THE Liturgical-Discourse OF The Holy Sacrifice OF THE MASSE BY Omission of Controversial Questions Abridged and accommodated to the Pious use of Devout Christians in hearing MASSE By A. F. the Authour of the same at the instance of some Devout Friends Shew to the People the Ceremonies and Rite of Worshipping and the Way they ought to walk and the Work they are to do Exod. 18.20 Printed in the year 1675. To the Most HONOURABLE And the Most Excellent LADY The LADY ARVNDELL BARONESS of WARDER COUNTESS of the Sacred Empyre c. All Health and Prosperity Madam HAving lately presented unto the view of the World my Liturgical-Discourses in which I at large unfold the many glorious Mysteries of the Sacred Masse and of the only great Sacrifice of Christians which is therein daily offered up to God through all Nations of our Catholick Communion under the Illustrious Name of the Baron of VVarder Your Most Noble and Most Excellent Consort as under a secure Shield to defend it against the over severe Tongues of this Censorious Age and as a Charm of most exemplar Piety to all Zealous to this the greatest Act of Religious Worship and Perfection I now esteem it my special Duty and Obligation to Consecrate this small abstract of those larger Volumns to the Patronage and Protection of your Most Honourable Person and Most Heroick Christian Vertues For besides that it were a high Crime to separate these smaller Streams from the Fountain-head whereto your Honour already claims so just a Title Your many Signal favours have been so conspicuous towards me that I ought at the least thus to let the World know the height of Your Merits though I may not presume to attempt the repaying the least of Your Incomparable Civilities by the greatest of my Wishes or Endeavours My ambition is by these choice Ears glean'd forth the Rich Fields of the highest and most Sacred of all our Christian Mysteries to make a small Offering at the shrine of Your Most Illustrious Vertues and withall still to profess my self Your Honours insoluble Debtor Truly the Subject of this Abridgment as it Merits the highest vallue and veneration from every true Professor of Christian Perfection so it has ever been most suitable to and attractive of Your Religious Piety It is the stupendious abstract of the Birth Life and Passion of our most glorious Redeemer It is the great propitiatory Sacrifice once offered in blood by the Son of God on the Altar of the Cross and still Mystically slain on our Sacred Altars for the attonement of Heaven and the reconcilement and eternal Vnion of Men and Angels to their offended Creatour And as it is the most Sober and Solemn Test of our Catholick-Vnity Worship Perfection So it is the most efficacious encourager of Devotion God could bequeath to man whereby to assure him of his present Mercies and future Happiness Madam It is by the power of this Sublime Act of Christian Worship that Your Catholick Soul amidst the worst of times and notwithstanding the horridest Scandals and Blasphemies carnal wisdom could vomit against the most Sacred of our Christian Duties has been kept stedfast in the Profession of Christianity which even from the Laver of Your Holy Baptism has grown up with You and has most fruitfully Branched forth into many goodly Off-springs the living and choice Images of your Noble and Christian Zeal and which will render your Memory Sacred and Immortal For if the malice of Satan shall not be able to undermine or shake the Rock of our Christian Doctrine nor the Blasphemies of the greatest Criminals Cancel or Frustrate the Decrees of the eternal Providence over Believers Neither shall it ever make void the Veneration and Piety of Christians towards the Sacred Masse and the unbloody victim therein daily Sacrificed for their Reconcilement and Comfort and for their encouragement amidst the bitterest Persecutions Sensuality and Satan can raise up against them So that by these my weak labours in the discovery of this ineffable Mystery I may justly hope that I have in some measure fitted an Offering at least for the Subjects sake worth your Acceptance and which will for its own sake merit a proportionable welcome from the heart and most affectionate wishes of Madam Your Devoted Servant A. F. The first Part of things necessary to be known for the better understanding of the Masse and the satisfaction of the Curious SECT I. Of the word substance and benefits or fruits of the Masse 1. Of the word Masse Q. WHence comes this word Masse A. Some will have it from the word Missach in Hebrew which signifies a voluntary Oblation under which name the Holy Fathers do call that which we term Masse frequently Oblation Holy Oblation Mysterious Oblation and the Latin word Missa may well be said to come thence Others do say that the word Missa doth signifie Missa or Transmissa a Mission or Transmission of the Sacrifice or prayers of the People in the Sacrifice sent up or offered to God and taking the word Masse as proper to our own Language it may be said that it is a Mass heap or compound of the mysteries of Christ's Passion The Greeks do call it Liturgia which in its own proper signification signifies Ministery but by Appropriation or by way of Excellency it is generally by them applyed to the Holy Sacrifice of the Masse whence the Masse and Liturgie are Synonimies signifying the same thing So that which the Greeks call Liturgie the Latins call Masse and for the thing in its self no Christian Nation since Christ until these our latter times was without it Q Have you no other names of the Masse A. Some of the Fathers call it the mystery of the New Testament some the Sacrament of Sacraments Mystery of Mysteries Host of Hosts Sacred Action others the new Oblation of the New Testament the pure Oblation of the new Offering in the Law the vital and impolluted Host the honourable and dreadful Sacrifice the Sacrifice of Melchisedech a Sacrifice which succeeds all the Sacrifices of the old Law and comprehends all difference of Sacrifices Others term it the Incruental and Life-giving Sacrifice in the Church to omit many other Fathers for few of them have omitted to speak honourably of the Sacrifice of the Masse I will conclude with St. Augustine who stiles it the Holy Masse the Sacrifice of the Altar the Holy and mysterious Sacrifice of the New Testament the Churches Sacrifice the Sacrifice of our Mediatour the Sacrifice of our Redemption 2. What Masse is Q. Is the Masse a Sacrifice A. The Masse is a Sacrifice of the Evangelical Law instituted by Christ in his last Supper consisting in an Oblation of Christ's Body and blood under the species of Bread and Wine for a perpetual memory of Christ's passion in which Definition we may consider that it is a Sacrifice for God never left his Church without Sacrifices as is to be seen in the Law of nature
be acceptable to God according to his intention and seeing him make these Crosses mentioned we may contemplate either in general the great pains and dolours which Christ suffered in the night of his passion or in particular these passages thereof signified by these Crosses 5. Of the Consecration Q. What is the Consecration A. By Consecration we understand the action or Conversion of the Bread and Wine into the Body and Blood of Christ made by the power of God whereby the Priest performs this act in the person of Christ whose actions and signs or Ceremonies in his last Supper are represented with the same words as the true form of this Sacrament the Priest applyes according as our Saviour himself did leave it in his Church such has been the belief and custome of the Church in all times since Christ St. Justine Martyr affirms that the Eucharist is Consecrated by the power of the word which we have received from Christ St. Gregory Nissen sayes This Bread as the Apostle saith is sanctified by the word of God and prayer by which word the Transmutation is made to wit This is my Body and a little before he sayes I rightly believe that now also the Bread sanctified by Gods word is changed into Christ's Body And in another place The Bread in the beginning is common Bread but when the mystery is Sacrificed it is called and is the Body of Christ in the same manner the Wine St. Cyril of Hierusalem seconds him in the same strain The Bread and Wine sayes he of the Eucharist before the Sacred invocation of the adorable Trinity was Bread and Wine but the Invocation being done the Bread is made Christ's body and the Wine Christ's blood Prosper sayes we faithful confess that before the Consecration there is Bread and Wine which nature framed but after the Consecration there is Flesh and Blood which the Benediction has Consecrated I will conclude with that of St. Ambrose This Bread is Bread before the Sacramental words but when the Consecration is added from Bread it is made Christs Flesh let us prove this how can that which is Bread he Christs Flesh by Consecration with what words then is the Consecration made or with whose words with those of our Lord Jesus Christ for all the rest that is said gives praises to God prayer is made for the people for the King for others when the venerable Sacrament is to be Consecrated the Priest then uses not his own but Christs words Q. Did Christ lift up his eyes as I see the Priest does A. Although the Evangelists and St. Paul do omit this circumstance yet we may believe that as Christ in all great works did lift up his eyes to Heaven as the Evangelists do very often declare so he did not omit it in this greatest of his works St. Clement relates it as it is found in the Liturgies of St. Peter St. James and St. Basil Q. Did Christ make the sign of the Cross A. No but the Priest being only Christ's Vicegerent or Deputy has great reason to cast up his eyes to Heaven from whence only he expects power and vertue to do this action or with his eyes to raise his heart in contemplation of Christ Jesus who is coming to him in the Sacrament or as expecting that the Holy Ghost would assist him in so great a work and conformably to this he makes the sign of the Cross by vertue whereof he receives the exercise of his power to bless the Host shewing by it the badge of his Commission and acknowledging that as his Ordination was made with the sign of the Cross so here he executes it by the same Q. Why does the Priest kneel down after Consecration A. The Priest as soon as he has finished the words of Consecration presently kneels down and adores the blessed Sacrament as well to perform his own duty as to give example to all present of adoring in spirit and truth not what they see with the eyes of the Body but what with the eyes of the understanding they truly believe the Body of Christ Jesus as having with it the Deity it self Verily he deserves not the name of a Christian much less the benefit of this Sacrifice who will not adore and worship it For if the Israelites when Moises only related the Ceremonies and Rites of the Paschal Lamb bowing themselves adored with how great reason ought Christians to adore the true Lamb of Christ Jesus now presented unto us If when Moises entered the Tabernacle in a cloudy Pillar wherein the Angel did speak unto him the people adored with much more reason are Christians to adore Christ Jesus here on the Altar if when fire came down from Heaven and devoured the Holocaust and glory replenished the Temple the Children of Israel seeing it fell flat on the Earth and adored and praised God shall not Christians fall flat on the Earth and adore the Divine fire of love making this Sacrifice whereof all former Holocausts Victims and Sacrifices were but figures and shadows and wherein the King of glory true substantial glory the eternal word of the Father appears by faith to the eyes of our Souls The Three Kings are commended in the holy Writ for their adoring Christ Jesus in his Infancy then cloathed with humane nature the blind man being cured said I believe Lord and falling down adored Christ the Disciples and holy Women did the same whereas they could not see his Divinity but his humanity in which they believed also well what wonder then if we adore what we believe to be contained in the Eucharist for we adore not what we see with our corporal eyes but what we believe that is Christ God and Man present in the holy Sacrament and as such we adore him With Devotion then we may contemplate Christ Jesus in his last Supper instituting this Sacrifice which he did with the greatest love imaginable giving to us the greatest gift he could and imparting unto us his ineffable goodness for the good of our Souls and preservation and in imitation of the Priest or in Union with him in heart and true affection of fear and Reverence we adore our Lord God who has vouchsafed to come unto us in this wonderful manner 6. Of the Elevation Q. Why does the Priest lift the Sacrament above his head A. As by his kneeling he gave example to all present with him to adore their Lord So the more to move them thereto he elevates the holy Host that seeing it they may according to their faith make acts of adoration both from the interiour Man and also by the exteriour that is by humbly bowing down the Body and lifting up the hands and knocking the Breast Now this Elevation has been alwayes used in the Church after the example of the Law where the Priests did elevate their victims to shew their voluntary oblation thereof to God and to manifest that the things offered did no more pertain to the Earth
ye that pass by the way as wayfarers all you that are present at this Sacrifice behold and see what I suffered for your Redemption Behold and consider the love that I bear to you and say Hail O true body born of the Virgin Mary truly suffered and really offered on the Cross for me and from whose side flowed Water and Blood vouchsafe to be received by me at the hour of my death O most merciful Jesu Son of the living God have mercy on me 7. Of the Consecration Adoration and Elevation of the Chalice Q. What mean you by the Chalice A. In as much as Christ took it in his hand it is taken for the Cup containing Wine which could not be otherwise taken but in the form of Consecration it is called the Chalice of Christ's blood this is the Chalice which St. Paul calls the Chalice of Benediction affirming it to be the Communication of the blood of Christ Theophilact with divers others sayes That which is in the Chalice is that which did flow from Christ's side and receiving it we communicate that is we are united to Christ Q. What say you of the Consecration of the Chalice A. The same that I said before of the Consecration of the Bread for the Priest in the Person of Christ imitating his actions and words does consecrate the Chalice calling it as Christ did the New Testament unto Remission of sins Q. What say you of its Adoration A. The same also that I said of the Adoration of the holy Host for it is done in the same manner and for the self-same reasons as being the self-same thing under the variety of species or material forms the like we may say of this Elevation and therefore not necessary to be rehearsed here again Q. Sith it is the same in both why is the Consecration and Elevation made apart A. Although the example of our Saviour with his command thereto and the Churches practise in all ages as it plainly appears in all Liturgies and by the Testimony of Councels and Fathers are sufficient to answer you yet to satisfie your curiosity I will endeavour to give you some reasons for it St. Paul having proved the Translation of the Law and Priesthood tells us that Christ has obtained a better Ministery and a better Testament or better promises and again affirms that the first Law was not dedicated without blood and that all things according to the Law were cleansed with blood and without shedding of blood there is no Remission of sins Christ then being to establish the New Law did Dedicate and Consecrate it with his blood and all things thereof as Sacraments and Sacrifices have their effects from Christ's blood wherefore he calls it the blood of the New Testament as Theophilact says in opposition to the Old Law for the Old Testament had blood wherewith both people and book of the Law were sprinkled and again as the Old Testament had immolation of blood so the New Testament Whereof St. Leo gives this reason That shadows might yeild to the body and figures should cease in the presence of verity the antient observance is taken away by the New Sacrament Host passes into Hosts and Blood excludes Blood Christ therefore to make his Law complete did institute this Sacrifice in both species It was not sufficient to his great love and infinite goodness to give his body but he would also give his blood as a more perfect accomplishment and confirmation of his Law and in a more perfect presentation of his Passion For in the Eucharistical action the body is Consecrated apart and the blood apart in memory of the passion wherein the blood was separated from the body St. Paul sayes as often as ye shall eat this Bread and drink the Chalice ye shall shew the death of our Lord this could not be so well represented in one species as in both so that they both together do more fully represent Christ's Death and Passion Whence St. Alexander Pope and Martyr in the year 106. says In the Oblation of the Sacraments which are offered to our Lord in the Solemn Masses the passion of our Lord is to be mixed that the passion of him whose body and blood is represented may be celebrated and this for a particular representation of the blood and water which flowed from our Saviour's side on the Cross Lastly both species are required to correspond with the nature of Christ's Priesthood which as the Psalmist and St. Paul say was according to the Order of Melchisedeck and St Augustine says that he instituted a Sacrifice of his body and blood according to the Order of Melchisedech And St. Cyprian who is more a Priest of the high God than our Lord Jesus Christ who offered Sacrifice to God the Father and offered the very same which Melchisedech had offered that is Bread and Wine to wit his body and blood With them agrees Eusebius saying As he that is Melchisedech who was a Priest of the Gentiles was never seen to have offered any thing but only Wine and Bread when he blessed Abraham so truly first our Lord and Saviour himself then those who came from him the Priests in all Nations fulfilling the spiritual Office of Priesthood according to Ecclesiastical Ordination in Bread and Wine do represent the Mysteries of his body and Salutary blood Epiphanius tells us that the Priesthood of Melchisedech which was before Levi and Aaron was reassumed and now is in the Church from Christ's time Q. As there are two species are there two Sacrifices A. These two species in regard of their signification or rather in their manner of their proper signification may be said to be two Sacraments but in regard of the thing signified or contained therein they make but one Sacrifice for as the Bread and Wine are different things so in a different manner they signifie Christ's body as our food and Christ's blood as our drink and so make the full reflection of our Souls both making but one perfect Sacrament in as much as they contain the same one Christ God and Man in flesh and blood which in substance are equally contained aswell under the species of Bread as under the species of Wine for the substance body and blood is equally in the one and in the other producing the same effect of Grace and Glory In like manner these two species with their double signification do make but one Sacrifice in as much as they signifie one bloody Sacrifice made by Christ on the Cross in the effusion of his blood and separation of his Soul from his Body which is not so expresly signified by one only species and the two Consecrations do not multiply the Sacrifice no more then the daily Oblations which Priests do make in all places of the World For as St. Ambrose says Do not we offer every day surely we do But this Sacrifice is an extract of that for we offer always the self-same and not now one Lamb and
