. Thomas received by the consent of Divines, 
S. Tho. 22 q. 88 ●. 1.  being most true, that men are bound to offer sacrifice unto God even by the law of Nature, why should our Saviour leave no means to his faithful how to comply with this Law? Seeing also according to true Theology, Grace destroys not nature, but adds perfection thereunto.  
And seeing these three things Law, Priesthood, Sacrifice, are so joined and combined together, that change or innovation being made in any one of them, the same must needs redound to both the other, as the Apostle proveth effectually, writing unto the Hebrews, That the Priesthood being translated, the translation of the Law must also needs be consequent thereupon; 
Heb. 10.  It is clear that Christ our Saviour as he changed the old Law into another, new and better, the ancient Priesthood into another new and more perfect: so likewise in the same measure and proportion, he ordained another Sacrifice to succeed the elder, by so much more excellent than those were, by how much the new Law surpasseth the old.  
It being also a thing so certain that in the Law of the Gospel there be Priests, that even Heretics cannot deny it, (though they understand the same amiss, & pervert the meaning thereof:) certain also it is there must be a Sacrifice which these Priests are to offer, otherwise what need or use should there be of Priests? The like argument is drawn from the Altar, which to be found in the Christian Church is a thing most certain, being affirmed by S. Paul, by the third Canon of the Apostles, and uniformly by all the Saints: it is most undoubted that there is a sacrifice to be offered on this Altar, because for this end is the Altar built, Altar and Sacrifice being correlatives.  
Wherefore the error of unfortunate Heretics, is in this particular so strange, and so contrary to the light of reason, that it could have entered but into minds, afore through malice obstinate, and through infidelity blinded, who from errors run into error still greater and more foul. But heerin they are Ministers of the Devil, who by their mediation endeavoureth to do the holy Church all the mischief he is able; and the cursed Caitiff knows the greatest mischief he can do, is to drive away or hinder the most holy sacrifice of the Altar, as de facto he hath driven away and exiled the same, out of towns and countries wherein prevail these errors and pestilential doctrines.  
Wherein also they declare themselves Percursors of the most wicked Antichrist, concerning whom the Saints of God commonly affirm, that the first and principal thing he shall attempt to the detriment of the Church, is with most extreme rigour to inhibit the exercise of the most holy sacrifice of the Altar.  

Iren. l. 5 c. 25. Hilar. Auct. imper. in Matt. ●4. Hieron. Beda. Dan. ●.  Thus many Fathers and grave Authors understand that which Daniel saith in his prophecy, That in the thousand two hundred and ninety days, that is, in the three years and half, that Antichrists reign shall continue, the continual sacrifice shall be taken away from the Church; & he shall cause his image to be placed in the Temple, that himself alone may be adored as God: the text saith: 
Dan. 12  He shall take away the continual Sacrifice, and destroy the place of sanctification: & strength against the continual sacrifice is given him, in regard of sins.  
This drift which the Devil shall then prosecute by the means of Antichrist he now endeavours to settle by the help of these Heretics, who by procuring to take from the Catholic Church the most holy Sacrifice, bring therewith innumerable and inestimable mischiefs: and would have the Christian people, which hath received more of God, and greater benefits, to be more ungrateful unto their God, than any other Nation in the world. This the holy and venerable Abbot Petrus Cluniacensis, living in the same age with S. Bernard, well noted, and signified in these words: They that attempt to take from the Church of Christ the sacrifice, by the Devil's suggestions, do their best, that that nation which hath been graced of God with more singular benefits and favours, should be less thankful to him, and yield him less worship and honour.  
But I will leave these Heretics, as men without discretion and common sense to themselues, my purpose not being to dispute this controversy with them, but only to give a warning unto the faithful of their errors & impertinencies. All Catholic Christians are to believe, as a most sure and infallible principle, that in the Catholic Church there is a proper, true, and most excellent sacrifice, which is offered unto the eternal Father by the hands of Priests, as being Minister of Christ jesus, the high Priest and sovereign Bishop. For this hath ever been the belief of the holy Church since the time of the Apostles, this the doctrine perpetually delivered by the holy Fathers, this the faith determined & established in the sacred Counsels, and last of all in the holy Council of Trent, in these words: 
Sess▪ 22. c. 1. & Can. 1.  Whosoever shall say, that in the mass is not offered a true and proper sacrifice unto God, or that the sacrifice is no other than the giving of Christ to be eaten, let him be accursed.  
The holy Mass than is the only, and most holy Sacrifice of the new Testament, instituted by Christ our Lord, not when he did offer himself on the cross, (though then he offered a Sacrifice, but that was a bloody sacrifice, consumed with pain and wounds, & the convulsions of death, in which manner only, he would offer it that time) but in his last supper when he consecrated his precious body & blood under the forms and accidents of bread and wine. For than he not only gave it unto his Disciples, as a sacramental food, for the sustenance of their souls, but also offered the same unto his eternal Father as an unbloody sacrifice, & made them Priests, with faculty to offer in the like manner, granted unto them & unto their successors unto the world's end, saying: Do this in remembrance of me, that is, the same thing that I do, you likewise do in my name & memory. Wherefore two doctrines as most firm and Catholic truth are settled by the premises; the one, that in the Christian Church there is a true and proper Sacrifice, the other that this sacrifice is offered only in the Mass, of the excellencies whereof we now are to treat.   

That the Mass was given unto this Sacrifice by the Apostles, ever used in the Church: And the signification thereof. CHAP. II.  
HERETICS not only deny, and would take from the Church the most holy Sacrifice of the Mass, but also cannot endure the very word & name of Mass: and so they have declared to affirm with sacrilegious mouth, that the Mass is the invention of the Pope and his followers. The most impious Martin Luther Captain of these wicked sectaries, hath written a book with this title, De abroganda Missa. The title is like the book, and the book like the Author, and the whole like the matter handled therein, 
De Missa privata tom. 9 Ger. fol 28.  wherein he doth acknowledge that by conference had with the Devil appearing to him, he was persuaded to abrogate the best thing, the most sacred and venerable that is in the Church. And though neither my drift, nor the aim of this Treatise be to dispute with Heretics, which thing grave writers of this age have fitly performed: yet for the confirmation of Catholics, as also for confusion of Heretics who stick not to utter whatsoever they can imagine to be disgraceful to the Church, without care whether they speak true or false, I think it reason briefly to set down the truth of this matter.  
It is therefore to be known, that not only the Sacrifice of the Mass was instituted by our Saviour in his last supper, but also the name of Mass was given unto it, by the Apostles themselves, & from that time hath ever been used by the holy Church. The first that said Mass after our Saviour's Ascension, is thought to have been S. james the younger, termed Brother of our Lord. For though S. Peter were superior and head of all, as being the sovereign Bishop, yet he would yield that honour unto this glorious S. james, because he was Bishop of Jerusalem, which was the first Church in the world: & it is thought, this Church to have been the sacred Cenacle where Christ kept his last supper, and where afterward the holy Ghost came down upon the Disciples. In this Mass did the holy Apostles and Disciples communicate, and the most sacred Virgin, than first received in the most holy Sacrament, her glorious and immortal Son, whom before she had received and apparelled with flesh in her immaculate womb. This Blessed Apostle did ordain a certain form of service or saying Mass, and gave it the title of Mass, as Baronius a most learned and exact Hystorian affirms and proves.  
Of this Liturgy or Mass, composed by S. james, mention is made in the sixth general Synod, in 32. Canon thereof, and by S. Proclus Bishop of Constantinople. The same title of Mass is used by S. Cyrill Bishop also of Jerusalem, 
Catec. mystag. 5.  who received and amplified the Office or Liturgy left by his predecessor the Apostle S. james. 
Clem. Epist. ●  S. Clement Pope and Martyr disciple of S. Peter, in one of his Epistles commands that Clergymen and Priests do nothing but with the Bishop's leave; in particular, let them not say Mass without his consent: and again, It is not lawful to sacrifice or celebrate Mass, but in the places which their proper Bishop shall appoint. Abdias Bishop of Babylon ordained by the Apostles, (who doth affirm of himself, to have seen our Lord jesus Christ in flesh) in his history of the Apostles, saith of S. Matthew that he was martyred by the Altar, having celebrated the Mysteries of our Lord, and said the Mass of the Church.  
S. Alexander Pope and Martyr, the sixth after S. Peter, 
Alex. Epist. 1 4.  saith, that with the solemnities of the Mass, the Passion of our Lord is to be mingled, so to celebrate his Passion, 
Epist. ad omnes xpinfideles.  S. whose body and blood is consecrated. Telesphorus also Pope and Martyr, in his Epistle unto the faithful ordains that in the Mass, the Angelical Hymn be said, and that three Masses be solemnised in the night of the Nativity of our Lord. All this was appointed in the primitive Church within the first hundred years, & afterward the holy Fathers and Doctors of the Church, 
●e Bellarm l. 1. de Missa c. 1.  as S. Cyprian, Ambrose, Gregory, Leo, and many sacred Counsels have used the said word.  
This supposed, let us now declare the signification of this name derived by successive tradition from the Apostles, which may give light towards the understanding of the Excellencyes of the Mass: concerning which, laying a side some significations of less credit, I will only prosecute two that are most followed by grave and learned Authors.  
The first makes the word Missa to be latin, derived of the word Mitto, which signifies to send, because in the holy Sacrifice of Mass the eternal Father sends us his only begotten Son that we may offer him in sacrifice. As in the beginning he sent him to become man, & to offer him for men on the Cross, so now he sends him, that under the sacramental forms, he may offer himself an unbloody sacrifice: & also the holy Church returns him, and sends him unto his eternal Father offering him in Sacrifice unto him, as S. Thomas signify saying, 
● p.q. ●3. a. 4. ●d 9  That the sacrifice is termed Missa, because the people by the Priest, the Priest by the Angel sends prayers unto God.  
The second explication makes the word Missa to be derived of the hebrew word Missach, which signifies, a voluntary oblation, as appears by the 16. Chapter of Deuteronomy v. 10. where our translation having Spontaneous Oblation; the Hebrew word corresponding thereunto is Missach. This explication, or Aetymology is also of great credit approved by grave Authors, amongst whom Cardinal Baronius saith, 
Baron. an Ch●. 34.  that he doth not doubt but the Blessed Apostles took this name of the Hebrew, and the Latin Church receiving it of them hath still conserved the same. And seeing the Apostles and their Disciples even before Mass was said in latin, used the word Missa, as hath been proved, it is very probable, that Missa is an Hebrew word signifying a voluntary offering made unto God, in gratitude for his benefits, and specially for that of the freeing his people from the servitude of Egypt.  
For this signification doth very properly agree to our most holy Sacrifice of the Mass, in which is offered unto the eternal Father, his only-begotten Son, who voluntarily, and of self-accord offered himself, as Esay testifieth, he was offered because he would: and our Saviour to his enemies that were solicitous to lay plots how to bereave him of life: 
Isa. 53. ● 7. ●oa. 10. ●. 17. & ●.  I give my soul, and take the same again, no man is able to take it from me, but I of myself give it. For I have power to give it, and power to take it again. On men's behalf likewise the oblation is voluntary, because with free and liberal heart they offer unto God that most holy Sacrifice, in thanks giving for all the benefits received from his bountiful hand, and singularly for the benefit of man's redemption, which this Sacrifice doth represent: Either of these explications or etymologies, is probable, and of authority, and from each of them, doctrines and considerations may be drawn, of great importance to make the Excellency of the sacrifice of the Mass understood, as we shall now declare.   

