passion and hid themselves nevertheless there remains a little part uncovered which represents our Blessed Dady and St. John Evangelist who never left our Saviour but continued with him even to the Cross These Ceremonies duly considered may move our Souls to Devotion and make a good preparation for the better attention to the following mysteries we may do well here to joyn our prayers to the prayer which our Saviour made in the Garden and in union thereof to offer up our selves to God with a purpose never to separate our selves from him but to follow him even to the Cross 3. Of what occurs in the Oblation of the Chalice Q. Why doth the Priest take the Chalice A. He takes the Chalice to prepare the Wine for the other Oblation wherein he represents our Saviour accepting of the Chalice of his passion for when he had said Father if it be possible let this Chalice pass from me he adds nevertheless not as I will but as you as if he should say since it is thy will O Father that I should drink this Chalice I submit my self to thy will In conformity to this the Priest puts Wine and Water into the Chalice Q. Why doth he mingle Water with the Wine A The Church has alwayes done so and it is generally held to be an Apostolical Tradition and many are of opinion that our Saviour himself in his last Supper did mingle Water with his Wine So St. Clement expresly declares Pope Alexander Anno 106. tells us That in the Sacrifice of the Masse only Bread and Wine mixt with Water is to be offered In the Chalice of our Lord neither Wine alone nor Water alone ought to be offered but both mixed for we read that both did flow from Christ's side in his passion St. Cyprian gives a mystical reason for it When the Water is mingled with the Wine in the Chalice the people are united to Christ Jesus and the multitude as believers are united together and joyned to him in whom they believe This mixture or conjunction of Water and Wine in our Lord's Chalice is so done that this conjunction cannot be separated to signifie that nothing can separate the Church from Christ afterward he sayes Water cannot be offered alone nor Wine alone for if any one offers Wine alone the Blood of Jesus Christ begins to be without us and if Water alone the people begin to be without Christ but when the one and the other be mingled and by a confused mixture or union they are blended together then the Spiritual and Heavenly Sacrament is perfect So that the mixture of Wine and Water is an express Symbole of the union which Christians have with Christ in this Sacrament which is the fruit principally intended in this Sacrifice This mixture also assures us that Christ is united to us and we to him by this Eucharistical Sacrifice intimating that our Salvation cannot be without the participation of Christ's blood nor the effusion or offering of his blood without our Salvation Q. Why doth the Priest bless the Water and not the Wine A. Because the Wine as is said doth signifie him who needs no Blessing and the Water the People who stand in need of Benediction and therefore the Priest Blesses the people in the Water for a disposition to the union which by this Sacrifice we are to make to Christ In the Masses for the dead this Benediction is not given for the Souls in Purgatory are in the state of grace Q. Why doth the Priest put so little Water A. That it may the sooner be converted into Wine for it is convenient that the Water be converted into Wine and not the Wine into Water to signifie that we are to convert our selves to Christ and that the Church or People ought to be incorporated unto him Pope Honorius esteemed it a great abuse to do otherwise for the People represented by the Water are in no way to be equalized or compared to Christ repressed by the Wine Q. What doth he after the Oblation of the Chalice A. He sets down the Chalice on the Corporal with the Host and then devoutly prayes that God would accept this Sacrifice and withall begs that the Holy Ghost would Sanctifie these things ordained for the Sacrifice and still in making the sign of the Cross he shews that what he asks is expected by vertue of the Holy Cross and passion In consideration of these Ceremonies we may principally insist in the contemplation of the mixture of Water with Wine or rather the union of our Souls to Christ as it represents for it is one of the principal effects of the Eucharist of which Christ said He that eats my flesh and drinks my blood abides in me and I in him We may also consider the pious intention of the Church which in this Ceremony manifests her intention of uniting us by this Sacrifice to God in perfect love and to our neighbours to the end that being united as Members of Christ to the Priest in the whole course of the Masse 4. Of that which follows after the Oblation to the Preface Q. Why doth the Priest go then to the right end of the Altar A. He goes to wash the tops of his fingers because then such washing is undecent to be done before the Altar he goes to the end of the Altar