and the written Law nay there was never Nation so Barbarous but either by the light of nature or by imitation of God's Church had their Sacrifices and accordingly the whole Christian Church believes and alwayes hath believed that Christ left unto us Christians a Sacrifice and therefore Secondly it is said to be a Sacrifice of the Evangelical Law to distinguish it from all precedent Sacrifices of the Old Law for as the Law was changed so also the Sacrifice all former Sacrifices ceasing it was necessary there should be a new Sacrifice for the new Law Whence it is Thirdly said Instituted by Christ for as he alone did or could institute the Sacraments so he alone did or could institute the Sacrifice of the Masse which by Tradition the Church hath alwayes received as the Holy Fathers and Councels in all ages do testifie Our Adversaries have most diligently laboured to find out some Additions which have been made thereto and in this they much glory but indeed their glory is in vain for Additions suppose the thing in being wherefore in that they alleage such Additions even very neer to the Apostles they confess that the Masse was then in being and consequently that it was ever since the Apostles who received it from our Saviour And therefore Fourthly it is said in his last Supper when he exercised the Function of his Priesthood according to the Order of Melchisedech following the prophesie of David and therefore Fifthly it is said consisting in an Oblation of Christ's Body and blood under the species of Bread and Wine as Christ himself in his last Supper did bidding his Disciples do the same Lastly it is said for a perpetual memory of Christ's passion which our Saviour then commanded saying do this in memory of me that is as St. Paul saith to shew the death of our Lord until he comes All this is the continual belief of the Church brought unto us by Universal Tradition testified by the Holy Fathers and Councels 3. Of the fruits and effects of the Masse Q. What are the benefits which we receive by the Masse A. We may well say in general that by the Masse we receive the fruits of Christ's passion on the Cross for the Masse is an application of that passion to our Souls good and a continual renovation of the same passion communicating unto us the wonderful effects thereof the Counsel of Trent Sess 22. c. 2. saith it is one and the same Host and the same Offerer now by the Ministery of the Priests who offered himself on the Cross different only in manner of Offering the fruits of which incruental Oblation are by this most plentifully received Q. Are there no particular or proper effects of this Sacrifice A. Yes as we may gather from the denominations which a learned Lay-man has l. 5. Tract 3. Chap. 2. who calls it Latrentical in as much as it is referred to the worship and honour of God and profession of his Supream excellency and dominion over all Creatures which a Lapide in cap. 26. Mat. explicates thus saying One of the motives why Christ instituted the same Sacrifice of the Eucharist was that the Church might have wherewith to worship God Soveraignly and condignly and continually honour and adore him with Latria that is with worship due only to him for this Victim which is offered to God in the Sacrifice of the Eucharist is commensurate and equal to God himself Christ who is both God and Man being this Victim all our worship and honour being but little and vile in comparison of God Christ hath made himself a Victim in the Eucharist that by it as equal to God we might equally worship God and exhibite as much Latria and honour as he himself is worthy of and as much as he can of our duty ask of us Secondly he calls it Eucharistical because it is made in Commemoration and Thanksgiving for the Soveraign benefit of our Lord's passion which is the Fountain and Spring of all God's benefits to mankind we poor Creatures had nothing to gratifie God for all his innumerable benefits especially for these great benefits of our Redemption and therefore Christ amongst other graces of his infinite Clemency hath left us a Sacrifice of Praise and Thanksgiving exceeding all other Sacrifices which also cannot but be acceptable to God the Father whence this Sacrifice take by way of Excellency the name of Eucharist that is Thanksgiving whence St. Augustine saith how can greater thanks be given then by Jesus Christ our Lord whom the faithful do offer in the Church in this Sacrifice Thirdly he saith it is Impetratory that is a Sacrifice whereby we may obtain whatsoever we shall ask or desire if we make our Petitions as we ought Our Saviour said Ask and it shall be given you in this Sacrifice he hath not only taught us the true means to make our petitions but also an assurance of obtaining what we ask for the Father cannot deny what we ask in his Sons name much less what we ask by his Son who is offered here unto him for as with him he hath given all things with him he will refuse us nothing Fourthly he terms it Propitiatory for it makes God propitious and merciful unto us for by it Gods wrath is appeased and our Sins remitted Whence a late Authour well said that it brings the first Grace and Remission of mortal Sins by way of impetration raising in us good motions by which we may find grace in time convenient if we concur thereto Secondly by the same way it gives encrease of grace that is those who are in Sin may receive the grace of Repentance and those who are in grace may receive encrease thereof Thirdly it remits venial Sins Fourthly it takes away or remits pains due for our Sins Fifthly by way of Impetration we may obtain not only Spiritual graces but also Temporal benefits as conversion of Infidels or Hereticks or Sinners encrease of perfection victories over our Enemies St. Chrysostome sayes we Sacrifice for the sick for the fruits of the Earth and of the Sea and for the whole World in fine this Sacrifice is offered by the faithful in all necessities in so much that in many places Christians will not begin any work Suit of Law journey or such like before they have offered the Holy Sacrifice of the Masse SECT II. Of the use practice and manner of hearing Masse 1. Of the use of hearing Masse Q. WHen ought we to hear Masse A. On all Sundays and Holy days by precept of the Church for as our St. Bernardine sayes we ought on such days to persist in prayer either mental or vocal and we cannot do it better than in the Masse which he proves by the precept of Sanctifying the Sabbath and by the precept of worshipping and honouring God for no Christians ought to content themselves in only abstaining from servile works which is the Negative part of the precept but the Affirmative part carries with
were forced to serve God in the same manner that is in the Sacrifice of the Masse O that we would imitate their fervour and Piety their Zeal and Charity their Devotion and Patience VVhen instead of sumptuous material Edifices they laboured to raise the spiritual Temples of the Holy Ghost adorned with all manner of vertue and enflamed desires of suffering for the love of him who suffered for us more greedy of the Cross or sufferances than we are of this dross which we so much esteem nay they did run after them that thereby they might ascend to the Caelestial Tabernacle VVe may also reflect upon the times of Antichrist who shall destroy and pull down all Christian Churches at least shall labour to bring them all to ruine as the enemies of Christ have alwayes done We have truly great reason to suspect that his time is not far from us sith the precurrent signs are manifested If any one would peruse St. Hipolitus his Discourse of those times he might easily see how agreeable his fore-runners are to his Maxims of abjuring the Cross of Christ his Doctrine and Sacrifice and particularly in the ruine and destroying of Churches and Altars at least defacing them Q. Is there no Reverence due to the places where the Sacrifice is Celebrated A. Yes surely for as I said before the principallest motive of Reverence to the Church is because this Sacrifice is offered in it since then by the mercy of God and indulgence of the Church we have the Sacrifice we ought to shew all Reverence in those Places where it is offered It is the self same God that is in the Churches which is in other Places the same Sacrifice and we ought as greedily to come to it in the one as in the other and we may obtain the same Graces Benedictions and fruit of the Masse in any place where it is Celebrated and in those places Christ Communicates his Grace the Sacraments are imparted to us and there we are made partakers of his Merits and Christ Jesus God and Man is really and corporally present 2. Of Altars Q. What are Altars A. The word Altar comes from the Latin word Altare which signifies a high place for to Sacrifice in so Ara as St. Isidore sayes comes from Ardendo from burning because the Victims were burnt thereon Now this Altar was elevated above the rest of the Pavements for the Commodity of him who Sacrifices as also to shew the Dignity of the place where the Sacrifice was offered and is no other than a Table ordained for that end and Consecrated and Dedicated to God and therefore is not unfrequently by the Holy Fathers called a Table St. Chrysostome without any difference calls it so saying This Table is full of Spiritual fires for on this Altar is God himself who is a consuming fire And in another place he sayes The Altar is dreadful and Admirable for the Sacrifice which is made on it and again The Table supplyes the place of the Manger whence Optatus calls it the seat of our Lord. Q. Of what matter were they made A Ever since Pope Silvester's time which is above 1340 Years past they were of Stone and is probable that it was so also in the Apostle's time for Pope Higin who was the Tenth from St. Peter ordained that Altars should be Consecrated not only by the unction of Chrisme but also with sacerdotal Benediction but if the Altars be not of Stone let them not be Consecrated there were indeed at that time Wooden Altars by permission or by reason of the continual persecutions but now all of Stone Q. But why of Stone A. We may say that in a Moral sense the Stone is more solid not so porous as wood is generally speaking but in a Mystical sense it is to represent the Stone which was put on our Saviour's Sepulcher and as that Stone was sealed so the Altar-Stone is sealed and signed with Five Crosses one in the middle and one in each Corner to shew that the Catholick Church extended to the Four quarters of the World is united in the Cross of Christ Jesus In contemplation whereof Catholicks are wont on Munday Thursday Devoutly to kiss the Altar-Stone which is then uncovered and laid bare St. Gregory of Nice who lived well nigh 1300 Years past tells us That the Stone by Nature is common but being Consecrated to God's Worship receives Benediction and is to be touched only by Priests And St. Augustine who was not long after affirms that the Church was wont to Celebrate the Solemnity in which the Stone whereon the Divine Sacrifices are Consecrated for us was Apointed Q. Have we any such Altars now A. What is said above concerning Churches may be said of Altars for our Enemies or rather the Enemies of God have not only prophaned the Churches but also utterly destroyed the Altars and endeavoured to extinguish the name of them so that now there is hardly an Altar according to the former custome of the Church extant in our poor Country but by permission of the Church we are forced to make use of lesser Stones which nevertheless are Consecrated and Dedicated to God's Service for the Holy Sacrifice of the Masse and is called Altare portatile an Altar that may be carried up and down used only in time of Persecution and in places not Consecrated Q. What doth the Altar represent A. It may represent the little Manger whereon our Saviour new-born was laid but more properly the Table whereon our Saviour in the night before his Passion did Institute for our spiritual Food the most excellent Sacrament of his Body and Blood which was prefigured according to St. Cyril St. Jerome St. Damasus Rupert and others by the Table of proposition for in it the Bread of Life is presented unto us It may also fitly represent the Mount Calvary where the Cross was placed whence the Crucifix is alwayes set thereon Not unfitly it may also represent the Monument wherein our Saviours Body was laid for his Body and Blood is laid on the Altar but if we will take it in a more Mystical manner we may say that it represents unto us the Judgement of Christ in the last day which representations will Minister us pious matter of Contemplation For sometimes we may Contemplate the little Child laid in the Cribb and so Adore our new-born Jesus who came then to work our Redemption and here comes to give himself unto us as a certain pledge thereof sometimes to Meditate that the Altar is as the Table whereon our Saviour did give himself unto us for our spiritual Food and strive with all ardent Devotion to accompany his Disciples there present at the Table Sometimes imagine that in coming to the Altar we are going to the Mount Calvary there to behold the whole Passion of our Saviour after the Judgement which Pilate passed on him and call to mind that Christ did carry his Cross thither for our sake let us endeavour to follow him
Other times we may go in Spirit with the Maries to find him in the Sepulcher that is to imitate their Devotions in seeking their Master and rejoyce that we may find him on the Altar Lastly we may call to mind the saying of St. Paul He that eats and drinks unworthily eats and drinks judgement to himself For Christ sits on the Altar as in a Judgement Seat for as the Psalmist sayes he loves Mercy and Judgement they both go as Companions together No where hath God shewn greater Mercy than in this Sacrament yet so that if we do abuse his Mercy we can expect no other thing but Judgement Q May we adore the Altar A. I hope none will be so Impertinent as to think that Christians Adore the Altar as having any Diety in it we Adore and Reverence the Altar as David did Adore towards the Holy Temple and why not for its material Substance nor for its Ornaments but for that our Lord is pleased there to make his abode or as he adored God's foot-Stool by which the Hebrews understood the Ark or as Daniel kneeled down Three times a day towards Jerusalem where the Temple stood If this may be done to the Ark and Temple with much more reason may we do it before the Altar which hath Reference to the Eucharist that is the true Body and Blood of Christ so that all the Reverence Worship and Adoration which we make before the Altar is referred to God in whose respect alone it is due 3. Of the Crucifix Q. What do you mean by the Crucifix A. Nothing but the Figure or Image of Christ Crucified which the Church has used to put on the Altar to put us in mind of Christ's Death and Passion whereof the Masse is a Commemoration for which Christ hath left this Sacrifice as St. Paul testifies amongst other means that the Church hath to engraft this remembrance of Christ's Passion in the hearts of the faithful she maketh use of the Crucifix or figure of Christ on the Cross that our eyes receiving the species may carry it to the heart our sense is so powerful in that effect none will say but that it is good to Preach it often that we may have it in our hearts but the sight of it even in figure makes a deeper impression in the mind and that it has been the custome of the Church to have Crucifixes on the Altar is manifest by continual Tradition Q. What reason have you for it A. Many in correspondence to the Altar whereon it is placed which as I said before may fitly represent the Mount Calvary and the Crucifix the Cross of our Saviour Secondly also in Conformity to the Altar in as much as it hath a Representation of the Judgement Seat we may consider the Crucifix as representing the Cross which will appear in that day of Judgement which Cross Christ calls the Sign of the Son of Man Thirdly as the Banner among Souldiers is put in an eminent place or at the head of the Army So the Church puts the Cross in the most eminent place to wit on the Altar as the Banner and Trophy of Christian Religion and of our King Christ Jesus St. Augustine sayes we do all rejoyce in the confession of Christ who glories in the Sign of the Cross for he cannot be esteemed to be of the Christian Militia unless with a faithful hand he erect the Standard of him Crucified Leontius above a Thousand years ago sayes The Cross is to be drawn in the Holy place of the most Sacred Church towards the East that is the Altar which is for the most part towards the East for by the Salutiferous Cross Man-kind is freed and by this hope is declared to those who despair Q. May the Crucifix be Adored A. Yes as hereafter I shall more fully declare in the mean time for this we have a known example of St. Andrew who seeing the Cross prepared for him cryed out Hail O Cross which art dedicated in Christ's Body c. O good Cross which hast received honour and beauty from the members of Christ long desired sedulously loved sought without intermission and at last prepared to a desirous mind take me from Men and restore me to my Master who by thee redeemed me Loe how the blessed Apostle adores the Cross which was a figure or Image of Christ's Cross And Leontius before cited The Sons of Christians adoring the Type of the Cross do not adore the nature of the Wood but beholding Christ himself for by this we salute and adore him who was crucified thereon And St. John Damascene truly the pretious and venerable Wood whereon Christ has once offered himself for us as Sanctified by the touch of his Body and Blood is decently to be adored the Nails Sphear and Cloth also we adore also the figure or Image of the pretious and life giving Cross although it be made of another material not Worshiping the matter far be it from us but the figure as the sign of Christ From whence we may gather that no Catholick adores the material substance of Crosses or the painting of them but as the Holy Fathers say what is represented by them in which sense they have nothing but a representative being and as it is said before terminates only on the prototype Yet I cannot say but that the true Cross of Christ Dignified by Christ's Body and Blood may have a Religious respect and adoration which is not found in others but only in as much as they represent Christ Crucified and in him and for him as to him to be adored Q. What use do Christians make by the Crucifix on the Altar A. First we have Copious matter of Devotion the Type of our Redemption Secondly We have matter of compassion on our Saviour's suffering for our sake Thirdly Of compunction in considering knowing that our sins have been the occasion thereof Fourthly Of Thanksgiving for so inestimable a benefit of our Redemption on the Cross Fifthly Of Imitation by having a willing mind to suffer for him who hath suffered so much for us Sixthly Of Hope which nothing confirms so much as that Christ dyed for us on the Cross Seventhly Of Admiration for there never was a greater nor yet so great a subject of Admiration as that God should dye an ignominious Death on the Cross for our Sins Eighthly Of Love and Charity for God could not shew greater love to us than to debase himself for our sakes Lastly To omit what each ones Devotion may suggest we are thereby excited to the exercise of Patience in all our Afflictions Tribulations and Persecutions with these and such like Considerations all Catholicks entering into the Church and beholding the Crucifix do sign themselves with the sign of the Cross as conforming their will to suffer for Christ Jesus and to arme themselves from the Temptations of the Enemy 4. Of Images Q. Is it lawful to have Images in the Church A. Our Controvertists have so