That the Mass is an Embassage unto the most holy Trinity, in the behalf of humane kind, about the most important affairs in the World. CHAP. III.  
THE Mass contains in it so many, so high, so Divine, so Sovereign mysteries, that one definition is not sufficient to declare the same, nor to make manifest the notion thereof. Wherefore to explicate what the Mass is, we shall use the way used in declaring things that are immense, and embrace within themselues a kind of infinity, which are declared by many & different descriptions; because many put together may discover what one only by itself 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 Mass is an Embassadge sent by mankind unto the most holy Trinity, that is, unto the true and living God. By mediation of the Priest, that in the name of all, he treat the affairs of most weight and moment that ever were or can be treated of in the world, as now we shall declare  
First the Mass to be an Embassadge sent unto the most B. Trinity is clear, because to God only sacrifice is to be offered, and not to any creature, no not unto the most holy virgin Mary, the most Excellent of all creatures. So the Priest when he begins to offer saith, suscipe Sancta Trinitas hanc oblationem, accept o holy Trinity this Oblation: which in the Canon he repeats again, To thee they offer their vows and prayers, the true eternal living God. That this embassage to be sent by mankind, or by the whole Catholic Church, the Priest himself signifies, saying in the Canon, This oblation of our service and of thy whole family. It is termed the offering or sacrifice of our service, that is, of us Priests and Ministers of the Altar, who are peculiarly your servants dedicated unto your divine worship and service, and we offer this sacrifice in acknowledgement of the service and subjection 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 Catholic Church, and all your faithful who by our hands and ministry offer, & in whose name we make this oblation unto you.  
The same the Priest repeats again strait upon consecration saying, wherefore being mindful, we thy servants and thy holy people. We Priests that are peculiarly thy servants and ministers, and thy Christian people all joining together do offer this holy sacrifice. This also the sacred Council of Trent declares, defining all Masses though private and not said in public, are & aught to be estemeed common, because the Priest, as public Minister offers them not for himself only, but generally for all the faithful that belong unto the mystical body of Christ. In sum, is it the most certain and universal doctrine of the holy Fathers and Divines, that the Mass is said in name of the whole Catholic Church, and of the whole Christian people; not only the faithful that live yet in the world, but also the deceased that are detained in purgatory, because they have their proper part of fruit in the Mass, being in so great necessity thereof; all which the company of the faithful both living and departed send the Priest as Ambassador to deal their affairs with God.  
Yea which is a thing to be pondered, the Priest goeth this Embassadge in name not only of the faithful that are in the Militant Church, but beside of the Saints that now rest in the triumphant, because also to them reacheth part of the fruit of the Mass. For though they have no need to satisfy for their sins, from which they are already perfectly cleansed, nor to demand favours for themselves, being in the blissful possession of whatsoever they can desire: yet the Mass avails them unto accidental glory, and helps them to give thanks unto God for the Benefits he hath bestowed and still bestows upon them; which thing is to them occasion of very special content, because they still acknowledge themselves charged towards God with an infinite debt of gratitude, & that they can never fully and perfectly discharge themselves thereof. This is that, which the Church signify in the service of the Mass, saying that she offers the Sacrifice, to the glory of the most holy Virgin Mary, and the Blessed Apostles, that the same may avail unto the honour of them, and all saints. So that by the Mass honour and accidental glory comes to all the Saints, and a special joy which they conceive in regard of the glory that is therein given unto God, and of the thanks so effectually presented unto him.  
The affairs in like manner which the Priest treats in this Embassadge, are of highest importance, as any either be, or can be in the world. For the business treated is the acknowledgement of subjection & vassalage, which all creatures owe to their Creator, and of the Majesty & Dominion which the same Lord hath over all: & in acknowledgement hereof to pay him the great tribute, and present him with a gift of inestimable price: to give him thankes for benefits that from him they receive, to obtain pardon of their offences committed against them, to request great graces and favours and relief of all necessities, and finally to crave aid and assistance to attain unto glory & blessedness everlasting: which things 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 Altar, how great a personage he bears, being as it were the Solicitor general of all human kind, and (as S. Crysostome saith) like a common Father of the whole world; 
Chrys. hom. 6. super. 1. Tim. 2.  and so it is his duty to have care of all, as God hath whose vicegerent he is: or as the same Father saith in another place, 
Hom. 5. in c. 6. Esa.  as a mediator betwixt God and humane Nature, bringing from thence benefit unto us, & conveying from hence our prayers thither. S. Hierome affirms, that for this respect the Priest is termed, The Angel of our Lord, because he is the messenger or Ambassador, 
Hieron super c. 1. Malach  that carrieth men's negotiations unto God, & brings back again answers from God unto men. S. Laurence justinian confirms the same, averring, 
Serm. de xpi corpor.  that the Priest in the celebration of the Mass, hath the office of mediator, and therefore aught to be intercessor for all sinners. Which office of Ambassador S. Paul attributes to himself and other Priests saying; 
2. Cor. 5.20.  pro Christo legatione fungimur, we are the Legates or Ambassadors in the name & place of Christ. For Christ is the principal Ambassador, chosen to be the intercessor and mediator of all mankind, to obtain them pardon of all their offences, & all other benefits they have need of, which office Priests now exercise in his name.  
And the Father's note, that for this reason that the Priest of the old Testament who was a figure of the Priesthood of the new, in his sacerdotal garment did carry pictured the whole world, as the holy Ghost doth clearly signify in the book of Wisdom. 
Sap 18.24.  Because as S. Hierome, and others note, by the colour, matter and fashion of the Priestly garment were signified the four Elements, of which this inferior world doth consist, as also the celestial Globes, the stars and planets, even unto the Caelum Empireun, which is the Court and Hall where the Blessed assist. By the leaf of Gold, which he wore on his forehead, wherein was engraven the ineffable name of God, was represented the Lord himself and Creator of all, who as Monarch, stands and rules over the whole Hierarchy of creatures. All this doth declare the majesty of a Priest, adorned in his Sacerdotal Robes, when he celebrates the most holy Mysteries as the messenger or solicitor General of all mankind: which considerations are deduced from the first signification of the word Mass, which signify a message, or a thing sent.   

That the Mass is a lively representation of the Mysteries of our Saviour, which are renewed and mystically performed again therein. CHAP. FOUR  
LET this be another definition of the Mass. The Mass is a lively and perfect representation of the Mysteries of Christ jesus our Lord his Incarnation, Nativity, & most holy life, his Passion, Death, glorious Resurrection and admirable Ascension into Heaven. All which is done with so much truth, life, propriety and perfection, that Christ jesus himself really is there present, and by himself, acteth his own person and part, performing by himself the most Divine and sacred mysteries, a thing worthy of all veneration and reverence, and of most high & attended consideration.  
That this may be better understood, we must call to mind a point of most certain Christian Theology, to wit, that Christ our Lord, is the supreme and principal Priest, who by himself really, properly, and efficiently worketh the effect of all Sacraments. Thus though the Priest say I baptise thee, yet Christ is the person, that as principal & efficient cause, washeth the soul, cleansing it from the stain of sins: and though the Priest in the Sacrament of Penance say I absolve thee, yet Christ is he that absolveth & releaseth men, freeing them from the gives of sin, by the mediation and Ministry of the Priest, & of that sacramental action. This is yet more properly & singularly true in the most sacred mystery of the Eucharist. Christ is he that worketh that wonderful Transubstantiation, and conversion of bread into his Body, and of wine into his Blood, and the Priest is no more but the instrument & Minister that pronounceth the words, in the place & name of Christ himself. And so when the Priest saying in the Canon, He took bread into his sacred & venerable hands, himself taketh the bread into his own sinful hands: and though he say, This is my body, & this is my blood, yet the conversion is not made, into the body and blood of the Priest, but into the body and blood of our Lord.  
Wherefore the holy Fathers teach expressly, that he by himself worketh these mysteries and offers that sacrifice, yet by the hands & ministry of the Priest, as S. Chrysostome affirms. 
Hom. 83 in Mat.  These be not works of human power: He that did them in that Supper, the same now also doth them: we have the office of Ministers, but he that works, sanctifies, changeth, is Christ himself: which thing is also defined by the Council of Trent. 
Trid. Sess. 22. c. 1. & 2.  And for this reason is Christ in the Psalms termed Priest for ever, according to the order of Melchisedech. 
Psa. 109. v. 4.  For he should not be termed perpetual Priest according to the order of Melchisedech, if he offered the sacrifice but only once; but he is perpetual Priest, because he still offers the sacrifice by the ministry of Priests, and never ceaseth to offer, and shall not cease to offer unto the world's end. Yea to speak more properly, he only is the sole & principal Priest, for though we be termed, and are verily Priests, yet we are so only as his instruments and deputies, not his successors in Priesthood but his substitutes, who offer in his name sacrifice, yet the principal offerent is only himself.  
Hence we may understand that difficile passage of S. Paul to the Hebrews where he saith; That in the old Law, it was need there should be many Priests, because they were mortal men, and there was a necessity that one should succeed another, that so Priesthood might be continued: But in the new Law, we have an eternal Priest which lives and continues for ever, and so there is no necessity there should be more than one, as in very truth there is no more, but only one that as principal cause, and in his own name consecrateth the Mysteries, and offers the divine Sacrifice. And according to this the difference is, that in the old Law, the children succeeded in the Priesthood, unto their Fathers, not as their deputies or Ministers, but as their successors in the Sacerdotal office, exercising the same with the selfsame authority as their Predecessors. But in the evangelical, Christ only is the prinlicall Priest, who still actually offers sacrifice where & when he will have the same offered. Other Priests though they have the name & office of Priests, yet they be not successors of Christ, nor do offer in their own name, nor by that authority as he did use, but as his instruments and Ministers. For this reason the Council of Trent affirms, in the prealleged 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 depends of, and is answerable unto the worthiness of the principal offerent, and not of the instrument, as is made clear by this example. If a Prince give a great alms and send it by the hands of his servant; though the servant be naught and a sinner, and give it with an ill will, yet the alms thereby looseth nothing of his goodness and merit, because this depends of the will and virtue of him that is the principal giver thereof, though he use another's hand. In this sort we, how wicked soever we be, cannot hinder or impair the virtue of the Sacraments, because we are no more than Ministers and instruments, celebrating in the person of Christ jesus our Lord.  
Hence it follows, that it is a great honour and privilege of the sacred mysteries of the new Testament, that such a Priest & Bishop doth consecrated & perform them. This S. Paul pondered when he said: It was decent, that we should have such a Priest, holy, innocent, unspotted, severed from sinners, and higher than the heavens: for the law appoints Priests subject to infirmity, but the Word of the Father appoints the Son for ever perfect. Oh let all creatures bless our God for ever, that would honour and grace us, by giving us for our Priest and Bishop, not any person less than his only begotten Son, and making us his Ministers in working so sovereign Sacraments. But it is to be noted, that Christ our Lord is said to be the sole Highpriest and principal Offerent of the holy mysteries, not only for the reason declared already, because all other 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 principal, excellent, and admirable cause is, because Christ himself 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 principal and efficient cause, to work and bring them to effect, by means of the Priest who is his instrument & vicegerent.  
Hence also proceedeth that the representation of the mysteries of the life & death of our Saviour made in the Mass, is so lively, proper, and natural, that many Fathers not content so say that the Mass is a representation of the mysteries of our Saviour, as hath been said; but exaggerate the thing further, affirming that the said mysteries are celebrated and wrought a new. Blessed S. Gregory in one of his Homilies saith, 
Hom. 37 in Euang.  that Christ our Lord died once in mortal flesh, but now being raised from the dead, and that he cannot return again to die, nor to suffer in fashion as then he did, he will have his passion and his death renewed and repeated in the mystery of the Mass, in which he suffers and undergoes again his Passion in mystical manner, for our profit and perfection. In which sense S. Cyprian also sticketh not to say, the passion of our Lord is the sacrifice we offer. S. Marshal one of the seaventy-two Disciples, & S. Peter's companion, saith that what the jews in hatred of Christ to rid him and his name out of the world did massacre upon the Cross, the same, unto our own salvation, do we perform upon the sanctified Altar, this being the means of giving life and chase away of death, commanded by our Lord himself saying, Do this in remembrance of me.  
In like sort, if we cast a right account, the whole life of our Lord Christ jesus from the instant of his Incarnation, until he last breathed on the Cross, was no other thing, but as it were the saying of a Mass. In the bowels of the most Blessed Virgin, as in a celestial Sanctuary and Divine Sacristy, he vested himself with humane flesh, the Pontifical and sanctified ornament, in which he was to offer his Sacrifice: & from thence girded which fortitude, he came forth full of joy, as a giant the run the race of redemption· The whole time he lived in this life, was a continual preparation of the sacrifice he was to offer, in so much as he made not a step which was not guided to this end, as himself signified saying, I am to be bathed, and how am I straitened until be performed, to wit, the bath of his precious Blood wherewith he was bathed, shedding the same when he offered sacrifice on the Crosse. The seaventeen hours that his passion endured, to wit, from his prayer in the garden when falling into mortal agonyes he was covered with sweat of blood, until he gave up the ghost on the Cross, all this time he spent in offering up the sacrifice. The three hours he lived fastened with nails to the Cross, consuming away through most cruel pain, & much more through the fire of his burning love towards man. These hours he spent in the Consummation of that Divine Holocaust, and in the concluding of that sacred Mass, until having taken the ablution of gall and vinegar he came to say Ite missa est, when he pronunced the words, It is consummated, & bowing down his head gave up his spirit. These things so great and magnificent, so divine and sovereign, are represented lively and properly, or to speak with more force and expression, these things we celebrate, we repeat, we perform in mystical manner, in the most sacred mystery of the Altar: and this is properly to say Mass.  
Moreover the former definition of the Mass, by all the mysteries of the life and death of our Saviour, may be made particular, and determinat by application thereof to one only mystery in this sort. To say Mass 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 receive from his hand his sacred Body & the cup of his precious Blood; & 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 Blood, and giving the same to his Apostles with that very love & affection as he than gauen it: 
Hom. 83 in Mat.  and so S. Chrysostome had reason to say: This is the same table, the same banquet: the Lord that there gave his Body & Blood to his Apostles, the very same now gives it to his faithful: he that did consecrate then, consecrates now, the same meat is given to be eaten, the same cup is given to be drunken of.  
And so we must consider, that speech of the Canon, which we use 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 gave to his Apostles, not the same chalice of silver, 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 drink contained therein, as we commonly say, that a pot of water is drunk up not the pot itself, but the water thereof. And this speech is used because wine cannot be taken into our hands but in the cup, and so it could not be said, that he took the wine into his hands in the manner as he is said to have taken the bread; and for this reason we say he took the chalice. And because that which is contained in our Chalice, when we take it into our hands, is a thing of the same kind, as that was contained in the chalice our Saviour took into his, to wit wine, made of grapes of the wine, and that which is given afterward to drink, is the self same not only in kind, but also the same in number, to wit, the true Blood of jesus Christ: hence it is that with reason & truth it is said that our Saviour took into his hands the selfsame Chalice, we now use, and as he did consecrate it then, so doth he consecrate it now, and give it saying, This chalice is my Blood which is offered in remission of all sins Wherefore seeing our LORD that keeps the feast is the same, seeing the meat that is taken is the same, seeing the chalice of drink is the same, finally seeing the intention & drift of supping is the same, it is clear that the supper & banquet is the same. And so our Lord supping with his disciples said unto them, Do this in remembrance of me: He said not, represent this, nor do another thing like unto this, which may signify this, but do this very same that I now do, in remembrance of me. Let him be for ever praised by the Angels in Heaven, that left us such a memorial upon earth.   