where the Water is prepared for him Durand gives a mystical reason for it saying He washeth alwayes at the right end of the Altar the right signifies Prosperity as the left Adversity now we offend oftner in Prosperity than in Adversity according to that of the Psalmist A Thousand shall fall on this side to wit the left and Ten Thousand on thy right hand Q. Why doth he wash the tops of his fingers A. Lest any Crum or particle of the Host or any other thing might stick to his fingers to wit his thumb and his fore-finger wherewith only he touches the blessed Sacrament at the Consecration This is held to be an Apostolical Tradition whereof St. Denis gives this signification saying The washing is used to the tops or extreme parts of the fingers before the most Holy signs is observed as if it were before Christ beholding our most hidden thoughts c. For those who come to the most Holy Sacrifice ought to be expiated or cleansed from all imperfections in as much as they can St. Clement sayes that it is done to shew the necessary purity of the Soul and that this Sacrifice ought to be performed with all purity of Body and mind And St. Germane teaches that The Priest is admonished thereby to wash his Conscience with tears of Repentance And blessed Albert sayes that The Priest wants an ampler washing for venial Sins and reliques of iniquity We in seeing it may consider what purity of Soul and Body is required in those who come to this Sacrifice especially to the Holy Communion and thereby endeavour to cleanse our Souls with the Water of contrition and wipe
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
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
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
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
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
it another obligation for it ordains the Sanctification of the Sunday which is Holy and with sanctity of prayer and praise to be observed whence St. Gregory sayes we ought to rest from all earthly labour and insist in prayer that if we have negligently spent the Six days it may be expiated by prayer on the Sunday St. Clement avers that we can have no excuse before God if we do not come on Sundays to hear Sermons Sacrifice of the Masse and Communion And the Counsel of Forejuliense sayes that we ought first to abstain from all Sin and from all Terrene work and to give our selves to nothing but prayer and have recourse to the Church with great Devotion of mind with charity and love to bless God the Father and with all our hearts to praise him whence the Church willing to provide for the good of Souls hath determined this Act of hearing Masse as being most proper for such days and most profitable for our Souls for we can do nothing more pleasing to God nor wherein God is more delighted and our prayers more assuredly heard Q. Is it good to hear Masse daily A. Yes surely for it is a manifest sign of great indevotion to do only those things which are commanded precepts indeed were made to prevent Sin and may be performed out of a servile fear but good Christians must observe them out of a filial fear which is an effect of love The Child who only fears the Rod is seldome pleasing to his Parents at least deserves not their love and not to hear Masse but on days of Obligation argues great defect of the love of God and want of true Devotion Moreover if we did reflect on the good we lose in not hearing Masse or on our spiritual necessities we would be at least as careful and solicitous to crave help in them as in our corporal necessities nay of superfluities If we feel any Ach Dolour Infirmity or Sickness we are careful to have Plaisters Purgations Section of veins or whatever remedy is requisite no labour no industry no diligence is spared no procrastination or delay is grateful and is not our Soul which is infinitely more to be esteemed in need of help at all times not only on Sundays and Holy days but in each day of the week For though they were Saints yet they have an Emulation of greater vertue and progress in perfection But alas we are sinners and feel the burthen of our Sins our Souls are sick and infirm through the Corruption of out Nature not only prone to sin but are actually infected therewith none are without sin and consequently we stand in need of help daily and hourly have we not then great reason to go more frequently to this health-giving Sacrifice whereby as is said before we may be purged cleansed and spiritually cured Again if there were great Treasures and Riches to be had in any place for all those who should come and take them would any forbear to run to that place sure they would make no delays spare no labour take no rest nothing could hinder them Now in the Masse there is a Treasure of spiritual Riches or Heavenly Benedictions and Celestial gifts more to be valued than the whole World and all its Gold and Silver what stupidity then is it to neglect what we may so easily by the mercy of God