also St. Cyprian the Roman Councel under Sylvester and the Third Councel of Carthage held in the year 436. Was to light the Candles at Masse and to carry them in several times thereof as when the Gospel is read c. Q. What is the reason thereof A. In such things as are indifferent St. Augustin's Rule is the best we do not reprove but praising and inciting others thereto we follow and observe whatsoever is not contrary to Faith or contrary to good manners and has something of exhortation to a better life whensoever we see them to be instituted and know them so ordained For as the same Saint saith many things which are not found in the writings of the Apostles nor in later Councels nevertheless because they are observed by the whole Church are believed to have been delivered and commanded by the Apostles we find also mention of these Lamps or Candles in their Canons Now the Church uses them as a manifestation of the honour due to such a Sacrifice and an Embleme of our Faith to put us in mind that the light of our Faith should shine before Men that God may be glorified For in the Benediction of the Paschal-Candle in the honour of the Resurrection the Church sayes we pray that the Taper Consecrated in the honour of thy name and in the blessing of the Candles on Candle-masday prayes that we may bear them to the magnificence of his name and be enflamed by the light of the Divine Benediction and that as the Candles kindled by visible fire do expel darkness so our hearts may be illuminated by invisible fire that is by the splendour of the Holy Ghost Now that these Candles were also as a sign of honour is manifest by what we read in St. John Damascene in the life of Balaam and Josaphat innumerable multitudes from all the Cities and Regions did honourably flock to adore and see the bodies of those men with Hymns and Canticles and Lamps and Tapers burning And for the encrease of our Faith the Tapers or Candles represent unto us our Saviour who came to enlighten the World the Wax fitly represents Christ's humanity for as the wax is made by Virgin-Bees so the flesh of Christ was taken from the Virgin Mary and as the wax is consumed so Christ's flesh was consumed in the work of our Redemption the fire is a Symbole of the Diety for God is said to be a consuming fire the Week which joyns the wax to the fire represents the union of the Diety to his Humanity and the light proceeding from all three fitly signifies the Evangelical Doctrine which is the light of the World and which the Church represents by these burning Candles to put us in mind of the professing it before the whole World Again the white wick may signifie unto us the purity of Conscience requisite to the due performance or attendance to this dreadful Sacrifice the wax the Humility Obedience and Submission to the will of God that as the wax is moulded shaped figured and framed according to the will of the Artificer so with a willing and prompt mind we might submit our selves to the Divine operation in our Souls and Body and as the wax receives any impression so we might submit our selves to receive what ever God shall please to send us as Tribulations Afflictions and Persecutions yea Death it self When we shall do both if we burn with the love of God and as the flame ascends to its center so our minds enflamed with the love of God shall alwayes be elevated leaving the earthly dross tending to our center which is God Of other things which are on the Altar Q. Why is the Altar covered with Linnen A. The Church has ordained that the Altar be covered with Two Altar Cloths or Towels at least which are blessed by a Priest although in times of necessity we may take others not blessed ordinarily there are Three sometimes the undermost is of courser Linen all which seem convenient for the preventing of dangers which may happen by effusion out of the Chalice which the Church hath alwayes been careful to prevent and in case it should so happen the Towels being Linen might the better be washed whence the Church hath forbid Cloth or Silk for that end such was the Decree of Pope Eusebius who gives this reason because the Body of our Lord was buried in a Syndon or fine Linen Q. What is the little Cloth which is put above the others A. That is also of Linen and is more properly a representative of Christ's Syndon and is called the Corporal for that the Body of Christ is laid upon it and the Chalice by the Apostles in the 72 Canon it is called a Linen Vail Pope Soter calls them Sacred or Consecrated Palls St. Isidore saith that as the Corporal is of fine Linen purged from Earthly dross so the offerers intention ought to shine in simplicity and purity before God Now because this Corporal does immediatly touch the body of Christ under the species for that it is Consecrated by the Bishop or those who have Episcopal Authority to the end that it may be laid under the Sacred Host and Chalice therefore none but those who are in Holy Orders are to touch it as many Popes and Councels have ordained I cannot omit the Decree which was made in a Counsel held at Oxford which shews the care that our English had of this Corporal for Can 3. It commands the old corporals which are not fit to be used should be put in the place of or amongst the Reliques or be burnt in the presence of the Arch-Deacon who also is to take care that the Altar-Cloths and other Ornaments be Decent Q. What is the Chalice A. The Church uses the Chalice after the example of our Saviour who in the Institution of this Sacrifice did use it as necessary for the Consecration of the Wine as the Evangelists and St. Paul do testifie Now this Chalice both for that it contains the blood of our Lord under the species of Wine is Consecrated by the Bishop as the Corporal and therefore is no otherwise to be touched St. Hierome saith by this we may learn with what veneration we ought to receive these Holy things which serve to the Ministry of Christ's Altar the Holy Chalices and Holy Vails that is the Corporals and other things which belong to the Worship of Christ's Passion not as if these inanimate or senseless things had any Sanctity in them but from the conjunction of our Lord's Body and blood Q. What is the form of the Chalice A. The form of the Chalice was figured in the old Law for Josephus in his Observations of Antiquities describes the Jews Chalice in this manner saying It is a Golden Cup in form of a Globe cut in Two parts with a hollow space within by little and little decently dilating it self from the bottome as a Pomegranate cut in Two the Two halves put back to back
by a knot in the middle the Chalice in this form was set in a Golden Crown which the High Priests did wear the Manna was reserved in such a Cup whence the Jews on their Money did imprint such a Chalice In this form it may be a Symbole of Heaven divided into Two parts and as Heaven includes all the Elementary VVorld so in the Chalice the Sacrifice of the Universal VVorld is offered by the Priest The Chalice in the High Priest's head represents the Chalice elevated above the Priest's head in Masse that of the Manna was a compleat figure of our Chalice which carries in it the true Manna Christ Jesus and that of the Jews Money represents that all our works are of no value not right coyn unless they be marked with the Chalice of the Passion of Christ Jesus which this Chalice represents Q. What is the matter of the Chalice A. For the most part is either of Gold or Silver and in times of necessity or persecution in Pewter yea in Lead Brass Glass and Wood especially in the primitive times But in process of time it was ordained by the Church that they should not be of Glass by reason of its bricleness with peril of effusion nor in Wood because it is spongy and porous whereby the blood of our Lord might fcak into the Wood and other indecencies nor of Copper or Brass by reason of their noysomness but of Gold or Silver and of Pewter by permission or through want St. Maximus sayes that Gold shews the pretious Redemption from our Captivity Silver the price wherewith we were bought and Pewter our misery and poverty Gold is a Symbole of charity Silver of Sanctity Pewter of humility and misery Q. What is the Patten A. The Patten Plate or little dish is as ancient in the Church as the Chalice and ordinarily is of the same Mettal with it and serves for the Oblation and Communion of Christ's Body as the Chalice for his blood and as Theophilact notes the open Patten fignifies the open heart of Christ in the Latitude of Charity and therefore is a Symbole of the unmeasurable extent of Christ's Charity in his Passion which we feel and remember in the Holy Masse and is in all respects to be Reverenced as the Chalice wherewith it is also Consecrated Q. What is the Linen Cloth which is put on the Chalice A. Of this in particular I find little mention unless we reckon it amongst the Corporals which did sometimes serve to put under the Chalice and folded did also cover it so that we may apply to it what is said of Corporals with very little difference only they are not Consecrated for it is white Linen and is called Purificatory as being a little Towel to purifie or cleanse the Chalice and Patten in the Masse especially to dry and wipe the Chalice after the Lotions and to that end is alwayes to be kept clean and neat and by reason it hath so near a connexion to the blood of our Saviour is not to be touched nor washed otherwise than the Corporals this represents the Napkin on our Saviours Head as St. John sayes wrapt up a part into one place whence we may note that St. Luke affirms that besides the Syndon there were other Linen Cloths for he and St. John specifie Cloths So that the Altar Towels may represent the Cloths the Corporal the Syndon and the Purificatory the Napkin on his Head Q. What means the Vail which covers the Chalice A. The Church uses the Vail for decency although we may say that the first use of it was to cover the Chalice from the sight of the Catechumens who were wont to be present at the Masse until the Offertory when they were dismissed the Vail was taken off Now with this for the better covering the Chalice there is a Pall which is used to cover the Chalice when this Vail is taken away for the avoiding of any dust or flyes that might fall into the Chalice SECT V. Of Priests and what belongs to them 1. Of their Vestments in General Q. WHy are the Priests Cloathed with so many Vestments A. If we reflect on what God ordained in the Law given to Moses we may not wonder at this for he commanded Moses to make a Holy Vesture to Aaron for glory and beauty wherein he being Sanctified might Minister to God and naming the Vestments Rational Ephod Tunick a streight Linen Garment a Mitre and a Girdle he sayes they shall make Holy Vestments that they may do the functions of Priesthood unto me by these Vestments sayes St. Bede the Priests were admonished of Justice and Sanctity as also of their Office and Function Now if it were so in the Old Law where all things were done in Figures and Types with how much more reason ought the Priests of the New Law to have Vestments befitting their Function and Ministery for the greater Glory and Ornament in the true and real Sacrifice ordained by Christ himself such has been the custome of God's Church as in the particulars shall be declared St. Hierome hath made a whole Treatise of them in general affirming That these Vestments do signifie that Bishops and Priests ought to have special Vertues to which end sayes he in another place Divine Religion hath Vestments for the Ministery different from the Common That sayes he the Clergy may perform our Lord's Sacraments with a clear Conscience and that they may be new Men in Christ as well in Vertues as in Vestments which Ivo seconds saying The Priestly Ornaments or Vestment are Marks or Badges of Vertues by which as by writings or books they are admonished to whom they are to direct their actions Natural reason and common civility teach us that as there is distinction of persons and quality so there is distinction of Garments and other Ornaments agreeable to their state and condition even according to their Offices and actions neither was their ever a Nation so barbarous but that it observed a distinction of exteriour Habits or Apparel between the Clergy and the Laity and likewise amongst the Laity in time of Judicature or such like and amongst the Clergy in their Sacrifice and Functions Can there be any thing more reasonable then that the Priests should have decency in Garments sutable to their Actions or Functions that all may know what they are a doing and they themselves be mindful alwayes of what they are doing So the Pope's Patriarks and Bishops have their several sorts of Garments and all of them as Priests have Vestments agreeable to the Holy Sacrifice which as hath been often said represents Christ's passion and therefore the Priest goes vested to the Altar as Christ went to the Cross So that when we see the Priest thus Vested we may piously contemplate our Saviour going to offer himself on the Cross for our sakes which will appear in the particulars Q. How many are the Vestments required at Masse A. Speaking of those which are common
Symbole of Charity for as Charity covers a multitude of sins and contains all the Commandements of the Law So this Chasule covers all the other Vestments and hanging in Two parts before and behind may fitly represent the Two Tables of the Law or the Two Laws the part behind the old Law and the part before the new Law The Two sides open signifie Christian liberty or the open execution of the Law St. German and others commonly do say that this Chasule represents unto us the Purple Garment which the Souldiers did put on Christ the Priest therefore in Imitation of Christ puts on this Garment which for the most part on the back hath a Cross and before the form of a Pillar as if the Priest were between the Pillar and the Cross for the Pillar before represents the Pillar whereto Christ was bound and Scourged and the Cross behind represents our Saviour carrying the Cross and that very properly that the People beholding it may have the Cross and Passion before their eyes and continue in the contemplation thereof I will conclude with the Animadversion which Bishop Ivo gives saying These Vestments are not vertues but marks or signs of vertues whereby the users or beholders are admonished as by written Books what they ought to desire and what to shun and to whom they ought to direct their Actions Pope Innocent will give another Let the Priest attend diligently that he bears not the sign without what is signified and that he carry not the Vestment without vertue lest he be like to a Sepulcher outwardly whitened and inwardly full of uncleaness 3. Of Priest's Function Q. What do you mean by Priests A. I will not stand about the word Priest which comes from the word Presbyter But his office according to the custome of the Church is principally to offer Sacrifice as all Ages and Laws do declare for as in the Law of Nature and in the written Law their duty was to offer Sacrifice for themselves and others So in the new Law Priests had charge to offer the Sacrifice of the Masse for as the Altar and Sacrifice are correlatives so Sacrifice and Priest who in his Ordination is Consecrated by this form Receive power of offering Sacrifice in the Church for the Living and Dead St. Clement in his Constitutions puts this form O Almighty God give unto him by Christ the participation of the Holy Ghost that he may have power to remit sins according to thy command and loose all bonds according to the power which thou hast given to the Apostles and of pleasing thee in meekness and purity of heart by alwayes offering to thee without spot or stain the pure and unbloody Sacrifice which by Christ thou hast established as the Mystery of the New Testament The Canons of the Apostles suppose it to be the office of Priests as also the First General Council of Nice Can. 18. So most of the Councels and Fathers Q. Are Priests to be Honoured A. For many reasons they are but principally for Four to wit their Dignity Vtility Mediation and Power First for their Dignity for they are God's Vicars on Earth to feed cure and keep his People whence St. Augustine saith There is no greater under Heaven than God's Priests Consecrated to deliver the Heavenly Sacraments and humble St. Francis tells us that we ought to honour and reverence God's Priests who are higher and worthyer than all Men and he would sooner give reverence to a Priest than to an Angel St. Athanasius relates That the great Abbot Anthony as often as he met with a Priest would fall on his knees and would not rise from the ground until he had kissed