That the Mass 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 Mass is gathered from the second Etymology or signification of the word, which is, as hath been said, a voluntary Oblation made unto God. The Mass is a true Sacrifice offered unto God the most perfect, the most excellent, and the most acceptable unto God that was ever offered, or can be offered unto him. This is the proper definition, and that which doth most essentially declare, what the Mass is; all other definitions that have been, & may be brought, being made complete and perfect by the Oblation unto God of that most Divine Sacrifices, for the true purposes & ends thereof. And this is the most proper office of the Priest, & for this, peculiarly and singularly is given the order and power of Priesthood, and in his soul is imprinted a character or spiritual mark, whereby he is designed to offer unto God sacrifice in the Mass. 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 resolved to repair the loss, by making men able to offer unto God a sacrifice of such value, as might even in rigour of justice require pardon of their sins, reconciliation with God, the bestowing of grace and favour, as much as they should need; that so they might seem to have deserved their pardon, as they were lost by their own fault.  
This was an invention of infinite wisdom; but in all mankind, yea within the compass of all created things, there was no possibility to offer such a sacrifice. For, sin against God concluding within itself demerit and malice, in manner infinite, it was requisite, that the Sacrifice for the Redemption of sin, should be of infinite worth and value, which was not to be found in the whole universe of creatures, much less within the bounds of only mankind, who were all by sin enemies of God. To overcome these many difficulties and impossibilities, Gods infinite wisdom and goodness, inclining him from the beginning to love men, (love being the master of strange devices) sound out a wonderful way and stratagem, so strange that the like was never seen in the world, & even the very Seraphims were put into admiration thereof. For in the supreme Court of the most Blessed Trinity, it is resolved, that the Word of God and his only begotten Son should become Man, that being made partaker of the nature of men, their losses & their restitution might concern him as their kinsman, and brother of them all. Hence flowed an obligation in him to be the Priest & Solicitor general, of all human kind & their surety, taking upon him their debts, & their discharge by offering a propitiatory sacrifice unto 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 never ceased nor could cease to be) the sacrifice came to be of infinite value and merit, to reconcile men unto God, and to satisfy for their sins, and to obtain whatsoever their manifold necessities might require.  
And as the Priest was of so supreme dignity, the true and natural Son of God, & the cause of offering sacrifice so main, and of such high importance, it was reason also, that the Victim to be sacrificed, should also correspond and have proportion hereunto. This proportion was not found in any creature existing, nor in any that could be made creatures, being inferior & without any comparison or proportion unto the dignity of Christ the Priest. And so it was convenient that this Priest should offer no other Oblation or victim, besides his own human flesh, taken of man, which as being united personally unto the Eternal Word, without any comparison, exceeds all creatures, & being true nature of man, mortal & passable as others are, was very fit to be offered in sacrifice, as S. Augustine observeth in these words. 
l. 4. de Trin. c. 14.  What Priest more just and holy than the Son of God? What could be more conveniently offered for men, & by men, them flesh? & what thing more fit, and apt to be sacrificed or immolated then mortal flesh? What thing more clean could be given for the cleansing of sin, than the Flesh of God borne of the Virginal womb? And what gift could be more gratefully either offered or received, than the flesh of our sacrifice, made the body of our Priest.  
This was the counsel & design of the Divine Wisdom, so much longing, and so entirely wishing the delivery of mankind. And the Son of God strait accepted of this office and Priesthood, & took to his charge the Redemption of men, and to offer himself in sacrifice for them. And from that instant he offered unto his eternal Father all that which in due subsequent time he was to perform or suffer for men: which oblation was so pleasing in the sight of the eternal Father, that even them strait he pardoned the sins of men, and received them into his friendship, bestowing on them great benefits and favours, all in trust, and in the virtue of that sacrifice which was to be offered for them: a sacrifice already offered and accepted in the aforeseing knowledge and goodness of God. And though it be a most certain truth, that all the favours God showed unto men were showed them in trust, and confidence of that sacrifice that was in the end to be offered for them, yet his Divine Majesty was pleased to require of men for the receiving of these graces, that themselues should still be offering pledges and pawns, that at the time appointed the full and sufficient price of their ramsome should be paid. This was the cause of the sacrificing of bruit beasts, and other things unto God, which were figures and representations of this most Divine sacrifice, and a kind of protestation, that all these favours they received upon trust & confidence thereof.  
Hence came it to pass that just & holy men by the instinct of God, even from the beginning of the world, still offered him sacrifices, as did the Innocent Abel of the best & fattest of his flock, 
Gen 4.  whose sacrifice God approved, showing his approbation thereof by a visible sign, sending from heaven fire that consumed the same, 
In qq. Hebra.  as S. Hierome writeth. Afterward the just No, the great continuing storm of the universal flood being blown over, built an Altar & offered thereon a sacrifice of the clean beasts that had been preserved in the Ark. The sacred Text saith, that God was pleased with the sweet odour of the sacrifice, & that thereupon he promised by oath, never more to destroy the world by water, and that in testimony thereof he would place his rainbow upon the Clouds, for the comfort of men, and their assurance that God was still mindful of his promise. After this again, No his Son the Great Priest Melchisedech offered the mysterious sacrifice of bread and wine, as also the great Patriarch Abraham, No his Nephew in the eight degree of descent from him, is read to have made Altars, & offered sacrifices in diverse places. So likewise did Isaac, jacob, the just & patient job, & other Saints. In the law of Moses given him immediately of God, the greatest part thereof contains the ceremonies and manners of offering sacrifices, which without question were acceptable unto God, not in respect of what they were in themselves, but as they were figures, and representations of that true and most excellent Sacrifice, that was to be offered by his only begotten Son. For this reason the Law so often repeats, that her Sacrifices were a most sweet odour unto God, certainly not for their own natural odour which rather was strong & noisome, as proceeding from the blood and entralls of brute beasts, but because they figured and represented the sacrifice of his only begotten Son, of whom S. Paul saith, That he loved us, 
Ephes. 5.2.  and gave himself for us an oblation unto God, and a sacrifice of sweet odour.  
When the time of grace was come, 
Gal. 4.  which S. Paul fitly terms the perfection of the Law, and Christ now had offered that most Divine Sacrifice of the Cross, and thereon built, and established his Church, it was not decent that this most perfect Religious Commonwealth should want proper sacrifices to give honour and worship unto God. Nor was it convenient or suitable with the dignity of the new Testament to offer the ancient Sacrifices, seeing these were but figures of what now was put in execution: and truth being come, the figure was to cease. Therefore Christ jesus our Lord the day before he offered this bloody Sacrifice upon the Altar of the Cross, in his last supper with his Disciples, doing the office of the true Priest, according to the order of Melchisedech, 
Sess. 2. c. 1.  (as the Council of Trent noteth,) ordained, that perpetually in his Church should be offered the same sacrifice he was to offer on the Cross; notwithstanding he would not have this perpetual sacrifice bloody, nor with those fits and accidents of death, but unbloody under the forms, and accidents of bread and wine, yet in such manner that in substance and in essence it should be the very same. And to the end that the defects and unworthiness of Priests might not prejudice in any kind, or diminish the value and dignity of a sacrifice so high and Divine, he would themselves still remain with the office and style of eternal Priest, really, and in truth sacrificing, by himself, as principal Priest, other Priests being but his instruments, performing the exterior ministry: and this is that we do, in the Mass, offer unto the eternal Father, as Ministers of Christ, the same sacrifice his son offered on the Crosse. And in saying, We offer the same sacrifices, we say a world of magnificences, dignities & excellencies. For being the same, it must needs have the same virtue, the same value, the same sufficiency, the same merit, as it then had, & other innumerable honours worthy of much consideration.  
Now that the Mass is the same sacrifice really & essentially, is a truth most certain seeing the same victim is offered, the same Priest is the principal offerent, the same God unto whom it is offered, and the same reason of offering, as the Council of Trent defineth, only the manner of offering being different, 
Sess. 22. c. 2.  that of the Cross being bloody, and with the extremities of death, this unbloody covered with the externals of bread & wine, without wounds or sores, or accidents of mortality. To this purpose pertain the words of S. Ambrose, saying, 
Super Hebra. c. 10.  One and the same is our sacrifice with that Christ offered. For he is our Highpriest who offered the cleansing victim for us; the same we offer now that was offered then. Do this (saith he) in remembrance, not another sacrifice, as did the Priests in the old Law, but the same we still offer. 
Homil. 2. in 2. Tim.  And S Chrysostome, The sacred Oblation what Priest soever offers, it is still the same with that Christ gave his Disciples: neither hath this any thing less than that had. For men do not sanctify this Victim, but Christ himself: who consecrated that, doth in like manner sanctify this: which are words of great comfort, and worthy of the noting. And for this reason S. Paul affirms so many times in his Epistle to the Hebrews, that we have not in the Church, and that we have 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 neither need nor have any other, but the same sacrifice we daily repeat and renew on the sacred Altar, for a continual memorial and thanksgiving as our Lord himself ordained, to the end that the virtue of that most sufficient sacrifice, may be in particular, with efficacity, applied to every one, as the Council of Trent faith, That the wholesome virtue thereof be employed, 
Sess. 22. c. 1.  & applied for the remission of such sins as we daily commit.   

That the sacrifice of the Mass, hath all the titles and reasons for which sacrifices are offered unto God. CHAP. VI  
THAT we may better understand the dignity and excellency of the Mass, we must note, that besides the reason alleged, why men did anciently offer sacrifices unto 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 Mass without comparison, surpasseth them all, as being not a mere representation, but to the very works of our redemption mystically performed, as hath been said. Besides this reason (I say) there were many other, binding men even by the law of Nature to offer sacrifices unto God, as they were taught by the very instinct of the light of natural reason, as also by the special inspiration & relevation made to some just and holy men. Which reasons gathered out of S. Thomas, 
1.2. q. 102. & 2.2. q. 85.  and other grave Authors though in themselves they be many, yet they may be reduced unto four.  
The first, to acknowledge and profess the Majesty, sovereignty, and Excellency of God, and the supreme absolute Dominion he hath over all, as being the Creator and universal Lord of all, and to pay him the tribute of honour and veneration, due unto him for these respects: This is the highest and most perfect reason of offering sacrifices unto God, which only regards 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 termed Holocauste, in which some brute beast was offered, burnt & consumed with fire, wholly & entirely, nothing remaining thereof, to signify that whatsoever a creature is, all is due unto God, and all to be offered for his honour and glory.  
And if God would use his uttermost rigour, & not regard men with a loving and gracious eye, he might most justly challenge that they should offer him in sacrifice their very lives, or the lives of their dearest children, or other things (if they have any) more dear and precious unto them. For this cause he commanded in his law, that to him should be offered all the first begotten of man or beast, in acknowledgement that he is Lord of all, and the best and most beloved thing is due unto him, 
Exod. 13 Gen. 12.  often repeating this reason thereof, Mea enim sunt omnia: For all is mine. Thus he charged his friend Abraham to offer in holocaust his only Son, whom he loved as his own soul, yet being satisfied with the promptitude of his obedience, and readiness to offer even his own life, if had God made request thereof, he procured him a Ram, to be offered in lieu of his Son. And with his people, he was contented with that compliment and ceremony of offering their first begotten Sons, with protestation that they were Gods and due unto him, and his Majesty took possession of them and received them as his own, but strait restored them back again to their parents, never permitting that in effect any human person should be sacrificed unto him. Only God gave his consent, that in his only begotten Son, this rigour should be used 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 Devil, as being proud and ambitious of Divine worship, and a cruel enemy of mankind, required of people, deceived and brought under his tyranny, that they should adore him by sacrificing & massacring their sons and daughters unto him, as also they did in effect sacrifice a great multitude of Innocent Infants unto their Idols, according to that of the Prophet David They did immolate their sons and daughters unto the Devils & spilt innocent blood.  
The second reason or title, that men should offer Sacrifice unto God, is, to give them thanks for the favours he doth them, and to acknowledge that all good things come from him, and in gratitude and in place of tribute, to give him some part of these goods, as Solomon, What from thy hand we received, we have offered unto thee, and this kind of sacrifice is termed pacifical and sacrifice of praise, and of thanksgiving. In this sacrifice though the beast were wholly offered unto God, yet all was not burnt, but only the fat and entralls, & the remainder was for the food of the Priest, and of the Officers, to signify hereby, that the goods which GOD gives us, he will have us offer them up to him, referring all to his glory, with a good heart & inward content; and that the rest be for us, and for our profit.  
The third reason is satissatisfaction for sins, which is called propitiatory Sacrifice, or sacrifice for sin, or for offences. This kind of sacrifices were very ordinary in the old Law, where are set down peculiar sacrifices for every sin, which are ordained, and recorded at large in the book of Leviticus.  
The fourth title and reason of offering Sacrifice is, to request, and obtain of God the favours and benefits we stand in need off. For even God is of this disposition, that with him gifts and offerings are of great importance and force to purchase us the graces, for which we are suppliants unto him. And this sacrifice is termed Impetratory, or Victim of salvation.  
Now if all this that hath been said, be well considered, and put by meditation together, it will most evidently appear, that this most holy Sacrifice we offer in the new Testament, hath incomparable dignities, & unspeakable eminencies above all the Sacrifices that aunciently were offered. For in this only sacrifice, with great advantage and excellencies, concur the former four reasons and titles, & innumerable other that may be called to mind, as the holy Church judgeth and signifieth in one of her collects or Orisons saying: O Lord that by the perfection of one Sacrifice hast fully established & set down unto us all the differences of the legal victim. And so we shall more largely & perfectly declare how fully the four aforementioned reasons agree unto our Sacrifices.   