obtain In fine do we not daily want mercy and grace or the encrease thereof let us hear Masse daily both are there to be had are we grateful to God as we receive benefits daily so let us thank God daily and we cannot do it in a better place Do we want any thing either in Spirit or in body the Masse is the sure means to obtain it our wants are quotidian it is convenient to seek a quotidian help and remedy Although our Holy Mother the Church doth not command it yet she plainly and piously invites us thereto ordaining that Masse should be said daily that all good Christians might be present thereat and praise God with the Priests the Church doors are open the Priests attend you at the appointed hour the Bells ring to awaken and call us thereto Honorius well said the Church reiterates the Sacrament or Sacrifice daily that those who labour in the Vineyard may be refreshed daily The Holy Council of Trent Sess 13. cap. 2. sayes before Christ was to depart out of this World to his Father he made this Supper wherein he poured forth the Riches of his Divine love towards us which St. Bernard termeth love of loves love which is truly love love drawing love love exceeding all love and our St. Bernardine Furnace of love and in another place he cries out O how viscerous is the charity of Christ O ardent love of his heart O admirable immensitie of so great love O incomprehensible latitude of so great a favour he would be inflamed with so great ardour of love towards our littleness as to bestow on us so abundantly his flesh for meat and his blood for drink as if it did not suffice our amorous Jesus for the shewing of his inebrited love that he did once really shed his sacred blood on the Cross unless he should pour it out for us in the Sacrament Now I believe there is no good Christian so tepid and cold but would with all his heart he had been present there and doth not our faith teach us that the Masse is the same with Christ's Supper which Christ himself continues in the Church and so will do to the end of the World he himself is present he himself is the principal cause of the Holy action and here he gives the same which he gave then there is no difference but in the visibility of the one and the invisibility in the other Faith which ought to command and rule both sense and reason tells us it is so Good God! how is it possible that any Christian can neglect to correspond in some way to this great love which is actually every where offered and presented unto us in the Sacrifice of the Masse he comes daily to seek us and shall we think much to go to him daily Q. My Soul is much comforted in what you have said and I will endeavour to apply my mind to this consideration henceforward but if you please have we no other cause of Devotion A. We read in the Evangelists that many Women did follow Jesus to see his passion and all his acquaintance stood by his Mother and two Maryes and St. John out of their tender love to their Master Our Faith also teaches that this Holy Sacrifice is a renewing of Christ's passion in our memory nay as hath been said before it is the same with the Sacrifice of the Cross and is made in the remembrance of Christ's death and passion shall then our senses be more prevalent than our understanding enlightned by Faith which teaches us that the Masse is a continuation of the same
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
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
Paul did fear this when he was such a Preacher and after Preaching and taking upon him the charge of the whole World was afraid O what shall I say Cassian advices us to hold for certain that we cannot by any means come to so great merit of Purification that if by the Grace of God we should do all things even above what we can imagine yet we may believe our selves unworthy of the Communion of his Sacred Body because the Majesty of this celestial Manna is so great that no man loaded with this earthly Flesh by his merit and not of our Lords freely bestowed bounty may receive it Secondly Because none in the conflict of this World can be so circumspect that at least some light darts of sin should not strike him But supposing them to be so perfect and holy yet in regard of the great Majesty all ought to fear and tremble for St. John Baptist did not think himself worthy to loose the latchet of Christ's Shooes how much more ought we to think our selves unworthy to receive Christ in this holy Sacrament Blessed Elizabeth Mother of the same humble Saint cryed out Whence is this to me that the Mother of God my Lord doth come to me She justly admires whence it should come that Jesus and his Mother should come to her with how much more reason ought we to cry out Whence is this to me poor miserable Creature that my Lord himself doth come to me in this humble manner Q. Who then dares to receive A. Christ freely invites all to this Table and that none may excuse themselves he comes in this most humble manner that he may take away all occasion of excuse