his hand and obtained his Benediction Secondly For Vtility for by Priests the faithful are received into the Church and by their Function many spiritual graces are communicated unto them besides the benefits they receive by the Priests Preaching Instruction and Ministration of the Sacraments the Holy Scripture bids us to honour the Physitian for our necessity for the Highest hath created him how much more ought we to honour Priests who are Spiritual Physitians of our Souls for as they by their Office do make us Members of the Church so they cure us of all the Diseases of our Souls and preserve our spiritual lives and bring us to Eternal Life Thirdly For their Mediation for they are Mediatours between us and God for it is his charge to pray for the People and he obtains blessings for them Num. 6. Our Lord speaking to Moises and Aaron of Priests said They shall invocate my Name upon the Children of Israel and I the Lord will bless them The wise Man therefore advises us saying In all thy Soul fear our Lord and Sanctifie his Priests with all thy strength love him that made thee and forsake not his Ministers honour God with all thy Soul and honour the Priests and purge thy self with the arms of Grace to wit the grace that God communicates unto us by the Ministery of the Priest Lastly In consideration of the power which God hath given to them especially in Remission of sins and Consecrating of the Holy Eucharist for brevity sake I will cite One or Two of the Holy Fathers and so conclude for the first Let us hear the words of St. Chrysostome To those who live on Earth and are Conversant therein it is committed to dispose of those things which are in Heaven To them it is given to have that power which our Lord would not give to Angels nor Arch-Angels for it was not said to them whatsoever thou shalt bind upon Earth it shall be bound in Heaven Indeed the Princes on Earth have also power of binding but the bodies only but the bonds which I speak of in Priests concerns the Soul and reaches even to the Heavens in so much that what the Priest doth beneath the self-same God ratifies and our Lord confirms the sentence of his Servants what therefore other thing can you say but that all power of Celestial things is granted to them by God for he sayes whose sins ye retain are retained what power can be greater than this The Father gave all power to the Son and I see this power given to Priests by God the Son For the other let us hear what St. Augustine sayes At this so honourable a priviledge Heaven is amazed the Earth admires Man is terrified Hell dreads the Devils tremble and the Angels worship St. Bernard admires it saying O excellent and honourable power of Priests to which nothing in Heaven nothing on Earth can be compared in fine St. Francis gives us an Admonition saying We Catholicks ought to Worship and Reverence Priests for their Office and Administration of the most Holy Body and Blood of Christ which they Consecrate and receive and Administer to others The end of the First Part. The Second Part Containing a Brief Explication of the Masse SECT I. Of the First Part of the Masse from the beginning to
of them do represent the same Body and Blood of Christ yet the species are different with a diverse way of signification and are also different in the acts of Consecration they have a different Oblation Durand explicates it thus although there be Two species yet not Two Sacrifices for the Unity of the word of Christ Jesus make the Unity of the Sacrifice so that these Two Oblations do make but one total Oblation of one thing signified thereby to wit Jesus Christ who gave his Body and Blood under Two species for the more compleat signification of his passion where the Blood was separated from the Body Q. What doth this action of Oblation signifie A. If we consider it as a particular action in this place it may represent the preparation which the Disciples made for the last Supper for it is but a preparative disposition to the act of Consecration and Mystically represents the Oblation which Christ made of himself to his Father in the Garden In this time of the Oblation we ought to offer our selves our intentions vows and desires uniting them to the Priest's Oblation which is as well ours as his The Priest indeed by reason of his Dignity has the Ministery thereof but the Action is ours also as done in our names and on our behalf and for us the Effects are equal to us and to the Priest equally imparted to each one nay many times the effects of the Masse may be gained by us when the Priest gains little or none at all by reason of sinful indisposition in his Soul for that this Action or Oblation may be meritorious to us and not to him however we may make it by the Priest as from our selves or by joyning with his action and addressing our intentions therein as he on his part does unite his to ours 2. Of several things which occurr in this Oblation of the Sacred Host Q. What are the Ceremonies which the Priest uses in the Oblation A. Because this Oblation does Mystically represent unto us the Oblation which Christ made in the Garden we may consider in the Ceremonies many circumstances of what Christ did then do wherefore First after the Offertory the Priest takes the Vail off from the Chalice to signifie unto us that Christ going into the Garden begins to discover his passion to the Disciples which formerly he had but obscurely foretold The uncovering of the Chalice may also represent the unvailing the Old Law which before was hidden in Figures and Types whereas now the New Law or passion was manifested and discovered Secondly By removing the Chalice and Patten from the Corporal is represented unto us the separation which Christ made of himself from his Disciples that he might the better dispose himself to begin his passion and make an Oblation thereof to his Father Thirdly The Priest takes the Patten and Host which may represent Christ's Second separation from the Three other Disciples whom he had taken from the rest when he made the forementioned Oblation Q Pray Sir what means the Patten and Chalice A I have spoken already of them in the First part so that it is needless here to repeat what has been said there Q. Why then is the Host or Bread here to be offered round A. As for the substance of the Sacrament it imports not what form it is provided that it be true Wheaten Bread In the Eastern Church this round form is not so much used nevertheless the Latin Church has alwayes used it ever since the time of Pope Alexander the First who lived in the year 106. and others do say that its beginning is unknown besides there are very congruous reasons for it For first The round form puts us in mind that Christ is Alpha and Omega the beginning and end of all created things yet in himself without beginning or end as the round form represents Secondly In sign that Christ our King being to offer himself on the Cross did bear a Crown of Thorns and with his Doctrine filled the round Earth commanding his Disciples to leave no Corner of the Earth without Instruction And as he dyed for the World so he left this Sacrament for all the Inhabitants thereof Thirdly This Form or Figure is the most excellent and most beautiful of all Forms and therefore most proper for the most excellent of all Sacraments Fourthly God made the noble bodies of the World round and the Church ordains this Wafer to be round that it might represent the most honourable Sacrament Finally it is made in the manner of Mony mystically to signifie unto us that the Bread of life Christ Jesus was betrayed and sold for Mony as also that Christ on the Cross was the price of our Redemption and so may represent the penny or reward which was given to the Laborours in the Vineyard for this Holy Sacrament is called the pledge or price of Eternal glory Q. Why is it made so thin A. With great reason for thereby we may easily see that there is no mixture or filth in it and that it is pure Bread made of clean Corn whereas if it were thicker there might be other things therein not capable of Consecration or filth not beseeming so great a Sacrament herein also we may note the great care of God's Church lest any Crums or reliques of the Host should be scattered or let fall on the Altar or ground which would after happen in other forms of Bread and for these reasons also the Wine is Consecrated in a small quantity lest any effusion should be made thereof Q. Why is it in unleavened Bread A. There is no necessity in regard of the Sacrament for the Grecians do celebrate in leavened Bread but in the Western parts they did alwayes use Azime or unleavened Bread constantly believing that Christ did use the same in his last Supper as it was prefigured in the Jewish Azime or Bread of preposition Durand notes that the Church received this rite from St. Peter and Paul and as Baronius tells us that Epiphanius affirms it to have been alwayes the custome of the Church the Leaven signifies corruption and the Azime sincerity as St. Paul teaches and the whiteness of the Host is a sign of purity Q. Have you any thing more of the Ceremonies A. Yes the Priest having made the Oblation with the Host on the Patten makes the sign of the Cross to signifie unto us that the Oblation has its effects from the Cross or passion of Jesus Christ which he then voluntarily accepted for our Redemption this being done the Priest layes down the Host on the Corporal to represent that our Saviour fell flat on the ground as leaving himself to his Fathers will yeilding his Body to the Sacrifice of the Cross as the Priest layes the Host down as matter ordained for the Sacrifice of the Masse Lastly The Priest puts or hides the Patten under the Corporal to signifie that the Disciples fled from their Master now exposed to the
their Sins away by Confession Q. What doth the Priest say after in the middle of the Altar A. He continues the Oblation and declares that the Oblation is made in memory of Christ's Passion Resurrection and Ascension which are the great essential mysteries of our Salvation and substance of our justification the passion is our Redemption the Resurrection is our life and the Ascension is our glory Or Christ's passion is the Resurrection of our Souls his Resurrection the Resurrection of our bodies and his Ascension the glorification of both moreover he prayes that this Sacrifice may be accepted for his and the faithful present their Salvation to which end he challenges the prayers and intercession of the Blessed Virgin and all the Saints And this prayer may fitly represent the extension of Christ's Oblation in the Garden for after that our Saviour had made that Oblation to his Father he proceeds to offer himself to the Jews who came to take him and carry him to his passion then he said to his Disciples Arise let us go behold he approaches who shall betray me and St. John sayes He went forth to meet them and lest they should mistake he told them I am he to wit who is to be Sacrificed for the Salvation of man-kind In union of the Priest's continued Oblation we may do well to renew our intentions and joyn our Devotions and prayers invocating the help and intercession of the Blessed Virgin St. John Baptist the Apostles St. Peter and St. Paul that this Holy Sacrifice may be accepted before the face of the Almighty God 5. Of Orate Fratres and the Secreta Q. What means Orate Fratres A. Before I go any further we may note the connexion of this Orate Fratres with the precedent prayer for the Priest having first implored the intercession of the Saints in Heaven that his Oblation may be the more acceptable to God turns himself to the People to crave their assistance to the same effect and as sealing his vows and desires with a kiss of the Altar he sayes Orate Fratres Brethren pray that mine and your Sacrifice may be acceptable before God the Father Almighty In which the Priest as diffident of his own merits and knowing that he is corrupted with infirmities both of nature and sin and withall confiding that the prayers of many are more powerful than any single prayer for as St. Hierome sayes it is impossible that the prayers of many should not be heard He invites all present to joyn with him in this great work saying Orate wherein he gives three motives to wit of Fraternal Charity Interest and Profit First He salutes them under the title of Brethren which in Scripture as also in common use is a word of Unity Love and Friendship for the name Brother intimates a strict-Union and Bond of Love and Friendship Whence in the beginning of the Church Christians did call each other Brothers to wit in Spirit for we are all born in the same Baptism all have the same Father Christ Jesus and the same Mother the Church wherein we ought to live in more love and amity than if we were of the same carnal Parents The Priest then salutes all present as Brethren and Children of Christ and desires them to assist him by joyning their prayers with him according to the Obligation of Christian Charity Secondly In saying mine and your Sacrifice he urges them by their own interest as if he should say this Sacrifice which I am now to make is yours as well as mine for it is offered as well for you as for me Our Saviour said that it is offered for many not for the Priest only but for all It is the same Sacrament the same Grace the same fruit or benefit that you and I may receive by it I am but the Minister the same thing is offered by me and by you The Priest indeed is our Proctor or Mediatour not unlike to him who brings a light or Candel whereof every one present is participant in as full a manner as he that brings it I suppose that the faithful have great confidence in the Priest's prayers especially in this Sacrifice wherein they do very well but to make it more profitable to them they should also joyn their own prayers to the Priests especially here where both are profitable by vertue of the Life-giving Action In so doing they many times reap more grace and spiritual profit than the Priest himself nay it may so happen that he receives little or none at all and yet those may according to their Devotion For the effects of the Masse depend not on the Priest's Goodness or Sanctity but on what is offered the Body and Blood of Christ Jesus in its self undoubtedly acceptable wherefore the Church ordains in this place that the Priest should put them in mind of their duty teaching them to the making of this Oblation and here supposes that they have already done it otherwise it could not be proper to this Sacrifice though for them as for all Christian People our Holy Mother the Church supplyes their intentions Thirdly He expresses the end of this Salutation to be that their Sacrifice be made acceptable to God the Father Almighty for their own profit by which he summons them to pray with him that God would be pleased to accept and receive the Sacrifice for their Souls good and for what they intend in hearing Masse Alcuinus calls this Orate Fratres the union of the Priest's prayers and intentions with the prayers and intentions of the People that as St. Paul sayes with one mind and with one mouth we may glorifie God and the Father of our Lord Jesus Christ Q. What is the answer to this A. A very pious and short prayer Our Lord receive this Sacrifice from your hands to the glory and praise of his Holy Name for our profit and for the good of all his Holy Church In which prayer is the correspondency to the Priest's invitation For First We pray that the Sacrifice may be acceptable by the Priest's Ministery which is all one and from thy hands Secondly That the Sacrifice may be to God's glory and praise which is principally intended therein according to that of St. Paul Do all things to the glory of God especially in Sacrifices Thirdly That it may be for our profit spiritually and temporally And Lastly That it may be for the benefit of all Christians yea for the whole World Q What does the Priest after this A. Having said Amen praying God that the Peoples prayers may take effect he proceeds saying certain prayers ordained by the Church conformable in number quality or substance to the Prayers or Collects which are said before the Epistle Q. Why are they read in Secret A. The Priest having invited all to pray leaves them in that employment whilst he with Anna the Mother of Samuel speaks to God in heart and only moves his lips his voice not being heard at all or as