That the Mass is a most perfect Holocauste. CHAP. VII.  
AS concerning the first title, of acknowledging the Majesty and greatness of God, what Holocauste, to profess and signify 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 esteem without comparison than all the creatures joined together. And so by this sacrifice we protest, and acknowledge the Majesty, magnificence, and dignity of our God to be so great, that no less is due unto him then a sacrifice of infinite worthiness & value. The Prophet Isaias, did much exaggerate and magnify the Majesty of God, in saying, that all the Nations of the world are before him as a drop of morning dew, and as the smallest grain of weight, put into the balance, to counterpoise the contrary scale; yea that before him they are as if they were not. And that so great is his worthiness, as that to offer a sacrifice answerable unto his greatness, all the flocks of sheep and herds 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 fire great enough to consume the same, 
Esa. 40  Libanus non sufficiet ad succendendum, & animalia eius non sufficient ad Holocaustum. The Prophet said much, yet without falsehood he might have said more, that the whole world and what soever is comprehended therein, would not be sufficient for this end; though all men should offer their lives in sacrifice, though with men the Angels of Heaven should enter into the Sacrifice, though all creatures joining together should consume themselves in one Holocaust; yet this would not be condign, yea this would be much short of God's greatness and Majesty.  
Wherefore we may herein ever admire the wisdom, goodness, and power of Christ jesus shining in this mystery, that could devose, was able to effect, willing to give, and indeed hath given unto his Church such a sacrifice, as hath not only a conformity or proportion, but also equality with God's greatness and Majesty: so that with truth we may affirm that we offer a sacrifice as good, and as excellent as even infinite Excellency deserves. And this is also another dignity, this Sacrifice hath, to magnify God, because therein we make a most high protestation of his infinite power, wisdom & goodness, the three more principal Divine attributes unto which the rest are reduced. God's power and supreme Lordship over all creatures we profess, in this Sacrifice, by believing that all, without contradiction, obey his word and will, and that he may at his pleasure dispose of all both in Heaven and in earth; seeing 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 Blood, the accidents which naturally are still in some substance, and have an essential relation thereunto, remain by themselves single, without any substance wherein they inhere, as if themselves were substance. The body likewise of our Saviour, exalted unto the Empyreal Heaven, above all creatures, garnished round about with immense glory puts itself, (by the power of God's word commanded) under the accidents of bread to be eaten of the faithful.  
The Divine Wisdom likewise wonderfully showed itself, in inventing a most full and convenient way, how to compass things most difficile, & in the judgement both of men and Angels impossible. This invention is, that the whole offspring of men being in sin, and enemies of God, a man of this stock, should be found to offer unto God a sacrifice so grateful and acceptable, that even in rigour of justice the same deserves: the redemption of man together yields unto God the whole worship and reverence that is due to him with great advantage and excess, repairing the losses incurred by sin, so many reasons of profit & conveniency concurring therein, that they can neither be declared, nor imagined.  
Now it seems that the goodness of God cannot present unto men greater demonstrations of itself. For the nature of goodness being to communicate itself, who can imagine, a more full communication, or a more straight union then this is, where God made man under the forms of bread and wine, gives himself to be eaten of all men, and of every one in particular shutting up himself within their breasts, united unto them as perfectly and inwardly, as meat is conjoined with the person that feeds thereon.  
So that we may now well conclude, that the Mass is a most perfect holocaust, and that therein in highest manner we acknowledge our Creators' most sovereign infinite Majesty, with the rest of his Divine excellencyes, and yield him the honour and worship that is his due.   

That the Mass is a most perfect Sacrifice of Thanksgiving. CHAP. VIII.  
AS touching the second reason of sacrificing, to wit, thereby to give thanks unto God for his benefits done us, it is apparent with what eminency thanks are given unto God by this our most holy Sacrifice, above all other that have been at any time offered in the world. For in other sacrifices, howsoever great and precious the oblations were, yet men did not offer all that they had, but only a small portion, reserving the far greater part for themselves: as jacob said in his Vow unto God, I will offer thee the tithes, or the tenth part of all the things that thou shalt give me. What great thing is it, that a man, unto him that gives all, return back again the tenth part thereof by way of gratitude, retaining nine parts for himself? wherefore this kind of gratitude, is more esteemed by the inward affection of thanksgiving, in token whereof the Sacrifice is offered, them by the value and sufficiency of the gift. But in our most Divine Sacrifice we offer a thing, of far greater price, than is all that which he hath given us, because we offer him his very Son, whom also he gave us that we might offer him, and by this oblation repay whatsoever we owe him, seeing he doth no less discharge the debt that payeth it by that which is freely given him, than he who payeth it out of his own stock.  
And if respect be had unto the inward affection, it is certain, that the gratitude of all creatures put together is less than the benefits they received of God; to supply which defect we offer the affection & the gratitude of our Lord jesus Christ. For he knowing our insufficiency in this behalf, himself gave thanks unto his Father for all the benefits done us, & particularly for the gracious gift of this most soveragne Sacrament, when he took the bread into his hands to consecrate the same, he did as the Evangelists write, lift up his eyes unto heaven & gave thanks unto his Father, hereby preventing and by anticipation, making recompense for the want and default of our gratitude. And as often as we celebrate, we repeat this action of our Saviour, & when we take the bread into our hands we say of him, He took the bread, lifting up his eyes unto Heaven, and giving thanks, as if we said unto the Eternal Father, that if we be not sufficient to give him worthy thanks for this soveragne mystery, that he remember his Son our Lord, who rendered unto him most perfect thankes, in the name of us all; & that he receive these thanks of his Son, to supply the defect of ours, who for this reason offer him this sacrifice, because it contains all that is due to him: and for this cause it is called Eucharist, or Sacrifice of the Eucharist, that is to say, of thanksgiving.   

That the Mass is a most perfect Sacrifice of Propitiation for sin. CHAP. IX.  
AS concerning the third Title of Satisfaction for sin, the difference is perspicuous betwixt the ancient Sacrifices and this, because they were not sufficient to satisfy for one only sin, as the Apostle Saint Paul many times affirmeth, specially in his Epistle to the Hebrews, where he saith, that it is impossible that by the blood of bulls or goat's sin should be abolished. And in the same Chapter he writes to the same effect, Every Priest is occupied in offering again & again the same Victimes or Sacrifices; but this Priest (Christ jesus) having offered one Sacrifice sits for ever at the right-hand of God. For this respect the same Apostle calleth them many times weak sacrifices, impotent and defectuous, Infirma & egena elementa. And not only this is so, but also all creatures put together are not able of themselves to satisfy for one only sin: whereas our great Highpriest Christ jesus, by one only Sacrifice satisfied for all the sins of the world, and of a thousand worlds were there so many: & this satisfaction is not only sufficient, but also abundant, not only equivalent and equal, but also obtaying pardon even in rigour of justice as is the most common true Doctrine of the Theologers: for (as S. Paul saith) una oblatione consummavit in aeternum sanctificatos, by one Oblation he consummated for ever the sanctification of men; which most sufficient, & superabundant satisfaction, he applies efficaciously unto us, as often as we do offer the most holy Sacrifice of the Mass. This is the reason that the most holy Council of Trent defines, that this sacrifice is truly propitiatory: because God by this Oblation appeased, by granting the grace and gift of Penance, pardons main and heinous crimes. Hence it is, that a most grave & Devout Author affirms, that a man having committed many & most grievous sins, by one only Mass, which he should say, with the convenient disposition, if there be no default on his part, might be as perfectly freed from them all, by virtue of the sacrifice, as he was before he sinned: so that he might straight enter into Heaven without any impediment. And herein he utters a most certain Truth, because the virtue and efficacy of the Sacrifice, as for within itself, hath no limitation nor any measure, but that which the meanness of man's disposition gives unto it.  
Wherefore the holy Council of Trent saith absolutely, and without restraint, that by the virtue of this Divine Sacrifice, all our sins are pardoned how heinous soever. In the form of consecration Christ likewise saith, and we repeat the same daily in his name, That this is the Blood of the new Testament, which was shed and offered for the remission & pardon of sins: and Pope julius, 
Decret. d. 2. c. cum omne.  as Gratian relates, saith: Omne crimen atque peccatum oblatis Deo sacrificijs deletur, that every sin and crime is canceled by the oblation of Sacrifice unto God. 
Greg. 4. Dial. c. 5. ●.  S. Gregory in his Dialogues writes in this manner: This Victim, doth singularly save the soul from eternal destruction, which mystically represents unto us the death of Gods only begotten Son. And in another place the same holy Doctor reports of a man that was captive in the hands of his enemies laden with fetters & irons, whose wife hearing no news of him, and therefore believing him to be departed this life, caused every week upon a certain day Mass to be said for him. And as often as the Sacrifice of the Mass was offered on that day, the fetters and irons fell off from him, and he remained free for them, to his great admiration, he not knowing the cause of so great a wonder, until returning into his Country, and relating this strange thing, he found by conferring together the days and hours, that it was the very time that Mass was said for him. Hence the holy Doctor infers, what great force and efficacy is in this most Divine Sacrifice, to release men from the spiritual fetters of sin, wherein was so great strength to undo and break the chains of the body. The ancient forms of Mass deliver the same truth: that of S. james, speaking with GOD, thus prayeth, that the sins we have committed may be abolished; that thou, o Lord, be propitious and merciful unto thy people; that by the Oblation of this gracious & Divine Sacrifice, we may be held worthy of eternal life. The Mass of S. Basil saith: Let this Sacrifice be acceptable for our sins, & for the ignorances of the people. S. Chrysostom's: Make us worthy to offer the gifts, and this special Sacrifice for our sins, & grant that we may find favour in thy sight. And now in the Canon of the Mass we say, that we offer this Sacrifice, for the Redemption of our Souls.   

That the Mass is a most efficacious Sacrifice to obtain whatsoever we demand. CHAP. X.  
AS concerning the fourth title, and reason of offering Sacrifices, to the end to obtain of God, that which we demand, it is clear, that our Sacrifice doth far excel all other. For if the offering unto God of a lamb, or kidd, or some other bruit creature, was so efficacious a means, to obtain the thing desired, and therefore such kind of Sacrifices were ordinarily offered; how much greater efficacy is there in the offering unto him, his very Son with the whole treasure of his merits? Without doubt this is greater beyond comparison. If God made such promises unto Abraham, confirmed by Oath to do favours unto him, and to all his posterity, only in regard of the will he had to sacrifice his Son; what benefits, and graces will he bestow on them that offer and sacrifice unto him, really & truly, his only begotten Son? what favours will he not grant? what can one ask with such a present that he will not give? with reason we may here use the words of the Apostle Saint Paul: He that spared not his only Son, but gave him for us all, how can it be, that he hath not given us all together with him? Or how can he deny us any thing that we can ask?  
If the Laws both human and Divine, so strictly prohibit unto judges, and Princes (whose office is to govern the affairs of the Commonwealth, & to pronounce sentence in cases of difference) to receive gifts or presents, because receiving them they remain even in nature obliged to requite them, and to gratify such as gave them, so that it seems impossible that they should not favour them; why may we not presume that God is in a certain manner bound to do us favours, having received of us a gift so great and precious as we offer him in the Mass? And if the Proverb, that Gifts break rocks, be true, as experience shows it is, there being no heart so hard, which presents do not make relent & yield unto the giver; how can we think that God having an heart, not of stone, nor hard, but most sweet loving, merciful, & inclined to do us favours, will forbear to do us any thing we shall request, having taken of us such a rich gift as we present him in our sacrifice? Certain it is, that the holy Sacrifice of the Mass is a most efficacious means to obtain of God, all that we desire, so that the Church did ever use to say Masses, to ask of God Health, Peace prosperity, & other benefits general, and particular, as well corporal as spiritual, neither need I stay longer in proving so clear and received a truth.  
Wherefore I will only here set down a most prudent and pious consideration of a grave and learned Divine of our age, most true, & conformable both unto Theology & holy scripture. This is, that Christ our Lord now in Heaven though he be not in the state to merit or satisfy for us a new, yet he is in a state where he may pray and make intercession for men, as in verity he doth, 
Suare 8▪ Tom. 3. in 3. p. Disp. 79. sect. 2.  according as the Apostle doth witness, that he doth plead for us, 
Rom. ● Hebr. 6.  and at the judgement seat of God is our solicitor, and as S. john saith, 
1. joa. 2.  We have an Advocate unto God the Father, Christ jesus the Iust. Hereupon this learned Author saith, that it is a thing very credible & likely, that Christ our Lord, as often as the Sacrifice of the Mass is offered, doth intercede and pray for them that offer it, and also for them for whom it is offered. A consideration most true: For seeing it is most certain, that Christ our Lord doth actually and in truth exercise the office of our Priest and Advocate, seeing 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 perform this office, not only by offering the Sacrifice particularly for them, for whom it is offered, whereof there is no question, but also by praying & interceding actually for them, that they may obtain what they request and desire, if the same agree with their Salvation, and God's glory.  
And it may seem that the Apostle S. Paul, in his Epistle to the Hebrews, doth signify, or insinuate this truth, where treating of the Eternal Priesthood of Christ, he saith, That he can save for ever them, that by him have access unto God, who lives ever to intercede and plead for us: and thereupon he strait addeth, It was convenient that we should have such an Highpriest. 
Heb. 7.  Where he seems to conjoin praying and interceding for us, with the office of Priesthood, signifying that to discharge that duty perfectly it is necessary that he pray, and intercede for them that are under his charge, and more particularly for them for whom he offers his Sacrifice: which thing is no ways inconvenient in Christ, but very agreeing with reason, as the Venerable Father Dionysius Carthusianus notes in his declaration of this speech of the Apostle, Qui etiam interpellat pro nobis. Which also is the Doctrine of that great Saint Laurence Patriarch, who writeth thus in a certain Sermon. When Christ is sacrificed upon the Altar, our said Redeemer cryeth for us unto his Father, showing the sacred marks of his Wounds, to save men from eternal punishments by his intercession.  
This being so (as I do firmly believe it is) what a sovereign and excellent thing, and full of reverence and veneration is the holy Sacrifice of the Mass? If we do highly esteem that some Saints in Heaven pray particularly & actually for us, or some person living upon earth whom we know to be virtuous & in singular favour with God; how much more ought we to prise the only Son of God his praying and intercession for us unto his eternal Father? Out of all which it is sufficiently proved, that this one Sacrifice of the new Testament contains in it, most excellently, & with great excess 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 clear that no Sacrifice can be offered more acceptable unto God, either to give him honour, or to render him thanks, or to obtain pardon, or to deserve glory, than the most holy Sacrifice of the Body, and Blood of Christ.   