or exceptions for he has made himself our daily Bread descending as low as his Majesty will permit to be our food and exalting our nature to make it capable to receive it worthily according to his most merciful acceptance which the Church declares in these words say but the word and my Soul shall be saved that is made capable to receive the Sacrament worthily for in these words by an Act of Faith we acknowledge the omnipotent power of God whose word is so efficacious and powerful It is certain we stand in need of cure for our infirmities and with the wise man we may well say neither Herb nor Plaister that is no natural means or humane industry can heal us but thy word O Lord which heals all things say then this word and I shall be healed The Royal Prophet sayes by the word of our Lord the Heavens are established and he said the word and all things were made Loe here a Subject which stands in need of this infinite power say then the word and make me worthy to receive thee Q. Why is Domine non sum dignus repeated three times A. For to make a deeper impression in our Souls as on the like occasion has been formerly declared Here we may with Devotion joyn with the Priest in saying these words O Lord I am not worthy that thou shouldest enter under my Roof but say the word and I shall be saved with considerations proportionable to what hath been said which every one may apply to themselves 7. Of the Priest's Communion Q. Why does the Priest sign himself with the holy Host A. The Priest in saying thesewords The body of our Lord Jesus Christ keep my Soul unto life everlasting signs himself with the holy Host in the form of a Cross as expecting Christs Benediction and other effects of the Eucharist which Durand thus expresses The Priest sayes he then being about to take the Body of our Lord signs himself with it before his Breast Cross-wise for as formerly by actively making Crosses as a Minister he did sanctifie the Bread and Wine and represent Christs passion So now in signing himself with it he passively asketh to be sanctified as if in effect he should say O my Lord who by thy Cross and passion hast sanctified the whole World sanctifie now my Soul by the same and by this Benediction make me worthy to receive thee now mercifully coming to me Q. Why does he say unto life Everlasting A. In that he requires life Everlasting all other good is supposed for to this part of life Remission of sins delivery from the Devils slavery gifts and graces of the holy Ghost and such are necessarily presupposed So that in asking life Everlasting he askes all the rest and he who eats Christs Flesh and drinks his Blood hath an assurance of life Everlasting for in that he receives him who is all in all he may expect with him all grace for he is Grace Life and Fortitude Way Medicine Nouriture and Pledge of life Everlasting in order to which he gives us this Sacrament Q. Why is it called Communion A. St. Denis frequently calls the receiving of the holy Eucharist Communion which is as much to say as common Union whereby we are united in Christ Jesus for as St. Paul sayes Being many we are one Bread one Body all that participate of one Bread of which St. Cyril sayes If we all eat one body we are made all one body St. Chrysostome also We are reduced into one Masse with him we are made one body and one flesh of Christ And in another place speaking of the Communicants he sayes Thou art not nourished by one body and he by another but we are all nourished by the same body Christs infinite love has made his body common unto us as our common and daily food it is common to rich and poor young and old St. Augustine explicates it thus The faithful may be made Christs body if they will live by Christs Spirit he does not live by Christs Spirit unless he be of Christs body he that will live hath whereby to live let him approach believe and be incorporated that he may be quickned Q. Why then does the Priest sometimes Communicate alone A. To satisfie you in this I will produce the words of the Council of Trent Sess 22. c. 6 The holy Synod would indeed wish that in each Masse the faithful assisting would Communicate not only by spiritual affection but also by Sacramental reception of the Eucharist whereby more plentiful fruit of this most holy Sacrifice might come unto them Nevertheless if this be not alwayes done does it therefore condemn those Masses wherein the Priest alone Communicates Sacramentally as private and unlawful No but rather approves and the rather commends for that the Masses also ought to be esteemed truly common partly because the people communicate spiritually in them and partly for that they are celebrated by a publick Minister of the Church not only for himself but for all the faithful who partain to the body of the Church Neither is this a new thing or only observed in the Roman Church for the Grecians have their Liturgies without company to Communicate with the Priest sometimes it is so in Asia Assyria and Armenia and wheresoever the