full of Gods Glory it is convenient that both Angels and Men should sing the praises of God as therefore in conjunction with the Angels we did sing Holy holy holy so in this Hymn we invite them to assist us or rather following their example we sing another Hymn or Canticle of praise Hosanna which signifies Triumph and has a certain kind of exultation and joy Blessed or praised be he that comes in the name of our Lord Blessed be he who by his infinite goodness came into the World to Redeem us by his passion in which sense the Priest signs himself with the sign of the Cross praised and blessed be he who comes to feed us in this holy Sacrament and Blessed be he who out of his infinite love is coming to us in this holy Sacrifice Hosanna all praise honour and glory be to God not only amongst us on Earth but also in the highest Heaven amongst the Celestial Spirits or in the highest manner we can give it Moved by all these Titles and Reasons let us bless and praise our Lord with Thanksgiving imitating the Prophet David who said I will bless our Lord at all times his praises are alwayes in my mouth Secondly Let us devoutly joyn with the Angels and all the Celestial Spirits in praising and adoring our God but then we ought to take good heed lest any thing be dissonant on our parts for if the strings of the heart be out of Tune or not sutable to them our voice will also be untunable one jar spoils the whole Consort we may also reflect that as David sayes we are here to sing to our Lord in the sight of Angels and that not only in their sight but we are to unite our hearts and voyces with them and that in the presence of God and withall we take their own words for as St. Gregory sayes We now praise God on Earth with the same voices or words wherewith the Holy Angels do praise him in Heaven not by pride of presumption but by humble Confession Thirdly Hearing the Seraphical and Cherubical Hymn Holy holy holy we ought to raise our minds to praise the blessed Trinity and with all Reverence adore and tremble before so great a Majesty Fourthly We may reflect on the Jews and their Children who praised our Lord as he was coming to Hierusalem where afterward he suffered his passion and Death And think with our selves that with greater reason we ought to rejoyce and praise our Saviour who now comes to apply unto us his passion as completed and here in the Masse presented unto us The Jews strew their Garments in the ways and cut boughs from the Trees and strew them in the way and shall not we with all submissive Reverence expect and attend the coming of our Saviour though in an invisible manner shall we not cast our Vestments that is our Bodies with all external Reverence possible and above all carry the boughs and branches of interiour Devotion and Piety that in true faith lively hope and inflamed charity in Tranquillity of Spirit we may be prepared for the coming of our Lord or to meet our God coming unto us Q. But why is there a litte Bell rung at this time A. It is and has been a custome among Catholicks to ring a little Bell and in Catholick Countryes to ring out the great Bell when the Priest sayes Sanctus or to make some other sign as by Mallets or Wooden Hammers as on Good-Fryday or by cryes or by singing Alleluja whereof Baronius makes mention to give warning to the faithful of this Solemn action to the end that in a special manner they may raise their hearts to more fervent Devotion and Reverence We have a figure of this in the Law where God ordained little Bells in the Hem of the Priest's Tunick to the end as the Text sayes That the Sound may be heard when he goes in and comes out of the Sanctuary in the sight of our Lord which was to move both Priest and People to a due Reverence to the Priest's Function and to an humble Adoration of Gods Majesty in that Holy place The Church does use here these little Bells for the same ends which here in England we call Sanctus Bel. SECT III. Of the Third part of the Masse which is from the Preface unto the Pater Noster 1. Of the Canon Q. WHat means the Canon A. Canon is a Greek word properly signifying a Rule or Order to be observed in any thing we are to do applyed by St. Gregory to this part of the Masse because it is constantly observed in all Masses according to the Churches Order whence St. Ambrose calls it the Ecclesiastical Rule and Optatus a Law or Ordinance established by the Church In the Missal it is called Action which name comes from St. Denis and is so called by way of Excellency for it contains the Consecration and Conversion of Bread and Wine into the Body and Blood of our Saviour and for the same reason it is called Sacrifice for in it the Sacrifice of the Masse is principally accomplished St. Basil calls it Secretum a secret or private mystery belonging only to the Priest and St. Irenaeus sayes that it is called Canon because the Priest therein follows the prescript and Rule of Christ in the Consecration and performs his Sacrifice and Sacrament in memory of Christs passion which in a more particular manner is therein presented and expressed in signs and actions It is true that before the Consecration there are other prayers and dispositions or preparations thereto and what follows are but applications of it to our comfort and consolation ordained for the better representation of the passion as in each particular shall be declared And here we may note that although the Masse be principally ordained as a representation of Christ's passion in whose memory it was first instituted yet there is in the Canon a Renovation of Christ's last Supper whence Durand notes with Pope Innocent 3. That in the Canon the Words signifie one thing and the Signs or Ceremonies another for the words principally belong to the Consecration of the Eucharist but the signs principally appertain to the remembrance of Christ's passion The words are in order to the Conversion of the Bread and Wine but the signs here before the Elevation in regard of what happened before his Crucifying and after in regard of what he suffered on the Cross which Pope Alexander the 1. confirms saying In the Sacramental Oblations which are offered amidst the Solemnity of the Masse to our Lord our Lords passion is to be mingled that the passion of him whose body and blood is made may be Celebrated or Remembered Now because this part of the Masse which solely belongs to the Priest is said all in silence I shall content my self to give a general notion of what the Priest is then doing that Christians may apply their Devotion to what occurs in the Canon and explicate the Signs or
Ceremonies therein that they may also have sufficient matter to meditate on most points of the passion Briefly I shall give them sufficient matter of prayer sutable to the Priest's action and set before their eyes the chiefest points of Christ's passion Q. Since this is the chiefest part of the Masse why is it said in secret A. After that the Priest by the Preface has endeavoured to raise our minds to the praise of God with the Angels he returns to his former intentions of offering the Sacrifice and now wholly applyes himself to the chiefest action of his function wherein he alone officiates and therefore as in the Law of Moises the High Priest alone did enter into the Sancta Sanctorum So in the New Law the Priest alone performs this action which concerns the Consecration and Oblation of the Holy of Holies substantial Sanctity the true Body and Blood of Christ Jesus God and man who makes this place far more holy than the Sancta Sanctorum In fine it was well said of old in the Canon there needs no ears but to God nor words for the Priest Sacrificing nor silence but to those who are present Q. Have you no reason for it A. The custome of the Church ever since the Apostles times might suffice any good Christian but as Gavant notes grave Authours give these reasons for it Hugo a Sancto Victore gives his for that it is a secret Mystery not to be divulged to the vulgar People which Alcuinus seconds lest the principal words in this Sacrifice should lose their esteem So that we may say that this manner of secrecy in saying these words of the Canon is rather out of Reverence and respect to the mysterial Action or words of Consecration and to avoid abuses which might happen by the vulgar who hearing those words so often repeated might turn them to some prophane use but the principal reason as I said before is because the Priest turns his mind wholly to God with whom alone he is now to treat imitating herein our Saviours silence in his passion for although he did then act the work of our Redemption yet he did it alone without any to accompany him and was silent for the most part of his passion We may therefore in spirit joyn to the holy Women mentioned by the Evangelists especially with our B. Lady and St. John who in silence and with hearts full of affection and loving compassion did attend to our Saviours passion for such ought to be the Devotion of Christians in this time when the Priest in Christ's person offers and represents the same 2. Of the beginning of the Canon Q. What sayes the Priest in the beginning of the Canon A. From what hath been said in the Preface he infers Therefore as assisted by the Angelical Spirits makes his humble supplication to God that he would accept of what he is now to do and give a blessing to his actions which in a manner is to renew his Oblation and then specifies those for whom he is to offer this Sacrifice which also may represent unto us that as our Saviour freely offered himself to the Jews in order to his passion so he also offered himself to his Heavenly Father secretly in his mind for the Redemption of man-kind for we may suppose that in all his Torments and Afflictions his Souls anguish was more for our Souls good and here with the Priest we may piously joyn our hearts and affections and make our prayer either mentally or vocally that God would be pleased to accept of this Sacrifice and hear the Priest pray for all hereafter mentioned Q. Why immediatly after the Preface doth the Priest open and joyn his hands A. Being to renew his Oblation he opens his hands after his wonted manner in such occasion he holds up his hands as now ready to the execution of his Function and then joyning them shews that he is bound to do God's will to whom he lifts up his eyes expecting power and grace from him to perform this Action in hope whereof he layes his hands on the Altar and with confidence and assurance kisses the Altar Q. Why does he make Three Crosses on the Host and Chalice A. The Priest knowing that what he is to do principally depends on the passion of our Saviour makes the sign of the Cross and that Three times in order to him who is Three in one by whose power only the following work of Consecration or Conversion of Bread and Wine is to be made Or as Bishop Steven sayes to declare that the whole mystery of this Sacrifice is to be wrought by the marvellous power of the most holy Trinity St. Chrysostome St. Basil and St. James have the same Ceremonies in their Liturgies But the principal thing we are to attend to is the mystical signification thereof The learned Bishop of Cambray Odon in his exposition of the Canon tells us that the Three Crosses do signifie the Threefold delivery of our Saviour God the Father delivered his only begotten Son to us by the Incarnation Judas delivered the same to the Jews and the Jews delivered him to Pilate to be Crucified Of the First we read Rom. 8. He spared not his only Son but delivered him for us all Of the Second Matt. 26. What will you give me and I will deliver him unto you Of the Third Matt. 27. They delivered him to Ponce Pilate The First was of Grace whence St. Paul sayes Who loved me and delivered himself for me The Second was of Avarice for Judas asketh What they would give him The Third was of Envy as Pilate judged For he knew that for Envy they had delivered him Others will have it to be in memory of the Threefold Crucifying of Christ First In the will of those who persecuted him of whom it is said the chief Priests and Pharisees gathered a Council to put him to death The Second In word and voice when they cryed Crucifie Crucifie him The Third When indeed they Crucified him So that they Crucified Christ in thought word and deed In beholding the Priest making these Crosses we may enter into contemplation of Christ's passion and humbly beg that we may be partakers of its merits to this end we may sign our selves thrice with the sign of the Cross in Testimony that we offer our Souls to God and present our Bodies before him in this action and Sacrifice the whole man to suffer with Christ according to Gods holy will and pleasure Q Is there any thing else in this Prayer A. Yes the Priest prayes that this Sacrifice may be acceptable to God and profitable to his holy Church in general And first for the Peace Union Protection and Direction of Christ's Church for its Peace that in peace we may serve our God for its Union that it may be free from all Schisms that it may be protected against all Heresies and directed by the Holy Ghost Secondly For the Pope whereof we have an example of
but were in God's possession Or as St. Hierome sayes to signifie that they were to offer to God a high egregious principal and chief thing which therefore was to be elevated and offered to God in Solemn Rite Now in the Catholick Church this elevation is made for three motives First As it is a circumstance agreeable to the Oblation of the Masse Secondly In as much as it concerns our proper interest in this Sacrifice Thirdly In as much as it is a Representation of Christ's Elevation on the Cross The Consecration being made our Oblation is perfected by this Elevation as a circumstance making it complete St. Bonaventure makes a pious contemplation thereon saying that in the Elevation the Sacred Host is shewed to God the Father to obtain the grace we have lost by our sins as if the Priest should say O Heavenly Father we have sinned and provoked thy wrath but now behold the face of Christ thy Son whom we present to thee and who has provoked thee from anger to mercy and turning to the Angels in the name of all present he sayes O yee Angelical Spirits who are here present be yee witnesses that eternal life is our right and to confirm this we Elevate our priviledge that is Christ who suffered for us 2. Hugo a S. Victore tells us that when we come to Christ's words the Priest lifts on high both that is the Holy Host and Chalice signifying this meat and this drink to be more excellent than all other for it is the most excellent of all Sacraments St. Bonaventure again sayes that the Priest shews it to the People as if he should say ye have formerly seen Bread on the Altar but now after the Consecration behold ye the true body of Christ If God then could so powerfully make such a mutation he is also powerful to change us from sin to grace and afterwards to glory and again O ye faithful Christians rejoyce and behold for this is the celestial gift which our most bountiful King of Heaven has sent us that we may be filled with all grace and benediction and in another place Behold he whom the whole world cannot contain is our captive Durand amongst other reasons gives this that all present may see behold and ask whatsoever is good for their Souls 3. The last thing signified and principally intended in the Elevation is consequent to what hath been said of our Saviours being laid and nailed on the Cross for this Ceremony represents him now elevated on the Cross which made Honorius to say that it was as if Christ were then elevated on the Cross and immolated again St. Bonaventure sayes The Priest elevates the Host as if he should say to sinners or to all Christians Behold the Son of God stretched and elevated on the Gibbet of the Cross Q. Why is the little Bell rung A. To make all present attentive to the Sacred action calling them away from all other cogitations and putting them in mind of their duty to wit that they ought to prostrate and adore and with the eyes of faith behold their Lord and God elevated on the Cross for their Redemption For as St. Bernardine sayes in one of his Sermons When the most Holy Sacrament is elevated in the Masse every one is bound to three things 1. To withdraw his eyes from vain yea from all other things 2. To turn his eyes to the consecrated Host 3. To adhere totally with his whole mind with his whole endeavour by Devotion to Christ in this Holy Sacrament we may also say that it was so ordained that all persons who in great Assemblies could not see the Priest's actions or perhaps were otherwise distracted or detained in their private prayers might know that they are to adore and behold our Saviour thus elevated Q Why are Tapers or Candles then lighted A. These Tapers do fitly represent the interiour Devotion or rather disposition of those who are present for our Holy Mother the Church by them admonisheth us to prepare and dispose our selves with such vertues as are necessary to the worthy receiving of our Saviour now come to us in the holy Eucharist representing unto us Faith by the light Charity by the fire or heat Hope by the flame which ascends on high and to manifest that we are Children of the true light of Christ Jesus The light also is an Emblem of Innocency and purity and therefore intimates that we ought to come to this Sacred mystery in innocency of life and purity of mind that so in spirit and truth we may adore and honour our God whereof these Tapers are external signs Q. Why do many knock their Breasts at the Elevation A. First In conformity to the act of Admiration so when we hear any strange thing men knock their Breasts now here as the Psalmist sayes God has made a memory of his wonderful works our Lord indeed is marvellous in all his works but in none so much as in this wherefore with great Reason we admire his infinite goodness and love whilst he has so humbled himself not only to become Man but also Man's food to make him God and so to exalt him above the Angels 2. It is a natural sign of sorrow and grief as daily experience manifests Since then in the elevation there is presented unto us the most dolorous object to wit Christ suffering on the Cross no marvel that Devout Christians who have a feeling compassion of his dolours should knock their breasts as manifesting their interiour sorrow Lastly many do it upon Reflection that they by their sins have been the cause of Christ's sufferance or on their unworthiness worthiness of so great a good or as our St. Bernardine sayes we knock our breasts at the elevation of Christ's body in which true and entire pennance is declared and in this we imitate the Devout multitude who were present at Christ's passion and when they saw the things that were done they returned knocking their breasts Eusebius Emissenus will teach us to make Three actions in this time of the Elevation 1. By faith to behold honour and admire the Body and Blood of our Lord for we at that time make acts of Faith saying in heart I believe thou art true God and Man since thou hast so declared by thy word and therefore say with the Centurion Indeed thou art the Son of God 2. We ought to exhibit all Honour and Adoration to him who hath so humbled himself in so mean a form to come to us 3. We may admire the great goodness of God in this Sacrament Surely if the people did marvel and glorifie God saying that they never had seen the like we may marvel and glorifie God for the like favour never was seen and greater there cannot be Moreover such ought our affections to be at this time as if we were present at Christ's passion seeing him hanging on the Cross sweetly beholding us from the Throne of his Cross and crying out O all