The Mass is the thing most Venerable, that is in the Church. CHAP. XI.  
OUT of that which hath been said we may conclude, that the Mass is a thing of greater reverence, gravity and sanctity than any other in the Catholic Church, there being nothing either equal or comparable to it. So that neither the Benediction of the Agnus Dei, which the Pope doth with so great solemnity, nor the Consecration of a Bishop, which with so many grave, and solemn ceremonies 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 things are comparable for Reverence, Gravity & Sanctity with the Mass. This is the reason that the Saints adorn this Sacrifice with so many choice & exquisite Epiphets and terms, calling it a Mystery, Dreadful, Terrible, Divine, deifical, Sacro-saynt, full of Divinity, Honourable, Supreme, Singular, and other such Names, that every where occur in the writings of the Holy Fathers. Out of whom omitting many very excellent things which they say of the dignity of the Mass, I will only set down two or three short sentences, which to me seem most notable.  
S. Chrysostome writes, that being present at Mass, we must not imagine we are upon earth, but that we are carried up into Heaven, & that we are seated amongst the Quires of Angels, and Seraphims. His words are these. 
Chry. l. 3. de Sacerd.  When thou dost behold our Lord sacrificed, the Priest performing his office therein, and the people bedewed, and as it were grained and purpled with his precious Blood, do not think that thou art amongst men, nor that thou dost abide upon earth, but rather that thou art transtated into Heaven: and so casting away all carnal imaginations and earthly thoughts, with a pure mind contemplate the things of that Celestial Court. Oh Miracle! Oh Benignity of God who sitting aloft with the Father, at the same time is taken into the hands of men, and gives himself unto such as will receive him. To the same purpose S. Gregory writeth in this sort. What Christian can doubt but that in the time of Consecration, the Heaven's open at the voice of the Priest; and at this very Mystery of Christ jesus, the Quires of Angels assist; Earth is conjoined with Heaven; this wale of tears with the palace of Bliss; and that visible and invisible things meet together in one. A wonderful, dreadful, & venerable thing, that at the voice of a Priest the Heavens should open, that the glorious Court should come down unto earth, that with the Faithful of the Militant Church, though poor and sinful, the Triumphant Church should join, the King of glory and his Courtiers descending, so that of Heaven and earth is made one Company and Church. What thing of greater veneration or more strange, then that when the Priest is at the Altar, many millions of Angels kneel with great reverence about the same, adoring the most holy Sacrifice, & the hands of the Priest that holds it; acknowledging his dignity in this regard to be greater than theirs, seeing to none of them such power and authority was ever given; praising our Lord, giving him the thanks, which we through our grossness do not render unto 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 judgement witnesses of our ungratitude & rudeness, that God having placed us in so high a state of honour, we do neither know it, nor esteem it, nor exercise it with the decency and reverence that is due.  
In fine, that quires of Angels assist at the time that Mass is said, is a most settled and received doctrine of the Saints, namely of S. Ambrose in his Books written of the dignity of Priesthood. And S. Chrysost. deposeth to have heard the same of venerable and holy men, to whom God granted the favour to see this, even with corporal eyes. S. Cyrill in the life of S. Euthimius relates of him, that at the time when he said Mass, he saw Angels assisting about the Altar, some ministering unto the Priest, some prostrate adoring the Sacrament, and all showing great reverence. And the Apostle S. Paul may seem to insinuate this thing making a comparison and difference between the Mysteries of the old Testament, and these of the new, and between the Majesty wherewith God descended to give the Law on the Mount Sina, & that Majesty wherewith now he comes down upon the holy Altar in an invisible manner, he saith thus. You are come not unto a Mountain, that is felt with the hands, nor unto a fire which is seen with the eyes, nor unto storms and mists, tempests & the sound of trumpets, but you are come to the Mount Zion, and the City of the living God, and the Heavenly jerusalem, and unto the company of many thousand Angels, and unto the Mediator of the new Testament jesus, and the sprinkling of his Blood, speaking in better manner then that of Abel. 
4. Reg. 4.  And without doubt if God should open our eyes, as he did unto the servant of Elizeus, we might there behold celestial Armies, and we should learn the veneration and reverence wherewith they assist unto their King and Lord, & perceive how much they are offended at our irreverence and rudeness.  
And to conclude this point, omitting many other sayings of the Saints, concerning the veneration and reverence due to the holy Sacrifice of the Mass, I will only relate the words of the most devout, learned and elegant Father Saint Laurence Patriarch of Venice, who writeth in this manner. There is not any oblation greater, none more profitable, none more amiable, 
Serm. de Xpin corpore  none more gracious in the sight of the Divine Majesty, than the holy Sacrifice of the Mass, which restores honour unto God, company unto Angels, Heaven unto banished men, which causeth the worship of Religion, the right of justice, the rule of Sanctity, the obedience of the Law, gives Faith unto Nations, joy unto the World, comfort unto Believers, peace unto People, light unto the mind, hope unto them that travail, the sight of God unto them that run out their race. For by the celebration of these Divine Mysteries is renewed the memory of the torments of our Saviour, the contumelies he endured, the scourges he received, the drafts of vinegar and gall, the wounds of the nails and lance. Christ jesus his assumpted Humanity is offered unto the eternal Father, that he may acknowledge whom he begot, and whom he sent into this world, and by his Mediation grant pardon unto sinners, his hand unto the lapsed, life unto the justified. We may well believe that at the time of this Sacrifice the Heaven is opened, the Angels behold with admiration, the Saints sing with joy, the Just exult, the Captives are visited, the fettered are released, Hell mourneth, and the holy Church our Mother rejoiceth in spirit. Hence is gathered with what veneration the Priest ought to assist, to whom the office & authority is given, to consecrate this Sacrifice, and to intercede and pray for the whole world, who therefore ought to be a lover of God's honour, religious towards himself, humble of heart, and full of compassion towards the sins of his Neighbours. Words worthy of the great spirit of this Saint, and sufficient to comfort and inflame him that readeth them, and to make him conceive great respect and reverence towards the most holy Mystery of the Mass.   

That the Mass, is a thing of greatest honour unto God. CHAP. XII.  
SUCH is the Excellency of the MASS, that the greatest worship of Religion and Divine honour is contained therein, and the most grateful unto God, & that gives him most content of all things that are done, or can be done in the world. Which is averred by the same most holy Patriarch in these words. Verily by no Sacrifice is God more praised and honoured then by this immaculate Victim of the Altar, which, to the end that complete worship & perfect praise might be given unto 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 unto God. The truth of this saying is perspicuous by that which we have showed before, that in the Mass is offered unto the eternal Father the Sacrifice of his only begotten Son, with the whole treasure of his merits, which without question is a thing of more value and dignity than were a Sacrifice consisting of all creatures put together, and by this only Sacrifice more honour and worship is given unto God, then if all creatures were offered unto him at once, and a greater protestation of the eminency and Sovereignty of the Divine Nature, seeing hereby we acknowledge him worthy of a Sacrifice, of infinite perfection, value, and dignity.  
And not only this Divine Sacrifice is more grateful & acceptable, than any other, but also, to speak with more propriety, nothing is, nor hath ever been pleasing unto him but in virtue of this Sacrifice, which is signified by the speech of the eternal Father in the Baptism and transfiguration of his Son, 
Matth. 3. & 17  This is my beloved Son, in whom I am well pleased, as if he had said, He only pleaseth me for himself, and all other please me for his sake, and for his merits, and for as much as they be like unto him, and not in other sort, as the Apostle declareth in his Epistle to the Ephesians saying: 
Ephes. c. 1.  He made us gracious in his beloved Son, all the grace we have of God, stows as from the fountain from that most abundant & copious grace wherewith his most beloved Son is gracious in his sight. To this effect, the holy Evangelist S. john having said, That Christ our Lord is full of grace and truth, as the only begotten Son of the Father, addeth out of hand, saying, Out of his fullness have we all received grace for grace. 
joan. ●.  From this plenitude, and height of grace which makes the Son gracious unto the Father, is communicated unto us all the grace we have, without want of any. Yea it is a generally received truth, that all the grace which hath been given, or shall hereafter be given, either unto men, or Angels, proceedeth from the grace of Christ; and that no creature hath ever been, or shall ever be gracious unto God, but in him & through him. And answerably hereunto, it is very clear and certain, that nothing can be so grateful and acceptable unto him, as this Sacrifice wherein Christ himself is offered, together with all his merits: which truth may be yet further declared in this sort.  
If the charity which men have had from the beginning of the world, unto this day, or shall have hereafter until the consummation thereof, with all their merits, and all the praise & honour which they have given unto God, be put together; If the torments and sufferings of all the Martyrs, who with such excessive charity and heroical fortitude, offered their lives for the honour of God, if the pious and virtuous exercises of holy Confessors, Patriarches, Prophets, Monks, Anchorets', eremites & other who by another kind of Martyrdom, of longer continuance, and in some sort more painful and difficult have crucified & massacred themselves with fastings, wearing of haircloth, watchings, penance, and mortifications: finally if all the virtue and perfection both of men and Angels, be laid together in one, yet all this put together doth not please God so much, as doth one only Mass, said by the poorest Priest in the world. And to proceed yet further, the charity of the Blessed, is much more perfect & excellent, then that of the greatest Saint that liveth in the world, because it is charity proceeding from the clear & perspicuous vision of the Divine Essence. For this respect our Saviour having extolled the sanctity of the glorious S. john Baptist so far, 
Mat. ●●  as to say of him amongst the Sons of women there never arose any greater, nor more holy, he straight added, Yet the last in the Kingdom of Heaven, is greater than he. Now this being so proceeding higher in the foresaid consideration, I say, that though unto the merits and virtues of all Saints that have been, or ever shall be, be added also the charity of the Blessed in Heaven, both of men, Angels, and of the most sacred Virgin Queen of them all, all these put together cannot give unto God so much honour, nor so much praise, nor so much content as a Mass doth, offered by any Priest.  
And the reason hereof, hath been signified before, to wit, that in all, and every MASS, Christ our Lord is the principal Priest, who actually makes the oblation of that Sacrifice: and the proper office & duty of Priesthood is to give praise and honour unto God. So that Christ in every Mass is the chief worshipper and honour of God, & to make amends for our defects, he, as the chief and supreme Offerer, gives the thanks, the honour, praise, and worship that is due unto him: and most certain it is, that all creatures put together, cannot yet yield unto God so great honour, praise, and content, as his only Son alone can do. Whence it is consequent that the Sacrifice of the Mass, aswell in regard of the thing offered, as also in respect of the person that offers: incomparably exceeds all Religion, worship, and glory which may be rendered unto God, by all the creatures, both of Heaven and earth, that thus Priests may understand what sovereign treasures and richesse God hath put into their hands, whereby they may supply their wants, & enrich their poverty. It is great pity to behold with what facility & carlessenes many deprive themselves of such inestimable treasures, only because they will not take a little pains to prepare themselves, and make pure their consciences.  
This most high and noble consideration, I find to my great content, in an Author very spiritual & contemplative of this age. And because his style and manner of writing makes me probably judge, 
F. john de Angelis. Tract. 2 of the Spiritual conflict the 13. Chap.  that he received that doctrine by special inspiration of the holy Ghost, I will set down his very words.  
Considering with myself many times, the most high Mysteries of the holy Mass, and the office which God, out of great love hath bestowed upon us, to consecrate his most sacred Body and precious Blood, and handle the same so familiarly, and receive the same into our bowels: I have judged, and do daily more and more clearly and assuredly judge, that the glory and pleasure which the eternal Father receives, when the Priest offers unto him, his most beloved Son, covered and enclosed 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 Heaven offer him, in comparison hereof is as nothing. For the works of creatures how noble & high soever that they be, have no proportion with the works of the Creator: and the Priest that offers unto the Eternal Father, and unto the whole most Blessed Trinity, the most venerable person of the Son, in the Sacrament, offers God unto God, and consequently infinite praise, infinite glory, infinite content, and finally all goodness that is, the true and eternal goodness. And the Angels with the whole celestial Court, how great soever their services are that they do unto God, how great soever the honours and contentments they yield him, though they continue for all Eternity, yet do they not offer God unto God, and consequently all is little or nothing in respect of this most Divine Oblation, in the which God himself is offered.  
To this Consideration, another succeeds no less excellent than this, of the great favours that God doth continually bestow upon men, and the motives men have to love him, and to render him infinite thanks, honour, praise and contentment. Being in this cogitation, I felt within myself a certain internal voice, saying, that if I wished and desired this, that then no means could be found more fit for that purpose, then to receive in the state of Grace, and with due preparation, the most holy Sacrament of the Altar: and after that I have received and laid hold thereof, having it within my breast and in my power, being at is were Master and owner thereof, to give and offer it again unto the Eternal Father; retiring myself for this end, unto some quiet place, or recollecting myself with quiet of soul, in the place I should find myself. This Oblation is to be made with the most inward desires of the heart, and with most affectious acts of the will, and with all the humility and reverence that is possible. For giving and offering unto the Eternal Father this gift and oblation, infinite glory, praise, and content is given and offered unto him in regard of the dignity thereof, which neither the Angels of Heaven, nor all the Blessed Saints, can give unto God by any other way.  
Hitherto be the words of this Author, God of his mercy make us able to understand them well, that we may practise accordingly.   