to-morrow another but always the self-same Therefore it is one Sacrifice it is one Christ in every place here entire and there entire one body but this which we do is done for a Commemoration of that which was done for we offer not another Sacrifice as the High Priests of the old Law but always the self-same See the Annotations on the 10 of Hebrews where many holy Fathers are cited to this purpose to whom I will add the words of Primasius St. Augustins Scholler The Divinity of the word of God which is every where makes that there are not many Sacrifices but one although it be offered by many and that it is one body which he took out of the Virgins Womb not many bodies even so one Sacrifice not divers as those of the Jews were and Oecumenius on the words Thou art a Priest forever he could not say for ever of that Oblation and Host which was once made to God to wit on the Cross but with respect to the present Sacrifice by whose means Christ does Sacrifice and is Sacrificed who also in the Mystical Supper delivered unto them the manner of this Sacrifice In fine although the species be diverse the actions of the Priests divers the Consecration various yet still it remains that it is the same thing which is offered and the self-same offerer Christ Jesus who did offer it to his Father and by his Priests as his Ministers continually offers it and so will to the end of the World So that as the Mass is an Application of one and the same passion so the Priests by the Ministerial actions do only concur to the same Sacrifice which Christ made at his last Supper Q. Hâ—s not the Elevation of the Chalice some particular signification A. Yes for it represents our Saviour continuing on the Cross but principally the blood and water which by peircing of his side did flow out of his holy Body St Augustine meditating sayes It is not said he strook or wounded but he opened that thereby in a manner the Gate of life might be opened from whence the Sacraments of the Church do flow without which none can enter into true life moreover as it is said before it may fitly represent the separation of Christ's Soul from his Body In spirit we may contemplate with St. Bernard that therefore Christ was wounded that by his visible wound we might see the invisible wound of his love which St. Bernardine piously declares saying It did not suffice our Amorous Jesus for the manifesting of his inebriated love that he had once really shed his blood for us on the Cross unless he should daily shed it for us in the Sacrament it behoves us therefore to raise some acts of love in correspondence to his love We may also contemplate with St. Chrysostome that which is in the Chalice is that which flowed from our Saviours side wher of we are partakers and again As often as we draw neer to the wonderful Chalice we may come as sucking from our Saviours side and say Hail O most pretious blood flowing from the side of our Lord Jesus Christ wash away the foul and filthy stains of all my life past and present Offences cleanse sanctifie and prepare my Soul to thy eternal bliss Amen 8. Of what follows the Elevation Q. What is the Prayer which follows the Elevation A The Church in this Prayer imitates our Saviour for as he did offer up this Sacrifice on the Cross to his Father for the Salvation of mankind so here the Priest immediatly makes an Oblation thereof expressing his intentions which he has in the Oblation of this Holy Sacrifice for continuing or by degrees ascending from the Oblation which formerly he made of Bread and Wine now he makes it of the true body and blood of our Saviour Where we may note that the Priest in this his prayer joyns with the people who are present with him that they may also offer with him and make supplication that the Sacrifice may have the desired effect and praying for all those who are partakers of the holy Altar Q. Why doth the Priest make five Crosses here on the Host and Chalice A. The Church as formerly hath been said ordains the sign of the Cross to be often used in the Masse especially in the Canon both before and after the Consecration but differently The Crosses before are in order to the Consecration as effective by way of Benediction to the matter to wit Bread and Wine but after as only representative or significative to renew in our minds Christs passion The Crosses before as significative do well signifie the several passages of Christ's passion before he was put on the Cross and those which follow signifie what he suffered on the Cross and are consequently applyed thereto in what follows Now in this place the Priest first makes five Crosses to represent the five wounds of Christ hanging on the Cross two in his two hands two in his two feet and one in his side they may also represent the five senses of Christ which at that time had great sufferance for as St. Thomas notes He suffered in all his corporal senses in his touch he was crucified with Nails in his tast he was made to drink Gall and Vineger in his smell he was hanged on a Gibbet in a filthy place of dead Carkesses in his hearing he was provoked by the voice of those who blasphemed and derided him in his sight he suffered in seeing his Mother and beloved Disciples weeping Q. Wherefore are there three only on both Host and Chalice A. The three first are made on both because the terms belong equally to both but in the fourth specification is made of the Bread and in the fifth of the Chalice and so the two last Crosses are made separatly generally speaking it is so that the Crosses are made on both unless the words mention them apart Neither is the conceit to be rejected that will have the two last here made asunder to insinuate the consequence of those Christ's bitter pains which made the separation of his Soul from his Body Q. Why doth the Priest lay his joyned hands on the Altar A. Then proceeding in his prayer or supplication he bows himself to shew the humility of his heart and with joyned hands to commit this action to the Divine providence or thereby to represent the united votes and desires of the faithful present in the same will faith and hope and then inclining as expecting Gods mercy and goodness prayes that God would be propitious to him in this his Oblation and in confidence thereof he kisses the Altar in sign of reconciliation to God by vertue of this Oblation Q. Why then does he make three Crosses more A. He intimates thereby that as Christ had offered on the Cross so from the Cross he did offer his Blood for our Redemption The first Cross is on the Host the second on the Chalice third on himself here signifying
unto us that by the Oblation of his Body and effusion of his Blood alone we must come to receive the effects of celestial Benediction We may here contemplate our Saviour on the Cross or the Oblation which Christ made of himself in the Sacrifice of the Cross for as the Apostle saith the blood of Christ who by the Holy Ghost offered himself unspotted unto God cleanses our Consciences from dead works to serve the living God we are Sanctifyed by the Oblation of the body of Jesus once he offering one Host for our sins and by one Oblation he hath consummated for ever them that are Sanctified for on the Cross he gave a consummate Oblation an absolute and compleat price of our Redemption and Sanctification which Oblation is here represented unto us and therefore with a lively faith and confidence we unite our selves in heart and affection to this Oblation which the Priest here makes We may also call to mind what the Apostle propounds as a Law saying As often as you shall eat this Bread and drink this Chalice you shall shew the death of our Lord. The Priest represents unto us by the Crosses the manifold afflictions and torments of our Saviour and herein particular his dolours and pains in his five senses and five wounds which we ought to have always in our memory for as St. Bernard sayes The daily lecture of a Christian ought to be the remembrance of our Lord's passion Christ always retains in his body the scars and wounds of his passion whereof we shall have a perpetual joy in Heaven Christians then ought to keep them in their heart by a continual remembrance of them here on Earth Christ keeps his wounds in Heaven the Church represents them in the Masse let us keep them in our hearts 9. Of the second Memento Q. What means the Memento here A. This is called the second Memento wherein as in the first Memento we prayed for the living so here the Pirest prayes for the dead according to the ancient custome of the Church in all her Liturgies But we may add that the Church only prayes for such who in this life had the sign of Faith that is who were Baptized and have made profession thereof to their death or at least dyed in the true faith being truly repented for their sins and dying in the state of grace which St. Augustine thus expresses When Sacrifices either of the Altar or of whatsoever Alms are offered for the dead who have been Baptized for those who are very good they are but thanksgivings for those who are not very evil they are propitiations for those who are very evil they are no helps when they are dead whatsoever the living do for them but to whom they are profitable they profit to this that they may have full Remission or that their punishment may be made more tollerable Q. Does he pray for any in particular A. In the same manner as he prayed for the living in the other Memento for whom here he prayes for their eternal rest or the fruition of God in Heaven which with the wise man the Church calls the place of refreshment for delivery from a place of Torments to the place of peace from a place of darkness to a place of light in being perfectly reconciled to God Q. But why does the Church pray for the dead in this place A. It might suffice to say that such is the custome of the Church as appears in all her Liturgies and to question this according to St. Augustin's verdict is insolent madness but to satisfie your curiosity I will give a rational motive if first you call to mind the Article of our Faith concerning the Communion of Saints which extends it self not only to the faithful on Earth but also to the Angels and Saints in Heaven and in some manner to the Souls in purgatory who partake of this Communion by reason of their Faith Devotion and piety in this life for accordingly they are more or less capable to receive the Suffrages and prayers of the living and of this Oblation whence the Church having represented the Communion of them for men who in their several degrees concur to the Oblation of this Sacrifice makes remembrance of those who cannot actively concur thereto but by the mercy of God are capable to receive proportionably to their State the effects of this Sacrifice and therefore after that the Oblation is compleated she makes it for the Dead We may also give another reason for that the Masse is a representation of Christ's passion as in each part has been observed so in this the Church represents Christs descention he being now dead according to another Article of our Creed he descended into Hell that is into Limbo Patrum yea Purgatory it self as many Divines hold to deliver the Holy Fathers and others from the Prisons wherein they were detained For as St. Ireneus sayes Christ descended to them to draw them out and save them In memory whereof the Church prayes here for the delivery or releasement of the Souls in Purgatory by making application of this Sacrafice to them which is all one and to apply unto them the passion and death of Christ Although we may in charity or obligation offer up the whole Masse for the comfort of the dead or for some particular friends yet here is the proper place to do it in union with the prayer of the Church which is more profitable to the Souls in Purgatory and conformable to the Churches institution Here then we may pray for our dead Parents Relations Friends and Benefactors even as we did in the Memento for such living imagining with our selves that such do cry out with 〈◊〉 Have mercy on me have mercy on me at least ye my friends because the hand of our Lord hath touched me 10. Of Nobis quoque Peccatoribus Q. What follows after this praying for the Dead A. The Church having prayed for the living and dead now goes to pray for sinners wherefore the Priest now returns to pray for himself and for all who communicate with him in this Sacrifice under the notion of sinners who in some manner are less capable of the benefit of this Sacrifice for the dead for whom the Church prayes are in state of grace and consequently more apt to receive the effects thereof whereas sinners as such are in an opposite disposition However the Priest here prayes for himself and for all present or rather for all sinners whereof he esteems himself one It is indeed one of the most proper Titles we can give to our selâ—â—s If the Priest or any other present should esteem themselves other wise they should not be worthy of this Holy Sacrament for as St. John sayes If we shall say that we have no sin we seduce our selves and the truth is not in us The Priest then in his own person so acknowledges himself and presumes the same humility to be in all who are there present
and as such implores the mercy of God putting their whole hope and trust in the multitude of his mercies whence Alcuinus and others say Although we ought at all times to acknowledg before God by confession and contrition that we are sinners yet especially in the time of Masse by which Sacrifice and Oblation the grace of indulgence and remission of sins are mercifully granted imitating herein the holy Thief who being present at our Saviours passion cryed out We indeed are justly condemned for we receive things worthy of our doings O Lord remember me Q. Why does the Priest then raise his voice A. That all present may attend to that which so much concerns them for as Bishop Steven and others teach The raising of the voice is an oral confessing breaking his former silence as a Testimony of Repentance by the voice of the Priest from all those who are partakers of the Sacrifice of the Masse the Priest therefore interrupts his secret prayer expressing in words what is in his heart thereby also to move the hearers to consider that we are all sinners although we are here Gods servants that is doing now Gods service and that although we are sinners yet with a lively faith and firm hope in the merits of Christ's passion we presume to ask mercy and pardon and as in voice he expresses the interiour affection of his mind so by knocking his breast he declares it in action after the example of the Publican who knocked his breast saying Lord be merciful to me a sinner So the Priest here knocks his breast and vertually cryes out Lord be merciful and propitious to us sinners Q. What more doth the Priest pray for here A. In hope of Remission of our sins he here prayes for the greatest effect of this Sacrifice viz. the participation of and Society with the Apostles and Martyrs and all the Saints praying that God out of his infinite mercy would pardon our sins and admit us into their holy company And this in correspondence to the mystery here represented for Christ's death is our Redemption and the way to Heaven is laid open unto us whereof we have a Testimony of the good Thief who deserved to hear This day thou shalt be with me in Paradise which is the same in effect with that which the Church here desires for to be in consort and company of the Saints is all one as to be in Paradise or Heaven Here we may raise acts of Contrition and sorrow for our sins and after the example of the Priest knock our breasts saying in heart or word I have sinned Lord and I detest my sin as the unhappy cause of all thy dolours and most grievous sufferances but thou O Jesu the Son of David have mercy on me and out of charity we may pray for all sinners and after this we may adjoyn our selves to the Priest praying and begging that we may be associated to the holy court of Heaven Q. Why does the Priest make here so many Crosses A. None ought to wonder at what the Church in all ages has practised but piously consider the mysteries represented thereby for the Priest makes three Crosses on the Host and Chalice to represent unto us the three Hours wherein Christ hanged on the Cross we may also contemplate that Christ was contemned and reviled by three sorts of persons by the Priests Scribes and Elders who together with the people wagging their heads said Vah which is an interjection or voice of derision insultation reproach and detestation those who were crucified with him railed at him the Souldiers also mocked and derided him Now a little after this the Priest takes the holy Host and with it over the Chalice makes the sign of the Cross three times to signifie that the Sacrifice is available for three sorts of persons 1. For those in Heaven to the increase of their glory 2. For the Souls in Purgatory to the relief of their sufferances 3. For those on Earth to remission of their sins and increase of grace Durand contemplates in these three crosses the threefold sufferance of Christ on the Cross which he calls compassion propassion and Passion Compassion in heart taking pity of our miseries and thirsting after our Redemption with a most vehement and ardent desire which he expressed on the Cross when he said I Thirst to wit the Salvation of Souls devout St. Bernardine speaketh of this Thirst crys out O love overcoming all things how have you exceeded in good Jesus all Torment of mind and Body and having respect to the fruit of his passion it only grieved him that he could not be tormented perpetually which the Saint thus declares Christ offered himself for all Eternity whence by desire he would have dilated his life for a certain infinity fully offering it to sustain infinite deaths Propassion in excess of charity for as the Prophet Isay says He surely hath born all our infirmities and carryed all our sorrows he made all our sorrows troubles afflictions and pains as his own and in them suffered for us yea it more grieved him to see our ingratitude and neglect of his passion then all his torments with this Propassion he began his passion when he said My Soul is sorrowful even to death Christ as St. Thomas says did not so much grieve for the loss of his temporal life as for our sins and in this he continued even to his Corporal death we may well say that as death was the end of his life so his sorrow came to that excess that it could not be greater Lastly his Passion wherein we may consider his innumerable pains and torments the great Abiss of his Humility and the infinite utility thereof Cardinal Drogo contemplates Christ hanging on the Cross wounded in his whole Body from top to toe and bathed all in blood crying out O all ye that pass by the way attend and see if their sorrow be like to my sorrow if their labour be like to my labour and if their love be like to my love Now for the other two Crosses which Durand observes joyning these to the other three we may contemplate the true substance in Christ his Divinity Soul and Body and in the two last the Soul and Body separated in his death but more properly these two last Crosses which are made at the side of the Chalice signifie the two Sacraments which did slow from our Saviours side to wit the water of Regeneration the blood of our Redemption according to the testimony of St. John one of the Souldiers with a Spear opened his side incontinently there came forth blood and water Q. Why does the Priest lift up the Chalice and Host A. To represent the taking down of Christ from the Cross for to this end he elevates them together and then setting them down on the Corporal represents the deposition of his body in the Syndon to the Sepulcher for Joseph taking his body wrapped it in a clean Syndon