That the Mass, is a present most grateful unto our Saviour's Humanity, and unto the most Blessed Virgin. CHAP. XIII.  
ANOTHER Excellency of the MASS that is consequent out of what hath been said, is, that the Mass is a thing that most pleaseth, & giveth greatest content unto the most sacred Humanity of our Lord jesus Christ, and whereby we do him more service and honour, then by any other service, or services that we can do him. This truth is clear out of the doctrine that hath been set down. For the will of our Saviour being so united and conform unto the will of his Father, he knowing that his Father by this Oblation, receives so much honour and glory; in like sort his Blessed Soul cannot but receive the same pleasure and content, seeing that (as he said) even whilst he lived in this world, all his pleasure and content was to fulfil the will of his Father. 
joan. 4.   
Besides which, there is another special reason of this doctrine, to wit, in regard of the representation which is made in the Mass, of the Life, Passion, Death, and all the Mysteries of our said Lord jesus Christ. For declaration we must know, that all the Blessed that are in Heaven receive great joy, complacence, and content in all the things that pleased God, and gave him content in this life, and herein their content is so much the greater, by how much the things they joy in, were more grateful and acceptable in God his presence. And this is amongst them so settled an affection, that any of them if it were possible, would leave the glory whereof he is possessed, to do, or suffer the same again and again many times over. The Martyrs rejoice and be glad of their former torments and pains, the Monks and Heremits and the rest of the Confessors of their fasts, watchings, Pennances and Mortifications: and they would all have done and suffered more for God his honour. And seeing it is not possible now to return into this World to suffer again, they receive new joy & accidental glory, that we upon earth make Commemoration of their Martyrdoms labours and merits: and that we offer them unto God, & that we give him thanks that he gave them such grace as they might do him such excellent services.  
That which to none of the Saints is granted, is granted unto the humanity of our Blessed Saviour, which being united unto the Divine Person, may have, or do whatsoever the same will wish to have, or do. And he finding that his Passion and Death, so pleased, and gave such joy content and glory unto his Father, he both was able to invent, and sufficient to affect a means, whereby the same may be renewed, and repeated over many times in such manner, as his Father at every repetition thereof should receive no less joy, content, & honour, than he received the first time the same was suffered and offered on the Cross: which manner is this, that seeing he now being risen from death, and glorious in Heaven, cannot return to suffer and die again, he hath ordained the most sacred Mystery of the Mass, wherein his Passion and Death is so lively represented, as if he did even now suffer and die again. And this is not only represented, but also in mystical manner performed, effectuated, and repeated the very same Sacrifice he offered on the Cross, being offered a new unto the Eternal Father, with the same value, merit, and powerfulness as it then had, and as able to give him pleasure, content, glory, and honour. This we do when we celebrate Mass, and consequently we yield unto Christ our Lord the greatest pleasure and content, and we do him the best service, that can possibly be given unto him, and (if we may so speak) we do him the greatest charity that may be, & herein show ourselves to be his servants and friends more than in doing for him all other things in the world.  
And verily we should esteem this, as a great felicity and treasure, and our selves herein most fortunate, that we have some things wherein we may do service, and yield pleasure and content unto our most loving Lord and Master Christ jesus, specially a thing that we may have so good cheap, a thing so due unto him, who with so much pain, and at the dear rate of his precious Blood procured the same for us, not sparing any labour, nor stying any difficulty to make the same profitable unto us. And what is said of the most Sacred Humanity of our Lord jesus Christ, may be extended unto, and with a kind of proportion understood of the most sacred Virgin his Mother, and every other Saint, that we can do them no better service, we can give them nothing of greater content, nothing can we more show that we are their most affection at friends, then in offering unto God the holy Sacrifice of the Mass, in their name & honour. For though we may not offer Sacrifice unto any Saint, no not to the most Glorious Virgin Mother, Queen of Heaven, for this the sacred Council of Trent declareth to be unlawful, yet we may make commemoration of their merits, & give thanks unto God for the benefits he bestowed on them, and for the glory wherewith now they are made Blessed; offering also their merits unto GOD, which they together with us also offer unto our common Lord and Master, 
F. john de Angelis. col. citato.  to supply our defects in their name, as the aforesaid most devout and contemplative Author declareth in these words.  
If we be, (as it is reason we should be) desirous to give unto the most glorious Queen of the Angels, as much honour and glory, as is due unto her, we must coming from the Mass, or holy Communion with the like ardent charity, humility and reverence, offer unto her most pure arms her most sweet & loving Sonn, whom we have in our custody. For this Oblation she receiveth with more content, & the same is to her of more honour and glory, than any whatsoever other, that either all men or all Angels can offer unto her, if it be not likewise the gift and oblation of God, and of her Son as this is. And thus we may at any time so long as we have our Saviour within our breast, that is, until the Sacramental forms of bread and wine be consumed by the natural heat of the stomach.  
The like Oblation may be made unto any Saint, or unto all the Saints in the aforesaid manner, in their honour, and the honour of God. Wherefore, it being a thing clear, what great glory, honour, praise, and content Priests, & all other Christians may give unto God, & unto the sovereign Virgin Empress of Heaven, and the other Saints of the Celestial jerusalem, by means of the most holy Sacrament of the Altar; Let all that have notice hereof, consider what great cause they have to spend themselves, and to do the uttermost of their power to be continually so prepared and disposed, that no day may pass, wherein they do not either celebrate the holy Mass, or receive the most holy Mysteries. Whereunto besides what hath been said, this consideration may likewise encourage them, that they may assure themselves, that by the means of this rich present, sooner than by any other, they shall obtain of the Father of Mercies, & of the Blessed Virgin Mary our B. Lady, & all the Saints of the Heavenly city, whatsoever they shall demand. Which confidence may justly be the greater in this respect that by this Oblation made in the manner aforesaid unto the Saints, we get them to be our Advocates, and Friends obliged to pray and intercede for us. All these are the words of the aforementioned Author, worthy, that all consider & practise the things counselled therein, and benefit themselves by an advice so important, facile and profitable.  
Other innumerable dignities, excellencyes, and magnificencies, may be said of the holy Mass, and are gathered of the former definitions, declarations, and explications given thereof, which if we should particularly declare, this Treatise would grow of too great a bigness. For example, that the Mass is of greater glory joy, and comfort unto the Saints and Angels of Heaven, them any other thing that is done, or can be done in this world. That the same is of greater profit and utility, to the Militant Church, of greater force to help & relieve the souls in Purgatory, of greater importance and efficacy for our spiritual progress and increase in perfection; and this with so great excess, that if we put in one side of the balance, all that we do in the day and night, supposing we spend them wholly in virtuous and holy Exercises, all this together weigheth not so much as a dram, in comparison of one Mass, 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 pains and labour, and to enrich our poverty, to supply our wants out of treasury of the merits of our Lord jesus Christ, we ought to procure with all diligence to dispose our selves, to celebrate, and to assist at the most sacred Mysteries of the Mass, and to receive the most Divine Sacrament, with all purity and perfection possible.   

The external Reverence and Worship, to be used in the holy Mass. CHAP. XIIII.  
HITHERTO we have set down considerations that may stir up in us inward reverence, and devotion towards the holy Sacrifice of the Mass aswell in Priests that celebrat, as in other Christians that assist thereat. And although where inward reverence and worship is found, there external Reverence, Gravity, Composition, and all other decent gate will not be wanting, yet to make this Treatise more full, it will be convenient to add something also concerning this second kind of Reverence, the want whereof is scandalous, and occasion to many to think less reverently of the holy Mysteries. Also the time we live in, may seem to require, both of Priests and Laymen, that in this external Reverence, they be most punctual and exact concerning the sacred ceremonies, and external Rites of this Divine Oblation, because the Heretics of our time do oppose specially against these Ceremonies, & impugn the external Rite and Worship used by the Catholic Church in the Divine service. Wherefore it is good reason that we, who think ourselves happy in that we are Catholic Christians, and by God's singular mercy, true children of the said Catholic Church: it is good reason, I say, that we should think it part of our honour to be opposite unto the foolish fancies of Hereretikes, as much as may be: & by how much they more reprehend and despise the said ceremonies, by so much we ought to be more careful and religious to perform them with the greatest reverence & exactness that may be.  
And to understand the ground of these external Ceremonies and Rites, we are to note, that man being compounded of two substances, to wit, soul and body, and God being Creator and Author aswell of the one as of the other, is bound to acknowledge worship to God, and adore him not only with soul, but also with body, for with the heart one believes unto justice, & with the mouth he confesseth his faith unto salvation. So that it is not enough to believe with our hearts, but also we must make profession thereof with our mouth, and so religion binds us not only to worship God internally with our soul, but also to yield unto him external reverence and honour with our bodies. Thus we see that from the very first beginning of the world just & godly men, began to honour God with external ceremonies, bending their knees, lifting up their hands, casting up their eyes unto Heaven, 
Rom. 10. Gen. 4.  building Altars, and offering Sacrifices, as did the Just and Innocent Abel, which practice went still continuing and increasing in all just men & Religious towards God, as doth appear by diverse Histories of holy Writ. Profane History likewise shows, that the Gentills in their impious worship of Idols, used sundry and divers crremonies. For the Devil, who was adored by them in those Idols, as he still persevered in his first pride, and sottish envy, seeking to usurp to himself the honour and adoration due unto God, knowing that external Reverence is a sign and a character of the interior, and in this respect most due unto the true God; required of his deceived adorants, and ordained that they should adore him, and sacrifice unto him with great variety of external Reverences, Rites, and Ceremonies. And in the holy Scripture we read, that those most unfortunate Priests of Baal, did invocate him with Sacrifices, & with clamours, bending their knees, prostrating themselves on the ground, and being barbarous & inhuman, like to the Devil they served, with knives did launce themselves till they were all embrued in blood.  
The difference which in this point hath been according to the variety of lives and states, is that in the first state called, The Law of Nature, as God had not given them any written form of Religion, or Law, there was no set order of these kind of Ceremonies, but every one followed the internal instinct and inspiration of God, who taught them in what manner he would be honoured & worshipped by them. But afterward when God gave unto his people a written Law, a most principal part thereof pertained unto the ceremonies, and divers sorts and fashions of Worship to be by them used, in their offering Sacrifices; praying, and other duties belonging to the Divine service. Also there were appointed diverse kinds of Ministers for the more full accomplishment of these things, some being Priests, some Leuits, some Singers, some Porters, some Exorcists, and divers other kinds, every one having his office and Ministry assigned him, with most strict and severe commandments, that each of them should be most punctual & exact in his own office, without meddling with the office of others, enacting most grievous punishment unto any that should fail, though but in small matters: all which appears by the Books of the Law, specially by that of Leviticus, and Deuteronomy.  
It is true that all these Precepts and ceremonial Laws are now ceased and abrogated by the Law of the Gospel, that now is not necessary, yea now it were a sin to observe them; but in their place other ceremonies do succeed, better and perfecter, more proportionable and convenient, with the perfection of the Law of Grace, which the Church governed by the ho. Ghost hath established, as received and derived by tradition from Christ and his Apostles. For though some particular ceremonies have been altered and changed, according to the state and conveniency of times, yet most certain it is, that some of them were used by Christ himself in time and place, and as they were convenient to his person. Thus we read, that sometimes he prayed on his knees, positis genibus orabat, 
Luc. 22.  sometimes standing, as in the prayer he made after his last supper, sometimes prostrate on his face, 
Mat. 26.  Procidit in faciem suam, sometimes lifting up his eyes unto Heaven, 
joan. 17  Sublevatis Iesus oculis dixit. And when he instituted the most venerable Sacrament, having ended the ceremonies of the old Testament, he washed the feet of his Disciples, sat down at the Table, took bread into his hands, cast up his eyes unto Heaven, gave thanks unto his Father, blessed the bread, consecrated it, divided it, gave it to his Disciples, which were the ceremonies for that time, place, and season.  
After our Saviour was ascended unto Heaven, the Blessed Apostles having received the holy Ghost, begun presently to use ceremonies in the Mass, and ordained such as were to be observed, as appears by most ancient forms of Mass by them composed, and by S. Clement their Disciple, and successor of S. Peter, and by the decrees of other Popes, and Counsels very ancient, which to avoid prolixity I omit. The Apostle S. Paul in his Epistle to those of Corinth, 
1. Cor. 14.  appoints that Women be in the Church with their heads covered, and Men with their heads bare, as also many things concerning the order that they were to keep, when they did meet together to receive the most Blessed Sacrament, saying in the end, Cetera cum venero disponam, I will give order by word of mouth, about the rest of these things when I come myself. Certain it it that the Apostle was not to appoint the things essential unto the Sacraments, (for these our Saviour ordained, and he only could, and had power to ordain them) but only certain ceremonies concerning the use of the Sacraments. And so it is a most certain truth, that the ceremonies of the Church speaking of them in general be very ancient: & many particular ceremonies come by tradition from Christ and his Apostles, others from the chief Bishops, and Counsels.  
For it was not convenient that the use of ceremonies and exterior Religious Rites in the holy Sacrifice of Mass, should be left to the liberty of every one, because such liberty might be occasion of many errors, ignorances, and superstitions, but that the Church should have the appointment of them. The ground of which exterior observances is found in the holy Scripture set down by S. Paul in the first Epistle to those of Corinth the 14. Chapter, Omnia secundum ordinem fiant in vobis, Let all things be done with order amongst you, which shows that it is requisite that the Church should ordain & appoint order to be kept, even about the least things that concerns this most holy Sacrifice. For if this were left to the choice & judgement of every one, many indiscreet and unseemly ceremonies would be used: neither ought any thing that concerns so high a Mystery, be thought little, or of small esteem, as not to be done with gravity, and decency: the direction S. Cyprian gives, being here of special use, we ought to endeavour the pleasing of the Divine eyes, even in the outward gate and composition of our body. And this uniformity in external ceremonies, serves more to set forth the Majesty of the Ecclesiastical office, shows the unity and consent of the Church, together with the care and solicitude of her Pastors.  
And if God in the old Testament, did with such rigour and severity exact the perfect keeping of the ceremonies thereof, as appears by the words of Deuteronomy the 7. Chap. verse 11. Keep my Precepts, Statutes, and Ceremonies, which I this day command unto thee. And in the 8· Chapter the 11. Verse, Take heed thou do not forget thy Lord God, nor neglect his Commandments, Ceremonies, and judgements: 
Deut. ●. 10. v. 13 & 11. v. 1. Levit. 5 v. 15. Ezech. 44. v. 5. & 15.  & the same Precept is in other places repeated and inculcated; If I say, God did require so perfect and punctual observance of those ancient Rites, and Ceremonies, that were but figures, and shadows of the mysteries of the new Testament; how Sacred, Venerable, and worthy of observance, are these ceremonies of the Church, which wait and attend immediately upon the most sacred Mysteries themselves now present & effectuated? These Ceremonies were used to the end that with due exterior decency might be performed the sacrifice of a lamb, or calf, or of some other bruit beast, or were exercised about the handling and honouring of the Ark of Covenant, the bread-loves of Proposition & other such things; but our ceremonies are used about the sacrificing & consecrating the most holy Body of jesus Christ, and his precious Blood, and to handle and worship with due & religious reverence, the same true and living mysteries, which by those dead figures & shadows were signified. Wherefore look what excellency truth challengeth above the figure, the body above the shadow, the prototype above the picture, the new Testament above the old; the same excellency have the ceremonies now used above those that then were received. And so we may & aught to reason, that that if of those ceremonies, & the observation of them, God made so great an account, greater account without question he makes of these, seeing they are (as hath been said) in many respects much more excellent than the other were.  
We may also give a guess, at great and Divine things by consideration of what passeth human things, that in respect of them are vain vile, and childish. It is a wonder to see Noblemen, & Knights that live in the Court, how perfect they are in the knowledge of Ceremonies, how curious and punctual to keep them. All is reduced unto Rules and Principles, every one knows who is to be covered in the presence of the King, and who is to be bareheaded, the terms of salutations and courtesies that are to be used, and many other curiosities; then reason it is that in them and their exact observance, we learn what is to be done and kept in a thing of truth and importance, such as are the ceremonies of the holy Mass. When the King drinks it is a sight to behold the respect, the order, the leisure, the attention used, one of the greatest Princes takes the goblet, and with a certain number of ceremonies he makes his reverence, and kneels whilst the Prince is drinking, with such an humble kind of reverence that it may seem he would even put himself under the ground. And yet what is a King compared with God? Surely, but a corruptible worm, that hath the name of King made fast unto him as it were with pins, which yet are not so strong, but a little blast of infectious air is able to take it from him. On the other side considering what we do, or rather what we omit to do, through negligence, rudeness, want of careful exactness in the worship and service of the immortal King of all worlds & ages, who hath not embroidered in his garments, but also written in his flank King of Kings, 
Apoc. 19  and Lord of Lords, served by thousand and thousand, 
Dan. 7.  before whom ten times an hundred thousand of Angels, and Seraphims, and Princes of glory assist, all with great reverence and most profound humiliation, as before their Creator, and the universal and true Lord of all. Let all these praise him for ever, seeing notwithstanding this his so great Majesty & highness he doth not disdain, to choose such poor creatures as are men for the exercise and celebration of mysteries so sovereign and Divine.   

Of the Reverence, due unto Churches and holy Places. CHAP. XV.  
I will conclude this Treatise with this point of the respect and Reverence, that is due unto Temples, Churches, and other holy places, where the holy Sacrifice of the Mass is offered. To stir up in us this Reverend affection, it may suffice that we open our eyes of faith and consideration, & mark that Churches are truly & properly the houses of God. By this title they are honoured by our Lord himself, in many places of holy Scripture, and particularly in the second Chapter of S. john, where he saith, Make not the house of my Father, an house of negotiation. And in the one & twentieth Chapter of S. Matthew, our Saviour allegeth in confirmation hereof the saying of the Prophet, 
Isa. 56.  My house is the house of prayer. The fact of our Saviour related by both these Evangelists in those places, is very notable, and of great consideration for our purpose. For the modesty and mildness of Christ JESUS, being exceeding great and wonderful, that in all the time of his life, we do not read, that he chastised any offence with his own hands; having seen and daily seeing so many, and so grievous, and having had so many occasions to do it, that once they would have cast him down headlong from a mountain, and an other time they took stones to stone him to death, & diverse times they used unto him rude and blasphemous words: In all these and many other like occasions, our Saviour behaved himself with very great modesty and mildness: & towards all sinners in general he showed this meekness in great excess, scarce ever in any occasion showing displeasure or indignation. Yea he did sharply rebuke at a certain time some of his Disciples, because they asked him leave, that they might make fire come down from Heaven, upon the Samaritans that had been so discourteous towards him, as not to let him have any lodging or entrance into their City. All this being so, yet the first time that he ascended unto Jerusalem with his Disciples, finding some that had lost all respect and reverence towards the holiness of the Temple, buying and selling, and negotiating in the same, though these negotiations were about things belonging unto the Sacrifices that were therein daily and hourly offered, yet he took such indignation and displeasure against them, that he made a whip of certain cords he there found, and therewith set upon them, and drove them out of the Temple, threw down their tables, cast their silver and moneys on the ground, rebuked them sharply & with hard terms, in a manner calling them thieves, saying, Make not of the house of my Father a den of thieves. This happened not only once in the beginning of his holy Predication, but also the second time he did the very same, towards the end of his life, the very last time, or the last saving one that ever he entered into the Temple. By this fact giving us to understand, what great account he maketh, that all decency & religious respect should be used towards his house, and holy Temple, because only against the breach hereof he showed such extraordinary displeasure, and with demonstration of anger against the prophaners' of his house, he would begin and conclude the course of his preaching. Whereupon the holy Evangelist noteth, that his Disciples reflecting upon this his fact, called to mind and understood, that to him agreed that which is written in the Psalm sixty eight, The zeal of the house of God, eateth up my very bowels, and the disorders of them that bear not respect unto it, fall upon me, and are an heavy and burdensome load unto me.  
Now we are to note, that our Churches are termed the house of God, not only for the reason in regard of which the Temple of jerusalem was so entitled, which many times, and absolutely is termed in holy Scripture, the house of God, because there lodged the Ark of Covenant, there God was worshipped and adored, there Sacrifice offered unto him, there he gave audience unto men, and heard the petitions they made unto him. Not only for these respects Christians Churches be termed the House of God, but also upon greater reasons, in regard of which this honourable style, doth belong unto them, much more properly than it did unto the ancient Temple, to wit, because God himself dwelleth in them really & personally in the most Blessed Sacrament, in which the person of the word, and only begotten Son of God abides in more particular manner then in any other part, or creature in the world. For not only there he is according to his Divinity, in regard of which he is every where, by Essence, Presence, & Power, but also the most sacred Humanity of our Lord jesus Christ, the which is seated in Heaven at the right hand of the eternal Father; this selfe-some Humanity with the self same Glory, Majesty, and Greatness is really and personally in the most holy Sacrament, though covered with the sacramental forms of Bread, so that his presence is invisible, but only unto eyes enlightened with faith, who see his words verified, This is my body, and his promise accomplished, Behold I am with you all days, unto the consummation of the world.  
This is the glory, and most singular privilege of the Christian people, to have jesus Christ the true GOD for their Neighbour, & a sojourner in all the Churches of Christianity, in such sort that there is not any Catholic Town, or Villadge, how small and contemptible soever, wherein our Lord hath not his proper and peculiar house: so that, if in a Village there be but twelve Neighbours, he maketh the thirteenth. Thus God would honour and favour the Christian people, a thing most worthy to be esteemed and honoured in far more excellent manmer than we do honour and esteem the same. For this cause I said in the beginning of this Chapter, that there is no need to say much of this point, but only that we open the eyes of faith, and consider attentively, that Temples be the house of God, and that in every one of them JESUS Christ our Lord is really, and personally present with all his Glory and Majesty; a truth most sure & certain, yea that also many thousands of Angels accompany him, making the Church his Court therein, yielding him perpetual praises and continual honour. And so in the prayer of the holy Divine Office, wherewith the last Hour and Compline is concluded, saith in this manner: Visit we beseech thee o Lord, this habitation, and let thine Angels who dwell therein, keep us. The glorious Apostle S. Paul in Epistle to the Hebrews seems to affirm no less where he saith, 
Heb. 12.  You are not come to a material mountain, nor unto a fire that may be seen, but you are come to the mountain of Zion the City of the living God, the Heavenly jerusalem, the resort of many thousand of Angels, the Church of the Primitives. If this be so, as without question it is, to the end that we bear due respect, reverence, and veneration unto holy places, no more is needful, but that we open our eyes, and consider the great reverence and veneration that is due unto the Holy places, which are the true houses of God where he is present, & hath his abode, together with his Celestial Courtiers.  
And if we look into holy Scripture we shall find it a very ancient custom of holy Men, to bear great respect unto such places where God was present, or did manifest himself in particular manner. In Genesis is written of the Patriarch jacob, that flying from the house of his Father to avoid the wrath of his Brother Esau, the first day's journey he was benighted, in a forlorn place. There falling a sleep he saw a great Ladder which did reach from Heaven unto earth, upon the which Angels went up & down, and God stood on the top thereof. The holy jacob awaking out of his sleep, conceived so great reverence unto that place, because he had seen the former vision therein, that full of fear and astonishment he said: How dreadful is this place, verily here is nothing else but the court of God & gate of Heaven. In testimony whereof, he consecrated the said place as far as he could, raising up the stone that he had laid that night under his head, anointing it with oil (which was still taken for the sign of consecration) and leaving the same there as a token that the place was sacred, and honour and veneration due unto it, because God had therein showed himself: and unto the City that was near unto that place called Luza, he gave the name of Bethel, which signify House of God.  
In Exodus, it is recorded that holy Moses leading the flock of his Father-in-law through the most solitary & woodiest part of the Mount Horeb, God appeared unto him in a very strange and marvellous manner, to wit, in a Bush which did burn with a great fire, but did not consume. And when Moses did approach to see the said Miracle more distinctly nigh at hand, the Angel that represented the person of God cried unto him: Stand still, approach no nearer for the place where thou art is holy land. Moses' hearing the voice declaring God to be there present fell prostrate on his face, not dearing to lift up his eyes, nor to cast them towards the place where God did abide. And from that time ever after the Mountain was held in great veneration, and called the holy Mountain, the Mountain of God, as appears by the third Book of Kings, the ninteenth Chapter. In this respect the Apostle S. Peter calleth the Mount Thabor the holy Mountain where our Saviour was transfigured, because there he once, showed his Majesty and glory.  
Now if these places, because God once appeared in them became so specially venerable, and reverenced, how much more ought our Temples to be honoured where our Lord himself makes his mansion and his abode, as in his ordinary residence and palace, where he worketh daily so many wonders, and bestoweth on men so many favours? If those holy Patriarches worshipped with such humble respect the place, where once or twice they saw God, or an Angel that spoke to them in his name; what honour would they bear, what respect would they show to our Churches, had they lived in so happy an age as we live in, but through rudeness and ingratitude, do not esteem nor acknowledge our happiness? If the holy Patriarch jacob conceived such dread and reverence to the place, where in his sleep he saw a lader on which the Angels went up and down, what reverence and dread would he conceive should he see (as we daily see with the eyes of faith) the very Son of God to come down, and place himself in the hands of Priests. And this not seen in sleep or in a dream, but by sight more certain, & more infallible than any thing can be, that we see with eyes, and feel with hands; with how far greater reason would he exclaim: Verily dreadful is this place, verily God is in this place? And with much more truth have said, verily this is the house of God and entrance of Heaven? If holy Moses conceived such fear and reverence, not daring to look on the Bush out of which an Angel spoke unto him in the name & person of God, what reverence would he conceive, what devotion would he declare, if he should enter into our Churches and see the most venerable Sacrament, knowing as certainly as we do▪ that there God is in person being made Man for our sake, and so sweet and courteous towards men, that he is received and eaten of them. Oh holy patriarchs, me thinks, that from your seats of Heavenly glory you behold us on earth, and are ashamed to see our stupidity and rudeness, who know not how to esteem 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 reverence, as reason requireth of us. One day you shallbe our judges, and condemn us as rude & unmannerly, seeing we do not imitate your example in worshipping holy places, our Temples being with great excess, more venerable and glorious than those which you did so highly esteem and honour.   