Ceremonies and in Devotion joyn our selves with the blessed Maries in using all diligence to find Christ Jesus rising in our Souls 2. Of the Ceremonies in breaking the Holy Host Q. Why is the Host here broken A. The Church herein follows Christs institution who as the Evangelists do teach did break the Bread St. Luke expresses it with the usual Ceremonies of Consecration and it was so notorious a circumstance that the whole Sacrifice did carry the name of breaking Bread not that the body of Christ is broken or separated one peice from another no more then the Soul in man is broken or divided although the body be broken and divided the division therefore here is in the species or forms of Bread for that the fraction or breaking of the species brings not any division in Christs body in the venerable Sacrament of the Altar So that although the species be divided into parts yet Christ undivided and unparted is known and found to be in each divided part for it is as the Soul whole in the whole Host and whole in every part So the same body whole and entire without separation or division remains in all the Hosts over the whole World and in every part and parcel of every one of the Hosts after Consecration This was prefigured in the Sacrifice of fine Flower called Mincha whereof mention is made in Lev ticus The Bread or Cake as St. Thomas notes when it was Sacrificed to God was to be broken or divided into little pieces Q. Why does the Priest divide it first into two parts A. That is done according to the double state of the predestinate to wit of those who are in eternal glory and those who are in this vale of misery which is all one to say the one represents the Church Triumphant the other the Church militant The first part is laid on the Patten as being now in rest and peace Q. But why is this division made over the Chalice A. Besides the moral reason which is least the particles or fragmenrs which happen sometimes in the breaking of the Host might scatter abroad whereas in breaking them over the Chalice they are received therein there is another mystical reason to give us to understand that the gates of Heaven were opened unto us by our Saviours passion and Heaven bought by his blood Q. What means the other division A. That other part signifies the militant Church which is again divided whereof the one part represents those who are in purgatory with hope and assurance of being joyned to the Triumphant Church in sign whereof the Priest layes it down joyning it to the former part on the Patten Now the third part representing the militant Church on Earth is held over the Chalice whilst the Priest concludes his prayer according to the wonted manner saying per omnia saecula saeculorum for ever and ever whereto Amen is answered Now the prayer was for Christs peace which he brought into the World by his Resurrection whence the Priest making three Crosses on the Chalice denounceth that peace saying Pax Domini sit semper Vobiscum in the person of Christ as now rising saith The peace of our Lord be always with you which is the same with the Pax vobis Peace be with you which Christ gave to the Disciples when he appeared to them after his Resurrection St. Cyril of Alexandria says Peace be to you said Christ to his Disciples whence there is a certain Law delivered unto us by the Church for in all Congregations we salute one another in this manner the words are full of Love and Authority and the good tydings of the Resurrection of Christ in our Souls by the amiable and and full offer of peace to men of good will all impediments or obstacles of our Salvation are taken away and a glorious Trophy of victory over Death Sin and Hell is set up with this inscription of peace Q Why then does the Priest make three Crosses over the Chalice with the third part A. To intimate that Christs peace is not to be had but by the Cross planted in our hearts professed in our mouths and imitated in our actions or to signifie that Christs Resurrection was after that he had been three days in the Grave represented by the Chalice The Angel of the Schools explicates this Ceremony more mystically to our Salvation saying that three Crosses are in honour of the most holy Trinity who sent the Lamb to make peace by the Cross to Angels and Men. It may also signifie the threefold peace which Christ has brought by his passion to wit internal external and supernal The first is the interiour peace of the mind and Conscience which cannot be had but by Christ who said In me you may have peace St. Hierome affirms that this peace of the mind is so quiet and settled that it is not troubled with any passion for the holy Soul feeling it self free from the terrours of pain and punishment being in grace and friendship with God enjoys wonderful peace and tranquility The second peace is that which makes the union of mind and will with our Neighbours to this peace St. Paul invites us saying Have peace and the God of peace and love shall be with you and again he earnestly exhorts us thereunto advising us to be careful to keep the unity of the Spirit in the bond of peace for peace is a chain or cement which unites conjoyns and tyes together Christian hearts The Third peace is properly the peace of God which as the same St. Paul sayes passes all understanding and is the peace which the Soul has with God the perfection whereof we expect in the life to come So that we may well call Christ Jesus his rising our peace pacifying by the blood of the Cross whether the things on Earth or the things that are in Heaven Now to shew that this Triple peace comes to us by Christs blood the Priest immediately lets fall the particle into the Chalice of Christs blood In consideration of what has been said we may call to mind the words of St. Paul If we become complanted to the similitude of his death we shall also be of his Resurrection by Christs death which we have hitherto meditated we may come more easily to consider his Resurrection Secondly we may contemplate the Resurrection and with the holy Women raise acts of fear and joy for it is said they went forth quickly out of the Monument with fear and great joy A double affection sayes St. Hierome of fear and joy did possess the Womens minds one for the greatness of the Miracle the other from the vision of him that was risen or as Enthemius sayes with fear for the wonderful things they had seen with joy also for the joyful tydings which they heard let us with fear consider our unworthiness and with joy contemplate the Resurrection which assures us of our Resurrection To this end St. Paul sayes Christ was delivered up
Bread and will invocate the name of our Lord wherein we may note two things the first is of taking the celestial Bread the second of invocating the name of our Lord. Of the first St. Cyprian sayes we call it our Bread because Christ unto whose body we come is our Bread for Christ said I am the Bread of life which descended from Heaven It is true the Psalmist speaking of the Manna sayes Bread of Heaven he gave them Bread of Angels did man eat whence it may well be called celestial Bread because it came from Heaven yet being but a figure and shadow in comparison of this celestial Bread it comes short of such a real and true Denomination For this let us hear Christ's own Argument Our Fathers did eat Manna in the Desart as it is written Bread from Heaven he gave them to eat lo how gloriously they speak of this Manna and indeed standing in the Negative opinion of the reral presence they might glory even over that which is figured thereby taking it in all respects even in the nature of a sign But Christ says Amen Amen I say to you Moses gave you not the Bread from Heaven but my Father gives the true Bread from Heaven and again I am the living Bread that came down from Heaven Where we may note first That Moses who gave Manna was but a meer man and that to the Israelites only But Christ God and Man gives this celestial Bread to the whole World Secondly Manna is said to be from Heaven not properly but as Heaven is taken for the Air but this Bread is truly said to be celestial because it comes from the highest Heavens descending from the Bosome of the Father Thirdly Manna was framed by the Angel at the prayer of Moses But Christ himself did frame this Eucharistical Bread and gave it to us whence Christ sayes that it is true Bread from Heaven or truly celestial and that not only because it comes truly from Heaven but also because it is so by nature and substance Secondly Because it produces celestial or Heavenly effects as grace and life in Jesus Christ Thirdly It brings us to the celestial Kingdom by giving life Everlasting As for the second in saying celestial Bread he incites himself to Devotion reducing to his memory what he is to take and how he is to take it to wit by invocating the name of our Lord that so he may receive it with greater fear and reverence O Lord sayes St. Ambrose with how great contrition and fountain of Tears with how great reverence and fear with how great charity and purity of mind is this Divine and celestial Mystery to be celebrated where thy flesh is in verity received where thy blood is truly drunk and therefore in heart and voice he cryes out I will invocate the name of our Lord for it is he alone that can make me worthy to receive this celestial food Where we may note that to invocate the name of our Lord admits many interpretations for first it may signifie an act of Sacrifice as when Abraham had built an Altar to our Lord he called upon his name and in the Chapter following it is said there he called upon the name of our Lord that is Sacrificed to our Lord. Whence St. Ambrose sayes Where Bethel is that is the house of God there the Altars are where the Altars are there is the invocation of our God Secondly It is taken for Gods true Worship so Enoch began to invocate the name of our Lord that is in a publick manner to Worship God according to this St. Paul sayes whosoever shall invocate the name of our Lord shall be saved where under the title of invocation we may understand profession of the name of our Lord Jesus as also all Worship Thirdly David said We will confess to thee O God we will confess and will invocate thy name we will praise and bless thee O God we will confess to thee with heart mouth and work that so we may confidently invocate thy name which St. Bernardine thus explicates if we invocate with a perfect and devout heart and not with a polluted mouth for true invocation includes true contrition Fourthly This invocation of our Lords name or by our Lords name is the best manner of prayer which also our Saviour commended unto us saying Amen Amen I say to you if you shall ask the Father any thing in my name he will give it to you wherein as St. Chrysostome notes Christ did shew the vertue and power of his name for being only named invocated he doth wonderful things with the Father The name of Christ invocated is a great security or assurance of obtaining what we pray for Lastly This invocation of the name of our Lord proceeds from a firm hope and confidence in Gods mercy and goodness for as Solomon sayes The name of our Lord is a most strong Tower the just run into it and shall be exalted The name of our Lord is a refuge to all the only hope of sinners is to invocate his name whence the Prophet Esay cryes out Thy name O Lord and thy memorial are in the desires of the Soul I will alwayes invocate thy name and the whole desires of my Soul is that thy name may be invocated by all and that it may be a memorial of thy goodness to all that I with them may alwayes have in memory the glory of thy name Briefly in saying these words I will invocate the name of our Lord then consequently to the whole action of the Masse the Priest offers the celestial Bread to God the Father by invocating his name that this his Sacrifice which he is now to consummate may be acceptable to his Divine Majesty which in all sumbissive manner as he has exteriourly adored so interiourly in heart and affection he adores and worships what he is to receive and in a few words expresses the interiour Devotion of his Soul and the vehement desire which he hath that what he does therein may be to the glory of God which he principally intends in this Sacrifice and in spirit and desire his Soul lancheth forth to praise and glorifie the holy name of God who has vouchsafed to give him this celestial Bread this food of Angels the very Body and blood of Christ Jesus In the mean time whilst we seeing the Priest going to take the Holy Host we may make our prayers that God would accept of the Sacrifice which the Priest now is to conclude and if we are to communicate we may beg the same grace which the Priest now receives and here with the advice of the Prophet Esay Seek our Lord whilst he may be found and invocate him whilst he is near to us we need not go far to seek him for he is come to us and hath made himself susceptible by us in the most loving way imaginable For he is become our food our celestial Bread here on Earth we can never have
a better time to invocate him than when he is so near descending to our imbecility and frailty more willing to be with us than we to be with him O can we doubt but that if we truly invocate his name with fervent Devotion he will give us his grace his justice and his mercy yea whatsoever good we desire for as he hath given himself so with him all things We may also contemplate the great Devotion of the Apostles when they were to receive the holy Eucharist from the hands of our Saviour and imitate them therein believing that invisibly we are to receive the same from our Saviour by the Ministery of the Priests 6. Of Domine non sum dignus Q. What means Domine non sum dignus A. The Priest Devoutly bowing with eyes fixed on the Host saith Lord I am not worthy that thou shouldst enter under my Roof but only say the word and my Soul shall be healed repeating the same three times and at each time he strikes his breast the words are of the Centurion who desired Christ to cure his servant of a Palsey and when Christ said I will come and cure him he with a lively faith answered Lord I am not worthy that thou shouldst enter into my house neither is it necessary that thou come in person for by thy word alone thou canst cure him thy word therefore will suffice St. Chrysostome in his Liturgie makes here a large discourse saying O Lord I am not worthy that thou shouldest enter under this sordid Roof of my Soul but even as thou hast vouchsafed to be in the Cottage and Manger and hast been received in the house of Simon the Leper and didst receive even a Harlot like unto me coming unto thee so also vouchsafe to enter into the Cribb of my house void of reason and into my defiled dead and leprous body and as thou didst not abhor the foul mouth of the strumpet kissing thy feet So O Lord do not despise me a sinner but as good and clement vouchsafe to make me partaker of thy most holy Body and blood Q. Why does the Latin Church make use of the Centurion's words A. Our holy Mother the Church for the most part makes use of the sentences and words of holy Scripture and in this place applyes these words as much conducing to her purpose for although the words were then spoken on another occasion yet for their piety wherein they abound she appropriates to the sence of this present act of Communion for the words have great energy and force For first Lord is a name of fear and dread in him that invocates it the Prophet saying in the person of God If I be the Lord where is my fear with fear therefore and trembling we ought to come to this dreadful Sacrament This name Lord also is a name of Power and Majesty and therefore challenges all Reverence and Honour correspondent and therefore we may justly say we are not worthy And with St. Peter on our knees before the blessed Sacrament say Go forth from me because I am a sinful man for he thought himself unworthy of his presence because he was a sinner The sacred Text gives a reason why Peter thus humbled himself saying for he was astonished at so great a miracle have we not before our eyes the most wonderful work of Christ who Transports and Transforms himself in this stupendious manner to be our food That astonishment caused in Peter fear reverence and an humble acknowledgment of his own unworthiness what shall this immense love of Christ cause in us Secondly we are not worthy that Christ should enter into the Roof of our house which Palasius explicates thus Our body is worthily called a Roof most unworthy of Christ's entrance for as the Roof and covering of the house hinders us from seeing Heaven so the body aggravates the Soul that it may not see the light of Heaven nor be carried to supernal things or openly to see the things which are near us making our unbridled senses to domineer and rule over the faculties of the Soul and hinders the motives of the holy Ghost whence it is manifest that the body is not worthy of Christ's entrance into it for the body without all doubt is the root and fountain of all vice yea a Dunghil and a sink of sins where the Devils have left their ordure and filth and as it were exonerated their Bellies how loathsome a house is this for Christ truly Hell it self were a more fitting place for God if sin were not there than the house or Roof of a Sinner Q. Being he hath been at Confession before Masse why is it so fearful here A. St. Paul advises us To work our Salvation with fear and trembling for divers reasons First for the uncertainty of grace for we know not whether we be in grace the Ecclesiastes sayes No man knows whether he be worthy of love or hatred And Job Although I shall be simple the self-same my Soul shall be ignorant of St. Bernardine said Although my Conscience do not accuse me yet it does not secure me nay the Wise man adds if sins forgiven be not without fear for we do not see the depth of our heart not knowing whether some secret vice lies hid there or whether our good works were depraved by some perverse intention Secondly Because the judgments of God are secret whence Job said If I will justifie my self mine own mouth will condemn me If I will shew my self innocent he God shall prove me wicked Hence St. Augustine Woe even to the laudable life of Men if God withdrawing his mercy examins it And St. Hierome All the World stands in need of Gods mercy none can go securely to the Judge without it And therefore Job sayes again Although I have any just thing I will not answer but will beseech my Judge Thirdly Because man by his corrupted inclinations is in a manner necessitated to sin which by his frailty proneness and inconstancy he cannot avoid which as St. Leo sayes is the cause that holy men do fear and tremble lest puffed up even with works of piety they lose the help of grace and remain in Natures infirmity Fourthly Because we have cruel and strong Enemies who cruelly and secretly use all means imaginable to circumvent and intrap us So we read that when the Sons of God were come to assist before our Lord Satan was present among them amongst other his malicious attempts he is then most busied when men are imployed in Gods Service even in their most pious actions Lastly Because our perseverance in grace is altogether uncertain for although one be just and fervent in Devotion yet indulging to his appetite by little and little he may wax tepid frail and fall which even St. Paul did apprehend when he said I chastise my body and bring it into servitude lest perhaps when I have Preached to others my self become a Reprobate Well said St. Chrysostome if St.
meat as Ecclesiastical Histories do testifie None can deny but that it was a pious custome to Communicate daily yet not common to all for it is certain that many holy persons eminent in Sanctity did not take it Sacramentally for many years particularly those who did live in the Desarts yet St. Basil does not stick to say that those who did lead a solitary life in the Desart where there was no Priest did keep the Communion that is the Eucharist in their Cells and Communicate themselves nay in Alexandria and Egypt every one of the people for the most part did the same Great St. Hierome sayes I know that it is the custome at Rome that the faithful do alwayes take the body of Christ which I neither reprehend nor approve for every one abounds in his own sence St. Augustine has the like Discourse some will say that the Eucharist is not to be taken daily if you ask wherefore because sayes he the dayes are to be chosen wherein a man lives more purely and chastly that so he may come more worthily to so great a Sacrament for he that eats and drinks unworthily eats and drinks judgment to himself Another on the contrary affirms that it is to be taken daily c. Let every one do what according to his faith he piously believes is to be done for neither of these do dishonour our Lords body and blood sith they strive contending who may do best to honour this most holy Sacrament for Zaccheus and the Centurion did not contend among themselves nor did any of them prefer himself before the other when one of them did receive our Lord in his house with joy the other said I am not worthy thou shouldst enter under my Roof both honouring our Saviour though not in the same manner both miserable by sin both obtained mercy and concludes one in honouring God does not take it daily and another in honouring God does not omit any day Blessed be God in these our later times we have some who if not every day yet very frequently with Devotion receive the Eucharist and some who out of humility forbear but I fear we have too too many who under this cloak give way to the Temptations of the Enemy and more who neglectfully omit it To such I may say with St. Chrysostome Even as it is perillous for him that is cold to wit in mortal sin to come to it so no participation of that Mystical Supper is poyson or destruction for this Table is the strength of our Souls the nerves of the mind the bond of confidence our foundation hope salvation light and life surely if any one did justly consider this he would not easily forbear But alas we easily suck poyson and pestilential vanities of the World which lead us the way to Hell we gormandise our selves with what is pleasant to the Palate not rarely the readiest way to our Grave and still with danger of going further even to Hell and leave the means to prevent all evil But some will say we are sinners and so dare not appear c. To whom Cassian answers we ought not therefore suspend our selves from the Communion of our Lord because we acknowledge our selves sinners but rather more greedily hasten more and more to it both for the Medicine of our Soul and purification of the Spirit but yet with humility of mind and faith that judging our selves unworthy to receive so great grace we rather ask remedy for our wounds otherwise even the Aniversary Communion is not worthily to be presumed as some so measure the Dignity Sanctification and worth of the celestial Sacraments that they esteem none but Saints and unspotted should presume to take them and not rather that by their participation they might make us holy and clean Such truly incur more presumption of arrogance in declining it then as it seems to them of humility for when they receive them they judge themselves worthy to receive them It is much more reasonable that with that humility of heart whereby we believe and confess that according to our merits we can never come to those sacred Mysteries we presume to take them every Sunday for remedy of our infirmities than puffed up with a vain perswasion of mind that after a year we should believe our selves to be made worthy to partake thereof The counsel of St. Ambrose is very good Take that daily which daily profits thee so live that thou mayest deserve to take it daily he that deserves not to take it daily deserves not to take it after a year As holy Job did daily offer for his Sons lest perhaps they might some way have sinned Thou doest hear that as often as the Sacrifice is offered the death of our Lord his Resurrection and Ascention are declared and Remission Why then doest thou not take the daily Bread of life He that hath a wound seeks cure for the wound because we are in sin the Medicine and cure is the celestial and venerable Sacrament we say give us this day our daily Bread if thou takest it daily it is to thee daily that is every day I will conclude with the Golden words of St. Basil It is sayes he an excellent thing and very profitable to communicate every day and to participate of the body and blood of Christ he manifestly saying He that eats my Flesh and drinks my Bloâ—d has life Everlasting for who doubts but that the frequent participation of life is nothing else then to live many wayes We therefore communicate four times in a week on Sunday Wednesday Fryday and Saturday and other dayes if there be a memory of some Saint In fine take away mortal sin which is done by the Sacrament of pennance I see nothing but want of oppertunity may justly hinder us from daily Communion for the holy Eucharist is a fountain of grace and of its own nature take away daily and venial sins If we are sick here is our Medicine if wounded here is a cure if tempted a refuge if hungry Bread of life if thirsty here is a fountain of life if in necessity or want here is a Heavenly Treasure laid open to all If sinners here is remission and indulgence For our Saviour has left this holy Sacrament as a remedy for all our evils and daily offers himself to us continually invites us to this celestial Banquet I may say with St. Chrysostome Christ calls us to Heaven and we draw back and loyter and make no haste neither do we run to the thing which is the hope of our Salvation Some indeed may pretend imployments in secular affairs although I believe very few would neglect their corporal food for them but are those imployments lawful and good if not attend and repent if so will Communion hinder them no but rather impart a Benediction to their endeavours O but we have not time to prepare our selves for so great a Sacrament If urgent and necessary I will speak no further but
generally speaking it is strange that we should be so amorous and careful of temporal things that we cannot spare some time for spiritual things we can find time to feed our bodies for the most part with excess and yet we cannot allow some time to feed our Souls 9. Of the taking of the Chalice Q. How does the Priest take the Chalice A. The Priest having meditated a while on the holy Sacrament now received goes forward to accomplish the holy Sacrifice kneeling down to adore the blood of our Lord and taking the Chalice with prayer suitable in the same manner as he did with the holy Host he signs him with it importing as much as if he should say the blood of our Lord Jesus Christ which is the fountain and laver of our Sanctification the price of our Redemption and reparation shed on the Cross keep my Soul in security against all my Enemies and bring me to life everlasting whilst he is doing this we may say Hail sacred Blood for us still flowing To shew thâ— price of our Redemption Wash us from our sins always abounding And cleanse us by Christs bitter Passion Q. Why does the Priest after this take Wine A. Such is the Reverence which the Church bears to this holy Sacrament that she ordains this taking of Wine after the Communion of the Chalice lest any drops should remain in the Chalice as also to cleanse it after the holy species Q. Why does the Priest go to the corner of the Altar A. As he took Wine to cleanse the Chalice so now out of Reverence to the Altar where our Saviour was before offered he goes to the end of the Altar there to wash the tops of his fingers which had touched the Blessed Sacrament lest any remnant or particle of the Host should remain on them and also because it were unbeseeming that those fingers should touch any other thing before they were washed so that this Ceremony is rather for Decency than Mystery Q. But why does he do it with Wine and Water A. There is no necessity of both either may suffice but the Church uses both and not without Mystery for the Priest having received the holy Eucharist is to be washed with Water and Wine that is with spiritual exultation and joy signified by the Wine and compunction of our Saviours passion signified by the Water for this Sacrifice has a mixture of joy and sorrow of joy for the holy Eucharist of sorrow in regard of the passion represented therein of joy for the coming of our Saviour in so merciful profitable and most loving manner of sorrow for our sins which have been the cause of Christs so great Torment Dolours and Death on the Cross As therefore both those Mysteries are represented in the Masse and both concur to our Salvation so the joyning of Wine and Water in this action signifies the affections of the mind should correspond to what they signifie SECT V. Of what follows to the end of the Masse 1. Of the Versicle which is commonly called Communion Q. WHat does the Priest say after he has Communicated A. He sayes a verse most commonly out of the Psalms or other places of the holy Scripture proper for the time or Feasts in the same manner ordinarily conformable to the verse before the Offertory in correspondence also to the Subject and is commonly called Communion because it is sung or said immediately after the distribution of the blessed Sacrament when all do joyn together to praise God and to give thanks to his Divine Majesty for so great a benefit Some have noted that in St. Ambrose his time the Priest did say Simeons Canticle Now thou doest dismiss thy servant O Lord according to thy word in peace because mine eyes have seen thy Salvation which thou hast prepared before the face of all People a light to the Revelation of the Gentils and the glory of thy People Israel which is very proper for this place and may be said with Devotion by all present especially by those who have received the holy Eucharist Q. What does it represent here A. In order to the Eucharist it may well represent Christ's action after his last Supper which he ended with a Hymn The Arabick Text sayes They give praise to God for this Hymn was of Thanksgiving and praise to God Whence St. Clement sayes Having received Christs body and blood we give thanks to him who has made us worthy to receive his holy Mysteries and we ask that they be made to us not unto judgment but unto Salvation for the profit of our Soul and Body for the conservation of Piety unto Remission of sins and for the life of the World to come from hence we may gather that all which follows in the Masse tends to thanksgiving and prayer for the benefit and effects of the Masse Mystically as Pope Innocent 3. sayes it is a Symbole of joy representing the Apostles joy in seeing Christs Resurrection The Text says They were glad when they saw our Lord It may also be said to represent the joy of our holy Mother the Church in seeing her children fed with the Flesh and blood of her Spouse Christ Jesus whereby their pious desires are satisfied and they nourished with that celestial Viand which will bring them to the celestial joyes We may imitate the Apostles in their joy for Christs Resurrection for if they were glad to see Jesus and the Bethlemites when they saw the Ark we have seen in this Sacrifice of the Masse that which was represented by the Ark Christ Jesus himself who is offered for us in this Mystical manner we have therefore all reason to praise and glorifie our God who comes to make his abode with us those who have communicated have particular reason to rejoyce that he is risen in their Souls and hath given them a certain pledge of future glory Q. Why does the Priest say this at the right end of the Altar A. Because the Missal is brought to that side to end the Masse where it was begun and as before the reading of the Gospel the Missal was removed from thence to shew the Apostles going to preach Gods word to the Gentils forsaking the Jews who were obstinate and rejected Christs Law So now in the end of the Masse the Missal is brought back again to intimate unto us that in the end of the World the Jews shall receive true faith and be united to Christs Flock In this Ceremony therefore the Church represents the infinite mercy of God who notwithstanding the Jews great malice obdurateness and hardness of heart never ceaseth by his Ministers to call them and to shew the immensity of his goodness and clemency before the day of judgment by a miraculous hand as by force he will convert them The Church also groans sighs and prayes for the Conversion of all Nations expecting the fulness of them that is the Jews who at that time are to be converted when both Jews and
principal motive of the Benediction in this place is to represent more compleatly the Ascention of our Saviour of whom it is said as St. Luke relates Christ brought them forth abroad into Bethania and lifting his hands he blessed them and it came to pass that whilst he blessed them he departed from them and was carried into Heaven from whence as Amalarius and others note comes the Tradition of the Catholick Church that the Priest in the person of Christ having accomplished and distributed the B. Sacrifice blesles the people Durand agrees in this and adds also that this Benediction may well represent the coming of the holy Ghost which Christ had promised this signification is not unproper for what is Benediction but a communion of the holy Ghost in the effects of grace which Innocent 3d. confirms saying that this Benediction signifies the descent of the holy Ghost and is no other than a sealing and confirming of the effects of this Sacrifice by which the holy Ghost comes to our Souls according to Christ's promise Q. But why does the Priest lift up his hand over the People and sign them with the Cross A. This rite may be said to be taken from the custom of the Priests in the old Law for Aaron stretching forth his hand to the people and blessed them Jacob blessed Josephs Children and did the same nay he laid his hands cross-wise on them Our Saviour in his Ascension did the same as is even now said Dionysius the Carthusian with Lucas and Suares do conceive that our Saviour did then make the sign of the Cross which St. Hierome confirms out of the Prophet Esay I will put a sign in them thus says he Christ ascending to his Father left us and placed it on our foreheads that we might freely say the light of thy countenance O Lord is signed upon us Q. Is this Benediction the greater by being given by a holy person A. I cannot say but that accidentally the sanctity of the blesser may add something to the encrease of the effects following such Benedictions especially if they be private independently of any order or function for if they be publick or done according to the rites and forms of the Church by Ecclesiastical and publick persons as principally here in the Mass little regard is to be had either of their Sanctity or otherwise for such blessing comes not from him as a private person but a publick in the name of the Church or rather from God himself who has made that hand so powerful as to Consecrate handle and take the body and blood of Christ Jesus and who has promised to second the Priest's Benediction according to that They that is the Priest shall invocate my name upon the Children of Israel that is bless them according to the form which God had given them and I will bless them where God promises to bloss them whom they shall bless Whence St. Augustine advises us not to regard if perhaps he that gives it be negligent or cares not what he does but behold our Lord who sends it We ought therefore to recive the Priest's Benediction with all Humility and Devotion In St. Chrysostomes Liturgie it is said that all the people bowing down their heads were wont to say Our Lord conserve for many years him who blesses and sanctifies us in which words they express the great esteem they had of this blessing and their gratitude to the Priest who blesses them St. Augustine declares the same saying ye ought to humble your selves at the Benediction and faithfully incline your hearts and bodies for this Benediction although it be given by man yet not from man the blessings we expect is from God and therefore we ought to expect it with all Devotion and Humility Q. Ought we to make the sign of the Cross upon our selves A. I see it done very frequently Now although the signing of our selves with the Cross at all times is good yet at this time as also when the Benediction of the holy Sacrament is given it seems not so convenient for in these we ought rather to attend to the Priests Benediction and signing as an Act of Authority and power in the person of God which is far more to be esteemed then our own private Action our best disposition therefore to receive it is passively with Humility of mind and prostration or bowing of the body and joyned hands To conclude we may consider that the Priest here in the Masse represents the person of Christ in his Ascension and blessing his Disciples in whose name and power he Communicates unto us the self-same blessing let us therefore as in Spirit and Devotion we have accompanyed in this holy Sacrifice our sweet Saviour in his Nativity Life Passion and Resurrection So let us follow him in his Ascention there humbly to receive his Benediction and with the Disciples adore him praising and blessing God for ever 4. Of St. John's Gospel Q. Does this Gospel belong to the Masse A. No for it is no part thereof neither is there any mention of it in primitive times so that it is rather from the custome of the Church in later times Durand supposes in use in some places as also Buchardus our Sarum custome was to say it at the Priests coming from the Altar Q. Wherefore then is it said here A. Gavant tells us that after the Liturgie of St. Peter something was read out of the Law and Prophets probably some instruction to the people before they departed in place thereof the reading St. Johns Gospel was introduced that as Suares notes even as the Masse was begun by the Memory of Christs Nativity or Incarnation so it might end with a circular mark of Christs Divinity and Humanity joyned in one to the end that we might alwayes retain in our hearts the memory thereof with a verbum caro factum est and the word was made flesh St. 〈◊〉 affirms that amongst all the Divine Authorities which are contained in the Sacred Text The Gospel is worthily esteemed the most excellent and among the Gospel that of St. John has the preeminence and of all the parts of St. John's Gosel the beginning is most sublime for in it are contained the highest Mysteries of our faith id est The Trinity Eternal generation of the Divine word the Creation of all things The Incarnation and the wonderfull effects thereof as Life Light and Grace which Christ brought unto us wherby also we are made the Sons of God Simplicius Bishop of Milan as St. Augustine testified did aver that he heard a Platonist affirm that the beginning of St. John's Gospel was fit to be written in Letters of Gold and set up in the higest places of all Churches whence we may conjecture that whereas by reason of concurrence of Feasts or Sundays or in time of Lent Vigils and Ember days wherein there fall out two Gospels on one day one of the Feast another of the time the Church is wont to use a Commemoration of the one in the Masse which is then said and at the end thereof reads its Gospel as being the principal part of the Office belonging to the Masse Now for Conformity sake or rather Uniformity in times when such double Gospels do not occur the Church has made choice of this Gospel which is the Gospel of the Third Masse on Christmas-day as the fountain of all other Evangelical verities ordaining it to be said after such Masse We may add another reason from the frequent and devout custome of Christians who get priests to say this Gospel over them in occasions of infirmity head-ach c. To prevent or take away Witchcraft and to defend them from the Devil we find also such reading of the Gospel over the sick and over possessed persons even in the Church-Rituals in the old Sarum Manual on Children after Baptism and in making holy water all which use the Church approves or at least tollerates from whence it may well come that the Priests to satisfie their Devotion did read this Gospel over the people before they went from the Church Harpsfield in his History Sect. 13. Chap. 25. brings a wonderful History to this purpose Q. What Ceremonies are used in saying this Gospel A. The same which are used in saying the Gospel in private Masses both for the sign of the Cross and standing for the people ought to stand and sign themselves on the fore-head mouth and breast at the reading of this for the reasons there set down and all ought to kneel down Devoutly with the Priest at the words Et verbum caro factum est And the word was made flesh on the same motives which are given at these words of the Creed Et homo factus est And he was made man only in the end we say instead of Laus tibi Christe Deo Gratias Thanks be to God as concluding the whole office with Thanksgiving We ought then to meditate on the Mysteries contained in this Sacred Gospel principally the Incarnation which is declared in those sweet words The word was made flesh and when we hear it Solmnly pronounced we ought to adore our Lord in heart mind and love and exteriourly express it by bowed knees and bended heart saying Deo Gratias FINIS