Of being present, and hearing the Holy Office of Mass, which hath always been in most high esteem, & publicly celebrated every where, both among the Syrians, the Grecians, and the Latins, ever since the time of the Apostles. CHAP. XVI.  

A Prayer before Mass.  
LORD jesu-christ, the pure light of hearts, and the Eternal truth, stay I beseech thee, and collect mine ever-wandring & distracted mind, that I, may be attentive, & with reverence present in the sight of thy infinite Majesty, whiles this holy office of Mass is celebrated, and reap thence true fruit, healthful to my soul and others, and especially that I may with thanksgiving call to mind thine unspeakable charity, wherewith thou offered'st thyself to a most cruel death for my Redemption. To thee be all praise & thansgiving, thou being the Priest & the Host, and our Bishop according to the Order of Melchisedech, who hast taught Priests to offer a clean oblation, and every where to sacrifice unto the Eternal God, under the likeness of bread and wine.   

Then blessing thyself, begin with the Priest thus.  
IN the name of the Father, and of the Son, and of the holy Ghost. Amen.  
I will enter unto the Altar of God; to God, who maketh my youth joyful.   

The 42. Psalm  
IVdge me, O God, & discern my cause from the nation not holy: from the wicked, and deceitful man deliver me.  
Because thou art God my strength: why hast thou repelled me? and why go I sorrowful, whiles the enemy afflicteth me?  
Send forth thy light, & thy truth: they have conducted me, and brought me into thy holy hill, & into thy tabernacles.  
And I will enter unto the Altar of God: to God, who maketh my youth joyful.  
I will confess to thee on the harp, O God, my God, why art thou sorrowful, O my soul: And why dost thou trouble me?  
Hope in God, because yet will I confess to him: the salvation of my countenance, and my God.  
Glory be to the Father, and to the Son etc. Even as it was in the beginning, and now, and ever, and world without end. Amen.  
I will enter unto the Altar of God: to God, who maketh my youth joyful.  
Our help is in the name of our Lord: who hath made Heaven and Earth·   

The General Confession.  
I Confess unto Almighty God, unto the B. Virgin Mary, to B. Michael the Archangel, to B. john Baptist, to the holy Apostles Peter, and Paul, to all the Saints, and to you, O Father, because I have grievously sinned in thought, word, and deed, through my fault, my fault, my most grievous fault. Therefore I beseech the B. Virgin Mary, the B. Michael the Archangel, the B. john Baptist, the holy Apostles Peter & Paul, all the Saints, & you, O Father, to pray to our Lord God for me. Amen.  
Almighty God have mercy upon us, forgive us all our sins, and bring us to life everlasting Amen.  
Thou, O God, converted wilt give life unto us▪ and thy people shall rejoice in thee.  
Lord show unto us thy mercy: and give us thy salvation.  
Lord, hear my prayer: and let my cry come unto thee.   

The Prayer.  
TAke from us, O Lord, we beseech thee, all our iniquities, that having heart and mind pure and undefiled, we may deserve to enter into the Holies of Holies. Though Christ our Lord. Amen.  
Lord have mercy upon us. Lord have mercy upon us. Lord have mercy upon us. Christ have mercy upon us. Christ have mercy upon us. Christ have mercy upon us. Lord have mercy upon us. Lord have mercy upon us. Lord have mercy upon us.  
Add here three times, Pater Noster etc. for thy sins committed in thought, word, & deed, that the holy Trinity, in whose Name thou art baptised, may pardon thee thy offences; & that being dead to sin, thou mayest for the time to come live to justice.   

The Angel's Hymn, Gloria in excelsis.  
GLory in the highest to God, & in earth peace to men of good will: we praise thee, we bless thee, we adore thee, we glorify thee. We give thee thanks for thy great glory. Lord God, King of Heaven. God the Father Almighty. Lord the only begotten Son jesus-christ, Lord God, Lamb of God, Son of the Father. Who takest away the Sins of the world, have mercy upon us. Who takest away the sins of the world receive our prayers. Who sittest on the right hand of the Father, have mercy upon us. Because thou art alone holy, thou alone our Lord, thou alone most high, O jesus-christ, with the holy Ghost in the glory of God the Father. Amen.   

S. Augustine's brief Confession, touching the holy Trinity.  
WE do with our whole heart & mouth confess, praise & bless thee God the Father unbegotten, thee the only begotten Son, thee the holy Ghost the Paraclete, the holy & undivided Trinity. Glory be to the Father, who hath created us. Glory to the Son, who hath redeemed us. Glory to the holy Ghost, who hath sanctified us. Glory to the most sovereign & undivided Trinity, one God world without end Amen.  
After the Epistle is read, which commonly comprehendeth the admonition of the Apostle, when the Priest cometh to read the Gospel, stand up, and be attentive unto it, & in the beginning make the sign of the Cross upon thy forehead, mouth & breast, and say from thy heart these words: Glory be to thee O lord And when the Gospel is ended, Praise be to thee, O Christ, who by thyself, & by thy Apostles, hast vouchsafed to preach the gospel to the world, & to give the incredulous and unbelieved, the true light of faith.   

Say the Creed with the Priest.  
I Believe in God the Father Almighty etc.   

When the Priest hath made the oblation, say thus.  
LEt us give thankes to our Lord God, for that it is truly a worthy thing, and just, & meet, and healthful that we always and every where yield thee thanks, holy Lord, Father omnipotent, eternal God, by Christ our Lord. By whom the Angels praise thy Majesty, the Dominations adore it, the Powers tremble before it, the heavens and the Virtues of the heavens, & the blessed Seraphims do with joint exultation celebrate it. With whom we also beseech thee to command that our voices maybe admitted & heard, with humble confession saying: Holy, holy, holy Lord God of Sabaoth. The heavens and the earth be full of thy glory, hosanna in the highest. Blessed is he who cometh in the Name of our Lord. Osamna in the highest.  
here, in honour of the five Wounds of our Redeemer (which cannot be honoured enough) say, Pater Noster five times, that both living and dying thou mayest receive the abundant virtue of them, and of all our Saviour's passion, and thereby obtain the remission of sins, and all manner of grace, both for yourselves and others.   

A Prayer to Christ.  
BLessed be thou, o Lord jesu-christ, Son of the living God, who having compassion upon us, camest down from heaven, & being a true Sacrifice for our sins, liberally offeredst upon the altar of the Cross thine innocent body and blood, which thou tookst of the B. Virgin. Praise and glory be to thee, because of the same body and blood of thine, thou hast instituted not only the bread of life, which we are to receive in the Sacrament, but also a sacrifice to be offered upon the altar by the Priests: and hast left it to be celebrated till the world's end, that thy Church might have a perpetual and pure sacrifice to celebrate all the world over. jesus of Nazareth crucified for us, be merciful to me, and to all sinners, and grant that we may receive the effectual fruit and virtue of the Sacrament, and of this Sacrifice, to the profit of both body & soul, and to all prosperity and consolation of the faithful.   

At the Elevation of the holy Host, and Chalice.  
WE adore thee, o Lord jesu-christ, our King & high Priest, and we bless thee, who by thy holy Cross, and bloody oblation of this thy sacred body & blood hast redeemed us, and reconciled us, being lost creatures, to God the Father. By thine infinite goodness I beseech thee, make me, and all thy Church, participant of all thy redemption, and to receive in us the fruit of thy death, resurrection, and ascension to life everlasting. Amen.  
Hail the world's salvation, the eternal word of the Father, the true host, living flesh, perfect Deity, & life everlasting. Thou art my Lord, and my God, whom I humbly adore, and faithfully invocate, being present upon this Altar in body & blood, that I may have thee my Redeemer, propitious and favourable unto me in prosperity and adversity, in life and in death; and finally may behold thee face to face, reigning in Heaven. Who with the Father, & the holy Ghost, livest and design'st world without end Amen.  
The soul of Christ sanctify me, the body of Christ save me, the blood of Christ inebriate me, the water of Christ's side wash me, the passion of Christ strengthen me. O good jesus vouchsafe to hear me, and permit me not to be separated from thee. From the malignant Angel defend me. In the hour of my death call me, and will me to come unto thee, that together with thine Angels I may praise thee for ever & ever. Amen.   

For whom we ought most of all to pray in Masse-tyme.  
MOst sovereign Bishop, and Redeemer of the world, jesu-christ, who discoverest thyself unto us not only on the Cross, but also in this venerable Sacrament, together with thy body and blood, in so much as thou sufferest thyself to be touched, offered, & eaten by sinners: have mercy upon us, who without thy grace are not able to do anything, & give thine assistance to thy Catholic Church, spread over the whole world, that by thee the true Catholics may have peace, and by thy conduct may be safe & defended against their enemies wheresoever. Establish sufficient Pastors over thy flock, and contain all Magistrates in their office, that they may rule, and profit the Christian Commonwealth, conformably to thy will & pleasure. Convert, O Lord, all miserable sinners, who are strayed from their faith, that by thine inspiration they may return to the way of truth: give the light of faith to Infidels, comfort the afflicted, restore the sick to their health, help the miserable▪ secure the needy & poor: protect also our parents, kinsfolks, benefactors & friends, conserve them that they may carefully embrace and love those things that appertain to faith and Catholic obedience. And through thy goodness & clemency, take away from us whatsoever is displeasing unto thee, and give us strength and virtue to avoid all sin, and embrace all good, that we may fulfil thy will and our own vocation. Admit this healthful Sacrament offered by the Catholic Priest, in full satisfaction of our sins, for an abundant supply of our negligences, and for a particular thanksgiving for all thy benefits whatsoever bestowed upon us: & grant pardon & everlasting rest, not only to the living, but also to the faithful departed.   

For the obtaining of peace.  
Lamb of God, who takest away the sins of the world, have mercy upon us.  
Lamb of God who takest away the sins of the world, have mercy upon us.  
Lamb of God, who takest away the sins of the world, give peace of time, of heart, and of eternity: to wit, that we may have a perfect union with our Nighbours, enjoy a peaceful conscience, and come to that eternal repose in heaven, whereunto all the elect do aspire.   

For the public peace of the Church.  
Grant peace, O Lord, in our days, because there is not any other who fighteth for us, but thou, O Lord. Vers. Peace be made in thy virtue. Resp. And abundance in thy towers.   

The Prayer.  
O God, from whom flow all holy desires, right counsels and just works; give unto thy servants that peace, which the world is not able to give: and that our hearts being bend to the observance of thy commandments, & the fear of our enemies being taken away, the times may be through thy protection profitable.  
O God the author & lover of peace, whose knowledge is life, and whose service is a kingdom, protect thy servants from all oppressions and assaults, that we, relying upon thy defence, may not fear the force of any hostility, and may be delivered from all tentations that trouble us. By jesu-christ thy Son our Lord. Amen.   

At the end of the Mass, when the Priest blesseth the people, reverently kneel down, and as one who expecteth an Heavenly benediction & blessing from God, with an ardent faith, say.  
OMnipotent & most merciful God, the Father, the Son, & the holy Ghost, bless us and keep us. jesus of Nazareth, King of the jews, the title of triumph, bless and defend us from all evil. Amen.   

This done, bless thyself, and say with the Priest, S. john's 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 darkness, and the darkness did not comprehend it. There was a man sent from God, whose name was john. This man came for testimony, to give testimony of the light, that all men might believe through him. He was not the light, but to give testimony of the light. It was the true light, which lighteneth every man that cometh 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 own and his own received him not. But as many as received him, he gave them power be made the Sons of God, to those that believe in his name. Who not of blood▪ nor of the will of flesh, nor of the will of man, but of God are borne. AND THE WORD WAS MADE FLESH, and dwelled in us (and we saw the glory as it were, of the only begotten of the Father) full of grace and verity. Resp. Praise be to thee, O Christ.    
FINIS.